丁甘仁先生，孟河名医也，孟河故医学渊薮，而先生独超。其再传至济万君，箕裘弗替，衣钵克承，以祖
庭心法之所得，分门别类，列为医案，公诸当世，悬壶申江者有年矣。丁卯夏，仆漫游沪上，一见如故，名下
无虚，察色观豪，应手回春，斯固颖悟华淋，似饮上池之水，薪传橘井，厌窥中古之书者矣。嗣出所辑思补山
房医案见示，属为之序文。夫医之为术，济世活人，而世往往视为神秘，深隐莫测，如佛家之心印，道家之口
诀，致使数千年之医学，竟尔失传。至如扁鹊、华佗之流，史存其文，术亡其旧，于是西医以解剖之精，研几
之审，起而代之，而中华医术，势将为时代之落伍者，良可慨也！济万君有鉴于此，感喟而兴，振乃祖之心得，
付梨枣
而遍观，成一家之言，为万世之方，析疑辨难，矫未俗之肤受，苦心勤求，挽既失之国粹，此盖为耶之慈善，
墨之博爱，而吾儒之所谓仁者，爱人者也。
甘仁先生后起有人，向导万古，于兹益信已。
丁卯嘉平月上浣日陇右马福祥序
古方书之见于着录者，有长桑君之禁方，葛洪肘后救卒方，陶宏景补肘后救卒备急方，孙思邈之千金方，
以及华佗漆叶青粘之散，素女玉机金匮之藏，片羽吉光，珍为秘笈。盖医之有方，犹吏之有课，史之有评，诗
之有品，书之有断，于以考镜得失，钩稽利病，非徒重空文以自见者比也。周礼医师岁终则稽其医事，以制其
食，十全为上，十失一次之，十失二又次之，十失三更次之，十失四为下。所谓稽其医事者，度亦去其方案，
以验其成绩之良否耳。宋代编辑名方，颁行天下郡国，述时疫之状，至为纤悉。庆历中，范文正达言自京师以
逮四方，学医之人，皆聚而讲习，以精其术。黜庸谬，拯生灵，倬然为治道之助，其重视医术，犹不失周礼之
遗意。夫医之为道，至精且专，病者托其生命于医师之
手，呼吸之间，生死以之，故有不为良相之喻。叔季以还，学术衰落，不独于医道然也，而脉不审枢阖，味不
辨咀，昧帷中之十指，忘涪上之六微，形上也而形下示之，陈陈相因，恬不为怪。试过夫一 之市，彼家和
缓而户岐区者，上者浮光掠影，幸而有瘳，自矜首功，不幸而否，亦不任咎，若是者，其用心至巧，而其弋大
名也亦至速。下焉者则直冥途 埴，如大匠之操刀而割耳。苟有能着书立说，本其平日学识经验所得，明诏当
世，以共事切磋者，则且心折而目笑存之，然而卒亦不数数觏，盖医道之难能而可贵也如此。余频季客海上，
习习闻丁甘仁先生之名，客夏旧患便血症大剧，镇海金君雪塍语余，非求治于丁先生不可，因为预言其处方治
病事甚悉，乃驱车往访，至则遇先生于门，盖已日旰罢诊矣。越数日而讣至，匆匆一面，竟成千古，自怅求益
之晚。嗣乞其文孙济万诊断，不一月而所患若失。济万之学，一出先生，过从既数，辄因济万而思及先生，以
未得亲炙为憾。一日，济万出所集先生方案示余，以墨首之文相属。余受而读之，恍若亲承先生之绪论，证以
金君所言，又往往而合，夙昔怀想，为之大慰。夫医非三世不专，非九折不精，先生之矫然自异，济万之恪守
祖德，皆
晚近所罕见，丁氏之以医世其家也有以哉！昔扁鹊之治病也，饮药三十日，视见垣一方，与科学家之所谓爱格
司光者，照人脏腑，洞见症结，将毋同？济万虚中劬学，锲而不舍，行且媲美昔贤，宁止发扬家学，聊于此书，一
发其凡。若夫先生之勤味道腴，术擅活人，则精于医者，类能道之，毋 余之赘言云。
丁卯十有一月元吉西神王蕴章谨序于秋平云室
丁甘仁先生是孟河的名医，孟河原本是医学的渊薮（学术中心），而丁先生在其中尤为超群。他的医术传承到济万君这一代，家学没有断绝，衣钵得以继承。他凭借从祖庭心法中所得的精髓，分门别类，整理成医案，公之于众。他在上海行医已有多年了。丁卯年夏天，我漫游在上海，与丁先生一见如故，果然名不虚传。他通过观察面色和诊察脉象，手到病除，使患者恢复健康。这确实是因为他天赋聪慧，如同饮用了上池之水（指扁鹊能透视脏腑的神水）一般，继承了橘井泉香（指医术高明、医德高尚）的传统，广泛阅览了中古时期的医学书籍。随后，他拿出所辑录的思补山房医案给我看，嘱托我为此书写序言。
医学作为一种技艺，旨在救济世人、救活生命，但世人往往将其视为神秘莫测的东西，就像佛家的心印、道家的口诀一样，导致数千年的医学竟然失传。至于像扁鹊、华佗那样的人，史书中只留下了文字记载，他们的医术却已失传。于是西医凭借精湛的解剖学和严谨的研究兴起并取而代之，中华医术似乎将成为时代落伍者，实在令人感慨！济万君对此深有感触，感叹之余振作起来，发扬他祖父的心得体会，刻印出版以广流传，形成一家之言，作为万世的准则。他辨析疑难，纠正时俗肤浅的认知，苦心钻研，挽回已经流失的国家文化瑰宝，这大概是出于耶教（基督教）的慈善、墨教的博爱精神，以及儒家所说的“仁”，即爱人的理念。
