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During the Xuanhe era, there was a scholar who had been ill for years and did not recover despite various treatments. A physician named He Cheng, who was skilled in medicine, was summoned by the patient's wife. She led him into a private room and told him, "My family has sold off everything due to my husband's long illness and has no funds left for medical expenses. I am willing to offer myself in repayment." He Cheng sternly refused, saying, "Why do you speak thus, young lady? Rest assured, I will treat you and bring about a cure. Please do not attempt to defile me with such offers. If this were known by others, not only would my medical efficacy be compromised, but I would face both human condemnation and divine retribution." Shortly thereafter, her husband recovered. One night, He Cheng dreamed that he was led into a shrine where an official of the underworld said to him, "Your medical merit is great; you did not succumb to lust or disrupt the lives of virtuous women during times of hardship. The Emperor of Heaven commands that I bestow upon you 50,000 guan of cash and one official rank." Within a few months, the Crown Prince fell ill, and the imperial physicians could not cure him. An edict was issued summoning folk physicians. He Cheng responded to the edict, administered a prescription, and cured the illness. The court rewarded him with 3,000 guan of cash and granted him a low-ranking official position. From then on, the practice of medicine flourished in the capital, and his family became known as the "He Medicine Courtyard" family.

Physicians should reflect: The suffering of the human body is no different from my own. When summoned, one should go promptly without delay. If only medication is requested, it should be provided immediately, regardless of whether the patient is noble or humble, rich or poor. One must focus solely on saving lives. In the unseen realm, those who act with benevolence are blessed; those who exploit crises for profit and act unkindly are cursed. In my hometown, there was Zhang Yanming, a skilled physician. He treated monks, Daoists, poor scholars, soldiers, and the impoverished without charging fees, sometimes even giving them money and grain. When summoned, he would visit even the poorest patients. For wealthy patients requesting medicine, regardless of the amount paid, he would provide ample medication, aiming for a complete cure, never expecting them to return for payment. In critical cases, he would provide high-quality medicines to comfort their minds, steadfastly refusing payment. Having lived with him for a long time, I know well that he never spoke of money while practicing medicine; he can be considered the foremost among physicians. Once, a fire broke out in the city, burning down surrounding houses, yet his home remained intact amidst the smoke and flames. During a severe cattle plague the following year, his roof beams alone survived. This was divine assistance. His son studied and was recommended as the top scholar; his grandsons were robust and handsome. This is indeed proof that Heaven blesses the virtuous. If he had been obsessed with wealth, losing these blessings, the gain would not compensate for the loss. Fellow practitioners should take heed.

I have read Master Zhang Jiming's *Yi Shuo* (Medical Sayings), which is entirely about benefiting people and involves material matters, yet expresses utmost sincerity. Passed down through three generations in a continuous lineage, this is worthy of admiration. I came to Xin'an and regret knowing him too late; I shall visit him humbly to seek the classics of health preservation. Written by Peng Fang of Xingjiang at the Suihan Hall in Gushou during the middle ten days of the third month of the spring of Jiading Jia Shen.

Can the intent of medicine be sought merely on paper? Although some say they do not study books, claiming "I know medicine," I do not believe this. Knowing books but lacking breadth is still like not knowing them. Master Zhang Jiming showed me a compilation of medical texts recording ancient and modern cases, detailed to the finest extent, likely drawn from his lifelong observations and hearings, categorized meticulously. Now old, he continues to collect materials, intending to publish a comprehensive work. The Zhang family has been famous for medicine for generations; given Jiming's diligence, his ability to continue this legacy is evident. Jiming has a son named Jiwan, enrolled in the local academy, intelligent and literate. If he applies Jiming's diligence in medicine to his studies, he will surely expand the Zhang family's prestige. Alas, with Jiming's dedication, it is clear he will have a son to carry forward the family name. This concludes the section on retribution in Jiming's work. Written by Li Yizhi of Siming at the end of early summer in Jiading Jia Shen.

Preface to Zhang Jiming's *Yi Shuo*: Jiming is a Confucian scholar who compiled these sayings for public transmission. People often mock him for focusing on technical skills, failing to understand the true intent of a genuine Confucian. If all physicians adopted Jiming's mindset, even mediocre doctors could become excellent ones. Conversely, if one acts with the heart of a merchant, even an excellent doctor becomes mediocre, let alone one who is already mediocre. Modern scholars often lament the lack of good physicians, leading to many deaths from untreated illnesses. But is it truly that there are no good physicians? No, it is the lack of benevolence that corrupts the profession. Jiming's great-uncle, Zichong, gained fame in Jingluo for his medical skills under the patronage of Fan Zhongxuan. His pulse diagnosis and symptom analysis were miraculous, revealing hidden conditions with precision, and was treated like a deity by officials, demonstrating a Confucian heart applied to medicine. Jiming's father and grandfather continued this tradition, and Jiming himself strives to understand the ancients' intentions. By broadening knowledge to help people avoid disease and self-treating based on verified effects, avoiding errors by mediocre doctors, Jiming practices benevolent medicine. How can this collection be mocked as mere technique? Moreover, Jiming received secret transmissions from his great-uncle and practices with a sincere heart, making him an outstanding Confucian physician. Had he passed the examinations and entered officialdom, his benevolence towards the people would have been even greater. This is why I rejoice and write this postscript. On the Qixi Festival of Kaitai Ding Mao, Jiang Chou of Jian'an wrote the colophon.

