Library

[Quan Yuanqi's Commentary on the *Huangdi Suwen*] According to the *Sui Shu: Jingji Zhi* (Bibliography of the Book of Sui), it consisted of eight volumes (the *Xin Tang Shu: Yiwenzhi* lists nine volumes, which is an error; contemporary catalogs list sixteen volumes). It is now lost.

The *History of the Southern Dynasties: Biography of Wang Sengru* records: Jin Yuanchi, a Vice Director in the Secretariat, wished to annotate the *Suwen*. He consulted Wang Sengru regarding bi stones (bi shi, 砭石). Wang Sengru replied, "In ancient times, needles were made of stone, certainly not iron." The *Shuowen Jiezi* contains the character 'bi' (砭). Xu Shen states, "Bi refers to using stone to puncture and treat disease." The *Dongshan Jing* records, "Mount Gao has abundant needle stones." Guo Pu explains, "These can be used as bi needles." The *Spring and Autumn Annals* mentions, "A coarse stone is better than beautiful jade." Fu Zishen clarifies, "Here, 'stone' refers to bi stones." In later ages, fine stones became scarce, so iron was used instead.

Lin Yi et al. state: During the Sui Dynasty, Yang Shangshan compiled the *Taisu*. At that time, Quan Yuanqi began to provide exegesis for the *Suwen*, but the seventh volume was missing, rendering it incomplete.

