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The syndrome of epidemic pestilence is often tabooed by the patients' families, and physicians deliberately do not state it explicitly. However, although one need not speak it aloud, one must clearly recognize it in mind. If recognized unclearly, not only will the medication be ineffective, but any diagnostic statement made will be erroneous. How to identify an epidemic? One should pay attention whenever two or three cases with identical symptoms are observed. How to pay attention? Epidemics have their origins and manifestations; their symptoms are strange and bizarre, their transmission speed varies, and they often defy common sense. They are vastly different from regular Cold Damage (Zheng Shanghan), Wind-Warmth (Feng Wen), Warmth (Wen Re), Damp-Warmth (Shi Wen), and Summerheat (Shu) syndromes; such distinctiveness indicates an epidemic. When the pulse and symptoms do not indicate extreme heat, yet administration of extreme cooling herbs seems harmful initially but ultimately harmless, this is an epidemic. When the pulse and symptoms suggest the suitability for warming and tonifying, yet the administration of warming and tonifying formulas initially appears to bring relief but gradually leads to worsening condition, this is also an epidemic.

The method for treating epidemics takes the character "Toxin" (Du) as the guiding principle. Regardless of how bizarre or monstrous the presentation, one can comprehend it without doubt. If you do not believe, observe ancient and modern formulas for treating epidemics; are they not all primarily focused on resolving toxins? Wu Keyi's exclusive use of Rheum Palmatum Root and Rhizome (Dahuang, 大黄) – is this not resolving toxins? Zhang Luyu's strong preference for Human Excrement Yellow (Ren Zhong Huang, 人中黄), combined with infant urine and prepared with Scallion Stalk (Cong Bai, 葱白) and Fermented Soybean (Chi Dou, 豆豉) as a starting formula – is this not resolving toxins? Ye Tianshi's mandatory co-use of Lonicerae Flos (Jinyinhua, 金银花) and Gold Juice (Jin Zhi, 金汁) – is this not resolving toxins? As for Rhinoceros Horn (Xijiao, 犀角), Coptidis Rhizoma (Huanglian, 黄连), and Raw Licorice Root (Sheng Gancao, 生甘草), used in nine out of ten formulas – is this not resolving toxins? Therefore, Yu Jia Yan (Yu Chang) stated succinctly in his work: "The Upper Jiao is like mist; elevate and disperse it, assisted by toxin resolution; the Middle Jiao is like a fermenting vat; dredge and drain it, assisted by toxin resolution; the Lower Jiao is like a ditch; clear and drain it, assisted by toxin resolution." Observing his intent, while the Upper, Middle, and Lower Jiao differ in elevation, dredging, and clearing, the phrase "assisted by toxin resolution" is repeatedly emphasized without distinction. Is this not repeated admonition to reveal the true essence?

Recalling my youth, I read in the *Neijing* (Inner Canon): "The Lung stores the Corporeal Soul (Po), the Liver stores the Ethereal Soul (Hun)." It also states: "The Lung governs Qi, the Liver governs Blood." Since Clear Yang Qi belongs to the Lung, and Turbid Yin Blood belongs to the Liver, why does the Clear Yang Hun not belong to Lung Metal, and the Turbid Yin Po not belong to Liver Wood? I raised this doubt with my father. He said, "Alas! You are foolish, yet this question is not unworthy." Generally, humans emulate Heaven and Earth, inheriting Yin and Yang. In the primordial state, Qian is South and Kun is North; Li is East and Kan is West. Thus, in the East, the Li trigram (Sun Palace) hides the Golden Rooster of Geng (West); in the West, the Kan trigram (Moon Palace) relies on the Jade Rabbit of Jia (East). Metal contains Wood, and Wood contains Metal; Metal loves Wood, and Wood loves Metal. This is the harmonious way of the earth. What then is there to doubt about the Hun of the Liver and the Po of the Lung?

It is said that Sun Simiao proposed the concept of "Subduing the Dragon and Taming the Tiger." I asked my father about it. He replied, "This is merely an allegory of that time." Essentially, current Liver Qi rebellion causing hypochondriac pain, vomiting, wide-open eyes, spasms, and syncope is like a ferocious rebellious dragon. Meanwhile, Lung Qi failing to diffuse, causing rapid panting, phlegm obstruction, and absence of urination and defecation, is like a rampant fierce tiger. At such times, a physician with wisdom and skill who cures the disease with a single prescription is practicing Sun Simiao's subduing of the dragon and taming of the tiger. You scholars should reflect upon this saying and apply it analogously; thus, you will daily advance toward higher understanding.

I privately criticize contemporary practitioners whose knowledge is imprecise. They often blame the purity of medicinal materials, complaining that Colla Corii Asini (Ejiao, 阿胶) is not aged enough, or despising Coptis chinensis (Huanglian, 黄连) if not from Sichuan, demanding Cassia Twig (Guizhi, 桂枝) only from Jiaozhi, and finding difficulty obtaining authentic Atractylodes Macrocephala Rhizome (Baizhu, 白术) from Yixian. They make excuses to shirk responsibility, forgetting that in ancient times, clothing and dwellings were not fully developed, let alone the variety of minerals, stones, grasses, and trees available today. Yet, ancients did treat people successfully. Medicine having herbs is like painting having colors. Blue, yellow, red, and black are standard colors, but pale red, light green, tender green, and delicate yellow represent the subtle artistry of painters. Cold, heat, warm, and cool are the categories of herbs, while dosage size, slowness/rapidity, odd/even combinations, and heavy/light weights depend on the physician's subtle coordination. Alas! How can medicine be considered inferior to painting?

Studying the principles of Five Movements and Six Qi transformation in the *Suwen*, one finds Yellow Qi traversing Jia-Ji years, White Qi traversing Yi-Geng years, Black Qi traversing Bing-Xin years, Green Qi traversing Ding-Ren years, and Red Qi traversing Wu-Gui years. I studied these carefully but found them difficult to clarify independently. Upon reading the *Tianyuan Ce*, which mentions Dan Tian Qi passing through Niu and Nu mansions, Su Tian Qi passing through Xin and Wei mansions, Cang Tian Qi passing through Wei, Shi, Liu, and Gui mansions, Su Tian Qi passing through Kang, Di, Ang, and Bi mansions, and Xuan Tian Qi passing through Zhang, Yi, Lou, and Wei mansions, I consulted the *Yunqi Tu* (Chart of Movements and Qi) drawn by Zhang Jiebin. Only then did I understand the positions and combinations of Heavenly Stems and the Twenty-Eight Mansions. Although this slightly cleared my confusion, the fundamental roots of transformation and the immutable laws remained unclear in my mind. I asked my father again. He said, "All matters under heaven fall within the Five Elements, and the Hetu (River Chart) is the ancestor of the Five Elements. If you wish to trace the source of transformations, consider the Hetu." The numbers of the Hetu are: One combines with Six, Two with Seven, Three with Eight, Four with Nine, and Five with Ten. Counting the sequence of Heavenly Stems: Jia is One, Ji is Six, Yi is Two, Geng is Seven, Bing is Three, Xin is Eight, Ding is Four, Ren is Nine, Wu is Five, Gui is Ten. These correspond exactly to the generating numbers of the Hetu. Earth is the mother of all things, hence it is placed first to generate and transform. This is extremely simple and easy, yet most people have not realized it.