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，实世之刍狗耳。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，则此书一日不可缺也。愚何人哉，必欲斯文绝人之忧患乎。
陶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
纳中，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。但临服须澄滤后再上火；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，唯其
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，歧伯举四治之能，临病之功，宜须两审。
如是则根据方合药，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。歧伯曰∶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，几致毙。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。故歧伯曰∶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，治中汤主之。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。今引以为例，他可效此。然年高及素虚寒人，当逐宜减甘草。
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。知斯道者，知斯意而已。
凡为医者，须略通古今，粗守仁义，绝驰骛能所之心，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，岂可只以一药攻之？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，仓卒之间，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。如果不能调和阴阳之气，就会损害生命。所以《素问·宝命全形论》中说：人依靠天地之气而生；又说：天地之气相合，就称为人，这就是阳化气、阴成形的道理。所谓“游魂为变”，是指阳气的变化；“精气为物”，是指阴气的成形。阴阳二气相合，神就存在于其中了。所以《素问·阴阳应象大论》中说：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》说阴阳不可测度叫做神，大概就是这个意思。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。因此知道精、气、神是人生命的根本，不能不谨慎地养护。明智的人养护他的神，爱惜他的气，以巩固根本。世上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。《本草经》就是在这种情况下兴起的。既然知道了保全和救治的道理，就不能不探究保全和救治的具体事项，《药性论》（此处指《新修本草》或相关衍义著作，原文语境多指对药物性质的进一步阐释）于是得以保存。这两者名称虽然不同，但道理基本相同。目的是想让有知识和无知识的人都达到长寿的境界，都到达安乐的地方，符合这个心意，探求其中的意旨就可以了。
养心的方法，是不可忽视的。六欲七情千变万化，出没不定，言语虽然简单，含义却无穷无尽。用一颗心去应对无穷无尽的事情，难道不劳累吗？如果心不明亮，不被外物所侵害的情况，是从未有过的。所以通达事理的人最终达到忘心的境界，心既已遗忘，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。内部情志病变不产生，所以外部的祸患就不能侵入。外部祸患不能侵入，那么《本草》药物的作用，实际上就成了世间无用的东西（刍狗）。如果未能通达这个意旨而达到这种境界，就没有不因为六欲七情而产生忧患的。忧患一旦产生，这本书一天也不能缺少。我是什么人呢，一定要让这篇文章消除人们的忧患吗？
陶弘景认为凡是筛选丸散药物完毕后，都要再放入臼中，用杵捣打几百次，这样恐怕干燥的药粉会飞溅流失而无法捣碎，不如让力气大的人混合研磨为好。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，也可以用葛布筛过使其均匀，并用绵包裹放入药中煎煮。至于雄黄、朱砂这类药物，要研成细粉。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，药力才能完全发挥，见效也快。但在服用前必须澄清过滤后再加热；否则，恐怕遗留下的药力看不出来效果。在汤剂、酒剂中尚且如此，如果在服食膏剂中，怎么能还像粟米那么大呢？不应该这样设立固定的例子，应当在临时应用时详细斟酌。他又说：“咀”这两个字，《唐本注》解释为商量斟酌，是不对的。《嘉祐本草》又附和陶弘景的说法解释为细切，也是不对的。儒家认为含有品味之意，就像人用口齿咀嚼，虽然破碎但不成粉尘，只是使味道含在口中而已。张仲景的方子中多说“咀”，意义就是这样。
病人如果有既不精通医药，又自行主观臆断的情况，这样就会九死一生。或者医生不认识病情，或者因为财势逼迫，强行占夺并治疗，这样的人，医家和病家都不能不考察。关键在于要让聪明贤达的人士掌握医疗，那么病没有治不好的，医没有不成功的。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；病有新久虚实之别，道理上应当用不同的药。人的心就像脸一样，各不相同，正因为心不同，脏腑也不同。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，饮食居住也各异。因此黄帝提出四方之问，岐伯列举四种治疗方法，临证施治的功劳，应该仔细审察。如果是根据方剂合药，一概使用，也太疏漏了。比如富贵人家，身体安逸但精神痛苦，衣食充足所以身体安逸，思虑多所以精神痛苦。岐伯说：病生于脉。身体安逸则外表充实，精神痛苦则内部虚弱，所以病生于脉。他们的调养方式与贫贱之人不同，忧乐思虑也不同，应当各自针对其人而治疗。后世的医生，直接忽略这一节，闭口不谈，失策很大了。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：可以服用消食药。别人应该服十丸，您应该减半。药咽下不久，腹泻不止，几乎致死。以此比较，虚实相差很远，不能不考察，所以说病当别论。又有一个男子，在暑天患血痢，医生胡乱用凉药逆制，专门用黄连、阿胶、木香药治疗。此药在刚感邪时治疗还可以，现在病久肠虚，按理不可服用，过了十天不好，几乎导致衰竭，所以说理当别药。像这样论述，确实在于医生的通权达变。又必须经历丰富，才万无一失。引用这个为例，其余可效仿此理。
凡是用药，必须选择适宜产地的药材，那么药力具备，使用有据。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，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。所以治法也应当分三个等级。对于年少者，日常服用的药物，在壮年和老年时，都必须区别对待，决不可忽视。世上有不留心于此的人，往往不信，导致困危，可悲啊！
