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The *Jingyue Quanshu* (Complete Works of Jingyue), in the section on Guan-Ge (Guan and Ge Syndromes), extensively cites texts from the *Neijing* (Inner Canon), stating that the syndrome of Guan-Ge originally referred to pulse characteristics in the *Neijing*, to elucidate the critical condition of Yin-Yang separation. It further critically analyzes the views of Bian Que, who described "overflowing above the fish-mouth area as Yi (Overflow), termed Wai-Guan Nei-Ge (External Obstruction and Internal Grid); entering the Chi position as Fu (Cover), termed Nei-Guan Wai-Ge (Internal Obstruction and External Grid)," as well as the views of Zhang Zhongjing, Wang Shuhe, and Li Dongyuan, who held that "obstruction in the Chi position is Guan, obstruction in the Cun position is Ge; Guan results in inability to urinate, while Ge results in vomiting and regurgitation," deeming these insufficient. Zhang Jingyue independently proposed a theory: The Renying (ST9) pulse reflects the Yang Qi of the Six Fu Organs, while the Cunkou (Radial) pulse reflects the Yin Qi of the Five Zang Organs. If the Renying pulse is four times or more than normal, this indicates solitary Yang appearing alone, thus called Ge-Yang (Gridded Yang), meaning Yin is gridlocked outside Yang; if the Qikou (Cunkou) pulse is four times or more than normal, this indicates Yuan-Yin (Primal Yin) losing its mastery, thus called Guan-Yin (Closed Yin), meaning Yang is closed within Yin; if both Renying and Cunkou pulses are four times or more than normal, and are large and rapid, this signifies Yin and Yang separating, hence named Guan-Ge. This ultimately stems from damage to the Kidney and depletion of Essence, causing Yang to fail to reside securely. Although distinct from Lao-Sun (Chronic Exhaustion) syndromes, it is essentially an alias for Lao-Sun. Tang Dalei notes: The terms Guan and Ge have long been transmitted by past sages as referring to lower obstruction and upper gridlock. By uniquely defining them as pulse and syndrome manifestations of Yin-Yang separation, without being confined to traditional old theories, this offers assistance in establishing our own independent judgment.

Weng Ken-tang stated: When the *Neijing* discusses Wen-Nie (Warm Malaria) involving the Zang organs, it only attributes it to Wind-Cold invading the Kidney; when discussing Dan-Nie (Feverish Malaria), it only attributes it to pre-existing heat in the Lung. However, since winter cold can invade the Kidney, why would pathogenic factors from other seasonal climates not enter their corresponding Zang organs? Since pre-existing heat in the Lung causes Malaria, why would Qi stagnation transforming into heat in the other four Zang organs not cause Malaria similar to the Lung? This is likely an example of inferring three corners from one corner (drawing analogies). Tang Dalei notes: The *Neijing* only mentions winter cold, while Weng Ken-tang extends this to pathogenic factors from spring, summer, and autumn climates; the *Neijing* only mentions pre-existing heat in the Lung, while Weng Ken-tang extends this to the Heart, Liver, Spleen, and Kidney. This demonstrates that reading requires the ability to draw analogies and infer broader principles, rather than adhering rigidly to a single interpretation.