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Medicine values the integration of great achievements from various schools, just as Qin Yueren (Bian Que) treated the elderly when passing through Luoyang, practiced gynecology (Daixiayao) in Zhao, and pediatrics (Xiaoeryao) in Qin. This is akin to "asking about local conditions upon entering a state," adapting measures to local circumstances. Mr. Tang Jian'an of our county possessed a kind and compassionate nature, deeply investigated the principles of Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage), and explored the theories of various medical schools. After middle age, he became famous for using Dahuang (Rhei Radix et Rhizoma). Whenever scholars or people in remote villages encountered conditions with unresolved heat accumulation (Rejie), they would invariably invite "Tang Dahuang" (referring to Mr. Tang); thus, his courtesy name was overshadowed by the nickname "Dahuang." When encountering exterior syndromes (Biaozheng), he induced sweating; for deficiency syndromes, he tonified; for cold syndromes, he warmed. Did he ever rigidly rely only on Dahuang to treat diseases? It was merely that patients seeking purgation (Xiazhi) sought him out, not that he biasedly used only Dahuang! His character was worthy of being a teacher and of reverence. For the poor and sick, after one invitation, he would come voluntarily the next day; within a few li, he did not take boats, but often carried paper, ink, brush, and inkstone, along with a money pouch. After diagnosis, he would immediately write prescriptions without borrowing supplies from neighbors. He would instruct taking a few doses, then place the payment on the desk, sufficient for the cost of herbs and firewood. Once, he saw a family still sleeping on a bamboo mat in late autumn, saying, "This is inappropriate, why not change to a straw mat?" They replied, "We lack money." Upon returning home, Mr. Tang sent a servant with a straw mat. Another neighbor, earning a living by craft, had saved ten taels of silver, usually kept at his bedside. One day it suddenly disappeared, causing illness which medicine could not cure. Knowing the situation, Mr. Tang concealed the silver in his sleeve and secretly placed it between the pillow and sheet during pulse diagnosis. The patient, regaining the money once, felt joy and recovered. Later, everyone learned of his actions, retrieved the silver to return it, yet he showed no trace of pride. Initially childless, his wife, at the age when Tian Gui (menstruation/reproductive essence) had ceased, suddenly became pregnant and gave birth—a marvel! Was this not due to his profound virtue moving heaven? Is there any other reason?

The *Buddhist Sutras* state: Life, old age, sickness, and death; if one can complete all four naturally, it is called dying of natural lifespan (Jinming). Physicians can treat diseases or regulate health before illness arises to prolong life. However, when the firewood is exhausted and the oil dried up, it is called dying of old age (Laosi). In such cases, the term "disease" does not even apply, which can be termed a true good end (Kaozhongming). Jia Dunshi of the Tang Dynasty served as Prefect of Huaizhou. When his illness became critical, his descendants invited physicians, but he refused to see them, saying, "I have never heard of a good physician curing old age." He died at over ninety years old. How profound these words are! I still recall my grandfather, Wengong, who in the 35th year of Qianlong, was ninety-two years old—an advanced age; yet he suffered from Pi Xie (Spleen Diarrhea) and passed away seven days later. This was likely because my father, Yigao Gong, died seven days prior. Upon hearing the news, my grandfather wept bitterly, triggering his illness. If my father had not died unexpectedly, my grandfather might not have passed away so soon. Thus, a good end is one of the Five Blessings. Among the people of the world, how many can truly fulfill their natural lifespan?