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See the section on Wind Stroke (Zhong Feng).

See the section on Phlegm-Fluids (Tan Yin).

Liu Wansu stated in *Yuan Bing Shi* (Treatise on Original Causes of Disease): Qi belongs to Yang and is light and subtle. Various symptoms of agitation and disorder, resulting from labor and injury, transform into the generation of Yang-Fire. Divine madness and chaotic Qi leading to disease are mostly heat syndromes. Zhang Zihe said: Hejian (Liu Wansu) uniquely grasped the implicit meaning in treating the "Five Emotions" (Wu Zhi: joy, anger, worry, thought, fear). Whenever manifestations of joy, anger, sorrow, fear, or thought are seen, the primary treatment is to calm Heart Fire. As for those injured by labor, injury stems from movement; movement belongs to Yang. Those startled are frightened at the Heart; the Heart belongs to Fire. Both cases also prioritize calming Heart Fire. Current physicians fail to understand this principle, thereby facing criticism for using cold and cool remedies.

Respectfully noted: It is said that protecting the harmonious Qi and its unceasing operation is called Qi; disturbing,妄动 (reckless movement), and altering normal states is called Fire. During times of peace, it protects the exterior, circulates within, flows through the entire body, cycles without end, enters and exits, ascends and descends, maintaining regularity. Qi originates from the Middle Jiao and is commanded by Lung Qi; how could it cause disease? However, when the Seven Emotions attack each other and the Five Emotions erupt in aberration and失常 (abnormality), clear Qi suddenly turns turbid, moving Qi is suppressed and stops, the exterior loses protection and fails to maintain interior harmony, and the interior lacks robustness and descending transport. Vital circulation gradually deviates, the Lung loses control, and reckless movement continues incessantly. The Jue-Yang Fire of the Five Emotions rises rapidly (metaphorically like a horse galloping) and blazes in the Lung Qi, causing disease. Why? Qi inherently belongs to Yang; if it overacts, it becomes Fire. Hejian stated: "When the Five Emotions reach extremes, they all become Fire." Why do later generations not base their discussions on this, but instead indiscriminately gather aromatic, acrid, drying, and hot agents, treating Qi disorders as Cold syndromes? What is the rationale? Furthermore, regarding *Zhi Mi Qi Qi Tang* (Seven Qi Decoction to Eliminate Confusion), its creator used Qing Pi (Green Tangerine Peel), Chen Pi (Aged Tangerine Peel), San Leng (Burreed Rhizome), Peng Ze (Curcuma Rhizome), Yi Zhi Ren (Alpinia Oxyphylla Fruit), Guan Gui (Cinnamon Twig), and Gan Cao (Licorice Root), deeming them mild enough for common use to treat injuries from the Seven Emotions uniformly, without distinguishing which herb treats which Qi pattern. The following formulas are even more extreme, so they are not listed here. Moreover, the originating emotions vary. The Classics detailed the changes of the Nine Qi without omission, such as "Anger causes Qi to ascend." Their treatments include: suppress what is high, lift what is low, warm what is cold, cool what is hot, calm what is startled, tonify/warm what is labored, disperse what is knotted, conquer joy with fear, and conquer sorrow with joy. The treatments for the Nine Qi are distinct; how can they be mixed as Cold syndromes and treated uniformly with aromatic-hot herbs? Is this the way to manage Qi disorders? If aromatic, acrid, drying, and hot agents only temporarily force stagnant Qi to move quickly because Qi has been long suppressed, and if the formula does not aid in subduing the generated Qi, ingestion will intensify constrained Fire, steaming Qi fluids, forming accumulations, which grow into Phlegm. Once fluid enters below the diaphragm, Qi becomes misty; this is a clear and empty state, like fog and dew, which, though stagnant, easily dissipates. Internally accompanied by Phlegm accumulations, opening leads to re-knotting. Long-term use cannot result in excess Qi remaining static or moving Qi failing to disperse. These are errors people have suffered from; customs persist, transforming habits, ultimately unable to be saved. Excessive ascending and dispersing, aromatic herbs scatter Qi, dry-heat injures Qi, True Qi dissipates, turbid Qi ascends. They claim Kidney Deficiency fails to grasp Qi back to its origin, thus administering Su Zi Jiang Qi Tang (Perilla Seed Descending Qi Decoction), Si Mo Tang (Four-Mortar Decoction), Hei Xi Dan (Black Tin Pill), and Yang Qi Dan (Nourishing Qi Pill) to suppress ascending Qi. Yet Sulfur and Black Tin, aided by aromatic-hot substances, lack tonifying properties. Can these truly generate Qi and tonify the Kidney? Please consider carefully. Severe Damp-Phlegm might warrant such drugs. Initial use shows no worsening, and patients rejoice at the sinking effect, progressing further. How can frail constitutions be rescued? Failing to realize that Lung suffers from Fire flaming upward, its child organ (Large Intestine/Kidney relation context implies weakening of descending function) is weak, descending commands fail, Fire is unchecked, fanning each other, the root is empty, life hangs by a thread, accumulation deepens, Dan-Du (mineral drug toxicity) increases, until suddenly Fire Qi scatters wildly, panting rushes urgently, and death occurs. Alas! Using solid mineral pills to weigh down formless Qi—how can it withstand being forced down? It is like throwing a stone into water; the water does not sink, but the vessel sinks. Does this not lead to death? Zhu Danxi said: Ascending Qi emerges from the Liver, carrying Ministerial Fire, making heat severe. Feeling cold is not true cold. Extreme Fire resembles Water; excessive accumulated heat, hyperactive Yang, deficient Yin, thus this syndrome appears. Mistaking the false for the true, the disaster of similarity is incalculable. Although *Nei Jing* states all diseases arise from Qi, it is because Zheng Qi (Upright Qi) is affected by pathogens differently. Now, Seven Emotions injure Qi, causing stagnation, discomfort, fullness, obstruction, manifesting as various diseases. One must detail the cause, which meridian is stagnated, and differences in Zang-Fu Qi in upper/lower parts, prescribing according to meridians with variations in cold, heat, warm, and cool. For example, Zhi Qiao benefits Lung Qi but damages the highest Qi in the chest with long use; Qing Pi drains Liver Qi but damages True Qi with long use; Mu Xiang moves Qi in the middle and lower Jiao; Xiang Fu relieves Qi stagnation; Chen Pi drains rebellious Qi; Zi Su Ye disperses Exterior Qi; Hou Po drains Wei Qi; Bing Lang drains the highest Qi; Huo Xiang's fragrance ascends Stomach Qi; Chen Xiang regulates True Qi; Nao Bing (Camphor) and She Xiang (Musk) scatter True Qi. Among these, suitable for excess Qi patterns, some move and disperse, some drain and damage. Are they not excessive? Using them can address the branch of Qi disorders but not the root. How can one add drying-hot herbs to fuel fire with fire, mixing them as treatments for all Qi disorders for frequent/long-term use? Qi and Fire share one principle; the change between movement and stillness divides them into two. Treating Qi as Fire aligns with pathology. Danxi elaborated on this. Gao Yangsheng's erroneous theory that Cold generates Qi is flawed. Unless one contracts external Cold or consumes cold foods, claiming Cold is the cause applies to less than one or two percent.