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*Huangdi Neijing* (Yellow Emperor's Inner Canon) is one of the *Sanfen* (Three Ancient Treatises). Generally speaking, since the Yellow Emperor (Xuanyuan Di) discussed and debated with Qi Bo, Gui Yuqu, and six other ministers, elucidating profound principles to instruct future generations, its textual meaning is lofty, ancient, profound, and subtle. It reaches up to astronomy, penetrates down to geography, and thoroughly covers human affairs. From the great changes of Yin and Yang to the small details of plants, trees, insects, and animals; from the origins of musical tones and numerical calculations to the intricate workings of Zang-Fu organs and meridians, nothing is not listed item by item. Great! Sublime! It leaves behind immortal benevolence and opens the realm of longevity for the people. Its virtue is equal to Heaven and Earth, and parallel to the Sun and Moon. Is it merely about the techniques of treating diseases?

According to the preface of *Jiayi Jing* (Systematic Classic of Acupuncture) by Huangfu Mi (courtesy name Shi'an) of the Jin Dynasty: "The *Huangdi Neijing* consists of eighteen volumes. The current *Zhenjing* (Classic of Acupuncture) has nine volumes, and *Suwen* (Basic Questions) has nine volumes; these constitute the *Neijing*." However, some claim that the three books—*Suwen*, *Zhenjing*, and *Mingtang* (Hall of Light)—are not authored by the Yellow Emperor but seem to originate from the Warring States period. Could the literature of the Warring States period be like this? Gao Baoheng and other officials of the Song Dynasty have already refuted this in their prefaces. Such speculative and groundless claims are certainly not worth deep debate.

Furthermore, there are those who regard medicine as a trivial craft and discard this book as if it were a useless hat ornament. Are such people truly individuals of great wisdom and clear insight? Looking at Su Shi’s (Bo Xian) postscript to the *Lengqie Jing* (Sutra of Lankavatara): "In the scriptures, there is the *Nanjing* (Classic of Difficult Issues); every sentence contains principle, every word embodies method." How could he know that the *Nanjing* derives from the *Neijing*, yet captures only one-tenth of its essence? If the *Nanjing* is so, how much more so is the *Neijing*.

Does the *Neijing*'s role in preserving human life pale in comparison to the *Thirteen Classics* in cultivating the hearts of the people? Thus, Mr. Xuan'yan (Huangfu Mi) said: "Humans inherit the bodies of their ancestors, possessing eight chi of flesh and blood, yet do not understand medical matters; this is called a wandering soul. Even if one possesses a heart of loyalty and filial piety, and a nature of kindness and compassion, when lords and fathers are in peril, or infants lie in blood and dirt, and there is no way to save them, this is why sages and worthies think deeply and argue extensively to exhaust the principles [of medicine]." From this perspective, how can Confucian scholars fail to devote themselves to this book?

Alas, why do contemporary practitioners ignore the *Lingshu* (Spiritual Pivot) and *Suwen*, remaining ignorant of the profound essentials of life and destiny? They cause excess to become excessive and deficiency to become deficient (Shengsheng Xu Xu), thereby bringing premature death upon others; they allow pathogenic factors to prevail and righteous Qi to be lost, cutting short people's long lives. Is this what is meant by being a specialist in one's field? The reason lies precisely in the profound and extensive nature of the original text, making research and reading genuinely difficult. Without understanding the Supreme Dao, one cannot hope to achieve spiritual penetration and subtlety, nor can one verify the wisdom of the Great Sages across millennia. This is absolutely impossible.

Since the Tang Dynasty, although we relied on Wang Bing's (courtesy name Qixuan) annotations, which elucidated many mysteries, omissions remain considerable. Some difficulties were silently skipped, some interpretations did not align with the true meaning, and some cross-references were hidden deep within, making them inconvenient to consult. All areas where elaboration was incomplete, and where the *Lingshu* lacked commentary, inevitably left regrets. In recent times, various commentators merely expanded upon the text without clarifying the difficult points or revealing the profound aspects. What benefit does this bring?

Initially, I devoted myself to studying this book and created summaries for my own reference. Later, through prolonged reflection, I found that every statement was like metal and stone, and every character like pearls and gems. I could not determine what to extract and what to discard. Thus, I resolutely stirred my mind, hoping to uncover the obscure, make the difficult easy, fully reveal its secrets, and share them with the public. My goal was to ensure that later learners could clearly understand, find interest easily, progress from the entrance to the inner chamber, and grasp the origins completely, thereby avoiding self-deception and deceiving others, striving for perfection.

Therefore, seeking detailed methods, I decided to completely change the old system, rearrange everything, categorize by subject matter, and then add explanatory insights to clarify the hidden meanings. However, fearing to arbitrarily alter the sacred classics, I hesitated. Examining ancient history, Zhou had Bian Que's *Zhai Nan* (Excerpts from Difficult Issues), Jin had Mr. Xuan'yan's *Leifen* (Classified Division), Tang had Wang Taipu's *Buxiao* (Supplementary Trimming), and Yuan had Hua Yingning's *Cuochao* (Condensed Excerpts). Drawing inspiration from these four gentlemen, my intention was finalized. Moreover, unlike the *Thirteen Classics* which do not require classification, here we seek to awaken and guide the confused, necessitating classification for convenience.

