医之为道大矣，医之为任重矣。中上之医，千里百年，目未易觏；最上之医，天下古今，指未易屈。世之言医者何
伙耶？恃聪明者，师心傲物，择焉不精，虽曰屡中，其失亦屡多。守门庭者，画焉不入，自窒死机，纵未败事，已咎在
误时。工邪僻者，心粗识劣，骛险绝根，偶堕其术，已惨同婴刃。病者苦医之聚会盈庭，具曰予圣。浅者售；伪者售；
圆滑者售；而以其身命为尝试。医者苦病之毫厘千里，动罹颠踬。方难凭；脉难凭；师传难凭；而以人之身命为尝试。
所以人之有生，水火、刀兵、禽兽、王法所伤残，不若疾厄之广。人之有死，夭魔、外道、饿鬼、畜类之苦趣，不若地
狱之惨。医以心之不明，术之不明，习为格套，牢笼病者。遂至举世共成一大格套，遮天蔽日，造出地狱，遍满铁围山
界，其因其果，彰彰如也。经以无明为地狱种子，重重黑暗，无繇脱度，岂不哀哉？昌也闭目茫然，惟见其暗，然见暗
不可谓非明也。野岸渔灯，荒村萤照，一隙微明，举以点缀医门千年黯汶，拟定法律，为率由坦道，聊以行其佛事耳。
然微明而洗发黄岐仲景之大明，明眼得此，闭门造车，出门合辙，自能立于无过。即浅见寡闻，苟知因果不昧，敬慎存
心，日引月伸，以此照其胆，破其昏，而渐充其识。本地风光，参前倚衡，亦何愚而不朗澈也耶？先圣张仲景生当汉末，
着《伤寒杂病论》，维时佛法初传中土，无一华五叶之盛，而性光所摄，早与三世圣神、诸佛诸祖把手同行，真医门之
药
王菩萨、药上菩萨也。第其福缘不及我佛如来亿万分之一分，阅百年再世，寝失其传。后人莫繇仰溯渊源，然且竞相彼
揣此摩，各呈识大识小之量，亦性光所摄无穷极之一斑矣。我佛如来累劫中为大医王，因病立方，随机施药，普度众生。
最后一生重补其充足圆满之性量八万四千法门，门门朗澈底里，诸有情微逗隙光者，咸得随机一门深入，成其佛道。与
过去未来现下尽虚空法界无量亿诸佛诸菩萨光光相荡，于诸佛诸菩萨本愿本行，经咒偈言，屡劫宣扬不尽者，光中莫不
彰示微妙，具足灭度。后阿难尊者证其无学，与我佛如来知见无二无别，乃得结集三藏十二部经典，永作人天眼目，济
度津梁。夫诸佛菩萨真实了义，从如来金口所宣，如来口宣，又从阿难手集。昌苟性地光明，流之笔墨，足以昭示学人。
胡不自澈须眉，脏腑中阴，优游几席，充满 天赫地耀古辉今之量。直与黄岐仲景两光摄合，宣扬妙义，倾刻无欠无余，
乃日弄向导，向棘栗蓬中葛藤窠里，与昔贤校短论长，为五十步百步之走，路头差别，莫此为甚。发刻之稿凡十易，已
刻之板凡四更，惟恐以凡人知见，杂揉圣神知见，败絮补葺美锦，然终不能免也。甚于风、寒、暑、湿、燥、火六气及
杂证多门，殚一生力补之，不能尽补；即殚千生力补之，不能尽补，从可推也。途穷思返，斩绝意识，直截皈禅，通身
汗下，险矣！险矣！尚敢漫言殊途同归也哉？此重公案，俟可补乃补之耳。
顺治十五年上元吉旦，南昌喻昌嘉言老人，时年七十有四序。
医学的道理非常宏大，医学的责任非常沉重。中等以上的医生，在千里之外或百年之间，都难以遇见；最高明的医生，从古至今普天之下，更是屈指可数。世间谈论行医的人何其众多啊！倚仗聪明才智的，主观臆断、傲视万物，选择治疗方法不精审，虽然有时能治愈，但失误也屡见不鲜。拘泥于门户之见的，画地为牢、固步自封，自我堵塞生机，即使没有酿成大错，也已经延误了治疗时机。精通邪僻之术的，心思粗疏、见识低劣，追求险绝偏激之法，偶尔落入其术，后果惨烈如同被刀砍伤。患者痛苦于医生聚会满堂，个个自称圣人高明。浅薄的得以施展；虚伪的得以施展；圆滑世故的得以施展，而患者的性命却成了他们的试验品。医生痛苦于病情毫厘之差导致千里之谬，动辄遭遇挫折。方剂难以凭信；脉象难以凭信；师承传授难以凭信，而将他人的性命作为试验品。因此，人活着的时候，遭受水火、刀兵、禽兽、王法所伤残的，不如疾病苦难的广泛。人死去之后，遭受天魔、外道、饿鬼、畜生等苦趣折磨的，不如地狱的惨痛。医生因为内心不明、医术不明，习惯于陈规旧套，束缚患者。以至于举世共同形成一个大陈规旧套，遮天蔽日，制造出地狱，遍布铁围山界，其因与果，清清楚楚。佛经说无明是地狱的种子，重重黑暗，无法解脱，难道不可悲吗？我喻昌闭目茫然，只看见黑暗，然而看见黑暗不能说不是一种光明。野岸上的渔灯，荒村里的萤火，一丝微弱的光明，用来点缀医学之门千年的昏暗，拟定法律，作为遵循的坦途，姑且以此践行佛教的功德罢了。然而这微弱的光明若能启发黄帝、岐伯、张仲景的大光明，有眼力的人得到它，闭门造车，出门也能合辙，自然能立于无过之地。即使是浅见寡闻，只要知道因果不虚，恭敬谨慎存心，日日引导，月月伸展，用此照亮胆识，破除昏昧，逐渐扩充见识。本地的风光，参悟前贤，倚靠衡器，又有什么愚蠢而不能明朗清澈呢？先圣张仲景生活在汉末，撰写《伤寒杂病论》，当时佛法刚刚传入中原，还没有像后来那样枝叶繁茂的盛况，但他的性光所摄受，早已与三世圣神、诸佛诸祖携手同行，真是医学门的药王菩萨、药上菩萨啊。只是他的福缘不及我佛如来亿万分之一，经过百年再世，渐渐失传。后人无法追溯渊源，然而还竞相彼此揣摩，各自呈现见识大小不同的量度，这也是性光所摄受无穷无尽的一个方面罢了。我佛如来在累劫中为大医王，因病开方，随机施药，普度众生。最后一生着重补充其充足圆满的性量八万四千法门，门门朗澈底里，所有有情众生只要微微逗露隙光者，都能随机一门深入，成就佛道。与过去未来现下尽虚空法界无量亿诸佛诸菩萨光光相荡，对于诸佛诸菩萨本愿本行，经咒偈言，历经多劫宣扬不尽的，光中无不彰显示现微妙，具足灭度。后阿难尊者证得无学果位，与我佛如来知见无二无别，于是结集三藏十二部经典，永远作为人天眼目，济度津梁。那些诸佛菩萨真实了义，从如来金口所宣，如来口宣，又从阿难手中集结。我喻昌如果本性光明，流露于笔墨，足以昭示学习者。为何不自我清澈须眉，脏腑中的阴浊，优游几席之间，充满天赫地耀古辉今的量度。直接与黄帝、岐伯、张仲景两光摄合，宣扬妙义，顷刻间无欠无余，却每日玩弄向导，向荆棘蓬蒿中葛藤窠里，与昔贤校短论长，做五十步百步的逃跑，路头差别，没有比这更严重的了。发刻的稿子凡十次修改，已刻的版片凡四次更正，惟恐以凡人知见，混杂圣神知见，败絮补葺美锦，然而终究不能避免。至于风、寒、暑、湿、燥、火六气以及杂证多门，耗尽一生精力去补救，不能全部补救；即使耗尽千生精力去补救，也不能全部补救，由此可以推知。路途穷尽思返，斩绝意识，直截皈依禅宗，通身汗下，危险啊！危险啊！还敢漫言殊途同归吗？这个重大公案，等到可以补救时再补救吧。
顺治十五年上元吉旦，南昌喻昌嘉言老人，时年七十有四序。
