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Human life is essentially the aggregation of Yin and Qi (Yin energy). If one cannot harmonize the Qi of Yin and Yang, it will harm life. Therefore, the chapter "Bao Ming Quan Xing" (Treasure Life and Preserve Form) 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. This is because Yang transforms into Qi, and Yin forms into structure. The phenomenon described as "wandering soul undergoing transformation" refers to the transformation of Yang Qi. The phenomenon described as "essence and spirit becoming things" refers to Yin forming structure. When the Qi of Yin and Yang combine, Shen (Spirit) exists within them. Thus, the chapter "Yin Yang Ying Xiang Da Lun" (Great Treatise on Yin-Yang Correspondences and Phenomena) states: The movement and stillness of Heaven and Earth have Shenming (Divine Intelligence) as their guiding principle; from this, we know that Shenming 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. Therefore, it is said: Shen should not be overused; excessive use leads to exhaustion. The physical form should not be overworked; excessive work leads to death. Thus, it is known that Jing (Essence), Qi, and Shen are the great roots of human life and must be carefully nurtured. Wise individuals nurture their Shen, cherish their Qi, and consolidate their root. There are those in the world 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 techniques for protection and rescue, rather than sitting idle awaiting death. The *Ben Cao Jing* (Classic of Materia Medica) arose in this context. Having understood the principles of protection and rescue, one must not fail to explore the specific matters of protection and rescue; thus, the *Yan Yi* (Explanatory Discourse, referring to supplementary materia medica texts) 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 arrive at a place of peace and joy. To understand this intention is sufficient.

The method of nourishing the heart cannot be neglected. The Six Desires and Seven Emotions change in thousands of ways and appear and disappear unpredictably. Their description is simple, but their meaning is infinite. Using one heart to respond to infinite matters—is this not laborious? If the heart is not clear, there has never been a case where one is not afflicted by external objects. Therefore, enlightened individuals eventually reach the 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. Since external misfortunes cannot enter, the utility of *Ben Cao* medicines becomes like straw dogs (useless items) in the world. If one has not attained this understanding and reached this state, one will inevitably suffer from worries and distress caused by the Six Desires and Seven Emotions. Once worries and distress arise, this book cannot be lacking for even a day. Who am I to insist that this text eliminates people's worries?

Tao Hongjing believed that after sifting medicines for pills and powders, they should be placed back in the mortar and pounded hundreds of times with a pestle. However, this risks losing dry powder through splashing, making it difficult to grind. It is better to have strong men mix and grind them. He also stated: For all stones used in decoctions, wines, and ointments, they should be finely ground to the size of millet grains. They can also be sifted through kudzu cloth to ensure uniformity and wrapped in cotton before being added to the brew. As for realgar (Xiong Huang) and cinnabar (Zhu Sha), they should be ground into fine powder. Upon detailed examination: Even though various stones are used in decoctions and wines, they must be ground somewhat finer for the medicinal efficacy to be fully released and for effects to manifest quickly. However, before administration, the liquid must be clarified and filtered before heating; otherwise, the residual medicinal power may not be visible or effective. This applies to decoctions and wines, but what about ointments taken orally? How can they remain coarse like millet grains? One should not establish rigid rules; instead, details should be considered flexibly during application. He also commented on the term "Ju" (chewing/crushing): The *Tang Ben Cao* commentary interprets it as "deliberation," which is incorrect. The *Jia You Ben Cao* follows Tao Hongjing’s interpretation of "fine cutting," which is also incorrect. Confucian scholars believe it implies the act of tasting or holding flavor in the mouth, similar to chewing with teeth without turning it to dust, merely to extract flavor. Zhang Zhongjing’s prescriptions often mention "Ju," and this is its meaning.

Patients who lack knowledge of medicine yet make subjective judgments face a high risk of death. Or, if physicians fail to identify the disease correctly, or are coerced by wealth and power to force treatment, such situations must be scrutinized by both doctors and patients. The key lies in entrusting medical practice to intelligent and virtuous individuals; then, no illness will be incurable, and no medical effort will be in vain. Such cases are common in the world, so they must be listed one by one to prevent potential errors.

Humans vary in status (noble/common) and age (young/old); diseases must be discussed differently based on these factors. Diseases vary in duration (new/chronic) and condition (deficiency/excess); treatments must differ accordingly. Human hearts, like faces, are unique. Because hearts differ, organs and viscera also differ. Given these differences, how can one single medicine treat everyone’s illness? Zhang Zhongjing stated: Different regions have varying altitudes, leading to differences in the nature of materials (hard/soft) and dietary habits. Therefore, the Yellow Emperor asked questions regarding the four directions, and Qi Bo presented four methods of treatment. Clinical efficacy requires careful dual assessment. Applying formulas uniformly without consideration is too negligent. For instance, nobles often experience physical comfort but mental suffering; abundant food and clothing bring physical ease, while excessive worry brings mental hardship. Qi Bo said: Illness arises from the vessels. Physical comfort means external solidity, while mental suffering implies internal deficiency, hence illness arises from the vessels. Their lifestyle differs from the poor, and their emotions differ; thus, treatment must be tailored to the individual. Later physicians ignored this aspect, which was a significant error. For example, a physician once treated a nobleman in summer who complained of indigestion. The doctor prescribed digestive pills, reducing the dose by half compared to others. Shortly after ingestion, severe diarrhea occurred, nearly causing death. Comparing this, the difference between deficiency and excess is vast and must be examined; thus, "diseases must be discussed differently." Another case: A man suffered from bloody dysentery in summer. A physician incorrectly used cold-natured herbs, specifically Coptis Rhizome (Huang Lian), Donkey-hide Gelatin (E Jiao), and Aucklandia Root (Mu Xiang). While appropriate for initial pathogenic invasion, using them when the intestines are already deficient due to prolonged illness is contraindicated. After ten days, the patient was nearly exhausted. Thus, "treatments must differ according to principles." Such discussions emphasize the physician’s need for flexibility and experience to avoid errors. This serves as an example for other cases.

