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In the *Suwen* (Basic Questions), Chapter "Da Yuan Zheng Da Lun" (Great Treatise on the Great Regularity of the Five Constants), it is stated: Seek the fault by selecting treatments from above, below, inside, and outside. Those who can tolerate toxicity should be treated with strong medicines; those who cannot tolerate toxicity should be treated with mild medicines.

Wang Bing commented: "Selecting from above" means using medicine to restrain the excessive Qi in the upper part. If restraint does not lead to smoothness, vomiting will occur. "Selecting from below" means using swift and potent medicines to eliminate diseases in the lower part. If attack fails to remove them, downward purgation is used. "Selecting from inside" means regulating through diet or oral medication, carefully examining cold and heat patterns to harmonize them. "Selecting from outside" means applying hot compresses with medicinal herbs to adjust the Qi in the diseased area. When cold presents as heat, use cold-natured medicines to regulate it; when heat presents as cold, use warm-natured medicines to regulate it. If excess in the upper part persists despite treatment, induce vomiting to deplete it; if excess in the lower part persists, use purgation to drain it. This is the method to find the way to correct Qi deviation. "Strong and mild medicines" refer to the intensity of the flavor and aroma of the drugs. The New Correction notes: According to the *Jia Yi Jing*, those with thick stomach Qi, dark complexion, large bones, and full muscles can tolerate toxicity; those with thin stomach Qi, floating complexion, small stature, and emaciated muscles cannot tolerate toxicity. Also, according to the *Yi Fa Fang Yi Lun*, people in the West live on hills, are exposed to much wind, have hard soil and water, wear coarse cloth instead of silk, eat rich fatty foods, so pathogens cannot harm their bodies, their diseases arise internally, and treatment is suitable for toxic medicines. Wu Kun commented: Observing the face, eyes, mouth, and tongue belongs to selecting from above; asking about the patency or obstruction of urination and defecation does not belong to selecting from above; palpating the pulse for deficiency or excess belongs to selecting from inside; exploring body temperature for cold or heat belongs to selecting from outside. If a person has thick stomach Qi, dark complexion, large body, and full muscles, they can tolerate toxicity and should be treated with strong medicines. If a person has thin stomach Qi, floating complexion, small body, and emaciated muscles, they cannot tolerate toxicity and should be treated with mild medicines. Zhang Zhicong commented: Above and below refer to the Si Tian (Heavenly Ruler) and Zai Quan (Earthly Minister) Qi. The Si Tian and Zai Quan Qi ascend and descend above and below; the Five Movements Qi enter and exit inside and outside. Each seeks its excess and treats it; this is the method for treating annual movements. Xu Zhengong said: Those who can treat heat excess with great cold medicines and cold diseases with great heat medicines are those who can tolerate the toxicity. Ma Shi said: In treating diseases, one may select from above and induce vomiting, from below and purge, from inside and resolve internally, or from outside and apply hot compresses. These above, below, inside, and outside all refer to the human body, seeking where the disease lies. Shao Yu in the *Lingjing* chapter "Lun Tong" said: Those with cold stomach, dark color, large bones, and obesity can tolerate toxicity; thus, those who are thin and have thin skin cannot tolerate toxicity. Zhang Ji's case note: The human body has above, below, inside, and outside distinctions, and treatment also has these divisions. The San Jiao Qi circulates up and down; Ying and Wei Qi move in and out. The *Suwen* "Zhi Zhen Yao Da Lun" states: Qi has high and low positions, symptoms have inside and outside locations. Tonifying the upper and treating the upper requires slow preparation, resulting in light flavors and aromas; light preparations should be taken frequently in small doses. Tonifying the middle and treating the lower requires urgent preparation, resulting in strong flavors and aromas; strong preparations should be taken frequently in large doses. The *Yin Yang Ying Xiang Da Lun* states: For high conditions, use the method of ascending and dispersing (vomiting); for low conditions, use the method of drawing down and exhausting (purging). These are methods of selecting from above and below. For conditions originating inside but manifesting externally, regulate the inside; for conditions originating outside but penetrating inside, treat the outside. If internal conditions become severe externally, first regulate the inside then treat the outside; if external conditions become severe internally, first treat the outside then regulate the inside. There are methods of light and rising sweating for the interior, and methods of purgation and unblocking for the interior; these are selecting from inside and outside. All medicines have toxicity. The *Rites of Zhou* classifies toxic medicines for medical use. The *Suwen* "Yi Fa Fang Yi Pian" states: Western people are not harmed by pathogens because their bodies are strong, diseases arise internally, and treatment suits toxic medicines. The *Lingjing* "Xie Qi Zang Fu Bing Pian" states: When Yin-Yang, form, and Qi are both deficient, harmonize with sweet medicines. The *Zhong Shi Pian* states: When Yin-Yang are both deficient, nourish with sweet medicines, do not drink extreme agents. Generally, sweet and bland flavors are peaceful and non-toxic; toxic medicines refer to those that are discordant and possess biased Qi. Thus, Qi toxicity is necessarily hot, and Flavor toxicity is necessarily pungent. Branches and leaves have light Qi and rise, used to treat the upper; roots and rhizomes have heavy flavors and descend, used to treat the lower. Zheng Xuan noted: Pungent and bitter medicines often have toxicity, but Ku Shen (Sophorae Flavescentis Radix) and Xi Xin (Asari Radix et Rhizoma), though pungent and bitter, are non-toxic. Toxic ones include Ba Dou (Crotonis Fructus) and Ye Lang Ya (Sarcandrae Herba); non-toxic ones include Ren Shen (Ginseng Radix et Rhizoma) and Xiong Diao (Chuanxiong Rhizoma). Adaptation depends on the practitioner.

