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Ancient scholars discussing treatment methods often warned against "reinforcing the excess and depleting the deficiency" (i.e., using purgative methods for excess patterns leading to further excess, or tonifying methods for deficiency patterns leading to further deficiency). If one can discern this principle, it becomes clear which conditions are suitable for purgation. Generally speaking, the application of purgative methods should prioritize interior excess patterns. For instance, in Taiyang disease (a syndrome caused by pathogenic factors affecting the Taiyang meridian), if the illness has persisted for three days, purgation leads to recovery because the pathogen is located in the interior. Furthermore, according to general principles, autumn is a season suitable for purgation, as human qi resides in the interior during this time. Thus, the Classics state: "For fullness in the center, drain from within," and also: "Excess patterns are treated with draining methods; hardened pathogens are reduced; lingering pathogens are attacked." Failure to carefully examine these principles results in increasing the patient's excess pathogenic factors. Moreover, there are various purgative methods: some use decoctions to cleanse the bowels, some use pills, and in recent times, wax-based preparations have been used. These all guide elimination according to the urgency of the condition and the depth of the pathology. Among various diseases, patients with edema (water swelling) exhibit fullness in all meridians, and those suffering from weakness of the legs with stagnant qi failing to ascend particularly benefit from draining and purging methods. This is essential knowledge.

The method of soaking and bathing serves to circulate and unblock the body surface and disperse pathogenic factors. When pathogens initially attack the body, they reside in the muscle and skin layers, where they should be resolved through sweating. However, if an individual has thick, firm muscles and dense interstices (pores and tissue spaces), making sweating difficult, oral medications may fail to expel pathogens externally. In such cases, herbal baths are necessary to open the sweat pores and guide external pathogens out, thereby inducing sweating. This corresponds to the statement in the *Neijing* (Inner Canon): "For those with pathogens, soak the body to induce sweating." Additionally, for those who have consumed excessive alcohol and fear internal attack of toxic vapors on the zang organs, or those whose Qi attacks the Yang aspect due to the activation of Five Minerals Powder (Wushi San), such conditions are also treated with bathing methods to facilitate the external excretion of pathogens and toxins.

In ancient times, people simply used Zhuyou therapy (a therapeutic method involving incantations to explain the cause of illness) to shift Jing (essence) and alter Qi. Because customs were simple and nature was unadulterated, illnesses were mild. With sincere and undivided faith, practitioners would analyze the cause of the illness and offer prayers to communicate with the divine, allowing essence to shift and Qi to transform. However, if one abandons sincerity for doubt, regarding Zhuyou as useless, the Jing and Qi become impure, and pathogens accumulate deeply. In such cases, even Zhuyou cannot cure the disease. This is not because ancient and modern techniques differ, but because human minds differ. Skilled physicians assess the depth of the disease; while they do not rely solely on this method, for illnesses attributed to spiritual interference or venomous bites from insects and beasts, Zhuyou is indispensable. Therefore, in the *Rites of Zhou*, surgeons (Yang Yi) responsible for treating sores and applying medicinal pastes to kill pathogens always began with Zhuyou. The use of Zhuyou by physicians is thus ancient, especially suitable for sores. Fundamentally, it relies on intention influencing the spirit to use righteous Qi to drive away pathogens, a principle that remains consistent.