When using medicines, one must select those suitable for their native region to ensure potency and efficacy. Examples include Ginseng Radix et Rhizoma (Ren Shen) from Shangdang, Angelicae Sinensis Radix (Dang Gui) from Sichuan, Pinelliae Tuber (Ban Xia) from Qizhou, and Asari Radix et Rhizoma (Xi Xin) from Huazhou. Also, earth from the east wall, winter ash, river water from midday, hot water, and fermented grain juice, though seemingly trivial, have broad applications and rationale. Without exploring these principles, treating diseases is futile and fails to save lives. The intentions of sages are hard to fully grasp, but abandoning principles leaves nothing to pursue.

Humans at different ages (youth, adulthood, old age) have varying levels of Qi and Blood (prosperous, robust, declining). Qi Bo stated: The Qi of mild fire is robust; the Qi of fierce fire is declining. Mild fire generates Qi, while fierce fire dissipates Qi. How much more so for declining fire? Therefore, treatment methods should also be categorized into three levels. Medicines for daily consumption by the young must be distinguished for use in adulthood and old age; this must not be overlooked. Those who neglect this often face danger due to disbelief, which is tragic.

Modern users of Lizhong Decoction (Regulate the Middle Decoction) or pills often find them ineffective in emergencies. Why? They ignore Zhang Zhongjing’s intent for these as highly effective remedies, failing to account for dosage variations. For example, treating Chest Bi (Chest Obstruction) with central stagnation, chest fullness, and rebellious Qi seizing the heart requires Zhizhong Decoction (Regulate the Middle Decoction). Equal parts of Ginseng Radix et Rhizoma (Ren Shen), Atractylodis Macrocephalae Rhizoma (Bai Zhu), Zingiberis Rhizoma (Gan Jiang), and Glycyrrhizae Radix et Rhizoma (Gan Cao), totaling twelve liang, boiled in eight sheng of water to yield three sheng, administered one sheng three times daily until effective. If made into pills, each pill should be the size of a chicken egg yolk for miraculous effects. Today, people make pills the size of bayberries; when ineffective, they blame the medicine. The fault lies with the user, not the drug. This serves as an example. However, for the elderly or those with chronic deficiency-cold, the dosage of Glycyrrhizae Radix et Rhizoma (Gan Cao) should be reduced appropriately.

Expert physicians value stockpiling medicines for emergencies, preparing for unforeseen needs. Items include Taxillus Sideroxyli Herba (Sang Ji Sheng), Bombyx Batryticatus (Sang Piao Xiao), Cornu Cervi Degelatinatum (Lu Jiao Jiao), Calvaria Humana (Tian Ling Gai), Tiger Gallbladder (Hu Dan), Toad Venom (Chan Su), Wild Camel, Firefly (Ying), Curcuma Phaeocaulis Rhizoma (Peng Ru), Azurite (Kong Qing), Psilomelane (Po Suo Shi), Calcitortrix (Shi Xie), Winter Ash (Dong Hui), Snow Water (La Xue Shui), and Pine Pollen (Song Huang), among many others. Tang Yuandan (courtesy name Xingchong) once told Di Renjie: Serving superiors is like a wealthy family storing provisions. Meat jerky, spices, and pancreas provide nourishment; Ginseng Radix et Rhizoma (Ren Shen), Atractylodis Macrocephalae Rhizoma (Bai Zhu), Ganoderma Spore Powder (Zhi), and Cinnamon Twig (Gui) prevent illness. Your household is filled with delicacies; may I offer myself as a spare medicine? Di Renjie laughed and said: You are a necessary item in my medicine cabinet, indispensable. Di Renjie’s metaphor highlights that among all things in the world, certain essentials are irreplaceable. Those who understand this Dao comprehend this meaning.

Physicians must understand history and ethics, abandon ambition for fame, and focus solely on saving lives. With clear mind and spirit, why seek fame or profit anxiously? Otherwise, one risks the shame of Jiang Fu seeking reputation or Hua Tuo’s arrogance leading to 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 multiple herbs are used, they may counteract each other, preventing focused force, leading to difficult-to-cure cases. Upon examination: Diseases vary in size, duration, and deficiency/excess. Can one single herb treat all? For new, minor illnesses, perhaps; but for major, chronic, or complex deficiency/excess cases, auxiliary herbs are necessary. For example, Sulfur (Liu Huang) is known to be very hot, but mineral substances act slowly. In emergencies, swallowing it alone may not yield quick results. Wise physicians add Aconiti Lateralis Radix Praeparata (Fu Zi), Zingiberis Rhizoma (Gan Jiang), and Cinnamon Twig (Gui Zhi) as auxiliaries to enhance efficacy and speed up recovery. Using Sulfur alone is insufficient. Thus, Xu Sizong’s view should not be blindly trusted; wise persons must deliberate.

Using medicine is like administering punishment; errors can cost lives. Medical errors separate life from death instantly. Punishment requires trial, deliberation, and recording because death is irreversible. Physicians must be equally cautious. Some physicians prescribe immediately upon arrival. If skilled, identifying the disease and pulse accurately, and matching the prescription, effects are immediate. But incompetent physicians acting rashly with decoctions can cause critical conditions quickly. Such killings are too easy. This happens often because patients fail to choose qualified doctors and neglect medical knowledge. Is this not frightening?