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Qian Tianlai stated: One liang (tael) in the Han Dynasty is equivalent to approximately 2.7 qian (mace) today. One sheng (peck) is equivalent to approximately 2.5 he today. Wang Lingyou stated: The ancient term "zhu" refers to a unit of weight. One dose of medicine, divided into three servings, is called one "fu" (dose). When using ancient formulas, one must first refer to the original dosage and convert it to actual weight according to modern scales. Although there are differences in measurement systems between ancient and modern times, for formulas recorded as three doses, one should simply follow the modern standard conversion. Cheng Fusheng stated: In ancient times, twenty-four zhu made up one liang. One liang was divided into four fen (fourth part), with six zhu making one fen, totaling 2.5 qian. Therefore, what is referred to as "eighteen zhu" represents three fen in weight, which is 7.5 qian in ancient terms. However, by examining ancient and modern measurements and millet grains, placing the weight of 1,200 millet grains into the yue (a small measure) of the Huangzhong pitch-pipe yields half a liang in ancient terms, equivalent to 3 qian today. Combining two yue makes one he, yielding one liang in ancient terms, equivalent to 6 qian today. Ten zhu correspond to the weight of 1,000 millet grains, equivalent to 2.5 qian today. One zhu corresponds to the weight of 100 millet grains, equivalent to 0.25 qian today. Others argue that among ancient and modern measurements, only the Han system was the smallest; one Han liang was merely slightly more than 3.5 qian today. Thus, *Qianjin Yaofang* and *Bencao* state that three ancient liang equal one modern liang, and three ancient sheng equal one modern sheng. However, people need not rigidly adhere to ancient standards like tuning a fixed zither; this is the proper way to emulate Zhang Zhongjing.

My commentary: Various theories have similarities and differences. Generally speaking, one ancient liang is converted to 3 qian today. This approach neither blindly adheres to antiquity nor departs from its essence.

First: When a situation is deeply entrenched and difficult to reverse, suddenly depriving people of their preferences will inevitably cause shock and suspicion. Let us discuss this superficially. Understanding drug properties begins with Shennong's *Shennong Bencao Jing*. Discussing diseases relies on the *Shanghan Lun* (Treatise on Cold Pathogenic Diseases) and the *Jingui Yufan Jing*. The *Waitai Miyao* mentions another book, *Duanju*, which is now lost. For those preparing for imperial examinations, these formula texts are no different from the Four Books (Confucian classics). Yet some still doubt them. If the Four Books are readable, why not these? Therefore, reading Zhang Zhongjing's works is the first recommendation.

Second: Zhang Zhongjing's texts are archaic and difficult to read. Even the four schools of Liu Hejian, Zhang Yuansu, Zhu Danxi, and Li Dongyuan (in Ming dynasty context, Zhang Changsha/Zhang Zhongjing is grouped with them) had their interpretations. More absurd and arrogant practitioners distort right and wrong, claiming Zhang Zhongjing specialized only in cold damage, and that his Guizhi Tang (Cinnamon Twig Decoction) and Mahuang Tang (Ephedra Decoction) were only suitable for the northwest region and winter months. They consider herbs such as Xiong (Ligusticum Chuanxiong Rhizome), Su (Perilla Leaf), Qiang (Notopterygium Root), Du (Angelica Pubescens Root), Jing (Schizonepeta Spike), and Fang (Saposhnikovia Root) as essential for common colds, while regarding formulas like Buzhong Yiqi Tang (Tonify the Middle and Augment the Qi Decoction), Guipi Tang (Restore the Spleen Decoction), Bazhen Tang (Eight Treasure Decoction), and Liuwei Dihuang Wan (Six-Ingredient Pill with Rehmannia) as stable treatments for miscellaneous diseases. They do not investigate the root causes of diseases, attributing excessive heat solely to Yin deficiency and excessive cold to Yang deficiency, boasting this as a guiding principle. Ultimately, they propagate pseudoscience. Can such methods cure major diseases? Reflecting on cases treated throughout my life, one should realize the necessity of correcting errors. Therefore, acknowledging and correcting mistakes is the second recommendation.

