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Liu Yuxi stated: The *Shennong Bencao Jing* (Divine Farmer's Materia Medica) was written in cinnabar red, while the *Mingyi Bielu* (Record of Famous Physicians) was written in ink. Due to long-standing copying errors, the red and black texts became confused, leading later generations to mistakenly attribute certain passages to the *Mingyi Bielu* rather than the *Shennong Bencao Jing*. This is the reason for such confusion. Regarding the original text of the *Suwen* (Basic Questions), commentators consider it a work from the Warring States period. With the addition of several "supplementary" chapters, the language clearly differs from that found in the *Taisu* (Great Simplicity). Consequently, it is reasonable to regard these additions as not being the words of Yellow Emperor (Huangdi) and Qibo. Chen Wuzhuo stated that Wang Shuhe's *Maijue* (Pulse Secrets) was plagiarized by Gao Yangsheng. This too is due to later interpolations mixed into the text. How do we know this? I examined Liu Yuanbin's annotated edition; after the "Song on Life and Death of Miscellaneous Diseases," it lacks eight lines compared to other versions. These eight lines are not smooth in reading and overlap in meaning with the preceding text. How could later scholars not suspect them? This situation is no different from the mixing of red-script texts in the *Bencao Jing* or the confusion caused by supplementary chapters in the *Suwen*. It is no wonder that knowledgeable people criticized these texts, leading to endless disputes. I do not know who will correct these issues in the future. If one were to investigate thoroughly and clarify, as Liu Yuanbin and Zhang Jiegou did, deleting any doubtful parts that do not conform to ancient standards, or simply recording the original text without annotation, would that not make the meaning clearer? One must choose between these two approaches. Furthermore, regarding Wang Bing (courtesy name Qixuanzi)'s annotations on the *Suwen*, he likely felt his work was incomplete and used red ink to indicate areas awaiting revision, deletion, or addition by experts. However, copyists recorded everything in black ink, introducing errors. For instance, in the annotation for the *Cire Lun* (Treatise on Acupuncture for Heat), regarding the "Fifty-Nine Acupoints," it begins with "Wang Zhu" (Wang's Annotation). Is this Wang Bing referring to himself? This section remains suspicious. Moreover, discrepancies exist between this text and the *Lingshu* (Spiritual Pivot). Comparing this classic with the "Eighty-Nine Acupoints" in the *Suwen*, which is accurate? Such differences render study laborious and unprofitable; where should learners turn for guidance? It would be better to verify using the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet). Anything Zhang Zhongjing did not mention should be disregarded, thereby establishing correct knowledge and true insight.

Lu Jun discussed blood depletion (Xueku), citing the *Taisu*: "This condition results from massive blood loss in youth." He also mentioned the retention of foul matter. Additionally, he cited cases of sexual intercourse during menstruation, where semen and stagnant blood clash, entering the Ren Mai (Conception Vessel) and remaining in the Baozhong (Uterus). Ancients termed this "Jingji" (Semen Accumulation). During the Yuanfeng era, Chen Bangji from Xiongzhou collected a prescription treating semen accumulation and stagnant evil blood, cold uterus causing infertility, with many verified cases. Its intent aligns closely with the *Neijing* (Inner Canon). Hai Piao Xiao (Cuttlefish Bone) traditionally treats leukorrhea and continuous menstrual bleeding; Qian Cao (Indian Madder Root) removes stagnant evil blood. The ancients' use of these herbs followed the principles of the *Bencao* (Materia Medica). Observing the note stating, "The ancients' use of these follows the methods of the Materia Medica," reveals profound understanding of origins. Thus, we know that the learning of Huangdi and Qibo indeed originated from Shennong. We also know that Yi Yin's decoction therapy did not originate from Huangdi and Qibo but also from Shennong. The word "all" (jie) carries deep and broad implications, extending far beyond just the method of using cuttlefish bone to stop bleeding. Therefore, we understand that Zhang Bozu's learning originated from decoction therapy. Zhang Zhongjing studied under and expanded upon this tradition, ensuring its continuity to the present day. Since the Jin, Tang, and Song dynasties, renowned physicians have all derived their knowledge from this source. Until the Dading era of the Jin Dynasty, when Zhang Jiegou (Zhang Yuansu), his son Zhang Yunqi, Zhang Bi, and Li Dongyuan (Li Gao) emerged, it is believed that such figures would not appear again for thousands of years. How do we know this? Although there were many scholars at the time, none possessed the substantial and unparalleled expertise of these three elders.