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The use of drugs to treat diseases is a measure of last resort. The ancients considered "not taking medicine" as the highest level of Chinese medicine (referring to restoring health through regulation rather than reliance on drugs), which indeed holds profound significance. I have heard that the teachings of ancient sages were always repeated, detailed, and cautious. When formulating prescriptions, it was often stated that one should stop once the disease is cured ("Zhong Bing Ji Zhi"), without needing to finish the entire dose. Their seriousness was such as this. In recent times, wealthy families, upon having slight illnesses, immediately seek medical treatment and drugs. For those with robust Yuan Qi (Primordial Qi), regardless of whether the treatment is appropriate or not, as long as the pathogenic qi is unblocked, the Shen Yuan (Spiritual Origin) will naturally recover. However, for those with inherently weak constitutions, or after illness, postpartum, or following blood loss and severe diarrhea who cannot recover immediately, yet insist on taking decoctions daily, it often leads to mild conditions becoming severe and severe ones worsening. Pathogenic qi increases day by day, dietary intake decreases, leading to various symptoms such as alternating chills and fever, coughing, expectoration, hemoptysis, etc., emerging in abundance. Yet they still believe the medicinal power is insufficient and pathogenic heat remains, focusing daily on clearing fire and eliminating phlegm, thus resulting in the condition known as "Yao Gu" (Medicine Poison/Drug-induced Disorder).

Human Wei Qi (Stomach Qi) relies entirely on nourishment from food and water. When Wei Qi is vigorous, various diseases do not arise. Even if hostile pathogens invade, the righteous qi can restore itself; there is originally no need for urgent treatment. I have observed that most people who fail to live out their natural lifespan are largely misled by medicines and treatments. Now, if the stomach, already diseased, is further invaded by the force of drugs, it will not cease until the Four Elements (Earth, Water, Fire, Wind) collapse. At this late stage, even if one engages daily in using herbs like Renshen (Ginseng Radix et Rhizoma), Puling (Poria), Baizhu (Atractylodis Macrocephalae Rhizoma), it is like trying to fill a leaky vessel with liquid, never reaching fullness. How could it withstand the strong, biased properties of these drugs? For chronic deficiency and emaciation, if treatment does not yield immediate results, one should temporarily rest and abstain from medication, waiting for the recovery of Wei Qi. This applies not only to Yao Gu but generally.

There are three types of Yao Gu disorders: First, Wei Qi is disturbed by drugs, preventing food from transforming into muscle nourishment, leading to bone weakness unable to support the body. Second, drug toxicity flows into the lower jiao depressions, where Shao Huo (Ministerial Fire) fails to warm the five zang organs, causing vexation, steaming heat, and exhaustion of the marrow. Third, Spleen injury prevents the consolidation of essence, causing organ qi to become knotted and uncomfortable, resulting in emaciation and abdominal distension. Although there are distinctions between Spleen and Stomach, the emphasis lies entirely on Wei Qi, as the Stomach is the root of the five zang organs. This condition occurs in those raised on rich, fatty foods; it has not been seen in those eating coarse grains and performing hard labor.

To treat Yao Gu, one must avoid all bitter-cold draining herbs, pungent-warm ascending herbs, and those with strong flavors. Only small doses of sweet-warm, Wei-nourishing items like Renshen (Ginseng Radix et Rhizoma) and Gancao (Licorice Root) are suitable. Formulas such as Dushen Tang (Single Ginseng Decoction) or Baoyuan Tang (Preserve the Origin Decoction) can be used to achieve the effect of Yang generating Yin. If deficient fire rebels upward, adding Qishi (Lithii Carbonas) in small amounts can guide the power of Ginseng and Licorice into the Yin aspect. Qishi is the premier herb for directing rebellious qi downward without the risk of cold damaging the Stomach or causing anorexia and diarrhea. If afternoon fever and spontaneous sweating persist, Xiaodang Bu Xue Tang (Minor Danggui Tonify Blood Decoction) and Liuwei Dihuang Wan (Six-Ingredient Pill with Rehmannia) should be given in small quantities. These are specific formulas for heat due to blood deficiency and heat due to yin deficiency, respectively. Do not neglect them because their action is slow. If one seeks quick success and resorts to miscellaneous treatments, it is no different from carrying firewood to put out a fire.

Moreover, if the Middle Qi has been exhausted by drugs for a long time, manifesting as aversion to food, diarrhea, or dysentery with pus and blood, regardless of whether the pattern is cold or hot, deficiency or excess, even Dushen Tang or Lizhong Tang will increase vexation and severity upon ingestion. In such cases, all medications should be discontinued. One should provide thin rice gruel to nourish Wei Qi, followed by meat and vegetables to assist Qi and Blood. Grains serve as the primary nourishment, and meats as assistance. This is undoubtedly a key principle of Xuanyuan and Qibo (Yellow Emperor and Qibo). It must be understood that since Yao Gu damages the Stomach, the Stomach's fear of drugs is self-evident. Only by allowing the "Grain Spirit" (digestive function) to circulate and gradually bringing the body toward peace can recovery occur. The Classics state: "Those who can digest grain prosper; those who can digest grain survive longer." It has never been heard that taking medicine leads to immortality. Those wielding the authority over life and death, why do they not reflect deeply on this?