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The method of treatment is nothing else but specifically treating the Wei Qi (Defensive Qi). Wei Qi has its root and branches, and exists in both the exterior and interior. Wei Qi originates from the Lower Jiao (Lower Burner), serving as the moving Qi between the Kidneys; this constitutes its root. From the distribution area of the Shaoyin (Lesser Yin) channel, it intermingles with the Five Zang Organs, manifesting as perception and spiritual awareness; it intermingles with the Six Fu Organs, manifesting as the Qi transformation of the San Jiao (Triple Burner). These all belong to the interior.

The method for treating the root involves either supplementing Fire (warming Kidney Yang), like adding wick to a lamp so that the flame becomes brighter; or supplementing Water (nourishing Kidney Yin), like adding oil to a lamp so that it shines brightly without extinguishing. The secular world focuses exclusively on supplementing Fire; thus, when the oil is exhausted, the light also goes out. The branches of Wei Qi are located in the channels, warming the muscles, and attaching to sweat, similar to how trees transport fluids through their bark, becoming abundant only after receiving the Yang Qi of Spring and Summer. The method for treating the branches involves either using dispersing methods, so that the tree’s fluid and Qi flow smoothly and flourish; or using astringent methods, so that if the bark leaks fluid, the tree does not wither. The secular world focuses exclusively on astringency and tonification; thus, when fluids become stagnant, the tree will surely swell and die (similar to a lacquer tree: if left untapped for too long, it will swell, stagnate, and wither. Using tree bark transporting fluids to compare with Wei Yang sweating is an accurate analogy. All cases of excessive sweating leading to the loss of Yang are essentially the loss of Wei Yang). Therefore, to strengthen the root of Wei Qi, one must add both oil and wick (tonify both Yin and Yang), and cannot use solely hot medicines. To make the branches of Wei Qi flourish, one must combine dispersing and astringent methods, and cannot use solely tonifying medicines. This applies to all disease treatment and health preservation, not just stroke.

The winds from the eight directions, although differing in cold and heat, are all Yang pathogens. Moreover, two-thirds of them transform into heat. The body's Wei Qi is itself Yang Qi. When a Yang pathogen combines with Yang Qi, they blend like water and milk, with no resistance. Like attracts like, and they do not contend; this is why patients with hemiplegic stroke lack symptoms such as aversion to cold and fever. It can be seen that stroke injuring Wei Qi is actually the mixing of evil wind with Wei Qi. The reason why perception and movement become unresponsive is like three armies where one regiment secretly makes peace with the enemy; orders cannot be executed by that single regiment, inevitably causing the entire army to be constrained, hesitate, and advance no further. Thus, a skilled practitioner of stroke treatment must first separate the evil wind from the Wei Qi, allowing them to part ways, so that the wind can be thoroughly cleared and the Wei Qi remains available for the body's use. This is the rationale for using Alum (Bai Fan) in Hou Shi Hei San. Yu Jiayan stated that this was to fill empty cavities. However, Alum is good at dissolving substances; how can it be a filling medicine? Such claims are forced interpretations.

Whenever wind enters, it must take advantage of gaps in the Wei Qi. These gaps often arise from internal heat. Because cold causes Wei Qi to contract, people in winter mostly have no sweat; heat causes Wei Qi to disperse, so people in summer mostly sweat profusely. Cold closes the Cou Li (pores and interstices), leaving no gap for entry; heat opens the Cou Li, providing a gap to exploit. This internal heat may arise from the Seven Emotions or improper diet (it is common to see those who favor warm-tonifying herbs suffer from stroke); this is what is meant by internal factors inducing external factors. Later generations proposed that stomach heat generates internal wind leading to stroke; while this statement is correct, they failed to recognize this as a disorder of Wei Qi, representing merely a partial insight. Yu Jiayan stated regarding sudden collapse and inability to speak: "Vexation and labor cause expansion." This discussion specifically addresses Wei Qi; vexation and labor refer to internal heat, and expansion refers to opening. This explains how Wei Qi develops gaps due to heat. He also said: "Accumulated opening in summer leads to Jian Jue (Frying Syncope)." 'Pi' means opening; in summer, Cou Li and sweat pores are all open. 'Jian' means vexation/heat; 'Jue' means reversal, indicating Qi reversing upward, resulting in excess heat. These all discuss internal heat. He further said: "Blindness prevents vision, deafness prevents hearing, chaos like a broken dam, vast and unstoppable." These describe the appearance of stroke coma and unconsciousness.

