人之生，实阴阳之气所聚耳，若不能调和阴阳之气，则害其生。故《宝命全角篇》论曰∶
人以天地之气生。又曰∶天地合气，命之曰人，是以阳化气、阴成形也。夫游魂为变者，阳
化
气也。精气为物者，阴成形也。阴阳气合，神在其中矣。故《阴阳应象大论》曰∶天地之动
静，神明为之纲纪，即知神明不可以阴阳摄也。《易》所以言阴阳不测之谓神，盖为此矣。
故曰，神不可大用，大用即竭；形不可大劳，大劳则毙。是知精、气、神，人之大本，不可
不谨养。智者养其神，惜其气，以固其本。世有不谨卫生之经者，动皆触犯。既以犯养生之
禁，须假以外术保救，不可坐以待毙。《本草》之经，于是兴焉。既知保救之理，不可不穷
保救之事，《衍义》于是存焉。二者其名虽异，其理仅同。欲使有知无知尽臻寿域，率至安
乐之乡，适是意者，求其意而可矣。
养心之道未可忽也。六欲七情千变万化，出没不定，其言至简，其义无穷，而以一心对
无穷之事，不亦劳乎？心苟不明，不为物所病者，未之有也。故明达之士，遂至忘心，心既
忘矣
，则六欲七情无能为也。六欲七情无能为，故内事不生。内事不生，故外患不能入。外患不
能入，则本草之用，实世之 狗耳。若未能达是意而至是地，则未有不缘六欲七情而起忧患
者。忧患既作，则此书一日不可阙也。愚何人哉，必欲斯文绝人之忧患乎。
上隐居以谓凡筛丸散药毕，皆更合于臼中，以杵捣数百过，如此恐干末湔荡，不可捣，
不若令力士合研为佳。又曰∶凡汤酒膏中用诸石，皆细捣之如粟，亦可以葛布筛令调匀，并
以绵
裹内中，其雄黄、朱砂辈，细末如粉。今详之∶凡诸石虽是汤酒中，亦须稍细，药力方尽出
，效亦速。但临服须澄滤后再下火，不尔，恐遗药力不见效。汤酒中尚庶几，若在服食膏中
，岂得更如粟也。不合如此立例，当在临时应用详酌尔。又说 咀两字，《唐本》注谓为商
量斟酌，非也。《嘉 》复符陶隐居说为细切，亦非也。儒家以谓有含味之意，如人以口齿
咀啮，虽破而不尘，但使含味耳。张仲景方多言 咀，其义如此。
病患有既不洞晓医药，复自行臆度，如此则九死一生。或医人未识其病，或以财势所迫，
占夺强治，如此之辈，医家病家不可不察也。要在聪明贤达之士掌之，则病无不济，医无不
功
。世间如此之事甚多，故须一一该举，以堤或然。
夫人有贵贱少长，病当别论。病有新久虚实，理当别药。盖人心如面，各各不同。惟其
心不同，脏腑亦异。脏腑既异，乃以一药治众人之病，其可得乎？故张仲景曰∶又有土地高
下不
同，物性刚柔，餐居亦异。是故黄帝兴四方之问，岐伯举四治之能，临病之功，宜须两审。
如是则依方合药，一概而用。亦以疏矣。且如贵豪之家，形乐志苦者也。衣食足则形乐，心
虑多则志苦。岐伯曰∶病生于脉。形乐则外实，志苦则内虚，故病生于脉。所养既与贫下异
，忧乐思虑不同，当各逐其人而治之。后世医者，直委此一节，闭绝不行，所失甚矣。尝有
一医官，暑月与贵人饮。贵人曰∶我昨日饮食所伤，今日食减。医曰∶可饵消化药，他人当
服十丸，公当减其半。下咽未久，疏逐不已，几至毙。以此较之，虚实相辽，不可不察，故
曰病当别论。又一男子，暑月患血痢，医妄以凉药逆制，专用黄连、阿胶、木香药治之。此
药始感便治则可，今病久肠虚，理不可服，逾旬不已，几致委顿，故曰理当别药。如是论之
，诚在医之通变。又须经历，则万无一失。引此为例，余可效此。
凡用药必须择州土所宜者，则药力具，用之有据。如上党人参、川蜀当归、齐州半夏、
华州细辛，又如东壁土、冬月灰、半天河水、热汤、浆水之类，其物至微，其用至广，盖亦
有理
。若不推究厥理，治病徒费其功，终亦不能活人。圣贤之意不易尽知，然舍理何求哉？
凡人少、长、老，其气血有盛、壮、衰三等。故岐伯曰∶少火之气壮，壮火之气衰。盖
少火生气，壮火散气，况复衰火，不可不知也。故治法亦当分三等。其少日服饵之药，于壮
老之
时，皆须别处之，决不可忽也。世有不留心于此者，往往不信，遂致困危，哀哉！
今人使理中汤、丸，仓猝之间多不效者，何也？是不知仲景之意，为必效药，盖用药之
人有差殊耳。如治胸痹，心中痞坚，气结胸满，胁下逆气抢心，理中汤主之，人参、术、干
姜、
甘草四物等，共一十二两，水八升，煮取三升，每服一升，日三服，以知为度。或作丸，须
鸡子黄大，皆奇效。今人以一丸如杨梅许，服之病既不去，乃曰药不神。非药之罪，用药者
之罪也。今引以为例，他可仿此。然年高及素虚寒人，当遂宜减甘草。
夫高医以蓄药为能，仓猝之间，防不可售者所须也。若桑寄生、桑螵蛸、鹿角胶、天灵
盖、虎胆、蟾酥、野驼、萤、蓬 、空青、婆娑石、石蟹、冬灰、腊雪水、松黄之类，如此
者甚
多，不能一一遍举。唐元澹字行冲，尝谓狄仁杰曰∶下之事上，譬富家储积以自资也。脯、
腊、 、胰，以供滋膳。参、术、芝、桂，以防疾 。门下充旨味者多矣，愿以小人备一药
，可乎？仁杰笑曰∶公正吾药笼中物，不可一日无也。然梁公因事而言，独譬之以药，则有
以见天下万物之中，尤不可阙者也。知斯道也，知斯意而已。
凡为医者，须略通古今，粗守仁义，绝驰惊能所之心，专博施救拔之意。如此则心识自
明，神物来相，又何必戚戚沽名，龊龊求利也。如或不然，则曷以致姜抚沽誉之惭，逋华佗
