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*Zangjing* (Classic of the Inner Viscera), eight volumes, states Deng Chuzhong of Shaoshi Mountain: "Master Hua Tuo (Hua Tuo) traveled to the ancient cave of Gongyi Mountain and encountered two elderly men who taught him methods for treating diseases. He received a box of writings from a stone bed, which proved very effective when applied in practice. According to the *Tang Zhi* (Tang Dynasty Bibliography), there is a work called *Huashi Yaofang* (Hu Family Prescriptions) compiled by Wu Pu, but no mention of *Zangjing*. Wu Pu was a disciple of Hua Tuo and likely did some compiling. I speculate that these discussions could not have been authored by people like Wu Pu; it seems Deng merely appended other prescriptions and changed the name to what it is known as today. Notably, some prescriptions use 'Taiping coins' and 'Shanyao' (Dioscorea Opposita Rhizome). 'Taiping' refers to the era name early in the Xining period of Emperor Shenzong of Song. 'Shuyu' (Dioscorea Opposita) was renamed 'Shanyao' to avoid the naming taboo of Emperor Yingzong of Song (Zhao Shu). The rest can be inferred similarly.

*Shengji Jing* (Holy Relief Classic), ten volumes, was composed by Emperor Huizong of Song. It generally follows the principles of *Neijing* (Inner Canon, comprising *Suwen* and *Lingshu*) and draws upon the Six Channels theory, while also incorporating the words of Laozi to elucidate the legacy of Huangdi (Yellow Emperor) and Qibo. During the Zhenghe era, this classic was distributed to the Imperial Academy and local schools. Wu Fei, a student of the Bixiong Academy, provided an interpretation of its meaning. Chapters such as *Dadao* (Reaching the Way) and *Zhengji* (Correcting the Record) are sufficient to benefit governance and enlighten practitioners. (Both cited from *Yishi* [History of Medicine])

Academician Shang Lu stated: "Medicine relies on mental discernment, akin to a general facing an enemy or a boatman navigating waters; one must excel in adapting to changing circumstances. While formulas cannot be used in every case, without them, the wisdom of the ancients would not be transmitted, leaving physicians茫然 (at a loss) like gazing at the ocean or trying to catch the wind, inevitably leading to arbitrary errors. Can formulas truly be discarded? Although formulas are excellent, one must thoroughly study *Suwen* to grasp the root of disease; thoroughly study *Bencao* (Materia Medica) to investigate drug properties; master diagnostic observation to identify syndromes; and master treatment strategies to understand variations. One begins by using formulas and ultimately reaches a state where reliance on formulas is unnecessary. Only then is the Way of Medicine perfected. In the past, Xu Yinzong said, 'I am good at reading Zhang Zhongjing’s books to understand his intent,' yet he never exclusively applied his formulas. This is indeed a profound truth!" (From the Preface to *Qixiao Liangfang* [Excellent Effective Good Prescriptions])

In ancient medicine, there were fourteen specialties, including the Spleen and Stomach specialty, which has now disappeared. There are many references to this in the *Daozang Jing* (Daoist Canon). Since the Song and Yuan dynasties, only thirteen specialties have been used. Examining the medical administration system: the first is Wind Specialty, second is Cold Damage Specialty, third is Large Internal Medicine Specialty, fourth is Small Internal Medicine Specialty, fifth is Women’s Obstetrics and Gynecology Specialty, sixth is Acupuncture and Moxibustion Specialty, seventh is Ophthalmology Specialty, eighth is Throat and Dental Specialty, ninth is Sores and Ulcers Specialty (i.e., modern Surgery), tenth is Orthopedics Specialty, eleventh is Arrow Wound Specialty, twelfth is Health Preservation Specialty (i.e., modern Daoist exercises involving guidance, massage, swallowing, and breathing techniques), and thirteenth is Zhuyou Specialty (The classic states: 'Those whose spirit can be shifted and qi transformed can be treated through Zhuyou.' This refers to modern Taoist rituals involving talismans and prayers). Our dynasty also adopts only the thirteen specialties; the Spleen and Stomach specialty remains unreinstated. Li Gao of the Yuan Dynasty wrote *Piwei Lun* (Treatise on Spleen and Stomach), which is extremely precise and detailed, yet he did not mention the absence of this specialty among the fourteen. Did he obtain an old text and add his own ideas, or did he create it entirely, thereby recovering the common truth of ancient times? This is truly a great fortune for the Way of Medicine.
Observing physicians in the current world, most are not skilled in treating the Spleen and Stomach. They only use contrary treatment methods to attack diseases, addressing symptoms rather than the root. They only know to treat heat with cold, cold with heat, obstruction with purgation, and patency with astringents. Regarding the methods of "treating cold with cold," "treating heat with heat," "treating unblocking with unblocking," and "treating obstruction with obstruction"—which require suppressing the primary pathogen and addressing the cause first, known as following-treatment—they remain completely ignorant. By the time Spleen and Stomach damage occurs, they fail to examine it carefully. Once the Primordial Qi (Yuan Qi) is damaged, numerous complications arise. For instance, if Spleen deficiency causes shortness of breath that cannot continue, manifesting as apparent asthma, doctors still use herbs to descend Qi and calm asthma. If Spleen deficiency leads to failure of Defensive Qi (Wei Qi) circulation, resulting in edema, doctors still use herbs that consume Qi and promote urination. If Spleen deficiency causes stagnation leading to alternating chills and fever, doctors still attribute it to external contraction and use dispersing herbs. Such cases are common. Deficiency leads to further deficiency, eventually causing death due to exhaustion of Qi. Only then do they administer Renshen Tang (Ginseng Decoction) or Fuzi Tang (Aconite Decoction) after the patient is near death. How could there be any chance of survival? From current observations, deficiency patterns account for eight or nine out of ten cases. Moreover, given the social climate where people compete for fame and profit, those suffering from Spleen injury due to overthinking constitute more than half. Even if constitutionally strong individuals are attacked by Wind, Cold, Summer-heat, or Dampness pathogens, cures achieved solely through attacking the pathogen are rare. This is because Traditional Chinese Medicine treatments succeed easily when the root is addressed. However, when Spleen and Stomach deficiency allows Wind, Cold, Summer-heat, or Dampness pathogens to invade, treating them as if the patient were constitutionally strong leads to significant problems. Continuous attacking worsens the condition, with excuses like "if the medicine does not cause dizziness/nausea, the severe disease will not heal," leading to aggressive treatments that further injure the Spleen and Stomach and intensify the illness. When skills are exhausted, they claim the disease is "difficult to treat." These malpractices are countless. All stem from ignorance of the root. The classic states: "Those who can eat grain live; those who lose the ability to eat die." It also states: "Those with Stomach Qi live; those without Stomach Qi die." Are Stomach Qi and Grain Qi not the foundation of the human body?