When Qi rebels, treat upper diseases by selecting from below, lower diseases by selecting from above, and middle diseases by selecting from the sides.

Wang Bing commented: Selecting from below refers to Cold rebellion in the lower part causing Heat attack in the upper part, unfavorable to the lower; Qi fills the upper, so warm the lower to harmonize. Selecting from above refers to Cold accumulation in the lower part, which warming fails to remove due to insufficient Yang organ Qi, so tonify the Yang. Selecting from the side refers to Qi merging to the left, so apply hot compress to the right; Qi merging to the right, apply hot compress to the left, to harmonize. One must adapt to cold and heat. In all seven cases, disease has nowhere to escape; moving and hitting accurately is the subtle application. Wu Kun commented: "Rebel" means contrary to normal patterns. The healer must weigh the rebellion and treat accordingly. Zhang Jiebin commented: Qi rebellion means the root is here but the branch is there. Since the disease pattern is reversed, the treatment should also be reversed. Zhang Zhicong commented: The *Zhi Zhen Yao Da Lun* states: When the upper wins and the lower suffers, name it by Earth location; when the lower wins and the upper suffers, name it by Heaven location. This is the meaning. Ma Shi commented: The previous text discusses standard treatments for above, below, inside, and outside, but there are also treatments for rebellious Qi. Zhang Ji's case note: Yin-Yang, above-below, outside-inside, left-right are mutually rooted. Above is Yang, below is Yin; outside is Yang, inside is Yin; left is Yang, right is Yin. The *Suwen* "Yin Yang Ying Xiang Da Lun" states: Treat Yin diseases by addressing Yang, treat Yang diseases by addressing Yin. The *Miao Ci Lun* states: Pierce left for right, pierce right for left. Clear Yang is Heaven, Turbid Yin is Earth. Heaven Qi rises to form clouds, Earth Qi descends to form rain. Rain comes from Earth Qi, clouds come from Heaven Qi. The *Liu Wei Zhi Da Lun* states: After rising, it descends; descending means Heaven descends. After descending, it rises; rising means Earth pulses. The *Yao Jing Wei Lun* states: The upper part models Heaven, concerning chest, throat, and middle; the lower part models Earth, concerning lower abdomen, waist, thighs, knees, shins, and feet. The *I Ching* speaks of Thunder and Wind clashing, Heaven and Earth communicating, Water and Fire completing each other, Mountains and Marshes venting Qi, upper and lower connecting. Thus, for Qi rebellion, use reverse selection. Also, Spleen governs transporting fluids for the Stomach, establishing the Center to move the four peripheries. If inside and outside are unrelated, treat the main disease; all are explained in the classics.

