丙子春，先生聚门弟子于侣山讲堂，讲学论道，四载有余。群弟子先后进问，道渐以明，医渐以备。先生
着示及门，嗣等手录者，不下百余则。因谓及门曰∶此医学真传也，汝等录之，将来可以公诸天下矣。嗣等因
摘述而授之梓。
医道 乎轩、岐。轩、岐着《内经》一十八卷，阐明阴阳、血气营运之理，脏腑、经络交会之道，
上下内外，升降出入，道晰其微，理晰其奥。以为后之医者，必明三阴三阳之六气，血气生始之根源，五脏交
通，六腑会合，及络脉经脉之浅深，皮肌筋骨之外内，始可言医。仲
景先师《伤寒·序》云∶经络府俞，阴阳会通，玄冥幽微，变化难极，自非才高识妙，不能探其理致。慨
世之医，昧圣贤经论之本源，袭后人方书之糟粕，汤方歌括之册，视为秘典，分门别类之书，奉若圣经，岂
不谬哉！我故曰∶轩、岐没而医道亡，仲师死而真传绝，洵不诬也！
神农本草曰《本经》，黄帝灵枢、素问曰《内经》，皆圣经也。仲景先师，着卒病曰《伤寒》，着杂病
曰《金匮》，此贤论也。医门圣经、贤论，犹儒者之五经、四书也。故医门经论，乃医学正传，其余《难经》、
《脉诀》及后人一切方书，皆逐末亡本，肤浅不经，不可为训。何世之医者，于圣贤经论，从未尝读，即读
亦未解，解未能明，明未能用。悲夫！
丙子年春天，先生将门下的弟子聚集在侣山讲堂，讲学论道，持续了四年多。众弟子先后进前提问，医道逐渐明晰，医术逐渐完备。先生著述展示给门下弟子，随后由我们亲手记录的，不下百余条。于是先生对门下弟子说：“这是医学的真传，你们记录下来，将来可以公之于天下。”我们因此摘述并刻印出版。
医道始于轩辕、岐伯。轩辕、岐伯撰写《内经》共十八卷，阐明了阴阳、气血运行的道理，脏腑、经络交会的规律，上下内外，升降出入，细致地剖析了其精微之处，透彻地揭示了其奥妙所在。认为后世的医者，必须明白三阴三阳六气的变化，气血生成的根源，五脏之间的交通联系，六腑的会合关系，以及络脉经脉的深浅，皮肌筋骨的内外分布，才可以谈论医学。张仲景先师在《伤寒论·序》中说：“经络府俞，阴阳会通，玄冥幽微，变化难极，如果不是才识高超、见识精妙的人，不能探究其中的理致。”感叹世间的医生，不明白圣贤经论的本源，沿袭后人方书的糟粕，把汤方歌括的书册视为秘典，把分门别类的书籍奉若圣经，这难道不是谬误吗！所以我所以说：轩辕、岐伯去世后医道就消亡了，张仲景死后真传就断绝了，确实是不假之言啊！
神农所著的《本草》称为《本经》，黄帝所著的《灵枢》、《素问》称为《内经》，这些都是医学的经典。张仲景先师，论述急性病的著作称为《伤寒》，论述慢性杂病的著作称为《金匮》，这些是贤者的论述。医门的经典和贤者的论述，就像儒家的五经、四书一样。所以医门的经论，才是医学的正统传承，其余的《难经》、《脉诀》以及后人的一切方书，都是舍本逐末，肤浅而不合常理，不可以作为典范。为什么世间的医生，对于圣贤的经论，从未曾读过，即使读了也没有理解，理解了也没有弄明白，弄明白了也没有运用。可悲啊！
In the spring of the Bingzi year, the Master gathered his disciples at the Lushan Lecture Hall to teach and discuss the Dao, for over four years. The disciples successively advanced to ask questions, and the medical Dao gradually became clear, and medical skills gradually became complete. The Master wrote and presented these to his disciples; those recorded by us with our own hands numbered no less than a hundred items. He then said to his disciples: "This is the true transmission of medicine. You record it, so that in the future it may be made public to the world." We therefore excerpted and had it printed.
The medical Dao originated from Xuanyuan (Yellow Emperor) and Qibo. Xuanyuan and Qibo authored the *Neijing* (Inner Canon), totaling eighteen volumes, elucidating the principles of Yin-Yang and the circulation of Qi and Blood, as well as the pathways of intersection between Zang-Fu organs and meridians. Regarding the upper and lower, interior and exterior, ascending and descending, entering and exiting, they meticulously analyzed the subtleties and thoroughly revealed the profound mysteries. It was held that physicians of later generations must understand the six Qi of the Three Yin and Three Yang, the roots of the generation of Qi and Blood, the intercommunication of the Five Zang organs, the convergence of the Six Fu organs, the depth and superficiality of collateral and main meridians, and the interior and exterior relationships of skin, muscle, tendons, and bones, before they can speak of medicine. Master Zhang Zhongjing stated in the Preface to *Shanghan Lun*: "The meridians, fu-organs, and acupoints connect Yin and Yang; the profound and obscure changes are difficult to exhaust. Unless one possesses high talent and exquisite insight, one cannot explore its principles and implications." Lamenting that contemporary physicians ignore the source of the sages' canonical theories and merely follow the dregs of later formularies, treating books of decoction formulas and mnemonic verses as secret classics, and regarding categorized texts as sacred scriptures—is this not absurd! Thus I say: when Xuanyuan and Qibo passed away, the medical Dao perished; when Master Zhang died, the true transmission ceased. This is indeed not an exaggeration!
Shennong's *Bencao* is called the *Benjing* (Classic of Materia Medica); Huangdi's *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions) are collectively called the *Neijing* (Inner Canon). These are the sacred classics of medicine. Master Zhang Zhongjing, who wrote on acute febrile diseases, produced the *Shanghan* (Treatise on Cold Damage); who wrote on miscellaneous diseases, produced the *Jingui* (Essential Prescriptions of the Golden Cabinet). These are the treatises of the worthy. The sacred classics and worthy treatises of the medical school are analogous to the Five Classics and Four Books of Confucianism. Therefore, the canonical theories of the medical school constitute the orthodox transmission of medicine. The *Nanjing* (Classic of Difficult Issues), *Maijue* (Pulse Rhymes), and all other formularies of later authors are merely pursuing the trivial while abandoning the essential, being superficial and unreasonable, and thus cannot serve as models. Why do physicians of the world never read the canonical theories of the sages? Even if they read them, they do not understand; even if they understand, they do not comprehend fully; even if they comprehend, they do not apply. How sorrowful!