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Within the realm of heaven and earth, the Three Teachings (Confucianism, Buddhism, Taoism) share a common origin. In pursuing sainthood and transcendence, the choices and paths differ. Physicians are responsible for the lives of the common people and should embody the compassionate heart of the Buddha. For the suffering caused by illness among all walks of life, one should feel it as if it were happening to oneself, thoroughly comprehending the underlying principles to avoid self-deception.

I have heard that the treatment of monks, nuns, and widows differs from that of ordinary people. Are the "entering demon states" (Ru Mo, 入魔) experienced by practitioners during Zen meditation and the "deviating fire" (Zou Huo, 走火) suffered by alchemists during Qigong practice no different from those of ordinary people? Although I am not intelligent, I have devoted myself to studying this path and examined medical texts extensively, yet found no records concerning this.

I often observe rigid practitioners who fail to truly realize their nature, often falling into demonic realms. Some become listless like wooden puppets; others exhibit manic laughter or weeping, acting deliriously as if possessed by spirits. This is largely due to excessive mental exertion causing the spirit-mind to become empty, allowing phlegm-fire to invade. Detailed analysis of treatment cases shows these symptoms are not far from those of frustrated individuals suffering from depression and stagnation. However, these conditions often involve fire generated by the Five Emotions (Wu Zhi, 五志). Even if deficiency signs and pulses are present, all warming, tonifying yang, and astringent essence medicines must be strictly avoided.

Clinically, there are cases where resolving phlegm and calming the spirit fails, but recovery occurs after administering large doses of *Dushen Tang* (Ginseng Decoction). There are cases where calming the spirit and tonifying qi fails, but recovery occurs after taking *Liuwei Dihuang Wan* (Six-Ingredient Rehmannia Pill) combined with *Zishen Wan* (Kidney-Nourishing Pill). There are also cases where resolving phlegm and descending fire fails, but recovery occurs after long-term, uninterrupted use of *Tianwang Buxin Dan* (Heavenly King Heart-Nourishing Pill). These patients generally possess inferior root capacities, remaining obstinate and unenlightened, allowing their attachments to flow into the conscious mind (Shi Shen, 识神).

Others carry karmic seeds of demonic roots, accidentally encountering a master, whom they use as a refuge for repentance. Initially, they may be vigorous in their practice. When a good teacher sees slight progress and offers encouragement, who would know that rapid advancement leads to rapid regression? Soon, their original nature becomes intense, leading to indulgence in desires, culminating in heterodox beliefs, characterized by anger, ignorance, and violence, engaging in lust, killing, theft, and falsehood without limit. This is fixed karma from past lives; even Buddhas cannot transform it, let alone medicine.

Regarding cultivators of truth and Qi, those who do not seek the principle of naturalness but focus obsessively on breathing exercises may cause Qi disorder internally and fire blazing externally, resulting in palpitations (*Zhengchong*, 怔忡), chest/abdominal fullness and rebellious Qi (*Pi Ni*, 痞逆), restlessness, and agitation. One must never recklessly administer drugs that consume Qi and disperse the exterior, as the harm is immeasurable. Furthermore, some fail to conserve essence and spirit, preventing True Qi from filling the interior and exterior, making them susceptible to wind-cold invasion or dietary injury. In such cases, *Huangqi Jianzhong Tang* (Astragalus Middle-Warming Decoction) and *Zhishi Lizhong Tang* (Immature Bitter Orange Spleen-Centralizing Decoction) are the correct treatments. For other issues arising from the Seven Emotions and Six Climates, one must infer the treatment based on intent. If excessive medication damages the middle Jiao causing deficient fire, large doses of *Dushen Tang* should be used to consolidate.

Even for those who have mastered these arts, when True Qi is initially regulated, Yin Qi throughout the body may be dispersed, causing persistent abdominal pain and borborygmus, with parasites and filth expelled through the anus. Only then can True Qi guard the interior, potentially leading to "fetal breathing" (Tai Xi, 胎息) and fasting (Bi Gu, 辟谷). At this stage, one must not mistake these sensations for disease and take herbal decoctions that consume True Qi; otherwise, previous efforts will be wasted, and life may be endangered.

If living conditions are unsuitable and fire regulation fails, causing unstable fetal breathing, *Dushan Tang* can be used to deliver *Yangzheng Dan* (Upholding Righteousness Pill). This utilizes the principle of similar energies attracting each other between Cinnabar (Dan Sha, 丹砂) and Lead/Mercury, naturally stabilizing fetal breathing. If physicians are ignorant and mistake the burning heat for an external pathogen, using dispersing exterior remedies will be like adding fuel to a fire, destroying both jade and stone indiscriminately. Not only should exterior-dispersing methods be prohibited, but all pungent-dispersing Qi-moving, bitter-cold Yang-damaging, and sinking-Yin-assisting drugs should be avoided.

Generally, the way of refining Qi treasures Yang; pure Yang becomes immortal, while pure Yin becomes a ghost. This is the most obvious principle, and drug selection must reflect this. Modern medical skills are shallow, rendering medicines ineffective. Many follow the method of sitting meditation to cure diseases, merely aiming to eliminate delusions and break through barriers. Ignorant individuals lack decisiveness, often causing vigorous fire to soar, resulting in red-hot head and face, chest oppression, palpitations, wheezing, and steaming sweat, constituting an "Upper Collapse" (Shang Tuo, 上脱) syndrome. Alternatively, Yin Qi may perish, leaving strong Yang unchecked, essence and marrow insecure, with urgent urination and defecation, constituting a "Lower Collapse" (Xia Tuo, 下脱) syndrome.

In emergencies, before complete collapse, administer *Baoyuan Tang* (Protect Origin Decoction) with *Lingsha Dan* (Cinnabar Pill) to rescue Upper Collapse; repeatedly administer *Shengliao Liuwei* (Raw Ingredient Six-Ingredient Formula) with *Heixi Dan* (Black Tin Pill) to secure Lower Collapse. Miraculous results are often achieved instantly. One must understand that essence, fluids, blood, and juices rely entirely on the control of Spirit and Qi.

Observe the practices of the Three Teachings in secular society; although their paths differ, the causes of disease all stem from attachment to form/appearance (Se Xiang, 色相). If one can calmly investigate the principles and abandon delusional hopes for quick cures, claiming "no thief harms us," I dare not agree.