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The *Ye Pian* (Chapter on Proficiency) states: "Can one be united? Can one be singular?" (In the current edition, the character 'tuan' [united/concentrated] is erroneously written as 'bo' [broad/extensive].) The *Ru Xiao Pian* (Chapter on the Effects of a Scholar) in *Xunzi* states: "A multitude of hundreds of thousands acts as if they were one person" (In the current edition, 'tuan' is erroneously written as 'bo'.) The *Jiang Bing Pian* (Chapter on Discussing Warfare) in *Xunzi* states: "Harmonious and united, becoming one" (In the current edition, 'tuan' is also erroneously written as 'bo'.) The *Shi Yin Pian* (Chapter on Appropriate Sounds) in *Lüshi Chunqiu* states: "If the ear does not gather, it does not unite." Gao You's commentary explains: "Not uniting means not being focused." These are all evidence.

Caused by Dampness, the Head Feels Wrapped
Hu Shu comments: This passage refers to the etiology being dampness, causing the head to feel as if covered by an object, leading to mental cloudiness. Wang Bing's commentary interprets the character 'meng' [covered/misty] in relation to the preceding text, suggesting that for exterior heat diseases, sweating should be induced to vent the pathogen. However, applying dampness to the head is likened to wrapping the head in wet material, implying the disease arises not from damp evil invasion but from medical error. Moreover, treating exterior heat with dampening methods on the head has no precedent in ancient practice. Wang Bing likely saw subsequent mentions of "thereby overeating," "thereby drinking excessively," and "thereby exerting strength," interpreting these as mutually causative factors. Consequently, he interpreted the preceding "caused by cold, caused by summer-heat, caused by dampness, caused by qi" (qi here refers to hot qi, see next entry) as similarly mutually causative, leading to this fallacy. He failed to realize that "yin er" [thereby/through] naturally implies sequential or related pathology, whereas "yin yu" [caused by] indicates specific etiologies for cold, summer-heat, dampness, and heat, which are distinct and unrelated. How can they be conflated? The preceding and following commentaries both perpetuate errors, with this one being particularly egregious; thus, it is specifically辨析 (analyzed and corrected).

Caused by Qi, Swelling Occurs
Hu Shu comments: Here, "qi" refers to hot qi. Since cold, summer-heat, and dampness were mentioned previously, using "qi" generically here would be inconsistent; therefore, "qi" must refer to hot qi. *Yin Yang Ying Xiang Da Lun* (Great Treatise on Yin-Yang Correspondences) states: "Excess heat leads to swelling." The lower commentary of this chapter cites *Zheng Li Lun*: "Where heat passes, carbuncles and swellings occur." Hence, it says, "Caused by qi, swelling occurs."

Sweating on One Side Only (Han Chu Pian Ju)
Sweating on one side only leads to hemiplegia. Wang Bing comments: "Often, a person's body sweats and remains moist on one side only (Song edition reads 'run shi', here following Ben and Zang editions). Over time, this leads to hemiplegia and paralysis of half the body." Lin Jiao notes: "According to *Qian Jin Fang*, 'ju' is written as 'zu'. Quan Yuanqi's edition reads 'heng'." Hu Shu comments: Wang's main text and commentary are correct. *Yiqie Jing Yinyi* Vol. 10 cites *Cangjie Pian*: "'Ju' means gradual/wet." *Guangya* states: "'Ju' means moist; 'jian' means 'ru', wet." Mao Zhuan's commentary on *Shi Jing · Wei Feng · Fen Ju Ru* says: "'Ju ru' refers to the gradual wetness." *Zhou Li · Wang Zhi* mentions "ju ze" [marshes], and He Xiu's commentary on *Gongyang Zhuan* Yin Year explains: "'Ju ze' refers to low-lying wetlands." Thus, 'ju' signifies moisture. Previously, while serving in Xi'an County, I observed Mr. Lin from Houguan. Whenever he moved or ate, his left side would sweat and become moist, penetrating his clothes, even in winter. This matches the scripture and commentary exactly, proving the original text must have been 'ju'. Furthermore, 'ju' rhymes with 'ku' [withered/dry]. Sun Simiao's edition uses 'zu', which is a component error (*Shuo Wen Jie Zi* shows the ancient form of 'shi' resembles the seal script 'shi', leading to the confusion of 'ju' into 'zu'). The complete edition uses 'heng', rendering the whole phrase wrong (the left radical of 'ju' was corrupted to resemble 'xin' [heart], as noted in Zheng's commentary on *I Ching* cited in the justice of *Xiao Ya · Cai Wei*; the right radical was corrupted to 'gen', which looks like 'qie' in modern script, combining to form 'heng').

