黄帝作《内经》，史册载之，而其书不传。不知何代明夫医理者，托为君臣问答之辞，撰《素问》、
《灵枢》二经传于世，想亦闻陈言于古老，敷衍成之，虽文多败缺，实万古不
磨之作。窥其立言之旨，无非窃拟壁经，故多繁辞，然不迨拜手赓扬、都俞吁 之风远矣！且是时始命大挠
作甲子，其干支节序占候岂符于今日？而旨酒溺生，禹始恶之。当其玄酒味淡，人谁嗜以为浆，以致经满络
虚、肝浮胆横耶？至于十二经配十二水名，彼时未经地平天成，何以江淮河济、方隅畛域，竟与后世无歧？
如此罅漏，不一而足。近有会稽张景岳出，有以接乎其人，而才大学博，胆志颇坚，将二书串而
为一，名曰《类经》，诚所谓“别裁伪体”者欤？惜乎疑信相半，未能去华存实。余则一眼觑破，既非圣经
贤传，何妨割裂？于是鸡窗灯火，数更寒暑，彻底掀翻，重为删述，望闻问切之功备矣！然不敢创新立异，
名之曰《医经原旨》，为医家必本之经，推原其大旨如此。至于针灸一法，另有专书，故略收一二，余多节
去。其据文注释，皆广集诸家之说，约取张氏者为多，苟或义理未畅，间尝缀以愚见，冒昧之责，
何所逃避？际此医风流弊之日，苟有一人熟读而精思之，则未必无小补云。
乾隆十九年岁在甲戌，扫叶老人薛雪撰。
黄帝撰写了《内经》，史书中有记载，但原书并未流传下来。不知是哪个朝代的精通医理的人，假托君臣问答的形式，编写了《素问》和《灵枢》这两部经典并流传于世，想必也是从老人口中听闻旧说，加以铺陈演绎而成。虽然文字多有残缺败坏之处，但这确实是万古不朽的著作。窥探其立言的宗旨，无非是模仿古代壁中经（指汉代在孔子旧宅墙壁中发现的古文经书），所以言辞繁多，然而比起上古时代拜手稽首、歌功颂德、和谐商议的风气，已经相差甚远了！况且那个时代才命令大挠制定干支纪年法，其天干地支的节律占候难道与今天相符吗？至于美酒使人沉溺于享乐，是大禹开始厌恶它的。当人们饮用味道淡薄的玄酒时，谁又会嗜好把它当作浆液来喝，从而导致经脉充满而络脉空虚、肝气上浮而胆气横逆呢？至于十二经脉对应十二条河流的名字，那时大地尚未平整、天地秩序未定，为何江淮河济等水系及方位疆界，竟然与后世没有差异？像这样的漏洞，数不胜数。近代会稽人张景岳出现，他试图接续前人的工作，才华横溢、学识渊博，意志坚定，将这两本书串联合并为一部，命名为《类经》，这真可以说是“别裁伪体”（剔除虚假浮华的内容）吧？可惜其中怀疑与相信各占一半，未能去除浮华保留实质。我则一眼看穿，既然不是圣贤的经典，何必拘泥？于是在窗下灯火旁，历经数个寒暑，彻底推翻重写，重新删减编纂，望、闻、问、切四诊的方法完备了！然而不敢标新立异，将其命名为《医经原旨》，作为医家必须依据的经典，推究其根本宗旨正是如此。至于针灸这一方法，另有专门书籍论述，所以只收录了一两点，其余大多删去。其根据原文进行的注释，都广泛收集了各家之说，主要选取张景岳的观点，如果义理阐述不够通畅，偶尔也附上我的浅见，冒昧的责任，又能逃避到哪里去呢？正值医界风气流弊之日，如果有一个人能熟读并深思它，那么未必没有微小的补益。
乾隆十九年岁次甲戌，扫叶老人薛雪撰写。
Yellow Emperor composed the *Neijing* (Inner Canon), which is recorded in historical texts, yet the original book did not survive. It is unknown which dynasty's scholar who understood medical principles fabricated a dialogue between ruler and ministers to compile the two classics, *Suwen* (Basic Questions) and *Lingshu* (Spiritual Pivot), for transmission to the world. It is likely that he heard old accounts from elders and elaborated upon them. Although the text contains many fragments and corruptions, it is indeed an immortal work of ten thousand ages. Examining its intent in establishing words, it merely imitates ancient canonical texts discovered in walls (Bijing), hence the language is verbose; however, it falls far short of the ancient customs of bowing in respect, singing praises, and harmonious consultation! Moreover, at that time, Da Nao was just ordered to create the Sexagenary Cycle (Ganzhi); how could the seasonal rhythms and divination based on Heavenly Stems and Earthly Branches align with those of today? As for fine wine causing people to indulge in life, it was Yu the Great who first detested it. When people drank Xuanjiu (dark water/plain wine) which tasted bland, who would have cherished it as a beverage, thereby leading to fullness in the meridians and emptiness in the collaterals, floating Liver Qi, and horizontal Gallbladder Qi? Regarding the naming of the Twelve Meridians after twelve rivers, since the earth had not yet been leveled and heaven and earth were not yet orderly, how could the names of the Jiang, Huai, He, and Ji rivers, along with their directional boundaries, be exactly the same as in later generations? Such loopholes are numerous. Recently, Zhang Jingyue from Kuaiji emerged, attempting to connect with these ancients. With great talent and broad learning, and firm resolve, he merged the two books into one, titled *Leijing* (Classified Classic). This can truly be called "discarding false forms" (Biecai Weiti)! Alas, his work is half doubt and half belief, failing to discard flourish and retain substance. I saw through this immediately; since they are not sacred scriptures or teachings of sages, why not dissect them? Thus, by the light of a lamp at the window, passing through several cold and hot seasons, I thoroughly overturned the previous structure and re-edited it, completing the methods of Observation, Auscultation/Olfaction, Inquiry, and Palpation (Wang Wen Qie)! However, daring not to innovate arbitrarily, I named it *Yijing Yuanzhi* (Original Meaning of Medical Classics), serving as the essential classic for physicians, deducing its grand purport as such. As for acupuncture and moxibustion, there are separate specialized books, so only a few points were included, while most were omitted. The annotations based on the text extensively gathered theories from various schools, primarily selecting those of Mr. Zhang. If the principles were not fully elucidated, I occasionally added my humble opinions; how could I evade the responsibility of being presumptuous? At this time when the medical profession suffers from bad habits, if even one person reads it carefully and reflects deeply, it may well provide some minor benefit.
Written by Xue Xue, the Sweeping Leaf Old Man, in the year Jiaxu of the 19th year of the Qianlong reign.