尝闻医者。意也。盖人之致疾。有风寒暑湿劳逸之异。药之为味。有酸苦辛咸甘澹之殊
非神圣工巧。焉能测其表里虚实之证。审其浮沉滑数之脉。变化顺逆。千态万状。要在因
病制宜。临机应变。药不执方。随时增减。辩其温凉寒热。度其缓急重轻。定以君臣佐使。
制方施治。非造诣精深。洞明阃奥者。乌能与于此哉。本朝太医院使戴元礼。得神农品尝之
性。究黄帝问答之旨。明伊芳尹汤液之法。察叔和诊视之要。精东垣补泻之秘。故凡疗疾。加
减用药。取效如神。虽古之扁鹊华陀。不是过矣。况其际遇明时。遭逢圣主。位总医流。名
扬四海。有正谊不谋利、明道不计功之心。惟以活人为念。尝着证治要诀类方二册。藏之
箧笥。甚为秘惜。惟灵隐住持永乐寺僧缵西绪者。极与为方外契交。间尝获睹。爱而录之珍
藏什袭。正统辛酉。监察御史陈君嶷。巡按浙江。至宁波之慈溪。道经永乐寺。西绪以御史
之先大夫。尝丞其邑。迨今颂其德政。由是情意欢洽。出其秘藏医书见示。陈君遍阅。不能
释手。味其论断。出新意于法度之中。推测病源。着奇见于理趣之极。观其随病加减之妙。
不特药之咸精。抑亦治疗之有据。诚医门之规矩准绳也。后之欲为方圆平直者。可不于是而
取则焉。今陈君得之。如获至宝。亟欲锓梓。广布流传。征予为序。着其所得之由。其与人
为善之意。利人济物之心。何其至哉。予惟陈君簪缨世裔。积德行善。凡有可利于人者。靡
不尽心。且如今
年春朝鲜国渔人数辈。泛海捕鱼。被风飘至浙江。官军以为倭寇。擒获解京。送院收候。饥
寒困苦。君独念之。悉备衣粮供赡。使无失所。卒复宁归。其存心制行。率皆类是。若是书
刊行使天下后世。不惟赖要诀而脱沉 。亦必转夭横而跻寿域矣。其有功于医道、康济斯
民之德。岂浅浅哉。正统八年岁次癸亥十一月初四日资德大夫正治上卿礼部尚书前太子宾客兼
国子祭酒毗陵胡 序。
我常听说，行医之道在于“意”（即医生的直觉与悟性）。大抵人们致病的原因，有风寒暑湿以及劳逸过度的不同；药物的滋味，也有酸、苦、辛、咸、甘、淡的差异。如果不是具备神、圣、工、巧四种境界的高明医生，怎么能测知表里虚实这些病证？怎么审察浮、沉、滑、数这些脉象？病情变化顺逆，千态万状，关键在于根据病情制定适宜的治疗方案，在临机时灵活应变。用药不拘泥于固定成方，随时间病情增减调整。辨别药物的温、凉、寒、热属性，衡量病情的缓、急、重、轻程度，确定君、臣、佐、使的配伍原则，从而制方施治。如果没有造诣精深、洞悉医学奥妙的功夫，怎么能做到这一点呢？
本朝太医院使戴元礼，通晓神农尝百草的药性，探究黄帝内经问答的宗旨，阐明伊尹汤液（中药汤剂）的方法，考察王叔和诊脉的要领，精通李东垣补泻的秘诀。所以他凡是治疗疾病，加减用药，取效如神。即使是古代的扁鹊、华佗，也不过如此。何况他身处清明之世，逢遇圣明君主，统领医界，名扬四海。他有秉持正义不谋私利、彰明大道不计功利的心志，只以救活人为念。他曾撰写《证治要诀》及《类方》两册，藏在箱箧之中，非常秘惜。只有灵隐寺住持、永乐寺僧人缵西绪，与他极尽方外之交的情谊，偶尔得以目睹。缵西绪喜爱此书并抄录下来，珍重地层层包裹收藏。
正统辛酉年，监察御史陈嶷巡按浙江，来到宁波慈溪，路经永乐寺。缵西绪因为陈御史的祖父曾担任该县县丞，至今百姓仍颂扬其德政，因此两人情意欢洽。缵西绪拿出秘藏的医书给陈御史看。陈君遍阅全书，爱不释手。品味其中的论断，是在法度之中出新意，推测病源，在理趣极致处显奇见。观察他随病情加减用药的妙处，不仅药物极其精当，而且治疗有据可依。这确实是医门的规矩准绳。后来想要掌握方圆平直（比喻医术规范）的人，难道能不从这里取法吗？
如今陈君得到这本书，如同获得至宝，急切想要刻印梓行，广泛流传，征询我为此书写序，记述他所得书的缘由，以及他与人为善、利人济物的心意，是多么深厚啊！我想到陈君是簪缨世家后裔，积德行善，凡是有利于人的事，无不尽心。就像今年春天，朝鲜国几位渔民泛海捕鱼，被风吹到浙江。官军误以为是倭寇，擒获解送京城，送入机构收候。他们饥寒困苦，唯独陈君怜悯他们，备齐衣粮供养，使他们没有流离失所，最终平安回归。他的存心行事，大抵都是这样。如果这本书刊行天下后世，不仅依靠《要诀》能使人摆脱重病，也必将把夭折横死之人转化为长寿之人。他对医道的功劳、康济百姓的恩德，难道是浅薄的吗？
正统八年岁次癸亥十一月初四日，资德大夫、正治上卿、礼部尚书、前太子宾客兼国子祭酒、毗陵人胡濙 作序。
I have often heard that the practice of medicine relies on "Yi" (the physician's intuition and insight). Generally, the causes of disease in humans vary into wind, cold, summer-heat, dampness, as well as overwork or idleness; the flavors of medicines differ into sour, bitter, pungent, salty, sweet, and bland. Unless one possesses the realms of Shen (Divine), Sheng (Sage), Gong (Skillful), and Qiao (Clever), how can one measure the syndromes of exterior-interior and deficiency-excess? How can one examine the pulse qualities of floating, sunken, slippery, and rapid? The changes in conditions follow favorable or adverse patterns, presenting in thousands of forms. The key lies in adapting treatment to the specific disease and responding flexibly at the moment of clinical decision-making. Medication should not be rigidly bound to fixed prescriptions but adjusted according to time and condition. One must distinguish the warming, cooling, cold, and hot properties of drugs, assess the urgency and severity of the illness, determine the roles of Sovereign (Jun), Minister (Chen), Assistant (Zuo), and Envoy (Shi) in herbal compatibility, and thus formulate prescriptions for treatment. Without profound attainment and a clear understanding of medical mysteries, how could one achieve this?
