夫三皇设教，上帝垂慈，悯群生有困笃之疾，救黎庶有夭殇之厄。遂设运气，说太始之册文，
开荥医鉴，彰太素之妙门。先圣既遗轨范，《素问》、《灵枢》二经，共为一十八卷，其理奥妙，
披会难明。
今有刘守真先生者，曾遇陈先生，服仙酒醉，觉得悟《素问》玄机，如越人遇长桑君，饮上
池水，隔腹观病之说也。然先生谈《原病式》一卷，《宣明论》五卷，《要旨论》三卷。其《原
病式》者，明病机之本，说六气病源。《宣明论》者，精要医方，五运六气用药，古往及今，渊
奥妙旨，莫越于此也。《要旨论》者，《素问》隐微，天地大纪，人身通应，变化殊途，其理简
易，其趣深幽，惟此经释，为龟镜者也。然九篇三卷者，犹后之学人，尚难明矣。
宗素自幼习医术，酷好《素问》、《内经》、《玉册》灵文。以师事先生门下，粗得其意趣，
释《要旨》语九篇，分作八卷，入式运气，载设图轮，开明五运六气，主客胜复，太过不及，淫
邪反正。重释《天元玉册》、金匮灵文、《素问》、《灵枢》，撮其隐奥运气之旨也。主药当其
岁，味当其气，性用燥净，力化浅深，四时主用，制胜扶弱，客主
须安。一气失所，余遁更作，脏腑淫并，危败消亡。君臣佐使，明病标本，安危盛衰。若不知年
之所加，气之盛衰，不可以为功矣。□若不推其《素问》，晓达玄机，天地有运气之升沉，人
身有气血之流转，周天度数，营卫循环，通应人身，昼夜不息。
《素问》者，五太之名也。太者，大之极也。素者，形质洁白，非华绮之问也。《素问》
者，问答形质之始也，形质具而 瘵由是明生。然启玄子诠注，朱书其文，间其理隐奥，习之者
滥觞其说，遗而不解者，实其多矣。今将太古灵文，乃《素问》之关钥也，究其源流，发明解惑
耳。后之学人，识天地之大纪，变化之殊邈。
妙哉《素问》，视如深渊，如迎浮云，莫穷其涯际，玄通隐奥，不可测量。若非刘氏，孰可
发明，用释玄机，敬资昭告。
平阳洪洞马宗素谨序
三皇设立教化，上帝降下慈爱，怜悯众生遭受沉重疾病的痛苦，拯救百姓免于早逝的灾难。于是设立五运六气学说，阐述太始时期的典籍，开启像水波一样清澈的医学借鉴，彰显太素阶段的奥妙法门。先圣已经留下了规范，《素问》和《灵枢》两部经典，共分为十八卷，其中的道理深奥微妙，研读领会难以明白。
如今有位刘守真先生，曾经遇到陈先生，服用仙酒后醉酒，由此领悟了《素问》中的玄妙机枢，就像扁鹊（字越人）遇到长桑君，饮用上池之水后，能隔着腹部观察病人脏腑疾病的情况一样。然而刘先生著有《原病式》一卷、《宣明论》五卷、《要旨论》三卷。其中《原病式》，是阐明疾病机理的根本，讲述六气致病之源；《宣明论》，是精粹重要的医方，涉及五运六气用药之法，从古至今，深奥微妙的宗旨，没有超出此书的范围。《要旨论》，是对《素问》中隐晦细微之处的阐释，涵盖天地的大规律，人体与之相通应的关系，变化途径各异，其道理简易，其意趣深幽，只有这部经书的解释，可以作为后人的借鉴和镜子。然而这九篇共三卷的内容，对于后来的求学之人来说，仍然难以明白。
马宗素自幼学习医术，酷爱《素问》、《内经》、《玉册》等灵文。以弟子之礼侍奉刘先生门下，粗略地掌握了其意趣，对《要旨论》的话语进行重新解释，分为九篇，整理为八卷，纳入运气学说，绘制设置图轮，阐明明五运六气的主客胜复、太过不及、淫邪与正治的关系。重新解释《天元玉册》、金匮灵文、《素问》、《灵枢》，撮取其中隐晦且关乎运气的宗旨。主治药物应当对应当年的岁运，药味应当对应当时的气候，药性作用燥湿洁净，效力转化有浅有深，顺应四时的主要用途，克制强势扶助弱势，使主气与客气相安。如果一气失去其所处之位，其余之气便会遁去而另作变化，导致脏腑之气淫溢并合，出现危败消亡的局面。君臣佐使的配伍，要明确疾病的标本，以及安危盛衰的变化。如果不知道年份所加临的运气，不清楚气的盛衰情况，就不能取得疗效。如果不推演《素问》，通晓其中的玄妙机枢，就无法理解天地有运气的升降沉浮，人身有气血的流转循环，周天的度数，营卫的循环，都与人体相通应，昼夜不停息。
《素问》，是“五太”名称之一。“太”，是大的极致。“素”，指形质洁白，不是华丽绮靡的意思。《素问》，是关于形质问答的开始，形质具备而后虚损劳瘵等疾病由此得以明确。然而启玄子（王冰）的注解，用朱笔书写其文字，其间道理隐晦深奥，学习者大多滥用了这种说法，遗留下来而不解其意的，实在很多。现在我将太古时期的灵文，也就是《素问》的关键钥匙，探究其源流，发明义理以解除疑惑罢了。让后来的求学之人，认识天地的大规律，以及变化的殊异遥远。
《素问》真是美妙啊，看待它如同深渊，如同迎接浮云，无法穷尽它的边际，玄妙通达隐晦深奥之处，不可测量。如果不是刘氏（刘完素），谁能发明并解释这些玄妙机枢？恭敬地借此昭告世人。
平阳洪洞人马宗素谨序
When the Three Sovereigns established teachings, and the Supreme Deity bestowed compassion, they pitied sentient beings suffering from severe illnesses, and sought to save the common people from the calamity of premature death. Thus, the theory of Five Movements and Six Qi was established, ancient texts of the Great Beginning were expounded, a clear mirror for medical study was opened, and the profound gates of the Great Purity were revealed. The Sages of old left behind models and standards; the *Suwen* (Basic Questions) and *Lingshu* (Spiritual Pivot) classics together comprise eighteen volumes. Their principles are profound and subtle, making them difficult to comprehend through reading and reflection.
