湿热证：大肠感染湿热秽浊之气，起病陡然腹痛，里急后重，大便频数，暴注下迫，或泄痢脓血，脉当滑数。治宜清热理气解毒。经言：“咳嗽上气，厥在胸中，过在手阳明太阴。”
(九)肾脏
肾藏精，精舍志，肾主骨，开窍于耳，其荣在发，与膀胱相表里。在体为骨，在色为黑，在声为呻，在变动为栗，在味为咸，在液为唾，在志为恐，恐伤肾。肾恶操。强力举重则伤肾。苦走骨，骨病勿多食苦。肾欲坚，急食苦以坚之。用苦补之，咸泻之。肾苦燥，急食辛以润之。肾处下焦为先天之本，主骨髓藏精液，内藏真水真火，左肾属真水，右肾属真火，若真火真水不亏，人体即十分健康，如二者有损即导致疾病。
肾阳虚：形寒肢冷，精神无力，面色淡白，头昏耳鸣，腰脊酸软或痛，或阳萎早泄遗精尿频，妇女则宫寒不孕，脉当沉小无力。宜温补肾阳填精。
肾阴虚：肾阴亏损虚阳上浮，舌干口燥，头昏耳鸣，潮热盗汗，虚烦难眠，小便色黄，大便秘结，脉当阴阳俱浮寸旺于尺。治宜滋阴以降浮阳。
肾不纳气：劳伤久病肾气摄纳失调致使气不归元，咳逆短气汗出，动则喘促尤甚，腰以下寒。治宜摄纳固肾。
肾虚土衰，腰酸腹痛虚满按之痛减，食少四肢无力，常在早晨滑泻大便，完谷不化大便稀溏。右脉口当沉弱无力。治宜温肾补脾。
肾水凌心：心中悸动不宁，多唾吐嗜睡，四肢厥冷，面色鲜明有水气，甚则四肢振振而动。脉当左脉口脉浮而迟，右脉口脉沉而迟。治宜宁心温肾化水气。
(十)膀胱腑
膀胱为洲渚水府之官，化气则能出矣。由于膀胱主行津液化水气，病症表现多在于小便。膀胱实证：膀脏内湿热蕴结，导致小便淋漓不利，则尿急、尿频、尿痛、尿白浊等淋病，甚则尿血，日久可酿成结晶如砂石而引起腰痛，或小腹痛，大致疗法宜清热除湿利小便。
膀胱虚证：形体畏寒怕冷，腰膝酸软，小便多而频数，或遗尿尿精，脉当沉迟，宜温摄补肾壮阳以温蒸水气。经言：“是以头痛巅疾，下虚上实，过在足少朋巨阳。”
(十一)三焦腑
人体六腑之中的“三焦腑”生理特殊，其胃、胆、大肠、小肠、膀胱等五腑，都是有形有质的腑器，唯独手少阳三焦腑，在上肢上有经脉路线，但在胸腹之内却没有“腑器”的形质。亦类似无形的“十二经脉”结构一样，在人体之内有它的实际功能但没有实体，根据三焦腑的独特生理而综合归纳其认识如下：
1、《灵枢·本脏篇》云：“肾合三焦膀胱，三焦膀胱者，腠理毫毛其应”放手少阳三焦经，虽然在上焦与手心主相协调表里阴阳的运动，但与下焦的肾脏和膀脱还有联络功用。故经云：“少阳属肾，(是指手少阳三焦经而言)肾上连肺”这充分说明手少阳三焦经实隶属于下焦的肾脏，并又牵连着上焦的肺脏，因“肺脏主皮毛”故以上经云：“三焦膀胱者，腠理毫毛其应。”这以上证明，手少阳“三焦经”与“上焦”和“下焦”都有联系，但虽然未言及中焦而中焦亦包括在内，所以称之为“三焦经”。
2、按三焦腑病的症状《灵枢·邪气脏腑病形篇》曰：“三焦病者，腹气满，小腹尤坚，不得小便，窘急、溢则水留为胀，候在足太阳之大络”，放手少阳三焦经的合穴“委阳”与足太阳膀胱经相联系。
3、手少阳三焦经与足厥阴肝经的“上巅顶之脉”和督脉的“百会穴”都有联系。如《灵枢·经别篇》云：“手少阳之正，指天，别于巅，入缺盆，下走三焦。”根据以上对三焦经特别的喻名为“指天”尊称，就足以说明手少阳三焦经在人体施行动用而与其它的五腑大有不同。
4、《素向·灵兰秘典论篇》云：“三焦者，决渎之官，水道出焉。”因肾属北方为“水脏”，与膀既经相表里以施行化气行水利水道，如果没有心火下济于肾，肾脏即缺乏化气行水的蒸腾能量。其三焦经与手心主相表里，主相火，并且其“手少限届肾”，所以手少阳三焦经能使心君之火，向下转移入肾，以协助北方肾脏化气，行水、利水道，因此手少阳三焦经，实是协助肾脏、膀脱之强有力的“化气行水之腑。”
5、由于手少阳三焦经，在人的体内生理功能特别，故而给它以特别的“孤府”之称号。关于这“孤府”的称号认为有两义：
一是其它的五脏、五腑皆有脏、腑配偶，唯独“三焦腑”无正当的配偶之腑，而重配偶干“手心主心包络。
二是三焦腑所施行功用与众不同而称它为“孤府”，因古代的帝王，才称孤道寡，故认为古圣人对“三焦腑”书以“孤府”的称号，是形容“手少阳三焦经”有统率人体周身上、中、下三焦之运输水道的特别功能，因人的生存，全依赖阴、阳、水、火转输以维持生命。按三焦经的病证表现。《灵枢·经脉篇》云：“是动则病手心热，臂肘挛急，腋肿，甚则胸胁支满，心中詹詹大动，面赤，目黄，喜笑不休。是主脉所生病者，烦心、心痛，掌中热。
如用针法治疗三焦经的疾病，当根据脉、症的虚实给予合理的调治。
若用药物治疗三焦经的疾病，如果调平了“脉口、人迎”的寸、关、尺脉象，即是调治了“三焦经”疾病，因为手少阳三焦经、与上、中、下各阴阳系统都有联系。
十五、五脏六腑混元统一论
笔者在前面对五脏六腑分别作了简略的辨证，根据“十二经脉”是混元统一的阴阳正负机能运动的道理，并结合人体的生理结构，特概述对五脏六腑的混元统一理论认识。
“现代医学解剖证明，隶属南方的“心脏”有左右心房和心室，并形成四个运行血液的器官。笔者认为，北方的肾脏，有左右肾脏两枚和左右正副睾丸两枚(妇女有左右卵巢)亦是形成四个以精化气的运行器官，就形成南、北两极遥相对应的人体两极磁场，故人体之内有生物电和磁力。
心为南极的枢机、其作用在于运行血液以循环周身；肾为北极的枢机，其作用在于以精化气而运行周身。心与肾是南、北方位的直经，肾主冬，心主夏，是子、午方位相对立的。但是，心、肾二脏既是对立的，又是统一的，是相互为用的。经言：“苦味人心；咸味入肾”，其入心之苦味能走骨；人肾之咸味能走血，故可证明它们是心肾水火相交的。
肝脏届东方木，肺脏属西方金，虽然肝与肺表现有青、白的颜色不相同，但肝脏与肺脏的外型是同形状的。肝主藏血，肺主藏气，各司运行阳气东升西降以及阴气西升东降的气血周流循环。肝与肺，是东、西方位的横纬。肝主春，肺主秋，是卯、酉方位相对立的。但是，肝、肺二脏既是对立的，又是统一的，是相互为用的。经言：酸味入肝：辛味入肺”。其人肝之酸味能敛肺，又能补肺；人肺之辛味能疏肝。又能补肝，故能证明它们是肝肺金木合并的。(水、火、金、木、达到正常的生理就相合；反常的变态即相克)。
