夫师者，指引之功也。必须学人随事精察，真积力久；而于师之引而不发者，始得见其跃如者焉。苟
或不然，师者未必能引进，学人未必能起予。二者须先之也，夫何益之有哉？故曰∶不愤不启，不悱不
发，举一偶不以三隅，反则不复也，其斯之谓欤！予于敛之名家，获睹是编，观其中之所语，皆本丹溪
先生之意，门人弟子惟求其意，而发其所未发者，此所谓引而不发，而得其跃如者焉！予深喜之，遂录以
归，后休之。率口项君恬以疚，来就予治。予邑石墅陈子桷，以医而至予馆，因出以示之。二人者心意
相得，一则曰∶是可以益于吾疚也；一则曰∶是可以补于吾医也。乃相告于予曰∶吾二人共梓之，以垂
不朽，何如？予曰∶医乃仁术也，笔之于书，欲天下同归于仁也。今若刻布以广其传，则天下病者有所益，
而天下医者有所补，其仁惠及于天下大矣！岂特二子
然哉？此予之所深嘉也，又能善推予之所欲推矣，因题之曰∶《推求师意》。故僭序之，以志喜焉。
时嘉靖甲午七月五日新安汪机省之序
玉峰子以病谂惟宜，惟宜医学邃轩岐，厥治多奇疗，士林推之，寻厥徼妙，则石山居士钥之。石
山早服儒，已旁摭古方书，搜厥大成，以医名，时惟宜者，复感通其旨绪，相订以言，相成以意。石山
之精神命脉君子，于是乎谓其有世之者也。岁在午，玉峰子养病江村，适惟宜手其《推求师意》上下卷来
示，且再拜请序。予展诵之，见其所论，阴阳变状，并所原病脉，以酌厥剂者，直下膜见，参《素》、
《难》以出玄。详其所着，知其为丹溪未竟之意，其门人戴元礼者阐之，编而次其意者石山，校而寿其
意者惟宜也。喟曰∶甚矣！医理之艰也，匪医之艰，维意之艰。夫医传言也，言所弗传忘言也，以神遇弗
以言遇则窍，以神批窍，以意导理，生于及慧，生于弗及，刃有余用，目无全解矣！否则糟粕也矣，胶焉
而弗化也。奚其医丹溪，授千古医学之心法，弗能巧人也。元礼乃能冥
会其意，而推阐其所未尽；石山会丹溪、元礼心法之精思，欲世其仁也；惟宜乃能宏拓其意，而成就
其所欲为。世恒道医古今弗相及，今石山、惟宜邃厥医以传，谓为丹溪。元礼非欤！故曰∶广丹溪之志者
，元礼也∶广元礼之志者，维石山作之，维惟宜述之也。方今阴阳有 ，疠繁生，世可蔑斯人也与哉？
或曰∶所学于丹溪者众，专其论著为元礼也者。何姬曰∶丹溪之门称高第者，元礼也。理邃以玄，论微而
着。微元礼，吾弗知其有也，是故以是归之也。
嘉靖甲午季秋之望玉峰王讽撰
【汪机序】
所谓“师”，其作用在于指引。必须让求学之人对每一件事都进行精细的观察，通过长期的真实积累和力量磨练；而对于老师那些引导却不直接点破的地方，才能最终看到那种豁然开朗、生机勃勃的状态。如果不这样，老师未必能有效地引导学生，学生也未必能启发老师。这两者（教与学）都需要先具备这种基础，那又有什么益处呢？所以说：“不到学生努力想弄明白但仍然不得要领的时候，不去开导他；不到学生心里明白却不能表达出来的时候，不去启发他。如果举出一个角，学生不能由此推知另外三个角，就不再重复教导了。”说的正是这个道理吧！
我对于敛之（戴思恭的字）这位名医，有幸读到这部书稿，观察其中所论述的内容，都是基于丹溪先生（朱震亨）的意旨。他的门人弟子只追求领会其中的深意，并阐发其中未曾阐发的部分，这就是所谓的“引导而不直接点破”，从而获得了那种豁然开朗的境界！我非常喜爱这本书，于是抄录下来带回家中，后来在休宁。项君恬因为患病，来找我治疗。我的同乡石墅的陈桷，因为行医之事来到我的馆舍，于是拿出这本书给他看。这两个人心意相通，一个说：“这可以有益于我的疾病”；另一个说：“这可以补益我的医术”。于是他们共同向我请求说：“我们两人共同出资刻印此书，以流传不朽，怎么样？”我说：“医学是仁爱的技艺，将其记录在书上，是想让天下人都回归到仁爱之中。现在如果刻印发行以广泛传播它，那么天下的病人会有所受益，天下的医生也会有所补益，它的仁爱恩惠将遍及天下，这是多么宏大啊！岂止是这两位先生如此呢？这是我深深赞赏的，而且他们又能很好地推广我所想要推广的理念，因此题名为《推求师意》。所以我冒昧地写了这篇序言，以表达喜悦之情。
时间是嘉靖甲午年七月五日，新安汪机省之撰序。
