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The "Middle Way" (Zhong Dao) in medicine encompasses everything and penetrates all things; when extended to medical principles, it is particularly important not to neglect. Generally, myriad diseases arise from the discordance and perversity of physiological states, and medication should only aim at harmonization: tonifying deficiencies and reducing excesses. Whether employing warming, cooling, purging, or tonifying methods, they must ultimately return to the principle of the "Middle" before they can be applied. The "Middle" refers to being neither biased nor leaning, without excess or deficiency. Therefore, the "Middle" has no fixed form but exists according to circumstances; each disease has its own standard of the "Middle." One cannot rigidly adhere to a specific bias for one disease, thinking that what constitutes the "Middle" today will be the same tomorrow. One must be cautious against stubbornness. Moreover, for the same disease, a certain approach may constitute the "Middle" in one context, while in another context, even if similar, it may not be the "Middle," demonstrating infinite flexibility. Thus, the "Middle" is like a scale weighing objects: deviate slightly, and it is excessive; retreat slightly, and it is insufficient; it always lies in adapting to the dynamic changes of the pathology. The physician's "Middle Way" does not mean avoiding cold, heat, tonification, or purgation; rather, hitting the target of the disease is the "Middle." Hitting the target with absolutely no bias, no excess, and no deficiency is the ultimate "Middle." Therefore, tonics like Ginseng Radix et Rhizoma (Renshen) and Rehmanniae Radix (Dihuang), purgatives like Natrii Sulfas (Xiaomangxiao) and Rheii Radix et Rhizoma (Dahuang), hot herbs like Zingiberis Rhizoma (Jiang) and Aconiti Lateralis Radix Praeparata (Fuzi), cold herbs like石膏 (Shigao) and Coptidis Rhizoma (Huanglian), dispersants like Ephedrae Herba (Mahuang) and Cinnamomi Ramulus (Guizhi), and toxic blood-breaking agents like Tabanidae (Mengchong) and Hirudo (Shizhi)—when used appropriately, which one does not embody the principle of the Great Middle? This depends on thoroughly investigating principles during ordinary times and clearly differentiating syndromes, so that when facing illness, one naturally generates adaptations, unifying myriad principles into one source, thereby comprehending all matters through a single mind. I often marvel that among past sages and worthies, who are numerous across generations, although their intelligence and eloquence allow them to maneuver freely, explore extremes, and venture into dangerous territories—making them outstanding figures in the medical field—few truly achieve the state of "appropriateness" (Zhong). The Book of Documents states, "Sincerely hold fast to the Middle." Confucius said, "The practice of the Mean is impossible for a long time." Medicine, though a minor art, why would it be an exception?

Zhang Zhongjing's *Treatise on Cold Damage* (*Shanghan Lun*) was compiled and arranged by Wang Shuhe, having already lost its original authenticity. Even the edition collated by Lin Yi is now difficult to obtain; what circulates in the world today is merely the version annotated by Cheng Wuji. Regarding the 397 methods mentioned therein, people speak of them with great enthusiasm, yet few provide precise definitions. Wang Lingyou also stated: "Predecessors did not explicitly clarify this." He cited Zhang Xiaopei's *Classification of Cold Damage Syndromes*, noting that taking Guizhi Tang (Cinnamon Twig Decoction) followed by drinking hot porridge to assist medicinal power counts as one method, and covering oneself until sweating profusely like flowing water counts as another method, claiming this differs from other schools. However, I do not know what basis he had for this. Examining the Ming Dynasty, Zhao Kaimai from our region of Yu reprinted the Song edition of the full text of *Shanghan Lun*. In this edition, regarding the 397 methods, at the beginning of each chapter, it noted the total number of methods, first excerpting the original text and marking First, Second, etc., then below the original text, listing numbers one, two, three again, totaling the treatment methods of the entire book clearly. It is unknown whether these originated from Wang Shuhe or Lin Yi; in current transmitted versions, this part is missing, likely deleted by Cheng Wuji? Later generations, having never seen the Song block prints, were ignorant and confused; for instance, Wang Andao also did not see them. In our dynasty, Wang Jin-san annotated various methods under each formula, but this merely continued the intentions of Zhang Xiaopei and Wang Lingyou, preserving fragments out of respect for tradition, yet still failing to fully align with the original intent. Therefore, I believe that annotating books should not involve arbitrary alterations or shifts; one should only analyze and discuss based on the text itself. Just as Zhu Xi, despite his virtue, retained old texts with missing characters or misplaced slips, how could Cheng Wuji, who was nobody special, dare to arbitrarily delete content, causing endless disputes to this day? My ancestor, Mr. Lishan, was proficient in medical principles and extensively read various books. During leisure from clinical practice, he sat quietly in his small study, never putting down a scroll, remaining tireless even in old age. In his later years, he collected profound discussions from fellow students and compiled them into *Wu Yi Hui Jiang* (Collected Lectures of Wu Physicians) for publication. For old records of observations and excellent works sent by various gentlemen, my ancestor would carefully review them repeatedly, consult with two or three old friends, verify and perfect them, and only then submit them to printing. Thus, while many were adopted, many were also retained, because the collection circulated throughout the country, representing the public opinion of colleagues; it was not casually selected, showing my ancestor's caution and reverence. After selecting up to the excellent essay by Mr. Zhou Xingwu in Volume Eleven, he suddenly fell seriously ill and passed away in the Xin You year. Fourteen years have passed since then. Grieving that his voice and visage have vanished, yet fortunate that the *Collected Lectures* continue to spread. Qingqi merely guards the remaining printing blocks, ending with Mr. Zhou Xingwu's work on page eight of volume eleven. Qingqi is young and ignorant, unable to inherit the family learning, and has not explored medical classics. Although honored by the gift of excellent essays, I dare not continue adding them to the collection, thus following my ancestor's legacy of cautious selection. Therefore, I write these few words, attached to the end of this brief record.
In the spring of the first month of the Jia Xu year, the nineteenth year of the Jiaqing reign, your grandson Qingqi bows respectfully and records this.