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Li Dongyuan stated in his work *Fa Ming* (Invention of Principles): "The Yang Qi of the human body can be named after the swift wind of heaven and earth." This condition known as Zhong Feng (Wind Stroke) is not caused by exogenous Wind Evil invading from outside, but is a disease originating from the internal dysfunction of one's own Yuan Qi. Generally, individuals over forty years of age, who are at a stage of declining Qi, or those whose Qi has been damaged by emotions such as worry, joy, anger, or fear, are prone to this disease; it is rarely seen during their vigorous youth. Even among those who are extremely obese, it may occasionally occur, which is also due to the condition where the physical form is robust but the Qi is deficient. The treatment principle should focus on harmonizing the Zang-Fu organs and unblocking the meridians; this constitutes the treatment for Wind diseases.

Regarding Li Dongyuan's assertion that "Qi declines after forty," his elucidation of the pathogenesis hits the mark of the clinical presentation, truly surpassing other physicians. I deeply admire this view. However, while those whose Qi is damaged by emotions like worry, joy, and anger do suffer from this disease, there are even more cases resulting from Yin injury caused by excessive alcohol and sexual indulgence, as well as fatigue and exhaustion. Why is this so? Because Qi originates from Yang, while the physical form is formed by Yin. I have previously stated: "When observing Yang, observe whether it is declining or not; when observing Yin, observe whether it is damaged or not." When Yang declines, Qi dissipates, leading to confusion of spirit and consciousness; when Yin is deficient, the physical form deteriorates, leading to flaccidity and paralysis of the limbs. This is what is meant by 'decline' and 'deterioration.' Therefore, this disease mostly appears after the age of forty, precisely because the body gradually suffers damage and deterioration, manifesting only at this stage. It becomes clear that this is not an external contraction but entirely an internal injury. Given a disease characterized by Qi collapse and physical deterioration, how can it be treated as Wind-Heat and subjected to dispersing and attacking methods?

Furthermore, Li Dongyuan stated: "If the Wind strikes the blood vessels, there will be deviation of the mouth and eyes; if it strikes the Fu organs, the limbs and joints become useless; if it strikes the Zang organs, life is endangered. The treatments for these three conditions differ." For cases striking the blood vessels, where there are exterior manifestations corresponding to the Six Channels, Xiao Xuming Tang (Minor Continuation Life Decoction) should be modified and used. For cases striking the Fu organs, where there is internal obstruction of urination and defecation, Sanhua Tang (Three Transformations Decoction) or similar formulas should be used to promote free flow. If there are no exterior manifestations of the Six Channels and no internal obstruction of urination and defecation, nourishing Blood and promoting Qi circulation is appropriate, primarily using Da Qin Jiao Tang (Great Gentian Root Decoction) or Qiang Huo Yu Feng Tang (Notopterygium Decoction for Dispelling Wind).

Comparing the theories of Li Dongyuan and Liu Hejian, there are both similarities and differences. For instance, regarding Zhong Fu (Stroke of Fu Organs) and Zhong Zang (Stroke of Zang Organs), the original meaning was the same. However, Li Dongyuan added the concept of Zhong Xue Mai (Stroke of Blood Vessels), which introduces a slight difference. Similarly, Xuming Tang was used by Liu Hejian to treat Fu organ diseases, whereas Li Dongyuan used it for blood vessel strokes; Sanhua Tang was used by Liu Hejian for Zhong Zang, while Li Dongyuan applied it to Zhong Fu. These discrepancies might arise from syndrome differentiation and specific indications, which we may set aside for now. Additionally, Liu Hejian stated: "This is not the Wind of Liver Wood, nor is it Wind invading from outside." Li Dongyuan also said: "It is not exogenous Wind Evil, but a disease of the native Qi." Both deny it is Wind, yet both refer to Zhong Fu and Zhong Zang, leaving unclear what exactly is being struck, which clearly points back to Wind. Since both attribute the cause to improper lifestyle and Qi deficiency, they essentially describe a Deficiency pattern. Yet, their treatments employ sweating and purging methods, effectively treating it as an Excess pathogen. Such terminological confusion and lack of distinction between clear boundaries create ambiguity, causing later students to be bewildered about which school to follow. As discussions multiply without grasping the essence, they instead generate eternal doubts, which is deeply regrettable. Formulas such as Xuming Tang and Sanhua Tang are likely too harsh for patients with depleted Qi and deteriorated forms. Therefore, scholars who study ancient texts should conduct rigorous investigations. One should not assume that because ancient methods were recorded this way, they can be mechanically applied indiscriminately.