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Medical practice serves to assist governance (of the body); therapeutic methods lie in correcting deviations. What is difficult to distinguish must be distinguished; what is difficult to clarify must be clarified. Clarification relies on medical principles, and distinction relies on investigating causes. Treatment follows the primary stage, grasping the spirit of the pathogenesis. When both slow (Chi, 迟) and hard pulses are present, Aconite Radix Preparata (Fuzi, 附子) should be used alongside Ginger Rhizome (Ganjiang, 干姜) and Cinnamon Twig (Guizhi, 桂枝). When both excess (Shi, 实) and rapid (Shu, 数) pulse forms appear, Rhubarb Root (Dahuang, 大黄) must be assisted by Scutellaria Root (Huangqin, 黄芩) and Coptis Rhizome (Huanglian, 黄连). Tiaowei Chengqi Decoction (Regulate the Stomach Purging Decoction) treats dysentery characterized by slow and slippery defecation; Deer Antler (Lurong, 鹿茸) and Official Cinnamon Bark (Guangui, 官桂) rescue floating and rapid pulses lacking root. Qi deficiency and blood decline require distinguishing their similarity to weak and soft pulses; presence or absence of sweating requires differentiating the resemblance of tightness in disease presentation. Tightness resembles rapidity but feels hard, its image indicates Cold; Rapidity resembles tightness but feels soft, its image indicates Wind. Blood decline presents as soft and large like cotton; Qi deficiency presents as weak and faint like emptiness. Atractylodes Macrocephala Rhizome (Baizhu, 白术) and Aconite Radix Preparata (Fuzi, 附子) gather floating, rapid, and forceless fatigue; Anemarrhena Rhizome (Zhimu, 知母) and Phellodendron Bark (Huangbai, 黄bai) save sinking, rapid, and forceful heat-steaming from exhaustion. If interior harmony exists with exterior pathology, sweating leads to cure; if exterior harmony exists with interior pathology, purging leads to recovery. If sinking and excess pulses persist without improvement, purging may be repeated; if floating and tight pulses remain unchanged, sweating may be repeated. Although Cun (Inch) position shows tightness with constipation, do not purge; although Chi (Cubit) position shows slowness with fever, do not sweat. Floating, sinking, slow, and soggy pulses indicate the generation of exterior-interior cold-dampness; upper-lower slippery and rapid pulses indicate the Tongsheng pattern of interior-exterior heat-dryness. Yin excess within repels Yang; Yang excess within repels Yin. Cold extremities with palpitations indicate Water retention; palpitations with cold extremities indicate Deficiency. Yangming channel madness with delirium may occur without a rapid pulse; Shaoyin channel diarrhea may have an opportunity for purgation. Difficult yet easy defecation with panting and inability to lie flat indicates Dry Feces; abdominal pain and distension with unusually easy urination indicates Blood Stasis (contraindicated for purging). Desire to vomit without vomiting leads to diarrhea; desire to defecate without defecation leads to pain. In women, Qi stagnation requires first opening the Blood; in men, Yang excess requires urgently balancing Yin. The elderly focus on supporting Yang; children focus on activating Spleen function as the supreme method. Pain resembling umbilical pounding during difficult childbirth, and sinking pulses in warm-heat diseases, are untreatable.

The root of all diseases lies in Fate and Climate (Yunqi) theory. Understanding meridians reveals the true mechanism. Floating, sinking, slow, and rapid pulses differentiate Cold and Heat; following the mother-child sequence makes the method wondrous. All diseases arise from Qi; life and death are determined by Yunqi. Six Qi (Liù Qì, 六气) is the root; Five Movements (Wǔ Yùn, 五运) is the branch. Meridians allow knowledge of Zang-Fu organs; collaterals allow circulation of Jing-Qi. Knowing meridians prevents chaotic methods; knowing collaterals enables proper drug use. Mother and child refer to the sequence within the same element. Later and earlier refer to treating the branch later and the root earlier. Jia Movement (Wood) overcomes Kidney; if Kidney is deficient and diseased, suddenly Spleen becomes ill, representing the Child organ counter-acting; if Liver cannot restrain, Kidney dies. Wu Movement (Earth) overcomes Lung; if Lung is deficient and diseased, suddenly Heart becomes ill, representing the Child organ counter-acting; if Kidney cannot restrain, Lung dies. Ren Movement (Water) overcomes Spleen; if Spleen is deficient and diseased, suddenly Liver becomes ill, representing the Child organ counter-acting; if Lung cannot restrain, Spleen dies. For these three organs, current injury is severe, original injury is mild; lack of counter-action leads to death, which does not wait for Taiyi alignment. Geng Movement (Metal) overcomes Liver; if Liver is deficient and diseased, suddenly Lung becomes ill, representing the Child organ counter-acting; if Heart cannot restrain, Liver dies. Bing Movement (Fire) overcomes Heart; if Heart is deficient and diseased, suddenly Kidney becomes ill, representing the Child organ counter-acting; if Spleen cannot restrain, Heart dies. For these two organs, current injury is mild, original injury is severe; lack of counter-action leads to death, which waits for Taiyi alignment. Why do some cases fitting death criteria survive? Because mutual assistance between mother and child is abundant, or treating the counter-action leads to recovery. Diseases affecting Kidney but not caused by Jia, Lung but not Wu, Spleen but not Ren, Liver but not Geng, Heart but not Bing, Kidney but not Late Summer, Liver but not Autumn/Winter, Spleen but not Spring Wood, Lung but not Summer Fire, Heart but not Winter Water—these diseases are unrelated to Yunqi, residing in the Middle Jiao. Or if not in the Middle Jiao, check previous Yunqi; if still unrelated, it is a transient disease. Though severe, it is not fatal because the pathogenic factor is light.