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The vastness of heaven and earth, with its processes of generation and decay, cannot achieve a state of perfect Taihe (Supreme Harmony); human life, in its pursuit of profit and fame, also fails to preserve its inherent nature. As righteous Qi (Vital Energy) declines day by day, pathogenic factors (Evil Qi) grow stronger day by day. To restore righteousness, one must treat the pathogenic factors. "Pathogenic factors" refers to Yin pathogens or external pathogens residing in the Zang organs or interior. The term "Yang pathogen" refers to external pathogens residing on the exterior or in the Fu organs. [Marginal Note] The Six Qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire) are the original Qi of the Six Channels; only the abnormal Qi within these Six Qi is termed "Guest Pathogen" (Ke Xie). There is originally a clear distinction between Righteous Qi and Pathogenic Factors, yet people today are vague and fail to perceive this.

Righteous Qi damage has distinctions between External Injury and Internal Injury: External injury refers to Guest Pathogens from the Six Solar Terms entering from outside inward; Internal injury refers to Guest Pathogens from the Seven Emotions moving from inside outward. When Righteous Qi is damaged externally, pathogenic factors enter from the exterior; when the defensive Righteous Qi that protects the exterior weakens, external Guest Pathogens manifest. When Righteous Qi is damaged internally, pathogenic factors emerge from within. This includes damaging Heart Yang through excessive sexual activity, damaging Spleen Yang through improper diet, or damaging Kidney Yang through sexual exhaustion—all are root causes of internal injury. Pathogenic factors transform according to Yin or Yang, changing without fixed rules. Pathogens entering from outside may transform following Wind, Dryness, Heat, Dampness, or Cold, shifting with the pathogen's nature, originally having no fixed direction. Internal injury is different: it may damage the Spleen, Stomach, Liver, Heart, or Kidney; the disease presentation has a fixed direction, and medication has distinct classifications.

Speaking of Zang and Fu organs, the locations where pathogens reside differ. Pathogens residing in the Qi level or Exterior level are called Yang Pathogens. Yang is Fire. When Yang Fire reaches its extreme, it damages ordinary Blood; when ordinary Blood is damaged, True Yin and True Qi are also injured, both capable of causing death. Zhang Zhongjing established Baihu Tang (White Tiger Decoction) and Chengqi Tang (Descending Qi Decoction), having long prepared methods for Yang pathogens. Pathogens residing in the Blood level or Interior level are called Yin Pathogens. Yin is Water. When Yin Water reaches its extreme, it damages ordinary Qi; when ordinary Qi is damaged, True Yang and True Yin are also injured, both capable of causing death. Zhang Zhongjing established Baitong Tang (White Pass Decoction) and Sini Tang (Reversed Extremities Decoction), having long prepared methods for Yin pathogens. Today's physicians attribute excess to Yuan Yin (Primal Yin) and Yuan Yang (Primal Yang), not understanding that there is a distinction between pathogenic factors and righteousness. Although there are myriad medical texts, their established principles all advocate dispelling pathogens and supporting righteousness. Knowing to dispel pathogens and support righteousness means knowing that excess belongs to the fluctuation of Guest Pathogens, not that Yuan Yin and Yuan Yang naturally possess excess. Zhang Zhongjing's prescriptions were intended to dispel pathogens to assist righteousness; delineating the Six Channels truly embodies the principle of harmonization. "Excess" refers to strong pathogens in the Qi level; "Deficiency" refers to strong Yin pathogens in the Blood level and deficient righteousness. Strong Yang indicates deficient righteousness; insufficient Yang also indicates deficient righteousness. These are all traces of pathogens. Yangming excess is not the true body. True Yin and True Yang originally have no principle of excess. It is modern people who posit excess in Yuan Yin and Yuan Yang. People know that Water and Fire have excess, but do not realize this excess is caused by Guest Pathogens injuring righteousness. Together they prosper and decline, adhering to the unity of the One, which is infallible. The Two Qi merge into One Qi; they cannot be viewed as two separate paths, thus their simultaneous prosperity and decline remain unchanging.

Discussing the Heavenly Dao, the sun and moon have waxing and waning; discussing the human body, innate endowment has strength and weakness. Ultimately, the principle of cyclical prosperity and decline should not be viewed as disease. The world uses this as an excuse, showing shallow skill. Here I deliberately elaborate repeatedly, hoping future scholars will reference and sharpen each other. I fear there are still roots not fully explained, so I request further refinement.

