盖人身本阴阳二气化成，二气平调，人无疾病；二气一有偏胜，则疾患生矣。自古及今，
方治虽多，总不出补偏救弊而已。虚者补之，实者泻之，矫其偏胜，归于和平，则疾瘳矣。然
阴阳者，天地万物之源也。天之六淫，人之七情，以药物性，皆禀乎此。
以人身言之，气为阳，血为阴。卫气行于外者为阳，营气荣于中者为阴。六腑为阳，五
脏为阴。身半以上属阳，身半以下属阴。先天之阴阳，肾命是也；后天之阴阳，脾胃是也。人
之所以充身、泽毛、蒸化水谷、温养营运，皆阳气之发用也。惟阳气不能孤立，必赖阴血以濡
之，成形、成质，濡润、流通，皆阴血以维持也。是以脏腑、肢体，虽有阴阳之异，而内外躯壳，
无处不具阴阳之气也。
阴阳相合则生，偏胜则病，离散则死。病之发也，大偏则大病，微偏则微病。人之死，非
阳尽，则阴竭矣。况人之生也，气秉各有偏盛∶如苍赤骨大而瘦者，为阳体；柔白骨小而肥
者，为阴体。肥人之病，恐虚其阳；瘦人之病，虑涸其阴。天之六淫，亦乘人身之虚而感化∶
阴虚之体，易感风、燥、暑、火；阳虚之质，易感寒、湿、雾、露。阳从火化，阴从水化，水寒火
热。《内经》谓∶阴虚生内热，阳虚生外寒。阳盛多实，阴盛多虚。明乎阴阳，则表里、虚实、
寒热之病，一目了然矣。或谓大怒伤阴，大喜伤阳，思虑则脾阳结，恐惧则肾阳消，劳力汗
出则卫阳疏，苦思极虑则心阴扰。至于妄下伤阴，妄汗伤阳，大吐伤阳，失血伤阴，辛热伤
阴，苦寒损阳，由是推而至于七情六气，莫不统驭于阴阳也。临证者但以审阴阳盈虚、消长
之理，虽病状变化莫测，不外阴阳偏虚之患，治以补偏救弊之法。惟不可以阴虚、阳虚立
论，用六味、八味为定法，要在明察致病之由而施治，则思过半矣。
譬如伤寒，是表阳伤也，用辛温以散表寒；若温热，是里阴炽也，用苦寒以胜里热。推
而至于阳水、阴水，阳黄、阴黄，阳脱、阴脱，阳暑、阴暑，阳疟、阴疟，阳狂、阴癫，阳痈、阴疽，
皆不外阴阳偏盛之道也。兹将阳邪为病先言之∶如脉数、身热、便秘、窍干、烦躁、舌苔黄
黑、口渴多饮是也。其阴邪为病，脉迟或紧，舌白滑腻，面色清白，诸窍润湿，便泄溲清是也。
如审其阴邪在表，有麻黄、桂枝之法；若知阴邪之在里，有四逆、理中之法。其治阴实也，有
三物白散、附子泻心等汤；其治阳实也，有白虎、黄连等汤。甚则用承气陷胸之法、建中扶
阳气之剂，复脉救阴液之方。
又有阴盛者，外则恶寒、肢冷，内则浊阴
上逆。犯于清阳，为头痛、喉痹、呕吐、喘嗽、呃逆、霍乱、胸痹、痰饮、水肿、泄泻；寒凝不通，
为胸胁腹痛；及其阴盛之极，则见鬼、发躁、汗脱而死。若阳亢者，外则身热、骨蒸；内则火气
上炎。熏灼清道，亦为头痛、喉肿、呕恶、消渴、喘咳、霍乱、痰结、迫泻、斑黄、狂乱；燥结不
通，亦有胸胁腹痛，甚则谵妄目盲、昏沉气绝。
又有阳极似阴，阴极似阳，最易惑人。假如外虽面赤、烦躁、恶衣，其脉重按必无力，口
虽渴而不多饮，舌苔黄而润滑，二便不黄赤、不燥结；甚则里热盛重，往往格阴于外，反觉
肢冷、恶寒、战栗，热深厥深，按其脉沉数有力，口必燥渴能饮、舌必干燥不泽，苔多黄黑
裂纹，二便黄赤、秘涩等候。要在分虚实以用药，则无他岐之惑矣。
总之，辨症精详，诊脉寻源，则执简以御烦，扼要尤易；非近世医书，拘执病名以求治，
则望洋生叹，散而难稽，所以不能见病知源，反滋疑误。今特约而简，显而明，使后进者有
所指归欤。
澜按∶表里、虚实、标本、阴阳，明此八字，万病变幻虽多，以此推测，有殊途同归之妙。
经云∶知其要者，一言而终；不知其要，流散无穷。由是观之，医贵博通古今，超越前哲，非学
