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The term "Cheng" (Completion/Accomplishment) refers to the accomplishment of the Great Dao by the Sages. "Deng Tian" (Ascending to Heaven) signifies taking the position of Heaven, symbolizing becoming the Son of Heaven (Emperor). The story of Emperor Huangdi ascending at Dinghu is a fabricated tale appended by Confucian scholars of the Qin and Han dynasties; such a narrative did not exist in ancient times, so how can it be cited as commentary? Moreover, if he had truly ascended to heaven, how could the following text, which asks questions to the Heavenly Master (Tianshi), logically follow? It is unknown that this actually corresponds to the meaning in the *Book of Documents* (*Shangshu*) chapter *Shun Dian*, where it states "appointing him to the throne."

*(From Suwen: Treatise on Regulating Spirit According to the Four Qi)*
The *Shengqi Tongtian Lun* (Treatise on Vital Energy Connecting with Heaven) states: The Liver is Shaoyang (Lesser Yang) within Yang; the Heart is Taiyang (Greater Yang) within Yang; the Lung is Shaoyin (Lesser Yin) within Yin; the Kidney is Taiyin (Greater Yin) within Yin; the Stomach is Zhiyin (Ultimate Yin). This represents the true qi of the yin-yang essence of the Five Zang organs. This differs significantly from the Three Yin and Three Yang of the Six Channels, which are named based on anatomical positions (left, right, anterior, posterior) of the human body. In the preceding text, it says that violating the Spring Qi prevents Shaoyang from generating, and violating the Summer Qi prevents Taiyang from growing. Therefore, Autumn should correspond to Shaoyin, and Winter to Taiyin, for the context to flow coherently. Previous readers have often overlooked this point.

*(From Suwen: Treatise on Ancient True Qi)*
"Guzi" (Since ancient times) means from antiquity. It speaks of what has been called "connecting with Heaven" since ancient times: the root of the continuous generation of all things lies fundamentally in Yin and Yang. Thus, between Heaven and Earth, Qi fills the Nine Provinces. Humans live within this Qi, and their nine orifices, five Zang organs, and twelve joints all connect with the Qi of Heaven. The Qi of Heaven refers to Yin and Yang. Wang Qixuan punctuated the phrase as "Qi [fills] the Nine Provinces [and] nine orifices," which is forced and far-fetched. Wu Hegao punctuated it as "Since ancient times, those who can [reach] Heaven generate life," and separated "Ben [root] lies in Yin and Yang" into another sentence, which is extremely illogical!

*(From Lingshu: Chapter on Heat Diseases)*
The character "Zhe" (者) is an error for "Zu" (阻 - Obstruction/Blockage). The *Jiayi Jing* cites this passage using the character "Zu". The *Maijing* states: "In cases of Wind-Strike affecting the Liver, the person craves sweet foods, resembling the state of a 'Zu Fu' (Obstructed Woman)." This clearly uses "Zu" as a term for pregnancy. Pregnancy implies the obstruction of menstruation. Therefore, the disease of pregnancy is called "Ezu" (Disgusting Obstruction), meaning the onset of severe symptoms (such as nausea/vomiting) in the "Obstructed Woman" (pregnant woman). Danxi's interpretation that it refers to vomiting and disgust obstructing food intake is incorrect. Ma Zhu directly interpreted it as the character "Da" (怛 - Distress/Sorrow). Examining dictionaries reveals no such character as written; speculating on his intent, it seems similar to the meaning of "Da," which is highly far-fetched. Zhang Yinan rose to correct this, which was appropriate, but unfortunately, he had not seen the *Jiayi Jing*. Furthermore, the *Taisu* writes it as "Da" (妲), which is even more incorrect.