Now there is Master Liu Shouzhen (Liu Wansu), who once encountered Master Chen. After drinking immortal wine and becoming intoxicated, he attained enlightenment regarding the mysterious mechanisms of the *Suwen*. This is akin to Bian Que (courtesy name Yue Ren) encountering Chang Sang Jun, who drank water from an upper pool and thereby gained the ability to observe diseases within the abdomen through the abdominal wall. However, Master Liu authored one volume of *Yuanbing Shi* (Treatise on the Original Causes of Disease), five volumes of *Xuanming Lun* (Discussions on Manifestations), and three volumes of *Yaozhi Lun* (Discussions on Key Principles). The *Yuanbing Shi* clarifies the root of disease mechanisms and explains the sources of diseases caused by the Six Qi. The *Xuanming Lun* refines essential medical prescriptions, detailing the use of herbs according to the Five Movements and Six Qi; since antiquity to the present, no work has surpassed this in its profound and subtle insights. The *Yaozhi Lun* elucidates the obscure and subtle aspects of the *Suwen*, covering the great laws of heaven and earth, the correspondence with the human body, and diverse paths of change. Its principles are simple, yet its meaning is deep and secluded; only the interpretation provided by this classic serves as a reliable guide and mirror for future generations. Nevertheless, even these nine chapters comprising three volumes remain difficult for later students to fully understand.
I, Zongsu, have studied medicine since childhood and have a keen passion for the *Suwen*, *Neijing* (Inner Canon), and the spiritual texts of the *Yu Ce*. Serving as a disciple under Master Liu, I have roughly grasped his intent. I have re-interpreted the language of the *Yaozhi Lun*, dividing it into nine chapters and organizing them into eight volumes. I have incorporated the theory of movements and qi, designed and set up diagrams and wheels, and clarified the interactions of host and guest qi, their dominance and recovery, excess and deficiency, as well as pathogenic influences and correct treatments. I have re-explained the *Tianyuan Yu Ce*, the spiritual texts of the Golden Casket, the *Suwen*, and the *Lingshu*, extracting their hidden essence regarding movements and qi. The primary herbs should correspond to the year’s movement, the flavors to the seasonal qi, the nature and function to dryness and purity, and the transformative power to depth and shallowness. They should follow the main uses of the four seasons, overcome strength and support weakness, ensuring harmony between host and guest qi. If one qi loses its proper position, other qi will retreat and act differently, leading to the overflow and combination of zang-fu qi, resulting in danger, decline, and destruction. The roles of sovereign, minister, assistant, and courier must clarify the root and branch of diseases, as well as safety and danger, fullness and emptiness. If one does not know the qi added by the years, nor the flourishing and declining states of qi, one cannot achieve therapeutic success. Without deducing from the *Suwen* and understanding its mysterious mechanisms, one cannot perceive that heaven and earth have the rising and sinking of movements and qi, while the human body has the circulation of blood and qi, the degrees of the celestial sphere, and the cycle of Ying and Wei (Defensive and Nutritive Qi), which correspond to the human body without cease day or night.
The *Suwen* is named among the "Five Tais" (Greats). "Tai" means the utmost of greatness. "Su" refers to the pure and white nature of form and substance, not to ornate or flashy matters. The *Suwen* represents the beginning of questions and answers concerning form and substance; once form and substance are understood, the origins of consumption and wasting diseases become clear. However, in the annotations by Qixuanzi (Wang Bing), where red ink was used for the text, the principles remained obscure. Many learners misapplied these theories, leaving many unresolved issues. Now, taking the ancient spiritual texts, which are the key to the *Suwen*, I investigate their origins and flow, aiming to illuminate meanings and resolve doubts, so that future students may recognize the great laws of heaven and earth and the vastness of changes.
How wonderful is the *Suwen*! It appears like a deep abyss, like chasing floating clouds, with no end in sight. Its profound and hidden mysteries are immeasurable. If not for the Liu family (Liu Wansu), who could have illuminated and explained these mysterious mechanisms? I respectfully offer this for public clarification.
Respectfully prefaced by Ma Zongsu of Hongdong, Pingyang.