诸如以上所论述的东、西、南、北遥遥相隔而能取得四方共济，全依赖于中宫之脾、胃的转输才能取得四方共济，例如我们玄门阴阳人卦的核心是以中土五数为“太极”，故道祖太上老君著《道德经》云：“多言数穷，不如守中。”即言中土的五数“太极”，有协调木、火、金、水的养身功效。这虽然是恬虚无修身养性的教导，但为医者，也应当了解这混元一体的捷径道理而诊疗疾病，定能取到良效。
南方乃手少阴心火藏神；北方乃足少阴肾水藏精；东方乃足厥阳肝木藏血；西方乃手太阴肺金藏气，这精、神、水、火、气、血乃是人体生命的根本。
心与肺、相互关系在上焦起着运行作用。肝与肾，相互联系在下焦起着运动作用。下焦的肝、肾之腑胆与膀胱都是袋囊形状，其功能上济，胆、上输胆汁，膀脱、化气上蒸。上焦的心、肺之腑大肠和小肠，都是上下通畅，其功能下达，小肠，在向下运行中而吸收营养，大肠，下达排便。中焦的脾胃，升清于上，全赖脾阴；降浊于下、皆靠胃阳。三焦、化水道行气以运输左右上、中、下三焦的周身水气。五脏六腑共合起来配合人体左、右手足的三阴三阳正负机能运动，即成为一个混元一体。这说明人体之内的阴、阳结构的统一性，所以我们祖国医学在诊、疗方面不能像西方医学将人体分成几大系统，而是强调用混元统一的整体观点诊疗疾病。
十六、六淫致病
大自然界有风、寒、暑、湿、燥、火六种气候随着春、夏、秋、冬更变运行。宇宙的正常六气，对大地植物的生长变化及人类和动物的成长变化，都起到促进作用。故人与自然界的气候是息息相关的。经云：“天气下降，气流于地，地气上升，气腾于天。故高下相召，升降相因而变作矣。”
由于人体内十二经脉的机能与天地同理，是相适应的。大地的人类，在天之下地之上的气交之中，故天、地的升降之气就滋养着人体，只要人体之内素质健康，就是不正常的“六淫”气候，也不易侵入人体。经云：“正气内存，邪不可干。”如果不善于锻炼保养，而操持过度嗜欲无限，致使身体亏损而体内失去了抗病能力，故很正常的六气，也会常常入侵而感染疾病。经言：“邪之所凑，其气必虚。”所以对自身的修养和锻炼都是非常需要的。
《伤寒论》与《温病条辨》是中医界诊疗寒、温二邪理论指导的规矩绳墨，在诊疗实践中的效果，已受到医学界公认。
伤寒病邪先伤足太阳膀既经，为三阳之表，循行人体的后背，属巨阳，主外表，主化气藏精液之腑，为三阳之父。经言：“三阳为父。”
手太阴肺，届百脉朝会之处，主外表皮毛，主司呼吸行气之脏，为三阴之母。经言：“三阴为母”。
据膀胱经和肺经为三阴三阳的父母，父阳、是三阳的外表；母阴、是三明的外表。外邪袭人必犯表，寒邪伤阳，温邪伤阴。经云：“邪之所凑，其气必虚”放风寒之邪入侵为父阳的阳气虚而致病，风寒之邪，先伤足太阳经而次第传六经；风温之邪入侵为母阴的阴气虚而致病，故风温之邪，先伤手太阴肺经而决第由卫及营传上、中、下三焦。此为寒、温二邪致病的辨证规律。
关于暑、湿、燥、火伤人致病，虽然各有各自的病证现象不同，其表里的症状表现都不出三焦、六经的范围。
(一)风
风，在春季风木当令，气温上升，人若感染风邪，属温病为多，前贤言：“夏至日前为病温，夏至日后为病暑。”(温病条辩)云：“太阳之为病，脉不缓不紧而动数，或两寸独大，尺肤热，头痛，微恶风寒，身热自汗，口渴，或不渴，而咳，午后热甚者，名曰温病。风温热邪，易损伤人体的阴液，治疗风温病初期宜用辛凉法解表，若病邪减退改用辛凉轻剂清理或佐以甘寒法继后治疗。如果温邪进入营分宜用清营等法，从血分理邪外出。但风温之邪深入营分利用现代医术“静脉输液法”疗效亦佳。由于液体之内配合以甘、咸、寒凉之品，恰好由血脉中熄灭温邪。
如温邪传入中焦化成温燥，宜用清热，增液等育明法缓解；若温热邪燥甚而使结者，当用消导法除邪。若已患病多日阴分已伤而温邪深入下焦者，宜采用滋养下焦的阴液为治；如下焦出现滑泄虚脱者，兼用收摄法以固之。
经言：“冬不藏精，春必病温”。《素问·金匮真言论篇》曰：“夫精者，身之本也。故藏于植者，春不病温。”说明患温病之人阴精必定先已损伤，所以《温病条辨》中的一切治疗药方(除患湿性病证采用“温燥法”治疗外)多以有阴养液法为治疗宗旨。关于治疗温病的诊疗法则，当参考《温病条辨》，恕不赘言。
(二)寒
寒、严冬季节冰、雪、寒霜，寒风凛冽，悚骨清冷。如风寒犯人先侵入足太阳经，症状头痛项强，腰脊皆痛，发热恶寒，骨节疼痛，无汗脉浮紧，为伤寒；若头痛发热，汗出恶风，脉象浮缓，为伤风。
经云：“伤寒一日，巨阳受之，故头项痛腰脊强。二日阳明受之，阳明主肉，其脉侠鼻络于目，故身热目痛而鼻干，不得卧也。三日少阳受之，少阳主胆，其脉循胁络于耳，故胸胁痛而耳聋。三阳经络皆受其病，而未入于脏者，故可汗而已。四日太阴受之，大阴脉布胃中络于嗌，故腹满而嗌干。五日少阴受之，少阴脉贯肾络于肺，系舌本，故口燥舌干而渴。六日厥阴受之，厥阴脉循阴器而络于肝，故烦满而囊缩。仲景医圣。根据《素问》中的六经传变规律，通过潜心的研究归纳，开创了对阴阳六经诊、疗的辨证论治，拟定出对六经的正治方药，和经过误治的解救方药。张仲景医圣的《伤寒论》药方，与《金匮要略》药方，皆受到历来医家一致公认为“众法之宗，群方之祖。”可称用药物治病的“万世师表”。关于对伤寒病初期病邪在太阳经的治疗：伤寒、身痛脉浮紧无汗者，宜用发汗驱邪。
如病邪传入半表半里之少阳胆经而寒热往来者，用和解法以调和表里。
若病邪传入阳明胃经化为燥热伤津而汗出口渴脉洪大者，用辛凉生津以清热。如邪气入里腑结不通其两寸口脉沉实者，用消导等法除邪。
湿热证：大肠受到湿热秽浊之邪的感染，发病突然，出现腹痛、里急后重（想排便但排不出或排便不畅感）、大便次数频繁、急迫腹泻（暴注下迫），或者排泄脓血便，脉象应当表现为滑数。治疗适宜采用清热、理气、解毒的方法。经文说：“咳嗽且气逆，厥气阻滞在胸中，病机经过手阳明经和足太阴经。”
(九) 肾脏
肾藏精，精舍志，肾主骨，开窍于耳，其荣华表现在头发，与膀胱互为表里。在形体上对应骨，在颜色上对应黑，在声音上对应呻吟，在变动上对应战栗，在味道上对应咸，在体液上对应唾，在情志上对应恐，恐伤肾。肾厌恶过度劳累。强力举重会损伤肾。苦味入骨，骨有病时不要多吃苦味食物。肾喜欢坚固，急需食用苦味来使其坚固。用苦味补益它，用咸味泻除它。肾苦于燥，急需食用辛味来滋润它。肾位于下焦，为先天之本，主管骨髓，藏精液，内藏真水和真火，左肾属真水，右肾属真火，如果真火真水不亏损，人体就十分健康，如果二者有损伤就会导致疾病。
