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It is heard that the essence of medicine lies in "Yi" (the physician's mental judgment and intuition). When a disease presents itself, one must first employ the mind to weigh and consider it, and only then establish the treatment plan by using principles as the warp and prescriptions as the weft. This corresponds to what the *Neijing* (Classic of Internal Medicine) states: "The subtlety lies in the mind."

Does any physician lack "Yi"? Yet, the depth or superficiality of the condition, the fit or mismatch of the treatment, and the divergence from the correct path all stem from this; likewise, the stability or danger of the disease mechanism, and its potential for transformation, all depend on this. Whether the mind is focused or scattered, and whether it can make clear judgments amidst confusion, is indeed perilous.

The effort of "Cheng Yi" (Sincerity of Will) in the *Daxue* (Great Learning) lies in "Ge Wu Zhi Zhi" (Investigating Things to Extend Knowledge), and its discrimination is particularly strict regarding the two paths of "Qi" (Self-deception) and "Qie" (Contentment/Integrity). For the mechanism of death often accompanies darkness and obscurity, while the mechanism of life is always contained within purity and whiteness. Zhuangzi said, "The way of heaven and earth is close within the chest and heart." If the internal organs could speak, the pitiable state of their rising and falling would be evident. The ancient Confucians' distinction between the realms of humans and ghosts was exquisite. I hold that the "Qi" and "Qie" in medical practice constitute the human-ghost boundary for ordinary people.

Why do those engaged in medicine today often envy and call themselves Confucians? And why do Confucians whose reading lacks efficacy turn to discuss medicine? Ultimately, lacking a central master, these elements are mixed haphazardly, resulting in neither medicine nor Confucianism being properly aligned. Those who stand out among them are few; there is only Changsha (referring to Zhang Zhongjing). Although talents appear in every generation, compared to Daoist immortals or Buddhist sages, they are so few they can be counted on fingers. Is this not because they limit themselves to minor arts and fail to trace the origins of the Three Teachings?

Human life chases light and shadows, occasionally accompanied by one's own shadow, with joy and sorrow intertwining in the heart. How much more so when facing life and death, safety and danger, should one dare to harbor侥幸心理 (fluke mentality)? All living beings are things; why cannot they undergo "Ge Wu" (investigation of things)? Clear knowledge; why cannot it reach "Zhi Zhi" (extension of knowledge)? Only through emptiness and non-being does "Yi" (intention/mind) sprout from Tai Su (the primordial substance). Why cannot it achieve "Cheng" (sincerity)? Investigating one thing yields one piece of knowledge; yet one still fears chasing objects to seek knowledge. Now, spending all day diagnosing diseases without knowing what a disease actually is, yet expecting the mind to be appropriate in every action—is this not difficult?

I have no other strengths in this path. From youth to old age, for every illness witnessed by my eyes and ears, I have calmed my breath and quieted my mind, harmonizing my breathing with the patient. First, I transform my body into the patient's body, standing alone with my shadow, feeling their groans, sorrow, and toxicity, as if hallucinating their presence. Then, I transform my heart into the patient's heart; seeing their desire to live, I truly wish for their recovery, even sparing no sacrifice of my own head, bone, brain, or marrow. If the illness is complex and the treatment lacks precision and detail, I reflect inwardly: before other illnesses are cured, my own body and mind become exhausted. As Tao Yuanming said, such feelings are never false. Therefore, although I could not extend my help widely, my single-minded pursuit of "Cheng" involved silent wandering upon the wheel of life and death.

Those who do not understand believe I derived this from books. However, flexible application resides in the person, how could it be provided merely by paper? It is like military strategy and tactics; even on horseback, they cannot be fully grasped, let alone discussing Sun Wu and Wu Qi recklessly on paper. As long as this mind is diligent and meticulous beforehand, beneath the mysterious spirit, divine clarity naturally emerges. In recent years, I have advocated discussing the disease before prescribing medication, like an archer drawing the bow, pre-determining the height and distance to hit the target, thereby ensuring no miss. This is already commendable. Why must one perform extreme acts like digging out intestines and washing lungs to be called extraordinary?

Presuming to travel extensively through famous regions to greatly manifest my aspirations, I did not expect to grow old while worldly affairs became increasingly chaotic. For three years, I remained silent in one county. Fortunately, Censor Youchen Hu Laoshi proposed returning home, and all restorations were initiated from the court's perspective. Even my slight expertise received exceptional recognition and connection. I participated in reviewing and determining popular medical cases that approached reason, naming them *Yuyi Cao* (Grass of Implied Meaning), and donated funds for their publication. The intent is to enable scholars everywhere to break through established patterns, share compassion for pain, and bring the people into the realm of longevity, serving as a small assistance to the Holy Son of Heaven's restoration and governance.

Thus, is it easy to apply "Yuyi" (implied meaning) on a small scale?

Recorded by Yu Chang, courtesy name Jiayan, from Xichang, in the winter month of Guiwei year of the Chongzhen era.