先教谕金匮辑义。系于晚年定本。是以极其精核。无须赘述。惟不肖受读既尚。时有管见。又诸家方论。扩充
经旨者。其偶尔失载。亦间有之。赵以德衍义。周扬俊补之。题曰二注。近代朱光被有正义之作。俱出于先教谕下
世之后。并撷其粹。皆标记在辑义上层。不敢谓有裨学人。然窃比之鸡肋。仍整录为编。以供子弟参对云。天保壬
寅首夏。丹波元坚纂。
金匮注解。更有高世 。李 。李玮西。俱为医宗金鉴所引。又有卢之颐摩索金匮。张志聪注。黄元御金匮悬
解。戴震注。李钧注。皆是先兄医籍考所着录者。卢氏。黄氏。学颇迂僻。其存不存。不足措念。其他诸家。惜未
得见之。况戴氏硕儒。顾考证必精。而其遗书中。缺焉不收。最可憾也。又李炳字振声。号曰西垣。苦金匮无善注。
乃撰金匮要略注二十二卷。能抉其微。见焦循雕菰集。嘉庆中。陈念祖着有金匮浅注十六卷。金匮读四卷。见其神
农本草经读序。
赵开美本。辑义所引。系皇国重刊。今得其原刻勘之。间失其旧。又朝鲜国医方类聚所据。盖为宋元旧刻。亦
与今本互有异同。今并校而揭之。
按广雅曰。略。要也。王念孙疏证曰。孟子滕文公篇。此其大略也。赵岐注云。略。要也。又说文曰。略。经
略
土地也。段玉裁注曰。引申之。凡举其要。而用功少者。曰略。略者。对详而言。观此诸说。则要略二字。其义更
晰矣。
先教谕（指作者父亲丹波元坚，曾任学官）关于《金匮辑义》的教导。该书系于其晚年定稿的本子。因此极其精审确凿，无须再多赘述。只是我不才，在受读之后，时常有一些浅陋的见解。另外，各家对方剂的论述中，扩充发挥经旨的，偶尔也有遗漏未载的情况。赵以德（赵良）进行衍义阐释，周扬俊加以补充，题名为“二注”。近代朱光被著有《正义》一书，这些著作都出现在先父去世之后。我一并摘取其中的精华，都在《辑义》的上层做了标记。不敢说对学习者有帮助，但私下里将其比作鸡肋（比喻无多大价值但又不忍舍弃的东西），仍然整理抄录成编，以供子孙后代对照参考。天保壬寅年（1842年）初夏，丹波元坚编纂。
对于《金匮》的注解，还有高世栻、李、李玮西等人的著作，都被《医宗金鉴》所引用。又有卢之颐深入探究《金匮》，张志聪为之作注，黄元御著《金匮悬解》，戴震作注，李钧作注，这些都是我兄长《医籍考》中所著录的。卢氏、黄氏的学问颇为迂腐偏激，他们的书存与不存，不值得挂念。其他诸家，可惜未能得见。况且戴震是大学者，虽然考证必定精详，但其遗书中却缺少收录，最为遗憾。又有一位李炳，字振声，号西垣，苦于《金匮》没有好的注解，于是撰写了《金匮要略注》二十二卷，能够发掘其中的精微之处，此事见于焦循的《雕菰集》。嘉庆年间，陈念祖著有《金匮浅注》十六卷，《金匮读》四卷，见于他的《神农本草经读》序言中。
赵开美刻本，《辑义》所引用的，是日本皇国重刊的版本。如今得到原刻本加以勘验，发现间或失去了旧貌。另外朝鲜国《医方类聚》所依据的，大概是宋元时期的旧刻本，也与今本互有异同。现在一并校勘并揭示出来。
按《广雅》记载：略，就是要的意思。王念孙在《疏证》中说：《孟子·滕文公篇》中有“此其大略也”一句。赵岐注释道：略，就是要的意思。又说《说文解字》记载：略，指经营治理土地。段玉裁注释道：引申开来，凡是列举要点而用功较少的，叫做略。“略”是相对于“详”而言的。看这些说法，那么“要略”二字的含义就更加清晰了。
The instructions from the former Instructor (referring to the author's father, Danbo Yuanjian, who served as an academic official) regarding *Jingui Ji Yi* (Collected Meanings of the Golden Cabinet). This work is based on his final version established in his later years. Therefore, it is extremely precise and rigorous, requiring no further elaboration. However, being unworthy, after receiving and studying it, I occasionally have some superficial insights. Furthermore, among the various scholars' commentaries on formulas that expand upon the original text's principles, there are occasional omissions. Zhao Yi-de (Zhao Liang) provided explanatory interpretations, and Zhou Yangjun supplemented them, titled as "Two Annotations." In recent times, Zhu Guangbei authored *Zhengyi* (Correct Meaning). All these works were produced after the passing of my late father. I have selected their essence and marked them at the upper level of *Ji Yi*. I dare not claim they benefit learners, but privately comparing them to chicken ribs (metaphor for something of little value yet hard to discard), I have still compiled and transcribed them into a collection for descendants to cross-reference. Early summer of the Renyin year of Tenpō (1842), compiled by Danbo Yuanjian.
