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Yangqishi (Pyroxene) is the most difficult to obtain in its true form. Only when the true material is acquired and processed according to correct methods can it be effective; it is not the root of Yunmu Shi (Mica). Those that are bright and transparent are superior. It has a sweet taste and a neutral qi, and is toxic. It enters the Mingmen (Gate of Vitality) meridian. It treats Kidney Qi exhaustion, impotence with inability to erect, blood stasis masses causing abdominal pain, dampness and itching of the scrotum, and coldness in the uterus. Although this substance warms and tonifies the Mingmen, if it is not prepared properly, it may instead induce dryness and heat, causing endless harm. Mineral and stone medicines are therefore inferior to herbal medicines derived from plants and trees. However, there are times when mineral and stone medicines must be taken; these cases involve individuals with Yin-cold and lack of Fire, who are also "guests loathed by Heaven" (a term referring to those with severe congenital deficiencies or incurable reproductive disorders). "Guests loathed by Heaven" refers to those whom Heaven has abandoned and cut off. In practicing medicine, we must strive to restore robust sexual function to patients. Is this not acting against Heaven's will and inviting blame? One should realize that the great way of medicine actually participates in and assists the limits of Heaven and Earth in nurturing all things. If human hearts repent and reach up to move Heaven, yet there is no method to reverse the situation, leaving them suffering from heavenly abandonment for life and extinguishing their lineage, this would also fail to achieve the utmost benevolence of nurturing life. Therefore, in annotating the *Bencao* (Compendium of Materia Medica), I cannot but elucidate the extraordinary nature of Yangqishi. When prepared appropriately, this substance can truly recreate vitality for those "loathed by Heaven," a feat unmatched by herbal medicines. The method is as follows: Take one liang of Yangqishi. First, boil it in juice from donkey whips for the duration of three incense sticks, then remove it. Heat it red-hot on white charcoal, and immediately quench it seven times in the donkey whip juice. Only then is the Yangqishi ready for use. Combine it with donkey meat juice and add it to a decoction containing Renshen (Ginseng), Baizhu (Atractylodes Macrocephala Rhizome), Fushen (Poria with Hostwood), Tusizi (Cuscutae Semen), Longgu (Fossilized Bones), Shudi (Rehmanniae Radix Praeparata), Gouqi (Lycii Fructus), Shanzhuyu (Corni Fructus), Duzhong (Eucommiae Cortex), and Pogu Zhi (Psoraleae Fructus). Naturally, flesh will regenerate, and tendons and fascia will transform. Once internal Yang rises, external Yang will also emerge, certainly no longer retaining its former small and weak state. If one were to prepare Yangqishi without using donkey whip juice, although some effect might be achieved, it could only stimulate ordinary Yang, not the Yang of those "loathed by Heaven." Moreover, dry mouth and tongue would be inevitable, leading either to sores and ulcers or to Xiao Ke (Wasting-Thirst disease). ([Commentary] Yuan Gong [Chen Shiduo] harbored compassionate intentions, seeking to assist in the creative transformation of nature, and revealed the wonders of Yangqishi, even to the point of reversing "heavenly abandonment" and restoring fertility, seemingly disregarding heavenly retribution. However, the will of Heaven shifts according to human will. If human hearts are good, Heaven too changes accordingly. Humans should accept this goodness properly and not betray Yuan Gong's benevolent aspirations.)

Someone asked: Regarding Yangqishi, we know it promotes Yang, but we have not heard that it can reverse "heavenly abandonment." Your theory seems remarkably unique, but do you have any verified cases? I replied: If Heaven has defects, refined stones can mend the sky; why should it be that when humans have defects, refined stones alone cannot mend humans? The cases that are verified and those that are not depend on whether the person is virtuous or not. Why doubt excessively that Yangqishi can reverse "heavenly abandonment"?

Someone asked: You previously criticized those who died from greed for life due to Cinnabar (Dansha), warning against its light use. Why do you now praise the uniqueness of Yangqishi? Does this not seem to lead to licentiousness? I replied: When I evaluate the *Bencao*, merits and faults are not concealed. Dansha indeed has faults, which I dare not hide. Yangqishi indeed has merits, which I dare not suppress. As for life and death, they are self-determined by humans. What criticism can be directed at me?