论曰∶实则谵语，虚则郑声。重（平声。）语也。夫声必有语，语必有声。盖言声则郑，而语则
重也。人虚而精神衰乏，不能自主，语言重复絮聒，而声则有类于郑耳。郑声淫，是状其声之哼
哼唧唧，颇似淫声。惟冯氏谓声战无力，不能接续，造字出于喉中，为得解。成氏亦谓郑卫之声。
而王氏驳之则非矣。又有解郑声为郑重者，夫曰郑重其事则有矣，曰郑重分明则有矣，以此解病
人之声得乎？要之指郑之淫声，取譬无疑也。凡患此症，其声必低，气必短，脉必无力，色必萎
悴。其兼证则目无赤色，舌无苔刺，身无大热，口无烦渴，小便清长，大便滑润或泄泻，凡自言自语，
喃喃不全者皆是也。瘟疫始终一于为热，罕见此症。或汗多亡阳，下多亡阴者有之。若果虚最忌
攻伐，少有差谬，无不即死。速宜察其精神，辨其阴阳，斟酌温补，以救其根本为要。若昏沉、
上气喘促，发呃不止，不省人事者危。
瘟疫之说，前诸论中已详哉其言之矣。兹读《褚氏遗书·审微篇》有云∶春瘟夏疫内症先出，
是将瘟疫二字拆开分发春夏。□□□□□总缘平看瘟疫二字，且未悉其理解。□□□□□须知诸
凡杂症，苟一时所患皆同者，皆有疫气以行乎其间，如徭役之役，故悉得以役名之，而所该之病
甚广。瘟疫不过疫中之一症耳，乃串讲之辞。若曰瘟病之为疠疫，如是也，若必如褚氏春瘟夏疫
之说，是将瘟疫二字拆开对待言之矣。由此以推，则世之称伤寒者，独不可云秋为伤而冬为寒乎？
知分作伤病寒病之不通，则知言春瘟夏疫者之未妥也明矣。至于褚氏言男女异脉云∶女子阴逆自
上生下，故右寸为受命之根，万物从土而出，故左关为脾，生左尺肺，肺生右寸肾，肾生右关肝，
肝生右尺心等说。□□□□□□□□□□□□戴起宗曾非之，今不必再辨。
论曰：实证表现为谵语，虚证表现为郑声。所谓“重”，读作平声。声音必然伴随语言，语言必然依托于声音。大概来说，“言”指代郑声，而“语”指代重复之语。人体虚弱导致精神衰败匮乏，无法自主控制，语言重复啰嗦，其声音便类似于郑声。郑声淫靡，这是形容其声音哼哼唧唧，颇似淫荡之声。只有冯氏认为声音颤抖无力，不能接续，造字出自喉中，这种解释才说得通。成氏也认为是郑卫之音。而王氏对此进行驳斥则是错误的。又有将郑声解释为郑重其事的，说郑重其事是有道理的，说郑重分明也是有道理的，但用这个来解释病人的声音合适吗？总之，指出郑声是淫靡之声，取比喻之意是毫无疑问的。凡是患此症的人，其声音必定低沉，气息必定短促，脉象必定无力，面色必定萎黄憔悴。其兼见症状则是眼睛没有红色，舌苔没有芒刺，身体没有大热，口中没有烦渴感，小便清长，大便滑润或泄泻，凡是自言自语、喃喃自语不完整者都是这种情况。瘟疫从头到尾都以热证为主，很少见到这种症状。或者是汗出过多导致亡阳，或者泻下过多导致亡阴的情况下才会有。如果确实是虚证，最忌讳攻伐治疗，稍有差错，无不立即死亡。应当迅速观察其精神状态，辨别阴阳，斟酌使用温补法，以挽救根本为关键。如果出现昏沉、上气喘促、呃逆不止、不省人事的情况，则病情危重。
关于瘟疫的说法，在前面的论述中已经详细说明了。现在读到《褚氏遗书·审微篇》中有云：“春瘟夏疫内症先出”，这是将瘟疫二字拆开分别对应春夏季节。这总归是因为平时看瘟疫二字，并且不了解其真正含义。须知各种杂症，如果一时所患都相同，都有疫气在其中流行，如同徭役中的劳役，所以都可以用“役”来命名，其所涵盖的疾病非常广泛。瘟疫不过是疫病中的一种症状罢了，是连缀讲解的辞令。如果说瘟病就是疠疫，像这样理解是可以的；如果一定要像褚氏所说的春瘟夏疫那样，是将瘟疫二字拆开相对立地来讲了。由此类推，那么世上称伤寒的人，难道不可以说秋天受的是伤，冬天受的是寒吗？知道将伤寒分开称为伤病和寒病是不通的，就知道说春瘟夏疫的人不妥当是显而易见的。至于褚氏谈论男女异脉说：女子阴气逆行，自上生下，所以右寸脉是受命之根，万物从土而出，所以左关脉属脾，左尺脉生肺，肺生右寸脉肾，肾生右关脉肝，肝生右尺脉心等说法。戴起宗曾经批评过这些观点，现在不必再辩论。
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.