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Pojie San (Break-Up Knot Powder)
Treats five types of Ying disease (goiter). If the mass is hard and immobile, it is called Shi Ying (Stone Goiter); if the skin color remains unchanged, it is called Rou Ying (Flesh Goiter); if tendons are exposed with knots, it is called Jin Ying (Sinew Goiter); if red blood vessels intersect, it is called Xue Ying (Blood Goiter); if the condition fluctuates with sorrow and anger, it is called Qi Ying (Qi Goiter). None of these five Ying diseases should be arbitrarily incised; incision leads to collapse of pus and blood, often resulting in premature death. Taking this medicine for ten to twenty days will result in recovery.
Zao Hai (Algae, *Sargassum*), Long Dan Cao (Gentian Root, *Gentianae Radix et Rhizoma*), Hai Ge (Clam Shell, *Concha Arcae*), Tong Cao (Tetrapanacis Medulla), Kun Bu (Kelp, *Laminariae Thallus* [washed]), Fan Shi (Alumen, *Alumen* [calcined], Song Luo (Usnea, *Usneae Fibra*) (each 3 fen), Mai Qu (Wheat Leaven, *Tritici Fermentatum) (4 liang), Ban Xia (Pinellia Tuber, *Pinelliae Rhizoma*).
Grind the above into powder. Take one Fang Cun Bi (a measure approx. 1 cubic inch) each time, mixed with wine, three times a day. Avoid chicken, fish, pork, Wu Xin (Five Pungent Spices: garlic, chives, leeks, alliums, asafetida), raw vegetables, and various toxic substances.
Moxibustion Method:
Treats various Ying diseases. Moxa on Da Kong Acupoint (Great Empty Point) for 21 moxa cones (San Qi Zhuang). Also moxa on the symmetrical depressions on both sides of the shoulders. For males: left shoulder 18 cones, right shoulder 17 cones; for females: right shoulder 18 cones, left shoulder 17 cones. The acupoint is located in the depression between the two bones at the end of the shoulder; locate it by raising the arm. Also moxa behind both ears at the hairline, totaling 100 cones.

The term "Yang Xing" (Nurturing Nature) refers to forming habits that shape one's nature, allowing nature to naturally become good; without practice, nothing will not benefit. Once nature is inherently good, internal and external diseases will naturally not arise, and disasters and chaos will have no source. This is the great principle of nurturing nature. Those who are good at nurturing nature understand the meaning of "treating disease before it arises." Therefore, nurturing nature involves not only taking medicines and consuming clouds (referring to fasting or alchemy), but also practicing various behavioral norms. If all behavioral norms are complete, even without medicinal food, one can live a long life; if virtue is insufficient, even taking Jade Liquid and Golden Pills cannot extend life. Thus, Laozi said: "Those who are good at preserving life do not encounter tigers or rhinos when walking on land." This is the protection of morality, where does one need to rely on taking medicines to pray for longevity? The sages made medicines to save those who act excessively. Thus, the foolish cling to illness for years without cultivating any virtue, dying without regret. Ji Kang said: "There are five difficulties in nurturing nature: failing to abandon fame and profit is the first difficulty; failing to eliminate anger and joy is the second; failing to abandon sounds and colors is the third; failing to cut off delicious tastes is the fourth; scattering spirit and thought is the fifth. If these five exist in the heart, although one hopes to avoid aging and recites supreme words, chewing essences and breathing solar energy, one cannot change their conduct nor avoid premature death. If these five are absent from the chest, then trust and compliance rise daily, morality becomes complete, blessings come without seeking goodness, and longevity extends without seeking it; this is the way of nurturing life."

