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Long Gu (Dragon Bone) and Mu Li (Oyster Shell) are two herbs belonging to the Shaoyang (Lesser Yang) channel and Stomach Fu. If Taiyang (Greater Yang) and Shaoyang diseases occur concurrently, it is like one army invading the Taiyang channel and another invading the Shaoyang channel; using Chaihu Guizhi Tang (Bupleurum and Cinnamon Twig Decoction) is like a force striking from two directions. Even in cases of concurrent disease of the Three Yang channels (Taiyang, Yangming, Shaoyang), where one is besieged on three fronts, the treatment method should focus exclusively on the Yangming (Yang Brightness) channel. Once the territory of the Yangming channel is pacified and orderly, the pathogenic Yang evils of the Taiyang and Shaoyang channels will resolve without direct attack; once internal rebellion is quelled, external threats naturally subside. This is why Baihu Tang (White Tiger Decoction) achieves swift victory. If Yang evil has sunk into the interior, using Dachengqi Tang (Major Order the Qi Decoction) for urgent purgation is attacking the thief to protect the sovereign; if Yin evil enters directly into the Central Palace (Spleen and Stomach), using Sini Tang (Frigid Extremities Decoction) for urgent rescue of the interior is strengthening the sovereign to expel the invader.

The Yangming channel is regarded as the interior territory, while its boundary constitutes the ground of the Taiyang and Shaoyang channels. When pathogenic factors enter the boundary of the Yangming channel, approaching the Taiyang ground, although they do not directly invade Taiyang, the "army" of Taiyang cannot sit idle without rescue. Therefore, when Ying and Wei (Nutritive and Defensive qi) of the Yangming channel become diseased, formulas such as Mahuang Tang (Ephedra Decoction) and Guizhi Tang (Cinnamon Twig Decoction) are borrowed to induce sweating. When pathogens approach the Shaoyang ground, although they do not enter Shaoyang, the "army" of Shaoyang cannot build high ramparts without engaging in battle. Thus, when the Couli (pores/cuticle) of the Yangming channel are diseased, Chaihu (Bupleuri Radix) is borrowed to resolve the condition. This indicates that the loss of defense in the Yangming channel is either due to the insufficiency of Taiyang or the lack of preparedness in Shaoyang, leading frequently to combined disease of the Two Yangs. If pathogens are already on the ground of the Yangming channel, troops must be sent out to strike fiercely, thoroughly driving out the pathogens without leaving any residue; thus, Zhi Zi Chi Tang (Gardenia and Fermented Soybean Decoction) or Gua Di San (Melon Seed Powder) emetic methods are used for rapid sweeping. If pathogens penetrate deep into the interior and cannot be driven out, one must implement a scorched-earth policy, depriving the enemy of resources for plundering; this is where Baihu Tang exerts its effectiveness. If pathogens are in the Neiting (Stomach court), one must purge the palace and remove thieves; this is how the two Chengqi formulas (Tiaowei Chengqi Tang and Dachengqi Tang) achieve victory. Adding herbs such as Yin Chen (Artemisiae Scopariae Herba) and Zhu Ling (Polyporus) establishes laws for armies with broken discipline.

The Taiyin (Greater Yin) channel is also interior territory, while Shaoyin (Lesser Yin) and Jueyin (Terminal Yin) are its border zones. Taiyin resides in the Central Province (Zhongzhou); although externally connected to the Three Yang channels, the paths of Yin and Yang differ. The heart and abdomen are further shielded by the diaphragm. Therefore, Cold-Water pathogens transmitted from Taiyang externally are mild, whereas those received internally from Shaoyin are severe. Wind-Wood pathogens invading from Shaoyang are slight, whereas those袭 (attacking) from Jueyin are significant. The primary channel governs pathogens transferring to Yangming to form Excess patterns, akin to an exhausted army whose momentum wanes, which can be cured by purgation. However, if Yangming Excess transfers to the primary channel (Taiyin) forming Deficiency patterns, then Pathogen is strong and Zheng Qi (Upright Qi) is weak, making recovery via warming and tonification extremely difficult.

