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Subsequently, latent pathogens (latent pathogens) are triggered, responding internally and externally, forming severe diseases. Some diseases are extremely mild yet become heavier with treatment; even if renowned physicians are summoned, they cannot eradicate them completely. This is all related to latent pathogens. For the treatment of latent pathogen diseases, neither releasing the exterior through sweating nor purging the interior is appropriate. One must remain calm and composed, slowly drawing out the pathogens. One must adapt to circumstances and formulate prescriptions based on symptoms. Otherwise, strength will be wasted, like a hero without a battlefield. If harsh medicines are used arbitrarily, complications will arise immediately.

In the past, Bian Que saw Duke Huan of Qi and requested treatment by observing his complexion. Duke Huan suffered from a latent pathogen syndrome. Zhang Zhongjing saw Wang Zhongxuan and prescribed medicine by observing his complexion. Wang Zhongxuan also suffered from a latent pathogen syndrome. Both Duke Huan and Wang Zhongxuan died because they did not listen to advice, as recorded in historical texts, which is no falsehood.

The human body has six meridians (Six Meridians). What are the six meridians?
Meridians refer to the channels. The vessels in the human body run longitudinally and transversely. Those running transversely are called collateral vessels (Collateral Vessels), and those running longitudinally are called meridians. There are six main meridians: three yang meridians and three yin meridians. The three yins and three yangs constitute the six meridians.

Each of the six meridians has its own name. The three yang meridians are: one, Taiyang (Greater Yang); two, Yangming (Bright Yang); three, Shaoyang (Lesser Yang). The three yin meridians are: one, Taiyin (Greater Yin); two, Shaoyin (Lesser Yin); three, Jueyin (Terminal Yin). The symptoms of the six meridians differ from each other, and their treatments also differ. Furthermore, when discussing the symptoms of the six meridians, it is not merely about disease in the meridians themselves, but also about disease in the meridian qi (Meridian Qi). Meridian qi is more important than the physical meridians.

In the past, Ke Yunbo explained the meridian qi of the six meridians most thoroughly. He used the geography of the Zhou Dynasty as an analogy. He said that the six meridians are like the states of the Zhou Dynasty. The area above the waist belongs to the three yang meridians. The three yangs govern the exterior but originate from the interior. The heart inside is the junction where the qi of the three yang meridians converges. From the chest and heart internally, to the vertex externally, forward to the forehead, backward to the shoulders and back, down to the feet, and including the bladder, this is all the territory of the Taiyang meridian. This meridian controls Ying and Wei (Nutritive and Defensive Qi) and governs the exterior syndromes of the whole body, similar to a border state defending against enemies.

From the chest and heart internally to the stomach and intestines, from the forehead externally, across the face to the abdomen, and down to the feet, this is all the territory of the Yangming meridian. This meridian is rich in qi and blood and governs the muscles of the whole body.

From the heart to the throat, exiting at the cheeks, ascending to the ears and eyes, diagonally to the vertex, from the hypochondrium externally, and belonging to the gallbladder internally, this is all the territory of the Shaoyang meridian. This meridian governs the couli (skin and hair pores) of the whole body, adjacent to Taiyang externally and close to Yangming internally. It is like the capital region.

The area below the waist belongs to the three yin meridians. The three yins govern the interior rather than the exterior. The abdomen is the junction where the qi of the three yin meridians converges. From the great abdomen via the spleen to the orifices of defecation and urination, this is the territory of the Taiyin meridian. From within the abdomen to both arms, and to the bladder and urinary tract, this is the territory of the Shaoyin meridian. From within the abdomen via the liver up through the diaphragm to the heart, from the hypochondrium down to the lower abdomen and sinews, this is the territory of the Jueyin meridian. This Jueyin meridian circulates through the Sanjiao (Triple Burner) and governs the interior syndromes of the whole body, similar to states assisting the capital of Zhou.

Taiyin and Yangming reside in the same area but have different treatments, analogous to the story of the Duke of Zhou and the Duke of Shao dividing the realm. The positions of the Shaoyin, Taiyang, Jueyin, and Shaoyang meridians differ in terms of interior/exterior, entering/exiting, and upper/lower traction, analogous to the system of the Zhou Emperor distributing land and people with interlocking borders. Therefore, the meridian qi of the six meridians is like the territories of various states, and the meridians of the six meridians are like the roads of the Zhou family.

