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Medicine originated from the *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions) of the *Huang Di Nei Jing* (Yellow Emperor's Inner Canon), just as Confucianism has the Six Classics. It is the convergence of all principles and the ultimate standard for syndrome differentiation and treatment, much like rivers flowing eternally without ceasing. When Zhang Zhongjing of Changsha emerged, he truly inherited the transmission of Xuanyuan (the Yellow Emperor) and Qibo, expanded the application of Tang Ye (herbal decoctions), and was revered in the medical field as the Supreme Sage; this is indeed not false. Since the Wei and Jin dynasties, medical arts had degenerated into mere techniques, and scholars were ashamed to practice it. The academic tradition became vast and desolate, with only a thread-like continuity remaining. During the Xining era of Emperor Shenzong of Song, institutions such as the He Ji Bureau and Hui Min Bureau were established to treat the people's illnesses. Those from the Imperial Medical Academy who demonstrated proficiency in the principles of the *Ling Shu* and *Su Wen* were examined and granted official positions, thereby allowing medicine to gradually revive. Various schools represented by Liu Wansu, Li Dongyuan, Zhu Danxi, and Zhang Congzheng rose during the Jin and Yuan dynasties. Some discussed warm-heat diseases, others emphasized the spleen and stomach, some specialized in nourishing yin, and others employed purgative methods. Each school held its own theory, and every individual adhered to their own perspective. This was akin to Han dynasty Confucians interpreting classics, each following family traditions without a unified compromise. In the Ming dynasty, virtuous figures such as Wang Ken-tang emerged one after another, filling gaps, correcting omissions, and elucidating the intent of the classics. Thus, this path flourished and reached its peak at that time. Among them, those who stood out prominently and established independent schools included Zhang Fengkui on summer-heat, Wu Youke on epidemics, Yu Chang (courtesy name Xichang) on autumn dryness, and Zhang Jiebin on distinguishing yang deficiency. All were able to blaze new trails within this discipline, not being blinded by old theories. However, some were criticized for being too brief, others for being too rough, some辨析 (differentiation) was overly harsh and deep, while some discussions were superficial. This is similar to Song dynasty Confucians delving into nature and principle,疏释 (explaining) classic meanings. Although they each had their insights and could support the sage's way, each obtained only a partial truth and failed to fully return to the appropriate mean. This profoundly illustrates the depth of this principle and the necessity of having a "balance" (standard of measurement) to adjudicate towards a single correctness.

In our dynasty, medicine has flourished, and famous scholars have emerged continuously. Mr. Ye Tianshi of our Wu region, with his brilliant and agile talent, explored the profound mysteries of medical lore. His reputation for saving lives shook the world. Alas, because there were many seeking treatment, his life's energy was exhausted in curing diseases, leaving no time for writing. Several medical cases circulated in the world were not personally finalized by him. Authenticity and forgery were mixed, virtues and flaws coexisted, causing distress to readers. Furthermore, the book *Jing Yue Fa Hui*, although containing elucidations, was filled with激愤 (indignant remarks), seemingly not conforming to the style of a scholarly work. There were also two works, *Ben Cao Jing Zhu* and *Benshi Fang Shi Yi*, which largely relied on perfunctory combinations of Five Elements and Zang-Fu organs, lacking refined insight. These did not seem to be written by Mr. Ye himself. Perhaps because Mr. Ye was highly renowned at the time, his disciples stole his introductory theories, compiled them into books, and falsely attributed them to him? The volume *Wen Re Lun* (Treatise on Warm-Heat Diseases), though short, elucidates syndrome differentiation and treatment, fills the gaps left by former sages, and points the way for later learners. Its words are essential, and its stance is unwavering; it is truly a work worthy of emulation and transmission. However, the phrase "warm pathogens invading the lung and transmitting reversely to the pericardium" has still been criticized by later generations. This confirms the difficulty of authorship and the necessity of measuring medical principles against a unified standard.

In the midsummer of the Jiawu year, I met Jun Shaochou Miao at the Shimei Jingshe. We engaged in a free discussion of medical principles. Jun Miao did not consider me ignorant and showed me the book *Yi Heng* authored by Mr. Ye, requesting a preface. I received and read it. Although the book draws from predecessors, its scope is broad, and its selection is rigorous. Where content did not accord with reason, it was revised and corrected, occasionally accompanied by commentary to supplement omissions. So, using reason as a balance to aim for unity and correctness—this book seems to achieve that? Jun Miao, a virtuous official, retired and built a study in a beautiful lakeside and mountainous area, finding joy in pines and chrysanthemums, and lodging his pride in mist and clouds, possessing the lofty demeanor of ancients. By publishing this book for the world, he aims to alleviate human suffering and lead people to benevolence and longevity. This reflects the endless love of a virtuous official for his people. Jun Miao is deeply versed in these principles but disdains fame as a physician. Therefore, I write this to seek his instruction. If he can teach me, I would be extremely fortunate.

Written by Liu Baoyi, junior scholar from Jiangyin, in a boat at Qin Chuan, two days before the Mid-Autumn Festival of the 20th year of Guangxu (1894).