隆庆辛未冬，卢子廷和、何子明善、李子星、侄时思，相聚一堂而请曰∶《入门》书已成帙，可无规格
以习之乎？予曰∶医司人命，非质实而无伪，性静而有恒，真知阴功之趣者，未可轻易以习医。志既立矣，
却可商量用工。每早对《先天图》静坐，玩读《孝经》、《论语》、国小；大有资力者，次及全部《四书》、
古《易》白文及《书经》、《洪范》《无逸》、《尧典》。（理会大意，不必强记。）盖医出于儒，非读书
明理，终是庸俗昏昧，不能疏通变化。每午将《入门》大字从头至尾，逐段诵读，必一字不遗；若出诸口。（
如欲专小科，则亦不可不读大科；欲专外科，亦不可不读内科。盖因此识彼则有之，未有通于彼而塞于此者。
惟经涉浅深生熟，故有分科不同。）熟读后，潜思默想，究竟其间意义。稍有疑难，检阅古今名家方书，以广
闻见；或就有德高明之士，委曲请问。陶节庵云∶但不与俗人言耳。盖方药而外于《本草》，理趣而外于《素》、
《难》及张、刘、李、朱。纵有小方捷法，终不是大家数，慎不可为其诬惑。《入门》书既融会贯通，而后可
成一小医。愈加静坐，玩读儒书，稍知阴阳消长，以己验人，由亲及疏，自料作车于室，天下合辙，然后可以
应人之求。及其行持，尤不可无定规，每五鼓清
心静坐，及早起仍玩儒书一二，以雪心源。（时时不失平旦之气为妙。）及其为人诊视，先问证起何日，从头至
足，照根据伤寒初证、杂证及内外伤辨法，逐一详问。证虽重而门类明白者，不须诊脉，亦可议方∶证虽轻而题
目未定者，必须仔细察脉。（男必先左后右，女必先右后左，所以顺阴阳升降也。）先单看以知各经隐曲，次
总看以决虚实死生。既诊后对病家言必以实，或虚或实，可治、易治、难治，说出几分证候，以验自己精神；如
有察未及者，直令帮助，不可牵强文饰，务宜从容拟议，不可急迫激切，以致恐吓，如诊妇女，须托其至亲，先
问证色与舌及所饮食，然后随其所便，或证重而就床隔帐诊之，或证轻而就门隔帷诊之，亦必以薄纱罩手。
（贫家不便，医者自袖薄纱。）寡妇室女，愈加敬谨，此非小节。及其论病，须明白开谕辨折，断其为内伤外
感，或属杂病，或属阴虚，或内伤而兼外感几分，或外感而兼内伤几分。论方据脉下所定，不可少有隐秘，根据
古成法，参酌时宜、年纪与所处顺逆及曾服某药否。（女人经水胎产，男子房室劳逸。）虽本于古而不泥于古，
真如见其脏腑，然后此心无疑于人，亦不枉误。用药之际，尤宜仔细。（某经病，以某药为君，某为监制，
某为引使。）丸剂料本当出自医家，庶乎新陈炮炙，一一合则。况紧急丸散，岂病家所能卒办？但有病家必
欲自制者，听其意向，须根据《本草》注下古法修合，不可逞巧以伤药力。病机稍有疑滞，而药不甚效者，姑待
五鼓静坐，潜心推究其源，再为诊察改方，必无不愈。治病既愈，亦医家分内事也。纵守清素，藉此治生，亦
不可过取重索，但当听其所酬。如病家亦贫，一毫不取，尤见其仁且廉也。盖人不能报，天必报之，如是而
立心，而术有不明不行者哉！明善又进而言曰∶先生之教悉矣，但不识某等业可以成次否？曰∶子皆故家业儒，
又多精明警敏，他日大有所悟。烦将《素问》、《本草》、并《东垣十书》、刘河间《原病式》，删繁校正；
更赖四方贤哲，将前经书本草，合为医学大全，古今方论，愁皆附入，或作笺注，然后医书儒籍并明于昭代，亦
不负为中土之人也。明善曰∶有见而后可以着书，小子能知《入门》足矣。曰∶《入门》不过《快捷方式》之类耳。
况集书与着书不同，如张、刘、李、朱发前人未发，乃独得之见，真可爱而可传也。若某所集，不过古人陈言而
类次之耳。放下笔墨，己不识其中意义者有之；若任为己见，冒负虚名，深可惭惧！况病骨棱层，未尝见诸躬
行。唯一念好生，欲与同志共守内外门户，不致差谬太甚耳。若必欲知之真而行之熟，惟子与卢友尚其勉之。
卢子又进而言曰∶蔼质弱且钝，敢丐一言为约，曰∶不欺而已矣。读《入门》书，而不从头至尾灵精熟得一方
一论，而便谓能医者，欺也；熟读而不思悟融会贯通者，欺也；悟后而不早起静坐调息，以为诊视之地者，
欺也，诊脉而不以实告者，欺也；论方用药。潦草而不精详者，欺也；病愈后而希望贪求，不脱市井风味者，
欺也！（盖不患医之无利，特患医之不明耳。）屡用屡验，而心有所得，不纂集以补报天地，公于人人者，
亦欺也。欺则良知日以蔽塞，而医道终失；不欺则良知日益发扬，而医道愈昌。欺不欺之间，非人之所能与也。
明善乃相率而拜曰∶敢不矢心立志，以承先生之德教哉？于是袖卢子录稿之半，以归于建宁，而托时思绘写
校正，将以传于通家杨子干、子柱，余子允龙，李子HT ，并亲友之相信者云。时己卯仲春稿也。
万历庚辰仲春初吉南丰健斋李梃谨书。
隆庆五年（辛未年）冬天，卢廷和、何明善、李星以及我的侄子李时思，聚在一起向我请教说：“《医学入门》这本书已经编撰成册，难道没有一定的规范来指导学习吗？”我说：“医生掌管着人的生死，如果不是品质朴实、真诚无伪，性情沉静且有恒心，真正懂得积阴德乐趣的人，不可以轻易地学习医术。志向确立之后，才可以商量用功的方法。每天早晨面对《先天图》静坐，研读《孝经》、《论语》等基础典籍；财力充足的人，接着研读全套《四书》、古本《易经》原文以及《尚书》中的《洪范》、《无逸》、《尧典》篇。（只需领会大意，不必强行背诵。）因为医学源于儒家学问，不读书明理，终究是庸俗昏昧，不能灵活变通。每天中午将《医学入门》的大字版从头到尾逐段诵读，必须一字不漏地读出口来。（如果想专攻儿科，也不能不读内科；想专攻外科，也不能不读内科。因为通过此科可以认识彼科的道理，从来没有通晓了彼科却堵塞了此科的。只是由于经历的深浅和熟练程度不同，所以分科有所差异。）熟读之后，深入思考默想其中的意义。稍有疑难，就查阅古今名医的方书，以拓宽见闻；或者向有德行高明的士人委婉地请教。陶节庵说：‘只要不和世俗之人谈论罢了。’除了方药之外要研究《本草》，除了医理趣味之外要研读《素问》、《难经》以及张仲景、刘完素、李东垣、朱丹溪等人的著作。即使有小方的快捷方法，终究不是大家的气度，千万不可被其欺骗迷惑。《医学入门》这本书既然融会贯通了，然后才可以成为一个小医生。更加坚持静坐，研读儒家书籍，稍微了解阴阳消长的规律，用自己的身体去验证他人的病症，由亲近的人扩展到疏远的人，自己在室内造车，天下车轮都能合辙，然后才可以应对别人的求医。等到行医实践时，尤其不可没有固定的规矩。每当天刚亮（五鼓）时清心静坐，早起后仍研读一两篇儒家书籍，以净化心灵源头。（时时保持清晨平旦时的清气为妙。）等到为人诊病时，先询问病症从哪天开始，从头到脚，依据伤寒初起证候、杂病及内外伤辨别方法，逐一详细询问。