Upon examination, the *Sui Shu: Jingji Zhi* writes "Quan Yuanyue," while the *History of the Southern Dynasties* writes "Jin Yuanchi"; both are errors. We now follow the *Xin Tang Shu: Yiwenzhi* to correct this historical record. Wang Sengru died in the second year of Tianjian, implying Quan Yuanchi was a figure from the Qi-Liang period. Lin Yi et al.'s claim that he was contemporary with Yang Shangshan is incorrect. The *Gujin Yitong* claims Quan Yuanchi was famous for medicine during the Jin Dynasty, which is highly absurd. My late father stated that Quan Yuanchi's commentary still existed in the Song Dynasty. Based on the contents recorded in the *Xin Zhengjiao* (New Corrections), we can examine its volume order and gain a general overview. Volume I includes: *Ping Ren Qi Xiang Lun* (Treatise on the Qi and Phenomena of Healthy People), *Jue Si Sheng Pian* (Chapter on Determining Life and Death), *Zang Qi Fa Shi Lun* (Treatise on Visceral Qi Following Seasonal Patterns), *Xuan Ming Wu Qi Pian* (Chapter on Manifesting the Five Qi), *Jing He Lun* (Treatise on Meridian Convergence), *Tiao Jing Lun* (Treatise on Regulating the Channels), and *Si Shi Ci Ni Cong Lun* (Treatise on Acupuncture Contrary and Compliant with the Four Seasons [including parts from Vol VI regarding spring qi in meridians]). Total: seven chapters. Volume II includes: *Yi Jing Bian Qi Lun* (Treatise on Changing Essence and Transforming Qi), *Yu Ban Lun Yao Pian* (Chapter on Essential Standards of the Jade Tablet), *Zhen Yao Jing Zhong Lun* (Treatise on Essentials of Channel Termination), *Ba Zheng Shen Ming Lun* (Treatise on Eight Influences and Divine Clarity), *Zhen Xie Lun* (Treatise on True Pathogens), *Ben Mo Bing Chuan Lun* (Treatise on Root and Branch Disease Transmission), *Pi Bu Lun* (Treatise on Skin Regions [with *Jing Luo Lun* appended]), *Gu Kong Lun* (Treatise on Bone Cavities [methods for moxibustion from Vol VI appear at the end of *Ci Qi*]), *Qi Xue Lun* (Treatise on Qi Pores), *Qi Fu Lun* (Treatise on Qi Mansions), and *Miao Ci Lun* (Treatise on Mirrored Puncture). Total: eleven chapters. Volume III includes: *Yin Yang Li He Lun* (Treatise on Yin-Yang Separation and Union), *Shi Er Zang Xiang Shi Pian* (Chapter on the Mutual Relation of Twelve Organs), *Liu Jie Zang Xiang Lun* (Treatise on Six Nodes and Visceral Phenomena), *Yang Ming Mai Jie Pian* (Chapter on Explanation of the Yangming Channel), *Chang Ci Jie Pian* (Chapter on Long Puncture Sections), and *Wu Zang Zu Tong* (Sudden Pain of the Five Viscera). Total: six chapters. Volume IV includes: *Sheng Qi Tong Tian Lun* (Treatise on Vital Qi Connecting with Heaven), *Jin Gui Zhen Yan Lun* (Treatise on Truthful Words in the Golden Cabinet), *Yin Yang Bie Lun* (Treatise on Yin-Yang Distinctions), *Jing Mai Bie Lun* (Treatise on Distinctions of Channels and Vessels), *Tong Ping Xu Shi Lun* (Treatise on Common Evaluation of Deficiency and Excess), *Tai Yin Yang Ming Lun* (Treatise on Taiyin and Yangming), *Ni Diao Lun* (Treatise on Abnormal Regulation), and *Wei Lun* (Treatise on Flaccidity Syndromes). Total: eight chapters. Volume V includes: *Wu Zang Bie Lun* (Treatise on Distinctions of the Five Viscera), *Tang Ye Lao Li Lun* (Treatise on Decoctions and Fermented Liquors), *Re Lun* (Treatise on Heat), *Ci Re Lun* (Treatise on Puncture for Heat), *Ping Re Bing Lun* (Treatise on Evaluating Heat Diseases), *Nüe Lun* (Treatise on Malaria), *Fu Zhong Lun* (Treatise on the Abdomen), *Jue Lun* (Treatise on Cold Extremities), *Bing Neng Lun* (Treatise on Disease Capabilities), and *Qi Bing Lun* (Treatise on Strange Diseases). Total: ten chapters. Volume VI includes: *Mai Yao Jing Wei Lun* (Treatise on the Essence and Subtlety of Pulse Diagnosis), *Yu Ji Zhen Zang Lun* (Treatise on the Jade Machine and True Viscera), *Bao Ming Quan Xing Lun* (Treatise on Preserving Life and Completing Form), *Ci Nüe Lun* (Treatise on Puncture for Malaria), *Ci Yao Tong Lun* (Treatise on Puncture for Lower Back Pain), *Ci Ji Lun* (Treatise on Puncture Agents [Wang Bing's *Ci Yao Lun* derives from here]), *Ci Jin Lun* (Treatise on Puncture Taboos), *Ci Zhi Pian* (Chapter on Puncture Principles), *Zhen Jie Pian* (Chapter on Explaining Needles), and *Si Shi Ci Ni Cong Lun* (parts regarding spring qi in meridians are in Vol I). Total: six chapters. Volume VII: Missing. Volume VIII includes: *Bi Lun* (Treatise on Bi Syndrome), *Shui Re Xue Lun* (Treatise on Water-Heat Acupoints), *Cong Rong Bie Bai Hei* (i.e., *Shi Cong Rong Lun* [Demonstrating Cong Rong]), *Lun Guo Shi* (Discussion on Faults [Wang Bing's *Shu Wu Guo Lun*]), *Fang Lun De Shi Ming Zhuo* (Manifest Clarity on Merits and Faults of Formulas [Wang Bing's *Zheng Si Shi Lun*]), and *Yin Yang Lei Lun Fang Lun Jie* (Explanation of Yin-Yang Category Treatises and Formulas [Wang Bing's *Fang Sheng Shuai Lun*]). Total: eight chapters. Volume IX includes: *Shang Gu Tian Zhen Lun* (Treatise on Ancient Natural Vitality), *Si Qi Tiao Shen Da Lun* (Great Treatise on Regulating Spirit with Four Seasons), *Yin Yang Ying Xiang Da Lun* (Great Treatise on Yin-Yang Correspondences), *Wu Zang Sheng Cheng Pian* (Chapter on Generation and Formation of Five Viscera), *Yi Fa Fang Yi Lun* (Treatise on Different Methods and Appropriate Locations), *Ke Lun* (Treatise on Cough), *Feng Lun* (Treatise on Wind), *Da Qi Lun* (Treatise on Great Anomalies), and *Mai Jie Pian* (Chapter on Pulse Explanations). Total: nine chapters. Above constitute eight volumes, totaling sixty-eight chapters. (Note: The text implies a total of nine volumes based on the listing of Vol IX).

[Yang Xuancuo's *Suwen Shiyin*] Listed as one volume in the *Song Shu: Yiwenzhi*. Lost.

[Wang Bing's Commentary on the *Huangdi Suwen*] (Currently titled "Secondary Commentary") Listed as twenty-four volumes in the *Xin Tang Shu: Yiwenzhi*. Extant.

