医道难言也，而于错杂疑似之间，以一字括之，何其“易”甚，修园亦不欲示人以“易
”。然临证立方之时，不曰《内经》，即曰仲景，闻者不解其何谓。一遇夫见痰治痰，见血
治血辈，遂心喜而来从之。修园用是忧，忧其道之弗明，而因陋就简，以徇时好，是之谓害
道；忧其道之弗明，而切指其“实在”之处为下手工夫。举八脉之显证可见者为诸脉据，举
一证之确然不移者为诸证据，线索在手，操纵自如，“易”之至也。示以“易”，欲人喜其
“易”而读之，读之久，始知病有定名，方有定法，药有专能，一一皆归于“实者”。一遇
夫见痰治痰，见血治血辈，非若前此之心喜而来从也，道于以明。修园著作甚富，任畿辅时
，恒山大水，后民患寒疫，施方全活者不少。道过江苏中丞汪稼门，先生阅而许可，出是书
而传于海内。今修园再到畿辅，两旬而成此书，与前着迥殊。吾知修园意唤醒刀圭家外，欲
养生之君子，按八脉以定八证，如执罗金以定子午，目可睹，手可指，口可言，以为“易”
则“易”矣。
浅识道人徐又庶拜题。
一、是书举浮，沉、迟、数、细、大、短、长为脉之提纲，而以同类诸脉附之。举表、
里、寒、热、虚、实、衰、盛为证之提纲，而以所属诸证付之。一线到底，为向来第一明晰
之书。
一、是书论证后加诗一首，所以便于记诵，间有诗与论少异者，当研究其殊途同归之妙
一、是书止取明白不晦，包括不遗，不以工雅取胜。其中有限于证方而不能合法者，不
得不略变其体。
一、仲景《伤寒论》以六经提纲，而《金匮》为治杂病之书，则以病证之同类者合汇之
。其病、证、方、治可以互参，如百合、狐惑、阴阳毒合为一篇；中风、历节合为一篇；血
痹虚痨合为一篇之类是也。此书以表、里、寒、热、虚、实、盛、衰八字为主，先列《伤寒
》之表证，即以各病之属表者合之，余皆准此。其体例从《金匮要略》仿来。盖以六经铃百
病为不易之定法，以此病例彼病，为启悟之捷法也。
一、此书采集《神农本经》、《内经》、《难经》、仲景、《千金》、《外台》、《圣
济》、《活人》各书之精华，及元明诸家、时贤诸作，择其纯粹者约千百言于尺幅之中，而
又以时俗浅近之语出之。人人可以共晓，即素未习医，偶然得病，尽可粹按证用药，丝毫不错
，妙在浅而易知也。若平时精究此道，一得此书，可以执此书而括各书，且于无书处而悟有
书，如在从难而得其所以易也。仁者见仁，知者见知，此中味，惟此中人领之。
一、昔贤为秀才时，即以天下苍生为己任。余于辛酉孟夏试令畿辅，次年秋抄回籍读《
礼》，戊辰仲春又到，除奉委办公外，止是静坐读书。因思补阙尚无定期，三十余年从事于
医，若能以此道公之于人，亦可起夭札而福苍生，盖以有待不若无待也。
一、是书成于保阳官舍，非以“易”示时医。盖甚悯有病之家，不知择医，任医所错，
以致轻者变重，重者立死。不得不举其大纲而示之以“易”，俾开卷了然，胸有成竹，然后
与医者周旋，一问答间，便知其贤否，而去取不误耳。己卯归田后，从游诸子屡请付梓，余
又恐此书过于平易，转开简便之门，遂于每证后节录《内经》原文，以示穷流必溯其源，为
中人以上说法。余老矣，学问与年俱进，以为难则非难，以为“易”则非“易”也。
先大夫所着医书十余种，惟公余四种，《伤寒论浅注》经手定刊行，其未刻诸书，莫不
争先睹为快。
先严在日检《金匮浅注》稿本，数年精力，重加编纂，续付手民。尝命典曰∶尔其勉
承先志，尽刻遗书公于世，不宜私自秘也。典敬识之，不敢忘。岁辛丑，先刻《女科要旨》
四卷，续检诸遗稿。有曾承。
先严命校对无讹者曰∶《医学实在易》凡八卷，谨缮本开雕，余编嗣出。
长孙男心典谨识
医道难以言说，但在错综复杂、似是而非的情况中，用“易”字来概括它，为什么如此“容易”呢？修园我也不想向人展示这种所谓的“易”。然而，在临证处方之时，（医生）不是引用《内经》，就是引用仲景的著作，听的人不明白这是什么意思。一遇到那些见痰治痰、见血治血的庸医，人们便心生欢喜地追随他们。修园因此感到忧虑，担忧医道不明，而因循守旧、简陋随意，以迎合时俗喜好，这叫做损害医道；又担忧医道不明，所以特意指出其“实在”之处作为入门下手的关键。列举八脉中明显可见的症状作为各脉的依据，列举确凿不移的一个症状作为各证的依据，线索掌握在手，操纵自如，这就是“易”到了极点。展示这种“易”，是希望人们因为觉得它“容易”而愿意阅读，读得久了，才知道病有固定的名称，方有固定的法则，药有专门的功效，这些都归于“实者”（切实的内容）。再遇到那些见痰治痰、见血治血的庸医，就不再像以前那样心生欢喜地追随了，医道因此得以阐明。
修园著作丰富，我在畿辅任职期间，正值恒山发生大水灾，灾后百姓患寒疫，我施予药方救活了不少人。路过江苏时拜访中丞汪稼门先生，先生阅后表示认可，于是将此书流传于海内。如今修园再次来到畿辅，二十天就完成了这本书，与之前的著作截然不同。我知道修园的意图除了唤醒从事医药行业的人之外，还希望养生的君子们，能按照八脉来确定八种证候，就像拿着罗盘来测定子午方向一样，眼睛可以看得到，手可以指得出，口可以说得出，认为这样“易”那就真的“易”了。
浅识道人徐又庶敬题。
一、本书选取浮、沉、迟、数、细、大、短、长作为脉象的提纲，并将同类其他脉象附在后面。选取表、里、寒、热、虚、实、衰、盛作为证候的提纲，并将所属的其他证候附在后面。一线贯穿始终，是向来最为明晰的书籍。
二、本书在论证之后加上一首诗，以便于记忆诵读，偶尔有诗与论述略有不同的地方，应当研究其殊途同归的妙处。
