《灵枢》曰∶人之血气精神者，所以奉
生而周于性命者也。经脉者。所以行血气营阴阳，濡筋骨利关节者也。卫气者。所以温
分肉充皮肤，肥腠理司开合者也。志意者，所以御精神，收魂魄，适寒温，和喜怒者
也。是故血和则经脉流行，营复阴阳，筋骨劲强，关节清利矣。卫气和则分肉解利，皮
肤谓柔，腠理致密矣。志意和则精神专直，魂魄不散，悔怒不起，五脏不受邪矣。寒温
和，则六腑化谷，风痹不作，经脉通利，肢节得安矣。故虚实者，诸病之根本也。补泻
者，治疗之纲纪也。《经》曰∶邪之所凑，其气必虚。凡言虚者，精气夺也；凡言实
者，邪气胜也。是故虚则受邪，邪客为实。《经》曰∶“邪气盛则实，精气夺则虚”者此
耳。倘邪重于本，则以泻为补，是泻中有补也。本重于邪，则以补为泻，是补中有泻
也。且升降者，病机之要括也。升为春气，为风化，为木象，故升有散之之义；降为秋
气，为燥化，为金象，故降有敛之之义。如饮食劳倦，则阳气下陷，宜升阳益气；泻利
不止，宜升阳益胃，郁火内伏，宜升阳散火。因湿洞泄，直升阳除湿，此类宜升之之
也。如阴虚则水不足以制火，火空则发而炎上，其为证也，咳嗽多痰，吐血鼻衄，头疼
齿痛，口苦舌干，骨蒸寒热，是谓上热下虚之候，宜用麦冬、贝母、枇杷叶、白芍药、
牛膝、五味子之属以降气，气降则火自降，而气自归元，更又益之以滋水添精之药，以
救其本，则诸症自瘳，此类宜降之之也。更有塞因塞用者，如脾虚中焦作胀，肾虚气不
归源，以致上焦逆满，用人参之甘，以补元气，五味子之酸，以收虚气，则脾得健运，
而胀自消，肾得敛藏，而气自归，上焦清泰，而逆病自平矣。通因通用者，如伤寒挟
热下利，或中有燥粪，必用调胃承气汤下之乃安。伤暑滞下不休，得六一散清热除积乃
愈，然治寒以热，治热以寒，此正治也。如热病而反用热攻，寒病而反用凉剂，乃从治
也。盖声不同不相应，气不同不相合，大寒大热之病，必能与异气相拒，善治者乃反其
佐，以同其气，复令寒热参合，使其始同终异也。如热在下，而上有寒邪拒格，则寒药
中入热药为佐。《内经》曰∶若调寒热之逆，冷热必行，则热药冷服，下膈之后，冷体既
消，热性随发。寒在上，而上有浮火拒格，则热药中入寒药为佐，下膈之后，热气既
散，寒性随发，情且不违，而致大益，病气随愈，呕烦皆除，所谓寒因热用，热因寒
甲，使同声易于相应，同气易于相合，而无拒格之患。《经》曰“必先其所主，而伏其
所因”也。譬之入火可以湿伏，可以水灭。病之小者似之。大者则若龙雷之火，逢湿则
焰，遇水益燔，太阳一照，火即自息，此至理也。用热远热者，是病本于寒，法应热
治，所投热剂，仅使中病，毋令过焉，过则反生热病矣。用寒远寒者，是病本于热，法
应寒治，所投寒剂，仅使中病，毋令过焉，过则反生寒病矣。故益阴宜远苦寒以伤胃，
益阳以远辛散以泄气，祛风勿过燥，清暑毋轻下，产后忌寒凉，滞下忌敛涩。然天地四
时之气，行乎六合之间，人处气交之中，亦必因之而感，春气生而升，夏气长而散，长
夏之气化而软，秋气收而敛，冬气藏而沉。人身之气自然相通，其生者顺之，长者敷
之，化者坚之，收者肃之，藏者固之，此药之顺乎天者也。春温夏热，元气外泄，阴精
不足，药宜养阴；秋凉冬寒，阳气潜藏，勿轻开通，药宜养阳，此药之因时制用，补不
足以和其气者也。然既戒勿伐天和，而又防其太过，所以体天地之大德也。昧者舍本从
标，春用辛凉以伐肝，夏用咸寒以抑火，秋用苦温以泄金，冬用辛热以涸水，谓之时
药。殊失《内经》逆圣之理，夏月伏阴，冬月伏阳，推之可知矣。然而一气之中，初同
未异；一日之内，寒暖迥殊。且有乖戾变常之时，大暑之候，而得寒症，大寒之候，而
得热症。证重于时，则舍时从证；时重于证，则舍证从时。六气太过为六淫，六淫致
疾为客病，以其天之气从外而入也。七情动中为主病，以其人之气从内而起也。此用药
权衡主治之大法，万世遵守之常经，虽圣哲复起，莫可更改也。然有性禀偏阴偏阳，又
当从法外之治，假如性偏阴虚。虽当隆冬，阴精亏竭，水既不足，不能制火，阳无所
根据，外泄为热，或反汗出，药宜滋阴，设从时令，误用辛温，势必立毙。假如性偏阳
虚，虽当盛夏，阳气不足，不能外卫其表，表虚不任风寒，洒淅战栗，思得热食，及御
重裘，是虽天令之热，亦不足以敌真阳之虚，病属虚寒，药宜温补，设从时令，误用
苦寒，亦必立毙。故变通合宜之妙，存乎其人。且人禀天地阴阳之气以有生，而强弱莫
外乎天地之运气，当天地初开，气化浓密，则受气常强，及其久也，气化渐薄，则受气
常弱。故上古之人，度百岁乃去，今则七十称古稀矣，盖天地风气渐薄，人亦因之渐
弱，以致寿数精神，既已渐减，则血气脏腑，亦应因之渐衰，故用药消息，亦必因之
渐变，不可执泥古法，轻用峻利。况时当晚季，嚣竞日深，戕丧斫贼，难解难遏，于是
元气转薄，病疾丛生，虚多实少，临症施治，专防克伐，多事温补，痛戒寒凉，抵
当、承气，日就减少，补中、归脾，日就增多，此今日治法之急务也。设使病宜用热，
亦当先之以温，病宜用寒，亦当先之以清，纵有积滞宜消，必须先养胃气，纵有邪气宜
祛，必须随时疏散，不得过剂，以损伤气血。气血者，人之所赖以生者也。气血充
盈，则百邪外御，病安从来？气血一亏，则诸邪辐辏，百病丛生。世人之病，十有九
虚，医师之药，百无一补，岂知用药一误，则实者虚，虚者死，是死于药，而非死于病
也。且古人立方，既有照胆之朗识，复尽活人之苦心，有是病方下是药，分两多而药味
寡，譬如劲兵，专走一路，则足以破垒擒王矣。后人既无前贤之识，见徒存应世之游
移，分两减而药味多，譬犹广设攻治，以庶几于一遇，嗟呼！术虽疏而心更苦矣。品类
既繁，攻治必杂，病之轻者，因循而愈，病之重者，岂能一得乎！然药虽有大力之品，
终属草木之华，必藉人之正气为倚，附方得营运而获效，如中气馁极，虽投硝、黄，不
能迅下也；荣阴枯槁，虽投羌、麻，不能得汗也∶元阳脱尽，虽投热药不觉热也；真阴
耗极，虽投寒药不觉寒也；正气重伤，虽投补药不觉补也。非医者立见不移，病患专心
守一，焉有日至功成之益哉！
