医者，所以治人之生者也。未知死，焉足以治人之生。实知死之无可救药，则凡稍有一毫之生，自宜多方
调治。欲辨死生，仍归缓字。缓为一身之元气，即为一身之生气。有十分之缓，即有十分之生；有分毫之缓，即
有分毫之生。听缓之声，绘缓之象，取缓之魂，追缓之魄，刺缓之骨，缚缓之神，而幽明异路，如在目前。弹
石劈劈而又急，解索散散而无聚，问有分毫之缓乎？曰∶无有也（弹石之脉，若坚硬之物击于石上；解索之脉，
犹解乱索，指下乍疏乍密）；雀啄顿来而又住，屋漏将绝而复起，问有分
毫之缓乎？曰，无有也（雀啄之脉，犹雀之啄食，连连凑指，且坚且锐，忽住忽来，屋漏之脉，良久一漏）；
虾游冉冉而进退难寻，鱼翔澄澄而迟疑掉尾，犹有分毫之缓乎？曰，无有也（脉已濡细矣，加以十一二至，满
指是脉，犹虾之拥于水中。冉冉而进退难寻；脉已沉矣，加以两息一至，犹鱼之在水中，头身贴然不动，而尾
良久一掉）；沸釜之脉涌如羹，一占此脉旦夕死，而缓全无余影矣。修到神仙也无药，世间何处觅医生。复有
绝处逢生，困顿沉沉，声音劣劣，不患脉少而患脉多，不息脉无而患脉有。寸关虽无，尺沉而匀，病到无聊，
脉犹有根，仔细栽培，立可回春。
（以全求有众皆生育为韵）
自呼梦觉（周君自号梦觉道人），人唤小癫（道人家前有周癫，人故以小癫别之）。荆楚钟英（道人字荆威
），士林望重；雷霆警众（道人名学霆），郡志名传。录铅汞于丹灶（《参同契》∶夫铅乃君，汞乃臣。《
志林》；龙者，汞也，精也，血也，出于肾；虎者，铅也，气也，力也，出于心。庚信诗∶“自可寻丹灶”）；
驱草木以赭鞭（《史记》∶“帝作蜡祭，以赭鞭鞭草木。”帝，神农也。以赭鞭鞭打草木，使萌动也。语云∶
“神农尝百草而知药性，盖本诸此”）。现身说法，弹指参禅（本《传灯录》，古有一指禅）。成一家言之心
裁（即机杼一家之意），作作有芒（《史记·天官书》“作作有芒国其昌”），大率微词奥旨（出蔡沈《尚书
序》），分四库书之体裁（甲乙丙丁分为四库，藏经史子集诸书），多多益善（汉淮阴候韩信将兵事），不遗
断简残编（出《文选》）。藻思频催（钱起诗∶“文人藻思催”），鬼神默为启牖（道人撰《数脉解》，是夜更
深，灯盏无油，光芒渐渐长至五六寸高，辉煌满室，直达天明。撰《三焦辨》，是夜漏水，忽听门外喧嚷，骑
拥多人。瞬息间，一方巾秀士，站立身旁，良久方去）；薪传不尽（《庄子》指穷于为薪火传也，不知其尽也），
伦物宜荷生全（病应手而即愈，人谓手底生春）。尔其九年面壁（《传灯
录》达摩祖师至少林寺，面壁九年，始悟而成佛），六度行舟（江总《栖霞寺碑》∶“三乘谓筏，六度为舟”
）。言庚庚而更卓（郑元祜诗∶“两徐识解更卓特，着书翼慎言庚庚。”原按，谓徐铉、徐谐，注许慎《说
文》），思乙乙其若抽（陆士衡《文赋》）。《灵》、《素》、《难经》，酿花作蜜（蜂采花蕊，以酿之而成
蜜）；医方、《脉诀》，集腋成裘（《吕氏春秋》∶“天下无粹白之狐，而有粹白之裘，取之众白也”）。虽
海上之奇方，无能为役（语出《左传》）；彼医门之快捷方式，亦又何求（语本《周颂》）。折肱者三（出《左传》
），笑倩拈花之指（《传灯录》∶世传拈花迦叶，独破颜微笑。世尊云∶“吾正法眼藏，分付于汝”）；拍案
者再（拍案称奇，谓文章之夺目），点凭顽石之头（梁高僧讲经于虎邱寺，聚石为徒，顽石为之点头）。盖学
不殊于半豹（《晋书》谢灵运云∶“若殷仲文读书半袁豹，则文才不减班固”），斯技无愧乎全牛（《庄子》
∶庖丁曰∶“始臣解牛之时，所见无非牛者。三年之后，未尝见全牛也。李商隐∶“文学殊半豹，技愧全牛
”）。是以仰体三无（《礼记》∶
