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Commentary states: Excess conditions manifest as delirious speech (Zhenyu, 谵语), while deficiency conditions manifest as Zhengsheng (Zhengsheng, 郑声). "Zhong" is pronounced with the level tone. Sound must accompany language, and language must rely on sound. Generally speaking, "Yan" refers to Zhengsheng, while "Yu" refers to repetitive speech. When the human body is deficient and spirit is depleted and lacking, one cannot exercise self-control; speech becomes repetitive and tedious, and the voice resembles that of Zhengsheng. Zhengsheng is licentious; this describes the humming and whining quality of the voice, which somewhat resembles licentious sounds. Only Feng's view—that the voice trembles and lacks strength, unable to continue, and the character originates from the throat—provides a satisfactory explanation. Cheng also regarded it as the music of Zheng and Wei. Wang's refutation of this is therefore incorrect. Others have interpreted Zhengsheng as being "solemn" or "earnest." While one may speak of treating matters with solemnity or clarity, is it appropriate to use this to explain the voice of a patient? In essence, pointing out that Zhengsheng refers to licentious sounds, taking it as a metaphor, is beyond doubt. For those suffering from this syndrome, their voice must be low, their breath short, their pulse powerless, and their complexion sallow and haggard. Accompanying symptoms include eyes without redness, tongue without prickly coating, body without high fever, mouth without irritability and thirst, clear and long urination, loose or slippery stools, and all cases of muttering to oneself incompletely are included here. Plague diseases (Wenyi, 瘟疫) are predominantly heat syndromes from beginning to end, and such deficiency symptoms are rarely seen. They may occur only in cases where excessive sweating leads to Yang collapse (Wangyang, 亡阳) or excessive purgation leads to Yin collapse (Wangyin, 亡阴). If it is indeed a deficiency condition, attacking treatments are strictly contraindicated; even a slight error will inevitably lead to immediate death. It is crucial to quickly observe the patient's spirit, differentiate Yin and Yang, and carefully consider warming and tonifying methods to save the root cause. If the patient presents with lethargy, rapid upper-body breathing, incessant hiccupping, and unconsciousness, the condition is critical.

The theory of plague diseases has been discussed in detail in previous commentaries. Now, reading *Chushi Yishu · Shenwei Pian* (Excerpts from Master Chu · Examining Subtleties), it states: "In spring plague and summer epidemic, internal symptoms appear first." This splits the term "plague disease" into separate correspondences for spring and summer. This stems from merely looking at the two characters of "plague disease" superficially and failing to understand its true meaning. One must know that for various miscellaneous diseases, if those contracted at the same time are identical, there is an epidemic qi (Yiqi, 疫气) circulating among them, similar to corvée labor in service. Thus, they can all be named with "service," covering a very broad range of diseases. Plague disease is but one symptom within epidemics; it is a connected explanatory phrase. If one says that Wenbing (Plague Disease) is Liyi (Malignant Epidemic), such understanding is acceptable; however, insisting on Chu's theory of "Spring Wen and Summer Yi" treats the two characters of "plague disease" as distinct and opposing entities. By this logic, could those who refer to Shanghan (Cold Damage, 伤寒) not say that autumn injury is 'Shang' and winter injury is 'Han'? Recognizing the illogic of separating Shanghan into Shangbing and Hanbing makes it evident that the argument for "Spring Wen and Summer Yi" is inappropriate. As for Chu's discussion on different pulses for men and women, stating: "Women's Yin moves counterwise, descending from above; thus the Right Cun (Cun, 寸) pulse is the root of life. All things emerge from Earth, thus the Left Guan (Guan, 关) pulse belongs to the Spleen. The Left Chi (Chi, 尺) pulse generates the Lung. The Lung generates the Right Cun Kidney. The Kidney generates the Right Guan Liver. The Liver generates the Right Chi Heart," etc. Dai Qizong had previously criticized these views, so there is no need to debate them further here.