医无一定之法，而有一定之理。理无可疑，则虽庸工一得，断不以人废言；理有可疑，则虽前代宗
匠，奕祀之所奉为典型者，亦不护其所短，必为之摘发其万一，以质诸天下后世。盖医以寄生死，故
不得不阐发其精微，深探其义蕴。此会稽张景岳先生《质疑录》一书之所由作也。粤稽轩、岐二圣，
化天地身，发菩提愿，着《灵枢》、《素问》诸经，创立医道，而斯民已登诸仁寿之域，厥德溥已；春秋时
秦越人复有《难经》之作，汉文帝与淳于意问答若干条；脏腑之表里阴阳，病证之寒温虚实，言中机宜，
了如指掌。此即后代质疑之权舆乎！厥后张仲景、刘河间、李东垣、朱丹溪四先生，后先踵起，着述最
富，或精于伤寒，或工于杂证，各立一家言，发前人之未发，大畅宗风，遂令医之一道，如日月经天，江
湖丽地，昭垂宇宙，亘古如新。后之工于医者，又何疑之可质乎？虽然，愚者千虑，岂无一得？智者千虑，
岂无一失？况医如用兵然，奇正变化，运用从心，不离乎法，而亦不泥乎法，岂得为前贤章句所埋，遂寄
人篱下，而不思所以变通之也哉！先生天姿卓绝，复殚人工，其于岐黄之术，不啻三折肱矣，浙东西
何止活万人！取先圣之经，以辨前贤之误。如伤寒一证，必辨虚实，攻补兼施，而不泥“伤寒无补法”之一
言；中风则必辨十二经之见证，而不以治伤寒之法治之；血证必先清外感，次理内伤，而不泥洁古“见血无
寒”之语。可疑者诸如此类，先生一一搜剔之，真可谓善读古人之书矣。楷生也晚，不获亲炙先生之门，
然至今读其遗书，虽不能至心，窃向往之，篝灯披阅，以是质诸轩岐也可，质诸四大家也可，即以
是质诸天地鬼神，亦无不可。于是知先生之为功，于天下万世也大，而工于医者，庶可以无疑矣。因先光
梨枣，以公诸海内，若先生全集中，更有《杂证谟》、《伤寒典》、《妇人规》、《传忠录》、《本草类考》
等书，嗣当谋诸同志君子，次第梓行，以共欣赏焉！
时康熙岁在丁卯蒲月东海石楷谨识
医学没有固定不变的方法，但有着恒定不变的原理。如果原理没有问题，即使是平庸医生的偶然正确见解，也绝不会因为人的身份低微而废弃其言论；如果原理存在疑问，即使是前代的宗师大师，那些世代被奉为典范的人物，也不会掩饰他们的短处，必定会指出其中万分之一的错误，以此向天下后世提出质疑。因为医学关乎生死，所以不得不阐发其中的精微之处，深入探究其义理内涵。这就是会稽人张景岳先生撰写《质疑录》一书的原因。
回想轩辕黄帝与岐伯两位圣人，化育天地人身，发下救度众生的宏愿，著述《灵枢》、《素问》等经典，创立了医学之道，使百姓得以进入仁寿的境界，其恩德可谓广博；到了春秋时期，秦越人（扁鹊）又著有《难经》，汉文帝与淳于意进行了若干条问答；对于脏腑的表里阴阳、病证的寒温虚实，论述切中要害，如同看手掌一样清楚。这大概就是后代提出质疑的开端吧！此后，张仲景、刘河间、李东垣、朱丹溪四位先生相继兴起，著作最为丰富，有的精通伤寒，有的擅长杂证，各自建立一家之言，发掘前人未曾阐发的内容，极大地弘扬了学术风气，使得医学这一学科，如同日月照耀天空，江河湖泊遍布大地，光辉昭示宇宙，从古至今常新。后世精通医术的人，还有什么可质疑的呢？
虽然如此，愚者千次思考，难道没有一点收获吗？智者千次思考，难道没有一点失误吗？况且医学就像用兵打仗一样，奇正变化，运用自如，不离乎法度，也不拘泥于法度，怎么能被前贤的章句所埋没，寄居在人篱下，而不思考如何变通呢！先生天资卓越，又致力于人工研究，对于岐黄之术，可以说是多次实践后经验丰富了，在浙江东西地区何止救活万人！他选取先圣的经典，来辨明前贤的错误。例如伤寒一证，必须辨别虚实，攻邪与补虚兼施，而不拘泥于“伤寒无补法”这一句话；中风则必须辨别十二经脉的表现，而不以治疗伤寒的方法来治疗它；血证必须先清除外感，再调理内伤，而不拘泥于洁古（张元素）“见血无寒”的说法。可疑的地方诸如此类，先生一一搜求剔除，真可以说是善于阅读古人的书籍了。我石楷生得晚，未能亲自拜在先生门下受教，但至今读他的遗书，虽然心向往之而不能完全达到那种境界，但在灯下翻阅，以此向轩辕、岐伯提出质疑也可以，向四大家提出质疑也可以，甚至以此向天地鬼神提出质疑，也没有不可以的。由此可知先生的功绩，对天下万世来说非常大，而精通医术的人，或许就可以没有疑惑了。于是先刻印出版，以此公之于海内，至于先生的全集中，还有《杂证谟》、《伤寒典》、《妇人规》、《传忠录》、《本草类考》等书，随后应当与志同道合的君子商量，依次刻印发行，共同欣赏！
时在康熙丁卯年五月，东海石楷恭敬记述
Medicine has no fixed methods, but it possesses constant principles. If the principle is beyond doubt, even the occasional correct insight of a mediocre practitioner shall not be discarded due to the person's status; if the principle is questionable, even the grandmasters of previous generations, who are revered as models for successive dynasties, will not shield their shortcomings, but will certainly point out even one ten-thousandth part of error, to raise questions for the world and future generations. Since medicine deals with life and death, it is imperative to elucidate its subtleties and deeply explore its underlying meanings. This is the reason why Mr. Zhang Jingyue of Kuaiji authored the book *Zhiyi Lu* (Record of Questions and Doubts).
