余童年丧父，家贫无所资，藉舌耕以奉母，及制举之业不获售，遂习岐黄之术于倪先生之门。所授书
有《药性》、《全生集》、《明医指掌》、《伤寒五法》，并诸方歌诀，以为道在于是。二十三岁即悬壶，
治病颇效，多有称许者，然循方投药，究未能刻期应验。甲辰岁，余年二十有八，七月中旬，患痢甚笃，延时
医延医，药日投而病日剧，月余不得愈，遂不服药，至仲冬而痢方止。因叹曰∶医之不可为也，医治我若是，
我治人想亦若是。以医觅利，草菅人命，谓天理何？其时隐庵张先生开讲经论，遂往学焉，得究观《伤寒》、
《金匮》、《神农本经》及《素问》、《灵枢》诸书，朝夕参究，始悔前之所习，皆非医学之根源。隐庵先生，
亦以针芥之投，无微不晰。如是者十年，岐黄至理，虽未能窥其堂奥，而论证施治，已不同于往昔之见病
治病，执风痰、气火、感寒、停食之说，遂循方而投药也。故每遇一证，必究其本而探其原，处方用药，不同流
俗，因是人咸谓余偏执。嗟嗟！人命攸关，余岂故为离奇而偏执耶？夫只阅方书，不明
经论，知其外，不知其内，则视余诚偏矣；以药试病，中无定见，究其末，不究其源，则视余诚执矣。盖医
理如剥蕉心，剥至无可剥，方为至理；以至理而论病，则大中至正，一定不移，而岂偏执之谓哉？余观经论
之暇，每阅分门别类之方书，皆医门糟粕也。即如《薛氏医案》、赵氏《医贯》、《医宗必读》、《裴子言医》
等书，亦皆方技之颖悟变通，非神农、轩岐、仲景一脉相传之大道也。方书有云∶不知十二经络，开口举手
便错；不明五运六气，读尽方书无济；病有标，复有本，求中标，只取本，治千人，无一损。此言甚善！余因
及门进论，着授《医学真传》，以示正道，以斥旁门，而使学人之不可不慎也。余何敢与世争名哉？亦俟知
我者之不罪我而已！
我童年时父亲去世，家境贫寒没有依靠，靠教书来奉养母亲。等到参加科举考试未能中举，于是便在倪先生门下学习中医医术。
倪先生传授给我的书籍有《药性》、《全生集》、《明医指掌》、《伤寒五法》，以及各种方剂歌诀，我认为医学的道理就在于这些书中。
二十三岁时我就开始行医，治病颇有疗效，很多人称赞我，然而我只是按照成方投药，终究不能保证按时见效。
甲辰年，我二十八岁，七月间，患痢疾非常严重，请了医生治疗，药每天服用但病情却日益加重，一个多月没能痊愈，于是不再服药，直到深冬痢疾才停止。
因此感叹道：医学真是难以掌握啊，医生治我尚且如此，我治别人想必也是这样。如果为了谋取利益而行医，视人命如草芥，对得起天理吗？
当时隐庵张先生开设讲堂讲解经典理论，我便前往向他学习，得以深入研究《伤寒论》、《金匮要略》、《神农本草经》以及《素问》、《灵枢》等书，日夜参悟探究，这才后悔以前所学，都不是医学的根本源头。
隐庵先生与我意气相投，对我毫无保留地详细指点。
像这样过了十年，虽然对于岐黄之术的深奥道理未能完全窥探其堂奥，但在辨证施治方面，已经不同于过去那种见病治病的做法，不再固执于风痰、气火、感寒、停食的说法，从而机械地按方用药。
所以每当遇到一个病症，一定要追究它的根本并探寻其源头，开处方用药，不随波逐流，因此大家都说我偏执。
唉！人命关天，我难道是故意标新立异而偏执吗？
只是阅读方书而不明白经典理论，只知表面不知内在机理，那么看我的确是偏颇；用药物试探疾病，心中没有定见，只研究末节不探究本源，那么看我的确是固执。
大概医理就像剥芭蕉心一样，剥到不能再剥的时候，才是至理；用至理来论述疾病，那就是大中至正，坚定不移，这怎么能说是偏执呢？
我在研读经典理论的闲暇之余，经常翻阅那些分门别类的方书，认为那都是医界的糟粕。
就拿《薛氏医案》、赵氏《医贯》、《医宗必读》、《裴子言医》等书来说，也都只是方技方面的聪明变通，并非神农、轩辕、岐伯、张仲景一脉相传的大道。
方书中说：不知道十二经络，开口举手就会出错；不明白五运六气，读尽方书也无济于事；疾病有标也有本，只求治标，只取治本，治疗千人，无一受损。这话很有道理！
我因此召集弟子们进行论述，撰写了《医学真传》，用来显示正道，斥责旁门，让学医之人不可不慎。
我哪里敢与世人争名呢？也只是等待了解我的人不怪罪我罢了！
In my childhood, my father passed away, and due to poverty with no means of support, I earned a living by teaching to provide for my mother. When I failed in the imperial examinations (Keju), I subsequently studied the art of Qi and Huang (Traditional Chinese Medicine) under Master Ni.
