典藏书目

Cinnamomi Cortex (Songxiang) is refined for a long time until its bitter and astringent taste completely disappears. When combined with prepared Rehmanniae Radix (Shudi) and processed Mume Fructus (Wumei), it becomes a holy medicine for longevity. I have tried it myself, and indeed, it has efficacy. However, the Materia Medica states that long-term consumption of Wumei can erode the Spleen and Stomach, suggesting it is not purely a tonic. If replaced with Shizao or Schisandrae Fructus (Wuweizi), it would be perfect. In the past, Governor Gong of Qifeng, Xilin Water, took this medicine and lived beyond one hundred years. His descendants continued to take it without interruption, all reaching the age of one hundred (Qiyi). This story has been widely praised for a long time. But I do not think it is entirely so. The Gaodi family of Sanshan Yuefa inherited their family status through generations of virtue, and the lineage of Gong Xilin Water was considered the most prominent. This was due to their accumulation of good deeds, which naturally received Heaven's favor. It is unlikely that longevity could be achieved solely through alchemical furnaces. Were there no sons of the Liangzhi family who diligently took immortal elixirs but still died young? If we speak from the perspective of change, some die young while others live long; this is also a matter of principle and fate that cannot be fully understood.

The aforementioned medicines (Chiling, Zhuling, Ze Xie, Mutong) promote urination and dispel dampness, and are credited with merit. However, they are only suitable for diseases of the Hand and Foot Taiyang meridians, where accumulated heat obstructs the collaterals, or when accompanied by phlegm-dampness and water pathogens. In such cases, their use is appropriate. If the Zang organs themselves are affected, with essence and blood already depleted, divine power daily consumed, and deficient fire raging like a prairie fire, where false heat confuses true heat, even if pure tonics are used exclusively, they may still be insufficient. If diuretic and draining herbs are added, it will further deplete the True Yin.

According to the Materia Medica, some say that long-term consumption of Alismatis Rhizoma (Zexie) causes blindness; some say that Poria Cocos (Fuling) causes eye obstruction if not washed in water; some say that using Fuling and Zexie together causes a sudden depletion of True Water. Even Xue Lizhai strongly emphasized that long-term consumption of Zexie guides and damages True Yin, leading to infertility. Although Mr. [the author being discussed] certainly often uses Ba Wei Wan (Eight-Ingredient Pill) and Liu Wei Wan (Six-Ingredient Pill), he must carefully consider the dosage ratios. I often see those with flexible minds and extraordinary insight who do not rigidly adhere to ancient prescriptions, yet they do not fail to utilize the intent behind ancient formulas.

These few herbs (Gansui, Daye, Baidu, Qianniu, Yuanhua, Tingli, Awei, Shanglu, Jianghuang, Yujin) possess toxic and fierce natures, and their effects are severe and harsh. Various schools often boast of their ability to produce rapid results, claiming they are only suitable for large accumulations and masses. Alas, this saying has misled the world significantly. Why are "accumulation" (Ji) and "mass" (Ju) called "large"? When a person's Yuan Qi is robust and the Spleen's transportation function operates normally, food entering the Stomach is digested immediately upon intake. How can there be stagnation causing harm? As vitality gradually declines, the Spleen loses its transportive function, and ingested substances become harmful. Injury to the Five Zang organs leads to accumulations such as Fuliang, Xiben, Piman, Feiqi, and Bentun. Obstruction of the Seven Emotions leads to conditions such as Xu Zhong, Shi Zhang, Yige, Fanwei, and Jia. Therefore, slight deficiency of Yuan Qi leads to slight accumulation, while major deficiency of Yuan Qi leads to large accumulation. The size of the accumulation depends on the severity of the Qi deficiency. The treatment method must rely on nourishing righteousness (Zheng Qi) and planning slowly to preserve life. There are countless cases where people were killed quickly by the light-handed use of the aforementioned harsh medicines. Although formulas such as Zhou Che Wan, Luo Po Yin, and Wan Ying Wan are originally suitable for people in the Northwest region with robust physical constitutions, I argue that if the constitution is truly robust, why would such diseases arise? Moreover, as social morals decline and innate endowment weakens, the Northwest of today is likely not the Northwest of the past. Careful consideration is necessary.

Let me cite one or two examples to prove the fallacy of these views. In the winter of the Jiashen year, the second wife of my fellow townsman Zeng Yunyu, aged over forty, who was usually prone to depression and anger, had lived alone for ten years and suffered from mental disorders. Suddenly, due to extreme anger during menstruation, blood regurgitated upwards, accompanied by distension (Gu Zhang). Initially, an old doctor prescribed Qi-dispersing herbs, but the condition did not improve and worsened. I was then consulted. I said this is a Zang disease that has existed for several years and is now manifesting. One can refer to Zhu Danxi's discussion on Gu Zhang. The pulse is surging and short, contrary to the disease. Severe tonification of the Spleen source is required, and efficacy will come gradually. It will not heal in less than half a year. I proposed using Liu Jun Zi Tang (Six Gentlemen Decoction) with dried Ginger (Jiang) and Cinnamon Twig (Guizhi), doubling the dosage of Ginseng Radix (Renshen) and Atractylodis Macrocephalae Rhizoma (Baizhu). She feared increased distension and refused to take it out of fear. Thus, Jin Gui Shen Qi Wan (Kidney Qi Pill from the Golden Cabinet) was administered instead. After one month, the upward rebellion of blood stopped. Although distension remained unchanged, it did not worsen. I attributed this to the medicinal force not yet taking full effect and advised patience. She did not believe this and consulted another doctor, who relied on a "divine pill" claiming cure within days. Indeed, after taking one dose, the distension subsided, defecation occurred, appetite returned, she slept quietly, and felt refreshed. The whole family admired him as a god, offered a hundred gold pieces for his longevity, and mocked my approach as slow and ignorant. Upon examining the previous prescription, it consisted of herbs such as Awei, Jianghuang, Gansui, Tingli, Manis Squama (Shan Jianjia), Semen Persicae (Qianniu), and Corydalis Rhizoma (Yanhusuo). A few days later, symptoms recurred. The same herbs were administered again, and symptoms resolved instantly. However, the patient only experienced fatigue and weakness. Within three days, she suffered from unbearable panting and fullness. Another dose was given, but there was no response, and the condition worsened daily. She died within ten days.

Another example: the eldest son of my maternal uncle Zeng Liu Hai, who was also prone to depression and suffered from similar symptoms, I stated that treating the root of this disease is difficult. Furthermore, spending heavily on precious medicines is beyond the capability of scholars who earn a living by teaching. What should be done? Soon, someone introduced herbal remedies. He preferred quick methods, believed them, and took them. After just one meal's worth, he shouted several times and died. Alas! From where does the disease arise? From where is the treatment derived? Such blind arrogance, boasting of momentary merit, killing within a glance—whose fault is it?