Library

My friend, Mr. Cheng Yunlai, possesses erudition comparable to the "Carved Dragon" (a metaphor for literary brilliance) and a character as noble as a standing crane. In his youth, he enjoyed a reputation akin to Ban Gu and Yang Xiong, yet failed to fully display his talents; in adulthood, he studied the *Zhuangzi* and *Laozi*, uniquely grasping their profound meanings. Consequently, he holds high prestige in Jiangzuo (east of the Yangtze River) and is selected as an outstanding figure from Runan. His medical skills are like those of Qi Bo (Bian Que), adept at regulating breath and preserving vital energy (Qi), having received canonical prescriptions from Bian Que, with a name that shakes the feudal lords. He penetrates the secret texts of the *Jinkui Yaolue* (Essential Prescriptions of the Golden Cabinet) and writes about the subtle truths of silver pills. Diseases have no constant form, yet boiling one pillow of medicine cures them all; people vary in cold and heat constitutions, yet testing five furnaces of remedies yields universal efficacy. Furthermore, he looks up to the grand art of medicine, intending to greatly save those with congenital anomalies or bizarre ailments, practicing medicine only in his leisure time. How can a physician have leisure? Upon observing his book *Zhiyan* (Random Remarks), I find it encompasses Heaven and Earth, comprehensively lists all phenomena, employs the broad knowledge of Liu Hejian, and unfolds the eloquent discourses of the Jixia Academy. The Dao proceeds from the manifest to understand the subtle, and principles are derived through exhaustive inquiry to grasp changes. Matters are divided into major and minor, observed broadly without omission; categories reach the extreme of macroscopic and microscopic, attained only through quiet contemplation. In ancient times, Zhang Maoxian analyzed things, relying merely on extensive learning; Wang Fusi discussed metaphysics, offering mostly wondrous thoughts. Examining this collection, it truly combines both. Using it to dispel doubt is like polishing a bronze mirror until it shines anew; using it to analyze reasoning is like an iron mirror reflecting the heart. Is it not far more than the famous scholars of the Wang clan distinguishing strange tales on acupuncture stones, or the Daoist priest of Qin Mountain transmitting spiritual records on gourd leaves? Essentially, each human body embodies Heaven and Earth. All species of myriad things possess their own nature and temperament. If one does not assess their commonalities, one cannot detail their transformations; if one does not know how to align with them, one cannot discern their similarities and differences. Having assessed their commonalities and knowing how to align with them, one can make incantations move trees, bind straw figures, treat sick women by extracting snakes, and cause evil spirits to flee like otters. Where the Dao reaches, skill becomes divine. Yet, those narrow-minded men boast of their shallow techniques, having not drunk the water of the upper pool (a metaphor for receiving authentic medical transmission), vainly seeking formulas from the spirit sea. How could they possibly glimpse the secret meanings of Wu Xian or measure the mysteries of Qin Huan (Bian Que)? Alas! Sages hold no fixed position, often residing between medicine and divination. The Great Dao is constant, temporarily preserving acts of charity and relief. Regarding Mr. Cheng's compilation, I am deeply moved once again.

Your humble friend and contemporary scholar Fengnan Wu Qi bows and writes.