昔，神农、黄帝、岐伯、俞跗，以神圣之资，阐阴阳之奥，创兴医籍，拯济疾苦，实与
教养政治相辅而行，故三坟之书先于五典。盖医之学，备在君相矣。厥后有伊芳尹汤液，亦其
类也。东迁以来，君相罕有知者，而其学遂降为艺术。若医和、医缓、扁鹊之俦，皆其最也
。始皇
于世。汉之太仓公、华元化、张仲景之徒，皆精其术。仓公、元化无传书，惟仲景有《伤寒
》、《金匮》两书，实与《本经》、《汤液》、《灵》、《素》、《难经》相为表里，此医学之大成也
。晋太医令王叔和，错解义例，纂乱原文，而医学始晦。相沿至今，卒无起而正之者。虽有
诸家辈出，各抒所见，究与《灵》、《素》、《难经》不能符合。其弊在于不信古经，不明内景
，枉逞胸臆。是以得不偿失，名不副实。著作虽多，去古愈远矣。近世医方本草诸书，专执
心肝脾肺肾，颠倒金木水火土，满纸空谈，毫无实义，莫不家置一册，沿为习俗，牢不可破
。此时即起轩岐、卢扁诸圣贤而正之，不目为怪，则斥为妄耳。笏学术浅陋，惟于古圣之书
，颇曾究心，观其诊病脉法，经络营卫，内景脏象，皆与后世诸论不同。盖理寓于气，气寓
于形，后人舍形气而言理，故其术肤浅而不适于用。古人求实理于形气之中，故其术精切而
多奇中。今欲实从形气中以求治病之理，不得不详之如左，以就正于高明，庶不至于按剑相
诧也夫。
道光辛已孟春江右熊笏叔陵甫自叙
从前，神农、黄帝、岐伯、俞跗，凭借神圣的资质，阐发阴阳（阴与阳是宇宙间相互对立又统一的两种基本属性）的深奥道理，创立医学典籍，拯救救济百姓疾苦，这实际上与教化养育的政治相辅相成，所以《三坟》（传说记载上古伏羲、神农、黄帝之书）这类书籍早于《五典》（传说记载少昊、颛顼、高辛、唐尧、虞舜之书）。大概医学的知识，完备地掌握在君主和宰相手中。后来有伊尹（商朝初年政治家，相传创制汤液即中药汤剂）制作的汤液，也属于这一类。自东周迁都以来，君主和宰相很少有懂医术的人，于是医学就降格为一种技艺。像医和、医缓、扁鹊这些人，都是其中的佼佼者。秦始皇时期，汉代的太仓公（淳于意）、华元化（华佗）、张仲景等人，都精通医术。太仓公和华元化没有流传下来的著作，只有张仲景留下了《伤寒论》和《金匮要略》两本书，它们实际上与《神农本草经》、《汤液经法》、《灵枢》、《素问》、《难经》互为表里，这是医学的大成。晋代太医令王叔和，错误地解释义例，篡改混乱了原文，从此医学开始晦暗不明。沿袭至今，最终没有人起来纠正它。虽然有各家学派相继出现，各自抒发自己的见解，但终究与《灵枢》、《素问》、《难经》不能相符。其弊端在于不信任古经典，不明白人体内部景象（指脏腑经络等生理病理结构），随意逞示个人主观臆断。因此得不偿失，名声与实际不符。著作虽然多，但离古代真理越来越远了。近代医方和本草各类书籍，专门执着于心、肝、脾、肺、肾（五脏）的概念，颠倒金、木、水、火、土（五行）的关系，满纸空谈，毫无实际意义，家家户户都放置一册，沿袭成为习俗，牢固不可打破。此时即使兴起轩辕黄帝、岐伯、卢医（扁鹊）、扁鹊这些圣贤来纠正它，不被视为怪异，就会被斥责为狂妄罢了。熊笏我学术浅陋，只是在古代圣人的书籍上，曾经用心研究，观察他们诊断疾病的脉法，经络（运行气血的通道）、营卫（营气和卫气，维持生命活动的基本物质），内景脏象（内脏的功能表现及外在征象），都与后世的各种论述不同。大概道理蕴含在气中，气蕴含在形体中，后人舍弃形体和气而言说道理，所以他们的医术肤浅而不适用。古人从形体和气中寻求真实的道理，所以他们的医术精切且多有奇效。现在想要切实从形体和气中去寻求治病的道理，不得不详细陈述如下，以向高明之士请教，或许不至于让人按剑惊讶诧异吧。
道光辛巳年（1821年）孟春（农历正月）江西熊笏字叔陵者自序
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).