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In recent times, medical theories have been unclear, and medical practice has become chaotic. Physicians treat diseases without distinguishing the deficiency or excess of the Three Causes (Internal, External, and Neither Internal nor External), indiscriminately administering medications. This results in exacerbating deficiencies with tonics and excesses with purgatives, killing people as if cutting grass, which is deeply lamentable! This is primarily due to a failure to pay attention to previous scholars' discussions on disease patterns, pulse diagnosis, and treatment methods, leading to a disregard for rules and standards, and reliance on subjective judgment. If one seeks to break away from old prescriptions and theories to forge new paths, they fail to realize that since Zhang Zhongjing, sages such as Liu Wansu, Zhu Danxi, Li Dongyuan, Zhang Congzheng, and Wang Haogu carefully weighed symptoms and pulses, and formulated medications with precision and balance, much like an object balanced on a scale. There are fixed standards for these methods: those falling short should be expanded and supplemented; those exceeding them should be restrained and condensed. Only then can severe illnesses be cured without harming patients.

I was appointed to practice medicine at a young age, deeply despising vulgar habits, and eager to rival past masters to become a pillar of contemporary medicine. I compiled precise and enduring insights from predecessors regarding disease, pulse, and treatment into two volumes, titled *Yi Heng* (Medical Balance), to serve as a model. Thus, the Three Causes can be distinguished, deficiency and excess clarified, eliminating the弊端 of indiscriminate medication. Not only will future students have a standard to follow, but my own diligent efforts, constantly fearing error, will also remain within the bounds of balance. I secretly hope to maintain this balance and advance to rival the ancients, which would be my greatest fortune!

Alas, the prosperity of medical books through the ages is immense, comprising 379 authors, 596 works, and over 13,100 volumes. Their core purpose, repeatedly emphasized, is disease prevention. However, the *Neijing* contains a single statement that renders all other books superfluous: "Treat disease before it arises." Once this principle emerged, many focused on "cultivation" (Xiuyang). Yet, cultivation differs fundamentally from "preservation" (Baoyang). Cultivation involves esoteric, transcendent practices not suited for daily life. Preservation, however, applies to daily diet and lifestyle and is practical and sustainable. For instance, long-term manipulation of Ren and Du meridians may cause carbuncles; manipulating Spleen Earth may cause abdominal distension; manipulating the Dantian may cause hematuria; manipulating the crown may cause cerebral leakage. Other alchemical practices involving cinnabar have caused numerous disasters. Thus, cultivation and preservation are vastly different. Let us discuss preservation. The *Shanggu Tianzhen Lun* states: "Eat with moderation, live with regularity, avoid excessive labor, and keep the spirit inward. How can disease arise?" Thus, when form and spirit coexist, one fulfills their natural lifespan, living beyond a hundred years. This is the orthodox path of preservation. With moderation and regularity, Qi and Blood follow their proper courses, avoiding the burden of forced circulation. With the spirit kept inward, body and mind remain tranquil, avoiding the strain of suppression. Form and spirit support each other, ensuring no threat to one's natural lifespan. Since preservation is so simple and evident, why do many die young while few live long? It is because fragrant wines are displayed before them; though contraindicated for illness, they are ignored. Desires stir within; though forbidden by illness, they are hard to suppress. The eagerness for fame and profit leads to unnoticed overexertion. Moreover, tangled thoughts and diverse consumptive habits prevail. Liu Kongzhao said: "If ten thousand men shoot arrows at one target, will the target not be hit? If myriad dazzling things confuse a life, will the life not be harmed?" Even those who slightly know how to conserve spirit and rest quietly often misunderstand the mechanisms of longevity, seeking immortality. Though they close their eyes all day, they are filled with selfish desires; stillness is actually movement. If one understands their destined lifespan and acts according to reason—without greed, impatience, or recklessness—they can prevent disease and fulfill their natural years. Selfishness intensifies fear of death, leading to confusion and failed attempts at stillness. Reason eliminates desires, bringing mental clarity and joy, achieving stillness naturally. This is why I speak only of preservation, not cultivation.

Doesn't this method of preservation render most books unnecessary? Avoiding wind and cold protects the skin and Six Fu Organs, making *Mahuang Tang*, *Guizhi Tang*, warming middle, and *Sini Tang* unnecessary. Regulating work and rest protects sinews, bones, and Five Zang Organs, making *Buzhong Yiqi Tang* and *Jielao Jianbu* preparations unnecessary. Abstaining from sexual desire nourishes Essence, and correcting thoughts nourishes Spirit, making *Ziyin Jianghuo* and *Yangying Ningshen* decoctions unnecessary. Eating bland flavors nourishes Blood, and speaking sparingly nourishes Qi, making *Siwu Tang*, *Sijunzi Tang*, *Shiquan Dabu Tang*, and *Sanhe Tang* unnecessary. Ultimately, Blood is generated by Qi, and Qi is perfected by Spirit. Is Spirit in the Heart? To nourish the Heart, nothing is better than reducing desires. I have heard this saying but seen no one who truly embodies it. Reluctantly, I must still seek a method for treating existing disease among those thirteen thousand volumes.