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I privately believe that saving the world requires physicians, and removing disease first relies on medicine. However, discussing prescriptions is like discussing rivers and seas, dazzling the eyes and startling the heart. People often cling to minor skills while neglecting the great principles, asking what they consider the great classics to be; this has already resulted in losses as profound as an abyss. Consequently, mild conditions become critical, severe conditions lead to death, premature deaths fill the suburbs, and grievances fill the world. I often pity these solitary dark souls; who listens to their night cries? The pain is so intense that my heart cannot cease. Thus, I indulged in study for several years and compiled this collection. Summarizing the fine words of former sages to serve as rules for later learners, although treating *Shanghan* (Cold Damage), it focuses exclusively on Yin examples. It lists ancient texts before and critiques modern views after, distinguishing over thirty items and compiling more than twenty thousand characters. One need not broadly observe heavenly winds or thoroughly understand sea waves; all is within one's ears and eyes! Guide them gently so they may attain understanding themselves; satiate them with knowledge so they may naturally progress. I harbor deep hopes for gentlemen who cherish life. Alas, wishing to spread this to the contemporary world, I respectfully offer it to the spirits first, humbly requesting your discernment, perhaps allowing it to endure for generations. Wang Haogu bows in fear and respect.

The Yin syndromes spoken of by sages and worthies, such as Qibo, Aheng (Yi Yin), Zhang Zhongjing, and Wang Shuhe, are already well-documented; *Huoren Shu* (Book of Living People), Xu Xueshi, Han Zhihe, and Cheng Wuji have elaborated on them in great detail. Later scholars still had imprecise selections and gaps in reading, which is why I arranged them sequentially. However, patients today acquire diseases through different internal and external causes; some do not conform to the meridians, and when combined with inspection of complexion and pulse diagnosis, there are discrepancies, not matching the prescriptions. The manifestations appear similar yet are fundamentally different, causing common doubt among people, unable to distinguish them. Taking such cases, I further classify them by analogy. This is not like peeping through a curtain or wall, where things are vague and untrue; rather, Yin and Yang, Cold and Heat are distinguished as clearly as black and white. This enables physicians to act without agitation, remove diseases, prevent innocent premature deaths, and ensure health and longevity. This is my wish. I constantly worry that my shallow knowledge may have omissions, so I respectfully await coming talents to correct me.

On the tenth day of the fourth month of summer, in the Renchen year, the Old Man of Haicang, Wang Haogu of Zhaojun, wrote the preface.

The *Neijing* (Inner Canon) states: If the *Renying* (Jiaochong) pulse is one-fold larger than the *Cunkou* (Radial) pulse, the disease is in Shaoyang; two-fold larger, in Taiyang; three-fold larger, in Yangming; four-fold or more larger indicates Ge Yang (Rejection of Yang). Qixuanzi (Wang Bing) noted: One-fold with restlessness corresponds to the Hand Shaoyang meridian; two-fold with restlessness to the Hand Taiyang meridian; three-fold with restlessness to the Hand Yangming meridian. Hand Shaoyang is the Sanjiao meridian; Hand Taiyang is the Small Intestine meridian; Hand Yangming is the Large Intestine meridian. "One-fold" means the *Renying* pulse is twice the size of the *Cunkou* pulse. The method for others is the same. Four-fold or more represents extreme excess of Yang, leading to rejection where food cannot enter. *Zheng Lilun* says: Ge results in vomiting and reflux.

If the *Cunkou* pulse is one-fold larger than the *Renying* pulse, the disease is in Jueyin; two-fold larger, in Shaoyin; three-fold larger, in Taiyin; four-fold or more larger indicates Guan Yin (Closing of Yin). Qixuanzi said: In the method of Yin pulses, two-fold with restlessness corresponds to the Hand Shaoyin meridian; three-fold with restlessness to the Hand Taiyin meridian. Hand Jueyin is the Pericardium meridian; Hand Shaoyin is the Heart meridian; Hand Taiyin is the Lung meridian. The method of measuring "excess" is the same as for Yang. Four-fold or more represents extreme excess of Yin, leading to closure where urine cannot pass. *Zheng Lilun* says: Guan results in inability to urinate.

When both *Renying* and *Cunkou* pulses are four-fold or more larger, it is called Guan Ge (Closing and Rejection) pulse. The body becomes emaciated and cannot sustain the essence and Qi of Heaven and Earth, leading to death. The *Shu* (*Lingshu*) states: When Yin and Yang are both excessive and cannot nourish each other, it is called Guan Ge; it is not limited to vomiting and inability to urinate alone.

Haicang (Wang Haogu) said: Qibo discussed the Yin and Yang two pulses, but Wang Bing's commentary attributed them to the Foot meridians, yet cited the Hand meridians from *Lingshu*. Why? The answer is: Since the canonical texts speak of the root of the Five Zang organs (the Spleen and Stomach as the granaries), we know that both Hand and Foot meridians exist. Thus, it mentions the Foot meridians first, then cites the Hand meridians from *Lingshu*. If the pulse is restless, it corresponds to the Hand meridians; if not restless, to the Foot meridians. Although Wang Bing's commentary uses Ge Yang as vomiting/reflux and Guan Yin as inability to urinate, citing proper principles as evidence for comparison, generally speaking, Ge Yang and Guan Ge are not limited to just vomiting and inability to urinate. As for upper inability to eat and lower inability to defecate, these are also diseases of Guan Ge. Therefore, Yilao (Li Dongyuan) proposed Yin syndromes of internal injury, the general idea of which also stems from this. Yunqizi had another theory regarding the transformation of Guan Ge.

This preceding item illustrates the implicit meaning behind the words of the ancients.