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The *Neijing* (Classic of Internal Medicine) refers to "Five Stagnations" (Wu Yu), which describes the transformative processes of the Five Elements. When the movement and transformation of Qi deviate from harmony, diseases of the Five Stagnations arise. In the human body, any condition caused by disharmony of Qi and Blood can be termed a Stagnation Syndrome (Yu Zheng), which is essentially a manifestation of the transformations of the Five Qi.

Therefore, regarding the Zang-Fu organs: Wood corresponds to the Liver and Gallbladder. Wood governs Wind Pathogens and fears stagnation and suppression; thus, it is appropriate to use the method of "Da" (Shu Tong / Unblocking and Smoothness). Whether the pathogen is in the exterior or interior, as long as the meridians are unblocked, Wood Stagnation will naturally dissipate; this is called "Da". Fire corresponds to the Heart and Small Intestine. Fire governs Heat Pathogens and fears sinking and entrapment; thus, it is appropriate to use the method of "Fa" (Fa San / Dispersing and Ascending). Whether the condition is deficiency or excess, as long as Qi is allowed to ascend and rise, Fire Stagnation will naturally resolve; this is called "Fa". Earth corresponds to the Spleen and Stomach. Earth governs Damp Pathogens and fears obstruction and accumulation; thus, it is appropriate to use the method of "Duo" (Gong Zhu / Purging and Removing). Whether acting on the upper or lower jiao, as long as turbid filth is cleared, Earth Stagnation can be pacified; this is called "Duo". Metal corresponds to the Lungs and Large Intestine. Metal governs Dryness Pathogens and fears blockage and constipation; thus, it is appropriate to use the method of "Xie" (Xuan Jiang / Venting and Descending). Whether clearing or purging, as long as Qi and fluids are able to circulate, Metal Stagnation can be eliminated; this is called "Xie". Water corresponds to the Kidneys and Bladder. Water governs Cold Pathogens and fears coagulation and overflow; thus, it is appropriate to use the method of "Zhe" (Zhi Yue / Restraining and Regulating). Whether dealing with Yin or Yang patterns, as long as Essence can transform according to Qi dynamics, Water Stagnation can be clarified; this is called "Zhe".

Nevertheless, while discussing treatment methods, one must certainly distinguish these five categories, one must not fail to understand that the profound language of the classics is not rigidly fixed, nor does it exclusively treat Excess pathogens while ignoring Deficiency pathogens. For instance, regarding the treatment of Wood Stagnation, although "Da" is indicated: if Qi sinks and fails to rise, using "Fa" (Ascending) constitutes "Da"; if Qi is obstructed and fails to open, using "Duo" (Purging) constitutes "Da"; if Qi is sealed and fails to move, using "Xie" (Venting) constitutes "Da"; if Qi is chaotic and disordered, using "Zhe" (Restraining) constitutes "Da". Similarly, for Fire Stagnation, although "Fa" is indicated: if Original Yang is suppressed, is using "Da" not also "Fa"? If there are lingering knots in the Zang-Fu organs, is using "Duo" not also "Fa"? If skin pores are blocked, is using "Xie" not also "Fa"? If fluids fail to transform, is using "Zhe" not also "Fa"? Furthermore, "Duo" implies rescuing and reversing. For severe Excess conditions, only major attacking measures are sufficient to sweep away pathogens; for severe Deficiency conditions, only major tonifying measures are sufficient to save life. These all fall under the category of "Duo". "Zhe" implies moderation and regulation. In cases of Fire Excess, there is Hyperactive Yang and Deficient Yin; in cases of Fire Deficiency, Qi fails to transform water. Formulations are made according to circumstances, all falling under the category of "Zhe".

From this perspective, it is evident that within these five methods, there are principles of flexibility and adaptability. The *Neijing* merely borrowed the concept of the Five Qi to elucidate the application of these five methods, intending to teach that within each of the Five Elements, all five methods exist, offering infinite subtlety in application. How can one adhere to literal interpretations to restrict the mind's spiritual insight? Students should silently comprehend the underlying meaning here, avoiding rigidity like a fixed zither bridge (Jiao Zhu Gu Se), so that their mental acuity may become unobstructed and comprehensive.