尝思事不师古。其法不立。师古而不师圣人。其理不精。圣人每于礼乐教养之外。
凡可以爱护施民者。无所不至。视人疾痛。如在乃身。故仲景既着伤寒论垂万世
法。而复出其心思。着金匮玉函经为杂证矩范。使天下后世有志此者。于此启悟。
以拯济斯人。固圣人无已之心。不易之学也。后之学人。若东垣之脾胃。河间之温
热。丹溪之湿热。王安道之统论。易思兰之发明。薛立斋之虚弱。莫不各擅其长。要
皆得力于此。今之学人。能称述诸家。而不知朔流穷源。上稽圣训。积数十年之敏
悟。为百尺竿头之进步。终为浅寡而已矣。然则要略为杂病方圆之至也。为方不
多。立论殊少。其间推测病由。如六淫之气。七情之感。腑脏之伤。及汤丸之补泄。气
味之缓急。罔不毕备。有志之士。苟得其二三。已足名世。及观从来注释诸家。未能
久读其书。岂能心知其意。又何从阐发其理。迩者程公云来、徐公忠可。各有疏注
行世。已足发挥底蕴。表彰绝业。独赵以德先生衍义。理明学博。意周虑审。本轩岐
诸论。相为映照。合体用应变。互为参酌。庶几大道之明也。惜乎未有梓本。读者甚
少。更有遗编。注递颇缺。余购之二十余载。未得全璧。因不揣疏陋。拟为补注。又大
半采嘉言之议。融会成之。而续貂之诮。知不免也。倘海内君子。有志以斯道自任
者。如脉诀、药性赋、回春入门等书。决不可读。幸勉力于圣论。无自安于苟且。
康熙二十六年秋月吴门周扬俊识于星沙寓中
我曾思考，做事若不效法古人，法则便无法确立；效法古人却若不效法圣人，道理便不够精微。圣人除了在礼乐教化之外，凡是能够爱护百姓的措施，无不做到极致。他们看待他人的疾苦，就像发生在自己身上一样。因此，张仲景在撰写《伤寒论》以垂范万世之后，又倾注其心思，撰写《金匮玉函经》，作为治疗杂病的规范准则，使天下后世有志于医学的人，能由此受到启发和领悟，从而拯救世人。这固然是圣人无穷无尽的仁心，也是不可更改的学问。
后世的学医者，如李东垣擅长脾胃病，刘河间擅长温热病，朱丹溪擅长湿热病，王安道有统论，易思兰有发明，薛立斋擅长虚弱证，他们无不各有所长，但归根结底都得益于《金匮玉函经》（此处指代仲景之学）。现在的学医者，虽然能称述各家学说，却不知道追溯源头、穷究根本，向上稽考圣人的训诫，即使积累了数十年的敏锐悟性，也只是在百尺竿头上做微小的进步，终究还是浅薄寡闻罢了。
然而，《金匮要略》是治疗杂病的最高准则。其中方剂不多，立论也很少，但其中推测病因，如六淫之气、七情之感、脏腑之伤，以及汤丸剂的补泻作用、药味的缓急特性，无不完备。有志之士，如果能掌握其中的二三点，就足以名扬于世了。
至于观察历来注释的各派著作，如果不能长久地研读原书，怎么能心里明白其意旨？又从哪里去阐发其中的道理呢？近来程云来先生、徐忠可先生，各有疏注流传于世，已经足以发挥其深层底蕴，表彰绝世的学业。唯独赵以德先生的《衍义》，理论明晰，学识渊博，用意周全，考虑审慎，本于黄帝内经与岐伯的论述，相互映照，融合体用与应变，互相参考斟酌，几乎可以说是阐明了大道。可惜没有刻印成书，读者很少。更有散佚的篇章，注解传承颇有缺失。我购买此书二十多年，未能得到完整的版本。于是我不揣冒昧，疏陋浅薄，打算进行补注。其中大半采纳前人的嘉言善议，融会贯通而成。自知难免有“续貂”（比喻好坏不分或前后不协调）的讥笑。如果海内的君子，有志于以这门学问为己任，像《脉诀》、《药性赋》、《回春入门》这类书籍，绝对不可读。希望努力钻研圣人的论述，不要自我满足于苟且偷安。
康熙二十六年秋季，吴门周扬俊识于星沙寓所。
I have often pondered that if one does not follow the ancients, methods cannot be established; if one follows the ancients but does not follow the Sages, principles will not be refined. The Sages, beyond rites, music, and education, left no stone unturned in their care for the people. They viewed others' suffering as if it were their own. Therefore, after Zhang Zhongjing (Zhang Jingyue) wrote *Shanghan Lun* (Treatise on Cold Damage Disorders) to serve as a model for ten thousand generations, he further devoted his mind to writing *Jingui Yuhan Jing* (Golden Cabinet Jade Box Classic), establishing standards for miscellaneous diseases. This allows scholars of future generations who are dedicated to this field to gain enlightenment from it, thereby saving people. This is indeed the endless compassion of the Sages and an unchangeable learning.
