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Regardless of whether the disease is characterized by warmth, coolness, heat, or cold. If illness occurs in spring, add cooling herbs to the prescribed formula. If illness occurs in summer, add herbs with great cold properties. If illness occurs in autumn, add herbs with warm qi properties. If illness occurs in winter, add herbs with great heat properties. This ensures that the source of biological generation is not cut off. The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "One must first consider the annual climate qi, and not disrupt the harmony between heaven and humanity; this is the highest form of treatment." It also states: "Do not violate the seasons, do not disrupt natural transformation." And again: "Do not damage the vital qi of life." These are all standard methods of medication usage. If one violates these standard principles and alters the treatment, leading to atypical symptoms, then one should exercise discretion and adapt the treatment accordingly.

Zhang Zhongjing said: "Crush the herbs to the size of hemp seeds or beans; this is consistent with the meaning of 'ju' (chewing/grinding). 'Ju' is an ancient method. In ancient times, there were no iron blades, so herbs were bitten finely by mouth until they resembled hemp seeds or beans, used as coarse herbs for decoction. This makes the medicinal liquid clear, allowing it to ascend and disperse easily when taken into the abdomen; this is what is meant by 'ju'. Nowadays, people use knives and tools to crush herbs to the size of hemp seeds or beans; this is the simplified version of 'ju'. If all herbs are ground into fine powder, the distinction between clear and turbid substances would be lost. The classics state: 'Clear yang qi disperses to the couli (interstices of skin and muscle), while turbid yin qi travels to the five zang organs.' What does this mean? It further states: 'Clear yang qi fills the four limbs, while turbid yin qi returns to the six fu organs.' This is correct. The method of 'ju' is employed to obtain a clear decoction, facilitating its circulation through the meridians. For diseases located high in the body, add wine for decoction; for dampness, add fresh ginger for decoction; to tonify primordial qi, add jujube for decoction; to dispel wind-cold, add scallion white for decoction; for diseases above the diaphragm, add honey for decoction. San (powders) refer to fine powders; they do not circulate through the meridians but are used only for diseases above the diaphragm and within the zang-fu organs. Herbs with strong flavors and aromas are taken with plain boiled water. Herbs with weak flavors and aromas are decocted and taken with the dregs. For diseases in the lower part of the body, pills are made very large, smooth, and round; for diseases in the middle jiao, they are smaller; for diseases in the upper jiao, they are extremely small. Pills made with thick paste flour are intended to digest slowly, reaching the lower jiao directly. Pills made with wine or vinegar are intended to achieve either astringent or dispersing effects. When using Banxia (Pinelliae Rhizoma) or Nanting (Arisaematis Rhizoma), or for dampness removal, ginger juice is used to cook the paste for making pills, to mitigate their toxicity. Xi hu wan (thin paste pills) are intended for easy digestion. Soaked in water overnight, formed into pills with steamed bread dough, or dropped into water to form pills, all aim for easy digestion. Pills made with refined honey aim for slow digestion and the circulation of medicinal qi through the meridians. Pills made with wax aim for difficult digestion, thereby achieving gradual therapeutic effects. Generally speaking, Tang (decoctions) act by sweeping away pathogens, used for chronic diseases. San (powders) act by dispersing, used for acute diseases. Wan (pills) act by缓 (slowing/relaxing); they cannot quickly eliminate disease but treat it gradually and gently.