现代人使用理中汤、理中丸，仓促之间大多不生效，为什么呢？这是不知道张仲景的本意，认为是必效的药，大概是用药的人有差异。比如治疗胸痹，心中痞硬，气结胸满，胁下逆气抢心，用治中汤主治。人参、白术、干姜、甘草四味药，各等分，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。或者做成丸药，须如鸡蛋黄大小，都有奇效。现在的人把丸药做得像杨梅那么大，服用后病不去，就说药不灵验；这不是药的罪过，是用药者的罪过。现在引用这个为例，其他可效仿此理。然而年高及平时虚寒的人，应当酌情减少甘草用量。
高明医生以储备药物为能事，在仓促之间，防备不可预知者所需的东西，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，这样的有很多，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来资助自己。肉脯、腊肉、香料、胰脏，用来供给美味膳食；人参、白术、灵芝、肉桂，用来预防疾病。门下充满美味佳肴的很多了，希望让我备置一种药物可以吗？狄仁杰笑着说：您是公正的我药笼中的物品，不可一天没有啊。然而梁公因事而言，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。懂得这个道理的人，明白这个意旨就可以了。
凡是做医生，必须略通古今，粗略坚守仁义，断绝追逐名利之心，专一于博施救拔之意。这样心智自然明澈，神灵事物自来相助，又何必忧愁地沽名钓誉，拘谨地求利呢？如果不这样，那怎么能避免姜抚沽名钓誉的惭愧，以及华佗因矜持自能而受戮的命运呢？
曾经读《唐书·方技传》中有云：医学关键在于诊视脉象，只用一种药物攻伐它，药气纯正而痊愈迅速。一种药物偶然得到，其他药物相互制约，不能专一用力，这是难愈的验证。现在我详细考察：病有大小、新久、虚实，怎么可以只用一种药物攻伐？如果初受病，小病或许可以；如果病大多日，或虚或实，怎么能不以其他药物作为佐使？比如人用硫黄，都知道此物大热，然而石类药物性质缓滞，仓促之间，咽下不容易立即见效。所以智者又以附子、干姜、桂枝之类作为佐使来激发药力，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，不能完全相信，贤者应当审慎衡量。
夫用药如同用刑，刑罚不可错误，错误即关乎人命。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。现在的医生一到病家，就以所见用药。如果高明医生识病知脉，药物又相当，这样，就应手见效。或者是庸劣之辈，鲁莽乱投汤剂，迟疑间就导致困危。这样杀人，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，能不害怕吗！
Human life is essentially the aggregation of Yin and Qi (Yin energy). If one cannot harmonize the Qi of Yin and Yang, it will harm life. Therefore, the chapter "Bao Ming Quan Xing" (Treasure Life and Preserve Form) 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. This is because Yang transforms into Qi, and Yin forms into structure. The phenomenon described as "wandering soul undergoing transformation" refers to the transformation of Yang Qi. The phenomenon described as "essence and spirit becoming things" refers to Yin forming structure. When the Qi of Yin and Yang combine, Shen (Spirit) exists within them. Thus, the chapter "Yin Yang Ying Xiang Da Lun" (Great Treatise on Yin-Yang Correspondences and Phenomena) states: The movement and stillness of Heaven and Earth have Shenming (Divine Intelligence) as their guiding principle; from this, we know that Shenming 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. Therefore, it is said: Shen should not be overused; excessive use leads to exhaustion. The physical form should not be overworked; excessive work leads to death. Thus, it is known that Jing (Essence), Qi, and Shen are the great roots of human life and must be carefully nurtured. Wise individuals nurture their Shen, cherish their Qi, and consolidate their root. There are those in the world 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 techniques for protection and rescue, rather than sitting idle awaiting death. The *Ben Cao Jing* (Classic of Materia Medica) arose in this context. Having understood the principles of protection and rescue, one must not fail to explore the specific matters of protection and rescue; thus, the *Yan Yi* (Explanatory Discourse, referring to supplementary materia medica texts) 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 arrive at a place of peace and joy. To understand this intention is sufficient.
