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Chen Xiuyuan stated: The Classic states, "The Sanjiao (Triple Burner) is the official of sluices, through which waterways flow. The Bladder is the official of the capital, where fluids are stored; only after Qi transformation can they be discharged." These few sentences have been misunderstood by commentators in the past. They did not realize that body fluids (Jinye, 津液) are the source of sweat, and when the Bladder undergoes Qi transformation, it can produce sweat. Therefore, Zhang Zhongjing utilized the Taiyang (Greater Yang) channel for inducing sweating. The waterway is the path for conducting water. When the Sanjiao functions properly, urination becomes smooth. It must be understood that what exits outward is the fluid of the Bladder, while what exits downward is the waterway of the Sanjiao. Thus, all conditions such as dribbling dysuria are caused by heat binding in the Bladder, yet practitioners do not focus on the Bladder but rather on the Sanjiao. This theory originates from Zhang Yinan. At first glance, it seems novel and pleasing, but in reality, it severely contradicts the Classics and reason. That which exits downward serves as the waterway of the Sanjiao—this is correct; that which exits outward serves as the fluid of the Bladder—this is incorrect. The Sanjiao is the pathway for water, not the storage organ for water. Both sweat and urine pass through the Sanjiao; therefore, when there is excessive sweating, urine decreases because the water within the Sanjiao is steamed and activated by heat, leaking outside the membranes and reaching the skin, without needing to enter the Bladder first. It does not mean water enters the Bladder and then exits outward as sweat. Regarding "Qi transformation enables discharge," this is because the Bladder lacks a lower opening; it must rely on the Qi transformation of the Sanjiao to rotate it, enabling it to tilt and pour out, hence the term "can" or "able." As for the terms "water" and "body fluids," water within the Sanjiao has a light taste and remains in its essential state. When emitted as sweat, it tastes salty; when transformed into urine, it smells pungent. In both cases, it has already been altered by human Qi, so both can be termed body fluids. It is not that sweat is the fluid of the Bladder and urine is the water of the Sanjiao. Rather, both sweat and urine are water of the Sanjiao, exiting outward and downward respectively. Inducing sweat via the Taiyang channel works because Taiyang governs the exterior, referring to the Taiyang channel, not the Taiyang Fu-organ.

Regarding the measurement of Yin-Yang among the Five Zang organs across the four seasons, this serves as the constant principle. I have often said that one must understand the writing techniques of interruption, rise and fall, extension and contraction, and singularity and multiplicity when reading texts. These are fully present in this section. The phrase "Drinking enters the Stomach" should be treated as a major pause. The four phrases following "floating and overflowing essence and Qi" continue directly, forming another major pause. The two phrases "regulating waterways" double-connect to both the Lung and the Stomach, not just the Lung alone. The waterway originally originates from the Stomach, takes the route of the Sanjiao, and descends to the Bladder; it does not go up to the Lung first and then descend. However, it must borrow the Qi of the Lung to regulate it. Therefore, the word "regulate" connects closely to the Lung, while the word "waterway" connects distantly to the Stomach. "Water essence" refers to the essence of water, connecting remotely to the Lung and the waterway, not to the Bladder. The Lung receives the essence transmitted by the Spleen and distributes it. The portion of essence not fully absorbed is scattered along the route of the Sanjiao. Hence, it is not called merely "essence," but still "water essence." The "Five Channels" refer to the meridians of the Five Zang organs. Water essence travels throughout the body via the meridians of the Five Zang organs simultaneously, without any sequence. The *Bi Lun* (Treatise on Bi Syndrome) states: "The essence of food and drink harmonizes within the Five Zang organs and spreads throughout the Six Fu-organisms, thereby entering the vessels." Does this not describe exactly this situation? If so, this section contains four pauses, each possessing the subtle connection akin to ladders and plank roads linking together. Zhang Yinan claimed that body fluids originate from the Bladder and read the phrases "transmitted downward to the Bladder" and "water essence spreads everywhere" together. This would imply that the essence and Qi of the entire human body become pungent-smelling. Is this true?