肾阳虚：身体畏寒，四肢冰冷，精神萎靡无力，面色淡白，头晕耳鸣，腰脊酸软或疼痛，或者阳痿、早泄、遗精、尿频，妇女则表现为宫寒不孕，脉象应当沉小无力。适宜温补肾阳、填精。
肾阴虚：肾阴亏损导致虚阳上浮，舌干口燥，头晕耳鸣，潮热盗汗，虚烦难以入睡，小便色黄，大便秘结，脉象阴阳俱浮，寸脉旺于尺脉。治疗适宜滋阴以降浮阳。
肾不纳气：劳伤久病导致肾气摄纳失调，致使气不归元，咳逆短气、出汗，活动后喘促尤其严重，腰部以下寒冷。治疗适宜摄纳固肾。
肾虚土衰（脾肾两虚）：腰酸腹痛，腹部虚满但按压时疼痛减轻，食少四肢无力，常在早晨滑泻大便，完谷不化（大便稀溏含有未消化食物）。右脉口应当沉弱无力。治疗适宜温肾补脾。
肾水凌心：心中悸动不安，多唾吐、嗜睡，四肢厥冷，面色鲜明有水气，甚至四肢震颤动摇。脉象应当左脉口脉浮而迟，右脉口脉沉而迟。治疗适宜宁心、温肾、化水气。
(十) 膀胱腑
膀胱是洲渚（水液汇聚之处）和水府之官，气化功能正常才能排出尿液。由于膀胱主要运行津液、化生水气，病症表现多在于小便方面。膀胱实证：膀胱内部湿热蕴结，导致小便淋漓不利，出现尿急、尿频、尿痛、尿白浊等淋病症状，严重时出现尿血，日久可形成结晶如砂石而引起腰痛或小腹痛，大致疗法适宜清热除湿利小便。
膀胱虚证：形体畏寒怕冷，腰膝酸软，小便多而频数，或者遗尿、尿精，脉象应当沉迟，适宜温摄补肾壮阳以温蒸水气。经文说：“因此头痛巅疾，下虚上实，病机经过足少阴肾经和足太阳膀胱经。”
(十一) 三焦腑
人体六腑之中的“三焦腑”生理特殊，其胃、胆、大肠、小肠、膀胱等五腑，都是有形有质的腑器，唯独手少阳三焦腑，在上肢上有经脉路线，但在胸腹之内却没有“腑器”的形质。也类似无形的“十二经脉”结构一样，在人体之内有它的实际功能但没有实体，根据三焦腑的独特生理而综合归纳其认识如下：
1、《灵枢·本脏篇》说：“肾合三焦膀胱，三焦膀胱者，腠理毫毛其应。”放手少阳三焦经，虽然在上焦与手心主（心包）相协调表里阴阳的运动，但与下焦的肾脏和膀胱还有联络功用。故经文说：“少阳属肾，（是指手少阳三焦经而言）肾上连肺。”这充分说明手少阳三焦经实隶属于下焦的肾脏，并又牵连着上焦的肺脏，因“肺脏主皮毛”，故以上经文说：“三焦膀胱者，腠理毫毛其应。”这以上证明，手少阳“三焦经”与“上焦”和“下焦”都有联系，但虽然未言及中焦而中焦亦包括在内，所以称之为“三焦经”。
2、按三焦腑病的症状，《灵枢·邪气脏腑病形篇》说：“三焦病者，腹气满，小腹尤坚，不得小便，窘急、溢则水留为胀，候在足太阳之大络。”放手少阳三焦经的合穴“委阳”与足太阳膀胱经相联系。
3、手少阳三焦经与足厥阴肝经的“上巅顶之脉”和督脉的“百会穴”都有联系。如《灵枢·经别篇》说：“手少阳之正，指天，别于巅，入缺盆，下走三焦。”根据以上对三焦经特别的喻名为“指天”尊称，就足以说明手少阳三焦经在人体施行动用而与其它的五腑大有不同。
4、《素问·灵兰秘典论篇》说：“三焦者，决渎之官，水道出焉。”因肾属北方为“水脏”，与膀胱经相表里以施行化气行水利水道，如果没有心火下济于肾，肾脏即缺乏化气行水的蒸腾能量。其三焦经与手心主（心包）相表里，主相火，并且其“手少阳届肾”，所以手少阳三焦经能使心君之火，向下转移入肾，以协助北方肾脏化气，行水、利水道，因此手少阳三焦经，实是协助肾脏、膀胱之强有力的“化气行水之腑。”
5、由于手少阳三焦经，在人的体内生理功能特别，故而给它以特别的“孤府”之称号。关于这“孤府”的称号认为有两义：
一是其它的五脏、五腑皆有脏、腑配偶，唯独“三焦腑”无正当的配偶之腑，而重配偶于“手心主心包络”。
二是三焦腑所施行功用与众不同而称它为“孤府”，因古代的帝王，才称孤道寡，故认为古圣人对“三焦腑”书以“孤府”的称号，是形容“手少阳三焦经”有统率人体周身上、中、下三焦之运输水道的特别功能，因人的生存，全依赖阴、阳、水、火转输以维持生命。按三焦经的病证表现，《灵枢·经脉篇》说：“是动则病手心热，臂肘挛急，腋肿，甚则胸胁支满，心中詹詹大动，面赤，目黄，喜笑不休。是主脉所生病者，烦心、心痛，掌中热。”
如用针法治疗三焦经的疾病，当根据脉、症的虚实给予合理的调治。
若用药物治疗三焦经的疾病，如果调平了“脉口、人迎”的寸、关、尺脉象，即是调治了“三焦经”疾病，因为手少阳三焦经、与上、中、下各阴阳系统都有联系。
十五、五脏六腑混元统一论
笔者在前面分别对五脏六腑作了简略的辨证，根据“十二经脉”是混元统一的阴阳正负机能运动的道理，并结合人体的生理结构，特概述对五脏六腑的混元统一理论认识。
“现代医学解剖证明，隶属南方的‘心脏’有左右心房和心室，并形成四个运行血液的器官。笔者认为，北方的肾脏，有左右肾脏两枚和左右正副睾丸两枚（妇女有左右卵巢）亦是形成四个以精化气的运行器官，就形成南、北两极遥相对应的人体两极磁场，故人体之内有生物电和磁力。
心为南极的枢机，其作用在于运行血液以循环周身；肾为北极的枢机，其作用在于以精化气而运行周身。心与肾是南、北方位的直经，肾主冬，心主夏，是子、午方位相对立的。但是，心、肾二脏既是对立的，又是统一的，是相互为用的。经文说：‘苦味人心；咸味入肾’，其入心之苦味能走骨；入肾之咸味能走血，故可证明它们是心肾水火相交的。
肝脏属东方木，肺脏属西方金，虽然肝与肺表现有青、白的颜色不相同，但肝脏与肺脏的外型是同形状的。肝主藏血，肺主藏气，各司运行阳气东升西降以及阴气西升东降的气血周流循环。肝与肺，是东、西方位的横纬。肝主春，肺主秋，是卯、酉方位相对立的。但是，肝、肺二脏既是对立的，又是统一的，是相互为用的。经文说：‘酸味入肝；辛味入肺’。其人肝之酸味能敛肺，又能补肺；入肺之辛味能疏肝，又能补肝，故能证明它们是肝肺金木合并的。（水、火、金、木、达到正常的生理就相合；反常的变态即相克）。
诸如以上所论述的东、西、南、北遥遥相隔而能取得四方共济，全依赖于中宫之脾、胃的转输才能取得四方共济，例如我们玄门阴阳人卦的核心是以中土五数为‘太极’，故道祖太上老君著《道德经》云：‘多言数穷，不如守中。’即言中土的五数‘太极’，有协调木、火、金、水的养身功效。这虽然是恬虚无修身养性的教导，但为医者，也应当了解这混元一体的捷径道理而诊疗疾病，定能取到良效。
