庞氏云∶春三月行青筋牵病，夏三月行赤脉KT 病，秋三月行白气狸病，冬三月行黑骨瘟病。
四季月各余十八日，土王用事，行黄肉随病。后人又以木火金水土五疫配之，治各有定法。其中
止有所谓五疫乃天地之疠气，人中之则各随其脏气以为病之说，尚属近理。如所谓青筋牵等名色
矜奇立异无益症治。其用方，如春三月用
羌活汤，夏三月用双解散等法，亦见沾滞，至秋三月天渐凉冷，反用三黄石膏，殊不近理。至其
所用药俱系发散等剂，亦非治瘟疫的方也。
吴又可九传治法，有先里而后表者，始则发热，渐盖理症，下之里症除，二三日内又发热，
反加头痛，身痛，脉浮者，宜白虎汤。按其瘟疫初起治法云∶脉长洪而数，大汗多渴，此白虎汤
症。又云∶白虎治瘟疫脉长洪而数。又云∶脉长洪而数，白虎清凉解散，服之或战汗自汗而解。
是凡三言白虎症，而绝无脉浮之说也。至于发热头痛，虽列于白虎汤之下，而又无身痛，前后
多所渗漏不符，看来头身痛脉浮三症，似宜小柴胡加羌、防始与症对，而乃用白虎何也？
吴又可之《瘟疫论》世所盛行，其中达原饮固为治瘟疫之良方。第言瘟邪浮越于某经者，即
加某经之药，止有三阳在表治法，至于邪之传里者，仅有入阳明胃腑
一条，传三阴则略而不及。夫云∶邪伏膜原，自内达外，不似伤寒之按次传经则可。若云邪总不
入三阴，是将脏腑、经络划然中断，而人身之营卫，总 格而不通矣，此岂理也哉？即伤寒传足
不传手之说，识者犹或非之。至于瘟疫之传变，且并将三阴而遗之何也？每见患瘟疫者，腹胀满，
大便实，或自利发黄，以及四肢诸症，非传入足太阴经乎？舌干口燥咽痛，但欲寐，非传入足少
阴经乎？烦满囊缩，以及善怒号呼，冲逆动摇并胁肋诸症，非传入足厥阴经乎？且不特此也，患
在皮毛气分而哮喘、咳嗽者，知邪之入肺；患在神志昏冒而面赤、喜笑者，知邪之入心。是则五
脏六腑瘟邪之传变无所不到，谓脏腑诸症，不能一时皆现，则可谓瘟邪止在三阳经，必无是理也。
庞氏说：春季三个月流行青筋牵病，夏季三个月流行赤脉病，秋季三个月流行白气狸病，冬季三个月流行黑骨瘟病。
四季末各余十八天，土气当令，流行黄肉随病。后人又将木、火、金、水、土五疫与之配合，治疗各有固定法则。其中只有所谓“五疫乃天地之疠气，人中之则各随其脏气以为病”的说法，还算接近事理。至于像“青筋牵”等名称，不过是标新立异，对病症治疗毫无益处。其所用方剂，如春季三个月用羌活汤，夏季三个月用双解散等方法，也显得拘泥滞涩；到了秋季三个月天气渐凉冷，反而使用三黄石膏（清热泻火药），尤其不合事理。至于其所用药材都属于发散类方剂，也不是治疗瘟疫的确切方子。
吴又可的九传治法中，有先治里证后治表证的情况，起初发热，逐渐出现里证，用下法后里证消除，但两三天后又发热，反而加重头痛、身痛，脉象浮，适宜用白虎汤（清气分热方）。考察他关于瘟疫初起的治法说：脉象长洪而数，大汗出且多口渴，这是白虎汤证。又说：白虎汤治疗瘟疫脉长洪而数。又说：脉长洪而数，用白虎汤清凉解散，服用后可能通过战汗或自汗而解。这样三次提到白虎汤证，却完全没有提到脉浮的说法。至于发热头痛，虽然列在白虎汤证之下，却又没有身痛，前后多处矛盾不符，看来头痛、身痛、脉浮这三症，似乎适宜用小柴胡汤加羌活、防风才对证，却为何使用白虎汤呢？
吴又可的《瘟疫论》在世间广泛流行，其中的达原饮（开达膜原方）固然是治疗瘟疫的良好方剂。只是他说瘟邪浮越在某经，就加某经的药物，只涉及三阳经在表的治法，至于邪气传入里的情况，仅有进入阳明胃腑一条，传入三阴经则简略而未提及。如果说：邪气伏于膜原，由内向外发展，不像伤寒那样按次序传经，那还可以。如果说邪气总不进入三阴经，就是将脏腑、经络截然中断，而人体的营卫之气就会阻隔不通了，这难道是合乎事理的吗？即使是伤寒“传足不传手”的说法，有见识的人尚且非议它。至于瘟疫的传变，竟然将三阴经都遗漏掉，为什么呢？常见患瘟疫的人，腹胀满，大便干结，或者自利发黄，以及四肢各种症状，这不是传入足太阴脾经吗？舌干口燥咽痛，只想睡觉，这不是传入足少阴肾经吗？烦闷胀满、阴囊收缩，以及易怒号叫，气冲逆乱动摇并伴有胁肋各种症状，这不是传入足厥阴肝经吗？而且不仅如此，患病在皮毛气分而出现哮喘、咳嗽的，知道邪气入肺；患病在神志昏蒙而面红、喜笑的，知道邪气入心。这样五脏六腑瘟邪的传变无所不到，如果说脏腑各种症状不能同时都出现，那还可以说；如果说瘟邪只停留在三阳经，必定没有这种道理。
Pang stated: During the three months of spring, the "Qingjin Qian" disease (Green Tendon Pulling Disease) prevails; during the three months of summer, the "Chimai" disease (Red Vessel Disease) prevails; during the three months of autumn, the "Baiqi Li" disease (White Qi Fox Disease) prevails; and during the three months of winter, the "Heiguwen" disease (Black Bone Plague) prevails.
