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The life of a human being is essentially the aggregation of Yin and Yang Qi (vital energy). If one cannot harmonize the Qi of Yin and Yang, it will harm life. Therefore, the *Bao Ming Quan Jue Pian* chapter of the *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "Humans are born from the Qi of Heaven and Earth." It also says: "When the Qi of Heaven and Earth combines, it is called Human," which refers to "Yang transforms into Qi, and Yin forms shape." The phenomenon described as "wandering souls undergo transformation" refers to the transformation of Yang Qi. The phenomenon described as "essence and Qi become material objects" refers to the formation of Yin. When the Qi of Yin and Yang combine, Shen (Spirit) resides within them. Thus, the *Yin Yang Ying Xiang Da Lun* chapter of the *Huangdi Neijing* states: "The movement and stillness of Heaven and Earth are governed by Shen (Spirit/Mystery)," from which we know that Shen cannot be subsumed under Yin and Yang. The *I Ching* (Book of Changes) states that the unpredictability of Yin and Yang is called Shen, which likely refers to this principle. Therefore, it is said that Shen should not be overused; excessive use leads to exhaustion. The physical form should not be overworked; excessive labor leads to death. From this, we know that Jing (Essence), Qi, and Shen are the fundamental roots of human life and must be carefully nurtured. Wise individuals nurture their Shen, cherish their Qi, and consolidate their root. In the world, there are those who do not carefully follow the principles of health preservation and frequently violate taboos. Having violated the prohibitions of health preservation, one must rely on external medical arts for protection and rescue, rather than sitting idle awaiting death. The classics of *Ben Cao* (Materia Medica) thus arose. Since the principles of protection and rescue are known, one must not fail to investigate the specific matters of protection and rescue; hence, *Ben Cao Yan Yi* (Supplementary Meanings of Materia Medica) was preserved. Although these two works have different names, their underlying principles are largely the same. The intention is to enable both the knowledgeable and the ignorant to reach the realm of longevity and generally arrive at the land of peace and joy. To understand this intention is sufficient.

The method of cultivating the Heart (Mind/Spirit) should not be neglected. The Six Desires and Seven Emotions change in thousands of ways and appear and disappear unpredictably. Their expression is simple, but their meaning is infinite. Using one mind to respond to infinite matters is indeed exhausting. If the Heart is not clear, it is impossible for it not to be diseased by external objects. Therefore, enlightened individuals eventually reach a state of forgetting the Heart. Once the Heart is forgotten, the Six Desires and Seven Emotions lose their power. Since the Six Desories and Seven Emotions have no power, internal emotional disturbances do not arise. Since internal disturbances do not arise, external misfortunes cannot enter. If external misfortunes cannot enter, then the utility of *Ben Cao* medicines becomes insignificant to the world, like a dog's tail. If one has not reached this understanding and state, one will inevitably suffer from worries and anxieties arising from the Six Desires and Seven Emotions. Once worries and anxieties arise, this book cannot be lacking for even a day. Who am I to insist that this text eliminates people's worries?

The recluse Shangyin stated that after preparing pill and powder medicines, they should be mixed again in a mortar and pounded hundreds of times with a pestle. However, this risks the loss of dry powders through splashing, making them un-poundable. It is better to have strong men grind and mix them. He also said: For any stone minerals used in decoctions, wines, or ointments, they should be finely pounded to the size of millet grains, sifted through kudzu cloth for uniformity, and wrapped in cotton before being added to the medicine. For substances like Realgar (Xionghuang) and Cinnabar (Zhusha), they should be ground into fine powder. Upon detailed examination: Even for stone minerals used in decoctions and wines, they must be slightly finer so that the medicinal efficacy can be fully extracted and the effect rapid. However, before administration, the liquid must be clarified and filtered, then heated; otherwise, residual medicinal power may not manifest its effect. This is acceptable for decoctions and wines, but for consumed ointments, how can they remain the size of millet grains? Such fixed rules should not be established; instead, details should be considered flexibly during application. Regarding the term "Fu Ju" (chewing/cutting), the *Tang Ben Cao* commentary interprets it as "discussing and weighing," which is incorrect. The *Jia You Ben Cao* agrees with Tao Hongjing's interpretation of "fine cutting," which is also incorrect. Confucian scholars believe it implies the act of tasting, similar to chewing with teeth, breaking the substance without turning it to dust, merely allowing the flavor to be held in the mouth. Zhang Zhongjing's prescriptions often mention "Fu Ju," and this is the intended meaning.

