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The Large Intestine is responsible for conducting waste; smooth and harmonious flow constitutes normalcy. Loose stools (loose, watery bowel movements) pose a risk of Yin injury, while constipation (hard, dry stool) carries the danger of Yang hyperactivity. In the past, treating frequent and uncontrolled defecation primarily focused on tonifying the Spleen, which also embodies the principle of "Supporting Earth to Generate Metal" (strengthening the Spleen to benefit the Lung). If fire pathogens cause obstruction and blockage, purgative agents must be used to remove the fuel from under the pot (clearing heat from the source), which is indeed a brilliant method. For cases involving slight deficiency, such as Jichuan Jian (Jingyue's Decoction for Crossing the River) by Zhang Jingyue, it may also be adopted. Whenever eye diseases belong to the Lung Meridian, treat the Large Intestine, because they are exterior-interior partners, corresponding to each other; this is what is meant by "treating upper disorders from below."

The Bladder is called the Great Yang; its meridian is the longest, governing and binding the entire body. All external contraction syndromes are first affected by the Taiyang (Greater Yang) channel. Using Qianghuo (Notopterygii Rhizoma et Radix) and Fangfeng (Saposhnikoviae Radix) to induce sweating treats the meridian; using Wuling San (Five-Ingredient Powder with Poria) to promote urination treats the fu organ. Furthermore, when damp-heat flows downward causing irregularities in both urine and stool, specifically treating the Bladder allows the disease to heal spontaneously. The Bladder and Kidney are exterior-interior partners. Since there is no draining method for the Kidney, draining the Bladder serves to drain the Kidney. Once the ditches are clear, the water springs will not dry up, and Kidney Essence will naturally become sufficient. The eyeballs are superiorly connected to the Taiyang channel, presenting many symptoms, such as head wind damaging the eyes or ptosis forming cataracts/opacities. Therefore, whenever treating eye diseases, one cannot fail to investigate the Bladder carefully.

Diseases arise from either external contractions or internal injuries, which have been discussed in detail previously. As for miscellaneous syndromes, they are merely five categories: Qi, Blood, Phlegm, Food, and Stagnation. However, among these five, only Qi and Blood are most significant. Generally, humans possess Yin and Yang, manifested as Qi and Blood. Yang governs Qi, so abundant Qi leads to vigorous spirit; Yin governs Blood, so abundant Blood leads to strong physique. Within the physical form, there is Ying (Nutritive) Qi and Wei (Defensive) Qi. Humans receive Qi from food; once food enters the Stomach, it is transmitted to the Lung, allowing all Zang and Fu organs to receive Qi. The clear and light portion becomes Ying Qi, while the turbid and heavy portion becomes Wei Qi. Ying Qi circulates within the vessels, while Wei Qi circulates outside the vessels. Their ability to govern the whole body and circulate endlessly relies entirely on Yuan Qi (Original Qi) to preside. Yuan Qi is congenital Qi, governed by the Gate of Life (Mingmen). Wei Qi is acquired Qi, the origin of life. Yuan Qi is the mother of Wei Qi; the mother benefits the son, and the son relies on the fluids of grain Qi to nourish itself. Thus, if Yuan Qi declines, both Ying and Wei Qi will be insufficient. Blood is produced in the Heart, governed by the Spleen, stored in the Liver, distributed by the Lung, and excreted via the Kidney. It irrigates the whole body, serving as the basis for the sensitivity of the seven orifices and the function of the four limbs. It moistens the complexion, fills Ying and Wei Qi, allows body fluids to flow freely, and ensures smooth passage of urine and stool. However, Blood is generated by Qi transformation and can also assist Qi; thus, Qi and Blood are exterior-interior partners. Regarding the syndrome of Phlegm and Fluid Retention, the *Neijing* (Classic of Internal Medicine) only mentions accumulated fluid retention and originally had no name for "Phlegm Syndrome." The formation of phlegm saliva originates from the weakness of Middle Qi. When food and water enter the Stomach but cannot be fully transformed, they remain and become phlegm. If the Spleen is strong and the Stomach healthy, food is digested immediately and transforms into body fluids, how could it become phlegm? Therefore, obese people often have phlegm due to the inability of Middle Qi to transport and transform effectively. The Classics state: "A robust physique with deficient Qi," referring to this condition. If it is excess phlegm, it may be due to Wind, Heat, Dampness, or Cold stagnating between the Zang-Fu organs and meridians, preventing the free flow of Qi and Blood, condensing into phlegm. Removing the external contraction causes the phlegm to dissipate naturally. The reason the *Neijing* does not discuss phlegm is precisely that phlegm arises from disease, not that disease is caused by phlegm. The Classics say: "Humans rely on water and grain as their foundation; without water and grain, humans die; without Stomach Qi in the pulse, death occurs." It also says: "Abundant grain leads to abundant Qi; deficient grain leads to deficient Qi." This is the normal pattern. Deviating from this results in disease. Generally, the five flavors enter the mouth, are received by the Zang organs via the Stomach, overflow with essence and Qi, and distribute to the five Zang organs: Sour enters the Liver, Bitter enters the Heart, Sweet enters the Spleen, Pungent enters the Lung, Salty enters the Kidney. This represents each Zang organ returning to its preference. If a person occasionally consumes cold, raw, greasy, or turbid foods, accumulating stagnation in the intestines and stomach, this is an excess of pathogenic factors. If bloating occurs immediately after eating, or pain arises in the chest and hypochondrium, it is due to weak Middle Qi. The Spleen and Stomach are the officials of the granaries, responsible for digesting food. Those with strong Spleen and Stomach can easily resolve even stagnation. If digestion fails, it is always due to Spleen-Stomach deficiency. "Yu" (Stagnation) means blockage and lack of flow. The "Five Yu" mentioned in the classics refer to the transformations of the Five Elements; when the movement of Qi deviates, diseases of the Five Yu arise. Mr. Hua (Huashi) stated: The nature of Wood is naturally flexible and spreading; Fire is naturally uplifting and radiant; Earth is naturally balanced and mild; Metal is naturally orderly and solemn; Water is naturally flowing and permeable. If any of these five properties becomes stagnant, they lose their nature. As for emotional stagnation, it is limited to Worry, Pensiveness, and Anger. Worry causes Qi to gather; Pensiveness causes Qi to knot; Anger causes Qi to rebel. In early stages, treatment should facilitate flow and open blockages. If stagnation persists, it damages the Middle Palace (Spleen/Stomach), gradually depleting Shen (Spirit) and exhausting Heart and Spleen, requiring tonification. I believe that Phlegm, Food, and Stagnation all stem from the imbalance of Qi and Blood. If Qi and Blood are harmonious, then Hun and Po (Soul and Spirit) are calm, skin and pores are secure, external pathogens have no gap to exploit, and internal stagnation has no cause to arise. Even if temperature changes unpredictably or worldly affairs are irregular, whether suffering from external pathogens or internal stagnation, one should only dispel external contractions and regulate stagnant Qi to achieve peace. Where would there be major diseases worthy of concern!