Library

The methods of external medicine (Waike) place the greatest emphasis on external treatment, and among external treatments, "Wei Yao" (surrounding medicine) is particularly important. Wherever pathogenic toxins accumulate, they tend to spread widely with a low or flat apex. After all, can the human body be devoid of latent fire from the seven emotions and six desires, lingering pathogens such as wind, cold, summer-heat, and dampness, or accumulated toxins from food, drink, phlegm, and saliva? If the body is not diseased, these pathogens remain dispersed and hidden; however, once Qi and Blood condense to form an abscess or swelling, various pathogens converge from all sides. Only Wei Yao can intercept them, preventing their merger, thereby stopping the fire toxins throughout the body from spreading. For toxins that have already condensed but cannot penetrate the skin, they will inevitably spread in all directions causing harm; only Wei Yao can bind them to prevent dispersion, allowing the Qi to gather and vent externally. In this way, the lesion becomes smaller with a high apex, facilitating pus formation and ulceration. Therefore, within external treatments, Wei Yao is more critical than other medicines. This applies not only to the initial stage but also to the stages of pus formation and wound healing; it is indispensable at all times. However, the Wei Yao used by contemporary physicians often consists merely of formulas like Sanhuang San (Three Yellows Powder), which frequently prove ineffective, leading people to claim that Wei Yao is useless. If Wei Yao is still applied after the lesion has ruptured, it is met with ridicule. Thus, even mild toxic conditions often become uncontrollable and irretrievable due to the lack of Wei Yao. The prescriptions for Wei Yao are extensive and broad, primarily focusing on resolving phlegm, extracting toxins, binding the muscle tissue, and containing fire. Properties ranging from cold, hot, purgative, lifting, to mild and potent should be selected according to the specific symptoms. People who do not deeply seek the underlying principles but instead lightly criticize Wei Yao cannot hope to achieve medical proficiency.

"Nan Jing" (Classic of Difficult Issues) is not a true "Jing" (Classic). It sets up questions and answers to clarify the difficult-to-understand passages in the original classics, hence the name "Nan Jing." It means explaining the difficulties through the classics. The purpose of this book is to trace the fundamental principles of the "Nei Jing" (Inner Canon), expound upon the supreme Dao, analyze doubtful meanings, and provide guidance for future students; it is truly a bridge for studying the "Nei Jing." However, there are imperfections within it. Some of its Q&A responses directly quote the "Nei Jing" to explain concepts. Since the original texts are clear, quoting them may sometimes omit key points, making the meaning obscure, or fail to offer new insights, or contradict other classics, or confuse one classic with another; these are its shortcomings. There are also parts where the author offers original insights and elucidates profound truths not found in the "Nei Jing," yet effectively revealing its deep mysteries and supplementing what was left unexpressed in the "Nei Jing." This likely stems from a different lineage of transmission, worthy of being handed down alongside the "Nei Jing" for millennia. It remains unknown whether it was created by Yue Ren (Bian Que) or if it existed in ancient times and was cited by Yue Ren as evidence. Since the Sui and Tang dynasties, the book has been popular, and while many have revered it, few have dared to correct its errors. Perhaps those engaged in medicine, having grasped the main ideas of the "Nan Jing," consider themselves outstanding figures in the field, lacking the motivation to further investigate the "Nei Jing" to explore the similarities, differences, merits, and faults between the two. Throughout history, books with errors have rarely been criticized by later generations; this is common everywhere, not just with the "Nan Jing." I discuss this in detail in my own work, "Nan Jing Jing Shi" (Explanation of the Nan Jing).