The method of nourishing the heart cannot be neglected. The Six Desires and Seven Emotions change in thousands of ways and appear and disappear unpredictably. Their description is simple, but their meaning is infinite. Using one heart to respond to infinite matters—is this not laborious? If the heart is not clear, there has never been a case where one is not afflicted by external objects. Therefore, enlightened individuals eventually reach the 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. Since external misfortunes cannot enter, the utility of *Ben Cao* medicines becomes like straw dogs (useless items) in the world. If one has not attained this understanding and reached this state, one will inevitably suffer from worries and distress caused by the Six Desires and Seven Emotions. Once worries and distress arise, this book cannot be lacking for even a day. Who am I to insist that this text eliminates people's worries?
Tao Hongjing believed that after sifting medicines for pills and powders, they should be placed back in the mortar and pounded hundreds of times with a pestle. However, this risks losing dry powder through splashing, making it difficult to grind. It is better to have strong men mix and grind them. He also stated: For all stones used in decoctions, wines, and ointments, they should be finely ground to the size of millet grains. They can also be sifted through kudzu cloth to ensure uniformity and wrapped in cotton before being added to the brew. As for realgar (Xiong Huang) and cinnabar (Zhu Sha), they should be ground into fine powder. Upon detailed examination: Even though various stones are used in decoctions and wines, they must be ground somewhat finer for the medicinal efficacy to be fully released and for effects to manifest quickly. However, before administration, the liquid must be clarified and filtered before heating; otherwise, the residual medicinal power may not be visible or effective. This applies to decoctions and wines, but what about ointments taken orally? How can they remain coarse like millet grains? One should not establish rigid rules; instead, details should be considered flexibly during application. He also commented on the term "Ju" (chewing/crushing): The *Tang Ben Cao* commentary interprets it as "deliberation," which is incorrect. The *Jia You Ben Cao* follows Tao Hongjing’s interpretation of "fine cutting," which is also incorrect. Confucian scholars believe it implies the act of tasting or holding flavor in the mouth, similar to chewing with teeth without turning it to dust, merely to extract flavor. Zhang Zhongjing’s prescriptions often mention "Ju," and this is its meaning.
Patients who lack knowledge of medicine yet make subjective judgments face a high risk of death. Or, if physicians fail to identify the disease correctly, or are coerced by wealth and power to force treatment, such situations must be scrutinized by both doctors and patients. The key lies in entrusting medical practice to intelligent and virtuous individuals; then, no illness will be incurable, and no medical effort will be in vain. Such cases are common in the world, so they must be listed one by one to prevent potential errors.
Humans vary in status (noble/common) and age (young/old); diseases must be discussed differently based on these factors. Diseases vary in duration (new/chronic) and condition (deficiency/excess); treatments must differ accordingly. Human hearts, like faces, are unique. Because hearts differ, organs and viscera also differ. Given these differences, how can one single medicine treat everyone’s illness? Zhang Zhongjing stated: Different regions have varying altitudes, leading to differences in the nature of materials (hard/soft) and dietary habits. Therefore, the Yellow Emperor asked questions regarding the four directions, and Qi Bo presented four methods of treatment. Clinical efficacy requires careful dual assessment. Applying formulas uniformly without consideration is too negligent. For instance, nobles often experience physical comfort but mental suffering; abundant food and clothing bring physical ease, while excessive worry brings mental hardship. Qi Bo said: Illness arises from the vessels. Physical comfort means external solidity, while mental suffering implies internal deficiency, hence illness arises from the vessels. Their lifestyle differs from the poor, and their emotions differ; thus, treatment must be tailored to the individual. Later physicians ignored this aspect, which was a significant error. For example, a physician once treated a nobleman in summer who complained of indigestion. The doctor prescribed digestive pills, reducing the dose by half compared to others. Shortly after ingestion, severe diarrhea occurred, nearly causing death. Comparing this, the difference between deficiency and excess is vast and must be examined; thus, "diseases must be discussed differently." Another case: A man suffered from bloody dysentery in summer. A physician incorrectly used cold-natured herbs, specifically Coptis Rhizome (Huang Lian), Donkey-hide Gelatin (E Jiao), and Aucklandia Root (Mu Xiang). While appropriate for initial pathogenic invasion, using them when the intestines are already deficient due to prolonged illness is contraindicated. After ten days, the patient was nearly exhausted. Thus, "treatments must differ according to principles." Such discussions emphasize the physician’s need for flexibility and experience to avoid errors. This serves as an example for other cases.
When using medicines, one must select those suitable for their native region to ensure potency and efficacy. Examples include Ginseng Radix et Rhizoma (Ren Shen) from Shangdang, Angelicae Sinensis Radix (Dang Gui) from Sichuan, Pinelliae Tuber (Ban Xia) from Qizhou, and Asari Radix et Rhizoma (Xi Xin) from Huazhou. Also, earth from the east wall, winter ash, river water from midday, hot water, and fermented grain juice, though seemingly trivial, have broad applications and rationale. Without exploring these principles, treating diseases is futile and fails to save lives. The intentions of sages are hard to fully grasp, but abandoning principles leaves nothing to pursue.