三、本书只取明白不晦涩，包括全面不遗漏，不以工整雅致取胜。其中有受限于证候和方剂而不能完全符合法度的情况，不得不稍微改变其体例。
四、仲景的《伤寒论》以六经作为提纲，而《金匮要略》是治疗杂病的书籍，则将病证同类者汇合在一起。其病、证、方、治可以互相参考，如百合病、狐惑病、阴阳毒合为一篇；中风病、历节病合为一篇；血痹虚劳合为一篇等就是这样。本书以表、里、寒、热、虚、实、盛、衰八个字为主，先列出《伤寒论》中的表证，然后将各病中属于表证的与之合并，其余都依此为准。其体例仿照《金匮要略》而来。大概是以六经统领百病为不可改变的定法，以此病例彼病，是启发领悟的快捷方法。
五、本书采集《神农本草经》、《内经》、《难经》、仲景著作、《千金方》、《外台秘要》、《圣济总录》、《活人书》各书的精华，以及元明诸家、当代贤人的作品，选择其中纯粹的部分，约千百字浓缩于尺幅之中，并用当时世俗浅显的语言表达出来。人人都可以共同知晓，即使素未学习过医学，偶然患病，完全可以精确地按证用药，丝毫不错，妙处在于浅显而易于理解。如果平时精研此道，一旦得到此书，可以拿着此书来概括其他各书，并且在没有书的地方也能领悟到有书的内容，就像从困难中找到容易的方法一样。仁者见仁，智者见智，其中的滋味，只有懂行的人才能领会。
六、昔日的贤人在做秀才时，就以天下苍生为己任。我在辛酉年孟夏时节到畿辅应试，次年秋天抄录回乡读《礼记》，戊辰年仲春又到了这里，除了奉命办公外，只是静坐读书。因为想到补缺尚无定期，三十多年来从事医学，如果能将此道公之于众，也可以挽救夭折之人而造福苍生，大概是因为有待于时机不如无待于时机（即主动行动）。
七、本书成于保阳官舍，并非为了向当时的医生展示“易”。实在是怜悯有病之家，不知道如何选择医生，任由医生出错，导致轻症变重，重症立即死亡。不得不举出大纲并展示给他们的“易”，使翻开书就一目了然，胸有成竹，然后与医生周旋，在一问一答之间，就能知道医生的贤良与否，从而去取不误。己卯年辞官归田后，跟随我的学生多次请求刻印此书，我又担心此书过于平易，反而开启简便之门（导致轻视医术），于是在每个证候后节录《内经》原文，以示探究源头必追溯其根源，这是为中人以上资质的人所说的话。我老了，学问随年龄增长，认为难则不难，认为“易”则并非真正的“易”。
先父所著的医书十多种，只有公余四种，《伤寒论浅注》经我审定刊行，那些未刻印的书，无不争先恐后地想要看到。
先严在世时检查《金匮要略浅注》稿本，花费数年精力，重新编纂，继续交付刻工。曾命令我说：你要努力继承先父遗志，将遗书全部刻印公布于世，不应私自保密。我恭敬地记住了，不敢忘记。岁次辛丑年，先刻印了《女科要旨》四卷，随后检查各种遗稿。有曾承（人名或职衔，此处保留原意或视为人名/助手名，根据上下文“有曾承”可能指有名叫曾承的人协助，或为衍文，此处依原文提取实体或忽略，鉴于无明确实体特征，暂不列入特定类别，或在herbs/formulas等中若无对应则留空，此处“曾承”疑似人名，归入persons）。
先严命令校对无误的曰：《医学实在易》共八卷，谨缮写清本开始雕刻，其余篇章随后出版。
长孙男心典恭敬记录。
The Way of Medicine is difficult to describe. Yet, amidst complex and ambiguous situations, summarizing it with the single character "Yi" (Easy), why is it so "easy"? Xiuyuan (Chen Xiuyuan) also did not wish to show people this "Yi". However, when prescribing at the bedside, physicians cite either the *Neijing* (Inner Canon of the Yellow Emperor) or the works of Zhang Zhongjing, but listeners do not understand what they mean. When encountering those who merely treat phlegm when seeing phlegm, or treat blood when seeing bleeding, people happily follow them. Xiuyuan worries about this, fearing that the medical Way will remain unclear, leading to adherence to outdated and simplistic methods to cater to popular tastes, which harms the medical Way; he also fears the medical Way remains unclear, so he specifically points out the "Shizai" (Substantial/Real) aspects as the starting point for practice. By listing the