夫驱邪扶正，保命全真，拯夭阏于长年，济疲癃于仁寿者，非资于医则不能致之矣。医
之道肇自轩、岐，论《难》、《灵》、《素》出焉；降而和、缓、扁、仓，咸神其术；至汉张仲
景作《伤寒卒病论》，始制方剂，大济丞民；晋王叔和撰次其书，复集《脉经》，全生之术
，于斯备矣。他如华氏剖腹，王氏针妖，与夫奇才异士，间有一节一法取KT 于时者亦多，非
百代可行之活法也。嗟夫！去古愈远，正道湮微，寥寥千载之下，孰能继往开来而垂法于无
穷者？宋金间，上谷张元素、河间刘守真，俱以颖特之资，深达阃奥，高出前古。元素之学
，东垣李杲深得之，明内伤之旨，大鸣于时。王海藏、罗谦甫又受业于东垣，罗太无、亦私淑
诸贤者也。明哲迭兴，肩摩踵接，着为方论，究极精微，犹水火谷粟之在天下，不可一日无
。遵而用之，困苏废起，斯民何其幸欤！泰定中，丹溪朱先生起江东，先生，许文懿公高第
，讳震亨，字彦修，婺之乌伤人，为元钜儒。因母病脾，刻志于医曰∶医者，儒家格物致知
一事，养亲不可缺，遂遍游江湖，寻师无所遇，还杭，拜罗太无，乃得刘、张、李之学以归
，穷研《素问》之旨，洞参运气之机，辟《局方》之非宜，悟戴人之攻击，别阴阳于疑似，
辨标本于隐微，审察血气实虚，探究真邪强弱，一循活法，无泥专方。诚医道之宗工，性命
之主宰，而集先贤之大成者也。其徒赵以德、刘叔渊、戴元礼氏，咸能翼其道，遗书传播有
年。景泰中，杨楚玉集其心法，刊于陕右。成化初，王季 附方重梓于西蜀，志欲广布海内
，使家传人诵，不罹夭枉。其用心仁矣！而杨之集，篇目或有重出，而亦有遗，附以他论，
使玉石不分。王因之附添诸方，多失本旨。充，江左一愚，夙志于此，每阅是书，实切病焉
，辄不自揆妄意，窃取平治会萃经验等方。及《玉机微义》、《卫生宝鉴》、《济生拔萃》、东
垣、河间诸书校之，究尾会首，因证求方，积日既久，复得今中书乌伤王允达先生以丹溪曾
孙朱贤家藏的本寄示，合而参考，其或文理乖讹，意不相贯者，详求原论以正其误；篇目错
综，前后重叠者，芟去繁冗以存其要；此有遗而彼有载者，采之以广其法；论既详而方未备
者，增之以便检阅。一言去取，无敢妄有损益，庶几丹溪之书，犹泾渭合流，清浊自别；乌
鹭同栖，皂白攸分，学人免惑于他岐，疾 得归于正治，未知其然否乎？极知僭逾，无所逃
罪，同志之士，倘矜其愚，正其讹舛而赐教之，则充之至愿也。于是乎书。
成化十七年岁次辛丑仲冬休宁后学复春居士程充谨识
驱除邪气、扶助正气，保全生命与真元，在长寿之年挽救夭折，以仁爱之心救济老弱病残的人，如果不依靠医生，是无法实现这些目标的。
医学之道始于黄帝轩辕氏和岐伯，随后《难经》、《灵枢》、《素问》等经典著作相继问世；到了春秋时期的医和、医缓，以及战国时期的扁鹊、仓公，他们的医术都达到了神妙的境界；到了汉代，张仲景撰写了《伤寒卒病论》，开始制定方剂，极大地救助了百姓；晋代的王叔和整理编次了这些书籍，又编纂了《脉经》，使保全生命的医术在此完备了。其他如华佗剖腹手术、王叔和（注：此处原文“王氏针妖”疑为传抄错误或特定典故，指代某位擅长针灸或外科的医者，暂按字面意译）的针灸绝技，以及那些才华横溢的奇人异士，偶尔也有凭借一技之长或一种方法在当时取得声誉的，但都不是可以百代沿用的活法。
唉！距离古代越远，正道就越发湮没微弱，在寥寥千年的历史之下，谁能继承前人的事业并开创未来，将法则流传无穷呢？宋金时期，上谷人张元素、河间人刘守真，都凭借聪颖独特的资质，深入探究医学的深奥道理，高出前人古法。张元素的学问，被东垣人李杲深得其中精髓，阐明了内伤疾病的宗旨，在当时声名大噪。王海藏、罗谦甫又拜师于李杲门下，罗太无等人也是私下尊崇这些贤者的后学。明智哲人接连兴起，前后相接，著述方论，研究达到精微极致，就像天下的水火谷物一样，不可一日缺失。遵循并使用这些理论，能使困顿者复苏，废疾者起身，百姓何其幸运啊！
泰定年间，丹溪朱先生从江东崛起。先生是许文懿公的高足，名震亨，字彦修，是婺州乌伤人，身为元代的大儒。因为母亲患有脾病，他立志钻研医学，说：“医学，是儒家‘格物致知’的一项内容，奉养双亲不可或缺。”于是遍游江湖，寻找老师却未遇知音，回到杭州后，拜罗太无为师，从而学到了刘完素、张元素、李杲的学说，归来后穷尽研究《素问》的宗旨，透彻参悟五运六气的机理，批判《局方》的不适宜之处，领悟戴同父关于攻击邪气的观点，在疑似之间辨别阴阳，在隐微之处分辨标本，审察气血的虚实，探究真气与邪气的强弱，完全遵循活法，不拘泥于固定的方剂。这确实是医学道统中的宗师，性命的主宰，并且集先贤之大成的人。他的弟子赵以德、刘叔渊、戴元礼等人，都能辅翼其道，遗书传播已有多年。
景泰年间，杨楚玉收集其心法，在陕西西部刊印。成化初年，王季（注：原文缺字，推测为王姓某人，暂略）附载方剂在西蜀重新梓行，志在广泛传播于海内，使家家户户人人诵读，不再遭受夭折和枉死。他的用心真是仁慈啊！但是杨氏的汇编，篇目有的重复出现，有的又有遗漏，还附加了其他论述，使得好坏不分。王氏因此附加添补各种方剂，大多失去了原本的宗旨。
我程充，是江左的一位愚钝之人，一向有志于此。每次阅读这本书，实在感到痛心，于是自不量力地妄加心意，窃取《平治会萃》、《经验》等方剂，以及《玉机微义》、《卫生宝鉴》、《济生拔萃》、东垣、河间等人的书籍进行校对。追溯源头，综合首尾，根据病症寻求方剂，积累时日既久，又得到当今中书舍人、乌伤人王允达先生寄示的丹溪曾孙朱贤家藏的原本，合在一起参考。其中如果有文理错误、意思不相贯通的地方，详细求索原论来纠正错误；篇目错综复杂、前后重叠的地方，删去繁冗以保留要点；这里遗漏而那里记载的内容，采录它们以扩充方法；论述既然详细而方剂尚未完备的，增补它们以便查阅。对于一言一行的取舍，不敢妄自增减，希望丹溪的书，就像泾水和渭水汇合，清浊自然分别；乌鸦和白鹭同栖，黑白自然分明，让学习的人不被其他旁门左道迷惑，疾病得以回归正治，不知道是否如此呢？极知这是僭越的行为，无法逃避罪责，志同道合的人士，如果怜悯我的愚笨，纠正其中的讹误错漏并给予教导，那就是我最大的愿望了。于是写下这篇序言。