之矜
能受戮乎。
尝读《唐·方技传》，有云∶医要在视脉，唯用一物攻之，气纯而愈速。一药偶得，他
药相制，弗能专力，此难愈之验也。今详之∶病有大小、新久、虚实，岂可止以一药攻之？
若初
受病小，则庶几；若病大多日，或虚或实，岂得不以他药佐使？如人用硫黄，皆知此物大热
，然石性缓，仓猝之间，下咽不易便作效。故智者又以附子、干姜、桂之类相佐使以发之，
将并力攻疾，庶几速效。若单用硫黄，其可得乎？故知许嗣宗之言未可全信，贤者当审度之
。
夫用药如用刑，刑不可误，误即干人命。用药亦然，一误即便隔生死。然刑有鞫司，鞫
成然后议定，议定然后书罪，盖人命一死，不可复生，故须如此详谨。今医，人才到病家，
便以
所见用药。若高医识病知脉，药又相当，如此，即应手作效。或庸下之流，孟浪乱投汤剂，
逡巡便致困危。如此杀人，何太容易。世间此事甚多，良由病家不择医，平日未尝留心于医
术也，可不惧哉！
人的生命，实际上是阴阳二气聚合的结果。如果不能调和阴阳二气，就会损害生命。所以《黄帝内经·宝命全角论》中说：“人依靠天地之气而生存。”又说：“天地之气相合，就形成了人”，这就是所说的“阳化气、阴成形”。所谓“游魂为变”，是指阳气的变化；“精气为物”，是指阴气的凝聚。阴阳二气相合，神就存在于其中了。因此，《黄帝内经·阴阳应象大论》说：“天地的运动与静止，神明是它们的纲纪”，由此可知，神明是不能被阴阳所统摄的。《易经》中说道，阴阳不可测度的变化叫做“神”，大概说的就是这个道理。所以说，神不可以过度使用，过度使用就会枯竭；形体不可以过度劳累，过度劳累就会死亡。由此可知，精、气、神是人生命的根本，不可不谨慎地养护。明智的人养护他们的精神，爱惜他们的元气，以巩固根本。世间有不谨慎遵循养生原则的人，动不动就触犯禁忌。既然已经违反了养生的禁令，就必须借助外部的医术来保全和救治，不能坐以待毙。《本草》的经典著作，于是应运而生。既然知道了保全和救治的道理，就不能不深入研究保全和救治的具体事务，《本草衍义》于是得以存世。这两者虽然名称不同，但道理基本相同。目的是希望有知识和无知识的人都能达到长寿的境界，普遍到达安乐之乡，符合这个意图，探求其意旨就可以了。
修养心神的方法不可忽视。六欲七情千变万化，出没不定，言语虽简单，含义却无穷无尽。用一颗心去应对无穷无尽的事情，难道不是太劳累了么？如果心神不明朗，不被外物所侵害的情况，是从来没有过的。所以通达事理的人，最终达到忘记心机的境界，心既已忘记，那么六欲七情就无法起作用了。六欲七情无法起作用，所以内部的情志病变就不会产生。内部病变不产生，所以外来的祸患就不能侵入。外来的祸患不能侵入，那么《本草》药物的作用，对世人来说就像狗尾巴草一样微不足道（意指不需要药物也能健康）。如果未能通达这个道理并达到这种境界，就没有不因为六欲七情而产生忧患的。忧患一旦产生，那么这本书一天也不能缺漏。我是什么人呢，一定要让这篇文章消除人们的忧患吗？
上清隐居之人认为，凡是制作丸散药后，都应在臼中再次混合，用杵捣击数百次，这样恐怕干燥的药粉会飞溅流失，无法捣碎，不如让强壮有力的人研磨混合更好。他又说：凡是汤剂、酒剂、膏剂中使用各种石类药物，都要细捣得像粟米大小，也可以用葛布筛使其均匀，并用绵包裹放入药中。至于雄黄、朱砂这类药物，要研成细粉如粉末状。现在我详细考察：凡是各种石类药物，虽然在汤剂、酒剂中使用，也必须稍微细一些，药力才能完全析出，疗效也迅速。但在服用前必须澄清过滤后再加热，否则，恐怕遗留下的药力无法显现疗效。在汤剂、酒剂中还勉强可以，如果在服食膏剂中，怎么能还像粟米那么大呢？不应该如此设立固定的条例，应当在临时应用时详细斟酌。另外关于“㕮咀”（咀嚼/切碎）两个字，《唐本草》注释说是商量斟酌，这是不对的。《嘉祐本草》又附和陶弘景的说法说是细切，这也是不对的。儒家学者认为含有品味之意，就像人用口齿咀嚼咬合，虽然破碎但不成粉尘，只是使味道含在口中而已。张仲景的方剂中多提到“㕮咀”，其意义正是如此。
病患如果不通晓医药，又自行主观臆断，这样就是九死一生。或者医生不认识病症，或者因钱财权势所迫，强行占夺治疗，这类情况，医家和病家不可不仔细考察。关键在于要让聪明贤达的人士掌握医疗，那么疾病没有治不好的，医术没有不成功的。世间这样的事情很多，所以必须一一列举，以防万一。