Later scholars, such as Li Dongyuan with his focus on Pi-Wei (Spleen and Stomach), Liu Wansu with his emphasis on Wenre (Warmth-Heat), Zhu Danxi with his expertise in Shire (Damp-Heat), Wang Andao with his general theories, Yi Silan with his innovations, and Xue Lizhai with his treatment of XuRuo (Deficiency and Weakness), each excelled in their respective areas. Ultimately, they all derived their strength from [Zhongjing's teachings]. Contemporary scholars may recite the views of various schools but fail to trace the source and exhaust the origin, looking up to the Sage's instructions. Accumulating decades of keen insight only leads to marginal progress on a hundred-foot pole, remaining ultimately shallow and limited.
However, *Jingui Yaolüe* (Essential Prescriptions of the Golden Cabinet) represents the utmost standard for treating miscellaneous diseases. Although it contains few formulas and brief discussions, it comprehensively covers the speculation of disease causes, such as the influence of the Six Excesses (Liu Yin), the impact of the Seven Emotions (Qi Qing), injuries to the Zang-Fu organs, the tonifying and purging effects of decoctions and pills, and the slow or rapid nature of medicinal flavors. A dedicated scholar who grasps even two or three of these points could achieve fame in the world.
Regarding the commentaries by previous scholars, without long-term study of the original text, how can one understand its meaning in heart? From where can one elucidate its principles? Recently, Mr. Cheng Yunlai and Mr. Xu Zhongke have published their annotations, which are sufficient to reveal the profound implications and highlight this peerless achievement. However, only Mr. Zhao Yi De's *Yanyi* (Expanded Meaning) features clear theory, broad scholarship, comprehensive intent, and careful consideration. It mirrors the discourses of Huangdi (Yellow Emperor) and Qibo, integrating substance and function, adapting to changes, and cross-referencing each other, thus approaching the illumination of the Great Dao. Regrettably, it has never been printed, resulting in few readers. Furthermore, scattered manuscripts lack complete annotations. I spent over twenty years purchasing copies but failed to obtain a complete set. Thus, presumptuously acknowledging my own shallowness, I proposed to add notes. Much of this work incorporates the excellent remarks of predecessors, synthesized into a whole. I am aware that I may incur the ridicule of "adding dog tails to a fox fur coat" (a metaphor for inferior addition). If gentlemen within the seas are willing to take responsibility for this Way, let them absolutely avoid reading books like *Mai Jue* (Pulse Secrets), *Yao Xing Fu* (Ode to Medicinal Properties), and *Huichun Rumeng* (Spring Revival Primer). Instead, strive diligently with the Sage's discourses and do not settle for mediocrity.
Inscribed at the residence in Xingsha by Zhou Yangjun of Wu Gate, Autumn of the 26th Year of Kangxi.