In each season's final eighteen days, when Earth Qi is in command, the "Huangrou Sui" disease (Yellow Flesh Following Disease) prevails. Later generations matched these with the Five Plagues corresponding to Wood, Fire, Metal, Water, and Earth, establishing fixed treatment methods for each. Among these, only the notion that "the Five Plagues are pestilential Qi from Heaven and Earth, and upon entering the human body, they manifest as diseases according to the respective Zang organ Qi" remains reasonably plausible. However, names such as "Qingjin Qian" are merely novel and eccentric, offering no benefit to symptom management. The formulas employed, such as Qianghuo Tang (Notopterygium Decoction) in spring and Shuangjie San (Double Release Powder) in summer, appear rigid and stagnant. Furthermore, in autumn when the weather gradually turns cool and cold, using Sanhuang Shigao (Three Yellows and Gypsum), which clears heat and purges fire, is particularly unreasonable. Moreover, the herbs used are all dispersing agents, which are not the specific formulas for treating plague.
Wu Youke’s nine transmission treatments include cases where the interior is treated before the exterior. Initially, there is fever, which gradually develops into interior syndrome. After purgation resolves the interior syndrome, fever returns after two or three days, accompanied by aggravated headache, body pain, and a floating pulse, for which Baihu Tang (Tiger White Decoction) is indicated. Examining his initial treatment principles for plague, he states: "A long, surging, and rapid pulse, profuse sweating, and excessive thirst constitute a Baihu Tang syndrome." He further adds: "Baihu Tang treats plague characterized by a long, surging, and rapid pulse." And again: "With a long, surging, and rapid pulse, Baihu Tang provides cooling and resolving action; after ingestion, resolution may occur through chills-sweating or spontaneous sweating." Thus, Baihu syndrome is mentioned three times, yet there is absolutely no mention of a floating pulse. Although fever and headache are listed under Baihu Tang symptoms, body pain is absent, creating contradictions throughout. It appears that the triad of headache, body pain, and floating pulse seems more appropriate for Xiao Chaihu Tang (Minor Bupleurum Decoction) augmented with Qianghuo (Notopterygium Root) and Fangfeng (Saposhnikovia Root), rather than Baihu Tang. Why, then, is Baihu Tang used?
Wu Youke's *Treatise on Pestilence* (*Wenyi Lun*) is widely circulated. While Dayuan Yin (Reach the Source Drink) is indeed an excellent formula for treating plague, his assertion that if pestilential Qi floats to a specific meridian, one should add herbs for that meridian, limits the discussion to exterior treatments of the Three Yang meridians. Regarding the transmission of pathogenic factors into the interior, he mentions only entry into the Stomach Fu of the Yangming Meridian, while briefly omitting transmission to the Three Yin meridians. If it is said that "pathogenic factors lie hidden in the Membrane Source (Moyuan) and move from inside out," differing from the sequential transmission of Cold Damage (*Shanghan*), this might be acceptable. However, claiming that pathogenic factors never enter the Three Yin meridians severs the connection between Zang-Fu organs and meridians, causing the obstruction of Ying and Wei Qi circulation. Is this logical? Even the theory in Cold Damage that "transmission occurs in Foot meridians but not Hand meridians" has been criticized by knowledgeable practitioners. In the case of plague transmission, why are the Three Yin meridians entirely omitted? Frequently, plague patients present with abdominal fullness, solid stool, or spontaneous diarrhea with jaundice, along with various limb symptoms—does this not indicate transmission to the Foot-Taiyin Spleen Meridian? Dry tongue, mouth, throat pain, and lethargy—does this not indicate transmission to the Foot-Shaoyin Kidney Meridian? Irritability, distension, retraction of the scrotum, anger, shouting, rebellious Qi movement, and hypochondriac symptoms—does this not indicate transmission to the Foot-Jueyin Liver Meridian? Furthermore, asthma and cough arising from pathology in the skin and Qi level indicate lung involvement; mental confusion, red face, and laughter indicate heart involvement. Thus, the transmission of pestilential Qi affects all Zang-Fu organs without exception. One may argue that not all Zang-Fu symptoms appear simultaneously, but to claim that pestilential Qi is confined solely to the Three Yang meridians is certainly illogical.