Regarding annotations of *Jingui*, there are also those by Gao Shishi, Li, and Li Weixi, all cited in *Yizong Jinjian* (Golden Mirror of the Medical Tradition). Additionally, Lu Zhiyi extensively investigated *Jingui*, Zhang Zhicong provided annotations, Huang Yuanyu wrote *Jingui Xuanjie* (Suspended Solution of the Golden Cabinet), Dai Zhen annotated it, and Li Jun annotated it. These are all recorded in my elder brother's *Yiji Kao* (Examination of Medical Texts). The scholarship of Mr. Lu and Mr. Huang is rather pedantic and eccentric; whether their works survive or not is not worth worrying about. As for other scholars, unfortunately, I have not had the opportunity to see them. Moreover, although Dai Zhen was a great scholar and his textual criticism must be precise, his posthumous writings lack this inclusion, which is most regrettable. There was also Li Bing, courtesy name Zhensheng, pseudonym Xiyuan, who, frustrated by the lack of good annotations for *Jingui*, composed *Jingui Yaolue Zhu* (Annotations on the Essentials of the Golden Cabinet) in twenty-two volumes, capable of uncovering its subtleties, as seen in Jiao Xiong's *Diaogu Ji* (Collection of Diaogu). During the Jiaqing reign, Chen Nianzu authored *Jingui Qianzhu* (Light Annotations on the Golden Cabinet) in sixteen volumes and *Jingui Du* (Reading of the Golden Cabinet) in four volumes, found in the preface to his *Shennong Bencao Jing Du* (Reading of the Divine Farmer's Materia Medica).
The Zhao Kaimei edition, cited in *Ji Yi*, is based on a reprinted version from Japan. Now having obtained the original printing for collation, I find that it has occasionally lost its original form. Additionally, the version relied upon by the Korean *Yifang Leiju* (Compendium of Medical Formulas) is likely an old Song or Yuan dynasty printing, which also differs from the current version in various aspects. I am now collating and revealing these differences together.
According to *Guangya*: "Lüe" means essential or key. Wang Niansun, in his *Shuzheng* (Clarification and Proof), states: In the *Mencius*, chapter *Teng Wen Gong*, it says, "This is its general outline." Zhao Qi's annotation explains: "Lüe" means essential. Furthermore, *Shuowen Jiezi* states: "Lüe" refers to managing and governing land. Duan Yucai's annotation adds: By extension, whenever one lists the essentials with less effort, it is called "Lüe." "Lüe" is relative to "Xiang" (detailed). Observing these explanations, the meaning of the term "Yaolüe" (Essential Outline) becomes even clearer.