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Human life is sustained by inheriting the Five Qi (Five Elemental Energies), nourished by the Five Flavors, manifested as the Five Colors, and expressed through the Five Sounds. When these five elements are in harmony, Qi and Blood remain balanced; however, if any one of them is disrupted, disease arises.

Externally, damage to the Zang organs can be as severe as opening the abdomen and washing the intestines, leading to extreme emaciation. Such conditions rarely yield miraculous results. Although the principles may be clear and the rationale sound, it does not mean that all diseases can be completely cured. For illnesses affecting the Gaohuang (vital areas of the back) and Marrow, physicians must perceive them with clarity. It is lamentable that in recent times, social morals have deteriorated. Winter fails to store Yang energy, causing abnormal climatic phenomena like thunder and lightning; vegetation flourishes before spring arrives, and leaves fall before autumn sets in. Trees with shallow roots and weak trunks produce delicate flowers and shriveled fruits. Similarly, human constitutions lack simplicity and robustness. People busy themselves day and night with sensual pleasures and profit-seeking, lacking genuine benevolence and spiritual vitality, leading to premature death. This is because their congenital root has already been severed. I take this as a warning, wandering in the medical field, applying Confucian principles to practice, and treating patients with a Buddhist heart. I integrate physical examination with numerical theory, reference ancient cases while considering current symptoms, and apply the theories of Seven Formulas (Qifang) and Ten Dosage Forms (Shiji). Though ashamed of my shallow learning, I establish these guidelines for self-discipline.

First, my nature is clumsy and fond of leisure, possessing a disposition similar to Master Xiyi (Chen Tuan). Sometimes too lazy for social engagements, I dare not open a clinic to preserve my innate simplicity.

Second, when diagnosing illness, I must inquire thoroughly about the etiology, combine observations of complexion and pulse, and ascertain the exterior-interior and deficiency-excess patterns without any negligence.

Third, when prescribing formulas, I do not adhere strictly to the number or parity of ingredients but follow ancient methods without being bound by them, ensuring that the treatment aligns with pathological principles and targets the disease accurately.

Fourth, I avoid obscure or exotic herbs. The use of guiding herbs (Yinjing Yao) is solely to direct medicinal action to specific meridians. I do not imitate worldly habits of selecting novel or expensive items merely to distinguish oneself or seek fame.

Fifth, diseases manifest in myriad ways, and treatments must vary accordingly. Only those with sage-like wisdom can fully comprehend these subtleties. If I harbor doubts, even after consulting wise scholars, I will never act rashly or carelessly.

First, patients who are insatiable in desire and exhibit eccentric or abnormal behavior are not treated.

Second, patients who rely on status, look down upon physicians, and experiment with medicines arbitrarily are not treated.

Third, households where family members are chaotic, suspicious, and jealous are not treated.

Fourth, families where members curse each other and the patient conflicts with their relatives are not treated.

Fifth, patients who do not follow medical advice, appearing compliant on the surface but violating instructions behind the scenes, are not treated.

All five categories result from human conduct. If patients understand their own condition, they may heal even without treatment. Wise individuals should take this as a lesson.