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Yu Jiayan, in *Qiu Zao Lun* (Treatise on Autumn Dryness), stated: The *Sheng Qi Tong Tian Lun* (Chapter on the Unity of Vital Energy with Heaven) mentions that autumn injuries are due to dryness. However, this was mistakenly transmitted as "injury by dampness." Interpreters consequently treated dryness diseases as dampness diseases, causing the original intent of the *Jing* (Classic) to become unclear. Tang Dalei's commentary: This single character error led to a deviation of a hair's breadth resulting in a thousand-li mistake. There are many transcription errors in various books; readers must possess the discernment to distinguish truth from falsehood.

In human life, heavenly qi (respiratory air) is most urgent, while earthly flavors (dietary nutrients) are secondary. If one does not breathe for two shi periods (four hours), cutting off heavenly qi leads to death; if one does not eat for seven days, cutting off earthly flavors also leads to death. The urgency and slowness of these factors are evident. To preserve life, one must first receive heavenly qi to connect with primordial qi, and consume earthly flavors to facilitate the reception of heavenly qi. The *Su Wen* states, "Heaven nourishes humans with five qi, and earth nourishes humans with five flavors."

The fluctuation between smoothness and obstruction in the human body corresponds to the principles of the *Yi Jing* (Book of Changes). When earth is above and heaven is below, it forms the Tai hexagram (Peace); when heaven is above and earth is below, it forms the Pi hexagram (Standstill). The two ear apertures, two eye apertures, and two nasal apertures combine to symbolize the Kun trigram (Earth/Yin). Below the nose lies the middle of the human body. The single oral aperture, the anterior yin aperture, and the posterior yin aperture combine to symbolize the Qian trigram (Heaven/Yang). From the head to the lips remains still, representing the Earthly Dao (Yin); from the mouth to the feet moves, representing the Heavenly Dao (Yang); the head represents Heaven above, and the feet represent Earth below. The upper and lower parts of the human body coordinate, thus enabling upright standing. Reversing this order turns Peace into Standstill, while following it turns Standstill into Peace. This is the natural principle, yet people fail to perceive it.

The movable parts on the front of the human body represent Yin utilizing Yang, while the immobile parts on the back represent Yang utilizing Yin. Hence, it is said that the front embraces Yang, and the back bears Yin.

Western self-winding clocks serve as an apt analogy for the circulation of qi and blood in the human body.

When water qi fails to ascend and causes disease, regulate the Kidney Yang. When Yang qi is sufficient, water qi will ascend accordingly. When fire qi fails to descend and causes disease, nourish Heart Yin. When Yin qi is sufficient, fire qi will descend accordingly. Thus, we know that Water fundamentally belongs to Yang, and Fire fundamentally belongs to Yin. The Yang line within Kan (Water) guides ascent, while the Yin line within Li (Fire) guides descent.

Floating fire results in a deficient Right Chi pulse; this is not solely due to Kidney Cold causing a deficient Chi pulse. Food stagnation moving downward results in a full Right Chi pulse; this is not solely due to Kidney Deficiency causing a full Chi pulse. This is because the Mingmen (Gate of Vitality) and Large Intestine both reside in the lower jiao.

The nature of Qi favors ascending but disperses easily. Nourishing, consolidating, and sustaining are the subtle methods for nurturing Qi. Only through quietude, maintaining the center, and preserving stillness can one truly be skilled in nurturing Qi. The nature of Blood favors descending but coagulates easily. Harmonizing and warming are the subtle methods for nourishing Blood. Only through movement and regulating the middle jiao can one truly be skilled in nourishing Blood.

Diseases of the Zang organs entering the Fu organs usually result in recovery. However, coughs entering the Fu organs become critical. This is because the Lung and Large Intestine are exterior-interior paired; if the Stomach is injured, food intake ceases.

For meridians cold and collaterals hot, warm the meridians and clear the collaterals. For collaterals cold and meridians hot, warm the collaterals and clear the meridians. The distinction lies in the fact that meridians run vertically while collaterals run horizontally; sweet and warm herbs are used to unblock meridians, while pungent and aromatic herbs are used to unblock collaterals.

Injuries caused by emotional factors should primarily be treated by harmonizing Liver Qi, opening the Heart orifices, awakening the Spleen, and resolving depression. However, treatment must be gradual, using light medications to achieve recovery slowly. Heavy medications will instead damage Stomach Yang, preventing the restoration of Yuan Qi and leading to the dispersion of qi and blood.

Orally transmitted alchemical prescriptions invariably exaggerate their efficacy. Moreover, the ingredients are cheap and easy to obtain, making people eager to hear of them. Without distinguishing the yin-yang, exterior-interior, depth, or deficiency-excess of the disease, they casually try these remedies, often suffering immediate calamities. Ignorant rural people frequently fall into this trap, which is truly lamentable.

If a physician cannot diagnose accurately, they should sit quietly and reflect. They must seek the pathogenesis within the four diagnostic methods: inspection, auscultation-olfaction, inquiry, and palpation. There will inevitably be moments of insight. Only when the mind is clear can the prescription be effective. If doubts persist and one prescribes reluctantly, I fear it may cost lives.