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The *Han Shu* (Book of Han) records medical texts, listing the *Huangdi Neijing* (Yellow Emperor's Inner Canon) as the first. The *Sui Shu* (Book of Sui) mentions that Quan Yuanqi provided a commentary on the *Neijing*, but this work has been lost and cannot be fully seen. What is currently transmitted is only the commentary by Wang Bing of the Tang Dynasty; its chapter divisions and sentence structures are no longer in the original form of Quan's version. However, ancient characters and meanings are still preserved.

Since the Ming Dynasty, there have been numerous editions with many corruptions and confusions. Mediocre physicians and vulgar craftsmen have become accustomed to errors, accepting them as truth, making it impossible to investigate the facts. Hu Fuping from Jixi was frail in his youth and suffered from illnesses in middle age, prompting him to study medical formulas closely. He obtained a Song Dynasty edition of the *Neijing* and collated it using the Yuan Dynasty Xiong's edition, the Ming Daozang edition, and pre-Tang historical records, making many discoveries.

For example, regarding "Diet should have moderation, daily life should have regularity, and reckless exertion should be avoided," Quan Yuanqi's annotation reads: "Diet should have constant moderation, daily life should have constant degree, and reckless non-exertion." Mr. Hu argues that "Zuo" (act/make) is phonetically interchangeable with "Zha" (deceit). In the *Liji* (Book of Rites), *Yueling* (Monthly Ordinances) states, "Do not engage in extravagant craftsmanship," where Zheng Xuan's commentary explains that "Zuo Wei" refers to "fraudulence." "Bu Wang" (not reckless) contrasts with "Bu Zuo" (non-act/exertion). In ancient pronunciation, "Zuo" sounded like "Zuo" (sacrificial meat). The upper rhyme scheme involves "Zhe," "Shu," and "Du," while the lower involves "Yu," "Ju," and "Qu." Wang Bing changed "Bu Wang Bu Zuo" to "Bu Wang Zuo Lao" (reckless labor), misreading the "Zuo" in "Zuo Wei" and linking it with "Zuo Lao," which makes no sense.

Furthermore, regarding "Maintaining fullness, not managing the Shen (Spirit) at proper times," Mr. Hu interprets "Shi" as "good/proper." "Not managing the Shen at proper times" means "managing the Shen poorly." In the *Xiaoya* section of the *Shijing* (Classic of Poetry), specifically the *Bian* chapter, it says "Your confusion is already proper/shi," and Mao Heng's commentary explains "Shi" as "good/proper."

Regarding "In ancient times, the teachings of the sages to the people below," Quan Yuanqi's annotation reads: "The teaching of the ancient sages was such that those below all acted upon it." Mr. Hu suggests that "Those below all acted upon it" implies "Those below were transformed by it." The *Shangshu* (Book of Documents), *Zicai* chapter, states "Its governance serves the people," cited in *Lunheng* (*Li Xiao* chapter) as "Its leadership transforms the people." "Wei Shi" equates to "is transformation." Here, "Zuo" is a loan character for "Zhe" (person/one). Wang Bing/Wu Kun interpreted "Wei" as "to tell/admonish," moving the word "Zhi" (particle) to the previous sentence, causing the meaning above the character to lose its reference.

Also, "Only the sage follows it, thus having no strange diseases in his body," Mr. Hu posits that "Qi" (strange) should be "Ke" (harsh/minor illness) due to similar graphical forms. "Ke" also means disease. Ancient Chinese often used reduplicative expressions. The original character in *Shuowen Jiezi* is defined as "disease." Later text states, "If one goes against it, disasters arise; if one follows it, Ke Ji (harsh/minor illnesses) do not arise; this is called attaining the Dao." Following this context, it is clear that "Qi Bing" should be "Ke Bing." Since "Ke Ji" is paired with "Zai Hai" (disasters), "Ke" clearly denotes disease.

It is further stated, "The Dao is practiced by the sage, but worn/perceived by the fool." Mr. Hu argues that "Pei" (wear/pendant) should be read as "Bei" (reverse/oppose). *Shuowen Jiezi* defines "Bei" as "fan" (reverse). "The sage practices it, the fool Bei it" means the sage walks the Dao, while the fool opposes it. In *Xunzi* (*Dalue* chapter), it says "One Bei changes it," with notes stating "Pei" is sometimes written as "Bei," proving their interchangeability in antiquity.

Additionally, "Thus the sage transmits/concentrates Jing and Shen," Mr. Hu believes "Chuan" (transmit) is a typo for "Tuan" (gather/knead). "Tuan" is synonymous with "Zhuan" (focused/single-minded), meaning the sage's Jing and Shen are focused and not distracted. In ancient texts, "Zhuan" was often written as "Tuan." In the *Xi Ci Zhuan* of the *Yijing* (I Ching), it says "In stillness, it is Zhuan," and Lu Deming's *Jingdian Shiwen* notes that Lu's version writes "Zhuan" as "Tuan." In *Zuo Zhuan* (25th year of Duke Zhao), it says "Like the single-mindedness of zither and lute," with *Shiwen* noting "Zhuan" was originally "Tuan." In *Shiji* (Records of the Grand Historian), *Qin Shi Huang Benji*, it says "Tuan Xin Yi Zhi" (concentrate heart and bow will), and Sima Zhen's *Suoyin* explains "Tuan" is an ancient form of "Zhuan." These are all evidence.

Finally, "This variation of Yin and Yang alternating in superiority is the form/nature of disease," Mr. Hu reads "Neng" (ability) as "Tai" (form/appearance). In *Xunzi* (*Tianlun* chapter), it says "The ears, eyes, nose, and mouth have their respective 'Xing Neng' (forms/abilities) to connect but not mutually replace each other." "Xing Neng" here also means form/appearance. In *Chu Ci* (*Jiu Zhang*), it says "Indeed, a vulgar Tai (form)." In *Lunheng* (*Leihai* chapter), "Tai" is written as "Neng." In *Han Shu* (Biography of Sima Xiangru), it mentions "Jun Zi Zhi Tai" (the form of the gentleman), and Xu Guang's edition of *Shiji* writes "Tai" as "Neng." These are all instances where ancients used "Neng" for "Tai."

Mr. Hu corrected the text and elucidated the meanings, resulting in precise analysis and clarity. Although the entire work is not yet complete, the framework is established, and others will surely continue it. I have previously discussed how the *Neijing* among medical texts is profound and extensive, comparable to the Confucian Five Classics, yet lacking exegetical studies. If scholars within reach of medicine could use Wang Bing's commentary supplemented by Quan's lost insights, employing exegetical methods to explain phonetic loans and named entities, and incorporating ancient medical texts like *Lingshu* and *Nanjing* to clarify and prove these points, the great achievements of Xuanyuan and Qibo would be revealed to the world, rather than obscured by mediocre physicians and vulgar craftsmen. Thus, Mr. Hu's book serves as a pioneer. Having read his book, I append these remarks.

On the first day of the third month of spring in the Xin Si year of the Guangxu reign (1881), Liu Shouzeng of Yizheng inscribed this at the Yecheng Shanguan pavilion.