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*Pingwen Neijing* (Commentary on the Inner Canon). The *Suwen* (Basic Questions) consists of eighty-one chapters divided into twenty-four volumes, a division made by Wang Bing (courtesy name Qixuan) of the Tang Dynasty. The *Lingshu* (Spiritual Pivot) also consists of eighty-one chapters but is divided into twelve volumes; it is traditionally believed that this division was also made by Wang Bing. Some say it was divided by Shi Song of the Song Dynasty. This has lost the ancient meaning of the "nine-nine" numerical principle. The lost chapters were transmitted to Liu Wenshu in the Song Dynasty, and the world subsequently claimed that Liu Wenshu forged them, which is incorrect. It is likely that before Liu Wenshu, these chapters were composed by scholars studying Wang Bing's teachings; initially, they might not have dared to arrogantly supplement the classics, but claiming them as lost chapters was indeed Liu Wenshu's fault. However, since the sacred scriptures are gradually being obliterated, old texts that remain, regardless of their authenticity, are all worthy of cherishing. Therefore, attaching them to the canon for transmission should not be severely criticized.

The chapters such as the *Dalun* (Great Treatise) do not exist in the ancient versions of the *Neijing*. Wang Bing merged the chapter counts of the *Neijing* and took these chapters to enrich the text. Later generations, citing Zhang Zhongjing's mention of the "Yin-Yang Great Treatise," believe these are the same, which should not be wrong. There are those who denounce them as forgeries. Since the *Dalun* was praised by Zhang Zhongjing, although it is not the original text of the *Neijing*, it must be viewed from the perspective of the profound essence of the ancient sages. Attached to the scripture for transmission, it ensures that Wang Bing's merit is not forgotten; how can it be slandered? Thus, in the present day, still being able to see the texts of the *Dalun* and lost chapters is largely due to the efforts of these two gentlemen. The *Lingshu* suffers from even more severe omissions and losses. Shi Song took the text from Huangfu Mi's (courtesy name Shian) *Zhenjiu Jiayi Jing* (Systematic Classic of Acupuncture and Moxibustion) to supplement it, which is also out of deep affection for ancient texts and a lofty intention to benefit the world.

Moreover, regarding the loss of ancient books, one often consults the bibliographies of various dynasties and finds that less than one or two percent survive in the world. Works that gathered a lifetime of mental effort, having been praised in their time and listed in the records of historians, still cannot be transmitted forever; what need is there to discuss others? People of later generations ought to feel an overwhelming sense of regret. Instead, they slander without restraint, sparing no effort, as if they would only be satisfied if these books ceased to exist in the world. What is the purpose of such thinking?

Now, I have selected the full texts of these two classics for commentary. I fully realize my scholarship is shallow and unworthy of attention, but perhaps people in the world will understand my intentions. Nevertheless, living in this era, failing to promote moral influence and heroic deeds, and failing to surpass the great men of antiquity, yet limiting oneself to counting lines and ink [pedantic study], while bowing one's head and shoulders, bending one's waist, and staring blankly seeking understanding from unknown persons—is this not extremely trivial and petty? Reflecting on myself, can I not feel ashamed and embarrassed?

Gao Shou Tongyi Daifu (Grand Master of Enlightenment and Disciplinary Official), Jinshi degree granted, Third Rank, Acting Prefect awaiting appointment, Tongzhi (Assistant Prefect) of Grain, Police, River Affairs, and Water Conservancy in Yangzhou Prefecture, Jiangnan; Zhou Xuehai of Jiande, Wannan, recorded at the official station in Qin You.