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I have examined the *Yuji Wei Yi* (Subtle Meanings of the Jade Machine), which states: The medical classics record that in treating disease, one must seek the root. This "root" refers to the foundation of the Four Seasons and the Five Zang Organs. Therefore, Master Jiegu (Zhang Congzheng) said: There are generative (mother-son) and controlling relationships among the Five Zang Organs, involving subtle balances of excess and deficiency (Gui Xie Wei Zheng). If one does not comprehend these principles, it is difficult to enter the realm of effective treatment. Master Xu Yongcheng said: Whenever a disease arises in the Heart, one must first regulate the Liver and Kidney organs. The Kidney is the "Ghost" (controlling element) of the Heart; when Liver Qi flows freely, Heart Qi harmonizes; when Liver Qi stagnates, Heart Qi becomes deficient. This illustrates the principle of clearing the source (Liver) when treating Heart diseases. When any Zang organ is diseased, it inevitably transmits to the organ it controls. Water overcomes Fire; thus, if the Kidney is affected by pathogenic factors, it transmits to the Heart. Therefore, one should first treat the Kidney to expel the pathogen. Hence, there are formulas for retreating Kidney pathogens and benefiting Liver Qi. Alternatively, upon pulse diagnosis, if both the Liver and Kidney are harmonious but the Heart alone is diseased, then one examines the Deficiency or Excess of the Heart to treat it. Master Zhang Jingyue stated: The "Root" (Ben) is the origin and beginning. There is no flowing water without a source, nor a tree without roots. Clearing the source makes the flow naturally pure; watering the root causes the branches to flourish. All of this elucidates the Way of seeking the root. Now, I shall briefly list some points: Death takes Life as its root; to save from death, do not injure Life. Pathogens take Righteous Qi (Zheng Qi) as their root; to attack pathogens, one must protect Righteous Qi. Yin takes Yang as its root; where Yang exists, there is life; where Yang is exhausted, there is death. Stillness takes Movement as its root; with movement, there is vitality; without movement, there is stagnation. Blood takes Qi as its root; where Qi comes, Blood moves; where Qi leaves, Blood coagulates. Clinical manifestations take the Pulse as their root; an auspicious pulse indicates a good prognosis, while an inauspicious pulse indicates a poor one. What occurs first is the root of what occurs later; conditions arising from a source must be resolved at that source. Acute conditions are the root of chronic ones; who is urgent causes worry, who is slow allows peace. The Interior is the root of the Exterior; internal fullness is no harm, but internal collapse is terrifying. The Lower is the root of the Upper; to nourish the sprout, one must first secure the root; cutting the lower causes the upper to wither. Deficiency is the root of Excess; it is easy to remove excess, but how can one bear to attack deficiency? (Note: Context implies deficiency requires tonification, not attack). Truth is the root of falsehood; the shallow follow appearances, while the profound discern subtleties. As for physicians, their root lies in scholarly ability; without sufficient learning, how can one investigate things to extend knowledge? Especially to be avoided is being unwilling to face difficulties yet becoming self-satisfied. For patients, their root lies in understanding medicine; being rude to practitioners prevents obtaining wise help, especially to be avoided is indiscriminate medication and self-will. Although these points may not exhaust the subtleties of seeking the root, one can infer the whole from a part. In short, the Way of seeking the root is nothing other than ensuring no injury to one's vital life force. Su Dongpo said: The longevity of a nation is like the lifespan of a person. A person's lifespan depends on Yuan Qi (Original Qi); a nation's longevity depends on customs. In the world, there are those who are frail yet live long, and those who are robust yet die suddenly. If Yuan Qi remains, frailty is harmless; once Yuan Qi is depleted, even robustness becomes perilous. Thus, those skilled in nurturing life are cautious in daily routine, moderate in diet, practice Daoyin (guiding and pulling) for joints, exhale the old and inhale the new. If medication is unavoidable, they choose high-quality, mild-natured drugs safe for long-term use, thereby maintaining harmony among the Five Zang Organs and prolonging life. Those unskilled in nurturing life neglect moderation and caution, delay the effects of breathing exercises, despise superior medicines in favor of inferior ones, deplete True Qi by using strong yang agents. With the foundation already precarious, collapse is imminent. The state of the world is no different from this. This is how Su Po used medicine to metaphorize governance; the principle is the same. Alas, all matters have a root, why only disease? Seeking the root has methods, why restrict oneself to herbs? Thus, the Yellow Emperor said: Yin and Yang are the Way of Heaven and Earth, the netting of all things, the parents of change, the beginning of birth and death, the mansion of spirit and enlightenment. He also said: In treating disease, one must seek the root. I believe Yuan Qi is the root of the body, while Pathogenic Qi is the thief of Yuan Qi. Treatment methods are the army defending against thieves; the efficacy and toxicity of drugs are the resources for offense and defense. The virtue or mediocrity of a physician is like the wisdom or folly of a general. Only when both Yuan Qi and Pathogenic Qi are substantial can toxic/potent agents be used. For defensive strategies, when Yuan Qi is deficient and only Pathogenic Qi is excessive, although there is a situation amenable to attack, one must first employ defensive formulas to wait for the enemy's strength to wane, strengthen one's own defenses, and rely on good medicine to avoid rash attacks; even if attacking, little effort will be required. However, if Yuan Qi secretly dissipates and the foundation shakes, there is nothing to attack and nothing to defend. Disregarding nourishment as too slow, and despising Daoyin as ineffective, one instead resorts to fierce treatments, falsely hoping for immediate results. Even if the form appears robust, how can one recognize internal depletion? Few escape failure in such cases. Furthermore, examining Qixuanzi's (Wang Bing's) commentary on "seeking its category/affinity," he wrote: Benefit the source of Fire to eliminate Yin shadows; strengthen the master of Water to control Yang brilliance. He also stated: The origins of the Zang-Fu organs have governing principles of cold, heat, warmth, and coolness. Treating the Heart need not uniformly use hot herbs; treating the Kidney need not uniformly use cold herbs. By benefiting Heart Yang, even cold herbs can circulate; by strengthening Kidney Yin, even hot herbs are permissible. Thus, sometimes heat is treated with heat, and cold with cold, achieving success every time. Who understands this intent? This is Wang's personal insight. However, seeking what is meant by "benefiting" and "strengthening" refers to warming and nourishing Yang Qi and filling True Yin. Seeking what is meant by "source" and "master" refers to "seeking its affinity." Affinity is the Root. The Roots of Water and Fire reside within the Mingmen (Gate of Life). Apart from the Mingmen, where else can one find the so-called "Root"? It says "Root," "Seek the Root," "Must Seek the Root," but not "Treat the Root," but rather "Seek the Root" first. This is likely because only by seeking can one obtain the Root, and only by obtaining the Root can one discuss treatment. I wish physicians of the world would ponder this deeply.