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In ancient times, there were no epidemic rashes (Yizhen) nor smallpox; these diseases began in the Han Dynasty. Why? It is said that Heaven and Earth opened up during the Zi and Chou years, and humans were born in the Yin year. At that time, people possessed a pure, light, and non-action-oriented nature, consuming raw meat and blood. Internally, they were spared from the damage of the Seven Emotions and Six Desires; externally, they had no craving for rich and heavy flavors. They existed as a浑然 (integrated/harmonious) microcosm, thus having neither epidemics nor rashes. The emergence of these conditions starting from the Han Dynasty was also governed by the Great Movement of Heaven and Earth (Tian Di Da Yun). From the Han Dynasty to the present, the Great Movement of Heaven and Earth has been operating in the Shaoyang phase. Consider midsummer: analyzing it by the twelve two-hour periods of a day, from Zi to Chou, Yin, Mao, and Chen, although it is summer, people still feel refreshing. However, upon entering Si and Wu, the blazing intensity becomes like scorching fire. By extrapolating from this, one can comprehend that the appearance of epidemics and rashes after the Han Dynasty is due to the influence of Qi Yun (Five Movements and Six Qi).

However, this view was not established by Qibo and Huangdi (representative figures of classical TCM theory), leading to much debate among later generations who merely imitated the logic of Shanghan (Cold Damage) to deduce treatments. Even Zhang Zhongjing’s statement that "in spring it transforms into Warm Disease, in summer into Heat Disease, and in autumn into Dampness" was roughly overlooked without examination, and later scholars echoed such views. Some claimed that plague is Shanghan, warm rash is Shanghan, macules and papules are Shanghan, and even heat disease is Shanghan. How can it be called Shanghan if there are plagues, macules, papules, and heat? Since the syndrome differentiation was erroneous, the theoretical propositions were also flawed. Consequently, indiscriminate use of exterior-releasing and interior-purging methods led to many untreatable cases.

It was not until Liu Hejian proposed the theory of clearing heat and detoxifying that high-minded individuals with unique insights emerged. Their purport was subtle, and their meaning profound. Later generations did not widely propagate this theory but instead regarded it as biased. *Feng Shi Jin Nang* also stated: "Macules and papules should not be treated with reckless exterior-releasing methods." This is considered a theory of great centrality and correctness, yet unfortunately, its purport was not fully elucidated, leaving later generations unsure of how to proceed. Wu Keyi, in his commentary on *Wenyi Lun*, clearly distinguished between Shanghan and Wenyi (Plague/Epidemic). For instance, headache, fever, and aversion to cold should not be mistaken for Shanghan exterior syndromes; forcibly inducing sweat would only injure the exterior Qi. If the heat does not subside, purgation should not be used, as it would only injure the Stomach Qi. These words captured the essence. However, his assertion that the plague toxin enters through the nose and mouth and transmits to the Membrane Source (Mo Yuan) rather than the Stomach seems problematic. Furthermore, the use of Damoyin, Sanxiaoyin, and various Chengqi Decoctions still appears to force-fit concepts of exterior and interior.

Only Xiong Nenzhao’s experience in treating hot plague is noteworthy. He first employed Baidu San to remove the "claws and teeth" (the aggressive pathogenic factors), followed by Jiegeng Tang. Both act as "vessel and oar" agents (carrying drugs upward) to treat pathogenic heat in the chest/diaphragm and the Hand Six Meridians. Since the Hand and Foot Shaoyang meridians pass below the diaphragm and connect to the chest, and the Qi of the Sanjiao belongs to Fire, traveling with Ministerial Fire throughout the exterior of the body, the diaphragm and the Six Meridians represent the highest regions. These floating medications, being agents of the highest region, operate within the formless realm, dissipating heat in the chest/diaphragm and Six Meridians according to their height, which is indeed a brilliant method. I now adopt this method, removing Mangxiao (Mirabilite) and Huanglian/Rhubarb (implied by general purgatives or specifically mentioned as Xiao/Huang in context of Chengqi variants, here translated as Mirabilite and Rhubarb/Generic Purgatives based on "Xiao, Huang"), because epidemic toxins are formless and cannot withstand猛烈 (violent/intense) medicines. By heavily using Shigao (Gypsum Fibrosum), which directly enters the Wu and Ji (Earth/Spleen-Stomach) organs, we first destroy the nest of harm, making the afflictions of the Twelve Meridians easier to pacify. This has proven effective repeatedly. Therefore, I will detail the methods and verified cases used in my practice below, awaiting correction from those with superior wisdom.