金匮要略者。汉张仲景所着。为医方之祖。而治杂病之宗也。其方约而多验。其文简而难通。唐
宋以来。注释阙如。明兴之后。始有起而论之者。迄于今。乃不下数十家。莫不精求深讨。用以发蒙
而解惑。然而性高明者。泛骛远引。以曲逞其说。而其失则为浮。守矩 者。寻行数墨。而畏尽其辞。
而其失则为隘。是隘与浮者。虽所趣不同。而其失则一也。余读仲景书者数矣。心有所得。辄笔诸简
端。以为他日考验学问之地。非敢举以注是书也。日月既深。十已得其七八。而未克遂竟其绪。丙午
秋日。抱病斋居。勉谢人事。因取金匮旧本。重加寻绎。其未经笔记者补之。其记而未尽善者复改之。
覃精研思。务求当于古人之心而后已。而其间深文奥义。有通之而无可通者。则阙之。其系传写之误
者。则拟正之。其或类后人续入者。则删汰之。断自脏腑经络之下。终于妇人杂病。凡二十有二篇。
厘为上中下三卷。仍宋林亿之旧也。集既成。颜曰心典。谓以吾心求古人之心。而得其典要云尔。虽
然。刘氏扰龙。宋人刻楮。力尽心 。要归罔用。余之是注。安知其不仍失之浮。即失之隘也耶。世
有哲人。箴予阙失而赐之教焉。则予之幸也。
雍正己酉春日。饮鹤山人尤怡题于北郭之树下小轩。
《金匮要略》是汉代张仲景所著的著作，它是医方之祖，也是治疗杂病的宗源。其中的方剂简约而多有效验，文字简练却难以通晓。自唐宋以来，缺乏注释。明朝兴起之后，才开始有人起来论述它。直到今天，不下数十家，无不精心探求、深入研讨，用来启发蒙昧并解除疑惑。然而，性情高迈旷达的人，往往广泛驰骋、远为引申，以曲折地施展他们的学说，其弊端在于浮泛；恪守规矩的人，只是逐字逐句地推敲，却不敢穷尽文辞的含义，其弊端在于狭隘。这种狭隘与浮泛，虽然取向不同，但它们的弊病是一样的。我阅读仲景的书多次了，心中有所心得，就随手写在竹简（纸页）上，作为日后检验学问的地方，不敢拿来作为注解这本书的定本。岁月渐深，我已得到其中十分之七八的内容，却未能最终完成全部绪论。丙午年秋天，我抱病在斋中居住，勉强推谢人事往来，于是取出《金匮》旧本，重新加以寻究梳理。对于之前没有记录的部分进行补充，对于记录得不够完善的部分再次修改。精心研究思考，务必求得符合古人的心意才停止。其中那些深奥的文字和含义，有解释不通的，就予以省略。那些属于传抄错误的，就打算纠正它。那些或许是后人续入的内容，就删减淘汰它。从脏腑经络开始，终于妇人杂病，共二十二篇，分为上、中、下三卷，仍遵循宋代林亿旧本的体例。书集完成后，命名为“心典”，意思是用我的心去探求古人的心，从而掌握其精髓要点。虽然如此，刘氏扰龙、宋人刻楮的故事告诉我们，即使力尽心血，如果方向不对，最终也无所用。我的这个注解，怎么知道不会仍然失之于浮泛或失之于狭隘呢？世间如有哲人，能针砭我的缺失并给予教导，那就是我的幸运了。
雍正己酉年春天，饮鹤山人尤怡题写于北郭树下的一个小轩室中。
*Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) is a work authored by Zhang Zhongjing of the Han Dynasty. It serves as the ancestor of medical prescriptions and the source for treating miscellaneous diseases. Its formulas are concise yet highly effective, and its text is brief but difficult to comprehend. Since the Tang and Song dynasties, there have been no commentaries. After the rise of the Ming Dynasty, scholars began to discuss it. Up to the present day, there have been dozens of commentators, all meticulously exploring and deeply investigating to enlighten the ignorant and resolve doubts. However, those with lofty and expansive temperaments tend to wander far and draw distant analogies to display their theories, resulting in the flaw of superficiality. Those who strictly adhere to rules merely follow the lines and ink, fearing to exhaust the meaning of the words, resulting in the flaw of narrowness. Although these two approaches differ in orientation, their flaws are essentially the same. I have read Zhongjing's works several times; whenever I had insights, I jotted them down on paper to serve as a place for testing my knowledge in the future, not daring to use them as a definitive commentary on this book. As time passed, I had grasped seven or eight tenths of the content, but failed to complete the entire project. In the autumn of the Bingwu year, while ill and residing in my study, I reluctantly declined social engagements. I then took an old edition of *Jingui*, re-examined and analyzed it. I supplemented what had not been previously recorded and revised what was incomplete. With intense concentration and deep thought, I strove to align with the mind of the ancients before stopping. For profound texts and obscure meanings that could not be explained, I omitted them. For errors arising from copying, I proposed corrections. For passages likely added by later authors, I deleted them. Starting from Zang-Fu organs and meridians (Zang-Fu organs and meridians: The internal organs and the network of channels in Traditional Chinese Medicine) and ending with miscellaneous diseases of women, there are twenty-two chapters in total, divided into three volumes: Upper, Middle, and Lower, following the original structure established by Lin Yi of the Song Dynasty. Upon completion, I titled it *Xindian* (Heart Canon), meaning using my own heart/mind to seek the mind of the ancients and thereby grasp their essential principles. Nevertheless, as the stories of Liu Shi disturbing dragons and the Song person carving wood illustrate, even if one exerts utmost effort, if the approach is misguided, the result is useless. How can I know that my commentary will not still fall into the traps of superficiality or narrowness? If there are wise men in the world who can point out my deficiencies and offer guidance, that would be my great fortune.
Written by Yinhe Shanren (Mountaineer Drinking Crane) You Yi under a small pavilion among trees in the northern suburbs, in the spring of the Jiyi year of the Yongzheng reign.