Library

The *I Ching* (Book of Changes) states: "When Heaven and Earth interact, the transformation of all things becomes rich and substantial; when male and female combine their essence, all things are born." Generally, human life is formed by inheriting the upright Qi (vital energy) of Heaven and Earth, and is endowed with destiny through the nurturing transformation of Yin and Yang. In ancient times, the primordial Qi was profound and complete, and the Great Harmony (Taihe) permeated everywhere. The Eight Winds (winds from eight directions, associated with climatic factors and diseases) were regular, and cold and heat were balanced. The Six Qi (the six natural atmospheric changes: Yin, Yang, Wind, Rain, Obscurity, and Brightness) were harmonious, and rain fell in due season. People's sentiments were simple and honest, and customs were pure and upright. Therefore, people in ancient times were often long-lived and rarely ill. This corresponds to what the *Huangdi Neijing* (Yellow Emperor's Inner Canon) describes as people of antiquity who harmonized with Yin and Yang, understood the arts of longevity, maintained regulated daily routines, did not labor wantonly, and lived beyond a hundred years before passing away.

In later generations, however, the primordial Qi gradually became thin, customs grew frivolous and lax, and people became cunning and contrived. Disturbances of fame and profit occurred irregularly, and desires involved endless demands. Consequently, people in recent times suffer from frequent illness and short lifespans. This aligns with the *Neijing*'s description of people of middle antiquity who treated wine as water, made recklessness a habit, engaged in sexual intercourse while intoxicated, exhausted their essence through desire, dissipated their true Qi, failed to maintain fullness, did not regulate their spirit in time, and showed signs of decline before reaching fifty.

Even during the time of the Yellow Emperor, the era was already referred to as "middle antiquity." Since then, thousands of years have passed. Judging by the transformation of Qi, has it not become even thinner? Therefore, anyone studying pediatrics must understand that the Qi and fortune of the present differ from the past, and children's constitutional roots are increasingly weak. Regarding pediatric diseases, one must pay special attention to cultivating and protecting the Yuan Qi (primordial vital energy), and must not recklessly use attacking or purgative formulas, lest one bring about the disaster of premature death.

Yet, in recent pediatric practice, doctors fail to grasp this principle. They frequently employ attacking methods and further deprive infants of milk and food. These newborns, unable to speak, are left at the mercy of physicians who unjustly cause their deaths, helpless and awaiting demise, ultimately leading to death. How tragic! This vicious custom, originating from an unknown person, has become prevalent, causing endless harm. Ignorant men and women are drowned in these theories, remaining unenlightened until death, creating major hazards for infants. This is particularly severe in the Yangzhou region, which is truly detestable.

As for the saying in books, "If the medicine does not produce a dizzying reaction (mingxuan), the disease will not be cured," this was likely a metaphorical expression used at the time, not an instruction to treat infants as if they were sprouting plants. An infant's nascent Qi is extremely fragile. Cultivation and protection are done with fear of insufficiency; how could one subject them to exploitation and disturbance, applying the sharpness of axes and hatchets? This is certainly inadmissible.

Examining the line text of the Ninth Five position in the Wu Wang (Without Falsehood) hexagram of the *I Ching*: "Diseases arising without falsehood, do not use medicine; there will be good fortune." The *Xiang Zhuan* (Image Commentary) states: "Medicine arising without falsehood should not be tested." From this, we can see that sages may have had reservations about the efficacy of "dizzying reactions" and thus specifically warned against using medicine, suggesting that refraining from medication brings auspicious results. Our Confucius also said, "When I do not fully understand something, I dare not taste it." Furthermore, in his *Shanghan Lun* (Treatise on Cold Damage), Mr. Zhang Zhongjing included the teaching that "refraining from medication is the mark of a competent physician." Additionally, in his book *Rumen Shiqin* (The Confucian Approach to Medicine), Zhang Zihe wrote to his friend Chen Jingzhi: "When a child is ill, it is better not to use quack doctors. However, fearing that his wife and her family would blame him for not treating, he should soak steamed cakes in decoction until soft, form them into white pills, deceive his wife's family by presenting them as real medicine, and let them take it to await fate. This is the best medicine." Later, in the Bingxu year, many children suffered from diarrhea. Those who used medication all died, whereas Chen Jingzhi adhered to Zhang Zihe's advice; although his children were ill, they remained safe. The above citations include one supreme teaching from a sage and one profound discussion from a renowned physician, recorded in books and shining like the sun and moon. People merely follow them out of habit without scrutiny.

Given that even severe conditions like Shanghan (Cold Damage) can be managed without medication, how much more so for children with limited Qi and Blood? How can they be entrusted to quacks and subjected to reckless medications? This is why Zhang Zihe taught Chen Jingzhi that "not taking medicine leads to recovery." I, having inherited my master's teachings, have long lamented this situation. Desiring to offer loyal advice and remedy the current vicious practices, I have listed several categories below, to serve as a golden mirror for those in the world who cherish their children yet favor medication.