The Way of medicine is great, and the responsibility of a physician is heavy. Physicians of middle-to-high caliber are hard to find within a thousand miles or across a century; those of the highest caliber are so rare throughout history and under heaven that they can be counted on one's fingers. How numerous are those in the world who speak of practicing medicine! Those who rely on their cleverness are subjective and arrogant, selecting treatments without precision; although they may succeed occasionally, their failures are also frequent. Those who stick rigidly to their own schools draw boundaries and refuse to enter new realms, blocking their own vital mechanisms; even if they do not cause disaster, they have already erred by delaying treatment. Those skilled in heterodox methods are careless and ignorant, pursuing dangerous and extreme approaches; even if they fall into such techniques by chance, the result is as tragic as being cut by a blade. Patients suffer from physicians gathering in full courts, all claiming to be sages. The shallow succeed; the fraudulent succeed; the slick and worldly succeed, while patients' lives become their testing ground. Physicians suffer because a slight error in diagnosis leads to a thousand-mile deviation, often encountering setbacks. Prescriptions are unreliable; pulse diagnoses are unreliable; teachings from masters are unreliable, yet human lives are used as experiments. Therefore, the harm caused by diseases and afflictions is more widespread than injuries from water, fire, weapons, beasts, or laws during life. And the suffering of hell is more severe than the torments of demons, heretics, hungry ghosts, or animals after death. Because physicians lack clarity of mind and technique, they habitually follow rigid patterns, trapping patients. Thus, the whole world falls into a single rigid pattern, covering the sky and hiding the sun, creating a hell that fills the Iron Ring Mountain realm; its causes and effects are clear as day. Scriptures state that ignorance (Avidyā) is the seed of hell, shrouded in layers of darkness with no way to escape, how sorrowful is this! I, Yu Chang, close my eyes and see only darkness; yet seeing darkness is not devoid of illumination. Fishing lamps on wild banks and fireflies in desolate villages provide a sliver of faint light, which I use to embellish the millennium-long gloom of the medical field, establishing laws as a straightforward path, merely to perform Buddhist deeds. However, if this faint light can awaken the great illumination of Huangdi, Qibo, and Zhang Zhongjing, those with clear vision will find that even building a cart behind closed doors matches the tracks outside, naturally standing without fault. Even with shallow views and limited knowledge, if one understands that karma is unfailing, maintains reverence and caution, and daily expands their understanding, using this to illuminate courage, dispel confusion, and gradually enrich insight, then embracing local scenery and leaning on the balance of truth, how could one remain foolish and unclear? The ancient sage Zhang Zhongjing lived at the end of the Han Dynasty and wrote *Treatise on Cold Damage and Miscellaneous Diseases* (*Shanghan Zabing Lun*). At that time, Buddhism had just been introduced to China, lacking the flourishing branches and leaves seen later, but his spiritual light was already aligned with the Sages of the Three Times, Buddhas, and Patriarchs, walking hand in hand. He is truly the Medicine King Bodhisattva and Medicine Up Bodhisattva