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Yellow Emperor composed the *Neijing* (Inner Canon), which is recorded in historical texts, yet the original book did not survive. It is unknown which dynasty's scholar who understood medical principles fabricated a dialogue between ruler and ministers to compile the two classics, *Suwen* (Basic Questions) and *Lingshu* (Spiritual Pivot), for transmission to the world. It is likely that he heard old accounts from elders and elaborated upon them. Although the text contains many fragments and corruptions, it is indeed an immortal work of ten thousand ages. Examining its intent in establishing words, it merely imitates ancient canonical texts discovered in walls (Bijing), hence the language is verbose; however, it falls far short of the ancient customs of bowing in respect, singing praises, and harmonious consultation! Moreover, at that time, Da Nao was just ordered to create the Sexagenary Cycle (Ganzhi); how could the seasonal rhythms and divination based on Heavenly Stems and Earthly Branches align with those of today? As for fine wine causing people to indulge in life, it was Yu the Great who first detested it. When people drank Xuanjiu (dark water/plain wine) which tasted bland, who would have cherished it as a beverage, thereby leading to fullness in the meridians and emptiness in the collaterals, floating Liver Qi, and horizontal Gallbladder Qi? Regarding the naming of the Twelve Meridians after twelve rivers, since the earth had not yet been leveled and heaven and earth were not yet orderly, how could the names of the Jiang, Huai, He, and Ji rivers, along with their directional boundaries, be exactly the same as in later generations? Such loopholes are numerous. Recently, Zhang Jingyue from Kuaiji emerged, attempting to connect with these ancients. With great talent and broad learning, and firm resolve, he merged the two books into one, titled *Leijing* (Classified Classic). This can truly be called "discarding false forms" (Biecai Weiti)! Alas, his work is half doubt and half belief, failing to discard flourish and retain substance. I saw through this immediately; since they are not sacred scriptures or teachings of sages, why not dissect them? Thus, by the light of a lamp at the window, passing through several cold and hot seasons, I thoroughly overturned the previous structure and re-edited it, completing the methods of Observation, Auscultation/Olfaction, Inquiry, and Palpation (Wang Wen Qie)! However, daring not to innovate arbitrarily, I named it *Yijing Yuanzhi* (Original Meaning of Medical Classics), serving as the essential classic for physicians, deducing its grand purport as such. As for acupuncture and moxibustion, there are separate specialized books, so only a few points were included, while most were omitted. The annotations based on the text extensively gathered theories from various schools, primarily selecting those of Mr. Zhang. If the principles were not fully elucidated, I occasionally added my humble opinions; how could I evade the responsibility of being presumptuous? At this time when the medical profession suffers from bad habits, if even one person reads it carefully and reflects deeply, it may well provide some minor benefit.
Written by Xue Xue, the Sweeping Leaf Old Man, in the year Jiaxu of the 19th year of the Qianlong reign.