Diseases of the six meridians include direct pathogens, guest pathogens, combined diseases (Combined Disease), concurrent diseases (Concurrent Disease), and those belonging to the spleen or stomach. This is like bandits filling the land, either in their own territory, neighboring states, or entering the capital. The Taiyang meridian qi has the largest territory, adjacent to Shaoyin internally and Yangming externally. Thus, diseases are often related. For example, difficulty in urination is originally a disease of the bladder, yet in Shaoyin disease, there is also difficulty in urination. This indicates that the pathogen has reached the territory of Taiyang.

Lower back pain is originally a kidney disease, yet in Taiyang disease, there is also lower back pain. This indicates that the pathogen has reached the territory of Taiyang.

Constipation for six or seven days is clearly a Yangming syndrome, yet if accompanied by headache and fever, it indicates that Yangming heat pathogen has invaded the territory of Taiyang. Stiffness and pain in the head and neck is clearly a Taiyang disease, yet if accompanied by nasal congestion and dry retching, it indicates that Taiyang wind pathogen has invaded the territory of Yangming.

The chest and heart area is clearly the territory of Yangming. Yet it is also the thoroughfare of Taiyang. Because Taiyang governs Ying and Wei, the chest and heart are indeed the root of Ying and Wei. Ying and Wei circulate endlessly, like officials and soldiers in border towns gathering in the capital, coming and going continuously. For instance, panting and chest fullness is indeed due to external Taiyang pathogens entering the Yangming territory, causing significant disturbance. Hence, it is called a Combined Disease of Taiyang and Yangming. However, if there is no headache or neck stiffness, but rather chest oppression and hardness, with qi rushing to the throat preventing breathing, this is not a pathogen coming from Taiyang, but rather excess pathogen of Yangming knotting in the chest. This is like rebels gathering in their own territory to cause trouble.

The heart is the master of the six meridians, so all six meridians can present with heart vexation. If there is no stiffness and pain in the head and neck, this vexation does not belong to Taiyang. If there is no alternating chills and fever (Alternating chills and fever), this vexation does not belong to Shaoyang. If there are no signs of the three yin meridians, this vexation does not belong to the three yins. Therefore, heart confusion, heart fearfulness, and heart restlessness, along with all types of deficiency vexation, belong to Yangming, because the heart resides in the position of Yangming.

Yangming is almost like the capital, so the heart and abdomen are located there. When the pathogen is in the heart, symptoms show deficiency vexation; when the pathogen is in the abdomen, symptoms show excess heat. This is because the heart is superior and yang, belonging to the formless; the abdomen is inferior and yin, belonging to the formed. Diseases of the human body relate to the heart and abdomen. Yang pathogens gather in the heart, and yin pathogens gather in the abdomen. The liver is yang within yin, thus enabling yin pathogens to attack upward to the heart. Yangming governs interior yang, thus enabling yang pathogens to gather downward in the abdomen.

Using military strategy as an analogy again, the key to warfare is understanding terrain. One must first understand the paths of the six meridians to know where the enemy comes from, knowing which direction is the approach of a certain commandery and which is the retreat of a certain division. The approach is the border pass. The three yang meridians are the approach, the exterior realm. The three yin meridians are the retreat, the interior realm. The approaches of the six meridians are different. Taiyang is a major road, Shaoyang is a remote road, Yangming is a straight road, Taiyin is a shortcut, Shaoyin is a rear road, and Jueyin is a diagonal road. Guest pathogens mostly come from the three yang meridians, while direct pathogens mostly arise from the three yin meridians, just as foreign invaders come from border passes and rebels rise from the interior.

Understanding the terrain of the six meridians allows one to grasp the pivot of all diseases. Detailing the approaches of the six meridians allows one to control the rules of treatment. Discussing by symptoms, Cold Damage (Cold Damage) is a major invader, with disease coming from outside; Wind Strike (Wind Strike) is a roaming bandit, with disease spreading from the side; miscellaneous diseases are local rebels, with disease arising from within. Therefore, the method of treatment requires first identifying what kind of invader it is, and second, identifying where it originates.

