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"Chui Gang" (mechanically applying rules) is arbitrary and forced interpretation. "Li" (rigid precedents) is forced interpretation contrary to common sense. "Fu" (forcing meanings) is also forced interpretation. "Annotations" are merely my clumsy forced interpretations as an outsider. How can they be compared with those so-called "precedents of forced interpretation"? As for the myriad complicated forced interpretations, where wrong interpretations explain other wrong ones, and forced interpretations entangle with each other, there are too many to count. The *Huainanzi* states: "Now abandoning the right path to pursue crookedness, turning away from truth to follow the crowd—this is walking in step with vulgarity while having no internal standard; this is what is called being accustomed to forced interpretation." When medicine reaches the point of being accustomed to forced interpretation, the lives of the people hang in the hands of those who act arbitrarily. Speaking of this, how can one not feel heartbroken? However, harboring such pity is "love"; love constitutes "benevolence" (Ren); benevolence necessitates acting according to the Dao (Way). This is why the Dao is called the Dao. If not, one becomes cruel; cruelty stems from indulging selfish desires. Once selfish desires exist, what cannot be done? One will not cease flowing into the abyss of forced interpretation until it stops. This is why forced interpretation becomes forced interpretation. Generally, affairs cannot serve two masters at once; proceeding from one perspective inevitably leads to another, and vice versa. This is why, among contemporary physicians, there have emerged those who confuse dryness with coarseness (i.e., mixing concepts and producing crude work). "Zao" (dryness) sounds like "Sao" (sweep). Turning forced interpretation into coarseness is indeed even more vulgar. The ethos of medicine has declined. Scholars of later generations, if you aspire to the Dao, must first rectify this declining ethos; only then can these principles be practically implemented.

Question: How to appoint physicians?
Answer: Appointing a physician is like appointing a prime minister. The prime minister receives the highest honors from the Son of Heaven and manages the lives of all people under heaven. He should grasp the general principles and not attend to trivial details. Therefore, promoting or dismissing officials, harmonizing the state (symbolized by adjusting the cauldron), and coordinating Yin and Yang hinge on impartially selecting worthy talents from across the world, recognizing their abilities, and employing them for the benefit of the world. When there are no worries in the world, rituals and music are cultivated to bring harmony and joy. If there is a warning (crisis), weapons are prepared to quell it. Examining established laws of previous dynasties, making additions and subtractions to adapt to changes. Do not display cleverness to create trouble during times of peace, nor act greedily and basely to seek fortune amidst danger and chaos. The *Analects* says: "If the state is in danger and you do not support it, if it is stumbling and you do not help it, then what use is that assistant?" Not understanding this, one is unworthy of discussing the way of appointing physicians.

Question: How to treat diseases?
Answer: Treating disease is like suppressing bandits. Bandits are a disaster to the world; if not suppressed, turmoil will never cease. For petty thieves like rats and dogs, a single strike might suffice. But for enemies gathering like clouds and crows, swarming like bees and ants, whose power lies in occupying strategic positions and remote areas, claiming titles and usurping authority—can they be driven out by ordinary troops? It requires mighty armies and great generals, sturdy armor and sharp weapons, destroying dens and breaking nests, executing leaders, and dismembering bodies. Achieving success lies essentially in capturing the king (the ringleader). Once the king is captured, the affairs of the world are settled. Even if some soldiers escape, they can soon be subdued. If one is拘拘 (pedantic) and only plans for eliminating foot soldiers without annihilating the principal evildoer, as long as the principal evildoer exists, turmoil will eventually rise again. The top line of the *Li* hexagon in the *I Ching* says: "The king uses military force. There is praise for breaking the head. Capturing not the minor offenders. No blame." Knowing this, one can then discuss the principles of treatment.