人有贵贱老少之分，病情应当分别讨论。疾病有新久虚实之别，药理应当分别用药。人的心思就像面孔一样，各不相同。正因为心思不同，脏腑也有差异。脏腑既然不同，就用一种药来治疗众人的病，这怎么可能呢？所以张仲景说：“又有土地高低不同，物性刚柔不同，饮食居住也不同。”因此黄帝提出四方之问，岐伯列举四种治疗方法，面对疾病时的功效，应当仔细审查两方面。如果是依照方剂合药，一概使用，也太疏漏了。且如富贵人家，属于形乐志苦的人。衣食充足则形体安逸，思虑过多则精神受苦。岐伯说：“病生于脉。”形体安逸则外表实，精神受苦则内部虚，所以病生于脉。所供养的生活条件与贫寒人家不同，忧乐思虑也不同，应当根据每个人的具体情况进行治疗。后世的医生，直接忽略这一节，闭口不谈，失策太大了。曾经有一位医官，在暑天与贵人饮酒。贵人说：“我昨天饮食受伤，今天食欲减退。”医生说：“可以吃消食药，别人应该服十丸，您应当减半。”药咽下不久，腹泻不止，几乎致死。以此比较，虚实相差甚远，不可不仔细考察，所以说病情应当分别讨论。又有一男子，在暑天患血痢，医生胡乱用凉药逆制，专门用黄连、阿胶、木香等药物治疗。此药在刚感病时治疗还可以，现在病久肠虚，按理不可服用，超过十天不好，几乎导致衰竭，所以说药理应当分别用药。像这样论述，确实在于医生的通权达变。又须经历丰富，才万无一失。引用这些作为例子，其余的可以效仿。
凡是用药必须选择适宜产地的药材，那么药力才具备，使用才有依据。如上党人参、川蜀当归、齐州半夏、华州细辛，又如东壁土、冬月灰、半天河水、热汤、浆水之类，这些物品极其微小，用途却极广，大概也是有道理的。如果不推究其中的道理，治病徒费功夫，终究也不能救人。圣贤的心意不容易完全知晓，然而舍弃道理还能追求什么呢？
凡人少、壮、老，其气血有盛、壮、衰三个等级。所以岐伯说：“少火之气壮，壮火之气衰。”盖少火生气，壮火散气，何况是衰火，不可不知道。所以治疗方法也应当分为三等。少年时期服用的药物，到了壮年和老年时，都必须区别对待，决不可忽视。世间有不留心于此的人，往往不信，遂导致困顿危急，可悲啊！
现在人们使用理中汤、理中丸，仓促之间大多不生效，为什么呢？是不了解张仲景的本意，将其视为必效药，大概是用药的人有差别罢了。如治疗胸痹，心中痞塞坚硬，气结胸满，胁下逆气抢心，用理中汤主治，人参、白术、干姜、甘草四味药，共十二两，水八升，煮取三升，每次服一升，每日三次，以见效为度。或者做成丸剂，须如鸡蛋黄大小，都有奇效。现在的人做一粒丸药只有杨梅大小，服药后病不去除，就说药不灵验。这不是药的罪过，是用药者的罪过。现在引用这个作为例子，其他可以仿照此例。然而年高及平时体虚寒的人，应当适当减少甘草用量。
高明医生以储备药物为能事，在仓促之间，防备那些不能出售的药物所需。如桑寄生、桑螵蛸、鹿角胶、天灵盖、虎胆、蟾酥、野驼、萤火虫、蓬莪术、空青、婆娑石、石蟹、冬灰、腊雪水、松黄之类，这样的药物非常多，不能一一列举。唐代元澹字行冲，曾对狄仁杰说：“下属侍奉上级，好比富人家储存积蓄以自给。肉脯、腊肉、酱、胰，用来供给美味膳食。人参、白术、灵芝、桂皮，用来预防疾病。门下充实美味佳肴已经很多了，希望让我备置一种药物，可以吗？”狄仁杰笑着说：“您是正合我药笼中的物品，不可一日无也。”然而梁公（狄仁杰封梁国公）因事而言，唯独比喻为药物，就可以看出天下万物之中，尤其不可缺少的东西。懂得这个道理，懂得这个意旨罢了。
凡是成为医生，必须略通古今，粗略坚守仁义，杜绝驰惊于能力与功名的心理，专心致力于博施救拔的意愿。这样心智自然明朗，神灵宝物自来相助，又何必忧愁地沽名钓誉，拘谨地求利呢。如果不这样，那怎么能避免像姜抚那样沽名钓誉的羞愧，以及像华佗那样矜持炫耀才能而遭受杀戮的命运呢？
曾经读《唐书·方技传》，其中有云：“医学的关键在于诊视脉象，只用一味药攻治，药气纯正而痊愈速度快。一味药偶然得到，其他药物相互制约，不能专一用力，这是难以痊愈的验证。”现在我详细考察：疾病有大小、新久、虚实之分，岂能只用一味药攻治？如果初受病小，或许可以；如果病大多日，或虚或实，怎能不以其他药物佐助和引导？如人使用硫黄，都知道此物大热，然而石类药物性质缓慢，仓促之间，咽下不易立即见效。所以智者又以附子、干姜、桂枝等药物相佐助和引导以激发药力，将合力攻疾，或许能速效。如果单用硫黄，可能吗？所以知道许嗣宗的话不可全信，贤者应当审慎衡量。
夫用药如同用刑，刑罚不可误判，误判即关乎人命。用药也是如此，一误便隔生死。然而刑罚有审判机构，审判完成后然后议定罪名，议定罪名然后书写罪状，盖人命一旦死亡，不可复生，所以必须如此详细谨慎。现在的医生，人才到病人家，就以所见用药。如果高明医生识病知脉，药物又相当，如此，就应手见效。或者是庸碌低劣之辈，鲁莽乱投汤剂，片刻便导致困顿危急。如此杀人，何太容易。世间此类事情很多，良由病家不选择医生，平日未曾留心于医术啊，可不害怕吗！
The life of a human being is essentially the aggregation of Yin and Yang Qi (vital energy). If one cannot harmonize the Qi of Yin and Yang, it will harm life. Therefore, the *Bao Ming Quan Jue Pian* chapter of the *Huangdi Neijing* (Yellow Emperor's Inner Canon) 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," which refers to "Yang transforms into Qi, and Yin forms shape." The phenomenon described as "wandering souls undergo transformation" refers to the transformation of Yang Qi. The phenomenon described as "essence and Qi become material objects" refers to the formation of Yin. When the Qi of Yin and Yang combine, Shen (Spirit) resides within them. Thus, the *Yin Yang Ying Xiang Da Lun* chapter of the *Huangdi Neijing* states: "The movement and stillness of Heaven and Earth are governed by Shen (Spirit/Mystery)," from which we know that Shen 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 principle. Therefore, it is said that Shen should not be overused; excessive use leads to exhaustion. The physical form should not be overworked; excessive labor leads to death. From this, we know that Jing (Essence), Qi, and Shen are the fundamental roots of human life and must be carefully nurtured. Wise individuals nurture their Shen, cherish their Qi, and consolidate their root. In the world, there are those 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 arts for protection and rescue, rather than sitting idle awaiting death. The classics of *Ben Cao* (Materia Medica) thus arose. Since the principles of protection and rescue are known, one must not fail to investigate the specific matters of protection and rescue; hence, *Ben Cao Yan Yi* (Supplementary Meanings of Materia Medica) 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 generally arrive at the land of peace and joy. To understand this intention is sufficient.
The method of cultivating the Heart (Mind/Spirit) should not be neglected. The Six Desires and Seven Emotions change in thousands of ways and appear and disappear unpredictably. Their expression is simple, but their meaning is infinite. Using one mind to respond to infinite matters is indeed exhausting. If the Heart is not clear, it is impossible for it not to be diseased by external objects. Therefore, enlightened individuals eventually reach a 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. If external misfortunes cannot enter, then the utility of *Ben