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I read Zhang Zihe's books and found that he was solely concerned with attacking pathogens. His view was that healthy Qi (Vital Energy) cannot cause disease on its own; rather, disease occurs because pathogenic factors invade the body. Once the pathogens are eliminated, the healthy Qi naturally becomes tranquil. Because diseases vary in location—upper, middle, or lower—and in depth, he established three methods: sweating (Diaphoresis), vomiting (Emesis), and purging (Purgation)—to attack them. At first glance, I thought all medical methods were contained within his work. Later, reflecting on the *Neijing* (Classic of Internal Medicine), which states that "deficiency" refers to the deficiency of essence and Qi, while "excess" refers to the excess of pathogenic factors, I realized that pathogens can only invade when healthy Qi is deficient. If healthy Qi were robust, there would be no way for pathogens to enter. Thus, I could not help but doubt Zhang Zihe's methods.

Furthermore, recalling the *Neijing*: "When Yin is balanced and Yang is secure, spirit and vitality are regulated; when Yin and Yang separate, essence and vital energy perish." I also recalled Zhang Zhongjing's statement: "When a disease should be resolved through sweating, if the Chi pulse at the wrist is choppy, one should administer Huangqi Jianzhong Tang (Astragalus Decoction to Build the Middle) to tonify before inducing sweating." Consequently, I concluded that Zhang Zihe's book did not truly reflect his own笔 (writing/thoughts) in alignment with classics. Although he was famous in China and his methods surpassed his peers, why did his teachings differ so greatly from the intentions of the *Neijing* and Zhang Zhongjing? Therefore, I resolved to find a master teacher as my guide to clear my confusion. I traveled through rivers and lakes, seeking out renowned physicians wherever I heard of them. After passing through several commanderies, I found no one suitable. Finally, arriving in Dingcheng, I obtained the *Yuanbing Shi* (Original Treatise on Disease Causes) and Dongyuan's manuscript drafts. Only then did I realize the rashness of Zhang Zihe's approach, yet I still lacked definitive theoretical understanding, believing there were no masters worth following in the Jiangzhe region.

In the summer of Yichou year of the Taiding era, I finally heard of Luo Taiwu and Chen Zhiyan, so I went to pay them respects. I was scolded and rebuked five or six times and hesitated for three months before being received. I observed Master Luo treating a sick monk who was sallow, emaciated, and fatigued. Upon diagnosis, Master Luo learned the monk was from Shu. When he became a monk, his mother was still alive, but after traveling in western Zhejiang for seven years, he suddenly felt an overwhelming urge to return home. Lacking funds for travel, he walked daily, facing west and weeping, which caused his illness. The monk was twenty-five years old. Master Luo had him stay in the adjacent room and provided him with beef, pork stomach, and other rich, fatty foods, cooked until very soft. This continued for over half a month, accompanied by comforting words. Master Luo added, "I will give you ten ingots of silver for your travel expenses. I ask for nothing in return; I simply wish to save your life!" Once the monk's condition showed slight improvement, Master Luo administered Tao Ren Chengqi Tang (Peach Kernel Decoction to Direct the Qi downward). He took three doses daily until blood clots and phlegm accumulations were expelled. The next day, he was given only cooked vegetables and thin porridge, resting for another half month until he fully recovered. Over half a month later, Master Luo gave him another ten ingots, and he departed.

From this, I greatly realized that attacking methods must only be used on patients who are physically robust and have strong constitutions. Otherwise, eliminating pathogens damages healthy Qi; minor illnesses become severe, and severe illnesses become fatal. Every day, patients came to Master Luo. He would have them examine their pulses and report back. Master Luo would lie down and listen, orally prescribing specific herbs for specific conditions, using certain herbs to moderate others, and using specific herbs as guiding agents. Over a year and a half, there was never a fixed formula. Within a single formula, there were combinations of attacking and tonifying, sequences of attacking then tonifying, or tonifying then attacking. I further realized that ancient formulas cannot perfectly match modern diseases. One must adapt to the situation to find the mean, which is what this implies. Master Luo also said that using ancient formulas for modern diseases is like dismantling an old house to build a new one; the materials are not uniform, and without the craftsman's hand to rework them, they cannot be used.

Reflecting again on Scholar Xu's *Shiwei Lun*: "I read Zhang Zhongjing's books and use his methods, but I never rigidly adhere to his formulas. This is truly grasping Zhang Zhongjing's intent." I thus took Dongyuan's manuscript drafts and copied them by hand. I understood that treating patients is like Emperor Gaozu of Han abolishing Qin tyranny or King Wu of Zhou allowing Shang remnants to live freely. Without distributing wealth and grain, and implementing lenient laws, how could injured Qi and exhausted bodies recover? Thus, I established the principle: Yin tends toward deficiency, Yang tends toward hyperactivity. Attacking methods require careful deliberation, and healthy Qi must be protected. Let the *Jufang* (Formulary of the Imperial Pharmacy) serve as a warning!