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In my youth, I aspired to study Confucianism. However, when my grandmother fell seriously ill and the physicians summoned were ineffective, I deeply regretted that without understanding medical principles, I could not properly serve my parents. Consequently, I began studying medicine and reading texts such as the *Huangdi Neijing* (Yellow Emperor's Inner Canon). It was then that I realized the principle of the unity of Heaven and humanity is fundamentally consistent with Confucianism. Its principles are subtle, and its methods are profound; the more I investigated, the more difficult and deep it seemed. Initially, I understood only half while remaining ignorant of the other half; later, I oscillated between belief and doubt, nearly sighing at the vastness of the ocean in a feeling of inadequacy. I privately believe that in the Dao of medicine, external contraction and internal injury are the two key aspects of syndrome differentiation and treatment: removing what should not be there, and restoring what is inherently present. This applies equally to Confucianism and medicine, which can be summarized in two sentences. Generally, when the Six Excesses (Wind, Cold, Summerheat, Dampness, Dryness, Fire) invade from outside, the Qi and Blood within the body gradually lose harmony. The treatments of sweating, emesis, purgation, and harmonizing serve to remove what should not be there. If the Seven Emotions (Joy, Anger, Worry, Pensive, Sorrow, Fear, Fright) cause hidden damage, the Qi and Blood within the body gradually become deficient. The treatments of nourishing, filling, tonifying, and supplementing serve to restore what is inherently present. However, if one does not know the Twelve Meridians and cannot distinguish between Deficiency and Excess, Exterior and Interior, Cold and Heat, Warmth and Coolness, a slight error will lead to a massive mistake, causing errors with every movement. For over thirty years, I have devoted myself to this discrimination and research, treading carefully as if on a tiger's tail or walking on spring ice, daring not to treat human lives as experiments. I strictly adhere to rules, neither boasting of novelty nor displaying eccentricity. Let those who call me clumsy do so; let those who laugh at my pedantry do so. Throughout my life, I strive daily to minimize my faults. In prescribing medicines, I strictly follow the usage norms of the *Bencao Gangmu* (Compendium of Materia Medica). Having thoroughly studied the *Lingshu · Jingmai Chapter* (Spiritual Pivot · Meridian Chapter) of the Yellow Emperor and the rhymes for acupoint measurements, I explored them daily. Thus, I compiled twelve chapters each of "Explanation of Meridians," "Explanation of Syndromes," and "Explanation of Treatment Methods," and drew diagrams of the Twelve Meridians and Twelve Zang-Fu Organs. The author is called Sage, the expounder is called Enlightened. Even if I merely claim to expound, how dare I accept such titles? I have merely compiled and explained this volume, hoping that future generations, if they can be Confucians, shall be so; but if they wish to study medicine, they should follow my path from Confucianism to medicine, acting with diligence and caution. They should first discuss this book, taking it as their guide, before consulting the commentaries of ancient sages and various schools. Only then can pulse and symptoms be cross-referenced, meridians clearly understood, and prescriptions made with confidence. We shall see the critical become stable, the distressed become prosperous, and people enter the realm of benevolence and longevity. This is my earnest hope; may descendants treasure and preserve it without neglect. Self-preface by Zhao Shutang, courtesy name Guanlan, from Gaoyou, in the mid-winter of the year Wushen (1848), 28th year of Daoguang.