丁甘仁先生后继有人，指引万古，由此更加确信了。
丁卯年农历十二月月上旬，陇右马福祥作序
古代方书中有记载的，有长桑君的禁方，葛洪的《肘后备急方》，陶宏景补充的《肘后救卒备急方》，孙思邈的《千金方》，以及华佗的漆叶青粘散，《素女玉机金匮》等藏书，这些片言只语如同吉光片羽般珍贵，被视为秘笈。大概医学有方剂，就像官吏有考核标准，史书有评论，诗歌有品评，书法有断语一样，用来考察得失，探究利弊，不仅仅是为了重视空洞的文字来显示自己。《周礼》规定医师在年终时要稽查其医疗事务，以此决定其俸禄等级：十全十美为最优，十次失误一次为次优，十次失误两次再次之，十次失误三次又次之，十次失误四次为最差。所谓稽查医疗事务，大概就是去掉治疗方案，来验证其成绩的好坏。宋代编辑著名方剂，颁行天下各郡国，详细叙述时疫的症状。庆历年间，范文正公范仲淹建议从京城到各地，学医的人都聚集在一起讲习，以精通医术。摒弃平庸荒谬，拯救百姓，显著地成为治理国家的辅助，他们对医术的重视，依然不失《周礼》的遗意。
医学作为一门道术，极其精密且专一。病人将生命托付给医师手中，呼吸之间，决定生死，所以有“不为良相，便为良医”的比喻。自从世道衰微以来，学术衰落，不仅仅是在医学方面如此。医生不审察脉象的枢机变化，不辨别药物的气味滋味，蒙昧于帷帐中的手指切脉，忘记了涪翁（涪上）关于六微（脉学精义）的知识，只注重表面形式而不示人以深层道理，陈陈相因，安然不觉奇怪。我曾尝试过集市，那些自称家和缓（喻指医术高明）、户岐区（喻指流派众多）的医生，高明的也只是浮光掠影，幸好遇到治愈的，就自夸首功；不幸没治好的，也不承担责任。像这样的人，他们用心极其巧妙，获取大名也极快。低劣的则如同在黑暗中摸索，像木匠拿刀去割耳朵一样荒谬。如果有能够著书立说，基于平日学识经验所得，明确昭示于世，共同切磋研究的，人们就会心服口服甚至暗中嘲笑存疑，然而最终也很少见到，大概就是因为医道难以掌握而又可贵如此。
我在李季客居海上（上海），经常听到丁甘仁先生的名字。去年夏天，我旧患便血症严重发作，镇海的金雪塍先生告诉我，必须向丁先生求治不可。因为之前听他预言丁先生处方治病非常详尽，于是我驱车前往拜访，到了门口遇到先生，原来他已经诊治到日暮才停止。过了几天讣告就到了，匆匆见了一面，竟成永别，我自恨求教太晚。后来请他的文孙济万诊断，不到一个月我的病就好了。济万的学问出自先生门下，交往既多，常常因为济万而想起先生，以未能亲自受教为憾。有一天，济万拿出所收集的先生方案给我看，嘱托我写篇序言。我接受后阅读，恍惚间仿佛亲身承受先生的绪论，用金君所说的话印证，往往相符，往日里的怀念，因此大为安慰。医学如果不是三代相传就不能专精，不是经历九折（多次挫折）就不能精通。先生卓然自立，济万恪守祖德，都是晚近罕见的，丁氏家族以医学传世是有原因的！从前扁鹊治病，服药三十天后，能看见墙的另一边，这与科学家所说的X射线（爱格司光）照人脏腑、洞见症结，难道不相同吗？济万虚心勤奋学习，锲而不舍，即将媲美先贤，不仅限于发扬家学，姑且在这本书中，揭示一下大略。至于先生勤勉品味医道精髓，擅长救死扶伤，精通医术的人都能说到，就不必再多言了。
丁卯年十一月吉日，西神王蕴章恭敬作序于秋平云室
Mr. Ding Ganren was a famous physician of Menghe. Menghe was originally the cradle (academic center) of medicine, yet Mr. Ding stood out among them. His medical lineage continued to his great-grandson, Mr. Jiwan, without interruption, and the mantle was successfully inherited. Utilizing the essence obtained from the ancestral school's core methods, he categorized and compiled medical cases, making them public. He had been practicing in Shanghai for many years. In the summer of the Dingmao year, I wandered