人身一小天地也。天地之气，不越阴阳，阴阳和，而后覆载得其清宁，渊岳得其
峙，以至草木鸟兽咸若。《易》有之∶山泽通气，水火不相射，是谓阴阳和之之谓也，所以
《易》与天地准，故能弥纶天地之道。向余亦谓医与《易》准，故能神明阖辟之原。人之一
身，五脏六腑，四肢百骸备矣，非气不生，非血不行，气血者，阴阳之属也。而医则阴中求
阳，阳中求阴，循环无已，从逆得顺，从消得长，从虚得盈，分先后之天，审燥湿之宜，察
刚柔之用。二气之帮助，则表里虚实，无不洞然于中，斯酌古可以剂今，所谓神而明之，存
乎其人，善《易》者，未有不善医者也。
夫荣卫调而后经络顺，阴阳错而后疾病生，轩岐具挽回造化之神功，而《灵枢》《素问
》一书，犹日月经天，江河行地，后之人虽穷幽极渺，尚恐理解未明，用违其术。唯仲景张
氏、立斋薛氏、丹溪朱氏、东垣李氏诸君，朗悟通神，能窥其奥，皆有着述，为医家指南，
以名于越人、淳于之后。而《医宗》《医录》《医统》《拔萃》《宝镜》诸篇，亦足以羽翼
《内经》者，犹之《六经》而外，诸子百家不可废也。但浩博泛滥，童年习之，皓首而不得
其源。倘能采掇精华，不支不漏，灿若云汉，明若列星，俾人披其集而漱涤五脏，练精易形
，有所宗旨，斯亦窥《易》简之奥，而具参赞之功者矣。
吾郡张会卿先生，名介宾，自号通一子，于书无所不窥，壮年好谈兵击剑，思有所用于
世，筮《易》得天山之遁，遂决意石隐，避世壶中。精轩岐之道，而于生死疑难之际
，审呼吸于毫芒，辨浮沉于影响，君臣佐使，无不析其源流，问切望闻，无不穷其 奥
。汇成《景岳全书》一集，列为八阵，中为九宫，前分门，后方剂，去陈言之糟粕，阐前哲
之心思，合者参之，疑者剖之，略者补之，诚度世之津梁，卫生之丹诀也。
是书脍炙海内已久，余以不得一见为怅，适林汝晖侄倩携之来粤，如获拱璧。因谓儿辈
曰∶兹编宏济之仁，不在良相下，岂一身一家之所敢私哉。特付剞劂，以公诸世，庶不没作
者之苦心，而同于长桑禁方之授也夫。
会稽鲁超序
人体是小天地。天地的精气，不出阴阳范畴，阴阳调和，然后天地得以清静安宁，深渊高山得以耸立，以至于草木鸟兽都顺遂生长。《易经》说：山泽通气，水火不相离弃，这就是所说的阴阳和谐。因此，《易经》与天地相准，所以能包罗天地之道。过去我也认为医学与《易经》相准，所以能通晓开阖变化的本源。人的身体，五脏六腑、四肢百骸完备，没有气就不能生成，没有血就不能运行，气血属于阴阳的范畴。而医学则在阴中求阳，在阳中求阴，循环不已，从逆乱转为顺调，从消减转为生长，从虚弱转为充盈，区分先天后天，审察燥湿适宜，观察刚柔作用。二气的互助，使得表里虚实，无不心中了然，这样参考古法可以治疗今病，所谓神妙明达，关键在于人，善于《易》理的人，没有不善于医学的。
营卫调和而后经络顺畅，阴阳错乱而后疾病产生，轩辕黄帝和岐伯具备挽回造化之神功，而《灵枢》《素问》一书，如同日月经行于天，江河流动于地，后世之人虽然穷尽幽深渺远之理，尚且恐怕理解不明，使用医术不当。只有张仲景、薛立斋、朱丹溪、李东垣诸位先生，明朗悟透通达神明，能窥探其奥秘，都有著作，作为医家的指南，从而闻名于扁鹊、淳于意之后。而《医宗金鉴》《医林撮要》《医统正脉》《拔萃方》《宝鉴》等篇章，也足以辅助《内经》，就像《六经》之外，诸子百家不可废弃一样。但是浩繁泛滥，儿童时期学习，直到白头也不能得其源头。如果能采摘精华，不偏颇不漏缺，灿烂如银河，明亮如列星，使人们翻阅这部书集就能洗涤五脏，锻炼精气改变形体，有所宗旨，这也是窥探《易经》简约之奥妙，并具备参赞化育之功的人了。
我同郡的张会卿先生，名介宾，自号通一子，对于书籍无所不观，壮年时喜欢谈论兵法击剑，思考有所用于世间，占卜《易》得到天山遁卦，于是决意隐居石室，避世于壶中。精通轩辕岐伯之道，而在生死疑难之际，在毫芒之间审察呼吸，在影晌之中辨别浮沉，君臣佐使的配伍，无不分析其源流，望闻问切四诊，无不穷尽其奥妙。汇集成《景岳全书》一部，列为八阵，中为九宫，前分门类，后方剂，去除陈言糟粕，阐发前哲心思，符合的就参考，有疑问的就剖析，简略的就补充，确实是渡世的津梁，养生的丹诀啊。
这本书在海内早已脍炙人口，我因为不能一见而感到惆怅，恰好林汝晖侄子携带它来到广东，如同获得拱璧珍宝。于是对儿辈说：这部书的宏大济世仁爱之心，不亚于良相，岂敢是一身一家所敢私藏的呢？特意交付刻印，以公之于世，希望不埋没作者的苦心，而同于长桑君传授禁方的意义啊。
会稽鲁超 序
The human body is a microcosm. The Qi of heaven and earth does not exceed Yin and Yang. When Yin and Yang are harmonious, then the universe attains clarity and tranquility, abysses and mountains stand firm, and even grasses, trees, birds, and beasts thrive. As stated in the *Yijing* (Book of Changes): "Mountain and marsh communicate with each other; water and fire do not repel each other." This is what is meant by the harmony of Yin and Yang. Therefore, the *Yijing* corresponds to heaven and earth, and thus can encompass the Dao of heaven and earth. In the past, I also held that medicine corresponds to the *Yijing*, and thus can illuminate the origin of opening and closing transformations. The human body possesses five Zang organs, six Fu organs, four limbs, and hundred bones. Without Qi, there is no generation; without Blood, there is no circulation. Qi and Blood belong to the category of Yin and Yang. Medicine seeks Yang within Yin and Yin within Yang, cycling endlessly, turning reversal into compliance, reduction into growth, deficiency into fullness, distinguishing between congenital and acquired origins, examining suitability for dryness and dampness, and observing the application of rigidity and flexibility. Through the mutual assistance of these two Qi, interior and exterior, excess and deficiency are all clearly understood within. Thus, referencing ancient methods can treat contemporary diseases. As it is said, divine illumination depends on the individual. One who is proficient in the *Yijing* is invariably proficient in medicine.