有根柢者，所不能道焉。今先生所论，皆振衣挈领之法，非近代医书执成方以疗治者，所可
同日而语也。苟能潜心体察，熟读深思，自获左右之妙，则胸有成竹，不致人云亦云，拘执
温补以误人哉。
盖人身本阴阳二气化成，二气平调，人无疾病；二气一有偏胜，则疾患生矣。
人的身体原本是由阴气和阳气化生而成的，如果这两股气机平衡调和，人就不会生病；一旦其中一方出现偏盛，疾病就会产生。
自古及今，方治虽多，总不出补偏救弊而已。虚者补之，实者泻之，矫其偏胜，归于和平，则疾瘳矣。
从古至今，虽然治疗的方法很多，但总归不超出纠正偏差、补救弊端这一原则。虚证用补法，实证用泻法，矫正其偏盛的状态，使其恢复平和，疾病就能痊愈。
然阴阳者，天地万物之源也。天之六淫，人之七情，以药物性，皆禀乎此。
然而，阴阳是天地万物的本源。自然界的风寒暑湿燥火（六淫），人的喜怒忧思悲恐惊（七情），以及药物的药性，都源于阴阳。
以人身言之，气为阳，血为阴。卫气行于外者为阳，营气荣于中者为阴。六腑为阳，五脏为阴。身半以上属阳，身半以下属阴。先天之阴阳，肾命是也；后天之阴阳，脾胃是也。
就人体而言，气属于阳，血属于阴。运行于体表的卫气属于阳，滋养于体内的营气属于阴。六腑属于阳，五脏属于阴。身体上半部分属于阳，下半部分属于阴。先天的阴阳，主要指肾和命门；后天的阴阳，主要指脾和胃。
人之所以充身、泽毛、蒸化水谷、温养营运，皆阳气之发用也。惟阳气不能孤立，必赖阴血以濡之，成形、成质，濡润、流通，皆阴血以维持也。
人之所以能充实身体、润泽毛发、蒸腾消化水谷、温暖滋养并运行气血，都是阳气发挥的作用。但是阳气不能单独存在，必须依赖阴血来滋润它；形成形体、构成实质，以及保持濡润和流通，都是由阴血来维持的。
是以脏腑、肢体，虽有阴阳之异，而内外躯壳，无处不具阴阳之气也。
因此，脏腑和肢体，虽然各有阴阳的区别，但在内外的躯体结构中，无处不具有阴阳之气。
阴阳相合则生，偏胜则病，离散则死。病之发也，大偏则大病，微偏则微病。人之死，非阳尽，则阴竭矣。
阴阳相互结合才能生存，偏盛就会生病，离散就会死亡。疾病的发生，偏盛严重就是大病，偏盛轻微就是小病。人的死亡，不是阳气耗尽，就是阴血枯竭。
况人之生也，气秉各有偏盛∶如苍赤骨大而瘦者，为阳体；柔白骨小而肥者，为阴体。
况且人生下来，气质禀赋各有偏盛：比如肤色青红、骨骼粗大且消瘦的人，属于阳体；肤色白嫩、骨骼细小且肥胖的人，属于阴体。
肥人之病，恐虚其阳；瘦人之病，虑涸其阴。
肥胖之人患病，担心损伤其阳气；消瘦之人患病，忧虑耗竭其阴液。
天之六淫，亦乘人身之虚而感化∶阴虚之体，易感风、燥、暑、火；阳虚之质，易感寒、湿、雾、露。
自然的六淫邪气，也是趁着人体虚弱的时候侵入致病：阴虚体质的人，容易感受风、燥、暑、火邪；阳虚体质的人，容易感受寒、湿、雾、露邪。
阳从火化，阴从水化，水寒火热。《内经》谓∶阴虚生内热，阳虚生外寒。阳盛多实，阴盛多虚。明乎阴阳，则表里、虚实、寒热之病，一目了然矣。
阳气倾向于从火化，阴气倾向于从水化，水性寒，火性热。《黄帝内经》说：阴虚产生内热，阳虚产生外寒。阳盛多为实证，阴盛多为虚证。明白了阴阳的道理，那么表里、虚实、寒热等病症，就能一目了然了。
或谓大怒伤阴，大喜伤阳，思虑则脾阳结，恐惧则肾阳消，劳力汗出则卫阳疏，苦思极虑则心阴扰。
有人说：大怒损伤阴液，大喜损伤阳气，思虑过度导致脾阳郁结，恐惧导致肾阳消损，劳累出汗导致卫阳疏松，苦思冥想导致心阴受扰。
至于妄下伤阴，妄汗伤阳，大吐伤阳，失血伤阴，辛热伤阴，苦寒损阳，由是推而至于七情六气，莫不统驭于阴阳也。
