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The flavors and efficacies of these two herbs in the *Shennong Bencao Jing* (Divine Farmer's Materia Medica) are as follows: "Chaihu (Bupleuri Radix), bitter, neutral. It treats knotting of qi in the heart, abdomen, stomach, and intestines; accumulation of food and drink; pathogenic factors of cold and heat; it pushes out the old and brings forth the new. Long-term use lightens the body, brightens the eyes, and benefits the essence. Dahuang (Rhei Radix et Rhizoma), bitter, cold. It primarily expels stasis blood, blood obstruction, cold-heat conditions; breaks up masses and accumulations; eliminates retained fluids and old food residues; cleanses the stomach and intestines; pushes out the old and brings forth the new; promotes the free flow of water and grain; regulates the middle jiao, transforms food, and harmonizes the five zang organs." Although Chaihu and Dahuang differ in flavor and efficacy, through the records of the *Shennong Bencao Jing*, we find that these two herbs share many commonalities on a macro level. On one hand, both break up accumulations and unblock the stomach and intestines. However, there are differences in the intensity and depth of this breaking and unblocking action, which we will discuss specifically later. On the other hand, and most significantly, is their shared efficacy of "pushing out the old and bringing forth the new" (Tui Chen Zhi Xin). According to my research, only three herbs in the *Shennong Bencao Jing* possess the efficacy of "pushing out the old and bringing forth the new"; the third is Xiaoshi (Natrii Sulfas). Since Xiaoshi is not a commonly used herb, it will not be discussed here. Below, further extended discussions will be made regarding the commonalities between Chaihu and Dahuang.

(1) Critical Phase Transition
Let us first discuss the issue of "pushing out the old and bringing forth the new." Old and new are relative concepts. "Old" represents something existing previously or an old state; "new," naturally, represents the opposite state. Overthrowing the old state to establish a new one is "pushing out the old and bringing forth the new." It promotes the transformation and conversion of a thing to form another thing, which is also "pushing out the old and bringing forth the new." In the frontier of modern physics, there is a very important field of study called "critical phase transition" (Linjie Xiangbian). Today, when we discuss this field, we do not do so from a professional perspective (we are not qualified to do so professionally), but rather generalize it as a general philosophical thought. This provides us with an entry point. Phase transition, in plain terms, refers to the change in the state of things. From the perspective of Traditional Chinese Medicine (TCM), this change is attributed to Yin and Yang (Yin-Yang). Thus it is said: "Yin and Yang are the parents of change." The changes of Yin and Yang are described through phenomena (Xiang); therefore, the *Neijing* (Inner Canon) refers to the aforementioned change as "phenomenal change" (Xiang Bian). For a thing to enter from one state to another, it must undergo a process of change. A certain interval or state within this process is crucial and decisive for whether the change occurs, the progress of the change, and the direction of the change. Such a hypothetical interval or state is called a critical state (Linjie Zhuangtai). The changes occurring in the critical state are termed critical phase transitions. Therefore, the situation of the critical state and critical phase transitions determines the changes of the thing. Changes in the critical state affect the entire change of the thing. Whether a thing can move from an "old" state to a "new" state depends on the occurrence of critical phase transitions. From this perspective, is the "pushing out the old and bringing forth the new" effect of Chaihu and Dahuang directly acting upon the critical state and critical phase transitions? This is a question worth pondering. If the efficacy of Chaihu and Dahuang can indeed act directly on the critical state and directly promote the occurrence of critical phase transitions, then the significance would be immense. Disease is a state, and health is also a state. Sometimes we move from health to disease, and sometimes from disease back to health. Why does this change occur? Because the phase transitions differ, and the directions of the phase transitions differ, leading to different states of health and disease. Moving from a diseased state to a healthy state is a favorable phase transition, which we desire; whereas moving from health to disease is a phase transition we do not desire. Can we utilize the special effects of the aforementioned herbs, through appropriate methods and compatible combinations, to directly participate in and influence phase transitions, directing them towards a direction beneficial to health? Especially for sudden diseases, such as malignant tumors, this should be a path worth exploring.

