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The meridians of the Lung (Hand-Taiyin) and Kidney (Foot-Shaoyin), along with two others, correspond to the four seasons of Spring, Summer, Autumn, and Winter. According to the principle that "One Yang" represents the initial generation of Yang Qi, its pulse is straight and long, corresponding to the imagery of spring Yang Qi emerging; thus, drumming to simulate this pulse is termed "Xian" (Wiry). When Yang Qi reaches its peak, the pulse should have a surging, rolling momentum like waves; thus, drumming to simulate this peak Yang pulse is termed "Gou" (Hook). This interpretation should be corrected according to Zhang's view. However, in the phrase "drumming until Yang peaks and then ceases is called 'Shi' (Stone)," the character "Yang" is likely a typo for "Yin." Based on the overall context, drumming to simulate One Yang corresponds to the Spring pulse, hence "Xian." Drumming to simulate peak Yang corresponds to the Summer pulse, hence "Gou." Drumming to simulate One Yin corresponds to the Autumn pulse, hence "Mao" (Feather). Therefore, the Winter pulse arrival should be written as "drumming until Yin peaks and then ceases is called 'Shi'." If it were truly "drumming until Yang peaks and then ceases," it would present a floating, rapid, and scattered pulse image, how could it be called "Shi"? Zhang only noticed the error in "Xian deleted Gou," but failed to examine that the "Yang" in "drumming until Yang peaks and then ceases" was also an error; this is indeed picking one thing while missing another. In "Yin and Yang knotting and slanting," the character "Xie" (Slanting) should be "Xie" (Pathogenic Factor). Perhaps in ancient texts, "Xie" and "Xie" were used interchangeably? In "Three Yang knotting is called Ge (Intestinal Obstruction/Blockage)," the character "Ge" should be "Shui" (Water). In "Three Yin knotting is called Shui," the character "Shui" should be "Ge." The reason is that Three Yang refers to the Taiyang meridians, including the Hand-Taiyin Small Intestine Meridian and Foot-Taiyang Bladder Meridian. The exterior of the Small Intestine governs water, and the interior of the Bladder stores water. When both Taiyang meridians are affected by pathogenic factors, it results in Water Disease. Thus, "Three Yang knotting" should be "Water." Three Yin refers to the Taiyin meridians, including the Hand-Taiyin Lung Meridian and Foot-Taiyin Spleen Meridian. If the Lung Meridian is knotted by pathogenic factors, Qi loses its movement and becomes obstructed; if the Spleen Meridian is knotted, the Stomach loses assistance and cannot digest food. With obstructed Qi and undigested food, is this not "Ge" (Obstruction)? Thus, "Three Yin knotting" should be "Ge." At the end of this chapter, below the sentence "death within ten days," the New Correction states: "Upon detailed examination, the phrase 'One Yang pulsation' is missing here." Carefully pondering the full context of this section: "If all Three Yin pulses pulsate, death occurs at midnight on the 20th day; if all Two Yin pulses pulsate, death occurs at dusk on the 13th day; if all One Yin pulses pulsate, death occurs within 10 days... If all Three Yang pulses pulsate... death occurs in 3 days. If all Three Yin and Three Yang pulses pulsate... death occurs in 5 days. If all Two Yang pulses pulsate, the disease is Warmth, death is incurable." From this, we see that when Yin pulses all pulsate, the time to death is slower; when Yang pulses all pulsate, the time to death is faster. The New Correction says "One Yang pulsation" is missing. I believe that above the sentence "death within ten days," the phrase "One Yang all pulsate" can be inserted. Since "One Yang" refers to the Shaoyang Meridian, which resides between the exterior and interior, straddling Yin and Yang, if One Yang all pulsate, its time to death should fall between the times for Yin and Yang all pulsating, i.e., between 5 and 10 days. Averaging these two numbers gives 7.5 days, which fits the number "not exceeding ten days." Furthermore, the word "bu guo" (not exceeding/exactly) in the sentence is not vague but affirmative, meaning death shall not exceed ten days.

