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Ping An: This section, from the beginning to the end of the chapter, is found in Volume IV, Chapter 14 of the *Suwen* (Basic Questions), titled "Tangye Laoli Lun" (Discourse on Decoctions and Fermented Liquors).

Huangdi asked Qibo: According to the principles, when a disease first begins, it is extremely subtle and solid (referring to the presence of pathogenic factors without deficiency), and must initially reside in the skin. Now, skilled physicians all describe this state as "disease established," naming it "adverse." At this stage, acupuncture and stone tools cannot treat it, and fine medicines cannot reach the lesion. However, current skilled physicians adhere to methods and maintain their numerical standards. Relatives and brothers, whether near or far, their voices are heard daily, and their colors are seen daily, yet the illness does not heal. Can this be considered not early enough? (Note: "Jing" (solid/subtle) means that the pathogen exists and is not deficient. As long as the disease is in the skin, although small, it is substantial and not deficient. If left untreated, it will definitely develop into a major disease, hence skilled physicians call it "disease established." Because the patient's spirit is attached to relatives, and ears and eyes indulge in sounds and colors for a long time, the disease becomes established and incurable. This is because they did not break through the fragile and minute pathogenic factors early.) Ping An: In the *Suwen*, "Fa bing" is written as "Fu bing," "Bi xian she" as "Bi xian ru jie," "Chi fa" as "De qi fa," and "Ke wei" as "He xia." The New Correction states: "According to other editions, 'xia' is written as 'wei.'" The annotation "You er bu xu" was originally copied as "You er xu bu," corrected by the original editor to "Bu xu." In "Jing shi bu xu," the character "xu" was erroneously printed as "wu" in the Yuan edition.)

Qibo replied: The disease is the root (Ben), and the physician is the branch (Biao). If the root and branch do not correspond, the pathogenic factor cannot be subdued; this is what is meant. (If there were no disease, there would be no treatment method, so we know that the disease is the root, and then the physician is established. Thus, the disease is the root, and the physician is the branch. Biao refers to the branch. Diseases caused by wind, cold, summer-heat, and dampness constitute the root, while the acupuncture, stone tools, decoctions, and medicines used by the physician constitute the branch. Therefore, when the disease and the physician are in harmony, no major disease remains untreatable; if the physician and the disease do not match, even minor ailments cannot be dispelled. Hence it is said "not corresponding," and the pathogenic factor is not subdued.)

Huangdi asked: There are diseases that do not originate from the hair follicles but result from injury and exhaustion of the five Zang organs. (Some diseases do not arise from external pathogens like wind, cold, summer-heat, and dampness invading the hair follicles and interstices, leading to injury and exhaustion of the five Zang organs; this is a general statement. Ping An: In the *Suwen*, the character "bing" (disease) is absent here; "sheng er" is written as "er sheng"; "shang yi jie" is written as "yang yi jie." The New Correction states: "According to Quan Yuanqi's edition and the *Taisu*, 'yang' is written as 'shang,' which also makes sense.") The body fluids become empty and hollow. (Kidney injury and exhaustion. Kuo means empty. Ping An: In the *Suwen*, "xu kuo" is written as "chong guo." The character "kuo" was erroneously printed as "lang" in the Yuan edition.) The soul and spirit exist alone. (Heart injury and exhaustion. Ping An: In the *Suwen*, "qi hun po du" is written as "qi po du ju.") Essence stands solitary within, while Qi dissipates outside. (Although there is essence in the five Zang organs, there is little respiratory Qi externally. Hao means little; Lung injury and exhaustion.) The form separates and cannot be protected by clothing. (Skin insensitivity, not close to clothing; Spleen injury and exhaustion. Bao means close. Ping An: In the *Suwen*, "xing bie bu yu yi xiang bao" is written as "xing bu ke yu yi xiang bao"). These four conditions are urgent and critical, disturbing the interior. This indicates excessive Qi inside and deterioration of the form outside. How should this be treated? (These four signs indicate injury and exhaustion of the five Zang organs, with disease arising from within, hence called "moving the interior." Ji means frequent/numerous. This is the frequent eruption of the great Qi of the five Zang organs, disease arising from within, and pathological forms manifesting outside. How should it be treated? Ping An: In the *Suwen*, "ji" is written as "ji" (extreme), and "ju" as "ju" (resist). The annotation explains "ju" as great Qi, which should be written as "ju," but the Yuan edition writes "ju".)

Qibo replied: Ultimately, one must balance and weigh (Zu means end/final. Quanheng refers to the Yin and Yang meridians of the Zang and Fu organs. Since the disease arises internally, one must ultimately regulate the Yin and Yang meridians of the Zang and Fu organs to achieve harmony. Ping An: The *Suwen* reads "Ping zhi yu quanheng"). Remove stagnant and old accumulation (Wanchen refers to the accumulation of foul blood. If foul blood accumulates, it should be pricked out). The penis moves slightly within (When the moving Qi between the kidneys is harmonized, the penis moves slightly, and the four exhaustions recover, thus the root and branch correspond, and the pathogenic factor submits. Ping An: In the *Suwen*, "jing" is written as "𦝫"; the New Correction states: "In the *Taisu*, '𦝫' is written as 'jing.' This matches exactly. There is no character "zhong" after "dong," and "ji" is written as "ji"). Apply warm clothes and cross-stitching to restore the form (Mou means different/distinct. Clothing and flesh do not adhere properly, hence called Mou chu. After proper regulation, when the Kidney Qi moves, clothing and flesh align, hence called restoring the form. Ping An: In the *Suwen*, "shi yi mou chu" is written as "wen yi mou ci qi chu"). Open the ghost gates (The orifices connected to the Five Passages), purify the fu organs (Jie means purity/tranquility. The Heart is not turbid or chaotic. Essence is generated in due time. The essence stored in the Gate of Life is abundant and generated timely). Take the Five Flavors Decoction, which has five dispersing actions, to cultivate the five Zang organs (Wu Tang refers to the Five Flavors Decoction. Medicines have five flavors, corresponding to the Five Elements, interacting through generation and restriction to provide tonification and sedation. When the Five Qi are unblocked, the five Zang organs are cultivated. Ping An: In the *Suwen*, "wu tang" is written as "wu yang," and "you wu shu xiu wu zang" is written as "yi bu shu di wu zang"). Thus, essence generates naturally, the form becomes robust, bones and flesh protect each other, and the Great Qi becomes peaceful.

Huangdi said: Excellent. (The moving Qi between the kidneys is the life source of humans. Therefore, when Qi is harmonized, essence generates; when essence generates, the form becomes robust. Once the form and essence are robust, bones and flesh are intimate, and thus the Great Qi becomes peaceful. This shows that even if the pathological form is established, treatment yields results. Ping An: In the annotation under "jing sheng," the character "jing" is missing in the Yuan edition.)