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According to the *Shu Wu Guo Lun* (Discourse on Five Negligences) in the *Huangdi Neijing* (Yellow Emperor's Inner Canon): "One who was once noble but later became humble, although not struck by external pathogens, develops disease from within, known as 'Tuo Ying' (Depletion of Ying/Nutritive Qi)." Qixuanzi (Wang Bing) explained: "This is due to the屈折 (constraint/deflection) of Shen (Spirit/Mind)."

Because one once enjoyed honor and dignity but later suffered humiliation, harboring lingering attachment to past glory, with will bound by worry and fear, although not struck by external pathogens, disease arises from within. This leads to deficiency and reduction of blood vessels, a condition named "Tuo Ying" (Depletion of Ying/Nutritive Qi).

Those suffering from this condition have minds constrained by depression and endless worry. Their appetite diminishes, spirit declines daily, Qi and Blood gradually weaken, and their appearance becomes withered and emaciated. Crude physicians fail to examine carefully and administer drugs recklessly, leading to rapid death. Thus, the "five errors" discussed in the classic refer to these situations.

There are six types of negligence that render a disease incurable: negligence due to lack of scrutiny, negligence due to lack of trust, negligence due to missing the right time, negligence due to failing to select a proper physician, negligence due to ignorance of the disease, and negligence due to ignorance of the medicine. If any one of these six errors occurs, the disease becomes difficult to treat. This is not solely the fault of the physician, but also the fault of the patient. Moreover, if the physician lacks compassion and benevolence, and the patient is suspicious and derogatory, these two negative factors clash, benefiting the disease how? Therefore, a physician must be compassionate and benevolent; lacking this invites disaster. A patient must not be suspicious and derogatory; doing so also invites disaster. The wise understand human nature and circumstances, seeking peace and well-being for themselves. This is another perspective on treating illness. The *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold) cites the *Records of the Grand Historian*: "Arrogant and unreasonable behavior, this is the first non-treatable condition; valuing wealth over health, this is the second non-treatable condition; inability to adapt diet and clothing, this is the third non-treatable condition; Yin and Yang are disordered, Zang-Fu Qi is unstable, this is the fourth non-treatable condition; the body is emaciated and unable to take medicine, this is the fifth non-treatable condition; believing in sorcery rather than medicine, this is the sixth non-treatable condition." If any one of these exists, the disease becomes extremely difficult to treat.

When a disease first begins, if it is not treated early because it is considered superficial and ordinary, and then allowed to linger for days or months, accumulating from small to large, only then do people seek medical treatment. By then, therapeutic methods are no longer effective, and the pathological momentum is already full. Is this due to Mandate of Heaven?

Generally, when pulse and symptoms correspond, decoctions are administered. If shortly after ingestion, severe vomiting, diarrhea, or abdominal pain occurs, this is called "Bian Guai" (Abnormal Change/Monster). Or if previously taken medications suddenly manifest effects now, this is also called "Zai Guai" (Disaster Monster).

Zhu Danxi said: Wei Qi (Stomach Qi) is pure, clear, and harmonious Qi, upon which human life depends. If mental planning exhausts the Spirit, physical exertion苦s the form, desires are unregulated, thoughts are endless, diet is inappropriate, or medication violates regulations, all can cause injury. After injury, harmonization is required. Yet people remain unaware of danger. When the illness is slightly improving, they may indulge in forbidden activities. Old diseases remain, while new syndromes arise continuously. I have seen cases where medical resources were stretched thin, and the damaged Wei Qi had no hope of complete recovery, bringing death near. My view is that when a patient slightly improves and Wei Qi just returns, everyone assumes that being able to eat means survival. They act recklessly, indulging in desires and consuming rich, heavy flavors, worrying only that they cannot eat as much as others. Alas! This is very thoughtless. They fail to realize that rich flavors assist pathogenic factors. Ancients prioritized reducing desires and eating light flavors for preservation. How much more so for patients in a state of depletion and damage? If severely injured again, few would avoid peril. I have also seen long-term patients who slightly improved but still had blurry vision and heavy waists. Assuming this was due to long-standing stagnation blocking Jing (Essence), they were often advised to engage in sexual intercourse to relieve stagnation. Often, after a single instance, the disease surged back, leading to untreatable conditions frequently. Irregular diet turns mild illness into severe, and stability into danger, a phenomenon observed repeatedly. This is a common flaw in the world, known only to the wise.