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1. The ancient edition of *Suwen* (Plain Questions) comprised 81 chapters. Excluding the lost chapters on *Cifa* (Needling Methods) and *Benbing* (Root Diseases), there are actually 79 chapters remaining. Among them, 51 chapters discuss Yin-Yang, pulse appearances, and treatment methods; 22 chapters discuss acupuncture and acupoints; and 7 chapters discuss annual cycles (Suiyun) and the Six Qi (Liuqi). Although these are all places where the sages Xuanyuan (Yellow Emperor) and Qibo expounded upon the profound principles of saving lives, there is a distinction between principle (Li) and numerical patterns (Shu). Those discussing Yin-Yang and treatment methods represent "Principle," which is inherently changeable and boundless; those discussing acupuncture and annual cycles represent "Numerical Patterns," which have observable forms to emulate. Therefore, they are specially divided into Inner and Outer Chapters, so that readers may carefully ponder and familiarize themselves with the divine principles, while merely memorizing the numerical patterns.

2. Song Dynasty correctors stated that *Han Shu: Yiwen Zhi* recorded *Huangdi Neijing Suwen* as nine volumes. By the time of *Sui Shu: Jingji Zhi*, only eight volumes remained. Quan Yuanqi's commentary also noted the absence of the seventh volume. Wang Bing (Wang Taipu) wrote in his preface to *Suwen* that the seventh volume was kept by the Shi family, specifically referring to the seven chapters on Annual Cycles such as *Tianyuanji*. The correctors suspected that due to the vastness of these chapters, they were texts from another work, *Yin-Yang Dalun*, which Wang Bing borrowed to fill the missing volume, citing Zhang Zhongjing's preface to *Shanghan Lun* as evidence, which might be true. However, *Suwen* covers all aspects of heaven and earth without omission. Although these seven chapters appear vast individually, their thorough discussion of Yin-Yang changes should naturally be so. Since the text emerged from the Confucian Wall, can Wang Bing's words be considered false?

3. Although the meaning of *Suwen* has been annotated by Wang Bing and corrected by Gao Baoheng et al., each claiming great effort, errors and omissions remain numerous. Here, I refute right and wrong under each chapter's sections and reference their merits and defects. I dare not criticize former sages; rather, because the purport of medical classics cannot be treated lightly, and human life is not trivial, I would rather bear the charge of arrogance. As for my limited insights, flaws are inevitable; it is hoped that future scholars will delete them.

4. In Wang Bing's commentary on *Zhiyao Dalun* (Great Treatise on the Most Essential), the phrases "Strengthen the master of Water to control the Yang brightness, and benefit the source of Fire to dissipate the Yin shadow" elucidated insights not previously expressed by ancient sages and opened the minds of later learners. Standing outstanding through millennia, this commentary is essentially canonical. For the rest, where it does not fully align, its virtues do not obscure its flaws, preserving it as an excellent text.

5. Each chapter has its own naming rationale. Some relate to the core essence of the chapter, while others are unrelated, simply named after the first few characters. Furthermore, within a single chapter, Q&A items vary paragraph by paragraph. If not summarized to highlight the outline, readers would surely be confused. Therefore, I specially list the titles at the beginning of each chapter, similar to the minor prefaces in poetry.

6. A Q&A item constitutes one paragraph, with annotations below, orderly and clear, making the mind and eyes distinct. The prose is lofty and ancient, with varied sentence structures, ranging from one or two characters per sentence to over ten. I now punctuate at slight pauses in tone (dou), so that recitation yields melodious rhythm and deeper meaning emerges; this is what is called "Zhangju" (chapter and sentence analysis).

7. This classic is distant from antiquity and thus has many lacunae. Wang Bing's annotations often force interpretations, making the logic even more obscure. Even *Jia Yi Jing*, Quan Yuanqi's commentary, and the Song New Corrections contain inaccuracies. I dare not force connections but prefer to leave doubts unresolved.

8. Ancient editions had sequence numbers for each chapter. Now that they are divided into Inner and Outer Chapters, the original order is lost, and no specific numbering scheme applies, so they are removed entirely.

9. Experts in exegesis focus solely on interpreting the text, but medical classics cannot be treated this way. The intent of Q&A is merely to occasionally mention one aspect, not the entirety of pulse and disease theory. Later adherents who stick rigidly to this become biased. Wang Bing's notes mostly follow the text literally. My explanations integrate the general meaning before interpreting the text, or note the text then supplement the full purport, allowing readers to assimilate it mentally, avoiding the harm of rigid adherence.

10. The Inner Chapters contain the grand principles of Yin-Yang changes and the essentials of pulse and treatment, which must be carefully realized. As for the Outer Chapters, such as acupuncture chapters like *Lihe Zhenxie Lun* and annual cycle chapters like *Zhiyao Yao Tianyuanji*, each contains profound meanings that should be selectively studied to explore subtleties. They should not be dismissed as superficial simply because they are in the Outer Chapters.

11. The *Re Lun* (Treatise on Heat) is the foundation for Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage); every word is grounded, and every paragraph holds precise meaning. Previously, reading Wang Bing's commentary was unsatisfactory, and I sought alternatives without success. Later, I saw Min Zhiqing's commentary in the Wucheng Min collection, which was particularly clear and irreplaceable, so I included it in full. It is regrettable that this gentleman did not annotate the complete *Suwen* and *Ling Shu*.

12. The seven chapters on Annual Cycles involve astronomical degrees and concepts like Tianfu (Heavenly Harmony) and Suihui (Annual Meeting), which I never understood. Wang Bing's commentary was unsatisfactory, and fabrication was beyond my ability, so I shelved it for a long time. Later, I obtained Zhang Jingyue's *Leijing* commentary, which provided detailed and accurate calculations worthy of following. I included it in full, adding cautious remarks where discrepancies existed. This compilation truly relies on the assistance of these two gentlemen.

13. The final seven chapters, including *Zhaozhi Jiao*, differ significantly in style and intent from the rest of the classic, clearly being later fabrications to pad the chapter count. Wang Bing annotated them indiscriminately without discernment, deceived by the forger. Now that the truth is revealed, future scholars will likely not consider my words rash.

14. Some suggested I should include the full original text, marking only the sections requiring explanation, so readers understand the source and flow, knowing why the classic is abridged and why new annotations are needed. While valid, this method is intended for study convenience. Listing the full text would make the volumes cumbersome and confuse readers. Thus, I abridge it not just to save space, but to clarify the reader's perspective.

15. The ancient title of *Suwen* was nine volumes. Wang Bing expanded this to twenty-four volumes, which was overly complex. Now, dividing it into three Inner volumes and six Outer volumes, totaling nine volumes, restores the ancient structure.