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Shennong tasted hundreds of herbs to treat human diseases. Thus began the origin of medicine. Subsequently, chapters such as those in Huangdi Neijing (Yellow Emperor's Inner Canon) were successively composed, and medical science became greatly complete. However, the treatment of diseases in ancient times was simple and not complicated. The medicines used were merely one or two ingredients. Since Zhang Zhongjing formulated various prescriptions for treating Shanghan (Cold Damage), later generations followed suit and competed to compile prescription books, resulting in stacks of volumes. Yet, some were overly bizarre and峻烈 (harsh/potent), while others were miscellaneous and unfocused; finding even one effective case was rare. Li Dongyuan (Mingzhi), living during the Jin-Yuan period, grasped the essence of Xuanyuan (Yellow Emperor) and Qibo. His use of herbs and formulation of prescriptions were as precise as a balance scale and a level. In his application of attacking pathogenic factors and tonifying deficiency, he never acted negligently. For roughly two hundred to three hundred years, both north and south regions have universally adhered to his methods without dissent. Was he not outstanding among scholars? Luo Qianfu was a senior disciple of Li Dongyuan. Weisheng Baojian (Precious Mirror of Health Preservation) serves as a wing to assist Li’s ten major works. It contains both theoretical discussions and prescriptions, strictly following his master’s teachings without deviation, elucidating profound implications, and often supplementing what was previously incomplete. It is undoubtedly a necessary path for those studying Li Dongyuan’s school today and an indispensable work in the world. An old edition existed in Suzhou. Taking advantage of my leisure time when stopping there, I took it to read and found it particularly damaged. I then entrusted Governor Shi to correct errors and seek good copies for supplementation. Alas! Saving people and benefiting all things is an urgent duty for scholar-officials, especially for those in power. If this book remains incomplete, readers will surely discard it, and Li Dongyuan’s teachings will lack support. How could one bear to do so? This is indeed my intention. If, after completion, this book spreads widely, perhaps in remote villages lacking doctors, whenever needed, there will be no sigh over missed pearls. Then the benevolence of past sages in benefiting all beings will be fully realized here. Who would say that this single act of supplementation yields no merit? Upon completion, it should be recorded. Thus, I wrote this postface to inform those aspiring to benefit the world, not merely for the sake of medical practitioners.

Postface written by Liu Tingzan (Courtesy Name: Zongjing), a Jinshi degree holder granted by imperial examination, Censor patrolling Zhili, from Runan, at Bingyu Hall in Gusu, on the 16th day of the fifth month, summer of the 7th year of Hongzhi.

In the spring of Wushen year, my late master, Elder Dongyuan, discussed the way to nurture life in spring. The Yue Ling (Monthly Ordinances) states: In this month, one must not wage war; waging war invites heavenly disaster. Do not kill young insects, fetuses, or fledgling birds; do not cut down forests. It also states: Offer spleen in sacrifices to ancestors. If winter policies are enacted in early spring, the first planting will fail to enter storage; if autumn policies are enacted, the people will suffer great epidemics. Therefore, the state has prohibitions against executing punishments at the Spring Equinox, and the twelve meridians have warnings regarding their dependence on Gallbladder Qi. Zhang Zhongjing stated: The general principle is that spring is suitable for emesis. Therefore, Shaoyang syndromes prohibit purgation; they are suitable for Xiao Chaihu Tang (Minor Bupleurum Decoction) to harmonize. When Shaoyang governs, all things are just beginning to grow; breaking them cuts off the source of transformation and generation. These are all ways to nurture life. Some fake practitioners do the opposite. Moreover, taking Xuan Yao (purging/dispersing medicines) in early spring damages Heavenly Harmony and harms the Spleen and Stomach. It is not only useless but harmful. I therefore elaborated on my master’s arguments and wrote this treatise.

The Xuan Yao circulated in the world mainly consist of ingredients like Qian Niu Zi (Pharbitis Seed) and Da Huang (Rhubarb Root and Rhizome), made into pills or powders. After Lichun (Start of Spring), healthy people take them, often resulting in several bowel movements. They claim that during the three winter months, people wear thick clothes, eat warm food, and stay near fire, causing heat accumulation internally. If not dispersed in early spring, heat diseases will inevitably arise. They also claim it resolves San Jiao (Triple Burner) accumulated heat and removes residual toxins from the Five Zang Organs. This is likely baseless. During severe winter cold, wearing thick clothes, eating warm food, and staying near fire is to resist the cold weather. Wearing fur in winter and hemp in summer, drinking hot soup in winter and cold water in summer, are all natural ways. How can this cause internal heat accumulation and disease?

Furthermore, illness arises from Yin-Yang imbalance. If there truly were San Jiao accumulated heat, it would mean Yang hyperactivity and Yin exhaustion; how could survival be possible? Thus, Nan Jing (Classic of Difficult Issues) states: Fu organ diseases are easy to treat; Zang organ diseases are difficult to cure. Pathogenic factors invading the Zang organs represent the extreme of disease. Now, saying all five Zang organs have toxic pathogens—where would the Shen (Spirit) rely? Nei Jing also says: The three months of spring are called "Fa Chen" (propagating the new). Heaven and Earth generate together; all things flourish. Sleep late and rise early; walk broadly in the courtyard; let hair hang loose and relax the body, allowing the Yi (Will) to generate. Nurture rather than kill; give rather than take; reward rather than punish. This corresponds to Spring Qi and is the way of health preservation. Violating it injures the Liver, leading to cold transformations in summer, with insufficient energy to nourish growth. It also says: One must follow the seasonal Qi and not damage Heavenly Harmony. Thus, wise people preserve health by conforming to the four seasons, adapting to cold and warmth, harmonizing joy and anger, dwelling peacefully, regulating Yin and Yang to adjust rigidity and softness. In this way, deviant pathogens will not arrive. It also says: The Qi of the Blue Heaven is pure and clear; thus the Yi is regulated. Following it consolidates Wei Qi (Defensive Qi); even if hostile pathogens exist, they cannot harm. Deviating from it causes internal closure of the nine orifices, external stagnation of muscles, and dispersion of Wei Qi. This is self-injury and depletion of Qi. When Shaoyang governs and all things flourish and grow, one should first nourish Spleen and Stomach Qi, assist Yang to retreat Yin, and respond to Heavenly Dao to achieve balance. Now, instead, administering bitter-cold agents derived from Northern Cold Water, with strong flavors and properties, is to issue orders of desolation in a month of nurturing life. Ascending becomes descending; Spleen and Stomach are damaged, and Body Fluids are depleted. The circulating and transforming Qi is reduced. It is inevitable that it cannot transport essence to skin, hair, collaterals, and vessels. From where does the Qi of nurturing growth arise? How do the Zang-Fu receive endowment? Once the Spleen and Stomach decline, what disease will not arise? This is punishing the innocent, called great confusion. Making the healthy sick and worsening the ill. The saying of taking Xuan Yao in spring has no precedent from Xuanyuan and Qibo downwards through famous physicians of all dynasties. Alas! This principle is clear and not difficult to know. The world mostly follows blindly, failing to rectify this malpractice, which is deeply painful. All who aspire to preserve life should take the words of sages as the standard, thereby avoiding regrets of doubt and error, and disasters of premature death.