Library

In the past century, Confucian scholars have specialized in seeking loopholes when reading texts. Whenever they pick up a volume, before grasping its true essence, they first seek out its flaws, thereby boasting to others and priding themselves on their insights. This is a technique for deceiving the world and stealing fame. If one is a physician, matters concern life and death, which are of utmost importance; how can one settle for empty reputation? Unfortunately, after Zhu Danxi wrote *Jufang Fahui* (Exposition on the Formulary Bureau), this trend became unstoppable. Every time a book was written, it necessarily involved harsh criticism of former sages as a means to establish one's own name. Only Zhang Zhongjing was not disparaged; instead, anger was displaced onto Wang Shuhe. Those with insight find this truly laughable. I have often said that if even a shred of contempt exists in one's heart, the mind cannot penetrate the text. Although one may read all schools of thought, ultimately nothing will be gained. Therefore, when reading *Huangdi Neijing* (Yellow Emperor's Inner Canon), one must firmly believe it is the work of the Yellow Emperor and Qibo; when reading *Nanjing* (Classic of Difficult Issues), one must firmly believe it is the work of Yue Ren (Bian Que); when reading *Shanghan Lun* (Treatise on Cold Damage) and *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), one must firmly believe they are the original texts of Zhang Zhongjing; when reading compiled ancient texts such as *Jiayi Jing* (The Systematic Classic of Acupuncture and Moxibustion), *Maiching* (Pulse Classic), *Qianjin Fang* (Prescriptions Worth a Thousand Gold), and *Waitai Miyao* (Secret Essentials from the Outer Cabinet), one must firmly believe their principles and methods have a source of transmission; when reading the works of Li Dongyuan, Liu Hejian, Zhang Jiegu, Zhu Danxi, Xue Lizhai, and Zhang Jingyue, one must firmly believe their scholarship has superior aspects; even for mediocre works such as *Fengshi Jinnang* (Feng's Brocade Bag) and *Shenshi Zunsheng* (Shen's Reverence for Life), upon calm investigation, all contain profound truths. By persisting in this manner for a long time, one will suddenly achieve comprehensive understanding, naturally reaching the subtlety of threading ten thousand pearls with a single string. This is achieved through down-to-earth effort and long-term accumulation of power, not through super-normal sudden enlightenment or superficial glancing, thus avoiding the drawback of mixed clarity and obscurity, or half gains and half losses. Confucius said: "Trust and love antiquity." He also said: "Firmly believe and diligently study." Without firm belief, how can one diligently study?

I have once read medical cases from predecessors where symptoms continuously showed signs of collapse (critical deterioration), yet suddenly recovered and revived with one or two doses, achieving complete cure within three to five doses. This must not indicate that the primordial True Yin and True Yang had truly collapsed. It must be due to previous physicians' erroneous medication and prior injury to the body before illness onset. Whether injured by fatigue and overwork, by sorrow and anger, by improper diet, or by sexual excess, if Zheng Qi (Upright Qi) has not yet recovered to its original state, illness occurs immediately. Thus, the root of the disease is not heavy but appears so, and the pattern does not show collapse but seems to. Amidst the chaotic mix of critical signs, there must be one or two crucial areas where collapse has not yet manifested. If Yuan Qi (Primordial Qi) were truly exhausted, could any true physician reverse heaven's decree, or could medicine prolong life? The so-called crucial areas are mostly located in the Spleen and Kidney, though each Zang organ also has its share. Predecessors' medical cases often fail to distinguish and point these out, merely boasting of efficacy. Readers must see through this.