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This is the reason for compiling this work. It is called "Jiu Zheng" (Correcting Errors) because I grieve that recent medical practitioners are ignorant of the great principles of *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions), adhering to biased methods of a single school, obsessively clinging to pulse manuals, and favoring quick fixes. They forget the root to pursue the branch, abandon complexity for simplicity, leading to the rampant spread of heretical theories today, causing the right path to be submerged, wrongfully harming living beings, with no way to turn back the tide. How is this different from abandoning the teachings of Confucius and Zhou Gong while adopting those of Yang Zhu and Mo Di? Pitying these ignorant people, I urgently call for them to turn back.

In writing this work, I thoroughly explore the profound meanings of *Ling Shu* and *Su Wen*, as well as the mysteries of Yin-Yang (Yin and Yang), Water and Fire (Kidney Yin and Kidney Yang). My wording and arguments are straightforward, spoken clearly and plainly. Although occasionally complex, I am not afraid of being detailed and cautious, nor do I disdain creating illusory tales or constructing obscure texts to dazzle the public eye. Even when citing famous sages' sayings, it is solely to elucidate correct theories and essential methods for treating the root cause. This is precisely because most who practice this art are mediocre individuals who barely know how to read; can one impose upon them subtle and obscure language? Even if honored by the discernment of the intelligent, it saves them a round of reflection.

The term "Jiu" (Save/Rescue) in this book does not refer exclusively to saving people from disease, but first to saving doctors from their own faults. One doctor treats thousands, merely counting thousands of people. Saving one doctor saves thousands; saving thousands of doctors saves the world and future generations, an immeasurable number like sands in the Ganges. Why do doctors today not save themselves first, but only seek to save others? Often, those who claim to save others are actually harming them. As the ancient sages said: "People's illness lies in having too many diseases; doctors' illness lies in knowing too little about the Dao." This argument must be stated. It is appropriate to call this treatise "Yi Yi" (Healing the Healer).

Gao Yangsheng's *Mai Jue* (Pulse Mantra) is a blade for killing; Wang Zongxian's *Kuai Jie Fang Shi* (Quick Method Manual, referring to simplified pulse guides) is shackles binding people. Nevertheless: if a horse lacks the speed of a Qiji (thousand-li horse), must a person walk on foot? If a doctor lacks the skill of Bian Que or Hua Tuo, must all patients die? However, those who practice these methods today only know how to treat excess conditions (Shi patterns) and ignore deficiency conditions (Xu patterns); they know how to treat typical diseases but fail to recognize pseudo-diseases. Consequently, the deficient become more deficient, and the pseudo-illnesses cannot return to normal. Conditions that were not fatal become fatal due to the inversion of deficiency and excess, effectively killed by the doctor. Can we deny that this is a killing blade and a shackle? Pulse diagnosis has orthodox methods from *Nei Jing* (Inner Canon), further elaborated by Yue Ren (Bian Que), Zhang Zhongjing, and Wang Shuhe. Later works by Cui Zixu (*Mai Jue*), Hua Bolin (*Shu Yao*), and Li Binhu (*Mai Xue*) are also precise, detailed, and easy to understand. Why abandon these and stubbornly adhere to the vulgar and absurd views of Gao Yangsheng? Moreover, as social morals decline and human nature becomes frivolous and turbulent, disease manifestations become unpredictable. There are often cases where false heat masks true heat, or extreme deficiency mimics excess. In these critical moments of distinguishing truth from falsehood, life and death hang in the balance, differing only by the turning of a palm. Though I am not talented, my understanding of these pulses aims to enable doctors and patients to master differentiation in advance, so as not to act rashly or at a loss when facing emergencies.

*Ben Cao Gang Mu* (Compendium of Materia Medica), authored by Mr. Li Binhu, contains many brilliant explanations correcting errors and revealing new insights, making him truly the successor to Shennong. However, the compilation is voluminous, exceeding sixty volumes, which is impossible for beginners to fully comprehend. Only the commonly used herbs, numbering over a hundred, are relevant. I have further elaborated on them, detailing indications, contraindications, and distinctions between deficiency and excess, cross-referencing pathogenesis for clarity, making Li's work even more accessible.