If it arises in its own territory, defend it in that territory; if disaster shifts to a neighboring commandery, attack from two routes. If the pathogen enters the Taiyang territory, disperse it through sweating, just as attacking the enemy while they are deploying weapons at a strategic point before they are settled. Light pathogens are in the Wei level, heavy ones in the Ying level, and especially heavy ones in the chest. This is like shallow invaders outside the pass, deeper ones at the pass, and deepest ones inside the pass. Therefore, Mahuang Tang (Ephedra Decoction) is the army outside the pass, Guizhi Tang (Cinnamon Twig Decoction) and Gegen Tang (Pueraria Decoction) are the army at the pass, and Da Qinglong Tang (Major Green Dragon Decoction) and Xiao Qinglong Tang (Minor Green Dragon Decoction) are the army inside the pass.

The human body's six meridians have the meridians of the six meridians and the meridian qi of the six meridians. When disease attacks our body, it violates the meridian qi. TCM practitioners study Zhang Zhongjing's *Treatise on Cold Damage* (*Shanghan Lun*) throughout their lives not merely to study cold damage, but to study the meridian qi of the six meridians. By recognizing meridian qi to deal with all diseases, one will not be like trying to catch the moon in the clouds or looking at flowers in the fog. Physicians certainly must know this, and non-physicians should also know it.

My discussion on the substance and function of the human body using the six meridians was recently published in *Yi Lin*. Someone asked me: "Your TCM theories are always elusive. You talk about qi, blood, ying, and wei, making a big fuss. Honestly, only blood is visible to everyone else. As for wei, ying, and qi, you speak casually, and we listen casually. Now you explain the six meridians extravagantly, talking about meridians one moment and meridian qi the next, and mentioning capitals, states, major roads, straight roads, diagonal roads, and rear roads. It’s confusing and dizzying. What is it really? Explain it clearly." I replied: "Your words reflect a Western medical subjective perspective observing our TCM, which is fundamentally wrong."

One must understand that the human body has two parts: the part of substance (Ti) and the part of function (Yong). What is substance? Substance is the physical form. What is function? Function is the action. Everything visible to the eye, such as the head, face, body, five senses, limbs, internal five zang organs, six fu organs, skin, hair, muscles, couli, bones, and tendons, constitutes the part of substance. The movement of the four limbs and hundred joints, the circulation of zang-fu qi and blood, the twelve zang-officials, and the twelve hand-foot meridians. Where spirit resides, where hun and po are stored, where qi and blood flow, and where will emerges, all have a great relationship with the twelve officials and twelve meridians. Everything invisible to the eye, yet acting as the commander-in-chief issuing orders for this body, constitutes the part of function.

Western medicine focuses most on the part of substance. TCM focuses most on the part of function. Western medicine dissects the human body layer by layer, untangling everything. Muscles, skin, bones, heart, lungs, stomach, intestines, eyeballs, eardrums, arteries, and veins are studied meticulously and described clearly. In human testing, substances are analyzed into atoms, cells, white blood cells, red blood cells, lymph spaces, antitoxins, starch, salts, iron, phosphorus, etc., while spirit, hun, po, will, and movement are not studied. Viewing the human body as a machine is both the strength and the weakness of Western medicine.

TCM focuses most on the part of function. TCM deeply understands that function is alive and substance is dead. What makes a human a human relies entirely on the part of function. If one only studies the part of substance, then dissecting Jie and Zhou simultaneously, no matter how precise the dissection and analysis, one cannot determine why Yao and Shun were so benevolent and why Jie and Zhou were so tyrannical. Mencius said, "Then is the nature of dogs like the nature of cattle, and the nature of cattle like the nature of humans?" Seeking knowledge from the part of substance is likewise futile. TCM knows this well, so it focuses specifically on the part of function.

TCM is not completely ignorant of the part of substance. TCM has profound insight into the part of substance, including hair, skin, muscles, couli, bones, tendons, vessels, zang-fu organs, qi, blood, ying, and wei. However, it does not discuss atoms, cells, white blood cells, red blood cells, iron, or phosphorus. Folk medicine discusses medical practice as a craft of curing diseases, which is not something everyone can do. Medical learning is a specialized discipline, not something everyone can know. Medical principles are profound, and disease conditions change constantly. Even specialists who study intensively cannot cure all diseases, let alone ordinary people.