《灵枢》说：人的血、气、精神，是用来奉养生命并周流于性命之中的。经脉，是用来运行血气、营卫阴阳、濡润筋骨、滑利关节的。卫气，是用来温煦肌肉、充实皮肤、肥厚腠理、主管毛孔开合的。志意，是用来统御精神、收敛魂魄、适应寒温、调和喜怒的。因此，血气和顺则经脉流行通畅，营卫复归于阴阳平衡，筋骨强劲有力，关节清利灵活。卫气和顺则肌肉解利，皮肤柔韧，腠理致密。志意和顺则精神专注正直，魂魄不散乱，悔恨愤怒不起，五脏不受邪气侵袭。寒温适宜则六腑消化水谷，风痹不发生，经脉通利，肢节安和。所以虚实是各种疾病的根本。补泻是治疗的纲纪。《内经》说：邪气聚集的地方，正气必定虚弱。凡是说虚的，是指精气被剥夺；凡是说实的，是指邪气亢盛。因此，虚则容易受邪，邪气客居体内表现为实证。《内经》说：“邪气盛则实，精气夺则虚”就是这个意思。如果邪气重于本元，则以泻法为补法，这是泻中有补。如果本元重于邪气，则以补法为泻法，这是补中有泻。而且升降是病机的关键概括。升对应春气，对应风化，对应木象，所以升有发散的含义；降对应秋气，对应燥化，对应金象，所以降有收敛的含义。如饮食劳倦导致阳气下陷，宜用升阳益气法；腹泻不止，宜用升阳益胃法；郁火内伏，宜用升阳散火法。因湿邪导致的洞泄，直接用升阳除湿法，这类情况适宜用升法。如阴虚则水不足以制约火，火在空处则发越炎上，其证候表现为咳嗽多痰、吐血、鼻衄、头痛、齿痛、口苦舌干、骨蒸潮热，这称为上热下虚的证候，宜用麦冬、贝母、枇杷叶、白芍药、牛膝、五味子等药物以降气，气降则火自降，气自归元，再辅以滋水添精的药物以救其本，则诸症自然痊愈，这类情况适宜用降法。更有“塞因塞用”的方法，如脾虚中焦作胀，肾虚气不归源，导致上焦逆满，用人参的甘味以补元气，五味子的酸味以收摄虚气，则脾得健运而胀消，肾得敛藏而气归，上焦清泰而逆病自平。还有“通因通用”的方法，如伤寒挟热下利，或中有燥粪，必须用调胃承气汤攻下才安。伤暑导致的痢疾不止，得六一散清热除积才能痊愈。然而治寒用热药，治热用寒药，这是正治法。如热病反而用热药攻治，寒病反而用凉剂，这是从治法（反治）。因为声音不同就不能相应，气机不同就不能相合，大寒大热的病，必然与异气相抗拒，善于治疗的人便反其佐使，以同其气，使寒热参合，使其开始相同最终不同。如热在下，而上有寒邪拒格，则在寒药中加入热药作为佐使。《内经》说：如果要调理寒热的逆乱，冷热之气必能并行，那么热药冷服，药下膈之后，冷体既消，热性随即发作。寒在上，而上有浮火拒格，则在热药中加入寒药作为佐使，药下膈之后，热气既散，寒性随即发作，情志不违而获得大益，病气随之痊愈，呕吐烦闷皆除，这就是所谓的寒因热用，热因寒用，使同声易于相应，同气易于相合，而没有拒格的祸患。《内经》说：“必先其所主，而伏其所因”。譬如入火可以用湿气伏灭，也可以用水扑灭。小病类似这种情况。大病则像龙雷之火，遇湿则火焰更旺，遇水则燃烧更烈，太阳一照，火即自息，这是至理。用热药要避开热时，是因为病本于寒，法应热治，所投的热剂，仅使中病即可，不要过量，过量则反而生热病。用寒药要避开寒时，是因为病本于热，法应寒治，所投的寒剂，仅使中病即可，不要过量，过量则反而生寒病。所以益阴宜远离苦寒以免损伤胃气，益阳宜远离辛散以免耗泄气机，祛风勿过于燥烈，清暑毋轻易攻下，产后忌用寒凉，痢疾忌用收敛涩肠之品。然而天地四时的气，行乎六合之间，人处于气交之中，也必然随之感应，春气生而升，夏气长而散，长夏之气化而软，秋气收而敛，冬气藏而沉。人身之气自然相通，生的顺应它，长的敷布它，化的坚固它，收的肃杀它，藏的固护它，这是药顺应天时的做法。春温夏热，元气外泄，阴精不足，药宜养阴；秋凉冬寒，阳气潜藏，勿轻开通，药宜养阳，这是药因时制宜使用，补不足以调和气机的做法。既然告诫不要伐天和，又要防止太过，所以体现天地的大德。愚昧者舍本逐标，春用辛凉以伐肝，夏用咸寒以抑火，秋用苦温以泄金，冬用辛热以涸水，称之为时药。这完全违背了《内经》逆圣的道理，夏月伏阴，冬月伏阳，推此可知。然而一气之中，初时相同后来未异；一日之内，寒暖迥然不同。且有乖戾变常之时，大暑之候，却得寒症；大寒之候，却得热症。证重于时，则舍时从证；时重于证，则舍证从时。六气太过成为六淫，六淫致病成为客病，因为天的气从外而入。七情动中为主病，因为人的气从内而起。这是用药权衡主治的大法，万世遵守的常经，即使圣哲复起，也不可更改。然而有人禀赋偏阴偏阳，又当从法外之治，假如禀赋偏阴虚，虽当隆冬，阴精亏竭，水既不足，不能制火，阳无所根据，外泄为热，或反汗出，药宜滋阴，若从时令，误用辛温，势必立即死亡。假如禀赋偏阳虚，虽当盛夏，阳气不足，不能外卫其表，表虚不任风寒，洒淅战栗，思得热食，及御重裘，是虽天令之热，也不足以敌真阳之虚，病属虚寒，药宜温补，若从时令，误用苦寒，也必立即死亡。所以变通合宜的妙处，存乎其人。且人禀受天地阴阳之气以生存，而强弱莫外乎天地之运气，当天地初开，气化浓密，则受气常强，及其久也，气化渐薄，则受气常弱。所以上古之人，度百岁乃去，今则七十称古稀矣，盖天地风气渐薄，人亦因之渐弱，以致寿数精神，既已渐减，则血气脏腑，亦应因之渐衰，故用药消息，亦必因之渐变，不可执泥古法，轻用峻利。况时当晚季，嚣竞日深，戕丧斫贼，难解难遏，于是元气转薄，病疾丛生，虚多实少，临症施治，专防克伐，多事温补，痛戒寒凉，抵当、承气，日就减少，补中、归脾，日就增多，此今日治法之急务也。设使病宜用热，亦当先之以温，病宜用寒，亦当先之以清，纵有积滞宜消，必须先养胃气，纵有邪气宜祛，必须随时疏散，不得过剂，以损伤气血。气血者，人之所赖以生者也。气血充盈，则百邪外御，病安从来？气血一亏，则诸邪辐辏，百病丛生。世人之病，十有九虚，医师之药，百无一补，岂知用药一误，则实者虚，虚者死，是死于药，而非死于病也。且古人立方，既有照胆之朗识，复尽活人之苦心，有是病方下是药，分两多而药味寡，譬如劲兵，专走一路，则足以破垒擒王矣。后人既无前贤之识，见徒存应世之游移，分两减而药味多，譬犹广设攻治，以庶几于一遇，嗟呼！术虽疏而心更苦矣。品类既繁，攻治必杂，病之轻者，因循而愈，病之重者，岂能一得乎！然药虽有大力之品，终属草木之华，必藉人之正气为倚，附方得营运而获效，如中气馁极，虽投硝、黄，不能迅下也；荣阴枯槁，虽投羌、麻，不能得汗也∶元阳脱尽，虽投热药不觉热也；真阴耗极，虽投寒药不觉寒也；正气重伤，虽投补药不觉补也。非医者立见不移，病患专心守一，焉有日至功成之益哉！