南方乃手少阴心火藏神；北方乃足少阴肾水藏精；东方乃足厥阳肝木藏血；西方乃手太阴肺金藏气，这精、神、水、火、气、血乃是人体生命的根本。
心与肺，相互关系在上焦起着运行作用。肝与肾，相互联系在下焦起着运动作用。下焦的肝、肾之腑胆与膀胱都是袋囊形状，其功能上济，胆、上输胆汁，膀胱、化气上蒸。上焦的心、肺之腑大肠和小肠，都是上下通畅，其功能下达，小肠，在向下运行中而吸收营养，大肠，下达排便。中焦的脾胃，升清于上，全赖脾阴；降浊于下，皆靠胃阳。三焦、化水道行气以运输左右上、中、下三焦的周身水气。五脏六腑共合起来配合人体左、右手足的三阴三阳正负机能运动，即成为一个混元一体。这说明人体之内的阴、阳结构的统一性，所以我们祖国医学在诊、疗方面不能像西方医学将人体分成几大系统，而是强调用混元统一的整体观点诊疗疾病。
十六、六淫致病
大自然界有风、寒、暑、湿、燥、火六种气候随着春、夏、秋、冬更变运行。宇宙的正常六气，对大地植物的生长变化及人类和动物的成长变化，都起到促进作用。故人与自然界的气候是息息相关的。经文说：‘天气下降，气流于地，地气上升，气腾于天。故高下相召，升降相因而变作矣。’
由于人体内十二经脉的机能与天地同理，是相适应的。大地的人类，在天之下地之上的气交之中，故天、地的升降之气就滋养着人体，只要人体之内素质健康，就是不正常的‘六淫’气候，也不易侵入人体。经文说：‘正气内存，邪不可干。’如果不善于锻炼保养，而操持过度嗜欲无限，致使身体亏损而体内失去了抗病能力，故很正常的六气，也会常常入侵而感染疾病。经文说：‘邪之所凑，其气必虚。’所以对自身的修养和锻炼都是非常需要的。
《伤寒论》与《温病条辨》是中医界诊疗寒、温二邪理论指导的规矩绳墨，在诊疗实践中的效果，已受到医学界公认。
伤寒病邪先伤足太阳膀胱经，为三阳之表，循行人体的后背，属巨阳，主外表，主化气藏精液之腑，为三阳之父。经文说：‘三阳为父。’
手太阴肺，属百脉朝会之处，主外表皮毛，主司呼吸行气之脏，为三阴之母。经文说：‘三阴为母’。
据膀胱经和肺经为三阴三阳的父母，父阳、是三阳的外表；母阴、是三阴的外表。外邪袭人必犯表，寒邪伤阳，温邪伤阴。经文说：‘邪之所凑，其气必虚’，放风寒之邪入侵为父阳的阳气虚而致病，风寒之邪，先伤足太阳经而次第传六经；风温之邪入侵为母阴的阴气虚而致病，故风温之邪，先伤手太阴肺经而次第由卫及营传上、中、下三焦。此为寒、温二邪致病的辨证规律。
关于暑、湿、燥、火伤人致病，虽然各有各自的病证现象不同，其表里的症状表现都不出三焦、六经的范围。
(一) 风
风，在春季风木当令，气温上升，人若感染风邪，属温病为多，前贤言：‘夏至日前为病温，夏至日后为病暑。’（温病条辩）云：‘太阳之为病，脉不缓不紧而动数，或两寸独大，尺肤热，头痛，微恶风寒，身热自汗，口渴，或不渴，而咳，午后热甚者，名曰温病。’风温热邪，易损伤人体的阴液，治疗风温病初期宜用辛凉法解表，若病邪减退改用辛凉轻剂清理或佐以甘寒法继后治疗。如果温邪进入营分宜用清营等法，从血分理邪外出。但风温之邪深入营分利用现代医术‘静脉输液法’疗效亦佳。由于液体之内配合以甘、咸、寒凉之品，恰好由血脉中熄灭温邪。
如温邪传入中焦化成温燥，宜用清热，增液等育明法缓解；若温热邪燥甚而使结者，当用消导法除邪。若已患病多日阴分已伤而温邪深入下焦者，宜采用滋养下焦的阴液为治；如下焦出现滑泄虚脱者，兼用收摄法以固之。
经文说：‘冬不藏精，春必病温’。《素问·金匮真言论篇》曰：‘夫精者，身之本也。故藏于精者，春不病温。’说明患温病之人阴精必定先已损伤，所以《温病条辨》中的一切治疗药方（除患湿性病证采用‘温燥法’治疗外）多以有阴养液法为治疗宗旨。关于治疗温病的诊疗法则，当参考《温病条辨》，恕不赘言。
(二) 寒
寒，严冬季节冰、雪、寒霜，寒风凛冽，悚骨清冷。如风寒犯人先侵入足太阳经，症状头痛项强，腰脊皆痛，发热恶寒，骨节疼痛，无汗脉浮紧，为伤寒；若头痛发热，汗出恶风，脉象浮缓，为伤风。
经文说：‘伤寒一日，巨阳受之，故头项痛腰脊强。二日阳明受之，阳明主肉，其脉侠鼻络于目，故身热目痛而鼻干，不得卧也。三日少阳受之，少阳主胆，其脉循胁络于耳，故胸胁痛而耳聋。三阳经络皆受其病，而未入于脏者，故可汗而已。四日太阴受之，大阴脉布胃中络于嗌，故腹满而嗌干。五日少阴受之，少阴脉贯肾络于肺，系舌本，故口燥舌干而渴。六日厥阴受之，厥阴脉循阴器而络于肝，故烦满而囊缩。’仲景医圣。根据《素问》中的六经传变规律，通过潜心的研究归纳，开创了对阴阳六经诊、疗的辨证论治，拟定出对六经的正治方药，和经过误治的解救方药。张仲景医圣的《伤寒论》药方，与《金匮要略》药方，皆受到历来医家一致公认为‘众法之宗，群方之祖。’可称用药物治病的‘万世师表’。关于对伤寒病初期病邪在太阳经的治疗：伤寒、身痛脉浮紧无汗者，宜用发汗驱邪。
如病邪传入半表半里之少阳胆经而寒热往来者，用和解法以调和表里。
若病邪传入阳明胃经化为燥热伤津而汗出口渴脉洪大者，用辛凉生津以清热。如邪气入里腑结不通其两寸口脉沉实者，用消导等法除邪。
Damp-Heat Syndrome: The large intestine is infected with damp-heat and turbid pathogens, onset is sudden with abdominal pain, tenesmus (feeling of incomplete defecation), frequent bowel movements, violent diarrhea with urgency, or dysentery with pus and blood; the pulse should be slippery and rapid. Treatment should prioritize clearing heat, regulating qi, and detoxifying. The Classic states: "Cough with Qi rebellion, Jue Qi stagnating in the chest, pathology passes through the Hand-Yangming and Foot-Taiyin meridians."
(9) Kidney Zang