病症虽然严重但门类清楚的，不需要诊脉，也可以商议处方；病症虽然轻微但病因未定的，必须仔细察脉。（男性必须先诊左手后诊右手，女性必须先诊右手后诊左手，这是为了顺应阴阳升降的规律。）先单独看脉象以了解各经络的隐微情况，再综合诊察以决定虚实死生。诊脉后对病人家属说话必须诚实，或虚或实，可治、易治、难治，说出几分证候，以检验自己的精神状态；如果有观察不到的地方，直接让人帮忙，不可牵强附会、文过饰非，务必从容商议，不可急迫激烈，以致恐吓病人。如诊视妇女，必须委托她的至亲，先询问症状、面色、舌苔及饮食情况，然后随病人的方便，如果病情重就在床边隔帐诊脉，如果病情轻就在门口隔帷诊脉，也一定要用薄纱罩住手。（贫苦人家不便准备，医生自己袖中应备薄纱。）寡妇和未婚女子，更要恭敬谨慎，这并非小节。等到论述病情时，必须明白开导辨析，断定是内伤还是外感，或是杂病，或是阴虚，或是内伤兼有几分外感，或是外感兼有几分外感。论方依据脉象而定，不可有丝毫隐瞒，根据古代成法，参酌时令适宜、年龄大小以及所处环境的顺逆和是否曾服用过某种药物。（女性要考虑月经、怀孕、生产，男性要考虑房事、劳累、安逸。）虽然基于古法但不拘泥于古法，真的就像看到了病人的脏腑一样，然后心中对别人没有疑惑，也不枉费误人。用药的时候，尤其应该仔细。（某经的病，以某药为君药，某药为监制药，某药为使药。）丸剂的药料应当出自医生之手，这样新陈炮制才能一一合乎规范。况且紧急需要的丸散剂，哪里是病人家能立刻办到的？但如果病人家一定要自己制作，听从他们的意向，必须根据《本草》注下的古法修合，不可逞弄技巧而损伤药力。病机稍有疑滞，而药物效果不明显时，姑且等待天亮前静坐，潜心推究病源，再重新诊察改方，一定没有治不好的病。治病痊愈，也是医生的分内之事。即使坚守清贫朴素，借此谋生，也不可过分索取重金，只应当听凭病人酬谢。如果病人家也很贫穷，一毫不取，更能体现医生的仁爱和廉洁。因为人不能报答，上天一定会报答他，像这样立心，医术还有不明白、不施行的吗？明善又进言说：“先生的教诲很全面了，只是不知道我们这样的学业能否达到次等的水平？”我说：“你们都是世家出身，从事儒业，又多精明警觉敏锐，日后会有大的领悟。麻烦将《素问》、《本草》，以及李东垣的《十书》、刘河间的《原病式》，删减繁冗校正文字；更依赖四方贤哲，将前面的经典和本草，合并为医学大全，古今方论，忧愁都附录进去，或者作笺注，然后医书和儒家典籍在昭代都光明正大，也不辜负作为中原人的身份。”明善说：“有了见解然后才可以著书，小子们能读懂《入门》也就足够了。”我说：“《入门》不过是《快捷方式》之类的书罢了。况且集书与著书不同，像张仲景、刘完素、李东垣、朱丹溪那样发掘前人未曾发现的道理，乃是独到的见解，真正值得喜爱和流传。至于我所收集的，不过是古人的陈词滥调进行分类编排而已。放下笔墨，其中不认识意义的情况是有的；如果任以自己的见解，冒领虚名，深感惭愧恐惧！何况病骨嶙峋，未曾亲身经历过。只有一个好生的念头，想要与志同道合者共同守护内外门户，不至于差谬太甚罢了。如果一定要知道得真、行得熟，只有你和卢友还要努力。”卢子又进言说：“我资质弱且迟钝，恳请赐一言作为约定。”我说：“就是不欺骗罢了。读《入门》这本书，如果不从头到尾灵精熟得一方一论，便自称能医，是欺骗；熟读而不思考领悟融会贯通，是欺骗；悟后而不早起静坐调息，作为诊视的基础，是欺骗；诊脉而不如实告知，是欺骗；论方用药潦草而不精详，是欺骗；病愈后希望贪求，不脱市井风气，是欺骗！（大概不怕医生没有利益，只怕医生不明理。）屡用屡验，心里有所心得，不编纂收集以报答天地，公之于众人，也是欺骗。欺骗则良知日益被遮蔽，医道最终丧失；不欺骗则良知日益发扬，医道更加昌盛。欺与不欺之间，不是人力所能左右的。”明善于是相率拜谢说：“怎敢不发誓立志，以继承先生的德行教诲呢？”于是带着卢子记录稿的一半，回到建宁，托付李时思绘制书写校正，打算传给同宗的杨干、杨柱，余允龙，李子HT，以及亲友中相信的人。时间是己卯年仲春写的草稿。万历庚辰年仲春初一，南丰健斋李梃谨书。
In the winter of the Xinwei year of the Longqing era, Lu Tinghe, He Mingshan, Li Xing, and my nephew Li Sisi gathered together to ask me: "The book *Yixue Rumeng* (Introduction to Medical Learning) has been compiled into volumes. Is there no standard or specification for studying it?" I said: "Physicians are responsible for human life. Unless one is of honest and sincere character, devoid of hypocrisy, possessing a calm temperament and perseverance, and truly understanding the joy of accumulating hidden virtue, they should not lightly undertake the study of medicine. Once the aspiration is established, one may then discuss how to apply effort. Every morning, sit quietly facing the *Xiantian Tu* (Diagram of the Earlier Heaven), and study the *Xiaojing* (Classic of Filial Piety) and *Lunyu* (Analects). For those with sufficient resources, proceed to study the complete *Sishu* (Four Books), the original text of the ancient *Yijing* (Book of Changes), and chapters from the *Shujing* (Book of Documents) such as *Hongfan*, *Wuyi*, and *Yaodian*. (Comprehend the general meaning; do not force memorization.) Medicine originates from Confucianism. Without reading books to understand principles, one remains vulgar and ignorant, unable to adapt flexibly. At noon every day, read aloud the large-print edition of *Yixue Rumeng* from beginning to end, paragraph by paragraph, without omitting a single character. (If one wishes to specialize in pediatrics, one must still study internal medicine; if specializing in surgery, one must still study internal medicine. Because understanding one discipline aids another, and there is no case where mastery of one leads to ignorance of the other. Differences in specialization arise only from varying depths of experience and proficiency.) After becoming familiar with the text, ponder its meanings deeply. If any doubts arise, consult ancient and modern medical texts by renowned masters to broaden knowledge; or politely inquire with virtuous and enlightened scholars. Tao Jie'an said, 'Just avoid discussing these matters with vulgar people.' Besides prescriptions, one must study *Bencao* (Materia Medica); beyond medical theory, one must study *Suwen* (Basic Questions) and *Nanjing* (Classic of Difficult Issues), as well as the works of Zhang Zhongjing, Liu Wansu, Li Dongyuan, and Zhu Danxi. Even quick remedies from minor formulas are not the mark of a great master; beware of being deceived by them. Only after mastering *Yixue Rumeng* can one become a junior physician. Continue practicing quiet sitting and studying Confucian classics to gradually understand the waxing and waning of Yin and Yang. Use oneself as a reference for others, starting from relatives and extending to strangers. Just as one builds a cart indoors that fits tracks everywhere, one can then respond to patients' requests. When practicing, one must adhere to strict rules. At dawn (fifth watch), sit quietly to clear the mind; upon rising, read a few pages of Confucian texts to purify the heart's source. (It is excellent to maintain the pure Qi of early morning at all times.) When diagnosing, first ask when the symptoms began. From head to toe, according to the initial signs of *Shanghan* (Cold Damage), miscellaneous diseases, and methods to distinguish internal injuries from external traumas, ask in detail. If the disease is severe but the category is clear, pulse diagnosis may be skipped, and a prescription discussed. If the disease is mild but the diagnosis is uncertain, careful pulse diagnosis is essential. (For men, diagnose the left hand first, then the right; for women, the right hand first, then the left, to follow the ascending and descending of Yin and Yang.) First examine individually