Cao* medicines becomes insignificant to the world, like a dog's tail. If one has not reached this understanding and state, one will inevitably suffer from worries and anxieties arising from the Six Desires and Seven Emotions. Once worries and anxieties arise, this book cannot be lacking for even a day. Who am I to insist that this text eliminates people's worries?
The recluse Shangyin stated that after preparing pill and powder medicines, they should be mixed again in a mortar and pounded hundreds of times with a pestle. However, this risks the loss of dry powders through splashing, making them un-poundable. It is better to have strong men grind and mix them. He also said: For any stone minerals used in decoctions, wines, or ointments, they should be finely pounded to the size of millet grains, sifted through kudzu cloth for uniformity, and wrapped in cotton before being added to the medicine. For substances like Realgar (Xionghuang) and Cinnabar (Zhusha), they should be ground into fine powder. Upon detailed examination: Even for stone minerals used in decoctions and wines, they must be slightly finer so that the medicinal efficacy can be fully extracted and the effect rapid. However, before administration, the liquid must be clarified and filtered, then heated; otherwise, residual medicinal power may not manifest its effect. This is acceptable for decoctions and wines, but for consumed ointments, how can they remain the size of millet grains? Such fixed rules should not be established; instead, details should be considered flexibly during application. Regarding the term "Fu Ju" (chewing/cutting), the *Tang Ben Cao* commentary interprets it as "discussing and weighing," which is incorrect. The *Jia You Ben Cao* agrees with Tao Hongjing's interpretation of "fine cutting," which is also incorrect. Confucian scholars believe it implies the act of tasting, similar to chewing with teeth, breaking the substance without turning it to dust, merely allowing the flavor to be held in the mouth. Zhang Zhongjing's prescriptions often mention "Fu Ju," and this is the intended meaning.