Guest Asks Regarding Differentiation of Renshen, Huangqi, Danggui, and Dihuang

A guest asked doubtfully: "I observe your prescriptions rarely use Renshen (Ginseng Root), Huangqi (Astragalus Root), Danggui (Angelicae Sinensis Radix), and Dihuang (Rehmanniae Radix). These are herbs for tonifying Qi and Blood. Why does Master use them sparingly?" I said: "Great question! I consider Renshen, Huangqi, Danggui, and Dihuang as tonifying herbs. I say that Zhang Zhongjing's 113 prescriptions are all tonifying herbs. Are they only Renshen, Huangqi, Danggui, and Dihuang? Why are you so inattentive?" The guest said: "Master is deceiving me. I have also read the *Bencao* (Materia Medica). I know Mahuang (Ephedrae Herba) and Guizhi (Cinnamomi Ramulus) govern dispersal; Zexie (Alismatis Rhizoma) and Zhuling (Polyporus) govern draining water; Chaihu (Bupleuri Radix) and Huangqin (Scutellariae Radix) govern harmonizing; Gancao (Glycyrrhizae Radix) and Ganjiang (Zingiberis Rhizoma) govern warming the middle; Fuzi (Aconiti Lateralis Radix Preparata) and Wuzhuyu (Evodiae Fructus) govern restoring Yang; Huanglian (Coptidis Rhizoma) and Ejiao (Asini Corii Colla) govern nourishing Yin. Each prescription and herb has its function. Master calls them all tonifying herbs. Is this not too much deception?" I said: "You think I deceive you, but I truly do not. Please sit briefly, and I will tell you truthfully. Since birth, humans rely on the True Qi of parents, blended and nurtured, forming shape and structure, with five senses and hundred bones complete, sustained entirely by this mass of True Qi circulating. If True Qi is undamaged, external pathogens do not enter, and internal pathogens do arise. Why wait for medicine? Why wait for tonification? Moreover, this mass of True Qi cannot be supplemented by herbal roots. The Medical Sage Zhang Zhongjing established words and laws, revealing the Three Yang and Three Yin, clarifying the path of True Qi circulation. If pathogens injure Taiyang, treat with formulas benefiting Yang; once Taiyang pathogens depart, Taiyang Qi recovers. If pathogens injure Yangming, Shaoyang, or the Three Yin, treat with formulas corresponding to those channels; once pathogens depart and laws are established, righteousness recovers. When righteousness recovers and spirit is at peace, the disease vanishes instantly, returning to health. Thus I say, the 113 prescriptions are all tonifying herbs. By this logic, am I deceiving you or not?" The guest said: "If what Master says is true, then Renshen, Huangqi, Danggui, and Dihuang can be useless?" I said: "How can they be abolished? For example, in Baihu Tang, Renshen can be used; in Jianzhong Tang, Huangqi can be used; in Sini San (Four Counterflow Powder), Danggui can be used; in Zhigancao Tang (Honey-Panax Decoction), Dihuang can be used. Did Zhang Zhongjing ever discard them? What is strange is that people claim Renshen tonifies Qi. Qi is Yang, is Fire. Why did Zhang Zhongjing not use Renshen in Sini Tang to restore Yang, but use it in Baihu Tang to drain fire? When Yangming pathogenic fire is flourishing, and Renshen is tonifying fire, why not further assist the fire, but instead drain it? Tracing the origin, this confusion stems from Li Shizhen's *Bencao* stating 'Renshen can return Yuan Qi to the realm of nothingness.' Once this phrase emerged, Renshen became prevalent. [Marginal Note] Examining closely, Li Shizhen's statement is not unreasonable; it likely applies to the phase of 'Kanglong Youhui' (Arrogant Dragon Repents) when True Yin is nearly exhausted, mixing with Zhang Zhongjing's intent for using Renshen in Baihu Tang. Modern people misunderstand this phrase and apply it indiscriminately to those with Yang deficiency and Yin excess, hoping to restore Yang, resulting in failure in every case. Zhang Jingyue misunderstood this, stating 'Double Renshen for Yang deficiency, double Shudi (Prepared Rehmannia Root) for Yin deficiency.' Later generations followed this as definitive theory, harming humanity for millennia. Everyone must discern this and not be confused. Furthermore, the *Shennong Bencao Jing* states Renshen tonifies the Five Zang. The Five Zang belong to Yin; Renshen tonifies Yin. That it does not tonify Yang is obvious. All harmonizing drugs are ignored. If Renshen is unavailable, Korean Ginseng (Gaolishen) may substitute. Korean Ginseng comes from afar and is expensive. For those with consumptive diseases, having Renshen at home provides some reliance, yet it turns out unreliable. They fail to reflect that Zhang Zhongjing, the Confucius of Medicine, established prescriptions, laws, and herbs specifically to dispel pathogens to assist righteousness. He never mentioned additional tonics after pathogens depart. This ignorance of later generations, overly cherishing oneself, accumulates over time, brewing other syndromes leading to death, yet they remain unaware—truly pitiable.

