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The Way of Medicine regards saving the world as noble and curing diseases as good. Generally, saving the world relies on medical skills (Shu), while curing diseases depends on medical methods (Fa). Therefore, both methods and skills originate from the profound mysteries of the *Neijing* (Inner Canon).

This classic cannot be sought through brute force nor obtained merely by intellect. Moreover, the dialogues between Huangdi (Yellow Emperor) and Qibo are not to be grasped hastily; they conceal the golden elixir treasures and profound texts on the mysterious principles of life generation and transformation, serving as paths for cultivation and ladders to reach the Great Dao. Those who grasp its principles apply it like divine beings; those who lose its principles are like viewing a mountain across water. Its methods are profound, its efficacy deep and solid, beyond the reach of petty wisdom. If one does not seek a teacher but engages in arbitrary speculation, one will only toil in vain until white-haired. At twenty-five, I resolved to study the *Neijing*, day and night without ceasing, until sixty years old, when I encountered a heavenly being who taught me to drink fine wine, sip by sip, like a ladleful, my face turning red as if drunk. Upon waking, my eyes, ears, and mind became clear, experiencing great enlightenment. I deduced its therapeutic effects, finding resources everywhere, with hundred percent accuracy. Now I see that many contemporary physicians rely on ancestral fame, depend on old prescriptions, feel ashamed to ask or learn, and lack innovative methods. Even when hearing good teachings, they react with anger, deeming them wrong. Alas! Patients encountering such individuals suffer misdiagnosis and mistreatment eight or nine times out of ten. Do they not consider that human life, once lost, cannot be restored? Benevolent people should reflect on this; is it not painful? From this perspective, it is evident that they do not understand the way of Yin-Yang transformation. Furthermore, when Wood reaches its extreme, it resembles Metal; when Metal reaches its extreme, it resembles Fire; when Fire reaches its extreme, it resembles Earth; when Earth reaches its extreme, it resembles Wood. Thus, the Classic states: "Excess leads to harm, and control follows." This means that when a phase becomes excessive to the extreme, it manifests characteristics resembling the phase that controls it. Vulgar practitioners do not understand this, mistaking similarity for correctness, confusing Yang with Yin, and losing the original meaning. The Classic says, "Punishing the innocent is called great confusion." Physicians who cling to delusion and promulgate heterodox views, even if they achieve some effect, ultimately lack clear understanding. Such a Way is difficult to discuss. Witnessing this, I first expounded these mysteries and published books such as the *Xuanming Lunfang* (Discussion Formulas of Mysterious Manifestations) and two others, aiming to reform the vulgarity of quacks, correct erroneous popular theories, propagate the laws of ancient sages, and universally save the lives of future generations. Now, compiling thirty years of experience where heart and hand were in harmony, personally applied with divine efficacy, drawing parallels from distant objects and proximate human body, establishing images through comparison, and directly clarifying truth, I have organized treatment methods and formulas into three volumes, comprising thirty-two treatises, titled *Suwen Bingji Qi Yi Baoming Ji* (Collection for Preserving Life Regarding Pathogenesis and Qi Suitability of the Suwen). This collection is not superficial; it captures the essence of the profound insights of Huangdi and Qibo. Thus, using it can save lives, while abandoning it leaves no way to sustain life. Having grasped its marrow, I kept it secret in my chest, daring not show it lightly to others. This is not to cut off benevolence, but because the laws of Sages are not easily transmitted unless meeting the worthy person. Future wise ones should inherit it themselves.

Recorded by Liu Wansu Shouzhen of Hejian on the Fifteenth Day of the Intercalary Seventh Month of the Bingwu Year of Dading.