Although the territories of Taiyang and Yangming are distinct, there is no barrier between them. Yangming is like a strategic thoroughfare under attack, a land of four battles where troops gather. Taiyin is like a granary, a heavy stronghold relied upon by the three armies, but also a nest for thieves. Thus, when Yuan Qi (Primal Qi) is sufficient, pathogens enter Yangming; when Yuan Qi is insufficient, pathogens enter Taiyin. On the Yangming ground, one can deploy troops and prepare chariots to fight back against the city walls for survival, achieving victory quickly. However, if the situation shifts to the Taiyin ground, stores are burned and looted, granaries become empty, and the soldiers within the abdomen are powerless to resist enemies.

The territory of Jueyin is a zone where Ministerial Fire (Xiang Huo) circulates. In its balanced state, it is called Shao Huo (Lesser Fire); if pathogens such as Wind, Cold, Dryness, or Dampness enter its realm, they all transform into Heat, becoming Zhuang Huo (Blazing Fire). Shao Huo is the vital energy of the body, while Zhuang Huo is a major affliction of the heart and abdomen. Furthermore, the Jueyin territory connects to the Sanjiao (Triple Burner). If pathogens invade the Upper Jiao, Qi rushes upward hitting the heart, causing pain and heat in the chest, Xiao Ke (Wasting-Thirst), oral ulcers, sore throat, and throat obstruction. If forced into the Middle Jiao, there are cold extremities, faint pulse nearly imperceptible, hunger without desire to eat, and vomiting of roundworms after eating. If misfortune shifts to the Lower Jiao, there is hot dysentery with a feeling of heaviness in the rectum, or pus and blood in the stool; the harm is profound, resembling a rebellious army. Wu Mei Wan (Mume Pill) combines cold and heat, attacks and tonifies, regulates Qi and Blood, and harmonizes the Sanjiao; it is the principal formula for treating Jueyin disease, akin to a grand commander governing the interior. It is used alongside Wuling San (Five-Ingredient Poria Powder) for Xiao Ke, Fuling Gancao Tang (Poria and Licorice Decoction) for Water retention, Zhigancao Tang (Roasted Licorice Decoction) to restore the pulse, and Danggui Sini Tang (Angelica Sinensis Decoction for Frigid Extremities) for cold limbs; these represent dispatching elite troops to save the Heart Master in the Upper Jiao and calm the Shen (Spirit). Using Baihu Tang and Chengqi variants clears the Stomach and pacifies Middle Jiao Heat-Excess; Baitouweng Tang (Patrinia Decoction) and Sini San (Frigid Extremities Powder) clear the Spleen and stop Lower Jiao Hot Dysentery; these act separately to save the Yin in the abdomen and support the Yuan Qi of the stomach. The Stomach is one Fu organ but divided into Yin and Yang meridians; Shaoyin is one meridian yet encompasses both Yin and Yang Zang organs, because they are all grounds of fundamental importance.

Pathogens have Yin and Yang pathways; Zang organs are divided into Yin and Yang Qi. If Yang pathogens invade the Yang aspect of Shaoyin, fever, irritability, dry throat, and sore throat may occur; if Yang pathogens invade the Yin aspect of Shaoyin, abdominal pain, spontaneous diarrhea, or pus and blood in stool may result. If Yin pathogens invade the Yang aspect of Shaoyin, body and joint pain, cold extremities, aversion to cold on the back, and curled posture occur; if Yin pathogens invade the Yin aspect of Shaoyin, aversion to cold, vomiting, diarrhea with undigested food, and extreme irritability occur.