Third: Classical formulas (Jingfang) act swiftly, like a drumstick striking a drum, unlike later practices of using Dihuang (Rehmannia Root) to tonify Yin, Renshen (Ginseng Root) to tonify Yang, Xiangfu (Cyperi Rhizome) and Sharen (Amomum Fruit) to regulate Qi, or Danggui (Angelica Sinensis Root) and Chuanxiong to regulate Blood, where patients often require full courses of medication to recover. It is evident that ancient physicians' medications, excluding chronic and stubborn diseases, showed effects within half a dose or one to two doses. Later physicians like Xue Lizhai claimed efficacy after thirty to a hundred doses, and Li Shicai mentioned preparing five jin (approx. 3kg) of Ginseng expecting results over three months. Is this truly due to the medication? Rather, the disease qi subsided naturally, yet these individuals claim credit for Heaven's work. Reading their case records, I deeply pity patients suffering from medication more than from shackles. Therefore, the rapid efficacy of classical formulas is the third recommendation.

Fourth: The *Shanghan Lun* contains 113 formulas, centered on the principle of "preserving body fluids." Observe Guizhi Tang (Cinnamon Twig Decoction): it harmonizes and releases the muscle layer, consisting entirely of fluid-nourishing ingredients. Even if prepared as one dose divided into three servings, recovery occurs without consuming the entire dose, leaving no sequelae. Modern doctors use bitter-dry and pungent-warming herbs such as Chuanxiong, Zisu, Qianghuo, Duhuo, Jingjie, Fangfeng, Cangzhu, and Baizhi, along with Banxia (Pinellia Tuber), which deplete fluids. This allows pathogenic factors to sink into the Shaoyin (Lesser-Yang/Lessering-Yin channel complex, specifically referring to Heart/Kidney axis in cold damage context here implying deep interior) [Note: The text says "Shaoyin", usually associated with Kidney/Heart, but in context of fluid depletion leading to heat, it implies deep internal involvement]. These actions dry up the source of sweat. (I realized the significance of these two characters—"drying up sweat source"—only after ten years of research.) Retaining pathogens generates heat, leading to symptoms like irritability, extreme thirst, delirium, and coma. This is how mediocre doctors mislead people. Regarding the 143 formulas in the *Jingui Yaolue*, the main idea is "harmonizing with sweet medicines." Later formulas like Sijunzi Tang (Four Gentlemen Decoction), Buzhong Yiqi Tang, Siwu Tang (Four Substance Decoction), Bazhen Tang, Shiquan Dabu Tang, Guipi Tang, and Xiaoyao San bear some resemblance to this sweet-harmonizing intent but are biased, inflexible, and ineffective. This must be understood. Therefore, understanding that classical formulas are beneficial and harmless is the fourth recommendation.

Fifth: Zhang Zhongjing is the Sage of Medicine. Only the extremely foolish would insult him. Doubts arise regarding his formulas, specifically the lack of specific symptom-targeting drugs and the discrepancy in weights and measures. Those who understand herb properties know the miraculous nature of just three or four ingredients. Moreover, ancient measures from the Three Dynasties to Han were smaller than today's, roughly three-tenths. Each dose divided into three servings amounts to only about 7-8 qian per serving, plus fractions, which is lighter than many contemporary prescriptions. By converting ancient and modern weights and providing simple explanations, we reveal that the Way of classical formulas lies in the Doctrine of the Mean (Zhongyong), balancing human capability and knowledge. This serves as the fifth recommendation.

