予夙有志方药，少困举子业，未遑也。岁癸丑，释褐都下，迨丁巳，承乏比部，意通都大邑，良师萃焉，
听谳之暇，留心谘访或枚举一二辈，曰∶是出入于公卿之门者，众皆靡然从之，往往不暇考其术业。吁！徇名之弊，
岂特仕道然哉。己未岁，先君子以肠 背养，闻病不至，是抑不审医之过也，使不孝长抱终天之恨焉。因自顾拙于宦者
与世之拙于医者，安可预人家国事耶？遂绝意进取，间取《灵》《素》诸书，反复读之，古奥渊邃，莫知端倪。友人邵
君伟元，授予以《医学纲目》四十卷，曰∶是书出于萧山楼全善先生所辑，简而知要，繁而有条，悉本于《灵》《素》，
亦犹律之条例，比附不出于礼经也。公以礼律佐时，独不能无蹈是乎？因与伟元暨刘君化卿分帙校 ，矢志弗措，有不
合者，书绎夜思，若将通之，凡再逾寒暑而后就梓。讹者正，缺者补，秩然可观，回视旧本，若草 矣。此书二百年来
几晦而复明，几废而复举，宁不有定数存乎！书大要本之阴阳以定其准，参之运气以稽其变，则胜复有微其矣；血
气有虚实，以立其法，考之同异以正其讹。是故时至有早晚，则民病有征应矣；气位有正变，则胜复有微甚矣；
血气有虚实，则调治有逆从矣；气味有浓薄，则约方有轻重矣；营卫有宣壅，则补泻有疾留矣。其说一正于《灵》《素》
《甲乙》，而参之以仲景、东垣诸君子之绪论。病必有门，门必揭其纲；治必有法，法必详其目，巨细不遗，详略通贯，
参互众说，而折衷之于经。能由此者，谨道如法，万举万全；不由此者，实实虚虚，夭人长命。故览其书，如大都列肆
之中，丹砂、玉札、马渤、牛溲，何所不有，而其取裁剂量，则固存乎人焉耳。先生尝曰∶病之千变万化，不越阴阳
五行。又曰∶气失其平则为疾，医者意也，不过平其气耳。呜呼！此数言者，又为是书之纲领乎！夫不治刑不知造律者
之深意，不治病不知着书者之苦心。先生康济之心甚盛，而几于无所用者，予得而推展之，亦邵、刘二君从臾之力也。同年赵君宗正，实闻而协成之。予与宗正同官比部者也，畴昔毖刑之意，重于杀人，抑此书之行为生人计也，亦重于杀
人之虑也。处心积虑，有始终同而不异者，宜得牵连书之，以示后世焉。
时嘉靖乙丑岁中秋日前进士履斋曹灼撰
我向来对方药有志趣，年轻时因困于科举学业，无暇顾及。癸丑年，我在京城考中进士，到丁巳年，代理比部职务，心想首都大邑，良师汇聚，在审理案件的闲暇之余，留心咨询访问，有时列举出一两位医生，说：这些人是出入于公卿之门的，大众都盲目地追随他们，往往来不及考察他们的医术。唉！追逐名利的弊端，难道仅仅是在仕途上如此吗？己未年，先父因肠痈背养（此处指侍奉患肠痈的父亲或相关病症，原文“肠 背养”疑有脱字或通假，结合语境理解为侍奉患病父亲），听说病情没有好转，这是我不精通医道的过错，使得不孝之子长抱终身遗憾。于是自顾无能于官场，与世间无能于医道的人一样，怎么能干预人家的国事呢？便断绝了进取的念头，偶尔取出《灵枢》《素问》等书，反复阅读，古奥深奥，不知头绪。友人邵伟元先生，把《医学纲目》四十卷授给我，说：这本书出自萧山楼全善先生所辑录，简明而抓住要点，繁复而有条理，完全依据《灵枢》《素问》，也就像法律的条例，类比附会不出于礼经之外。您以礼律辅助时政，难道能避免蹈此覆辙吗？于是我与伟元以及刘化卿君分卷校对，立志不停止，有不合之处，白天思考夜晚推演，想要贯通它，经过两个寒暑才刻印成书。错误的改正，缺失的补全，井然有序可观，回头看旧本，如同杂草一般。这本书二百年来几乎晦暗又复明，几乎废弃又复兴，难道没有定数存在吗！书的大要基于阴阳来确定准则，参考运气来考察变化，那么胜复就有细微之处；气血有虚实，以此确立法则，考证同异来纠正错误。所以时令有早晚，那么百姓的疾病就有征应；气位有正变，那么胜复有微甚；气血有虚实，那么调治有逆从；气味有浓薄，那么处方有轻重；营卫有宣壅，那么补泻有疾留。其学说一正于《灵枢》《素问》《甲乙经》，并参考仲景、东垣诸位先生的绪论。病必有门，门必揭示其纲；治必有法，法必详述其目，巨细不遗漏，详略贯通，参考众说，而折衷于经典。能由此者，谨慎遵循道法，万举万全；不由此者，实实虚虚，夭折人的寿命。所以看这本书，就像在大都市集市之中，丹砂、玉札、马勃、牛溲，什么都有，而它的取舍剂量，则本来存在于人那里罢了。先生曾经说：病的千变万化，不离阴阳五行。又说：气失去平衡就成为疾病，医者意也，不过是平复气罢了。唉！这几句话，又是这本书的纲领啊！如果不治理刑罚，就不知道制定法律者的深意；如果不治病，就不知道著书者的苦心。先生救济世人的心很盛，而几乎无处用武之地，我得以推广它，也是邵、刘二君怂恿的力量。同年赵宗正君，确实听闻而协助完成它。我与宗正是同在比部任职的，过去谨慎刑罚的心意，重于杀人，抑且这本书的传播是为活人打算，也重于杀人的考虑。处心积虑，有始终相同而不异的，应该得牵连写下来，以显示给后世。
时嘉靖乙丑年中秋节前一日，进士履斋曹灼撰写
I have long harbored an interest in herbal medicine and prescriptions (Fangyao). In my youth, I was hindered by the demands of the civil service examinations and had no time to attend to it. In the Gui Chou year, I passed the imperial examination in the capital. By the Ding Si year, I was serving as a temporary official in the Ministry of Justice (Bibu). I thought that in the great metropolis, excellent physicians would gather. During my leisure from hearing legal cases, I paid attention to consulting and visiting them. Sometimes I listed one or two doctors, saying: "These are those who frequent the gates of high officials; the masses blindly follow them, often without taking the time to examine their medical skills." Alas! The弊端 of pursuing fame is not limited to the path of officialdom. In the Ji Wei year, my late father suffered from intestinal abscess (Chang Yong) while I was away on duty. Hearing that his illness did not improve, I realized this was due to my lack of proficiency in medicine, causing me, an unfilial son, to bear lifelong regret. Thus, reflecting on my incompetence in officialdom, akin to those incompetent in medicine, how could I interfere in state affairs? I abandoned my ambition for advancement and occasionally took out the *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions), reading them repeatedly. They were ancient, profound, and obscure, leaving me at a loss for where to begin. My friend, Mr. Shao Weiyuan, presented me with forty volumes of *Yi Xue Gang Mu* (Outline of Medical Science), saying: "This book was compiled by Mr. Lou Quanshan from Xiaoshan. It is concise yet captures the essentials, and detailed yet organized. It