医学之有丹溪，犹吾儒之有朱子，朱子盖惟深于其道，而有□□□真独得之妙，则凡立言成□，足以继住开来，师
法百世，莫之或违□丹溪之□□□□□为医□□□南者多矣。成化间又有《心法》之刻，弘治间又有《医要》之刻。此
外，又有《心要》一书，则所家藏而未出者，近岁虽已刊行，而鲁鱼亥豕，讹舛特甚。吾侄子正潜心斯道之久，而常寤
寐于丹溪之心，故于是书尤注意焉。又诚不忍坐视其谬，以误天下也，遂加手校而重刻之，俾同于人以共跻斯民于
仁寿之域，虽极劳费所不辞焉，可尚也已。吾因错伍三书而互观之，《心法》言心而不曰要，《医要》言要而不曰心，
此则曰心又曰要焉。盖虽一家之言，互相出入，而此书之视二书，则尤精且备焉。盖实溪精神心术之微，凿凿乎流出肺
腑者矣，此《心要》之所由名也。后世求丹溪之心者，舍是书何以哉？虽然，尚有说焉。轮扁曰∶不疾不徐，得之
于手而应之于心，臣不能授之于子，臣之子亦不能授之于臣，正谓上达，必由心造，非可以言传也。书之所存，特妙用
之迹尔，认以为心则误矣。求丹溪之心者，在吾心有丹溪之心，而后可以妙丹溪之用，极深研几，察微知着，虚明朗
彻，触处洞然，此丹溪之心，妙用之所从出者，亦必由学而后至也。人必研精覃思，学焉以至乎其地，则丹溪之心，
不难一旦在我矣。使不求心其心，而徒求其迹，吾恐是书不免仍糟粕尔。吾故为读是书者，又致丁宁如此云。
嘉靖癸卯岁十一月朔旦江阴林下茧翁高宾撰。
医学界有朱丹溪，就像儒家有朱熹。朱熹大概是因为深深精通于道，而有着独自领悟的奥妙，所以凡是确立言论成为著作，都足以继承前代、开启后世，成为百世的师法典范，没有人违背它。朱丹溪对于医学……（原文此处有缺字）从南方来求学的人很多了。成化年间又有《心法》的刊刻，弘治年间又有《医要》的刊刻。此外，还有一本《心要》，则是各家收藏而未出版的，近年来虽然已经刊行，但文字错误非常多，讹误特别严重。我的侄子朱正潜心钻研此道很久，并且常常日夜思念丹溪的心法，所以对于这本书尤其用心。他又实在不忍心坐视其中的谬误，从而误导天下人，于是亲手校勘并重刻此书，使大家共同以此引导百姓进入仁爱与长寿的境界，即使极尽劳苦和费用也在所不辞，这真是值得推崇啊。我因此将这三本书错开排列互相参照，《心法》讲的是“心”而不说“要”，《医要》讲的是“要”而不说“心”，而这本书既讲“心”又讲“要”。虽然是一家之言，互相出入，但这本书比起另外两本，更加精微且完备。这确实是丹溪精神心术的微妙之处，真切地流露自肺腑之中，这就是《心要》命名的由来。后世想要探求丹溪心法的人，除了这本书还能用什么呢？虽然如此，还有话说。轮扁说：“不快不慢，得手应心，我不能传授给我的儿子，我的儿子也不能传授给我。”这正是指高超的境界，必须通过内心的创造才能到达，不是可以通过言语完全传达的。书中保存的，只是妙用的痕迹罢了，如果把痕迹当作心法，那就错了。想要探求丹溪心法的人，在于我们心中要有丹溪的心法，然后才可以巧妙运用丹溪的方法，深入探究细微之理，观察微小而知晓显著，内心虚空明朗透彻，触类旁通洞然明白，这才是丹溪心法中妙用产生的根源，也必然要通过学习才能达到。人必须研究精细、深思熟虑，通过学习达到那种境界，那么丹溪的心法，就不难在某一天掌握在我们手中了。如果不探求其心法，而仅仅探求其外在痕迹，我恐怕这本书不免还是糟粕罢了。所以我给读这本书的人，又如此再三叮嘱。
嘉靖癸卯年十一月初一，江阴林下茧翁高宾撰写。
The presence of Zhu Danxi in medicine is akin to the presence of Zhu Xi in Confucianism. Zhu Xi, having deeply mastered the Dao and possessing unique insights, established teachings that were sufficient to inherit the past and open up the future, serving as a model for generations without deviation. Similarly, Zhu Danxi... [text missing] attracted many students from the South. During the Chenghua reign, *Xinfa* (Heart Method) was printed; during the Hongzhi reign, *Yiyao* (Medical Essentials) was printed. Additionally, there is a book titled *Xinyao* (Heart Essentials), which had been kept in private collections and unpublished until recently. Although it has been printed in recent years, it contains numerous textual errors and corruptions. My nephew, Zhu Zheng, has devoted himself to this path for a long time and constantly meditates on Danxi’s mental approach; thus, he pays special attention to this book. Unwilling to sit idly by while its errors mislead the world, he personally proofread and reprinted it, aiming to guide the people toward benevolence and longevity, regardless of the labor and cost involved. This is truly commendable.
By comparing these three books side by side, I observe that *Xinfa* discusses the "Heart" but not the "Essential," while *Yiyao* discusses the "Essential" but not the "Heart." This book, however, discusses both. Although they are works from the same school with overlapping content, this book is more refined and comprehensive than the other two. It genuinely reflects the subtle spiritual and mental techniques of Danxi, flowing forth directly from his innermost being. This is why the book is named *Xinyao*. For later generations seeking Danxi’s true intent, what other book could serve as a guide?
However, there is another perspective. Lun Bian said: "Neither too fast nor too slow, grasped by the hand and responding to the mind, I cannot teach this to my son, nor can my son learn it from me." This refers to the highest level of mastery, which must be achieved through internal cultivation and cannot be fully conveyed through words. What remains in books are merely traces of skillful application; mistaking these traces for the true "Heart" is an error. To seek Danxi’s Heart, one must cultivate Danxi’s Heart within oneself. Only then can one skillfully apply Danxi’s methods, delving deep into subtleties, perceiving the significant through the minute, maintaining a clear and empty mind, and understanding all things intuitively. This source of Danxi’s miraculous application also requires learning to attain. One must study meticulously and think profoundly; only by reaching that state through learning will Danxi’s Heart become accessible to us. If one seeks only the external traces without seeking the underlying Heart, I fear this book would remain mere dregs. Therefore, I offer these earnest admonitions to those who read this book.
Written by Gao Bin, styled Jianweng under the Forest, Jiangyin, on the first day of the eleventh month of the Gui-Mao year of the Jiajing reign.