Large Ding (Carbuncle/Furuncle) Arising on the Feet
Changes from rich food lead to large ding arising on the feet. Wang Bing comments: "'Gao' is fat/ghee; 'liang' is grain. People who consume rich foods have internal stagnant heat, thick skin, and dense flesh, causing the flesh to transform into ding (carbuncles). The reason ding arises on the feet is that the four limbs are the root of all yang energies." Lin Jiao notes: "Ding does not always arise on the feet; it likely means that changes from rich foods frequently cause large ding, not exclusively on the feet." Hu Shu comments: Lin's refutation that ding does not always arise on the feet is correct. However, interpreting "foot generates" as "frequently generates" is vulgar and inappropriate. 'Zu' [foot] is likely a corruption of 'shi' [this/is]. In *Xunzi · Li Lun Pian*: "Not conforming to ritual, not accepting ritual, is called a man without direction; conforming to ritual, accepting ritual, is called a gentleman of direction." The current edition corrupts 'shi' into 'zu'. 'Shi' is equivalent to 'ze' [rule/then]. *Erya* states: "Shi, ze." As the rule of law, 'shi' also serves as a grammatical particle meaning 'thus/then'. *Da Dai Li · Wang Yan Pian*: "When education is settled, correctness is achieved." *Kongzi Jiayu · Wang Yan Jie* reads: "When politics and education are settled, the root is correct." *Guoyu · Zheng Yu*: "If we replace the ruler and guide him thoroughly, it is easy to acquire." Wei Zhao comments: "Guiding him with the way of the ruler makes it easy to acquire." Thus, changes from rich foods then produce large ding.

Spring Must See Warm Diseases
Winter injury by cold leads to warm diseases in spring. Hu Shu comments: "Spring must see warm diseases" is syntactically awkward, likely due to scribal inversion. It should follow *Yin Yang Ying Xiang Da Lun* and read "Spring must see illness of warmth" (Song edition also errs as 'wen bing'; here corrected according to Ben and Zang editions). *Jin Gui Zhen Yan Lun* states: "Those who preserve essence will not suffer warmth diseases in spring." *Yu Ban Lun Yao* states: "Warm disease with severe deficiency leads to death." *Ping Ren Qi Xiang Lun* states: "Heat in the chi pulse indicates warm disease." *Re Lun* states: "Before the Summer Solstice, it is warm disease." *Ping Re Bing Lun* states: "One suffering from warm disease, after sweating, fever returns immediately." All use the term "bing wen" [illness of warmth].