Now I make a covenant with everyone: regardless of whether the disease affects men, women, old, or young; regardless of whether the drug is common or rare, expensive or cheap; as long as the physician understands Yin and Yang and applies them appropriately, perfection is achieved. Why seek more?

Differentiation of Spleen and Kidney as Posterior and Anterior Heaven

The Classics say: "Knowing the sequence brings one close to the Dao." [Marginal Note] The Sage shows the Great Dao to people, wishing them to understand goodness and return to original purity, hence saying knowing the sequence brings one close to the Dao. What is "Anterior"? It is the Ancestral Qi (Zu Qi) establishing life and destiny in the body. Ancestral Qi is the blending of parental True Qi into one. Life and destiny are established thereby. What is "Posterior"? It is the flesh-and-blood shell of the body. All tangible things in the world belong to the Posterior Heaven, not just the human body; thus Daoists call it the "stinking leather bag." Today's people regard the Kidney as Anterior Heaven and the Spleen as Posterior Heaven. These two phrases are universally revered as definitive theory. I privately disagree. Since the inversion of Qian and Kun for nurturing, Anterior Heaven is Qian and Kun; Qian breaks into Li, Kun conceives Kan. Hence, "Inverting Qian and Kun transforms into the body." Pure Essence of Anterior Heaven ascends to the human body, becoming a unified Qi. This refers to the True Qi in father's sperm and mother's blood merging into one, the True Body of Taiji, the root of Anterior Ancestral Qi. Today's people do not understand this mechanism; wrongly assuming the two Kidneys resemble Taiji, they designate the Kidney as Anterior Heaven. This confuses the Classics and requires urgent correction. However, Anterior True Qi generates True Water, irrigating the whole body. The Kidney corresponds to the Water Organ; while reasonable, it does not refer to the physical two Kidneys in the waist. [Marginal Note] Kidney corresponding to Water is metaphorical. It circulates through the Six Directions (Liuhe), meaning the entire body, corresponding to the essence of the Three Yang and Three Yin. One Qi fills everywhere. Thus, "Water moistens every Zang organ; Fire burns every Zang organ." How can Water be solely in the two Kidneys? Moreover, the two Kidneys have form and substance, generated by Anterior Heaven. How can they be Anterior Heaven? Those who grasp the essence know this body is nowhere not Anterior Heaven, and nowhere not Posterior Heaven; Anterior and Posterior are one Taiji. Encompassing the Three Realms (Heaven, Earth, Water; Upper, Middle, Lower Origins). The human body is divided into the Triple Burner (San Jiao): Upper, Middle, and Lower Jiao. Nurturing all things, all things are born from one source. Rooted in respiration: exhalation is Pi (opening), the function of Yang; inhalation is He (closing), the function of Yin. Thus the *Yijing* says: "Closing the door is Kun; opening the door is Qian." The primordial body splits, and Water and Fire are distinguished here. Those seeking to restore the Anterior Heaven's One True Qi should start here, seeking nothing else. It is called Youmi (Secret Chamber). This true aperture is where True Qi establishes the pole and where all things develop. Ancient Sages often kept it secret, calling it Youmi. Also called Yuan Gate, Tiangen Yueku (Root of Heaven, Cave of Moon), Huangting Huangzhong (Yellow Court, Yellow Center), and countless other names. If one knows this, one can extend life. Anterior Heaven: Anterior One Qi creates the five senses and hundred bones. Posterior Heaven: Anterior One Qi resides within. Anterior is Substance (Ti); first exists this mass of True Qi, then the human body forms. Posterior is Function (Yong). Anterior is non-action, odorless, soundless; Posterior is action,有形, substantial. This is an unchangeable principle. Anterior establishes life through the condensation of Yin and Yang (Er Wu); human life and destiny are set. Posterior forms the shape; shape conforms to destiny, destiny conforms to shape, Spirit governs within, and life/destiny are completed. Union brings life: True Qi unites with the shell. Separation brings death: True Qi perishes outside the shell. Spleen is called Posterior Heaven, as modern people say. Modern people do not know the entire body belongs to Posterior Heaven, singling out Spleen as Posterior. Extending this logic, they believe humans sustain life and avoid death because of diet. Food entering the throat enters the Stomach and Spleen instantly; if a person does not eat for seven days, they die. Thus, Spleen and Stomach are considered Posterior Heaven. Let me ask: Does food entering the Spleen digest itself to nourish life, or does it require True Qi movement? Does True Qi movement nourish only the Spleen/Stomach, or the whole body? Knowing that movement nourishes the whole body, one knows Posterior Heaven is not limited to Spleen and Stomach. Thus I say: Anterior establishes life, Posterior forms shape; shape and life unite, named Anterior and Posterior. [Marginal Note] Anterior and Posterior merge into One Qi, neither more nor less, neither leaning nor biased, hence called "Middle." Establishing the pole in the center, the *Yijing* says: "Yellow passes through reason." Also: "Beauty lies within." The *Shujing* says: "Sincerely hold the Middle." Using Spleen as Middle is metaphorical. Discussing Bagua positions, Kun and Gen are fertile Ji Earth, one in the southwest corner, one in the northeast. It is also said: "Middle Five resides in Kun," merely a vacant position. Who would know this error is insufficient evidence? Heaven's function relies entirely on Earth. Earth generates all things, hence Earth is the mother of all things. The human body shell contains hundred pulses, Zang-Fu organs, collaterals, and joints, unchanging like Earth, hence Spleen is Posterior Heaven. Regarding "Zhong Pi" (Middle Skin), I believe it refers to the character "Pi" (Skin), not "Pi" (Spleen). Only this skin can contain all phenomena and bind Qi and Blood. If referring to the Spleen organ, it is merely one Zang; how can it contain all existence? Some say it is Spleen; ancients paired it with the Center, taking advantage of its transformation of essences and irrigation of four directions. One cannot say the character Spleen is entirely wrong. I say: Human movement relies entirely on the鼓动 (rouse/move) of the Anterior Heaven's mass of True Qi. Although food enters Spleen and Stomach, without True Qi rousing, it cannot rot and warm grains. With True Qi rousing, all food dissolves instantly, and all Zang-Fu and the body receive its benefits. How is this the功 (merit) of the Spleen alone? Observing the disease of morning eating and evening vomiting, does it rely on Spleen or Qi? Ancients merely used objects to convey principles and terms. Modern people do not recognize the way of One Qi uniting the body and the mutual reliance of Anterior and Posterior, mistaking Spleen for the master. Their error is great. Scholars must not rigidly fixate on Spleen and Kidney to discuss Anterior and Posterior. Seek principles in the intangible and substantial. Speak of Anterior and Posterior accordingly. This has been passed down for years and held as standard. I now analyze it clearly, questioning the wise. Regarding right and wrong, I request guidance.