In *Ling Shu: Nine Needles and Twelve Sources*, the text reads "Saying 'Xie' (Drain), one must hold and insert it." Five characters "Ying Zhi, Ying Zhi Yi" (Meet it, meet it with intent) should be added after "Saying 'Xie'." This aligns with the following section "Saying 'Bu' (Tonify), follow it, follow it with intent." In "Examine the blood vessels," the character "Zhe" is a superfluous character and should be deleted. "Must be at Xuan Yang" should be read as "Heart at Xuan Yang." In "And with Liang Wei," the character "Wei" in *Jia Yi Jing* is written as "Heng," which is not quite apt. Ancient texts say "Between the eyebrows and eyes is called Heng" (Cai Yong's *Shi Hui* has the phrase "Raise Heng and smile"). I believe the emphasis of this section is on examining blood vessels. Examining where the face flourishes with blood, nothing exceeds the cheekbones. The area between the two eyebrows and two eyes has little relation to blood. If "Heng" is interpreted as Yintang, the character "Liang" (Two) should not be there. Therefore, I suspect the original character "Wei" might be a typo for characters like "E" (Forehead), "Shun," or "Song." Offering this shallow opinion for reference. The fifteen characters "Blood vessels reside horizontally at the Shu points, looking at them they are clear, palpating them they are firm" seem to belong under the preceding text "Needle without danger." In the sentence "Five Zang have Six Fu, Six Fu have Twelve Yuan," the three characters "have Six Fu" are superfluous and can be deleted. Reading it as "Five Zang and Six Fu have Twelve Yuan" makes it easier to understand.

In *Ling Shu: Meridians Chapter 10*, "The Luo-connecting vessel of Hand-Taiyin is named Lieque." The following full text should belong to *Meridians Branches Chapter 11*. The five characters "Meridians Branches Chapter 11" from the next chapter title should be moved before "The Luo-connecting vessel of Hand-Taiyin is named Lieque." Otherwise, it is attributing things incorrectly. I have selected about a thousand points of doubt and error from the *Ling Shu* and *Su Wen*. These await transcription and respectful correction by colleagues.

During my tenure as Director of the Acupuncture Department, I explained the meanings behind the naming of acupoints.

Ren Mai (Conception Vessel) and Du Mai (Governing Vessel) are the two major guidelines of Yin and Yang meridians in the human body. Compared to the Qian and Kun hexagrams, the other six Yin and six Yang meridians (Taiyang, Shaoyang, Yangming, Jueyin, Shaoyin, Taiyin) are like the six children hexagrams (Zhen, Xun, Kan, Li, Gen, Dui). This aligns with the statement in *Qi Jing Kao*: "Du Mai is the general guideline of all Yang meridians." Therefore, I propose placing Du Mai as the first of the Fourteen Meridians. Furthermore, I place the Changqiang (DU1) acupoint as the head of all Du Mai acupoints, and thus the head of all acupoints in the Fourteen Meridians.

Investigating the origin of acupoints, it likely stems from health-preserving meditation, experiencing the wonders of meridian dynamics and stillness, gaining insights, recording their locations, observing their flow, injection, convergence, and dispersion, and thereby recognizing their functions. Both aspects of meaning are derived from self-awareness. They may be metaphorically compared to objects or verified through practical effects, using two or three characters to indicate their substance and function, thereby establishing their names. If one insists on explicitly stating them, even sages would find it difficult.

Explaining "Changqiang" (DU1). "Chang" means endless circulation; "Qiang" means vigorous, ceaseless action. Otherwise, traveling ten thousand miles eventually ends, and lifting a thousand jun eventually brings fatigue. Everything is finite, so where is the "Chang" and "Qiang"? Guan Yinzi said: "The movement of Ying and Wei never stops for a moment." This refers generally to the movement of blood and Qi throughout the body. We humans constantly exist within this Chang and Qiang, constantly performing these Chang and Qiang actions, inseparable for a moment, known to everyone yet rarely self-aware. Only health preservers reflect upon this, deriving boundless utility, thereby creating the theory of acupoints. How to prove this? Its function promotes circulation and supports vigorous transport.

Explaining "Yaoshu" (DU2). "Shu" is the simplified form of "Shu" (Transport). "Shu" is a variant of "Shu" (Transfer). Deduced from character meaning, "Shu" means "Transfer." Named "Yaoshu" because it is the pivot of the entire waist. In TCM pathology, lower back diseases are often sought in the Kidney; colloquially, the internal kidney is called the "waist child." Hence, this point is also named "Yaohu" (Waist Door). Its indications can be inferred.