(2) The Method of East and West
We introduced the concept of "critical phase transition" through the "pushing out the old and bringing forth the new" effect of Chaihu and Dahuang. Although this is still a rough idea, it is worth proposing as an entry point for connecting with modern science. This is the first point. Secondly, we mentioned another characteristic of Chaihu and Dahuang in terms of efficacy: their ability to break through and unblock knotting of qi (Jie Qi), accumulations (Ji Zhu), stasis blood (Yu Xue), and blood obstruction (Xue Bi). If we were to describe the above characteristics of Chaihu and Dahuang using modern language, it would be that they have the function of clearing obstacles. What are knotting of qi, accumulations, stasis blood, and blood obstruction? These are blockages and obstacles within the five zang and six fu organs, limbs, bones, and meridians of the human body. The ancients said: "If the primordial true qi of the five zang organs is smooth and unobstructed, then hundred diseases will not arise." Why do people develop hundred diseases? Because the primordial true qi of the five zang organs is obstructed. And why is the primordial true qi obstructed? Because it is blocked and hindered. Therefore, if you can remove the blockages and clear the obstacles, you solve a key problem leading to disease. Chaihu and Dahuang share this common characteristic, but is there a difference within this commonality? There is a very important difference. This leads us to the issue of "East and West" (Dong Xi). The Chinese concept of "Dong Xi" is unique; the English word "thing" cannot fully translate "Dong Xi." Why? Because "Dong Xi" is too broad; it can include everything and anything can be called "Dong Xi." If everything can be called "Dong Xi," then what is "Dong Xi"? Remember when we discussed Renzhong (the philtrum) earlier, we said that the term Renzhong reveals the profound wisdom of TCM. Actually, "Dong Xi" has similar connotations, and even broader and wider ones. Chinese understanding of things cannot separate them from Yin and Yang. Thus, the *Suwen: Yin-Yang Yingxiang Dalun* opens with: "Yin and Yang are the way of heaven and earth, the net of all things, the parents of change, the origin of life and death, and the mansion of spiritual brilliance." As mentioned earlier, the issue of Yin and Yang can be归结 to "Yang generates, Yin grows; Yang kills, Yin stores." What is Yang generation? East is Yang generation. What is Yang killing? West is Yang killing. Only with generation can there be growth; only with killing can there be storage. Thus, "Dong Xi" already encompasses "generation, growth, killing, and storage." Therefore, the connotation of "Dong Xi" is profound and cannot be translated as "thing." Just as Mr. Zhou Ruchang said that *Dream of the Red Chamber* cannot be translated as "A Dream of Red Chamber." Translating *Dream of the Red Chamber* as "A Dream of Red Chamber" not only fails to express this connotation but also leaves all its meanings, interests, and realms completely empty. In "Dong Xi," generation and killing are contained; change is contained; impermanence is contained; and basic traditional concepts are contained. Why did Confucius always emphasize that "a gentleman does not seek satiety in food nor comfort in dwelling"? Why did Laozi speak cautiously yet constantly preach "He who knows contentment suffers no disgrace; he who knows contentment is always happy"? Because all things arise and perish; all things are impermanent. If you want to seek an eternal thing within this arising and perishing, or constancy within this impermanence, you will never have a day of success. Rather than this, it is better to turn back early, not to revolve within material objects, but to exert effort within the Dao. Therefore, the term "Dong Xi" indeed reveals rational wisdom. On the other hand, at the level of vessels/forms (Qi), the *Suwen* states: "Ascending, descending, exiting, and entering exist in every vessel." Those that ascend and exit are also East; those that descend and enter are also West. In "Dong Xi," ascending, descending, exiting, and entering are contained, and the vessel is also contained. Ascending, descending, exiting, and entering are too important for maintaining life and health. Thus, the *Suwen: Liuweizhi Dalun* further states: "If exiting and entering cease, the spirit mechanism perishes; if ascending and descending stop, the qi establishment becomes precarious. Without exiting and entering, there is no growth, flourishing, maturity, decline, and end; without ascending and descending, there is no growth, transformation, harvesting, and storing." Why do exiting, entering, ascending, and descending cease and stop? A very important reason is that the "Dao" (pathway) of exiting, entering, ascending, and descending is blocked and hindered. If the road is not open, how can there be exiting and entering? How can there be ascending and descending? Then one must give up. This aforementioned "Dao," roughly divided, consists of no more than two paths: one is the Eastern path, which manages ascending and exiting; the other is the Western path, which manages entering and descending. Both paths must be smooth. If smooth, ascending, descending, exiting, and entering are guaranteed, the spirit mechanism and qi establishment are guaranteed, and thus health is guaranteed. If blocked and hindered, the spirit mechanism perishes, and the qi establishment becomes precarious; how