Tendons and Vessels Become Flaccid and Broken, Spirit Suffers Ruin
Excessive consumption of pungent flavors causes tendons and vessels to become flaccid and broken, and the spirit suffers ruin. Wang Bing comments: "'Ju' means moist; 'chi' means lax; 'yang' means long-lasting. Pungency is moistening and nourishes tendons, causing tendons to relax and vessels to moisten, allowing the spirit to last long. Why? Pungency tonifies the Liver. *Zang Qi Fa Shi Lun* states: 'The Liver desires dispersion; urgently eat pungent to disperse it; use pungent to tonify it.'" Hu Shu comments: The commentary is incorrect. The 'ju' in 'ju chi' differs from the 'ju' in 'han chu pian ju'; the former is level tone, the latter is rising tone. 'Ju chi' means broken and flaccid. *Yiqie Jing Yinyi* Vol. 1 cites *San Cang*: "'Ju' means decay/broken." *Xiao Ya · Xiao Min*: "Why is it so broken?" *Chu Ci · Jiu Tan*: "Face darkened and scorched by decay." Mao Zhuan and Wang Bing both state: "'Ju' means broken." *Han Shu · Sima Qian Zhuan* commentary: "'Ju' means destruction." *Li Ling Zhuan* commentary: "'Ju' means to destroy." 'Chi' originally written as 'chi'. *Guliang Zhuan* Xiang Gong 24th Year: "Relax the target." *Xunzi · Wang Zhi Pian*: "...Yang Qiang notes: 'Chi' means abandoned/flaccid." Or written as 'chi'. *Han Shu · Wen Di Ji*: "Relax [taxes] to benefit people." Yan Shigu notes: "'Chi' means abandon/flaccid." *Wen Xuan · Xi Jing Fu*: "City guards do not relax their night watch." Xue Zong notes: "'Chi' means abandon/flaccid." Earlier in this chapter: "Large tendons... short, small tendons relaxed and long... short leads to cramping, long relaxation leads to atrophy." Atrophy is close to abandonment. *Ci Yao Lun*: "Liver movement causes spring heat disease and tendon relaxation." Commentary: "'Chi' is like laxity." *Pi Bu Lun*: "Excess heat causes tendon relaxation and bone consumption." Commentary: "'Chi' is lax." Laxity is close to abandonment. *Guangya*: "'Chi' is loose placement." Placement is abandonment. Thus, 'ju chi' means broken and flaccid. Lin Jiao notes: "'Yang' is 'yang' [disaster/harm], interchangeable in ancient texts. E.g., 'gao liang' written as 'gao liang', 'cao zi' as 'cao zi.' Lin reading 'yang' as 'yang' is correct. *Han Wuji Shan Stele*: "To remove disasters for the people." *Wu Zhongshan Stele*: "Suffering disaster 'yang'." 'Yang' is written as 'yang', proving this. However, the meaning of 'yang' is unexplained. Hu Shu posits 'yang' also means ruin/destruction. *Guangya*: "'Yang' is ruin." *Yueling*: "Winter storage ruined." *Guoyu*: "My lord was known for not taking bribes among feudal lords, but now taking bribes from Gengyang ruins him, which is impossible." Thus, 'yang' means ruin. 'Ju', 'chi', and 'yang' have similar meanings, hence listed together. The scripture's intent is: Excessive pungency causes Wood to suffer Metal punishment, breaking tendons and vessels, and ruining the spirit. Hence, "Excessive pungency causes tendons and vessels to break and relax, and the spirit suffers ruin." "Tendons and vessels break and relax" aligns with "body form destroyed" (*Shu Wu Guo Lun*) and "essence and qi relaxed/broken" (*Tang Ye Lao Li Lun*). "Spirit suffers ruin" aligns with "high bones suffer ruin" (see above). Wang Bing's commentary contradicts the scripture significantly. Furthermore, this section discusses harm from excessive flavors, yet the commentary drags in pungency's moistening, dispersing, and tonifying properties, which is erroneous.

Thus, we know the disease is in the skin and hair.
The Zang edition lacks the character 'ye' [particle]. Hu Shu comments: The preceding sentences "Thus, we know the disease is in the sinews," "Thus, we know the disease is in the vessels," "Thus, we know the disease is in the flesh," and the following sentence "Thus, we know the disease is in the bones" all end with 'ye'. It is unlikely this sentence alone lacks it. The Zang edition has a lacuna.

Growth, Development, Harvest, Storage
Heaven has four seasons and five elements for growth, development, harvest, and storage. Ben and Zang editions read "growth" as "long sheng" [first grow]. Hu Shu comments: "Long sheng" is inverted. There must be birth before growth; one cannot speak of growth before birth. The commentary states: "Spring grows, Summer develops, Autumn harvests, Winter stores." This proves the original text was "sheng zhang" [grow develop]. The later text also says: "Thus, they can complete the cycle through growth, development, harvest, and storage."

Spring Must See Illness of Warmth
Ben and Zang editions read "Spring must see illness of warmth." Hu Shu comments: Should follow Ben and Zang editions, correcting the order. Explanation seen in *Sheng Qi Tong Tian Lun*.