obvious manifestations of the Eight Extraordinary Vessels as the basis for each pulse, and citing definitive, unchanging symptoms as the basis for each syndrome, the clues are in hand, allowing for free manipulation. This is the utmost degree of "Yi" (Ease). Showing this "Yi" is intended to make people happy with its ease and thus willing to read it. After reading for a long time, one realizes that diseases have fixed names, formulas have fixed methods, and herbs have specific functions, all returning to the "substantial" truths. Upon encountering those who merely treat phlegm or blood, one no longer follows them with joy as before, and the medical Way becomes clear.
Xiuyuan has produced many works. During his tenure in Jifu, when great floods occurred at Hengshan, causing a cold epidemic among the survivors, he administered prescriptions that saved many lives. Passing through Jiangsu, he visited Vice Governor Wang Jiamen, who reviewed the work and approved it, leading to its dissemination throughout the country. Now, upon returning to Jifu, Xiuyuan completed this book in twenty days, significantly different from his previous works. I know Xiuyuan's intention is not only to awaken practitioners ("knife and mortar" experts) but also to encourage gentlemen who cultivate their health to determine eight syndromes according to the eight pulses, just as holding a compass determines the Zi-Wu (North-South) axis. It is visible to the eye, pointable by the hand, and speakable by the mouth; if considered "easy," then it is indeed "easy."
Xu Yushu, the Daoist with shallow knowledge, respectfully inscribed this.
1. This book selects Floating, Sinking, Slow, Rapid, Fine, Large, Short, and Long as the outlines of pulses, attaching other similar pulses to them. It selects Exterior, Interior, Cold, Heat, Deficiency, Excess, Decline, and Prosperity as the outlines of syndromes, attaching related syndromes to them. Running through to the end in one line, it is the clearest book hitherto.
2. After discussing syndromes, this book adds a poem to facilitate memorization. Occasionally, there are slight differences between the poem and the discussion; one should study the subtlety of arriving at the same goal via different paths.
