典藏书目

Qingwei Yin (Decoction for Clearing the Stomach) [Formula No. 5-6 in Cold Category] Qingwei San (Powder for Clearing the Stomach) [No. 54] Buzhong Yiqi Tang (Decoction for Replenishing the Middle and Boosting Qi) [No. 30 in Tonification Category] Chouxin Yin (Decoction for Drawing Down Fire) [No. 3 in New Cold Category] Bingyu San (Powder of Ice and Jade) [No. 46-47 in New Etiology Category] Qianghuo Fuzi Tang (Decoction with Notopterygium and Aconite) [No. 59 in Dispersing Category] Taiqing Yin (Decoction for Supreme Purity) [No. 13 in New Cold Category] Sanxian San (Three Immortals Powder) [No. 154 in Etiology Category] Liujunzi Tang (Decoction of Six Gentlemen) [No. 5] Lüdou Yin (Mung Bean Drink) [No. 14] Lülü San (Veratrum Powder) [No. 151] Ruizhutang Fang (Prescription from Ruizhu Hall) [No. 149] Guipi Tang (Decoction for Restoring the Spleen) [No. 32] Sanxiang San (Three Fragrances Powder) [No. 49] Jiuizi Tang (Decoction with Allium Tuberosum Seed) [No. 148] Shefan San (Musk and Alum Powder) [No. 155] Liuwei Wan (Six-Ingredient Pill) [No. 120] Yvü Jian (Frying Pan Decoction) [No. 12] Dingxiang San (Clove Powder) [No. 142] Bawei Wan (Eight-Ingredient Pill) [No. 121] Zhenyin Jian (Decoction for Suppressing Yin) [No. 13 in New Heat Category] Jianghuang San (Turmeric Powder) [No. 164] Zuogui Wan (Pill for Left Return) [No. 4 in New Tonification Category] Xixin Jian (Decoction with Asarum) [No. 140] Fuyan San (Banquet-Attending Powder) [No. 145] Yougui Wan (Pill for Right Return) [No. 5] Erxin Jian (Two Acrids Decoction) [No. 45] Yueju Wan (Pill for Resolving Depression) [No. 154] Shibu Wan (Ten Tonics Pill) [No. 173 in Heat Category] Beizao Dan (Northern Date Elixir) [No. 152] Badou Wan (Croton Seed Pill) [No. 150] Anshen Wan (Kidney-Anchoring Pill) [No. 138]

Ailuo Wan (Pill with Aloe) from *Liangfang* [No. 168, treating Pinworms/Childhood Malnutrition]; Various Formulas for Teeth and Gums (Detailed in Etiology Section, Nos. 135-174).

The *Suwen: Shanggu Tianzhen Lun* states: In ancient times, there were individuals known as "Zhenren" (True Persons), who could grasp the principles of Heaven and Earth, control Yin and Yang, breathe in essence and qi, stand alone guarding their spirit, and maintain their muscles and tendons in unity. Thus, their lifespan was as long as Heaven and Earth, without end. In middle antiquity, there were individuals known as "Zhiren" (Perfect Persons), whose virtue was pure and their Way complete; they harmonized with Yin and Yang, adjusted to the four seasons, left behind worldly customs, accumulated essence to preserve spirit, and roamed between Heaven and Earth, seeing and hearing beyond the eight directions. These people extended their lives and strengthened their constitutions, returning to the state of Zhenren. Next were those known as "Shengren" (Sages), who dwelled in the harmony of Heaven and Earth, followed the patterns of the Eight Winds, satisfied their desires within secular life, harbored no resentment or anger, acted without departing from society, and behaved without seeking eccentricity. Externally, they did not exhaust their bodies with affairs; internally, they had no worries of thought. They pursued tranquility and joy, achieved self-contentment, kept their forms from decaying, and prevented their spirits from dissipating, thus living to a hundred years. People today are different: they treat wine as water, make recklessness a habit, engage in intercourse while drunk, exhaust their essence through desire, and dissipate their true qi. They do not know how to maintain fullness, fail to regulate their spirit timely, seek only momentary pleasure, go against the joys of life, and have irregular daily routines; therefore, they decline before fifty. The sages of antiquity taught their subordinates to avoid xu xie zei feng (deficient evils and thieving winds) at appropriate times, to remain tranquil and empty-minded, so that zhen qi (true qi) would follow them, and if jing shen (spirit and vitality) were guarded inwardly, how could disease arise?

The Kidneys govern water and receive the essence of the five zang and six fu organs to store it. Therefore, only when the five zang organs are abundant can they discharge excess essence.

