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When the Three Sovereigns established teachings, and the Supreme Deity bestowed compassion, they pitied sentient beings suffering from severe illnesses, and sought to save the common people from the calamity of premature death. Thus, the theory of Five Movements and Six Qi was established, ancient texts of the Great Beginning were expounded, a clear mirror for medical study was opened, and the profound gates of the Great Purity were revealed. The Sages of old left behind models and standards; the *Suwen* (Basic Questions) and *Lingshu* (Spiritual Pivot) classics together comprise eighteen volumes. Their principles are profound and subtle, making them difficult to comprehend through reading and reflection.

Now there is Master Liu Shouzhen (Liu Wansu), who once encountered Master Chen. After drinking immortal wine and becoming intoxicated, he attained enlightenment regarding the mysterious mechanisms of the *Suwen*. This is akin to Bian Que (courtesy name Yue Ren) encountering Chang Sang Jun, who drank water from an upper pool and thereby gained the ability to observe diseases within the abdomen through the abdominal wall. However, Master Liu authored one volume of *Yuanbing Shi* (Treatise on the Original Causes of Disease), five volumes of *Xuanming Lun* (Discussions on Manifestations), and three volumes of *Yaozhi Lun* (Discussions on Key Principles). The *Yuanbing Shi* clarifies the root of disease mechanisms and explains the sources of diseases caused by the Six Qi. The *Xuanming Lun* refines essential medical prescriptions, detailing the use of herbs according to the Five Movements and Six Qi; since antiquity to the present, no work has surpassed this in its profound and subtle insights. The *Yaozhi Lun* elucidates the obscure and subtle aspects of the *Suwen*, covering the great laws of heaven and earth, the correspondence with the human body, and diverse paths of change. Its principles are simple, yet its meaning is deep and secluded; only the interpretation provided by this classic serves as a reliable guide and mirror for future generations. Nevertheless, even these nine chapters comprising three volumes remain difficult for later students to fully understand.

I, Zongsu, have studied medicine since childhood and have a keen passion for the *Suwen*, *Neijing* (Inner Canon), and the spiritual texts of the *Yu Ce*. Serving as a disciple under Master Liu, I have roughly grasped his intent. I have re-interpreted the language of the *Yaozhi Lun*, dividing it into nine chapters and organizing them into eight volumes. I have incorporated the theory of movements and qi, designed and set up diagrams and wheels, and clarified the interactions of host and guest qi, their dominance and recovery, excess and deficiency, as well as pathogenic influences and correct treatments. I have re-explained the *Tianyuan Yu Ce*, the spiritual texts of the Golden Casket, the *Suwen*, and the *Lingshu*, extracting their hidden essence regarding movements and qi. The primary herbs should correspond to the year’s movement, the flavors to the seasonal qi, the nature and function to dryness and purity, and the transformative power to depth and shallowness. They should follow the main uses of the four seasons, overcome strength and support weakness, ensuring harmony between host and guest qi. If one qi loses its proper position, other qi will retreat and act differently, leading to the overflow and combination of zang-fu qi, resulting in danger, decline, and destruction. The roles of sovereign, minister, assistant, and courier must clarify the root and branch of diseases, as well as safety and danger, fullness and emptiness. If one does not know the qi added by the years, nor the flourishing and declining states of qi, one cannot achieve therapeutic success. Without deducing from the *Suwen* and understanding its mysterious mechanisms, one cannot perceive that heaven and earth have the rising and sinking of movements and qi, while the human body has the circulation of blood and qi, the degrees of the celestial sphere, and the cycle of Ying and Wei (Defensive and Nutritive Qi), which correspond to the human body without cease day or night.

The *Suwen* is named among the "Five Tais" (Greats). "Tai" means the utmost of greatness. "Su" refers to the pure and white nature of form and substance, not to ornate or flashy matters. The *Suwen* represents the beginning of questions and answers concerning form and substance; once form and substance are understood, the origins of consumption and wasting diseases become clear. However, in the annotations by Qixuanzi (Wang Bing), where red ink was used for the text, the principles remained obscure. Many learners misapplied these theories, leaving many unresolved issues. Now, taking the ancient spiritual texts, which are the key to the *Suwen*, I investigate their origins and flow, aiming to illuminate meanings and resolve doubts, so that future students may recognize the great laws of heaven and earth and the vastness of changes.

How wonderful is the *Suwen*! It appears like a deep abyss, like chasing floating clouds, with no end in sight. Its profound and hidden mysteries are immeasurable. If not for the Liu family (Liu Wansu), who could have illuminated and explained these mysterious mechanisms? I respectfully offer this for public clarification.

Respectfully prefaced by Ma Zongsu of Hongdong, Pingyang.