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Those who are confined to local views cannot expand their horizons beyond the boundaries, yet they often prefer high-minded but impractical discussions and strive for breadth over substance. Such people frequently abandon what is near and close in favor of what is distant, pursuing novelty while discarding the orthodox path. This is akin to Chen Xiang following Xu Xing or Emperor Wu of Liang revering Buddhism without end. However, if one can select the good and follow it, it is like King Wuling of Zhao adopting Hu clothing and learning archery on horseback, thereby achieving hegemony over the world. This is because by exhausting changes and adapting to circumstances, one remains unbound by narrow confines for a long time.

Today, with the four seas as one home and the five continents following the same track, since the primordial chaos until today, the opening up of heaven and earth has reached its peak. Whatever exists within the Three Powers (Heaven, Earth, and Humanity) and whatever is suitable for all ethnic groups can be adjusted in relation to ancient and modern times, and referenced between Chinese and foreign traditions. The goal is to ensure that goodness is complete and beauty is perfect, surpassing the Three Sovereigns and excelling the Five Emperors. Is it merely that a single skill or art becomes prominent and obvious in the world? Medicine is but a small part of this.

Yet, even discussing only medicine: the Five Elements are listed in the *Hong Fan* (Great Plan), serving as the basis for adjusting and transforming Yin and Yang; the "perfect ten" skills emphasized in the *Zhou Guan* (Rites of Zhou) are indeed an aid to benefiting the common people. Thus, from Xuanyuan (Yellow Emperor) and Qibo down to Zhang Zhongjing, medical methods were detailed and clear, assisting politics and cultural教化 (moral instruction). After the Jin and Tang dynasties, the true transmission gradually became lost; since the Song and Yuan dynasties, errors have been particularly numerous. Now that Western countries have connected with China, not only are machines admired for their ingenuity, but Western medicine also criticizes Chinese medicine as incorrect. How could they know that while Chinese medicine after the Song and Yuan dynasties is indeed open to criticism, the texts transmitted from the Qin, Han, and Three Dynasties—such as the *Neijing* (Inner Canon), *Nanjing* (Classic of Difficult Issues), and the works of Zhang Zhongjing—are extremely precise, far exceeding what Western medicine can achieve.

Generally speaking, Western medicine, having just emerged, is not yet comprehensive; Chinese medicine, having followed errors for a long time, contains many mistakes. If we do not rectify the medical way at this time, the harm inflicted upon the people would be incalculable. I, possessing meager talents, find myself in a time of great change between ancient and modern eras. Looking at myself, my single hand and foot are utterly incapable of supporting both Chinese and foreign traditions. Nevertheless, I have paid triple attention to the medical way. Therefore, I have extracted the essential meanings from classics such as the *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions), incorporating explanations from both Chinese and Western perspectives. I hold no prejudice regarding territorial differences, seeking only to synthesize and arrive at the truth. My hope is that the people of the five continents and ten thousand nations may be free from premature death and disaster, so that my conscience may remain unburdened.

Medicine is but a small part. What I aspire to is that wise scholars and officials, by observing customs and governance, discard shortcomings and adopt strengths, thereby implementing strategies that maximize benefits and ensure long-term peace and stability. May China and the West interact harmoniously, jointly ascending to an era of prosperity and harmony. Then, truly, it would be perfectly beautiful and perfectly good. Medicine is but a small part.

In the autumn of the ninth month of the year Renchen (1892), during the 18th year of the Guangxu reign of the Great Qing, Tang Zonghai (Rongchuan) of Tianpeng, Shu, wrote this preface at the Xiuhai Study House on the banks of the Huangxie River.