疹属肺而达于皮毛，从太阳而泄；痘属脾而达于肌肉，从阳明而透。其宜于温补者，大阴虚寒也，异功、保元，所
以得效；其宜于凉泻者，阳明郁热也，承气、白虎，所以致胜。只因由内达外，激动真气，症候似旁涉五脏，非相传也。
伤寒邪自表入，痘疮毒自里出，毒由太阴转属阳明，土为万物所归，无所复传，灌浆收靥，计日可愈。故顺者，能自出
者也；险者，欲出而不能自出者也；逆者，不得出者也。然则痘疮之首尾，重阳明一经，从可知矣。胃为十二经之海，
气血俱多，外邻太阳为之 ，自能领毒出户，鼓清阳而上升，务使毒火透出肌肉，夫然而内火得化，脓之灌，浆之养，
何莫非阳明融化之功乎，即如升麻葛根汤，古人以为首尾可用，深得鼓舞阳明之旨。若妄执解毒之说，承气入胃，劫尽
真阴，白虎下咽，铲尽元阳，中土一馁，后天本拨矣，明者必计不出此。
是书也，今人家置一编，而究竟解悟者亦少，夫既云“救偏”，原为尔时偏尚温补者说法。集中虽虚实并举，而虚症
作宾，意以人所共知者，不妨从略也；实症作主，意以人所未悉者，不嫌缕述也。苟顺口念去，眼光都注定实火一边，
直以痘为有实无虚矣。又每条详载治验，全以大黄、石膏等收功，然其详述病情处甚明，无一症非身热如火，躁乱异常，
口腻如脂者。夫身热而日如火，阳明热盛也；躁乱而曰异常，三阳热极也；口燥咽干，亦少阴中急用承气汤症也。建中
治法，原自中款，况所述痘点，不日形色紫黯，即日按之板实，可知脉象亦必滑数实大，实火有余，于兹可悟。然则表
症苟非壮热之极，内症苟非躁乱之极，咽中苟非干燥之极，痘粒苟非紫黯板实之极，脉象苟非滑数实大之极者，断不宜
参用大黄、石膏等药矣。建中未始非铮铮者，即所着《琐言》，亦一片婆心，惜语意太责重热毒，治验复多夸荡涤，且又
杂撰覆釜、鳞座，及游蚕、叠钱，诸名目，概用寒凉攻发，全罔顾虑气血，和其阴阳，俾灌浆周浃，以偏救偏，语
不能休，使无识者，奉为指归，更无隅反，则建中与有罪焉。尝考吴又可论治疫而及痘症，专以承气为制胜之法，且云
“诸家论痘，从未言及，但知扬汤止沸，不思釜底抽薪，则古来小儿不死于正命者多矣。”此论当为建中开山之祖。顾
下夺之法，虽不可偏废，只是全体中一隅，古人如万密斋、聂久吾方书，何尝无三一承气汤、桂枝大黄汤、败毒和中饮
等法，只取数语，该括救偏全部，其余按症列方，变化生心，未尝印定后人眼目也。效密斋、久吾不得，当不失为中医，
刻鹄不成，尚类 焉；效又可、建中不得，必致杀人无 矣。即又可着《瘟疫论》时，因明季辛巳、壬午之疫起见；而
喻嘉言《寓意草》又言辛巳、壬午时疫盛行，道 相望，各处医者，发汗和中药内惟用人参，多以活人。更有发斑一症
最毒，惟用人参入消斑药内，全活者多。由此观之，南昌去苏郡虽远，或症治自当不同，然安知喻氏所谓活者，入又可
手而不误药耶？着书垂后，为万世计也。病变何常，而师心自用，据目前得效之方，自诩为不易之法，多见其不知量耳。
疹属于肺，通达于皮毛，从太阳经而泄出；痘属于脾，通达于肌肉，从阳明经而透出。那些适宜用温补法的，是因为大阴虚寒，异功散、保元汤因此能取得疗效；那些适宜用凉泻法的，是因为阳明郁热，承气汤、白虎汤因此能取得胜利。只因为病邪由内达外，激动了真气，症状似乎旁涉五脏，并非脏腑间的相传。伤寒的邪气自表入里，痘疮的毒气自里出表，毒气由太阴转属阳明，土（脾胃）为万物所归，不再传变，灌浆收靥，按日子计算即可痊愈。所以顺证，是能够自然透发出来的；险证，是想透发而不能自然透发的；逆证，是不能透发出来的。既然这样，痘疮从头到尾，重视阳明一经，就可以知道了。胃是十二经的海，气血俱多，外邻太阳经作为护卫，自然能领毒出户，鼓动清阳上升，务必使毒火透出肌肉，这样内火得以化解，脓的灌注，浆的滋养，何尝不是阳明融化之功呢？就像升麻葛根汤，古人认为从头到尾都可以使用，深得鼓舞阳明之旨意。如果妄执解毒的说法，承气汤进入胃中，劫尽真阴，白虎汤咽下，铲尽元阳，中土一弱，后天之本动摇，明智的人必定不会采取这种办法。
这本书，现在人家都放置一卷，但究竟能理解领悟的人也很少。既然说是“救偏”，原本是为当时偏尚温补的人说法。集中虽然虚实并举，但虚证作宾，意思是人们所共知的，不妨从略；实证作主，意思是人们所不知道的，不嫌详细叙述。如果顺口念过去，眼光都注定在实火一边，简直把痘当作有实无虚了。又每条详细记载治疗验证，全以大黄、石膏等药收功，然而其详细描述病情处非常明确，没有一种症状不是身热如火，躁乱异常，口腻如脂的。身热如日如火，是阳明热盛；躁乱异常，是三阳热极；口燥咽干，也是少阴中急用承气汤的症状。建中的治法，原本符合中道，何况所述痘点，不日形色紫黯，即日按之板实，可知脉象也必滑数实大，实火有余，于此可以悟出。那么表症如果不是壮热之极，内症如果不是躁乱之极，咽中如果不是干燥之极，痘粒如果不是紫黯板实之极，脉象如果不是滑数实大之极，断不宜参用大黄、石膏等药了。建中未始不是刚正之人，即所著《琐言》，也是一片婆心，可惜语意太责重热毒，治疗验证又多夸荡涤，且又杂撰覆釜、鳞座，及游蚕、叠钱，诸名目，概用寒凉攻发，全然不顾虑气血，调和阴阳，使得灌浆周浃，以偏救偏，言语不能停止，使无识者，奉为指归，更无举一反三，则建中与有罪过。曾经考证吴又可论治疫而及痘症，专以承气汤为制胜之法，且说：“诸家论痘，从未言及，但知扬汤止沸，不思釜底抽薪，则古来小儿不死于正命者多矣。”此论应当作为建中的开山之祖。顾下夺之法，虽然不可偏废，只是全体中一隅，古人如万密斋、聂久吾方书，何尝无三一承气汤、桂枝大黄汤、败毒和中饮等法，只取数语，该括救偏全部，其余按症列方，变化生心，未曾印定后人眼目。效法密斋、久吾不得，当不失为中医，刻鹄不成，尚类鹜焉；效法又可、建中不得，必致杀人无度矣。即又可著《瘟疫论》时，因明季辛巳、壬午之疫起见；而喻嘉言《寓意草》又言辛巳、壬午时疫盛行，道殣相望，各处医者，发汗和中药内惟用人参，多以活人。更有发斑一症最毒，惟用人参入消斑药内，全活者多。由此观之，南昌去苏郡虽远，或症治自当不同，然安知喻氏所谓活者，入又可手而不误药耶？著书垂后，为万世计也。病变何常，而师心自用，据目前得效之方，自诩为不易之法，多见其不知量耳。
