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I have heard that remaining vigilant in times of peace and remembering peril, or recalling the possibility of perdition in times of survival, constitutes the primary concern of ancient sages; seeking the distress of the people and showing compassion for their hidden sufferings represents the profound benevolence of superior rulers.

In antiquity, when the Yellow Emperor (Huangdi) governed the empire, he extended the principles of self-cultivation to the governance of the world. Sitting in the Bright Hall, he observed the four extremes and investigated and established the Five Constants (Wu Chang, referring to Wood, Fire, Earth, Metal, Water). He believed that human life involves carrying Yin and embracing Yang, tasting flavors, and being exposed to colors. Externally, there is the mutual agitation of cold and heat; internally, there is the reciprocal invasion of anger and joy. Consequently, premature death, confusion, plagues, and diseases occur generation after generation. Desiring to gather these five blessings (longevity, wealth, peace, virtue, and a natural death) to bestow upon the common people, he engaged in mutual questioning with Qibo. They explored the celestial codes to the utmost height and geographical boundaries to the deepest depth, drawing analogies from distant things and nearby bodies, thereby establishing laws to bless future generations. Thus, disciples like Leigong received instruction and transmitted it, leading to the composition of the *Neijing* (Inner Canon). It has been treasured through dynasties without ever being lost.

When the Zhou Dynasty rose, Qin He expounded on the theory of the Six Qi (Wind, Cold, Summer Heat, Dampness, Dryness, Fire), which was clearly recorded by the Left Historian. Later, Bian Que (Yue Ren) grasped some of its essence, elaborated upon it, and composed the *Nanjing* (Classic of Difficult Issues). Cang Gong (Chunyu Yi) of the Western Han transmitted his old learning; Zhang Zhongjing of the Eastern Han wrote treatises on residual theories; Huangfu Mi of the Jin Dynasty compiled them into the *Jiayi Jing*; and Yang Shangshan of the Sui Dynasty edited them into the *Taisu*. At that time, Quan Yuanqi provided the first commentary, though the seventh volume and one chapter were missing.

It was not until the Bao Ying era of the Tang Dynasty that Wang Bing, the Grand Master of the Palace, developed a deep devotion to this text. Obtaining volumes preserved by his predecessors, he extensively arranged and annotated it, preserving the radiant remnants of the Three Sovereigns' writings. Alas, Tang decrees relegated it to medical practice, entrusting it to artisans, while scholar-officials rarely discussed it. Having departed far from the sage era, the art became obscure, resulting in chaotic annotations and confused principles. Little did they know that this is the remnant of the *Sanfen* (ancient texts attributed to Fuxi, Shennong, and Huangdi), embodying the lofty aspirations of emperors and the capabilities of sages. Just as Emperor Yao transmitted the seasons, Emperor Shun aligned the Seven Luminaries, Yu the Great regulated the Six Fu-organs to establish imperial merit, King Wen deduced the hexagrams to narrate qi dynamics, Yi Yin harmonized the five flavors to assist the ruler, and Jizi presented the Five Elements to aid worldly governance—all share the same ultimate principle. How could such an exquisite and subtle Dao be transmitted to those of low status and shallow understanding? That it has not been abandoned is already fortunate.

Recently, during the Jiayou era, Emperor Renzong, mindful that the legacy of the Ancestor (Yellow Emperor) was about to fall into oblivion, issued an edict instructing experts proficient in this study to correct it. We, assuming the role of editors due to lack of other candidates, pondered over the course of a year. We searched both inside and outside the court, collected various editions, delved into their meanings, and corrected errors. We recovered perhaps three or four parts out of ten, leaving the rest incomplete. We privately felt this was insufficient to meet the imperial decree and the Emperor's intent. Therefore, we also collected dozens of extant ancient medical classics from Han and Tang bibliographies, narrating and verifying them. Through comprehensive integration and synthesis, tracing branches from roots or sources from streams, we determined what was knowable and organized them according to original categories. We corrected over six thousand erroneous characters and added two thousand explanatory notes. Every decision regarding inclusion or exclusion was based on rigorous examination, clarifying ambiguous texts and difficult principles. Using this for self-cultivation can eliminate disasters before they manifest; applying it to governance can extend life indefinitely.

Respectfully, we believe that His Majesty, governing in the era of Great Harmony and possessing boundless vitality, upholds ancestral will to accomplish great deeds, and revitalizes subtle learning to ensure its permanence. Thus, harmonious qi can be summoned, disasters prevented, and the people of the age educated together to reach the realm of longevity.

Gao Baoheng, Doctor of the Imperial Academy, and Lin Yi, Guanglu Qing and Directly Under the Secret Pavilion, respectfully submit.