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I often read ancient medical prescriptions and notice that for many herbs, the dosage is not specified below their names, but instead, "each equal part" (ge deng fen) is noted under the last herb. Modern people mistakenly interpret this as all herbs having the same dosage, which I privately find doubtful.

In any prescription, there must be a hierarchy of Sovereign (Jun), Minister (Chen), Assistant (Zuo), and Courier (Shi) herbs, coordinating with each other. Moreover, herbs differ in potency (nong bo) and weight/texture (qing zhong). If dosages were identical, I fear the physician would lack the flexibility to manage the medicinal forces, making it difficult to align with therapeutic principles.

Take, for instance, Shu Di Huang (Prepared Rehmannia Root) and Shi Chang Pu (Rhizoma Acori Tatarinowii) in Dihuang Yinzi (Rehmannia Decoction); can their dosages be equal? Take Du Zhong (Cortex Eucommiae) and Qian Niu Zi (Semen Pharbitidis) in Tianzhen Dan; can their dosages be equal? There are countless such examples. How can "each equal part" be interpreted as identical dosages?

One might ask: "Your words are correct. Then why did the ancients not specify exact dosages but instead wrote 'each equal part'? What does this mean?"

I say: "Ge" (each) means distinct or separate. The ancients said, "Using medicine is like using troops." Various herbs are like generals, deputy generals, and subordinate officers, each performing its specific duty. "Deng" (equal/class) means category. Proper classification is like a disciplined army, preventing chaos or disorder. "Fen" (part/share) means varying sizes, each having its proper status and role.

Only by reading "deng" together with the preceding "ge" can one understand it as "various different parts/dosages," making the intent clear. However, modern readers link "deng" with the following "fen," interpreting it as "equal shares," thus seemingly implying identical dosages. A mistake of a thousand miles may stem from a discrepancy of a hair's breadth; such is the case here.

Peering into the intentions of the sages, who did not explicitly state dosages for later generations, they likely intended for practitioners to exercise flexible judgment during clinical practice, rather than being rigidly bound like tuning pegs glued to a zither (jiao zhu gu se). I humbly believe this was the ancients' intention and dare to present this view for the consideration of experts.

When the Sage created the *Yijing* (Book of Changes), the lines began with a single stroke, indicating that Yuan Yang (Primal Yang) is the beginning of all things. Through divine transformation, it harmonizes with Taihe (Great Harmony). Thus, the *Tuan Zhuan* (Commentary on the Decision) alone extols its greatness.

Reading Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage Diseases), the discussion begins with Taiyang disease (Taiyang Syndrome), establishing Guizhi Tang (Cinnamon Twig Decoction) as the ancestral formula. Indeed, once one method is established, all methods are contained within it, suggesting that treating this channel implies the others are covered.

Regardless of how frequently Guizhi (Ramulus Cinnamomi) is used in the *Taiyang Chapter*, even when Yangming syndrome has an unresolved exterior, Guizhi is still appropriate; Shaoyang syndrome involving Chaihu (Radix Bupleuri) often combines Guizhi; as for abdominal pain caused by erroneous purgation, formulas like Guizhi Jia Shaoyao Tang (Cinnamon Twig Decoction plus Paeonia Root) or Guizhi Jia Dahuang Tang (Cinnamon Twig Decoction plus Rhizoma Rhei) belong to Taiyin syndrome.

As for Shaoyin and Jueyin syndromes, if there is wind-heat and phlegm obstruction, Banxia San Ji Tang (Pinellia Powder and Decoction) is used; for releasing the exterior and warming the middle, Danggui Sini Tang (Angelica Decoction for Frigid Extremities) is employed; for fluid depletion, Fumai Fa (Pulse-Recovering Method) is applied; for ascariasis moving internally, Wumei Wan (Mume Pill) is used. In all these cases where Guizhi is not named in the title, Guizhi is still implicitly involved.

This shows that Zhang Zhongjing’s intent was not only that Yang channels should use Guizhi, but also that Yin channels often consider Yang. Furthermore, referencing the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), the opening discusses Zang-Fu organs and meridians. The second chapter treats Jing (Spasm) syndrome, first listing Gualou Guizhi Tang (Trichosanthes and Cinnamon Twig Decoction). For other conditions, modifications based on Guizhi methods are too numerous to enumerate.

Does this not consistently embody the principle of Qian (Heaven) acting with vigorous strength, teaching people to protect Yuan Yang?

In recent times, the trend has been to fear warm-hot medicines and prefer cold-cool ones. Whenever patients with Yuan deficiency present with Wet-Warmth or Wind-Warmth syndromes, characterized by a white tongue coating and thirst without desire to drink, physicians sometimes use substances like Xijiao (Cornus Rhinocerotis Horn - now substituted), Dihuang (Radix Rehmanniae Preparata), Zhuye (Folium Bambusae), and Shigao (Gypsum Fibrosum). Since the pathology lies in the Qi level, using these may inadvertently drive the pathogen into the Blood level, or cause Stomach Qi failure leading to inability to accept food, hiccups, and diarrhea. Mild cases become severe, severe cases become fatal, causing deep regret.

Observe the *Yijing*: it uses Yang-Gang to symbolize the Junzi (Superior Man) and Yin-Rou to symbolize the Xiaoren (Petty Man). If Yin-Rou grows while Yang-Gang declines, how can one assist Heaven and Earth in nurturing creation, enabling humanity to reach longevity?

From the perspective of directions, grains thrive in the Southeast; from the perspective of seasons, flowers flourish in Spring and Summer. Inferring from this, Heaven encompasses Earth, and Qi precedes Blood. Yuan Yang is indeed the root of life generation and must be protected. Physicians must be flexible. Although one need not rely excessively on hot medicines, one certainly must not rely excessively on cold medicines; this is evident.

The theory of Zhu Danxi that "Yang is often in excess and Yin is often deficient" was therefore criticized by Zhang Jingyue.

**Insight into the Source (Postscript by Jiang Shuzhai):**
The ancients said, "One who does not understand the *Yijing* is unfit to discuss medicine." This article elucidates medical principles through the logic of the *Yijing*, establishing the protection of Yang as its thesis. It also discusses Zhang Zhongjing's use of Guizhi formulas, all stemming from the perspective of protecting Yang. This is indeed a sound argument. Generally, if even a fraction of Yang Qi remains, death does not occur. If one can protect Yuan Yang, then Taihe Qi fills the body, bringing harmony and joy, allowing everyone to ascend to the platform of spring-like well-being. The *Yijing* uses Yang to symbolize the Junzi; I hold the same view regarding Master Yang (Miao Songxin's note).

By integrating Confucian principles with medical principles, the meaning becomes profound. By integrating *Yijing* principles with those of *Shanghan Lun* and *Jingui Yaolue*, the language becomes elegant (Read with respect by Ye Yuanfu, brother-in-law by marriage).

Discussing the *Yijing* and discussing medicine, both follow the single principle of the *Sanfen* (Three Ancient Books) (Recorded with hundred bows by disciple Cheng Qingtai).