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Writings serve to convey the Dao (the Way). Although medicine is considered a "minor art," it too belongs to the Dao; therefore, medical books are also vehicles for conveying the Dao. However, existing medical texts are verbose and their principles are obscure, making it difficult for readers to grasp their main purport, which causes hardship for beginners. I (He Mengyao) was ill frequently and deprived of education in my youth, gaining little insight into the great Dao of the sages. I have always disliked using florid and decadent rhetoric to decorate an empty cart and invite ridicule. Thus, I reflected that among the Great Dao, the most important aspect is cultivating the mind, followed by nurturing the body. Zhuangzi said: "There is no greater sorrow than the death of the heart/mind, while the death of the body comes next." Medicine is used to treat the body; if the body dies, the mind has nowhere to reside. Therefore, although medicine is a "minor art," it is a major undertaking within it. Consequently, I selected the words of the Qi-Huang school (Traditional Chinese Medicine) that I had recited in my youth, pruned away the superfluous and redundant parts, clarified the obscured and stagnant content, and incorporated my own insights to compile this book. It is intended to serve as a stepping stone for beginners. I dare not claim it to be a vehicle for the Dao, but rather hope that those who wish to ascend may use it to climb up, much like treading on stone steps (Bian), hence naming the compilation "Bian" (Stone Steps). Some say: "Currently, *Jingyue Quanshu* (Complete Works of Zhang Jingyue) is prevalent; the intense nature of Guizhi (Cinnamon Twig) and Fuzi (Aconite Root) is like fire, yet you act as one who suffers 'scorched heads and broken brows' (a metaphor for dealing with dire consequences or saving others from disaster). People all say: You do not treat patients, but rather treat doctors; with the publication of this book, are you not providing the medicinal stones (criticism/correction) for contemporary physicians?" The character "Bian" should be written as "Bian" (Acupuncture Stone), but I smiled and dared not speak further. Written at Lezhi Hall in Nanhai by He Mengyao on the 15th day of the third month in the Xinwei year of the Qianlong era (1751).

My friend, Mr. He Xichi, became a Jinshi (degree holder) only at the age of thirty-eight. Because he achieved fame late, he was able to master various arts extensively. He was skilled in medicine, showing particular devotion and specialization in it. However, since his time as a Shengyuan (student), his literary reputation was already prominent, and Academician Hui referred to him as the "Pearl of Nanhai." Thus, people's knowledge of Xichi was primarily focused on his poetry and prose, overshadowing his other skills. In the Jiyou year, during the selection examination on water conservancy strategies, Xichi used medicine as an analogy, speaking eloquently for thousands of words. Academician Gu greatly appreciated this and ranked him first. I also participated in the selection and read his essay, thereby realizing that Xichi had extensive knowledge of medicine, though I did not yet fully understand its subtleties. After Xichi passed the metropolitan and palace examinations consecutively, he went to observe administration in Western Guangdong, serving successively as magistrate of Yining, Yangshuo, Cenxi, and Si'en counties, and later promoted to Prefect of Liaoyang, where he was known mainly for his good governance. However, when he was in Si'en, a plague broke out. Xichi widely distributed prescriptions, and those who took them recovered. Governor Cei ordered these prescriptions to be distributed to various counties, saving many lives. A commoner in Liaoyang named Wang Hong suffered from wind disease (stroke/neurological disorder) for over a year, becoming manic and strong-willed. He threw himself into a fire of heated sorghum stalks, scorching his skin until none remained intact. Xichi applied medicine, and he healed in a few days. Thereupon, Xichi sat in the hall, ordered bailiffs to tie Wang Hong to a pillar in the courtyard, and while scolding him, sang songs. The townspeople gathered to watch, forming a dense crowd. Xichi first intimidated him with the threat of punishment, then administered decoction. Two assistants held his ears open to pour it in. After a short while, Wang Hong vomited and had severe diarrhea, and his illness vanished instantly. Everyone was amazed, regarding him as divine. From then on, Xichi's medical skills gradually gained recognition. In the summer of the Gengwu year, my wife fell ill, suffering continuously for two months. All physicians were helpless, and coffins were already prepared for her funeral. Fortunately, Xichi had requested leave to return home, and we urgently invited him to diagnose her. He prescribed dozens of doses of Dachengqi Tang (Major Order the Qi Decoction), Baihu Tang (White Tiger Decoction), and Xiaochaihu Tang (Minor Bupleurum Decoction), with effects as immediate as striking a drum. I asked Xichi: "All other doctors say that Yang deficiency requires tonifying Yang, insisting on using Renshen (Ginseng Root) and Fuzi (Aconite Root); why do you oppose this?" He replied: "This is beyond the comprehension of crude practitioners. Moreover, these individuals recklessly cite the *I Ching* (Book of Changes), constantly advocating 'supporting Yang and suppressing Yin.' In the *I Ching*, Yang represents the Gentleman (Junzi) and Yin represents the Petty Man (Xiaoren), so support and suppression are appropriate there. In medicine, Yin and Yang refer merely to Qi. If Qi is not upright, it becomes pathogenic factor (Xie). When righteous Qi is deficient, both Yin and Yang aspects require support; when pathogenic factors are excessive, both cold and heat conditions require suppression. How can one force connections arbitrarily? People believe that warm-tonic methods can revive the dying, yet they fail to realize that injecting Guizhi (Cinnamon Twig) and Fuzi (Aconite Root) when heat is concealed internally can cause death through misadministration. Conversely, Dachengqi Tang, containing Dahuang (Rhubarb Rhizome) and Puxiao (Mirabilite), are supreme agents for restoring Yang, thus capable of supporting righteousness. Tonification and Purging have no fixed names; they depend on whether the disease is cold or heat to determine retention or removal. Now, regardless of the syndrome, everyone adopts warm-tonic approaches indiscriminately. Is this not akin to punishing someone for drowning by driving water toward fire to extinguish it? Is this not confusion?" He added: "Among physicians, there are biased and cunning ones. Crude doctors do not know that warm-tonics can kill; they use them believing them to be safe. Cunning doctors know that warm-tonics can kill, but because patients' families do not complain, they use them to conceal their incompetence. Thus, *Jingyue Quanshu* (Complete Works of Zhang Jingyue) spreads everywhere, while the teachings of Hejian and Danxi are extinguished. To deviate from the orthodox path and indulge in heterodox theories, can I stop myself?" Such were Xichi's words. Thus, Xichi's medical practice and writings are indeed significant for the world. Xichi compiled several medical books. Previously, he wished to publish them but lacked funds. This volume was printed first, funded by friends and neighbors. Upon completion, he asked me to write the preface. I consider Xichi's own preface concise and exquisite, leaving nothing to add. I merely collect his remarks and case records not included in the text to inform the world, revealing that Xichi's strengths lie not only in literature and governance, but also in his medical contributions, recorded here to benefit the world. This is the preface.
Zhao Linlin, Junior Fellow Student and Disciple, Magistrate Designate (Jie Xuan Zhi Xian), Born of Jinshi Degree, bows and records.