昔者上古之世，洪 未凿，民不夭札。厥后风气渐开，情窦日启，疾病生焉。黄帝恻悯，济
以医药，而《内经》作矣。后世因之，迨自秦汉唐宋以下，代不乏人。载之简篇，汗牛充楝。咸
以神其术，妙其用，而跻天下后世于仁寿之域者也。春甫家世业儒，恒读《素问》诸书，颇探索
其医之赜隐。然而义理微茫，精渗错别，甲可乙否，莫之适从。所以惮浩繁者，撮拾残言，谓之
快捷方式。致使本源根核，无所稽考。其不淆圣经而残民生者几希。予不自惭愚陋，以平素按《内经》
治验，诸子折衷，及搜求历世圣贤之旨，合群书而不遗，析诸方而不紊，舍非取是，类聚条分，
共厘百卷，目曰《古今医统》。盖援上古之法，以迨历世之良，而兼总于今日，统集异同，井然
区别，汇成编帙，灿乎可观。庶几厌繁者有所归，趋简者无少失。一开卷而医之法制权衡始终
本末，如视诸掌。其于养生，不无小补。若谓全书，曰非阙典，则犹俟于贤知者焉。
嘉靖丙辰仲冬长至日新安徐春甫序
予尝谓操舟必资于剡木，而射者必以彀。医之有道，古也。自神农氏开其天，黄帝氏继天创
始，与其臣岐伯着《内经》《灵》《素》，为万世医学之鼻祖。邈乎不可尚已。嗣是而下，代有作
者，如张机以热论著《伤寒》，李杲以谷气着《脾胃》，守真以运气着《原病式》，咸得《内》《素》
之旨。迄今阐圣济民，传之永永，诸贤之功不可诬也。何后世之业是者，惟执方以待病，不胗候
以裁方。有定之见，牢不可破；无穷之病，懵不加察。上溯正反从逆之治法，虚实补泻之权衡，
蔑如也。且率用己意，别立门墙，如王之《脉诀》，七表八里九道；朱之《纂要》，指病泥方。学
者乐趋捷迳，而寝失其大道。寥寥数百载，卒莫有厘而正之者，岂不由真经之晦塞，他歧之滋惑
欤？有唐及宋，屡诏名家，校正徒勤而真传靡获。方书种种，汗牛充楝，奚益哉？甫本庸愚，辄
不自忖，乃敢因滑氏之钞目，而益以诸贤之勾玄，提注详明，辨释条达，僭名曰《内经要旨》。
而于黄岐之神圣，历代之精英，虽不足以窥其阃奥，而宏纲大旨，似有得其门而入者。通方大
哲，幸鉴管蠡之见云。
嘉靖丁巳仲春既望新安后学徐春甫序
从前上古时代，天地混沌未开，百姓没有夭折和瘟疫。后来风气渐开，情欲日益萌发，疾病便产生了。黄帝心生怜悯，用医药来救济百姓，于是《内经》就诞生了。后世沿袭这一传统，到了秦汉唐宋以后，代代都有人才出现。记载在竹简书籍上的内容，多得让牛拉的车堆满屋子（汗牛充栋）。大家都希望使医术显得神奇，妙用无穷，从而使天下和后世的百姓都能进入仁爱与长寿的境界。
我徐春甫家世代研习儒家经典，经常阅读《素问》等医书，深入探索其中医学的深奥隐秘之处。然而其中的义理微妙模糊，精微渗透且错杂有别，甲说是乙说非，让人不知听从谁好。所以畏惧其浩繁复杂，便摘录残存的言论，称之为“快捷方式”。这导致对医学本源根本的考察无所依据。如果不混淆圣经而损害百姓生命的，大概很少了。我不自惭愚笨浅陋，根据平时按照《内经》治疗的验证，综合各家观点，并搜求历代圣贤的宗旨，汇集群书而不遗漏，分析各方而不混乱，舍弃错误的选取正确的，分类聚集条理分明，共整理成一百卷，命名为《古今医统》。这是援引上古的方法，直到历代的良医，并兼总于今日，统集异同，井然有序地加以区别，汇集成书册，光彩夺目值得观赏。希望厌恶繁杂的人有所归宿，追求简约的人不致有丝毫缺失。一打开书卷，医学的法度、权衡、始终、本末，就像看手掌一样清楚。这对于养生，不无小补。如果说全书没有缺漏的经典，那还要等待贤能智慧的人来完善了。
嘉靖丙辰年仲冬冬至日，新安徐春甫作序。
我曾经说，划船必须依靠削制的木桨，射箭必须拉开弓弩。医学有它的道，这是自古以来的道理。自从神农氏开创天赋（医药），黄帝氏继承天道创立始基，与其臣子岐伯著述《内经》中的《灵枢》和《素问》，成为万世医学的鼻祖。遥远得不可超越啊。从此以后，代代都有著作出现，如张机以热病论述著《伤寒论》，李杲以谷气理论著《脾胃论》，刘完素（守真）以运气学说著《原病式》，都深得《内经》宗旨。至今阐明圣道救济百姓，流传永远，各位贤人的功劳是不可抹杀的。为什么后世的从业者，只拿着方剂来对待疾病，不通过诊察脉候来裁制方剂。有着固定的见解，牢不可破；面对无穷的疾病，懵懂不加考察。对于上溯正反从逆的治疗方法，虚实补泻的权衡，视若无物。并且大都随意使用自己的心意，另立门户，如王叔和的《脉诀》，分为七表八里九道；朱丹溪的《纂要》，拘泥于病症固定方剂。学者乐于趋向捷径，从而渐渐失去了大道。寥寥数百年，最终没有人来厘清并纠正它，难道不是因为真经被晦涩堵塞，其他歧路滋生迷惑吗？唐代及宋代，多次下诏名家校正，徒然辛勤而真正的传承未能获得。方书种种，多得汗牛充栋，又有什么益处呢？我本来平庸愚笨，却不自量力，竟敢依据滑寿的钞录目录，并增加各位贤人的精要，提升注解详细明确，辨析解释条理通达，冒昧命名为《内经要旨》。而对于黄帝岐伯的神圣，历代的精英，虽然不足以窥探其门庭内部的深奥，但对于宏大的纲领和主旨，似乎找到了入门的途径。通晓医方的大哲人，希望鉴察我这管中窥豹的见解。
嘉靖丁巳年仲春十六日，新安后学徐春甫作序。
In ancient times, when the universe was undifferentiated and chaos had not yet been cleared, people did not suffer from premature death or epidemics. Later, as external influences gradually opened up and desires increasingly awakened, diseases arose. The Yellow Emperor, moved by compassion, relieved them with medicine and herbs, and thus the *Neijing* (Inner Canon) was created. Later generations followed this path. From the Qin, Han, Tang, and Song dynasties onwards, talented individuals emerged in every generation. Their works were recorded on bamboo slips and books, so numerous that oxen carrying them would sweat and fill barns. All sought to make their techniques seem miraculous and their applications profound, thereby guiding the world and future generations into a realm of benevolence and longevity.
