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Diseases are categorized into deficiency (Xu, 虚) and excess (Shi, 实). Deficiency arises from a lack of Zheng Qi (Righteous Qi, 正气), while excess results from an abundance of Xie Qi (Pathogenic Qi, 邪气). Diseases originating externally are mostly excess patterns, such as those caused by the Six Exogenous Pathogens (Liu Qi, 六气) or dietary injury. Diseases originating internally are mostly deficiency patterns, such as those caused by emotional injury to Qi (Seven Emotions, 七情) or laborious exertion and sexual indulgence injuring Jing (Essence, 精). For excess patterns, purgation is indicated. The Classics state: "Treat cold with heat, treat heat with cold; reduce hardness, eliminate invaders, disperse knots, attack stagnation, promote dampness, purge strength." These all belong to the method of purgation. For deficiency patterns, tonification is indicated. The Classics state: "Astringe dispersion, moisten dryness, relieve urgency, strengthen fragility, tonify decline, warm exhaustion, benefit loss, calm fright." These all belong to the method of tonification. The general principles for treating deficiency and excess are as described above. However, in contemporary times, true excess cases are rare, whereas deficiency accounts for seven or eight out of ten. Excess diseases arise rapidly and are thus easier to treat. Deficiency diseases develop gradually through damage and are difficult to recover from, making them harder to treat. When treating excess, if it is a new pathogen affecting a young and strong individual, one can attack or extract the pathogen, and there is little cause for concern. When treating deficiency, once one observes that the root essence is depleted, sudden changes may occur; how can one remain unconcerned? Therefore, the methods for treating excess are: if there is excess at the exterior, disperse the exterior; if there is excess at the interior, attack the interior; if there is excess in Qi, resolve stagnation; if there is excess in Blood, expel stasis. There are numerous methods, so no further elaboration is needed. Only the methods for treating deficiency and depletion require detailed explanation. Human deficiency and depletion stem from either congenital insufficiency or acquired insufficiency. Congenital insufficiency arises from endowment; one must be extremely cautious and urgently supplement it through postnatal care to prolong life. If not recognized early and ignored, premature death is inevitable. Acquired insufficiency arises from labor and injury; one must be vigilant and regulate it through mental cultivation and medicinal therapy. If treatment is delayed and illness is concealed, regret will come too late. Regarding the differentiation of labor and injury: "Labor" refers to the exhaustion of Shen Qi (Spirit and Qi, 神气), while "injury" refers to damage to the physical form. Joy, anger, and overthinking injure the Heart; sorrow, fear, and grief injure the Lungs; these are forms of exhausting Shen Qi. Irregular diet injures the Spleen; careless lifestyle injures the Liver; excessive sexual desire injures the Kidney; these are forms of damaging the physical form. Damage to the Lung injures its Qi, manifesting as scorched skin and falling hair. Damage to the Heart injures its Shen, manifesting as insufficient blood vessels failing to nourish the Zang-Fu organs; this is damage from above. Damage to the Liver injures its sinews, manifesting as laxity and inability to hold; damage to the Kidney injures its Essence, manifesting as reduced marrow, flaccidity, and inability to rise; this is damage from below. Damage to the Spleen injures the root of granary storage, manifesting as food failing to transform into muscle and flesh; this is damage from the middle. When the Heart and Lungs are damaged, Spirit and color deteriorate; when the Liver and Kidneys are damaged, the physical form becomes flaccid; when the Spleen and Stomach are damaged, food fails to digest. Those suffering from these conditions fall under the category of deficiency and depletion. The *Nan Jing* states: "For lung damage, benefit Qi; for heart damage, harmonize Ying and Wei; for spleen damage, regulate diet and adapt to cold and warmth; for liver damage, soothe the interior; for kidney damage, benefit Essence." This is the method for treating depletion. Although damage is divided among the Five Zang Organs, what they store is nothing but Essence and Qi. Essence is Yin, the water of man; Qi is Yang, the fire of man. When water and fire are balanced, they become Essence and Qi; when harmony is lost, cold and heat arise. Due to partial damage, partial excess occurs. Thus, within water (Yin), fire (Yang) must not be absent; without fire, Yin prevails and cold disease arises. Within fire (Yang), water (Yin) must not be absent; without water, Yang prevails and heat disease arises. One must carefully differentiate Yin and Yang, then the treatment of deficiency and depletion leaves no room for debate. If Water is deficient, it is Yin deficiency; one should greatly tonify True Yin and must not further attack Yang Qi. If Fire is deficient, it is Yang deficiency; one should only greatly tonify Original Yang and must not further injure Yin Qi. Since Yin is already insufficient, attacking Yang would lead to the loss of Yang. Since Yang is already insufficient, attacking Yin would further damage Yin. Treating deficiency and excess are fundamentally different. In excess, Yin and Yang are naturally abundant; one merely removes the excess to achieve balance. In deficiency, Yin and Yang are inherently insufficient; removing what remains leads to the failure of both, how can life be sustained? Therefore, the key to treating deficiency is: for Yin deficiency with much heat, pungent-dry herbs are strictly contraindicated as they may aid Yang pathogens; bitter-cold herbs are especially contraindicated as they may attack generating Yang. One prefers purely sweet formulas that strengthen water, tonifying Yin to match Yang, so that rigidity is subdued by softness, defying fire descends naturally, and Yang returns to Yin. For Yang deficiency with much cold, cooling-moistening herbs are disliked as they may aid Yin pathogens; pungent-dispersing herbs are especially contraindicated as they may injure Yin Qi. One should use sweet-warm items that benefit fire, tonifying Yang to dissipate Yin, so that softness finds its master, deep cold naturally consolidates, and Yin follows Yang. Thus, for Qi deficiency, tonify the upper Jiao; for Essence deficiency, tonify the lower Jiao; for Yang deficiency, tonify with warming; for Yin deficiency, tonify with clearing. This is the differentiation of Yin and Yang treatment. If Qi is deficient due to Essence deficiency, one should tonify Essence to generate Qi; if Essence is deficient due to Qi deficiency, one should tonify Qi to generate Essence. Furthermore, if Yang has separated from Yin, how else can scattered Qi be gathered but by tonifying Yin? If Yang has failed due to lack of fire, how else can dispersed Yang be revived but by tonifying fire? This is the subtle application of mutual assistance between Yin and Yang. Therefore, those skilled in tonifying Yang must seek Yang within Yin, so that Yang receives Yin's assistance and generation is endless. Those skilled in tonifying Yin must seek Yin within Yang, so that Yin receives Yang's rising power and the spring source does not dry up. Thus, dividing Yin and Yang by Essence and Qi shows they cannot be separated; dividing Yin and Yang by cold and heat shows they cannot be confused. This is the separation and union of Yin-Yang, pathogenic and righteous factors. Understanding the treatment of Yin-Yang and pathogenic-righteous dynamics allows for the harmony of Yin and Yang and the attainment of the Dao. The Classics say: "If one cannot treat deficiency, why ask about anything else?" This is what is meant.