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In ancient times, the sages took the mind of Heaven and Earth as their own mind, and regarded the common people as their children. Regarding the common people as children, they could not bear to see them die, but sought to preserve their life. To preserve life, one must understand the principles of life and death; thus, they composed several chapters of *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions). The books by sages that elucidate the principles of life and death are called *Nei Jing* (Inner Canon), implying that life and nature (*Xing Ming*) are internal and paramount, while external matters are secondary and light. Zhu Xi said: "Heaven transforms and generates all things through Yin and Yang and the Five Elements; Qi condenses to form shape, and Li (Principle/Rationality) is endowed therein." What is in Heaven is called Li, what is endowed in things is called Xing (Nature); though different in name, they originate from the same source, which is nothing other than a single Spirit (Ling). This Spirit rides upon the transformation of Qi to form physical substance; all beings with blood and Qi possess perception. Only humans are the spirit of all things, endowing them with the complete Qi of Yin and Yang and the Five Elements, thereby standing alongside Heaven and Earth as the Three Powers. Fuxi drew trigrams with odd and even lines to represent the images of Heaven, Earth, and Humanity. Heaven is Yang, within which resides Yin; Earth is Yin, within which resides Yang; so too does humanity. Therefore, hexagrams must have six lines (Yao). The reason why Yang contains Yin and Yin contains Yang is that Yin and Yang are mutually rooted in Taiji (Supreme Ultimate). Taiji moves to generate Yang and rests to generate Yin; thus, Taiji is the root of Yin and Yang. Hence, Yin and Yang value equilibrium; partial excess leads to partial harm, and extreme deviation leads to extinction. If the root is severed, Taiji is destroyed. Taiji, with Yin and Yang embracing each other and forming a unified primordial Qi, is the vital root of human life. That which governs Taiji is perceptual consciousness and spiritual brightness, representing the principle of the unity of Heaven and Humanity, named Xing (Nature); hence it is said, "What Heaven mandates is called Nature." When a single Spirit is conceived within Taiji, life begins; when the Qi of Yin and Yang is exhausted and Taiji is destroyed, death occurs. From this perspective, survival is achieved through the harmony of Qi transformation; illness arises from the discord of Qi transformation; and death results from the severance of Yin and Yang Qi. Thus, the sages meticulously investigated the generative and transformative principles of Heaven, Earth, Yin, Yang, and the Five Elements, in order to regulate the source of generative and transformative processes of Yin, Yang, Qi, and Blood in the human body, to cure diseases and preserve life. Alas! This is how sages take the mind of Heaven and Earth as their own mind, enabling them to hold the reins of creation, compensate for the deficiencies of Heaven and Earth, and instruct future generations, so that people may be spared the suffering of premature death. How boundless is the enduring grace of such teachings! However, principles are subtle and connect with creation; affairs are significant and concern life and nature. Without exceptional intelligence, one cannot comprehend the principles; without diligent and profound study, one cannot master the techniques; without a benevolent and compassionate heart, one cannot apply the skills effectively; without a magnanimous spirit free from jealousy and greed, one cannot practice the Way. Is medicine then an easy subject to discuss? Those who lack substantial learning yet侥幸 (luckily) steal a false reputation are creating karma (sin), not practicing the Way. The failure of the medical Way stems from the obscurity of Sage Teachings. The obscurity of Sage Teachings arises because Qi transformation grows increasingly thin, human hearts become increasingly superficial, cunning individuals compete with one another, chasing fame and profit, while paying no attention to the Dao of health preservation. When suddenly afflicted by disease, they entrust their lives to physicians, leaving matters entirely to the doctors' discretion, unable to make independent judgments. By the time the condition becomes critical, the strategies they employed to sustain themselves during healthy times prove useless; they sit helpless awaiting death, weeping bitterly, which is truly pitiable. Physicians who refuse to devote themselves to studying the classics and methods of the Sages, perpetuating vulgar habits, fail to recognize patterns of Yin/Yang and Deficiency/Excess, applying a generic prescription indiscriminately to various diseases, claiming that this is all there is to the medical Way. Though nominally a benevolent art, they unknowingly kill people in the dark. Using others' lives as one's livelihood, ask yourself: can you rest easy? While physicians do not intend to kill, failing to assess their own academic competence is no different from intentional homicide. I often see those who treat themselves and inadvertently cause their own demise; is this not swift retribution? Should one not fear this? Mencius said: "One must be cautious in choosing one's profession." There are many ways to earn a living in the world; why assume the title of a benevolent art only to fall into the reality of non-benevolence? Ashamed of my shallow learning and declining years, I have been unable to expound the Sage's Way to reverse the decadent trends. Previously, relying on my limited insight, I wrote four volumes of *Yi Men Bang He* (The Gavel in the Gate of Medicine) to briefly expose these abuses. Now, lingering on borrowed breath, I have selected and annotated the essential passages of *Ling Shu* and *Su Wen*, categorized and edited them as required reading for students, slightly expressing the intent of the ancient sages' instruction. Perhaps this will offer minor assistance to the medical arts. However, the meaning of the Classics is profound and mysterious; my humble opinions may not be entirely appropriate. I earnestly hope that learned gentlemen will not hesitate to offer guidance, which would indeed be a blessing for this path. In the first month of the year Jiawu (1834), Zhang Nan of Kuaiji respectfully prefaces.