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I have heard that in ancient times, medical art was less important than prescriptions; in middle antiquity, prescriptions were less important than medical art, with a significant difference. When medicine and prescriptions were given equal weight, as the world declined, prescriptions became increasingly chaotic. Each school adhered to its own theories, mutually criticizing one another. Occasionally, there were two or three effective empirical prescriptions, but these were passed from father to son and master to disciple, never lightly shown to others. Those printed and circulated in the world were mostly mere copies, sometimes changing their appearance to seek fame. Why did I exclusively choose *Waitai Miyao* (Secret Essentials of the Outer Cabinet) for publication? Let me explain in detail.

Since Shennong deeply understood the properties of herbs and wrote the *Shennong Bencao Jing* (Divine Farmer's Materia Medica) in three volumes, there were no prescriptions at that time. Xuanyuan (Yellow Emperor) daily analyzed pathological mechanisms with Qibo and Leigong, writing nine volumes each of the *Suwen* (Basic Questions) and *Lingshu* (Spiritual Pivot), yet there were still no prescriptions. During the Shang and Zhou dynasties, figures such as Yi Yin, He, Huan, and Fu were famous for their medical skills, but they had no prescriptions. Bianque (Yue Ren) received secret prescriptions from Changsang Jun; what was transmitted to the world were the *Nanjing* (Classic of Difficult Issues) and the treatment of the Crown Prince of Guo's corpse-like coma. However, regarding his practices as a gynecologist, pediatrician, and specialist in eye, ear, and bi-syndromes, his specific prescription methods are not fully known. Cang Gong (Chunyu Yi) received secret prescriptions from Gongcheng Yangqing; what is clear are the Langdangzi Tang (Henbane Seed Decoction) and Kushen Tang (Sophora Root Decoction). The Huoji Tang (Fire Equilibrium Decoction), Xiaqi Tang (Descending Qi Decoction), Yangji Gangshi (Yang Agent Hard Stone), and Yinji Roushi (Yin Agent Soft Stone) do not reveal his specific prescription logic. As for Hua Tuo's (courtesy name Yuanhua) intestinal excavation and stomach washing surgeries, regardless of whether his prescriptions were transmitted, even if Hua Tuo's prescriptions had survived to today, it would be difficult to emulate his method of prescribing.

Only Zhang Zhongjing emerged, authoring *Zhubing Lun* (Treatise on Epidemic Diseases) to treat Shaoyin Cold Damage (Taiyang Bing), recording 113 prescriptions; and *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) to treat miscellaneous diseases, recording 112 prescriptions. Medical prescriptions truly began here, making him the ancestral founder. Wang Shuhe then edited and arranged them, making Zhang Zhongjing's subtle principles even more manifest. Wang Shuhe did not create new prescriptions but compiled Zhang Zhongjing's prescriptions into a formulary. Huangfu Mi's (*courtesy name Shi'an*) *Jiayi Jing* (Systematic Classic of Acupuncture and Moxibustion) emphasized acupuncture without prescriptions. Chao Yuanfang's *Bingyuan* (General Treatise on Pathogenesis and Symptoms of Various Diseases) stated that every disease has a source, and every source has a theoretical discussion, but no prescriptions. Readers often regretted this lack of prescriptions.

In the Tang Dynasty, Sun Simiao (Sun Zhenren) initially compiled thirty volumes of prescriptions, later adding another thirty volumes. He treasured these prescriptions, calling them *Qianjin* (Thousand Gold). His medical prescriptions were relatively clear and complete, representing a major lineage. Between those preceding and following Sun Simiao, there were individuals such as Shenshi, Cishangshu, Sun Chushi, Zhang Wenzhong, Meng Tongzhou, Xu Renze, and Wu Shengruo; and prescriptions such as *Guangji Fang*, *Luyan Fang*, *Shanfan Fang*, *Zhouhou Fang*, *Yannian Fang*, *Duanju Fang*, and *Bixiao Fang*. With various schools and branches, no one had ever comprehensively collected and edited them. Only Wang Tao, the Prefect, who served in the imperial library for twenty years, gathered excerpts from numerous books, compiling them into strategies. Tracing back to Yan Di and Huang Di, and down to various schools, the *Shanghan* section strictly followed Zhang Zhongjing, with discussions often preceded by references to *Bingyuan*. Although acupuncture methods were omitted, most prescriptions before the Great Tang came from *Qianjin Fang*. The work comprises forty volumes and over six thousand prescriptions, representing the culmination of medical prescriptions. It is titled *Miyao* (Secret Essentials), meaning "essentials." Since the Song Dynasty emperor ordered its publication, it has not been reprinted to spread widely. Is this not because few people follow contemporary trends while seeking origins and verifying roots?

Why should any matter in the world not emulate antiquity? In literature, beyond the Six Classics, one must trace back to Qin and Han; in calligraphy, after seal script, one must model after Zhong You and Wang Xizhi. Was it not so? Zu Nuo once said: "Analyzing and interpreting classics, slight differences do not harm moral teachings; slight misunderstandings in herbal decoctions..." This is my deep intention to urgently make *Waitai Miyao* public. Previously purchased manuscript copies had many errors and omissions, so I exerted great effort to collate them. Where doubts arose, I cited parallels and evidence, recording them in the margins. For those lacking textual evidence, I dared not force interpretations, waiting for experts. It took ten years to complete. A guest read it and asked: "The profound meanings are hard to analyze, and flexible wisdom hard to discern; can shallow knowledge casually attempt this?" I replied: "Use what you believe, leave gaps." The guest continued: "As eras shift and customs change, can old tracks adapt to current times?" I replied: "Not emulating its methods is acceptable." And he added: "Same disease with different prescriptions, same prescription with different treatments—can a slight error lead to a thousand-mile deviation?" I replied: "The subtleties of the three pulses and the essence of the five zang organs are observed visually; combining complexion and pulse to determine the prescription allows for appropriateness." In short, treating prescriptions as fixed entities makes them unchangeable; treating principles as the basis of prescriptions allows them to be infinite in variation. If one studies diligently, understands the intent behind creating prescriptions, and adjusts them according to temporary symptoms, when heat requires cold, why not refer to Liu Wanhe (Hejian)? When dampness requires drying, why not refer to Li Dongyuan (Dongyuan)? When sweating, vomiting, or purging are applicable, why not refer to Zhang Congzheng (Zihe)? When yin and yang are disordered and Ying and Wei qi are imbalanced, why not refer to Zhu Danxi? Broadly examining previous prescriptions without clinging to personal views, aiming for genuine salvation and honoring the benevolent hearts of former sages, why not take *Waitai Miyao* as a tool for physicians?

Cheng Yandao, a junior scholar from Xin'an, respectfully recorded this.