医学之有素问灵枢。犹吾儒之有六经语孟也。病机之变。万有不齐。悉范围之。不外是也。古之宗工与今之能手。
师承其说。以之济世寿民。其功不可究殚。顾吾儒率专精制举。以是为方技。而莫之或习。即涉猎亦未尝及之。愚谓先
王之制六经。凡以为民也。有诗书礼乐以正其德。复有刑政以防其淫。其间不顺于轨者。虽杀之而罔或惜焉。然其要则
归于生之而已。至于夭厉为灾。疾病愁苦。坐视其转死而莫之救。而礼乐刑政之用。于是乎或穷。是以上古圣人作为医
术。用以斡旋气运。调剂群生。使物不疵疠。民不夭札。举世之所恃赖。日用之所必需。其功用直与礼乐刑政相为表里。
顾安得以为方技之书而忽之欤。况其书理致渊深。包举弘博。上穷苍 七政之精。下察风水五方之宜。中列人身赅存之
数。与夫阴阳之阖辟。五行之胜复。可以验政治之得失。补造化之不齐。非深于性命之旨者。其孰能与于斯乎。第全书
浩衍。又随问条答。不便观览。虽岐黄专家。尚望洋意沮。况于学士大夫乎。余衡泌之人。无事弃日。不揣固陋。窃欲
比类而分次之。偶见滑伯仁有素问钞一编。其用意颇与余同。然而割裂全文。更为穿贯。虽分门类。而凌躐错杂。遂失
原书之面目。得无疑误后学而获罪先圣也乎。又谓两经从未有合编者。特为珠联。以愚意条析。分为九类。虽有删节。
而段落仍旧。下注出于某篇。不敢谬为参错。其存者要以适用而止。且参酌诸注。务令简明。使读者了然心目。聊取反
约之意。以就正于有道云尔。
时康熙己巳夏日 汪昂题于延禧堂
医学中有《素问》和《灵枢》，就像儒家有《六经》、《论语》和《孟子》一样。病机的变化，万有不齐，但都在这些经典涵盖的范围之内。古代的宗师高手和现在的能工巧匠，师承其学说，用它来救济世人、延寿百姓，其功劳不可穷尽。然而，儒家大多专精于科举考试，把医学视为“方技”（古代对技艺的称呼，地位低于儒学），因此很少有人学习它，即使涉猎也未曾深入研读。我认为先王制定《六经》，完全是为了百姓。有《诗》《书》《礼》《乐》来端正他们的德行，又有刑法政令来防止他们的淫邪。其中有不遵守法度的人，虽然处死他们也不觉得可惜。但是，其核心宗旨则归结为让百姓生存罢了。至于夭折和瘟疫成为灾害，疾病带来的愁苦，如果坐视百姓辗转死去而不去救助，那么礼乐刑政的作用也就有所穷尽了。所以上古圣人创立了医术，用来调和天地气运，调剂众生，使万物不遭受病害，百姓不遭受早夭和疫病，这是举世所依赖、日常生活中所必需的，其功用直接与礼乐刑政互为表里。怎么能把它当作方技之书而忽视呢？况且这部书的理致深远，包罗宏博，上至探究天文七政的精微，下至考察风水五方的适宜，中间列述人身完备存在的数理，以及阴阳的开合、五行的生克乘侮，可以用来验证政治的得失，弥补造化的不齐。不是深通性命之旨的人，谁能参与于此呢？只是全书浩瀚繁杂，又是随问条答的形式，不便阅读。即使是岐黄之术的专家，面对此书尚且感到茫然意沮，何况是学士大夫呢？我汪昂是一个闲居之人，没有事情可以荒废时日，不自量力，想要将内容分类编排。偶然见到滑伯仁有《素问钞》一编，其用意颇与我相同，然而他割裂全文，强行贯通，虽然分了门类，但凌乱错杂，于是失去了原书的面目，这难道不会误导后学而获罪于先圣吗？又认为两经从未有过合编的，特意将其珠联璧合，按照我的意思条理分析，分为九类。虽然有删节，但段落依旧，下面注明出自某篇，不敢胡乱参差错乱。所保留的内容以适用为止，并且参考斟酌各家注解，务必简明，使读者心中了然，姑且取“反约”（由繁入简）之意，以此向有道之士请教罢了。
时康熙己巳年夏天 汪昂题写于延禧堂
In medicine, the *Suwen* (Plain Questions) and *Lingshu* (Spiritual Pivot) are like the *Six Classics*, *Analects*, and *Mencius* in Confucianism. The variations of disease mechanisms are myriad and diverse, yet all fall within their scope. Ancient grand masters and contemporary skilled practitioners, inheriting these teachings to benefit the world and prolong people's lives, have achieved merits that cannot be fully enumerated. However, Confucians generally specialize in the imperial examinations, regarding medicine as a "technical skill" (Fangji), and thus few study it; even those who browse through it do not delve deeply into it. I believe that the ancient kings established the *Six Classics* entirely for the sake of the people. They had the *Book of Poetry*, *Book of Documents*, *Rites*, and *Music* to rectify their virtue, and further had penal laws and political decrees to prevent their licentiousness. Among them, those who did not conform to the norms were executed without pity. Yet, the essential aim was ultimately to preserve life. When premature death and pestilence become disasters, and diseases bring sorrow and suffering, if one sits idly by watching people die without offering rescue, then the utility of rites, music, penal laws, and politics would reach its limit. Therefore, the sages of antiquity established medical arts to regulate the qi and fortune of heaven and earth, and to harmonize all living beings, ensuring that creatures are free from blight and people are spared from premature death and epidemic diseases. This is what the whole world relies upon and what is essential in daily life; its function is directly complementary to rites, music, penal laws, and politics, serving as each other's exterior and interior. How can it be dismissed as a mere technical manual and neglected? Moreover, the principles of this book are profound and comprehensive, reaching up to explore the essence of the seven celestial bodies, down to observe the suitability of wind, water, and the five directions, and in between listing the numerical principles of human existence, as well as the opening and closing of Yin and Yang, and the overcoming and returning of the Five Phases. It can be used to verify the gains and losses of governance and to supplement the irregularities of creation. Who but those deeply versed in the mysteries of life and nature could participate in this? However, the complete work is vast and complex, presented in a Q&A format, making it inconvenient to read. Even experts in the Qi-Huang school feel overwhelmed and discouraged when facing it, let alone scholars and officials. I, Wang Ang, am a recluse with nothing to waste my days on. Presuming upon my limited knowledge, I secretly intended to classify and arrange the content. I happened to see Hua Borén's *Excerpts from Suwen*, whose intent was quite similar to mine. However, he fragmented the original text and forced connections; although categorized, the arrangement was messy and disordered, thereby losing the original appearance of the book. Would this not mislead later learners and incur the wrath of the ancient sages? Furthermore, since the two classics had never been compiled together, I specifically united them, analyzing and categorizing them according to my own understanding into nine classes. Although there are omissions, the paragraphs remain intact, with notes indicating the source chapter below. I dare not arbitrarily mix or confuse them. What remains is selected primarily for practical application, and various commentaries are consulted to ensure conciseness, allowing readers to understand clearly at a glance. This is merely an attempt to simplify the complex ("Fan Yue") and seek correction from those knowledgeable in the Dao.
Written in the summer of the Jisi year of the Kangxi reign by Wang Ang at Yanxi Hall.