成化十七年，岁次辛丑，仲冬时节，休宁后学复春居士程充恭敬记识。
To expel pathogenic factors and support healthy qi, to preserve life and true essence, to rescue those dying prematurely from reaching old age, and to relieve the infirm and disabled through benevolence and longevity—none of these can be achieved without relying on medicine. The way of medicine originated with Xuanyuan (Yellow Emperor) and Qibo; subsequently, the *Nan Jing* (Classic of Difficult Issues), *Ling Shu* (Spiritual Pivot), and *Su Wen* (Basic Questions) emerged. Later, He Huan and Bian Que, along with Cang Gong, all demonstrated divine proficiency in their arts. By the Han Dynasty, Zhang Zhongjing composed the *Shanghan Zabing Lun* (Treatise on Cold Pathogenic and Miscellaneous Diseases), establishing prescriptions for the first time, thereby greatly benefiting the common people. In the Jin Dynasty, Wang Shuhe compiled these works and further collected the *Mai Jing* (Pulse Classic), making the art of preserving life complete. Others, such as Hua Tuo’s abdominal surgery and various skilled practitioners who occasionally gained fame for a specific technique or method, were not living methods applicable for a hundred generations. Alas! The further we move from antiquity, the more obscure the orthodox path becomes. Amidst a thousand years of scarcity, who can inherit the past and open up the future, leaving laws for eternity? During the Song and Jin periods, Zhang Yuansu from Shanggu and Liu Wansu from Hejian, endowed with exceptional talent, deeply penetrated the profound mysteries, surpassing ancient traditions. Zhang Yuansu’s learning was thoroughly mastered by Li Gao from Dongyuan, who clarified the principles of internal injury and became renowned at the time. Wang Haicang and Luo Qianfu studied under Li Gao, while Luo Taiwu and others privately revered these sages. Wise men rose successively, shoulder to shoulder, writing treatises on formulas and theories, exploring the subtle and refined, just as water, fire, grain, and millet are indispensable in the world. Following and applying them, the distressed are revived, and the disabled rise again; how fortunate are the people!
