余莅罗三年，未尝得一日读书，自觉面目语言为古人憎。间有一二问业者持帖括进，非不欣然接之，牒诉倥
偬，去复不能志也，况复有余力及医药诸书哉！丙申秋谒防宪于蕲阳，中州赵公曰∶“知子邑有密斋乎？人云古
矣，厥书可传也。”余愧无以应。归而询诸邑绅先生，啧啧称∶“密斋万生歧黄名手，噪闻于隆万年间，今其书
恐弗全也。”余乃益愧。夫古人宰一邑，一邑之名山大川，奇人杰士，无不夙具胸中，收诸药笼；今瑰琦如许，
曾不晓其姓字，宁不愧得人之义，又何以为地方解此嘲哉。乃取其书，进其孙达而询之，始知万生名全，别字密
斋，邑廪生，以不得志于八股，弃而就青囊之业。业辄精屡效，以其效者志诸编文，成数十卷，先为樵川太守李
公付梓，一时纸贵三湘。因兵燹后，板毁无存，其孙达仅存一帖，置墙壁中，赖以免。凡官滋土者无不知此书，
无不购此书，然缮写告艰，又进其孙达而谋之，搜括锱铢，益以清俸，募梓人，凡八阅月卒工，得书一十有八卷。
展而思之∶夫医者意也。意之所致，医者不知其为工，而方已传于后；然则世之所为医书，皆方之积也。今之医
者，皆欲有医之名。欲有医之名，而不得不求乎书，其势然也。然欲有医之名，而不善读医之书，无益于医而究
咎于书。是书之灵不能益于医，而医之名乃能变化其书也。医而名矣，何难于着书。然世所号一代名
手，类就习之所近，业之所传，顿欲竦一世之人而以名予之，今读其书何如哉！万生之为医，似其为学，非惟不
使人知，而究不敢以名医自处者，此其所以能为医也，此其所以能为书而可传也。余读而服之，详其着书之意，
宁使医至而名不我追，毋使名至而医追之者也。吾辈治一邑不能有济于世，则以有有济于世者为幸。念今之人，
犹有君子其人，广传其书者乎？以快吾心，而矢吾力，翻而刻之可也。
康熙五年丙午
通家弟知罗田县事直隶吕鸣和拜撰
我治理罗田三年，未曾有一天能安心读书，自觉自己的容貌和言谈都被古人所厌恶。偶尔有一两个求学的年轻人拿着名帖前来，我并不拒绝热情接待他们，但公文诉讼繁忙紧迫，送走他们后便无法记住他们的情况，更何况还有余力去研读医药方面的书籍呢！丙申年秋天，我在蕲阳拜见防宪（巡抚），中州的赵公说：“知道你的县里有个密斋吗？人们说他是古代那样的人物，他的书可以流传。”我感到惭愧，不知如何回答。回来后向县里的绅士先生们打听，大家啧啧称赞道：“万密斋是精通岐黄之术的名家，在隆庆、万历年间名声大噪，现在他的书恐怕不全了。”我更加感到惭愧。
古时候的县令，对于一邑内的名山大川、奇人杰士，无不早已胸中有数，如同收藏在药笼中的药材一样熟知；如今有如此多的人才，我却连他们的姓名都不知晓，难道不觉得辜负了人才的道义吗？又拿什么来解释这种嘲笑呢？于是我去取这本书，召见万密斋的孙子万达并询问他，才知道万生名叫全，别号密斋，是县里的廪生（享受国家供给的生员），因为对八股文考试不得志，放弃而从事医学行业。他医术精湛且屡次见效，将那些有效的案例记录在文章中，编成数十卷，先前由樵川太守李公刻印出版，当时在三湘地区纸张昂贵（形容书籍畅销）。后来因为战乱兵火之后，刻板毁坏无存，他的孙子万达仅存下一帖（一种装订形式或残本），藏在墙壁中，侥幸得以保存。凡是当地任职的官员没有不知道这本书的，也没有不购买这本书的，然而抄写困难，我又召见万达商量，搜刮微薄的积蓄，加上清廉的俸禄，招募刻工，经过八个月终于完工，得到书十八卷。
展开思考：医生的工作在于“意”（心领神会/悟性）。心意所达到的地方，医生自己不知道这是技艺的高超，但方剂已经流传后世；那么世间所谓的医书，都是方剂的积累罢了。现在的医生，都想拥有医生的名声。想要拥有医生的名声，就不得不追求书籍，这是形势使然。然而，想要拥有医生的名声，却不善于阅读医书，不仅对医学无益，反而归咎于书籍。这样，书的灵性不能增益医生，而医生的名声却能改变书的性质。既然有了医生的名声，著书有什么难的？然而世上一代名医，大多局限于自己熟悉的领域和传承的技艺，突然想耸动世人，把名声赋予他们，现在读他们的书怎么样呢！万密斋行医，就像他做学问一样，不仅不让人知晓，而且终究不敢以名医自居，这正是他能成为好医生的原因，这也是他的书能够流传的原因。我读后十分佩服，详察他著书的意图，宁愿让医术高超而名声不追随着我，也不愿让名声到来而医术跟不上。我们这些人治理一个县如果不能对世间有所补益，那么能有对世间有所补益的人存在就是幸运。想到当今世上，还有像君子那样的人，广泛传播他的书吗？以此快慰我的心，并竭尽我的力量，翻转（重新审视）并刻印它也是可以的。
康熙五年丙午年
通家弟（自称谦词）、知罗田县事、直隶吕鸣和 敬撰
During my three years of governance in Luotian, I never had a single day to read books, feeling that even my appearance and speech were despised by the ancients. Occasionally, one or two students would come with visiting cards; while I was happy to receive them, the flurry of official documents and lawsuits made it impossible for me to remember them after they left, let alone have the energy to study medical texts! In the autumn of the Bing Shen year, when I paid respects to the Provincial Governor (Fang Xian) in Qiyang, Lord Zhao from Zhongzhou said, "Do you know there is a Mi Zhai in your county? People say he is a figure from ancient times, and his books can be passed down." I felt ashamed and did not know how to respond. Upon returning, I inquired among the local gentry, who praised him enthusiastically: "Wan Mi Zhai is a master of Qi Huang (Traditional Chinese Medicine), renowned during the Longqing and Wanli reigns, but his books are likely incomplete now." This made me feel even more ashamed.
