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The creation of nature is based on Yin and Yang; the unity of Yin and Yang is Taiji (Supreme Ultimate); and the origin of Taiji is Wuji (Non-Ultimate). Before the emergence of forms, Yin contained Yang; after the manifestation of forms, Yin and Yang were separated. Yin is the mother of Yang, and Yang is the father of Yin.

Yang Qi (Vital Energy) arises at Zi hour (11 PM - 1 AM), reaches its peak at Si hour (9 AM - 11 AM), and then a trace of Yin begins to arise; Yin Qi arises at Wu hour (11 AM - 1 PM), reaches its peak at Hai hour (9 PM - 11 PM), and then a trace of Yang begins to return. The Zhen trigram represents the eldest son and belongs to Fire; Fire arises at Yin hour (3 AM - 5 AM), and its conception occurs at Si hour. The Xun trigram represents the eldest daughter and belongs to Water; Water arises at Shen hour (3 PM - 5 PM), and its conception occurs at Hai hour. Si and Hai are the gates of heaven and earth, and the root of Yin and Yang. Humans inherit the virtues of strength (Jian) and compliance (Shun), thereby generating the Qi of the Five Elements (Wood, Fire, Earth, Metal, Water). These Qi hide within the Zang organs (Solid Organs: Heart, Liver, Spleen, Lung, Kidney) and manifest in the Fu organs (Hollow Organs: Gallbladder, Small Intestine, Stomach, Large Intestine, Bladder, Sanjiao). Respiration is the transportation of Yin and Yang; body fluids are like the irrigation of rain and dew; luster is like the flourishing of flowers and trees; eyes and ears are like the darkness and brightness of the sun and moon. Indeed, the human body is a small universe. Those skilled in pulse diagnosis can know Yang by understanding Yin, and know Yin by understanding Yang. This can be grasped through mental observation, finger differentiation, analogical reasoning, and intuitive comprehension, leading to perfection. The Great Dao is profound and subtle, with nothing surpassing this principle. By following the natural order to regulate the body, True Qi (Zhen Qi) becomes peaceful, and pathogenic Qi returns to normality; otherwise, disease ensues. Excess conditions involve Qi entering inward, while deficiency conditions involve Qi scattering outward; excess Qi generates heat, while deficient Qi generates cold. How should these be treated? Warming and cooling methods must follow the specific condition; tonification and purgation methods have their appropriate indications. Do not cause deficiency in what is already deficient, nor excess in what is already excessive; do not over-treat, nor under-treat. One must align with the light of heaven, stars, and celestial phenomena above, and correspond to the four seasons, Five Elements, and hierarchical differences below. By clarifying the Three Regions and Nine Pulses (Sanbu Jiuhou) and observing the Eight Rectitudes (Bazheng), Eight Winds (Bafeng), Yin-Yang dynamics, and ascending-descending movements, one matches the theories of heaven and earth. This requires divine insight, spiritual agility, and subtle mental awareness.

Just as state tax collection emphasizes ease of understanding, and good generals emphasize speed in warfare, so too does medical treatment. I have once seen a physician prescribe "Xiao Cao" (Small Grass); market people did not know it referred to the seedling of *Polygala tenuifolia* (Yuanzhi) and mistakenly used the slender part of *Glycyrrhiza uralensis* (Gancao). Another physician prescribed "Shu Qi"; market people did not know it was the seedling of *Dichroa febrifuga* (Changshan) and added dried lacquer instead. Such cases are numerous: writing Yuzhu as Weirui, Rush Xiang as Xunlu, Tianma as Duyao Cao, human milk as Pantao Jiu, pigeon droppings as Zuopanlong, and hearth soil as Fulonggan. Although ancient names exist in medical texts, usage should be popularized for clarity. If one seeks novelty and displays eccentricity, causing confusion, how can errors be avoided in critical moments? Furthermore, some physicians are skilled in cursive script. While patients may not recognize the handwriting in case records, which is less critical, pharmacy staff certainly cannot all read cursive script. Careless individuals may approximate the prescription and cause delays, while cautious ones may inquire repeatedly, prolonging the illness. Is it possible to agree among colleagues that prescriptions should be written clearly, and drug names should be universally understood? Additionally, regarding herbal guides (Yao Yin): ginger is often specified as "several slices," Centella asiatica (Dengxin) as "several strands," bamboo leaves and orange leaves as "several segments," scallion tubes and lotus stems as "several inches." I argue that slices vary in thickness, roots in length, segments in size, and inches in thickness. All such specifications must be standardized by weight (Fen/Liang). Moreover, patients should be instructed to decoct each herb in separate vessels and not share them with others. Otherwise, if one vessel contains attacking/clearing herbs, another tonifying, one cooling, and another warming, it is like brewing tea in a wine pot: although it won't intoxicate, the wine flavor will remain. This view appears occasionally in *Yuan Ti Ji*. I believe it resonates with my own thoughts, so I have excerpted and appended it here.