Dai Yuanli, the Director of the Imperial Medical Bureau of our dynasty, comprehended the medicinal properties explored by Shennong, investigated the principles found in the Huangdi Neijing (Yellow Emperor's Inner Canon), clarified the methods of Yin Yi's decoctions, examined the essentials of Wang Shuhe's pulse diagnosis, and mastered the secrets of tonification and purgation developed by Li Dongyuan. Therefore, whenever he treated diseases, his adjustments of medications yielded miraculous effects. Even Bian Que and Hua Tuo of ancient times would not surpass him. Moreover, he lived in an enlightened era, served a sage sovereign, led the medical profession, and spread his fame across the four seas. He held a heart that upheld righteousness without seeking profit, illuminated the Dao without calculating merit, and solely focused on saving lives. He once compiled two volumes titled *Zhengzhi Yaojue* (Essentials of Syndrome Differentiation and Treatment) and *Leifang* (Classified Formulas), keeping them hidden in chests with great secrecy. Only Zuan Xixu, a monk residing at Lingyin Temple and abbot of Yongle Temple, shared a deep friendship with him outside worldly affairs and occasionally glimpsed these works. Out of love for them, Zuan Xixu copied them and treasured them, wrapping them carefully layer by layer.
In the Xin You year of the Zhengtong era, Censor Chen Yi toured Zhejiang as an imperial inspector. Arriving in Cixi, Ningbo, and passing through Yongle Temple, Zuan Xixu noted that Chen's grandfather had once served as the county magistrate there, whose virtuous governance was still praised today. Thus, their relationship became warm and cordial. Zuan Xixu showed him the secretly kept medical books. Master Chen read them thoroughly, unable to put them down. Savoring the discussions and judgments, he found novelty within established rules and saw extraordinary insights at the extreme of logical interest. Observing the subtlety of adjusting medications according to the disease, it was not only that the drugs were extremely precise, but also that the treatments were well-founded. This is indeed the compass and square of the medical gate. Those who wish to master the standards of medicine in the future, should they not take this as their model?
Now, having obtained this book, Master Chen regards it as a supreme treasure. Eager to have it carved onto woodblocks and widely disseminated, he requested me to write a preface, recording the origin of his acquisition and his benevolent intention to benefit others. His desire to help people and assist all beings is truly profound! I consider that Master Chen descends from a noble family, accumulates virtue and performs good deeds, and exerts himself fully in anything beneficial to others. For instance, earlier this spring, several fishermen from Joseon (Korea) went out to sea fishing, were blown off course by the wind to Zhejiang. The local military mistook them for Japanese pirates, captured them, and sent them to the capital to be detained. They suffered from hunger, cold, and hardship. Only Master Chen pitied them, providing complete clothing and food supplies so that none were left destitute, and eventually they returned home safely. His mindset and conduct are generally like this. If this book is published and circulated throughout the world and future generations, not only will people rely on the *Essentials* to escape severe illnesses, but many who would otherwise die young or violently will surely attain longevity. His contribution to the medical way and his virtue of alleviating the suffering of the people—can such merits be considered shallow?
On the fourth day of the eleventh month of the Gui Hai year, the eighth year of the Zhengtong era, Hu Ying, Grand Master of Virtue, High Minister of State Affairs, Minister of Rites, former Guest of the Crown Prince, and Chancellor of the Imperial Academy, from Piling, wrote the preface.