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The teaching of medicine originates from Fuxi, flows through Shennong, is annotated by the Yellow Emperor, practiced for ten thousand generations, and aligns with the infinite. It is rooted in the Great Dao (Great Way) and follows the principles of nature. Kong Anguo, in his preface to the *Book of Documents* (*Shangshu*), stated: The books of Fuxi, Shennong, and the Yellow Emperor are called the "Three Tombs" (*Sanfen*), speaking of the Great Dao. The books of Shaohao, Zhuanxu, Gaoxin, Tang Yao, and Yu Shun are called the "Five Classics" (*Wudian*), speaking of the constant way. Generally, the "Five Classics" are the offshoots of the "Three Tombs"; they do not lack the Great Dao, but focus specifically on the way of governing the world. The "Three Tombs" are the root of the "Five Classics"; they do not lack the constant way, but take the Great Dao as their substance and the constant way as their application. Thus, all affairs of the world are completed. However, the profound mysteries are subtle, and the sages' intentions are obscure and deep. Vast and unfathomable, even for those who study them, it is not easy for even the wise, intelligent, and enlightened to grasp and comprehend them lightly.

By the Zhou Dynasty, Laozi mastered the Great Dao and established the Daoist religion; Confucius mastered the constant way and established the Confucian religion. Thus, the teachings of the Confucian and Daoist schools became prominent. Tracing back to their origin, the teachings of the "Three Tombs" were one. Compared to the classics of the "Three Tombs," the books of the Confucian and Daoist schools have clear images, words, meanings, and principles that can be relied upon, each obtaining its own specific intent. Therefore, the various philosophers and hundred schools mostly produced writings, aiming to broadly understand these doctrines.

Alas! My medical teaching, after the Yellow Emperor, has passed more than two thousand five hundred years. At the end of the Han Dynasty and beginning of Wei, there was Zhang Ji (courtesy name Zhongjing), Governor of Nanyang. Pitying that the people suffered greatly from cold damage diseases (*Shanghan*) and suffered premature death, he researched ancient classics and compiled the *Treatise on Cold Damage and Miscellaneous Diseases* (*Shanghan Zabing Lun*) in sixteen volumes, so that later learners would have something to follow. Although his discussions did not cover all diseases, they remain essential principles. If one can deduce them by mind and intention, half of the understanding will be achieved. Since his works were numerous and widely studied, only a thousand years have passed since Zhongjing to the present. Yet, the number of medical books written exceeds ancient ones by eight or nine times. The books of the "Three Tombs" are the teachings of the Great Sages. They model heaven and earth, harmonize with nature, and are rooted in the Great Dao. Zhongjing is the Sub-Sage. Although Zhongjing's books do not fully contain the teachings of the Sages, they are close to them, and the text is also profound and obscure, making it difficult for contemporary scholars. Thus, what people study today are merely modern formulas and theories, investigating only the branches without seeking the root.

Moreover, Zhongjing's book was further edited by Wang Shuhe of the Jin Dynasty and compiled and presented by Gao Jichong, Military Commissioner, during the Kaibao era of the Song Dynasty. Although these two gentlemen used their minds and wisdom, creating new ideas and expanding methods, mixing them with old theories, there are valuable aspects. However, some deviated from Zhongjing's original intent and did not conform to the ancient sages' classics, making it even harder for later generations to learn. Furthermore, four sheng (a unit of volume) in Zhongjing's time equaled one sheng in the Tang and Song dynasties, and four liang (a unit of weight) equaled one liang. People in the past could tolerate stronger medicines and often chewed herbs directly, so decoction methods differed from today. Because modern people do not know this, they wrongly claim that due to the change of times, these methods are useless, and thus rarely study them. Only Zhu Fengyi (Zhu Gong) of recent times grasped its essence well. He based his work on Zhongjing's discussions and incorporated other books' theories, compiling the *Huoren Shu* (*Book for Reviving People*) in twenty volumes. Its categories are many, formulas numerous, language direct, and classifications clear, making it easy for later learners to find and apply. Hence, it is widely used today. However, some parts do not align with the sages' intent, merely resembling them superficially. This is because they do not understand the way of yin-yang transformation, where extreme wood resembles metal, extreme metal resembles fire, extreme fire resembles water, extreme water resembles earth, and extreme earth resembles wood. Thus, the *Classic* says: "Excess causes harm, and control comes from succession." This means that when one element becomes excessive, it may resemble the element that controls it. Laypeople do not understand this, mistaking resemblance for reality, confusing yang with yin, and losing the true meaning.

