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The drawbacks of using medicine begin with clinging to superficial phenomena while forgetting the root, believing in fixed prescriptions while neglecting medical principles, adhering rigidly to the efficacy of established formulas without understanding how to adapt flexibly to individual patients, and being stuck on literal interpretations rather than broadly grasping agile and penetrating wisdom. Wang Bing (Wang Taipu) said: "Rough practitioners are biased and shallow, their learning not refined; they use hot medicines to attack cold syndromes and cold medicines to treat heat syndromes. Before the treatment for heat is finished, cold diseases suddenly arise; as the attack on cold deepens day by day, heat diseases emerge again. When heat arises, the cold in the middle jiao remains; when cold generates, the external heat is not eliminated. If one wishes to attack the cold, one fears the heat and dares not advance; if one wishes to treat the heat, one hesitates due to the cold and stops. How can they know that the source of the Zang-Fu organs has a hierarchy of Cold, Heat, Warmth, and Coolness!"

Medicines have the roles of Jun (Monarch), Chen (Minister), Zuo (Assistant), and Shi (Envoy); there are treatments of Ni (Rebellious/Contrary), Cong (Following), Fan (Reverse), and Zheng (Regular); distinctions in density, thickness, and weight; and relationships of Wei (Fear), E (Aversion), and Xiang Fan (Mutual Opposition). Without agile and penetrating wisdom, administering treatment arbitrarily is like what Xu Shumi (Xu Xueshi) described: "Hunting without knowing where the rabbit is, spreading nets widely across the fields"—this kind of medical skill is indeed deficient. The Jun herb acts as the commander, Chen herbs as assistants, Zuo herbs as helpers, and Shi herbs as guides; this is the principle of formulating prescriptions. Treating by opposing pathogenic factors is "Ni", following the disease nature is "Cong", using contrary methods is "Fan", and applying regular approaches is "Zheng"; these are the methods of treating diseases. Necessitating hot or cold, necessitating dispersing or astringing, represents the dominant role of the Jun herb. Inability to circulate leads to lack of clarity; inability to receive leads to failure of movement; this is the auxiliary role of Chen herbs. Being able to receive commands and cooperate harmoniously is the assisting role of Zuo herbs. Striking or stimulating, purging or opening, is the functional role of Shi herbs.

To break cold, one must use hot medicines; to drive out heat, one must use cold medicines; to remove dryness, one must moisten; to drain dampness, one must purge; this is the principle of "Ni Ze Gong" (Opposing to Attack). To treat palpitations/fright, one must calm; to treat deficiency/injury, one must warm; to treat stagnation, one must astringe; to treat hardness, one must soften; this is the principle of "Cong Ze Gong" (Following to Treat). When treating heat syndromes with cold medicines, but guiding the cold to attack the heat, the medicinal property must manifest heat. For example, in Yangming syndrome with fever and hard stool, Da Cheng Qi Tang (Major Order the Qi Decoction) is used, such as taking Rhubarb processed with wine while hot. When treating cold syndromes with hot medicines, but guiding the heat to eliminate the cold, the medicinal property must manifest cold. For example, in Shaoyin syndrome with diarrhea, if Aconite and Dried Ginger fail to stop it, Bai Tong Tang (White Pass Decoction) is modified with human urine and pig bile. When treating obstruction syndromes with unblocking medicines, but guiding unblocking to remove obstruction, the medicinal property must manifest blocking. For example, in cases of chest fullness, vexation, fright, and difficult urination, Chai Hu Jia Long Gu Mu Li Tang (Bupleurum Decoction plus Dragon Bone and Oyster Shell) is used. When treating unblocking syndromes with obstructing/astringent medicines, but guiding obstruction to stop unblocking, the medicinal property must manifest unblocking. For example, in Taiyang Wind Strike with diarrhea and epigastric stiffness, Shi Zao Tang (Ten Jujube Decoction) is used. This is "Fan Ze Yi" (Reverse implies difference).

Treating distant diseases requires large formulas; treating nearby diseases requires small formulas; treating the primary organ requires slow-acting remedies; treating exogenous pathogens requires urgent remedies; this is "Zheng Ze Yi" (Regular implies suitability). Light and clear qi forms images; heavy and turbid qi forms structure. Clear Yang ascends to the Cou Li (interstices/skin muscles); Turbid Yin descends to the Five Zang organs. That which is clear within the clear nourishes the Shen (Spirit); that which is turbid within the turbid strengthens the bones and body. Pungent and Sweet flavors disperse and belong to Yang; Sour and Bitter flavors induce vomiting and purging and belong to Yin. Qi belongs to Yang; dense Qi is Yang within Yang; thin Qi is Yin within Yang. Thin Qi dissipates; dense Qi generates heat. Flavor belongs to Yin; dense flavor is Yin within Yin; thin flavor is Yang within Yin. Thin flavor promotes circulation; dense flavor nourishes and drains. Medicinals tend toward the upper or lower parts, each following its own category.

