Library

Is the Way of Medicine trivial? It molds heaven and earth, harmonizes Yin and Yang, disseminates the transformation of Qi and seasonal rhythms, secures the safety of the people and all things; its efficacy is equivalent to that of grain in nourishing the populace. The profound principles embedded in its discourse are comparable to the essence of purity and subtlety. Unless one’s nature is clear and wise, cultivation is profound, accumulation spans years, and one’s inner disposition is compassionate and deep, no one can penetrate the mysteries to perceive its wonders, treat epidemics (Wu Li), reverse premature death and pestilence, and elevate people to health and longevity. There are many practitioners in the world, yet most are dogmatic and self-opinionated; some claim to be famous masters but merely use prescription books as templates. When they fail to cure, they blame fate; when they occasionally succeed, they boast arrogantly, further convincing themselves of the convenience of sticking to fixed formulas. With such an attitude, how can they hope to explore the true meaning of *Suwen* (Basic Questions) and *Lingshu* (Spiritual Pivot), or clarify the distant lineage of He Huan and Bian Que? The narrowness of the medical path is self-imposed by those who practice it.

My clan uncle, Wenyuan, was renowned for his wit and intelligence from a young age. Later, he studied the *Yijing* (Book of Changes) and thoroughly understood its major principles, astonishing his tutor. After reaching adulthood, he visited his brother in Kuocang, where he met an extraordinary person who transmitted secret prescriptions to him. Upon returning, he found his father ill, so he transitioned from Confucian studies to medicine. Reflecting that a good physician relies on mental comprehension rather than rigid adherence to formulas, and recognizing that ancient texts preserve the intent of past sages, he opened his family library to read. From the *Lingshu*, *Suwen*, and *Nanjing* (Classic of Difficult Issues) down to works by ancient and modern masters, he reviewed them all. He did not merely collect ancient words superficially but sought to integrate their spirit through these discourses. At home, he pondered deeply; abroad, he consulted widely, asking questions of local scholars and traversing the dangerous routes of the Jianghuai and Han rivers. He sought secrets from specialists and studied essences with Confucian scholars. Over thirty years of accumulation, his wisdom became clearer, and his understanding more integrated. He perceived clearly, like a polished mirror, the mechanisms of floating and sinking, rising and falling in the universe; the operation of opening and closing of Yin and Yang; the progression of Qi transformation; the numbers of waxing and waning; and the differences in cold, heat, deficiency, excess, smoothness, reversal, interior, and exterior within the human body. In treating diseases, he examined heavenly timing, verified climatic influences, investigated causes of illness, and carefully applied the roles of Sovereign, Minister, Assistant, and Courier herbs. Thus, his prescriptions were often effective, earning him widespread acclaim. This extended not only to preserving harmony for elders and the very old, but also to the wealthy and poor in Xindu, and the prominent and obscure in the Three Wu regions, all of whom drank his decoctions and rejoiced.

He stated: "I have compiled my tested cases and collected debates and discussions with other masters into this collection, naming it *Yizhi Xuyu* (Remnants of Medical Insights)." This work clarifies the principles of Heaven, Earth, and Humanity; elucidates the meanings of the Five Phases; expounds thoroughly on the debate of Ministerial Fire (Xiang Huo); establishes the position of the Sanjiao (Triple Burner); details the differentiation of Zang-Fu organs; discusses similarities and differences in symptom names; traces the flow of meridians; explores the origin of respiration; examines pulse theory; and defines diagnostic and therapeutic methods—all comprehensively recorded. It also highlights the strengths of former sages to mark their virtues. Although concise, it faithfully follows orthodox traditions, draws extensively from close sources, demonstrates precise verification, and embodies humility. One volume possesses four virtues. To call it "remnants" is modest; who could surpass it and claim profound discussion? As Huangfu Mi once said: "If a person does not master the Way of Medicine, even if they possess loyalty, filial piety, and benevolence, when rulers and fathers face danger and infants suffer distress, what means do they have to help?" I, though unworthy, believe that my uncle’s profound expertise is sufficient to aid all. Therefore, I have summarized his general approach and written this preface. Readers must not assume that because I am a relative, my words are biased.

Respectfully composed by Clan Nephew Ye Yuan Su."