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The medicinal materials of a single prescription were called "fu" (服, dose/administration) in ancient times, and "tie" (贴, patch/application) today. The character "tie" did not exist in antiquity; only "tie" (帖) was used. *Shuowen Jiezi* states: "Tie refers to a label written on silk." When written on wood, it is called "jian" (检); when written on silk, it is called "tie". Upon examination, "jian" is equivalent to a tag or slip. Since "jian" resembles "tie", "tie" corresponds to the modern meaning of a poster or notice. Thus, it is clear that "tie" (帖) is identical to "tie" (贴). In *Wenxuan*, Lu Ji's *Wen Fu*, there is the phrase "or settle and change" (或安帖而易). Shi's commentary on *Gongyang Zhuan* states: "Tie means fu (服, submission/dose)." In the current version of *Gongyang Zhuan*, Duke Xi Year 4, it says "finally tie" (卒帖). Jing's commentary notes: "[Character] means fu (服), the character has a 'stand-heart' radical, suspected to be an error for 'tie' (帖). Therefore, 'tie' and 'fu' have the same meaning." The character "tie" (贴) relies on phonetic components. In *Records of the Grand Historian: Book of Pingzhun*, it mentions "each according to their items," with ancient commentators explaining "yin" (隐) as self-concealment or estimation. Commentary on *Book of Han* states: "Each estimates the amount of their wealth and goods, creates a name register, and submits it to the authorities." From this, we can infer that when physicians estimate the quantity of medicines and write them down as a prescription for patients, it is appropriate to call it "tie" (帖). *Shuowen Jiezi* defines "fu" (服) as use. *Lüshi Chunqiu* discusses subduing enemies who have already submitted ("yi fu"). Commentary states: "To submit or lower." When prescriptions are referred to as "fu" (服), it implies using them to subdue the pathogenic qi. The "fu" of submission is similar to "fu" (伏, hidden/latent). In medical texts, phrases like "one fu time" or "three fu times" mean lasting through one or three periods. Medicinal herbs fear being boiled by fire, hence they are called "fu" (伏), analogous to autumn following summer, where metal succeeds fire in the five phases, referring to the period known as the "Three Fu" (Sanfu). If scholars can understand the meaning behind names wherever they appear, they will realize how much the ancients enlightened us.

*Shuowen Jiezi* defines "chong" (冲) as a thoroughfare. *Yupian* defines "chong" as an intersection. Meridians named "chong" derive their name from the meaning of meridians extending in four directions, facilitating communication between the interior and exterior. This meridian runs alongside the Yangming channel on the anterior aspect of the body, corresponding to acupoints; those not corresponding to acupoints run alongside the Foot-Shaoyin channel, lying deep beneath the back and spine, thus termed "Fuchong" (伏冲, Hidden Chong), also called "Fulu" (伏膂, Hidden Spine). Although the names differ, the reality is the same. Because it lies deep, it facilitates communication between front and back, serving as a thoroughfare. When the classics describe the sequence of invasion by deficient pathogens, they do not simply say "Chong Mai" but specifically mention "Fuchong." This is because before the pathogen reaches Fuchong, it travels from collateral branches to collaterals, then to channels, and finally to transport points; its entry is shallow, and the path is singular. Once it reaches Fuchong, the entry is deeper, and the paths diverge: it may transmit via the interstices of the stomach and intestines to the six fu organs, or from outside the stomach and intestines to the membrane source (Moyuan). There are multiple routes, making defense extremely difficult; whether it results in diarrhea or accumulation cannot be predicted in advance. The intent of the classic should be interpreted as branching paths rather than a sequential progression; otherwise, once entering the stomach and intestines, how could it re-emerge to transmit to the membrane source? The area between the exterior of the stomach/intestines and the membrane source is vast, spanning from the diaphragm/hum to the neck, encompassing the four sides of the navel, approximately one chi in ancient measurement. Where the pathogen stops, it forms an accumulation (Ji); where it moves, it causes periumbilical pain. Those that do not penetrate inward to the membrane but transmit further involve the spinal muscles behind the stomach and intestines. Those that penetrate inward to the membrane source involve the space between the small intestine and the membrane source. Those transmitted via branch collaterals involve the main Chong Mai, manifesting as palpable pulsation above the navel. This further confirms the four-way connectivity of this single meridian. The external branch of the Chong Mai is simply called "Chong," so its deep-lying branch is appropriately called "Fuchong." Yang's commentary on *Taisu* is correct. Wang's commentary on *Na Lun* considers the part of the Kidney collaterals running deep in the spinal muscles to be related to the Chong Mai, implying that the Chong Mai is originally one of the Kidney collaterals. Examining the preceding text regarding entry into the spine and the subsequent text regarding exit at the Quepen point, this interpretation fits well.