昔程子有言。一命之士。苟存心于济物。可随地而见功。陆宣公晚年家居。尤留心于医。
闻
减
实
畏
后
虚
理
智
牟
潜心探讨。成医方简义六卷。铢准两较。捐除成见。而尤心折于仲景。夫仲景无他。见理透
。持论平。随所学而责之效。无不各得其意以去。方之圣经论语不虚也。又惜自来女科绝少
专家。近虽奉张氏医通为金科玉律。然其书洵美矣。犹恐不善学之。易滋流弊。故于此尤兢
兢焉搜遗补阙。详其所略。略其所详。实足发前人所未及。要之大旨。取袁了凡可以养亲。
可以立身二语。而归本于毋自欺。是其学必不涉于泛滥。其识必不囿于拘墟。其临证必不轻
于尝试。以视世之汹汹于名利者。相去奚止迳庭耶。爰识数语。弁诸简端。异日为不龟手。
为 。是在用之者。
内阁学士兼礼部侍郎衔季和徐致祥题。时光绪九年岁次癸未之仲冬也。
尝读鲁论而知人而无恒。不可以作巫医。故医之为道。原非易易。医学之有内经。犹儒
学之
多验。
其书而
而
志愿难
乎治术矣。医者死生所寄。性命所关。苟无仁爱之心。不可以为医。无明达之才。不可以为
医。知其浅而不知其深。知其偏而不知其全。俱未可以为医。爰发灵素内经。仲景伤寒论。
金匮玉函三者。晦明诵读。风雨摩挲。继则博采方书于王叔和之脉经。汪 庵之本草。李士
材之医宗。叶天士之指南。张路玉之伤寒大成诸书。玩索黾皇不数年而心领神会矣。惟女科
一书。尤难精蕴。何则。其有内伤而未能明悉。有隐疾而不可详言。故于调经胎前产后诸症。
更加详审。其万有不齐之数。尽在一心之妙用。上体天地好生之德。下尽人情物理之常。必
审病。立法。拟方。三者兼备。而运以精心。行以恕道。于是心术端而治术昭焉。自古及今。
名医代出。方书条治。日益繁矣。游移者鲜据。懵然者罔得。一知半解。贻误良多。爰推以
简
驭烦之理。集得心应手之方。编为成书。名之曰医方简义。简者不烦之谓。义者得时之宜
（原）业医数十年。恒以大学毋自欺一语寤寐思之。故不辞鄙陋。授之剞劂。以公同志临证
一助云。
光绪九年岁次癸未仲冬之初古越山阴馥原王清源书于梅溪小隐山房。
从前程子说过：“身为官吏的人，如果存心于救助万物，就能随时随地见到功效。”陆宣公晚年居家，尤其留心于医学。他潜心探讨，编成《医方简义》六卷。书中权衡利弊，摒弃成见，尤其推崇张仲景。张仲景并无其他特别之处，只是见解透彻，持论平和，根据所学而追求疗效，没有不各得其意而去的。他的方书如同《圣经》和《论语》一样不可轻视。又惋惜自古以来妇科极少有专家，近来虽然奉张氏的《医通》为金科玉律，然而那本书确实美好，但仍担心不善学习者容易滋生流弊。因此对此尤为谨慎地搜集遗漏、补充缺失，详细该详之处，略去该略之处，实在足以启发前人所未及到的地方。总之，大旨在于取袁了凡“可以养亲，可以立身”两句话，而归本于“不要自欺”。这样他的学问必然不涉于泛滥，见识必然不被拘泥于狭隘，临证必然不轻率尝试。与世上那些热衷于名利的人相比，相差何止是天壤之别呢？于是写下几句话，题写在书的开端。将来是成为治皲裂的药方，还是成为治国安邦的大道，全在于使用者。
内阁学士兼礼部侍郎衔季和徐致祥题写。时间是光绪九年岁次癸未年的仲冬。
我曾经读《论语》知道人如果没有恒心，不可以做巫医。所以医学之道，原本就不容易。医学有《内经》，就像儒学有经典一样。这本书多验（灵验）。其书而志愿难乎治术矣（此处原文似有脱漏或语序问题，依文意推测为：若没有这些基础，难以掌握医术）。医生关乎死生性命，如果没有仁爱之心，不可以为医；没有明达之才，不可以为医。知其浅而不知其深，知其偏而不知其全，都不可以为医。于是发愤研读《灵枢》、《素问》、《内经》，以及张仲景的《伤寒论》、《金匮玉函经》这三者，晦明诵读，风雨摩挲。接着广泛采集方书，如王叔和的《脉经》，汪昂的《本草备要》，李士材的《医宗必读》，叶天士的《指南》，张路玉的《伤寒大成》等书，玩味探索，勤勉不懈，不数年便心领神会了。只有妇科这一门，尤其难以精通蕴奥。为什么呢？因为其中有内伤而不能明悉，有隐疾而不可详言。所以在调经、胎前、产后诸症上，更加详审。那万有不齐的病情，尽在一心的妙用之中。上要体察天地好生之德，下尽人情物理之常。必须审慎病机，确立治法，拟定方剂，三者兼备，并以精心运作，以恕道施行。于是心术端正而治术昭明。自古至今，名医代代出现，方书条治日益繁多。游移不定者缺乏依据，懵懂无知者无从下手。一知半解，贻误良多。于是推究以简驭烦的道理，收集得心应手的方剂，编为成书，命名为《医方简义》。“简”是不繁琐的意思，“义”是得时之宜（原注：业医数十年，恒以《大学》“毋自欺”一语寤寐思之）。所以不辞鄙陋，将其刻印出版，以作为同道中人临证时的辅助。
光绪九年岁次癸未年仲冬之初，古越山阴馥原王清源书写于梅溪小隐山房。
In the past, Master Cheng said: "An official who keeps in mind the salvation of all things can achieve merit anywhere." Lu Xuan Gong, in his later years at home, paid special attention to medicine. He delved deeply into medical studies and compiled *Yi Fang Jian Yi* (Simple Meaning of Medical Prescriptions) in six volumes. Weighing every detail and discarding preconceptions, he held Zhang Zhongjing in particularly high esteem. Zhang Zhongjing had no other extraordinary qualities; his insights were thorough, his arguments balanced, and he sought efficacy based on his learning, ensuring that each prescription was understood in its true intent. His prescriptions are as indispensable as the *Classic of Poetry* and the *Analects*. He also lamented that gynecology rarely had specialists since ancient times. Although recently Zhang's *Yi Tong* (General Treatise on Medicine) has been regarded as the golden rule, while that book is indeed excellent, there is still a fear that those who do not learn it properly may easily fall into harmful practices. Therefore, he was especially cautious in collecting omissions and filling gaps, detailing what should be detailed and summarizing what should be summarized, truly inspiring what predecessors had not reached. In essence, the main idea draws from Yuan Liaofan's words: "It can support parents, it can establish oneself," returning to the principle of "do not deceive oneself." Thus, his learning would not be excessive, his insight would not be confined to narrow views, and his clinical practice would not be rash. Compared to those in the world who clamor for fame and profit, the difference is vast. Therefore, I write these few words and place them at the beginning of the book. Whether it becomes a remedy for cracked hands or a great method for governing the country depends on the user.
