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Laozi said: "The reason I have great afflictions is that I have a body. If I did not have a body, what afflictions would I have?" I, however, say: "The reason I have great joy is that I have a physical form. If I did not have a physical form, what joy would I have?" This shows that what a person possesses is only the self, and what the self relies upon is only the physical form! Without a physical form, there is no self; is this not the primary task of human life? The meaning of "form" is subtle. For instance, speaking, moving, seeing, and hearing—are these not dependent on this form? Handsomeness or ugliness, beauty or baseness—are these not this form? Courage or timidity, foolishness or wisdom—are these not this form? Life or death, peace or peril—are these not this form? Human interactions are conducted through forms; achievements are established through forms. The significance of this form can be understood from this. Alas, people fail to understand the way of nourishing the form. They either allow emotional states to damage the form of their internal organs (Zang-Fu), or they allow labor and exertion to damage the form of their sinews and bones. Damage to the inner form causes Shen (Spirit) and Qi (Vital Energy) to dissipate; damage to the outer form leads to paralysis or dysfunction of the limbs. Eventually, muscles may waste away completely. Once the form is ruined, the fate of life is evident. Therefore, those skilled in health preservation must first nourish this form as the residence of the Shen (Spirit); those skilled in treating disease must first treat this form as the foundation for recovery.

Although methods for nourishing the form are numerous, since the form belongs to Yin, the two characters "Jing" (Essence) and "Xue" (Blood) suffice to encompass it entirely. Thus, to dispel external pathogenic factors (Exogenous Pathogens), one cannot achieve efficacy without addressing Jing and Xue; to consolidate Middle Qi (Spleen and Stomach Qi), one cannot strengthen it without nourishing Jing and Xue. True Qi resides within Water (Kidney/Yin), and True Fluids reside within Fire (Heart/Yang). Without Jing and Xue, how can one facilitate their descent and ascent? The Spleen is the root of the Five Zang Organs, and the Kidneys are the source of transformation for the Five Zang Organs. Without Jing and Xue, how can they irrigate and nourish the body? Therefore, Jing and Xue constitute the form, and the form constitutes Jing and Xue. "Heaven generates One with Water," and Water is the ancestor of the form. Hence, whoever wishes to treat disease must prioritize the physical form; whoever wishes to treat the form must prioritize Jing and Xue. This is indeed the fundamental approach for physicians. Those who comprehend this can adapt to changes without fixed patterns, and their spiritual insight will naturally become unfathomable.

However, among all methods, none surpasses herbal medicine (Medicinal Decoctions). Among herbs, only a few are most directly applicable to this purpose; others, which have specific biased properties, serve merely as Assistant (Zuo) and Guide (Shi) herbs. This is analogous to food: while any palatable food provides benefit, the substance that is pure, unadulterated, and most suitable for Stomach Qi is grain. Someone asked me what specific substances are suitable. I find it difficult to state them explicitly. Those who understand my words well will perceive them as sweet as nectar or syrup; those who do not understand will use them as targets for criticism to bolster their own rhetoric. Therefore, I cannot state them explicitly. I merely elucidate this principle, awaiting those with sincere hearts to realize it themselves.