The Kidney stores Jing (Essence), Jing houses Zhi (Willpower), the Kidney governs the bones, opens into the ears, its luster manifests in the hair, and it has a interior-exterior relationship with the Bladder. In the body it corresponds to the bones, in color to black, in sound to groaning, in movement to trembling, in taste to salty, in fluid to saliva, and in emotion to fear; fear injures the Kidney. The Kidney detests overexertion. Lifting heavy weights forcefully injures the Kidney. Bitter flavor enters the bones; for bone diseases, do not consume excessive bitter flavors. The Kidney desires firmness; urgently consume bitter flavors to firm it. Use bitter to tonify it, use salty to drain it. The Kidney suffers from dryness; urgently consume pungent flavors to moisten it. The Kidney resides in the Lower Jiao and is the Root of Pre-Heaven. It governs the marrow, stores Jing fluids, and internally contains True Water and True Fire. The Left Kidney belongs to True Water, the Right Kidney belongs to True Fire. If True Fire and True Water are not depleted, the human body is very healthy; if either is damaged, disease ensues.
Kidney Yang Deficiency: Form feels cold, limbs are cold, spirit is weak and listless, complexion is pale white, dizziness and tinnitus, soreness and weakness or pain in the lower back and spine, or impotence, premature ejaculation, spermatorrhea, and frequent urination. In women, there is uterine cold and infertility. The pulse should be deep, small, and powerless. Treatment should warm and tonify Kidney Yang and fill the essence.
Kidney Yin Deficiency: Kidney Yin depletion leads to floating of deficient Yang. Dry tongue and mouth, dizziness and tinnitus, tidal fever and night sweats, deficiency vexation and difficulty sleeping, yellow urine, constipation. The pulse shows both Yin and Yang floating, with the Cun position stronger than the Chi position. Treatment should nourish Yin to descend floating Yang.
Kidney Failing to Receive Qi: Chronic fatigue and illness lead to dysfunction of Kidney Qi reception, causing Qi to fail to return to its source. Coughing, shortness of breath, sweating, worsening panting upon exertion, coldness below the waist. Treatment should receive and secure the Kidney.
Kidney Deficiency with Spleen Decline (Earth Decline): Soreness and pain in the lower back and abdomen, abdominal fullness that relieves upon pressure, poor appetite, weakness in the four limbs, morning diarrhea with undigested food (loose stools). The Right Pulse Kou should be deep, weak, and powerless. Treatment should warm the Kidney and tonify the Spleen.
