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The *Great Treasury Canon* states: There are incantation methods for treating Gu poison (蛊毒, parasitic poisoning) and Tiaosheng poison (挑生毒, poisoning from malicious rituals). Whenever one eats or drinks outside, silently reciting the incantation seven times beforehand ensures that the poison will not cause harm. The incantation is: "Suguzhuo, Moyezhuo, I know Gu poison grows four corners; its father is Qionglongqiong, its mother is Sheyenu, with hundreds of thousands of relatives, I now know you all, Mahasattva." One should not eat if spider webs are seen on the food or drink. Another method is to recite "Yao Wang Wanfu" (Medicine King Ten Thousand Blessings) seven times upon arriving at any location, which can also prevent poisoning.

For moxibustion treatment of all types of Gu poison, apply three moxa cones (moxa units) at the tips of both little toes. Pathogenic substances will then be expelled. If the poison was ingested via wine, it will be expelled with the wine; if via food or drink, it will be expelled with them. This has been verified repeatedly.

In cases of sudden onset of severe evil qi (Zhong'e, 中恶) approaching death, Zhusha Wan (Cinnabar Pill) should be administered urgently. The formula is found in "Gongzhen" (Attacking Formations), Article 103.
For those suffering from various Gui Chong (Ghost Oppression, 鬼崇) or Gui Zhu (Ghost Transmission, 鬼疰) poisons, urgently administer Badu Chi Wan (Eight-Poison Red Pill) to attack the pathogen. The formula is found in "Gongzhen", Article 104.
For acute conditions such as sudden heart pain, abdominal distension and pain, constipation, Feishi (Flying Corpse, 飞尸) or Guiji (Ghost Strike, 鬼击), the most rapid and effective remedy is Zouma Tang (Running Horse Decoction) from the *Waitai Miyao*. The formula is found in "Gongzhen", Article 113.

Zhusha Wan (See Article 260) Xiongsha San (Male Musk Powder, See Article 259) Wanbing Jiedu Dan (Ten-Thousand-Disease Detoxification Pill, See Article 202) Qibao Wan (Seven-Treasure Pill, See Article 261) Mishui Jian (Honey Marrow Decoction, See Article 262) Tiaosheng Gududu Jianyi Fang (Simple Formula for Tiaosheng Gu Poison, See Article 265) Jiedu San (Detoxification Powder, See Article 244) Guihun San (Returning Soul Powder, See Article 263) Sanyin Jiedu Wan (Three Causes Detoxification Pill, See Article 203) Maimian San (Wheat Flour Powder, See Article 264)