The books he taught me included *Yao Xing* (Properties of Medicinals), *Quan Sheng Ji*, *Ming Yi Zhi Zhang*, *Shanghan Wufa* (Five Methods for Cold Damage), along with various rhymes for prescriptions, which I believed contained the essence of medicine.
At the age of twenty-three, I began practicing medicine independently. My treatments were quite effective, and I received much praise. However, merely following established formulas did not guarantee timely or certain cures.
In the year Jiachen, when I was twenty-eight years old, in mid-July, I suffered from severe dysentery. Physicians were summoned, and medicines were administered daily, yet the illness worsened day by day. It lasted over a month without improvement, so I stopped taking medication, and the dysentery finally ceased only in mid-winter.
I sighed and said: "Medicine is indeed difficult. If doctors treat me this poorly, how can I expect to treat others effectively? To practice medicine for profit while treating human life as worthless—how does that align with Heavenly Principle?"
At that time, Master Yinan Zhang held lectures on classical theories, so I went to study with him. I was able to thoroughly examine the *Shanghan Lun* (Treatise on Cold Damage), *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), *Shennong Bencao Jing* (Divine Farmer's Materia Medica), as well as the *Suwen* (Basic Questions) and *Lingshu* (Spiritual Pivot). Day and night, I pondered and investigated them, finally regretting that my previous studies were not the root source of medical science.
Master Yinan shared a deep rapport with me (like needle and thimble fitting together) and explained every detail clearly.
For ten years thus passed. Although I had not yet fully penetrated the innermost secrets of Qi and Huang's profound truths, my approach to syndrome differentiation and treatment differed significantly from my past habit of treating symptoms blindly or rigidly adhering to theories of wind-phlegm, qi-fire, cold invasion, or food stagnation, mechanically applying formulas.
Therefore, whenever encountering a syndrome, I would investigate its root cause and origin. My prescriptions and drug selections diverged from common trends, leading many to accuse me of being stubborn or biased. Alas! Human life hangs in the balance; could it be that I deliberately act eccentrically or stubbornly?
Merely reading prescription books without understanding the classics means knowing the exterior but not the interior; thus, viewing me as biased is understandable. Using drugs to test diseases without a firm internal conviction, focusing on the branches rather than the root, makes viewing me as stubborn also understandable.
Medical principles are like peeling a banana tree: one must peel until nothing remains to be peeled before reaching the ultimate truth. Applying this ultimate truth to discuss diseases leads to the greatest centrality and correctness, unchanging and firm—how can this be called bias or stubbornness?
During my leisure from studying the classics, I often reviewed categorized prescription books, considering them all dregs of the medical field. Even works such as *Xue Shi Yi An* (Case Records of Dr. Xue), Zhao's *Yi Guan* (Medical Monograph), *Yi Zong Bi Du* (Must-Reads for Medical Practitioners), and *Pei Zi Yan Yi* (Mr. Pei on Medicine), represent only clever adaptations in technical skills, not the great Dao passed down through the lineage of Shennong, Xuanyuan, Qibo, and Zhang Zhongjing.
Prescription books state: "If you do not know the twelve meridians, your diagnosis and treatment will be erroneous from the start; if you do not understand the Five Movements and Six Qi, reading all prescription books will be of no help." It further states: "Diseases have both branch (biao) and root (ben); seek the root, and you will cure thousands without causing harm." This statement is very sound!
Consequently, I discussed these matters with my disciples and wrote *Yixue Zhenchuan* (True Transmission of Medical Learning) to demonstrate the orthodox path, refute heterodox schools, and warn students to exercise caution. How dare I compete for fame with the world? I simply await those who truly understand me, hoping they will not blame me.