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Ke stated: Zhang Zhongjing's writings emulate the structure of the *Suwen* (Plain Questions). The *Pibu Lun* (Treatise on Cutaneous Regions) states: "Yang governs the exterior, Yin governs the interior." Therefore, Zhang Zhongjing assigns the Three Yang meridians to govern the exterior and the Three Yin meridians to govern the interior. He further states: "That which is in Yang governs the interior; that which is in Yin exits, seeping into the interior." Thus, Zhang Zhongjing also assigns the Yangming meridian to govern the interior. Shaoyin diseases may also present with fever, so Zhang Zhongjing uses Fuzi (Aconite Lateralis Radix Preparata) in exterior-releasing formulas, adapting to its property of "seeping." He further states: "The Yin of Shaoyin is named Shuru; when pathogens enter the meridians, they flow from the Yang aspect into the meridians; when they exit, they seep from the Yin interior into the bones." Therefore, Zhang Zhongjing formulated Mahuang Fuzi Tang (Ephedra and Aconite Decoction) to treat fever, deep pulse, and absence of interior syndromes, reflecting the meaning of "flowing from the Yang aspect into the meridians"; he formulated Fuzi Tang (Aconite Decoction) to treat body and joint pain, cold hands and feet, aversion to cold in the back, and deep pulse, reflecting the meaning of "seeping from the Yin interior into the bones."

According to the *Neijing*, "Yang governs the exterior, Yin governs the interior" refers to Yangming Yang. Since Yangming is the "He" (closing/consolidating) of Yang, it governs the exterior when exiting via Yang and governs the interior when entering via Yin. The statement "That which is in Yang governs the interior, that which is in Yin exits, seeping into the interior" refers to Shaoyang Yang. Since Shaoyang is the site of the "Shu" (pivot), its function in the Yang aspect tends toward Yin to govern the interior, while its function in the Yin aspect tends toward Yang to exit, thereby seeping into the interior. "Seeping into the interior" refers to substances like urine and feces, implying a direction from inside out. Shaoyin is also a site of pivot mechanism; thus, its entry tends from Yang into the meridians, and its exit tends from the Yin interior into the bones. Ke's citation of these principles from the *Pibu Lun* seems not entirely accurate.

Ke’s use of geography and military strategy to metaphorize the depth of pathogens and the magnitude of prescriptions can be described as profound and clear. His insights into military strategy are particularly refined, unlike those who merely exaggerate. Just as Zhang Qian could recount the military affairs of the Wuhuan people with perfect clarity, only one with broad vision and practical experience could achieve such understanding.

Based on the ten pulses of Yin and Yang, Ke established six methods of dialectical analysis (treating opposites and direct observation), exhaustively detailing variations, leaving no pathogen concealed.

The Bladder Meridian of Taiyang originates at the lateral side of the little toe, ascends along the thigh to the head, and serves as the exterior of the Three Yang meridians. Cold pathogens usually invade from the exterior, so the Taiyang meridian is often the first to be affected, presenting with stiffness and pain in the head and neck, and back pain. However, Ke claims: The Heart belongs to Taiyang, thus it can externally unify the Qi and Blood of Ying and Wei throughout the body, and internally traverse the meridians of the Zang-Fu organs. If the Bladder is located in the Lower Jiao and acts as the "Official of the Metropolis" (storing fluids), its stored fluids must await the Qi transformation of the Upper Jiao before being excreted. How can it externally govern Ying and Wei and serve as the master Qi of all Yang meridians? He further states: Heart disease is most common in Shanghan (Cold Damage) because the Heart occupies the position of Taiyang. The Heart is the Monarch; Cold is a Yin pathogen. When the Minister Fire (Heart Fire) is insufficient, Cold Qi can damage it, hence it is called a major disease. According to the Shaoyin Heart Meridian, it originates at the tip of the little finger, ascends along the arm, enters the supraclavicular fossa, and flows into the heart. In early-stage Shanghan, symptoms generated by this meridian are rarely heard of. When pathogens enter the Heart meridian, symptoms such as stiffness and pain in the head and neck cease to appear. If the Heart were the position of Taiyang, it should not lack Taiyang symptoms. As the master of the body, the Heart cannot arbitrarily assume the position of the Bladder. Moreover, what Zhang Zhongjing calls "Taiyang" refers strictly to the meridian; only after exterior pathogens transmit through the meridians into the interior and heat binds in the Bladder does it involve the Fu organ. Ke only recognizes that the Bladder's low position prevents it from being a capital city, failing to consider that its meridian pathway actually covers the exterior of the body. Clinging to hierarchical names while ignoring the reality of meridian pathways—what value is there in this? Furthermore, although Shanghan is termed a major disease, it is not necessarily fatal. If Cold pathogens attack the Heart, invoking the theory of "Water overcoming Fire," this would describe Cold pathogens directly invading the Heart, not the general exterior syndrome of Shanghan. If his theory held, nearly all Shanghan patients would die; even if treatment were delayed, how could the disease persist for ten or more days?

If the Heart corresponds to the position of Taiyang, then pathogens transmitting from Taiyang into the interior should directly attack the Monarch (Heart). Why do they still return to the Bladder, manifesting as difficult urination and blood stasis? Displaying new theories while altering established chapters is an error of the wise, rendering the Dao obscure!

The Bladder has a lower orifice but no upper orifice, situated between the junction of the Large Intestine and Small Intestine, known as the Lanmen (Gate of Separation). The Lanmen is where water and grain are separated; its Qi connects to the Mingmen (Gate of Life). Food and drink enter the Stomach and pass sequentially into the Small Intestine. Although digested, clear and turbid parts are not yet separated. Upon reaching the Lanmen, aided by the fire of the Mingmen steaming and distributing, fluid seeps into the Bladder, while dregs descend into the Large Intestine. What enters the Large Intestine moves downward gradually; what enters the Bladder is excreted only when full. Ke claimed that the Bladder has an upper orifice but no lower orifice, capable of receiving but not discharging, requiring Taiyang Qi transformation for urine to exit. This is incorrect. If true, where would excess fluid accumulate in the Baozhong (Uterus/Bladder region) before urination occurs? Moreover, the *Neijing*'s statement "Qi transformation enables exit" refers not to Taiyang Qi transformation, but to Lung Qi transformation. Lung Qi transformation facilitates Bladder Qi transformation, allowing excretion when full and reception when empty; otherwise, even a full Bladder cannot discharge. Thus, although the Bladder governs fluids, without the steaming of Mingmen Fire, fluids cannot enter; without Lung Metal Qi transformation, fluids cannot exit. Failure to enter leads to loose stools; failure to exit leads to strangury (difficulty urinating).