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Huangqi (Astragali Radix), Baizhu (Atractylodis Macrocephalae Rhizoma), and Renshen (Ginseng Radix et Rhizoma). Although these three herbs are all Qi-tonifying medicines, their primary indications differ according to the specific Zang-Fu organs they target, resulting in distinctly different effects. Although Materia Medica texts do not elaborate extensively on this, I will list them comprehensively here. Huangqi specifically governs Wei Qi (Defensive Qi); Baizhu governs the Qi of the Spleen and Stomach in the Middle Jiao; and Renshen tonifies the Yuan Qi (Original Qi) of the Spleen and Kidney. Using all three together can also benefit the Qi of the Upper, Middle, and Lower Jiao as well as the interior and exterior of the Zang-Fu organs. Why is it said that Huangqi specifically governs Wei Qi? Because Huangqi is light in texture and thin in aroma, white with a slight yellow hue, and has a bland taste with a hint of sweetness. It is a medicine for the Yang aspect of the Lung, Spleen, and the Upper and Middle Jiao. Its primary indications include spontaneous sweating, deficiency-type wheezing, resolving muscle-heat, and treating carbuncles and sores. For these few symptoms alone, one must still assist with Renshen and Baizhu to achieve efficacy. Wang Jiezhai stated: "Internal injury fever arises from self-injury of Yang Qi, which fails to ascend and instead descends into the Yin aspect, causing internal heat. This belongs to Yang deficiency. Therefore, the pulse is large but forceless, and the pathology involves the Lung and Spleen." Li Dongyuan (Lizhai) stated: "One should use Buzhong Yiqi Tang (Tonify the Middle and Augment the Qi Decoction) to treat it. In this formula, Huangqi serves as the Sovereign herb, Renshen and Baizhu as Ministers, with small amounts of Shengma (Cimicifugae Rhizoma) and Chaihu (Bupleuri Radix). Thus, it specifically treats deficiency-Yang caused by sinking and fever, making it suitable for those with excessive labor and spontaneous sweating due to Yang deficiency." Li Dongyuan said: "The Ling Shu states that Wei Qi warms the flesh, fills the skin and hair, thickens the interstices, and controls opening and closing. Since Huangqi tonifies the San Jiao and solidifies Wei Qi, its function is similar to Guizhi (Cinnamomi Ramulus), except that Huangqi is sweet and neutral rather than acrid and hot. However, Guizhi unblocks blood vessels and breaks blood stasis to solidify Wei Qi, whereas Huangqi tonifies Qi. Furthermore, the combination of Huangqi, Renshen, and Gancao (Glycyrrhizae Radix et Rhizoma) is a sacred prescription for clearing dryness-heat and muscle-heat. When the Spleen and Stomach are deficient, Lung Qi is first exhausted. One must use Huangqi to warm the flesh, fill the skin, and solidify the interstices to prevent sweating, thereby benefiting Yuan Qi and tonifying the San Jiao." Chen Jiamo said: "Renshen tonifies the Middle; Huangqi solidifies the exterior. For internal injuries to the Spleen and Stomach causing fever, aversion to cold, vomiting and diarrhea, lethargy, distension, fullness, obstruction, shortness of spirit, and a faint pulse, one should use Renshen as the Sovereign and Huangqi as the Minister. If there is exterior deficiency with spontaneous sweating, Yang collapse, ulcers, smallpox, or yin sores, one should use Huangqi as the Sovereign and Renshen as the Minister. One must not adhere rigidly to one approach." Zhu Danxi said: "Huangqi tonifies Yuan Qi and is suitable for those who are fat, pale, and prone to sweating. If one is dark-complexioned, physically solid yet thin, taking it will cause chest fullness; in such cases, San'ao Tang (Three Unblocking Decoction) should be used to drain it." Zhang Yuansu said: "Huangqi is sweet, warm, and purely Yang. It induces sweating when there is none, and stops sweating when there is some." All the above theories state that Huangqi is a medicine that benefits Wei Qi. The looseness of Wei Qi generally stems from the deficiency of Stomach Qi and Yuan Qi. One must combine Renshen and Baizhu to support Stomach Qi and Yuan Qi to replenish Wei Qi, so that they work synergistically. If one abandons Huangqi and uses only Renshen and Baizhu, solely tonifying Middle Qi is acceptable; this treats the root. If one abandons Renshen and Baizhu and uses only Huangqi, forcibly blocking the sweat pores to prevent excretion, this treats the branch. To say it can solidify Wei Qi is inaccurate. Zhu Danxi claimed Huangqi tonifies Yuan Qi; this is not tonifying Yuan Qi, but tonifying Wei Qi. Wei Qi ascends based on Yuan Qi. Generally, those who are fat, pale, and sweaty have deficient Yuan Qi. Once Yuan Qi is deficient, Wei Qi cannot be independently solid. To say 'tonifying Yuan Qi is equivalent to tonifying Wei Qi' implies that if someone is dark-complexioned, thin, and physically solid, is their Yuan Qi not solid? If Yuan Qi is solid, Wei Qi is naturally not deficient. How could one dare use Huangqi to commit the error of 'treating excess with excess'? Zhu Danxi's Gezhi Lun mentions a case where someone recklessly added Huangqi, causing abdominal patterns to disappear and unbearable distension. Although Huangqi is a tonic, misuse can cause harm, let alone other drugs. Although it is said that Huangqi can stop