Question: How to use medicinal herbs?
Answer: Using medicinal herbs is like using soldiers. Soldiers are not tools to be played with. Cultivating civil virtues and preparing military strength is a long-term strategy for prosperous ages. Moving without cause wastes resources and may provoke disputes and resentment. Only when circumstances leave no choice does war begin and troops march. We become the army, and they become the enemy. Facing a formidable enemy, one must investigate the situation, distinguishing between empty and full, true and false. Grasping the situation removes doubt. Do not let pride lead to underestimating the enemy; do not let negligence cause missed opportunities. Follow the timing of Heaven, utilize the advantages of Earth, lead the harmony of People, and accommodate the suitability of things. Flags must be clear and strict; soldiers must obey orders. There must be fixed strategies and mature calculations. Arrange formations, adjust surprise and orthodox tactics. Then victory and conquest can be ensured. Otherwise, fighting the enemy with a distracted mind, defeat is rare to avoid. The *I Ching* says: "When the army sets out, it must proceed with discipline; otherwise, misfortune ensues." Not knowing this, one is unworthy of discussing the meaning of using medicinal herbs.

Question: How to formulate prescriptions?
Answer: Formulating a prescription is like establishing a state. Gaining a state depends on gaining the ruler. In times of chaos and disturbance, when ministers and aides gather, if one does not establish a state (establish a core), the world cannot be pacified. A state without a ruler is not a true state. To save the times and manage the main issues, the ruler naturally possesses the authenticity of his era, which cannot be coveted or hoped for by those who are fake or superficial. Grasping this authenticity allows one to beat drums and form ranks, achieving the effect of the enemy surrendering and cutting through resistance effortlessly. Losing this authenticity means that even bloody battles are merely self-inflicted troubles, like having a boil on the back or biting one's own navel to save oneself. Therefore, those with correct vision know clearly that monkeys wearing hats and frogs in wells are insufficient to discuss pacifying turmoil with. The commentary says: "Rectify the ruler, and the state is settled." Knowing this, one can then discuss the methods of formulating prescriptions.

Question: Spring warmth, summer heat, autumn coolness, winter cold are the seasonal climate energies. Yet the *Suwen* discusses how these four energies cause human disease, stating: "Injury by wind in spring, injury by summer heat in summer, injury by dampness in autumn, injury by cold in winter."
Regarding winter injury by cold and summer injury by heat, there is no need for debate. But why does spring not speak of warmth but of injury by wind? Why does autumn not speak of coolness but of injury by dampness?
Answer: Winter injury by cold leads to Wen Bing (Warm Disease) in spring. Warm disease is already a pathology. Although it does not explicitly say "injury," the injury is implied and known. Moreover, "warmth" governs growth; growth cannot be described as "injury," which is also evident. However, wind exists in all four seasons. Why is only spring singled out for injury? Answer: Wind exists in all four seasons, but only in spring does it uniquely "move" (activate). Movement causes all things to generate life, so humans are also affected. Summer produces Sun Xie (diarrhea with undigested food). Why? Answer: Wind belongs to Wood. When Wood pathogenic factors are excessive, Earth suffers damage. In the human body, Earth refers to the Spleen and Stomach. The Spleen governs transformation and transportation; the Stomach stores grain and water. Sun Xie is diarrhea of undigested food. The ancients called rice mixed with water "Sun". People eat rice soup in summer. During Chang Xia (Late Summer, the humid period at the end of summer), Earth energy prevails. Wood pathogenic factors flare up, causing increased diarrhea. Things reach their peak and then decline; this is Earth failing and being attacked by Wood. Why is autumn not spoken of as coolness? Answer: Midsummer is extremely hot, melting stones and flowing metal; people sit in steaming pots. They find relief upon receiving autumn coolness. Furthermore, "coolness" governs gathering/restraining. Just after relief, gathering occurs, which is known not to harm people. Thus, only "coolness" does not harm people, so there is no "coolness disease." What is "dampness"? Answer: The plum rain season, occurring in the fifth month. The earth is moist, the heat is muggy, and heavy rains occur frequently; this is the command of Late Summer. At this time, we do not speak of dampness. Instead, when autumn energy arrives, cool winds arise, summer heat toxins recede, water traces gather, the sky becomes clear, and the earth feels refreshing, yet we say "injured by dampness." Human diseases are either external or internal. Here, it refers to diseases originating from within the body. What originates from within? Answer: All things mature in autumn. When objects mature, their flavors become strong. Strong flavors produce much phlegm. Phlegm, according to the *Guangyun*, is a water disease in the chest. Nothing is wetter than water. When water and cold fight, coughing results. Hence, winter inevitably brings coughing. Looking at the year, the Winter Solstice is halfway through the year, when springs begin to move. Looking at the day, midnight is halfway through the day, when springs also move. Therefore, people suffering from coughing develop symptoms around the middle of winter (by year) or at midnight (by day). This responds to the movement of springs. Otherwise, if it were externally invading dampness, the onset would manifest as edema, distension, bloating, pain, flaccidity, or bi-syndrome, not coughing. Alas, clarifying the Dao begins with Gewu (investigating things). The commentary says: "After investigating things, knowledge reaches its limit; after knowledge reaches its limit, intentions become sincere." It is also said: "Sincerity leads to clarity." However, without sincerity, there are no real things. What Dao can be discussed?

