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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.