is entirely based on the *Ling Shu* and *Su Wen*, much like legal statutes which are analogized but do not contradict the Classics of Rites (*Li Jing*). You assist the times with rites and laws; can you avoid falling into similar pitfalls?" Therefore, along with Weiyuan and Mr. Liu Huaqing, I divided the volumes for proofreading, vowing not to stop. Wherever there were discrepancies, I pondered by day and reflected by night, striving to comprehend them. After more than two years, the book was finally printed. Errors were corrected, omissions filled, resulting in an orderly and commendable text. Compared to the old editions, it appeared as distinct as weeds. For two hundred years, this book had nearly faded only to re-emerge, nearly discarded only to be revived. Could there not be a predetermined destiny involved? The main principles of the book are based on Yin and Yang to establish standards, and reference Qi Yun (Five Movements and Six Qi) to investigate variations, thus revealing the subtleties of Sheng Fu (Overcoming and Being Overcome). Blood and Qi have deficiency and excess, establishing methods accordingly; similarities and differences are examined to correct errors. Therefore, when seasons arrive early or late, people's diseases show corresponding signs; when Qi positions have normal or abnormal changes, Sheng Fu varies in intensity; when Blood and Qi have deficiency or excess, treatment involves following or opposing the pathology; when medicinal flavors have strong or weak properties, prescriptions vary in weight and lightness; when Ying Wei (Nutritive and Defensive Qi) have obstruction, tonification and sedation address stagnation. Its theories align with the *Ling Shu*, *Su Wen*, and *Jia Yi Jing* (Classic of the Fixed Points), supplemented by the preliminary discussions of Zhang Zhongjing, Li Dongyuan, and other sages. Every disease has a category, which reveals its outline; every treatment has a method, detailing its items. Nothing major or minor is omitted; details and brevity are coherent. Various theories are referenced and reconciled through the Classics. Those who follow this will proceed cautiously according to the Dao and method, achieving success in every attempt; those who do not will cause excess in excess and deficiency in deficiency, shortening lives. Thus, viewing this book is like being in a grand market where Cinnabar (Dansha), Jade chips (Yuzha), Fungus (Mabo), and Plantain seeds (Niuxiu) are all available, but the selection and dosage depend on the individual. The Master once said: "The myriad changes of diseases do not exceed Yin and Yang and the Five Elements." He also said: "When Qi loses its balance, disease arises. The physician acts with intent, merely aiming to restore the balance of Qi." Alas! These few words serve as the outline of this book. One cannot understand the deep meaning of lawmaking without administering justice, nor the painstaking effort of an author without treating diseases. The Master's heart for saving the world was immense, yet he found little opportunity to use it. I was able to promote it, thanks to the encouragement of Shao and Liu. My colleague Zhao Zongzheng heard of this and assisted in its completion. Zhao and I served together in the Ministry of Justice. In the past, my caution in punishment emphasized the gravity of taking life; similarly, the circulation of this book aims to preserve life, placing equal weight on the consideration of life and death. With consistent intention from start to finish, I felt compelled to record this connection for posterity.
Written by Cao Zhuo, Jinshi of Lizhai, on the eve of the Mid-Autumn Festival in the Yichou year of the Jiajing era.