《灵枢》、《素问》、《神农本经》、《卒病论》、《金匮要略》五书，皆圣哲之微言，医门之奥旨
也。习其艺者舍之不习，而惟采撮后来之枝辞琐说，以为应世之捷诀，是弃本而务末也。求其苏困扶危，而不
误致人于死，盖亦难矣。高氏怀悲悯之志，集为是编，以示门人，即以是示后世。其中略言五运六气之化，
脏腑经络之分，周身之部位于三阴三阳各有所属，药物之气味色臭不一，其性于十一脏各有所宜忌，虽语焉未
详，然已启《灵》、《素》诸书之端绪，而指人以升堂入室之所自矣。即其中矫枉过正之辞，不无一二，然绎
其首尾全文，实为补弊救偏而发，初非举一废百之偏词，固与《灵》、《素》诸书大旨，有相合无相悖也。
人能因其说而广求之五书，于以精参圣哲之微言奥旨，而得医门之管辖，庶几可以视人之疾而苏困扶危，不
流为卤莽灭裂之粗工也欤！
乾隆丙戌八月中秋前四日戊申钱江王琦
《灵枢》、《素问》、《神农本草经》、《伤寒卒病论》（即《伤寒杂病论》）、《金匮要略》这五部著作，都是圣哲人的精微言论，是医学门派的深奥宗旨。学习医术的人如果舍弃这些不学，却只采摘后世那些枝节性的言辞和琐碎的学说，当作应付世俗的便捷诀窍，这是抛弃根本而追求末节。想要以此拯救困境、扶助危难，而不错误地导致人死亡，大概也很难了。高秉钧怀着悲悯之心，将这些内容汇集成本书，用来展示给门下弟子，同时也借此展示给后世之人。书中简要论述了五运六气（中医运气学说）的变化规律，脏腑经络的分布区分，全身各部位在三阴三阳各经中各有归属，药物的气味、颜色、气味各不相同，其药性对十一脏腑各有适宜与禁忌之处。虽然讲述得不够详尽，但已经开启了《灵枢》、《素问》等书的头绪，并指引人们进入医学堂奥的途径。即使其中纠正偏差时有些过正的说法，也不无一二，然而通读其首尾全文，实在是为了补救弊端、纠正偏颇而发表的，起初并非那种举一废百的片面之词，确实与《灵枢》、《素问》等书的根本主旨，只有相合而没有违背。人们如果能依据他的说法，广泛探求那五部经典，从而精深参悟圣哲人的精微言论和深奥宗旨，掌握医学的门径，或许就可以诊治病人的疾病以拯救困境、扶助危难，不至于沦为鲁莽草率、粗疏浅薄的工匠了吧！
乾隆丙戌年八月中秋前四日戊申，钱江王琦
The *Ling Shu* (Spiritual Pivot), *Su Wen* (Basic Questions), *Shennong Ben Cao Jing* (Divine Farmer's Materia Medica), *Zubing Lun* (Treatise on Cold Damage and Miscellaneous Diseases, i.e., *Shanghan Zabing Lun*), and *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet) are all the subtle words of sages and the profound principles of the medical profession. Those who study this art neglect them and only gather later branch-like rhetoric and trivial theories, regarding them as expedient formulas for worldly application; this is abandoning the root to pursue the branches. To seek to relieve distress and rescue from danger without erroneously leading people to death is indeed difficult. Gao [Bingjun], harboring a compassionate will, compiled this volume to show his disciples, and thereby to show future generations. It briefly discusses the transformations of Wu Yun Liu Qi (Five Movements and Six Qi), the differentiation of Zang-Fu organs and Jing-Luo vessels, the attribution of various parts of the body to the three Yin and three Yang meridians, and the fact that herbs possess different flavors, colors, and odors, with their properties having specific suitability and contraindications for the eleven Zang-Fu organs. Although not detailed, it has already initiated the threads of the *Ling Shu*, *Su Wen*, and other classics, pointing out the path for entering the inner chambers of medical knowledge. Even if there are some expressions in it that overcorrect to rectify deviations, reading the entire text from beginning to end reveals that it was actually published to remedy defects and correct biases, and certainly not one-sided statements that emphasize one aspect while discarding others. It fundamentally aligns with, rather than contradicts, the main purport of the *Ling Shu*, *Su Wen*, and other classics. If people can use these teachings to extensively seek out those five books, thereby profoundly participating in the subtle words and profound principles of the sages, and grasping the governance of the medical profession, they might be able to treat patients' diseases to relieve distress and rescue from danger, avoiding becoming rough and hasty crude practitioners!
Wang Qi of Qianjiang, Wushen day, four days before the Mid-Autumn Festival, eighth month of the Bingxu year of the Qianlong reign.