Patients who do not understand medicine and make subjective judgments face nine deaths for every one life saved. Or if doctors fail to identify the disease, or are coerced by wealth and power to force treatment, such situations must be carefully examined by both medical and patient families. It is crucial that intelligent and virtuous individuals control medical practice, ensuring no disease is incurable and no medical skill fails. There are many such cases in the world, so they must be listed one by one to prevent potential errors.
People vary in status and age, and diseases differ in novelty, duration, deficiency, and excess; therefore, treatments must be differentiated. Human minds are as unique as faces. Because minds differ, Zang-Fu organs also differ. Given these differences, using a single medicine to treat everyone is impossible. Thus, Zhang Zhongjing said: "Land elevation varies, material natures are hard or soft, and diet and residence differ." Hence, the Yellow Emperor asked questions about the four directions, and Qibo demonstrated four treatment methods. In treating diseases, one must examine both aspects carefully. Relying solely on formulas and applying them uniformly is too negligent. Take wealthy families, for example, who experience "physical comfort but mental distress." Sufficient food and clothing bring physical comfort, while excessive worry brings mental distress. Qibo said: "Diseases arise from the vessels." Physical comfort means exterior solidity, while mental distress means interior deficiency, hence diseases arise from the vessels. Their lifestyle differs from the poor, and their joys, sorrows, and thoughts differ; treatment must be tailored to each individual. Later physicians ignored this aspect entirely, which was a great loss. Once, a medical officer drank with a nobleman in summer. The nobleman said, "I injured myself with food yesterday, and my appetite is reduced today." The doctor said, "Take digestive pills. Others take ten, you should take half." Shortly after swallowing, severe diarrhea ensued, nearly causing death. Comparing this, the difference between deficiency and excess is vast and must be observed; thus, diseases must be discussed separately. Another man suffered from bloody dysentery in summer. A doctor recklessly used cold-natured medicines, specifically Rhizoma Coptidis (Huanglian), Colla Corii Asini (Ejiao), and Radix Aucklandiae (Muxiang). These medicines are suitable only at the onset of illness; now that the intestines are empty due to prolonged illness, they should not be taken. After more than ten days without improvement, he nearly collapsed. Thus, medicinal properties must be differentiated. Such discussions highlight the need for physicians to adapt flexibly and gain experience to ensure safety. These examples serve as models for others.
Medicines must be selected based on their appropriate regions of origin to ensure potency and efficacy. Examples include Ginseng Radix et Rhizoma (Renshen) from Shangdang, Angelicae Sinensis Radix (Danggui) from Sichuan, Pinelliae Tuber (Banxia) from Qizhou, and Asari Radix et Rhizoma (Xixin) from Huazhou. Also, earth from east-facing walls, winter ash, river water from mid-stream, hot water, and fermented grain juice, though seemingly trivial, have broad uses, which is reasonable. Without investigating these principles, treating diseases is futile and ultimately fails to save lives. The intentions of sages are hard to fully grasp, but what else can one seek besides principles?
Humans at young, prime, and old ages have Qi and Blood in states of flourishing, robust, and declining conditions. Thus, Qibo said: "The Qi of mild fire is robust; the Qi of fierce fire declines." Mild fire generates Qi, fierce fire dissipates Qi, and how much more so does declining fire. Therefore, treatment methods should be divided into three levels. Medicines taken in youth must be treated differently in prime and old age; this must not be ignored. Those who neglect this often disbelieve, leading to critical danger, which is tragic!
