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When taking medicine for an illness, one must observe dietary and lifestyle taboos. Sun Simiao detailed this extensively in *Qianjin Fang* (Thousand Golden Prescriptions). However, he did not elaborate on the reasons behind these taboos. I dare to briefly expound on them as a warning and admonition. The Stomach Qi (Stomach Energy) is the pure, clear, and harmonious energy upon which human life depends. If mental labor is excessive due to overthinking, physical exertion causes suffering, desires are unregulated, aspirations remain unfulfilled, diet is improper, or medication violates proper methods, all of these can cause injury. Once injured, regulation and tonification are required. People often become accustomed to this without surprise, yet they recklessly violate taboos, causing existing conditions to accumulate day by day. I have seen physicians overwhelmed with work, while the damaged Stomach Qi has no hope of complete recovery, bringing death near.

My clan uncle appeared physically robust and strong, suffering from both Malaria (a disease characterized by alternating chills and fever) and Dysentery (a disease characterized by frequent passage of small amounts of bloody or mucoid stool). Relying on his strength and appetite, he had no fears or restrictions. One day he summoned me, saying, "Although I am ill, I am vigorous and can eat; I only suffer from sweating. Can you stop this sweating?" I replied, "Malaria cannot be cured without sweating. What is concerning is precisely your apparent health and ability to eat! This is not ordinary dysentery. Stomach Heat (excess heat in the stomach) promotes digestion, but Spleen Disease (impairment of the spleen's transformation and transportation function) leads to failure in processing food. Food retention and the pathogenic process are already severe. At this stage, one should choose foods that nourish Stomach Qi, reduce outings to avoid Wind-Cold (wind and cold pathogens), and wait for sweat to penetrate so that peace may return." My uncle said, "The common belief is that one does not die of fullness from dysentery. Since I can eat now, why do you say it is concerning?" I answered, "Being able to eat during dysentery indicates that Stomach Qi is not yet diseased, hence it is said one will not die. This does not mean one can eat indiscriminately without restraint." He did not follow my advice, ate greedily, and when thirsty, consumed much fruit. After more than a month of this, even if he sought treatment, it would be impossible to intervene. He lingered for another month before dying. *Nei Jing* (Inner Canon) classifies arrogance and irrational behavior as incurable diseases. Truly so!

Another patient surnamed Zhou appeared physically robust, suffering from dysentery with a good appetite and easy hunger. He had been eating large amounts without selection for five days. I reprimanded him, saying, "During illness, one should regulate and tonify oneself to nurture health. How can one use rich flavors to damage the body?" I instructed him to eat only cooked radish congee. With slight regulation, he recovered in half a month.

Blood and Qi (vital substances and energy) are the spirit of the body. If Blood and Qi decline, pathogens may enter; this is theoretically possible. If both Blood and Qi are deficient, and Phlegm (pathological fluid accumulation) lodges in the Middle Jiao (middle burner/abdominal region), obstructing the ascending and descending mechanisms, preventing normal operation, the Twelve Organs (Zang-Fu organs) each lose their functions. Vision, hearing, speech, and movement all become delusional. Treating this with methods for exorcising evil will surely kill the person. Alas, how unjust! Who bears the blame?

The son of Official Fu, aged seventeen or eighteen, in midsummer, became thirsty after severe labor and drank plum syrup recklessly. He also suffered three or four sudden frights. He spoke nonsense, saw hallucinations, and his condition resembled possession by evil spirits. His pulse was deficient, wiry, and slightly deep and rapid in both hands. I said, "Rapid pulse indicates Heat. Deficient-wiry pulse indicates great fright. Additionally, the sour plum syrup is stagnating in the Middle Jiao. We must tonify deficiency, clear Heat, and guide out Phlegm stagnation for the illness to settle." I prescribed a decoction of Ginseng Radix et Rhizoma (Renshen), Atractylodis Macrocephalae Rhizoma (Baizhu), Citri Reticulatae Pericarpium (Chenpi), Poria (Fuling), Scutellariae Radix (Huangqin), and Coptidis Rhizoma (Huanglian), concentrated and boiled, adding Bamboo Sap (Zhuli) and Ginger Juice (Jiangzhi). After ten days, there was no effect, and everyone blamed the imprecise prescription. I palpated the pulse again and realized his deficiency was not fully resolved and Phlegm was not yet guided out. I continued with the previous formula, adding Calamus Rhizoma Ash (Jingli). After another ten days, he recovered.

My younger brother, after becoming drunk and overeating one day, spoke nonsense, hallucinated, and claimed his deceased elder brother possessed him, recounting past events accurately. His uncle scolded him nearby, saying, "This is not evil. It is caused by Phlegm due to excessive consumption of fish/meat and alcohol." I administered a large bowl of salt water, causing him to vomit one or two sheng (approx. 500-1000ml) of Phlegm. Profuse sweating ensued, and after sleeping through the night exhausted, he recovered.

Madam Jin, in her prime, returned from a banquet in midsummer. Her mother-in-law questioned her regarding her improper seating order, leading to shame and self-reproach, resulting in this illness. She spoke irrationally, frequently adding, "I am not [guilty]." Her pulses were rapid and wiry. I said, "This is not evil, but disease. Tonify the Spleen, clear Heat, and guide out Phlegm; she will recover in a few days." Her family disbelieved, inviting several shamans who sprayed water and chanted spells. More than ten days later, she died. Someone asked, "If the illness is not evil but treated as such, why did she die so quickly?" I replied, "In midsummer, attending a banquet, the external environment is steaming hot, and spicy foods suit the palate, creating internal stagnant Heat. Moreover, she had pre-existing retained Phlegm, compounded by shame and depression. The extent of Phlegm and Heat is incalculable. Now, frightening her with a magic ruler startles her Spirit (Shen), causing Blood to become unsettled; spraying magic water examines her body, sealing the skin pores, preventing sweat from venting. If sweat cannot vent, steaming Heat burns internally; if Blood is not settled, Yin declines and Yang cannot stand alone. Why wait for death? Some ask: *Waitai Miyao* (Essential Prescriptions Worth a Thousand Gold) has a section on 'Jin Ji' (forbidden chanting/exorcism). Can it be discarded? I say: Shifting Spirit and changing Qi is a minor art, suitable only for minor illnesses. If there is internal deficient-pathogen and external excess-pathogen, one must use upright and correct methods, following established norms clearly documented. Magic water is only suitable for Heat-Phlegm above the diaphragm; drinking cool water might feel refreshing for Stomach Heat, providing some relief. But if there is internal injury with deficiency, or in severe winter cold, swallowing magic water will ice the Stomach and cause harm. For those with stagnant Heat above and Heat pathogens on the exterior, resolution via sweating is necessary. If one rashly uses cold/clearing agents, solidifying the skin pores, how can Heat resolve? This inevitably leads to internal attack, dispersion of Yin and Yang, conflict of Blood and Qi, bringing death near."