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The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "For Wood stagnation, promote its free flow." Ancient commentators have interpreted "promote" (Da) as venting and emesis; they also stated that using Chaihu (Bupleuri Radix) and Chuanxiong (Ligustici Chuanxiong Rhizoma) can achieve this promotion. I believe this is merely an exegesis following the text, and it does not fully elucidate the true meaning of "promoting its free flow." What is referred to as Wood stagnation is Liver Qi stagnation. The *Suwen* (Basic Questions) states: "In treating diseases, one must seek the root cause." The onset of stagnation syndromes always has a specific cause; one should investigate the cause and treat accordingly, then the stagnation will naturally resolve. Once the stagnation is resolved, the concept of "promotion" is inherently included therein. Moreover, Wood stagnation syndromes occur more frequently in women. Women's dispositions are often rigid or biased, and Liver pathologies are manifold and changeable. It is generally appropriate to accord with their nature, make them suitable, and achieve harmony and neutrality (Zhonghe), which constitutes the Way of free flow. Methods such as emesis or ascending are applicable only to Excess patterns, not to Deficiency patterns. Nowadays, there are many people with delicate and fragile constitutions; how can one indiscriminately apply ascending and emetic methods? Regarding the other four types of stagnation—Fire, Earth, Metal, and Water—the ancient commentaries may not necessarily contradict the canonical meaning, but they too apply only to Excess patterns and external causes, not to Deficiency patterns or internal causes. Generally, diseases caused by stagnation arise not only from the external contraction of the Six Evils (Liuyin) but are even more frequently due to emotional factors. The method of regulation and treatment should also involve seeking the cause and treating it; thus, the stagnation will naturally resolve. Once the stagnation is resolved, methods such as diaphoresis (Fa), purgation/depletion (Duo), draining (Xie), and restraining/reducing (Zhe) are all encompassed within it. The cause is the root of the disease; the term "root" implies source or origin. As stated, "The gentleman strives for the root; when the root is established, the Way arises," this is a principle worthy of emulation.

Following seasonal diseases, there are often cases of facial swelling/toxins (Fayi Du). However, ancients also referred to this as "lingering toxin" (Yi Du). I believe the character "lingering" (Yi) is the correct interpretation. "Lingering" means remaining behind; it refers to residual pathogens that have not been completely cleared, lingering in the meridians, causing Ying (Nutritive) Qi to fail to follow its proper course and reversing into the muscle tissue, thereby generating carbuncles and swellings. The term "Yi" (cheek/jaw) is used merely because the location is similar. However, in current patients, the condition occurs mostly below the ears, while occurring rarely on both cheeks (Yi). Examining the area below the ear, it belongs to the Shaoyang (Lesser Yang) region. Among the Three Yang meridians, Shaoyang serves as the pivot; thus, the residual pathogens exit via this pivot. The two cheeks belong to the Shaoyin (Lesser Yin) region. Among the Three Yin meridians, Shaoyin serves as the pivot; thus, the residual pathogens also exit via this pivot. When the disease is in the Three Yang meridians, it manifests below the ears; when the disease is in the Three Yin meridians, it manifests on the two cheeks. This is a fixed principle. Zhang Shiweng stated: "Overuse of dispersing agents draws pathogens into rampant spread, and facial toxins often extend to the chest, hypochondrium, elbow, and arm, resembling flowing abscesses (Liuzhu). In such cases, the pathology is far removed from the Yi (cheek); can it still be called facial toxin?"