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For exterior heat, aversion to heat, and thirst, use Baihu Tang (White Tiger Decoction).
For heat in the skin and muscles with a floating and wiry pulse, (use Chaihu Yinzi [Bupleurum Drink]).
For generalized heat or tidal fever in the late afternoon, all are blood heat. (Use Sishun Yinzi [Four Compliance Drink]).
If fever occurs during the night when yin qi circulates, it is also blood heat. (Select between Sishun Yin or Taoren Tang [Peach Kernel Decoction]), observing whether the pathogen has entered from the exterior into the interior. If abdominal pain resembling stabbing is present, without symptoms such as passing flatus...
When the mind is clear during the day but delirious at night, this is Heat Entering the Blood Chamber (Re entering xue shi). Do not damage the Stomach qi or the Upper and Middle Jiao. Mild cases may heal spontaneously. If severe, use Sishun Yinzi or Taoren Chengqi Tang (Peach Kernel and Rhubarb Decoction); these are used when the syndrome resembles those requiring purgation.
Fever occurring at Yin and Shen hours, with fullness not prominent in the hypochondrium, also belongs to Chaihu syndromes.
For heat in both exterior and interior, (use Da Chaihu Tang [Greater Bupleurum Decoction]).
Yang qi circulates during the day, (use Chaihu formulas); Yin blood circulates at night, (use Sishun formulas) for treatment. On the lateral aspect of the neck along the Shaoyang meridian, nodules appear with unchanged skin color, regardless of size or duration; or some may be red, hard, swollen, and painful.
Raw Dioscorea Root (Shanyao, one piece, peeled) and Castor Seed (Bimazi, two pieces, husked).
Grind these two ingredients evenly, spread on cloth, and apply topically; it is highly effective.
Excessive heat in both hands is called Bone Jue (Bone Reversal), feeling like fire. Moxibustion on Yongquan (KI1) for three or five cones will cure it immediately.
To treat knife wounds and sores on the feet and knees, refer to the Deficiency Category in Ju Fang (Formulas of the Imperial Medical Bureau), specifically Huang Wan (Yellow Pill); taking it will cure the condition and help determine the prognosis of carbuncles and sores.
1. Futu (ST32); 2. Gastrocnemius area; 3. Back; 4. Shu points of the Five Zang organs; 5. Top of the head; 6. Brain; 7. Beard; 8. Sideburns; 9. Cheeks.

The Hand Shaoyang Sanjiao Meridian starts from the lateral side of the tip of the ring finger, ends at the outer canthus. The Foot Shaoyang Gallbladder Meridian starts at the outer canthus and ends at the hairline of the third toe. From the Heart to the diaphragm is the Upper Jiao; from the Heart to the umbilicus is the Middle Jiao; from the umbilicus to the feet is the Lower Jiao. This is also a branch of the Foot Taiyang Bladder Meridian. Additionally, Ling Shu states that from the bladder below the umbilicus to the feet constitutes the Foot Sanjiao. The Right Chi pulse corresponds to Mingmen (Gate of Life), and the Pericardium is diagnosed simultaneously here. This Pericardium is also referred to as Sanjiao; it is the Fire of Mingmen, circulating among the Five Zang organs, governing internal functions. The Hand Sanjiao governs the upper part, and the Foot Sanjiao governs the lower part. The Upper, Middle, and Lower Jiao form one Qi, protecting the body as an external shield. Since the morphology from head to heart, heart to umbilicus, and umbilicus to feet has been described, it is called "named" Sanjiao. If said to have no shape and thus nameless, the Classic states: "Sanjiao is the pathway for water and grain," yet it has shape. Why? The Upper Jiao receives but does not excrete; the Middle Jiao rots and ferments water and grain; the Lower Jiao excretes but does not receive. Thus, the Classic says: The Upper Jiao is like mist, the Middle Jiao like fermentation, and the Lower Jiao like a ditch. The Hand meridians govern the upper, the Foot meridians govern the lower, and Mingmen governs the middle. Wei Qi protects externally. Sanjiao Yuan Qi is the dispersed Qi of the Father, and the Pericardium follows as the Mother; they run parallel and do not separate, being the Mother's Yuan Qi. Therefore, they converge in the chest. The Classic says: Danzhong (Conception Vessel point CV17) is the division where Parents reside, the Sea of Qi. Like the dignity of Heaven and Earth, it is not tied to the Five Elements. Clear