The *Ling Shu* (Spiritual Pivot) states: The blood, qi, and spirit of a person are what sustain life and circulate throughout one's vital existence. The meridians (Jing Mai) are what transport blood and qi, nourish yin and yang, moisten the sinews and bones, and facilitate the smooth movement of joints. The Wei Qi (Defensive Qi) is what warms the muscles, fills the skin, thickens the interstices (Cou Li), and controls the opening and closing of pores. The Zhi Yi (Will and Intent) is what governs the spirit, gathers the soul and hun, adapts to cold and heat, and harmonizes joy and anger. Therefore, when blood and qi are harmonious, the meridians flow smoothly, Ying Qi (Nutritive Qi) returns to balance yin and yang, the sinews and bones become strong, and the joints move freely. When Wei Qi is harmonious, the muscles are supple, the skin is soft, and the interstices are dense. When Will and Intent are harmonious, the spirit is focused and upright, the hun and po do not scatter, regret and anger do not arise, and the five zang organs are not invaded by pathogenic factors. When cold and heat are appropriate, the six fu organs digest food and drink, wind-bi does not occur, the meridians are unobstructed, and the limbs and joints are at peace. Thus, deficiency and excess are the root of all diseases. Tonification and purgation are the guiding principles of treatment. The Classics state: Where pathogenic factors gather, healthy qi must be deficient. Whenever "deficiency" is mentioned, it refers to the depletion of essence and qi; whenever "excess" is mentioned, it refers to the predominance of pathogenic factors. Therefore, deficiency leads to susceptibility to pathogens, and the presence of pathogens manifests as excess. The Classics state: "When pathogenic factors are abundant, there is excess; when essence and qi are depleted, there is deficiency." This is the meaning. If pathogenic factors outweigh the root, then purgation serves as tonification, which is tonification within purgation. If the root outweighs pathogenic factors, then tonification serves as purgation, which is purgation within tonification. Furthermore, ascending and descending are the key summaries of disease mechanisms. Ascending corresponds to Spring Qi, Wind transformation, and the Wood image; thus, ascending has the meaning of dispersing. Descending corresponds to Autumn Qi, Dryness transformation, and the Metal image; thus, descending has the meaning of gathering. For example, if dietary irregularities and overwork cause Yang Qi to sink, one should use methods to raise Yang and benefit Qi; if diarrhea persists, one should raise Yang and benefit the Stomach; if constrained Fire is hidden internally, one should raise Yang to scatter Fire. For profuse diarrhea due to Dampness, directly using methods to raise Yang and remove Dampness is indicated; these cases require ascending methods. If Yin deficiency means Water is insufficient to control Fire, and Fire flares upward in emptiness, the symptoms