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Sneezing is not a disease in itself, yet the origin of sneezing should be understood. The twelve meridians of the human body begin with the Lung meridian at Yin hour and end with the Liver meridian at Chou hour, and the Liver meridian then connects back to the Lung meridian, continuing endlessly like the succession of the twelve two-hour periods. The Lung belongs to Metal; the Liver belongs to Wood. The Liver meridian circulates through the throat, enters the hangsang (nasopharynx), reaches the chumen (deep nasal aperture), ascends from the chumen to the forehead, follows the vertex, and descends to the nape. If the hangsang is obstructed and cannot ascend, but instead exits from the chumen into the nose, sneezing occurs. The nose is the orifice of the Lung, while the chumen is the acupoint/region of the Liver. The sound of sneezing is like striking a bell, akin to wood striking metal. In healthy individuals, sneezing may occasionally occur; this happens when the qi at the chumen temporarily stagnates and fails to ascend, descending out through the nose, resulting in a sneeze. For instance, inserting a paper twist into the nose causes the chumen and hangsang to be drawn downward by the foreign object. Since the meridian qi intends to ascend but is now pulled down, this downward traction induces sneezing. Furthermore, the Lung governs the skin and hair, while the Liver governs the muscle interstices. When wind-pathogen suddenly attacks the skin and hair, the qi of the skin and hair cannot communicate with the muscle interstices. The qi of the muscle interstices desires to exit through the skin and hair but is stagnant and disharmonious, leading to sneezing. Additionally, if the Liver meridian is internally deficient and cannot ascend along the meridian, remaining between the hangsang and chumen, frequent sneezing will occur. Physicians who do not understand this mistake it for a Lung disease, failing to realize it is actually a Liver disease. Moreover, seasonal diseases often resolve with sneezing. Seasonal pathogens enter from the exterior, moving from the skin and hair into the muscle interstices. When the skin and interstices are diseased, the meridian qi cannot communicate with them; sneezing allows the qi to circulate and restore harmony. Also, adults and children suddenly suffering from Jue syndrome (Cold Extremities), where the pathology lies in the Jueyin meridian, experience extreme Yin causing Yang to fail to generate, resulting in sudden cold extremities. Upon reviving with medication, as the qi and pulse flow smoothly, sneezing occurs. This represents transitioning from Yin to Yang, turning reversal back to smoothness. Medical texts state that for stroke patients unconscious due to wind-stroke, using a paper twist or medicated powder to irritate the nose: "If there is a sneeze, life remains; if no sneeze, death ensues." I do not fully comprehend this, but I surmise it means that sneezing indicates patent meridians, while absence of sneezing implies severed meridians!

Distension results from the malfunction of Qi mechanism. Lack of spaciousness in the upper chest is called Xiongbi (Chest Bi). Distension can arise from meridians failing to connect horizontally, or from turbid Qi accumulating above. For distension due to lack of horizontal meridian connection, herbs such as Mutong (Akebiae Caulis), Qiancao (Rubiae Radix et Rhizoma), Maidong (Ophiopogonis Tuber), Gualou (Trichosanthis Fructus), and Beimu (Fritillariae Bulbus) are suitable; this is the method of opening Xiongbi. For distension due to turbid Qi above, herbs such as Chaihu (Bupleuri Radix), Guangpi (Citri Reticulatae Pericarpium), Muxiang (Aucklandiae Radix), Jiegeng (Platycodonis Radix), and Banxia (Pinelliae Tuber) are suitable; this is the method of ascending clear and descending turbid. Distension below the chest and above the stomach results from obstruction between the Stomach collaterals and the Pericardium collaterals. Herbs such as Yujin (Curcumae Radix), Honghua (Carthami Flos), Xuduan (Dipsaci Radix), Danpi (Moutan Cortex), and Zhishi (Aurantii Fructus Immaturus) are suitable; this is the method of harmonizing Qi and Blood. Distension below the diaphragm and above the abdomen results from dysfunction of Stomach Earth, errors in middle-jiao transformation and digestion, stagnation