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(Zhu Danxi arbitrarily altered the classic texts, which I consider inappropriate. Now, based on the classics to deduce their meanings, it seems quite coherent. Although one character was changed and two characters added, they all align with the context of the original text, and there is solid evidence throughout the book. Naming this "Righteous Meaning" (Zhengyi) seems to better reflect the original intent. Those who are enlightened should observe this!)

Yang Qi (vital energy) is like the sky and the sun. If it loses its proper position, lifespan will be shortened and vitality will not be manifest. Therefore, just as the movement of heaven relies on the brightness of the sun, Yang Qi resides in the upper part and functions to protect the exterior.

This section synthesizes the relationship between Heaven and humanity to introduce the following discussion. Humans possess Yang Qi, just as Heaven possesses the Sun. The character "Yu" (with) should be read as "Yu" (at/in). These two characters are interchangeable in ancient texts. If Yang Qi loses its proper position, it damages longevity, preventing the manifestation of one's natural lifespan. Thus, Heaven's operation begins to shine because sunlight is above; similarly, human Yang Qi must be abundant in the upper part, not sinking to the lower part, to circulate fully and protect the exterior, thereby preventing invasion by pathogenic factors. "Yin" here means accumulation or filling.

Contracting cold pathogens causes coughing that continues incessantly, like turning a door pivot; daily activities and rest resemble being startled, causing Shen Qi (spiritual energy) to float upward.

The following four sections all discuss diseases where Yang Qi has lost its position and cannot protect the exterior. "Yu" (desire/want) is likely a textual error for "Ke" (cough). The *Ling Shu* states: "Cold affecting the form and cold drinks injure the Lung, causing Qi to reverse and move upward; Qi reversing upward results in cough." Being like a turning pivot describes the continuous nature of the cough, internally disturbing the Five Zang organs and externally vibrating the meridians. If interpreted as "desiring to act like a turning pivot," it would not imply injury from cold, which contradicts the meaning of "not performing acupressure/massage in winter," and disrupts the coherence with the surrounding text. Restlessness in sitting and lying down, unsettled spirit, resembling a state of fright or madness. The *Su Wen · Zhi Zhen Yao Da Lun* states: "When cold qi arrives greatly, Water overcomes Fire; when Heat receives the pathogen, Heart disease arises." Heart disease leads to the deterioration of Shen, hence movements resemble being startled. Over time, Great Qi floats outward, leading to symptoms such as hematemesis and hemoptysis. This is what is meant by wind-cold unresolved becoming a chronic consumption disease. The *Ling Shu · Ying Wei Hui Sheng* states: "Blood is Shen Qi."

Contracting summer-heat pathogens results in absence of sweating; if vexed, there is panting with audible breathing; if quiet, there is excessive talking; the body feels hot like burning charcoal, and heat dissipates upon sweating.

These are symptoms of summer-heat blocked internally. Therefore, it is known that the phrase "absence of sweating" should follow the word "sweat." "Fan" (vexation) indicates summer-heat disturbing Qi; when Qi is disturbed, there is panting with audible breathing. "Jing" (quiet) indicates summer-heat sinking into the Yin aspect. Injury to Yin leads to disordered Spirit and妄言 (delirious speech). For this condition, although the body is hot like burning charcoal, sweating is still appropriate to dissipate the summer-heat, because initially, the lack of sweating caused summer-heat to stagnate internally. However, since the body is hot like burning charcoal and fluids are already injured, the necessity of sweating to dissipate the heat implies an urgent need to nourish fluids, a meaning inherent in the text. Some argue that "fan" and "jing" correspond to Li Dongyuan's concepts of "Dong Shu" (Active Summer-heat) and "Jing Shu" (Quiet Summer-heat). Active Summer-heat injures Qi, causing panting; Quiet Summer-heat causes stagnation of Middle Qi without dispersion, leading to excessive talking. This interpretation is also valid.

Contracting dampness results in a sensation of heaviness in the head as if wrapped. If damp-heat is not eliminated, the large tendons become soft and short, and the small tendons become lax and long. Softness and shortness lead to spasms (ju), while laxity and length lead to flaccidity (wei).

