典藏书目

Before moxibustion for disease, one must first observe the pulse and differentiate symptoms. If the pulse is rapid and excess, and symptoms manifest as restlessness, dry mouth, sore throat, red face, excessive fire, or if it is immediately after sweating, or in cases of yin deficiency with internal heat, moxibustion is contraindicated.

Excessive moxibustion on the arms and legs depletes the body's true qi (Zhen Qi), leading to exhaustion of blood vessels and emaciation and weakness of the four limbs. For those wishing to moxibustate Zusanli (ST-36), they must be over thirty years old. This is because young people have excessive fire, and moxibustion may damage the eyes; therefore, whenever moxibustation is applied to the head, Zusanli (ST-36) must also be treated, as Zusanli (ST-36) can descend fire qi. Moxibustion is taboo during gloomy weather, strong winds, thunderstorms, and on days when the "Ren Shen" (Human Spirit) resides. However, in emergencies requiring urgent treatment, flexibility should be exercised.

For fire tonification (Bu), do not blow on the fire; wait for it to extinguish naturally and completely. After moxibustion, apply a plaster to nourish the fire qi. If "reporting moxibustion" (re-treatment) is desired, wait until the previous moxa blister has fully healed before proceeding. For fire sedation (Xie), blow vigorously on the fire to extinguish it quickly. Only after the moxa blister has ulcerated and suppurated should a plaster be applied. This is the method of tonification and sedation. If the moxa blister does not develop within seven days, it indicates depletion of qi and blood, and the condition is incurable.

After moxibustion, qi and blood are unblocked; one must avoid wind and cold, regulate diet, be cautious with daily routines, abstain from anger, maintain a calm mind, and cultivate righteous qi to dispel evil. The *Shoushi Qingbian* presents the "Five Nourishments" to prevent disease and prolong life.

The first is nourishing the Heart. The Heart is the master of all methods, the ruler of the body, the root of life and death, and the source of good and evil. It connects with Heaven and Earth and is the主宰 (master) of spirit (Shen). Disease arises from its state. When thoughts arise internally and the six senses flow externally, failing to pursue goodness leads to inversion of the five zang organs and serious illness. The enlightened person, however, keeps the mind clear and still, eliminating disasters. Laozi said: "Spirit prefers clarity but is disturbed by the mind; the mind prefers quietness but is dragged by desires. By abandoning desires, the mind becomes quiet; by clarifying the mind, the spirit becomes pure. Thus, the six desires do not arise, and the three poisons are eliminated." Mencius said: "Nothing is better for nourishing the heart than reducing desires." Thus, delusions cause illness, which even immortals cannot cure. A rectified mind is feared even by ghosts and gods. This is the difference between nourishing and not nourishing. Do not look at improper sights, listen to improper sounds, speak improper words, or move improperly in thought. Let go of greed, anger, ignorance, love, right/wrong, self/other. Do not anticipate events before they happen, do not disturb them excessively when they occur, and do not dwell on them after they pass. Allow things to come and go naturally. Regulate anger, fear, joy, and sorrow to achieve balance. This is the method of nourishing the Heart.

The second is nourishing the Liver. The Liver houses the Hun (Ethereal Soul), opens into the eyes, corresponds to the Zhen trigram, and governs the spring season of growth and movement. Wood generates wind; thus, the classics state: "All wind syndromes involving tremors and vertigo belong to the Liver." Also: "When yang qi is fatigued and labored, it expands; when essence is exhausted and accumulates into summer, it causes 'Jian Jue' (Frying Collapse)." In spring, yang qi rises; excessive labor causes qi to expand outward and essence to deplete inward. Pathogenic qi from spring accumulates; by summer, when fire is prosperous, true yin is like being fried. Fire flares up, and deficient qi rebels upward, hence "Jian Jue." Also: "Liver qi out of control, prone to anger, is named Jian Jue." Abandon anger to nourish yang, allowing the generative qi to continue infinitely. Also: "Great anger causes form and qi to sever, and blood stagnates above, causing 'Bo Jue' (Thin Collapse)." 'Wan' means stagnation. Anger injures the Liver; the Liver is the sea of blood. Anger causes qi to ascend; qi rebellion causes severance, so blood stagnates in the upper jiao, pressing against each other, called Bo Jue. Qi rebellion is called Jue. Qi and blood are chaotic, hence Bo Jue. Accumulating above, it inevitably leads to collapse and vomiting. Bo Jue involves abundant and vigorous qi and blood. The Liver stores blood; harmonious blood makes the body lustrous, deficient blood makes it withered. Thus, nourishing the Liver requires abstinence from anger, which is the primary method of health preservation.