pathogens attack the Upper Jiao, named Jie (Pure), causing headache, stiff neck, and back pain; turbid pathogens attack the Lower Jiao, named Hun (Turbid), causing chills, involuntary urination and defecation, exterior deficiency, and interior tension. When Upper, Lower, and Middle Jiao mix, Upper Jiao stagnates, Zang Qi steams each other, Middle Jiao fails, Stomach Qi rushes upward, Ying and Wei Qi do not flow smoothly, and blood coagulates and stagnates. If Wei Qi flows first, urine becomes dark yellow and clashes with heat, using heat as its agent, wandering through meridians, entering and exiting Zang-Fu. Yin Qi connects while Yang Qi becomes weak; Yin has no agency, guest pathogens enter internally, sneezing expels them, voice is hoarse, throat obstructed, cold Jue and heat congestion occur, inevitably leading to bloody stool. Both Yin and Yang experience Jue, Spleen is weak, fluids leak downward, Lower Jiao does not close, stool is clear and heavy, frequent and difficult urination, umbilical and intestinal cold pain, life is in danger. The diagnosis of Mingmen pulse is at the Right Chi. The Classic says: When Five Zang are disharmonious, five fluids pour downward, closure fails, urination and defecation escape, Sheng Qi (Vital Qi) perishes. Hence, umbilical and intestinal cold pain. Thus, life is in danger. The first three Jiaos transmit pathogens from exterior to interior; the latter three Jiaos transmit pathogens from interior to exterior. (Like mist) failing to dissipate leads to wheezing and fullness, which is exiting but not entering; fermentation failing to promote leads to retained fluid, which if retained long causes middle fullness, meaning upper cannot receive and lower cannot excrete; ditch failing to drain leads to edema and fullness, due to upper non-reception and lower non-excretion. This is Sanjiao failing to return to its proper state. Sanjiao has Zang but no Fu; internally it travels in blood, externally it guards in Qi. Upper Jiao like mist refers to Qi; Lower Jiao like ditch refers to Blood; Middle Jiao is the boundary of Qi and Blood. Lower Jiao is below the umbilicus, above the bladder opening, governing separation of clear and turbid, excreting but not receiving, i.e., transmission. Treatment is in the lower abdomen, named Sanjiao. Its Fu is in Qichong (ST30). It is also said: Has Zang but no Fu. Cheng Wuji says: Xueshi (Blood Chamber) is where blood resides, where Ying and Wei stop, where meridians converge, which is the Chong Mai (Penetrating Vessel). Chong Mai is one of the Extraordinary Vessels, starting below the kidney, emerging at Qichong, running alongside the Foot Yangming Stomach Meridian, ascending beside the umbilicus to scatter in the chest, serving as the meeting of all meridians. Qixuanzi says: Chong is the Sea of Blood, where all meridians pay homage. In men, it circulates and moves; in women, it stops and rests; both are called Blood Chamber. Nei Jing says: When Ren Mai is patent and Chong Mai is abundant, men circulate, women rest. Therefore, circulation means no accumulation and no fullness; resting means accumulation and stillness. Non-fullness is Yang, is Qi; ability to fill is Yin, is Blood. Thus, fullness overflows periodically, indeed having a schedule. Overflowing movement, Qian Dao creates male, Kun Dao creates female. Therefore, circulation is the image of Yang; resting is the image of Yin. Qi, Blood, Ying, and Wei exist in both men and women; interior and exterior harmonize, their pulses are diagnosed similarly. Pulse is the residence of Blood, hence the precursor of Qi and Blood. Chamber is the house storing objects, also a Fu. The Fu of Sanjiao is in Qichong, the chamber for the Sea of Blood in men and women. The Classic again says: Has Zang but no Fu, speaking from the formless perspective; Has Zang and Fu, speaking from the formed perspective. Damaged by clear and turbid pathogens, Sanjiao diseases jointly, similar to Liang Gan (Simultaneous Attack of Two Meridians). The Classic says: Pericardium governs it. The pulse emerges from the chest, passes through the diaphragm, and connects with Sanjiao. This is why it runs parallel with Minister Fire and is diagnosed together with Mingmen at the Right Chi. After Chen Shi's theory of Five Movements and Six Qi, there are two discussions on Jun Huo (Monarch Fire). (This refers to Chen Peng's Yunqi Tu [Chart of Movements and Qi])