至于滥用泻下药损伤阴液，滥用发汗药损伤阳气，剧烈呕吐损伤阳气，失血损伤阴液，辛热药物损伤阴液，苦寒药物损伤阳气，由此推演到七情和六气，没有不被阴阳所统辖的。
临证者但以审阴阳盈虚、消长之理，虽病状变化莫测，不外阴阳偏虚之患，治以补偏救弊之法。
临床医生只要审视阴阳盈亏、消长的道理，虽然病情变化莫测，但不外乎是阴阳偏虚带来的祸患，治疗采用纠正偏差、补救弊端的方法。
惟不可以阴虚、阳虚立论，用六味、八味为定法，要在明察致病之由而施治，则思过半矣。
只是不能仅仅根据阴虚或阳虚就确立论点，把六味地黄丸、金匮肾气丸作为固定法则，关键在于明确察知致病的原因然后进行治疗，这样思考就成功了一半。
譬如伤寒，是表阳伤也，用辛温以散表寒；若温热，是里阴炽也，用苦寒以胜里热。
比如伤寒，是体表阳气受损，用辛温的药物来发散表寒；如果是温热病，是体内阴分热盛，用苦寒的药物来克制里热。
推而至于阳水、阴水，阳黄、阴黄，阳脱、阴脱，阳暑、阴暑，阳疟、阴疟，阳狂、阴癫，阳痈、阴疽，皆不外阴阳偏盛之道也。
推广开来，无论是阳水、阴水，阳黄、阴黄，阳脱、阴脱，阳暑、阴暑，阳疟、阴疟，阳狂、阴癫，阳痈、阴疽，都不超出阴阳偏盛的规律。
兹将阳邪为病先言之∶如脉数、身热、便秘、窍干、烦躁、舌苔黄黑、口渴多饮是也。
现在先论述阳邪致病的情况：比如脉象数、身体发热、便秘、孔窍干燥、烦躁不安、舌苔黄黑、口渴想多喝水，这就是阳邪致病。
其阴邪为病，脉迟或紧，舌白滑腻，面色清白，诸窍润湿，便泄溲清是也。
阴邪致病的情况则是：脉象迟或紧，舌苔白滑腻，面色苍白清冷，各个孔窍湿润，大便稀溏、小便清长，这就是阴邪致病。
如审其阴邪在表，有麻黄、桂枝之法；若知阴邪之在里，有四逆、理中之法。
如果判断阴邪在体表，有使用麻黄汤、桂枝汤的方法；如果知道阴邪在体内，有使用四逆汤、理中汤的方法。
其治阴实也，有三物白散、附子泻心等汤；其治阳实也，有白虎、黄连等汤。甚则用承气陷胸之法、建中扶阳气之剂，复脉救阴液之方。
治疗阴实证，有三物白散、附子泻心汤等方剂；治疗阳实证，有白虎汤、黄连汤等方剂。严重的甚至使用承气汤、陷胸汤的方法，或者使用建中汤扶助阳气，以及复脉汤拯救阴液的方剂。
又有阴盛者，外则恶寒、肢冷，内则浊阴上逆。犯于清阳，为头痛、喉痹、呕吐、喘嗽、呃逆、霍乱、胸痹、痰饮、水肿、泄泻；寒凝不通，为胸胁腹痛；及其阴盛之极，则见鬼、发躁、汗脱而死。
还有阴气过盛的人，外部表现为怕冷、四肢冰冷，内部则是浊阴之气上逆。侵犯清阳之气，会导致头痛、咽喉闭塞、呕吐、气喘咳嗽、打嗝、霍乱、胸痹、痰饮、水肿、泄泻；寒气凝结不通畅，会导致胸胁腹部疼痛；等到阴气盛极之时，就会出现幻视见鬼、烦躁不安、大汗淋漓脱阳而死亡。
若阳亢者，外则身热、骨蒸；内则火气上炎。熏灼清道，亦为头痛、喉肿、呕恶、消渴、喘咳、霍乱、痰结、迫泻、斑黄、狂乱；燥结不通，亦有胸胁腹痛，甚则谵妄目盲、昏沉气绝。
如果是阳气亢盛的人，外部表现为身体发热、骨蒸潮热；内部则是火气向上炎升。熏灼清窍通道，也会导致头痛、喉咙肿胀、恶心呕吐、消渴、气喘咳嗽、霍乱、痰结、急迫腹泻、发斑发黄、精神狂乱；燥结不通，也会有胸胁腹部疼痛，严重时会出现胡言乱语、失明、昏迷气息断绝。
又有阳极似阴，阴极似阳，最易惑人。假如外虽面赤、烦躁、恶衣，其脉重按必无力，口虽渴而不多饮，舌苔黄而润滑，二便不黄赤、不燥结；
还有阳极看起来像阴证，阴极看起来像阳证，最容易迷惑人。比如外面虽然面色发红、烦躁、讨厌穿衣，但脉搏重按必然无力，口中虽然口渴但并不想多喝，舌苔黄但润滑，大小便不黄赤、不干燥结硬；
