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Answer: The Stomach is the organ responsible for receiving and accepting food. The Large Intestine is the fu-organ responsible for transmission; how can dry feces be in the Stomach? Therefore, the *Classic* states: "When grain is digested and water passes away, the form (referring to waste) is created." From this, we know that dry feces are in the Large Intestine and not in the Stomach, which is clear.

What is called "Stomach Excess" (Wei Shi) does not mean there is solid matter accumulated in the Stomach, but rather that the Qi of the Earth (intestinal Qi) is blocked and unobstructed. Because of this blockage causing Stomach Qi to fail to descend, symptoms resembling "Stomach Excess" occur, resulting in abdominal distension like an inverted tile. The commentary notes: The *Nan Jing* records that the upper opening of the Stomach is the Jian Gate (Benmen), and the lower opening is the You Gate (Yumen). The Yumen connects to the upper opening of the Small Intestine, and the lower opening of the Small Intestine is the upper opening of the Large Intestine. Where the Small and Large Intestines meet is called the Lan Gate. Water seeps into the Bladder for excretion, while dregs enter the Large Intestine and accumulate in the Guang Chang (Hengchang/Rectum). The Guang Chang is the "Earthly Path" (Di Dao). If the Earthly Path is unobstructed, Earth Qi becomes stagnant, and Fire Qi rebels upward to the Stomach; this is named "Stomach Excess." Thus, when it is said that Yangming disease should be treated with purgation, it refers to the failure of the Upper and Lower Yangming meridians' Qi to retreat. When it says there are five or six pieces of dry feces in the Stomach, they are actually not in the Stomach; this is a general reference to the Yangming channel. Mentioning the "Stomach" implicates the Large Intestine. Because the Stomach belongs to the Foot Meridians, it is described from the lower aspect. Speaking from the lower aspect, the dry feces are in the Large Intestine. If there were truly dry feces solidly in the Stomach, then the Small Intestine would become a transmitting fu-organ rather than a receiving and containing one. Qixuanzi (Wang Bing) said: "The Small Intestine receives and conveys; the Stomach manages reception and containment. After dregs are received, they are transformed and transmitted to the Large Intestine." From this, we know that dry feces are located below the Large Intestine, not in the Stomach.

Answer: When Yang pathogenic factors enter Yin, purgation may be used. Here, "Yin" does not refer to the Three Yin meridians (Taiyin, Shaoyin, Jueyin), but to the Yin aspect within the Three Yang. These "Three Yang" do not refer to the Three Yang meridians (Taiyang, Shaoyang, Yangming), but to the three yang fu-organs: the Stomach, Small Intestine, and Large Intestine. These three fu-organs are all considered fu because they receive and contain water and grain, and transmit有形 (tangible) substances; thus, they are referred to as "entering Yin." Zhang Zhongjing said: "When the pathogen has entered the fu-organ, purgation may be employed." This is what is meant.

Yellow Emperor asked: In cold damage diseases, some recover and some die; death usually occurs on the sixth or seventh day, while recovery often happens after ten days. Why? Qibo replied: Even if the heat is severe, death will not occur unless it is a case of "double exposure" (Liang Gan); if it is double exposure, death will occur. The Emperor asked about the specific manifestations. Qibo said: On the first day, the Taiyang meridian is affected; on the second day, the Yangming meridian; on the third day, the Shaoyang meridian. Subsequently, the Three Yang meridians are all diseased, but if the pathogen has not yet entered the "Zang of storing substances" (referring to the Six Fu-organs), it can be cured by sweating. This "Zang" refers to the organ storing substances, not the Five Zang organs. If the pathogens of the Three Yang meridians enter the "Zang of storing substances," purgation (draining) can be used. Regarding the phrase "can be drained," the text does not immediately mention the fourth day (Taiyin), fifth day (Shaoyin), and sixth day (Jueyin), but instead states that when the Three Yin and Three Yang, Five Zang and Six Fu-organs are all diseased, and Ying and Wei circulation stops, and the Five Zang qi mechanisms are blocked, death ensues. This section discusses double exposure. Hence, the following text states that for those double-exposed to cold, on the seventh day, the Ju Yang (Taiyang) declines, until the twelfth day when the Qi of all six meridians is exhausted, the Great Qi departs, and the illness ends. This is a general explanation of the pathology acquired over the previous six days. From this, we know that the Taiyin on the fourth day, Shaoyin on the fifth day, and Jueyin on the sixth day mentioned earlier involve pathogens remaining in the meridians; therefore, recovery occurs on the twelfth day. How can one simply consider Taiyin, Shaoyin, and Jueyin as indications for purgation? The Emperor asked about treatment. Qibo replied: Treatment involves regulating the meridians of each respective zang-fu, and the pathogenic qi will decline. This also generally explains the meaning of the pathology acquired over six days and its decline by the twelfth day. Finally, it reiterates: If less than three days have passed, it can be cured by sweating; if three days or more have passed, it can be cured by draining. This sentence merely repeats the preceding text: For Three Yang diseases not yet entering the "Zang of storing substances," sweating is appropriate; for those fully three days old and having entered the "Zang of storing substances," draining is appropriate. For the latter Three Yin meridians, although Qibo did not explicitly state whether sweating or draining is applicable, the implication is: if the pathogen is in the meridians, sweating is suitable; if it is in the "Zang of storing substances," draining is suitable. Why resort to forced interpretations, endlessly dividing the first three days as Three Yang and the last three days as Three Yin? If the character "Zang" is interpreted as the Five Zang organs, the preceding and following texts become contradictory and illogical. If "Zang" is interpreted as the "Zang of storing substances" (i.e., the Six Fu-organs), the logic flows smoothly throughout. Therefore, Zhang Zhongjing said: "When the pathogen has entered the fu-organ, purgation may be employed." The New Correction notes that the character "Fu" should be read as "Zang," and the *Tai Su* also reads it as "Fu." What is there to doubt?

Zhang Zhongjing's references to Taiyang-Yangming (Da Cheng Qi Tang), Shaoyang-Yangming (Xiao Cheng Qi Tang), and Zhengyang-Yangming (Tiao Wei Cheng Qi Tang) indicate that when Three Yang diseases have entered the "Zang of storing substances," purgation is used. Taiyin (Gui Zhi Tang), Shaoyin (Ma Huang Fu Zi Xi Xin Tang), and Jueyin (Dang Gui Si Ni Tang) indicate that when Three Yin diseases have not yet entered the "Zang of storing substances," sweating is used. Da Cheng Qi Tang, Xiao Cheng Qi Tang, and Tiao Wei Cheng Qi Tang must be used only when the pulse is floating, accompanied by headache, aversion to wind and cold, where all exterior signs have resolved, yet fever persists, aversion to heat, delirious speech, and constipation are present. Whenever purgatives are used, regardless of strength, if there is no thirst, it indicates the pathogen is not in tangible forms (such as dry feces), and purgation is contraindicated. If there is thirst, it indicates the pathogen is entangled in tangible forms. Entanglement in tangible forms signifies an interior location; interior locations require purgation. (Da Cheng Qi Tang) is indicated.