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The ancients believed that after a patient recovered, they should immediately consume the five grains to nourish the body, so that the Yuan Qi (Original Qi) would naturally recover, and there was no need for so-called "tonic medicines." Did the medical texts of Shennong and Zhang Zhongjing contain any specific discussions on tonification? [Text implies absence] This thereby initiated the later practice of using tonic foods for conditioning. Subsequent physicians, whenever encountering individuals with weak constitutions or those recovering from illness, would invariably prescribe tonic formulas as a plan for post-illness regulation. For wealthy individuals, they would insist on long-term consumption of tonic medicines to support their mentally taxing and indulgent lifestyles; physicians, in turn, would devise various schemes to flatter and cater to their wishes. These prescriptions primarily consisted of expensive and acrid-warm herbs, nothing more than Ginseng Radix et Rhizoma (Renshen), Atractylodis Macrocephalae Rhizoma (Baizhu), Rehmanniae Radix (Dihuang), Cinnamomi Ramulus (Guizhi), Aconiti Lateralis Radix Praeparata (Fuzi), and Cervi Cornu Colla (Lurong), falsely claiming them as secret recipes passed down through generations. Among these, if the herb properties suited the constitution, effects might be seen temporarily; however, over time, one would inevitably suffer from conditions such as Wind-Bi (Wind-Damp Bi Syndrome) or Yin-Gu (Chronic Yin Deficiency Syndromes), suffering hidden harm, yet regretting nothing even unto death. Such harmful theories are hardly worth discussing. As for tonic formulas for those with weak constitutions post-illness, they should indeed be applied according to individual circumstances, adjusting based on the imbalances of the Zang-Fu organs. The herbs used generally fall under Yin-Yang, Qi, and Blood categories, selecting mild-natured herbs for flexible combination, rather than being rigidly fixed like treatments for acute diseases. Therefore, when formulating prescriptions, one only needs to consider which aspect of Yin-Yang or Zang-Fu requires particular emphasis. Moreover, pastes and pills often take an entire menstrual cycle to consume. If pulse diagnosis and observation were required daily before taking medicine, a new pill formula would have to be prepared every day. Thus, the use of tonic medicines allows for flexibility. Those who claim that certain methods require extreme caution and the use of rare, precious herbs to prevent disease and prolong life are either ignorant themselves or attempting to deceive others!

An ancient proverb states: "Not taking medicine constitutes 'Zhong Yi' (Intermediate Medicine)," a concept existing prior to the Song Dynasty. This likely arose because the true Dao of medicine was lost, treatments often erred, and patients could not distinguish between high and low medical skill, leading to the advice of abstaining from medicine; although this might not cure the disease, it would at least avoid killing the patient with drugs. Furthermore, unless the disease is fatal, external pathogens gradually recede and internal injuries heal, allowing for spontaneous recovery; hence, "not taking medicine" is considered intermediate-level care. This is an overly cautious approach. I believe that diseases in humans vary: some heal without treatment, some are difficult to heal without treatment, and some result in death despite lack of treatment. For cases that heal spontaneously, medication is indeed unnecessary; however, for difficult or non-healing conditions, medication is certainly required. Since one may not know the physician's skill level or whether the prescription is appropriate, and dare not experiment on oneself, it is better to choose mild, gentle, beneficial, and harmless formulas for optional use. Even if minor errors occur, there will be no great harm, and they can achieve miraculous results for specific symptoms, surpassing the level of "Intermediate Medicine." For example, if accidentally exposed to Wind-Cold, use Cong Bai Su Ye Tang (Scallion White and Perilla Leaf Decoction) to induce slight sweating. If suffering from dietary stagnation, use Shan Zha and Mai Ya decoctions to digest food. If affected by Summerheat, use Liu Yi San (Six-One Powder) or Guang Huo Xiang Tang (Patchouli Decoction) to clear heat. If injured by Wind-Heat, use Deng Xin Cao Zhu Ye Tang (Juncus Effusus and Bamboo Leaf Decoction) to clear fire. If experiencing diarrhea, use Chen Cha Fo Shou Tang (Aged Tea and Bergamot Decoction) to harmonize the intestines and stomach. There are countless such examples. Even slight misuse causes no major harm. However, one must be aware that seemingly ordinary herbs can cause serious errors. For instance, abdominal pain and vomiting can stem from Cold, Heat, or Summerheat touching turbidity. If one sees these symptoms and prescribes Sheng Jiang Tang (Ginger Decoction), and if it is indeed a Cold pattern, using the hot nature of Ginger instead of dispersing cold leads to a clash between pathogenic cold and the herb's heat, deviating from correct treatment principles, though efficacy might still be achieved. For the other three patterns, drinking Ginger Decoction would be dangerous. I have witnessed someone suffering from Summerheat who drank a bowl of strong Ginger Decoction and died immediately after setting down the cup. If they had taken Zi Su Tang (Perilla Decoction), the cold would have dispersed instantly, and the Summerheat would have been unaffected. This is because Zi Su (Perilla Leaf) has a dispersing nature and can disperse regardless of the syndrome. Thus, even extremely simple herbs contain profound meanings. This too requires caution. When people have minor ailments, choosing the mildest and lightest herbs and consuming them according to symptoms ensures that taking medicine avoids error, and abstaining from medicine yields benefit. This is something those interested in health preservation should deeply consider.