甚则里热盛重，往往格阴于外，反觉肢冷、恶寒、战栗，热深厥深，按其脉沉数有力，口必燥渴能饮、舌必干燥不泽，苔多黄黑裂纹，二便黄赤、秘涩等候。
严重的则是体内热邪极盛，往往格拒阴气于体外，反而觉得四肢冰冷、怕冷、颤抖，这是热越深厥逆越深，按压脉搏沉取数而有力，口中一定干燥口渴能喝水，舌头一定干燥无光泽，舌苔多有黄黑色裂纹，大小便黄赤、秘结涩滞等情况。
要在分虚实以用药，则无他岐之惑矣。
关键在于分辨虚实来用药，就不会有其他歧途的困惑了。
总之，辨症精详，诊脉寻源，则执简以御烦，扼要尤易；非近世医书，拘执病名以求治，则望洋生叹，散而难稽，所以不能见病知源，反滋疑误。
总之，辨证精细详细，诊脉寻找病源，就能掌握简单的原则来应对复杂的病情，抓住要点尤其容易；不像近世的医书，拘泥于病名来寻求治疗，那样只会让人面对浩瀚医海发出感叹，内容分散难以查考，所以不能看到病症就知道根源，反而增加疑惑和错误。
今特约而简，显而明，使后进者有所指归欤。
现在我特意概括得简约、显著而明白，让后来的学习者有所指向和归宿。
澜按∶表里、虚实、标本、阴阳，明此八字，万病变幻虽多，以此推测，有殊途同归之妙。
澜按：表里、虚实、标本、阴阳，弄懂这八个字，虽然万病变幻再多，以此推测，就有殊途同归的妙处。
经云∶知其要者，一言而终；不知其要，流散无穷。由是观之，医贵博通古今，超越前哲，非学有根柢者，所不能道焉。
经典说：懂得要领的人，一句话就能终结（讲清楚）；不懂要领，就会流散无穷无尽。由此看来，医学贵在博通古今，超越前代哲人，不是学问有根基的人，是不能够谈论这些道理的。
今先生所论，皆振衣挈领之法，非近代医书执成方以疗治者，所可同日而语也。苟能潜心体察，熟读深思，自获左右之妙，则胸有成竹，不致人云亦云，拘执温补以误人哉。
现在先生所论述的，都是提纲挈领的方法，不是近代医书拿着固定方子来治疗的，可以相提并论的。如果能够潜心体会观察，熟读深思，自然获得运用自如的妙处，那么心中就有把握，不至于人云亦云，拘泥执着于温补疗法而误人性命啊。
The human body is originally formed by the transformation of Yin and Yang Qi. When these two energies are balanced and harmonious, a person remains free from disease; however, if one side becomes excessive, illness arises. Since ancient times to the present day, although there have been numerous treatment methods, they all essentially boil down to correcting imbalance and remedying defects. For deficiency patterns, tonification is used; for excess patterns, purgation is employed. By rectifying the excessive tendency and restoring harmony, the disease will be cured.
