昔义兴太守许嗣宗精于医，或劝其着书贻后世，答曰∶医者意也，吾意所解，莫能
宣矣。盖深恐学古之上泥于书，拘于法，引经断疾，罔识变通。创为斯说，以教天下，
意深远矣。今者业医之家，动以百计，岐伯圣经、雷公《炮制》、伊芳贽《汤液》、箕子
《洪范》、越人问难、仲景《伤寒》、士安《甲乙》、启玄子传注、钱仲阳诊议、李时珍
《本草纲目》，目不经见，妄以医名，遂至风寒燥火暑湿之六气，喜怒忧思悲恐惊之七
情，表里虚实寒热邪正之八要，浮沉迟数滑涩大缓之八脉，浮芤滑实弦紧洪之七表，
微沉缓涩迟伏虚弱之八里，长短虚促结代牢动细之九道，以及五行之生克，十二经络
之传变，脏腑、阴阳、天和、岁令，茫然莫解。病者当前，所投非症，以速膏肓。呜
呼！殆矣。不知“医者意也”一语，非读尽轩岐以下书不能出是言，非读尽轩岐以下
书，不能行是言也。武原冯子楚瞻，少业医，行游浙东西间，所全活无算。浙东西士
以医名者，咸俯首出其下。乙丑夏，至京师，经历愈多，施剂愈验，名节极甚公卿
间。一日来谒予，出书一帙，曰《锦囊秘录集）。推探标本，缕析条分，使览者按类随
索，了若观火。盖祖轩岐，宗仓越，法刘、张、朱、李及前后各家言，博综其义，断
以己见，而成此集。信医学之津梁，百家之囊橐也。然则得义兴之言，可药天下之
读古而不知变者；读武原冯子之书，可药天下之枵腹而空谈雷、仓之术者。
康熙岁次丙寅中秋书于燕台邸舍潞河张士甄
从前，义兴太守许嗣宗精通医术。有人劝他著书以流传后世，他回答说：“医者的关键在于‘意’（指临证时的思维判断与灵活变通），我心中的领悟，无法完全用言语表达出来。”这大概是深深担心那些学习古人的人拘泥于书本，被固定的法则所束缚，只会引用经典来诊断疾病，却不懂得随机应变。他创立这种说法来教导天下人，用意十分深远。
如今从事医学行业的人，数以百计，但他们连岐伯的经典、雷公的《炮制》、伊芳贽的《汤液》、箕子的《洪范》、扁鹊（字越人）的《难经》、张仲景的《伤寒论》、皇甫谧（字士安）的《甲乙经》、王冰（号启玄子）的传注、钱乙（字仲阳）的诊议、李时珍的《本草纲目》等书籍都没有亲眼见过，就妄自称医，以至于对风寒燥火暑湿这六气，喜怒忧思悲恐惊这七情，表里虚实寒热邪正这八要，浮沉迟数滑涩大缓这八脉，以及浮芤滑实弦紧洪这七表，微沉缓涩迟伏虚弱这八里，长短虚促结代牢动细这九道，还有五行的生克关系，十二经络的传变规律，脏腑、阴阳、天和、岁令等概念，都茫然不解。面对病人时，用药不对症，反而加速了病情恶化至不可救药的地步。唉！危险啊。
不知道“医者意也”这句话，不是读遍从轩辕黄帝、岐伯以下的医书是说不出口的；不是读遍从轩辕黄帝、岐伯以下的医书，也是行不通的。武原人冯楚瞻先生，年轻时从事医学，在浙江东西部之间游历行医，救活的人数不胜数。浙江东西部以医术闻名的人，都甘拜下风，认为不如他。乙丑年夏天，他来到京城，经历的事情越多，施药的效果越显著，名声在公卿大夫间极高。有一天他来拜访我，拿出一卷书，名叫《锦囊秘录集》。书中推究疾病的本源与表象，条理清晰，分类细致，让读者按类别检索，一目了然。这本书尊崇岐伯，效法扁鹊，借鉴刘完素、张元素、朱丹溪、李东垣及前后各家之言，广泛综合其义理，并结合自己的见解，从而编成此集。这确实是医学的桥梁，百家学说的宝库。那么，得到义兴太守的话，可以救治天下那些读古书而不知变通的人；读到武原冯先生的书，可以救治天下那些腹中空空却空谈雷公、仓公医术的人。
康熙年间丙寅中秋，写于燕台邸舍潞河张士甄
In the past, Xu Sizong, the Prefect of Yixing, was proficient in medicine. When advised to write a book for posterity, he replied: "Medicine lies in 'Yi' (the physician's intuitive judgment and flexible application); what I comprehend in my mind cannot be fully articulated." This was likely due to his deep concern that those studying ancient texts might become bogged down by books and rigidly bound by fixed methods, citing classics to diagnose diseases without understanding adaptability. He formulated this saying to teach the world, with profound intent.