Huangdi asked Qibo: "I have heard that people in ancient times lived to over a hundred years with undiminished movement, while people today begin to decline at half that age. Is this due to different eras or human failure?" Qibo replied: "People in ancient times understood the Dao, modeled themselves on Yin and Yang, harmonized with techniques and numbers, had regular dietary rhythms, regular起居 (daily routines), and did not labor recklessly. Thus, their form and spirit were integrated, allowing them to finish their natural lifespan and pass away after a hundred years. People today are different: they treat wine as water, make recklessness a habit, engage in intercourse while drunk, exhaust their essence through desire, dissipate their true Qi, do not know how to maintain fullness, fail to control their spirit timely, seek only mental pleasure, go against the joy of life, and have irregular routines. Thus, they decline by fifty. The teachings of ancient sages to the people were to avoid empty evil and thief winds in time, remain tranquil and void, let True Qi follow, keep spirit and essence within, so how could disease arise? Therefore, human longevity lies in moderation. If regulation is appropriate, one lives long and dies not; if desires are indulged, life is like morning dew. At forty, Yin Qi halves, and daily vigor declines. At fifty, the body feels heavy, and hearing and vision dull. At sixty, impotence occurs, strength greatly declines, nine orifices are obstructed, lower deficiency and upper excess cause tears and mucus. Thus it is said: knowing this makes one strong, not knowing makes one old. Zhongchang Tong said: 'In the palaces of kings and nobles, there are thousands of beauties; in the homes of ministers, hundreds of attendants. By day, they soak their marrow with fine wine; by night, they lose their blood and Qi in bedchambers. Ears listen to licentious sounds, eyes enjoy depraved sights, staying indoors without going out, wandering without returning. Lords enjoy this above, wealthy families emulate below. When childbirth is untimely and child-rearing too early, some weak children show off Qi, some sick individuals engage in sex. Essence is thin and bad, blood vessels are not filled. After birth, care is lacking; wrapped in cotton, scorched by flavors, fetal injury and infant sickness make them fragile, not yet firm, yet passions are indulged again. Illness breeds illness, the state has no good doctors, doctors lack prudent skills, villains intervene, errors are common. Meeting an acute disease, they cannot be saved.'
Baopuzi said: Someone asked, "Is the harm to the body solely due to sexual desire?" Answered: "Why only that? However, the key to longevity lies in the bedroom arts. The wise know this and can extend life and cure disease; the less wise do not destroy themselves. If in youth and strength, one knows to use Huan Yin Dan to replenish marrow, and collect Seven Benefits from Chang Su (or Gu), without taking drugs, one can still live 100-200 years, though not become an immortal. Those who do not grasp the technique are compared by ancients to ice containers holding hot soup or feather bundles storing fire. Also, injury comes from thinking beyond one's capacity, lifting beyond one's strength, deep worry and resentment, sorrow and emaciation, excessive joy, prolonged talking and laughing, sleeping at wrong times, drawing bows and crossbows, drunken vomiting, lying down immediately after eating, running and jumping causing panting, shouting and crying, improper Yin-Yang intersection. Accumulated injuries lead to exhaustion, exhaustion leads to early death, exhaustion is not the Dao. Thus, those who nurture nature spit not far, walk not fast, hear not to the limit, see not to the limit, sit not long, stand not to fatigue, sleep not to drowsiness. Dress before feeling cold, undress before feeling hot. Do not eat until extremely hungry, do not overeat. Do not drink until extremely thirsty, do not overdrink. Overeating causes accumulation; overdinking causes phlegm-pi. Do not work too hard, do not rest too much. Do not sweat excessively, do not spit excessively, do not run with carriages, do not gaze far. Do not eat much raw/cold food, do not drink wine in wind, do not bathe frequently, do not have overly broad ambitions, do not craft strange wonders. In winter, do not be extremely warm; in summer, do not be extremely cool. Do not sleep under stars/moon, do not fan while sleeping. In extreme cold, heat, wind, or fog, do not expose oneself. Do not favor any of the Five Flavors; sour hurts Spleen, bitter hurts Lung, pungent hurts Liver, salty hurts Heart, sweet hurts Kidney. This is the Five Elements' natural logic of controlling Five Zang organs. All injuries are not immediately felt; they damage longevity over time. Thus, those good at preserving life rise and sleep according to seasons, have harmonious routines, regulate sinews and bones with stretching methods, dispel... Yang..."

Huangfu Long ordered: "I often heard that Daoist Kuai Jing was 178 years old and very vigorous. He said people should take Yu Quan (Jade Spring) and grind teeth every morning. This makes people vigorous and colorful, removes Three Worms, and strengthens teeth. Yu Quan is saliva. Before rising in the morning, rinse mouth thoroughly to fill it with saliva, then swallow. Grind teeth 14 times (Er Qi)."

Ji Kang said: "Harvest years have more disease, famine years have less. Truly so. Thus, in Guanzhong, customs favor frugality; kitchen meals are merely pickles and sauce. People there are few in disease and long-lived. In Jiangnan and Lingbiao, resources are abundant, sea and land products are well-prepared, but local customs have many diseases and early deaths. Northern scholars traveling there, encountering abundance, think it is blessed, so lords and commoners indulge in eating, getting drunk and full at night, limbs feel hot and stuffy, sleep naked, undigested food remains. Within a month, young and old fall ill. Some suffer from Hongxiang Jiao (Charley horse/beriberi), bloating, Huoluan (Cholera), some have chills/fever, malaria/dysentery, E He (hard nodules), Ding Zhong (carbuncle), some have abscesses, hemorrhoids/fistulas, some have hemiplegia, weakness. Not knowing medical treatment, they die. Such cases are everywhere. They only say they are not accustomed to the water and soil, not knowing the origin of the disease. Thinking quietly, one can only sigh. Learners must recognize this first to caution themselves."

Baopuzi said: "A person's body is like a state. Chest and abdomen are like palaces. Limbs are like suburbs. Bone joints are like officials. Spirit is like the ruler, blood like ministers, Qi like the people. Knowing how to govern the body allows governing the state. Protecting the people stabilizes the state; cherishing Qi preserves the body. If people scatter, the state falls; if Qi exhausts, the body dies. The dead cannot live, the fallen cannot rise. Thus, the Perfect Man eliminates harms before they arise, treats diseases before they occur, heals before things happen, and does not pursue what has passed. People are hard to nourish and easy to endanger; Qi is hard to clear and easy to turbid. Thus, one examines majesty and virtue to protect the shrine of earth and grain, cuts off desires to solidify blood and Qi. Then Zhen Yi (True One) exists, San Yi (Three Ones) guards, and hundred diseases retreat,"