Zhang Zhongjing formulated decoctions containing Mahuang (Ephedrae Herba), Fuzi (Aconiti Lateralis Radix Preparata), Xixin (Asari Radix et Rhizoma), Huanglian (Coptidis Rhizoma), Ejiao (Colla Corii Asini), Gancao (Glycyrrhizae Radix et Rhizoma), Jiegeng (Platycodonis Radix), Zhufu (Porci Cutis), Banxia (Pinelliae Rhizoma), and Kujiu (Vinegar) to defend against Yang pathogens invading the Yang aspect of Shaoyin. He formulated Taohua Tang (Peach Blossom Decoction) and Zhuling Tang (Polyporus Decoction) to defend against Yang pathogens entering the Yin aspect of Shaoyin. Formulas with Fuzi, Wuzhuyu (Evodiae Fructus), and Sini Tang defend against Yin pathogens invading the Yang aspect of Shaoyin. Tongmai Sini Tang (Pulse-Restoring Frigid Extremities Decoction), Fuling Sini Tang, and Ganjiang Fuzi Tang (Dried Ginger and Aconite Decoction) defend against Yin pathogens entering the Yin aspect of Shaoyin. Shaoyin is the root of the Six Channels, externally connecting to Taiyang and internally to Yangming. Thus, initial fever or fever of the whole body and extremities after eight to nine days indicates Shaoyin Yang pathogens invading the Taiyang ground. Spontaneous diarrhea of pure water, epigastric pain, dry mouth, and dry tongue indicate Shaoyin Yang pathogens invading the Yangming ground. Exiting to Taiyang uses Mahuang as an vanguard commanded by Fuzi; entering Yangming relies entirely on Dachengqi Tang without supervision, similar to how military commanders use guides versus their own troops differently. For Yin pathogens invading Taiyin, Lizhong Tang (Central Restore Decoction) and Sini Tang added with human urine or pig bile are used, following the same logic. This is the correct treatment method for the Six Channels of Shanghan (Cold Damage), known as layered control and advancing step by step.

Regarding pathogens transmitted through channels, one must first seize areas not yet reached to cut off enemy routes. Violent pathogens require urgent protection of uninfected areas (e.g., filling apertures in wind-stroke) to guard borders. Disease complicated by retained food requires clearing the food first, burning the enemy's supplies. Disease triggered by old ailments requires preventing combination, weakening internal enemy allies. Respecting channel boundaries without punishing the innocent is called the King's Army. Counter-assisting formulas for cold and heat are called strategies of the field. Treating one disease by dividing therapy allows few to defeat many, preventing mutual rescue and causing natural decline. Treating multiple diseases by combining therapy concentrates force on the core, causing disarray and total collapse. When disease advances, do not treat too aggressively; preserve Yuan Qi to exhaust the enemy. When disease declines, pursue relentlessly with elite forces to destroy the nest. Attack deficiency pathogens moderately, as one should not exhaust people's strength in times of decline. Attack excess pathogens promptly, as a wealthy nation can display martial power. However, selecting materials must be appropriate, instruments must be good, deadlines must not be missed, and formations must be correct; these cannot be enumerated one by one. Sun Tzu's Thirteen Chapters exhaust the methods of treating disease; the Ling Shu (Spiritual Pivot) and Su Wen (Basic Questions), along with the sixteen volumes of Shanghan Zabing Lun (Treatise on Cold Damage and Miscellaneous Diseases), exhaust the methods of warfare.

In our dynasty, only Mr. Ke Yunbo and Mr. Xu Huixi grasped this meaning, discussing it in detail. Students who truly study the teachings of Qibo (Qihuang), first understanding the meridians, Zang-Fu organs, and the transmission changes of Six Channel Qi transformation, and applying medication as if using troops, achieving divinity within rules, who would say a famous doctor is not a famous general? How can those who strengthen armies not know medicine?

Diseases are myriad, but essentially fall into External Contraction and Internal Injury. Expanding further, External Contraction involves only the Six Evils (Liu Yin), and Internal Injury involves only the Seven Emotions (Qi Qing), constituting the so-called Thirteen Causes. For treating External Contraction, Qibo is the master hand. For treating Internal Injury, Confucius and Mencius are the master hands. Descending to Song and Ming Neo-Confucians, Laozi, Zhuangzi, Shakyamuni, and great literary figures of ancient and modern times (excellent poetry and prose can inspire ambition, express emotions, and relieve depression). Likewise, philosophers from various countries are also skilled in treating Internal Injury. Students who emulate Qibo, model themselves after Confucius and Mencius, and extend to the Hundred Schools of Thought will find nothing in External Contraction or Internal Injury that cannot be treated. Although this is a creative theory, it is true principle. The thousands of words of sages aim only to make people regulate and express their emotions. What is not expressed in joy, anger, sorrow, or pleasure is called "Zhong" (Mean); what is expressed in accordance with measure is called "He" (Harmony). Achieving Harmony and Mean, Heaven and Earth take their places, and all things are nurtured. With Heaven and Earth in place and all things nurtured, what harm could the Seven Emotions cause? In the Analects, Confucius answered questions from worthies by addressing their emotional imbalances. In Mencius, references to "seven years of disease, three years of mugwort," shame being best cured by learning from King Wen, and metaphors of loving courage, wealth, or beauty, or failing to feel disgust when one's mind is inferior to others—all are treatments based on the specific ailment. Are these not the holy remedies of Confucius and Mencius for Internal Injury? Analogies are endless, yet people refuse to take these medicines, considering them steps toward sagehood; those with Internal Injury refuse to take them as emotional regulators, relying solely on herbal medicines. They do not realize that herbal medicines were used by Shennong, Yellow Emperor, Qibo, and Zhang Zhongjing for External Contraction. For Internal Injury, one must take the medicine of Sage language, regulating emotion with emotion, self-regulating, or using herbs merely to promote circulation of Qi and Blood. This is the best method for treating Internal Injury. If doctors possess these good prescriptions and administer them to those with Internal Injury, and if patients accept treatment, there will be no untreatable Internal Injury in the world, and all will enter the path of sagehood through self-cultivation. Scholars should find this unheard of, and Western medicine certainly finds it unheard of.