"Wei" (Fear) means fearing that the substance will restrain me, preventing me from acting recklessly. "E" (Aversion) means disliking that it differs from me, preventing mutual compatibility. Within Wei and E, mutual achievement is possible, depending on the dosage and proportion adjusted according to the disease. As for "Xiang Fan" (Mutual Opposition), enemies cannot coexist. However, for severe toxic diseases, highly toxic medicines are required to seize the pathogen. Even within opposition, there is a subtle synergy of mutual achievement. Divine transformation lies herein, relying solely on the skill of the expert practitioner. Why do modern physicians abandon the most agile and variable profound principles, clinging instead to inflexible, established formulas? If this were truly miraculous, then the thousands of words and volumes of the ancient sages would be superfluous, and all knowledge of the sacred, divine, skilled, and adept arts of today could be discarded.

Do you not know that "Fang" (Formula) means "Fang" (Imitation)? Formulas are established by imitating the disease. Before establishment, they are formed because of the specific disease, flowing freely without stagnation. After establishment, if it is not that specific disease, they should not be used; they are firm and immovable. Therefore, the *Su Wen* (Basic Questions) contains no specific formulas, nor does the *Nan Jing* (Classic of Difficult Issues). This is not because there are no formulas, but because they serve as models and living methods. Fixed formulas only appeared in the Han Dynasty, borrowed from imitation. If modern miraculous formulas could truly hit the target every time, would the spiritual wisdom and benevolent compassion of Xuanyuan, Qibo, Bian Que, and Cang Gong be inferior to this? Why did they not establish just one formula for each disease, making it obvious for later generations to use correctly, yet instead extensively analyzed and wrote many texts, burdening future learners with complexity and difficulty, resulting in no perfect efficacy!

Nevertheless, formulas should not be rigidly adhered to, nor should they be neglected. Use ancient formulas as rules, adapting them to current diseases. Thoroughly study the disease conditions in ancient theories, and comprehend the profound essence of creating myriad methods. Sometimes, disease located above is treated below, and disease located below is treated above; diseases are similar but medicines differ, diseases differ but medicines are similar. Symptoms may arise like bees, yet the thread of logic remains orderly; manifestations may be critical, yet adherence remains steady. This is truly excellent. If this principle is not understood, seeking treatment symptom by symptom—treating the top then attacking the bottom, treating here then attending there, without assessing the root, lacking precision in medicine—is like wearing clothes patched from a hundred families, merely becoming a laughingstock to experts. How can one avoid the ridicule of "saving the head but losing the feet"? Know that although the body suffers from many conditions, the source lies in one place. Treating this one source eliminates hundred diseases; treating the rest increases confusion and creates other ailments.

Although the physical forms of hundreds of millions of people throughout history differ, the transmitted and mutually supportive Zang-Fu organs and Yin-Yang are identical. Although the harm caused by hundred diseases varies, treatment methods do not go beyond the realms of Qi-Blood and Deficiency-Excess. Once Deficiency and Excess are clarified, Cold and Heat are included therein. When Zheng Qi (Upright Qi) is strong and Xie Qi (Pathogenic Qi) is excessive, urgently dispel the pathogen to protect the upright. When Zheng Qi is weak and Xie Qi is strong, urgently protect the upright to resist the pathogen. Ensure the Shen Qi (Spiritual Qi) is not injured, preserving natural lifespan. The Benevolent Art of Qi Bo and Huang Di originally emphasized life to treat disease, thus prioritizing the root over the branch. Why do people today only know how to treat the disease while ignoring life, often neglecting the root for the branch? Not only is treatment ineffective, but ultimately incurable. Therefore, if one can clearly distinguish between Deficiency/Excess, Cold/Heat, Pathogen/Upright, then benefiting Heart Yang allows even Cold to circulate; strengthening Kidney Yin allows even Heat to heal. Disseminating Yang Qi generates Yin Essence; nourishing Yin Essence transforms into Yang Qi. One may nourish the upright so the pathogen removes itself, or expel the pathogen so the upright recovers. One may use attack as tonification, or tonification as attack. Treating thousands of diseases ultimately does not exceed the single principle of Yin and Yang. If one hesitates at the bedside, unsure of priorities, and tentatively uses mild and harmonizing agents hoping for a slight effect, how can one expect victory akin to an army charging directly? Delaying until death arrives is no different from wielding a knife to kill! These are the errors of those who seek no profound truth and merely guard established formulas.