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It is also the case that when Yang invades Yin, and Yin cannot contend with Yang, Yang achieves solitary dominance, resulting exclusively in heat. Conversely, if Yin invades Yang, and Yang cannot contend with Yin, Yin achieves solitary dominance, resulting exclusively in cold. These three levels of theoretical understanding must be known.

One discusses the invasion of cold and heat into the human body. Cold pathogens typically enter from the skin and hair into the sinews and bones, while heat pathogens emerge from the sinews and bones to the skin and hair. Thus it is said: cold enters from the exterior, heat emerges from the interior. Viewing it thusly, heavenly Yin descends from above to the earth, and earthly Yang rises from below upwards; the principle here can be seen.

One discusses the superficial pulse (Biao Mai), which is extremely sharp. If it becomes slightly flat upon arrival, it resembles the structure of an interior pulse (Li Mai), indicating wind-cold or wind-dampness. If the interior pulse is sharp, it reversely resembles a superficial pulse but lacks the flat and moist quality; this indicates extreme Yang and requires purgation. Or, if there is slight flatness and moisture at the top, but no sharpness or rapidity, this indicates Yin dominance and requires ascending methods. This section should be read as discussing the superficial level.

One discusses the sinews of the human body. Excessive heat causes them to relax and elongate, leading to flaccidity and weakness; excessive cold causes them to contract, leading to pain. There are cases where both flaccidity and pain are present due to damp-heat, causing the large sinews to elongate and the small sinews to shorten.

One discusses that diseases arising from the six excesses (Liu Yin) essentially do not exceed the qi of cold, heat, warmth, and coolness of the four seasons. The pulse must be distinguished by its ascending, descending, floating, and sinking qualities, and analyzed in conjunction with the six excesses to ascertain the condition of the disease. Medication applied accordingly will invariably be effective.

A master stated: Wind pathogenic factors are ubiquitous. Examples include wind-dampness, wind-dryness, wind-heat, wind-fire, and wind-cold. When three combine, such as wind-cold-dampness or wind-damp-heat, it follows the previous statement that all diseases are inseparable from wind. One day I asked the master how to recognize water-wind in the pulse. He replied: It must resemble dampness but differ slightly. Like the imagery of wild horses or misty vapors, judging by the master's words, it presents as a turbid and unclear quality.

One discusses the general method for locating disease sites, which also involves a major principle. The Heart and Kidney positions extend from the crown of the head to the soles of the feet, representing the central axis between Zi (midnight) and Wu (noon). The Liver corresponds to Heaven generating Wood (Three), belonging to the left. The Lung corresponds to Earth generating Metal (Four), belonging to the right. Spleen Earth belongs to the right but is primarily located in the center. Sanjiao Ministerial Fire belongs to the left but also resides in the Danzhong (Chest Center).

One discusses the method of using herbs. For instance, if the Heart has excessive heat and the Kidneys have excessive cold, this represents each yin and yang flourishing in their proper positions. One should cool the heat of the Yang aspect and warm the cold of the Yin aspect, creating a mutual resonance between upper and lower. My initial thought was to use Coptis Rhizome (Huanglian) to cool the Heart and Cinnamon Twig (Guizhi) with Aconite Root (Fuzi) to warm the Kidneys. The master said: Incorrect. While Huanglian is appropriate, Guizhi and Fuzi should not be used, as they may inadvertently assist Yang fire. Instead, use Alisma Rhizome (Zexie) to drain the cold of the Kidney, and the pulse will naturally return to harmony.

One discusses herb flavors: Sweet flavors ascend and disperse; Bitter flavors descend directly and drain. These two flavors balance each other. Pungent flavors move horizontally and disperse; Sour flavors collect and constrain. These two flavors balance each other. Furthermore, Bitterness can firm softness, and Saltyness can soften hardness; these two flavors are somewhat opposite. However, when combined, the heavier flavor dictates the action, while the lighter one acts as a supplement.

One discusses that within the pulse system, there are Shu (Transport) points, Jing (Channel) points, Luo (Collateral) vessels, and Sun (Sun/Minute) vessels. These four ends interweave longitudinally and transversely to form the human shape. Shu points represent qi assistance in movement, lacking a fixed form. At the beginning of life, one can be good or bad. Thus, biased qi exists among dietary habits; if slightly regulated, it disappears. Jing channels represent qi movement with a solid, fixed form. Like a person growing up and completing their learning, goodness or badness is established. Once disease begins, medical intervention can be applied. Life and death are determined here, safety and danger judged here. Luo collaterals receive qi from various channels. If the primordial qi and grain qi within the channels are abundant and not compromised, occasional manifestations in the collaterals result in minor illnesses unrelated to life and death. Sun vessels receive from the collaterals; they involve minor acupunctural treatments that can be treated, ignored, or cured with external applications. In the hands, these pulses run straight along the Jing channels, horizontally along the Luo collaterals, and also horizontally along the Sun vessels. One horizontal, one vertical, without any discrepancy, resembling the reverse order of heaven and earth. Regarding Shu vessels: if a Shu point transports qi to the Jing channel, the Jing channel manages overall operations. Such as the Cun, Guan, Chi positions on both hands, divided by exterior and interior, totaling twelve channels. Luo vessels branch to the four sides. Sun vessels are further distributions of the collaterals. I once suffered from dryness-wind in the Large Intestine, causing hemorrhoids with bleeding, which was not commonly seen but had persistent roots. Examining my own pulse, the right hand showed floating, wiry, small, and choppy qualities, located in the Shu vessel division. After long treatment without cure, the master said: This is heat constrained by cold in the Shu vessels, unable to reach the Jing channels. Based on the pulse, it is a type of cold-fire. Therefore, use pungent-warm herbs like Schizonepeta Spike (Jingjie) as the main treatment. Add Mint (Bohe) and Perilla Leaf (Suye), and use Platycodon Root (Beimu) to move stagnant qi. Jingjie can transmit through the five zang organs, enabling the Shu vessels to emit qi to the Jing channels. Its bitter flavor descends fire, and its dampness-dispersing property scatters cold. Using it as the main treatment is precisely appropriate. Students should understand others through this and expand upon it.

Finally, whenever anyone seeks treatment from me, I must not alter my mindset based on their wealth or poverty. I must deeply observe the pulse, examine the complexion, and verify symptoms, aiming solely at curing the disease, not merely seeking a quick resolution. As the ancients said: Gaining insight amidst gain and loss serves as a small test for us. If one approaches with deceitfulness, it is not only unbeneficial but also causes one to lose their original intention. It is also said: If talent is unrestrained, it leads to dissipation. Unripe grains are inferior to beautiful grass. Flowing daily into filth and low places, how can one ascend to the hall of Xuanyuan and Qibo to become the life-giver of the contemporary world?