Zhu Danxi's commentary on this section is highly accurate. Dampness causes turbid Qi to rise, resulting in heavy head and unclear consciousness, hence the sensation of being wrapped. Over time, it transforms into heat. If not promptly cleared, internal heat scorches and injures fluids, causing the large tendons to become soft and short; external invasion of dampness causes the small tendons to become lax and long. Damp-heat develops into Wei syndrome (flaccidity), whereas spasms are usually due to cold. Here, however, damp-heat also presents with spasms. Why? Heat is internal; Dampness is external. Large tendons reside internally; small tendons reside externally. Internally, if Dampness does not overcome Heat, fluids dry up, leading to contraction. Spasms caused by Cold also result from drying up. Although Cold and Heat differ, the result of drying up is the same. Externally, if Heat does not overcome Dampness, muscles become flaccid and relaxed, leading to laxity. When large tendons are soft and short, flexion and extension are impossible; when small tendons are lax and long, manipulation lacks strength. Together, these conditions constitute Wei syndrome (flaccidity).

Contracting Qi disorder leads to edema/swelling. The four limbs alternate in dysfunction, and Yang Qi eventually exhausts.

This refers to the stagnation of Wei Qi (Defensive Qi). Blood stasis in the Zang organs forms Ji (accumulations); Qi stagnation in the Zang organs forms Ju (masses). Blood stasis in the body forms Bi (obstruction/painful obstruction); Qi stagnation in the body leads to swelling. Swelling implies that some parts of the four limbs may become useless; the non-useless parts compensate for their function. The spine compensates for the head, and the coccyx compensates for the heels; this is the meaning of substitution. The four extremities are the root of all Yang Qi. If some parts are unused for a long time, Yang Qi will inevitably become unevenly exhausted, though this does not mean death from Qi exhaustion. The term "substitution" is used instead of "non-use" because Bi Qi moves and pierces without fixed location, alternating between sides, indicating that the limbs are not completely paralyzed. Zhang Zhongjing stated: "A patient has one arm paralyzed, which then shifts to the other arm." This illustrates the point.

Yang Qi, when subjected to excessive mental/physical labor, becomes hyperactive; essence is exhausted. Repeated accumulation of this stress into summer leads to Jian Jue (Frying Syncope). Eyes become blind unable to see, ears become closed unable to hear; the chaotic state resembles a breached dam, with surging force unstoppable.

This discusses how those preserving Yang Qi should regulate their physical form. Physical and mental fatigue causes blood vessels to distend and compete, leading to uneven distribution of fluids. Repeated offenses accumulating until summer cause internal depletion of Yin Essence and external pressure from seasonal Fire, resulting in syncope as if fried. "Pi Ji" (accumulation) refers to pleated accumulation, meaning gradual buildup. Occasional fatigue allows fluids to gradually recover, but repeated offenses continuing into summer cause internal and external pathogens to combine, triggering severe symptoms. The blindness and deafness below describe Jian Jue. "Du" refers to a dike or embankment. In sudden stroke, saliva surges, and sounds in the abdomen exceed those of flowing water waves. Jian Jue is due to Yin deficiency; Bo Jue is due to Yang excess. The characters "Jian" (fry) and "Bo" (press/thin) are worth pondering.

Yang Qi, under great anger, causes the separation of Form and Qi, with blood pooling at the upper body, leading to Bo Jue (Pressing Syncope). If tendons are injured, they become lax, and the body appears uncontrollable.

This discusses how those preserving Yang Qi should harmonize their mind and temperament. Great anger causes Form and Qi to separate and lose connection. Why? Anger causes Qi to reverse, and Blood follows Qi rising, pooling at the upper body. Blood and Qi clash, creating excess above and deficiency below, leading to syncope. "Bo" means pressing or approaching. Blood and Qi press together, blocking meridians and causing obstruction, hence syncope. Some do not develop syncope. Anger originates in the Liver, which governs tendons. Anger causes Blood and Qi to rush, Fire rises, fluids deplete, and tendons are injured. Tendons no longer bind muscles, causing the body to relax and expand as if uncontrollable. These are all signs of Form-Qi separation. The tendons referred to are not the major tendons of bone convergence, but the dispersed collaterals that control muscles. It is common to see cases of anger-induced shouting leading to facial swelling and limb weakness resembling paralysis. Recovery occurs when Qi returns; this separation of Form and Qi is not fatal. The term "jue" (separation/extinction) in the classics often carries this meaning. Bo Jue manifests in Qi disorders, while tendon laxity manifests in Form disorders. The *Su Wen · Yin Yang Ying Xiang Da Lun* states: "Violent anger injures Yin, violent joy injures Yang, rebellious Qi moves upward, full pulses depart from the form." This conveys the same meaning.