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Lie Yukou said: "Medicine is Li (Principle); Li is Yi (Intent/Meaning)." How to examine Li? By words, one explores the governance of disease; by insight, one comprehends the intent. To manage Li and Yi before the disease manifests is called a physician. Those who transcendently rely on the four diagnostic methods—inspection (Wang), auscultation and olfaction (Wen), inquiry (Wen), and palpation (Qie)—are few indeed.

In later generations, if one does not understand Li, one cannot treat; if one does not recognize Yi, one cannot clarify. Without detailed exposition of these two aspects, knowledge remains incomplete. Therefore, sages value discourse, asserting that the *Huangdi Neijing* (Yellow Emperor's Inner Canon) began with Xuanyuan and Qibo identifying the Yi.

Zhang Zhongjing was a distinguished scholar of subsequent generations. He possessed formulas (Fang), treatises (Lun), discussions on origins (Yuan), debates (Bian), and methods (Fa). His brilliance shines alongside the stars, enduring and unerasable. The sage uses the Dao to benevolently benefit the world, rescuing from crisis and nurturing peace. This alone suffices, yet he established writings to assist for a hundred generations; their deliberation was extensive and diligent. The divine and clear understanding lies within individuals. Zi Rong had long harbored this intent, painstakingly exploring profound mysteries, accumulating knowledge through study, distinguishing doubts through questioning, and strengthening himself through diligent reflection. Dong Zhongshu said: "By striving in learning, one's observations become broad and wisdom increasingly refined." However, gathering the broad and returning to the concise, the gentleman values detailed explanation.

This book narrates ancient methods and records contemporary events, accumulated over years. It includes all content where Li and Yi are mastered, without omission. Zi Rong's dedication was indeed diligent. Fearing it might be too voluminous, excerpts were taken for instruction in the family school. Seeking attainment and consulting those with the Dao reflects the reverence for human life, daring not to act lightly. Examining the text: some passages begin with classics to initiate affairs, others conclude with classics to finalize meaning; these are categorized under "Jing" (Canon/Classic), indicating no bias. Some differentiate symptoms via pulse diagnosis (Mai Bian Zheng), others determine targets via symptoms; those with established views are categorized under "Yu" (Remainder/Supplement), indicating no selfishness. Those derived from predecessors or referenced by contemporary worthies are categorized as "Certain Person," indicating no concealment.

Generally, deriving from Yi leads to expression; clarifying the source at its beginning, tracing the branches to distinguish the flow, adjusting to the mean and timing to clarify appropriateness, thereby facilitating change and integrating various settings to weigh authority. Having theory but no formula spiritualizes its application; following the Yellow Emperor continues his will; verifying with the present honors timeliness; using literature fulfills ambition and conveys intent; editing repeatedly into chapters concludes with principle. Broad yet concise, debated yet refined, rigorous yet accurate, tracing its achievements reveals it is truly applicable in practice. Compared to works like *Yi An* (Medical Cases) and *Yi Yuan* (Origins of Medicine), those confusing from the start would likely bewilder me.

Zi Rong's surname is Yu, given name Bian, courtesy name Weng, pseudonym Yuezhai; hence he calls himself "Shouyue" (Adhering to Simplicity).

Preface by Wu En, Jinshi of Qinggong, Baihai, in the Jiawu year of the Jiajing reign (1534).