The third is nourishing the Spleen. The Spleen is the foundation of acquired constitution and the granary of the body. It corresponds to the Earth of the Central Palace, the mother of all things. Like an infant, if not fed for one day, it hungers; if not fed for seven days, the intestines and stomach dry up and death ensues. The classics say: "Abundant grain qi leads to prosperity; absent grain qi leads to demise." Grain qi enters the stomach, circulates through the six fu organs, harmonizes qi, and generates blood in the five zang organs, serving as the human foundation. Earth dislikes dampness and likes dryness. Drinking too much water increases dampness and impairs function; eating too much food causes stagnation and difficult digestion, leading to disease. Although diet nourishes life, gluttony harms it. The *Lishilun* states: "If grain qi exceeds yuan qi, the person becomes fat but short-lived." Health preservation techniques suggest keeping grain qi low to prevent disease. If grain qi affects health this way, how much more do the five flavors harm the five zang organs when consumed in excess? Searching for exotic delicacies and novelty may involve unknown toxicities or incompatibilities with organ preferences. Therefore, Western great laws advocate vegetarianism and abstaining from killing. Abstaining from killing fosters compassion and good thoughts; vegetarianism clears the mind and thickens intestinal fluids, eliminating anger, greed, and lust. Nourishing the Spleen lies in dietary restraint, which must be known.

The fourth is nourishing the Lung. The Lung is the chief of the zang organs and the canopy of the Heart. It houses the Po (Corporeal Soul), governs qi, and commands the body's qi. The classics say: "Loss, unfulfilled desires, cause lung resonance; resonance leads to lung heat and scorched leaves." Filling it allows resistance to cold and heat; injuring it invites myriad pathogens and leads to flaccidity. Thus, anger causes qi to ascend, joy slows qi, grief dissipates qi, fear sinks qi, shock scatters qi, fatigue consumes qi, and worry knots qi. The harm of the seven emotions is governed by qi. Only by direct nourishment without harm can one obtain the vast righteous qi, connecting with Heaven and Earth and matching Dao and righteousness. Ancient kings closed doors on winter solstice to nurture subtle yang; they guarded speech and regulated diet to prevent consumption. The rise and fall of qi are significant!

The fifth is nourishing the Kidney. The Kidney is the foundation of congenital constitution, housing essence and will. The Immortal Classics ask: "What is the Yuan Pin?" Answer: "In the newborn, the two kidneys appear first." Also: "The gate of Yuan Pin is the root of Heaven and Earth." Before the body forms, the two kidneys exist. Before the embryo forms, the placenta binds; it is hollow in the middle with a stem rising, resembling a lotus stamen. The stem is the umbilical cord; the stamen is the two kidneys. They are the root of the five zang and six fu, the root of the twelve meridians, the master of respiration, and the origin of the San Jiao. Humans rely on them for beginning, making them the root of Heaven and Earth, where life resides. Thus, it is said: "Mingmen, Heaven generates Water." Hence, Kan Water. When desire arises, it burns like fire. Water and Fire clash; if water dries first, Wood lacks nourishment, causing Liver disease; Fire flares, drying Earth and ruining the Spleen; Spleen ruin deprives Lung Metal, causing cough. With Five Elements injured and the Great Root lost, longevity is impossible. Zhuangzi said: "Man's greatest fear is lack of caution." The key to health preservation is reducing desires. Alas! Yuan Qi is finite, desires are infinite. The *Neijing* warns: "Using wine as water, treating lust as routine, having intercourse while drunk, exhausting essence." These must be avoided. Human desire is like termites in wood; severe termite damage breaks the wood, intense desire kills the body. The Immortal Classics say: "Do not exhaust your spirit, do not shake your essence, do not let your thoughts run rampant." This allows longevity. The wise take heed.