Rash belongs to the Lung, extends to the skin and hair follicles, and is excreted via the Taiyang (Greater Yang) channel; pustule belongs to the Spleen, extends to the muscles, and emerges via the Yangming (Yang Brightness) channel. Those suitable for warm tonification are due to severe deficiency-cold of Yin, which is why Yigong San (Heterogeneous Powder) and Baoyuan Tang (Preserve Origin Decoction) can achieve efficacy; those suitable for cooling purgation are due to stagnation-heat in the Yangming, which is why Chengqi Tang (Order the Qi Decoction) and Baihu Tang (White Tiger Decoction) can achieve victory. It is only because the pathogen moves from interior to exterior, stirring up the True Qi, that symptoms seem to involve the Five Zang Organs peripherally, rather than being transmitted between them. In Shanghan (Cold Damage), pathogens enter from the exterior to the interior; in smallpox/pustules, toxins exit from the interior to the exterior. The toxin transfers from the Taiyin (Lesser Yin) to the Yangming. Earth (representing the Spleen and Stomach) is where all things return, so there is no further transmission. With pus formation and scabbing, recovery can be calculated by days. Therefore, a favorable course (Shun Zheng) is one that can naturally emerge; a dangerous course (Xian Zheng) is one that desires to emerge but cannot do so naturally; an adverse course (Ni Zheng) is one that cannot emerge at all. Thus, regarding the beginning and end of pustules, the emphasis on the Yangming channel alone can be understood. The Stomach is the sea of the Twelve Channels, abundant in both Qi and Blood. Externally adjacent to the Taiyang as its defense, it naturally leads toxins out, stirring Clear Yang to ascend upward, ensuring that toxic fire penetrates through the muscles. Only then can internal fire be transformed; the infusion of pus and nourishment of blisters—what is not the merit of Yangming's transformation? Just like Shengma Gegen Tang (Cimicifugae et Puerariae Decoction), ancients considered it usable from start to finish, deeply grasping the principle of encouraging the Yangming. If one blindly adheres to the theory of detoxification, Chengqi Tang entering the stomach will plunder the True Yin, and Baihu Tang swallowing down will eradicate the Primal Yang. Once the Middle Earth weakens, the Root of Post-Heaven existence is shaken. Wise practitioners certainly would not adopt such methods.