【王讽序】
玉峰子因为生病咨询惟宜（戴思恭的字），惟宜的医学造诣深邃，通晓岐伯与雷公（代指中医经典理论），他的治疗多有奇效，受到读书人的推崇。追溯其精妙之处，则源于石山居士（陈桷）的钥匙（比喻关键或传承）。石山早年研习儒家学说，已经广泛搜集古代方书，搜罗大成，以医术闻名于世。当时的惟宜，又能够感悟贯通其宗旨脉络，双方以言语相互订正，以意旨相互成就。石山的精气神脉，君子们认为他是能够世代传承的人。
这一年是午年，玉峰子在江村养病，恰逢惟宜拿着《推求师意》上下卷来给我看，并且再次恭敬地请求作序。我展开诵读，发现其中所论述的，阴阳变化的状态，以及探究病因脉象，以此斟酌药方的方法，直接透彻明了，参考《素问》、《难经》以揭示玄妙。详细考察他的著作，知道这是丹溪先生未完成的意旨，由他的门人戴元礼（戴思恭）阐发，编纂并整理其意旨的是石山，校订并使其得以流传的是惟宜。我不禁感叹道：医学原理真是艰难啊！不是医术本身艰难，而是领悟其中的“意”艰难。医学是通过语言传授的，语言无法传达的部分，就要靠忘言去体悟；用精神去相遇，而不是用语言去相遇，这样才能开启窍穴；用精神剖析窍穴，用意旨引导理法，产生于不及格之外的智慧，产生于不及格之外的境界，运用起来游刃有余，眼中没有完整的局限了！否则就只是糟粕，僵化而不能转化。为什么说是学习丹溪呢？传授千古医学的心法，如果不能使人灵巧，那有什么用呢？戴元礼却能暗中领会其意旨，并推演阐发其中未尽之处；石山领会丹溪、戴元礼心法的精妙思考，想要使这份仁爱之心传世；惟宜则能宏阔拓展其意旨，而成就他所想要做的事业。世人常说古今医学不相及，如今石山、惟宜深入他们的医学以传承，说是丹溪、戴元礼的精神难道不延续了吗！所以说：扩充丹溪志向的是戴元礼；扩充戴元礼志向的，是石山创作，惟宜叙述。当今阴阳失调，瘟疫繁多流行，世间可以轻视这些人吗？
有人说：向丹溪学习的人很多，专门著述论说属于戴元礼的。怎么解释呢？回答说：丹溪门下被称为高弟的，是戴元礼。道理深邃而玄妙，论述微妙而显著。如果没有戴元礼，我不知道会有这些成就，所以把这份功劳归于他。
时间是嘉靖甲午年季秋望日，玉峰王讽撰写。
[Preface by Wang Ji]
The function of a "teacher" lies in guidance. It is essential for the learner to carefully observe every matter, accumulating truth and strength over a long period; only then can one perceive the state of vibrant progress when the teacher guides without fully revealing the answer. If this is not the case, the teacher may not be able to effectively guide, nor may the learner be able to inspire the teacher. Both parties must first establish this foundation; otherwise, what benefit would there be? Thus it is said: "Do not enlighten him unless he is struggling to understand but cannot; do not explain to him unless he is trying to express but fails. If I present one corner and he cannot deduce the other three, I will not repeat myself." This is precisely what is meant!
