鄞人王节斋，集明医医方，而着以己见，觉世济物之心伟矣。苏立斋薛翁，大阐节斋所未尽，而为之
注。凡起病传经之因，一览之如见肺肝，间有损益节斋而直指原委。予虽未畅于医，要之立斋历试既效之
言，虽节斋复生，亦当视为忠告友矣。尝闻姑苏传刘、张医学，乃是葛应雷始，自后王安道、赵良仁辈，各
着《会同》、《医韵》、《药要》等书，世所宝藏，则苏固有玄妙医派也。立斋崛起于后，渊源有自矣。况
仕孝庙历今上三朝，视篆南北两太医院，必尽阅中秘奇方，遍交寰海名士，闻见益宏矣。予昔释褐时，
知立斋素以着述为志，而仕宦之足以妨之也。于时致政归吴，徜徉林丘，上下今古，研精覃思，垂二
十年，宜其视色望气、察见脉理而所投立效也。今天下为医者，乡无渊源之承，进无中秘之闻，退无研覃
之思，而立斋有此三者，宜其富于着述。今所注《明医杂着》，乃屡试屡验焉。如吾叔东圩公，八十又二，
病肩疽，众以消治，翁以补肾效，又病痰喘，众以散治，翁以补脾效。盖因病立方而不执方，虽立斋所自
注有不能尽立斋所自用者，若求立斋者，止以所注方焉，则亦剪剪矣。后汉郭玉曰∶医，言意也。奏理
至密，随气用巧，而神存乎心手之间。意可得而解。口不可得而言。盖意也者，活法也；注也者，大意
也。因立斋所注之大意，而求立斋所不容注之活法，则得心应手，所存者神矣。昔节斋为《杂着》而不
详尽，如今立斋所注，或亦如是意云！
嘉靖岁己酉正月六日赐同进士出身原任礼科右给事中征仕郎海盐海石钱薇拜撰
鄞县人王节斋，收集明代名医的医方，并撰写了自己的见解，其觉悟世人、救济万物的胸怀真是伟大啊。苏州人立斋薛翁，极大地阐发了王节斋未曾详尽论述的内容，并为这些内容作了注释。凡是疾病起始和传变经络的原因，一目了然，如同看见肺肝般清晰，偶尔对王节斋的观点有所增删，直接指出事物的本源和脉络。我虽然对医学理解不深，但总的来说，立斋那些经过实践验证有效的言论，即使王节斋复活，也会将其视为忠告朋友般的建议。
我曾听说姑苏地区传承刘完素、张从正（注：此处原文“刘、张”通常指金元四大家中的刘完素与张从正，或泛指当地名医流派，结合后文葛应雷等，此处保留原意）的医学，是从葛应雷开始的。此后，王安道、赵良仁等人，各自撰写了《会同》、《医韵》、《药要》等书，被世人所珍藏，那么苏州确实有玄妙独特的医学流派。立斋崛起于其后，其学术渊源是有来历的。况且他在孝宗皇帝（弘治）以及当今皇上（正德、嘉靖）三朝做官，担任过南北两太医院的职务，必定阅读过宫廷秘藏的奇方，广泛结交海内外的名士，见闻更加广博了。
我当年刚考中进士时，知道立斋一向以著述为志向，担心仕途会妨碍他。当时他辞官回到吴地，徜徉于山林丘壑之间，贯通古今，钻研精深，深思熟虑，将近二十年，所以他观察面色、望诊气色、洞察脉理，投药即见效验。如今天下行医的人，乡里没有师承渊源，进宫没有听闻宫廷秘方，退隐没有钻研思考，而立斋具备这三点，所以他著作丰富。如今他所注释的《明医杂着》，都是多次尝试、多次验证有效的。比如我的叔父东圩公，八十二岁，患肩疽，众人用消散法治疗，薛翁用补肾法见效；后来又患痰喘，众人用发散法治疗，薛翁用补脾法见效。这是因为根据病情制定方剂而不拘泥于固定方子，即使是立斋自己所注释的，也不能完全涵盖立斋实际运用时的灵活变化。如果寻找立斋的医术，只局限于他所注释的方子，那就太狭隘了。
后汉代的郭玉说：“医，是言语表达心意。”奏报病情的道理极其细密，随着气机运用巧思，而神妙存在于心手之间。心意可以领会，口却难以言说。大概“意”就是活法，“注”就是大意。依据立斋所注释的大意，去探求立斋无法注释的活法，就能得心应手，心中存有的神妙境界就达到了。从前王节斋撰写《杂着》不够详尽，现在立斋所做的注释，或许也是这个意思吧！
嘉靖己酉年正月六日，赐同进士出身、原任礼科右给事中、征仕郎、海盐人海石钱薇拜撰
Wang Jiezhai, a native of Yin, collected medical prescriptions from renowned physicians of the Ming Dynasty and added his own insights. His noble intention to enlighten the world and benefit all beings was truly great. Xue Weng (Master Xue) Lizhai, from Suzhou, greatly elaborated upon Wang Jiezhai's incomplete points and provided annotations for them. The causes of disease onset and transmission through meridians are visible at a glance, as clear as seeing one's lungs and liver. Occasionally, he modified Wang Jiezhai's views to point directly to the origin and details. Although I am not proficient in medicine, generally speaking, Master Lizhai's words, which have been proven effective through practice, would be regarded by Wang Jiezhai himself, were he alive, as loyal advice from a friend.
I once heard that the transmission of Liu [Wansu] and Zhang [Congzheng]'s medical theories in Gusu began with Ge Yinglei. Since then, Wang Andao, Zhao Liangren, and others each authored books such as *Huitong*, *Yiyun*, and *Yaoyao*, which are treasured by the world. Thus, Suzhou indeed possesses a profound and unique medical lineage. Master Lizhai rose later, with a clear academic origin. Moreover, having served under Emperor Xiaozong (Hongzhi) and the current Emperors (Zhengde, Jiajing) across three reigns, and holding positions in both the Northern and Southern Imperial Medical Bureaus, he must have read rare prescriptions from imperial secrets and widely associated with famous scholars throughout the realm, thereby broadening his knowledge significantly.