Kidney Water Overwhelming the Heart: Palpitations and restlessness, excessive salivation, lethargy, cold limbs, bright complexion with signs of water retention, even tremors of the limbs. The pulse should show the Left Pulse Kou floating and slow, and the Right Pulse Kou deep and slow. Treatment should calm the Heart, warm the Kidney, and transform water qi.
(10) Bladder Fu
The Bladder is the official of the marshes and the reservoir of water; only through Qi transformation can urine be excreted. Since the Bladder primarily transports Jin-Ye (body fluids) and transforms water qi, symptoms mostly manifest in urination. Bladder Excess Syndrome: Damp-heat accumulates within the Bladder, leading to dribbling and difficult urination, resulting in strangury symptoms such as urinary urgency, frequency, dysuria, and cloudy urine, or even hematuria. Long-term accumulation may form crystals like stones, causing lower back or lower abdominal pain. General treatment should clear heat, remove dampness, and promote urination.
Bladder Deficiency Syndrome: Fear of cold, soreness and weakness of the waist and knees, frequent and abundant urination, or enuresis and seminal emission. The pulse should be deep and slow. Treatment should warm and secure, tonify the Kidney, and strengthen Yang to vaporize water qi. The Classic states: "Therefore, headache and cephalic disorders, due to deficiency below and excess above, pathology passes through the Foot-Shaoyin and Foot-Taiyang meridians."
(11) Sanjiao (Triple Burner) Fu
Among the six Fu organs of the human body, the "Sanjiao Fu" has unique physiology. The other five Fu organs—Stomach, Gallbladder, Large Intestine, Small Intestine, and Bladder—are all tangible structures. Only the Hand-Shaoyang Sanjiao Fu has meridian pathways in the upper limbs but lacks a tangible "Fu organ" structure within the chest and abdomen. Similar to the invisible structure of the "Twelve Meridians," it has actual functions within the body but no physical entity. Based on the unique physiology of the Sanjiao Fu, our understanding is summarized as follows:
1. The *Ling Shu · Ben Zang* chapter states: "The Kidney harmonizes with the Sanjiao and Bladder; the Sanjiao and Bladder correspond to the interstices and fine hairs." Regarding the Hand-Shaoyang Sanjiao Meridian, although it coordinates with the Hand-Jueyin Pericardium in the Upper Jiao regarding interior-exterior Yin-Yang movement, it also has connecting functions with the Kidneys and Bladder in the Lower Jiao. Thus, the Classic says: "Shaoyang belongs to the Kidney (referring to the Hand-Shaoyang Sanjiao Meridian); the Kidney connects upward to the Lung." This fully demonstrates that the Hand-Shaoyang Sanjiao Meridian actually belongs to the Lower Jiao Kidney and connects to the Upper Jiao Lung. Since "the Lung governs the skin and hair," the aforementioned Classic statement "The Sanjiao and Bladder correspond to the interstices and fine hairs" is proven. This proves that the Hand-Shaoyang "Sanjiao Meridian" connects with both the "Upper Jiao" and "Lower Jiao." Although the Middle Jiao is not explicitly mentioned, it is included, hence it is called the "Sanjiao Meridian."
2. According to the symptoms of Sanjiao Fu diseases, the *Ling Shu · Xie Qi Zang Fu Bing Xing* chapter states: "In Sanjiao disease, abdominal Qi is full, the lower abdomen is particularly hard, inability to urinate, distress and urgency; if overflowing, water remains causing distension. The sign is found in the great collateral of the Foot-Taiyang." The He-Sea point of the Hand-Shaoyang Sanjiao Meridian, "Weiyang," connects with the Foot-Taiyang Bladder Meridian.
3. The Hand-Shaoyang Sanjiao Meridian connects with the "meridian ascending to the vertex" of the Foot-Jueyin Liver Meridian and the "Baihui" acupoint of the Du Meridian. As the *Ling Shu · Jing Bie* chapter states: "The proper pathway of Hand-Shaoyang points to heaven, diverges at the vertex, enters the supraclavicular fossa, and descends to travel through the Sanjiao." Based on this special metaphorical name "pointing to heaven," it sufficiently explains that the Hand-Shaoyang Sanjiao Meridian acts in the human body differently from the other five Fu organs.
4. The *Su Wen · Ling Lan Mi Dian Lun* chapter states: "The Sanjiao is the official of drainage; water passages emerge from it." Because the Kidney belongs to the North and is the "Water Zang," having an interior-exterior relationship with the Bladder Meridian to perform Qi transformation and water passage regulation, without Heart Fire descending to assist the Kidney, the Kidney lacks the steaming energy for Qi transformation and water movement. Its Sanjiao Meridian has an interior-exterior relationship with the Hand-Jueyin Pericardium and governs Minister Fire. Furthermore, its "Hand-Shaoyang connects to the Kidney." Therefore, the Hand-Shaoyang Sanjiao Meridian allows the Fire of the Heart Monarch to transfer downward into the Kidney, assisting the Northern Kidney in Qi transformation, water movement, and water passage regulation. Thus, the Hand-Shaoyang Sanjiao Meridian is truly a powerful "Qi-transforming and water-moving Fu" assisting the Kidney and Bladder.
5. Due to the unique physiological function of the Hand-Shaoyang Sanjiao Meridian in the human body, it is given the special title of "Gu Fu" (Solitary Fu). There are two meanings regarding this title:
First, among the other five Zang and five Fu organs, each has a paired counterpart, but the "Sanjiao Fu" has no proper Fu partner, instead pairing with the "Hand-Jueyin Pericardium."
Second, the functions performed by the Sanjiao Fu are unique, earning it the title "Gu Fu." Since ancient emperors referred to themselves as "Gu" (orphan/widower), it is believed that ancient scribes used the title "Gu Fu" for the "Sanjiao Fu" to describe the "Hand-Shaoyang Sanjiao Meridian's" special function of commanding the transport of water passages throughout the Upper, Middle, and Lower Jiao of the human body. Human survival relies entirely on the transmission of Yin, Yang, Water, and Fire to maintain life. Regarding the pathological manifestations of the Sanjiao Meridian, the *Ling Shu · Jing Mai* chapter states: "When moved, it causes heat in the palm, spasm and stiffness of the arm and elbow, axillary swelling, and even fullness supporting the chest and hypochondrium, palpitations in the heart, red face, yellow eyes, and unceasing laughter. When governing the vessels, it causes diseases such as vexation in the heart, heart pain, and heat in the palm."
If treating Sanjiao Meridian diseases with acupuncture, one must reasonably regulate based on the deficiency or excess of the pulse and symptoms.
If treating Sanjiao Meridian diseases with herbs, if the Cun, Guan, and Chi pulses of the "Pulse Kou" and "Ren Ying" are balanced, the "Sanjiao Meridian" disease is treated, because the Hand-Shaoyang Sanjiao Meridian connects with the Yin-Yang systems of the Upper, Middle, and Lower Jiao.