Wang Bing's Preface states: To untie bonds and relieve hardship, to preserve true Qi and guide vital energy, to save the common people through benevolence and longevity, and to rescue the frail to obtain peace—these cannot be achieved without the Dao of the Three Sages. Kong Anguo, in his preface to the *Shangshu*, says: The books of Fuxi, Shennong, and Huangdi are called the "Sanfen" (Three Burial Mounds), speaking of the Great Dao. Ban Gu's *Han Shu: Yiwenzhi* states: The *Huangdi Neijing* consists of eighteen volumes. The *Suwen* comprises the nine volumes of the Classics within it. Combined with the nine volumes of the *Lingshu*, these make up the number. Although dynasties changed and eras shifted, the transmission of learning remained. Fearing it would be passed to unworthy individuals, certain parts were hidden; thus, the seventh and eleventh volumes were kept by the Master School. What is currently practiced consists only of eight volumes. However, its text is concise, its meaning broad, its principles profound, and its interest deep. The images of heaven and earth are distinguished, the signs of Yin and Yang are listed, the causes of change are expressed, and omens of life and death are manifest. Without consultation, distant and near agree; without contract, hidden and bright coincide. Examining its words yields verification; testing its events shows no error. Truly, it can be called the ancestor of the Great Dao and the beginning of sustaining life. If the heavenly mechanism moves swiftly and profound understanding connects mysteriously, although planning belongs to innate knowledge, standards also rely on exegesis. There is never walking without a path or exiting without a door. Yet, by deliberately studying the subtle and seeking the hidden, if one's insight matches the essential truth, one sees the ox not as a whole (perceiving its essence), so actions yield success, as if aided by spirits and ghosts. Thus, world-renowned heroes emerge occasionally: Qin Gong in Zhou, Chunyu Gong in Han, Zhang Gong and Hua Gong in Wei, all obtained this wondrous Dao. They daily renewed their applications, greatly benefiting humanity, with flowers and leaves flourishing in turn, fame matching reality. This is likely due to established teaching and heavenly assistance. I, Wang Bing, admired the Dao since youth and favored health preservation. Fortunately encountering the true classic, I took it as my mirror. However, worldly editions were flawed, chapters overlapped, sequence was irregular, and textual meaning was disconnected, making practice difficult and comprehension hard. Over time, errors accumulated. Some chapters appeared twice under different names; some combined discussions under one title; some Q&A sessions ended abruptly with new titles; some bamboo slips were missing, claimed to be lost by generations. Texts were merged incorrectly (e.g., combining needle methods with formulas into the Cough Treatise, separating deficiency/excess into contrary/compliant sections, merging channels into the Essential Treatise, extracting skin regions into channel theories, demoting the Great Dao to prioritize acupuncture). Such errors are countless. Just as climbing Mount Tai requires a path, reaching Fusang requires a boat, I diligently sought experts over twelve years to reach the essential principles. Consulting gains and losses fulfilled my long-held desire. At that time, in Mr. Guo's study, I received a secret manuscript from my master, Zhang Gong. The text was clear, and principles coherent. Through comparison, doubts melted like ice. Fearing loss to superficial learners and severance of lineage, I composed this commentary to ensure immortality. Combining old volumes, I formed eighty-one chapters in twenty-four volumes. I hope to clarify beginnings and ends, connect commentaries with classics, enlighten the ignorant, and propagate the Great Dao. Where texts were broken or meanings unclear, I searched other classics to fill gaps. Where chapter titles were lost, I inferred intent to clarify meaning. Where chapters were merged improperly, I separated them by category. Where ritual propriety in ruler-minister dialogues was flawed, I adjusted hierarchy to enhance meaning. Where bamboo slips were scattered and repeated, I removed redundancy to preserve essentials. For secret principles hard to explain crudely, I wrote separately in *Xuanzhu*. All added characters are written in cinnabar red to distinguish ancient from modern. May this illuminate sage instructions and elaborate profound words, like stars hanging high without disorder, or deep springs clear dividing fish and shells. May rulers and ministers avoid premature death, and all peoples enjoy extended life. May practitioners not err, and students become wise, so the Great Dao flows and good sounds continue. A thousand years hence, they will know the infinite compassion of the Great Sage. Preface in the first year of Baoying, Tang Dynasty, Renyin Year.

