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I have heard that being mindful of danger in times of peace, and remembering perdition in times of survival, is the primary concern of ancient sages; seeking the ailments of the people and pitying their hidden sorrows is the profound benevolence of superior rulers. In the past, when Huangdi (Yellow Emperor) governed the realm, he applied the principles of regulating the body to govern the world, sitting in the Mingtang (Bright Hall), observing the eight extremes, and investigating and establishing the Wuchang (Five Constants: Benevolence, Righteousness, Propriety, Wisdom, Fidelity). He believed that human life involves bearing Yin and embracing Yang, tasting flavors, and being exposed to colors. Externally, there is mutual agitation between cold and heat; internally, there is mutual invasion between anger and joy. Premature death, confusion, epidemics, and diseases have occurred in every dynasty. Thus, he wished to gather the Five Blessings (Longevity, Wealth, Health and Peace, Virtuous Character, and a Natural Death) to bestow them widely upon the common people. Therefore, he questioned and was questioned by Qibo, exploring heaven's laws from above and earth's geography from below, taking examples from distant things and nearby bodies, exchanging queries and difficulties, leaving down methods to bless ten thousand generations. Consequently, Lei Gong and his peers transmitted the teachings, and the Neijing (Inner Canon) was thus created. It has been treasured through the ages without ever being lost or fallen into disrepair.

When the Zhou Dynasty rose, Qin He (He, a physician from Qin state) expounded on the theory of Liuqi (Six Qi: Wind, Cold, Summer Heat, Dampness, Dryness, Fire), which is clearly recorded in the Left Historian records. Later, Yue Ren (Bian Que, also known as Yuanyue) grasped one or two aspects of it, elaborated upon them, and wrote the Nanjing (Classic of Difficult Issues). Cang Gong of the Western Han passed down his old learning; Zhang Zhongjing of the Eastern Han compiled its remaining discussions; Huangfu Mi of the Jin Dynasty stitched them into the Jiayi Jing (Systematic Classic of Acupuncture and Moxibustion); and Yang Shangshan of the Sui Dynasty compiled them into the Tai Su (Supreme Primordial). At that time, Quan Yuanqi began to provide annotations for it, but the seventh volume was missing. Until the Baoying era of the Tang Dynasty, Wang Bing, the Taipu (Grand Master of the Palace Carriages), who had a deep fondness for it, obtained volumes hidden by his predecessors, greatly reorganized and annotated them. The remnants of the Three Sovereigns' texts remained brilliant and visible. Alas, the Tang decree listed it under medicine, entrusting it to those with technical skills, while scholars and gentlemen rarely spoke of it. Having departed far from the sages, the art became obscure; thus, textual annotations were chaotic and confused, and meanings were muddled. Little did they know that this was the remainder of the Sanfen (Three Ancient Books attributed to Fuxi, Shennong, and Huangdi), the lofty attainment of emperors, and the capable deeds of sages—just as Tang Yao bestowed the Four Seasons, Shun aligned the Seven Officials (Sun, Moon, and five planets), Yu the Great regulated the Six Fu (Gallbladder, Stomach, Small Intestine, Large Intestine, Bladder, Sanjiao) to establish imperial merit, King Wen deduced the Hexagrams to narrate the Qi of the lines, Yi Yin harmonized the Five Flavors to assist the ruler, and Jizi presented the Wuxing (Five Phases: Wood, Fire, Earth, Metal, Water) to aid the world—their ultimate aim was identical. How could such a subtle and profound Dao be transmitted to people of low status and shallow understanding? That it did not become extinct was already fortunate.

Recently, during the Jiayou era, Emperor Renzong, concerned that the legacy of the Holy Ancestor might fall into oblivion, issued an edict instructing those proficient in this learning to correct it. We, assuming the duty of editing classics, pondered for over a year, then searched inside and outside the court, collected various editions, sought their meanings, corrected errors and distortions, recovering three or four parts out of ten, while the rest could not be fully restored. We privately felt this was insufficient to meet the bright edict and the sage emperor's intent. Therefore, we further collected dozens of extant ancient medical classics from Han and Tang bibliographies, narrating and verifying them. Through comprehensive integration and broad convergence, some traced branches from the root, others followed the stream to find the source. We determined what was knowable, arranged them according to old catalogues, corrected over six thousand erroneous characters, and added explanatory notes for two thousand items. Every word included or excluded was based on rigorous examination; confusing texts and doubtful meanings were thereby clarified. Using this to regulate the body can eliminate disasters before they manifest; applying it to governance can extend life infinitely. Respectfully, we believe that Your Majesty, presiding over the great harmony, possesses boundless blessings, upholds ancestral wills to achieve completion, and revives neglected studies to perpetuate correctness. Thus, harmonious Qi can be summoned, disasters will not arise, and the people of the age will be transformed, jointly reaching the realm of longevity.

Gao Baoheng, Guozibo (Doctor of the Imperial Academy), and Lin Yi, Guangluqing (Minister of Light and Luxury) and Zhi Mige (Directly Secret Pavilion), respectfully submit.