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The administration instructions for Muli Tang (Oyster Shell Decoction) state: "If vomiting occurs, do not administer further." Currently, in cases of malaria where the patient exhibits wheezing with a harsh sound and urgency, or spontaneous sweating, or absence of sweating, accompanied by severe palpitations/movements in the chest and abdomen, administering this decoction will cause the patient to vomit several sheng (a unit of volume) of clear fluid. If the disease does not resolve without these symptoms, or if there is no vomiting after administration, then the condition will not improve. From this, it can be seen that Shuqi (Herba Pteridis Preparata) induces vomiting to expel water-toxin, clearly indicating that "movements" (palpitations/throbbing) are caused by water-toxin. It should be understood that malaria is also caused by water-toxin. Nevertheless, is this decoction only for treating malaria? For any patient presenting with wheezing and airway obstruction, or spontaneous sweating, or absence of sweating, accompanied by severe palpitations/movements in the chest and abdomen, this decoction is effective. The alternating chills and fever, occurring at specific times, are the causes of discomfort.

Since the Jin and Tang dynasties, physicians have regarded Zhang Zhongjing's prescriptions as being exclusively for treating Shanghan (Cold Damage). Therefore, works such as those by Ge Hong, Sun Simiao, Wang Tao, and Xu Shumi all comprehensively included Zhang Zhongjing's prescriptions within the Shanghan category, failing to realize that they could treat myriad diseases. It is unknown that Zhang Zhongjing originally selected prescriptions for treating various diseases to address Shanghan. Upon reaching the Song Dynasty, the book *Jingui Yaolue* (Essential Prescriptions from the Golden Cabinet) emerged. At that time, Wang Zhu discovered Zhang Zhongjing's prescriptions for complicated diseases accompanying Shanghan among worm-eaten bamboo slips, categorized them into different sections, and compiled them into a book. Physicians thereafter referred to the prescriptions in this book as those from the *Jingui Yuhan*. The terms "Jingui" (Golden Cabinet) and "Yuhan" (Jade Casket) signify extreme reverence. Since then, physicians observed that prescriptions in certain categories treated specific syndromes; thus, prescriptions like Muli Tang and Shuqi San were listed under the malaria section, known only for treating malaria and unrecognized for treating other ailments. Some even shelved them, claiming ancient prescriptions are unsuitable for modern diseases—how lamentable! Alas, the decline of Zhang Zhongjing's medical methods was not solely due to Wang Shuhe; figures like Ge, Sun, Wang, and Xu were actually the culprits, arguably great sinners against the medical Dao.

The syndrome description for Guizhi Qu Shaoyao Jia Shuqi Longgu Muli Jiuni Tang (Cinnamon Twig Decoction minus Peony plus Herba Pteridis, Dragon Bone, and Oyster Shell to Rescue from Peril) states: "Frightened delirium, restlessness in sitting and lying down." Note: This syndrome is an external manifestation. Zhang Zhongjing's methodology does not rely solely on external signs for treatment but integrates internal and external diagnostics. Therefore, if there are no palpitations/movements in the chest, abdomen, or below the umbilicus, even if symptoms of frightened delirium and restlessness exist, this decoction is not indicated. Alas, this is the profound insight of our Dongdong Weng (Yoshiya Toyo); how can we fail to uphold it?

The syndrome description for Shuqi San is incomplete, mentioning only "Mu Nian" (Oyster-type Malaria). Mu Nian likely refers to malaria where heat is absent or minimal, not lacking heat entirely, but characterized by predominant cold. Malaria typically presents with chills first, followed by fever. Although one cannot treat malaria merely based on chills and fever, are there no internal signs? The answer is: there must be severe palpitations/movements below the umbilicus. Thus, Zhang Zhongjing once used Longgu (Dragon Bone) as the principal herb, assisted by Shuqi. Physicians should observe this carefully.

The syndrome description for Muli Zeie San (Oyster Shell and Alisma Decoction) is incomplete. However, inferring from Zhang Zhongjing's use of Muli, the syndrome must involve severe palpitations/movements in the chest and abdomen. If such movements exist, no prescription lacks Shuqi. Thus, this decoction clearly treats edema accompanied by severe palpitations/movements in the chest/abdomen and thirst. Refer to *Fangji* for verification.

Zhang Zhongjing's three flexible methods for treating "movements" (palpitations/throbbing) are: for movements in the chest and abdomen, use Muli; for movements below the umbilicus, use Longgu; for severe movements throughout the chest, abdomen, and below the umbilicus, use Shuqi. These constitute the three flexible methods for treating "movements." Consequently, Zhang Zhongjing's prescriptions combine Shuqi with Muli, or with Longgu, or with both Longgu and Muli. This is another aspect of his method using Shuqi. The omission of this method in the main text is likely due to textual loss or error. Hence, since the Jin and Tang dynasties, few have understood the efficacy of Shuqi, despite "movements" being prevalent in many diseases. "Movements" serve as a primary internal sign in various diseases and are particularly difficult to treat. Yet, for two millennia, why have physicians' discussions and materia medica failed to record the true functions of Longgu, Muli, and Shuqi? Some claim Muli's salty taste dissipates chest/abdominal fullness; others say Longgu and Muli astringe and calm the spirit; some argue Shuqi's pungency disperses pathogens; others state Longgu and Muli's astringency consolidates essence. Never has anyone mentioned their ability to treat "movements," nor recognized "movements" as a primary internal sign. Our Dongdong Weng, born two millennia later, was the first to discern the functions of Longgu, Muli, and Shuqi, detailing these views below. This is indeed a lost theory for two millennia. That he alone grasped its essence is truly magnificent. Han Yu once praised Mencius, saying his merit rivaled that of Yu the Great. I believe Dongdong Weng's contribution to medicine rivals that of Zhang Zhongjing. This is not an exaggerated opinion.