During the Taiding era, Master Zhu Danxi rose from Jiangdong. He was a senior disciple of Lord Xu Wenyi, named Zhenheng, courtesy name Yanxiu, from Wushan in Wuzhou, and was a great Confucian scholar of the Yuan Dynasty. Because his mother suffered from a spleen disease, he devoted himself to medicine, saying, "Medicine is one aspect of the Confucian practice of investigating things to extend knowledge; it is indispensable for supporting parents." Thus, he traveled extensively across rivers and lakes seeking teachers but found none. Returning to Hangzhou, he studied under Luo Taiwu, thereby acquiring the teachings of Liu, Zhang, and Li. He returned home to exhaustively study the principles of the *Su Wen*, penetrating the mechanisms of the Five Movements and Six Qi, criticizing the unsuitability of the *Ju Fang* (Formulary of the Imperial Medical Bureau), and comprehending Dai Tongfu’s emphasis on attacking pathogens. He distinguished Yin and Yang amidst ambiguity, differentiated root and branch in hidden subtleties, examined the deficiency and excess of blood and qi, explored the strength of true qi and pathogenic factors, adhering strictly to flexible methods without being bound by fixed prescriptions. Indeed, he was the master of the medical way, the ruler of life and death, and the synthesizer of the great achievements of former sages. His disciples, Zhao Yi-de, Liu Shuyuan, and Dai Yuanli, all propagated his way, and his writings have been circulated for many years.
During the Jingtai era, Yang Chuyu collected his core methods and published them in Shaanxi West. In the early Chenghua era, Wang Ji appended formulas and reprinted them in Shu West, intending to widely disseminate them throughout the realm so that every family would possess and recite them, sparing people from premature death and unjust suffering. His intention was truly benevolent! However, Yang’s compilation had some duplicated chapters and some omissions, and included other discussions, blurring the distinction between valuable and worthless content. Wang’s additions of various formulas largely lost the original intent. I, Cheng Chong, a humble scholar from Jiangzuo, have long been dedicated to this field. Every time I read this book, I feel deep distress. Presuming upon my own limited ability, I appropriated formulas from *Pingzhi Huicui*, *Jingyan*, *Yuji Wei Yi*, *Weisheng Baojian*, *Jisheng Bacao*, as well as works by Dongyuan and Hejian, to cross-reference them. Tracing the source and integrating the beginning and end, seeking formulas according to symptoms, after accumulating days and months, I received from Mr. Wang Yunda, currently a Secretary in the Central Secretariat and a native of Wushan, the authentic manuscript preserved by Zhu Xian, the great-grandson of Danxi, for reference. Combining them, where there were textual errors or disjointed meanings, I carefully sought the original treatises to correct mistakes; where chapters were complex and repetitive, I deleted redundancy to retain essentials; where something was missing here but recorded there, I extracted it to expand the methods; where discussions were detailed but formulas incomplete, I added them for convenience of consultation. In every decision to include or exclude, I dared not arbitrarily add or subtract, hoping that Danxi’s book would be like the confluence of the Jing and Wei rivers, where clear and turbid waters naturally separate; or like black crows and white egrets roosting together, where black and white are distinctly divided, preventing students from being confused by heterodox paths and allowing diseases to return to proper treatment. I do not know if this will succeed? I fully realize this is an overstep, and guilt cannot be escaped. If fellow scholars pity my ignorance, correct my errors, and offer instruction, it would be my greatest wish. Thus, I write this preface.
Recorded respectfully by Cheng Chong, Lay Buddhist Fuchun, junior scholar from Xiuning, in the mid-winter of the Xin Chou year, the 17th year of Chenghua.