Yoshiyoshi Todo is an outstanding representative of the Japanese school of ancient prescriptions. Recently, I have read his works “The Classical Formula”, “The Medicine Collection” and “The Continuation of the Medicine Collection” in the “Royal Han Medical Series”, and I have some rough understanding of them. His writings highlight the evidence of prescriptions. Ji Yidong Dong has written a lot of books, among which the “Class Collection of Prescriptions” and the “Medicine Collection” are the most famous. The “Class Collection Formula” is a selection of more than 220 prescriptions from the “Treatise on Typhoid Fever” and “The Essentials of the Golden Horoscope”, which are listed in order of preference, and the discriminatory legislation applied to each prescription in the original book is listed after the formula, followed by the author’s testimony and brief remarks. Most of the commentaries are explanations of symptom characteristics in the articles, and most of them are explanations of the connotations of the prescriptions. In addition, Ji Yidong-dong studied the indications for the use of drugs through the classification and comparison of the prescriptions in the Treatise on Typhoid Fever, and wrote a distinctive monograph on clinical pharmacology called “Pharmacopoeia”. It can be seen that a distinctive feature of Ji Yi Dongdong’s academic thought was that he focused on clearly grasping the indications for prescriptions, and it was based on this that he strongly rejected specific etiologies and other discursive and conceptual things in the process of treatment. The ancient prescription school of the Chinese prescription community believes that Zhang Zhongjing’s Treatise on Typhoid Fever is the original text of ancient medicine, with its concise application and great clinical value, so it should return to the System of Typhoid Fever. Yin Lihua, Department of Integrative Medicine, Taixing Pi Defense Hospital Clinical focus on practical results Ji Yidong-dong denied yin and yang, the five elements, pulse, herbs and causes of disease, and only used Zhongjing’s ancient prescriptions to personally test the actual evidence. He is not convinced by the pacifying and light-cleaning agents of later medical practitioners, and emphasizes that knowing the “Treatise on Typhoid Fever” is like the release of a hundred doubts. But reading the “treatise on typhoid fever” should not be bound to the text, because there are many later additions and picking up the deficiencies, should be clinically verified. He believes that the Treatise on Typhoid does not rely on conjecture, does not force the cause of disease, and takes the testimony as the criterion for establishing the theory. His diagnosis and treatment system rejects the selection of prescriptions and medicines through specific theoretical analysis, believing that the theory is something invisible and untouchable, but the specific symptoms are real and need to be grasped carefully. He pointed out that “there is no definite theory, and there is definite evidence of disease. During his life, Ji Yidongdong was only interested in seeking the truth, studying medical prescriptions and advocating “hands-on experiments”. He emphasized practicality and opposed to theoretical conjecture and the “discursive medicine” of “empty talk and vain arguments that harm the facts”. Relativity of prescriptions and evidence has a foundation Nowadays, many people think that the ancient school of prescriptions emphasizes too much on practicality and only has the idea of “relativity of prescriptions and evidence”, which strips philosophical thinking from medicine and does not pay attention to basic theories or has no theoretical support, calling it “water without a source” and “wood without a foundation”, It is said to be “water without source” and “wood without foundation”. In Yoshitomo’s view of medicine, the entire system of the Internal Canon has been excluded from the Treatise on Typhoid. Some people in the Chinese medical community in Japan think that Ji Yi Dongdong “prescribes according to the evidence and does not stick to the cause of the disease”, but in fact, it is not that he does not stick to the cause of the disease, only that he opposes Li Dongyuan and Zhu Danxi’s discursive medicine from the theory of yin and yang, the five elements, the five movements and six qi and the internal organs and meridians, and deduces from the evidence. He tries to say, “If there is no fixed standard of reason, there is a fixed evidence of disease, can’t there be no fixed standard of reason, metaphor of disease with fixed evidence?” The formula evidence reflects the eight syllabuses of identification, from the Shen Nong Ben Cao Jing and Tang Liquid Jing and the Treatise on Typhoid, it can be seen that each formula evidence of the classic formula is different from the general formula, it represents both the composition of the drug of the formula, and also includes the indication of the formula. It is worth noting that those who indicate the functions and properties of the prescriptions are “the cold and temperature of the herbs and stones”, i.e., the basic theory is based on the eight principles, and those who indicate the characteristics of the symptoms are “the superficiality and depth of the disease”, also based on the eight principles. Through repeated clinical observation, the practitioners of prescriptions record the effective prescriptions, each of which is a summary of experience gained through repeated practice and verification for generations or tens of generations, and its scientificity has passed the test of history. It can be seen that the formula of the prescription is tested by history, the evidence is the evidence of the historical test, and the prescription contains both the prescription and the medicine, as well as the corresponding evidence, both the theory and the law. Therefore, Ji Yidongdong in the preface of “Fangji” cloud: “The prescription of Zhongjing also has a method, and the evidence of the prescription is relative.” Here, it is explained that the formula evidence means connoting the theory that the formula evidence corresponds, the formula evidence corresponds, and the formula evidence is relative. It is also important to note that some people, who say that the theory of Chinese medicine, must be covered by the five elements and six qi, meridians and viscera, etc. Throughout the “Theory of Typhoid” Japanese “square evidence relative” school is not said, so that “there is no theory”; or see the “Typhoid” has six meridian name, then think that its theory This is mainly because they do not understand that there are different academic schools of Chinese medicine, and that the ancestor of the prescriptions is the Eight Classes, which causes more than one reason for misunderstanding, but the main reason is the lack of understanding of the evidence of each other. Therefore, Ji Yidongdong’s idea of “square evidence is relative” has a theoretical basis, and this theoretical basis is the eight syllabuses, without using the theories of yin and yang, the five elements, the five movements and six qi and the organs and meridians to explain. Therefore, Mr. Ji Yidongdong’s research on formula and evidence has enabled the study of the Treatise on Typhoid fever to break out of the traditional circle of interpreting the scriptures with the scriptures and face the clinic directly. For a long time, the Treatise on Typhoid Fever has been used as a special book on typhoid fever, and its general principles of evidence-based treatment have not been widely recognized. Is the Treatise on Typhoid Fever only for typhoid fever in a narrow sense or for typhoid fever in a broad sense? Is typhoid separate from warmth or is it one? If you look at it from the perspective of prescriptions, the question is very clear. If you have the evidence, use the prescription, the focus is not on the disease but on the evidence, its scope of application is certainly not limited to typhoid. The essence of the study of Typhoid is the empiricization of medical research, i.e., respecting the clinical experience and facts of previous generations and emphasizing the practicality of Chinese medicine. Ji Yidong-dong tried to discard the discursive thinking of the later generations and show the original face of the Treatise on Typhoid Fever. He said that the later generations “interpreted it with the meaning of Su, Ling, and Nangjing, resulting in square pegs and round holes, so that the later readers of its book became more misguided.” Modern Japanese scholars have also called the emergence of the ancient school of prescriptions, represented by Yoshikado, the “Renaissance” of Japan, and some have criticized it as a retrogression to empirical medicine. But why did this retrogression lead to the use of the ancient school of prescriptions, such as Yoshikidondo, to good effect? According to Mr. Yamamoto, “This does not mean a regression in medicine, but in essence a naturalization of medicine”. Looking at the writings of Ji Yi Dong Dong will help us to study the Treatise on Typhoid and recognize the original academic thinking of the Treatise on Typhoid, which will be very enlightening for us.