Library

I read the *Suwen Chao* (Abstracts on the Basic Questions) compiled by Mr. Hua Bo Ren (Hua Shi), and I am delighted that he deleted the superfluous details and extracted the key points, arranging them in categories with clear order. This is not something a person who is not deeply versed in Qi-Huang studies (Traditional Chinese Medicine theory) could achieve. However, Wang Bing's annotations are mostly brief, attaching only one or two explanations to the most obscure parts of the classic text. From Mr. Hua's perspective, these annotations were indeed unnecessary; yet later scholars may not all be like Mr. Hua, capable of understanding every sentence without annotation. Without annotations, how would they begin? Therefore, I took Wang Bing's annotations, supplemented them where appropriate, and marked them with the character "Xu" (Continuation) at the beginning of the sections. Occasionally, I added my own private opinions, distinguishing them with the phrase "Yu Wei" (I foolishly believe). The content originally compiled by Mr. Hua is not specially identified, while Mr. Hua's own annotations follow the old practice, distinguished by the phrase "Jin An" (Current Commentary). In this way, perhaps the original and current annotations will each have their distinctions, allowing learners to know how to choose. Although so, what I have compiled may not fully conform to the original intent of the classics without error; or perhaps through my errors, one might deduce correctness, which is also possible. As the saying goes, "casting a brick to attract jade," it may offer some slight benefit.

Preface by Wang Ji, courtesy name Shengzhi, from Qimen, on the first day of the third month of the Jiyi year of Zhengde.

Looking at this portrait, his appearance was humble yet vigorous, his countenance gentle and pure, his demeanor clear. His heart harbored benevolent arts, and his ambition favored Confucian books. His hair had turned white, yet his hands did not stop turning pages. In daily life, he dared not violate righteousness for fame; in social interactions, he dared not say one thing and think another. He sought to avoid vulgarity in conduct and adhere to the rituals of former Confucians. Humble, simple, frugal, and joyful, he was unpretentious and did not seek renown, content to dwell in a poor hut. He preferred to yield to ritual propriety rather than be constrained by power. Those who do not know me call me arrogant; those who know me call me open and easygoing. Alas, looking back at my path, it may not fully align with the Great Dao, but in moments of haste, I restrain my thoughts, seeking only an untroubled conscience.

Trying to ask Old Man Lin, what is your name? Upon careful examination, it does not resemble the "good three-tenths" description, but rather seems to possess the spiritual essence of the Layman of Stone Mountain. Much spring vitality exists, yet it does not chase away with the apricot blossoms. Listening to others unanimously say that this Old Man Lin is the reincarnation of Lu Yi (Bian Que).

Ancient in appearance, bright in mind, gentle in speech, firm in action. He chews on essences to strengthen daily life, ashamed of rushing and competing, refusing steps toward the clouds. Learning is for self-improvement; medicine is for saving people. In poverty, he does not lose his natural state; in change, he does not deviate from constant measures. Thus, he became a great figure of his generation, inspiring reverence from all directions.

Teeth like Shun and Yan Hui, jade-like quality, red lips, his襟度 (bearing and capacity) swallows the marshes of Yunmeng, his heroic spirit surpasses the clouds of Cangwu. His learning is sufficient to explore the趣 (interest/essence) of Hetu and Luoshu; his medical skill is sufficient to approach the truth of Qi and Huang. Profoundly entering the mysteries of creation, leisurely managing ghosts and spirits. His passion rests in mist, clouds, springs, and rocks; he stops walking on the cloud road (official career). Words of inspiration like a roc's journey are sufficient to turn back the already fallen raging waves; the art of returning heaven has greatly saved those suffering from premature death and plague. Temple-like strategies and divine plans—I probably obtained them from one in ten thousand lives, giving flesh to bones and life to the dead, until I do not know how many there were. The virtue of Shicai (divination tools, metaphor for wisdom/virtue) has not ceased; the longevity of Qiao and Song (immortals) has just arrived. This is likely the ability of Lu Yi and Bian Que matching its subtlety; how could Mojie (Wang Wei) be able to depict his intimacy?

The gentleman's surname is Wang, given name Ji, courtesy name Shengzhi, pseudonym Stone Mountain. His family has resided for generations in Pusu, Qimen, Huizhou. In his early years, he studied the *Spring and Autumn Annals* and became a student member of the county school. His nature was extremely filial. Thinking that those who serve their parents must understand medicine, he subsequently mastered medical arts, and many survived relying on him. Mr. Lingshan has a detailed biography elsewhere. His authored works include *Suwen Chao*, *Tuiqiu Shiyi*, *Waike Lilie*, *Yunqi Yilan*, *Douli Libian*, *Shishan Yi'an*, *Zhenjiu Wendu*, and other volumes, circulated in the world.

The gentleman was born at the You hour on the 16th day of the 9th month in the Guiwei year of Tianshun, and died at the Xu hour on the 4th day of the 12th month in the Jihai year of Jiajing.

On the first day of the fifth month of the Xinchou year of Jiajing.