备豫不虞，古之善教，而不虞之备，莫要于医。高堂则风竹瓦霜，膝下则新雏弱笋，外而戚友，中则己身，
偶有疾苦，均资乎医，诚重矣哉。顾医之难也，非读书识字则不能医，非格物穷理则不能医，非通权达更改不
能医，一旦撄非常之疾，束手无策，只得委任凡医，听其措置。为之医者，又复混乱阴阳，颠倒寒热，投剂不
中，至于垂危。明哲之士，鉴前车，思补救，奋然求济于方书，而诸书率皆大海茫茫，渺无涯 ，深则摘要钩
元，浅则捕风捉影，仓皇检阅，两俱无益。病家既穷于医，又穷于书，惟抚膺扼腕，白恨其不能医已耳。噫！
医固若是之难能已乎，抑亦所见之书，有未遽能者乎？夫纪昌之射，六年方工；伯牙之琴，三年未妙；天下事
安有一见而能者哉？顾事之在所缓者，不必求诸一见；而事之在所急者，要无取乎难能；况不测之来，危在顷
刻，非开卷了然之书，何以供家俗急时之用？余因感此，集为是书，即不知医家，临证查对，无不了如指掌。
且是书也，虽非钩元摘要之微，亦匪捉影捕风之陋，果能洞书中之言，通言外之意，将浅者见浅，深者见深，
而吾一见能
之，裨于世用也，讵有涯哉。
心火脏。主生血，主藏神，主周身脉络，主喜，主笑，开窍于舌。
肝木脏。主行血，主藏魂，主周身筋膜，主怒，主惊，开窍于目。
脾土脏。主饮食，主藏意，主周身肌肉，主思，主噫，开窍于口。
肺金脏。主行气，主藏魄，主周身皮毛，主悲，主咳，开窍于鼻。
肾水脏。主生气，主藏志，主周身精髓，主恐，主欠，开窍于耳。
外有包络，即心外衣，为阴血布化之源。
又有命门，即肾中系，为真阳生气之根。
预防未发生的意外，是古代良好的教诲，而在应对未预料情况的各种准备中，没有比医学更重要的了。高堂之上（指父母）如风中的竹、瓦上的霜般需要呵护，膝下（指子女）如同新生的雏鸟和弱小的笋芽般脆弱，对外有亲戚朋友，对内则是自身，一旦偶有疾病痛苦，都依赖医生，这确实非常重要啊。
然而，行医之难，不在于读书识字就能行医，不在于格物穷理就能行医，也不在于通权达变就能行医。一旦遇到非常见的疑难杂症，束手无策，只能委托给平庸的医生，听任他们处置。那些庸医又混淆阴阳，颠倒寒热，用药不当，导致病情危重。明智的人士，借鉴前人的教训，思考补救措施，奋发地在医书中寻求救治之道，但各种医书大多像大海一样茫茫无边，深奥则提炼精华、探究本源，浅显则捕风捉影、虚浮不实，仓促查阅时，两者都无益于实际治疗。病家既在求医上陷入困境，又在研读医书上陷入困境，只能拍胸顿足，白白遗憾自己不懂医术罢了。唉！医学真的如此难以掌握吗？还是说所看到的书籍，有未能让人迅速掌握的缘故呢？
纪昌学射箭，六年才精通；伯牙学弹琴，三年仍未达到精妙境界；天下的事情，哪里有看一眼就能学会的呢？但是，对于可以缓办的事情，不必要求一见即会；而对于紧急的事情，则不能取法于那些难以掌握的内容；更何况不可预测的疾病来临时，危险就在顷刻之间，如果不是那种翻开书就能一目了然的著作，怎么能够满足家庭俗务在紧急情况下的使用需求呢？我因此有感于此，编纂了这本书，即使是不懂医术的人，在临证查对时，也能做到了如指掌。而且这本书，虽然不是提炼精华、探究本源的微言大义，也不是捕风捉影的陋习，如果能透彻理解书中的言语，通达言外之意，那么浅显的内容能看出浅显之处，深奥的内容能看出深奥之处，而我对此一见就能掌握，对世间的实用价值，难道会有尽头吗？
心属火脏。主管生成血液，主管藏纳神志，主管周身脉络，主管喜悦的情绪，主管笑的动作，开窍于舌。
肝属木脏。主管运行血液，主管藏纳魂灵，主管周身筋膜，主管愤怒的情绪，主管惊恐的反应，开窍于目。
脾属土脏。主管饮食消化，主管藏纳意念，主管周身肌肉，主管思虑的情绪，主管嗳气的动作，开窍于口。
肺属金脏。主管运行气机，主管藏纳魄灵，主管周身皮毛，主管悲伤的情绪，主管咳嗽的症状，开窍于鼻。
肾属水脏。主管生成元气，主管藏纳意志，主管周身精髓，主管恐惧的情绪，主管呵欠的动作，开窍于耳。
体外有包络，即心的外衣，是阴血布散化生的源头。
体内又有命门，即肾中的系带，是真阳元气的根本。
Preventing unforeseen contingencies is a good teaching of the ancients, and among preparations for the unexpected, none is more important than medicine. For parents (Gao Tang) who are as fragile as bamboo in the wind or frost on tiles, and for children (Xia Xia) who are like new chicks or weak shoots, as well as for external relatives and friends and internal self, any sudden illness or pain relies on doctors; this is indeed of great importance.