My family has traditionally practiced Confucianism, and I have frequently studied texts such as the *Suwen* (Basic Questions), delving into the profound mysteries of medicine. However, the principles are subtle and obscure, penetrating yet complex and divergent; one person affirms while another denies, leaving one unsure whom to follow. Fearing the overwhelming volume, some merely collected fragmented remarks, calling it a "shortcut." This resulted in a lack of reference for the fundamental roots of medicine. Few managed to avoid confusing the sacred classics while harming the lives of the people. Not ashamed of my own ignorance and shallowness, I relied on clinical experiences based on the *Neijing*, synthesized the views of various scholars, and searched for the insights of sages throughout history. I compiled books without omission, analyzed prescriptions without confusion, discarded the incorrect and selected the correct, categorized and classified them clearly, totaling one hundred volumes, titled *Gujin Yitong* (Comprehensive Medical System of Past and Present). This draws upon the methods of antiquity, incorporates the excellence of past dynasties, and unifies them for today. It collects similarities and differences, distinguishes them orderly, and compiles them into a magnificent collection. May those who dislike complexity find guidance, and those who seek simplicity lose nothing. Upon opening the book, the laws, weights, beginnings, ends, roots, and branches of medicine become clear as if viewing one's palm. This offers some benefit to health preservation. If one claims the complete work lacks no canonical texts, that remains to be seen by the wise and virtuous.
Preface by Xu Chunpu of Xin'an, on the Winter Solstice of the Mid-Winter month in the Bingchen year of the Jiajing era.
I have often said that rowing a boat requires a carved wooden oar, and shooting an arrow requires drawing the bow. Medicine has its Dao, which is ancient. Since Shennong initiated the heavenly endowment [of medicine], and the Yellow Emperor continued heaven's creation, along with his minister Qibo writing the *Lingshu* (Spiritual Pivot) and *Suwen* sections of the *Neijing*, they became the ancestors of medicine for ten thousand generations. They are lofty and unsurpassable. Since then, authors have appeared in every generation: Zhang Ji wrote *Shanghan Lun* (Treatise on Cold Damage) focusing on heat patterns; Li Gao wrote *Piwei Lun* (Treatise on the Spleen and Stomach) focusing on grain qi; Liu Wansu (Zhenzhen) wrote *Yuanbing Shi* (Formulas for Original Diseases) focusing on Six Qi transformations. All deeply grasped the essence of the *Neijing*. To this day, they elucidate the sage's way to benefit the people, transmitting it forever; the merits of these sages cannot be denied. Why do later practitioners only hold onto fixed formulas to treat diseases, without examining pulses and symptoms to tailor prescriptions? They cling to rigid views that are unbreakable, remaining ignorant and unobservant of infinite diseases. They disregard the therapeutic methods of reversal, adherence, following, and opposing, and the balance of deficiency-excess tonification and purgation. Moreover, they arbitrarily use their own intentions, establishing separate schools, such as Wang Shuhe's *Maixue* (Pulse Studies), dividing pulses into seven superficial, eight deep, and nine pathways; and Zhu Zhenheng's *Zuanyao*, sticking to specific formulas for specific diseases. Scholars delight in taking shortcuts, thereby gradually losing the Great Dao. For hundreds of years, no one has clarified and corrected this. Is it not because the true classics have become obscured and blocked, leading to confusion from divergent paths? In the Tang and Song dynasties, imperial edicts ordered famous experts to correct texts, but despite their diligence, the true transmission was not obtained. Prescription books are numerous, filling warehouses, yet what good do they do? I, being mediocre and foolish, dared not assess myself properly, yet I ventured to base my work on Hua Shi's [Hua Su] annotated catalog, adding the essentials of various sages, providing detailed annotations, and offering clear explanations. I presumptuously named it *Neijing Yaozhi* (Essential Meanings of the Inner Canon). Although I may not fully penetrate the inner sanctum of the wisdom of Huangdi and Qibo or the essence of past dynasties, regarding the grand outlines and main principles, it seems I have found the door to enter. O great philosophers proficient in formulas, I hope you will appreciate my limited perspective [viewing the sky through a tube].
Preface by Junior Scholar Xu Chunpu of Xin'an, on the 16th day of the Mid-Spring month in the Dingsi year of the Jiajing era.