The *Ben Shen Pian* (Chapter on Original Spirit) states: What Heaven endows us with is De (Virtue/Natural Law), what Earth endows us with is Qi (Vital Energy); life arises from the flow of De and the interaction of Qi. (Detailed in Volume 29, Section on Nocturnal Emission).
The *Tianyuan Ji Dalun* (Great Discourse on the Heavenly Origin) states: In Heaven, it manifests as Qi; on Earth, it forms shape. When shape and Qi interact, all things are transformed into existence.
In the *Shengqi Tongtian Lun* (Discourse on Vital Energy Connecting with Heaven), the Yellow Emperor said: Since ancient times, the root of life connecting with Heaven lies in Yin and Yang. Within the space between Heaven and Earth, within the Six Directions, the Qi connects through the Nine Provinces, Nine Orifices, Five Zang Organs, and Twelve Joints, all communicating with Heavenly Qi. Life is categorized into five, and Qi is divided into three. Frequent violation of these principles allows pathogenic Qi to harm humans; this is the root of lifespan. The Qi of the Azure Heaven, when pure and clear, regulates will and intention. Following it consolidates Yang Qi; even if hostile pathogens exist, they cannot cause harm. This is due to following the seasonal order. Thus, the sage preserves spirit, consumes Heavenly Qi, and communicates with divine illumination. Deviating from this leads to internal blockage of the nine orifices, external stagnation of muscles, and dispersion of Wei Qi (Defensive Qi); this is self-injury and depletion of Qi.
The *Yinyingxiang Dalun* (Great Discourse on Yin-Yang Correspondence) states: Clear Yang rises to form Heaven, Turbid Yin descends to form Earth; Earthly Qi rises to become clouds, Heavenly Qi descends to become rain. Rain originates from Earthly Qi, clouds originate from Heavenly Qi. Therefore, Clear Yang exits through the upper orifices, Turbid Yin exits through the lower orifices; Clear Yang disperses into the Couli (interstices/skin pores), Turbid Yin travels to the Five Zang Organs; Clear Yang fills the four limbs, Turbid Yin returns to the Six Fu Organs. Only the wise person models the head after Heaven to nourish it, the feet after Earth to nourish them, and the middle according to human affairs to nourish the Five Zang Organs. Heavenly Qi connects with the Lung, Earthly Qi connects with the throat (Ai), Wind Qi connects with the Liver, Thunder Qi connects with the Heart, Grain Qi connects with the Spleen, and Rain Qi connects with the Kidney. The Six Channels are like rivers, the intestines and stomach are like seas, and the nine orifices are where water-Qi gathers. Using Heaven and Earth as metaphors for Yin and Yang, sweat of Yang is named after the rain of Heaven and Earth; Qi of Yang is named after the fierce wind of Heaven and Earth. Violent phenomena resemble thunder, rebellious phenomena resemble Yang. Therefore, if treatment does not follow the laws of Heaven or utilize the principles of Earth, disasters will occur.
The *Siqi Tiaoshen Lun* (Discourse on Regulating Spirit According to the Four Qi) states: Heavenly Qi is pure, clear, and bright, storing virtue without ceasing, thus descending. If Heavenly brightness is excessive, the sun and moon lose their clarity, pathogenic factors harm the empty orifices, Yang Qi becomes blocked, Earthly Qi obscures brightness, clouds and mist become impure, and corresponding White Dew fails to descend. If communication is not manifested, the lives of all things cannot be sustained; if not sustained, famous trees often die. If foul Qi does not dissipate, wind and rain are unregulated, White Dew does not descend, causing vegetation to wither and fail to flourish. Frequent arrival of treacherous winds and heavy rains cause Heaven, Earth, and the four seasons to lose harmony; deviating from the Dao leads to premature extinction. Only the sage follows this, thus having no strange diseases, maintaining order in all things, and ensuring endless vital energy.
In the *Liuyuan Zhengji Dalun* (Great Discourse on the Six Origins and Correct Chronicles), the Yellow Emperor asked: How do the Qi of Heaven and Earth wax and wane? Qibo answered: When Heavenly Qi is insufficient, Earthly Qi follows. When Earthly Qi is insufficient, Heavenly Qi follows. The Movement resides in the middle and often precedes. Thus, if the upper prevails, Heavenly Qi descends; if the lower prevails, Earthly Qi migrates upward, differing in degree. Minor differences are small deviations; major differences are large deviations. Severe deviations involve changes in position and exchange of Qi, leading to great transformations and disease onset.
In the *Wuchang Zheng Dalun* (Great Discourse on the Five Constants and Normal Policies), the Yellow Emperor asked: Why is Heaven deficient in the Northwest, cold on the left and cool on the right, while Earth is incomplete in the Southeast, hot on the right and warm on the left? Qibo answered: This is due to the principles of Yin and Yang Qi, high and low, and differences in magnitude. The Southeast belongs to Yang. Yang's essence descends, hence hot on the right and warm on the left. The Northwest belongs to Yin. Yin's essence ascends, hence cold on the left and cool on the right. Therefore, Earth has high and low places, and Qi has warm and cool temperatures; high places have cold Qi, low places have hot Qi. Thus, going to cold/cool places causes distension; going to warm/hot places causes sores. Treating distension by purging resolves it; treating sores by sweating resolves it. This is the normal opening and closing of Couli, reflecting differences in magnitude.
In the *Wuyun Da Lun* (Great Discourse on the Five Movements), the Yellow Emperor asked: Is the Earth merely below? Qibo answered: The Earth is below humans, within the Great Void. The Yellow Emperor asked: What supports it? He replied: The Great Qi lifts it. Dryness dries it, Heat steams it, Wind moves it, Moisture moistens it, Cold solidifies it, Fire warms it. Thus, Wind and Cold are below, Dryness and Heat are above, Moisture is in the middle, and Fire circulates among them. Cold and Heat enter six times, creating emptiness and transformation.
The *Fang Sheng Shuai Lun* (Discourse on Approaching Fullness and Decline) states: At extreme Yin deficiency, Heavenly Qi is cut off; at extreme Yang excess, Earthly Qi is insufficient. The intersection of Yin and Yang is the practice of the Perfect Person. In the intersection of Yin and Yang, Yang Qi arrives first, Yin Qi arrives later. Thus, the sage holds the way of diagnosis, prioritizing Yin and Yang.
The *Taiyin Yangming Lun* (Discourse on Taiyin and Yangming) states: The throat governs Heavenly Qi, the pharynx governs Earthly Qi.