So what is folk medicine? I say: "What I mean by 'folk' is not profound theory, but simple treatment methods. Everyone knows arsenic and poison are toxic, ginseng and astragalus are tonifying, rhubarb and mirabilite are cold, and aconite and cinnamon are hot. It is just like that."

Xu Lingtai said: For wind-cold, use Fangfeng and Jingjie; for cold invasion, use Ziyeh and Congtou; for cough, use Suzi and Xingren; for food stagnation, use Shanzha and Shenqu; for summerheat, use Xiangru and Guanghuo; for malaria, modify Chaihu Tang (Bupleurum Decoction); for dysentery, modify Huangqin Tang (Scutellaria Decoction). These are traditional fixed methods, unchangeable for millennia.

His words are simple and easy to understand, worthy of being called folk medicine. I extend his meaning: Using Fangfeng and Jingjie for wind-cold is indeed symptomatic and error-free, but one must distinguish between wind-heat and wind-cold. For wind-cold, use Fangfeng and Jingjie; for wind-heat, use Sangye and Bohe. For cold invasion, Ziyeh and Congtou must also be distinguished by depth. For shallow cold, Ziyeh is suitable; for deep cold, Congtou is suitable. Cough must be distinguished as smooth or obstructed. If cough is obstructed, pathogen is constrained in the lung, requiring dispersion; use Jiegeng and Zhebei. If cough is smooth, regulating qi is suitable; use Suzi and Xingren. If wind-heat attacks the lung causing cough, use Sangye and Niubangzi. Food stagnation must be distinguished as caused by meat or grains. For grain stagnation, use Qu; for meat stagnation, use Shanzha. Summerheat must be distinguished as summerheat-dampness or summerheat-heat. For summerheat-dampness, use Xiangru and Guanghuo; for summerheat-heat, use Zhuye and Lugeng. As for malaria and dysentery, the causes are complex and changes are numerous, definitely beyond the scope of folk medicine. The proverb says, "If you don't believe in yin and yang, just listen to thunder; if you don't believe in medicine, just eat arsenic." My so-called folk medicine is just like that.

New Interpretation of Five Elements Theory. Within TCM itself, the Five Elements Theory is considered the most obscure and difficult thing to explain. Some understand it clearly in their minds but cannot express it verbally. If forced to speak, they sound like fortune tellers, saying a lot of irrelevant things, causing great suspicion.

For the general public, the Five Elements Theory is recognized as the most obscure and profound knowledge, far beyond ordinary understanding, leading them to view medicine as Buddhism or Daoist alchemy.

According to the former view, the Way is not understood; according to the latter view, the Way is not practiced. Since it cannot be understood or practiced, outsiders take advantage of this enthusiasm to attack, accusing us of mysticism, accusing us of not recognizing diseases, and accusing us of being unable to treat diseases. With tongues like reeds and pens like swords, they wag their tongues and shake their brushes, publishing wild claims in newspapers every day, confusing people and causing public unrest.

Metal, Wood, Water, Fire, and Earth are called the Five Elements. Heart, Liver, Spleen, Lung, and Kidney are called the Five Zang Organs. Why must the five zang organs of the human body correspond to the Five Elements? This is one question. Why must the Five Elements have mutual generation (Sheng) and mutual restriction (Ke)? This is another question. Why are the five zang organs closely related to the Five Elements? This is yet another question.

Each zang organ has its own movements and waxing/waning. The movements of the zang organs are called zang qi. Zang qi waxes and wanes. Without a way to describe them, how would we know the waxing and waning of zang qi? Therefore, Metal, Wood, Water, Fire, and Earth are synonyms for zang qi, and the mutual generation and restriction of the Five Elements are synonyms for the waxing and waning of zang qi. Every statement has evidence, and every event can be verified. Not a single word is mysticism or empty talk.

Why does the Lung belong to Metal? Let me tell you. In the Five Elements, Metal is called "Cong Ge" (following transformation). "Cong Ge" implies descending and purifying. Speaking of the Lung's zang qi, it originally governs through descending. Calling the Lung Metal simply signifies the descending nature of Lung qi, with absolutely no other mysterious meaning.