in the Stomach, and failure of Earth Qi to reach. For deficiency, tonify; for excess, reduce; for heat, clear; for cold, warm. Treat according to the assessment of Cold, Heat, Deficiency, and Excess; this is the method of regulating and transporting. Distension below the stomach and above the umbilicus results from Spleen Earth failing in its duties and Earth Qi failing to ascend. Stomach Earth belongs to Yangming and can be cleared or reduced; Spleen Earth belongs to Taiyin, like Kun Earth, which generates all things. Only when Earth Qi ascends does Heaven Qi descend. If Earth Qi does not ascend, Heaven Qi cannot descend; if Heaven and Earth become blocked, all things cease to grow. The treatment method should strengthen Fire Qi to generate Earth and assist Spleen Qi to communicate with the Lung. If one claims there is no tonification method for distension and uses only cooling and reducing drugs, effects may be seen temporarily or not, but since Earth Qi ultimately fails to ascend, how can Heaven Qi descend? Regardless of efficacy, death is inevitable. Distension in the lower abdomen results from Bladder Water Qi failing to combine with the Taiyang meridian and communicate with the skin and hair. Treatment involves either unblocking the water passages or opening the skin and interstices. If distension is accompanied by edema and difficult urination, promote water metabolism; if distension exists without edema and urination is normal, release the muscles. For distension above, the goal is to move it downward, employing methods of horizontal connection; for distension below, the goal is to move it upward, employing warming and dispersing methods. This is what is meant by "Cold in the Zang organs generates fullness diseases." Distension around the umbilicus, left, right, above, and below, is invariably accompanied by pain, because the Chong and Ren vessels meet at the umbilicus and converge at the Qichong artery. When the Chong vessel reverses and fails to soothe, distension or pain occurs. Treatment should use Honghua (Carthami Flos), Danggui (Angelicae Sinensis Radix), Chuanxiong (Ligustici Chuanxiong Rhizoma), Chaihu (Bupleuri Radix), and Guizhi (Cinnamomi Ramulus) to release the muscles and harmonize the blood. Distension and pain in the hypochondrium flanks combined with the lower abdomen indicate that Jueyin Qi fails to internally connect with Shaoyin and externally harmonize with Shaoyang. Treatment should employ methods to harmonize the interior and exterior and facilitate communication between Yin and Yang. The listed herbs merely outline the general principles; modifications can be made flexibly.

Distension does not necessarily involve swelling, but swelling always involves distension. The exterior of the human body is Yang, and the interior is Yin; the entire body's skin and hair are governed by the Yang-Heat Qi of the Taiyang meridian. When Yang-Heat Qi transforms into Yin-Cold, the Biao-Yang of Taiyang fails to harmonize with the Ben-Heat of Shaoyin, and the Biao-Yin of Shaoyin instead combines with the Ben-Cold of Taiyang. This prevents the Qi of Taiyang skin and hair from internally connecting to the Marrow of Shaoyin. If Water Qi takes advantage of this, Edema results; if Cold Qi takes advantage, Cold Swelling results; if Wind Qi takes advantage, Heat Swelling results. If the Five Viscera are not deficient but heat accumulates, dispersing, clearing, promoting, and purging may lead to recovery. However, if the Five Viscera are empty and Kidney Essence is exhausted, and proper treatment is not administered, life is at risk. Furthermore, swelling accompanied by panting is a sign of critical danger. With appropriate treatment, life may be prolonged; with inappropriate treatment, death ensues immediately. I have observed that nine out of ten people die from swelling; among those treated with Wuzi Wan (Five-Seed Pill) or Wupi Tang (Five-Skin Decoction), only one or two survive. If physicians understand that Taiyang Biao-Yang is originally Cold and governs the skin and hair, while Shaoyin Biao-Yin is originally Hot and governs the marrow, and that Taiyang Ben combines with Shaoyin Biao, and Shaoyin Ben combines with Taiyang Biao, they can apply treatment by rotating the invisible Qi transformation rather than attacking visible pathogenic water through purgatives. This approach would likely succeed.