周梦觉曰∶春温夏热，秋凉冬寒，乃天地之正气，人感之而病者为正病。久旱亢阳，淫霖苦潦，雨 寒燠
之不得其正者，为四时之 气；气轮岁会，运值天符，水火木金之各据其偏者，为八方之厉气；合 与厉，酿
而为毒，人感之而病者为瘟疫。杂见于四时，在春谓之春温，在夏谓之热病，在秋谓之晚发，（痢亦名晚发）
在冬谓之寒疫。《内经》着于岐伯，爰详五疫之文，周礼掌于方相；聿严逐瘟之令。其为瘟也，称名攸异，大
头瘟、软脚瘟、虾蟆瘟、疙瘩瘟。其为斑也，形容各殊，赤霞斑，紫金斑，绿云斑，黑砂斑。互相传染，大小
相似。初起邪气客于募原。（《难经》六十七难，注五脏之募，皆在腹，五脏之 ，皆在背。原即 之根本，
募原躯壳之里，经脉所系之处。）头微痛，或不痛，微恶寒，或不寒，但一于热，脉数无伦，沉沉默默，到夜
尤甚。郁遢之极，邪从表出，谓之外溃。或大汗鼻血，随汗与血而解。若邪侵胃腑，则内溃矣。泻则完谷不化，
结则坚硬如石，胃枯肠腐，舌黑唇青，无所不至。是为天地之毒瓦斯，常以肃杀为心，激一己之心肺肝肠，魂飞
魄走，捧心憔悴之形，愁云遍野。环四境之乡闾里党，鬼哭神号，满目凄凉之色，毒雾蔽空。惟不知其毒而妄
治之，盈城盈野，死于非命。知其毒而善调之，沿门沿户，立起沉 。其在未溃之初，毒犹盘踞募原，驱伏魔
全凭草果，破坚垒须藉槟榔。毒而外溃，渐杀其势矣，即贝母、柴胡，可以和其事。毒而内溃，愈纵其悍
矣，非芒硝大黄，奚能奏其功。知斯三门，病无遁形，设方攻毒，妙在一心。夫瘟疫乃四时不正之气，温乃四时之
正气，性命攸关，最宜分别。景岳瘟疫门中，抄写温病及伤寒之经文，散列成章，毒害苍生者，莫此书为甚。阳
犯医门之刑，擢发难数；阴设海底之狱，阿鼻难逃。若吴又可其于瘟疫根源，虽未必解透，而其治法，刘李朱张
而下，实为岐黄功臣。
吴义可达原饮
槟榔（一钱） 草果（一钱） 浓朴（六分） 知母（一钱） 白芍（一钱） 炙甘草（一钱）
梦觉柴胡汤
柴胡（一钱） 生地（一钱） 贝母（一钱） 黄芩（一钱） 金银花（一钱） 生甘草（一钱） 白茅根（一钱）
梦觉承气汤
大黄（一钱） 芒硝（一钱） 槟榔（一钱） 浓朴（七分） 甘草（一钱） 枳实（七分） 生姜（一钱）
大枣（一枚）
涂蔚生曰∶欲治瘟疫，须参看吴鞠通之《温病条辨》。吴又可之达原饮，尚多未妥。
周梦觉说：春季温暖、夏季炎热、秋季凉爽、冬季寒冷，这是天地的正常气候（正气），人感受了这种正常气候而生病的，称为正病。长期干旱导致阳气过亢，连绵阴雨造成苦雨涝灾，雨水和寒暖变化不符合正常规律，这属于四时的异常之气；如果运气与岁会相合，值年天干与天符相应，水火木金五行之气各自偏胜，这被称为八方的厉气（疫疠之气）；正常的邪气与厉气混合，酝酿成为毒邪，人感受了这种毒邪而生病的，就叫做瘟疫。瘟疫杂见于四季之中，在春季称为春温，在夏季称为热病，在秋季称为晚发（痢疾也称为晚发），在冬季称为寒疫。《内经》中记载于岐伯，详细描述了五种疫病的情况；《周礼》由方相氏掌管，严格制定了驱除瘟神的法令。瘟疫的名称各不相同，有大头瘟、软脚瘟、虾蟆瘟、疙瘩瘟等。斑疹的形态也各有不同，有赤霞斑、紫金斑、绿云斑、黑砂斑等。它们互相传染，患者症状大小相似。疾病初起时，邪气停留在募原。（《难经》第六十七难注解说：五脏的募穴都在腹部，五脏的腧穴都在背部。原即腧之根本，募原是躯壳之内、经脉所联系的地方。）症状表现为头部轻微疼痛，或者不痛，轻微怕冷，或者不怕冷，但主要表现为发热，脉搏快速无序，神情沉默抑郁，到了夜晚尤其严重。邪气郁结到极点，从体表发散出来，称为外溃。或者出现大汗或鼻出血，随着汗出和出血而病愈。如果邪气侵入胃腑，就会发生内溃。腹泻则大便中有未消化的食物，便秘则大便坚硬如石头，胃液枯竭肠道腐败，舌苔发黑嘴唇青紫，各种危重症状无所不至。这是天地间的毒瓦斯，常常以肃杀为特性，激发人体心肺肝肠的功能紊乱，使人魂飞魄散，呈现捧心憔悴的病态，愁云笼罩遍野。周围四境的乡村邻里，鬼哭神号，满目凄凉之色，毒雾遮蔽天空。只有不知道这是毒邪而胡乱治疗的，会导致满城遍野的人死于非命。知道这是毒邪而善于调治的，可以沿门逐户地使重病者立即痊愈。在尚未溃散之初，毒邪盘踞在募原，驱除伏魔全靠草果，攻破坚垒必须借助槟榔。毒邪向外溃散，逐渐削弱其势头时，可以用贝母、柴胡来调和病情。毒邪向内溃散，更加放纵其凶悍之势时，不用芒硝、大黄，怎么能奏效？懂得这三个阶段，病症就无法隐藏，制定方剂攻解毒邪，妙处在于用心专一。瘟疫是四时不正之气所致，温病是四时正气所致，关系到人的性命，最应当加以区分。张景岳在《瘟疫门》中，抄写温病及伤寒的经文，散列成章，对百姓毒害之深，没有比这本书更严重的了。阳间应受医门之刑，拔光头发也难以数清罪状；阴间将设海底地狱，阿鼻地狱难以逃脱。至于吴又可，虽然对于瘟疫的根源未必完全透彻理解，但其治疗方法，自刘完素、李东垣、朱丹溪、张元素以来，实为中医的功臣。
吴义可达原饮
槟榔（一钱） 草果（一钱） 厚朴（六分） 知母（一钱） 白芍（一钱） 炙甘草（一钱）
梦觉柴胡汤
柴胡（一钱） 生地（一钱） 贝母（一钱） 黄芩（一钱） 金银花（一钱） 生甘草（一钱） 白茅根（一钱）
梦觉承气汤
大黄（一钱） 芒硝（一钱） 槟榔（一钱） 厚朴（七分） 甘草（一钱） 枳实（七分） 生姜（一钱） 大枣（一枚）
Zhou Mengjue stated: Warmth in spring, heat in summer, coolness in autumn, and cold in winter constitute the normal climate (Zhengqi) of heaven and earth. When humans are affected by this normal climate and become ill, it is termed a "normal disease" (Zhengbing). Prolonged drought causing excessive yang, or continuous heavy rain leading to flooding, where rainfall and temperature fluctuations do not follow regular