Fifteen. Theory of Mixed-Origin Unity of Five Zang and Six Fu Organs
The author previously provided brief syndrome differentiation for the Five Zang and Six Fu organs separately. Based on the principle that the "Twelve Meridians" are a mixed-origin unity of Yin-Yang positive-negative functional movement, and combining human physiological structure, the author outlines the theoretical understanding of the mixed-origin unity of the Five Zang and Six Fu organs.
"Modern anatomical proof shows that the 'Heart,' belonging to the South, has left and right atria and ventricles, forming four organs circulating blood. The author believes that the Kidneys, belonging to the North, consist of two kidneys and two testes (ovaries in women), which are also four organs transforming Essence into Qi. This forms a corresponding human polar magnetic field between the Southern and Northern poles, thus there is bioelectricity and magnetism within the human body.
The Heart is the pivot of the South Pole; its function is to circulate blood throughout the body. The Kidney is the pivot of the North Pole; its function is to transform Essence into Qi to circulate throughout the body. The Heart and Kidney are the longitudinal axis of the South and North directions. The Kidney governs Winter, the Heart governs Summer; they are opposite in the Zi-Wu positions. However, the Heart and Kidney are both opposite and unified, mutually utilizing each other. The Classic states: 'Bitter flavor enters the Heart; Salty flavor enters the Kidney.' The bitter flavor entering the Heart can reach the bones; the salty flavor entering the Kidney can reach the blood. Thus, it proves their interaction of Heart-Kidney Water and Fire.
The Liver belongs to Wood in the East, the Lung belongs to Metal in the West. Although the Liver and Lung display different colors (green and white), their external shapes are similar. The Liver stores Blood, the Lung stores Qi. They respectively govern the circulation of Qi and Blood, where Yang Qi rises in the East and descends in the West, and Yin Qi rises in the West and descends in the East. The Liver and Lung are the latitudinal axis of the East and West directions. The Liver governs Spring, the Lung governs Autumn; they are opposite in the Mao-You positions. However, the Liver and Lung are both opposite and unified, mutually utilizing each other. The Classic states: 'Sour flavor enters the Liver; Pungent flavor enters the Lung.' The sour flavor entering the Liver can astringe and tonify the Lung; the pungent flavor entering the Lung can soothe and tonify the Liver. Thus, it proves the merging of Liver-Lung Metal and Wood. (Water, Fire, Metal, Wood combine when reaching normal physiology; they overcome each other when abnormal.)
As discussed above, the East, West, South, and North, though far apart, achieve mutual assistance, relying entirely on the transportation of the Central Palace Spleen and Stomach. For example, the core of our Xuanmen Yin-Yang Ren Gua uses the number five of Central Earth as the "Taiji." Thus, the Dao Ancestor Taishang Laojun wrote in the *Daodejing*: "Many words lead to exhaustion; better to hold to the center." This refers to the health-preserving effect of the Taiji of the number five of Central Earth in coordinating Wood, Fire, Metal, and Water. Although this is teaching for tranquility and self-cultivation, physicians should also understand this shortcut of mixed-origin unity to diagnose and treat diseases, surely achieving good results.
The South is the Hand-Shaoyin Heart Fire storing Shen (Spirit); the North is the Foot-Shaoyin Kidney Water storing Jing (Essence); the East is the Foot-Jueyin Liver Wood storing Blood; the West is the Hand-Taiyin Lung Metal storing Qi. These Essence, Spirit, Water, Fire, Qi, and Blood are the root of human life.
The Heart and Lung have a mutual relationship, playing a circulating role in the Upper Jiao. The Liver and Kidney have a mutual connection, playing a moving role in the Lower Jiao. The Fu organs of the Liver and Kidney in the Lower Jiao, the Gallbladder and Bladder, are sac-like. Their function is to ascend; the Gallbladder transports bile upward, the Bladder transforms Qi and steams upward. The Fu organs of the Heart and Lung in the Upper Jiao, the Large Intestine and Small Intestine, are open top and bottom, their function descending. The Small Intestine absorbs nutrients while descending; the Large Intestine directs waste downward. The Middle Jiao Spleen and Stomach raise the clear upward, relying entirely on Spleen Yin; they descend the turbid downward, relying entirely on Stomach Yang. The Sanjiao transforms water passages and moves Qi to transport water and Qi throughout the Upper, Middle, and Lower Jiao. Together, the Five Zang and Six Fu organs coordinate with the Yin-Yang positive-negative functional movements of the three Yin and three Yang meridians of the left and right hands and feet, becoming a mixed-origin unity. This illustrates the unity of Yin-Yang structure within the human body. Therefore, our traditional medicine cannot divide the human body into major systems like Western medicine, but emphasizes diagnosing and treating diseases using a holistic view of mixed-origin unity.
Sixteen. Pathogenesis of the Six Excesses
Nature has six climatic changes—Wind, Cold, Summer-Heat, Dampness, Dryness, and Fire—that operate with the changing seasons of Spring, Summer, Autumn, and Winter. The normal Six Qi of the universe promotes the growth and change of earth plants, as well as the growth and change of humans and animals. Thus, humans are closely related to natural climate. The Classic states: "Heavenly Qi descends, Earthly Qi ascends. Thus, high and low call to each other, rising and falling follow each other, and changes occur."
Since the functions of the Twelve Meridians within the human body are consistent with Heaven and Earth, they are adapted. Humans on earth exist in the intersection of Qi between Heaven and Earth, so the rising and falling Qi of Heaven and Earth nourishes the human body. As long as the human constitution is healthy, even abnormal "Six Excess" climates will not easily invade. The Classic states: "If Righteous Qi is stored within, Evil cannot interfere." If one does not exercise and preserve properly, overworks, and has unlimited desires, causing bodily depletion and loss of resistance, then even normal Six Qi will often invade and cause disease. The Classic states: "Wherever Evil gathers, Qi must be deficient." Therefore, self-cultivation and exercise are very necessary.
The *Shanghan Lun* (Treatise on Cold Damage) and the *Wenbing Tiaobian* (Systematic Differentiation of Warm Diseases) are the rules guiding the diagnosis and treatment of Cold and Warm pathogens in TCM. Their effects in clinical practice have been recognized by the medical community.
Cold damage pathogens first injure the Foot-Taiyang Bladder Meridian, which is the exterior of the Three Yang, running along the back of the body, belonging to Ju Yang, governing the exterior, and being the Fu organ that transforms Qi and stores Jing fluids, serving as the Father of the Three Yang. The Classic states: "The Three Yang are the Father."