Water and Fire are the Manifestations of Yin and Yang
Therefore, it is said: Heaven and Earth are the upper and lower of all things; Yin and Yang are the male and female of blood and qi; Left and Right are the pathways of Yin and Yang; Water and Fire are the manifestations of Yin and Yang; Yin and Yang are the primal beginning of all things. Hu Shu comments: "Manifestations of Yin and Yang" was originally "Zhao Zheng of Yin and Yang". The previous three lines rhyme with "nü" [female] and "lu" [path] (Ancient pronunciation of "xia" [below] resembled "hu"; *Shao Nan · Cai Ping* "Ancestral hall window below" rhymes with "nü"; *Yin Qi Lei* "On the southern mountain below" rhymes with "chu"; *Bei Feng · Ji Gu* "Under the forest below" rhymes with "chu" Ma rhyme; *Kai Feng* "At Jun below" rhymes with "ku"; *Tang Feng · Cai Ling* "Head... below" rhymes with "ku" Yu rhyme; *Chen Feng · Wan Qiu* "Wan Qiu below" rhymes with "gu" Xia Yu rhyme; *Dong Men Zhi Fen* "Dancing below" rhymes with "xu"; *You Feng · Qi Yue* "Enter my bed below" rhymes with "gu" Yu Ye Yu Hu Shu Hu Chu rhyme; *Xiao Ya · Si Mu* "Flying and descending below" rhymes with "xu" Yan Fu rhyme; *Bei Shan* "All under heaven below" rhymes with "tu"; *Cai Shu* "Black bands below" rhymes with "Yin" Shu Yu rhyme; *Da Ya · Mian* "Until... below" rhymes with "fu" Ma Hu Nu Yu rhyme; *Huang Yi* "Responding to the world below" rhymes with "nu" Lv Lv Hu rhyme; *Fu Yi* "Blessings come down below" rhymes with "zhu" Chu Fu rhyme; *Zhou Song · Zhen Lu* "Sacrificing below" rhymes with "fu"; *Lu Song · You Pi* "Egrets below" rhymes with "lu" Wu rhyme. Other rhyming texts in classics and philosophers need not be enumerated.) The next line rhymes "zheng" [manifestation] and "shi" [beginning]. "Zheng" is pronounced like the musical note zheng (Gongyang Zhuan Wen Year 10: "Qin Bo invaded Jin, captured Bei Zheng," Shiwu: "Zheng as written." *San Cang*: "County in Fengyi, sound Cheng." Another sound Zhang Li fan.). *Hong Fan* "Reflect on using many manifestations" rhymes with "yi". *Yi Zhou Yue Pian* "Manifestations of disaster and blame" (cited from *Taiping Yulan* Time Season Part 13) rhymes with "fu" and "fu" [woman] ("Fu" anciently pronounced like "pi"; *Xiao Ya · Xiao Wan* "Snails carrying it" rhymes with "cai" Si rhyme; *Da Ya · Sheng Min* "Carrying and bearing" rhymes with ... Qi Mu Qi Sacrifice rhyme; *Da Dai Ji · Zeng Zi Zhi Yan Shang* "Walking as human burden" rhymes with "zhi" Fou rhyme. "Fu" anciently pronounced like "Fou" of Tai Fou; *Da Ya · Si Qi* "Wife of Jing Shi" rhymes with "mu"; *Zhou Song · Zai Shan* "Pleasing her wife" rhymes with "Yi Tu Si Mu"; *Chu Ci · Tian Wen* "Concubine of You Xin's wife" rhymes with "zi"). This is evidence (Zheng and Er Bu anciently interchanged. *Zheng Feng · Nü Yue Ji Ming* "Mixed pendants