Treat heat with cold medicines, but administer them warm; treat cold with hot medicines, but administer them cool; treat warmth with clearing medicines, but administer them cold; treat chill with warming medicines, but administer them hot.

Wang Bing commented: Qi nature has rigidity and flexibility; symptom forms have severity. Formulas have large and small sizes; regulation has cold and warm approaches. For major conditions, follow the Qi nature to capture it; for minor/soft conditions, oppose the Qi nature to attack it. If Qi differs, the master cannot accommodate; if force doubles, attack will surely succeed. This is the system of decoctions and drinks for regulating Qi. The New Correction notes: According to the *Zhi Zhen Yao Da Lun*, "Use heat for cold, use cold for heat." One must subdue the main cause and address the initial cause. Initially similar, finally different, one can break accumulations, dissolve hardness, harmonize Qi, and ensure cure. Wu Kun commented: Treating heat with cold administered warm means taking cold medicines warm; treating cold with hot administered cool means taking hot medicines cool; treating warmth with clearing administered cold means taking clearing medicines cold; treating chill with warming administered hot means taking warming medicines hot. Zhang Jiebin commented: Medicines oppose diseases, fearing incompatibility, so borrow the Qi nature to administer them. Zhang Ji's case note: Cold, heat, Yin, and Yang each have true and false aspects, appearing similar yet different, often confusing. For example, a patient with severe heat, irritability, thirst, and dry tongue seems to have a heat disease, but red facial color indicates Dai Yang (Floating Yang). Palpating the pulse: Chi position weak and powerless, Cun and Guan positions vast and boundless, indicating Yin excess in the lower forcing Yang to the upper—a false Yang syndrome. Using bitter-cold medicines following its nature to suppress it brings instant relief. Conversely, a person fearing cold, wrapped in layers, with cold extremities seems to have a cold syndrome, but dull facial color and choppy pulse, fine and rapid yet powerless upon pressure, indicate false cold—cold in the skin, heat in the marrow. Using acrid-cool agents to warm and promote sweating leads to recovery. Zhang Zhongjing used Pig Bile generally and Gui Zhi (Cinnamon Twig) in Wu Ling San, understanding reversal and compliance makes half the problem solved. Liu Hejian said: Extreme summer heat causes trees to sweat; extreme winter cold causes water to freeze. Extreme fire resembles water; extreme Yin resembles Yang.

Therefore, dissipate, reduce, induce vomiting, purge, tonify, and drain. Whether the disease is new or chronic, the same principles apply.

Wang Bing commented: Measure Qi excess or deficiency to apply the method; whether new or old, the path is the same. Zhang Zhicong commented: Dissipating and reducing correspond to selecting from inside and outside; vomiting and purging correspond to selecting from above and below; tonifying and draining correspond to tonifying upper/lower and treating upper/lower. "Old" refers to latent Qi diseases; "new" refers to immediate onset after infection. Zhang Jiebin commented: Dissipation removes stagnation; reduction attacks solidity. Upper excess suits vomiting; lower excess suits purging. Tonification addresses righteous deficiency; draining addresses pathogenic excess. However, usage has urgency, treatment has sequence, yet the method for old and new diseases is the same. Zhang Ji's case note: Xu Zhicai's Ten Categories: "Xuan (Dispersing) can remove obstruction," such as Jiang (Ginger) and Ju (Citrus peel), extending to Gua Di San (Melon Seed Powder), Zhi Chi Tang (Gardenia and Soybean Decoction), Jiang Yan Tang (Ginger and Salt Decoction), Shen Lu (Ginseng Stalk), Li Lu (Veratrum Rhizome)—all are Xuan, all used for vomiting. "Tong (Unblocking) can remove stasis," such as Tong Cao (Tetrapanaxis Medulla) and Fang Ji (Stephania Root), extending to Wu Ling San (Five-Ingredient Powder with Poria), Si Ling San, Hu Po (Amber), Hai Jin Sha (Lygodium Spore), Tao Ren (Peach Kernel), Hong Hua (Carthamus Flower), Wu Ling Zhi (Trogopterus Feces)—all are Tong, all used for dissipation and reduction. "Xie (Draining) can remove closure," such as Ting Li (Descurainia Seed) and Da Huang (Rhubarb Root), extending to Da Cheng Qi Tang (Major Order the Qi Decoction), Xiao Cheng Qi Tang, Da Chai Hu Tang, Shi Zao Tang (Ten Jujube Decoction)—all are Xie, all used for purging and draining. "Bu (Tonifying) can support weakness," such as Ren Shen (Ginseng) and Lamb meat, extending to Si Jun Zi Tang (Four-Gentlemen Decoction), Si Wu Tang (Four-Substance Decoction), Ba Zhen Tang (Eight-Treasure Decoction), Shi Quan Da Bu Tang (Comprehensive Great Tonifying Decoction)—all are used for tonification. Harmonizing formulas originate from this.