Gaps in Wei Qi, due to insecure exterior Qi, might suggest that dispersing drugs should not be used. However, using warm drugs for dispersal is inadvisable. Using cool drugs for dispersal is appropriate. If mistaken warm-dry drugs are used, it leads to Pi Bi (skin numbness) and insensitivity. Wei Qi obstruction manifests as numbness. Cases cured by yin-nourishing and blood-tonifying formulas occurred because the initial pathology was mild, and these sweet-cold yin medicines resolved the internal heat. If the pathology is slightly severe, efficacy is difficult to achieve. Thus, this condition is not treated from the Blood level. Those who overconsume warm-tonifying herbs often become disabled. This is because the condition originates from internal heat and is frequently accompanied by external heat pathogens (East Wind Warmth, South Wind Heat, West Wind Dryness; among the four directional energies, heat accounts for three).

Southern regions are warm; people there have constantly open Cou Li and sparse Wei Qi, hence stroke is common. Northern regions are cold; people there have constantly closed Cou Li and dense Wei Qi, hence stroke is rare. Only noble persons, living in excessive warmth, occasionally suffer from it, but they recover easily. I have witnessed three southern stroke patients who recovered after traveling north (all cured by Su He Xiang Wan). *Su Wen* states: "Those whose Yin Essence is upheld live long." *Western Chronicles* record: North of Europe, the land is cold, and people live long; Gebuiba in the south experiences heat in all seasons, and people do not live long. This is not empty talk. For any chronic illness, one must first protect the Spleen and Stomach, as the generation of Qi and Blood relies entirely on their transportation and transformation. However, the treatment methods for these two organs are distinct. The Spleen is Yin and a Zang Organ; it transports fluids for the Stomach. Its treatment should be drying, which strengthens function; and tonifying, which builds strength. Thus, its medicines should be sweet and warm. The Stomach is Yang and a Fu Organ; it is the Sea of Water and Grain. Its treatment should be moistening, which aids digestion (dry soil cannot rot matter; only wet soil can); and unblocking, which promotes movement. Thus, its medicines should be cool and clear. Yu Jiayan stated: "Nourishing the Stomach differs from tonifying the Spleen as heaven differs from earth." Ye Tianshi stated: "If the Stomach is weak, cool and unblocking methods strengthen it; if the Spleen is unsteady, warm and tonifying methods strengthen it." *Nei Jing* states: "The Stomach desires cold drinks, the Intestines desire hot drinks." Cold drinks imply cooling and nourishing the Stomach; hot drinks imply sweet-warm tonification of the Spleen. The Intestines here refer to the Small Intestine, the organ of reception and transformation (where all food decomposition occurs). After transforming rotten food, the Spleen begins to extract its essence.

The words of Mr. Yu and Mr. Ye align perfectly with the *Nei Jing*, though these two gentlemen derived their insights from clinical practice, so their phrasing differs from the *Nei Jing*.

Since the treatments for Spleen and Stomach differ, how does one distinguish them? Answer: Distinguish by the disease manifestation. If the illness originates from a Cold pattern and involves inability to eat, one should dry and tonify the Spleen Earth using sweet-warm medicines. If the illness originates from a Heat pattern and involves inability to eat, one should moisten and unblock the Stomach Qi using cool-clear medicines. This applies not only to initial illness but also to chronic conditions. For example, after a predominantly cold or heat pattern has subsided, if the patient still cannot eat, administering cool agents will immediately open Stomach Qi. Secular practitioners only know the method of tonifying the Spleen and ignore nourishing the Stomach. Often, seeing anorexia in heat diseases, they fear cool medicines will damage the Spleen, hesitate, and dare not use them, causing significant harm. If a patient initially suffers a heat disease that later transforms into a cold pattern, use the Spleen-tonifying method; if initially suffering a cold disease that later transforms into a heat pattern, use the Stomach-nourishing method. In cases of prolonged illness with weak Spleen and Stomach, treatment should still follow the original nature of the disease.