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The Qi of Heaven and Earth is the ancestor of all things. Therefore, when Qi transforms, things grow; when Qi changes, things alter; when Qi is abundant, things are strong; when Qi is weak, things decline; when Qi is upright, things are harmonious; when Qi is chaotic, things become diseased; and when Qi is severed, things die. Thus, acting prior to Heaven's timing does not cause Heaven to disobey, and acting after Heaven's timing involves following Heaven's seasons; the key lies in nurturing it well without allowing it to become violent. The *Neijing* states that "all diseases arise from Qi," which is indeed true.

Secular scholars argue that if the form is solid and Qi is deficient, how can Qi support a solid form? They do not realize that although the form may be small, Qi is vast, and the form itself is condensed Qi. Although Qi moves outside the form, it never fails to move within the form. If Qi were not supremely vigorous, even a solid form could not stand independently. When discussing Qi in Heaven and Earth, it encompasses all things; when discussing Qi in the human body, it encompasses the whole person. The reason the human body can move and run is nothing other than being carried by Qi. Once this Qi is severed, the form will collapse. This is the vigor of Qi, not the vigor of the form. This is what is meant by "the empty (Qi) can carry the solid (form)." (From *Lixue Leibian*)

Diseases caused by various Qi disorders are like discord among fellow students; only harmony can resolve them. If harsh purgatives are used, the Yuan Qi (Original Qi) will be injured, and myriad complications will arise. I once treated Zhou Shizhong, who suffered from internal injury due to the Seven Emotions. He had a mass in his abdomen, hard as a cup, moving up and down, causing severe lower abdominal pain, rushing Qi, and rapid breathing. He had not eaten for seven days, with no other symptoms. This is called "Rushing Qi" (Ben Qi). Although ancients had a formula named "Ben Qi Tang," it did not match the pulse. It was appropriate to use Modified Qi Heptuple Decoction (Jiajian Qiqi Tang) in large doses. By midnight, he stabilized slightly; the next morning, another dose was administered, and his Qi calmed down as usual. If one does not distinguish between deficiency and excess, and indiscriminately uses agents that consume Qi and break hardness, the Yuan Qi will be further damaged, and the panting will become more urgent. This is what is meant by "a miss is as good as a mile."

The placenta of a cat after giving birth, dried in the shade while preserving its medicinal nature, taken with wine, is extremely effective in treating Ge Ye disease (dysphagia/esophageal obstruction). It has been heard that cats eat their placentas immediately after birth. If one wishes to obtain it, one must have someone take it quickly during delivery; otherwise, if delayed, the cat will have already eaten it. (From *Shuyuan Zaji*)

My fellow townsman Shen Fangbo Liangchen suffered from Phlegm Cough, unable to sleep day or night. Physicians changed frequently; some attributed it to Wind, others to Fire, Heat, Qi stagnation, or Dampness. Various decoctions were mixed and administered, leading to emaciation and loss of appetite, nearly reaching a critical state. His son pleaded for treatment from Zhang Zhihe. Zhang examined the pulse and said, "The pulse is deep and soggy, indicating Cold generated by Damp-Phlegm. Using cold-natured medicines would harm the Spleen. It is appropriate to use Lizhong Decoction (Regulate the Middle Decoction) with added Fuzi (Prepared Aconite Root)." That night, he was able to rest on his pillow, and subsequent gradual conditioning led to recovery. Some asked, "Why use Fuzi for Phlegm conditions?" In fact, Dai Yuanli often used Fuzi to treat patients with excessive Phlegm, as recorded in *Zhengzhi Yaojue* (Essentials of Syndrome Differentiation and Treatment).