Differentiation of Six Guests

Modern people often speak of injuries from the Six Excesses (Liu Yin). The Six Excesses are Wind, Cold, Summer-heat, Dampness, Dryness, and Fire. I say the Six Qi are the original Qi of the Six Channels, each governing sixty days to complete a year. How can they be called Guests? The term "Guest" refers to abnormal Qi within the seasonal commands. Abnormal Qi in the Wind command is called Wind Guest; in the Cold command, Cold Guest; in the Summer-heat command, Summer-heat Guest; in the Dampness command, Dampness Guest; in the Dryness command, Dryness Guest; in the Fire command, Fire Guest. It does not mean the Six Qi themselves are Six Guests.

Between Pathogenic Factors and Righteous Qi, modern people often confuse them. Therefore, I differentiate and clarify. I offer a further explanation: If pathogens injure Taiyang, it is called Cold Guest; Cold pathogens transmitting to Yangming are called Dryness Guest; Dryness Guest transmitting to Shaoyang is called Summer-heat Guest; Summer-heat Guest transmitting to Taiyin is called Dampness Guest; Dampness Guest transmitting to Shaoyin is called Fire Guest; Fire Guest transmitting to Jueyin is called Wind Guest. These Six Guests discuss pathogens entering from Taiyang inward, describing the flow of Qi mechanism, not seasonal commands. Flow and seasons must be clearly distinguished. No need for further debate; simply follow Zhang Zhongjing's Six Channel outline syndromes to know the Guest's location. Discussing seasons is acceptable; discussing Qi flow is acceptable. In short, within one command, the primary disease is fixed; this must be known.