I had the privilege of reading this manuscript regarding Lianzhi (courtesy name of Dai Sigong), a renowned physician. Observing its contents, I found that all discussions are based on the intent of Master Danxi (Zhu Zhenheng). His disciples sought only to grasp the underlying meaning and expound upon what had not yet been expressed. This is what is meant by "guiding without directly pointing out," thereby achieving a state of sudden enlightenment. I deeply appreciated this work, so I copied it and took it home. Later, in Xiuning, Mr. Xiang Tian came to me for treatment due to illness. Chen Jue from Shishi, my fellow townsman, arrived at my residence regarding medical matters, and I showed him this book. The two shared a common understanding; one said, "This can benefit my illness"; the other said, "This can supplement my medical knowledge." They jointly requested of me, "Shall we co-fund the printing of this book to ensure its immortality?" I replied, "Medicine is an art of benevolence. Recording it in books aims to lead all under heaven toward benevolence. Now, if we print and distribute it to spread its influence, patients under heaven will benefit, and physicians under heaven will be enriched. Its benevolent influence will extend greatly across the world! Is this not significant beyond just these two individuals? This is what I deeply commend. Moreover, they have skillfully extended what I wished to promote. Therefore, I titled it *Tuiqiu Shi Yi* (Exploring the Teacher's Intent). Hence, I presumptuously wrote this preface to record my joy.
Dated July 5th, Jiawu Year of the Jiajing Era, Preface by Wang Ji, styled Shengzhi, of Xin'an.
[Preface by Wang Feng]
Yufengzi consulted Weiyi (courtesy name of Dai Sigong) regarding his illness. Weiyi's medical scholarship was profound, mastering the theories of Qibo and Leigong (representing TCM classics), and his treatments often yielded miraculous results, earning him respect among the literati. Tracing the source of his subtlety, it stemmed from the insights of Shishan Jushi (Chen Jue). Shishan had early on studied Confucianism, extensively collecting ancient medical texts and synthesizing their great achievements, gaining fame for his medical skills. At that time, Weiyi further comprehended and connected with these principles. They corrected each other through discourse and completed each other through mutual understanding. Gentlemen regarded Shishan as possessing the spiritual essence necessary for hereditary transmission.
In the year of Wu, while Yufengzi was convalescing in Jiangcun, Weiyi happened to bring volumes up and down of *Tuiqiu Shi Yi* to show me, bowing twice and requesting a preface. Upon reading it, I saw that his discussions on the changing states of Yin and Yang, along with his derivation of disease patterns and pulse diagnoses to determine prescriptions, were direct and transparent, referencing the *Suwen* and *Nanjing* to reveal profound truths. Examining his writings closely, I realized this represented the unfinished intent of Master Danxi, elucidated by his disciple Dai Yuanli (Dai Sigong), compiled and ordered in intent by Shishan, and proofread and preserved for posterity by Weiyi. I sighed, saying, "How difficult is the principle of medicine! Not the technique itself is difficult, but grasping the 'intent' is difficult. Medicine is transmitted through words; where words fail, one must forget them and meet through spirit. Meeting through spirit rather than words opens the apertures. Using spirit to analyze apertures, using intent to guide principles, wisdom arises from exceeding limits, and application becomes effortless, seeing no rigid boundaries. Otherwise, it is merely dregs, stiff and untransformable. Why speak of learning from Danxi? To transmit the heart-method of medicine for millennia, if one cannot make people agile, what use is it? Yet Yuanli was able to secretly comprehend his intent and expand upon what was incomplete; Shishan grasped the subtle thoughts of the heart-methods of both Danxi and Yuanli, desiring to pass on this benevolence to the world; Weiyi was able to broaden and expand this intent, achieving what he intended. People often claim that ancient and modern medicine are unrelated. Yet now, Shishan and Weiyi deepen their medicine to transmit it, claiming continuity with Danxi and Yuanli, is this not true! Thus it is said: Those who expanded Danxi's will were Yuanli; those who expanded Yuanli's will were created by Shishan and narrated by Weiyi. Today, with Yin and Yang imbalanced and epidemics proliferating, how can the world afford to disregard such people?
Some say: Many learned from Danxi, yet specific treatises belong to Yuanli. How should this be explained? I reply: Among Danxi's disciples, Yuanli was called the highest disciple. His principles were profound and mysterious, his arguments subtle yet clear. Without Yuanli, I do not know if these achievements would exist; therefore, credit is given to him.
Dated the Full Moon of the Late Autumn of the Jiawu Year of the Jiajing Era, Written by Wang Feng, styled Yufeng.