Patients who do not understand medicine and make subjective judgments face nine deaths for every one life saved. Or if doctors fail to identify the disease, or are coerced by wealth and power to force treatment, such situations must be carefully examined by both medical and patient families. It is crucial that intelligent and virtuous individuals control medical practice, ensuring no disease is incurable and no medical skill fails. There are many such cases in the world, so they must be listed one by one to prevent potential errors.

People vary in status and age, and diseases differ in novelty, duration, deficiency, and excess; therefore, treatments must be differentiated. Human minds are as unique as faces. Because minds differ, Zang-Fu organs also differ. Given these differences, using a single medicine to treat everyone is impossible. Thus, Zhang Zhongjing said: "Land elevation varies, material natures are hard or soft, and diet and residence differ." Hence, the Yellow Emperor asked questions about the four directions, and Qibo demonstrated four treatment methods. In treating diseases, one must examine both aspects carefully. Relying solely on formulas and applying them uniformly is too negligent. Take wealthy families, for example, who experience "physical comfort but mental distress." Sufficient food and clothing bring physical comfort, while excessive worry brings mental distress. Qibo said: "Diseases arise from the vessels." Physical comfort means exterior solidity, while mental distress means interior deficiency, hence diseases arise from the vessels. Their lifestyle differs from the poor, and their joys, sorrows, and thoughts differ; treatment must be tailored to each individual. Later physicians ignored this aspect entirely, which was a great loss. Once, a medical officer drank with a nobleman in summer. The nobleman said, "I injured myself with food yesterday, and my appetite is reduced today." The doctor said, "Take digestive pills. Others take ten, you should take half." Shortly after swallowing, severe diarrhea ensued, nearly causing death. Comparing this, the difference between deficiency and excess is vast and must be observed; thus, diseases must be discussed separately. Another man suffered from bloody dysentery in summer. A doctor recklessly used cold-natured medicines, specifically Rhizoma Coptidis (Huanglian), Colla Corii Asini (Ejiao), and Radix Aucklandiae (Muxiang). These medicines are suitable only at the onset of illness; now that the intestines are empty due to prolonged illness, they should not be taken. After more than ten days without improvement, he nearly collapsed. Thus, medicinal properties must be differentiated. Such discussions highlight the need for physicians to adapt flexibly and gain experience to ensure safety. These examples serve as models for others.

Medicines must be selected based on their appropriate regions of origin to ensure potency and efficacy. Examples include Ginseng Radix et Rhizoma (Renshen) from Shangdang, Angelicae Sinensis Radix (Danggui) from Sichuan, Pinelliae Tuber (Banxia) from Qizhou, and Asari Radix et Rhizoma (Xixin) from Huazhou. Also, earth from east-facing walls, winter ash, river water from mid-stream, hot water, and fermented grain juice, though seemingly trivial, have broad uses, which is reasonable. Without investigating these principles, treating diseases is futile and ultimately fails to save lives. The intentions of sages are hard to fully grasp, but what else can one seek besides principles?

Humans at young, prime, and old ages have Qi and Blood in states of flourishing, robust, and declining conditions. Thus, Qibo said: "The Qi of mild fire is robust; the Qi of fierce fire declines." Mild fire generates Qi, fierce fire dissipates Qi, and how much more so does declining fire. Therefore, treatment methods should be divided into three levels. Medicines taken in youth must be treated differently in prime and old age; this must not be ignored. Those who neglect this often disbelieve, leading to critical danger, which is tragic!