Yin and Yang are the source of heaven, earth, and all things. The Six Excesses (Liu Yin) of nature, the Seven Emotions (Qi Qing) of humans, and the properties of medicinal herbs all derive from this principle.
Regarding the human body: Qi belongs to Yang, Blood belongs to Yin. Wei Qi (Defensive Qi), which circulates on the exterior, is Yang; Ying Qi (Nutritive Qi), which nourishes the interior, is Yin. The Six Fu Organs belong to Yang, while the Five Zang Organs belong to Yin. The upper half of the body belongs to Yang, and the lower half belongs to Yin. The innate Yin and Yang reside in the Kidney and Mingmen (Gate of Vitality); the acquired Yin and Yang reside in the Spleen and Stomach. The reasons why humans can fill their bodies, moisten their hair, steam and transform food and drink, and warm and nourish circulation are all due to the functional expression of Yang Qi. However, Yang Qi cannot exist in isolation; it must rely on Yin Blood to moisten it. The formation of form and substance, as well as maintaining moisture and flow, are all sustained by Yin Blood. Therefore, although the Zang-Fu organs and limbs have differences in Yin and Yang, there is no place in the internal and external body that does not possess Yin and Yang Qi.
When Yin and Yang combine, life exists; when they become imbalanced, disease occurs; when they separate, death ensues. In the onset of disease, significant imbalance leads to severe illness, while slight imbalance leads to mild illness. Human death results either from the exhaustion of Yang or the depletion of Yin.
Furthermore, individuals are born with different constitutional predispositions. For example, those with dark or reddish skin, large bones, and thin builds are considered Yang constitutions; those with soft white skin, small bones, and fat builds are considered Yin constitutions. In diseases affecting obese individuals, one must fear the deficiency of Yang; in diseases affecting thin individuals, one must worry about the drying up of Yin. The Six Excesses of nature also invade based on the body's weakness: individuals with Yin deficiency are prone to contracting Wind, Dryness, Summer-heat, and Fire pathogens; individuals with Yang deficiency are prone to contracting Cold, Dampness, Fog, and Dew pathogens. Yang tends to transform into Fire, and Yin tends to transform into Water; Water is cold, and Fire is hot. The *Nei Jing* (Inner Canon) states: "Yin deficiency generates internal heat, Yang deficiency generates external cold." Yang excess often manifests as excess patterns, while Yin excess often manifests as deficiency patterns. Understanding Yin and Yang makes the diseases of Exterior/Interior, Deficiency/Excess, and Cold/Heat clear at a glance.
Some say that extreme anger damages Yin, extreme joy damages Yang, overthinking causes Spleen Yang to knot, fear causes Kidney Yang to dissipate, physical labor with sweating causes Wei Qi (Defensive Qi) to loosen, and intense mental strain disturbs Heart Yin. Furthermore, improper use of purgatives damages Yin, improper sweating damages Yang, severe vomiting damages Yang, blood loss damages Yin, acrid-hot substances damage Yin, and bitter-cold substances impair Yang. Extending from this to the Seven Emotions and Six Qi, nothing is not governed by Yin and Yang. Clinicians should only examine the principles of Yin-Yang fullness/emptiness and waxing/waning. Although symptoms may change unpredictably, they do not exceed the harm caused by Yin-Yang deficiency. Treatment should employ methods to correct imbalance and remedy defects. One must not simply establish theories based on Yin or Yang deficiency and rigidly apply formulas like Liuwei Dihuang Wan (Six-Ingredient Rehmannia Pill) or Shenqi Wan (Kidney Qi Pill) as fixed rules. The key lies in clearly observing the cause of the disease before treating; doing so achieves more than half the success.
For instance, Shanghan (Cold Damage) involves injury to Exterior Yang, treated with Acrid-Warm herbs to disperse Exterior Cold. If it is Wenre (Warm Heat), it involves blazing Interior Yin-Heat, treated with Bitter-Cold herbs to overcome Interior Heat. Extending this logic to Yang Edema and Yin Edema, Yang Jaundice and Yin Jaundice, Yang Collapse and Yin Collapse, Yang Summer-heat and Yin Summer-heat, Yang Malaria and Yin Malaria, Yang Mania and Yin Epilepsy, Yang Carbuncle and Yin Ulcer, all fall under the path of Yin-Yang excess.
