─是編不但為砭 而設(shè)蓋通察經(jīng)穴脈絡(luò)之繇是以全論周身經(jīng)脈雖則參考樞素諸篇而皆一本靈樞經(jīng)脈之者故云經(jīng)脈翼云─十二經(jīng)所列次第并以流注之序?yàn)橹群笃鹱邮执箨幏谓?jīng)終于足厥陰肝經(jīng)附以任督二奇其有─經(jīng)脈歌括雜取竇太師洎諸家之言有裨于靈樞經(jīng)脈之旨者大書(shū)列之仍分疏靈樞經(jīng)文于下其經(jīng)分截一以靈樞本文為主仍取滑氏發(fā)揮所注附于經(jīng)文之后以圈別之其諸穴絡(luò)與他經(jīng)交會(huì)過(guò)脈者復(fù)以外圈隔之云見(jiàn)某經(jīng)不復(fù)更贅─經(jīng)脈流注本經(jīng)曰歷曰循曰至曰抵其交會(huì)者曰會(huì)曰過(guò)曰行其或經(jīng)行之處，既非本經(jīng)又非交會(huì)─諸經(jīng)之穴編入括中者今則隨所分截而大書(shū)開(kāi)具行列明釋以便初學(xué)其諸取穴則參考樞素諸篇洎滑氏發(fā)揮而取之其有所取周折未易得者旁取針經(jīng)集要等書(shū)附注以足之間一竊附己意一二以贅于下其言某穴在某所者完穴也取某穴上下者必屈伸偃仰坐臥跪彈而后得之也此與流注所經(jīng)─后附總歌則雜取諸家相合之言演之仍以管見(jiàn)為愚按于下以紀(jì)一經(jīng)之始末云─經(jīng)脈歌括有與經(jīng)文分截不同者今則斷章求義以求其不皆或牽滯下文并為一句韻語(yǔ)者今則略加隱括嫠而為二但使之理平順不乖其義不計(jì)工拙─諸家所明經(jīng)穴有顛倒互釋而與流注次第不同者今亦皆改正不令矛盾─靈樞所載本文是助所主之繇而滑氏折載有詳略不同者今一以靈樞為主而辨證滑氏之異于后─奇經(jīng)八脈雖不若十二經(jīng)之有常道亦非若諸絡(luò)脈之微眇也任督二脈之直行者既以列之圖穴于諸經(jīng)之后其陰陽(yáng)維蹺沖帶六脈則別具編焉為其有六脈所發(fā)之穴今著于偏首以備參考上以上凡十條是編英自孩提時(shí)得先大父先人講論緒余拳拳服膺錄之手照閱三十年凡遇四方高明時(shí)加取正旁遘諸書(shū)參其所同去其所異必歸于正一得之見(jiàn)如是而已恐久散失不揣 妄輯而成書(shū)敢用傳之壽梓與為人子者洎初學(xué)之士共之弘治丁巳長(zhǎng)至日古杭夏英時(shí)彥謹(jǐn)識(shí)于杏花春曉亭