to gift" rhymes with "lai"; *Song Yu Shen Nu Fu* "Seeing the dream again" rhymes with "xi" Yi Ji Yi Shi rhyme; *Jia Zi Lian Yu Pian* "Separation like collapse" rhymes with "qi". Also, *Shuo Wen*: ...from person Peng sound, pronounced like Pei Wei, i.e., from city Beng sound, pronounced like Bei. Ice condensing is variant from Yi sound... for silk... from Zai semi-sound. *Zhou Guan · Si Yan* Funeral still mat note: "Old text Still as Nai." *Erya* "Grandson's son is Reng Sun." *Han Shu · Hui Di Ji* "Reng as Er." *Chu Ce* "Receive sweet dew and drink." *Xin Xu · Za Pian* "Receive as Shi." *Mo Zi · Shang Xian Pian* "Defend city then betray." *Fei Ming Pian* "Betray as Beng." *Shi Ji · Jia Sheng Zhuan* "Pin Wu Feng Sheng." *Han Shu* "Feng as Mei." *Sima Xiang Ru Zhuan* ...Cheng like Su. *Han Shu* "Cheng as Chi."). Current "Zheng Zhao" is a later alteration due to familiarity, obscuring rare readings, leading to conjecture, ignoring rhyme incompatibility. Many ancient inverted texts for rhyme were altered by later editors losing their reading, e.g., *Wei Feng · Zhu Gan Pian* "Far from brothers parents" rhymes with "you" (Ancient "you" like "yi", "mu" like "mei", both in Zhi Bu; "di" in Li Bu, Zhi and Li ancient sounds distinct). *Da Ya · Huang Yi Pian* "Together your brothers" rhymes with "Wang Fang", current "brothers". *Yueling* "Measure short long" rhymes with "Shang Liang Chang", current "short long". *Yi Zhou Shu · Zhou Zhu Pian* "Evil gentle soft hard" rhymes with "Ming Yang Chang" ("Ming" anciently like "Mang"), current "hard soft". *Guan Zi · Nei Ye Pian* "Can without divination know auspicious inauspicious" rhymes with "yi", current "ji xiong" (*Zhuang Zi · Geng Sang Chu* error same). *Zhuang Zi · Qiu Shui Pian* "No west no east" rhymes with "tong", current "no east no west". *Xun Zi · Jie Bi Pian* "Have Huang Have Feng" rhymes with "xin" (*Shuo Wen* "Feng" from "Fan" sound, ancient Qin Bu, thus rhymes with "xin", like "Feng" from "Fan" rhymes with "xin", see *Bei Feng · Lü Yi* *Gu Feng* *Xiao Ya · He Ren Si* *Da Ya · Sang Rou* ...Min), current "Have Feng Have Huang". *Huai Nan · Yuan Dao Pian* "Wu Hu ... with Wang Jing Shang" rhymes ("Jing" anciently like "Yang"), current ...Hu. *With Wan Wu Zhong Shi* rhymes with "you", current "start finish". *Tian Wen Pian* "Decide punish penalty" rhymes with "cheng", current "penalty punishment". *Bing Lue Pian* "Cannot measure degree" rhymes with "po" ("Du" same as "cannot think of Du", "Po" anciently like "Bo"), current "measure degree". *Ren Jian Pian* "Thus worm peck pierce pillar beam" rhymes with "yang", current "beam pillar". *Wen Xuan · Peng Niao Fu* "Or go west east" rhymes with "tong", current "west east". *Ke Nan* "Outside have granary warehouse" rhymes with "xiang", current "warehouse granary". All are similar.