Nowadays, when people use Lizhong Tang (Regulate the Middle Decoction) or Lizhong Wan (Regulate the Middle Pill), they often see no effect in emergencies. Why? They do not understand Zhang Zhongjing's intent, treating it as a guaranteed cure, whereas the issue lies with the user's dosage error. For example, to treat Chest Bi (Chest Obstruction) with palpitations, chest fullness, and rebellious Qi seizing the heart, Lizhong Tang is indicated. It consists of Ginseng Radix et Rhizoma (Renshen), Atractylodis Macrocephalae Rhizoma (Baizhu), Zingiberis Rhizoma Recens (Ganjiang), and Glycyrrhizae Radix et Rhizoma (Gancao), totaling twelve taels, boiled in eight sheng of water to yield three sheng. One sheng is taken three times daily, until effective. If made into pills, each should be the size of a chicken egg yolk for miraculous effects. Today, people make pills only the size of a bayberry. When the illness persists, they claim the medicine is ineffective. This is not the fault of the medicine, but of the user. Taking this as an example, other cases can be inferred. However, for the elderly and those constitutionally deficient and cold, the dose of Gancao should be reduced.
Skilled physicians consider stockpiling medicines a skill, preparing for emergencies where common drugs might be unavailable. Examples include Taxilli Herba (Sangjisheng), Bombyx Batryticatus (Sangpiaoxiao), Cornu Cervi Degelatinatum (Lujiaojiao), Cranium Humani (Tianlinggai), Fel Tigris (Hudan), Toad Venom (Chansu), Wild Camel, Firefly, Curcuma Phaeocaulis Rhizoma (Pengzhu), Azurite (Kongqing), Psilomelane (Posuo Shi), Calcitum (Shixie), Winter Ash, Snow Water, and Pine Pollen. There are many such items, too numerous to list. Yuan Dan (courtesy name Xingchong) of the Tang Dynasty once told Di Renjie: "A subordinate serving a superior is like a wealthy family storing provisions for self-sufficiency. Dried meat, cured ham, sauces, and pancreas provide nourishment. Ginseng, Atractylodes, Reishi, and Cinnamon prevent illness. Your household is filled with delicacies; may I offer one medicine?" Di Renjie laughed and said: "You are exactly the item in my medicine cabinet, indispensable for any day." Although Lord Liang (Di Renjie) spoke metaphorically, comparing it to medicine reveals that among all things in the world, certain essentials are irreplaceable. Understanding this way, understanding this meaning is sufficient.
Physicians must have a basic knowledge of history and morality, uphold benevolence and righteousness, abandon arrogance regarding their skills and fame, and focus on the desire to help and save. Only then will their mind be clear and divine assistance come. Why worry about gaining fame or seeking profit? Otherwise, how could one avoid the shame of Jiang Fu, who sought fame, or the fate of Hua Tuo, who was arrogant in his skill and suffered 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 one herb is chosen but others counteract it, force cannot be concentrated, leading to difficult cures." Upon detailed examination: Diseases vary in size, duration, deficiency, and excess. How can they be treated with only one herb? If the initial disease is minor, perhaps it works; but for major, chronic, or complex deficiency/excess conditions, auxiliary and guiding herbs are necessary. For instance, Sulfur (Liuhuang) is known to be very hot, but mineral nature is slow-acting, and effects are not immediate upon ingestion. Therefore, wise practitioners use Aconiti Lateralis Radix Praeparata (Fuzi), Zingiberis Rhizoma (Ganjiang), and Cinnamomi Ramulus (Guizhi) as auxiliaries to enhance efficacy, combining forces for a quicker result. Can Sulfur alone achieve this? Thus, Xu Sizong's words should not be fully trusted; the wise must judge carefully.
Using medicine is like administering punishment; punishment must not be erroneous, as it involves human life. Medicine is the same; one error separates life from death. Punishment requires trial, deliberation, and written judgment because life cannot be restored after death, requiring extreme caution. Modern physicians often prescribe immediately upon arrival at the patient's home. If a skilled physician correctly diagnoses the pulse and selects appropriate medicine, the effect is immediate. However, incompetent practitioners rashly administer decoctions, leading to critical danger quickly. Killing in this manner is too easy. There are many such cases in the world, largely because patients fail to choose physicians wisely and neglect learning about medicine. Is this not frightening?