patterns, belong to the abnormal qi of the four seasons. When the annual luck (Yun) coincides with the year's branch (Suihui), and the heavenly stem matches the Tianfu, if the elements of water, fire, wood, metal, and earth each exhibit bias, this is referred to as the pestilential qi (Liqi) of the eight directions. The combination of normal pathogens and pestilential qi brews into toxicity; when humans contract this toxicity and fall ill, it is called epidemic plague (Wenyi). Epidemic plague appears across all four seasons: in spring it is called Spring Warmth (Chunwen); in summer, Heat Disease (Rebing); in autumn, Late Onset (Wanfa) [dysentery is also named Wanfa]; and in winter, Cold Epidemic (Hanyi). The *Neijing* records these accounts through Qibo, detailing the five types of epidemics; the *Rites of Zhou* places them under the charge of Fangxiangshi, strictly enforcing orders to drive away plagues. Their names vary greatly: there are Big Head Plague (Datouwen), Soft Leg Plague (Ruanjiaowen), Toad Plague (Hamawen), and Lump Plague (Gedawen). Regarding macules/rashes, their descriptions differ: Red Cloud Macules (Chixia ban), Purple Gold Macules (Zijinban), Green Cloud Macules (Lvyunban), and Black Sand Macules (Heishaban). They are mutually contagious, and symptoms appear similar regardless of age. Initially, the pathogenic factor lodges in the Mu Yuan (Moyuan, the space between the interior and exterior). [The commentary on Difficulty 67 of the *Nanjing* states: The front-mu points of the five zang organs are located on the abdomen, and the back-shu points are on the back. The 'Yuan' is the root of the 'Shu'; Moyuan is inside the body shell, where meridians connect.] Symptoms include slight headache or no headache, slight aversion to cold or no aversion to cold, but predominantly fever; the pulse is rapid and chaotic, the patient remains silent and depressed, worsening at night. When stagnation reaches its extreme, the pathogen exits from the surface, termed "external溃" (Waikui). This may manifest as profuse sweating or epistaxis, resolving with sweat and blood. If the pathogen invades the stomach fu organ, "internal溃" (Neikui) occurs. Diarrhea results in undigested food in stool; constipation leads to stools hard as stone; stomach fluids dry up, intestines rot, tongue turns black, lips turn cyan, and various critical symptoms arise without limit. This is the toxic vapor of heaven and earth, often characterized by肃杀 (desolation/killing energy), stimulating dysfunction in the heart, lungs, liver, and intestines, causing the soul to flee, presenting a haggard form holding