3. This book aims only for clarity without obscurity and comprehensiveness without omission, not seeking excellence through literary elegance. Where limited by syndromes and formulas, it cannot strictly conform to standard forms, so it不得不 (has to) slightly alter its structure.
4. Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage) uses the Six Channels as outlines, while the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), being a book on miscellaneous diseases, groups similar disease-syndromes together. Their diseases, syndromes, formulas, and treatments can be cross-referenced, such as combining Baihe Bing (Lily Disease), Huo Huo Bing (Fox-Confusion Disease), and Yin-Yang Du into one chapter; Fengzhong (Wind Strike) and Lijie (Joint Traveler/Gout) into one chapter; and Xu Lao (Deficiency Consumption) into one chapter, etc. This book takes the eight characters of Exterior, Interior, Cold, Heat, Deficiency, Excess, Prosperity, and Decline as the main theme. It first lists the Exterior syndromes of the *Shanghan*, then combines other diseases belonging to the Exterior category, following this pattern for the rest. Its structure imitates the *Jingui Yaolue*. The principle is that using the Six Channels to govern all diseases is an unchangeable rule, and using one case to illuminate another is a quick method for enlightenment.
5. This book collects the essence from the *Shennong Bencao Jing* (Divine Farmer's Materia Medica), *Neijing*, *Nanjing*, Zhang Zhongjing's works, *Qianjin Fang* (Thousand Gold Formulas), *Waitai Miyao* (Secret Essentials from the Outer Cabinet), *Shengji Zonglu* (General Records of Holy Relief), *Huo Ren Shu* (Book of Life), and other texts, as well as works by Yuan and Ming dynasty scholars and contemporary sages. It selects the purest parts, condensing thousands of words into a short space, expressed in common, accessible language. Everyone can understand it. Even those unfamiliar with medicine, if suddenly ill, can precisely medicate according to the syndrome without error. Its brilliance lies in being shallow yet easy to understand. If one studies this deeply, obtaining this book allows one to summarize other books through it, and realize the content of books where none exist, akin to finding ease within difficulty. The benevolent see benevolence, the wise see wisdom; the flavor here is understood only by those within the field.
6. Former sages, while studying as scholars, took the welfare of the people as their responsibility. In the early summer of the Xinyou year, I went to Jifu for examinations; in the autumn of the next year, I returned home to study the *Liji* (Book of Rites); in mid-spring of the Wuchen year, I arrived again. Apart from official duties, I simply sat quietly and read. Thinking that my appointment was uncertain, and having practiced medicine for over thirty years, if I could share this Way with others, I could save those dying young and bless the people. Perhaps acting without waiting for opportunity is better than waiting.
7. This book was completed in the official residence of Baoyang, not to show "ease" to contemporary physicians. I deeply pity families with sick members who do not know how to choose a physician, allowing mistakes to occur, leading to mild cases becoming severe and severe cases resulting in immediate death. Thus, I had to present the general outline and demonstrate its "ease," so that opening the book brings clarity and confidence, enabling one to interact with physicians effectively. In a brief exchange, one can discern the physician's competence and make correct choices. After retiring in the Jimao year, my students repeatedly requested publication. I feared the book might be too plain, potentially encouraging superficial simplicity, so I excerpted original texts from the *Neijing* after each syndrome to show that tracing the source requires going to the root, speaking to those above average capacity. I am old; my learning advances with age. What seems difficult is not difficult, and what seems "easy" is not truly "easy."
My late father wrote over ten medical books. Only four were published during his spare time. The *Shallow Notes on the Shanghan Lun* was finalized and printed by me. For the unpublished manuscripts, everyone eagerly awaited their release.
While my late father was alive, he reviewed the draft of *Shallow Notes on the Jingui*, spending years reorganizing it and continuing to submit it to printers. He once commanded me: "You must strive to inherit your father's will, print all his遗书 (posthumous writings) for the public, and do not keep them secret." I respectfully noted this and dare not forget. In the Xinchou year, I first printed the four volumes of *Nuke Yaozhi* (Essentials of Gynecology), then continued checking various manuscripts. There was Zeng Cheng (Name).
My late father ordered that the proofread and error-free text be: *Yixue Shizai Yi* (Medical Practice is Substantially Easy), comprising eight volumes. We carefully copied the manuscript for carving. The remaining chapters will follow.
Your grandson, Xin Dian, respectfully records this.