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In ancient times, Shennong, the Yellow Emperor (Huangdi), Qibo, and Yufu, endowed with divine sagacity, elucidated the profound mysteries of Yin and Yang (the two opposing yet complementary forces in the universe), established medical texts, and alleviated human suffering. This was actually complementary to governance and education; thus, the *Sanfen* (Three Treatises, referring to ancient texts attributed to Fuxi, Shennong, and Huangdi) preceded the *Wudian* (Five Classics). It is said that the learning of medicine was fully mastered by rulers and ministers. Later, Yi Yin (a statesman of the early Shang Dynasty, credited with creating herbal decoctions) created medicinal decoctions, which belonged to this same category. Since the eastward relocation of the capital during the Eastern Zhou Dynasty, rulers and ministers rarely understood medicine, causing it to be downgraded to a mere craft. Figures such as Yi He, Yi Huan, and Bian Que were the finest among them. During the Qin Shi Huang era, and later in the Han Dynasty, figures like the Grand Granary Official (Cang Gong, i.e., Chunyu Yi), Hua Yuanhua (Hua Tuo), and Zhang Zhongjing all excelled in their art. While Cang Gong and Yuanhua left no surviving writings, only Zhang Zhongjing authored the *Shanghan Lun* (Treatise on Cold Pathogenic Diseases) and *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet). These works are intrinsically linked with the *Shennong Bencao Jing* (Divine Farmer's Materia Medica), *Tangye Jingfa* (Scripture on Decoction Methods), *Lingshu* (Spiritual Pivot), *Suwen* (Basic Questions), and *Nanjing* (Classic of Difficult Issues), representing the great culmination of medicine. Wang Shuhe, Imperial Physician of the Jin Dynasty, misinterpreted principles and confused the original text, causing medicine to become obscure. To this day, no one has risen to correct this. Although various schools have emerged successively, each expressing their own views, they ultimately fail to align with the *Lingshu*, *Suwen*, and *Nanjing*. The flaw lies in not trusting the ancient classics and failing to understand internal anatomy (internal physiological structures), leading to arbitrary subjective speculation. Consequently, the loss outweighs the gain, and reputation does not match reality. Although there are many publications, they drift further away from ancient truth. Recent medical formularies and materia medica books focus exclusively on the Five Zang Organs (Liver, Heart, Spleen, Lung, Kidney) and invert the relationships of the Five Elements (Metal, Wood, Water, Fire, Earth). They are filled with empty talk and devoid of practical meaning, yet every household possesses a copy, making it an unbreakable custom. Even if sages like the Yellow Emperor (Xuanyuan), Qibo, Lu Yi (Bian Que), or Bian Que were to rise now to correct these errors, they would either be deemed strange or斥 (denounced) as absurd. I, Hu, possess shallow scholarship, but I have devoted myself to studying the books of ancient sages. Observing their pulse diagnosis methods, meridians (channels through which Qi and blood flow), Ying and Wei (Nutritive and Defensive Qi), and internal zang-xiang (visceral manifestations), I find them distinct from later theories. Principles reside within Qi, and Qi resides within Form. Later generations discuss principles while discarding Form and Qi, resulting in superficial and impractical techniques. The ancients sought true principles within Form and Qi, resulting in precise techniques with frequent miraculous successes. Now, wishing to seek the principles of curing diseases earnestly from Form and Qi, I must detail them below to seek correction from the learned, hoping to avoid astonishment and criticism.

Preface by Xiong Hu, courtesy name Shuling, from Jiangyou, in the first month of Xin Si year of the Daoguang reign (1821).