Explanation of Medicines Forbidden During Pregnancy

Recently, pregnant women often forbid taking medicines. Such as Banxia (Pinelliae Rhizoma), Dahuang (Rhei Radix et Rhizoma), Badou (Crotonis Fructus), Chouniu (Semen Strychnos), Binglang (Arecae Semen), Daji (Euphorbiae Pekinensis Radix), Yuanhua (Genkwa Flos), Gansui (Kansui Radix), Muxiang (Moschus), Sanleng (Sparganii Rhizoma), Ezhu (Curcumae Rhizoma), Fuzi (Aconiti Lateralis Radix Preparata), Jinghua (likely referring to a specific flower or typo for another herb, context implies abortifacient), Sanqi (Notoginseng Radix et Rhizoma), etc., are called abortifacient products. Whatever has a beginning, absolutely do not take. Modern people memorize this rigidly, daring not change. I believe all can be taken; there is no need for fear. It depends entirely on the condition. If the disease truly requires treatment, Banxia, Dahuang, Fuzi, and all such medicines are fetal-calming. If the disease does not require treatment, even Renshen, Luxun (Deer Antler), Ejiao (Donkey-hide Gelatin), and Rougui (Cinnamon Bark) can cause abortion. Alas, the world does not discuss reason. Thus I advise those with pregnancy. Any woman pregnant for three to four months should guard speech, regulate diet, and abstain from sexual labor; these are ways to protect life. If there is an external contraction, one must follow the Six Channel outlines; do not ask about specific medicines. For internal injury, determine Yang deficiency or Yin deficiency; do not ask about specific medicines. For dietary Qi stagnation, still use pushing/draining methods; do not ask about specific medicines. In short, when pathogens depart, righteousness recovers; this is fetal calming. Why do modern people fail to observe the syndrome and only calculate forbidden medicines? This is a shortcut of medical formulas, private words of one school, failing to understand the divine changes. Scholars must absolutely not be confused by drugs,酿成 (brewing) death. Patients must understand; physicians must not be careless. There is another type of pregnant woman who intentionally seeks abortion but cannot succeed; this can be recognized from this. [Marginal Note] Does it not say to find Sanqi, Muxiang, and all blood-breaking drugs?

Chapter on Food Qi

What sustains human life and prevents death is solely this point of Anterior Heaven True Qi. As long as True Qi remains for one day, the person lives one day; if True Qi perishes instantly, the person dies instantly. Hence, "Humans live by one breath." Qi is Yang, is Fire. Also said: "Humans cannot be born without this Fire." As long as this Fire exists, all Post-Heaven foods, upon entering the throat, are immediately refined. The True Qi of food is derived from the True Qi of Anterior and Pre-Heaven, which is originally the same Qi as the human body's True Qi. Borrowing the True Qi of food to assist the human body's True Qi, humans live when they eat and die when they do not. Therefore, people with robust diets have plump muscles and doubled spirit, having stolen the abundant True Qi of heaven and earth's generation. Modern people only know drinking wine and eating meat to nourish life, not knowing it is still the True Qi of heaven and earth irrigating daily, and breathing constantly replenishing.

If humans cannot preserve the True Qi within the body, diseases arise profusely. What are diseases? Caused by pathogens. The arrival of pathogenic Qi, whether internal or external, blocks the True Qi of heaven and earth from combining with the human body's True Qi. The body becomes uneasy, hence called disease. Only when pathogens depart and the True Qi of heaven and earth connects and unites with the human body's True Qi again, can one say there is no disease. Hence, Sages establish laws and prescribe formulas, prioritizing dispelling pathogens. Understanding the origin of human Zang-Fu organs, the distribution of Five Elements, the fullness of Yin and Yang, the Dao of One Qi between Heaven and Humanity, borrowing the True Qi of herbs to overcome pathogens. If pathogens reside above, viewing "above" as "exterior," use substances that control upper pathogens to attack them; once pathogens depart, righteousness naturally recovers. Extending this to middle, below, inside, outside, in Zang, in meridians, collaterals, medicines have definite masters, containing mechanisms of generation and transformation, subtleties of harmonization. It always depends on scholars paying attention to principles, understanding changes of Yin-Yang waxing and waning, reaching trends of順逆 (smooth/reverse) and auspicious/inauspicious. Then one knows heaven and earth are my body, my body is the body of all things. All things, my body, and heaven and earth are originally One Qi. Dietary intake and taking medicine are both essential for preserving life.

Diagram of One Qi Divided into Six Qi

Qi Cold Yang Tai (Taiyang)
Qi Dryness Yang Ming (Yangming)
Qi Summer-heat Yang Shao (Shaoyang)
Qi Dampness Yin Tai (Taiyin)
Qi Fire Yin Shao (Shaoyin)
Qi Wind Yin Jue (Jueyin)

Explanation of Diagram of One Qi Divided into Six Qi