of the medical gate. Yet his merit and affinity were less than one hundred-millionth part of Tathagata Buddha's. After a century or two, his transmission gradually faded. Later generations could not trace the source, yet they competed in speculation, displaying varying degrees of insight, which is but a glimpse of the infinite influence of spiritual light. Tathagata Buddha, over countless kalpas, served as the Great Physician King, prescribing formulas according to illness and administering medicine randomly to save all sentient beings. In his final life, he supplemented his complete and perfect nature with eighty-four thousand dharma doors, each thoroughly clear. All sentient beings who caught even a glimmer of light could deeply enter through any one door, achieving Buddhahood. Their lights interpenetrated with the immeasurable Buddhas and Bodhisattvas of the past, future, and present throughout the void and dharma-realm. Regarding the original vows and practices of these Buddhas and Bodhisattvas, and the sutras, mantras, and verses proclaimed over countless kalpas, all subtle meanings were manifested in the light, fully completing Nirvana. Later, Venerable Ananda attained the fruit of non-learning, having knowledge and vision identical to Tathagata Buddha, and thus compiled the Tripitaka and twelve categories of scriptures, serving forever as the eye of humans and devas, a ferry for salvation. The true and ultimate meaning of Buddhas and Bodhisattvas was proclaimed from the Golden Mouth of the Tathagata, collected by the hands of Ananda. If I, Yu Chang, possess innate luminosity, flowing into ink and brush, it is sufficient to reveal to learners. Why not purify oneself, clearing the yin within organs, leisurely sitting, filled with the magnitude that shines like heaven and earth, ancient and modern? Directly merging lights with Huangdi, Qibo, and Zhang Zhongjing, proclaiming profound meanings instantly without deficiency or surplus, yet daily playing with guides, entangling in thorns and vines, comparing strengths and weaknesses with former sages, running fifty or a hundred steps, there is no greater difference in direction than this. The draft for printing was revised ten times, and the printed blocks changed four times, fearing that ordinary knowledge would mix with sage knowledge, patching fine brocade with rotten cotton, yet ultimately unavoidable. As for the six qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire) and various miscellaneous syndromes, exhausting a lifetime's effort cannot fully address them; even exhausting a thousand lifetimes' efforts cannot fully address them, which can be inferred. Reaching the end of the path and turning back, severing conscious thought, directly returning to Chan (Zen), sweating profusely—how dangerous! How dangerous! How dare I casually speak of different paths leading to the same goal? This major case awaits supplementation when possible.
On the auspicious first day of the first month of the 15th year of Shunzhi, Yu Chang, courtesy name Jiayan, an old man from Nanchang, aged seventy-four, wrote the preface.