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The general meaning of these two sentences lies entirely in the characters "fa" (disperse/release) and "gong" (attack/purge). "Fa" refers to driving pathogens out from the exterior; "gong" refers to driving pathogens out from the interior. When cold pathogen remains at the exterior, it cannot be dispersed unless warm and hot natured agents are used; therefore, when releasing the exterior (Jie Biao), one does not avoid heat. When heat is constrained within the interior, it cannot be eliminated unless heavy cold natured agents are used; therefore, when purging the interior (Gong Li), one does not avoid cold. However, there are cases where formulas such as Xiao Chai Hu Tang (Minor Bupleurum Decoction), Bai Hu Tang (White Tiger Decoction), or Yi Yuan San (Benefit Origin Powder) are used, and recovery is achieved through sweating. Why is this? This occurs because both the exterior and interior are characterized by heat, so a cooling method to resolve the condition is appropriate; this does not constitute "releasing via sweating." There are also cases where formulas for restoring yang, such as Si Ni Tang (Frigid Extremities Decoction) or Li Zhong Tang (Regulate the Middle Decoction), are used to eliminate pain and remove accumulation. Why is this? This occurs because yin-cold stagnates within, so warming the middle jiao is indicated; this does not constitute "purging." What is meant by "fa" is opening the exterior obstruction; what is meant by "gong" is reducing interior excess.

Nowadays, ignorant practitioners only see symptoms such as fever caused by external contraction, but fail to discern that injury by cold transforming into heat involves the principle of "root cold and branch heat" (Ben Han Biao Re). They casually use herbs like Huang Qin (Scutellariae Radix) and Lian Zi (Nelumbinis Semen) to clear superficial heat. They do not realize that if cold pathogen is at the exterior, using cold medicine causes the drug's action to reside in the interior; combining cold with cold causes internal and external pathogens to merge, making the disease impossible to resolve. This is the harm of using cold drugs when releasing the exterior. Therefore, whenever cold pathogen remains at the exterior and has not yet dissipated, even if the exterior appears intensely hot, provided there are no cold signs in the interior, this indicates that fire is not in the interior, and cold-cooling methods are strictly contraindicated. Mistreating patients in this manner demonstrates ignorance that when dispersing is required, one must not avoid heat. Similarly, regarding internal injury conditions such as wheezing, pain, distension, and fullness, these often involve deficiency of the Three Yin channels. Current practitioners, seeing these symptoms, fail to differentiate between deficiency and cold, and hastily use Xie Shi (Natrii Sulfas) or Da Huang (Rhei Radix et Rhizoma) to purge the interior. They do not realize that diseases presenting as "false excess and true deficiency" exist; attacking such conditions further damages the primordial qi before the disease is removed. Mistreating patients in this manner demonstrates ignorance that when purging is required, one must not avoid cold. The harms arising from these two errors are numerous; thus, they must be explicitly stated as a warning!

Zhang Jingyue gained fame for his medical skills during the Wanli and Tianqi reigns of the Ming Dynasty. His compiled works, *Lei Jing* (Classified Classic) and *Jing Yue Quan Shu* (Complete Works of Master Jingyue), circulated widely throughout the realm. Only his single volume, *Zhi Yi Lu* (Records of Questioning Doubts), although published by the Shi family of Donghai, is rarely seen by the public. In this book, regarding ancient masters such as Liu [Wansu], Li [Dongyuan], Zhu [Danxi], and Zhang [Yuansu], if their statements showed any bias, he would certainly refute and correct them. He likely feared that future readers who were not adept might adhere rigidly to one school of thought, failing to grasp the utility of flexible adaptation, thereby causing premature death among the people. Thus, he did not hesitate to speak boldly and argue vigorously to clarify the truth. Was it merely to nitpick predecessors' faults? Examining the various arguments listed therein, some are already found in *Quan Shu* and *Lei Jing*; others differ slightly from those works, reflecting regret over previous imprecise formulations. People suspect this is an unfinished draft from his later years, while others recognize that his learning became clearer with age, never boasting of his achievements, but diligently seeking daily correction toward the ultimate standard. Among these, only his critique regarding "Cold Damage transforming into Warm Disease in Spring and Summerheat Disease in Summer" is particularly questionable. This may well be a lapse in the deliberations of a wise man. Ye Jingwen wrote the preface for *Lei Jing*, calling him an outstanding scholar of Kuaiji, endowed with innate wisdom since childhood, having examined the Six Classics and various philosophical schools without exception. Lu Qian'an wrote the preface for *Jing Yue Quan Shu*, stating that he read everything without omission. In his youth, he enjoyed discussing military strategy, hoping to apply himself to worldly affairs. Upon divining the Hexagram Dun (Retreat) from Heaven Mountain, he resolved to live in seclusion. Huang Zongxi wrote the biography of Zhang Jingyue, noting that he could probe the profound essence of numerical symbolism, astrology, geomancy, and music theory. Regarding the defeat and loss of Liaoyang and the turmoil in the Central Plains, he predicted these events years in advance. This shows his learning was extremely broad, extending far beyond just medicine!
Qianjiang Wang Qi, on the fifteenth day of the first month of the Jiashen year of the Qianlong reign