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Zhao Sizhen stated: Zhang Zhongjing regarded "Liang Gan" (simultaneous involvement of Taiyang and Shaoyin, Yangming and Taiyin, or Shaoyang and Jueyin meridians) as a fatal condition in his treatises. However, he subsequently discussed treatment principles involving prioritizing the release of the exterior or the purgation of the interior. This was likely out of reluctance to passively watch patients die, hoping for a slim chance of survival. *The Book that Saves the World* (*Ren Shu*) suggests first rescuing the interior with Sini Tang (Four Reversal Decoction), followed by rescuing the exterior with Guizhi Tang (Cinnamon Twig Decoction). Yet, it fails to realize that Zhang Zhongjing stated: when Taiyang and Shaoyin are diseased simultaneously, headache occurs due to excess pathogenic factors of Taiyang on the exterior; dry mouth and thirst occur due to excess pathogenic factors of Shaoyin in the interior. When Yangming and Taiyin are diseased simultaneously, fever and delirium occur due to excess pathogenic factors of Yangming on the exterior; anorexia and abdominal fullness occur due to excess pathogenic factors of Taiyin in the interior. When Shaoyang and Jueyin are diseased simultaneously, deafness occurs due to excess pathogenic factors of Shaoyang on the exterior; retraction of the scrotum occurs due to excess pathogenic factors of Jueyin in the interior. Headache, fever, and deafness in the Three Yang diseases are methods to rescue the exterior; can they not be treated with sweating? Abdominal fullness, dry throat and thirst, scrotal retraction, and cold limbs in the Three Yin diseases are methods to rescue the interior; can they not be treated with purgation? *The Book that Saves the World* cites examples of diarrhea and body pain requiring interior rescue for deficiency-cold patterns, yet attempts to apply this to heat-excess patterns characterized by irritability, thirst, abdominal fullness, delirium, and scrotal retraction. Is this correct? It is not. Generally speaking, what Zhang Zhongjing referred to as "releasing the exterior" is Gegen Mahuang Tang (Kudzu and Ephedra Decoction). What he referred to as "rescuing the interior" is Tiaowei Chengqi Tang (Regulating the Stomach and Guiding Out Decoction). *The Book that Saves the World*, however, claims that rescuing the interior uses Sini Tang and rescuing the exterior uses Guizhi Tang. To treat "rescue" as "purgation" is contradictory. If Sini Tang is used, it is adding fire to fire; how then will symptoms like abdominal fullness and scrotal retraction be eliminated? How will the zang-fu organs become unobstructed? How will Ying and Wei Qi circulate? Death on the sixth day would be imminent. Alas, Liang Gan disease is indeed incurable. Nevertheless, regarding the methods of medication and the principles of supporting healthy Qi and eliminating pathogenic factors, scholars must have definite principles in mind.

Zhao Sizhen stated: I have long suspected that the concepts of He Bing (Combined Disease) and Bing Bing (Consecutive Disease) are difficult to clarify, so I began to explain them. He Bing refers to two or three Yang meridians being affected by pathogens simultaneously, without transmission of the disease. Bing Bing refers to one Yang meridian being diseased first, and then the disease transmitting to another meridian, indicating transmission. For example, in the case of Taiyang-Yangming Bing Bing, if the combination is incomplete, it means transmission has not fully occurred, and exterior signs remain. This corresponds to what Zhang Zhongjing described as "Taiyang signs not yet resolved," with a red face, Yang Qi constrained at the exterior, inability to disperse, irritability, and shortness of breath. In such cases, sweating therapy should still be employed, using Mahuang Guizhi Banjian Tang (Half-Dose Decoction of Ephedra and Cinnamon Twig). If the combination is complete, it means transmission has occurred. This corresponds to what Zhang Zhongjing described as "Taiyang signs resolved," with tidal fever, sweating on hands and feet, hard stool, and delirium. In such cases, purgation therapy should be applied according to the method, using Chengqi Tang (Guiding Out Decoction). Thus, we know that transmission leads to entry into the Fu organs, while no transmission means no entry into the Fu organs. Therefore, when discussing Taiyang-Yangming He Bing, Zhang Zhongjing only lists the aforementioned three syndromes; whereas for Taiyang-Yangming Bing Bing, he describes its transmission characteristics. Furthermore, when the Three Yang meridians combine, diarrhea typically occurs. For Taiyang-Yangming He Bing, Gegen Tang (Kudzu Decoction) is primarily used; for Taiyang-Shaoyang He Bing, Huangqin Tang (Scutellaria Decoction) is primarily used; for Shaoyang-Yangming He Bing, Chengqi Tang is primarily used. Regarding Taiyang-Shaoyang Bing Bing, symptoms include stiffness and pain in the head and neck, dizziness, resembling Jie Xiong (Chest Binding) syndrome, with hardness and stuffiness below the heart. Acupuncture at Dazhui (GV14), Feishu (BL13), and Ganshu (BL18) should be performed; sweating and purgation are contraindicated. Taiyang-Yangming Bing Bing has been discussed above. However, in San Yang He Bing, Zhang Zhongjing does not mention "stiffness in the back and aversion to cold." Although there are other descriptions involving dry mouth and thirst, irritability, and slight aversion to cold in the back, these belong to Taiyang syndrome rather than San Yang He Bing. If the Three Yang meridians combine with the Three Yin meridians, it becomes Liang Gan; therefore, there are no cases of He Bing involving the Three Yin meridians alone.