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The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: When Wood Qi is stagnant, use the method of "Da" (unblocking/venting); when Fire Qi is stagnant, use the method of "Fa" (dispersing/sweating); when Earth Qi is stagnant, use the method of "Duo" (purging/draining); when Metal Qi is stagnant, use the method of "Xie" (draining/releasing); when Water Qi is stagnant, use the method of "Zhe" (restraining/checking). However, to regulate Qi, for excessive conditions, one should restrain them with what they fear; this is referred to as "Xie" (draining/purging).

Commentators on the *Neijing* interpret "Da" as emesis (吐), making it smooth and unobstructed; "Fa" as diaphoresis (汗), making it dispersed; "Duo" as purgation (下), removing stagnation and coagulation; "Xie" as promoting urination, releasing the exterior, and benefiting the bladder; and "Zhe" as restraining rebellious upward movement. I believe that the onset of most diseases stems from "Yu" (stagnation/depression). "Yu" implies suppression without free flow. The five methods in the *Neijing* address stagnation caused by the overacting of the Five Movements (Wu Yun) Qi, and should not be interpreted merely as emotional depression. Sorrow is a disease of the Seven Emotions, but it is included within the scope of Yu. Mr. Zhu Danxi stated: "When Qi and Blood are harmonious, no disease arises; once there is frustration and stagnation, various diseases emerge." He further formulated the theory of Six Types of Stagnation and established Yueju Wan (Cross-Interdicting Pill) to treat stagnation, categorizing them as Qi, Dampness, Heat, Phlegm, Blood, and Food stagnation. He used Xiangfu (Cyperus Rhizome), Chuanxiong (Ligusticum Rhizome), and Cangzhu (Atractylodis Rhizoma) as principal herbs to open stagnation and promote Qi flow. He posited that Qi stagnation leads to Dampness obstruction; Dampness obstruction generates Heat; Heat stagnation produces Phlegm; Phlegm obstruction impedes Blood circulation; and Blood stagnation causes indigestion of food. These six factors cause disease through mutual interaction. With the emergence of this theory, the original intent of the *Neijing* began to become obscure. Furthermore, the intent of the *Neijing* became even more obscured due to erroneous annotations. Thus, the understanding of Yu diseases has remained unclear in the world for a long time. If one can deeply comprehend and expand upon these principles, one would grasp more than half of the treatments for all diseases under heaven.

Let us discuss the errors in annotating the *Neijing*. The annotation claims "Da" refers to emesis. While emesis contains a meaning of dispersal, Wood stagnation typically involves the Shaoyang Gallbladder channel, presenting with symptoms like vomiting acid or acid regurgitation. Although emesis may have some dispersing benefit, claiming it is harmless does not justify equating "emesis" with the broader concept of "Da". "Da" means flourishing and smooth regulation. Wang Andao stated: "The Liver is swift and prone to anger causing Qi rebellion, leading to hypochondriac distension or pain, with Fire flaring upwards. If bitter-cold and acrid-dispersing methods fail, use ascending and dispersing herbs, combined with Yin-Yang guiding agents for counter-treatment." Similarly, for chronic wind entering the interior causing undigested stool diarrhea, or clear Yang sinking below causing similar diarrhea without external wind invasion, one should use light and uplifting agents to raise and disperse. Such cases illustrate the application of the "Da" method. Mr. Wang's expansion of the meaning of "Da" is excellent.

"Fire stagnation is treated by dispersing." Dispersing here implies sweating. Dongyuan's Shengyang Sanhuo Tang (Ascending Yang and Dispersing Fire Decoction) is an example. One stops when the pathogenic force is exhausted. In reality, "Fa" (dispersing) and "Da" (unblocking) are closely related. Since Fire resides within Wood, Wood stagnation leads to Fire stagnation. Unblocking Wood is equivalent to dispersing Fire. Using herbs that unblock Wood to disperse Fire yields effective results. This does not strictly mean inducing sweat. While sweating can cure, Fire stagnating internally inevitably causes steaming heat and sweating; one must apply the dispersing method correctly.

"Earth stagnation is treated by purging." This refers to downward purging. For severe abdominal fullness and distension that cannot be quickly resolved, mild agents are insufficient. One must use heavy, salty-cold purgatives to seize the momentum and pacify the condition. This is the meaning of downward purging. My view is that "Duo" (seizing/purging) is not limited to downward purging. The Stomach belongs to Earth. If food blocks the Stomach, with pulses present in the lower body but absent in the upper body, the treatment should be emesis; otherwise, death ensues. The *Neijing* states, "For high conditions, induce vomiting to evacuate." Using emesis as an upper purging method to alleviate Stomach Earth stagnation is also acceptable. Dongyuan’s book cites Wood stagnation blocked by food filling the Lung sector, attributing it to Metal overcoming Wood, which is far-fetched.

"Metal stagnation is treated by draining." For instance, Lung Qi fullness causing chest oppression and orthopnea requires agents that release and benefit Lung Qi to unblock it. The phrase "release the exterior" sufficiently covers the meaning of draining Metal stagnation; there is no need to additionally emphasize promoting urination, as this is inherent. Moreover, promoting urination is the treatment for Water stagnation.