The Yellow Emperor asked: If the disease is in the interior, not solid or firm, gathering and scattering, what should be done? Qi Bo replied: Excellent question! For those without accumulation, seek deficiency in the Zang organs and tonify them.

Wang Bing commented: Follow the disease location to identify the Zang organ and tonify it. Wu Kun commented: Accumulations are generated by the five Zang organs. Gathering without scattering is not solid or firm; gathering and scattering implies no accumulation. Zhang Zhicong commented: This refers to diseases caused by the Five Movements Qi and their treatment. Diseases in the interior have their root in the interior; not solid/firm, gathering/scattering implies movement between inside and outside. Thus, in the Fu He era, the Liver is affected, causing abdominal tightness and flank fullness; in the Bei Hua era, the Spleen is affected, causing痞 (stuffiness). Since Five Movements Qi internally connect with the five Zang organs, for those without accumulation, one must seek the Zang organ. If Zang Qi is deficient, tonify it. Ma Shi commented: This discusses diseases in the interior that gather and scatter irregularly; one must examine deficiency/excess and combine medicine and food to harmonize inside and outside. Zhang Jiebin commented: Accumulations are tangible diseases; if accumulated in the interior, they are solid and do not scatter. Now, since it is not solid/firm and gathers/scatters, there is no accumulation. Disease in the interior without accumulation indicates Zang deficiency. Therefore, follow the disease location to seek the Zang and tonify it. Zhang Ji's case note: The *Suwen* states for major accumulations, reduce by more than half. The *Nan Jing* Chapter 55 states: Accumulations are Yin Qi; Gatherings are Yang Qi. What Qi accumulates is called Accumulation; what Qi gathers is called Gathering. Accumulations have fixed locations, pain stays in the region, has beginning and end, constant on left or right. Gatherings have no root, no fixed pain location, shifting pain. The *Jin Gui* chapter on Cold-Fever-Accumulation in Five Zang Organs states: Accumulations are Zang diseases, permanently unmoving; Gatherings are Fu diseases, occurring at times, shifting pain. This non-solid/non-firm, gathering/scattering condition is no accumulation. No accumulation means Zang deficiency; deficiency requires tonification. "Zang deficiency" is read continuously.

Medicines dispel the pathogen; food follows to nourish.

