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I have often pondered that if one does not follow the ancients, methods cannot be established; if one follows the ancients but does not follow the Sages, principles will not be refined. The Sages, beyond rites, music, and education, left no stone unturned in their care for the people. They viewed others' suffering as if it were their own. Therefore, after Zhang Zhongjing (Zhang Jingyue) wrote *Shanghan Lun* (Treatise on Cold Damage Disorders) to serve as a model for ten thousand generations, he further devoted his mind to writing *Jingui Yuhan Jing* (Golden Cabinet Jade Box Classic), establishing standards for miscellaneous diseases. This allows scholars of future generations who are dedicated to this field to gain enlightenment from it, thereby saving people. This is indeed the endless compassion of the Sages and an unchangeable learning.

Later scholars, such as Li Dongyuan with his focus on Pi-Wei (Spleen and Stomach), Liu Wansu with his emphasis on Wenre (Warmth-Heat), Zhu Danxi with his expertise in Shire (Damp-Heat), Wang Andao with his general theories, Yi Silan with his innovations, and Xue Lizhai with his treatment of XuRuo (Deficiency and Weakness), each excelled in their respective areas. Ultimately, they all derived their strength from [Zhongjing's teachings]. Contemporary scholars may recite the views of various schools but fail to trace the source and exhaust the origin, looking up to the Sage's instructions. Accumulating decades of keen insight only leads to marginal progress on a hundred-foot pole, remaining ultimately shallow and limited.

However, *Jingui Yaolüe* (Essential Prescriptions of the Golden Cabinet) represents the utmost standard for treating miscellaneous diseases. Although it contains few formulas and brief discussions, it comprehensively covers the speculation of disease causes, such as the influence of the Six Excesses (Liu Yin), the impact of the Seven Emotions (Qi Qing), injuries to the Zang-Fu organs, the tonifying and purging effects of decoctions and pills, and the slow or rapid nature of medicinal flavors. A dedicated scholar who grasps even two or three of these points could achieve fame in the world.

Regarding the commentaries by previous scholars, without long-term study of the original text, how can one understand its meaning in heart? From where can one elucidate its principles? Recently, Mr. Cheng Yunlai and Mr. Xu Zhongke have published their annotations, which are sufficient to reveal the profound implications and highlight this peerless achievement. However, only Mr. Zhao Yi De's *Yanyi* (Expanded Meaning) features clear theory, broad scholarship, comprehensive intent, and careful consideration. It mirrors the discourses of Huangdi (Yellow Emperor) and Qibo, integrating substance and function, adapting to changes, and cross-referencing each other, thus approaching the illumination of the Great Dao. Regrettably, it has never been printed, resulting in few readers. Furthermore, scattered manuscripts lack complete annotations. I spent over twenty years purchasing copies but failed to obtain a complete set. Thus, presumptuously acknowledging my own shallowness, I proposed to add notes. Much of this work incorporates the excellent remarks of predecessors, synthesized into a whole. I am aware that I may incur the ridicule of "adding dog tails to a fox fur coat" (a metaphor for inferior addition). If gentlemen within the seas are willing to take responsibility for this Way, let them absolutely avoid reading books like *Mai Jue* (Pulse Secrets), *Yao Xing Fu* (Ode to Medicinal Properties), and *Huichun Rumeng* (Spring Revival Primer). Instead, strive diligently with the Sage's discourses and do not settle for mediocrity.

Inscribed at the residence in Xingsha by Zhou Yangjun of Wu Gate, Autumn of the 26th Year of Kangxi.