Sixth: Preconceived notions are a common human flaw. Guizhi Tang (Cinnamon Twig Decoction) and Xiao Chaihu Tang (Minor Bupleurum Decoction) apply to both cold damage and miscellaneous diseases, affecting both Yang and Yin channels, whenever Ying and Wei (Nutritive and Defensive Qi) are disharmonious. However, liquid preparations are sometimes wrongly categorized alongside powder forms, leading to non-use when needed, causing countless errors. People fail to recognize that these two herbs are listed in the Superior Grade by Shennong, capable of preventing disease and prolonging life when taken long-term. It is strange to trust various later schools while disregarding Shennong. Fujian physicians observe my use of Guizhi Tang with consistent success; recently, increasing the dose from 3 qian to 8-9 qian has proven effective, and they praise my innovation. As for Chaihu (Bupleurum Root), the limit is usually 4 qian. In Zhejiang and Jiangsu, it is often steamed with turtle blood, limited to 2 qian. These limitations stem from preconceived ideas. Zhang Zhongjing used Chaihu up to 8 liang, relying on its pure nature allowing for larger doses. Conversely, habits like limiting Xixin (Asarum Root) and Wuweizi (Schisandra Berry) to 1 qian, Dazao (Jujube Fruit) to 2 pieces, and Shengjiang (Fresh Ginger) to 2 slices are harmful customs. (The text implies this point leads to a recommendation, though the explicit "Sixth Recommendation" label is missing in the provided snippet, it precedes the Seventh).

Seventh: Reviving the dead is the true Dao of medicine. If doctors give up and patients await death, recognizing errors caused by eclectic methods, one should assist the patient first to restore vitality. Through acupuncture mechanisms and regulating organs, harmony returns to Stomach Qi. In critical emergencies, rescue does not rely on Renshen (Ginseng Root). (This statement acts as a wake-up call for patients. Classical formulas do not use Ginseng for emergency rescue; except for Lizhong Wan/Tang for cholera-like syndromes. For sweating, cold limbs, and faint pulse, Tongmai Sini Jia Zhudane Tang (Pulse-Reviving Sini Decoction with Pig Gallbladder Bile) is primary, again not requiring Ginseng. This view contradicts teachings from Xue Ji and Zhang Jingyue.) Taking responsibility can save two or three out of ten. Having practiced for over thirty years, I know the power of classical formulas to alter fate. This is the seventh recommendation.

Eighth: Classical formulas become more flavorful with study and more miraculous with use. Prescribing during the day and cross-referencing with classical formulas at night yields profound insights. (The explicit "Eighth Recommendation" label is missing in the provided text structure, following the pattern of the sixth).

Ninth: Zhang Zhongjing in medicine is akin to Confucius in Confucianism. We follow those who expound his teachings and reject those who contradict them, acting as a dam against the eastward flow of erroneous trends. Zhang Zihe is mixed in merit and fault; Li Dongyuan is the lowest. His theory centers on the Spleen and Stomach, prioritizing tonification, which is nominal rather than substantial. His drying methods oppose Zhang Zhongjing's principles of nourishing fluids and harmonizing with sweet medicines. Li Shizhen and Wang Yutai are杂 (eclectic/mixed); Li Shicai is shallow; Xue Lizhai is mediocre; Zhao Yangkui is arbitrary; Zhang Jingyue, Chen Yuangong, and Feng Chuzhan are exaggerated and unsubstantiated. One should not let a single word of theirs enter one's mind to access the profound essence. Editions printed by workshops, such as those by Wang Ang, though largely based on hearsay, contain a few valid points. However, appending Tao Jian'an's speculative comments to Zhang Zhongjing's formulas confuses truth with falsehood. Relying on them initially leads to becoming a conformist. Therefore, maintaining focus and avoiding eclecticism is the ninth recommendation.

Tenth: Mencius said, "Do I enjoy debating? I am compelled to do so." Today, medical schools form separate factions. We must clarify the achievements of the Ancient Sages, trace origins, and exhaust sources to promote this discipline. Therefore, speaking openly without reservation and being amiable is the tenth recommendation.