In the past, when reading *Qianjin Fang*, I encountered rare cases that physicians could not identify. Frustrated by the lack of guidance, I thought of Hua Tuo, whose generation was rare, leaving me with no one to consult. Upon teaching in Xin'an, I finally obtained Zhang Jiming's *Yi Shuo*. Reading it, my previous doubts vanished, and I realized its vast benefit to the world. Examining his great-uncle Zike, who lived during the Yuanfu era of our dynasty, he studied *Taisu* under Wang Pu from Shu, predicting fate and receiving secret teachings. He saved countless lives, and Jiming is his successor. Unfortunately, modern medical practice has degenerated. Shameless charlatans use obscure theories to deceive the public. Jiming detests this, so he collected biographies, compared ancient and modern sources, traced back to ancient texts like *Sushu*, and consulted contemporary experts. He clarified truths to enlighten later learners, compiling nearly a thousand entries, some derived from dreams or spiritual encounters, verifying claims against observed effects. His case records align perfectly, unlike the shallow and absurd works of others. As Yang Xiong lamented the chaos of competing schools and revered the Five Classics as the standard, so too is Jiming's book a reliable compendium. His diligence, empathy, and accumulation of merit ensure prosperity for his descendants. I write this to present it. On the full moon of December, Baoshang Ding Hai, Xu Guo of Dongyang wrote.

Governor Wang, a Daishi of Yue, governed Yuezhou for years with a heart dedicated to saving people and eliminating harm. One day, he showed me the massive compilation of Zhang's *Yi Shuo*, asking me to correct errors for publication. I adjusted my clothes and read it solemnly. It described the origins of medicine and the subtleties of disease in hundreds of thousands of words—how detailed and extensive! The Way of Medicine is vast. Since Shennong, Huangdi, Qibo, and Leigong, sages opened its source, and wise men guided its flow, saving the people and assisting Heaven's creation. As times declined, scholars looked down on medicine as a lowly craft, passing it to commoners. Thus, profound principles emerged from shallow thoughts, often failing to cure and causing premature death. This is why Fan Zhonggong said if one fails in officialdom, one should be a good doctor. Predecessors also said entrusting treatment to mediocre doctors is worse than being unfilial. Thinking back, renowned masters like Huan Bianque, Chunyu Yi, Zhang Zhongjing, and Sun Simiao, along with texts like *Maijue*, always prioritized preservation over drugs, emphasizing precise pulse diagnosis and despising negligence and arrogance. This book covers these points broadly. However, the preface compares treating disease to battle, advocating desperate measures like the "Back-to-the-River Formation," reflecting only Hua Tuo's occasional use of radical methods. I observe that modern scholars classifying symptoms by materia medica follow herbal logic. Even surviving formulas from Chunyu Yi and Hua Tuo organize drug properties. Only Zhang Zhongjing's work is the ancestor of all prescriptions, excelling in pulse diagnosis and adapting to climate and condition. Techniques like intestinal surgery or bone setting belong to other arts, not Shennong's domain. This critique clarifies the book's main theme. I corrected errors, removed redundancies, added notes from records, and submitted my views to the Governor, hoping to fulfill the commission. On the full moon of early summer, the first year of Shaoding, Zhuge Xing of Shanyin, a disciple, respectfully wrote.

Zhang Gao's *Yi Shuo*, ten volumes, is recorded in the *Siku Quanshu*. Since the Ming Dynasty, it has been reprinted and revised in editions by Deng Zhengchu (Jiamao), Gu Dingfang (jiachen), Shen Fan (bingwu), Zhang Yaozhi (wuyou), Korean movable type, Japanese reprint, and Zhou Gong's continuation. The original Song edition is held by Huang Waipu, Wang Langyuan, and Ding Songsheng, now in the Kuishan Library (10 volumes) and sold to the Academia Sinica (9 volumes). The *Jingji Fanggu Zhi* mentions 90 volumes, now in the Toshokan, Japan. Deng Zhengchu's edition lacked Volume 2, supplemented by Ming prints, inferior to Ding's complete set. Ding's set had damage, copied from other versions with poor handwriting and mismatched contents. Ding compared it with Shen Fan's 10-line edition but missed Gu Dingfang's version, unable to trace the evolution. This spring, our library acquired Gu's edition, matching Song layout. Comparing the three, we filled gaps in the Song edition using Gu's text and replaced missing leaves. We urgently photocopied it for scholars, hoping Huang and Ding would approve. Zhang Gao's family history is in Vol 3, "Mystery of Taisu," supplementing the *Song Shi*. The book's rich content and fine printing are detailed in the *Tiyao* and *Fanggu Zhi*, deserving careful study by modern researchers. Some scholars advocate reprinting precious *Siku* volumes, criticizing the Imperial Library's collation. It is better to find original editions based on the *Tiyao* for accurate dissemination, superior to *Siku* copies. I mention this as a starting point. In the summer of May, Guiyou, Liu Yizheng of Zhenjiang.