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I have heard that one who comprehends the principles of Heaven, Earth, and Humanity is called a Confucian scholar; whereas one who understands only the ways of Heaven and Earth but fails to comprehend human affairs is merely a technician. Thus, although physicians are said to practice the arts of medicine (Fangji), their work is essentially that of a Confucian scholar. Ban Gu, in his preface to the "Treatise on Literature" (Yiwen Zhi) of the *Book of Han*, stated that Confucians assist rulers, harmonize Yin and Yang, and clarify moral education, which is also the principle of comprehending Heaven, Earth, and Humanity. He further stated: "The practitioners of the Arts of Medicine (Fangji) discuss diseases extending to state governance, and infer political conditions through diagnosis." How could one involve oneself in state politics without mastering the profound mysteries of the Three Realms (Sancai: Heaven, Earth, and Humanity)?

Huangfu Mi of the Jin Dynasty extensively studied classics and the works of the Hundred Schools of Thought. He was tranquil, had few desires, and possessed lofty aspirations. Suffering from Fengbi (Wind-Bi syndrome, characterized by numbness and pain in the limbs), he turned to the study of medicine, reviewing classical prescriptions (Jingfang) until he reached a state of mastery. He selected three texts attributed to the Yellow Emperor—the *Suwen* (Basic Questions), the *Zhenjing* (Classic of Acupuncture, i.e., *Lingshu*), and the *Mingtang* (Hall of Light)—and compiled them into twelve volumes of *Zhenjiu Jia Yi Jing* (The Systematic Classic of Acupuncture and Moxibustion). This achievement surpassed what previous Confucian scholars had attained.

Some argued: "The *Suwen*, *Zhenjing*, and *Mingtang* are not works of the Yellow Emperor but seem to originate from the Warring States period." I replied: "Humans live between Heaven and Earth, possessing bodies eight chi tall. The solidity or fragility of the zang-fu organs, the pathways of the meridians—unless one is a Great Sage of supreme wisdom, who could know these? What role did people of the Warring States play in this?"

Great indeed is the *Huangdi Neijing* (Yellow Emperor's Inner Canon) in eighteen volumes, and the *Zhenjing* in three volumes. These have been transmitted, yet few study them. In the Tang Dynasty, Zhen Quan revised only the *Mingtang Tu* (Chart of the Hall of Light), and Sun Simiao followed suit; neither fully expounded upon all the chapters. The State has decreed that Confucian scholars correct medical texts. We have now selected excellent books such as the *Suwen*, *Jiuxu* (an ancient name for *Lingshu*), *Lingshu*, *Taisu Jing*, *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold), *Qianjin Yifang* (Supplement to Essential Prescriptions Worth a Thousand Gold), and *Waitai Miyao* (Secret Essentials of the Outer Cabinet) for collation and completion. They have been copied and prepared for Your Majesty’s personal inspection. We respectfully acknowledge that Your Majesty is sagely and wise, with cultural brilliance shining above and below, embodying filial piety, kindness, and benevolence, thereby receiving the transformation of education, albeit but one aspect thereof.

Submitted by Gao Baoheng, Doctor of the Imperial Academy; Sun Qi, Director of the Department of State Ceremonial; and Lin Yi, Gentleman of the Secret Library, among others.

The rise of the medical art is ancient. In high antiquity, Shennong tasted herbs and grasses to understand the properties of hundreds of medicines. The Yellow Emperor consulted Qibo, Bogao, Shaoyu, and others, internally examining the five zang and six fu organs, externally synthesizing the meridians, blood, qi, complexion, and pulse signs, referencing Heaven and Earth, verifying in humans and things, rooting in the nature of life, and exhausting spiritual transformations, thus giving birth to the Way of Acupuncture. Its theories were profoundly subtle, and Leigong received instruction from him and passed it down. Yi Yin, possessing talent nearly equal to a sage, utilized the *Shennong Bencao Jing* (Divine Farmer's Materia Medica) to compose decoctions (Tangye).

In the middle antiquity, renowned physicians included Yufu, Yi Huan, and Bian Que; in the Qin Dynasty, there was Yi He; in the Han Dynasty, there was Cang Gong (Chunyu Yi). Their discussions were grounded in medical principles and sought the root, going far beyond mere diagnosis and treatment.

In the Han Dynasty, there were Hua Tuo and Zhang Zhongjing. Many other miraculous formulas and unusual treatments were applied to the world, but their origins and details cannot be fully recorded. For instance, Liu Jiyan, former Prefect of Sacrifices, suffered from an illness rooted in fear and aversion. After treatment, he recovered and predicted: "Nine years later, my illness will recur. When it recurs, there will be a sensation, still rooted in fear and aversion. Once the disease moves, death is inevitable." His prediction came true exactly as he said. Zhang Zhongjing met Wang Zhongxuan, a Palace Attendant, when he was over twenty years old. Zhang said to him: "You have a disease. At forty, your eyebrows will fall out, and half a year after they fall out, you will die. Take Wushi Tang (Five-Mineral Decoction) to avoid this." Wang Zhongxuan found his words offensive, accepted the prescription but did not take it. Three days later, Zhang saw Wang and asked: "Have you taken the decoction?" Wang replied: "I have." Zhang observed his countenance and said: "Looking at your face, you have not taken it." Later, Wang Zhongxuan indeed lost his eyebrows at forty and died half a year later. These two cases exceeded even those of Bian Que and Cang Gong. Hua Tuo disliked boasting about his skills and ultimately was executed because of it. Zhang Zhongjing expanded and discussed Yi Yin’s decoction theories into dozens of volumes, which proved highly effective. In recent times, Wang Shuhe, Imperial Physician, compiled Zhang Zhongjing’s works, selecting and discussing them with great precision, making them applicable to clinical practice.

According to the *Qilue · Yiwen Zhi*, the *Huangdi Neijing* consisted of eighteen volumes. Currently, we have the *Zhenjing* in nine volumes and the *Suwen* in nine volumes, totaling eighteen volumes, which constitute the *Neijing*. However, some parts are lost. The theories are profound and distant, but often grandiose rather than practical, and unorganized. Comparing with the biography of Cang Gong, his learning derived entirely from the *Suwen*, with precise and subtle discussions of disease. The *Jiujuan* (Nine Volumes, i.e., *Lingshu*) contains the original theory of meridians, which is profound and difficult to grasp. There is also the *Mingtang Kongxue Zhenjiu Zhiyao* (Essentials of Acupuncture and Moxibustion for Mingtang Acupoints), containing selected events from the Yellow Emperor and Qibo. Although these three texts share the same origin, their texts are repetitive and intermixed. During the Ganlu era, I suffered from wind disease and severe tinnitus, taking a hundred days to recover. Finding the content mostly superficial, I compiled the three texts, categorizing similar matters, deleting verbose language, removing repetitions, and distilling the essentials, finally arranging them into twelve volumes. The *I Ching* (Book of Changes) states: "Observe what gathers together, and the sentiments of Heaven and Earth become visible." How much more so for physical phenomena? Categorizing similar matters is the meaning of "gathering."

Humans inherit the body of their ancestors, possessing an eight-chi frame, yet if they do not know medical affairs, they are but wandering souls. If one does not master the medical art, even with a heart of loyalty and filial piety and a nature of benevolence, when lords and fathers are in peril or infants fall into filth, one cannot save them. This is precisely why sages think deeply and argue exhaustively to fully understand the principles. From this perspective, how can it be neglected? The fundamental theories in this text are logical. Although not immediately relevant to trivial contemporary matters, they have not been heavily abridged. If one must pursue essence, during future leisure, I shall compile and verify materials to serve as a teaching classic.