Alas! The wonderful application of medicine lies in the "Three Tombs." Looking at later writings, they aim to benefit future generations, not just for display. They reflect the hearts of benevolent people, which unworthy individuals dare not assume. The gains and losses among them arise because words seek images, images seek meanings, and meanings must align with the Dao. Therefore, unless one is a Sage whose Dao is complete, few can achieve perfection. Would anyone intentionally stray from the Dao to confuse the sacred classics and mislead people?

Since ancient times, such as the ancestor Fuxi drawing hexagrams, only a Sage could understand the meaning behind over twenty thousand words. It was not until King Wen of Zhou that images were established and hexagrams deduced, and the Duke of Zhou expounded the lines. Five hundred years later, Confucius wrote the *Ten Wings*, completing the *Book of Changes* (*Yijing*). Later, many studied it, and many commented on it. Differences in view led to gains and losses because they had not reached the level of a Sage and secretly窥探ed Daoist teachings. The *Yijing*'s core lies in the Five Phases and Eight Trigrams; Confucianism focuses on the Three Bonds and Five Constants; medicine focuses on the Six Qi and Five Movements. Though their doors differ, their Dao is one. They rely on each other without deviation, for their source is one. To forget the root and seek lush flowers and fruits is impossible.

Thus, the *Classic* says: "The Five Movements and Yin-Yang are the Dao of heaven and earth, the net of all things, the parents of change, the origin of life and death, and the mansion of spirit. How can one not understand them?" The *Immortal Classic* says: "The Great Dao cannot be calculated, for it is not in numbers. What can be calculated are the numbers of heaven and earth. If one obtains the numbers of heaven and earth, the Great Dao is within them." The scripture says: "The ultimate numbers of heaven and earth begin with one and end with nine. Numbers can extend to ten, then to a hundred, to a thousand, to ten thousand. The vastness of ten thousand is incalculable, yet its essence is one." It also says: "Those who know the essence need only one word to conclude; those who do not know it scatter infinitely." And: "The mechanism of the ultimate numbers is urgent and subtle. Its coming can be seen, its going can be traced. Respect it, and you prosper; slight it, and you perish. Acting unrighteously and selfishly invites heavenly disaster." And: "If treatment does not follow the laws of heaven and the principles of earth, disasters will arrive." And: "Not knowing the annual additions, the rise and fall of qi, and the onset of deficiency and excess, one cannot be a physician." From this, we see that few can practice medicine without error if they do not understand the Movements and Qi.

Now, examining the *Suwen* section of the *Neijing*, although corrections and annotations have been made, many still lose the intent of the ancient sages. To the common ear, one might ask: "Who are you to criticize the ancient sages?" Alas! The actions of sages naturally conform to rules and principles. Even the wise and enlightened, lacking natural principles, cannot be perfect without error. Moreover, due to the Qin dynasty's book burning, texts were damaged and rare. After Zhongjing, the seventh volume was lost, and no one has recovered the original. Although existing parts circulate, copying and printing errors are countless. Because the text is profound and laypeople cannot understand, errors go unnoticed. In recent times, Sun Qi, Gao Baoheng, Lin Yi, etc., were ordered to correct errors, and Sun Zhao amended mistakes. Their preface states: "Corrected over six thousand erroneous characters and added over two thousand explanatory notes." If one strictly adheres to old editions as immutable sacred texts, while faithful, one remains stuck in a corner.

Wang Bing of the Tang Dynasty, in his commentary preface, said: "World versions are flawed, chapters overlap, order is illogical, meaning is disconnected, practice is difficult, and comprehension is hard. Over time, bad habits formed. Some chapters repeat with different names; some combined theories are merged into one item; some Q&A sections are split into new titles; some bamboo slips are missing, claimed as lost. *He Jing* is placed before *Zhen Fu*; *Fang Yi* is merged into *Ke Pian*; *Xu Shi* is separated into *Ni Cong*; *Jing Luo* is merged into *Lun Yao*; *Pi Bu* is abbreviated to *Jing Luo*; *Zhi Jiao* is moved after *Zhen*. Such changes are countless." He also said: "For missing slips and broken texts, I searched for original content to fill gaps. For lost chapter titles, I clarified meaning and added words. For merged chapters with unrelated meanings, I classified topics and added titles. For inconsistent ruler-minister dialogues, I adjusted hierarchy and added content to clarify intent. For scattered slips and repetitive texts, I removed redundancy to keep essentials. For secret meanings hard to explain, I wrote *Xuanzhu*. All added words were written in red ink to distinguish ancient from modern." Does this not support my words? If later generations anger at Wang Bing and Lin Yi for pointing out errors, refusing to remove their notes and attacking only the text, they will not easily understand or surpass their intent.