Looking back, the two sages, Xuanyuan (Yellow Emperor) and Qibo, nurtured the human body in accordance with Heaven and Earth, made vows of compassion, and wrote classics such as *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions), establishing the medical way, thereby enabling the people to enter the realm of benevolence and longevity; their virtue was indeed extensive. During the Spring and Autumn period, Qin Yueren (Bian Que) further authored *Nan Jing* (Classic of Difficult Issues), and there were several exchanges between Emperor Wen of Han and Chunyu Yi regarding the interior and exterior, Yin and Yang of the Zang-Fu organs, and the cold, heat, deficiency, and excess of diseases; their statements hit the mark clearly, like looking at one's palm. Was this not the origin of questioning in later generations? Subsequently, four masters—Zhang Zhongjing, Liu Hejian, Li Dongyuan, and Zhu Danxi—rose successively, producing abundant writings. Some were proficient in *Shanghan* (Cold Damage), others skilled in miscellaneous diseases, each establishing their own school of thought, uncovering what predecessors had not yet revealed, greatly promoting the orthodox tradition. Thus, the path of medicine became like the sun and moon illuminating the sky, or rivers and lakes adorning the earth, shining throughout the universe, fresh from ancient times to the present. What could practitioners of medicine have to question thereafter?
Nevertheless, though the fool may ponder a thousand times, can he not have one gain? Though the wise man may ponder a thousand times, can he not have one loss? Moreover, medicine is like warfare: strategies of odd and regular change, applied freely, adhere to principles but do not rigidly stick to them. How can one be buried by the commentaries of former sages, living under another's roof, without thinking of how to adapt and innovate? Mr. Zhang possessed outstanding natural talent and devoted himself to scholarly effort. Regarding the art of Qi and Huang, he was experienced through repeated practice, saving thousands of lives in Zhejiang alone. He took the classics of the ancient sages to辨析 (analyze and distinguish) the errors of former experts. For instance, in cases of *Shanghan*, one must differentiate deficiency and excess, combining purgation and tonification, rather than adhering strictly to the saying "there is no tonification method for Shanghan"; in stroke (*Zhong Feng*), one must identify manifestations across the twelve meridians, rather than treating it with methods for *Shanghan*; in blood disorders, one must first clear external pathogens and then address internal injury, rather than blindly following Jiegu's (Zhang Yuansu) statement "see blood, exclude cold." Such doubtful points were meticulously searched and eliminated by the Mr., truly demonstrating proficiency in reading the books of ancients.
I, Kai, being born late, did not have the privilege of personally studying under Mr.'s door, yet since reading his posthumous works, although I cannot fully attain his level, I secretly admire him. Reading by lamplight, I raise these questions to Xuanyuan and Qibo, to the Four Great Masters, and even to Heaven, Earth, and spirits, all of which are acceptable. From this, I realize that Mr.'s merit is great for the world and future ages, and practitioners of medicine may thus be free from doubt. Therefore, I first arranged for the printing of these texts to share them with the world. As for other works in Mr.'s complete collection, such as *Zazheng Mo* (Discourse on Miscellaneous Diseases), *Shanghan Dian* (Canon of Cold Damage), *Furen Gui* (Regulations for Women), *Chuanzhong Lu* (Record of Passing On Loyalty/Truth), and *Bencao Leikao* (Classified Studies of Materia Medica), I intend to consult with like-minded gentlemen to print them sequentially for common appreciation.
Recorded respectfully by Shi Kai of Donghai, in the fifth month of the Dingmao year of the Kangxi reign.