sweating, if Yuan Qi suddenly collapses and the syndrome is Yang collapse, what can Huangqi do? Zhu Danxi also treated a patient with no sweating; by adding Gegen (Puerariae Radix), he induced sweating. Thus, Huangqi does not exclusively stop sweating. Therefore, a skilled practitioner can stop sweating when present and induce sweating when absent. This is because stopping sweating does not rely solely on Huangqi, and pathological sweating is not exclusively due to Wei Qi deficiency. As for Baizhu, it strengthens Middle Qi and benefits the Spleen and Stomach. Li Dongyuan said: "For Spleen and Stomach deficiency, use Chenpi (Citri Reticulatae Pericarpium) and Baizhu to tonify; for Spleen and Stomach excess, use Huanglian (Coptidis Rhizoma) and Zhishi (Aurantii Fructus Immaturus) to drain." Although Li Dongyuan used Chenpi and Baizhu to tonify the Spleen, this applies only to mild deficiency. Excessive use of Chenpi can still drain Qi. For severe deficiency, only Renshen can aid it; without assisting with Guizhi, Fuzi (Aconiti Lateralis Radix Praeparata), and Gubujie (Drynariae Rhizoma) to diligently cultivate the Mother of Earth (Kidney), the transformation and transportation functions cannot be restored. Can one merely focus on treating the Child (Spleen)? Renshen is a harmonizing agent, sweet in taste and heavy in substance, pasty and moist but not sticky. Sweetness harmonizes with Earth, and heaviness directs to the Kidney. Han Feixia said: "Taking refined Renshen paste stabilizes Yuan Qi in the realm of nothingness. This truly demonstrates a deep understanding of Renshen." Hence, the character 'Shen' (参) derives its meaning from its miraculous ability to assist in creation, participating with Heaven and Earth, and its merit is indeed great. A small dose of Renshen may cause stagnation and distension; a larger dose has the effect of penetrating up, down, inside, and outside. Assisted by Huangqi, Fangfeng (Saposhnikoviae Radix), and Rougui (Cinnamomi Cortex), it tonifies Wei Qi; assisted by Baizhu, Danggui (Angelicae Sinensis Radix), Fuling (Poria), and Zhigancao (Prepared Glycyrrhizae Radix et Rhizoma), it tonifies Spleen and Stomach Middle Qi; assisted by Fuzi and Rougui, it rescues Yuan Qi; assisted by Blood-invigorating herbs, it tonifies Blood; assisted by Qi-moving herbs, it tonifies Qi. Therefore, to lift sinking Yang Qi upward, one should use Huangqi as the Sovereign and Renshen/Baizhu as Ministers; to gather escaping True Qi back to its source, one should use Renshen as the Sovereign and Guizhi/Fuzi as Assistants. One primarily promotes ascent, the other descent. Although the pathogenic Qi may be similar, the treatment principles differ; even a millimeter cannot be confused. I have more to say: If Yang Qi of the Upper and Middle Jiao sinks but Yuan Qi is not yet injured, although the branches wither, the root remains firm. Even if treatment brings slight improvement, it may be acceptable. Thus, formulas like Sijunzi Tang (Four Gentlemen Decoction), Buzhong Yiqi Tang, and Guipi Tang (Restore the Spleen Decoction) can be administered freely, yielding immediate effects. However, if Yuan Qi escapes upward and the root is about to detach from the soil, even using Renshen and Baizhu, without urgently assisting with Guizhi and Fuzi, how can Qi be gathered and returned to the Mingmen (Gate of Life)? Moreover, Renshen and Baizhu only tonify the Middle, while Mingmen is the destination of Yuan Qi. Can one delay using Guizhi and Fuzi? Guizhi and Fuzi are agents for tonifying the Mother of Earth (Kidney). What is the Mother of Earth? It is the True Fire. True Fire is Yuan Qi. Yuan Qi is the foundation of human life. Humans live with Qi and die without it. When Qi separates from the principle, it escapes; there is no case of Yuan Qi escaping while the person remains alive. If Yuan Qi has just escaped but not yet completely severed, one needs Guizhi and Fuzi. But if one does not use Renshen as the Sovereign, one fails to realize that Guizhi and Fuzi are pungent and volatile, consuming True Yang further. Some fear Guizhi and Fuzi and use only Renshen and Baizhu, leaving Qi lingering and unable to descend, ultimately leading to death, merely delaying it by a few days. However, when using Guizhi and Fuzi, one must use Renshen as the Sovereign, because their properties restrain each other and their functions complement each other. Worse still, if Qi is already escaping upward, administering ascending herbs like Huangqi causes Qi to linger in the chest, creating unbearable distension and irritability, yet the patient claims, 'Renshen and Huangqi are nourishing; the effect has not arrived.' Is this the fault of the herbs? Alas! For Huangqi, Renshen, Baizhu, Guizhi, and Fuzi, one should apply them flexibly: slow when appropriate, urgent when necessary. Be agile and adaptable; do not be rigid. The text mentioned earlier, 'Huangqi is a tonic, but misuse can cause harm,' does not mean Huangqi harms people. Huangqi, known for its robust nature, along with Guolao (Old Man) Gancao, and the gentlemen Renshen and Baizhu, are upright figures in the court, benevolent persons who govern creation and generate all things. How could they have the intent to harm? It is merely human misuse that leads to harm. I fear scholars may doubt this, so I explain it in detail again.