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Ping An: This section, from the beginning to the end of the chapter, is found in Volume 4, Chapter 14 of the *Suwen* (Basic Questions), titled "Tangye Laoli Lun" (Discourse on Decoctions and Fermented Liquids).

The Yellow Emperor asked Qibo: How should one prepare the decoctions and fermented liquids made from the five grains? (Lao refers to a thick, juicy wine; Li refers to overnight wine. These are intended for curing diseases; why prepare them this way? Ping An: The *Suwen* lacks the three characters "yu Qibo".) Qibo replied: One must use rice as the grain and rice straw as the fuel. Rice is complete/perfect in nature, and rice straw is firm/solid. (Rice obtains the harmonious qi of heaven and earth, and grows in suitable elevations, thus it is complete; harvested at the proper time, thus it is firm. [Ping An: In the *Suwen*, above "yue ci de", there are seven characters: "Di yue: He yi ran? Qibo". "Zhi tian zhi he" in the *Suwen* reads "tiandi zhi he", and below "zhi jian" there is the character "ye".]

The Yellow Emperor asked Qibo again: Why did the sages of ancient times prepare decoctions and fermented liquids but not use them? He replied: The sages of ancient times prepared decoctions and fermented liquids merely as a precaution. In ancient times, decoctions were prepared but not consumed. (Above Fuxi is called Ancient Times; below Fuxi is called Middle Times; during the time of the Yellow Emperor, it is called Present Times. In Ancient Times, human respiration harmonized with the four seasons; they were not confused by desires nor injured by worries; their spirit did not escape, their will did not scatter, Ying and Wei Qi circulated smoothly, the interstices (Couli) were dense, their spirit was clear and nature bright, pathogenic factors could not enter. Although they prepared decoctions and fermented liquids as precautions, they did not consume them. [Ping An: "Huangdi wen yu Qibo yue" in the *Suwen* reads "Di yue". Below "He ye", the *Suwen* has the two characters "Qibo"; "Shangggu" reads "Zigu"; "Zuo wei" reads "Zhi zuo".])

In the Middle Ages, virtue declined slightly, and pathogenic factors arrived frequently; consuming these preparations ensured complete recovery. (In Ancient Times, morality was practiced; since established virtue declined, down to Fuxi's era, it is said to have declined slightly. When rulers' virtue declined, they could not transform things through spiritual power, causing epidemics to arise, desires and emotions to emerge, interstices to open, and pathogenic factors to enter. Because the illnesses were mild, decoctions and fermented liquids were consumed. Slightly declined yet still pure, thus relying on decoctions, all diseases were completely cured.)

It is also said: In the present age, recovery is not guaranteed; why is this? (Not all cases recover completely, hence it is said that recovery is not certain. [Ping An: Above "Yue" in the *Suwen*, there is the character "Di".]) He replied: In the present age, one must use properly formulated toxic medicines to attack internally, and use bian stones, needles, and moxa to treat externally. If the body becomes debilitated, blood and qi are exhausted, and no efficacy is achieved, why is this? (Expanding on the previous question. The meaning is: Good medicines nourish life, while toxic medicines cure disease. Since the Yellow Emperor could not attain supreme virtue, pathogenic factors penetrated deeply, and the people suffered severe illnesses. Using all available toxic medicines to attack internally, and bian stones, needles, and moxa to treat externally, the exterior becomes debilitated, and internally, blood and qi are exhausted, yet the body does not heal. What is the reason? [Ping An: Above "Yue" in the *Suwen*, there are the two characters "Qibo"; below "Wai", there are the characters "ye" and "Di yue".]) He replied: It is because the Shen (Spirit/Mind) no longer responds or functions. What is meant by "the Shen no longer functions"? (When a person's Shen has guardianship and circulates within the body, it is said to have a "functioning agent". [Ping An: Above "Yue" in the *Suwen*, there are the two characters "Qibo"; above "He wei", there are the two characters "Di yue".]) He replied: Acupuncture and stone therapy embody the Dao. If the Jing (Essence) and Shen (Spirit) are scattered and the Zhi (Will) is dispersed, the disease cannot be cured. (Regarding the Dao of acupuncture and stones, those who perform these therapies must follow the Dao. Those who follow the Dao do not let their Shen gallop away, their Zhi does not seek異ly, their Yi (Intent) does not think wildly; their Shen is clear and governs internally. Even if pathogenic factors reside, consuming decoctions and fermented liquids ensures complete recovery. [Ping An: Above "Yue" in the *Suwen*, there are the two characters "Qibo"; "Yue" reads "Bu jin", "San" reads "Bu zhi". Xin Zheng Jiao says: "According to Quan Yuanqi's edition: 'Jing Shen jin, Zhi Yi ding, gu bing ke yu.' The *Taisu* says: 'Jing Shen yue, Zhi Yi san, gu bing bu ke yu.' This matches exactly.] Now, essence is ruined and Shen departs, making it impossible to restore Ying and Wei Qi. (Currently, the essence of the Five Zang organs is ruined, the Five Shen have departed, and Ying and Wei Qi leave without returning, hence the disease does not heal.) Why? (This explains the reasons for the previous statements regarding ruined essence, departing Shen, and non-circulating Ying/Wei.) Because visual and auditory desires are endless and worries and sorrows never cease, essence is relaxed/ruined, Ying blood becomes stagnant, and Wei Qi dissipates. Thus, Shen departs, and the disease does not heal. [One indulges the eyes and ears in sounds and colors, finding pleasure without limit; the other invites worries and sorrows from grief and resentment, suffering without rest. The Way of Heaven is such that before joy ends, sorrow follows. Thus, essence is ruined, Ying is stagnant, Wei is removed, Shen leaves the body, so although treatment is applied, it does not heal. Therefore, those without constant, simple conduct cannot become physicians or shamans; this is what is meant. [Ping An: "Shi" in the *Suwen* reads "Shi"; "Shi" reads "Chi"; "Ying Se" reads "Rong Qi"; below "Bing" in the *Suwen*, the three characters "Zhi suo yi" are absent.]]