Only "Water stagnation is treated by restraining" is difficult to explain. I believe the four sentences "However, regulate its Qi..." do not summarize the previous text but specifically elucidate "Zhe" (restrain), fearing people might not understand, thus explaining it further. Nevertheless, one can interpret it thus: Water stagnation and blockage can be cured by regulating Qi. As the classic says: "The Bladder is the official of the metropolitan area, storing fluids; when Qi transforms, they can be excreted." The Lung is the source of Water for the Kidney. For any blockage of water pathways, lifting Lung Qi makes the upper orifices open, thereby opening the lower orifices, following the natural logic of water flow. For excessive conditions, such as water overflowing into the limbs causing edema resembling a flood, one must restrain it with what it fears. What Water fears is Earth. If Earth is deficient and cannot control Water, Water acts recklessly due to lack of restraint. Therefore, one must tonify Spleen Earth to enable it to control Water, allowing water pathways to flow naturally. This non-draining method of draining is what is meant by "Xie" (draining). With this explanation, "Zhe" connects with "Xie" in the preceding text, clarifying the meaning of "Zhe".

The annotations for the five methods in the *Neijing* originate from Zhang Hezi’s commentary, not Wang Qixuan’s original text, hence containing many errors. Having corrected these errors and expanded their meanings, using one method to replace five, and achieving frequent success through divine comprehension, I record this.

The East corresponds to Wood. Wood represents the vital generating Qi, which is essentially Fire Qi. The Fire in the void attaches to Wood. When Wood stagnates, Fire also stagnates within Wood. Not only this: Fire stagnation leads to Earth stagnation; Earth stagnation leads to Metal stagnation; Metal stagnation leads to Water stagnation. The interdependence of the Five Elements is the law of nature. Because of this interdependence, I use one formula to treat Wood stagnation, whereby all other stagnations are subsequently cured. What is this formula? It is Xiaoyao San (Free and Easy Wanderer Powder). Among its ingredients, Chaihu (Bupleuri Radix) and Bohe (Menthae Haplocalycis Herba) are the finest. The Gallbladder Wood in the human body is the Qi of Jia Wood and Shaoyang. Its Qi is tender, resembling grass pushing through the soil, just emerging but not yet extended. If chilled by cold wind at this stage, it becomes limp and suppressed, unable to grow upward. Failure to grow upward leads to downward overacting on Spleen Earth, causing simultaneous disease in Metal and Water. Only when warmed by a gentle breeze does the stagnant Qi become smooth. Wood delights in wind; wind shaking promotes comfort, but it fears cold wind. The warm breeze, described as "the willow wind that does not chill the face," is what Wood likes. Chaihu and Bohe are acrid and warm. Acridity allows dispersion; warmth enters the Shaoyang. Such is the subtlety of ancient formula creation. For severe cases, add Zuojin Wan (Left Metal Pill) to the formula. Zuojin Wan consists only of Huanglian (Coptidis Rhizoma) and Wuzhuyu (Evodiae Fructus). Huanglian treats Heart Fire alone; adding Wuzhuyu works because both are drying. Since Liver Qi is also dry, they share similar properties and enter the Liver to pacify Wood. When Wood is pacified, it does not generate Heart Fire; Fire does not attack Metal, allowing Metal to control Wood. Instead of directly attacking Wood, it assists Metal to control Wood, which is why it is called Zuojin (Left Metal). This is another clever method.

However, this is not enough. After one dose, follow up with Liuwei Dihuang Wan (Six-Ingredient Rehmannia Pill) plus Chaihu and Shaoyao (Paeoniae Radix) to nourish Kidney Water, enabling Water to generate Wood. Xiaoyao San uses wind to disperse; Dihuang Yin (Rehmannia Decoction, referring here to the nourishing action of Liuwei Dihuang Wan) uses rain to moisten. Is there any Wood that does not receive its natural season? Once this method is established, the stagnation of Wood and Fire is relieved. Wood no longer overacts on Spleen Earth downwards, and Earth is moistened, avoiding dryness. Metal and Water naturally generate each other. I assert that one method can encompass the five methods in this manner. Is it limited to this? Extend it widely, thousands and ten thousands of times, and the benefits are infinite.

For symptoms such as alternating chills and fever, malaria-like but not malaria, aversion to cold with fever, vomiting acid, acid regurgitation, epigastric discomfort, chest pain, abdominal pain, lower abdominal distension, dizziness, night sweats, jaundice, epidemic febrile diseases, hernia, and undigested stool diarrhea, this is a symptomatic formula. Extending this to wind-stroke, cold-damage, and dampness-invasion, except for direct transmission to the Zang-Fu organs, all external contractions should be viewed as stagnation. Using Xiaoyao San with modifications yields consistent efficacy. Xiao Chaihu Tang (Minor Bupleurum Decoction), Sini San (Frigid Extremities Powder), and Qianghuo Tang (Notopterygii Root Decoction) are largely similar but less responsive than this formula. Divine comprehension and flexible adaptation depend on the practitioner. If cured after one dose but relapsing shortly after, or recurring every half day or day, becoming more frequent and severe, this indicates a false syndrome of lower cold and upper heat. This formula is unsuitable; switch to warming and tonifying agents. For Yang deficiency, use Sijunzi Tang (Four Gentlemen Decoction) with warming herbs; for Yin deficiency, add warming herbs to Liuwei Tang (Six-Ingredient Decoction). For severe cases, employ "treating cold with heat" methods, slightly using cold herbs to comply with the condition, or hot herbs administered cold to probe. Otherwise, rejection may occur. This is not only ineffective but harmful. Diseases vary in severity; treatments vary in opposition or compliance. Those who understand profound mysteries need no further elaboration from me.