in Shanghai and met him; we felt like old friends upon first meeting. As expected, his reputation was well-deserved. By observing facial complexion and examining pulse, he cured diseases with a touch of his hand, bringing patients back to health. This was indeed due to his brilliant intelligence, akin to drinking the "water of Shangchi" (referring to Bian Que's ability to see through organs), inheriting the tradition of "Jujing Spring Fragrance" (symbolizing high medical skill and virtue), and extensively studying ancient medical texts. Subsequently, he showed me the medical cases compiled in the Sibushanfang Studio and requested that I write a preface for it.
Medicine as an art aims to save the world and revive the dying, yet people often regard it as mysterious and unfathomable, similar to the "mind seal" of Buddhism or the "oral secret" of Daoism, causing thousands of years of medical knowledge to be lost. Figures like Bian Que and Hua Tuo remain only in historical records, while their techniques have perished. Consequently, Western medicine rose to replace traditional Chinese medicine with its precise anatomy and rigorous research, leaving Chinese medicine seemingly lagging behind the times, which is truly lamentable! Witnessing this, Mr. Jiwan was moved and inspired. He revitalized his grandfather's insights, published them widely, established a unique school of thought, and set standards for future generations. He analyzed doubts and difficulties, corrected superficial contemporary practices, studied assiduously with painstaking effort, and sought to recover the national essence that had been lost. This reflects the charity of Christianity, the universal love of Mohism, and the Confucian concept of "Ren" (Benevolence), which means loving others.
There are successors to Mr. Ding Ganren who will guide through the ages, confirming this belief further.
