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Generally, scholars and gentlemen who harbor the heart to save the world must rely on the art of governing the world to practice it, regardless of whether they are employed or not. Why is this? If one meets the right time and drives the carriage (of statecraft), then the joys and sorrows, benefits and harms within the universe will be implicitly shared with them. They view others' suffering as if it were their own physical pain and itching, and will not stop until they are placed in safety and security. This is the heart of a scholar gentleman who obtains a position to implement his ideals. Unfortunately, if one fails to meet the opportunity, the grace does not reach all things, and the heart cannot be exerted. Ambitious gentlemen often conceal themselves in medicine while harboring their Dao. Therefore, ancients said that those without status cannot save people and benefit things; only doctors achieve merit by saving the dying and supporting the living. Thus, those who engage in this profession can extend their compassionate heart to all things, which is beneficial to the Dao. There is profound meaning in these words. However, how easy is it to speak of medicine? I have heard that since the *Neijing* (Inner Canon) and Materia Medica, there are 179 books stored in the official archives regarding its principles. Unless one is a broadly learned Confucian master or an enlightened philosopher who specializes in this field, how can one explore and thoroughly understand the mysteries of Yin and Yang, cold and heat, stillness and agitation, deficiency and excess, and the subtle changes of waxing and waning, so as to apply them in practice? People entrust their lives to doctors, where life and death are at stake. Yet, if one allows inexperienced and shallow individuals to try, few will not harm people's lives. Doctors intend to save people, yet end up harming them; should one not fear this? This is why medicine is difficult to discuss.

Recently, I suffered from many illnesses and took leave to live in the mountains. I often sighed that my inner desire to benefit things had not been put into use. I considered seeking medical help to save myself. However, good doctors are hard to come by. In the mid-autumn of the Ren-Shen year, Mr. Wu Liu-xi mentioned that in Hai-yang, Xin-an, there was a Mr. Sun Dong-su, whose medical skills could be called excellent. I urgently requested to meet him for mutual verification. Listening to his discussion on the principles of the *Suwen* (Basic Questions) and *Nanjing* (Classic of Difficult Issues), and integrating the theories of Zhang Zhong-jing, Liu Wan-su, Sun Si-miao, Li Dong-yuan, Zhu Dan-xi, Bo-ren (Hua Bo-ren), and others. When treating my illness, before administering any medicine, he first discussed my meridians, complexion, pulse, physiological functions, and the origin of the disease. Even without medication, my illness felt like it had disappeared. Upon carefully observing his upright demeanor, calm thoughts, and profound depth, I found it boundless and unfathomable. Is this not what is meant by someone who is deep in the Dao and conceals himself in medicine? I then questioned him: Shennong tasted hundreds of herbs and named medicines prior to heaven (innately); Huangdi and Qibo wrote classics after heaven (derivedly). These were divinely bestowed by heaven and confirmed by sages, beyond human reach. Since then, figures such as He (Qin Yue-ren), Bian (Qin Yue-ren), Hua Tuo, Chunyu Yi, Zhong-jing, Si-miao, He-jian (Liu He-jian), Dong-yuan, Zhu (Zhu Dan-xi), and Hua (Hua Bo-ren) all manipulated the mechanisms of transformation, holding human life in their palms; their skills were also divine. Why can't today's practitioners follow in their footsteps? Or is it due to differences in generations? Mr. Sun replied indignantly: People of ancient and modern times are not necessarily unequal; the difference lies in their intention! Neo-Confucians said, "The benevolent of old acted for others; the officials of today act for themselves." I also say, "Doctors of old acted for others; doctors of today act for themselves." The Dao differs, but the diseases are the same. A scholar gentleman views the world as having blood circulation connected to his own body; the world's sickness feels like his own personal pain, and when the world is peaceful, he feels satisfied and without regret. Although those who take Dao as medicine/stones have broad salvation, and those who take medicine as a skill have narrow salvation, their hearts are the same. Therefore, ancient doctors, with the heart to save the dying and support the living, focused their career and were cautious in prescribing formulas. Focus leads to precision and reaching the inner chamber of attainment; caution leads to scrutiny and effective prescription. This is why masters like He and Bian achieved secret wonders and were called miraculous. Today's doctors are different. They seek market profit, not to save people. Books from Huangdi and Qibo onwards are not plagiarized for verbal argumentation, but their hearts actually treat the world as distant as Hu and Yue (culturally distinct and far apart), generally weighing their hearts by the surplus or deficit of profit. Whether people are saved seems unrelated to my skills; how can this compare to ancients and follow in their footsteps? How can I, Kui, reach the inner chambers of ancient sages? I merely have no shame before this heart! Hearing this, I sighed and said: If Mr. Sun acts with this heart and practices this skill, he will greatly benefit the times! Though concealed, he will also become prominent. Thus, I recorded his words and returned them, intending to correct those who practice this skill. This is the preface.
Written respectfully by Sun Zhi-an Cong-long of Wujiang on the Mid-Autumn Day of Gui-You year of the Wanli era, at Fu-wan Grass Hall.