Let us first discuss diseases caused by Yang pathogens: such as rapid pulse, fever, constipation, dry orifices, irritability, yellow-black tongue coating, thirst, and desire for drinking. Diseases caused by Yin pathogens present with slow or tight pulses, white slippery/greasy tongue coating, pale/clear complexion, moist orifices, loose stools, and clear urine.
If Yin pathogens are determined to be in the Exterior, methods using Mahuang Tang (Ephedra Decoction) or Guizhi Tang (Cinnamon Twig Decoction) are applicable. If Yin pathogens are known to be in the Interior, methods using Sini Tang (Frigid Extremities Decoction) or Lizhong Tang (Regulate the Middle Decoction) are applicable. To treat Yin Excess patterns, formulas such as Sanwu Baisan (Three-Ingredient White Powder) or Fuzi Xie Xin Tang (Aconite Draining the Heart Decoction) are used. To treat Yang Excess patterns, formulas such as Baihu Tang (White Tiger Decoction) or Huanglian Tang (Coptis Decoction) are used. In severe cases, methods involving Chengqi Tang (Purge the Ganglion Decoction) or Xiongxiong Tang (Drain the Chest Decoction) are employed, or agents to build the middle and support Yang Qi, and formulas like Maishengmai San (Pulse Reviving Powder) to rescue Yin fluids.
There are also cases of Yin Excess, where externally there is aversion to cold and cold limbs, and internally turbid Yin rises upward. Invading Clear Yang, this causes headache, throat obstruction, vomiting, wheezing/cough, hiccups, cholera-like disorder, chest bi-syndrome, phlegm-fluid retention, edema, and diarrhea. Cold coagulation and blockage cause chest, hypochondriac, and abdominal pain. When Yin Excess reaches its extreme, one may see hallucinations ("seeing ghosts"), experience restlessness, sweat profusely leading to collapse, and die.
If Yang is hyperactive, externally there is body heat and bone-steaming fever; internally, Fire Qi flares upward. Scorching the clear pathways, it also causes headache, swollen throat, nausea/vomiting, Xiao Ke (Wasting-Thirst), wheezing/cough, cholera-like disorder, phlegm knots, urgent diarrhea, macules/jaundice, and madness. Dryness and accumulation causing blockage also lead to chest, hypochondriac, and abdominal pain. In severe cases, delirium, blindness, coma, and cessation of breath occur.
There are also cases where Extreme Yang resembles Yin, and Extreme Yin resembles Yang, which is most confusing. For example, externally one may have a red face, irritability, and dislike wearing clothes, but the pulse is weak upon deep pressure. Although thirsty, one does not drink much. The tongue coating is yellow but slippery. Urine and stool are not yellow-red nor dry/hard. In severe cases of intense Interior Heat, Yin may be repelled to the exterior, causing a sensation of cold limbs, aversion to cold, and shivering. This is "deeper heat leads to deeper cold extremities" (Re Shen Jue Shen). The pulse feels deep, rapid, and forceful. The mouth is dry and thirsty with desire to drink, the tongue is dry and lusterless, the coating is often yellow-black with cracks, and urine/stool are yellow-red and constipated/difficult. The key is to differentiate Deficiency and Excess to prescribe medication, thereby avoiding confusion from other divergent paths.
In summary, precise and detailed syndrome differentiation, and seeking the root through pulse diagnosis, allow one to hold simplicity to manage complexity, making grasping the essentials easier. Unlike modern medical books that rigidly adhere to disease names for treatment—leading to feelings of being overwhelmed and scattered, difficult to verify, thus failing to see the disease's source and instead breeding doubt and error—I have now summarized them concisely, clearly, and explicitly, so that future learners have a clear direction.
Commentary by Lan: Exterior/Interior, Deficiency/Excess, Root/Branch, Yin/Yang. Understanding these eight characters, although myriad diseases may transform endlessly, using them for deduction offers the wonder of "different routes leading to the same destination." The Classics state: "He who knows the essentials concludes in one word; he who does not know the essentials wanders infinitely." From this, we see that medicine values broad knowledge of past and present, surpassing former sages. Only those with solid academic foundations can speak of this. The arguments presented by Mr. here are methods of shaking dust from clothes and lifting the collar (getting to the essentials). They cannot be mentioned in the same breath as modern medical books that stick to fixed prescriptions for treatment. If one can devote oneself to careful observation, read thoroughly, and think deeply, one will naturally acquire the skill of handling matters with ease. With confidence in mind, one will avoid echoing others and mistakenly harming people by rigidly adhering to warming and tonifying methods.