Library

[Background Information]
Book: Qianjin Yi Fang (Supplement to the Thousand Golden Prescriptions)
Author: Sun Simiao
Dynasty: Tang Dynasty, Kaiyao 2nd Year
Chapter: Miscellaneous Taboos VII / Discourse on Deficiency and Damage I
Category: Formula

[English Translation]
After a house or residence is completed, if there has been no collapse or damage, one should not arbitrarily undertake repairs, construction, or disturb the earth. Below two chi in depth, there exists "earth qi" (subterranean energy); caution regarding this is advisable. When a house is first built, fearing the presence of wood and earth qi, one should wait until the mud plaster is dry, then conduct a Jiao sacrifice ritual in the courtyard. Afterward, select an auspicious day to move in. The day after moving in, burn incense to establish a protective boundary (jie jie), and make vows. The vow should be that the mind does not waver, allowing for early enlightenment in Daoist methods, achieving merit, and ensuring that medicines do not spoil. The method for establishing the boundary is as follows: At dawn, rinse the mouth with clear water, start from the southeast direction, turn left, and recite the mantra "Jinsha Jialuo". Then go to the southwest corner and say, "You yourself bear the calamity." Return to the southeast corner and say "Jinsha Jialuo". Go again to the southwest corner and say, "You yourself bear the calamity." Repeat this process seven times; thieves will then cease their malicious intent and cause no harm. This method is also suitable when entering mountains or wild areas. If encountering petty thieves causing obstacles on the road, stabilize the mind with the intention of subjugation. Recite the mantra: "Jinsha Jialuo, Jinsha Jialuo," completing it in one breath to deliver them. It can also cause them to disintegrate spontaneously. This method is profound and secret within the Buddhist school, embodying great compassion to save sentient beings. Therefore, filial sons, hunters, fishermen, and捕ters should not enter the residence. Do not shout loudly at will. When planting trees, consider convenience; do not plant randomly without purpose. Firewood and charcoal that are useless should not be used according to annual taboos. Daily activities in and out of gates and alleys should aim for silence and tranquility.

The discourse states: Reading this discourse, it not only greatly aids living beings but also serves as a warning to those seeking fame and glory, preventing disasters. May loyal and righteous individuals reflect on this to know contentment and stop.

The discourse states: Ordinary people who fail to live to old age or die prematurely do so because they do not cherish themselves. They exhaust their emotions and intentions, chase fame and profit, accumulate toxins that attack the spirit, internally injuring the bone marrow and externally damaging muscles and sinews. Blood and qi are about to perish. Meridians become obstructed, the skin becomes loose and empty, attracting parasitic diseases. Righteous qi declines daily, while pathogenic qi grows daily. This is like raising the waves of Cangbo to extinguish a tiny flame, or collapsing Mount Hua to block a trickle of water; its difficulty surpasses even this description. Diseases arise from the Five Labors (Wu Lao). Once the Five Labors occur, two Zang organs are damaged first; the Heart and Kidney are affected by pathogens, leading to dysfunction of all Zang and Fu organs. Thus, Peng Zu's advice on sleeping in separate beds with different quilts, and Li Er's discussions on Huangjing (Polygonatum Rhizome) and Gouwen (Conium), are profound truths. There is much benefit; here we record the origins and integrate the symptoms, hoping that wise people can observe subtle signs and prevent diseases before they manifest. The Five Labors are: First, Zhi Lao (Labor of Will/Intent); Second, Si Lao (Labor of Thought/Mental Effort); Third, Xin Lao (Labor of Heart/Spirit); Fourth, You Lao (Labor of Worry/Sorrow); Fifth, Pi Lao (Labor of Fatigue/Physical Exertion). These give rise to the Six Extremities (Liu Ji): First, Qi Ji (Extremity of Qi). Qi Ji causes internal deficiency, insufficiency of the Five Zang organs, susceptibility to external pathogens, frequent cold-damp Bi syndrome, irritability, fullness, vomiting, fear, and headache. Second, Xue Ji (Extremity of Blood). Xue Ji leads to lackluster complexion, mental confusion, forgetfulness, easy fright, shortness of breath, stiff tongue, dry throat, alternating chills and fever, loss of appetite, excessive sleepiness, dizziness, and tearing. Third, Jin Ji (Extremity of Sinews). Jin Ji prevents standing for long periods, causes fatigue and spasms, abdominal distension, and pain in the limbs and bones/sinews. Fourth, Gu Ji (Extremity of Bones). Gu Ji causes soreness and emaciation, weak teeth, inability to move, reversal of cold/heat (Jue Ni), jaundice, Xiao Ke (Wasting and Thirsting), carbuncles and ulcers, heavy and painful knees, and edema resembling water accumulation. Fifth, Jing Ji (Extremity of Essence). Jing Ji causes hair loss, withered skin and hair, sadness, forgetfulness, and stagnation of spirit and qi. Sixth, Rou Ji (Extremity of Flesh). Rou Ji causes Zhu disease (a chronic wasting condition), muteness after trauma, and in severe cases, death followed by revival.