This book is kept in every household today, yet few truly comprehend it. Since it claims to "correct deviations," it originally spoke for those who overly favored warm tonification at that time. Although the collection presents both deficiency and excess patterns, deficiency patterns serve as secondary guests, implying that commonly known aspects may be briefly mentioned; excess patterns serve as primary hosts, implying that less familiar aspects need not be described in detail. If one merely reads it aloud without attention, focusing eyes solely on excess-fire, one might mistakenly view pustules as having only excess and no deficiency. Furthermore, each item details treatment verification, concluding with herbs like Dahuang (Rhei Radix et Rhizoma) and Shigao (Gypsum Fibrosum). However, the detailed descriptions of conditions are very clear: no symptom lacks intense fever like fire, extreme restlessness, and a greasy mouth feeling like fat. Intense fever like the sun/fire indicates excessive heat in the Yangming; extreme restlessness indicates extreme heat in the Three Yang channels; dry mouth and throat also indicate a condition requiring immediate use of Chengqi Tang within Shaoyin (Lesser Yin). Jianzhong's treatment method was originally moderate. Moreover, regarding the described pustules, if their color becomes purple and dark within days, or feels hard upon pressing immediately, it can be inferred that the pulse must also be slippery, rapid, full, and large, indicating surplus excess-fire, which can be realized here. Therefore, unless the exterior syndrome reaches extreme vigorous heat, the interior syndrome reaches extreme restlessness, the throat reaches extreme dryness, the pustules reach extreme purple-darkness and hardness, and the pulse reaches extreme slippery-rapid-full-large, it is strictly inadvisable to use herbs like Dahuang and Shigao. Jianzhong was not unrighteous; his work *Suoyan* (Trivial Words) stemmed from a compassionate heart. Unfortunately, the language places too much blame on heat-toxins, and the treatment verifications exaggerate purgative effects. Additionally, he miscellaneously compiled terms like Fufu, Linzuo, Youcan, and Dieqian, generally using cold-cooling and attacking-releasing methods, completely disregarding Qi and Blood, harmonizing Yin and Yang, and facilitating even pus formation. Using deviation to correct deviation, with endless words, causes the ignorant to revere it as the ultimate guide without ability to infer other cases, thus making Jianzhong culpable. I once examined Wu Youke's discussion on treating epidemics involving pustules, specifically using Chengqi Tang as the winning method, stating: "Previous discussions on pustules never mentioned this; they only know stirring boiling water to stop boiling, but fail to think of removing firewood from under the cauldron. Thus, many children in ancient times died unnatural deaths." This argument should be considered the founding ancestor of Jianzhong's views. While downward purging methods should not be entirely discarded, they are only one corner of the whole. Ancients like Wan Mizhai and Nie Jiuwu, in their medical texts, did not lack methods like Sanyi Chengqi Tang (Three-One Order the Qi Decoction), Guizhi Dahuang Tang (Cinnamon Twig and Rhubarb Decoction), or Baidu Hezhong Yin (Detoxify and Harmonize Middle Drink). Taking just a few sentences to encompass the entirety of correcting deviations, while listing prescriptions according to symptoms and varying them flexibly, never fixed the eyes of later generations. If one fails to emulate Mizhai and Jiuwu, one remains a competent TCM practitioner; carving a swan poorly still resembles a duck; if one fails to emulate Youke and Jianzhong, one inevitably kills without limit. When Youke wrote *Wenyi Lun* (Treatise on Epidemic Diseases), it arose from the epidemics of Xin-Si and Ren-Wu years in the late Ming Dynasty. Yu Jiayan's *Yuyi Cao* also stated that during Xin-Si and Ren-Wu, epidemics were rampant, with corpses lining the roads. Physicians everywhere, whether using sweating methods or harmonizing middle methods, mostly used Renshen (Ginseng Radix et Rhizoma) and saved many lives. More importantly, for the most toxic symptom of maculae eruption, adding Renshen to maculae-resolving medicines resulted in many recoveries. From this perspective, although Nanchang is far from Suzhou, symptom treatments should naturally differ. Yet how do we know that those saved by Yu's methods would not be mistreated by Youke's hands? Writing books for posterity is planned for ten thousand generations. Disease changes constantly, yet relying on one's own mind, claiming current effective prescriptions as unchangeable laws, shows only a lack of self-awareness.