can there be health? One must try to dredge it. We previously mentioned that Chaihu and Dahuang have common ground in clearing blockages and obstacles, but also differences. Where is this difference? It lies in the aforementioned two paths. Chaihu is good at clearing obstacles on the Eastern path, i.e., the path of ascending and exiting; Dahuang is good at clearing obstacles on the Western path, i.e., the path of entering and descending. Sometimes disease is caused by blockage on the Eastern path; sometimes by obstruction on the Western path; and sometimes both Eastern and Western paths are obstructed. This requires differentiation based on pulse and symptoms. Problems on the Eastern path naturally call for Chaihu; problems on the Western path naturally call for Dahuang; if both paths have problems, then Chaihu and Dahuang are used together. Is Da Chaihu Tang (Major Bupleurum Decoction) in the Taiyang chapter not an example of using them together? Therefore, we should clearly understand the functions of Xiao Chaihu Tang (Minor Bupleurum Decoction) and Da Chaihu Tang. Xiao Chaihu Tang solves problems on the Eastern path, while Da Chaihu Tang solves problems on both Eastern and Western paths. From this entry point, does it not extend into another method? This is called the Method of East and West, the Method of Ascending and Descending, the Method of Exiting and Entering. Any disease does not go beyond this method. It is either a problem on the Eastern path, a problem on the Western path, or problems on both paths. From this method, we see the importance of these two herbs, Chaihu and Dahuang. When my late master was alive, he placed special emphasis on Chaihu and Dahuang, once saying: "If you can use Chaihu and Dahuang well, you can roam the world unmatched." Regarding the mysteries within this, one can speak from the perspective of "pushing out the old and bringing forth the new," from the perspective of "critical phase transition," or from the perspective of the Method of East and West. Previously, when discussing the Yangming chapter, we mentioned a line of thought for hypertension. A fundamental cause of hypertension is blockage. Discussing blockage brings us back to the issue of East and West. In the Yangming chapter, our discussion of blockage was relatively general; now, discussing Shaoyang and the Method of East and West, this issue becomes more specific. Blockage is nothing more than blockage on the Eastern and Western paths. Previously, discussing Yangming emphasized the Western path; here, discussing Shaoyang seems to emphasize the Eastern path. Whether Eastern or Western, as long as there is blockage, it may lead to elevated blood pressure. This requires differentiated treatment during therapy. Many TCM practitioners today are trapped by the Western medical diagnosis of "hypertension" and cannot break free. Whenever they think of hypertension, they rely on soothing the liver and extinguishing wind. Is this called "treating disease according to syndrome differentiation"? No! This is calling a slave the master. The propositions of TCM are lost; on what basis do you treat? Western medicine treats hypertension using hypotensive methods, which is appropriate because there is a rationale behind it. If TCM also does so, it would be disastrous! What kind of "thing" is hypertension? What exactly are you lowering? Clinically, some hypertensive patients do not respond well to Western medicine, and after seeing many TCM doctors, all prescribed formulas for soothing the liver and subduing yang, or calming the liver and extinguishing wind, their blood pressure still does not come down. Upon examining the pulse and symptoms, it presents as a pattern of Yang deficiency and fluid retention. Once you warm Yang and transform fluids, the blood pressure slowly comes down. Why? Because warming Yang and transforming fluids resolves the problem on the Eastern path. Therefore, those practicing TCM must distinguish between root and branch, primary and secondary, and must not be led around by a Western disease name. Once led around, the essential nature of TCM is lost.

6. Pulse of Shaoyang
Below, we briefly discuss two common pulses in Shaoyang disease. Looking at the books, we know the two pulses of Shaoyang disease. One is Clause 265: "In cold damage, if the pulse is wiry and fine, accompanied by headache and fever, it belongs to Shaoyang." The other is Clause 266: "When a previous Taiyang disease does not resolve and transfers to Shaoyang, presenting with hardness and fullness under the ribs, dry vomiting, inability to eat, alternating chills and fever, and having not yet undergone emesis or purgation, if the pulse is deep and tight, administer Xiao Chaihu Tang." One is wiry and fine; the other is deep and tight. Whether wiry and fine or deep and tight, both are Shaoyang disease pulses. Why? Reviewing previous content, we know that Shaoyang disease involves suppression during the process of rising and ascending, leading to stagnation. Once suppressed and stagnant, the qi of the pulse cannot rise and float, nor become smooth. Thus, wiry, fine, deep, or tight pulses arise. As the Qing dynasty physician Zhou Yan stated: "However, after yin ends and yang begins, before leaving yin, it is easily constrained by cold qi. Cold qi constrains, so yang cannot extend and contends with yin." Hence, the pulse appears wiry, fine, deep, or tight. The discussion on Shaoyang issues ends here.

Chapter 8: Outline of Taoyin Disease