Preface by Ma Fuxiang of Longyou, early days of the twelfth lunar month, Dingmao year.
Ancient formularies recorded include Changshang Jun's Secret Prescriptions, Ge Hong's *Zhouhou Beiji Fang* (Handbook of Prescriptions for Emergencies), Tao Hongjing's supplement to it, Sun Simiao's *Qianjin Fang* (Prescriptions Worth a Thousand Gold), Hua Tuo's Qiyе Qingnian Powder, and collections like *Sunü Yujī Jinguì*. These fragments are as precious as auspicious feathers and single rays of light, treasured as secret manuals. Medicine having prescriptions is like officials having performance reviews, historians having critiques, poets having aesthetic judgments, and calligraphers having standards for evaluation. It serves to examine gains and losses, investigate benefits and harms, rather than merely valuing empty words for self-display. The *Rites of Zhou* stipulated that physicians were reviewed at year-end to determine their salary: perfect success was best, one failure in ten was next, two failures third, three failures fourth, and four failures worst. Such review essentially evaluated outcomes based on treatment plans. During the Song Dynasty, famous prescriptions were edited and distributed nationwide, detailing epidemic symptoms meticulously. In the Qingli era, Fan Zhongyan suggested gathering physicians from the capital to local regions for study to refine their skills, eliminating mediocrity and saving lives, thereby assisting governance. Their emphasis on medicine retained the spirit of the *Rites of Zhou*.
Medicine is a profound and specialized way. Patients entrust their lives to physicians; within a breath, life or death is decided. Hence the saying: "If not a good minister, then be a good doctor." Since the decline of society, academic rigor has faded, not just in medicine. Physicians fail to examine the dynamics of pulses, distinguish drug flavors, rely blindly on finger palpation under curtains, forget the subtle teachings of Fu Weng, focus on form over substance, follow conventions uncritically, and act unashamedly. I once visited markets where those claiming to be like He Huan (a legendary healer) or representing various schools operated. The better ones skimmed the surface; if they succeeded, they boasted; if they failed, they took no responsibility. Such individuals used clever tactics to gain fame quickly. The inferior ones groped in the dark, like a carpenter using a knife to cut ears—absurd. Those who wrote books based on experience to share with peers were rare, proving how difficult and valuable the medical path is.
I frequently heard of Mr. Ding Ganren while residing in Shanghai. Last summer, my chronic hematochezia worsened severely. Mr. Jin Xuecheng from Zhenhai advised me to seek treatment from Mr. Ding, praising his diagnostic precision. I visited him, but found he had finished consultations for the day. Days later, I received news of his passing. Our brief meeting became eternal; I regretted seeking his guidance too late. Later, I consulted his grandson, Mr. Jiwan. Within a month, my illness vanished. Mr. Jiwan’s learning stems from Mr. Ding. Having interacted frequently with Jiwan, I often thought of Mr. Ding, regretting not having studied directly under him. One day, Jiwan showed me the collected cases of Mr. Ding and asked for a preface. Reading it, I felt as if receiving Mr. Ding’s teachings personally. Corroborating with Mr. Jin’s accounts, the details matched perfectly, bringing great comfort to my long-held admiration. Medicine requires three generations of transmission to master and nine setbacks to perfect. Mr. Ding’s distinctiveness and Jiwan’s adherence to ancestral virtues are rare in recent times. The Ding family’s medical heritage is well-founded! When Bian Que treated diseases, after thirty days of medication, he could see through walls, similar to how scientists use X-rays to visualize internal organs and diagnose precisely. Are they not alike? Jiwan studies humbly and diligently, persevering relentlessly. He will soon rival ancient sages, not only promoting family learning but also revealing the essentials of this book. Regarding Mr. Ding’s diligent exploration of medical principles and his skill in saving lives, experts can speak of it sufficiently; no need for my superfluous words.
Preface by Shen Yuzhang of Xi, auspicious day of the eleventh lunar month, Dingmao year, written respectfully at Qiuping Cloud Chamber.