When I first obtained my Jinshi degree, I knew that Master Lizhai was dedicated to writing, and I worried that his official duties might hinder him. At that time, after retiring from office, he returned to Wu, wandering among forests and hills, studying past and present, delving deeply into research and contemplation for nearly twenty years. Hence, his ability to observe complexion, inspect qi, and discern pulse patterns allowed his treatments to take immediate effect. Today, many practitioners lack local lineage transmission, have no access to imperial secret formulas, and engage in no deep research or contemplation. Master Lizhai possesses these three qualities, which explains his rich body of work. The annotated *Mingyi Zazhe* currently published consists of prescriptions that have repeatedly proven effective. For instance, my uncle, Mr. Dongxu, aged eighty-two, suffered from a shoulder carbuncle. While others treated it with dispersing methods, Master Xue treated it with kidney-tonifying methods with success. Later, when he suffered from phlegm and wheezing, while others used dispersing treatments, Master Xue used spleen-tonifying methods with success. This is because he formulated prescriptions based on the specific disease rather than adhering rigidly to fixed formulas. Even the prescriptions annotated by Master Lizhai cannot fully cover his practical applications. If one seeks to understand Master Lizhai's medical art solely through his annotated prescriptions, that would be too narrow.
Guo Yu of the Later Han Dynasty said: "Medicine is about expressing intent." The principles reported are extremely subtle; one employs skill according to the flow of Qi, and the divine spirit resides between mind and hand. Intent can be understood but cannot be fully expressed in words. "Intent" refers to flexible application ("living method"), while "annotation" refers to the general principle. By seeking the "living method" that Master Lizhai could not annotate, based on the general principles he did annotate, one can achieve ease and proficiency, attaining a divine state of mind. Perhaps Wang Jiezhai's original *Zazhe* was not exhaustive, and Master Lizhai's annotations now serve a similar purpose!
On the 6th day of the 1st month of the Jiyou year of the Jiajing era, Qian Wei, a native of Haiming, Haiyan, bearing the title of Tong Jinshi Chushen, former Right Censor of the Ministry of Rites, and Zhengshi Lang, respectfully composed this preface.