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Newly acquired diseases are generally suitable for clearing heat and resolving pathogens; chronic diseases are generally suitable for tonification and nourishment. The *Genjie* Chapter states: When the form and qi are deficient, but the pathogenic qi is excessive, this indicates an excess of evil, requiring urgent purgation (draining). When the form and qi are excessive, but the pathogenic qi is deficient, urgent tonification is required. If both the form and qi are deficient, and the pathogenic qi is also deficient, this represents a deficiency of both yin and yang; acupuncture should not be used. If acupuncture is applied in such cases, it leads to double deficiency. Double deficiency results in the exhaustion of both yin and yang, the depletion of blood and qi, emptiness of the five zang organs, withering of sinews and bones, death for the elderly, and inability to recover even for the robust. If both the form and qi are excessive, and the pathogenic qi is also excessive, this indicates an excess of both yin and yang; one should drain the pathogen and regulate deficiency and excess. Thus it is said: "Excess is drained, deficiency is tonified." This refers to the principle above. The *Maiyao Jingwei Lun* (Treatise on the Essential Subtleties of Pulse Diagnosis) states: If the pulse is small but the complexion is unimpaired, it is a new disease; if the pulse is unimpaired but the complexion is impaired, it is a chronic disease; if both the pulse and the five colors are impaired, it is a chronic disease; if both the pulse and the five colors are unimpaired, it is a new disease. Therefore, for all diseases, one must examine the form, qi, complexion, and pulse to distinguish between new and chronic conditions. However, there are cases where a patient has suffered from a chronic disease and then contracts a new pathogen; in such instances, one should clear and resolve the new pathogen while regulating deficiency and excess. If one observes that the pathogenic qi is excessive, yet mistakenly believes this is merely a worsening of the chronic condition and continues to treat it according to protocols for chronic disease, leading to premature death before the natural lifespan is exhausted, this error stems from failing to distinguish between new and old diseases. Even individuals with robust blood and qi can be attacked by pathogens; how much more so for those with chronic illnesses who have deficient and declining blood and qi, and loose cou li (skin and interstitial spaces)? How can it be guaranteed that they will not be re-injured by pathogenic factors?

When water enters the stomach, its essence and qi overflow and move upward to the spleen. The spleen disperses the essence, sending it upward to return to the lungs. The lungs regulate the water passages, directing fluids downward to the bladder. Water essence distributes throughout the body, moving along the five meridians. Thus, ingested water travels from the internal spleen and lungs, distributing to the skin and hair, and descending through the jue du (san jiao / triple burner) to become jin ye (body fluids) and niao (urine); this process moves from the interior to the exterior. Wine, upon entering the stomach, follows the wei qi (defensive qi) and first circulates in the skin, filling the luo vessels (collaterals) initially. Once the luo vessels are full and the wei qi stabilizes, it transitions into the jing vessels (main meridians), causing them to become highly prominent. This process moves from the exterior to the interior. Wine is considered the fierce fluid of food and grain; wei qi is the fierce qi of food and grain. Therefore, wine follows the wei qi and acts first on the skin, which is why drinkers' faces turn red immediately, and urination occurs promptly beforehand; this reflects regulation at the exterior followed by downward transmission. The portion of wine that fills the main meridians eventually returns to the spleen and lungs. Consequently, engaging in sexual activity after becoming drunk or overeating often leads to conditions such as zhong man (abdominal fullness), ye ge (dysphagia/obstruction), cough, and tun suan (acid regurgitation). This occurs because the wine accumulates internally, fails to regulate and disperse outwardly, thereby injuring the spleen and lungs.