include cough with much phlegm, hematemesis, epistaxis, headache, toothache, bitter taste, dry tongue, bone-steaming tidal fever, which is called the syndrome of Upper Heat and Lower Deficiency. One should use herbs such as Maidong (Ophiopogonis Radix), Beimu (Fritillariae Bulbus), Pipaye (Loquat Leaf), Baishao (Paeoniae Radix Alba), Niuxi (Achyranthis Bidentatae Radix), and Wuweizi (Schisandrae Fructus) to direct Qi downward. When Qi descends, Fire naturally descends, and Qi returns to its origin. Further supplementing with herbs that nourish Water and replenish Essence to save the root will cure the symptoms; these cases require descending methods. There is also the method of "treating obstruction with obstruction," such as abdominal distension due to Spleen deficiency in the Middle Jiao, or Qi failing to return to its source due to Kidney deficiency, leading to fullness and rebellion in the Upper Jiao. Using the sweet nature of Renshen (Ginseng Radix et Rhizoma) to tonify Yuan Qi, and the sour nature of Wuweizi (Schisandrae Fructus) to gather deficient Qi, allows the Spleen to transform and transport normally, resolving distension, and the Kidney to store and consolidate, allowing Qi to return, clearing the Upper Jiao, and calming rebellion. There is also the method of "treating patency with patency," such as dysentery with heat due to Cold Damage, or dry feces in the intestines, where Tiaowei Chengqi Tang (Regulating the Stomach and Directing Downward Decoction) must be used to purge for relief. Or persistent dysentery due to Summerheat, which heals with Liuyi San (Six-to-One Powder) to clear heat and remove accumulation. However, treating cold with hot herbs and treating heat with cold herbs is the Direct Treatment (Zheng Zhi). Treating heat disease with hot herbs or cold disease with cold herbs is the Contrary Treatment (Cong Zhi). Because different sounds do not resonate, and different energies do not combine, diseases of extreme cold or heat inevitably resist contrary energies. A skilled practitioner reverses the assistant herbs to match the energy, mixing cold and heat so that they initially appear similar but ultimately differ. If heat is below but cold pathogen rejects from above, add hot herbs as assistants to cold herbs. The *Nei Jing* states: To regulate the reversal of cold and heat, cold and hot energies must proceed together; thus, hot herbs taken cold, after passing the diaphragm, lose their cold nature, and their hot nature activates. If cold is above but floating fire rejects from above, add cold herbs as assistants to hot herbs; after passing the diaphragm, the hot nature dissipates, and the cold nature activates. This avoids emotional resistance while