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The seasonal laws of Heaven and Earth dictate that the climate of Spring and Summer is warm and ascending, causing all things to grow and develop. The climate of Autumn and Winter is cold and descending, causing all things to wither and die. Humans emulate Heaven and Earth; one should constantly maintain the Stomach Qi (Stomach Energy) as warm and ascending, to follow the generative command of Spring and Summer, rather than allowing it to become cold and descending, following the destructive command of Autumn and Winter. This is because Shengma (Rhizoma Cimicifugae) allows Clear Qi (Clear Energy) to ascend from the right side, and Chaihu (Radix Bupleuri) allows Clear Qi to ascend from the left side. The Classics state: "If Clear Qi remains below, it generates diarrhea with undigested food; if Turbid Qi remains above, it generates abdominal distension." Therefore, once Clear Qi ascends, Turbid Qi descends accordingly, preventing such symptoms.

When the disease is located in the Upper Jiao (Upper Burner), the method dictates using Muxiang (Radix Aucklandiae) and Binglang (Semen Arecae) to descend the Qi. When the disease is located in the Lower Jiao, the method dictates using Shengma and Chaihu to lift the Qi; this is the general principle. However, if there are symptoms of diarrhea, rectal prolapse, tenesmus, and unbearable pain, this indicates sinking of Qi. The treatment should be to raise and lift it, using Shengma and Chaihu, harmonized with Muxiang, and attacking stagnation with Binglang. One might ask: Using these four herbs in the same formula, does it not cause confusion between ascending and descending actions? How can it achieve a unified therapeutic effect? The answer is: Herbs created by Nature treat diseases, each possessing specific capabilities. For instance, Zhang Zhongjing established Da Chaihu Tang (Major Bupleurum Decoction), combining Chaihu and Dahuang (Radix et Rhizoma Rhei) to treat Shaoyang syndrome (Shaoyang Disease) where exterior and interior symptoms coexist. Here, Chaihu disperses and ascends to expel exterior pathogens, while Dahuang purges and descends to clear interior excess, allowing the patient's heat to subside and Qi to harmonize for recovery. Thus, using Shengma and Chaihu naturally ascends Clear Qi, while Binglang and Muxiang naturally descend Turbid Qi. This can lift rectal prolapse and relieve tenesmus. They can succeed when used together in one formula. What is there to doubt?

For deficiency consumptive diseases, worldly physicians habitually use Shiquan Dabu Tang (Ten Significant Tonifying Decoction) for tonification. This formula is indeed a key remedy for consumptive conditions. It uses Renshen (Radix Ginseng), Fuling (Poria), Baizhu (Rhizoma Atractylodis Macrocephalae), and Gancao (Radix Glycyrrhizae) to tonify Qi deficiency, and Danggui (Radix Angelicae Sinensis), Chuanxiong (Rhizoma Chuanxiong), Dihuang (Radix Rehmanniae), Shaoyao (Radix Paeoniae Alba/Rubra), and Rougui (Cortex Cinnamomi) to tonify Blood deficiency. This formula is designed for true Qi and Blood dual deficiency. If there is Blood deficiency but Qi is still substantial, or Qi deficiency but Blood is still abundant, it cannot be applied uniformly. Since drug properties have their own biases and potential toxicity, using them correctly leverages their bias to restore peace; using them incorrectly merely introduces toxicity and exacerbates the disease. For example, if the Heart and Spleen meridians are deficient, Fuling should be used. If the deficiency presents without sweating and with scanty urine, taking Fuling is beneficial. However, if the deficiency presents with frequent urination, taking Fuling may cause blindness. If the deficiency presents with profuse sweating, long-term use damages Yuan Qi (Primal Energy), shortening the lifespan, due to its bland taste and pore-opening nature. For weak Lung Qi and deficiency of Yang, Renshen should be used. Fat individuals and those with Qi deficiency and profuse sweating benefit from it. However, individuals with dark complexion and Kidney Qi deficiency (not yet severe) will experience chest fullness and discomfort after taking it, due to its cloying nature which obstructs Qi flow. Gancao (Licorice Root) strengthens the Spleen and tonifies the Middle Jiao; it is an excellent agent for draining fire and removing dryness. However, for those with vomiting, middle-jiao fullness, and alcoholism, taking Gancao often causes obstruction of the diaphragm, worsening vomiting and fullness, due to its sweet and slow nature. Chuanxiong nourishes Blood and promotes circulation; it is a holy medicine for clearing and benefiting the head and eyes. However, for those with bone-steaming fever, profuse sweating, and weak Qi, taking it causes the True Qi to scatter, worsening Yin deficiency, due to its acrid and dispersing nature. Shengdihuang (Raw Rehmannia Root) generates Blood vessels; however, for those with weak Stomach Qi, caution is needed to prevent damage to the Stomach and loss of appetite. Shudihuang (Prepared Rehmannia Root) nourishes and tonifies Blood; however, for those with abundant Phlegm-Fire, caution is needed as it may cause cloying obstruction of the diaphragm. Renshen is a herb for moistening the Lungs and strengthening the Spleen; it is indispensable for those with damaged Yuan Qi. However, for those with chronic cough, labor-induced asthma, hemoptysis, or stagnant Fire in the Lungs, taking it will inevitably worsen coughing, increase wheezing, and cause restlessness, due to its sweet-warm nature which stagnates Qi. Shaoyao is a preparation for cooling Blood and benefiting Blood; it is indispensable for those with Blood deficiency and abdominal pain. However, for those who are emaciated, weak in Qi, and constitutionally cold-deficient, taking it will instead attack the generative Qi, due to its sour-cold nature. Prescribers must exercise caution.