Wang Bing commented: Use non-toxic food/herbs to follow the decoction, urging expulsion until complete. Ma Shi commented: Food refers to grains, meats, fruits, and vegetables. Zhang Jiebin commented: Medicines dispel the disease; food follows to nourish Qi. Zhang Ji's case note: This continues from tonifying deficiency. Where pathogens gather, righteousness is definitely deficient; tonifying righteousness dispels pathogens. For congenital Yang deficiency, tonify Ming Men with Gui Zhi (Cinnamon Twig) and Fu Zi (Aconite Lateralis Radix Praeparata). For congenital Yin deficiency, tonify Kidney Water with Di Gu Pi (Lycii Cortex), Shan Zhu Yu (Corni Fructus), Mai Dong (Ophiopogonis Radix), Wu Wei Zi (Schisandrae Fructus). For acquired Yang deficiency, warm the Stomach and tonify Qi with Ren Shen (Ginseng), Fu Ling (Poria), Bai Zhu (Atractylodis Macrocephalae Rhizoma). For acquired Yin deficiency, tonify Heart and Liver blood with Dang Gui (Angelicae Sinensis Radix), Shu Di Huang (Rehmanniae Radix Praeparata), Bai Shao (Paeoniae Radix Alba). When righteousness is strong, pathogens naturally disperse. If pathogens remain, add a little dispelling medicine, and pathogens will surely disperse. Food refers to the *Rites of Zhou* Dietary Physician regulations: Spring soup, Summer sauce, Autumn drink, Winter... This is the suitability of medicine and food. Refer to the "Wu Yi Pian" (Five Suitabilities Chapter).

Soak with water to harmonize inside and outside, making the disease completely resolve.

Wang Bing commented: Harmonizing inside and outside allows Qi to flow without obstruction, dissipating naturally, restoring True Qi. Zhang Zhicong commented: Soaking with water induces sweating; harmonizing inside and outside expels pathogens outward, ensuring complete resolution. Ma Shi commented: Soaking with medicinal decoctions regulates the interior while the water treats the exterior, hopefully harmonizing inside and outside to cure the disease. Zhang Jiebin commented: Soaking with water unblocks meridians. If so, inside and outside harmonize, and the disease resolves. "Qu" (dispel) does not mean aggressive attack; any method removing disease can be called dispelling. "Zi" (soak) means immersion and washing. Zhang Ji's case note: The water soaking method promotes circulation in the body surface and disperses pathogens. When deficient pathogens invade, release via sweating. If skin is firm and pores tight, sweating is difficult. The *Suwen* "Yin Yang Ying Xiang Da Lun" states: For those with pathogens, soak the form to induce sweat. The *Yu Ji Zhen Zang Lun* states: Spleen wind can be bathed. *Chao Yuan Fang* states: Pathogens in the exterior, bathing induces sweat. *Ben Cao Yan Yi* states: Hot water aids Yang Qi circulation in meridians; people with wind-cold qi bi often soak feet to knees in hot water under thick blankets to sweat. Zhu Zhenren treated wind disease by digging a pit, sitting inside, pouring hot water, covering with a mat, inducing sweat. Xu Renze used Peach, Willow, and three substances bath to induce sweat. Li Shizhen added Ai Ye (Artemisiae Argyi Folium) for cold-dampness, or Wu Zhi (Five Branches) for wind-deficiency. According to *Shi Wu Ben Cao*, Wu Zhi includes Peach, Willow, Mulberry, Morus alba, and Sophora. Or soak with Wu Jia Pi (Acanthopanacis Cortex) fumigation for faster effect, all inducing sweat. *Sheng Ji Zong Lu* mentions bathing for toxin attack from alcohol or Wushi Dan activation. *Tai Ping Sheng Hui Fang* has bathing prescriptions for consumption and evil Qi. *Qian Jin Fang* has seven bathing prescriptions for fright and horse dung baths. *Ben Cao* mentions Ginger bath for cough in infants. *Er Tong Zhi Jue* uses Snake, Alum, Qing Dai, Tian Ma, Quan Xie, Zhu Sha, She Xiang, Tao Zhi bath for obese children with heat. *Bo Ai Xin Jian* uses boiling water bath for pockmarks. *Jing Yan Hou Fang* uses wine-boiled Coriander spray for chickenpox. *Jin Gui* has Lily Bath for Bai He Bing. Alum water foot soak for sudden death and fever. *Qian Jin* has Da Ji bath for stroke. Fang Shi's Family Prescription uses She Chuang Zi, Fang Feng, etc., for edema. *Ben Cao* cites Wei Zhou's Du Xing Fang using Red Bean juice for knee soaking. *Shen Qiao Wan Quan Fang* uses Camphor, Willow, Red Bean, Ephedra, Mulberry for water qi fumigation. Imperial Hospital's Huan Tong San uses Clove and fourteen ingredients for lower abdomen showering. Bai Hua San uses five flowers for blood vessel tonification. Shi Yuanduan's Effective Prescription uses Pepper Eye, Cinnamon, Chuan Wu, Xi Xin, Gan Jiang for lower body wash. *Sheng Hui* uses boiled汤 for carbuncles. Water soaking includes sweating methods plus attacking and tonifying methods. Liang Zhiqing's *Yi Shi Qi Yuan* and Japan's *Eiga Monogatari* mention soaking methods. I believe warm washing generates Yang; bathing is appropriate, but improper bathing harms Yin. Improper soaking invades skin with dampness and generates heat. If used correctly, sweating, purging, attacking, and tonifying are effective. This continues from tonifying deficiency, treating from the deficiency aspect.

