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In the past, I wrote "Discourse on Warm Epidemics" to demonstrate that warm epidemics originate from seasonal qi. Furthermore, lamenting that Wu Keyou and Yu Jiayan were misleading people, I composed this refutation. Wu and Yu stated: The contraction of warm epidemics differs from cold damage (Shanghan), differs from warm-heat diseases, and also differs from non-seasonal cold epidemics; there is another kind of pestilential qi (pathogenic factor) in the world causing it. It is acceptable to say that warm epidemics differ from cold damage and warm-heat diseases, as this aligns with the "Example of Cold Damage"; however, saying that warm epidemics differ from non-seasonal cold epidemics contradicts the example, though it can be excused (the example text considers warm epidemics as a transformation of cold epidemics). But to claim there is another distinct pestilential qi is unacceptable, as such text does not exist in the example. There are only six qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire) in the world; when concentrated, they become pestilential qi. Pestilential qi is toxic, and toxicity means concentration. If there were indeed another kind of qi besides these, which could be listed as the seventh, why did Xuanyuan (Yellow Emperor), Qibo, Bian Que, and Zhang Jingyue, being so divine and sagely, not mention it in a single word? The reason for epidemics after great wars and famines is not because human corpses are mixed together, but because people suffer from double anxiety and toil, leading to double deficiency of righteous qi (Zheng Qi). Consequently, non-seasonal qi easily enters, and diseases easily deepen! Ultimately, the qi they contracted was still the six qi. Did Heaven specially create another kind of pestilential qi to torment those suffering from war and famine? Wu and Yu did not understand the intent of the example and rashly criticized Wang Shuhe. Little did they know that Zhang Zhongjing's books were preserved thanks to Wang Shuhe; without Wang Shuhe, there would be no Zhang Zhongjing.

Ye Tianshi's book "Lin Zheng Zhi Nan Yi An" (Guide to Clinical Practice) is most exquisite in the treatment of warm-heat diseases and spleen-stomach disorders, seemingly serving as a model for beginners. However, there are many points open to discussion. For instance, in the warm-heat category, he attributes coma (loss of consciousness) to disease of the Pericardium Collateral. Examining ancient theories, coma belongs to Yangming, as seen in the explanation of Jue Ni (reversal cold/heat) in the "Mai Jie" chapter of *Suwen* and in chapters on wind stroke in *Jingui Yaolue*. Meanwhile, the "Jing Mai" chapter of *Lingshu* explains the diseases generated by movement of the Pericardium Collateral meridian, without mentioning coma or loss of consciousness. Thus, Ye's understanding of meridian studies can be known. In the spleen-stomach category, he states: Yang Earth of Yangming requires Yin to find peace; Yin Earth of Taiyin requires Yang to function. Treating Yang with Yin and treating Yin with Yang seems reasonable. However, if the Stomach is deficient, it is naturally appropriate to tonify it with Yang herbs; Zhang Zhongjing used Gan Jiang (Dried Ginger) in all treatments following purgation in cold damage, revealing the principle here. If the Spleen is deficient, it is naturally appropriate to tonify it with Yin herbs; Zhang Zhongjing used Ren Shen (Ginseng Root) in all treatments involving loss of body fluids, revealing the principle here. One cannot rigidly adhere to a single theory. These two points were not refuted by Xu Lingtai, yet they mislead people significantly.