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Plague (Yi Wen) is a condition where 60% of cases are caused by contracting the toxic qi of epidemic pathogens (Yi Li), and 40% by contracting the toxic heat of warm pathogens (Wen Re); therefore, formulas such as Huanglian Jiedu Tang (Coptis Decoction for Resolving Toxicity) are used. This applies not only when the pathogen is in the exterior, but also when cold coagulates blood and stagnates flow, leading to stubborn diseases that do not heal. Even when pathogenic heat transmits inward to the interior, requiring cooling medicines, I often avoid using Huanglian (Coptidis Rhizoma). Instead, I use Shengdi (Rehmanniae Radix Preparata), Danpi (Moutan Cortex), Dong Tian (Asparagi Radix), Dong Bai (Lili Bulbus), Yuan Shen (Scrophulariae Radix), Yinhua (Lonicerae Flos), and Tong Bian (Infant Urine), rarely exceeding the use of Shigao (Gypsum Fibrosum), Zhizi (Gardeniae Fructus), and Huangqin (Scutellariae Radix), with no failure in efficacy. Thus, Wu Keyou’s warning against using cold agents and his exclusive use of Dahuang (Rhei Radix et Rhizoma) cannot be entirely dismissed. Although Dahuang is cold in nature, its action is mobile rather than static; when plague pathogens are firmly entrenched, this purgative action can disperse the pathogen, proving superior to the pure use of cold-cooling herbs. However, if Dahuang is used prematurely before the pathogen enters the Fu organs, it fails to resolve the pathogen in the Jing meridians and instead causes harm from cold injuring the middle and damaging the abdomen, with consequences too numerous to mention. While Wu Keyou’s use of Dahuang was not so reckless, his approach to indications for purgation was somewhat biased towards attack, completely forgetting the principle that "purgation should not be applied too early." □□□□□□□ □□ If one does not learn properly from Wu Keyou but rashly uses Dahuang at every turn, citing him as justification, one becomes a sinner against Wu Keyou!

The *Qianjin Fang* (actually referring to *Baihuo Lu*, often associated with Zhao Kuangzhi's *Nanbing Huowren Lun*) states: "Throughout the year, illness affects all ages similarly." This refers to the seasonal epidemic qi, commonly known as Tian Xing (Heavenly Transmission). Laojun Shenming San (Old Lord's Divine Spirit Powder), Wuchengzi Yinghuo Wan (Wuchengzi's Firefly Pill), Shengsan Zi (Holy Dispersion Powder), and Baidu San (Deficiency-Dispelling Powder) can be used regardless of the duration of the disease; emesis or purgation is applied according to symptoms. Hence, Shengsan Zi is used without distinguishing between Yin/Yang or Exterior/Interior patterns. It is said: "Using ancient formulas to treat modern diseases is like dismantling old materials to build a new house; without reworking them by craftsmen, how can they be used?" This statement is profound and truly serves as a standard for medical medication. The primordial qi of ancient and modern times differs; observing Han dynasty prescriptions, dosages were often measured in *liang* (taels), whereas Song and Yuan dynasties reduced this to *qian* (mace). Using Han formulas to treat modern patients would likely be too harsh and heavy; using modern formulas to treat Han patients would likely be insufficient. Therefore, dosage weights in prescriptions should not be rigidly adhered to. Regarding the weighing of medicinal properties, one must not prescribe randomly, as wind and soil vary across regions, populations differ in age, climatic changes are unpredictable, and dryness/dampness differs between North and South. Humans exist within the intersection of Qi; some lean Yang, some Yin; sometimes robust, sometimes deficient. Even within one person, over one day, internal injury from Seven Emotions and external contraction of Six Evils make the manifestation of disease elusive, like clouds and dragons. To insist on a single formula to address infinite variations—would this be logical? *Huoren Lun* regards Laojun Shenming San and Dongpo Shengsan Zi as specific remedies for plague, ignoring the depth of days, need for emesis/purgation, and Yin/Yang or Exterior/Interior distinctions, prescribing them rashly. Few escape killing many people! These two formulas contain toxic hot substances like Wutou (Aconiti Lateralis Radix Praeparata), Fuzi (Aconiti Lateralis Radix Preparata), and Wuyu (Evodiae Fructus); they might be harmless only for direct invasion of Yin-Cold. For Shanghan transmitted heat patterns, or plague/toxic plague requiring Huangqin, Huanglian, and Dahuang, administering these decoctions would be fatal upon entry. Shenming San is carried in silk bags for external use; even then, ingestion is harmful. Shengsan Zi is a decoction for internal use and is absolutely contraindicated. Its ingredients are chaotic; even for true Yin-Cold patterns, efficacy is doubtful. Later generations, overly trusting Su Dongpo, revered it as a good remedy, willingly heading toward death. Alas! How could one be so shocked by Su Dongpo's fame to this extent? As for Shenming San, it was merely made by ordinary people, falsely attributed to Li and Su to dazzle the public; those fond of novelty believed it unquestioningly. If one insists these formulas originated from Li and Su, then Wangmu Tao (Queen Mother's Peach) in Zhang Jingyue's *Xin Fang Ba Zhen*—was it truly bestowed from the Jade Pool Immortal Mansion? I wish physicians today would not adhere to fixed formulas nor hold biased views, but remain flexible and balanced, thus mastering more than half of the art of Qi Bo and Huang Di.