When Ying (Nutritive) and Wei (Defensive) Qi are regulated, meridians and collaterals become smooth; when Yin and Yang are disordered, diseases arise. Xuanyuan (Yellow Emperor) and Qibo possess the miraculous power to restore creation. The *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions) are like the sun and moon traversing the sky, or rivers and seas flowing across the earth. Later generations, though exhausting themselves to probe the profound and subtle, still fear their understanding is unclear, leading to improper application of techniques. Only masters such as Zhang Zhongjing, Xue Lizhai, Zhu Danxi, and Li Donglan, who were lucid, enlightened, and spiritually attuned, could penetrate its mysteries. They all produced writings that serve as guides for physicians, gaining fame after Bian Que and Chunyu Yi. Works such as *Yizong Jinjian* (Golden Mirror of the Medical Tradition), *Yilin Cuyao* (Essentials from the Forest of Medicine), *Yitong Zhengmai* (Orthodox Pulse of Medical Orthodoxy), *Bacui Fang* (Extracts from the Pinnacle), and *Baodian* (Precious Mirror) are sufficient to supplement the *Neijing* (Inner Canon), just as the Hundred Schools of Thought cannot be discarded outside the Six Classics. However, these texts are vast and overwhelming; if studied in childhood, one may reach old age without grasping their source. If one could extract the essence, without bias or omission, brilliant as the Milky Way and bright as the stars, enabling readers to cleanse the five Zang organs through reading, refine Jing (Essence) and transform the form, and establish a clear principle, this would indeed be penetrating the mystery of simplicity in the *Yijing* and possessing the merit of assisting in creation.
Mr. Zhang Huiqing of my county, named Jiebin, styled Tongyizi, read widely without exception. In his youth, he enjoyed discussing military strategy and swordsmanship, desiring to contribute to the world. Divining with the *Yijing*, he obtained the hexagram Dun (Retreat) of Heaven over Mountain, and thus resolved to live in seclusion in rocky caves, withdrawing from the world into the gourd (a metaphor for hermitage). He mastered the Dao of Xuanyuan and Qibo. In critical moments of life and death and difficult cases, he examined respiration at the finest degree and distinguished floating and sinking pulses with acute sensitivity. He analyzed the source and flow of Jun (Sovereign), Chen (Deputy), Zuo (Assistant), and Shi (Envoy) herb roles, and thoroughly explored the mysteries of Wang (Observation), Wen (Inquiry), Qie (Palpation), and Wen (Listening/Olfaction). Compiling these into the *Jingyue Quanshu* (Complete Works of Jingyue), organized into Eight Arrays and Nine Palaces, with categories preceding and formulas following, he discarded dross of stale language and elucidated the thoughts of former sages. He referenced conforming theories, dissected doubtful ones, and supplemented brief ones. It is truly a ferry for crossing the world and an elixir formula for preserving health.
This book has been widely praised throughout the land for a long time. I felt regretful for not having seen it until, coincidentally, Lin Ruhui’s nephew brought it to Guangdong, as if obtaining a precious arch-shaped jade disc. I then said to my sons: The benevolence of this great work in aiding the world is no inferior to that of a good minister. How could it be kept private by one person or family? I have therefore commissioned its printing to make it public to the world, hoping not to obscure the author's painstaking efforts, but rather to emulate the transmission of secret prescriptions by Changsang Jun.