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Tian Shi (Heavenly Master) said: The character "Yi" (Medicine) implies "Yi" (Intent/Mind). Utilizing the patient's psychological intent is one method; utilizing the pathological intent of the symptoms is another method; and utilizing the nature of the medicinal flavors is yet another method.

How does one utilize the patient's psychological intent? For instance, if a patient desires cold foods, provide them with cold substances; if they desire hot foods, provide them with hot substances. By following the patient's disposition and prescribing formulas that align with their nature, there will be no resistance, and great benefit will be achieved. Conversely, if one violates their nature, they may not heed my words nor take my medicine. Therefore, in ancient times, when asked whether dragonflies and butterflies could be eaten, the response was immediately affirmative, precisely to accord with the patient's intent.

How does one utilize the pathological intent of the symptoms? This is exemplified by resolving the doubt of someone who fell ill from mistaking a bow's reflection for a snake in their cup, or dispelling the confusion of someone terrified by hallucinations of ghosts at the edge of the courtyard.

How does one utilize the intent of the seasonal timing? When spring coldness gives rise to epidemic diseases, dispersing the exterior pathogen is the priority; when summer heat generates plague-like syndromes, cooling and nourishing yin is urgent, and so forth.

How does one utilize the intent of medicinal flavors? Some are controlled through morphological similarity, some seek each other through shared qi attributes, some achieve success through opposing natures, and some act as guides through mutual fear relationships. Each contains profound principles and should not be treated lightly. This mastery of "Intent-based Treatment" reaching a divine level requires careful contemplation and formula formulation.

Tian Shi said: "Divine Treatment" refers to a governance of spirit that is inconceivable and can only be speculated upon using human strategy. Whether it involves opening the abdomen to wash the intestines, breaking the chest to wash the marrow, opening apertures to release birds, or using medicine to transform turtles and snakes—these are even more extraordinary and absurd miracles, insufficient to gain trust. True divine treatment manifests as sudden strangeness amidst the ordinary, restoring life instantly at the moment of death. While medicines are applied uniformly by people, their efficacy varies individually across the world. Without mastering the profound mysteries of Heaven and Humanity, and understanding the hidden mechanisms of spirits and gods, how could one reach such a state? The ability to see through walls (organs) comes from drinking water from the upper pool (a reference to Bian Que); the therapy of scraping bone to remove poison comes from the wisdom of the Green Bag book (a reference to Hua Tuo). Since divine inspiration has been granted today, is it difficult to attain spiritual connection in the future? I wish to immerse myself in this compilation, making it a law for all generations under heaven.

The Heavenly Master Qiji recorded this at the end of the chapter, wishing Yuan Gong (Chen Shiduo) to deeply investigate the profound principles and subtle signs. Written on the sixth day after the Winter Solstice, while residing away from home.