achieving great benefit, curing the disease, and eliminating vomiting and irritability. This is called "treating cold with hot usage" and "treating heat with cold usage," making same sounds resonate easily and same energies combine easily, avoiding rejection. The Classics state: "First determine the primary focus, then subdue the cause." It is like extinguishing fire in water can be done by smothering with dampness or quenching with water. Minor illnesses are similar. Major illnesses are like the fire of dragons and thunder; encountering dampness makes flames rise, encountering water increases burning, but under the sun, the fire self-extinguishes. This is the ultimate truth. When using hot herbs, avoid hot seasons; this is because the disease originates in cold, requiring hot treatment, but the administered hot formula should only hit the target without overdose, for overdose causes heat disease. When using cold herbs, avoid cold seasons; this is because the disease originates in heat, requiring cold treatment, but the administered cold formula should only hit the target without overdose, for overdose causes cold disease. Therefore, to nourish Yin, stay away from bitter-cold herbs to avoid damaging Stomach Qi; to benefit Yang, stay away from acrid-dispersing herbs to avoid leaking Qi; dispelling wind should not be overly drying; clearing summerheat should not lightly use purgation; postpartum conditions forbid cold-cooling herbs; dysentery forbids astringent herbs. However, the Qi of the four seasons of heaven and earth moves within the six directions. Humans reside in the intersection of Qi and must be affected by it. Spring Qi generates and ascends; Summer Qi grows and disperses; Late Summer Qi transforms and softens; Autumn Qi gathers and condenses; Winter Qi stores and sinks. Human Qi naturally connects; generating follows it, growing spreads it, transforming solidifies it, gathering肃ly acts on it, storing consolidates it. This is medicine following Heaven. In warm springs and hot summers, Yuan Qi leaks outward, and Yin Essence is insufficient, so medicine should nourish Yin. In cool autumns and cold winters, Yang Qi hides inward, do not lightly open up, so medicine should nourish Yang. This is medicine adapting to seasons, tonifying insufficiently to harmonize Qi. Having warned against violating Heavenly Harmony, one must also prevent excess, embodying the great virtue of Heaven and Earth. Ignorant people abandon the root for the branch: using acrid-cool in Spring to attack Liver, salty-cold in Summer to suppress Fire, bitter-warm in Autumn to drain Metal, acrid-hot in Winter to dry Water, calling them seasonal medicines. This completely loses the principle of the *Nei Jing* regarding counteracting sages. Summer contains hidden Yin, Winter contains hidden Yang, which can be inferred. However, within one Qi phase, beginning and end are similar; within one day, cold and warmth differ greatly. There are times of abnormality and deviation: during extreme heat, one may contract cold syndromes; during extreme cold, one may contract heat syndromes. If syndrome outweighs season, abandon season for syndrome; if season outweighs syndrome, abandon syndrome for season. Excess of the Six Qi becomes Six Pathogens (Liu Yin); Six Pathogens causing disease become external diseases, as Heaven's Qi enters from outside. Seven Emotions moving internally become internal diseases, as Human Qi rises from within. This is the major method of weighing and treating with medicine, the constant law observed for ten thousand generations, which even if sages rose again, could not change. However, those with constitutionally biased Yin or Yang should follow treatments beyond the norm. For example, if constitutionally Yin-deficient, even in deep winter, if Yin Essence is exhausted, Water is insufficient to control Fire, Yang has no basis, leaks outward as heat, or sweats excessively, medicine should nourish Yin. If following the season, mistakenly using acrid-warm herbs will surely cause immediate death. If constitutionally Yang-deficient, even in midsummer, if Yang Qi is insufficient, it cannot defend the exterior, exterior deficiency cannot withstand wind-cold, shivering and trembling occur, craving hot food and heavy furs, although the weather is hot, it is insufficient to counter true Yang deficiency. The disease is deficiency-cold, medicine should warm and tonify. If following the season, mistakenly using bitter-cold herbs will surely cause immediate death. Thus, the subtlety of flexible adaptation lies in the individual. Humans are born receiving the Yin and Yang Qi of Heaven and Earth, and strength/weakness depends on the Luck of Heaven and Earth. When Heaven and Earth first opened, Qi was dense, so received Qi was strong; as time passed, Qi became thin, so received Qi became weak. Thus, ancient people lived past a hundred years; now seventy is considered rare. As the Qi of Heaven and Earth thins, humans weaken accordingly, reducing longevity and spirit, and thus blood, qi, and zang-fu organs decline. Therefore, medication adjustments must gradually change, not sticking rigidly to ancient methods or lightly using harsh agents. Moreover, in late eras, competition deepens, damage and destruction are hard to resolve, Yuan Qi becomes thin, diseases multiply, deficiency is common, excess is rare. In clinical practice, one must guard against attacking agents, favor