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The遗书 (Remnant Book) of Chu Cheng (Courtesy Name Yantong) from the Southern Qi dynasty consists of one volume, totaling 2,620 characters. It elucidates the mysteries of creation within the human body, being clear and concise, leaving almost nothing unsaid. He must have been deeply immersed in the principles of Huangdi Neijing (Yellow Emperor's Inner Canon), Suwen (Basic Questions), and Lingshu (Spiritual Pivot). He likely belongs to the lineage of Sima Jizhu, Bian Que, and Cang Gong. In his time, Yantong married into the imperial clan, possessing wealth and nobility unmatched by others, yet he achieved such profound knowledge; thus, his demeanor transcending the mundane world can be imagined. Fang Xugu, when selecting poetry, mentioned that Sun Simiao's Qianjin Yaofang (Essential Prescriptions Worth a Thousand Gold) comprises thirty-six volumes, each containing one thousand prescriptions, relying on individuals to seek them out. Observing this book, I also perceive Sun Simiao's intent; it is profound and subtle. The narrative of its origin and obscurity is very detailed, so why should I add my trivial comments? However, reading it is like eating meat at a banquet, making one reluctant to swallow easily. Thus, I presumptuously added some introductory remarks, driven by a passion for cherishing valuable texts. Written by Qin Minyue (Style Name Bangyue) of Shucheng on Qingming Festival, Bingyin Year of Zhengde.

When male and female unite, with mutual emotional harmony, if Yin blood arrives first and Yang essence follows later, the blood opens to envelop the sperm, which transforms into bone, resulting in the formation of a male; if Yang essence enters first and Yin blood participates later, the sperm opens to envelop the blood, which resides in the root, resulting in the formation of a female. Yang qi gathers in the face, hence men have heavier faces, and those who drown will lie prone; Yin qi gathers in the back, hence women have heavier backs, and those who drown will lie supine. For quadrupeds drowning, both prone and supine positions occur, indicating an equal arrival of Yin and Yang, leading to a non-male, non-female constitution. The scattered distribution of sperm and blood are signs of conjoined twins (Piantai) or multiple births (Pintai). If the father is young and the mother old, the daughter born will inevitably be frail; if the mother is strong and the father weak, the son born will inevitably be weak. Ancient skilled physicians prioritized observing this: to tonify a frail girl, one must first nourish blood and strengthen the Spleen; to tonify a weak boy, one must strengthen the Spleen and regulate sexual activity. Frail girls should marry promptly, while weak boys should wait until they are robust before marriage. This is the fundamental concern outside of treating diseases, which cannot be overlooked.

The Qi of Heaven and Earth circulates once a year; the Qi of the human body circulates once a day. The Yang Qi of the human body begins at Zi hour (11 PM - 1 AM) ascending from the left foot, following the left thigh, left hand fingers, left shoulder, left brain, crossing over to the right brain, right shoulder, right arm fingers, hypochondrium, and foot, returning to Zi hour; Yin Qi begins at Wu hour (11 AM - 1 PM) flowing from the center of the right palm through the right arm, right shoulder, crossing over to the left shoulder, left arm, left hypochondrium, left external genitalia, right foot, and right hypochondrium, returning to Wu hour. Where Yang Qi passes, it is full and circulating continuously; Yin Qi does not go above the head nor below the fingers and toes. The movement of these two Qi flows ceaselessly day and night. There must be bias inside and out; if Phlegm accumulation causes blockage, Phlegm diseases arise. Disease syndromes and medical indications are numerous and complex, requiring detailed investigation of their origins. Phlegm accumulation stems from deficiency. Whether Phlegm gathers in the upper part or evil accumulates in the middle, it obstructs the flow of Qi, making circulation difficult. Consequently, Upper Qi rebels upward, Lower Qi stagnates downward, Zang-Fu organs lose normal function, and the physical body suffers damage. When Qi is originally weak, its movement is slow and difficult, or incomplete, Blood also becomes stagnant. Wind, Dampness, Cold, and Summer-heat take advantage of these gaps to attack. The resulting Phlegm diseases are similar to those caused by Phlegm accumulation. Generally, heat leads to sweating, childbirth is easy, and urination and defecation are smooth, indicating the unobstructed flow of Qi. Yang Deficiency cannot transport Yin Qi; without Yin Qi to clear Yang, Yang may dominate independently, manifesting as Heat. Yin Deficiency cannot transport Yang Qi; without Yang Qi to harmonize Yin, Yin may dominate independently, manifesting as Jue (Cold Extremities). The Spleen nourishes Qi, the Lung ventilates Qi, the Kidney drains Qi, and the Heart commands Qi. Among the five Zang organs, the Liver alone does not participate in these specific functions. In seasons, it corresponds to Spring; in virtues, to Benevolence. It neither nourishes nor unblocks, neither drains nor commands, yet Qi naturally generates. If the Heart is deficient, Qi enters causing agitation; if the Lung is deficient, Qi enters causing panting; if the Liver is deficient, Qi enters causing blurred vision; if the Kidney is deficient, Qi enters causing lower back pain. With the four Zang organs deficient and Qi entering, only the Spleen does not participate in receiving [Qi], but receives food without digesting it. Qi will gradually diminish daily. How can there be surplus Qi to fill these deficiencies? Is this not the principle behind the name 'Qi'?