一方之药料，古曰服，今曰贴。“贴”字古无，止作帖。《说文》∶帖，帛书署也。以
木曰
检，以帛曰帖。案，检即签也。以检类帖，是帖即如今招贴之谓。明帖即贴也。《文选·陆
机文赋》或安帖而易。施注《公羊传》曰∶帖，服也。今《公羊·僖四年传》曰卒帖。荆注
∶，服也，字从立心，疑即帖之讹。然则帖与服义同尔。贴占声，《史·平准书》各以其
物，自古索隐，自隐度也。《汉书》注∶各隐度其财物多少，而为名簿，送之于官也。由是
推
之，则医者隐度其药物多少，而为书署以予人者，宜其称帖矣。《说文》服，用也。《吕览
》论威敌已服矣。注∶降也。方药称服者，言其用以降服病气也。降服之服同于伏，而医方
有云一伏时、三伏时者，犹言尽此一时、三时之候也。药物畏火煮烁，故谓之伏，犹秋之于
夏，以金续火名，是时为三伏也。学人果能随处顾名思义，则知古人牖我者至矣。
《说文》冲，通道也。《玉篇》冲，交道也。脉以冲名者，取经隧四达，表里交通之义
。此
脉并阳明之经行身前者，应孔穴，其不应孔穴者，并足少阴之经，伏行背膂之下，始称伏冲
，亦曰伏膂，名异实同。惟其伏行，故得交通前后，为四达之路。经叙虚邪中人之次，不直
言冲脉，必别言伏冲者，以传邪未到伏冲之先，由孙而络而经而输，其入浅，其途一；一到
伏冲，则入较深，而途不一，或由肠胃之腠而传二腑，或由肠胃之外而传膜原，路路可走，
防御綦难，为泄为积，未可预卜。经意当以两歧言，不以递进言，否则既入肠胃，岂有复出
而传膜原之理哉？肠胃之外，膜原之间，所部甚广，自鬲肓至脖 ，跨有脐之四旁，于古尺
约尺许，其止者为积，其行者为绕脐痛；其不内逼于膜而传者，尚有肠胃之后膂筋一次；其
内逼膜原而传者，亦尚有小肠膜原之间一次；其由支络而传者，尚有冲脉之正经，为脐上喘
动应手之症。益信此一脉之四达交通矣。冲脉之外行者但称冲，则其伏行者称伏冲，理固宜
然。杨注《太素》不误，王注《疟论》以为肾络之伏行膂筋者，盖谓冲脉本肾络之一也。核
之上文入脊内，下文出缺盆之路，甚合。
一方之药料，古曰服，今曰贴。“贴”字古无，止作帖。《说文》∶帖，帛书署也。以木曰检，以帛曰帖。案，检即签也。以检类帖，是帖即如今招贴之谓。明帖即贴也。《文选·陆机文赋》或安帖而易。施注《公羊传》曰∶帖，服也。今《公羊·僖四年传》曰卒帖。荆注∶，服也，字从立心，疑即帖之讹。然则帖与服义同尔。贴占声，《史·平准书》各以其物，自古索隐，自隐度也。《汉书》注∶各隐度其财物多少，而为名簿，送之于官也。由是推之，则医者隐度其药物多少，而为书署以予人者，宜其称帖矣。《说文》服，用也。《吕览》论威敌已服矣。注∶降也。方药称服者，言其用以降服病气也。降服之服同于伏，而医方有云一伏时、三伏时者，犹言尽此一时、三时之候也。药物畏火煮烁，故谓之伏，犹秋之于夏，以金续火名，是时为三伏也。学人果能随处顾名思义，则知古人牖我者至矣。
《说文》冲，通道也。《玉篇》冲，交道也。脉以冲名者，取经隧四达，表里交通之义。此脉并阳明之经行身前者，应孔穴，其不应孔穴者，并足少阴之经，伏行背膂之下，始称伏冲，亦曰伏膂，名异实同。惟其伏行，故得交通前后，为四达之路。经叙虚邪中人之次，不直言冲脉，必别言伏冲者，以传邪未到伏冲之先，由孙而络而经而输，其入浅，其途一；一到伏冲，则入较深，而途不一，或由肠胃之腠而传二腑，或由肠胃之外而传膜原，路路可走，防御綦难，为泄为积，未可预卜。经意当以两歧言，不以递进言，否则既入肠胃，岂有复出而传膜原之理哉？肠胃之外，膜原之间，所部甚广，自鬲肓至脖 ，跨有脐之四旁，于古尺约尺许，其止者为积，其行者为绕脐痛；其不内逼于膜而传者，尚有肠胃之后膂筋一次；其内逼膜原而传者，亦尚有小肠膜原之间一次；其由支络而传者，尚有冲脉之正经，为脐上喘动应手之症。益信此一脉之四达交通矣。冲脉之外行者但称冲，则其伏行者称伏冲，理固宜然。杨注《太素》不误，王注《疟论》以为肾络之伏行膂筋者，盖谓冲脉本肾络之一也。核之上文入脊内，下文出缺盆之路，甚合。
The medicinal materials of a single prescription were called "fu" (服, dose/administration) in ancient times, and "tie" (贴, patch/application) today. The character "tie" did not exist in antiquity; only "tie" (帖) was used. *Shuowen Jiezi* states: "Tie refers to a label written on silk." When written on wood, it is called "jian" (检); when written on silk, it is called "tie". Upon examination, "jian" is equivalent to a tag or slip. Since "jian" resembles "tie", "tie" corresponds to the modern meaning of a poster or notice. Thus, it is clear that "tie" (帖) is identical to "tie" (贴). In *Wenxuan*, Lu Ji's *Wen Fu*, there is the phrase "or settle and change" (或安帖而易). Shi's commentary on *Gongyang Zhuan* states: "Tie means fu (服, submission/dose)." In the current version of *Gongyang Zhuan*, Duke Xi Year 4, it says "finally tie" (卒帖). Jing's commentary notes: "[Character] means fu (服), the character has a 'stand-heart' radical, suspected to be an error for 'tie' (帖). Therefore, 'tie' and 'fu' have the same meaning." The character "tie" (贴) relies on phonetic components. In *Records of the Grand Historian: Book of Pingzhun*, it mentions "each according to their items," with ancient commentators explaining "yin" (隐) as self-concealment or estimation. Commentary on *Book of Han* states: "Each estimates the amount of their wealth and goods, creates a name register, and submits it to the authorities." From this, we can infer that when physicians estimate the quantity of medicines and write them down as a prescription for patients, it is appropriate to call it "tie" (帖). *Shuowen Jiezi* defines "fu" (服) as use. *Lüshi Chunqiu* discusses subduing enemies who have already submitted ("yi fu"). Commentary states: "To submit or lower." When prescriptions are referred to as "fu" (服), it implies using them to subdue the pathogenic qi. The "fu" of submission is similar to "fu" (伏, hidden/latent). In medical texts, phrases like "one fu time" or "three fu times" mean lasting through one or three periods. Medicinal herbs fear being boiled by fire, hence they are called "fu" (伏), analogous to autumn following summer, where metal succeeds fire in the five phases, referring to the period known as the "Three Fu" (Sanfu). If scholars can understand the meaning behind names wherever they appear, they will realize how much the ancients enlightened us.