Xu Zhixiang, Academician of the Grand Secretariat and Vice Minister of Rites (Jihe), inscribed this. The time is the mid-winter of the Guiwei year, the ninth year of Guangxu.
I once read the *Analects* and learned that a person without constancy cannot serve as a shaman or physician. Therefore, the Way of Medicine is by no means easy. Just as Confucianism has its classics, Medicine has the *Neijing* (Inner Canon). [The text implies:] Without mastering these foundations, one cannot master medical techniques. Physicians hold life and death in their hands. Without a heart of benevolence, one cannot be a physician; without clear intelligence and talent, one cannot be a physician. Knowing only the superficial but not the profound, knowing only the partial but not the whole, neither qualifies one to be a physician. Thus, I studied with determination the *Lingshu* (Spiritual Pivot), *Suwen* (Basic Questions), and *Neijing* (Inner Canon), as well as Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage) and *Jingui Yufan Jing* (Essential Prescriptions of the Golden Cabinet), reading them day and night, handling them through wind and rain. Subsequently, I extensively collected medical texts such as Wang Shuhe's *Maijing* (Pulse Classic), Wang Ang's *Bencao Beiyao* (Compendium of Materia Medica Essentials), Li Shicai's *Yizong Bidu* (Must Read for Medical Practitioners), Ye Tianshi's *Zhinan* (Guide), and Zhang Luyu's *Shanghan Dacheng* (Great Completion of Treatise on Cold Damage), studying them diligently until, within a few years, I grasped their essence intuitively. However, gynecology is particularly difficult to master profoundly. Why? Because internal injuries may not be fully understood, and hidden ailments cannot be detailed. Therefore, regarding menstruation regulation, prenatal care, and postpartum conditions, I examined them more carefully. The myriad variations of disease rely on the subtle application of the mind. One must embody the heaven and earth's virtue of nurturing life and fulfill the common principles of human nature and physical laws. One must carefully examine the pathology, establish treatment methods, and prescribe formulas, combining all three, operating with meticulous care and practicing with empathy. Thus, the mind becomes upright and the treatment methods become clear. Since ancient times to the present, famous physicians have emerged generation after generation, and medical prescriptions have become increasingly complex. Those who hesitate lack basis; those who are ignorant find no way. Partial knowledge causes much harm. Therefore, I applied the principle of managing complexity with simplicity, collected effective prescriptions, compiled them into a book, and named it *Yi Fang Jian Yi* (Simple Meaning of Medical Prescriptions). "Jian" (Simple) means not cumbersome; "Yi" (Meaning) means appropriateness to the time. [Original note:] Having practiced medicine for decades, I have always meditated day and night on the phrase "Do not deceive yourself" from the *Great Learning*. Thus, I do not disdain my own obscurity and have this printed to share with colleagues as an aid in clinical practice.
Written by Wang Qingyuan of Fuyuan, Shanyin, Ancient Yue, at the beginning of mid-winter in the Guiwei year, ninth year of Guangxu, at Meixi Xiaoyin Shanfang.