Lin Yi et al. state: According to Tang *Renwu Zhi* (Biographies of Persons), Wang Bing served in the Tang court as Grand Commandant of the Household of the Crown Prince (TaiPu Ling) and died in his eighties of natural causes. Furthermore, the seventh volume of the *Suwen* had been lost for a long time. Huangfu Mi (courtesy name Shian), a Jin dynasty figure, noted in his preface to the *Jia Yi Jing* that it was also lost. The *Sui Shu: Jingji Zhi* citing *Liang Qilu* also states only eight volumes remained. Quan Yuanchi, a Sui figure, annotated a version lacking the seventh volume. Wang Bing, a mid-Baoying Tang figure, claimed to have found an old hidden volume over six hundred years after Huangfu Mi's time. I suspect this. Observing the seven chapters (*Tianyuan Ji Lun*, *Wu Yun Yun Lun*, *Liu Wei Zhi Lun*, *Qi Jiao Bian Lun*, *Wu Chang Zheng Lun*, *Liu Yuan Zheng Ji Lun*, *Zhi Yao Zheng Lun*) located in the current fourth volume, they are voluminous and distinct from other *Suwen* chapters. Their content does not align with other *Suwen* passages. I suspect these seven chapters are actually texts from the *Yin Yang Da Lun* (Great Treatise on Yin and Yang), which Wang Bing used to supplement the lost volume, similar to how the *Kaogong Ji* supplemented the lost *Dongguan* in the *Rites of Zhou*. Moreover, Zhang Zhongjing's preface to the *Shanghan Lun* cites using the *Suwen* (nine volumes), *Nanjing* (81 difficulties), and *Yin Yang Da Lun*. Clearly, these are two separate works, which Wang Bing merged. Ultimately, the *Yin Yang Da Lun* is an ancient medical classic but is not the seventh volume of the *Suwen*.

Zhao Xibian states: The *Huangdi Suwen* with Wang Bing's commentary. Wang Bing said the *Han Yiwenzhi* listed eighteen volumes of *Huangdi Neijing*, with the *Suwen* being nine volumes plus nine volumes of *Lingshu*. Previously, the seventh volume was lost; Wang Bing acquired it then, edited, annotated, totaling eighty-one chapters in twenty-four volumes. Now, the *Ci Fa Lun* and *Ben Bing Lun* are also lost. Wang Bing styled himself Qixuanzi. (*Dushu Houzhi*)

Chen Zhen Sun states: Wang Bing, Tang TaiPu Ling, styled himself Qixuanzi. The *Han Zhi* only lists *Huangdi Nei/Wai Jing*. The *Sui Zhi* introduces the name *Suwen*. There was also Quan Yuanchi's eight-volume commentary. During the Jiayou era, Lin Yi (Guanglu Qing) and Gao Baoheng (Guozibooshi) were ordered to collate and add notes, incorporating some of Quan's views. It comprises eighty-one chapters. Wang Bing was from the Baoying era. (*Shulu Tiejie*)

Shen Zhuozhe states: Wang Bing's commentary describes climate: Shaoyao flourishes in mid-spring, Peony blooms in late spring, Hibiscus flourishes in mid-summer, Sedum blooms in mid-autumn. These are absent from the *Yueling* calendar. He also misidentified "Peach blossoms begin" as "Small peach blossoms," "Melon grows" as "Arisaema grows," and "Bitter herbs show" as "Wu Kui flourishes." These correspond to the Wuyuan Calendar. (*Yujian*)

Liu Wusu states: Wang Bing moved and altered classical text, including subjective interpretations inconsistent with ancient sages. Although he claimed added characters were in red ink, transmitted texts are all black. His alterations sometimes lack logical basis. Even wise men cannot discern his true intent, likely because he failed to grasp the truth or did not recognize falsifications. (*Yuanbing Shi Preface*)

Lu Fu states: Wang Bing forced the nine volumes of *Suwen* to match the eighteen volumes cited in the *Han Zhi*. He fabricated the story of inheriting the *Yin Yang Da Lun* from his master Zhang to fill the missing seventh volume. While diligent, his work confused red and black ink, mixed jade with stone, was pedantic in exegesis, and imprecise in citations. Later, Song scholars Lin Yi and Gao Ruone corrected errors and added missing meanings, doing Wang Bing merit.

