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The difficulty in saving lives lies in recognizing the syndrome (Zheng, a pattern of disharmony); and the difficulty in recognizing the syndrome lies in differentiating it. One must distinguish whether it is Yin or Yang, deficiency or excess, caused by the Six Excesses (Liu Yin, external pathogenic factors: wind, cold, summer-heat, dampness, dryness, fire) or the Seven Emotions (Qi Qing, emotional responses: joy, anger, worry, thought, grief, fear, fright), rather than making random guesses or forced combinations.

One must differentiate whether the pathology is in the Channels (Jing, meridians) or Collaterals (Luo), in the Fu Organs (Zang Fu, hollow organs) or Zang Organs (solid organs), in the Ying Qi (Nutritive Qi) or Wei Qi (Defensive Qi), or in the sinews and bones, rather than relying on subjective speculation.

However, pulse theory is easily confused; who can see through walls like Bian Que? Fortunately, ancient masters categorized diseases, listed treatment essentials systematically, and for each symptom, amidst complex and ambiguous presentations, analyzed them meticulously, integrating pulse findings to explain them in detail, demonstrating unique insight.

Yet, without first grasping the profound principles of the *Huangdi Neijing* (Yellow Emperor's Inner Canon), all learning becomes rootless. The sages of antiquity fully realized their own nature and human nature, assisted in the transformation of the cosmos, and ensured benevolence and longevity for the people. Their therapeutic methods are fully recorded in the 81 chapters of the *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions).

Since Yue Ren (Bian Que) inherited and expounded upon these methods, passing them down in the *Nanjing* (Classic of Difficult Issues), subsequently Zhang Zhongjing discussed *Shanghan Lun* (Treatise on Cold Damage), investigating the Six Stages (Liu Jing: Taiyang, Yangming, Shaoyang, Taiyin, Shaoyin, Jueyin). Liu Wansu (Hejian) treated warm-heat diseases, focusing on the Sanjiao (Triple Burner). Li Dongyuan advocated tonifying Qi and supplementing the Middle Jiao. Zhu Danxi created methods for nourishing Yin and descending Fire, correcting biases and filling gaps. All these elucidated classical teachings from above and opened new therapeutic gates below, standing out as distinct masters.

From the Ming Dynasty to the present, various notable physicians have all rooted their work in the Classics, expounding personal insights in their writings. Students who study the Classics, branch out to other schools, read extensively and immerse themselves, achieving deep understanding through independent effort, will naturally have a clear grasp of the origins and continuity over time.

However, without broad learning, one cannot comprehend changes; without precise thinking, one cannot illuminate subtleties. Because of breadth, one handles situations with skill and opens new perspectives; because of precision, one thoroughly comprehends the fundamental principles and breaks through barriers directly. With firm views during daily practice and no preconceived notions during clinical application, after diagnosis, one carefully selects the method; once the method is set, one selects the formula, weighing the patient's constitution (thick or thin), the depth of the disease, the priority of root versus branch, the ascending/descending properties of herbs, and all orthodox treatments (Zheng Zhi, treating contrary to the disease nature) or following treatments (Cong Zhi, treating according to the disease nature), upper diseases treated via lower points, lower diseases via upper points, drawing Yang from Yin or Yin from Yang, always considering the annual climate qi first, without violating the harmony of Heaven and Humanity.

Thus, one knows that sticking to one method is rigid, following many paths is superficial, acting on one's own mind is obstinate, and following customs is mediocre. As for understanding the condition thoroughly, exhausting all nuances, prescribing minimal doses yet instantly curing severe conditions, this is excellent! If not yet there, if one method does not fit, even ancient methods should be discarded; if one formula is not pure, even ancient formulas should be discarded, until they perfectly match.

This difficulty likely lies beyond just recognizing and differentiating the syndrome. Observing contemporary practitioners, most have barren scholarship and shallow thinking. Some even treat warm epidemics using Shanghan methods, or treat blood depletion using blood-stasis-resolving methods. Others favor warming and tonifying, ignoring retained pathogens; or frequently use attacking and reducing methods, failing to support healthy Qi, turning mild cases severe and severe cases fatal.

I considered correcting this trend. After the Jisi year when I took the provincial examination, I returned home to teach. With little leisure for writing, I began collecting materials. After the Bingxu year, suffering from travel between north and south, now old, I divide and discuss topics, fearing omissions. Except for the complete volume of *Shanghan*, which needs no redundancy, the rest mostly establish theories based on Classics and select ancient formulas. I also wished to briefly compile surgical and pediatric sections, but illness and age advance, days are short. Regrets of omission await future completion.

Moreover, my profession was never medicine. Occasional case records attached after symptoms are not meant as standard procedures, but merely to preserve outlines, expressing my intent for unique selection. The book is named *Zhicai* (Selected Treatments), hoping those interested in medicine will review and judge it together.

On the Dragon Boat Festival day of the Jisi year, in the 19th year of Daoguang, Lin Qin of Danyang inscribed this.