Internal Injury is equivalent to Xu Lao (Deficiency Consumption). Medical texts list it after Feng Zhong (Wind Stroke). Feng Zhong is the most difficult External Contraction to treat; Xu Lao is the most difficult Internal Injury to treat. Wind is like a thief; pathogens move fast and change frequently, like sudden storms, arriving abruptly and catching one off guard. However, only direct invasion of Zang organs is untreatable; invasion of meridians, collaterals, and Fu organs is still treatable. But Xu Lao is considered untreatable. Why? First, patients have always heard that bleeding disorders eventually become untreatable Xu Lao. Now suffering personally, they are terrified. Once disease enters the Heart, it is hard to expel. Doctors see that patients with this condition inevitably die, so they perfunctorily treat without deep investigation. Not knowing to use Sage language medicines for tonification, they only throw杂乱 (miscellaneous) herbal medicines at patients, failing to layer controls and advance step by step. They merely stop bleeding when seeing blood, treat cough when seeing cough, treat heat when seeing heat, confusing Yin and Yang Deficiency, arbitrarily nourishing Yin or tonifying Yang without examining how blood was lost. Vomiting blood indicates rupture of Yang Collaterals; lower bleeding indicates rupture of Yin Collaterals. Although vomiting upward and downward flow differs in difficulty, the collateral rupture is the same. The human body has only Qi and Blood, circulating endlessly through meridians and body. Why do collaterals rupture? One must first investigate the cause of bleeding, follow the meridian to the source, and then stop the bleeding. After bleeding stops, blood that has left the vessels and remains vomited, plus sticky blood from the rupture site, becomes Yu Xue (Blood Stasis). This stasis causes the greatest harm. If stasis is not removed, blood circulating daily will accumulate more stasis at affected sites. Once triggered by any factor, collaterals will rupture again, enlarging the opening and increasing stasis. Frequent episodes enlarge openings and increase stasis further. Like local bandits remaining, they harass good citizens, form alliances, entrench firmly, and strike opportunistically, often leading to uncontrollable rupture. Therefore, after stopping bleeding, one must immediately remove stasis, distinguish meridian boundaries and collateral openings, sweep them clean, and then tonify collaterals. Otherwise, recurrence is inevitable, leading to danger. I must loudly advocate for the three methods: Stop Bleeding, Remove Stasis, Tonify Collaterals. I earnestly advise using Sage language medicines for self-emotional regulation to complete the cure. Those who follow the method recover; those who neglect it suffer. I am helpless against them. Past practitioners like Ge Kejiu (Yuan Dynasty), Xu Lingtai, and Ye Tianshi (Qing Dynasty) are respected. However, Shi Yao Shen Shu (Divine Book of Ten Medicines) and Ye Shi Yi An (Ye's Medical Cases) lack profound clarity. Only the discussion of Qiongyu Gao (Jade Nourishing Paste) in Xu Huixi's medical cases seems high and simple with method, though incomplete. Patients seeking doctors for bleeding only want to stop bleeding; doctors think stopping bleeding is enough. Discussions on removing stasis appear occasionally among ancients, but proposals for tonifying collaterals are unprecedented. I hope future generations combine my created Sage language prescriptions for Internal Injury bleeding turning into Xu Lao, applying methods sequentially, so no Internal Injury is untreatable. Would this not be a great fortune for world medicine? If sages rose again, they would not call my words mad. Will TCM, Western medicine, and patients agree or disagree? This shout should wake even the sound sleeper. (There are many herb and formula books, but none clearly present collateral-tonifying prescriptions; they must be adapted, detailed in Yiyiyi Waibian. Not repeated here.)