Today, there are hundreds of people practicing medicine, yet they have not even seen the classics of Qibo, Leigong's *Paizhi* (Processing of Medicinals), Yifangzhi's *Tangye* (Decoctions), Jizi's *Hongfan*, Bian Que (courtesy name Yue Ren)'s *Nanjing* (Classic of Difficult Issues), Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage Disorders), Huangfu Mi (courtesy name Shian)'s *Jia Yi Jing* (The ABCs of Acupuncture and Moxibustion), Wang Bing (style name Qixuanzi)'s commentaries, Qian Yi (courtesy name Zhongyang)'s diagnostic discussions, or Li Shizhen's *Bencao Gangmu* (Compendium of Materia Medica). Yet they recklessly claim to be physicians. Consequently, they remain utterly confused regarding the six qi (pathogenic factors) of wind, cold, dryness, fire, heat, and dampness; the seven emotions of joy, anger, worry, thought, grief, fear, and fright; the eight essentials of exterior/interior, deficiency/excess, cold/heat, pathogenic/righteous; the eight pulse qualities of floating, sinking, slow, rapid, slippery, choppy, large, and moderate; the seven superficial pulses of floating, knotted, slippery, solid, wiry, tight, and full; the eight interior pulses of minute, sinking, moderate, choppy, slow, hidden, deficient, and weak; the nine additional pulse types of long, short, deficient, hurried, knotted, intermittent, firm, moving, and fine; as well as the generation and restriction of the Five Elements, the transmission of the twelve meridians, and concepts such as Zang-Fu organs, Yin-Yang, Heavenly Harmony, and seasonal influences. When facing patients, they prescribe remedies mismatched to symptoms, thereby hastening the disease to an incurable stage (Gaohuang). Alas! How dangerous.
One must realize that the phrase "Medicine lies in Yi" can only be uttered after having read all medical texts from Yellow Emperor and Qibo downwards; and it can only be practiced effectively after mastering these same texts. Feng Chuzhan, a native of Wuyuan, practiced medicine in his youth, traveling through eastern and western Zhejiang, saving countless lives. Physicians renowned in eastern and western Zhejiang bowed their heads in submission, acknowledging his superiority. In the summer of the Yichou year, he arrived at the capital. The more experiences he accumulated, the more effective his prescriptions became, and his reputation soared among high-ranking officials. One day, he visited me and presented a volume titled *Jinnang Milu Ji* (Secret Records Collected in the Brocade Pouch). The book investigates the root and branch of diseases, analyzing details and categorizing them systematically, allowing readers to search by category with clarity. It reveres Qibo, models itself after Bian Que, adopts the teachings of Liu Wansu, Zhang Yuansu, Zhu Danxi, Li Dongyuan, and various other schools, comprehensively synthesizing their principles while integrating personal insights to form this collection. It is indeed a bridge to medical knowledge and a repository of diverse medical theories. Thus, the words of the Prefect of Yixing can cure those in the world who study ancient texts but fail to adapt; and reading Mr. Feng of Wuyuan's book can cure those in the world who are intellectually empty yet talk idly about the arts of Leigong and Cang Gong.
Written by Zhang Shizhen of Luhe at his residence in Yan Tai on the Mid-Autumn Festival of the Bingyin year of the Kangxi reign.