A doctor should first understand the meaning of the Four Diagnostic Methods (Four Examinations), then study Yun Qi (Five Movements and Six Qi), then familiarize oneself with herb properties, and finally detail pathogenesis and treatment methods. But one must not forget: the cold and heat of a disease depend on the pulse; the deficiency and excess of the pulse depend on Qi; the flourishing and decline of Qi depend on Yuan Qi (Original Qi). Yuan Qi is what determines life and death. Therefore, I have written *Ming Men Shui Huo Tu Shuo* (Diagrammatic Explanation of the Gate of Life, Water and Fire) and *Wu Qi Tu Shuo* (Diagrammatic Explanation of the Five Qi). Learners should try to thoroughly understand the origins of Yin-Yang, Water-Fire, deficiency-excess, and truth-falsity here. Once understood, they will recognize the source of chaos and the origin of disease. Why envy the singular insight of predecessors?

My clinical records strictly follow the orthodox method of treating the root and supporting the original Qi, differing from contemporary doctors who treat symptoms as they appear. Mild cases, even among nobility, are not recorded; severe cases, even among commoners, are included. This is because although poverty and wealth differ in lifestyle, both noble and humble bodies and organs are endowed by Heaven, sharing equal humanity. I pity the poor and lowly who, when ill, lack proper food, clothing, and medicine, leaving their lives uncertain. They rely heavily on the virtue of the doctor; compassion must not be neglected.

My clinical records begin with the year and month to indicate Heavenly timing, followed by the patient's name and address for identification. Age and frailty are noted, along with detailed pulse and symptom analysis to distinguish deficiency and excess. Previous erroneous treatments are exposed as warnings, while previous doctors' names are concealed to preserve dignity. Deaths are always recorded to emphasize the importance of choosing a doctor early. At the end of each case, I add my comments, citing correct theories from past sages, allowing learners to use past treatments as models for the future, categorizing differences, and learning much from one example. This is the purpose of these records.

My work *Yi Jian* (Mirror for Doctors) distinguishes between virtuous and evil doctors, while *Bing Jian* (Mirror for Patients) advises patients on caution regarding self-treatment and seeking care. Hanging these two mirrors exposes hidden pains. I know my solitary effort is like chicken ribs—hard to hold onto and difficult to face public criticism. Yet, driven by a warm heart and a sincere desire to correct errors, I care only for the lives of patients, ignoring the tolerance of my peers. Let them understand me or blame me; I have no time to care.

Writing books and establishing theories to instruct for millennia is indeed an immortal undertaking. However, the subtle principles of Heaven and Humanity require spiritual comprehension, not just verbal transmission. Thus, Xu Yizong said: "Medicine is a matter of intent; precision in thought leads to mastery." But this applies only to those skilled enough to wield the knife effortlessly. For beginners, words are necessary for standards, and rules are necessary for understanding. After much contemplation, one achieves transcendence beyond form, reaching the level of Tan Jingsheng or imitating Yin Canjun's profound insights, burning medical texts, yet still finding it laborious. Looking back at established methods, aren't they redundant? It ultimately depends on the learner's internal realization.

The fact that this book does not list fixed formulas does not mean it lacks utility or completeness. If learners grasp the subtle principles of Heavenly-Human interaction, Yun Qi, Yin-Yang, and Water-Fire, and deeply explore *Ling Su*, *Su Wen*, the Four Diagnoses, pathogenesis, and Materia Medica, then thousands of formulas reside within the mind and fingertips. Why waste effort memorizing texts? Clinging to fixed formulas to match diseases reflects the rigid views of contemporary doctors.

Ancient and modern medical books are numerous, filling warehouses and oxen. Over half a lifetime of exploration and travel, I collected over 180 volumes and 3,700 scrolls. Most were repetitive formulas or fanciful inventions, lacking the essence of orthodox transmission. On journeys, I either discarded them or threw them into rivers. My small bag could not bear such pollution. I regret giving them away, as they mislead people. Generally, beginners should read widely, consult good friends, start with complexity and move to simplicity, to establish a solid foundation. My work here is essentially returning from breadth to brevity. Good readers find endless use in every word of the ancients. By constantly absorbing and verifying, quantity becomes quality. Is there any need to boast erudition?

Headings labeled "Yu An" (Fool's Comment) or "Qie Yi" (My Humble Opinion), and those without such labels, represent my own discussions. Citations from *Nei Jing* or past sages include the author's name to avoid confusion.