Why does the Liver belong to Wood? Let me tell you. In the Five Elements, Wood is called "Qu Zhi" (curving and straightening). "Qu Zhi" implies ascending and dispersing. Straight ascent is called "Zhi," and horizontal dispersal is called "Qu." Speaking of the Liver's zang qi, it originally functions through ascending and dispersing. Calling the Liver Wood simply signifies the ascending and dispersing nature of Liver qi, with absolutely no other mysterious meaning.

Why does the Heart belong to Fire? Let me tell you. In the Five Elements, Fire is called "Yan Shang" (flaming upward). "Yan Shang" means movement. Speaking of the Heart's zang qi, it originally functions through movement. Calling the Heart Fire simply signifies that Heart qi is active, with absolutely no other mysterious meaning elsewhere.

Why does the Kidney belong to Water? Let me tell you. In the Five Elements, Water is called "Run Xia" (moistening downward). "Run Xia" means stillness. Speaking of the Kidney's zang qi, it originally governs through stillness. Calling the Kidney Water simply signifies that Kidney qi is still, with absolutely no other mysterious meaning elsewhere.

Why does the Spleen belong to Earth? Let me tell you. In the Five Elements, Earth is called "Jia Se" (sowing and harvesting). "Jia Se" means harmony. What is harmony? To quote a classical phrase, "He" (Harmony) means not ascending nor descending, not moving nor stilling. It can also be said as both ascending and descending, both moving and stilling. This sentence seems contradictory. If it is not ascending nor descending, how can it be both ascending and descending? If it is not moving nor stilling, how can it be both moving and stilling? Actually, if it were truly not ascending nor descending and not moving nor stilling, it would become a dead entity. Therefore, the supplementary phrases "both ascending and descending, both moving and stilling" are indispensable. Enough idle talk, back to the subject. Speaking of the Spleen's zang qi, it originally governs through harmony. Calling the Spleen Earth simply signifies that Spleen qi harmonizes, with absolutely no other mystery.

Speaking of mutual generation and restriction is even easier. Since Lung qi descends, Kidney qi will not move recklessly. If Kidney qi does not move recklessly, it becomes still. This is Metal generating Water. Since the Kidney is still, Liver yin naturally nourishes. When Liver yin is nourished, the Liver finds its place. This is Water generating Wood. When Liver qi ascends and disperses, Heart yang receives assistance and naturally moves. This is Wood generating Fire. When Heart movement is intense, Spleen yang is naturally stimulated. When Spleen yang is stimulated, it naturally expands doubly. This is Fire generating Earth. When Spleen qi is harmonious, Lung descent encounters no obstruction. This is Earth generating Metal. Thus, so-called mutual generation simply means the qi of one zang organ helps the qi of another zang organ to grow. I will now speak plainly, without hiding secrets. Everyone should have some understanding of the Five Elements now.

Regarding mutual restriction: If Lung qi descends incessantly, it can restrain the ascending and dispersing of Liver qi. This is Metal restricting Wood. If Liver qi ascends and disperses incessantly, it can hinder the harmony of Spleen qi. This is Wood restricting Earth. If Spleen transportation is excessive, it can consume Kidney yin. This is Earth restricting Water. If Kidney qi is too still, it can suppress the floating of Heart qi from above. This is Water restricting Fire. If Heart qi is too active, it can hinder the descending of Lung qi. This is Fire restricting Metal. So-called mutual restriction simply means the qi of one zang organ is too strong, hindering the movement of another zang organ. In literary terms, this is mutual consumption. Mutual generation and restriction are merely synonyms for the waxing and waning of zang qi. Waxing is mutual generation; waning is mutual restriction.

Regarding diagnosis, mutual generation and restriction of the Five Elements are not needed for diagnosing exogenous diseases. Therefore, Zhang Zhongjing's *Treatise on Cold Damage* (*Shanghan Lun*) contains not a single word mentioning the mutual generation and restriction of the Five Elements. They are only useful when examining zang qi for treating miscellaneous diseases. Therefore, physicians who refute the Five Elements have not seen the true face of the Five Elements, and those who dazzle people with Five Elements generation and restriction when encountering diseases have also not seen the true face of the Five Elements.