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In ancient times, Shennong and the Yellow Emperor practiced medicine as rulers, while Qibo and other nobles practiced it as teachers; however, medicine actually originated with Fuxi. Fuxi feared that future generations would separate Heaven, Earth, and Man into two distinct entities, so he first established a single line (the Taiji) as the general principle of Heaven, Earth, and Man. Confucius named this "Taiji" (Supreme Ultimate). Taiji is the core of Heaven, Earth, and Man, which is what is referred to as "Xingming" (Nature and Life Destiny). From this one mind emerged the Eight Trigrams, which further generated the Sixty-Four Hexagrams, arranged into three hundred and eighty-four lines (Yao). However, the ailments of people in the world lie in seeking solutions within these three hundred and eighty-four lines, without realizing that the single line is the master key. This is why Fuxi could cure the root causes of diseases for thousands of generations. Since then, Shennong authored the *Bencao Jing* (Classic of Materia Medica), and the Yellow Emperor and Qibo authored the *Lingshu* and *Suwen* (collectively known as the *Lingsu Jing*). With the emergence of these two great classics, all medical practitioners revered them. Nevertheless, the *I Ching* (Book of Changes) had the support of three great sages—King Wen, the Duke of Zhou, and Confucius—so that its principles became clear throughout Heaven and Earth. In contrast, after the *Lingsu Jing*, no one provided such support. From Qin Yueren (Bian Que) onwards, people called him a divine physician, but in reality, he was not on par with King Wen, the Duke of Zhou, or Confucius, let alone figures like Wang Bing (Wang Taipu). Now, briefly citing major issues: the Sanjiao (Triple Burner) and Baoluo (Pericardium) are originally有形 (having form), yet the *Nanjing* (Classic of Difficult Issues), Chapter 25, considers them formless; both kidneys store Essence, yet Chapter 36 of the *Nanjing* posits that the right kidney is the Mingmen (Gate of Life) storing essence and connecting to the uterus; the head is the convergence of all meridians, yet Chapter 47 of the *Nanjing* claims it is only the convergence of Yang meridians. This represents a deviation from the *Neijing* (Inner Canon) by Qin Yueren. The Jun Fire (Monarch Fire) illuminates, and the Xiang Fire (Minister Fire) maintains position, but Wang Bing altered "illuminate" to "name," implying that Jun Fire has only an empty name without true illumination. This is another deviation from the *Neijing* by Wang Taipu. If such errors exist in the *Nanjing* and its commentaries, what would the Yellow Emperor and Qibo say if they were reborn? This is why my friend Zhang Jingyue sighed with emotion and rose resolutely, taking it upon himself to elucidate the *Neijing*.

Zhang Jingyue, whose given name was Jiebin and courtesy name Huiqing, was a distinguished scholar from Kuaiji. Endowed with intelligence from childhood, he studied extensively from the Six Classics to the Hundred Schools of Thought, and under the guidance of his father, Shoufeng Gong, he read the *Neijing*. He firmly believed that the principles of Heaven, Earth, and Man were fully contained therein, equating it with Fuxi's *I Ching*. Thus, he entered the field to treat worldly diseases, relying primarily on the *Neijing*. Small trials yielded small effects, large trials yielded large effects; there was nothing he did not try, and nothing he did not effectuate. He utilized the Hundred Schools of Medicine without being constrained by them. For instance, regarding Guan-Ge pulse patterns, one should originally distinguish Yin and Yang obstruction using the Renying and Qikou pulses. However, Zhang Zhongjing, following the *Nanjing*, stated that Guan occurs at the Chi position and Ge at the Cun position, where Guan leads to urinary retention and Ge leads to vomiting. This led to later misunderstandings, representing the use of Zhang Zhongjing without being used by him. Upper parts diagnose upper conditions, and lower parts diagnose lower conditions; this is the correct logic of Zang-Fu pulse diagnosis. Yet, Wang Shuhe's *Maijing* (Pulse Classic) attached the Small Intestine and Large Intestine to the Cun positions, causing a reversal of Zang-Xiang (Visceral Manifestations). How can Zang-Xiang be inverted? The Renying pulse belongs to the Yangming Fu organs, and the Qikou pulse belongs to the Taiyin Zang organs, yet the *Maijing* assigned Renying to the left hand and Qikou to the right, using the left to observe exterior and the right to observe interior. How can exterior and interior be confused? This represents the use of Wang Shuhe without being used by him. The Nineteen Pathogenesis Patterns clarify the origins of pathological transformations of the Five Zang and Six Fu organs and their associated Qi, not merely stating excess. However, Liu Wansu's *Yuanbing Shi* interpreted everything as excess, leaving no room for deficiency patterns. This represents the use of Liu Hejian without being used by him. Extreme Yin deficiency leads to the cessation of Heavenly Qi, and extreme Yang excess leads to the insufficiency of Earthly Qi, illustrating the chaos of Yin-Yang non-interaction. However, Zhu Danxi cited this to prove that the Yang path is solid and the Yin path is hollow, claiming "Yang is often in excess, Yin is often deficient." This severely damages vital energy. This represents the use of Zhu Danxi without being used by him. Pulse changes and replacements are named Daimai (Intermittent Pulse). Since Zhang Zhongjing defined it as a pause in the pulse, subsequent generations followed this, leading to confusion about Daimai until today when it was clarified. Shanghan (Cold Damage) originally spread through the Twelve Meridians. Since Liu Caochuang proposed the theory of transmission only through Foot meridians and not Hand meridians, and various schools adopted it, the understanding of meridian transmission remained unclear until today. These all demonstrate Zhang Jingyue upholding the status of the *Neijing* and utilizing the Hundred Schools. After the Yellow Emperor and Qibo, did anyone else inherit this lineage?