The Yellow Emperor asked: Are there regulations for taking toxic and non-toxic medicines? Qi Bo replied: Diseases vary in newness and duration; formulas vary in size; toxic and non-toxic medicines have established limits. For major toxic medicines, stop when six-tenths of the disease is removed.

Wang Bing commented: Lower-grade medicines are highly toxic. Wu Kun commented: This sets the standard limit. Do not exceed it, or you may damage righteousness and cause major disasters. Zhang Zhicong commented: Limit means rules. New vs. old disease refers to tolerance of toxicity. Large vs. small formulas refer to strong vs. mild medicines. Toxicity refers to extreme cold/heat or dry/wet bias. Stop when the disease is addressed; exceeding damages righteousness. Thus, for major toxic medicines, stop after removing six-tenths. Ma Shi commented: The *Lingjing* "Jin Fu Pian" compares limiting a formula to tying a bag. An untied full bag leaks; an unbounded formula loses spirit. Long diseases require large formulas; new diseases require small formulas. Medicines are divided into major, common, minor, and non-toxic. Remove six, seven, eight, or nine-tenths respectively. Size the formula based on disease duration. Severe diseases suit major toxicity; mild diseases suit minor toxicity; non-toxic medicines can be used more; toxic medicines less. Zhang Ji's case note: *Shennong Ben Cao Jing* lists 120 lower-grade medicines as assistants corresponding to Earth, mostly toxic, not for long-term use; these are major toxins.

For common toxic medicines, stop when seven-tenths of the disease is removed.

Wang Bing commented: Middle-grade medicines have toxicity secondary to lower grades. Zhang Zhicong commented: For common toxic medicines, stop after removing seven-tenths. Zhang Ji's case note: *Shennong Ben Cao Jing* lists 120 middle-grade medicines as ministers corresponding to Humans, with varying toxicity; these are common/minor toxins.

For minor toxic medicines, stop when eight-tenths of the disease is removed.

Wang Bing commented: Upper-grade medicines have slight toxicity. Zhang Zhicong commented: For minor toxic medicines, stop after removing eight-tenths.

For non-toxic medicines, stop when nine-tenths of the disease is removed.

Wang Bing commented: Non-toxic medicines from upper, middle, and lower grades are all considered neutral. Zhang Zhicong commented: Even non-toxic medicines should not be overused. Prolonged use increases Qi, which is the norm of transformation. Increasing Qi for too long causes premature death. Zhang Jiebin commented: If medicine is insufficient, it is useless; if excessive, it damages righteousness and causes other disorders. Know the limits and advance/stop with measure. Zhang Ji's case note: *Shennong Ben Cao Jing* lists 120 upper-grade medicines as sovereigns corresponding to Heaven, non-toxic, suitable for long-term use; these are non-toxic.

Use grains, meats, fruits, and vegetables to complete the nourishment. Do not overuse, lest it damage righteousness.

