古云∶为人子者，不可以不知医。此言似乎专指孝友中之一端而言之者也。何也？夫人之禀体毋论，其它六淫
戕其外，七情贼其中，苟不知节，鲜不病且殆也。为人子者，可以父母、伯叔、兄弟、妻子及诸眷属付之庸医之
手乎？故不可不自知。然知之为知之则可，若强不知以为知，不如无知。从来偾事皆属一知半解之流，而不知奴隶
之夫、乳臭之子，一朝而苟得权势，侥幸而世拥多资，便肆其骄慢之气。役医如吏，藐医如工。家有病患，遂促其
调治，并以生死之权责成之。初不闻扁鹊有云“臣能使之起，不能使之复生”乎？在医
者亦不思往古分医为十四科，使其各治一科为专科，志在济人。今则率皆相习成风，趋炎奔竞，其志不过啖名谋食
而已，岂不卑哉！要知此道之源出自轩皇君臣，以羲皇一画之旨，终日详论世人疾病之所以然，垂教天下后世以治
法之所当然。而药物则又出乎炎帝，躬行阅历，察四时山川水土之宜，考五金八石之性，尝水陆草木之味，以定其
有毒无毒、寒热温平、攻补缓急之用，相传各有遗书，轩皇者曰《素问》、曰《灵枢》，炎帝者曰《本草》。《素问》
自王冰注后，嗣出者不下数十余家。《本草》自陶氏《别录》外，历代以来何止汗牛充栋。无奈时师心喜置身于时
路，茫茫然朝值衙门，退候缙绅，第应乡党。惟恐一人不悦，则谤端百出，飞祸无穷，所以无日不卑躬屈节，寝食
俱废，岂有余力孳孳于诵读者哉！以故卷帙繁多，如李时珍、张介宾之所集，罔弗望涯而退，奚能念及此言似乎专
指孝友中之一端而发者。扪心惝恍，务必旁通一贯，由亲亲而兼及于仁民耶，余久遭老懒，自丙子岁后，竟作退院
老僧，绝口不谈此道矣。一日偶然忆及云间李念莪先生所辑诸书，惟《内经知要》比余向日所辑《医经原旨》，尤
觉近人。以其仅得上下两卷，至简至要，方便时师之不及。用功于鸡声灯影者，亦可以稍有准则于其胸中也。叩之
书贾，佥云其板已没久矣，遂嗾余为之重刊。惜乎书可补读，理可渐明，其如笼中药物，悉非古之道地所产及时采
取者矣。医岂易知而易为者哉，然亦不可不知者也。
乾隆甲申夏日，牧牛老朽薛雪书，时年八十又四。
古人说：“作为子女，不能不懂医学。”这话似乎专门是从孝道这一方面来说的。为什么呢？人的体质不论如何，其他六淫（风、寒、暑、湿、燥、火六种外感病邪）侵害体表，七情（喜、怒、忧、思、悲、恐、惊七种情志变化）伤害内脏，如果不知道节制，很少有不生病甚至陷入危殆的。作为子女，可以把父母、伯叔、兄弟、妻子以及各位亲属托付给平庸医生的手中吗？所以不能不自己懂医。然而，知道就是知道是可以的，如果硬把不知道的当作知道的，还不如不知道。历来败坏事情的都是那些一知半解的人，而那些像奴仆一样的人、乳臭未干的孩子，一旦侥幸得到权势，幸运地拥有大量财富，便肆意放纵骄傲傲慢的气焰。把医生当作官吏役使，轻视医生如同工匠。家里有了病患，就催促医生调治，并把生死的责任完全委托给他们。起初并没有听说扁鹊说过“我能让他苏醒，但不能让他复活”吗？在医生方面也不思考古代将医学分为十四科，让各人专治一科成为专科，志向在于救济世人。现在却都相互习以为常形成风气，趋炎附势奔走竞争，他们的志向不过是为了博取名声谋取食物罢了，岂不卑鄙！要知道这门学问的源头出自黄帝君臣，以伏羲画卦的精微旨意，整天详细论述世人疾病产生的原因，向天下后世传授治疗方法的必然道理。而药物则又出于炎帝，亲身实践阅历，考察四季山川水土的适宜性，研究五金八石（金属和矿物药）的性质，品尝水陆草木的味道，以确定其有毒无毒、寒热温平（四种药性）的属性，以及攻补缓急（治疗作用的强弱缓急）的用途，相传各有遗书，黄帝的著作叫《素问》、叫《灵枢》，炎帝的著作叫《本草》。《素问》自从王冰作注之后，后续出现的注释者不下数十家。《本草》自从陶弘景的《名医别录》之外，历代以来何止汗牛充栋（形容书籍极多）。无奈当时的医生心里喜欢置身于世俗的路径中，茫茫然早上值守衙门，晚上等候官员，只是应付乡里乡亲。惟恐一个人不高兴，就会生出百端诽谤，飞来无穷祸患，所以没有一天不卑躬屈节，连睡觉吃饭都荒废了，哪里还有精力孜孜不倦于诵读经典呢！因此卷帙繁多，像李时珍、张介宾所汇集的著作，无不让人望洋兴叹而退缩，怎么能想到这话似乎专门是从孝道这一方面来说的呢？摸着良心恍惚不定，务必旁通一贯，由亲爱亲人进而兼及仁爱百姓。我长久遭受年老懒惰之苦，自从丙子年以后，竟然做了退隐的老僧，绝口不再谈论此道了。有一天偶然想起云间李念莪先生所编辑的各种书籍，只有《内经知要》比我往日所编辑的《医经原旨》，更觉得贴近世人。因为它仅仅得到上下两卷，极其简单扼要，方便当时医生弥补不足。用功在鸡鸣灯影下读书的人，也可以在心中稍有一些准则了。询问书商，都说它的刻板已经消失很久了，于是怂恿我为之重新刊印。可惜书可以补读，道理可以逐渐明白，但就像笼中的药物，都不是古之道地（药材产地）所产及时采取的了。医学难道是容易知晓且容易施行的吗？然而也是不可不知晓的。
乾隆甲申年夏天，牧牛老朽薛雪书写，当时年龄八十四岁。
The ancients said: "One who is a son must not be ignorant of medicine." This statement seems to refer specifically to one aspect of filial piety and fraternal duty. Why? Regardless of an individual's innate constitution, if the six excesses (Wind, Cold, Summerheat, Dampness, Dryness, Fire) invade the exterior, and the seven emotions (Joy, Anger, Worry, Thought, Sorrow, Fear, Fright) damage the interior, without knowing how to regulate them, few will avoid illness and peril. As a son, can one entrust parents, uncles, brothers, wives, children, and other relatives into the hands of mediocre physicians? Therefore, one cannot but know medicine oneself. However, it is acceptable to acknowledge what one knows; but if one forces ignorance to appear as knowledge, it is better to remain ignorant. Historically, failures are often caused by those with half-baked understanding. Servile individuals or immature youths, once they侥幸ly obtain power or amass wealth, indulge in arrogance and haughtiness. They treat physicians like clerks and despise them as mere craftsmen. When a family member falls ill, they urge immediate treatment and place the responsibility for life and death entirely upon the physician. Have they not heard Bian Que say, "I can restore consciousness, but I cannot resurrect the dead"? Physicians