Fearing that the *Neijing* would only serve his own use and not benefit the world, he compiled the *Lei Jing* (Classified Inner Canon). It consists of twelve sections: 1. Preservation of Health, 2. Yin and Yang, 3. Zang-Xiang, 4. Pulse and Color, 5. Meridians, 6. Root and Branch, 7. Flavor and Nature, 8. Treatment Principles, 9. Diseases, 10. Acupuncture, 11. Luck (Yunqi), 12. Integration. Totaling thirty-two volumes, divided into three hundred and ninety articles, supplemented by *Tu Yi* (Illustrated Wings) eleven volumes and *Fu Yi* (Attached Wings) four volumes. By studying his diagrams on Yunqi, one can comprehend Heavenly Dao; by observing his meridian arrangements, one can penetrate Zang-Xiang; by examining his treatment methods, one can see the details in each article. His clarification of doubts, excavation of hidden truths, correction of errors, distinction of Jing-Qi, analysis of Shen-Ming, differentiation of truth and falsehood, understanding of priority, observation of Qi-Shu, and examination of Yin-Yang opening and closing mechanisms are all meticulously detailed, leaving no stone unturned. Upon the publication of this book, the *Lingshu* and *Suwen* will run parallel with Fuxi's *I Ching*. His contribution to the Yellow Emperor and Qibo is immense. In summary, this book benefits not only the Yellow Emperor and Qibo but also Fuxi's *I Ching*. Besides the *Neijing*, Zhang Jingyue wrote works like *Yi Yi* (Medical I Ching). I once viewed Shao Yong's Round and Square Diagrams with much confusion, but Zhang Jingyue's explanations made them clear. Who would have thought that the *Lei Jing* integrates and elucidates both Fuxi's *I Ching* and the *Neijing*?

My friendship with Zhang Jingyue began in the Gui-Mao year. Due to intense study, I exhausted my Spleen's mental energy and Kidney's technical skills, suffering from diarrhea for twenty years. Physicians attributed it to excessive Fire, but Zhang Jingyue diagnosed it as deficient Fire. He prescribed formulas containing Ginseng, Atractylodes, Cinnamon Twig, and Processed Aconite Root to tonify the Fire of the Gate of Life. Although many opposed this, I remained firm, taking the medication for five years continuously. Eventually, my illness completely healed, and my Spleen and Kidneys recovered their original state. My courage to take large doses stemmed from decisive胆力 (courage/audacity); Zhang Jingyue's willingness to prescribe heavily stemmed from his clear 识力 (insight/wisdom). Neither could have achieved this without the other; our interaction was indeed unique. Having benefited from Zhang Jingyue, I asked how he reached this level of expertise. He credited the *Neijing*. We frequently discussed the *Neijing*; I grasped only its superficial aspects, while he understood its essence. Zhang Jingyue told me, "I will annotate the *Neijing* to serve as a model for the world." I was delighted and encouraged him to complete it. Later, when I took office in Bianliang, I invited Zhang Jingyue to treat my mother, the Tai Anren, extending her life by eight years. At that time, the *Lei Jing* was unfinished. Returning home from Jiangxi over ten years ago, Zhang Jingyue also returned from Chang'an. He visited me at the foot of Zhengrong Mountain via Jing River, saying, "The *Lei Jing* is complete." Reading it, I was thrilled repeatedly and requested its publication. Zhang Jingyue worried that few would understand it. I said, "Before the sun rises, a torch provides light; once the sun rises, the lamp loses its shine. Previously, the *Neijing* was obscure, and various schools produced conflicting theories, like a lamp's light. Now that the *Lei Jing* is published, it is like the sun at noon, rendering the lamp insignificant. Human perception is similar; if one can see a lamp, surely one can see the sun. Why worry?" Thus, he decided to publish it and asked me to write the preface. Zhang Jingyue's profound insights are recorded in the *Lei Jing*, needing no preface from me. My preface highlights that he annotated the *Neijing* and wrote on Medical I Ching. Those who annotate the *I Ching* usually follow Cheng Hao, Cheng Yi, or Zhu Xi; those who annotate the *Neijing* usually follow Qin Yueren or Wang Bing. Zhang Jingyue combined the achievements of these four into one person, directly inheriting the lineage of Fuxi and the Yellow Emperor, surpassing the former masters. While Cheng's *Yi Zhuan* and Zhu's *Benyi* are widely circulated, Zhang's *Lei Jing* should not only be studied by physicians but also deeply cherished by Confucian scholars. From now on, it will be passed down from family to family. Zhang Jingyue's benefit to the world is significant, and his benefit to future generations is immeasurable! I am overjoyed to possess this compilation and hope for its rapid dissemination, thus writing this preface and sponsoring its printing.

In the fourth year of Huangming Tianqi, in the year Ji-Zi, during the early days of the Yang Month (Tenth Lunar Month), Ye Bingjing, a Jinshi degree holder, Vice Commissioner of Surveillance for Huguang, Sub-Prefect of Jingxi Circuit, Former Imperial Commissioner for Education in Henan, Right Counselor of the Provincial Administration Commission of Jiangxi, Inspector of Nanrui Circuit, and family friend, bows and writes.