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Bian Que discussed six conditions under which diseases are not to be treated. First, arrogance and willfulness without regard for reason; this is the first condition of non-treatment. Second, regarding the body as light (insignificant) but wealth as heavy (important); this is the second condition of non-treatment. Third, inability to adapt diet and clothing to seasonal changes; this is the third condition of non-treatment. Fourth, imbalance of Yin and Yang with insufficiency of Zang-fu Qi; this is the fourth condition of non-treatment. Fifth, emaciation and weakness such that the patient cannot tolerate medication; this is the fifth condition of non-treatment. Sixth, believing in witchcraft rather than medicine; this is the sixth condition of non-treatment.

Yun Linzi said: Regarding Yue Ren’s (i.e., Bian Que’s) discussion, points one, three, four, five, and six are correct. However, I am somewhat dissatisfied with point two. Why? The patient considers their body insignificant because they themselves devalue it; the patient values wealth highly because they themselves prioritize it. If the patient devalues their body, yet the physician values it and acts to preserve life, then the patient’s life can be saved. Otherwise, if the patient loses their life due to stinginess, it is indeed the fault of the patient’s lack of wisdom. But if the physician refuses treatment due to this same stinginess, it is also a failure of the physician’s benevolence. Alas, ancient divine physicians retained this mindset, so one can infer the state of contemporary physicians at that time.

Medicinals are all things within Heaven and Earth. In ancient times, Shennong pitied the suffering of the common people and investigated the subtleties of natural principles; his intention could be described as Ren (benevolence). Therefore, although there are many drugs in the Bencao Materia Medica, their flavors do not exceed five: namely, Sweet (Gan), Pungent (Xin), Salty (Xian), Bitter (Ku), and Sour (Suan). Their properties do not exceed six: namely, Warm, Cool, Tonifying, Draining, Ascending, and Descending. Furthermore, Sweet, Pungent, Warm, Tonifying, and Ascending belong to Yang; Bitter, Salty, Cool, Draining, and Descending belong to Yin. Acrid and leaching flavors belong to Yang; Sour is Yang in nature but Yin in flavor. Thus, drugs may be purely Yang, purely Yin, Yang within Yin, or Yin within Yang. Some utilize only their Qi (energy/vapor), while others utilize only their Flavor. Generally, strong flavors must have tonifying effects, while heavy aromas must have descending effects. Light flavors drain, and light properties ascend. Ascending drugs treat diseases located above or on the exterior; descending drugs treat diseases located below or in the interior. All cooling drugs treat Blood Heat; all warming drugs treat Qi Stagnation and Qi Deficiency. Moistening agents nourish Dryness; astringents secure against collapse. Sweet is the origin of all tonics; Bitter is the root of all draining agents. Pungent and aromatic substances belong to ascending and dispersing categories; Sour and salty substances belong to tonifying and descending categories. What is called "tonification" has specific targets for each property and flavor; what is called "draining" also has specific targets. However, tonification contains draining, and draining contains tonification. For example, Sour enters the Liver, generates fluids to control Dryness; extreme Bitter enters the Heart, nourishes Yin to descend Fire; Pungent warms the Lung to dispel Cold; Salty firms the Kidney to resist Heat. To eliminate pathogens, the key is to restore Zheng Qi (Upright Qi). Draining Yang can tonify Yin; draining Yin can tonify Yang. Descending facilitates natural ascending; ascending facilitates natural descending. Since diseases often occur in combination, therapeutic methods must be combined accordingly. Thus, formulas are classified as Odd (Qi) or Even (Ou), and drugs are categorized into Jun (Monarch), Chen (Minister), etc. Formulas made into San (Powders) aim to disperse; those made into Ding (Tablets/Pills) aim to suppress. Decoctions (Tang) aim to sweep away, utilizing the undulating nature of Qi and Flavor to reach everywhere. Pills (Wan) aim to act slowly, allowing the Qi and Flavor to penetrate deeply over time. Decoctions can be used raw or cooked; raw is suitable for draining, cooked for tonifying. Pills vary in size; small pills are suitable for diseases above, taken after meals. Alternatively, powders are taken lightly, or pills are held in the mouth to dissolve slowly. Large pills are suitable for diseases below, taken before meals. After taking them, food may be used to press down the medicinal force, or decoctions are taken in one dose. Tonics are swallowed in the morning before speaking; disease-curing medicines are taken just before sleep when undressing. For Qi Stagnation, the妙 (wonderful) method is chewing and swallowing; for Warm diseases, the efficacy of pills and powders is beneficial. Whenever Gancao (Licorice Root) is used, it is to resolve the toxicity of other drugs, taking advantage of its Sweet flavor to harmonize the Spleen. When Shengjiang (Fresh Ginger) is administered, it is to promote the power of other drugs, taking advantage of its Pungent flavor to open the Stomach. Therefore, treating disease focuses on the Spleen and Stomach to enable the strength to attack the pathogen. Using Jiu (Alcohol/Wine) aims to direct the action upward; using Yan (Salt) aims to direct the action downward. Wax-coated pills contain toxicity; wax-wrapped herbs store their Qi. Water-hulled pills seek rapid dissolution for clearing and promoting urination; honey-pilled ones seek slow movement for moistening. New materials accelerate efficacy; aged materials reduce toxicity. Drugs for regulating the Spleen and Stomach should use grains for pills; agents for harmonizing Qi and Blood benefit from vinegar and wine. Stir-frying moderates properties; soaking resolves toxicity. Soaking nourishes Yin; refining assists Yang. However, processing may have excess or deficiency defects, and contraindications involve mutual incompatibility, aversion, or hostility. Some treatments are justified by principle, others by intent. There are also techniques of non-medication, derived from clever ingenuity, such as acupuncture, moxibustion/fumigation, hot compresses, washing, and soaking—these are drugs for treating external diseases caused by the Six Excesses (Liu Yin). Others rely on the complexities of human affairs, subtle manipulations that move the senses and shift the patient’s mindset. Dispersing stagnation, consolidating dispersion, resting the fatigued, activating the sedentary—these are drugs for treating internal diseases caused by the Seven Emotions (Qi Qing). Therefore, Daoyin (guiding and pulling exercises), regulating diet and daily routine, maintaining a central and upright mind, free from deceit and worry—these are the drugs of self-cultivation. Thus, "drug" does not merely refer to herbal or mineral substances; everything appropriate in human affairs can serve as a drug.