Explaining "Yangguan" (DU15). Du Mai is Yang, guarding the lateral Foot-Taiyang Bladder Meridian. This point is level with the Dachangshu (BL25) of the Foot-Taiyang Meridian. It is a narrow passage for communication between Du Mai and the Foot-Taiyang Meridian, hence named "Yangguan" (Yang Pass). Moxibustion on this point feels as if fire energy enters directly into the abdomen and distributes to the internal organs, proving its function as a pass. For instance, if the Large Intestine has dry feces, heat spreads to the brain, presenting symptoms of restlessness and mania, a condition called Zang Zao (Organ Agitation). This is due to stagnant heat in the Large Intestine transmitting from "Dachangshu" to "Yangguan," and then ascending via Du Mai to the brain. Otherwise, the Large Intestine is merely a container for feces; what connection does it have with the brain? Using this point to treat this condition in therapy is clear evidence.

Explaining "Ren Mai" (Conception Vessel). Hua Boren said: "Ren implies pregnancy. It runs along the midline of the abdomen and is the root of women's reproduction and nourishment." He also stated: "Having Ren and Du in the human body is like having Zi and Wu in heaven and earth... Dividing them reveals the non-mixing of Yin and Yang. Combining them reveals the seamless unity; one becomes two, two becomes one." (*Fourteen Meridians Unfolded*). I supplement this meaning: Ren implies bearing heavy responsibility over a long distance. When humans crawled, Ren Mai was at the bottom, bearing the weight of the whole body, hence named "Ren."

Explaining "Huiyin" (CV1). Ren Mai belongs to Yin, originating together with Chong Mai in the uterus, with Ren Mai situated in the center of the abdomen. Flanking Ren Mai is the Foot-Shaoyin Kidney Meridian. Chong Mai ascends along the Foot-Shaoyin Meridian. Ren, Chong, and Kidney meridians all belong to Yin meridians. Thus, it is said that Ren Mai governs all Yin in the body, and its first point is named "Huiyin" (Meeting of Yin), akin to saying it is the gathering place of all Yin meridians.

Explaining "Guanyuan" (CV4). Tang Rongchuan stated that this point is "the intersection of Primordial Yin and Primordial Yang, i.e., the Sea of Qi of the Pre-heaven." It is the place for health preservation, breathing exercises, inhaling, and concentrating the spirit, which is what Laozi referred to as "Mysterious again and mysterious, the gateway to all wonders." In ancient times, "Xuan" and "Yuan" were interchangeable. Read inversely, it becomes "Xuan Guan" (Mysterious Pass). Ancients often kept such terms secret. Thus, intentionally reversing the words, hiding "Xuan Guan" and calling it "Guanyuan." Later scholars, contemplating the meaning of "Yuan," speculated its use lay in "Qian Yuan" and "Kun Yuan." Studying this point can be cross-referenced with Mingmen (GV4), Qihai (CV6), and Baihuan (GV1).

Explaining "Zigong" (CV19). The Luoshu states: "Li is Nine Purple." In the human body, it corresponds to the Heart. Purple is the color of extreme Yang. When things reach extremes, they reverse, showing the transformation of that which conquers oneself. Thus, purple is darker than red; darkness approaches black; black belongs to Water; Water conquers Fire; hence, it is "that which conquers oneself." Gong means the residence of elders/superiors (the Heart is the Sovereign Official). Hence, "Zigong." The point is located below Huagai (CV20). The commentary on Huagai in *Huang Ting Jing* says: "Below Huagai is much coolness... drawing up Kidney Qi, distributing it upwards to 'Zigong'." This is likely because the meridians on both sides are Kidney Water meridians. It appears that Yin and Yang in the human body are naturally complementary; the same applies to the Fourteen Meridian acupoints. Acupuncture and massage also serve to assist this complementarity. I shamefully admit my lack of talent and inability to fully achieve this ambition. I hereby tentatively explain several acupoint names, offering them for colleagues' amusement, as a topic for casual conversation. Where I may have been subjective and impractical, I hope experts will correct me.

I often secretly reflect: being eighty years old and still walking the path of TCM, I cannot help but laugh at myself, rejoicing that my stubborn body remains healthy, unaware that old age has already arrived. Yet I often worry, fearing that in old age I might lose my way and burden my friends who guide me. I can only do my utmost with my humble heart and limited strength.

