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Yu Chang stated: Heaven is an accumulation of Qi, Earth is an accumulation of Form, and humans are formed through Qi. Because Qi constitutes Form, when Qi gathers, Form exists; when Qi scatters, Form perishes. Is not the relationship between Qi and Form extremely significant?

However, within the body, there are Ying Qi (Nutritive Qi), Wei Qi (Defensive Qi), Zong Qi (Pectoral Qi), Zang-Fu Qi (Visceral and Bowel Qi), and Jing-Luo Qi (Meridian Qi), each with its own distinction. What unifies and controls Ying Qi, Wei Qi, Zang-Fu Qi, and Jing-Luo Qi, making them fill the body without gaps, circulate endlessly, and keep every joint of the whole body agile and responsive, is entirely dependent on the Da Qi (Great Qi) in the chest to preside over it. The concept of Da Qi was mentioned once in *Huangdi Neijing* (The Yellow Emperor's Inner Canon). When the Yellow Emperor asked if Earth is below, Qibo replied, "Earth is below humans, but within the Tai Xu (Great Void/Cosmic Space)." The Emperor asked, "What supports it?" Qibo said, "It is supported by Da Qi." This shows that the Great Void is vast and empty, yet filled with Qi that is abundant and powerful, sufficient to encompass the accumulated form of Earth so that it does not fall into the four directions. Only then can the Qi of Cold, Heat, Dryness, Dampness, Wind, and Fire enter Earth and generate transformations. If not for Da Qi encompassing Earth from without, the shaking, collapsing, falling, and sinking of Earth would be unimaginable. How could Earth stand majestically in the center and perpetually generate transformations? The human body is the same. The Five Zang and Six Fu organs, major and minor meridians, circulate day and night without rest, relying entirely on the Da Qi in the chest to pivot and rotate within. Once Da Qi declines, the exit and entry of Qi cease, the ascending and descending stop, the Shen Ji (Spirit Mechanism) perishes, and the Qi Li (Qi Establishment) becomes isolated and precarious. How can this be acceptable? *Jinkui Yaolue* (Essential Prescriptions of the Golden Cabinet) also frequently mentions it, stating: "When Ying and Wei are harmonious, their Qi flows; when Da Qi rotates, pathogenic Qi dissipates." This indicates that when Ying and Wei are disharmonious, Qi becomes bi-occluded and difficult to flow. One must first make Ying and Wei harmonious so that their Qi runs parallel without conflict, and then wait for the rotation of Da Qi in the chest, so that the stale and inferior Qi of chronic illness can finally dissipate. Since the role of Da Qi in pathogenesis is thus, why do later generations fail to highlight it? Is this not a missing protocol?

Some say Da Qi is simply the Qi of Dan Zhong (Conception Vessel/Pericardium region), hence Dan Zhong is called the "Minister Official," responsible for promulgating orders. However, referring to celestial movements, Dan Zhong as a Minister Official can only handle the duties related to the six climatic factors (Cold, Heat, Dryness, Dampness, Wind, Fire). It must be like the Tai Xu, hollow and serene, without specific shape or name, encompassing the terrain of Earth and eternally stabilizing it, which truly constitutes Da Qi. Since Dan Zhong is already the Minister Official with its position, it cannot be called Da Qi.

Others say Da Qi is another name for Zong Qi. "Zong" means respected and masterful, as the Twelve Meridians respect it as their master. Little do they know that Zong Qi, Ying Qi, and Wei Qi are divided into three separate tunnels. Since there is a concept of tunnels, it is akin to the Qi entering Earth, rather than the state of being hollow and unattached. The diagnosis of Dan Zhong corresponds to the Pericardium Luo (Collaterals). The diagnosis of Zong Qi is located under the left nipple, originally not mixed with the diagnosis of Da Qi. So where is Da Qi diagnosed? *Huangdi Neijing* clearly points it out, though readers often overlook it. It states: "At the upper level, externally it diagnoses the Lung, internally it diagnoses the Chest." This is precisely the diagnosis of Da Qi. The Lung governs the Qi of the whole body, and regulation follows. The chest encompasses Lung Qi without limit, hence its diagnostic area is assigned to the Right Cun pulse at the Tian Bu (Heaven Level) to govern Qi. *Jinkui Yaolue* alone penetrated these subtleties, summarizing the principles of Xiong Bi (Chest Bi/Pain), Heart Pain, and Shortness of Breath in one chapter. It mentions: "In the Qi division, the epigastrium is hard and large like a plate, with edges like an inverted cup, caused by fluid retention." This describes long-standing fluid retention in the chest that fails to dissipate, damaging the Yang Qi of the chest, resulting in hardness and largeness like a plate, with edges like an inverted cup. This blocks Da Qi, preventing it from passing through, forcing it to rotate around the sides like an inverted cup. This precisely refers to the hollow position being occupied by fluid retention. Using Gui Zhi Tang (Cinnamon Twig Decoction) removing Shao Yao (Peony), plus Ma Huang (Ephedra) and Fu Zi (Aconite Root), aims to unblock the Yang Qi of the chest. Yang governs opening; when Yang is prosperous, there is opening without blockage, and the Yin of fluid retention can be seen dissipating. In treating various formulas for Chest Bi and Heart Pain, all generally use Xie Bai (Macrostemon Bulb) and Bai Jiu (White Wine) as the sovereign herbs, which also embodies the principle of unblocking Yang. If the Yang Qi in the chest is not deficient, but merely excessive, using Zhi Zhu Tang (Immature Bitter Orange and Atractylodes Macrocephala Decoction) would suffice. Using Zhi Shi (Immature Bitter Orange) must be paired equally with Bai Zhu (Atractylodes Macrocephala Rhizome); how could it cause excessive damage? Recognizing this to treat diseases of the chest, would one not achieve half the result with twice the effort? The human body has Five Spirit Stores and Four Form Stores, totaling Nine Stores, with the Chest occupying one. Although the Chest does not store Spirit, it is the master of the Five Spirits. Mencius's ability to nourish his Hao Ran Zhi Qi (Noble Spirit), and Yuansi's singing voice sounding like metal and stone, represent those who are complete according to Heaven and not damaged by humans—what a state this is! Nowadays, people recklessly exhaust their Qi without regard, and only when disease is established do they further damage their Qi seeking treatment. As Materia Medica states, Zhi Ke (Immature Bitter Orange Peel) damages the highest Qi in the chest, which is explicitly stated. Why then act recklessly without fear? It is all due to failing to recognize that the Chest is the first pass of life and death. Specifically, after distinguishing respiration, I supplement this Treatise on Great Qi to clarify this matter.

[Rule One]
Whenever treating disease, if the Zheng Qi (Upright Qi) in the chest is injured, leading to fullness, obstruction, and pain, this is the fault of the physician. Although this has been a common flaw since ancient times due to ignorance, I now specifically establish this as a warning rule, so as not to incur guilt in the unseen realm.