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When the pulse is floating at the onset of illness, dispersing methods (Shisan) are appropriate. When the pulse is sunken at the onset of illness, draining and promoting methods (Shuli) are appropriate. When the illness presents with a slow pulse (Chi), warming the middle jiao (Wenzhong) is appropriate. When the illness presents with a rapid pulse (Shu), resolving via sweating (Hanjie) is appropriate. If the right Cun position is forceful, emetic therapy (Tu) can be used. If the right Chi position is forceful, purgative therapy (Xia) can be used. If the left Cun position is forceful, diaphoretic therapy (Han) can be used. In men, the Cun position of the Cun Kou pulse should be floating, the Guan position should be tight, and the Chi position should be sunken. In women, the Cun position should be sunken, the Guan position should be moderate/relaxed (Huan), and the Chi position should be floating.

The principles and methods of medicine are extremely subtle and profound; the key lies in having flexible maneuverability within the chest/mind. The four diagnostic methods—inspection (Wang), auscultation and olfaction (Wen), inquiry (Wen), and palpation (Qie)—if any one is missing, the diagnosis is incomplete.
[Inspection] First, observe the patient's Shen (Spirit/Qi) and complexion. Distinguish between luster and dryness, obesity and emaciation, and normal or abnormal sleep. Luster indicates life, dryness indicates death; robustness suggests excess syndromes, while emaciation suggests deficiency, a principle passed down through ancient and modern times. Leaning forward suggests pain in the lower back/internal organs; furrowed brows indicate headache or dizziness; inability to raise arms indicates shoulder and back pain; difficulty walking indicates waist pain; crossing hands over the chest indicates internal pain; tenderness upon pressing around the umbilicus indicates abdominal pain. Restlessness and inability to lie flat suggest phlegm-heat complex; excessive sleeping suggests deficiency-cold. Curling up facing the wall suggests cold syndromes; lying supine and stretching out suggests heat syndromes. Yellowing of the body, face, and eyes indicates spleen damp-heat; blue lips and black complexion indicate severe cold torment.
[Auscultation and Olfaction] Second, listen to the clarity or turbidity of the voice, distinguishing between coherent speech and delirious words. Turbid voice indicates phlegm obstruction; clear voice may indicate internal cold due to specific causes. Sincere speech does not necessarily indicate excess heat; delirious shouting indicates deep and solidified heat. Hallucinations, speaking of gods and ghosts, or even claiming to jump over walls indicate epilepsy or mania caused by retained phlegm in the chest and diaphragm. Additionally, if the cause persists for a long time and the voice suddenly disappears, death is imminent.
[Inquiry] Third, inquire about the duration of the illness, the frequency of bowel movements during the day, the quantity of food intake, and preferences for hot or cold foods/drinks. Also, note what medications have been taken previously as reference. If appetite is slightly restored, treatment is easier; if no food is taken, it is difficult to stabilize. Preference for cold drinks confirms internal heat; preference for warmth indicates organ cold. Red and yellow urine confirms internal heat; clear urine indicates cold interference.
[Palpation] Palpation is the final of the four diagnostics; floating, sunken, slow, and rapid pulses reveal the beginning of the disease. These four aspects briefly outline the general principles; apply this logic analogously to other cases.

Cheng Wuji's edition of *Shanghan Lun* contains an old chapter titled "Example of Shanghan" (Shanghan Li). This is now deleted, but this explanation is retained for future reference.
The complete methodology of medicine originated with Zhang Zhongjing, hence he is called the ancestor of medical methods. *Shanghan Lun* is his work. Examining its methods, the meaning and examples are very clear. What is an "example" (Li)? For instance, Wind Strike (Zhong Feng) is one category; Cold Damage (Shang Han) is another; simultaneous attack by both wind and cold is a third. Although these three diseases differ, because they all affect the Taiyang channel, they are all treated with diaphoresis (sweating). Thus, "diaphoresis" serves as the "example." What is the "meaning/principle" (Yi)? For example, treating the diaphoresis of Wind Strike uses Guizhi Tang (Cinnamon Twig Decoction); treating the diaphoresis of Cold Damage uses Mahuang Tang (Ephedra Decoction); treating the diaphoresis of combined wind-cold attack uses Da Qinglong Tang (Major Green Dragon Decoction). While the "example" is diaphoresis, the three formulas differ, which reflects the "meaning" that each has its specific suitability. Therefore, method is the application of the Dao; the "example" is how the method is executed; the "meaning" is the appropriateness of that execution. These are interdependent and inseparable, constituting the unity of the Dao. This applies to all other categories as well, with clear entries. Why did Cheng Wuji's commentary fail to realize that Yi and Li originally belong within the method? By creating a separate "Example of Shanghan" outside the methods and placing it among various categories, abandoning "Yi" to focus solely on "Li," it becomes evident that Zhang Zhongjing's original words were forged by later people. Who forged the "Example"? Some say Wang Shuhe, due to his compilation. While Wang Shuhe deserves credit for compiling the treatise, forging this "Example" led later physicians to ignore the broader categories and strictly imitate only the "Shanghan Example," causing Zhang Zhongjing's Dao to become increasingly obscure. Tracing this deviation back, it stems from this "Example." Thus, Wang Shuhe is a chief culprit. However, given his wisdom, I doubt he would do such a thing. Others blame Cheng Wuji, which is more plausible. As a commentator, he should have carefully distinguished the entries and detailed their original meanings to guide future generations, rather than stubbornly forcing interpretations, blurring them into a generic "Shanghan Example," and presenting it as his own school's doctrine. If the "Example" existed before him, he should have exposed its errors to prevent misleading successors. Instead, he remained ignorant and complied. Judging by the principles of the *Spring and Autumn Annals*, like Zhao Qing who usurped power and failed to punish regicides, bearing the guilt of regicide himself, Cheng Wuji also bears guilt. Although the matter is ancient and hard to prove definitively, insisting on finding a specific person is overly speculative. Forgery cannot be tolerated; it is better to assume it did not exist. Since it should be considered non-existent, deleting it is correct. Therefore, we follow the deletion.