Occasionally recalling two incidents, I record them below:

(1) When I was studying medicine, Mr. Jiang Heqing returned from Mount Emei, sighing about the difficulty of the roads in Shu. Outsiders traveling there are always cautious and fearful. Teacher Lv said: The difficulty of practicing medicine is greater than traveling the roads of Shu. Beyond caution and fear, one must also bear the worries of patients. The two laughed heartily. I, a humble scholar, felt a sudden realization, knowing I would soon immerse myself in worries and fears. Wealth and pleasure were cut off from me. For fifty years, my mind has been filled with the suffering of patients, and my eyes and hands with books and pens. Others think I suffer greatly, but I feel it is my unshirkable duty. An ancient poem says: "Though one may have lovesickness, writing letters is rare, silence is common." This describes me well. Surely, many colleagues, seniors, classmates, and comrades share this experience more deeply than I.

(2) My late friend Wang Zheyán said: His teacher, Gao Xueliang (from Liaoning), returned from a house call with his forehead swollen and broken. The disciple asked why, and he said he bumped into a telephone pole. The disciple said: Teacher, you are old; walk carefully. Next time you go out, you need an attendant. The teacher said: If the mind is not focused, one sees without seeing. Asked what book the teacher was thinking of, he replied: Planning treatment for a severe illness. Asked what illness, he said: Metrorrhagia (uterine bleeding). Asked what medicine, he said: Four taels of Honghua (Carthamus). At the time, busy applying medicine, no further questions were asked. For many years, this meaning remained unsolved. Although there is a method of treating obstruction with purgatives (Tong Yin Tong Yong), why such a large dose of Honghua? I said: Perhaps this medicine has a different preparation method. Wang hurriedly said: Don't speak more, let us play a "Fire Attack Strategy." Let's test if our guesses match. Sitting back-to-back, we each wrote our proposals. While I was pondering, Wang said he had figured it out. I wrote only "Stir-fried with Child Urine" (Tong Bian Chao). Turning around, I saw Wang had written "Stir-fried black with Child Urine, ground into fine powder, taken in divided doses" (Yong Tong Bian Chao Hei, Yan Xi Fen Duo Ci Fu), eleven characters. Wang said: A mystery of many years solved in an instant, thanks to your discussion, worth a drink. I said: I wonder if your late teacher shared this idea? Wang said: No mistake. We will ask him underground later. We laughed loudly. After dinner, going out, Wang jokingly said: Watch out for telephone poles. I said: I'm not at that level yet. We laughed again. This trivial matter is still a beautiful scene on the path of TCM. Thinking of it today, I still feel happy. Moved by the pen, I casually wrote two seven-character lines: "We are all people on the path of TCM, why must we have met before to talk heart-to-heart?" Mimicking the ancients' intent.

Seeking Ancient Teachings Diligently, Collecting Formulas Broadly, Exploring Cancer Treatment - Professor Qian Bowen, Shanghai University of Traditional Chinese Medicine

[Author Profile] Qian Bowen (1917–), from Wuxi, Jiangsu. Has over forty years of clinical practice, formerly served as Director of the Tumor Research Office at the Shanghai Institute of Traditional Chinese Medicine. In the treatment of tumors, he advocates starting from adjusting the whole body, fully exerting the anti-cancer role of Zheng Qi (Upright Qi). Through long-term practice, he has preliminarily summarized the laws of syndrome differentiation and treatment for tumors, which has proven effective in clinical application. Major publications include *Researching Motherland Medicine, Exploring Laws of Cancer Treatment*, *Syndrome Differentiation and Treatment of Tumors*, *Combining Strengthening Upright Qi and Expelling Pathogens in Cancer Treatment*, *Medical Cases of Qian Bowen*, etc. Among them, *Syndrome Differentiation and Treatment of Tumors* is particularly popular.

My family has resided outside the North Gate of Wuxi for generations. My father engaged in farming and small boat transportation. The family saved every penny to insist on my completing middle school.

At the age of seventeen, I contracted Typhoid Fever. Initially, I dismissed it as a common cold and paid it no mind. Later, the high fever did not subside, and my consciousness became clouded. My mother could only pray to Bodhisattvas. Only when my father returned home did he invite an experienced TCM practitioner. After taking herbal decoctions for over two months, my illness finally recovered. This established my determination to study medicine and gained my father's support. Thus, at nineteen, I entered the Shanghai New China College of Traditional Chinese Medicine, embarking on my journey to become a doctor.