Nowadays, when people use Lizhong Tang (Regulate the Middle Decoction) or Lizhong Wan (Regulate the Middle Pill), they often see no effect in emergencies. Why? They do not understand Zhang Zhongjing's intent, treating it as a guaranteed cure, whereas the issue lies with the user's dosage error. For example, to treat Chest Bi (Chest Obstruction) with palpitations, chest fullness, and rebellious Qi seizing the heart, Lizhong Tang is indicated. It consists of Ginseng Radix et Rhizoma (Renshen), Atractylodis Macrocephalae Rhizoma (Baizhu), Zingiberis Rhizoma Recens (Ganjiang), and Glycyrrhizae Radix et Rhizoma (Gancao), totaling twelve taels, boiled in eight sheng of water to yield three sheng. One sheng is taken three times daily, until effective. If made into pills, each should be the size of a chicken egg yolk for miraculous effects. Today, people make pills only the size of a bayberry. When the illness persists, they claim the medicine is ineffective. This is not the fault of the medicine, but of the user. Taking this as an example, other cases can be inferred. However, for the elderly and those constitutionally deficient and cold, the dose of Gancao should be reduced.

Skilled physicians consider stockpiling medicines a skill, preparing for emergencies where common drugs might be unavailable. Examples include Taxilli Herba (Sangjisheng), Bombyx Batryticatus (Sangpiaoxiao), Cornu Cervi Degelatinatum (Lujiaojiao), Cranium Humani (Tianlinggai), Fel Tigris (Hudan), Toad Venom (Chansu), Wild Camel, Firefly, Curcuma Phaeocaulis Rhizoma (Pengzhu), Azurite (Kongqing), Psilomelane (Posuo Shi), Calcitum (Shixie), Winter Ash, Snow Water, and Pine Pollen. There are many such items, too numerous to list. Yuan Dan (courtesy name Xingchong) of the Tang Dynasty once told Di Renjie: "A subordinate serving a superior is like a wealthy family storing provisions for self-sufficiency. Dried meat, cured ham, sauces, and pancreas provide nourishment. Ginseng, Atractylodes, Reishi, and Cinnamon prevent illness. Your household is filled with delicacies; may I offer one medicine?" Di Renjie laughed and said: "You are exactly the item in my medicine cabinet, indispensable for any day." Although Lord Liang (Di Renjie) spoke metaphorically, comparing it to medicine reveals that among all things in the world, certain essentials are irreplaceable. Understanding this way, understanding this meaning is sufficient.

Physicians must have a basic knowledge of history and morality, uphold benevolence and righteousness, abandon arrogance regarding their skills and fame, and focus on the desire to help and save. Only then will their mind be clear and divine assistance come. Why worry about gaining fame or seeking profit? Otherwise, how could one avoid the shame of Jiang Fu, who sought fame, or the fate of Hua Tuo, who was arrogant in his skill and suffered execution?

Reading the *Biographies of Technicians* in the *Book of Tang*, it states: "Medicine relies on pulse diagnosis; using a single herb to attack the disease ensures pure Qi and faster recovery. If one herb is chosen but others counteract it, force cannot be concentrated, leading to difficult cures." Upon detailed examination: Diseases vary in size, duration, deficiency, and excess. How can they be treated with only one herb? If the initial disease is minor, perhaps it works; but for major, chronic, or complex deficiency/excess conditions, auxiliary and guiding herbs are necessary. For instance, Sulfur (Liuhuang) is known to be very hot, but mineral nature is slow-acting, and effects are not immediate upon ingestion. Therefore, wise practitioners use Aconiti Lateralis Radix Praeparata (Fuzi), Zingiberis Rhizoma (Ganjiang), and Cinnamomi Ramulus (Guizhi) as auxiliaries to enhance efficacy, combining forces for a quicker result. Can Sulfur alone achieve this? Thus, Xu Sizong's words should not be fully trusted; the wise must judge carefully.

Using medicine is like administering punishment; punishment must not be erroneous, as it involves human life. Medicine is the same; one error separates life from death. Punishment requires trial, deliberation, and written judgment because life cannot be restored after death, requiring extreme caution. Modern physicians often prescribe immediately upon arrival at the patient's home. If a skilled physician correctly diagnoses the pulse and selects appropriate medicine, the effect is immediate. However, incompetent practitioners rashly administer decoctions, leading to critical danger quickly. Killing in this manner is too easy. There are many such cases in the world, largely because patients fail to choose physicians wisely and neglect learning about medicine. Is this not frightening?