Library

Heaven and Earth, along with the Sage, form a single entity. They nourish all things without seeking personal gain. The *Huangdi Neijing* (Yellow Emperor's Inner Canon) benefits ten thousand generations, solely fearing that the common people will be touched by pathogenic factors. By regulating the spirit in accordance with the four seasons and strictly following these principles, the body remains healthy and strong, free from disease stagnation. As time moves further away from the Sages, the medical arts decline; who can distinguish right from wrong?

In early spring, taking medicines that disperse cold and coolness causes one to suffer from epidemics for no reason. This leads to borborygmus (intestinal rumbling), abdominal pain, and frequent diarrhea. Since the Spleen Earth is already weakened, the Stomach is further damaged. The hundred vessels throughout the body lose their regular rhythm, creating trouble where there was peace. When Shaoyang (Lesser Yang) governs, all things flourish; but after a night of wind and frost, they wither prematurely. If Spring does not generate flourishing growth, Autumn cannot harvest; from where then comes the qi of nourishment? With the disorder of the four seasons, transformation becomes difficult to complete. Once blood and qi decline, the Shen (Spirit) loses its vigor. When the Ruler (Heart) is clear, the subordinates are peaceful, and health preservation prospers; when the Heart is unclear, disasters follow. Alas, this principle has long been misunderstood. Therefore, I use words to explain the theory to correct these abuses. Gentlemen who preserve life should seek nowhere else but find the Sage’s intent within the *Neijing*.

The proverb says: "Taking medicine when healthy is like installing pillars inside a wall." This is an unfounded saying that causes great harm. Heaven generates all things, providing the Five Flavors. Food is used to harmonize the Zang organs; excess leads to disease. Thus, the classics state: "The generation of Yin essence originates from the five flavors; the injury to the five palaces of Yin also stems from the five flavors." It is also said: "When the five flavors enter the stomach, each returns to its preferred organ. Sourness enters the Liver first, Pungency enters the Lung first, Bitterness enters the Heart first, Sweetness enters the Spleen first, and Saltyness enters the Kidney first. Long-term consumption increases the corresponding Qi; if increased for too long, it becomes the cause of premature death." Furthermore: "Sourness travels to the sinews, Pungency to the Qi, Bitterness to the bones, Saltyness to the Blood, and Sweetness to the flesh." Although the mouth craves and desires these flavors, one must exercise self-restraint and not allow excess. Grain serves as nourishment, fruits as assistance, meat as benefit, and vegetables as supplementation. Consuming them in harmony of flavor and nature supplements essence and boosts Qi. However, if used at inappropriate times or consumed without moderation, illness may still arise. How much more so for medicines, which are substances to attack pathogens? How can they be taken without disease?

The *Shengji Jing* (Holy Relief Classic) states: Those who practice cultivation are blinded by tonification, lightly ingesting mineral drugs. Yang agents, being rigid and hot, accumulate like a prairie fire, leading to conditions such as Xiao Ke (Wasting-Thirst), mania, and carbuncles, causing Tian Gui (heavenly water/reproductive essence) to dry up and Ying Blood (Nutritive Blood) to deplete. Yin agents, being soft and cold, accumulate like frozen ice, leading to conditions such as Dong Xie (profuse watery diarrhea) and Han Zhong (Cold in the Middle Jiao), causing True Fire to weaken and Wei Qi (Defensive Qi) to scatter. One flavor prevailing excessively injures one Zang organ; once one Zang is injured, how can the other four remain unharmed? Sun Simiao of the Tang Dynasty stated that the bias in medicinal potency makes the Qi of the Zang organs uneven. Pei Jian advised Emperor Xianzong of Tang: Medicine is for attacking diseases, not for daily routine use. Moreover, minerals and stones have harsh, toxic natures, intensified by fire refining, which the human five Zang organs cannot withstand. Zhang Gao advised Emperor Muzong: Clear thoughts lead to harmonious Qi and Blood; excessive desires lead to disease onset. Medicine is for attacking disease; it should not be taken without illness. Thus, the Earl of Changli, in the epitaph for Li Zi, wrote: "I do not know since which era the theory of ingestion began. It has killed countless people, yet the world's admiration for it grows stronger. This is indeed bewilderment." I now directly cite those I have seen personally and associated with who were ruined by medication—six or seven high officials—as a warning to the world: Guo Deng, Minister of Works; Li Xuzhong, Censor-in-Chief; Li Xun, Minister of Justice; his brother Li Jian, Vice Minister of Justice; Meng Jian, Military Commissioner of Xiangyang and Minister of Works; Lu Zhi, Military Commissioner of Dongchuan and Censor-in-Chief; Li Daogu, General of the Jinwu Guard.

Now, citing others I have seen personally: The monk Yan Zhongzhang took two pills of cinnabar refined by fire. A small sore appeared on his neck, causing severe swelling and pain, making chewing impossible due to itchy teeth. He took half a jin of Liangge San (Cooling the Chest Powder) before relief came, but relapsed upon drinking alcohol. Treatment with cold-cooling agents provided temporary relief, but he remained ill for life. Li Runzhi from Zhenzhou was obese and feared developing Feng Ji (Wind Disease). In spring, he took Sofeng Wan (Search Wind Pill). After over a month, he suffered uncontrollable diarrhea, reduced appetite, loss of taste, dry mouth, shortness of breath, umbilical and abdominal pain, cold calves, dizziness as if falling, and a sallow, lusterless complexion. His condition worsened daily. He told relatives and friends: "Reckless medication brought disaster; what regret could avail?" Later, he developed irritability, restlessness, wheezing, and fullness, dying in autumn. Scholar Zhang, believing alchemists, took Sisheng Wan (Four Lives Pill) to push out the old and bring forth the new. After over a month, his stool became loose or diarrheal, food intake was obstructed, he felt lethargic and sleepy, saw black spots before his eyes, heard cicada-like noises in his ears, experienced mental emptiness and dizziness, feeling as if he could not support his body. Only then did he realize the error of the medicine. He adjusted his diet, guarded his daily routine, and carefully preserved himself. For two to three years, symptoms persisted; only after ten years did he recover.

The son of the Liu family heard that drinking a cup of cold water on a winter morning prevented eye disease for a month. He drank it, and after ten days, suffered unbearable cold abdominal pain, coughing, vomiting, total loss of appetite, aversion to water, and cold, inverted calves. Doctors urgently treated him with herbs to dispel cold and dry heat, but to no effect. All these cases show that seeking health benefits without cause results in illness, even death. What does "installing pillars inside a wall" truly mean? High halls and large buildings have stable beams and solid foundations; if the plaster falls off, placing pillars inside the wall is highly unnatural. Elder Jiegao said: "Taking medicine when healthy is creating trouble out of nothing." This is indeed an unchangeable truth. Human health preservation relies on the peace of the five Zang and six Fu organs. One must be cautious in preserving life, following the way of growth in spring and summer, and the principle of storage in autumn and winter. Having moderation in diet and regularity in起居 (daily activities), thinking little, desiring little, remaining tranquil and empty, and keeping the Spirit inward—this is the "medicine of non-medication" during times of health. Alas, those individuals are past and beyond reproach; let future generations take this as a mirror.