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Mr. Li Cangming from Lixia once said: "In medicine, the distinction between internal and external specialties exists; treating external conditions is more difficult than treating internal ones. Why? Because internal diseases may not manifest externally, whereas external diseases must have their roots internally." If one cannot grasp the correct methods for this, even minor skin ailments will become as incurable as diseases of the Gaohuang (deep-seated, critical areas).

Are there lacking good methods and divine techniques for treating external conditions in ancient and modern times? No. Some are kept secret due to taboos and transmitted only within families; others suffer from errors due to long-term copying and transmission. Even if free from error, the techniques may not be comprehensive. Facing tens of thousands of symptoms but restricted to a few prescriptions, one might still find themselves helpless when treating common conditions; how much less hope would patients have when facing atypical or complex conditions?

Since my youth, I have devoted myself meticulously to this profession. Internally, I am guided by a compassionate heart; externally, I master all methods of surgery and pharmacology (Dao Gui). For over forty years, I have practiced formulas in my mind and recognized symptoms with my eyes. Whether common or atypical, I have often achieved immediate cures. Although I have been fortunate to benefit from the efficacy of Qi-Huang (traditional Chinese medicine), restoring life from death and flesh from bone, offering perhaps a small contribution to humanity, upon introspection, I feel my mental energies are nearly exhausted.

Realizing that I am merely one individual among many practitioners, and that my practice will last only my lifetime with limited scope, I ask: Who among those who love benevolence is not like me? Should we not widely disseminate this knowledge rather than keeping it hidden in our sleeves (referring to secret or personal notes)? Thus, utilizing my remaining strength, I compiled various external surgical conditions, categorized them by type, provided general discussions, supplemented them with songs/mnemonics, and mixed in methods. Not even minor conditions like scabies and tinea were omitted. Below the discussions, annotations reveal the origins and nuances of Yin-Yang deficiency and excess; below the prescriptions, four-line summaries illustrate the coordination of Sovereign, Minister, Assistant, and Courier herbs (Jun-Chen-Zuo-Shi); after the illustrations, ten rules for naming sores explain that diseases cannot be guessed arbitrarily and medicines should not be administered carelessly. Other topics such as acupuncture, processing and refining of herbs, the Five Precepts and Ten Essentials, and theories of karmic retribution for sinful acts are elaborated in detail. My resolve was further strengthened.

Upon completion of the collection, I had it printed, naming it *Waike Zhengzong* (Orthodox Manual of External Surgery). Looking in the mirror afterwards, I saw my beard and hair had turned white. Reflecting on Mr. Lixia's statement that "treating external conditions is more difficult than internal ones," one might now understand my painstaking efforts. Gentlemen such as Gu Bibu from my hometown seemed to appreciate the benefit to society, each providing commendatory words to preface the book. I responded with humility and fear, saying: "Has Han Boxiu's reputation not yet been established? Since you gentlemen commend me, how dare I not further expand upon your intentions? I respectfully obey and dedicate this work to those interested in health preservation."

In the autumn of the Ding-Si year of the Wanli era, on the 16th day of the seventh month, Chen Shigong of Donghai respectfully recorded this.