Library

I have heard that "remaining vigilant in times of peace and remembering the possibility of peril, existing while keeping in mind the risk of extinction" is the illustrious endeavor of ancient sages; to seek the ailments of the people and show compassion for their hidden sufferings is the profound benevolence of a sovereign ruler.

In the past, when the Yellow Emperor (Huangdi) ascended to the throne, he applied the surplus energy from his self-cultivation to govern the world. Sitting in the Bright Hall (Mingtang), he observed the eight extreme directions and established the Five Constants (Ren, Yi, Li, Zhi, Xin: Benevolence, Righteousness, Propriety, Wisdom, Trustworthiness). He believed that human life involves carrying Yin and embracing Yang, tasting flavors, and being exposed to colors. Externally, there is mutual agitation between cold and heat; internally, there is mutual invasion between anger and joy. Consequently, natural disasters and plagues occur frequently, and every generation of states faces such troubles. Desiring to gather the Five Blessings (Longevity, Wealth, Health and Peace, Virtuous Character, and a Natural Death) to bestow upon the common people, he engaged in dialogue with Qibo. They explored the celestial codes to the utmost extent above, exhausted the geographical principles below, drew analogies from distant objects, and examined the human body closely. Through mutual questioning and difficulty resolution, they left behind laws and methods to bless future generations. Thus, Lei Gong and his peers received instruction and transmitted it, leading to the creation of the *Neijing* (Inner Canon). It has been treasured by successive dynasties without ever being lost.

When the Zhou dynasty rose, Qin Yueren (Bian Que) expounded on the theory of the Six Qi (Wind, Cold, Summer Heat, Dampness, Dryness, Fire), which was recorded in historical accounts. Later, Yueren grasped its essence and elaborated upon it in the *Nanjing* (Classic of Difficult Issues). Cang Gong (Chunyu Yi) of the Western Han dynasty transmitted this old learning; Zhang Zhongjing of the Eastern Han dynasty wrote treatises based on its remaining theories; Huangfu Mi of the Jin dynasty compiled them into the *Jiayijing* (Systematic Classic of Acupuncture and Moxibustion); and Yang Shangshan of the Sui dynasty compiled them into the *Taisu* (Supreme Primordial). At that time, Quan Yuanqi provided annotations, but the seventh volume was missing.

It was not until the Baoying era of the Tang dynasty that Wang Bing, the Taifu (Grand Commandant of the Household), who had a deep passion for it, obtained volumes hidden by previous masters. He extensively rearranged and annotated them, making the remnant texts of the Three Sovereigns (Fuxi, Shennong, Huangdi) clearly visible. Regrettably, Tang decrees classified it under medical arts, assigning it to artisans and technicians, so that scholar-officials rarely discussed it. With the passage of time since the sages, the teachings became obscure, causing textual annotations to be chaotic and meanings confused. Little did they know that these are remnants of the *Sanfen* (ancient texts), representing the lofty aspirations of emperors and the capabilities of sages. Just as Emperor Yao taught the four seasons, Emperor Shun aligned the Seven Luminaries (Sun, Moon, and five planets); Yu the Great repaired the Six Fu-organs to achieve imperial merit; King Wen deduced the hexagrams to narrate the qi of the trigrams; Yi Yin harmonized the five flavors to assist the ruler; and Jizi presented the Five Elements (Metal, Wood, Water, Fire, Earth) to aid the world—their ultimate principles were identical. How could such an exquisite and subtle Dao be transmitted to those of the lowest and meanest status? That it did not become extinct is already a matter of fortune.

Recently, during the Jiayou era, Emperor Renzong, reflecting on the legacy of the Ancestor of Medicine (Huangdi) which was about to fall into oblivion, issued an edict instructing scholars proficient in this learning to correct and standardize it. We, filling the vacancies as editors, pondered over the task for more than a year. We searched both inside and outside the court, collected various editions, delved into their meanings, corrected errors and deviations, recovering perhaps three or four parts out of ten, while the rest could not be fully restored. I privately felt that this was insufficient to honor the imperial edict and meet the sage's intent. Therefore, I also collected dozens of extant ancient medical classics listed in Han and Tang bibliographies, narrating and verifying them. Through comprehensive integration and synthesis; tracing branches from the root, or following the stream to the source; determining what is knowable, and arranging them according to original categories. Over six thousand erroneous characters were corrected, and two thousand new annotations explaining meanings were added. Every decision to include or exclude a word was based on verification; confusing texts and doubtful meanings were thereby clarified. Using these for self-cultivation can eliminate disasters before they manifest; applying them to governance can extend life infinitely. Respectfully, we believe that Your Majesty, presiding over the great harmony, possesses boundless blessings; you elaborate on the will of predecessors to accomplish the task, and revive the subtle learning to establish permanence. Thus, harmonious qi can be summoned, disasters will not arise, and the people of the age will be transformed, jointly reaching the realm of longevity.