Thus, I searched extensively through both canons, assessing difficulty, and after repeated efforts over several autumns, gradually grasped the thread. Then I combined the two into one work, naming it *Leijing* (Classified Inner Canon). "Classification" means using the *Lingshu* to illuminate the subtleties of the *Suwen*, and the *Suwen* to reveal the secrets of the *Lingshu*, serving as exterior and interior to each other, connecting their meanings. After combining the two canons, they were divided into twelve categories.

The greatest affair in human life is birth and death. Preserving one's true essence aligns with Heaven; thus, the first category is **She Sheng Lei** (Category of Nourishing Life). The way of generation and formation is governed by the Two Modes (Yin and Yang); once Yin and Yang are established, the Three Powers (Heaven, Earth, Humanity) take their places; thus, the second category is **Yin Yang Lei** (Category of Yin and Yang). Human life relies on Zang-Fu Qi as its root; with the five internal organs clearly understood, the Three Enclosures are governed; thus, the third category is **Zang Xiang Lei** (Category of Visceral Manifestations). To know the inside, one must observe the outside; pulse and complexion communicate with the spirit, allowing judgment of auspiciousness and inauspiciousness; thus, the fourth category is **Mai Se Lei** (Category of Pulse and Complexion). Zang-Fu govern the interior, meridians govern the exterior; understanding beginning and end ensures peace in the four limbs; thus, the fifth category is **Jing Luo Lei** (Category of Meridians and Collaterals). All things have roots and branches; knowing priority allows one to grasp the key; thus, the sixth category is **Biao Ben Lei** (Category of Root and Branch). Humans rely on medicines and food as heaven-sent; proper flavors and properties strengthen the five viscera; thus, the seventh category is **Qi Wei Lei** (Category of Flavors and Properties). A century passes like a white horse flashing past a crevice; who can guarantee health? Proper treatment turns danger into safety; thus, the eighth category is **Lun Zhi Lei** (Category on Treatment Principles). Diseases invade humans with unpredictable variations; clarity illuminates the dark, causing the 'two verticals' (demons of disease) to flee; thus, the ninth category is **Ji Bing Lei** (Category of Diseases). When herbs fail, ancient needle and stone therapies exist; the nine methods of acupuncture explore the profound, transcending ordinary ways; thus, the tenth category is **Zhen Ci Lei** (Category of Needle and Moxa Therapy). Regarding the vast Heavenly Dao, operating through antiquity and modernity, encompassing infinity and unity, reasoning brings clarity as if pointing to one's palm; thus, the eleventh category is **Yun Qi Lei** (Category of Six Qi and Five Movements). Furthermore, scriptural connections are hard to forcibly separate; sometimes appearing in other categories, seeking them yields no result; dividing items and tracing obscurities connects the veins; thus, the twelfth category is **Hui Tong Lei** (Category of Comprehensive Connections).

These are compiled into thirty-two volumes. Additionally, fifteen volumes of *Tu Yi* (Wings of Diagrams) are attached. This is because some meanings are too profound for words alone; without diagrams, the essence cannot gather. Although images are explicit, if intent is not conveyed, profundity is hard to glimpse. From this, order is distinguished, outlines are raised, darkness becomes light, and hidden things appear. Large and small are integrated, differences are thoroughly understood. Opening the scroll is like opening multiple doors; fine details are visible. This not only greatly benefits future students but also allows those dedicated to respecting life to effortlessly access these wonders.

In this undertaking, I sincerely noted that previous sages' annotations were incomplete and often erroneous, obscuring truth and burying light, preventing the Supreme Dao from being fully illuminated for nearly four thousand years. Therefore, I dared to forget my own limitations, emulate the ancients, and strive to bear this burden. I certainly did not dare to show off my axe before Lu Ban (display ignorance before experts), nor did I wish to beg on the streets. Thus, wherever corrections were needed, I did not shy away from criticism. I know this is not elegant, but given the long-standing habits of error passed down, even breaking waves may not wash it clean. Without vigorous辨析 (analysis/correction), there will be no day of redemption. This is why I pondered deeply and dared not avoid this task.

Alas! Who am I to arrogantly correct the teachings of former sages? Before I finish speaking, I know there will surely be those who point out my errors and criticize me afterward. Whether right or wrong depends not on me but on the wise successors. Although stones from other hills can polish jade, stagnant water can reflect form, and even wall-light or firefly-glow can aid the determined, and bamboo scraps once helped soldiers, if this compilation offers even one good idea among a thousand reflections, it may be selected by the sages. How fortunate would that be!

However, due to the many demands of official examinations and writing alone, every word and character was stolen from fleeting moments. It took thirty years and numerous drafts to complete this work. As the saying goes, rivers and seas come from a single stream, Mount Tai from a single clod of earth. I merely wished to contribute to its depth and height. If future generations produce a Yang Xiong (Ziyun) who pities my labor and grants correction, it would be double fortune. The virtue of mutual accomplishment—who among us is not a teacher to our juniors?

Prefaced by Zijng Jingyue at the Tongyi Studio, on an auspicious day of the month of Huangzhong (December/January), in the year Jiazi (1624) of the Tianqi era of the Great Ming Dynasty.