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Bian Que once said: When the pathogen is in the couli (the interstitial spaces between skin and muscle), it is within the reach of hot compress therapy; when it is in the blood vessels, it is within the reach of acupuncture and bian stones; when it is in the stomach and intestines, it is within the reach of medicinal wines. Therefore, if one abandons acupuncture and moxibustion without studying them, whenever encountering diseases such as cold damage with heat entering the xue shi (blood chamber) or sprains and contusions, which cannot be cured by herbs alone but require needling, one would be at a loss for measures and ashamed of one's limited skills.

Thus, I realized that treating disease is like two armies facing each other in battle; those who are good generals can adjust their attacks and defenses, using orthodox and unorthodox tactics according to the enemy's situation. Similarly, those who are good physicians apply acupuncture, moxibustion, or herbs according to the disease. I sought guidance from teachers but found it difficult to locate suitable mentors. I consulted practitioners near and far who were renowned for acupuncture. They had published various compilations such as *Biao You*, *Yu Long*, *Zhou Hou*, *Liu Zhu*, and *Shen Ying*. However, regarding the techniques of needle manipulation for tonification and sedation, these works still deviated from the theory of Yue Ren (Bian Que) regarding "extracting qi from the Wei level and depositing qi into the Ying level." Consequently, I re-examined the *Su Wen* (Basic Questions) and *Nan Jing* (Classic of Difficult Issues) to study them meticulously, while also investigating the theories of various schools.

I came to understand that the *Su Wen* and *Nan Jing* are the ancestors of medicine, just as the *Yi Jing* (Book of Changes) is the origin of divination using yarrow stalks. The myriad medical schools of later generations are like those who cast coins to generate hexagrams, interpreting auspiciousness and inauspiciousness through deities such as Gou Chen, Xuan Wu, Teng She, Qing Long, and Bai Hu. This approach seems easy but actually confuses the true meaning of the *Yi Jing*. Acupuncture and moxibustion in later times have been similarly affected. Alas! If one does not trace back to the source, one will fail to appreciate the excellence of the legislative principles established by the ancients. For this reason, I previously compiled a book titled *Jie Yao* (Essential Excerpts). If one does not exhaustively investigate the evolution of practices, one will not know the drawbacks of later reforms. This is why *Zhen Jiu Ju Ying* (Gathering of Excellence in Acupuncture and Moxibustion) was compiled.

Those who are content with old habits and constrained by recent trends might argue: "The *Yi Jing* states, 'When things reach an extreme, they change; when they change, they become smooth; when they become smooth, they endure.' Thus, the *Shi Jing* (Book of Odes) evolved into Sao (Chu Ci poetry), which gentlemen adopt; the commandery-county system is a transformation of the feudal system, and the Zu Yong Diao tax system is a transformation of the Well-Field system. Later generations adopted these changes, which were indeed sufficient to govern the state and pacify the world. Why should there be anything strange about changes in acupuncture? Why criticize the past and praise the present?"

However, did they realize that although the feudal and Well-Field systems underwent changes, none lasted as long as the Zhou Dynasty, which endured for eight hundred years? Although acupuncture methods have changed, none have achieved the perfect efficacy (ten out of ten cures) as effectively as the ancient methods. If flawed practices could be inherited, then unrestrained behaviors violating propriety could become rituals to stabilize rulers and govern people; and licentious, sorrowful, or resentful music could become elegant music to transform customs and purify society.

The *Yi Jing* says, "When things reach an extreme, they change; when they change, they become smooth; when they become smooth, they endure." But the *Su Wen* and *Nan Jing* have been transmitted for ten thousand generations without flaw; they cannot be said to have reached an "extreme" requiring change, nor do they lack the capacity to naturally remain smooth and enduring. Zhou Dunyi stated, "If one does not restore ancient rites and does not alter contemporary music, one will be far from achieving perfect governance." In the same way, if one does not learn from ancient medicine and does not reform contemporary bad habits, one will never achieve perfect curative results.

In this continuation, I have compiled the teachings of various schools and reconciled them with the principles of the *Su Wen* and *Nan Jing*. In this way, physicians responsible for life and death will know what to retain and what to discard from the methods of the predecessors and the deficiencies of the present time.

Recorded by Mei Gu Zi Gao Wu of Siming on the sixth day of the sixth month of summer in the Ji Chou year of the Jiajing reign.