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Differentiating the Pulse Condition of "Tuō" (Collapse): When all six pulse positions are imperceptible, it indicates that life is in critical danger (death occurs if consciousness is lost and the pulse vanishes; death also occurs if consciousness is retained but the pulse vanishes). In such cases, Tongmai Sini Decoction (Unblocking the Pulse Four Reversal Decoction) should be administered urgently, yet one must still fear that a sudden, violent emergence of the pulse may lead to death.
If the pulse returns weakly and continuously, it indicates that vitality is preserved. At this stage, four or five pieces of Fuzi (Prepared Aconite Root) and half a jin (approx. 300g) of Renshen (Ginseng Root) are required. The medication should be consumed completely within one week without interruption. Only by concurrently consuming rice gruel can spring-like recovery be achieved. If the therapeutic power of Ginseng fails to sustain itself, all previous efforts will be wasted. Without solid medical foundation in daily practice, physicians will inevitably feel doubt and fear at this juncture.
It is often observed that patients with extreme deficiency-cold conditions, after taking warming and tonifying herbs, exhibit restlessness and vomiting. This is because the medicinal force has not yet fully taken effect. Physicians must not harbor doubts or change the treatment strategy.
Generally, when San Yin (Three Yin) diseases manifest critically, acute cases may develop within three or six days, while chronic cases may have a course extending to twelve days. Fortunately, if the Ministerial Fire (Heart Yang) has not completely declined, symptoms such as dry tongue may appear. In such instances, Shengjiang (Fresh Ginger Rhizome) and Fuzi (Prepared Aconite Root) are needed to assist Yang Qi, gradually restoring Yang and generating fluids on the tongue. If cooling agents are administered merely because of a dry tongue, it would ruin a person's lifespan. If the initial diagnosis is accurate, one will never hesitate or vacillate.
Have you not seen the exquisite application of formulas in *Jingyue Quanshu* (Complete Works of Jingyue), where ten parts of tonification are balanced with one part of clearing? Have you not heard Jiayan’s repeated admonitions in *Yuyi Cao* (Notes on Meaning)? When a Yin syndrome transforms into a Yang syndrome, self-healing is inevitable. The way to rescue those in distress lies here; any hesitation leads to error.
Furthermore, there are cases where patients with deficiency-cold take medications but find warming and tonifying agents uncomfortable, preferring cooling agents. This is due to two cold pathogens interacting according to their nature (like attracts like). With the righteous Qi thoroughly depleted, the condition is incurable.
Regarding excess-heat syndromes resulting from failure to induce sweating or purge, the pulse may be hidden and resemble collapse. Do not be afraid; administering Dachengqi Tang (Major Order the Qi Decoction) or Shizao Tang (Ten Date Palm Decoction) will stabilize the patient. The true versus false nature of Shen Qi (Spiritual Qi) becomes clearly distinguishable. It must be understood that the treatment of excess-heat can be somewhat delayed, as a single dose of cooling purgatives can reverse the condition. This contrasts with the difficulty of rescuing deficiency-cold. The benevolent art of medicine relies entirely on reflection and differentiation.

Since ancient times, the Three Sovereigns drew trigrams to differentiate Yin and Yang, distinguished medicinal substances to compile the *Bencao* (Materia Medica), and discussed diseases to leave behind the *Neijing* (Inner Canon). Our medical education originates from the *Sanfen* (Three Ancient Books). To this day, these texts are still read. Both internal hospitals and external medical circles revere them as primary deities and include them in statutory regulations.
During the Tang Dynasty, a man named Wei Xun, with the Daoist name Cizang, distributed medicine to help people. The world revered him as the Medicine King, and his history is verifiable in medical records. Thus, the Medicine King is separated from the Three Sovereigns by more than ten dynasties, including Tang, Yu, Xia, Shang, Zhou, Qin, Han, Jin, and the Northern and Southern Dynasties.
Currently, some ignorant monks and Daoists sculpt the image of the Medicine King wearing floral garments, making it indistinguishable from the image of Shennong. They exploit the popular belief recorded in almanacs that April 28th is the birthday of the Medicine King to confuse the public and solicit donations. Consequently, vulgar people mistakenly refer to the Three Sovereigns as the Medicine King, which is truly ridiculous.
According to the *Qinding Like Zeli* (Imperially Approved Regulations of the Court of Judicature and Revision), the First Physician Temple in the capital currently enshrines the Three Sovereigns facing south, with Goumang and four other deities positioned east and west. Twenty-four other deities, including Jiu Daiji, are arranged in the side corridors. From ancient times, they are listed sequentially up to the Tang Dynasty Medicine King Wei Cizang, who is now positioned opposite Wang Bing (Posthumous Title Qiyuanzi) to the east and west. These regulations are clear and evident.
The Three Sovereigns in our medical field are akin to Confucius in Confucianism. As for the Medicine King, compared to Cheng Hao, Cheng Yi, and Zhu Xi, there is still a gap; he is closer to scholars like Fan Zhongyan and Ouyang Xiu. To equate titles of sages and gods with the Great Sage who created civilization and accomplished great tasks is an act of profound disrespect. Therefore, I have specifically conducted research and clarification on this matter.