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I have previously discussed that there are five difficulties in treating diseases: distinguishing the disease, treating the disease, administering medicine, prescribing formulas, and identifying herbs. These are the five points. Currently, those who diagnose diseases merely inspect the six pulses at the Qi Kou (radial artery pulse point), write down a prescription with one or two herbs, and only verbally instruct the patient on the rhythm and precautions of taking the medication; in ancient times, those skilled in treating diseases first understood the changes in the operation and calendar of Yin and Yang, as well as the mechanisms of pathogenic factors arising from mountains, forests, rivers, and marshes. Furthermore, they observed the patient's age (young or old), body constitution (fat or thin), social status (noble or humble), living environment, personality preferences, emotional states (worry or joy), and work-rest patterns, adhering to what was suitable and avoiding what was not. They might use herbal medicine, fire therapy, acupuncture, Bian stone (stone knives for bloodletting), decoctions, or liquid preparations, correcting the pathological norms, regulating physiological properties, investigating deeply into the causes, seizing opportunities to adapt to changes, where even a hair's breadth of error was intolerable. Additionally, they regulated clothing, managed diet, altered living quarters, and responded to emotional changes. Some treatments followed Heavenly principles (natural laws), while others addressed Human affairs (social/psychological factors). The movements of Five Yuns and Six Qi, winter cold and summer heat, rain, lightning, hail, ghostly possessions, nightmares, and Gu poison, the degrees of sweet, bitter, cold, and warm, and the application of precedence and defeat—these are Heavenly principles. Variations in prosperity and decline, strength and weakness, different endowments of the Five Zang organs, following commonalities, observing deviations, not inferring one form from another, nor generalizing one person to the masses—these are Human affairs. Words cannot fully convey this in books, nor can it be explained orally. Its subtlety surpasses catching cicadas (Cheng Tiao), its observation is more meticulous than carving thorns. Eyes do not leave the complexion, ears do not leave the voice, hands do not release the pulse, yet still fearing errors. After handing over the medicine and leaving, hoping for perfect cure—is this not difficult? This is the second difficulty of treating diseases. In ancient times, when administering medicine, boiling and refining had regulations, and drinking and swallowing had appropriateness. Some herbs could be boiled for a long time, some could not; some suited fierce fire, some suited gentle fire—this is the regulation of boiling and refining. Some were suitable for warm administration, some for cold; some slow, some fast; some utilized the emotions of diet and anger/joy, some opposed them—this is the appropriateness of drinking and swallowing. Moreover, water sources vary in quality, and those handling medicine vary in diligence or laziness. To blame the ineffectiveness of medicine under such circumstances is not the fault of the medicine; this is the third difficulty of taking medicine.

Knowing the profound subtleties of herbs without measuring their unpredictability... [Text fragmentary] ...like using acid to catch fish... Bahu (Croton seed) if not rotated... rapid cases... Where is the妙 (subtlety)? Mosquito proboscis splitting... steps... What is suitable has never been clearly clarified. Furthermore, collection has early and late timings, storage involves baking (KT likely refers to a specific drying/baking method), wind, rain, dryness, dampness, actions involve withering and sudden exposure. Current handling of herbs: some dislike fire, requiring sun-drying before crushing (Ju). However, how can one know if collectors/storage persons do not constantly bake them? This uncertainty makes it difficult to identify herbs accurately—this is the fifth difficulty. These five points are but the general outline. The subtle aspects are beyond words, the detailed aspects exceed book records. Could mediocre people easily discuss medicine? I have studied formulas for the longest time; encountering good formulas, I list them. Those who prescribe in the world praise therapeutic effects, often exaggerating. Works like *Qianjin Fang* (Thousand Gold Formulas) and *Zhouhou Beiji Fang* (Handbook of Prescriptions for Emergencies) contain much hyperbole, causing people to distrust them. My so-called *Liang Fang* (Good Formulas) only records what I have personally witnessed as effective, excluding hearsay. However, human diseases, given the aforementioned five difficulties, how can a formula guarantee efficacy? Seeing an effect and calling it a "good formula" is hardly different from carving a mark on the boat to find the lost sword. Therefore, I detail the symptoms after each formula. If conditions are similar, perhaps there will be occasional correspondence. The chapters have no fixed order; notes are added as found, and shared immediately. Speed is highly valued, hence I am too busy to...