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Medicine is truly great. Its origins are remote. It began with the creation of heaven and earth. In the early days of humanity, there were differences in longevity and mortality, and there were plagues and diseases. With plagues and diseases, there arose medicine and herbs. Thus, Shennong (Divine Farmer) tasted hundreds of herbs; the Yellow Emperor annotated the *Neijing* (Inner Canon); Yi Yin created decoctions (Tangye); Leigong formulated processing methods (Paozhi); and those who wrote books and established doctrines to pass down to posterity, such as the *Neijing*, whose words are profound yet essential, whose purport is deep and grand, whose examinations and distinctions are credible and evidenced, are indeed the ancestors of medical practitioners. Below them came Bian Que (Qin Yueren) and Hua Tuo. Hua Tuo alone could diagnose Duke Jing of Jin’s disease reaching the *gaohuang* (area beyond reach of acupuncture and moxibustion), but left no writings. Only Bian Que’s *Nan Jing* (Classic of Difficult Issues), consisting of eighty-one chapters, elucidated the principles of the *Neijing*. Further down came Chunyu Yi and Hua Tuo. Hua Tuo’s “bear swinging and owl gazing” (Xiongjing Chigu, a form of Daoyin/qigong exercise) was indeed one technique among daoyin practitioners. As for his surgeries involving opening the abdomen and washing out the intestines to remove disease, this was certainly mastery of skill. The medical cases of Chunyu Yi were fully recorded by Sima Qian. Below them came Zhang Ji (Zhang Zhongjing) and his *Jingui Yufan Jing* (Golden Casket Classic) and various treatises on Shanghan (Cold Damage). These are indeed immortal classics unalterable for millennia. However, they detail injuries caused by the six qi (wind, cold, summer-heat, dampness, dryness, fire) but briefly mention or omit those caused by desires, diet, and fatigue. Below them came Wang Shuhe, who compiled works by Qibo, Hua Tuo, etc., into the *Mai Jing* (Pulse Classic), describing yin and yang, interior and exterior, distinguishing the three positions and nine inspections (Sanbu Jiuhou), differentiating the Renying and Qikou pulses, systematically expounding the twelve meridians, and clarifying diseases of the Sanjiao, five zang organs, and six fu organs most distinctly. Below him came Chao Yuanfang’s *Bingyuan Houlun* (General Treatise on Pathogenesis and Manifestations of Diseases), which seemed not without insight. But it discussed wind and cold while lacking chapters on damp-heat, which was its flaw. Below him came Wang Bing, who deduced the changes of the Five Movements and Six Qi, composing the *Tianyuan Yuce*. His work was detailed and rigorous, difficult for others to match. If one adheres rigidly to it, it becomes restrictive and inflexible. Below him came Sun Simiao and Wang Tao. Sun Simiao, with extraordinary knowledge and a compassionate heart, wrote the *Qianjin Fang* (Thousand Golden Prescriptions) and its supplements, expressing indignation at the disasters caused by incompetent physicians. Later generations who glimpsed his methods could achieve fame through their skills. However, he did not write specifically on Shanghan, which might be considered a regret. Wang Tao, although he clarified the *Waitai Miyao* (Secret Essentials of the Outer Cabinet), detailing symptoms, treatments, prescriptions, and moxibustion, largely followed predecessors. Yet his view that acupuncture can kill living people but cannot revive the dead was a biased opinion. Below them came Qian Yi, Pang Anshi, and Xu Shuwei. Xu Shuwei adhered strictly to standards without significant innovation. Pang Anshi could respond ingeniously but remained within conventional bounds. Both merely grasped the basics of Zhang Ji’s teachings. Only Qian Yi delved deeply into Zhang Ji’s mysteries, extracting the essence, establishing formulas for the five zang organs tailored to specific needs. He posited that the Liver contains Ministerial Fire (Xianghuo), thus requiring draining rather than tonifying; the Kidney is True Water (Zhen Shui), thus requiring tonifying rather than draining. These insights revealed secrets of the *Neijing* and became models for experts. Unfortunately, later generations underestimated Qian Yi, leading to the loss of his original works, largely replaced by compilations by Yan Xiaozhong, which did not reflect Qian Yi’s true intent. Below them came Zhang Yuansu from Shanggu, Liu Wansu from Hejian, and Zhang Congzheng from Suiwater. Zhang Yuansu and Liu Wansu, though associated with miraculous dreams and divine transmission legends, actually rose to prominence inspired by Qian Yi’s style. Zhang Congzheng, in turn, followed Liu Wansu. Zhang Yuansu believed ancient formulas could not fit modern diseases, treating patients without relying on fixed prescriptions, so his own books did not survive. What remains today are later interpolations. His learning was deeply inherited by Li Gao (Dongyuan). Li Gao elucidated internal and external injuries, focusing heavily on tonifying Spleen Earth. Since Earth (Spleen/Stomach) is the master of the body, when Earth is balanced, all organs are balanced. Zhang Congzheng regarded sweating, vomiting, and purging as the three key methods, and wind, cold, summer-heat, dampness, dryness, and fire as the six categories, forming the core of medicine. His treatments often involved aggressive purgation; improper use could be fatal. Liu Wansu discussed wind and fire diseases based on the nineteen pathogenic mechanisms in the *Neijing*, writing the *Yuanbing Shi* (Original Causes of Disease), exploring profound meanings beyond what official hospital physicians could grasp. His methods generally fell between attacking and tonifying. Famous recent physicians include Luo Yi from Wuzhong and Lu Fu from Cangzhou, who inherited Dongyuan’s legacy. Luo Zhiti from Wulin and Zhu Danxi (Zhu Zhenheng) from Danxi drew upon Liu Wansu’s influence. Others such as Zhu Zuo from Taizhou, Hua Shou from Yue, Wang Jiezhai from Cixi, Tao Jian’an from Yuhang, and Xue Lizhai from Wujun also authored works, too numerous to list. Alas! Since the *Neijing*, medical books have been countless. Medicine with the *Neijing* is like Confucianism with the Six Classics—comprehensive. The works of Zhang Zhongjing, Dongyuan, Hejian, and Danxi represent the completeness of medical literature, akin to how the *Great Learning*, *Doctrine of the Mean*, *Analects*, and *Mencius* serve as ladders to the Six Classics, indispensable. Therefore, it is said: For exogenous diseases, follow Zhang Zhongjing; for endogenous injuries, follow Dongyuan; for febrile diseases, use Hejian’s methods; for miscellaneous diseases, use Danxi’s methods. However, the *Suwen* discusses causes of disease, Materia Medica records properties of herbs, Pulse Manuals detail origins of symptoms, and Climate-Luck theories align with heavenly patterns—all integrated within the *Neijing*. This represents the culmination of medical doctrine, an eternal truth for millennia, serving as a model for all ages.