Question: People all say "The physician is intent/mind." Can intent be used to discuss medicine?
Answer: Intent can enter medicine, but it is also sufficient to disrupt medicine. It cannot be used to define medicine. What do I mean? Answer: Medicine has a Dao, which is based on Heavenly Dao. Intent comes from the self. The self inevitably mixes in delusion; Heavenly Dao is merely sincerity. Therefore, if intent is upright and sincere, it creates the Dao. If it is evil and deluded, it harms the Dao. Not examining the intent that harms the Dao, but directly pointing to "intent" to discuss medicine, is merely disrupting medicine. How can it be used to discuss medicine? Moreover, intent can harm the Dao, not just in medicine. Li Zhengshu of Guozhai said: Since Confucius established teaching by the Zhu and Si rivers, imparting broad learning and disciplined ritual to students, Yan Hui, Zengzi, Zisi, and Mencius guarded it together without losing it. Later, the orthodox learning was lost, and scholars studied according to their own intents. Those aiming for comprehensiveness boasted of accumulated knowledge and fell into泛滥 (flooding/eclecticism). Those addicted to simplicity claimed that non-establishment of texts could reveal the heart and nature, falling into emptiness. That Confucians harmed the Dao through intent, we have heard such drawbacks. Medicine began with herbs in the *Bencao*, theory originated in the *Suwen* and *Lingshu*, pulse diagnosis clarified in the *Nanjing*. The orthodox path was formed. Then Bian Que (who allegedly performed open-heart surgery) differed from Hua Tuo, and Cang Gong's secret recipes were unique. The legacy of Shennong became neglected, and the great Way of the Emperors and Hegemons was blocked. People each practiced medicine according to their own intent. Those seeking to flatter the world and cater to customs, making profit their business, used excuses like "regulating the stomach and tonifying deficiency" to please others. Those fond of exploring mysteries and acting strangely, selling through诡炫 (deceptive brilliance), freely claimed to communicate with immortals like gods to boast themselves. Boasting in formulas, playing with methods, analyzing treatments, dividing specialties to create rifts. Former sages said the paths of physicians and ministers are connected, and their corruption matches in this way. If Confucians are thus, what is strange about physicians? Alas, these are all disasters of the Dao. The disaster of Confucianism was countered by Zhou Dunyi, Cheng Hao, Cheng Yi, and Zhang Zai in front, and corrected by Zhu Xi behind, after which the Sage's Dao shone like the sun at noon, now flourishing greatly. The disaster of medicine rose with Zhang Zhongjing, unifying methods and greatly completing the Dao, discussing and correcting it. Just as it stabilized, Zhang Zhongjing died. His words were buried before they could be widely transmitted (Wei Bian San Jue). Unfortunate that heterodox learning corrupted hearts, obscuring classics and stubbornly following personal will, forcing interpretations for private gain. Discussing classics distorted traditions and confused transmissions, making right and wrong indistinguishable, leading to the absurd claim of seventy-two variations of Shanghan (Cold Damage). For a long time, sons replaced fathers to occupy status, mixing wise and foolish, allowing those too busy saving lives to indulge in arrogance. The disaster reached its extreme. I have heard that when things reach the extreme, they reverse. Believing this, how can one say there is no remedy? When Heaven tires of the extreme, there must emerge someone to reopen the path. Emerging, this book is not the standard for reopening? Therefore, I analyze and distinguish the clauses. Perhaps it will supplement the future omissions in some small measure. As for deleting complexity and removing errors, I hope for later sages. The questioner Yu Yu therefore had it printed.