The Hand-Taiyin Lung belongs to the place where all meridians converge, governs the exterior skin and hair, controls respiration and Qi movement, and serves as the Mother of the Three Yin. The Classic states: "The Three Yin are the Mother."
Based on the Bladder Meridian and Lung Meridian being the parents of the Three Yin and Three Yang, Father Yang is the exterior of the Three Yang; Mother Yin is the exterior of the Three Yin. External evils attacking humans must attack the exterior. Cold evil injures Yang, Warm evil injures Yin. The Classic states: "Wherever Evil gathers, Qi must be deficient." Thus, Wind-Cold invasion causes disease due to deficiency of Father Yang's Qi; Wind-Cold pathogens first injure the Foot-Taiyang Meridian and sequentially transmit through the Six Meridians. Wind-Warm invasion causes disease due to deficiency of Mother Yin's Qi; thus, Wind-Warm pathogens first injure the Hand-Taiyin Lung Meridian and sequentially transmit from Wei (Defensive) to Ying (Nutritive) through the Upper, Middle, and Lower Jiao. This is the syndrome differentiation rule for pathogenesis by Cold and Warm pathogens.
Regarding Summer-Heat, Dampness, Dryness, and Fire injuring humans and causing disease, although each has different pathological phenomena, their exterior-interior symptom manifestations do not exceed the scope of the Sanjiao and Six Meridians.
(1) Wind
Wind occurs when Wind Wood dominates in Spring, and temperatures rise. If humans contract Wind pathogens, it mostly belongs to Warm Diseases. Ancient sages said: "Before the Summer Solstice is Warm Disease, after the Summer Solstice is Summer-Heat Disease." (*Wenbing Tiaobian*) states: "In Taiyang disease, the pulse is neither slow nor tight but rapid and fluttering, or only the two Cun positions are enlarged, the skin at the Chi position is hot, headache, slight aversion to wind and cold, body heat with spontaneous sweating, thirst or no thirst, cough, worse afternoon heat, named Warm Disease." Wind-Warm pathogens easily damage human Yin fluids. Early treatment of Wind-Warm disease should use Acrid-Cool methods to release the exterior. If pathogens subside, switch to mild Acrid-Cool agents to clear or assist with Sweet-Cold methods subsequently. If Warm pathogens enter the Ying level, use Clearing Ying methods to expel pathogens from the Blood level. However, for Wind-Warm pathogens deeply entering the Ying level, modern intravenous infusion therapy also yields good results. By combining sweet, salty, and cool substances in the liquid, the Warm pathogens are extinguished within the blood vessels.
If Warm pathogens transmit to the Middle Jiao and transform into Warm-Dryness, use Heat-clearing and Fluid-enriching methods to relieve; if Warm-Heat pathogens are severe and cause binding, use Digestion-promoting methods to remove pathogens. If the patient has been ill for many days, damaging the Yin level, and Warm pathogens deeply enter the Lower Jiao, treat by nourishing Lower Jiao Yin fluids. If the Lower Jiao presents with sliding diarrhea and collapse, combine with Astringent methods to secure.
The Classic states: "If one does not store Essence in Winter, one will suffer Warm Disease in Spring." The *Su Wen · Jin Gui Zhen Yan Lun* chapter states: "Essence is the root of the body. Therefore, those who store Essence will not suffer Warm Disease in Spring." This explains that patients with Warm Disease must have previously damaged their Yin Essence. Therefore, all treatment prescriptions in the *Wenbing Tiaobian* (except for Wet diseases treated with "Warm-Dry methods") take nourishing Yin and enriching fluids as the therapeutic principle. Regarding diagnostic and treatment rules for Warm Disease, refer to the *Wenbing Tiaobian*; further elaboration is omitted.
(2) Cold
Cold refers to ice, snow, frost, and biting winds in deep winter. If Wind-Cold attacks humans, it first invades the Foot-Taiyang Meridian. Symptoms include headache and stiff neck, pain in the lower back and spine, fever and aversion to cold, joint pain, no sweat, and floating-tight pulse, known as Cold Damage (Shang Han). If there is headache, fever, sweating, aversion to wind, and a floating-slow pulse, it is known as Wind Injury (Shang Feng).
The Classic states: "On the first day of Cold Damage, Ju Yang receives it, thus headache, neck pain, and stiff spine. On the second day, Yangming receives it; Yangming governs flesh, its meridian runs alongside the nose and connects to the eyes, thus body heat, eye pain, dry nose, and inability to sleep. On the third day, Shaoyang receives it; Shaoyang governs the Gallbladder, its meridian follows the hypochondrium and connects to the ears, thus hypochondriac pain and deafness. When the meridians of the Three Yang are all diseased but have not entered the Zang organs, they can be cured by sweating. On the fourth day, Taiyin receives it; Taiyin meridian spreads in the stomach and connects to the throat, thus abdominal fullness and dry throat. On the fifth day, Shaoyin receives it; Shaoyin meridian pierces the Kidney, connects to the Lung, and ties to the root of the tongue, thus dry mouth, dry tongue, and thirst. On the sixth day, Jueyin receives it; Jueyin meridian follows the genitalia and connects to the Liver, thus irritability, fullness, and retraction of the scrotum." Sage Physician Zhang Zhongjing, based on the Six Meridian transmission laws in the *Su Wen*, through dedicated research and induction, pioneered the syndrome differentiation and treatment of Yin-Yang Six Meridians, formulating correct treatment prescriptions for the Six Meridians and rescue prescriptions for misdiagnosed cases. The prescriptions of Sage Physician Zhang Zhongjing's *Shanghan Lun* and *Jingui Yaolue* are unanimously recognized by past physicians as the "ancestor of all methods and formulas," worthy of being called the "eternal teacher" of drug therapy. Regarding the treatment of Cold Damage pathogens in the early stage in the Taiyang Meridian: For Cold Damage with body pain, floating-tight pulse, and no sweat, use Sweating methods to drive out pathogens.
For Wind Injury with headache, fever, spontaneous sweating, and floating-slow pulse, use Muscle-releasing and Exterior-harmonizing methods to remove pathogens.
If pathogens transmit to the half-exterior half-interior Shaoyang Gallbladder Meridian with alternating chills and fever, use Harmonizing methods to balance the exterior and interior.
If pathogens transmit to the Yangming Stomach Meridian, transforming into Dry-Heat damaging fluids with sweating, thirst, and flooding pulse, use Acrid-Cool methods to generate fluids and clear heat. If pathogens enter the interior Fu organs causing blockage and the two Cun Kou pulses are deep and solid, use Digestion-promoting methods to remove pathogens.
If pathogens deeply penetrate the Foot-San Yin Meridians, transforming into various Cold syndromes, use warming and lowering methods with "Sini Tang" (Counterflow Decoction) generation to treat.