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San Shi (Three Corpses) and Jiu Chong (Nine Parasites) are born with humans, not relying on external borrowing.
San Shi (Three Corpses: spiritual parasites residing in the human body) and Jiu Chong (Nine Parasites: various internal worms/parasites) exist from birth; they do not originate from external sources.

Others must be generated through external borrowing, such as the鳖 Zhen (Turtle Mass), Snake Zhen, and Chicken Chick mentioned in the Zhen Men (Chapter on Masses), as well as names like Dung Beetle, Ant, and Mole Cricket in other chapters; all these arise because of improper diet, borrowing the "Qi" (vital energy/presence) of external insects.
Other than these innate ones, conditions must arise through external acquisition. For instance, the Turtle Mass (a type of abdominal mass resembling a turtle), Snake Mass, and Chicken Chick described in the chapter on Abdominal Masses, along with references to dung beetles, ants, and mole crickets in other sections, all result from dietary indiscretion where one absorbs the pathogenic influence of external insects.

When these condense at the Mu Yuan (origin of fu-organs located between the skin and internal organs) of the intestines and stomach, they form Zhen (abdominal masses); when scattered in the meridians and collaterals, they form Zhu (infectious or lingering diseases).
If this pathogenic influence aggregates at the Mu Yuan (the interstitial spaces connecting the zang and fu organs), it forms Zhen (masses); if it disperses into the meridians and collaterals, it manifests as Zhu disease (characterized by transmission and chronicity).

Regarding the exhaustion of the five zang organs, there are worms corresponding to the five zang; regarding the winds of five colors, there are worms corresponding to the five colors; these do not rely on external insect Qi for their generation.
As for disorders stemming from the depletion of the Five Zang organs, there are specific worms associated with each organ; similarly, wind pathogens associated with the Five Colors have corresponding worms. These are not derived from external insect influences.

To claim that human flesh and blood can transform into different species is absurd!
The assertion that human tissues can metamorphose into entirely different biological species is baseless and absurd.

This must be generated by borrowing the internal insect Qi. The internal insect Qi refers to San Shi and Jiu Chong.
Such phenomena must arise from the activation of internal parasitic Qi. This internal Qi corresponds to the San Shi (Three Corpses) and Jiu Chong (Nine Parasites).

Generally, when external pathogens enter and interact with San Shi and Jiu Chong, they gestate and produce worms, just as the Six Excesses (Liu Yin) affect humans because the Qi of the Five Elements inherent in the Five Zang organs resonates with them; what is strange about this?
Typically, when external pathogenic factors invade and resonate with the internal San Shi and Jiu Chong, they foster the development of parasites. This is analogous to how the Six Excesses (Wind, Cold, Summer-heat, Dampness, Dryness, Fire) affect the body: it is fundamentally due to the resonance between the external pathogens and the Five Elements Qi inherent in the Five Zang organs. There is nothing surprising about this.

The *Bing Yuan* (Source of Diseases), Volume 23 states: "Shi Chong (Corpse Worms) often guide external evils to cause harm to humans."
The *Zhu Bing Yuan Hou Lun* (Catalogue of the Causes and Symptoms of All Diseases), Vol. 23, states: "The Corpse Worms frequently attract external pathogens, causing harm to the person."

Furthermore, Yin Shi (Yin Corpse Disease): its initial manifestation begins in the skin, suddenly an object appears internally, shaped like a toad; after overnight, it struggles with the internal Shi Chong, becoming cup-sized, shaking and causing pulling pain that is unbearable; this is mostly contracted due to rainy weather.
Additionally, regarding Yin Shi (Yin Corpse Syndrome): the initial symptoms manifest on the skin, followed by a sudden sensation of an internal mass resembling a toad. After remaining overnight, it contends with the internal Corpse Worms, growing to the size of a cup, causing throbbing and pulling pain that is intolerable. This condition is often acquired during rainy seasons due to dampness.

These are syndromes where external evils resonate with Shi Chong; worms generated by Wind Lao (Wind Exhaustion) are also of this nature.
These represent cases where external pathogens resonate with the Corpse Worms. Similarly, worms arising from Wind-induced consumption (Lao) follow this same mechanism.

Understanding this allows one to discuss major syndromes such as Shi Zhu (Corpse Transmission) and Gan Zheng (Childhood Malnutrition with Fever).
Only by grasping this principle can one properly discuss severe conditions such as Shi Zhu (a contagious wasting disease) and Gan Zheng (pediatric malnutrition syndrome with steaming fever).

If one merely adheres to the theory that 'extreme heat generates wind,' one knows the phenomenon but not the reason why.
Merely clinging to the doctrine that "extreme heat generates wind" reveals an understanding of the surface phenomenon but fails to comprehend the underlying etiology.

How much more so to discard the discussions on worms from the Sui and Tang dynasties as unorthodox!
It is even more unreasonable to dismiss the worm-related theories from the Sui and Tang dynasties as heterodox and reject them.

Cold and Heat are fixed names; Warmth and Epidemic are virtual positions (conceptual categories).
"Cold" and "Heat" are definitive pathological natures, whereas "Warmth" (Wen) and "Epidemic" (Yi) are conceptual categories rather than fixed etiologies.