However, the difficulty of medicine lies not merely in reading and writing, nor in investigating things to exhaust principles, nor in adapting to changing circumstances. Once encountering extraordinary diseases, one may be at a loss and have no strategy, forced to entrust the case to mediocre physicians and leave it to their disposition. These mediocre physicians may then confuse Yin and Yang, invert Cold and Heat, prescribe remedies that miss the mark, leading to critical conditions. Wise individuals, learning from past mistakes and seeking remedies, strive to find salvation in medical texts. Yet, most books are like a vast, boundless ocean: profound ones extract summaries and hook up origins, while superficial ones catch winds and grasp shadows. In hurried consultation, neither is beneficial. The patient's family is thus exhausted by both medical care and literature, only able to beat their chest and clench their fists, regretting bitterly their inability to practice medicine. Alas! Is medicine really so difficult to master? Or is it that the books seen have not yet enabled quick mastery? Ji Chang practiced archery for six years before mastering it; Bo Ya played the qin for three years without reaching perfection. How can there be anything in the world that can be mastered at a single glance? However, matters that can be delayed need not be sought after for immediate mastery; but urgent matters must not rely on what is difficult to attain. Moreover, when unpredictable illnesses strike, with danger imminent, how can one meet the needs of ordinary families in emergencies unless they have a book that is clear upon opening? Moved by this, I compiled this book. Even those unfamiliar with medicine, when consulting it during clinical practice, will find everything clear and distinct. Furthermore, although this book does not contain the subtle essence of extracting summaries and exploring origins, nor is it flawed by catching winds and grasping shadows, if one can thoroughly understand the words within the book and comprehend the meaning beyond them, then the shallow will see the shallow, and the deep will see the deep. My ability to master it at a glance will provide boundless benefit to practical use.
The Heart belongs to Fire Zang organs. It governs the generation of Blood, houses the Shen (Spirit), governs the meridians and collaterals throughout the body, is associated with Joy, manifests as laughter, and opens into the tongue.
The Liver belongs to Wood Zang organs. It governs the circulation of Blood, houses the Hun (Ethereal Soul), governs the tendons and sinews throughout the body, is associated with Anger, manifests as惊 (Fright/Startle), and opens into the eyes.
The Spleen belongs to Earth Zang organs. It governs digestion of food and drink, houses the Yi (Intellect/Intent), governs the muscles throughout the body, is associated with Pensiveness, manifests as belching, and opens into the mouth.
The Lung belongs to Metal Zang organs. It governs the movement of Qi, houses the Po (Corporeal Soul), governs the skin and hair throughout the body, is associated with Sorrow, manifests as coughing, and opens into the nose.
The Kidney belongs to Water Zang organs. It governs the generation of Yuan Qi (Original Qi), houses the Zhi (Willpower), governs the marrow and essence throughout the body, is associated with Fear, manifests as yawning, and opens into the ears.
Externally, there is the Pericardium (Bao Luo), which is the outer covering of the Heart, serving as the source for the distribution and transformation of Yin Blood.
Internally, there is the Ming Men (Gate of Life), which is the connection within the Kidneys, serving as the root of True Yang and Original Qi.