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17th September 2011
Discourse on the Similarities Between the Use of Herbal Medicine and Tactics in War
Discourse on the Similarities Between the Use of Herbal Medicine and Tactics in War
XU Dachun (1693-1771) / Translation: Aka
The Sages were able to sustain the lives of their people through the following: the five grains to nourish, the five fruits to assist, the five livestock to benefit, and the five vegetables to fill. As for toxic herbs, they were used to combat pathogens. Even with [herbs such as] Gancao, Renshen, improper use would lead to harm, [since they] still belong to toxic herbs. In antiquity, people who practiced consumption of pills(1) would inevitably have many ailments befall [them]. This was similar to people who were eager to engage and prove themselves in war, [they] inevitably would be met with many disasters. Therefore, the purpose of keeping an army is to eliminate those who are vile and cruel, and [it] should not be deployed unless absolutely necessary. The purpose of preparing herbs is to fight disease, also not to be used unless absolutely necessary. The way of both is the same.
The problem with disease is that a minor one will injure the essence, and a severe one can harm one’s life, as if it is a potential enemy state. By using the specific properties of plants to fight the specific excesses of the Zang Fu organs, [one] will then be able to become as familiar with one’s enemy as one does with oneself, use many methods to defeat it, as well as avert the danger of death. Therefore, with a pathogen that is being transmitted through the channels, one must first control where it has not yet reached, which would effectively cut off the enemy’s vital passageway. For diseases that are severe and acute, one must act quickly to protect that which has not taken ill; this is the same as safeguarding one’s defense fortresses. For those who are sick due to stagnant food, eliminate the food, which would be the same as destroying the enemy’s food storage. Those who become sick and already have a preexisting illness, it is vital to prevent them from becoming combined. This is the same as eliminating the undercover enemy agents in one’s own camps. To correctly identify the diseased channels and not use herbs haphazardly, this can be viewed as an army being led by a guide. Identifying heat and cold, then using contrary methods to treat [them], this is considered alienating the enemy troops against one another. To treat different parts of one disease separately, one can employ the method of using one to defeat many, and cause [the enemy] to be unable to connect between its own camps, which would weaken its momentum. When treating many diseases together, then one should combine one’s forces and attack the enemy’s control center, which would disperse the enemy and take away its leader, causing it to fall into shambles. When the disease is first entering [the body], avoid where it is the strongest, but instead secure one’s Yuanqi, and thereby leisurely wait for it to weaken. When the disease is starting to recede, then one must chase the retreating troops, gather and sharpen one’s weapons and head straight for the source.
If one is deficient and has a pathogen, then the attacking tactics cannot be overly aggressive. Use harmonizing herbs as a base and supplement them with harsher herbs. This is the same as when a country is in decline, do not further exhaust its resources to their entirety. If one has an excess pathogen, then the attacks must be quick and strong. Use harsh and powerful herbs, and harmonize them with milder herbs. This is the same as for a rich country, one can further strengthen its fighting power. However, the selection of herbs must be appropriate, the tools used must be in good condition, the timing must not be delayed, [and] the methods employed must have purpose. The ways are numerous and cannot be all included in here. In the thirteen Chapter’s of Sun Zi’s Art of War, the ways to treat diseases are fully explored.
(1) Refers to the practice of Daoist priests to consume pills made from a variety herbs, often including cinnabar, which the priests believed would provide benefits such as prolonging life and nourishing the essence.
T/N: Translated 8/31/11 for Dr. Baibing Zhu @ACTCM
Copyright 8/31/11 by Sze Kwan Chan.
用药如用兵论
徐大椿（清）
圣人之所以全民生也，五谷为养，五果为助，五畜为益，五菜为充。而毒药则以之攻邪，故虽甘草、人参，误用致害，皆毒药之类也。古人好服食者，必生奇疾，犹之好战胜者，必有奇殃。是故兵之设也以除暴，不得已而后兴；药之设也以攻疾，亦不得已而后用，其道同也。
故病之为患也，小则耗精，大则伤命，隐然一敌国也。以草木偏性，攻脏腑之偏胜，必能知彼知己。多方以制之，而后无丧身殒命之忧。是故传经之邪，而先夺其未至，则所以断敌之耍道也；横暴之疾，而急保其未病，则所以守我之岩疆也。挟宿食而病者，先除其食，则敌之资粮已焚；合旧疾而发者，必防其并，则敌之内应既绝。办经络而无泛用之药，此之谓向导之师；因寒热而有反用之方，此之谓行间之术。一病而分治之，则用寡可以胜众，使前后不相救，而势自衰；数病而合治之，则并力捣其中坚，使离散无所统，而众悉溃。病方进，则不治其太甚，固守元气，所以老其师；病方衰，则必穷其所之，更益精锐，所以捣其穴。
若夫虚邪之体，攻不可过，本和平之药，而以峻药补之，衰敝之日不可穷民力也；实邪之伤，攻不可缓，用峻厉之药，而以常药和之，富强之国可以振威武也。然而选材必当，器械必良，克期不愆，布阵有方，此又不可更仆数也。孙武子十三篇，治病之法尽之矣。
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