尝按轩岐之理，通乎性命，入乎圣神。自秦越人，既往剖胸探心，幻不可追，而方书始汗牛
充栋于世。然以生人表里之缺陷，止假草木之英，金石之屑，欲以抟 造物，补泄五行，此其玄
机妙解，盖亦难言之矣。古今来惟《素问》、《难经》诸篇，为法门指南，然非浅夫浊眼便能洞
彻。于是人持一说，家持一篇，莫不以生，尝试则曷以故，取途纡回而逞臆汶暗也。台石先生承
桂岩先生衣钵渊源，夙有绍明，负菩提心。居恒念穷陬 人子偶罹疾苦，盼药饵不翅丹砂甘露，
而市阿堵者，未尝过而问焉。乃携壶中术，利济三吴、两 间，名噪甚，于武原尤活人多。复以
不酌其径省则惠不溥；不寿之剞劂则泽不永。五阅寒暑，构成一编，颜以《简明医彀》。夫简则
不明，明则不简，先生胡以兼收之也？余知之矣。先生从儒理解入，从禅理参透，故不即不离，
打破葛藤，心胸了了，见垣照胆，罔不悉中肯綮。每论一证，先攻其受病之原，次定其瘳治之法
，又次调其加减之宜。俾人人通晓，在在易给，而沙界众生开卷引睫，七返大还，现前具足。公
家思邈之传，不在是乎？则谓此书即迷津之觉路，苦海之慈航可也。寿国寿民，功德当作无量观。
赐进士出身江西道监察御史，奉敕巡按直隶督理长芦监课河道驿传辖山东河南开归等处前四
奉札巡视皇城芦沟桥城工广渠门通家眷侍生吴兴施梁顿首撰。
我曾考察黄帝、岐伯的医理，它贯通于生命本性，深入至神圣境界。自从秦越人（扁鹊）之后，那种剖胸探心般的神技已幻灭不可追，而医书开始像牛马一样多，充斥于世。然而，凭借人体表里的缺陷，仅借助草木的精华、金石的碎屑，想要模拟造物主的造化，补益或泄泻五行之气，其中的玄妙机理和精微解释，大概很难说清楚了。古往今来，只有《素问》、《难经》等篇章，是医门的指南，但并非浅薄浑浊之眼就能透彻理解。于是人们各持一说，各家各持一篇，没有不以此自居的，尝试治疗时为何缘故，取道迂回曲折而显露出愚昧无知呢？台石先生继承了桂岩先生的衣钵渊源，向来有绍明医道的志向，怀有菩提般的慈悲心。他常念及偏远角落的人家偶然遭受疾苦，盼望药饵如同丹砂甘露一般珍贵，而市场上售卖药物的人，却未曾过问这些贫苦之人。于是携带着壶中的医术，利益救济三吴地区及天地之间，名声大噪，尤其在武原救人最多。又考虑到如果不斟酌其简便直接的方法，则恩惠不能广博；如果不刻印成书流传，则恩泽不能长久。历经五个寒暑，构成了一部书，命名为《简明医彀》。简单就不明白，明白就不简单，先生如何能兼收并蓄呢？我知道了。先生从儒家的道理入手，从禅宗的道理参透，所以既不脱离又不执着，打破纠缠不清的葛藤，心胸明朗，见垣照胆，无不切中要害。每论述一个证候，先攻克致病之源，其次确定治愈之法，再次调整加减药物的适宜性。使人人通晓，处处容易获取，而广大众生翻开书页，如经历七返大还丹的过程，当下具足圆满。这不正是孙思邈传世的宗旨吗？那么可以说这本书就是迷津中的觉悟之路，苦海中的慈航。造福国家，造福百姓，功德应当看作是无量的。赐进士出身、江西道监察御史、奉敕巡按直隶、督理长芦监课河道驿传、辖山东河南开归等处、前四奉札巡视皇城芦沟桥城工广渠门、通家眷侍生吴兴施梁顿首撰。
I have examined the medical principles of Xuanyuan (Yellow Emperor) and Qibo, which penetrate into the nature of life and enter into the realm of the sacred. Since Bian Que (Qin Yueren), whose miraculous skill of "dissecting chests and exploring hearts" has vanished and is untraceable, medical books have begun to multiply like oxen and horses, filling the world. However, relying on the deficiencies of the human body's interior and exterior, and using only the essences of herbs and fragments of minerals, one attempts to emulate the Creator's work, tonifying or draining the Five Elements. The profound mysteries and subtle explanations of this are indeed difficult to articulate. Throughout history, only chapters such as *Suwen* (Plain Questions) and *Nanjing* (Classic of Difficult Issues) serve as guides for the medical gate, yet they cannot be thoroughly understood by shallow or turbid eyes. Thus, people each hold one theory, each school holds one treatise, none failing to claim authority; when attempting treatment, why do they take circuitous paths and reveal their ignorance? Mr. Taishi inherited the lineage from Mr. Guiyan, possessing a long-standing ambition to clarify medicine and bearing a Bodhisattva-like compassionate heart. He often reflected that families in remote corners, occasionally suffering from illness, yearn for medicinal prescriptions as if they were cinnabar elixirs or sweet dew, whereas merchants selling medicines rarely inquire about them. Therefore, he carried his medical arts from the gourd pot, benefiting and relieving the Sanwu region and the broader world, gaining great fame, especially saving many lives in Wuyuan. Furthermore, considering that without adopting concise and direct methods, benefits would not be widespread; and without printing and preserving the text, grace would not endure, he spent five years compiling a volume, titled *Jianming Yigou* (Concise Medical Bow). Simplicity implies lack of clarity, while clarity implies complexity; how did Mr. Taishi achieve both? I understand now. Mr. Taishi entered through Confucian understanding and penetrated through Chan (Zen) philosophy, thus neither adhering rigidly nor detaching completely, breaking through entangled vines, with a clear mind and insight that sees through walls and mirrors the gallbladder, hitting the mark in every instance. When discussing each syndrome, he first attacks the root cause of the disease, then determines the method of cure, and finally adjusts the appropriateness of modifications. This ensures universal comprehension and easy accessibility everywhere, so that all sentient beings, upon opening the book, experience the process of "seven returns and great transformation," finding completeness present before them. Is this not the legacy of Sun Simiao? Thus, it can be said that this book is the path of awakening in the ferry crossing of delusion, and the boat of compassion in the sea of suffering. To benefit the state and the people, the merit should be regarded as boundless. Wu Xing Shi Liang, a Jinshi degree holder, Censor of the Jiangxi Circuit, commissioned to patrol Zhili, supervise the Changlu salt production, river courses, postal relay stations, administer Shandong, Henan, Kaigui, etc., previously ordered to inspect the capital city walls at Lugou Bridge and Guangqumen, fellow townsman and servant, bows and writes.