Studying medicine should not mean being fooled or limited by ancients. Ancient texts spread over time; even classics may have later interpolations or misplaced slips, discernible only by sharp eyes. One should not be fooled. Times change, and disease patterns change. Some diseases common in ancient times are rare now, and vice versa (detailed in Yiyiyi Waipian). Treatments deemed untreatable in post-Han texts may now be treatable. One must adapt creatively and exhaust all methods. If decoctions fail, acupuncture might work; if acupuncture fails, decoctions might work. One should not be bound by ancients. Ancients' words may be incomplete or lost, leaving room for later students. Moreover, Nei Jing treats diseases primarily with acupuncture, assisted by Bian Shi (stone needles), moxibustion/warming, massage, Dao Yin (guiding and pulling), and wine. Each disease has suitable methods; none can be omitted. Today, only decoctions are used. Decoctions (Tang) cleanse rapidly, are light in nature, and pass through easily without lingering, effective mainly for diseases in meridians, Ying-Wei, and intestines/stomach. Other conditions suit pills, powders, or pastes; appropriateness is key. If pathogens are in sinews, bones, muscles, the disease is tangible, and herbal aromas/flavors fail. Acupuncture etc. must be used appropriately with nuanced treatment for the disease to reveal itself. Ling Shu and Su Wen discuss Zang-Fu and acupoints extensively; 70-80% on acupuncture, 20-30% on herbs. Ancients valued acupuncture highly, but need made herbs popular as patients preferred ease over pain. Modern acupuncture has ten obvious errors, excluding subtle ones. The Two Classics describe meridian entry/exit, depth, left/right, and irregular points varying with meridians. Today, people only use proportional inches vertically, ignoring meridian curves, resulting in incorrect meridians and points (Error 1). Classics often specify meridians rather than points (e.g., Renying pulse one-fold excess: drain Foot Shaoyang, tonify Foot Taiyin; Jue Headache: select Foot Yangming/Taiyin or Hand Shaoyang/Foot Shaoyin; deafness: Hand Yangming; dry throat: Foot Shaoyin). These imply techniques like draining child/tonifying mother. Today, fixed points are prescribed for each disease (Error 2). The Five Shu Points (Jing-Well, Ying-Spring, Shu-Stream, Jing-River, He-Sea) are crucial in Classics, corresponding to seasons (Winter-Jing, Spring-Ying, Summer-Shu, Long Summer-Jing, Autumn-He). Often only the meridian is named, implying the Five Shu points. Today, this is ignored (Error 3). Tonification/Reduction methods in Nei Jing involve timing with respiration and needle manipulation (e.g., insert on inhale, retain, turn on inhale, remove on exhale for reduction; insert on exhale, retain, remove on inhale for tonification; guiding Qi direction). Today, thumb pushing out is reduction, rubbing in is tonification (Error 4). After insertion, wait for De Qi. For Excess, wait for Yin Qi arrival; for Deficiency, wait for Yang Qi arrival. Do not repeat if Qi does not arrive. Nan Jing describes pressing, plucking, scratching, and inserting. Today, needles are constantly rotated until loose, ignoring Qi arrival (Error 5). Depth varies by season: shallow in Spring/Summer, deep in Autumn/Winter. Today, fixed depths ignore seasons (Error 6). Ancient acupuncture treated malaria, cold damage, fever, cough, Zang-Fu, and orifices. Today, it treats only meridians,形体 (body shape), Bi syndrome, and movement issues (Error 7). Ancients bled heavily (Ling Shu Blood Collateral chapter details this), especially for headache/backache, ensuring black blood turned red. Today, even slight bleeding causes panic (Error 8). Nei Jing describes Nine Variations and Twelve Sections (21 techniques). Today, only straight insertion is used (Error 9). Ancient needle systems...