to know the hidden states of each meridian, then comprehensively to determine deficiency, excess, prognosis, and survival. After diagnosis, speak truthfully to the family about whether the condition is deficient or excessive, curable, easily curable, or difficult to cure. State the severity to verify one's own mental clarity. If observations are incomplete, ask for help directly; do not force interpretations or embellish facts. Be calm and deliberative, not anxious or harsh, to avoid frightening the patient. When examining women, entrust the inquiry regarding symptoms, complexion, tongue, and diet to close relatives. Then, according to convenience, if the illness is severe, diagnose behind a bed curtain; if mild, diagnose behind a screen at the door. Always cover the hand with thin gauze. (If poor families cannot provide this, the physician should keep gauze in their sleeve.) For widows and unmarried women, be even more respectful and cautious; this is not a trivial matter. When discussing the disease, explain clearly and analyze thoroughly. Determine if it is an internal injury or external contraction, a miscellaneous disease, Yin deficiency, or a combination of internal injury with some external factors, or vice versa. Formulate prescriptions based on the pulse. Do not hide anything. Follow ancient methods, considering seasonal appropriateness, age, environmental circumstances, and previous medication history. (For women, consider menstruation, pregnancy, and childbirth; for men, sexual activity, labor, and rest.) Although based on ancient methods, do not be rigid. Truly see the organs as if with your own eyes, so that you have no doubt about others and do not cause harm. When prescribing, be extremely careful. (For a disease of a specific meridian, designate a Sovereign herb, a Minister herb, and a Guide herb.) Pill ingredients should be prepared by the physician to ensure proper freshness and processing. Urgent pills and powders cannot be quickly made by patients. If patients insist on making them themselves, allow it, but instruct them to follow ancient methods from *Bencao*. Do not use tricks that damage medicinal efficacy. If the pathogenesis is unclear and drugs are ineffective, wait until dawn to sit quietly, ponder the source, re-diagnose, and adjust the prescription. There will be no incurable cases. Curing diseases is part of a physician's duty. Even if living simply and using medicine for livelihood, do not demand excessive fees; accept whatever compensation is offered. If the patient is poor, take nothing, showing benevolence and integrity. Heaven rewards what humans cannot. With such a mindset, how could one's skills fail? Mingshan advanced and said: "Your