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The *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) states: "For diseases affecting the Fu organs, sweating methods are appropriate; for diseases affecting the Zang organs, purgative methods are appropriate." The terms "Fu" and "Zang" here actually refer to the meridians. If it is said that there is no sweating method for Fu organ diseases, how could there be a purgative method for pathogens entering the Zang organs?

The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "The five Zang organs store essence and qi without excreting, thus they are full but not solid; the six Fu organs transmit and transform substances without storing, thus they are solid but not full." This is the key principle that Zang organs should be tonified and Fu organs should be unblocked. Examining the three hundred and ninety-seven treatment methods established by Zhang Zhongjing (the Grand Administrator of Changsha), purgation can only be considered when the pathogen enters the central earth (Spleen/Stomach or Yangming). The three clauses regarding urgent purgation in Shaoyin disease refer to cases where the pathogen has transferred to the Yangming Fu organ syndrome, which still aligns with the meaning of "attacking the stagnation of earth" (resolving middle-jiao stagnation via purgation). If the true qi of the Zang organs has already been lost, administering purgatives would constitute "making the deficient more deficient" (exacerbating deficiency). Ancient texts were extremely strict regarding contraindications for sweating and purging methods; how could one act so contrary to reason? Observing the discussion on "diseases affecting the Fu," it mentions "floating pulse, aversion to wind and cold," which clearly indicates "diseases affecting the meridians" (pathogens in the collaterals); discussing "diseases affecting the Zang," it mentions "constipation," which clearly indicates "diseases affecting the Fu organs" (obstruction of Fu organ qi). Distinguishing names to correct errors would better align with the original intent of the discourse.

According to the celestial sphere, there are 365 and 1/4 degrees. The continuous circulation of the sun, moon, and stars relies on the North and South Poles as pivots. The two poles remain stationary while all other stars revolve around them; the stars move, but the poles do not, demonstrating that motion is governed by stillness. The *Lingshu: Fifty Circulations Chapter* states: "The human body has twenty-eight meridians running up, down, left, right, front, and back, corresponding to the Twenty-Eight Lunar Mansions. With each exhalation, Qi moves three cun; with each inhalation, Qi moves three cun. After thirteen thousand five hundred breaths, Qi completes fifty circuits in the body, water drains from the clepsydra for one hundred marks, and the sun travels the distance of the Twenty-Eight Lunar Mansitions. When the water runs out, the meridian Qi also ends." The circulation of Ying (Nutritive) and Wei (Defensive) Qi cannot ceaselessly cycle without a fundamental controller. The Heart Master and the Mingmen (Gate of Life) serve as the South and North Poles of the human body. The Heart is the residence of Shen (Spirit); Shen resides within, remains concealed, and acts through non-action. The operations of the five Zang and six Fu organs are all directed by the Heart as the sovereign. Thus, the Classics state: "If the Sovereign is clear-minded, the subordinates are at peace; if the Sovereign is unclear, the twelve officials are in danger." The primordial Shen of the Heart corresponds to the Celestial South Pole. A single point of Yuan Qi (Original Qi) in the Mingmen is the root of vital energy, hidden between the two Kidneys, serving as the foundation of the twelve meridians. It must be securely locked like a gate latch, as stated in the Classics: "When Yin is peaceful and Yang is secure, Jing and Qi are regulated." The Yuan Qi of the Kidney corresponds to the Celestial North Pole. The Celestial South Pole dips thirty-six degrees below the horizon and is positioned in the south; below is Yin and south is Yang, representing Yang residing in a Yin position. The Human Heart Sovereign is located above the abdomen; the abdomen is Yin and above is Yang, also representing Yang residing in a Yin position. The Celestial North Pole rises thirty-six degrees above the horizon and is positioned in the north; above is Yang and north is Yin, representing Yin residing in a Yang position. The Human Mingmen is located below the back; the back is Yang and below is Yin, also representing Yin residing in a Yang position. The two celestial poles stand opposite each other as the central pivot, enabling endless circulation; similarly, the Human Heart Sovereign and Mingmen must have their Shen and Qi combined to allow Ying and Wei Qi to circulate endlessly. However, stillness is the root of motion. As the sovereign of the twelve officials, the Heart governs stillness and stability; as the foundation of the twelve meridians, the Mingmen governs secrecy and retention. This is analogous to the two poles remaining stationary in their positions.