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The prescription of Shengsan Zi (Holy Dispersion Powder) became revered by the world as a divine remedy because Su Dongpo (Su Shi) wrote a preface for it. In the Xinwei year (1271) at the end of the Song Dynasty, an epidemic broke out in Yongjia; countless people suffered and died after taking this prescription. I read in Ye Shiming's *Bushu Luyu* (Record of Summer Retreat) that during the Xuanhe era, this medicine was prevalent in the capital city. The imperial students believed in it particularly strongly, resulting in countless deaths, causing medical practice to fall into disrepair for a time.

Previously, when Mr. Dongpo was demoted and resided in Huangzhou, the area was adjacent to the Yangtze River with low-lying and damp terrain. The illnesses contracted by the local residents were either due to dampness invading the interior or caused by prolonged exposure to rainwater. Therefore, taking this medicine was often effective, leading to its widespread circulation, yet leaving behind endless calamities. In the Guichou year (1513) of the Hongzhi era, a severe epidemic erupted in the Wuzhong region. Sun Pan, the magistrate of Wu County, ordered physicians to compound Shengsan Zi and distribute it freely throughout the streets and alleys, also publishing the prescription. Among those who took it, not one in ten survived; most exhibited mania, delirium, and unconsciousness before dying. Alas! Magistrate Sun’s original intention was to save lives, but he did not realize that Shengsan Zi contains herbs such as Fuzi (Prepared Aconite Root), Liangjiang (Galangal Rhizome), Wuzhuyu (Evodia Fruit), Doukou (Cardamom Seed), Mahuang (Ephedra Herb), and Huoxiang (Patchouli Herb). These ingredients are all acrid, warm, and drying in nature, which would instead exacerbate fire pathogens. How could death be avoided? If one fails to differentiate between Yin and Yang syndromes and applies treatment indiscriminately, the lethality surpasses that of swords and knives. If anyone can widely disseminate this insight to inform the public, it would indeed be one aspect of benevolence.

*Waitai Miyao* (Secret Essentials of the Outer Palace) records the discipline of Zhuyou (Incantation Therapy). Zhu Danxi referred to it as "Yijing Bianqi" (Transfining Spirit and Altering Qi), meaning healing by explaining the origins of illness through incantations. It is only suitable for minor ailments. If there are deficient pathogens internally and excess pathogens externally, one must employ orthodox and upright methods. However, talisman water is only applicable for heat-phlegm above the diaphragm; drinking cold water clears stomach heat, bringing relief and potentially achieving efficacy. But for individuals with internal injury involving deficiency, or during the severe cold of winter, swallowing talisman water damages Stomach Qi, often causing more harm than good. I consulted *Wenxian Zhi* (Records of Literature), which states: Zhuyou is a deity of the South. Some interpret "Zhu" as "Duan" (to cut off), suggesting it merely cuts off the cause of disease. Both theories coexist, and it remains uncertain which is correct.

Wang Haogu, in *Cishi Nan Zhi* (Difficulties in Understanding This Matter), stated: "Treating from the Middle," where "Middle Treatment" refers to the Shaoyang (Lesser Yang) channel. He further stated: "When both cold and heat injure the body, one must treat from the Middle," implying that Middle Treatment involves warming methods. The same concept appears twice in one book with different meanings, raising my deep suspicion. Later, reading Li Dongyuan's *Yixue Faming* (Clarification of Medical Principles), I found that this character "Zhong" (Middle) implies that physicians should weigh circumstances when facing diseases and prescribe medication with moderation. This aligns with the meaning of "the gentleman adapts to the mean according to the times" (*Shi Zhong*) from the *Doctrine of the Mean*.