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In ancient times, when the universe was undifferentiated and chaos had not yet been cleared, people did not suffer from premature death or epidemics. Later, as external influences gradually opened up and desires increasingly awakened, diseases arose. The Yellow Emperor, moved by compassion, relieved them with medicine and herbs, and thus the *Neijing* (Inner Canon) was created. Later generations followed this path. From the Qin, Han, Tang, and Song dynasties onwards, talented individuals emerged in every generation. Their works were recorded on bamboo slips and books, so numerous that oxen carrying them would sweat and fill barns. All sought to make their techniques seem miraculous and their applications profound, thereby guiding the world and future generations into a realm of benevolence and longevity.

My family has traditionally practiced Confucianism, and I have frequently studied texts such as the *Suwen* (Basic Questions), delving into the profound mysteries of medicine. However, the principles are subtle and obscure, penetrating yet complex and divergent; one person affirms while another denies, leaving one unsure whom to follow. Fearing the overwhelming volume, some merely collected fragmented remarks, calling it a "shortcut." This resulted in a lack of reference for the fundamental roots of medicine. Few managed to avoid confusing the sacred classics while harming the lives of the people. Not ashamed of my own ignorance and shallowness, I relied on clinical experiences based on the *Neijing*, synthesized the views of various scholars, and searched for the insights of sages throughout history. I compiled books without omission, analyzed prescriptions without confusion, discarded the incorrect and selected the correct, categorized and classified them clearly, totaling one hundred volumes, titled *Gujin Yitong* (Comprehensive Medical System of Past and Present). This draws upon the methods of antiquity, incorporates the excellence of past dynasties, and unifies them for today. It collects similarities and differences, distinguishes them orderly, and compiles them into a magnificent collection. May those who dislike complexity find guidance, and those who seek simplicity lose nothing. Upon opening the book, the laws, weights, beginnings, ends, roots, and branches of medicine become clear as if viewing one's palm. This offers some benefit to health preservation. If one claims the complete work lacks no canonical texts, that remains to be seen by the wise and virtuous.

Preface by Xu Chunpu of Xin'an, on the Winter Solstice of the Mid-Winter month in the Bingchen year of the Jiajing era.

I have often said that rowing a boat requires a carved wooden oar, and shooting an arrow requires drawing the bow. Medicine has its Dao, which is ancient. Since Shennong initiated the heavenly endowment [of medicine], and the Yellow Emperor continued heaven's creation, along with his minister Qibo writing the *Lingshu* (Spiritual Pivot) and *Suwen* sections of the *Neijing*, they became the ancestors of medicine for ten thousand generations. They are lofty and unsurpassable. Since then, authors have appeared in every generation: Zhang Ji wrote *Shanghan Lun* (Treatise on Cold Damage) focusing on heat patterns; Li Gao wrote *Piwei Lun* (Treatise on the Spleen and Stomach) focusing on grain qi; Liu Wansu (Zhenzhen) wrote *Yuanbing Shi* (Formulas for Original Diseases) focusing on Six Qi transformations. All deeply grasped the essence of the *Neijing*. To this day, they elucidate the sage's way to benefit the people, transmitting it forever; the merits of these sages cannot be denied. Why do later practitioners only hold onto fixed formulas to treat diseases, without examining pulses and symptoms to tailor prescriptions? They cling to rigid views that are unbreakable, remaining ignorant and unobservant of infinite diseases. They disregard the therapeutic methods of reversal, adherence, following, and opposing, and the balance of deficiency-excess tonification and purgation. Moreover, they arbitrarily use their own intentions, establishing separate schools, such as Wang Shuhe's *Maixue* (Pulse Studies), dividing pulses into seven superficial, eight deep, and nine pathways; and Zhu Zhenheng's *Zuanyao*, sticking to specific formulas for specific diseases. Scholars delight in taking shortcuts, thereby gradually losing the Great Dao. For hundreds of years, no one has clarified and corrected this. Is it not because the true classics have become obscured and blocked, leading to confusion from divergent paths? In the Tang and Song dynasties, imperial edicts ordered famous experts to correct texts, but despite their diligence, the true transmission was not obtained. Prescription books are numerous, filling warehouses, yet what good do they do? I, being mediocre and foolish, dared not assess myself properly, yet I ventured to base my work on Hua Shi's [Hua Su] annotated catalog, adding the essentials of various sages, providing detailed annotations, and offering clear explanations. I presumptuously named it *Neijing Yaozhi* (Essential Meanings of the Inner Canon). Although I may not fully penetrate the inner sanctum of the wisdom of Huangdi and Qibo or the essence of past dynasties, regarding the grand outlines and main principles, it seems I have found the door to enter. O great philosophers proficient in formulas, I hope you will appreciate my limited perspective [viewing the sky through a tube].

Preface by Junior Scholar Xu Chunpu of Xin'an, on the 16th day of the Mid-Spring month in the Dingsi year of the Jiajing era.