Library

I entered Fujian and stayed in Jin'an. Every morning upon rising, I would look up and see purple qi floating westward, knowing that beneath it dwelt an extraordinary person in seclusion. This reminded me of my hometown over the past ten years; indeed, the people there devoutly offer sacrifices and praise Lord Xiao (Xiao Shijun), confirming this is the place. Thus, I purified myself with sincerity to pay a visit. Arriving at his residence, I found only a few humble rooms where a horse could turn around. Ascending to the hall, there was merely one painting and two or three dilapidated beds. The painting depicted the elders and children of my native Western Sichuan, praising his merits and virtues. Looking up at the couplets on the screen, one read "Loyalty and Filial Piety," and the other "Integrity and Moral Integrity." These were the spiritual possessions of Lord Xiao. Beside them was a small room with the plaque "Zhuoqin Xuan" (Pavilion of Clumsy Diligence). Shelves held thousands of volumes, mostly orthodox canons of Qihuang (Huangdi Neijing). I realized this was where the virtuous young master studied. This was another spiritual possession left by Lord Xiao to his son.

After questioning the host for a long time, an old servant carrying a hoe entered and asked, "Who is the guest?" He replied, "My master has been in the mountains for a month." Initially, I hoped to behold a model figure and guide others southward, but instead returned empty-handed, adding to my usual melancholy. Soon after, Lord Xiao passed away. The virtuous young master presented his biography (Xingzhuang) to me. The biography detailed his official achievements in Chu and Shu, matters I had previously heard of and witnessed. During our conversation, I observed his dignified appearance and outstanding talent. His eloquence was like jade dust flying and wind generating from his mouth. We discussed current affairs, from major military and state rituals to careful management of finances and laws. He expounded on pros and cons, penetratingly grasping opportunities. With generosity and grand strategy, I advised him, "Why not seek imperial examinations and official rank?" He replied, "I have long harbored medical arts and chosen seclusion." We parted. Shortly after, he showed me his work, *Xuanqi Jiuzheng Lun* (Treatise on Correcting Deviations in Qihuang Medicine). Unrolling the scroll, I read it three times without putting it down, suddenly feeling enlightened. His subtle understanding of Yin-Yang and Water-Fire directly probed the mysteries of the *Lingshu* and *Suwen*. Often, the unusual and orthodox generated each other, and canonical principles were used flexibly. It was truly a rare book that expanded my horizons.

From this, I glimpsed how father and son navigated the choice between serving in office and living in seclusion; though their roles differed, their Dao was the same. Let me briefly explain: My native Shu has been an ancient land of abundance. For twenty years, the rebel Zhang Xianzhong caused chaos, leaving the people destitute. Local magistrates focused on extracting wealth, but Lord Xiao, serving here, felt compassion and provided meticulous care and rest for the people. Is this not akin to the young master's emphasis on preserving Yuan Qi (Primary Qi) and nourishing the root when treating disease? Shu borders three sides, with the most cunning being the Tubo tribes. Since Lord Xiao arrived, he pacified and managed them for several years, promoting authority and virtue. When officials responsible for supplies imposed harsh monthly grain quotas, nearly causing internal strife, Lord Xiao went alone to quell it. The tribes laid down weapons and submitted, eliminating nascent conflicts. Is this not akin to the young master's principle of treating disease before it arises? Shu was traditionally simple and honest. Recently, rebellious local chieftains harbored hidden ambitions, and powerful clans acted arbitrarily. Upon arriving, Lord Xiao planned with authorities to eliminate threats, distinguishing urgent worries from manageable ones, Yang compliance from Yin response, clearly analyzing reversals and順逆 (adversity and smoothness). Is this not akin to the young master's method of distinguishing deficiency and excess, true and false, and applying attacking and tonifying methods accordingly?

Furthermore, Lord Xiao governed Shu for eight years across thirteen commanderies. He governed leisurely, shunning harsh punishments; those who broke laws received only a whip of rushes, embodying the ancient ideal of a good magistrate. Is this not akin to the young master's approach of investigating the root cause, avoiding unjust attacks, and silently preserving life? When border reserves were threatened by Qiang and Hu invasions, Lord Xiao was appointed supervisor, assisting in strategy within the tent. His war and defense plans were suitable, and his suppression and appeasement strategies were flexible. Is this not akin to the young master's treatment of critical conditions where life hangs by a thread, handling situations with ease, disregarding rigid formulas yet achieving remarkable results? Official Li, as a Censor, evaluated officials in Chengdu and its five subordinate prefectures. When vacancies arose, Lord Xiao took charge, discerning honesty from corruption, allowing the Censor to promote and demote fairly. Is this not akin to the young master's deep understanding of the *Shennong Bencao Jing*, detailing the indications and contraindications of herbs?

Lord Xiao likely began his career through the study of the *Spring and Autumn Annals*. He judged worldly affairs with strict judgmental power and administered justice with reverence for the Annals' pen. Is this not akin to what the young master calls the "treacherous ministers and robbers" who disrupt Qihuang medicine today? He hung up a mirror to distinguish orthodoxy and heterodoxy in medicine, awakening patients to follow or avoid treatments, sparing no effort in writing and speech despite potential blame. Observing the hardships of the times, Lord Xiao sought remedies with a bitter heart. He corrected corrupt officials with integrity, weak officials with resolve, poor people with compassion, tax delinquents with leniency, and harmful policies with abolition. Is this not akin to the young master's pity for contemporary doctors who treat symptoms superficially, kill with reckless prescriptions, and thus boldly refute the absurdities of Gao Yang's fake theories and the errors of various schools, clarifying the distinction between deficiency/excess and true/false, thereby expressing his passionate desire to correct deviations?

Promoted from Vice Prefect of Yizhou to Prefect of Zunyi, Lord Xiao resigned when he foresaw chaos in Shu. Is this not akin to the young master's teaching to perceive changes in Qi transformation early, avoiding treatment when the Zang organs are failing and Yin-Yang are collapsing, thus not bearing responsibility for previous physicians' errors? As the ancients said, if an official does not become a Chancellor, his influence is less broad than that of a physician. Perhaps the young master felt discontent, thinking, "If I neglect the grand plan of the Peng bird and excel only in petty skills like a crowing rooster, merging with the world without fulfilling ancestral aspirations, is that acceptable?" With this treatise published, practitioners will quickly hold the water of Shangchi (a reference to Bian Que, symbolizing clarity) to wash away the deafness and blindness caused by fake theories, savoring this return to the source. Through discussion, hearts trace origins, restoring hearing and sight, making the *Lingshu* and *Suwen* clear, nurturing prosperity, and spreading blessings endlessly. Its future merit is immeasurable.

However, while Shu knows Lord Xiao's rebirth of the region, Fujian may not; Fujian may know, but the realm may not; contemporaries may know, but posterity may not. As a governor, how can I let Lord Xiao's noble character and hidden merits remain obscure? How can I remain silent? Alas! If all officials were like Lord Xiao, there would be no unhealed suffering in the world; if all physicians were like the young master, there would be no incurable chronic illness. Like Zhang Han dreaming of returning home for fish and lotus root, I plan to retire. Carrying this book, I will spread it widely in my homeland and beyond. Wherever grace reaches, people will joyfully celebrate, saying, "The young master has completed the benevolence his father left unfinished, benefiting Bingzhou, continuing the ancestral legacy." I hereby write these words at the beginning, hoping the world and future generations will know that the Xiao family's inheritance of virtue is magnificent. The young master is a benevolent man, a filial son, and a gentleman of seclusion.