Humans at different ages (youth, adulthood, old age) have varying levels of Qi and Blood (prosperous, robust, declining). Qi Bo stated: The Qi of mild fire is robust; the Qi of fierce fire is declining. Mild fire generates Qi, while fierce fire dissipates Qi. How much more so for declining fire? Therefore, treatment methods should also be categorized into three levels. Medicines for daily consumption by the young must be distinguished for use in adulthood and old age; this must not be overlooked. Those who neglect this often face danger due to disbelief, which is tragic.
Modern users of Lizhong Decoction (Regulate the Middle Decoction) or pills often find them ineffective in emergencies. Why? They ignore Zhang Zhongjing’s intent for these as highly effective remedies, failing to account for dosage variations. For example, treating Chest Bi (Chest Obstruction) with central stagnation, chest fullness, and rebellious Qi seizing the heart requires Zhizhong Decoction (Regulate the Middle Decoction). Equal parts of Ginseng Radix et Rhizoma (Ren Shen), Atractylodis Macrocephalae Rhizoma (Bai Zhu), Zingiberis Rhizoma (Gan Jiang), and Glycyrrhizae Radix et Rhizoma (Gan Cao), totaling twelve liang, boiled in eight sheng of water to yield three sheng, administered one sheng three times daily until effective. If made into pills, each pill should be the size of a chicken egg yolk for miraculous effects. Today, people make pills the size of bayberries; when ineffective, they blame the medicine. The fault lies with the user, not the drug. This serves as an example. However, for the elderly or those with chronic deficiency-cold, the dosage of Glycyrrhizae Radix et Rhizoma (Gan Cao) should be reduced appropriately.
Expert physicians value stockpiling medicines for emergencies, preparing for unforeseen needs. Items include Taxillus Sideroxyli Herba (Sang Ji Sheng), Bombyx Batryticatus (Sang Piao Xiao), Cornu Cervi Degelatinatum (Lu Jiao Jiao), Calvaria Humana (Tian Ling Gai), Tiger Gallbladder (Hu Dan), Toad Venom (Chan Su), Wild Camel, Firefly (Ying), Curcuma Phaeocaulis Rhizoma (Peng Ru), Azurite (Kong Qing), Psilomelane (Po Suo Shi), Calcitortrix (Shi Xie), Winter Ash (Dong Hui), Snow Water (La Xue Shui), and Pine Pollen (Song Huang), among many others. Tang Yuandan (courtesy name Xingchong) once told Di Renjie: Serving superiors is like a wealthy family storing provisions. Meat jerky, spices, and pancreas provide nourishment; Ginseng Radix et Rhizoma (Ren Shen), Atractylodis Macrocephalae Rhizoma (Bai Zhu), Ganoderma Spore Powder (Zhi), and Cinnamon Twig (Gui) prevent illness. Your household is filled with delicacies; may I offer myself as a spare medicine? Di Renjie laughed and said: You are a necessary item in my medicine cabinet, indispensable. Di Renjie’s metaphor highlights that among all things in the world, certain essentials are irreplaceable. Those who understand this Dao comprehend this meaning.
Physicians must understand history and ethics, abandon ambition for fame, and focus solely on saving lives. With clear mind and spirit, why seek fame or profit anxiously? Otherwise, one risks the shame of Jiang Fu seeking reputation or Hua Tuo’s arrogance leading to 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 multiple herbs are used, they may counteract each other, preventing focused force, leading to difficult-to-cure cases. Upon examination: Diseases vary in size, duration, and deficiency/excess. Can one single herb treat all? For new, minor illnesses, perhaps; but for major, chronic, or complex deficiency/excess cases, auxiliary herbs are necessary. For example, Sulfur (Liu Huang) is known to be very hot, but mineral substances act slowly. In emergencies, swallowing it alone may not yield quick results. Wise physicians add Aconiti Lateralis Radix Praeparata (Fu Zi), Zingiberis Rhizoma (Gan Jiang), and Cinnamon Twig (Gui Zhi) as auxiliaries to enhance efficacy and speed up recovery. Using Sulfur alone is insufficient. Thus, Xu Sizong’s view should not be blindly trusted; wise persons must deliberate.
Using medicine is like administering punishment; errors can cost lives. Medical errors separate life from death instantly. Punishment requires trial, deliberation, and recording because death is irreversible. Physicians must be equally cautious. Some physicians prescribe immediately upon arrival. If skilled, identifying the disease and pulse accurately, and matching the prescription, effects are immediate. But incompetent physicians acting rashly with decoctions can cause critical conditions quickly. Such killings are too easy. This happens often because patients fail to choose qualified doctors and neglect medical knowledge. Is this not frightening?