However, Wang Bing's commentary, though good, lacked the full intent of the sages due to his benevolent heart. Thus, his comments sometimes erred. Correctors often proved Wang Bing's errors, but many errors went uncorrected. Despite claiming correction, many new errors were introduced. Alas! Not only were the comments imperfect, but Wang Bing's rearranged and added/deleted texts also contained subjective views contrary to ancient sages. Although he said added words were in red, once published, they became black ink. Where changes were unreasonable, even the wise cannot find the true meaning, failing to realize that ignorance of truth leads to accepting falsehoods. Many recent books propagate such views. Without correct principles, seeking true meaning is futile; only superficial resemblance exists. Although current texts and comments have errors, they are easier to learn than old ones. Without Quanyuanqi's version and Wang Bing's commentary, Lin Yi et al. would not have known how to proceed, and later scholars followed them. I do not deny previous sages' words but admit my limited knowledge. Entering the field through old theories, I have spent long studying and seeing gains and losses. My insights are not due to my brilliance but deducing truth from old theories, revealing falsehoods, following the path of ancient sages. Am I born with knowledge?

To judge medical gains and losses, one only needs to deduce the principles of Movements, Qi, and creation. Many books on Movements and Qi exist, outlining general principles as entry points. They are mostly chants and diagrams, lacking full substance and function, causing confusion. Unqualified people write such books based on little understanding, boasting and misleading, preventing students from appreciating the classics, causing them to drift away. Sad! Some say Movements and Qi are unverifiable superstitions; others say they are profound mysteries only for the born-wise. Thus, few learn them. Those who study the original text face errors in commentaries and engravings. The profound principles of creation lack detailed analogical explanations.

Though not smart, I admire this Dao and studied it for a long time, grasping its essence. Regrettably, others know less than I. Based on my views, I briefly share my shallow insights, rooting in the "Three Tombs" classics and incorporating wise men's theories, compiling essential theories on Movements and Qi. Over 100,000 words, nine chapters in three parts, forming a book titled *Neijing Yunque Yaozhi Lun* (*Discussion on the Essentials of Movements and Qi in the Neijing*), showing the sages' wonders. Though wonderful, as a method for prescribing based on disease, it might be hard for beginners to apply. So, relying on Zhongjing's book and sages' words, deducing natural principles of Movements and Qi, I collected texts on pulse, symptoms, and formulas for cold damage and miscellaneous diseases. One book, three volumes, over 100,000 words, titled *Yifang Jingyao Xuanming Lun* (*Clear Exposition of Essential Medical Formulas*). I verify worldly errors with evidence, hoping students can distinguish true from false and apply them easily.

Movements and Qi derive from the same Dao, clarifying the unity of the Great Dao. For physicians, distinguishing yin-yang and deficiency-excess is crucial. Identifying disease involves attributing pathological qi to the transformations of the Six Qi and Five Movements, which is clear. Briefly summarizing the *Classic* in over 200 characters, plus 277 explanatory words, all return to the Six Qi and Five Movements. Clarifying yin-yang and deficiency-excess relies on this method. Although included in previous volumes, fearing worldly false theories contradicting sages, I extracted these 277 words into a separate book named *Suwen Xuanji Yuanbing Shi* (*Original Causes of Disease Explained by Mysteries in Suwen*). Using analogy, I discussed natural principles of heaven, earth, Movements, and Qi in over 20,000 words, correcting worldly errors. Though not listing all errors, the intent is clear. Though not covering all diseases, deducing from this, identifying the Six Qi, yin-yang, and deficiency-excess is nearly complete. Seeking the meaning of words and images reveals natural spiritual principles. The *Yijing* says: "Books cannot fully express speech, speech cannot fully express intent. Hexagrams express intent, words express speech. Change and adapt for benefit, inspire for spirit." Laozi says: "Know the world without leaving home, see heavenly Dao without looking out the window. The farther one goes, the less one knows." This is like using rules to draw squares and circles. The Dao of Movements and Qi is similar. Alas! I wrote this not to praise myself or blame others, nor for fame or profit, but to help students understand and act correctly. Including *Neijing Yunque Yaozhi Lun* and *Yifang Jingyao Xuanming Lun* aims to provide completeness. If any principles are incomplete, I hope future scholars will correct them. My sole wish is to promote the sages' wonderful Dao and save lives.