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The Way of Medicine is indeed difficult to describe. One must conduct a careful diagnosis to establish standards of measurement, set rules and norms, weigh the balance of excess and deficiency, integrate the observation of complexion and pulse, analyze the methods of exterior and interior, surplus and deficit, and compliance and opposition. Furthermore, one must consider the patient's dynamic and static states as well as the correspondence of their respiration, before proceeding with treatment. Without a profound understanding of the merits and demerits of various classical texts, one cannot partake in this art. Although there are doubts that the *Huangdi Neijing* (Yellow Emperor's Inner Canon) was fabricated by scholars of the Warring States period under a false name, its language is profound and its purport is subtle. After rigorous textual criticism, it is verified and reliable, and thus should be regarded as the ancestor of medical schools. Below this level come Bian Que (Qin Yueren) and Huan Zi, who left no written works. The *Nanjing* (Classic of Difficult Issues), authored by Bian Que, enumerates the essentials of the *Neijing* and expands upon them. Further down are Chunyu Yi and Hua Tuo; their practice of "Bear Hanging and Owl Gazing" (Xiong Jing Chi Gu, a form of Daoist breathing and movement exercise) belongs to the category of Daoyin techniques. As for procedures involving opening the abdomen and washing the intestines to remove disease, these border on the miraculous or bizarre. Sima Qian recorded Chunyu Yi's medical cases in detail in the *Shiji* (Records of the Grand Historian). However, conditions such as "Huifeng" and "Yaofeng" mentioned therein are completely unknown to modern people, let alone understanding their deep therapeutic principles. Next comes Zhang Zhongjing (Zhang Ji). His *Jinkui Yufan Jing* (Golden Cabinet Jade Box Classic) and his treatises on Cold Damage (*Shanghan Lun*) are truly immortal classics of the ages. However, they detail injuries caused by the Six Qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire) but briefly neglect issues arising from emotions, desires, diet, and overexertion. Moreover, due to textual disarray (cuojian) in the bamboo slips, it is not easy to arrange them in order. Following him is Wang Shuhe, who compiled books by Qibo, Hua Tuo, and others into the *Maijing* (Pulse Classic). He described Yin and Yang, internal and external aspects, distinguished the Three Regions and Nine Pulses, differentiated between tranquility and qi harmony, and systematically listed the Twelve Meridians and diseases of the Triple Burner, Zang organs, and Fu organs, which was remarkably clear. Regrettably, he was a man of poor character who summarized his work with superficial pulse rhymes, causing his original book to fail to spread widely. Next is Chao Yuanfang. His *Zhubing Yuanhou Lun* (Treatise on the Pathogenesis and Manifestations of All Diseases) shows insight, but his omission of Damp-Heat alongside Wind-Cold-Dampness is a flaw. Below him is Wang Bing, who deduced the changes of the Five Movements and Six Qi, writing the *Tianyuan Yu Ce*. His work was detailed and precise, though rigid adherence to it leads to stagnation. Next are Wang Tao and Sun Simiao. Sun Simiao possessed extraordinary wisdom and a compassionate heart. In his *Qianjin Yaofang* (Essential Prescriptions Worth a Thousand Gold) and *Qianjin Yifang*, as well as his warnings about the dangers of incompetent physicians, he expressed deep indignation. Later generations who glimpsed his teachings could achieve fame through medicine, though perhaps lacking depth in Cold Damage theory. I, Huang Lin, though dull and inferior, have elaborated on the prescriptions, talismans, prohibitions, moxibustion, and cauterization details found in Wang Tao's *Waitai Miyao*. However, his claim that acupuncture can kill the living but cannot revive the dead is a biased view. Further down are Qian Yi, Pang Anshi, and Xu Shuwei. Xu Shuwei made little innovation within established norms; Pang Anshi could adapt flexibly but remained within conventional bounds. Both only grasped the superficial aspects of Zhang Zhongjing's art. Only Qian Yi delved into the profound secrets of Zhang Zhongjing, extracting the essence to formulate treatments for the Five Zang organs according to their specific needs. Since the Liver contains Ministerial Fire, it requires draining rather than tonifying; since the Kidney is True Water, it requires tonifying rather than draining. These insights unlocked the mysteries of the *Neijing*. The world generally dismisses Qian Yi as merely a pediatrician, failing to recognize his depth. His surviving writings, collected by Yan Xiaozhong, often reflect Yan's own ideas rather than Qian's true intent. Below them are Zhang Yuansu, Liu Wansu, and Zhang Congzheng. Zhang Yuansu and Liu Wansu used mystical dreams to legitimize their transmissions, yet were inspired by Qian Yi. Zhang Congzheng followed Liu Wansu. Zhang Yuansu argued that ancient formulas do not fit new diseases, treating all illnesses without fixed prescriptions, so his works did not survive; extant texts are later fabrications. His learning was best inherited by Li Dongyuan (Li Gao), who clarified internal and external injuries, emphasizing the tonification of Spleen Earth, as Earth is the master of the body; when Earth is balanced, all organs are balanced. Zhang Congzheng emphasized the three methods of vomiting, sweating, and purging, and the six pathogenic factors (Wind, Cold, Summer-heat, Dampness, Fire, Dryness) as key to medicine. His treatments were largely aggressive and his prescriptions harsh; improper use could be fatal. Liu Wansu discussed Wind-Fire diseases based on the Nineteen Pathomechanisms of the *Neijing*, writing the *Yuanbing Shi*. It was concise and profound, unmatched by contemporary medical publications. Ultimately, his methods still fell within the spectrum of tonification and draining. Alas! Since the *Neijing*, there have been 179 authors, 209 volumes, and 2,259 scrolls of medical texts stored in official libraries. Ignoring others, regarding those discussed here: do physicians today truly devote themselves to this? If not, how can they apply standards of measurement, rules, weights, and integrated pulse-complexion analysis without treating human life as a game? Hope is slim. Nevertheless, there is a key principle: compliance and opposition. For ascending/descending and floating/sinking, we comply; for warming/cooling and cold/heat, we oppose. Mastering this way, even without referencing past physicians' treatments, one will not miss the mark significantly. Jia Sicheng from Wushang is my cousin. He studied classics with me under Master Wen of the South City, and later learned medicine from Master Song Yanxiu. He achieved remarkable cures, inspiring poems from literati who asked me to write a preface. I have straightforwardly analyzed the merits and demerits of historical texts and highly praise Jia Sicheng for his scholarly approach.