In ancient times, magistrates knew every famous mountain, river, unique person, and outstanding scholar in their jurisdiction as if they were stored in a medicine cabinet; yet today, amidst such abundance of talent, I do not even know their names. Am I not ashamed of failing the duty to recognize talent? How can I justify this mockery? Therefore, I obtained the book and summoned Wan Mi Zhai's grandson, Wan Da, to inquire. I learned that Wan Sheng's given name was Quan, with the courtesy name Mi Zhai. He was a Linsheng (state-supported student) in the county who, frustrated by the Eight-Legged Essay examinations, abandoned them to pursue the art of medicine. His skills were refined and effective; he recorded these successful cases into essays, compiling dozens of volumes. Previously, Li Gong, the Prefect of Qiaochuan, had them printed, causing the books to become highly sought after in the Three Xiang region. However, due to war and fire, the printing blocks were destroyed. Only one copy remained, hidden within a wall by his grandson Wan Da, which luckily survived. Every official serving in the locality knew of this book and wished to purchase it, but copying was difficult. I consulted again with Wan Da, pooled my meager savings and clean salary, hired engravers, and after eight months, completed the work, resulting in eighteen volumes.
Reflecting on this: The practice of medicine relies on "Yi" (intuitive understanding/mind). Where the mind reaches, the physician may not realize the height of their skill, yet the prescriptions are transmitted to posterity. Thus, medical books in the world are merely accumulations of prescriptions. Modern physicians desire the reputation of being doctors. To gain this reputation, they inevitably seek books, driven by circumstances. However, desiring reputation without properly studying medical texts is unhelpful to medicine and shifts blame onto the books. If the spirit of the book cannot benefit the doctor, then the doctor's reputation distorts the book. Once one has the reputation of a doctor, writing books becomes easy. Yet, so-called masters of a generation often limit themselves to familiar practices and transmissions, suddenly claiming prestige for themselves. What are their books like upon reading? Wan Mi Zhai’s practice, like his scholarship, was not only unknown to others but also he dared not call himself a famous doctor. This is why he could be a true doctor and why his book could be transmitted. I read it with admiration and discerned his intent: he preferred that his medical skill be high while his fame did not pursue him, rather than having fame arrive while his skill lagged behind. We, who govern counties and fail to benefit the world, should consider it fortunate to have those who do benefit the world. Thinking that there are still gentlemen in today's world who widely transmit his books, to soothe my heart and exert my efforts, it is appropriate to reprint them.
Bing Shen Year, 5th Year of Kangxi
Tongjia Di (humble self-reference), Magistrate of Luotian County, Lü Minghe of Zhili, respectfully composed