Yin and Yang are the Primal Beginning of All Things
Lin Jiao notes: "Examining 'Heaven and Earth...' to 'Primal Beginning of All Things' matches *Tian Yuan Ji Da Lun*. That text lacks 'Yin and Yang are male and female of blood and qi' and replaces 'Yin and Yang are Primal Beginning of All Things' with 'Metal and Wood are End and Start of Generation and Completion'." Hu Shu comments: "Yin and Yang are Primal Beginning of All Things" should follow *Tian Yuan Ji Da Lun* and read "Metal and Wood are End and Start of Generation and Completion." "Metal and Wood" follows the pattern of "Heaven and Earth, Yin and Yang, Left and Right, Water and Fire." "End and Start" parallels "Upper and Lower, Male and Female, Pathways, Manifestations," all two-character parallel structures. If as in current text, "Yin and Yang are" repeats the previous, and "Primal Beginning" is semantically redundant and difficult to explain. The commentary claims "can be the primal beginning of change and generation" (Song and Wu editions add "zhi" after "hua", here following Ben and Zang editions), which is a forced explanation. Even so, it doesn't fit the structure of the preceding four lines. It is likely a transcription error.

Form and State of Disease, Joy in Tranquility's State, With Its Disease State, And Its Disease State, Wish to Hear the Six Meridian Jue Condition and Disease State, *Bing Neng Lun*, Combine with Disease State
This is the variation of Yin and Yang alternating victory, the form and state of disease. Hu Shu comments: "Neng" is read as "Tai" [state/form]. "Bing zhi xing neng ye" means the form and state of the disease. *Xun Zi · Tian Lun Pian*: "Eyes, ears, nose, mouth, form and state each have connections but cannot replace each other." "Xing neng" is also form and state (Yang Qiang's commentary incorrectly punctuated "Xing" as end and "Neng" as start; Mr. Wang of Gaoyou's *Xun Zi Za Zhi* corrected this). *Chu Ci · Jiu Zhang*: "Indeed mediocre state." *Lun Heng · Lei Hai Pian* writes "Tai" as "Neng". *Han Shu · Sima Xiang Ru Zhuan*: "Gentleman's state." *Shi Ji* Xu Guang version writes "Tai" as "Neng" (Current edition errs as "Xiong"). All prove ancients used "Neng" for "Tai" ("Tai" from heart "Neng", using "Neng" for "Tai", meaning from heart sound, while *Guan Zi · Nei Ye Pian* "Use sound for Zhi", "Zhi" from heart of, while *Mo Zi · Tian Zhi Pian* "Use it as Zhi", same example. These three characters likely combine ideographic and phonetic components). Later text says: "Thus the sage creates non-action affairs, joyful in tranquility's state." "Neng" also read as "Tai", rhyming with "Shi". "Tan [?] zhi neng" is "Tan [?] zhi tai". *Wu Zang Bie Lun*: "Observe their will and intention and its disease state" (Current edition errs as "and its disease ye", corrected per *Tai Su*, see this entry). "Neng" also read as "Tai", rhyming with "Yi". "Bing neng" is "Bing tai". *Feng Lun*: "Wish to hear its diagnosis and its disease state." I.e., "And its disease state." *Jue Lun*: "Wish to hear six meridian Jue condition and disease state." "Jue zhuang" and "Bing neng" listed together, i.e., "Jue zhuang Bing tai". Chapter 48 named *Bing Neng Lun* is *Bing Tai Lun*. *Fang Sheng Shuai Lun*: "Follow chi slip/slip cold/warm intention, view size, combine with disease state." "Neng" rhymes with "Yi", i.e., "Combine with disease state." Wang Bing either omitted notes for various "Neng" characters or gave superficial explanations, failing to recognize the reading, explaining pronunciation arbitrarily. For "Neng Dong Bu Neng Xia" earlier in this chapter, he gives "Nu Dai Qie", and for "Xing Neng" below, he forces ignorance into knowledge.

Following Desires and Quickening Will in the Dwelling of Emptiness
Thus the sage creates non-action affairs, joyful in tranquility's state (Read as Tai, see above), following desires and quickening will in the dwelling of emptiness. Hu Shu comments: "Shou" [guard/keep] does not fit the meaning. "Shou" should be "Yu" [dwelling/residence]. *Guang Ya*: "'Yu' is rear/end." (Classics commonly use "Ju" [dwell]). *Da Ya · Mian Pian*: "Coming to survey dwellings." *Lu Song · Gong Pian Xu*: "Praise Duke Xi for restoring Duke Zhou's domains." *Zhou Yu*: "Let each have peaceful dwellings." *Chu Ci · Li Sao*: "Why cherish your old dwelling?" Mao Zhuan, Zheng Jian, Wei Zhao, Wang Bing all state: "'Yu' means dwelling." "Xu Wu zhi Yu" means "Dwelling of Emptiness." "Following desires and quickening will in the dwelling of emptiness" is similar in meaning to *Huai Nan · Chu Zhen Pian* "Leaning on the boundless dwelling." Gao You's commentary also states: "'Yu' means dwelling." "Yu" and "Shou" look similar, leading to error ( *Xun Zi · Li Lun Pian*: "This is the altar and domain of the gentleman's court." *Shi Ji · Li Shu* "Tan Yu" errs as "Xing Shou". *Mo Zi · Jing Shang Bian*: "Yu covers different places." Current edition "Yu" errs as "Shou").