warming and tonifying, strictly forbid cold-cooling, reduce the use of Didang Tang (Attacking Blood Decoction) and Chengqi Tang (Directing Downward Decoctions), and increase the use of Buzhong Yiqi Tang (Tonify the Middle and Benefit Qi Decoction) and Guipi Tang (Restore the Spleen Decoction). This is the urgent task of current treatment methods. If a disease requires hot herbs, start with warm ones; if it requires cold herbs, start with clearing ones. Even if stagnation needs resolving, first nourish Stomach Qi; even if pathogens need expelling, disperse them timely, do not overdose to damage blood and qi. Blood and qi are what humans rely on for life. When blood and qi are abundant, hundred pathogens are repelled externally, how can disease arise? When blood and qi are deficient, all pathogens converge, hundred diseases grow. Nine out of ten diseases of the world are deficiency, yet among physicians' prescriptions, hardly one is tonifying. How can they know that one error in medication turns excess into deficiency, and deficiency into death? They die from medicine, not from disease. Moreover, ancient formulators had the clear insight of a mirror and the earnest heart of saving lives. With a specific disease, they prescribed specific herbs, using large dosages but few ingredients, like elite troops taking one route, sufficient to break fortifications and capture kings. Later generations, lacking the insight of former sages, merely wandering in worldly hesitation, reduced dosages but increased ingredients, like setting broad attacks hoping for a chance encounter. Alas! Although technique is rough, the heart is more bitter. Since categories are numerous, attacks must be mixed. Mild diseases may heal through procrastination, but how can severe diseases be cured by chance! Although some herbs have powerful effects, they ultimately belong to the flowers of grass and trees. They must rely on human Zheng Qi (Upright Qi) for support. Without proper operation of the formula, efficacy is not achieved. If Zhong Qi (Middle Qi) is extremely deficient, even administering Xiaoshi (Natrii Sulfas) and Dahuang (Rhei Radix et Rhizoma) cannot rapidly purge. If Ying Yin (Nutritive Yin) is withered, even administering Qianghuo (Notopterygii Rhizoma et Radix) and Mahuang (Ephedrae Herba) cannot induce sweat. If Yuan Yang (Yuan Yang) is exhausted, even administering hot herbs feels no heat. If True Yin is consumed to the extreme, even administering cold herbs feels no cold. If Zheng Qi is severely injured, even administering tonifying herbs feels no tonification. Unless the physician has firm, unwavering vision, and the patient focuses single-mindedly, how can daily progress and success be achieved?