Although the *Shanghan Li* (Example of Cold Damage) associates Warmth with righteous Qi and Epidemic with seasonal Qi, actually, Warmth implies accumulation; Epidemic implies service/transmission.
Although the *Shanghan Li* links "Warmth" with the body's righteous Qi and "Epidemic" with seasonal Qi, essentially, "Warmth" denotes internal accumulation, while "Epidemic" denotes transmissive or epidemic spread.

If there is accumulation within, and the disease acts like a transmissive force, regardless of cold or heat, it can be called the Warmth-Epidemic category; naming it according to the season distinguishes it, without needing rigid literal interpretation.
If there is internal accumulation and the disease exhibits transmissive characteristics, whether presenting as cold or heat, it falls under the category of Warmth-Epidemic. It should be named according to the season for distinction, without rigid adherence to literal definitions.

Understanding this meaning allows one to interpret the various schools' statements on Warmth-Epidemic by inferring their intent.
Once this concept is understood, one can analyze and interpret the diverse theories on Warmth-Epidemic put forward by various medical schools by deducing their underlying intent.

Since Warmth and Epidemic are virtual positions, the diseases they cause are not uniform.
Since "Warmth" and "Epidemic" are conceptual categories, the diseases they encompass are not uniform.

However, if caused by cold and summer-heat, accompanied by the irregular Qi of the four seasons, it is Tian Xing Wen Yi (Heavenly Transmission Warmth-Epidemic), belonging to Shanghan;
For example, if caused by cold and summer-heat, compounded by the irregular Qi of the four seasons, it is termed Tian Xing Wen Yi (Heavenly Transmission Warmth-Epidemic), which belongs to the Shanghan (Cold Damage) category;

If caused by cold and summer-heat, but suppressed by the misty Qi of mountains, forests, valleys, and heaven and earth, it is Zhang Yi Wen Zhang (Miasma Epidemic Warmth-Miasma), also generally called Wen Yi;
If caused by cold and summer-heat, yet constrained by the miasmic Qi of mountains, forests, valleys, and atmospheric vapors, it is termed Zhang Yi Wen Zhang (Miasma Epidemic/Warmth-Miasma), also broadly classified as Wen Yi;

If caused by cold and summer-heat, with the Qi of ghosts and gods taking advantage, it is Li Yi (Plague Epidemic), also called Wen Yi, belonging to Zabing (Miscellaneous Diseases);
If caused by cold and summer-heat, with the pathogenic influence of "ghosts and gods" (metaphor for intense or obscure pathogenic factors) exploiting the weakness, it is Li Yi (Plague Epidemic), also referred to as Wen Yi, falling under Zabing (Miscellaneous Diseases);

If caused by cold and summer-heat, interrupted by dietary Qi, it develops into miscellaneous diseases, such as Huoluan (Cholera-like disorder), Nue (Malaria), and Dan (Jaundice); these are not called Wen Yi, but belong to Zabing.
If caused by cold and summer-heat, but complicated by dietary pathogenic factors, it manifests as miscellaneous diseases, such as Huoluan (acute vomiting and diarrhea), Nue (malaria), and Dan (jaundice). These are not classified as Wen Yi but belong to Zabing.

Analyzing them in detail prevents confusion regarding the various mixed theories on Warmth-Epidemic.
By analyzing these distinctions clearly, one avoids being bewildered by the myriad conflicting theories on Warmth-Epidemic.

Among these types of Warmth-Epidemic, only the causes involving "ghosts and gods" and those involving "cold and summer-heat" are often confused in discourse; modern practitioners fail to distinguish them, requiring careful reference to *Bing Yuan* Vol. 10 on Li Yi and Zhang Qi, and *Qianjin* Vol. 9 on Pi Wen, to clarify.
Among these categories, the descriptions of causes related to "ghosts and gods" and those related to "cold and summer-heat" are frequently conflated. Contemporary physicians often fail to differentiate them; one must carefully consult Vol. 10 of the *Bing Yuan* (sections on Plague Epidemic and Miasma Qi) and Vol. 9 of the *Qianjin Yaofang* (section on Preventing Warmth) to achieve clarity.

The *Bing Yuan* does not place Li and Zhang in the same chapter as Wen Bing, but lists them in a separate volume; *Qianjin* places two types of Wen at the beginning and end of two chapters; could this be without significance?
The *Bing Yuan* separates Li (Plague) and Zhang (Miasma) from the chapter on Wen Bing (Warmth Diseases), placing them in a distinct volume. The *Qianjin Yaofang* positions two types of Wen at the beginning and end of separate chapters. Is this arrangement without deeper meaning?

Those cases involving ghosts and gods that do not combine with Warmth-Epidemic naturally belong to Zhong E (Sudden Evil Attack), having no relation to Shanghan methods.
Cases involving "ghosts and gods" that do not overlap with Warmth-Epidemic characteristics naturally fall under Zhong E (Sudden Attack by Evil), which is unrelated to the treatment principles of Shanghan.

Just as Zhang (Miasma) not combining with Wen Yi is simply called Zhang; dietary issues not combining with Wen Yi are simply called Injury by Diet.
Similarly, if Miasma does not combine with Warmth-Epidemic features, it is simply termed Zhang; if dietary injury does not combine with Warmth-Epidemic features, it is simply termed Dietary Injury.