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<Suwen> (The Yellow Emperor's Inner Canon: Suwen), is a book that expounds the great Dao of medicine. Its language is concise yet its meaning profound. As time has passed since antiquity, there are still instances of superfluous text and misplaced bamboo slips; therefore, only those Confucian scholars who are well-versed in classics can read it. If students approach it with a casual mind, they will naturally feel lost as if gazing at the vast ocean, and find it as dull as chewing wax. Consequently, they directly deem ancient books unsuitable for the present age, discard them with disgust, and flock to study the methods of <Jufang> (Formulas of the Bureau of Taiping Huimin). Those who occasionally read it merely use it to supplement their technical skills, without deep reflection. The obscurity of the medical way stems from this reason. It is truly lamentable!

When I, Zhenchang, was thirty years old, my mother suffered from spleen pain. Since all physicians were helpless, I resolved to study medicine. I then took up the <Suwen> for study, and after three years, I seemed to have gained some understanding. Two years later, my mother's illness was alleviated by medication. Reflecting on my late father's internal injury, my eldest uncle's mental confusion and oppression, my second uncle's epistaxis, my younger brother's leg pain, and my wife's phlegm accumulation—all of whom died due to erroneous medication—I felt my heart and gallbladder shattered, with regret beyond retrieval. However, fearing my knowledge was not yet clear, at forty years old I resumed studying the <Suwen>. Given my dull nature, I studied day and night, suspending judgment on what was doubtful and clarifying what was understandable. Four years later, I became a disciple of Luo Taiwu (Luo Zhiti) and thus encountered the works of Hejian (Liu Wansu), Dairen (Zhang Congzheng), Dongyuan (Li Gao), and Haicang (Wang Haoxu). Only then did I realize that diseases caused by damp-heat and ministerial fire are numerous. I also came to know that medical texts cannot establish theory without the <Suwen>, nor can they direct prescriptions without the <Bencao> (Materia Medica). Having formulas without theory makes it impossible to recognize diseases; having theory without formulas makes imitation impossible. The works featuring hypothetical Q&A formats belong to Zhongjing (Zhang Zhongjing) and focus on external contractions; the works clearly detailing properties and flavors belong to Dongyuan and focus on internal injuries. Medical literature became complete at this point; the Way of Medicine became clear at this point. Thus, I could not help but doubt the <Jufang>.

The <Jufang> has circulated from the Song Dynasty to the present, across both north and south, forming a common custom. Could there be no reason? Upon careful thought, the theory of damp-heat and ministerial fire had been submerged since Wang Taipu (Wang Bing)'s commentary on the <Suwen>, until the elders Zhang and Li began to elucidate it. In the human body, Yin is insufficient while Yang is in excess. Although this is earnestly stated in the <Suwen>, previous elders had not yet highlighted it, which explains the prevalence of the <Jufang>.

I, unassuming and humble, have compiled these contents into this volume, stating the treatment methods of the <Jingui Yaolue> (Essential Prescriptions from the Golden Cabinet) to demonstrate the incompleteness of the <Jufang>, occasionally appending my own opinions afterwards. Ancients regarded medicine as an aspect of "Gewu Zhizhi" (investigating things to extend knowledge) for Confucian scholars; hence, I titled this section <Gezhi Yulun> (Supplementary Discussions on Investigating Things to Extend Knowledge). I do not know if this is correct. May future gentlemen kindly correct and rectify it.