themselves should reflect that in ancient times, medicine was divided into fourteen specialties, allowing practitioners to focus on one area with the aim of benefiting humanity. Today, however, everyone follows this trend, seeking favor and competing for fame, their ambition merely being to gain reputation and sustenance. Is this not despicable! One must understand that the origin of this art lies with the Yellow Emperor and his ministers, who, utilizing the profound principles of Fuxi's hexagrams, discussed daily the causes of diseases among the people, leaving teachings for future generations on the proper methods of treatment. Medicinal substances originated from the Yan Emperor, who personally experienced and observed the suitability of seasons, mountains, rivers, and soil, studied the properties of metals and minerals, tasted the flavors of aquatic, terrestrial, plant, and animal substances, to determine their toxicity, thermal natures (Cold, Heat, Warm, Neutral), and their uses in attacking, tonifying, moderating, or urgent treatments. It is said that each left behind written works: the Yellow Emperor's works are titled *Suwen* (Plain Questions) and *Lingshu* (Spiritual Pivot); the Yan Emperor's work is titled *Bencao* (Materia Medica). Since Wang Bing's commentary on *Suwen*, dozens of subsequent commentators have emerged. Beyond Tao Hongjing's *Bie Lu* (Additional Records) on *Bencao*, the volumes produced through the dynasties are too numerous to count. Unfortunately, contemporary physicians prefer to stay within worldly paths, attending to official duties in the morning and waiting on gentry in the evening, merely responding to local demands. Fearing displeasure from even one person, which could lead to endless slander and disaster, they bow and scrape day and night, neglecting sleep and food. How could they have spare energy to diligently study classics? Consequently, with such vast volumes, even compilations by Li Shizhen and Zhang Jiebin cause one to retreat in awe. How could one think that this statement refers only to filial piety? Touching one's heart in confusion, one must seek comprehensive understanding, extending love from kin to all people. I have long suffered from old age and laziness; since the Bingzi year, I have become a retired monk, never speaking of this profession again. One day, I accidentally recalled the books edited by Mr. Li Nian'e from Yunjian. Among them, *Jing Nei Zhi Yao* (Essentials of the Inner Canon) seemed closer to the needs of common people than my own earlier compilation, *Yi Jing Yuan Zhi*. Because it consists of only two volumes, it is extremely simple and essential, convenient for contemporary physicians to supplement their knowledge. Those who study diligently under lamplight can find some guidelines in their minds. Inquiring with booksellers, they all claimed its printing blocks had been lost for a long time, thus urging me to republish it. Regrettably, while books can be re-read and principles gradually clarified, the medicinal materials available now are like those in a cage, none of which are from the authentic ancient production areas or harvested at the proper time. Is medicine easy to know and easy to practice? Yet, it is indispensable to know.
Written in the summer of Jiashen year of the Qianlong reign by Niuniu Laoxiu Xue Xue, aged eighty-four.