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Pediatrics does not have exclusive prescriptions; the aforementioned formulas should be used in reduced doses. Currently, pediatricians immediately attribute illnesses to food retention (Shi Ji), wind-stroke (Jing Feng), wind-pathogens (Feng Xie), and infantile malnutrition (Gan Ji). The medicines they generally use include Gouteng (Uncariae Ramulus cum Uncis), Qinjiao (Gentianae Macrophyllae Radix), Fangfeng (Saposhnikoviae Radix), Qianghuo (Notopterygii Rhizoma et Radix), Duhuo (Angelicae Pubescentis Radix), Tianma (Gastrodiae Rhizoma), Qianhu (Peucedani Radix), Quanxie (Scorpio), and Jiangcan (Bombyx Batryticatus) as agents for dispelling wind (Qu Feng); Zhusha (Cinnabaris), Niuhuang (Calculus Bovis), Dansheng (Arisaematis Cum Bile), Shichangpu (Acori Tatarinowii Rhizoma), Tianzhuhuang (Calamus Indicus), Daizheshi (Haematitum), Qingdai (Indigo Naturalis), Chishao (Paeoniae Radix Rubra), and Yinjin Tang (Decoction of Flos Lonicerae et Flos Forsythiae) as agents for calming fright (Ding Jing); ShanZha (Crataegi Fructus), Shenqu (Massa Medicata Fermentata), Maiya (Hordei Fructus Germinatus), Guya (Oryzae Fructus Germinatus), Laifuzi (Raphini Semen), Zhiqiao (Aurantii Fructus Immaturus), Houpo (Magnoliae Officinalis Cortex), Binglang (Arecae Semen), and Caoguo (Tsaoko Fructus) as agents for digesting food (Xiao Shi); Wuyi (Pyrethri Farfarii Flos), Feizi (Torreyaegracilis Semen), Shijunzi (Quisqualis Fructus), Minglingtu (Terra Pingbeiensis), and Wu Gu Chong (Larva Bombycis Mori) as agents for treating Gan Ji (infantile malnutrition). Items such as Xingren (Armeniacae Semen Amarum), Tinglizi (Lepidii Semen), Jiu Huangqin (Scutellariae Radix prepared with wine), Sangbaipi (Mori Cortex), Banxia Qu (Pinelliae Preparata), Su Chenpi (Citri Reticulatae Pericarpium prepared with Perillae Folium), Beimu (Fritillariae Cirrhosae Bulbus), and Tianhuafen (Trichosanthis Radix) are considered good general-purpose medicines for regulating Qi (vital energy) and resolving phlegm (Tan). Fathers pass them down to sons, teachers to disciples; these so-called exclusive prescriptions are instruments of death. Qian Zhongyang (Qian Yi) pioneered the use of mineral drugs; although a few of his formulas were close to the correct principles, the Caiwei Tang (Herb-Picking Decoction) from *Tie Jing* is extremely absurd. Recent pediatricians merely use the aforementioned listed drugs arbitrarily, committing endless karmic offenses, which is truly detestable!

A guest asked me: Medicine is a Dao (Way/Path) wherein ancient sages revealed the secrets of Heaven and Earth, seized the power of creation, raised the dead back to life, and cannot be mastered without reading tens of thousands of books and thoroughly comprehending the principles of all things. Why can those who are not erudite scholars practice this profession, cure people's diseases, and gain great fame? I replied: In the world, there are Li (Principles/Reasons) and Shu (Numbers/Fates). When Li prevails over Shu, physicians with profound learning are revered by people near and far, thereby fully realizing the Way of saving lives. However, Zhang Zhongjing, revered as the Sage of Medicine, was not accepted in his own time, as seen in the preface to *Shanghan Lun* (Treatise on Cold Damage Disorders). Just as Confucius lived out his life as a "Su Wang" (King without a crown), Heaven's will lies in ten thousand generations, not in a single era. After Zhang Zhongjing, numerous famous virtuous men emerged, most of whom failed to achieve success in their times. They closed their doors to write books, intending to transmit the Dao. The works of Mr. Yu Jiayan and Mr. Ke Yunbo especially expressed indignation and cried out against injustice. This involves aspects of Li and Shu that can be spoken of yet remain unspoken. Today's practitioners, regardless of whether they qualify as erudite scholars, if they are required only to recognize characters, can become good physicians. Regardless of how many characters they know, if they are required only to recognize one character, they can also become good physicians. The guest asked: What is this character? Could it be the character "Ding" (丁)? I said: It is of that category. There is no need to seek elsewhere; it is the character "Ren" (人, Human). Humans are formed by the union of Yin Essence (Yin Jing) and Yang Qi (Yang Qi). The left side represents Yang; the left stroke (丿) is the position of Yang. The right side represents Yin; the right stroke (㇏) is the position of Yin. When writing, one naturally brushes lightly at the left stroke, as Yang governs Qi, representing lightness and clarity. One naturally presses heavily at the right stroke, as Yin governs Essence, representing heaviness and turbidity. The two strokes do not separate, illustrating the principle of Yin and Yang rooting each other (Hu Gen). The two strokes maintain their respective positions, illustrating the principle of Yin and Yang opposing each other (Dui Dai). The left stroke must not move to the right, and the right stroke must not move to the left, demonstrating the principle that Yin and Yang do not depart from each other. The left stroke goes from heavy to light, symbolizing that all things are born from water, meaning the conjunction of male and female essences leads to the generation of all things, transitioning from Yin to Yang. The right stroke goes from light to heavy, symbolizing that form is born from Qi, meaning the Great Qian Yuan (乾元) commands the Heavenly Dao, and the Supreme Kun Yuan (坤元) follows and receives the Heavenly Dao, where Yang commands Yin. These two combined form a human. The meaning of their combination is called "Bao" (Embrace/Hold) in medical texts and "Jiao" (Intersection/Communion) in the *I Ching* (Book of Changes). Intersection leads to Tai Hexagram (Peace). Speaking superficially using physical forms: the acupoint below the nose and above the mouth, known as Shuigou or Renzhong (GV26), takes its name from the meaning that humans reside between Heaven and Earth (Heavenly Qi connects through the nose, Earthly Qi connects through the mouth. Heaven feeds humans with Five Qi, received by the nose; Earth feeds humans with Five Flavors, received by the mouth. The acupoint is in the middle, hence called Renzhong). Above Renzhong, the eyes, nose, and ears are paired apertures (even numbers/broken lines); below Renzhong, the mouth and the two excretions are single apertures (odd numbers/solid lines). The upper three lines are even, belonging to Yin; the lower three lines are odd, belonging to Yang. Taking the meaning of Heaven and Earth, they combine to form the Tai Hexagram. Physical forms are external, yet still require the image of Yin and Yang to form a human, let alone the principle of human life. The significance of "Ren" is indeed great! If you encounter a physician and ask about this character, I fear that those driving high carriages with four horses, boasting proudly as famous doctors, would not recognize a single character. Upon hearing my words, the guest laughed heartily and departed.