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Typhoid fever (Shanghan) involves transmission along meridians (Chuanjing) and direct invasion (Zhizhong). Transmission along meridians refers to the pathogen moving from the Taiyang meridian to the Yangming meridian, from Yangming to Shaoyang, from Shaoyang to Taiyin, from Taiyin to Shaoyin, and from Shaoyin to Jueyin; this sequential progression is called "transmission along the meridians" (Xunjingzhuan). In some cases, Taiyang disease does not transmit to Yangming but directly transmits to Shaoyang; in others, Yangming disease does not transmit to Shaoyang but enters its corresponding fu-organ (Stomach) directly; similarly, Shaoyang disease may not transmit to Taiyin but enters the Stomach directly. This is termed "transmission skipping a meridian" (Yuejingzhuan). Some diseases stop after transmitting through one or two meridians, while others remain confined to a single meridian throughout. Exterior manifestations present as cold syndromes, whereas interior manifestations transform into heat syndromes. Direct invasion (Zhizhong) occurs when the pathogen bypasses the three yang meridians and directly attacks the three yin meridians, presenting with cold symptoms without heat. When accompanied by eye diseases, only conditions involving the three yang meridians are relevant: Taiyang disorders require diaphoresis (Hanfa), Yangming disorders require clearing heat (Qingfa), and Shaoyang disorders require harmonization (Hefa); the therapeutic principles remain consistent. Qianghuo (Notopterygii Rhizoma et Radix) governs Taiyang, Gegen (Puerariae Lobatae Radix) governs Yangming, and Chaihu (Bupleuri Radix) governs Shaoyang; these herbs act as guiding agents (Baoshizhiyao) to specific meridians, a fact well known to practitioners. Methods for warming meridians and dispelling cold are occasionally employed. Details regarding syndrome differentiation and prescription formulation unrelated to ophthalmology need not be elaborated here.

The pathogenic factor of warm plague (Wenyi) lies latent in the membranous origin (Moyuan), undergoing unpredictable transformations. Wu Youke formulated Daren Yin (Reach the Origin Decoction) to treat it. His theoretical discourse transcends antiquity and is revered universally. However, its symptoms—fever, headache, constipation, and mental confusion—are similar to external contraction of wind-cold, necessitating careful differentiation. Wind-cold enters from the exterior inward; the disease typically lacks offensive odor. If an odor is present, it usually appears only after transmission to the Yangming Stomach fu-organ. In contrast, warm plague spreads from the interior outward; the disease immediately emits an offensive odor, which may permeate bed curtains in mild cases or fill the room in severe cases. This difference in odor is easily distinguishable. Wind-cold tends to contract, resulting in a tight, smooth, and lustrous complexion. Warm plague tends to steam and disperse, leading to a loose, relaxed, dull, and dirty complexion. This difference in facial appearance is easily distinguishable. At the onset of wind-cold, the tongue usually has no coating; if a white coating exists, it is thin and slippery. Upon the first appearance of headache and fever in warm plague, a white coating appears on the tongue, thick and non-slippery, resembling piled powder, or slightly yellowish. This difference in tongue presentation is easily distinguishable. The pulse in warm plague becomes similar to that of wind-cold after transmission, but differs significantly at the onset. With wind-cold in the exterior, within one or two days, the pulse is mostly floating, possibly combined with tight, slow, or surging qualities, yet always floating. Once transmitted inward, the floating quality disappears. Warm plague transforms from the middle pathway (membranous origin); within one or two days, the pulse is mostly deep. As it moves from interior to exterior, the pulse ceases to be deep, becoming neither floating nor deep but rapid, possibly combined with wiry or large qualities, yet remaining non-floating. This difference in pulse diagnosis is easily distinguishable. Furthermore, the clinical presentation typically begins with sudden chills, followed by persistent fever without aversion to cold, as the heat emanates from within rather than being caused by external contact. If hypochondriac pain and deafness occur, the pathogen has overflowed into the Shaoyang meridian; if lower back, neck, and occipital pain occur, it has overflowed into the Taiyang meridian; if supraorbital pain, orbital pain, dry nose, and insomnia occur, it has overflowed into the Yangming meridian. In such cases, Chaihu, Qianghuo, and Gegen should be added according to the affected meridian. If the root of the tongue turns yellow first, spreading gradually to the center, indicating the pathogen is entering the Stomach, this is Sanxiao Yin (Three Eliminations Decoction) syndrome. If the pulse is long, surging, and rapid, accompanied by profuse sweating and intense thirst, the pathogen has just left the membranous origin and is attempting to exit via the exterior but has not fully done so; this is Baihu Tang (White Tiger Decoction) syndrome. If the tongue is purely yellow or turns black, develops prickles, the nose appears like soot, defecation is obstructed, or although there is no hard stool, the pulse is deep and solid, these are Chengqi Tang (Order the Qi Decoction) syndromes. If treatment is delayed, failing to use purgatives appropriately, leading to critical signs such as grasping at clothes or empty air, where both attacking and tonifying are contraindicated, Tao’s Huanglong Tang (Yellow Dragon Decoction) must be used; survival is possible in rare cases. Nourishing the nutritive level and clearing dryness should generally be performed only after expelling the pathogen. If pathogenic fire attacks the eyes, causing redness, swelling, pain, photophobia, and heat intolerance, one should focus solely on eliminating the epidemic pathogen, and the eyes will heal naturally. In cases of day-and-night high fever, sensation of burning or needle-like pain in the eyes, and extreme sensitivity to sunlight or artificial light, requiring complete enclosure for comfort, attention must also be paid to expelling the pathogen to prevent heat stagnation in the Stomach, allowing clear vision to return. If the epidemic pathogen transmits inward, leaving residual heat in the lower jiao, causing difficult urination and stagnant qi due to lack of excretion, resulting in golden-yellow jaundice of the eyes, Yincheng Tang (Artemisiae Scopariae Decoction) should be administered. If pathogenic fire burns for a long time, depleting kidney water, leading to blurred pupils and loss of vision due to discharge, nourishing yin should be combined with pathogen expulsion; relying solely on Ganju (Chrysanthemi Flos) and Jili (Tribuli Fructus) is insufficient. In summary, warm plague is contagious via seasonal qi; treatment requires clearing fire and dispersing pathogens. Puji Xiaodu Yin (Universal Benefit Detoxification Decoction) by Li Dongyuan was originally designed for warm plague; using it to treat eye diseases caused by warm plague would undoubtedly yield faster results.