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Because of the urgency to use purgation. If it is Xiaochengqi Tang (Minor Order the Stomach Decoction), the three herbs are decocted together without distinction of sequence, and the dosage taken is only four he. This seeks the patency of the intestinal pathway; therefore, Mangxiao (Natrii Sulfas) is not used for its harshness, and Dahuang (Rhei Radix et Rhizoma) is kept at a distance from its sharp attacking force, so it is called a mild harmonizing formula.

Tiaowei Chengqi Tang (Harmonize the Stomach Order the Qi Decoction):
Dahuang (Rhei Radix et Rhizoma), Mangxiao (Natrii Sulfas), Gancao (Glycyrrhizae Radix et Rhizoma)

This is a mild harmonizing formula for treating Taiyang-Yangming concurrent disease (concurrent disease of the Taiyang and Yangming meridians). Because the person usually has an excess of Stomach Qi, after three days of Taiyang disease, the pathogen in this meridian has not yet fully exhausted itself, and there is a desire to re-activate the Taiyang meridian symptoms; sweating is attempted but the external heat remains unresolved. The reason this external aspect is not resolved is due to internal blockage. Therefore, although the head and neck stiffness and pain characteristic of Taiyang disease have not been eliminated, the fever without aversion to cold characteristic of Yangming disease has already appeared externally. At this point, one cannot rigidly adhere to the theory that "Taiyang disease prohibits purgation," thereby sitting idle while watching the body fluids dry up. Give this formula to regulate it slightly; once the Stomach Qi is harmonized, recovery will naturally occur through spontaneous sweating. This shares the same principle as needling the Foot-Yangming meridian, but the method of application differs regarding whether the pathogen is in the meridian or the fu-organ. It does not use qi-regulating herbs, yet is still named "Chengqi" (Ordering the Qi); regulating the Stomach is precisely how one orders the Qi. The Classic states: "In a healthy person, when the Stomach is full, the Intestines are empty; when the Intestines are full, the Stomach is empty; alternating emptiness and fullness allows Qi to move up and down." Currently, the failure of Qi to descend is caused by heat and excess in the Stomach and Intestines. One must use Mangxiao and Dahuang to moisten the fecal matter in the Stomach and Intestines, allowing Qi to descend; combined with Gancao to generate body fluids in the Stomach, allowing Qi to ascend. Within the process of eliminating the old, the meaning of generating the new is contained; one attack and one tonification, the method of regulating the Stomach is complete. When the Stomach is regulated, all Qi flows smoothly, hence it can also be named "Chengqi." Previous scholars saw that the text did not mention "dry stool," and thus claimed it could be used when stools were not yet hard. They did not realize this formula was specifically designed for dry stool; therefore, the dosage of Mangxiao is greater than in Dachengqi Tang (Major Order the Stomach Decoction). Because the pathology is not in the Qi level, no qi-regulating herbs are used. Ancients had strict standards for herb dosages and decoction/administration methods. Crude practitioners who do not examine the underlying intent created the notion of "Three Ones Chengqi." How could they know that the true subtlety of this formula lies in its administration method? Taking small amounts frequently avoids relying on the sharp momentum of the drugs, intending instead for the flavor to remain in the middle jiao to moisten the Stomach fu and preserve body fluids. Reading "If Taiyang disease has not subsided, purgation is contraindicated" together with "If one wishes to use purgation, Tiaowei Chengqi Tang is appropriate" clarifies the treatment principle for concurrent disease of the two Yang meridians. Baihu Jia Renshen Tang (White Tiger Plus Ginseng Decoction) supplements Qi while clearing fire; Tiaowei Chengqi Tang uses Gancao to consider deficiency while attacking excess.

Taoren Chengqi Tang (Peach Kernel Order the Qi Decoction):
Taoren (Persicae Semen), Dahuang (Rhei Radix et Rhizoma), Mangxiao (Natrii Sulfas), Gancao (Glycyrrhizae Radix et Rhizoma), Guizhi (Cinnamomi Ramulus)

It treats Taiyang disease that has not resolved, with heat binding in the Bladder, causing urgency and binding pain in the lower abdomen, and the patient appearing delirious. This is blood stasis accumulation. If the exterior syndrome has already resolved, use this to attack it. What circulates within and outside the human body is Qi and Blood. Taiyang governs diseases arising from Qi, while Yangming governs diseases arising from Blood. When pathogens injure the person, they first injure the Qi level, then subsequently the Blood level. When Qi and Blood become entangled, the person appears delirious. Thus, in the context of Taiyang-Yangming concurrent disease, what is described as Qi remaining and failing to move is the initial Qi pathology; Blood stagnating and failing to nourish is the subsequent Blood pathology. If Taiyang disease does not resolve, and heat binds in the Bladder, this is the Yang heat following the meridian into the interior, causing Qi to remain and fail to move; this is the initial Qi pathology. Qi is the functional manifestation of Blood; when Qi moves, Blood nourishes; when Qi knots, Blood accumulates. When Qi is congested and fails to nourish, Blood is also diseased. The lower abdomen is the residence of the Bladder, adjacent externally to the Chong Mai (Penetrating Vessel) and internally to the Liver. When Yang energy knots and fails to transform, Yin Blood accumulates and fails to move. Hence, the lower abdomen feels urgent and bound; when Qi and Blood become entangled, the Hun and Po spirits fail to hide, hence the person appears delirious. Treating disease requires seeking its root. Since Qi remains and fails to move, Da Huang (Rhei Radix et Rhizoma), which moves freely and does not stay put, is used as the sovereign herb to direct the rebellious Qi; Gancao (Glycyrrhizae Radix et Rhizoma), which is sweet and neutral, is used to harmonize the righteous Qi. Since Blood knots and fails to move, Mangxiao (Natrii Sulfas) is used for its salty nature to soften hardness, Guizhi (Cinnamomi Ramulus) for its acrid nature to disperse, and Taoren (Persicae Semen) for its bitter nature to drain. When Qi moves and Blood nourishes, the lower abdomen naturally relaxes, and the Shen spirit naturally calms. This is another modified form of the Chengqi formulas. This formula is best for treating women's irregular menstruation, painful periods occurring early, and amenorrhea.

Mijian Fang (Honey Suppository Formula) and Zhudanchi (Pig Bile):
The Classic states: "External conditions are treated externally; internal conditions are treated internally." However, external diseases must originate from internal causes; therefore, Xue Lizhai treated all surgical diseases internally. Similarly, Zhang Zhongjing, for cases of Stomach Fu excess, employed methods such as honey suppositories and bile enemas. Honey brews the essence of a hundred flowers, thereby assisting the opening function of the Taiyin (Spleen/Lung); Pig Bile gathers bitter-cold fluids, thereby moistening the dryness of the Yangming (Stomach/Large Intestine). Although the use of sweet versus bitter tastes differs, the principle that "slippery substances remove adhesion/stagnation" remains the same. It solely seeks the patency of the intestinal pathway without injuring the Qi of the Spleen and Stomach. This is prescribed for cases where urination is spontaneous and body fluids are depleted internally, and is most suitable for the elderly, weak, those with deficiency-cold, and those lacking internal heat symptoms.