*Shuowen Jiezi* defines "chong" (冲) as a thoroughfare. *Yupian* defines "chong" as an intersection. Meridians named "chong" derive their name from the meaning of meridians extending in four directions, facilitating communication between the interior and exterior. This meridian runs alongside the Yangming channel on the anterior aspect of the body, corresponding to acupoints; those not corresponding to acupoints run alongside the Foot-Shaoyin channel, lying deep beneath the back and spine, thus termed "Fuchong" (伏冲, Hidden Chong), also called "Fulu" (伏膂, Hidden Spine). Although the names differ, the reality is the same. Because it lies deep, it facilitates communication between front and back, serving as a thoroughfare. When the classics describe the sequence of invasion by deficient pathogens, they do not simply say "Chong Mai" but specifically mention "Fuchong." This is because before the pathogen reaches Fuchong, it travels from collateral branches to collaterals, then to channels, and finally to transport points; its entry is shallow, and the path is singular. Once it reaches Fuchong, the entry is deeper, and the paths diverge: it may transmit via the interstices of the stomach and intestines to the six fu organs, or from outside the stomach and intestines to the membrane source (Moyuan). There are multiple routes, making defense extremely difficult; whether it results in diarrhea or accumulation cannot be predicted in advance. The intent of the classic should be interpreted as branching paths rather than a sequential progression; otherwise, once entering the stomach and intestines, how could it re-emerge to transmit to the membrane source? The area between the exterior of the stomach/intestines and the membrane source is vast, spanning from the diaphragm/hum to the neck, encompassing the four sides of the navel, approximately one chi in ancient measurement. Where the pathogen stops, it forms an accumulation (Ji); where it moves, it causes periumbilical pain. Those that do not penetrate inward to the membrane but transmit further involve the spinal muscles behind the stomach and intestines. Those that penetrate inward to the membrane source involve the space between the small intestine and the membrane source. Those transmitted via branch collaterals involve the main Chong Mai, manifesting as palpable pulsation above the navel. This further confirms the four-way connectivity of this single meridian. The external branch of the Chong Mai is simply called "Chong," so its deep-lying branch is appropriately called "Fuchong." Yang's commentary on *Taisu* is correct. Wang's commentary on *Na Lun* considers the part of the Kidney collaterals running deep in the spinal muscles to be related to the Chong Mai, implying that the Chong Mai is originally one of the Kidney collaterals. Examining the preceding text regarding entry into the spine and the subsequent text regarding exit at the Quepen point, this interpretation fits well.