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To untie the bonds and relieve hardships, to preserve true essence and guide qi, to save the common people with benevolence so they may attain longevity, and to assist the frail and weak so they may find peace—these cannot be achieved without the Way of the Three Sages. Kong Anguo, in his preface to the *Shangshu* (Book of Documents), stated: "The books of Fuxi, Shennong, and the Yellow Emperor are called 'Sanfen' (Three Tombs), for they discuss the Great Dao." Ban Gu, in the *Yiwenzhi* (Treatise on Literature) of the *Hanshu* (Book of Han), wrote: "The *Huangdi Neijing* (Yellow Emperor's Inner Canon) consists of eighteen volumes"; the *Suwen* (Basic Questions) constitutes the nine volumes of its Jing (Classic/Scripture) section, combined with the nine volumes of the *Lingshu* (Spiritual Pivot), making up this total number. Although eras have shifted and dynasties changed, the transmission of learning still exists; yet, fearing it might be passed to unworthy persons, some parts were occasionally kept hidden. Therefore, the seventy-first volume was kept by the Shi family, and what is currently practiced comprises only eight volumes. However, its text is concise, its meaning broad, its principles profound, and its interest deep. It distinguishes the images of heaven and earth, lists the signs of yin and yang, expresses the causes of change, and clarifies the omens of life and death. Without planning, distant and near naturally align; without agreement, the obscure and the manifest naturally coincide. Its words have evidence, and its facts bear verification without error. Indeed, it can be called the source of the Supreme Dao and the beginning of nurturing life. If one's spiritual insight is swift and sudden, and one possesses a subtle understanding of the mysterious and penetrating truths, although strategic planning belongs to innate knowledge, establishing standards also relies on exegesis and training. There has never been anyone who walked without a path or exited without a door. Yet, through deliberate and refined study, exploring the subtle and seeking the hidden, if one's recognition coincides with the essential truth, then one sees the ox not as a whole but perceives its internal structure clearly (a metaphor for mastery where the object of study is fully understood). Thus, actions yield success, as if aided by spirits and gods unseen. Outstanding geniuses of their times appear from time to time: in Zhou, there was Duke Qin; in Han, there was Chunyu Gong; in Wei, there were Zhang Gong and Hua Gong. All obtained this wondrous Dao. They daily renewed its application, greatly benefiting the multitude. Like flowers and leaves flourishing in succession, reputation matched reality. This was perhaps due to the prominence of teaching, or also the grace bestowed by Heaven.

I, Wang Bing, admired the Dao since my youth and had long loved health preservation. Fortunately, I encountered the true classics and took them as my divination tool and mirror. However, the versions in the world were full of errors, with overlapping chapters and titles, lacking logical order, with meanings separated and difficult to implement or comprehend. As years passed, these flaws accumulated. Sometimes one chapter appeared twice under two different names; sometimes two discussions were merged into one heading; sometimes Q&A sessions ended abruptly with new chapter titles inserted; sometimes bamboo slips were lost, claimed to be missing from generations past; classic texts were overlaid with topics on acupuncture and服药 (taking medicine); indications for formulas were merged into a chapter on cough; deficiency and excess were separated into chapters on reversal and compliance; meridians and collaterals were combined into a chapter on essentials; skin regions were reduced to meridian descriptions; and the supreme teachings were demoted to prioritize acupuncture. Such discrepancies are countless. Just as climbing Mount Tai requires a path, and reaching Fusang requires a boat, so too does one need proper guidance. Thus, I diligently and extensively consulted, finding suitable sources, and after twelve years, finally reached the essence of the principles. Through consultation and deliberation on gains and losses, I deeply fulfilled my long-held aspirations. At that time, in the study of Master Guo, I received the secret manuscript of my former teacher, Master Zhang. The text was clear and bright, and the principles were comprehensive. Upon detailed examination, all doubts melted away like ice. Fearing it would scatter among superficial learners and cut off the lineage of teachers, I composed annotations to ensure its immortality. Combining it with the old collected volumes, I formed eighty-one chapters in twenty-four volumes, compiling them into one work. My hope is that readers may understand the end by knowing the beginning, seek the annotations to meet the scripture, enlighten the ignorant, and propagate the supreme truth. Where text was broken or disconnected in meaning, I searched other canonical works and migrated content to fill the gaps; where chapters were lost or matters unclear, I estimated the intent and added characters to clarify the meaning; where chapters were merged but unrelated, or titles missing, I categorized the subjects and added new headings at the start; where lord-minister inquiries lacked ritual propriety, I examined hierarchy and added content to enhance the meaning; where bamboo slips were disordered and text fragmented or repetitive, I carefully analyzed the intent, removed redundancy, and preserved the essentials; where language was esoteric and difficult to explain roughly, I separately compiled the *Xuanzhu* (Pearl of Mystery) to expound the way. All added characters were written in red ink, ensuring a clear distinction between ancient and modern texts, preventing confusion. May this illuminate the sage's will, elaborate on profound doctrines, shining like stars in the sky without disorder, clear like deep springs distinguishing fish and shells. May rulers and ministers avoid premature death, and all peoples across lands hope for extended longevity. May practitioners not err, and students become enlightened, allowing the Supreme Dao to flow freely, its beautiful sound continuing endlessly. A thousand years later, they will know the infinite compassion of the Great Sage. Preface in the first year of Baoying era of the Tang Dynasty, in the ren-yin year. Written by Wang Bing, Qixuanzi, Grand Commandant of the Chariots of the Tang Dynasty.