Studies and Practice

The campus of the New China College of Traditional Chinese Medicine was in a building at Wangjiasha. Facilities and conditions were very rudimentary, and there were not many students. However, teachers and students understood each other well. Teachers taught theory while leading clinical internships. Classes were collective, but instruction was individualized. Theory and practice were closely integrated. Students had longer contact with clinical settings and accumulated more disease types. Since each teacher had a clinic, we could learn academic experiences from various schools from teachers with different specialties. During clinical internships, I intentionally followed three teachers of different styles: Zhu Nanshan (later replaced by his son He Gao due to advanced age and frailty), Xu Xiaopu, and Zhang Cigong.

Teacher Zhu Nanshan (1872–1938) was the founder of the New China College of Traditional Chinese Medicine. He excelled in using formulas from *Shang Han Lun* (Treatise on Cold Damage) precisely. In his later years, he was famous for gynecology. In treatment, he started from regulating the Qi mechanism and function of Zang-Fu organs, focusing on regulating Qi and Blood, soothing Liver Qi, strengthening Spleen Qi, and tonifying Kidney Qi. Under him, I learned how to "learn from antiquity and transform it," or in modern terms, "make the past serve the present."

Teacher Xu Xiaopu (1887–1961) was a renowned pediatric TCM practitioner in Shanghai. In treating illnesses, he emphasized the significance of Yang Qi to the human body. He believed that children have fragile flesh, scarce blood, and weak Qi, belonging to the constitution of "Young Yin and Young Yang," and certainly not the secular notion of "Pure Yang Body." He advocated the doctrine "Sages support Yang and suppress Yin,"主张ing that treating children requires attending to Yang Qi everywhere. In treatment, he leaned towards using warming Yang herbs, especially Fuzi (Aconite Root), which he applied frequently and in relatively large doses, generally above 9 grams. Learning from Teacher Xu made me realize the importance of Yang Qi in the human body. Thereafter, I paid great attention to protecting the body's Yang Qi in treatment, valued the principles of strengthening Upright Qi and expelling pathogens, and focused on adjusting Spleen and Kidney functions. These were all inspired at that time.

Teacher Zhang Cigong (1903–1959) was a teacher at the New China College of Traditional Chinese Medicine and later served as a TCM Consultant to the Central Ministry of Health in Beijing after liberation. He was also one of the teachers who influenced me significantly. I often went to his clinic for internship. His consultation fees were very low, and most patients were working-class people, mostly with severe conditions. His treatments often yielded good results. This was mainly due to his profound knowledge and ability to integrate modern medical theories. He advocated a diagnostic method of "Dual Diagnosis, Single Treatment." In his medical records, one could often see phrases like "...this insomnia of neurasthenia, using medication to strengthen nerve function," or "Usually suffers from habitual constipation... intestinal peristalsis has fallen into a paralytic state, prescribing Qianjin Wenyin Decoction." This shows he was a pioneer in integrating Chinese and Western medicine. His prescriptions were concise, with clear primary and secondary focuses, hitting the vital points. He had no sectarian prejudices, applying classical formulas, contemporary formulas, and even single herbs with good efficacy alike. He often said: "Each school of thought has its strengths and weaknesses. Scholars of treatment should not favor one over the other but must learn from each other's strengths to offset weaknesses." This is truly a statement born of experience. He was also skilled in using insect medicines, which had a certain influence on my later use of insect medicines in treating tumors.

After four years of study, I officially began practicing medicine. At that time, I sat in a pharmacy. Initially, business was not good. In my spare time, utilizing the favorable conditions of the pharmacy, I conducted physical inspections of Chinese medicinal materials, compared their external appearances, experimented with their properties and flavors, and studied processing and preparation methods. Matching the knowledge learned from books with practice was very helpful for treating diseases. As time passed, business gradually became busier. Among the patients seen then, a certain number had liver cirrhosis with ascites, treated as Gu Zhang (Drum Distension). Since they had suffered from chronic illness, their physical constitution was poor. They could not tolerate water-draining drugs, yet using tonics feared retaining damp-water pathogens. Thus, I began exploring the method of strengthening Upright Qi while expelling pathogens for treatment.

In the years before liberation, my academic progress was very slow. Only after welcoming liberation and joining the Communist Party of China did my academic level truly improve.

Determination to Study Tumors