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Chen Yuan Gong said: Miao Zhongchun added the "Cold" and "Heat" categories to Tao Hongjing's "Ten Categories of Medicaments," criticizing the indiscriminate use of medicines for deficiency-cold and deficiency-heat patterns; he additionally added the "Ascending" and "Descending" categories. Although this reflects his own insights, it is ultimately not an absolute or unchangeable method. The term "Ascending" (Sheng) implies dispersion and unblocking, while "Descending" (Jiang) implies purging and draining. Moreover, within the category of "Unblocking" (Tong), there is inherently the meaning of ascending; when Qi flows freely, Qi naturally rises. Within the category of "Tonifying" (Bu), there is inherently the meaning of ascending; when Qi is tonified, Qi naturally rises. By extension, all categories such as Light, Heavy, Slippery, Astringent, Dry, and Damp contain the principle of ascending. Furthermore, within "Unblocking," there is invariably the meaning of descending; when Qi flows freely, Qi naturally descends. Within "Tonifying," there is invariably the meaning of descending; when Qi is tonified, Qi naturally descends. By extension, all categories such as Light, Heavy, Slippery, Astringent, Dry, and Damp contain the principle of descending. Therefore, among the Ten Categories, no category fails to have the function of raising Yang Qi; why establish a separate name for "Ascending"? Among the Ten Categories, no category fails to have the function of sinking Yin Qi; why add a redundant category of "Descending"? If Yang Qi does not interact with Yin Qi, disease occurs; if Yin Qi does not interact with Yang Qi, disease also occurs. The therapeutic methods of the Ten Categories are nothing but facilitating the interaction between Yang and Yin. Once Yang interacts, Yin will naturally descend with Yang. Once Yin interacts with Yang, Yang will naturally rise with Yin. When Yang descends, Fire Qi naturally settles in the Lower Jiao; why worry about Fire being difficult to control due to emptiness? When Yin ascends, Water fluids naturally moisten the Upper Jiao; why fear that Water sources are exhausted and unable to nourish? This is why the "Ascending" and "Descending" categories should be deleted, and the formulas established by the sages of old are indeed beyond reproach.

Someone asked: "After your vigorous discussion on the 'Ascending' and 'Descending' categories, I feel that the Ten Categories essentially amount to Ascending and Descending. However, I do not know if, beyond your discussion, there are further subtleties that can be elucidated?"

The reply was: "Ascending and Descending are not outside the realm of Yin and Yang, yet how can the Way of Yin and Yang be fully expressed in a single statement? There are cases where tonifying Yang leads to Yang rising; there are cases where tonifying Yang leads to Yang instead descending. There are cases where descending Yin leads to Yin descending; there are cases where descending Yin leads to Yin failing to descend even more. These situations must also be known. However, the methods of Ascending and Descending are actually contained within the Ten Categories. With the methods of the Ten Categories, one can adapt flexibly and achieve miraculous results; abandoning the methods of the Ten Categories and sticking rigidly only to the two categories of Ascending and Descending inevitably leads to rigidity and lack of flexibility. This is precisely why the two categories of Ascending and Descending can be deleted."

Someone doubted: "Sticking solely to the two categories of Ascending and Descending cannot fully encompass the regulation of Yin and Yang. Is it entirely wrong to add them?" The reply was: "If Ascending and Descending could be added as separate categories, predecessors would have done so long ago; why wait for Miao Zhongchun? It is precisely because the Way of Yin and Yang is infinite and the methods of Ascending and Descending are hard to exhaust completely, that by integrating the Ten Categories to achieve Ascending and Descending, one can address all variations of symptoms. If one merely sticks to the two categories of Ascending and Descending, how can one achieve flexible adaptation?" (Commentary: Using the concept of 'Ascending and Descending' hits the mark; why cling to these specific names to understand the principles?)

Someone doubted: "The principles of being able to ascend or descend are not explicitly stated in the Ten Categories. Why not separately label them as 'Ascending' and 'Descending' so that the public may understand them at a glance?" The reply was: "Having ascent and descent is the normal state of disease; knowing whether to ascend or descend is the skill of the physician. Upon palpating the pulse, one knows the Ascension and Descent of Yin and Yang. Once Yin and Yang are understood, how difficult is it to distinguish Ascension and Descent? If one must consult the formula to know how to regulate, then even using the full Ten Categories would fail to regulate the Yin and Yang of the person; and even relying solely on the two categories of Ascending and Descending, how could one treat the Ascension and Descent of Yin and Yang? Every category within the Ten Categories is capable of both ascending and descending. If one understands Yin and Yang, one understands Ascension and Descent. Why engage in the unnecessary task of separately labeling 'Ascending' and 'Descending'?"