The *Suwen: Shengqi Tongtian Lun* states: The qi of the clear Heaven, if pure and calm, brings order to one's will and intentions. Following this pattern consolidates yang qi; even if thieving evils exist, they cannot harm the body. This is due to following the sequence of time. Thus, sages transmit their spirit and accept the weather of Heaven, thereby connecting with divine illumination. Deviating from this leads to internal blockage of the nine orifices, external stagnation of muscles, and dispersion of wei qi (defensive qi); this is called self-injury and the weakening of qi. Yin stores essence and responds urgently; Yang guards the exterior and maintains firmness. The key to Yin and Yang lies in the density of Yang, which ensures solidity. If the two are not in harmony, it is like spring without autumn or winter without summer. Therefore, they must be harmonized, which is the standard of the sages. If Yang becomes excessive and fails to be dense, Yin qi will be exhausted. When Yin is level and Yang is secreted, spirit and vitality are regulated. If Yin and Yang separate and rupture, essence and qi will be exhausted. The generation of Yin originates from the five flavors, but the five palaces of Yin are damaged by the five flavors. Excessive pungency causes sinews and vessels to become flaccid, and spirit is impaired.

The *Suwen: Jin Gui Zhen Yan Lun* states: Essence is the root of the body. Those who store essence well will not suffer from warm diseases in spring.

The *Suwen: Ben Shen Pian* states: What Heaven gives us is De (virtue/principle), and what Earth gives us is Qi. Life arises from the flow of De and the interaction of Qi. The origin of life is called Jing (essence); the interaction of two essences creates Shen (spirit); what follows Shen and moves about is Hun (ethereal soul); what emerges and enters with Jing is Po (corporeal soul). Therefore, fright, alarm, and overthinking injure Shen. When Shen is injured, fear flows and seminal emission occurs uncontrollably. Unresolved fear injures Jing. When Jing is injured, there is soreness of bones, flaccidity, and coldness of the extremities, and spontaneous seminal loss. Thus, the five zang organs store essence and must not be injured. Injury leads to loss of storage and yin deficiency. Yin deficiency leads to lack of qi, and lack of qi leads to death.

The *Suwen: Ben Cang Pian* states: The blood, qi, spirit, and vitality of humans are used to nourish life and circulate throughout existence. Zhi yi (will and intention) controls spirit, gathers hun and po, adapts to cold and heat, and harmonizes joy and anger. When zhi yi is harmonious, spirit is focused and upright, hun and po do not scatter, regret and anger do not arise, and the five zang organs are not invaded by evil.

The *Suwen: Jing Mai Pian* states: At the beginning of human formation, Jing is formed first. When Jing is formed, brain and marrow are generated.

The *Suwen: Xie Ke Pian* states: The Heart is the great master of the five zang and six fu organs and the residence of spirit. Its organ is solid, so evil cannot enter. If evil enters, the Heart is injured; if the Heart is injured, spirit departs; if spirit departs, death ensues.

The *Suwen: Ping Ren Jue Gu Pian* states: When blood vessels are harmonious, spirit resides. Thus, spirit is the refined essence of water and grain.

The *Suwen: Tiao Jing* and *Ben Shen* chapters state: The Heart stores Shen, the Lungs store Qi, the Liver stores Blood, the Spleen stores flesh, and the Kidneys store Jing (note: text says 'Jing' here, traditionally 'Zhi' or related to bone/marrow), forming this physical shape. Zhi yi connects internally to bone marrow, forming the body shape and five zang organs.

The *Suwen: Liu Jie Zang Xiang Lun* states: The Heart is the root of life and the manifestation of spirit. The Kidneys govern hibernation/storage, are the root of sealing and storing, and are the dwelling place of essence.

The *Suwen: Wei Lun* states: The Lungs govern the skin and hair of the body; the Heart governs blood vessels; the Liver governs sinews and fascia; the Spleen governs muscles; the Kidneys govern bone marrow.

The *Suwen: Wei Qi Pian* states: The five zang organs store spirit, hun, and po; the six fu organs receive water and grain and transform them. Their qi penetrates internally to the five zang and externally connects to limbs and joints. The floating qi that does not follow the meridians is called Wei Qi; the refined qi that travels within the meridians is called Ying Qi (Nutritive Qi). Yin and Yang follow each other, penetrating inside and outside, like a circle without end.

The *Suwen: Shu Wu Guo Lun* states: One who was once noble but became lowly, though not attacked by pathogens, develops disease from within, named Tuo Ying (Depletion of Ying). One who was once rich but became poor, named Shi Jing (Loss of Jing). The qi of the five organs lingers and stagnates, and diseases combine. Sudden joy followed by sudden sorrow, or initial joy turning to bitterness, all injure spirit and cause exhaustion of essence and qi, leading to the destruction of the physical form. Thus, when a noble person loses power, although not attacked by external pathogens, internal spiritual injury occurs, and the body must perish.