Library

The Way of Medicine is truly great, and its origins are distant! Since chaos was divided and the primordial age began, the light and clear aspects of Yang Qi (vital energy) floated upward to form Heaven; the heavy and turbid aspects of Yin Qi condensed downward to form Earth. Heaven stands high above, and Earth rests firmly below.

Thus, the essence of Yang became the Sun, rising in the east and setting in the west; the essence of Yin became the Moon, appearing at night and hiding by day. The Two Powers (Heaven and Earth) were established, and the Two Luminaries (Sun and Moon) moved. Then, dark air condensed in the sky, and Water began to arise; red air shone in the sky, and Fire began to arise; green/cyan air floated in the sky, and Wood began to arise; white air stretched across the sky, and Metal began to arise; yellow air filled the sky, and Earth began to arise. With the Five Elements (Wood, Fire, Earth, Metal, Water) complete, all things were born, and the Dao of the Three Powers (Heaven, Earth, Humanity) became manifest. Therefore, human life derives from the upright Qi of Heaven and Earth: the head is round symbolizing Heaven, the feet are square symbolizing Earth; as Heaven has Yin and Yang, so do humans have Qi and Blood; as Heaven has the Five Elements, so do humans have the Five Zang Organs (Liver, Heart, Spleen, Lung, Kidney).

In the time of Ge Tian Shi, people lived in nests or caves, ate fur and drank blood, moved to avoid cold, and dwelled in shade to avoid heat. In that state of unadulterated simplicity, what diseases could there be? Later, Fu Xi observed the heavens and qi to draw the trigrams. The *Tianyuan Yuce* (*Jade Register of the Heavenly Origin*), later attributed to Fu Xi, was actually passed down orally through ten generations by Gui Yu Qu. Shennong tasted hundreds of herbs, suffering poison seventy times in a single day, after which Materia Medica arose. Huangdi (Yellow Emperor), wearing robes to govern the world, engaged in mutual questioning with Tianshi Qibo, pushing up to astronomy, exhausting down to geography, and deeply understanding the sufferings of the people. Thus, the *Neijing* (*Inner Canon*) was created. Once this classic was established, when people suffered from illness, they necessarily relied on Bian stones and needles to treat external conditions, and decoctions to treat internal conditions. Thereafter, as simplicity scattered and civilization opened, people's affairs became complex and desires unrestrained, leading to various disasters. Only medicines of varying toxicity—great, small, common, and non-toxic—could dispel these ailments. The great source of medicine lies solely in the *Suwen* (*Basic Questions*).

Comprising twenty-four volumes and eighty-one chapters, it deduces the principles of Luck (Yunqi) and their influences, clarifies the root and branch of the Meridians, discusses diseases focusing on essentials, and prescribes treatments appropriately. It is orderly and coherent. Chapters such as *Tianyuan Ji Dalun*, *Liuyuan Zhengji Dalun*, *Wuchang Zheng Da Lun*, *Qiaojiao Bian Dalun*, and *Zhizhen Yao Dalun* contain the most profound and subtle truths. Indeed, they are grand classics for freeing humanity from bondage and hardship for millennia, preserving true Qi, guiding vital energy, saving the common people into benevolence and longevity, and helping the frail find peace.

Since Xuanyuan (Huangdi) and Qibo, generations have not lacked talent. Bian Que grasped some of it, elaborating and writing the *Nanjing* (*Classic of Difficult Issues*). Huangfu Mi organized it into the *Jiayi Jing*. Yang Shangshan compiled it into the *Taisu*. Such as Quan Yuanqi’s commentary and Wang Bing’s (Zixuanzi) annotations exemplify the principle that if the source is pure, the stream is clear; if the trunk is straight, the shape is correct. These are the renowned physicians of past dynasties. However, Zhang Zhongjing, Grand Administrator of Changsha in the Han Dynasty, investigated roots and sources, explored hidden subtleties, selected prescriptions of various sizes and structures, established the methods of Sovereign, Minister, Assistant, and Courier (Jun-Chen-Zuo-Shi), and created medical formulas addressing exterior-interior and deficiency-excess. This was indeed a secret not transmitted for a thousand years, possessing the qualities of a Great Sage and Second Sage, with merit in continuing the past and opening the future.

After the Han and Tang dynasties, did scholars not wish to explore its profound mysteries? Moreover, since the principles of the *Neijing* are deep and obscure, with no direct path to entry, works like Chao Yuanfang’s *Bingyuan* (*Source of Diseases*) and Sun Simiao’s *Qianjin Fang* (*Prescriptions Worth a Thousand Gold*) became more verbose yet less clear, with more formulas but lost methods. Consequently, the application of the *Neijing* became rare. When Zhu Fengyi (Zhu Gong) followed Zhang Zhongjing’s theories and compiled the *Nanyang Huoren Shu*, he interpreted Yin-Yang as Cold-Heat, whereas Zhang Zhongjing interpreted them as Exterior-Interior. A difference of a hair led to an error of a thousand miles. Although he saved many, he also failed to save many. Fortunately, Liu Wansu’s *Yaozhi Lun* and *Yuanbing Shi* clarified the principles of the *Neijing* like the sun and moon. His *Zhige* and *Xuanming Lun* simplified Zhang Zhongjing’s methods to essential pivots. For instance, changing Guizhi Mahuang Ban Tang to Shuangjie San, or transforming Shizao Tang into Sanhua Shenyao Wan, his contribution to the sacred tradition was significant.

Contemporaneously, Zhang Zihe emerged, elucidating the great Dao of the *Neijing* and continuing the orthodox source of Hejian (Liu Wansu). He studied with Ma Zhiji to write *Rumen Shiqin*, stating: "Vomiting contains sweating; purging contains tonification. The Sages had only three methods, no fourth." This is an unchangeable truth and a supreme maxim, giving rise to the Liu-Zhang school.

As for Laodong Yuan (Li Gao), he understood the *Suwen*, respected Zhang Zhongjing’s methods, and transmitted ten books including *Pibei Congshu*. He used balance and rules for pulse diagnosis, and applied the ascending-descending and floating-sinking properties of herbs, leading to analogies of Kingly and Hegemonic ways. Danxi Zhu Zhenheng meticulously studied cold damage, internal injury, and miscellaneous diseases, with unique insights into phlegm-fire. Song Liao, Grand Historian of Song, said he gathered the great achievements of medical families—a true statement.

In our dynasty, the revision of *Daguan Bencao*, the compilation of *Tongren Xuewei Zhenjiu Jing*, and imperial bestowals of medical texts, along with the establishment of Imperial Physicians, Royal Physicians, and Public Welfare Pharmacies to aid the people, reflect a benevolence toward the world consistent with Xuanyuan and Qibo, far surpassing Han and Tang. Thus, famous doctors emerged continuously: Tao Jie’an’s work on cold damage revealed what Zhang Zhongjing had not; Xue Ji’s surgery supplemented Li Gao’s omissions; Ge Kejiu’s internal injuries and Qian Ying’s pediatrics did not disgrace Danxi. The merit of this enlightened era in cultivating talent is magnificent! If later learners understand the origin of the orthodoxy, their path will not err, and the Way of Medicine can be approached. Hence it is said: "He who knows the essentials needs but one word to conclude."