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Before the Han Dynasty, there were discussions on medical theories but no specific prescriptions. From the Han Dynasty onwards, both prescriptions and theories became complete. When theories do not deviate from principles and prescriptions do not violate righteousness, one can be considered a good physician. Ancient physicians such as Yu Fu and Qin Yueren (Bian Que) of Bohai possessed skills that went beyond herbal decoctions, hot compresses, acupuncture, and stone needles; they could see through to observe blockages in the five zang organs, cut skin and dissect muscles, and wash out the intestines and stomach. Their techniques were mysterious and exquisite, serving as models for later generations. Cang Gong (Chunyu Yi) of the Han Dynasty obtained the pulse manuals of Huangdi and Bian Que. The records regarding the prediction of life and death had not the slightest error, which Sima Qian documented in detail. Many later people did not understand them, yet their meaning was subtle. Treating epidemics is like a general commanding troops. A skilled general does not choose whom to fight, just as a skilled physician does not choose which disease to treat. I have studied various military strategy books, thoroughly investigating changes of yin and yang, strategies of vertical and horizontal alliances, espionage, and the laws of heaven, earth, and human affairs. Even down to the wonders of the Eight Formations and Six Flowers resembling clouds, birds, dragons, and snakes, as well as tools for advance, retreat, reliance, subversion, battle, defense, attack, and siege, everything is systematically recorded without omission. This truly marks the beginning of military strategy. However, when the enemy attacks, the opportunities are hard to predict due to their voids and solidities, flaws, and infinite variations. Victory or defeat, life or death, are decided in the blink of an eye. One cannot attempt or rashly act. Therefore, the subtlety of decision-making and employing extraordinary measures lies in the person. The way of medicine is also like this. The eyes are the external manifestation of the liver; the essence and qi of the five zang and six fu organs ascend to the eyes. Thus, if fire pathogen invades the lung, the white wheel becomes red; if it invades the spleen, the flesh wheel becomes red; if it invades the liver and kidney, black spirit opacities appear. When the Heart Fire moves, each organ suffers accordingly. The deficiency and excess of the five zang organs, and the disharmony of the six qi, all manifest in the eyes. Physicians observe color and form, examine pulse patterns, assess measurements, establish standards, determine surplus and deficiency, and judge the appropriateness of treatments, thereby enabling therapeutic intervention. This is why *Longmu Ji* was compiled. Its theoretical propositions are refined, its methods comprehensive and rigorous, deeply inheriting the spiritual essence of Yu Fu, Bian Que, and Cang Gong. Principles are elucidated by theory, and prescriptions are judged by righteousness. It is as strict and orderly as the methods of Sun Wu and Wu Qi, capable of defeating enemies, and bringing the dead back to life and restoring the disabled with ease, depending entirely on proper application.

Eunuch Huang, who served as an attendant, worried that this collection had not been widely disseminated and ordered it to be printed for transmission. His benevolence was indeed extensive. While inspecting regions beyond the seas, including remote and isolated towns, he was loved by the people. The common folk there were deceived and oppressed by powerful families, burdened by extortionate demands, and ruined under the lash of corporal punishment. Are those who are suppressed and unable to voice their grievances not more suffering than those blinded by ignorance? Perhaps even worse are cases of internal exhaustion of spirit and stiffness of the visual system, fearing imminent death without hope of rescue. Have you not encountered situations of extreme distress and urgency that are equally severe? Upon seeing these, Huang would surely feel deep pity and seek ways to prevent premature death and disability, ensuring their safety. He must have his own solutions. The heart to save lives is universal: treating disabilities leads to broadening prescriptions, while governing the world involves striving for political fairness. Huang assists the Son of Heaven in administrative duties and adjustments, driven by this same heart. Xi Gui, the Prefect of Chang Commandery, and Zhu Gong, acting on Huang's behalf, commissioned me to write this text. Though unskilled in literature, I merely expound upon Huang's intentions to inform the Prefect. The Prefect agreed, saying, "So it is." Thus, this preface was written. On an auspicious day in the third month of spring in the Yihai year of the Wanli era, Wang Wen, Jinshi graduate, Official of Gentleman Rank (Fengzheng Dafu), Assistant Investigator Censor of Guangdong Provincial Surveillance Commission, and former Director of the Carriage Division of the Ministry of War in Nanjing, composed this.