Wang Bing commented: Major toxins are fierce, causing significant damage; mild toxins are gentle, causing less damage. Common toxins are one degree less than major, one degree more than minor. Thus, reach the limit and stop to await further symptoms. Non-toxic medicines are peaceful, but prolonged use causes Qi bias and potential extinction. Long attack weakens Zang Qi, leading to exhaustion. Thus, stop after removing nine-tenths. Once limited, eat grains, meats, fruits, and vegetables suitable for the Zang organs to finish curing residual disease; combining medicine and food is acceptable. The New Correction notes: According to *Zang Qi Fa Shi Lun*, toxic medicines attack pathogens; grains nourish, fruits assist, meats benefit, vegetables fill. Zhang Zhicong commented: Medicine treats disease; food nourishes, ensuring disease elimination. Zhang Jiebin commented: After removing eight or nine-tenths, remaining disease should be cultivated with food to strengthen righteousness, allowing residual pathogens to vanish. Zhang Ji's case note: Food nourishment details in "Wu Yi Pian". *Rites of Zhou* Dietary Physician harmonizes six foods, six drinks, hundred delicacies, hundred sauces, eight treasures. Food suitability: Spring sour, Summer bitter, Autumn pungent, Winter salty. Suitable pairings: Ox with..., Sheep with Millet, Pig with Ji, Dog with Liang, Goose with Wheat, Fish with... Xin Lin Yuan Gui's *Shi Wu Zhai Yao* divides into grains, vegetables, fruits, fish, shellfish, poultry, beasts. Meng Xian's *Shi Wu Ben Cao* writes three volumes based on Dietary Physician ideas, expanded by Zhang Ding. Chen Shiliang's *Shi Xing Ben Cao* adds dietary physician formulas and seasonal care methods.

If not fully resolved, repeat the method.

Wang Bing commented: Method refers to the previous four limits. If residual disease remains, repeat. Stop according to toxicity level and limits; do not exceed. Zhang Ji's case note: *Chang Sheng Mi Dian* advises loosening belt, rubbing abdomen, stretching, walking slowly after eating to clear secretions, using "Ha" sound to clear stagnation, allowing food to descend before sitting. Sitting full causes hemorrhoids; bending over causes middle-fullness. Do not eat cold after drunkenness; do not lie down after fullness. Do not anger after eating; do not eat hot/cold after anger. Do not mix hot/cold foods. *Zun Sheng Bian* states: Drink nourishes Yang, food nourishes Yin. Eat moderately, not starving. Force eating/drinking causes spleen yellow and bloating. Do not starve in morning, do not overeat at night. Light diet tonifies; five pungents aid fire. Eating rules: Less rather than more, hungry rather than full, late rather than fast, hot rather than cold, fragmented rather than meal-sized, soft rather than hard. Restraint is better than labor cessation; fasting is better than medication. *Lingjing* states: Food/drink should not be scorching or freezing; moderate temperature maintains Qi and prevents pathogenic invasion. This is the food nourishment method, hence included.

First know the annual Qi, do not violate Heavenly Harmony.

Wang Bing commented: The year has Six Qi ruling successively, with North/South policies. Know the Six Qi locations; pulse responses at Cun/Guan positions. Taiyin location: deep pulse; Shaoyin: hook pulse; Jueyin: string-like pulse; Taiyang: large and long pulse; Yangming: short and choppy pulse; Shaoyang: large and floating pulse. These six pulses constitute Heavenly Harmony. Ignoring this, calling cold/heat arbitrarily, attacking cold with heat without pulse change generates heat disease; controlling heat with cold without pulse change generates cold disease. Seeking comfort is impossible. Premature death stems from this. Wu Kun commented: Annual Qi has bias, causing human disease. Prescribers must understand annual Qi, not exacerbating pathogens or violating Heavenly Harmony. Heavenly Harmony is innate, balanced Original Qi. Zhang Zhicong commented: First know annual movement decline/rise. Decline: tonify; Rise: drain. Tonify following, drain opposing. Do not violate the balance of Heavenly Movement. Zhang Jiebin commented: Five Movements have order, Six Qi have sequence, Four Seasons have commands, Yin-Yang have rhythm—all are Annual Qi. Human Qi responds with growth/storage, which is Heavenly Harmony. Ignoring Annual Qi changes and arbitrarily calling cold/heat makes distinguishing pathogen/righteousness impossible, violating Annual Qi and Heavenly Harmony. Premature death results severely. Zhang Ji's case note: Annual Qi refers to Five Movements' excess/deficiency years. For example, Jia/Ji years begin with Bing...