Tian Yiheng states: In Wang Bing's commentary under "Thunder begins to sound," it mentions Shaoyao flourishing. Shaoyao is a fragrant herb neutralizing food toxins. The phrase "Shaoyao's harmony controls it" differs from "grass is called flourishing." Moreover, Shaoyao flourishes in April, proving this passage is spurious. Also, under "Field mice transform into birds," it mentions Peony blooming. Peony (also called Bai Liang Jin or Mouse Gourd) was not valued in antiquity, recorded starting in Jin, and praised in Tang. This is also spurious. (*Li Qing Ri Zha*)

Ma Shi states: In the Baoying era of Tang, Qixuanzi Wang Bing provided commentary. He explained sentence by sentence, remained silent on doubts, lacked chapter divisions, and confused sequences.

Wang Ang states: Wang Bing's commentary on the *Suwen* in Tang was the pioneer of annotations. It supplemented what the text omitted, meriting praise. However, due to age, there are errors and omissions. Due to undeveloped scholarly atmosphere, some parts lack annotation.

*Summary of the Siku Quanshu* states: *Huangdi Suwen*, twenty-four volumes, Tang Wang Bing commentary. *Han Shu: Yiwenzhi* lists eighteen volumes of *Huangdi Neijing* without the name *Suwen*. Zhang Ji's *Shanghan Lun* in Later Han first cites it as *Suwen*. Huangfu Mi's *Jia Yi Jing* preface in Jin lists *Zhen Jing* and *Suwen* as nine volumes each, totaling eighteen, matching *Han Zhi*. Thus, the name *Suwen* originated in Han-Jin. It was first recorded in *Sui Shu: Jingji Zhi*. However, *Sui Zhi* lists only eight volumes; Quan Yuanchi's version lacked the seventh. Wang Bing, from Baoying, obtained an old copy to supplement this. Song scholar Lin Yi et al. noted the seven chapters (*Tianyuan Ji Lun* etc.) in the fourth volume were disproportionately large and unrelated to other *Suwen* texts, suspecting they were from the *Yin Yang Da Lun* cited by Zhang Ji, used by Wang Bing to fill the gap. The *Ci Fa Lun* and *Ben Bing Lun* were also missing in Wang Bing's edition and could not be restored. Wang Bing rearranged chapter orders but noted Quan Yuanchi's original numbering in each chapter, allowing reconstruction of the original sequence. The *Xin Zhengjiao* attributes these notes to Wang Bing, correcting errors. His commentary elucidates obscure points. Notably, he stated: "Severe heat unyielding to cold treatment indicates Water Deficiency; severe cold unyielding to heat treatment indicates Fire Deficiency." For Fire Deficiency, one should not remove water but tonify the source of fire to dissipate yin shadows. For Water Deficiency, one should not remove fire but strengthen the master of water to calm yang brilliance. This opened the method for Ming dynasty physicians like Xue Ji to explore the Mandate Fire (Ming Men). He was deeply knowledgeable in medical theory. Wang Bing's name appears in *Xin Tang Shu: Zaixiang Shibiao* as Jingzhao Fu Canjun. Lin Yi et al. cite *Renwu Zhi* calling him TaiPu Ling, which is likely erroneous. Fujiwara no Sose's *Genka Mokuroku* (compiled in Kanpyo era, late Tang) lists this book, suggesting it may be from Sui-Tang. It is still cataloged.

[Lin Yi's *Suwen Buzhu*] (Currently titled "Zhongguang Buzhu") Listed as twenty-four volumes in *Song Shu: Yiwenzhi*. Extant.

