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Pathogenic factors each have their specific affiliations; one must thoroughly investigate their essentials beforehand. Therapeutic methods each have their respective归 (principles/affiliations); one must guard against errors afterwards. The crux of treating diseases lies in prioritizing the investigation of their affiliations. If one does not understand the principles to which therapeutic methods belong, errors are inevitable. Therefore, although diseases arise in countless forms, their affiliations ultimately fall within the scope of the Five Movements and Six Qi (Wuyun Liuqi, the theory of cosmic cycles influencing health). If one can carefully examine these and grasp their key mechanisms, and then proceed with treatment, ensuring that each method corresponds appropriately to the favorable conditions of the movements and qi, there will be no slightest error. In this way, the principle of seeking the affiliation in disease treatment would be without reproach. The *Suwen* (Basic Questions), Chapter "Zhizhen Yao Da Lun" (Great Discussion on the Most Essential Principles), states: "Examine the pathogenesis carefully, do not neglect the appropriateness of the qi." This is the meaning implied here.

I have often said that there is one phrase in medicine that can summarize its essence: it is the Theory of Movements and Qi (Yunqi). Heaven is Yang, Earth is Yin. The Qi of Yin and Yang are each divided into three categories, known as the Three Yin and Three Yang (Sanyin Sanyang). However, Heaven is not purely Yang, but also contains Three Yin; Earth is not purely Yin, but also contains Three Yang. Thus, above and below heaven and earth, there exist the Six Qi (Liuqi, six climatic factors: Wind, Heat/Fire, Dampness, Dryness, Cold) of Wind, Heat, Fire, Dampness, Dryness, and Cold. Rotating and moving between heaven and earth are the Five Movements (Wuyun, five phases/cycles: Wood, Fire, Earth, Metal, Water). Humans live within this system, and the Qi of their Zang-Fu organs and acupoints circulates and interacts with heaven and earth. Hence, we know that the mechanism behind the occurrence of various diseases does not exceed these factors. So, how should a physician treat? One must observe these laws, ensuring they do not deviate from what is appropriate.

Regarding various wind-induced tremors and vertigo, all belong to Liver Wood; various pains, sores, and itching all belong to Heart Fire; various dampness-induced swellings and fullness all belong to Spleen Earth; various Qi stagnations all belong to Lung Metal; various cold-induced contraction and pulling all belong to Kidney Water. These are pathogeneses belonging to the Five Movements. Various sudden stiffness and rigidity all belong to Wind; various vomiting and acid regurgitation all belong to Heat; various restlessness, agitation, mania, and deviation all belong to Fire; various stiffness and rigidity all belong to Dampness; various dryness and withering all belong to Dryness; various disorders involving body fluids all belong to Cold. These are pathogeneses belonging to the Six Qi.

Although the examination of pathogenesis may be deemed thorough, the application of treatment must also be detailed. One must distinguish Yin and Yang amidst ambiguity, and differentiate Root (Ben) and Branch (Biao) in subtle matters. For differences in existence or non-existence, seek the reason for such difference; for differences in deficiency or excess, investigate the cause of such disparity. Employ sweating, vomiting, or purging methods where appropriate; use Cold, Hot, Warm, or Cool properties where suitable. Sometimes counteract the pathogen to control mild symptoms, sometimes follow the pathogen to guide severe ones. Above, distance oneself from the invasion of the ruling Qi (Siqi); in the middle, discern the transformation of the annual movement; below, assess the suitability of North and South regions. Ensure the dosage is moderate and the sequence is proper. With such treatment, how could there be errors or chaos?

Furthermore, the *Neijing* (Inner Canon) states: "In treating diseases, one must seek the Root." The *Bencao* (Materia Medica) states: "To heal, one must first examine the pathogenesis." This is the intent of examining pathogenesis. The *Liuyuan Zhengji Dalun* (Great Discussion on the Six Primary Ordinances) states: "Do not lose faith in Heaven's timing, do not go against the appropriateness of the Qi." The *Wuchang Zheng Dalun* (Great Discussion on the Five Constant Policies) states: "First ascertain the annual Qi, do not damage the Harmony of Heaven." All these emphasize not losing the appropriateness of the Qi. Thus, the classics *Suwen* and *Lingshu* always speak of Movements and Qi. Having established these words to clarify the Qi, they further warn: "Those who treat diseases must understand Heavenly Dao and Earthly Geography, and the alternating superiority of Yin and Yang." It is stated again: "If one does not know the addition of the year, the flourishing and declining state of Qi, and the origin of deficiency and excess, one cannot be a skilled practitioner." Their earnest admonition seems uncontrollable. Is this the private worry and over-caution of sages? No, because the essence of medical practice lies entirely herein. Observing the book *Yuanbing Shi* (Original Treatise on Disease Causes), by comparing and categorizing phenomena, one deeply understands the wonders of Qi and Movement creation. Regarding the principles of pathogenesis and Qi appropriateness, nothing could be added.