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1. The *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions), these two sacred classics, originally should not have been fragmented. However, to facilitate students' study and comprehension, categorizing them by topic has been done since ancient times; this was not my innovation. Since such a precedent exists, why should I imitate it? It is because the sacred texts are concise in language but broad in meaning. Later commentaries often resemble looking at the sun through a tube: although sunlight fills the universe, only a corner is visible through the aperture. Consequently, some commentators understand one aspect but miss another, leading to interpretations that appear correct but are actually erroneous. Therefore, holding my own "tube," my observations differ from the masses. Since observation inevitably involves the Sun (the classic itself), and my views differ, I may as well present what I see within my tube, awaiting judgment by those with greater wisdom.

2. The majority of the classic consists of question-and-answer dialogues, similar to Confucian works like the *Analects* (*Lun Yu*) and *Mencius* (*Meng Zi*). This indicates that the text was accumulated gradually over time rather than composed in a single instant. It repeatedly and clearly elucidates the principle of the unity of Heaven and Humanity (*Tian Ren He Yi*). Sometimes point A is cited to explain point B, or point B is referenced to verify point A; thus, there is repetition in the wording and meaning across various chapters. For passages where the wording is identical but the meaning differs, they are recorded with annotations. For passages where the wording differs but the meaning is the same, they are omitted to reduce redundancy and simplify the text, aiming solely to clarify the principles.

3. This compilation is specifically designed for physicians specializing in herbal prescriptions (*Fang Mai*) and pulse diagnosis. Since the principles governing women's and children's diseases are consistent with general medicine, while acupuncture, surgery, and *Zhuyou* (spiritual healing) belong to specialized fields, they are not included here. The content is categorized into eight sections based on an understanding of the classic's meaning: 1. Origins of Constitution (*Bing Fu*), 2. Nourishment as the Foundation (*She Yang*), 3. Yin-Yang and Zang-Fu Organs (*Yin Yang Zang Fu*), 4. Ying and Wei Qi and Meridians (* Ying Wei Jing Luo*), 5. Integration of the Four Diagnostic Methods (*Si Zhen He Can*), 6. External Contraction and Internal Injury (*Wai Gan Nei Shang*), 7. Principles of Treatment (*Zhi Fa Zhun Ze*), and 8. Essentials of Six Qi and Five Movements (*Yun Qi Yao Lue*). Although categorized, the original titles of each chapter are retained for reference. If a topic pertains to two categories, it is included in both, with notes provided in one section for easy consultation.

4. Approximately sixty to seventy percent of the text consists of questions posed by the Yellow Emperor (*Huang Di*) and answers given by Qibo (*Qi Bo*). The language is often archaic and difficult to interpret, with occasional omissions and errors. Commentators throughout history have debated extensively, rarely reaching a definitive consensus. Some parts contain plain language resembling commentary rather than scripture, and the described facts do not align with the upper antiquity period. This has led later scholars to suspect and speculate that the book was fabricated during the Warring States period (*Zhan Guo*) by people other than Xuanyuan (Yellow Emperor) and Qibo, which is a superficial view. Generally, ancient classics were inherently profound and used rare characters. Through transmission and translation, even Confucian classics became mixed with non-original texts. Due to the vast passage of time, omissions and errors naturally increased. In my previous works, I have辨析 (analyzed and clarified) issues such as Ministerial Fire (*Xiang Huo*), Summer Heat before/after the Summer Solstice, and the error of "Autumn injury by Dampness" (*Qiu Shang Yu Shi*), resolving historical doubts. Consider the diagram of Zang-Fu organs and meridians/acupoints depicted in the *Nei Jing Tu*: unless one is divinely inspired, how could such detailed and accurate knowledge exist? If fabricated by Warring States figures, they would be the "sages" of that era; why would they feign the names of Huang Di and Qibo? Furthermore, Qin Yueren, in expounding the *Nan Jing* (*Classic of Difficult Issues*), cites "The Classic says" referring to texts from the *Ling Shu* and *Su Wen*, proving their antiquity. To claim it is merely a Warring States forgery is indeed laughable. Reading without seeking the underlying principle and relying on subjective speculation is what is meant by "letting words harm the intent." For obscure and ancient texts, I calmly contemplate and annotate meticulously to reveal immutable truths; for clear texts requiring no extra explanation, I omit notes. This is my unique perspective. If adopting old commentaries, I cite their authors to acknowledge their merits.

5. The dialogue between the sages in this book clarifies the essence (*Ti*) of medical science, while its application (*Yong*) primarily focuses on acupuncture and moxibustion, with few herbal decoctions. Later, Zhang Zhongjing (*Jin Gui Yao Lue* author) re-emphasized the application, establishing decoction methods to transmit the sage's way. However, the *Nei Jing* covers the origins of Yin-Yang creation and the unity of Heaven and Humanity comprehensively, possessing both essence and application. Zhang Zhongjing specifically detailed pulse and syndrome differentiation, establishing decoction protocols based on these, setting standards for future generations. Although surgery and acupuncture have distinct branches, they must take herbal-pulse medicine (*Fang Mai*) as the general guideline; without understanding *Fang Mai*, other specialties cannot function effectively. Thus, Zhang Zhongjing is the patriarch of *Fang Mai*, transmitting the Dao of Huang Di and Qibo. The *Nei Jing* established the system of Seven Formulas (*Qi Fang*), which Zhang Zhongjing expanded. These "methods" refer to the flavors (acrid, sweet, sour, bitter, salty, etc.) and properties (cold, hot, warm, cool) described in the *Nei Jing*, utilizing their synergistic, antagonistic, ascending/descending, and floating/sinking functions to match pulse and syndrome conditions, thereby forming fixed prescriptions. This constitutes the application of medical science. Few comment on the *Nei Jing* due to its difficulty. Zhang Zhongjing's works seem easier, leading to excessive and often misleading commentaries, obscuring his true teachings. One must realize that without understanding the *Nei Jing*'s essence, one cannot grasp Zhang Zhongjing's application. This explains why the lineage of Huang Di and Qibo remains fragile. Recently, scholars from the Wu school—Ye Tianshi, Xue Shengbai, Xu Lingtai, and Wang Mengying—showed signs of revival. Yet, continuing this thin thread remains rare. Observing current trends, this lineage faces extinction, causing deep sorrow!

Zhang Nan records again.