典藏书目

The Qing Dynasty officially compiled the *Siku Quanshu* (Complete Library of the Four Treasuries), comprising thirty-six million volumes across the Classics, Histories, Masters, and Collections. The number of books not included in the *Siku Quanshu*, as well as those published later or widely known to the public, is incalculable. Although I have not read or recognized them all, the content I have browsed and studied is mostly indelible. However, apart from the "Four Books" (Si Shu) and "Nine Classics" (Jiu Jing)—which are eternal like the sun and moon traversing the sky and rivers flowing on earth—most works merely represent the doctrines of a single school.

Today, with global connectivity, the court has ordered the translation of books from European and Eastern countries to assist aspiring scholars. With further extensive translations, there may be tens of millions of volumes, yet even the best among them are but the views of a single school. The principle of "One Source, Myriad Manifestations; Myriad Manifestations, One Source" has never been fully integrated into a single book that encompasses all classics, let alone medical texts, which have traditionally been regarded as "minor arts" and classified under miscellaneous schools.

The book *Yi Yi Yi* differs greatly from this. Mengjin [the author] had known Mr. Fengba Zhen since childhood in Guilin, sharing a spiritual connection. After receiving personal instruction, they frequently visited each other, jointly studying Confucian classics, medicine, and the imperial examination curriculum. He once told others: "He possesses the practical scholarship of Han Confucians without their pedantry, and the practical conduct of Song Confucians without their rigidity. I am inferior to Fengba." Consequently, due to elderly parents and poverty, they relied on writing for a living to support their families,奔波ing for years and meeting intermittently.

While assisting in political affairs, I enjoyed writing, producing several volumes including *Questions on the Four Books*, *Questions on the Classic of Filial Piety*, *Questions on the Records of the Three Kingdoms*, *Introduction to Arithmetic*, *Essence of Gougu Theorem*, and *Collected Poems and Prose of Jingming Studio*. Upon completing each work, I would send it to him for critique. Although he praised them without reservation, he remained unconvinced internally, a concern that still lingers in my mind today.

After losing his wife, Mr. Fengba abandoned his ambition for official advancement and devoted himself entirely to medicine. His reputation and integrity grew widely. High-ranking officials from various regions competed to invite him. Some repeatedly urged him to take office to save lives, but he treated these offers with indifference, stating that his rustic nature and rough scholarship made him unsuitable for the company of high ministers. He firmly declined and politely refused. From this, we can understand his character: prosperity did not add to him, nor did adversity subtract from him. Twenty years ago, I requested him to write a medical treatise for posterity, but he felt unprepared and delayed. Recently, he mailed his new work, *Yi Yi Yi*, asking me to proofread and write a preface. After reading it reverently for a long time, I was first surprised by its unique title, then realized the orthodoxy of its arguments, and finally marveled at its painstaking originality, surpassing ancient and modern times. It is broad yet precise, exalted yet following the mean. It cannot be judged by the standards of ordinary famous physicians. Is this not what is meant by "One Source, Myriad Manifestations," integrating all classics into one book?

The medical theories discussed within fully explore the mysteries of Qibo and Jingyue [representing traditional medical authorities], and frequently express insights previously unarticulated by former sages. For instance, his discussion on treatment strategies likened to military tactics is loud and clear, logical and meticulous, thereby revealing the origins and development of medicine. His *Wings to the Treatise on Cold Damage* appears particularly solemn and distinct. His merit is no less than that of Yu the Great, offering significant benefits to political and military circles.

Though I am not intelligent, I request to follow these words. To regard Confucius and Mencius as masters of internal injury, hoping everyone can self-treat and gradually reach the path of sages, is indeed a supreme principle in constitutional governance and an unprecedented theory. It is truly unheard of, far beyond what contemporary Chinese or Western medicine can imagine. If the court, the world, and medical practitioners could all accept the contents of this book, standing as three pillars, would it not only improve the practices of many doctors, eliminate myriad diseases, and reverse the decline of eight dynasties? It would establish a constitution for ten thousand generations and cease the conflicts among powerful nations. I only wish that readers of this book would calm their minds, carefully analyze it, not lightly skipping a sentence or ignoring a word. Like tasting honey, one should perceive the fragrance of a hundred flowers; like drinking fine wine, one should know it is not brewed overnight. Only then will one not fail the rare book unseen in the Dongguan library, and realize that my words are not mere flattery.

In the twelfth month of the year Jiyi of the Xuantong Era, Xu Shaozhen [Courtesy Name: Guqing], former Acting Commander-in-Chief of Jiangbei, Registered Commander-in-Chief, Commander of Susong Garrison, Commander of All Military Training in Jiangnan, Commander of the Ninth Division, and Graduate of Panyu, respectfully wrote the preface at the Jiangnan Army Camp.