Memorial states: Subjects hear that remembering danger in safety and loss in existence is the priority of past sages. Seeking people's ailments and sympathizing with their hidden pains is the deep benevolence of sovereigns. In ancient times, when Huangdi governed, he applied his knowledge of regulating the body to governing the world. Sitting in the Bright Hall, observing the eight extremes, establishing the Five Constants, he believed humans carry Yin and embrace Yang, taste flavors, and are covered by colors. Externally, cold and heat clash; internally, joy and anger invade. Premature death, plague, and disease occur generation after generation. To gather the Five Blessings and bestow them on the people, he questioned Qibo extensively, exploring heaven's records and earth's geography, taking examples from distant objects and nearby bodies. They exchanged questions and answers, establishing laws to bless ten thousand generations. Leigong and others received this teaching, and the *Neijing* was created. Generations treasured it without loss. When Zhou rose, Qin He discussed the Six Qi, recorded in the Left History. Yue Ren learned some, elaborating the *Nanjing*. Cang Gong of Western Han transmitted old learning; Zhang Zhongdong of Eastern Han compiled remaining theories. Huangfu Mi of Jin arranged them into *Jia Yi*. Yang Shangshan of Sui compiled *Taisu*. Quan Yuanchi then provided exegesis, missing the seventh volume. Until Baoying era of Tang, Wang Bing, TaiPu, loved it deeply, obtaining his master's hidden volume, editing and annotating greatly. The relics of the Three Emperors became visible. Alas, Tang law placed it in medicine, entrusted to artisans, while scholars rarely spoke of it. Far from the sages, the art became obscure. Annotations were chaotic, meanings confused. They did not realize this was the remnant of Sanfen, the height of emperors, and the capability of sages. Like Tang Yao assigning seasons, Shun aligning seven policies, Yu repairing six fu to establish imperial merit, Wen Wang deducing six trigrams to arrange hexagram qi, Yi Yin adjusting five flavors to serve the ruler, Jizi presenting five elements to assist the world—all share the same goal. How can such a refined and subtle Dao be passed to low and shallow people? That it hasn't been destroyed is already fortunate. Recently in Jiayou era, Emperor Renzong, remembering the ancestral legacy about to fall, ordered experts to correct it. Subjects, filling the role of editors, pondered for a decade, searching内外 collections, compiling various versions, tracing meanings, correcting errors. Obtained three or four tenths, unable to complete fully. Feeling insufficient to meet the imperial decree, subjects collected dozens of extant ancient medical classics from Han-Tang records, collated and verified them. Interweaving and connecting, penetrating and uniting, tracing branches to roots, following sources to origins. Determined the knowable, sequenced by old titles. Corrected over six thousand erroneous characters, added two thousand explanatory notes. Every decision was researched. Errant texts and doubtful meanings were clarified. Using this to regulate the body eliminates disaster before manifestation. Applying it to governance extends life infinitely. Respectfully, Your Majesty governs the great harmony, possesses boundless fortune, fulfills ancestral will, revives minor learning. Thus, harmonious qi can be summoned, disasters prevented. Cultivating the people of the age to reach the realm of longevity. Guozibooshi Gao Baoheng, Guanglu Qing Zhimige Lin Yi, etc., respectfully submit.

*Tiandu Linlang Shumu* states: *Zhongguang Buzhu Huangdi Neijing Suwen*, one box, ten volumes, twenty-four volumes. Tang Wang Bing commentary, Song Lin Yi, Sun Qi, Gao Baoheng correction, Sun Zhao alteration. According to *Song Shi: Yiwenzhi* and bibliographies by Chao and Chen, it is only called *Huangdi Neijing Suwen* twenty-four volumes, without "Zhongguang Buzhu." *Shulu Tiejie* only mentions Lin Yi and Gao Baoheng's correction, omitting Sun Qi and Sun Zhao. The current edition adds them. "Zhongguang Buzhu" determines life and death with divine efficacy. Sun Qi authored *Suwen Gouxuan*, *Zhongjing Huowen*, *Zhuyao Lun*, which are very precise. Dou Wenzheng studied under Dou Yuan in childhood, recommended to Emperor Shizu of Yuan, but too old to serve. Edict granted annual clothing and rice for life.

[Li Ji'an's *Neijing Zhiyao*] Lost.

Wu Cheng's Preface states: Medical schools have the *Neijing*, equivalent to the Confucian Six Classics. Are they not the mystery of the Three Powers and the source of all arts? Its language is ancient, its meaning profound. Medical practitioners rarely read it; Confucians think it's not their business and don't read it. How can they extract profundity and trace origins? My brother Li Ji'an, since his student days, was well-read, compiling events and words in small print and large scrolls, filling desks and baskets. I marveled at his meticulousness and diligence. In middle age, he turned to medicine, applying even more mental effort. His collected formulas and theories were comprehensive, though perhaps focusing on the branch rather than the root. Regarding the *Suwen*, *Lingshu*, *Nanjing*, and *Shanghan Lun*—the Six Classics of Medicine—he mastered them thoroughly. Taking the *Suwen*, he categorized and clarified it, making it clear and understandable at a glance. He named it *Neijing Zhiyao*. I have always loved this classic, wishing to discuss it, but no one could access it. Is this not a cause for delight and dissemination throughout the world? So readers have paths to follow and doors to enter. Everyone can read the *Neijing*, grasp its profundity and origin. This greatly benefits the Confucian method of exhausting principle and nature, and the medical task of benefiting people and things. Ji'an responded to requests regardless of wealth, saving the poor in crisis, fearing delay. He practiced the Way of the Scholar through the Art of the Physician, not just writing books. (Collected Works)