teachings are comprehensive. But do our studies reach a secondary level?" I said: "You come from scholarly families, are intelligent and alert, and will achieve great enlightenment. Please edit *Suwen* and *Bencao*, along with Li Dongyuan's *Ten Books* and Liu Hejian's *Yuanbing Shi*, removing redundancy and correcting errors. Rely on wise men everywhere to compile these classics and materia medica into a Great Compendium of Medicine, including ancient and modern formula discussions, or provide annotations. Thus, medical and Confucian texts will shine in this enlightened age, honoring our identity as Chinese people." Mingshan said: "One must have insight before writing. Knowing *Rumeng* is enough for us." I said: "*Rumeng* is merely a shortcut guide. Compiling differs from writing. Zhang, Liu, Li, and Zhu discovered what predecessors missed; their unique insights are worthy of love and transmission. My compilation is just classifying old words. Putting down the pen, I realize I don't fully understand everything myself. To claim personal insight and seek false fame is shameful! I have not experienced the suffering of the sick personally. My only intent is to preserve life and guard against major errors with like-minded colleagues. If you wish to know truly and practice skillfully, you and Lu You must strive." Lu Zi advanced and said: "My nature is weak and dull. I beg for a word of advice." I said: "Do not deceive." Reading *Rumeng* without mastering its formulas and theories from start to finish, yet claiming to be a doctor, is deception. Reading without understanding and integrating is deception. Understanding without morning meditation to prepare for diagnosis is deception. Not telling the truth after pulse diagnosis is deception. Prescribing carelessly is deception. Greed after curing patients, retaining market-like behavior, is deception. (The worry is not lack of profit, but lack of understanding.) Repeated success without compiling insights to repay Heaven and Earth, sharing with everyone, is also deception. Deception blinds conscience and destroys the medical way; non-deception expands conscience and prospers the medical way. Between deception and honesty, human power is limited. Mingshan bowed and said: "How dare we not vow to uphold your moral teaching?" Thus, taking half of Lu Zi's manuscript, he returned to Jianning, entrusted Li Sisi with drawing, writing, and correction, intending to pass it to clan members Yang Gan, Yang Zhu, Yu Yonglong, Li Zi HT, and trusted friends and relatives. This draft was written in mid-spring of the Jiyi year. On the first day of mid-spring in the Gengchen year of the Wanli era, Li Ting of Jianzhai in Nanfeng respectfully wrote this.