the chest, with clouds of sorrow covering the land. Surrounding villages and neighborhoods echo with ghostly cries and divine wails, filled with desolate sights, while toxic fog obscures the sky. Those who do not recognize the toxicity and treat recklessly will see cities and fields filled with unnatural deaths. Those who recognize the toxicity and treat skillfully can save critically ill patients door-to-door. In the initial stage before溃散 (scattering), when toxicity still occupies the Moyuan, driving out the hidden demon relies entirely on Tsao Guo (Caoguo, *Fructus Tsaoko*), and breaking strong fortresses requires Bing Lang (Binglang, *Arecae Semen*). As toxicity scatters outward and its momentum weakens, Bei Mu (Beimu, *Fritillariae Bulbus*) and Chai Hu (Chaihu, *Bupleuri Radix*) can harmonize the condition. As toxicity scatters inward and becomes more aggressive, without Mang Xiao (Mangxiao, *Natrii Sulfas*) and Da Huang (Dahuang, *Rhei Radix et Rhizoma*), how can efficacy be achieved? Understanding these three gates leaves no room for the disease to hide; prescribing formulas to attack toxicity relies on focused intent. Epidemic plague is caused by abnormal qi of the four seasons, whereas warm disease is caused by normal qi; since life and death are at stake, they must be distinguished carefully. Zhang Jingyue, in his chapter on Epidemic Plague, copied texts on warm diseases and cold damage, arranging them into chapters; the harm done to the common people by this book is unparalleled. He deserves punishment in the medical realm, too numerous to count even if hair were pulled out; in the underworld, he faces the hell of Abi, from which escape is impossible. Wu Youke, although perhaps not fully penetrating the root causes of epidemic plague, provided treatment methods that, since Liu Wansu, Li Dongyuan, Zhu Danxi, and Zhang Yuansu, have made him a meritorious figure in Huangdi-Nei Jing medicine.
Wu Yi Da Yuan Yin (Reach the Original Decoction)
Bing Lang (1 qian) Caoguo (1 qian) Houpo (0.6 fen) Zhimu (1 qian) Baishao (1 qian) Zhi Gancao (1 qian)
Mengjue Chai Hu Tang (Dreamer Bupleurum Decoction)
Chaihu (1 qian) Shengdi (1 qian) Beimu (1 qian) Huangqin (1 qian) Jinyinhua (1 qian) Sheng Gancao (1 qian) Baimaogen (1 qian)
Mengjue Cheng Qi Tang (Dreamer Purging Decoction)
Dahuang (1 qian) Mangxiao (1 qian) Binglang (1 qian) Houpo (0.7 fen) Gancao (1 qian) Zhishi (0.7 fen) Shengjiang (1 qian) Dazao (1 piece)
Tu Weisheng stated: To treat epidemic plague, one must refer to Wu Jutong's *Treatise on Warm Diseases* (*Wenbing Tiaobian*). Wu Youke's Da Yuan Yin has many inadequacies.