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Sun Wenyuan's *Chishui Xuanzhu* elucidates medical principles and is beneficial to later learners. However, it records the method for preparing "Red Lead" (Hongqian), which is a blemish on his otherwise pristine work. Furthermore, he highly esteemed Shizhongru (Stalactite), citing the *Bencao* statement that long-term use prolongs life and extends longevity, thereby ridiculing Zhu Danxi's warning against excessive consumption as incorrect. He failed to realize that the drugs in the *Bencao* cited for longevity, such as Puhuang (Polygoni Typhonii Pollen), Shilongchu (Lycopodium japonicum), Yunmu (Muscovite), Kongqing (Azurite), Wushizhi (Five Minerals Clay), Changpu (Acori Tatarinowii Rhizoma), Zexie (Alismatis Rhizoma), and Dongkuizi (Malvae Semen), are not necessarily suitable for long-term use. The *Bencao* also claims that long-term consumption of Shuiyin (Mercurium) leads to immortality, yet few who consume it escape harm. How can one rigidly adhere to such words? Miao Zhongchun spoke well when he said: From the Tang Dynasty to the present, those who fell ill due to consuming Shiru (Stalactite) are countless, while those who gained efficacy from it number less than two or three out of ten today. The *Jing* (Neijing) states: "The nature of Stone Drugs (Shiyao) is fierce." This is truly good advice. Those who respect their lives should not be confused by alchemists' claims of extending life and longevity, nor should they take these medicines arbitrarily, bringing disaster upon themselves. Generally speaking, substances taken for nourishment should possess a moderate and balanced nature to avoid the harms of extreme bias.

(Bingzhang) Note: Sun Gong Wenyuan made many insightful contributions in discussing pathology, such as his clarification of the Sanjiao (Triple Burner) and Mingmen (Gate of Life), elucidating profound theories. However, regarding materia medica, he indeed showed a tendency to overly adhere to ancient praises, which is his shortcoming.

Xu Lingtai's *Nanjing Jingshi* corrects errors and fallacies, contributing significantly to medicine. His explanation of "dividing a cun into chi, dividing a chi into cun" states: "Remove one cun above the Guan (Bar) pulse position, and what remains is the Chi (Cubit) position; remove one chi below the Guan position, and what remains is the Cun (Inch) position." His interpretation is clear and concise, exemplifying essential brevity.

(Bingzhang) Note: Xu Lingtai was a figure during the Yongzheng and Qianlong reigns, firmly believing in prescription books from before the Han and Tang dynasties. *Nanjing Jingshi* interprets the classic with the classic, supplemented by practical verification and innovation, making it a work beneficial to the medical field, annotated in the fifth year of Yongzheng.

Xu Lingtai stated in *Yixue Yuanliu Lun* (Discussion on the Origins and Development of Medicine): When illness exists, medication is certainly necessary. However, if one cannot discern the skill level of the physician or whether the medication is appropriate, and dares not test it on oneself, it is better to select extremely simple, mild, beneficial, and harmless prescriptions for occasional use. For example, if accidentally contracting Wind-Cold (Fenghan), use Congbai Suye Tang (Scallion White and Perilla Leaf Decoction) to induce slight sweating; if accidentally suffering from food stagnation, use ShanZha Maiya Tang (Hawthorn and Malt Decoction) to digest food; if accidentally affected by Summer-heat (Shuqi), use Liuyi San (Six-Ingredient Powder) or Guanghuo Tang (Patchouli Decoction) to clear summer-heat; if accidentally injured by Wind-Heat (Fengre), use Dengxin Zhuye Tang (Juncus Effusus and Bamboo Leaf Decoction) to clear fire; if accidentally suffering from diarrhea, use Chente Foshou Tang (Aged Tea and Bergamot Decoction) to harmonize the intestines and stomach. There are many such examples. Even if there is a slight error, there will surely be no major harm. Conversely, some medications seem ordinary but cause grave mistakes. For instance, abdominal pain and vomiting can occur in Cold syndromes, Heat syndromes, and cases where Summer-heat touches turbidity. If one sees these symptoms and drinks Shengjiang Tang (Ginger Decoction), and if the case belongs to Heat, using the hot-natured herb Ginger instead of dispersing cold creates a conflict with the pathogenic factor, which is not the correct treatment. Although there might still be a chance of efficacy in some contexts, drinking this for the other three types of syndromes would surely be dangerous. I have seen someone suffering from heatstroke drink a bowl of strong ginger soup and die immediately after putting down the cup. If they had drunk Zisu Tang (Perilla Leaf Decoction), the cold would have dispersed instantly, and the summer-heat would have caused no harm, because Zisu has a dispersing nature and can disperse pathogens regardless of the syndrome. Note: This discussion arose from punishing medicinal errors; using these methods for minor illnesses is most stable and beneficial, and those interested in health preservation must know this.

(Bingzhang) Note: *Yuanliu Lun*, in two volumes, was written in the nineteenth year of Qianlong. It critiques vulgar customs and corrects diagnostic fallacies, serving as a remedy for vulgar physicians.