The Seven Injuries (Qi Shang) are: First, Yin Cold; Second, Impotence; Third, Internal Urgency; Fourth, Continuous seminal emission; Fifth, Scanty essence with dampness under the scrotum; Sixth, Clear semen; Seventh, Painful frequency of urination with incomplete ejaculation during intercourse. The Seven Injuries cause abundant pathogenic qi and deficient righteous qi, leading to sudden forgetfulness, sadness, loss of luster, darkened complexion, failure of diet to nourish flesh, dry and dull skin, white and brittle hair, weak teeth, yellow eyes with tears, blurred distance vision, tearing upon exposure to wind, scorched throat with thirst, epistaxis, blood in saliva, throat obstruction, chest dysphagia, inability to eat or drink, body coldness with sweating, sore muscles, heavy limbs, aversion to movement, cold knees and shins, inability to walk far, heaviness above and lightness below, lower back pain when standing long, difficulty bending and twisting, urgent pain around the navel. Hunger causes emptiness below the heart, dry lips and mouth, borborygmus, radiating chest and back pain, occasional vomiting and refusal to eat, variable vomiting, red and hot urine, intermittent frequency and difficulty, sometimes injury-like pain, hard and dry stools, occasional bloody diarrhea, body itching, constant dampness in the genital area, spontaneous yellow sweat, shrinking penis, impotence, clear and scant semen, continuous leakage, cold glans, penile pain, dribbling urine, swollen testicles retracting into the abdomen, limb edema, deficiency heat with vexation and pain, alternating hot and cold, restless sleep, heart feeling like pounding with a pestle, palpitations, irregular pulse, shortness of breath, frequent nightmares of eating with the dead in tombs. These result from early marriage in youth, excessive mental exertion, sweating during intercourse, floating and full viscera, lying in wind and dampness, prolonged drunkenness, and falls from horses or carts. Thus, the Seven Qi transform into accumulations, firm and solid like cups remaining in the abdomen, causing heart pain, vexation, inability to eat, intermittent attacks, and irregular onset. Cold qi pathology causes vomiting and chest fullness. Heat qi pathology causes mental confusion, restlessness, and persistent dizziness. Repeated loss of essence occurs. Joy qi pathology prevents rapid walking and prolonged standing. Anger qi pathology causes rebellious Qi, upward rushing heat and pain to the heart, shortness of breath nearing death, and inability to breathe. Sorrow qi pathology prevents strenuous work and restless sleep. Resentment qi pathology gathers below the heart, preventing eating. Worry qi pathology causes forgetfulness in daily life, putting things down and forgetting where, limb edema, and immobility.

The Five Labors and Six Extremities, characterized by weakness and Qi stagnation, transform into cold-heat and Zhu diseases, occurring intermittently due to pathogenic invasion. There are twelve types of Wind: Wind entering the head causes deafness. Wind entering the eyes causes blurred distance vision. Wind entering skin and muscle causes skin rashes and tendon stiffness. Wind entering vessels causes pulsation with unpredictable movement up and down. Wind entering the Heart causes heart pain, fullness, palpitations, and abdominal distension. Wind entering the Lung causes cough, rebellion of Qi, and shortness of breath. Wind entering the Liver causes unclear vision, red eyes with tearing, and intermittent attacks. Wind entering the Spleen causes poor digestion, borborygmus, and hypochondriac fullness. Wind entering the Kidney causes tinnitus and deafness, foot pain, immobility of the waist and buttocks, and in severe cases, inability to eat. Wind entering the Gallbladder causes pain between the eyebrows. Difficulty in urination and defecation causes pain and Bi syndrome. Severe cases of the Five Labors, Six Extremities, Seven Injuries, and Seven Qi accumulations lead to severe Wind syndromes, flaccidity, numbness from damp-Bi, hemiplegia, tendon contraction, limb spasms, joint blockage, meridian obstruction, and myriad diseases. Emaciation and shortness of breath lead to infertility. Disease reaching the person results in premature death. Labor and injury to blood and Qi, caused by Heart Qi deficiency, may trigger contact with laboring wind patterns, resulting in opisthotonos (rigid spine), whole-body movement, or sudden loss of eyebrows and beard. Evil Qi swelling arises, Hun Qi deficiency causes dreams of intercourse with ghosts, unceasing sorrow, mental confusion, and fear. Inability to eat, fluctuating symptoms, and wandering pain make treatment extremely difficult at this stage. (Note: The twelve types of wind are originally insufficient.)