Library

The plasters currently in use were called "bo tie" (thin patches) by the ancients. Their primary applications are twofold: one is for treating exterior conditions, and the other for interior conditions. For treating exterior conditions, such as promoting pus discharge, removing necrotic tissue, relieving pain, generating flesh, and protecting muscles from wind exposure, the plaster should be thin and light, replaced daily; this principle is easily understood by people. For treating interior conditions, such as expelling wind-cold, harmonizing qi and blood, resolving phlegm and palpable masses, or strengthening sinews and bones, there are many formulas, and the herbs are added or subtracted according to the disease. The plaster for these purposes should be thick and heavy, applied for a long duration; this principle is difficult for people to understand. Why? Because diseases in humans enter from the exterior into the interior. Pathogens circulating in the meridians and zang-fu organs must be expelled through oral medication. However, if the pathogen has a fixed location, situated between the skin, sinews, and bones, and can be palpated, applying a plaster seals the pores' qi, allowing the medicinal properties to enter the cou-li (subcutaneous tissue) through the hair follicles, penetrate the meridians and collaterals, either extract the pathogen out or attack and disperse it. This is more effective than oral medication and is an extremely ingenious method. Therefore, for any condition where qi stagnation and blood stasis have formed a tangible mass, the bo tie method is beneficial. However, the method of preparing plasters requires authentic herbs, sincere intention, and precise control of fire heat to be effective; otherwise, it will not work. As for various miscellaneous methods such as poultices, hot compresses, and hanging treatments, the principle is the same, relying on the skilled physician's ability to adapt flexibly.

The ancient sages formulated prescriptions with merely four or five herbs. Their examination of herb properties was extremely precise and appropriate; their observation of disease conditions was extremely true and accurate. The herbs used in the prescription precisely matched the disease without the slightest deviation, with no casually used herbs, and each herb could treat multiple symptoms simultaneously. Thus, although the number of herbs was small, no symptom was left uncovered. If later generations could carefully examine the patient's condition and find it identical to that treated by ancient prescriptions, using the complete ancient prescription would yield immediate results. Unfortunately, climatic conditions vary across regions, and individual constitutional endowments differ. Consequently, physicians had to slightly modify the main disease-formulas created by the ancients, thereby increasing the number of herbs. Furthermore, when diseases were similar but symptoms complex, physicians attempted to address all symptoms, adding one or two herbs, further increasing the count. Thus, the increase in herbal ingredients in later prescriptions was not due to a preference for complexity, but because their learning did not match that of the ancients; they could not cover multiple symptoms with a single herb, transforming simplicity into complexity. This still retained a sense of thoroughness. Moreover, ancient prescriptions originally included methods for modification; when symptoms were mixed, multi-herb formulations existed, sometimes reaching over ten herbs. Since the Tang Dynasty, the number of herbs in prescriptions gradually increased, following this logic. However, modern physicians often claim to emulate Han dynasty prescriptions, limiting them to four or five herbs. These few herbs may include superficial and mild substances; although ineffective, they cause little harm. Yet, opportunistic practitioners use potent warming and tonifying herbs like Renshen (Ginseng Radix), Fuzi (Aconiti Lateralis Radix Praeparata), Ganjiang (Zingiberis Rhizoma), Cangzhu (Atractylodis Rhizoma), Lurong (Cervi Cornu Degelatinatum), and Shudihuang (Rehmanniae Radix Praeparata). Regardless of whether the condition is Shanghan (Cold Damage) or Summerheat-Dampness, they rotate only these few herbs to form a prescription. Such approaches contradict the disease, often leading to death upon trial, yet they show no remorse, failing to differentiate the disease, assess herb properties, or recall classical texts, falsely claiming this is the Han method. Alas! How toxic is the harm caused by those who now study Han prescriptions! This trend originated from contemporary fashionable physicians who use lofty theories to deceive people; compounded by the public's preference for warming and tonifying therapies, especially among the wealthy. Without such practices, their "Dao" cannot prevail, so people imitate them, causing endless harm. Would it not be a great fortune for the world and its people if scholars who read classics, research antiquity, and deeply reflect could emerge to reverse this situation?