“天无私覆，地分私载，日月无私照”）兼包万有；不恤倾囊，有孚盈缶（二句本《易经》）。《白莲集》
于齐已，源绍木公（《浩然斋雅谈》∶“唐僧齐已有《白莲集》，为《风骚旨格》”）；《红药传》于谢庚，
谛参金母（《西清诗话》∶末僧谢庚，诗多清丽，有《红药词》传于世。《西王母传》∶“仙人得道升天，当
揖金母而拜木公”）。契前三之语（《传灯录》“问佛法如何？住持曰∶“龙蛇混杂，凡圣同居。”师曰∶“
多少？”众翁曰∶“前三三，后三三”），意在笔先（陶宗仪说郛王维画学秘诀，凡画山水，意在笔先）；留
丈六之身（苏轼诗∶“问禅不契前三语，施佛空留丈六身”），方垂《肘后》（孙思遂有《肘后方》）。慈航慧
海（梁昭明太子诗∶“慧海渡慈航），轮王委通慧之心（开通智能），宝筏迷津（李白诗∶“金绳开觉路，宝
筏度迷津”），梵帝伸指迷之手（指引迷津。宋之问诗∶“果渐轮王族，缘超梵帝家”）。神针暗渡（本薛灵芸
刺绣事），录合号以《传灯》、《宋史》僧道原景德《传灯录》三十卷；明镜高悬（用陈良翰虚堂悬镜事，言心
眼之朗明也。
六祖慧能云∶“明镜亦非台”），书林疑其覆瓿（用杨子云语，谓是书之必传也）。乃知鹿苑婆娑（珠林母鹿
生鹿女，形极美，金仙养之。后佛母生于鹿女，因名鹿苑），鸡园舞弄（《楞严经》∶“我在鹿苑及于鸡园，
观如来最初成道”。）寻玉版以谈元（用苏东坡访玉版禅师谈元事。玉版禅师，笋也），设兰盆以饯送（释
氏中元节，设盂兰盆以迫荐鬼神）。奇超白石之粮（《神仙传》∶白石先生，常煮白石为粮，）妙入黄梁之梦（
吕纯阳遗芦生事，梦寤而黄梁犹未熟也）。摊宝书之玉轴（用黄山谷诗），鲸尚可骑（仙人每跨鲸鱼），吸仙露与金茎（汉
武帝金茎承露，取而饮之得仙），鹤飞难控（周王子晋，缑山乘鹤）。窗舒意蕊，佥跻寿寓福林（出《文选》
），室度心香（梁简文帝《相国寺碑铭》∶“窗舒意蕊，室度心香”），那借汗牛充栋（言书籍之多，直使汗
牛充栋）。种菩提之树（神秀诗∶“身是菩提树。”六祖慧能诗∶“菩提本无树”），浓披美荫以庇人（《
庄子》∶“睹一禅方得美荫”）。泛般若之舟（梁简文帝倡导丈泛般若之舟），大样恩波而济众。彼夫骚人寄
兴，诸子遣怀。采汉儒之学海（《拾遗记》何休为学海），斗唐室之诗牌（《云仙杂录》∶李白游慈恩寺，僧
用水松牌乞诗）。词泻老庄，信是周家着述（老庄·庄周皆周人）；学宗陈邵（陈希夷先生传，邵康节先生雍），
羞同晋代恢谐（如乐广之流）。
天文地理之精，任摩挲于玉腕（摩挲，神物，玉腕，言手腕之贵也）；鱼跃鸢飞之趣（此二语，诗咏之。子思
引之程子，以活泼泼地赞之。朱子于书舍书而悬之，其悟道也皆然），供吐纳于肖斋《国史补》∶梁武帝造寺，
令肖子云飞白大书肖字，至今一肖字存焉。故时有肖寺、肖宫、肖斋之称。鼓吹成群（孔稚圭以蛙声当两
部鼓吹），鄙官娃之阁阁（晋惠帝问虾蟆事。阁阁，鸣声）；推敲得意（贾岛与韩愈商量诗中推敲字，愈曰∶
“敲字佳矣”），羡仪凤之喈喈（凤鸣喈喈）。绛雪元霜（《汉武帝内传》∶仙家上药有绛雪元霜），参观即
是慈云法雨（《鸡跖集》∶如来慈心如彼大云荫注世界。王维《六祖碑》∶“大兴法雨”）；触处孔皆，则有丹
经益寿（《宋史·皇甫坦传》∶召问以长生久视之术，坦曰∶“丹经万卷，不如守一”）。绿字留名（梁简文
帝大法颂绿字擒章），逢凶化吉，起死回生，字挟风霜（《西京杂记》淮南王安着《鸿烈》二十一篇，自云∶
“字中皆挟风霜”）。一字媲开天之画（伏羲作卦，一画开天），文光日月（《鱼隐丛话》∶“淮西功德冠
吾唐，吏部文章日月光”）；千文喧掷地之声（梁周兴嗣作《千字丈》，孙绰作《天台山赋》，既成以示范
荣期，期曰∶“此赋掷地当作金石声”），想入非非（《涅 经》∶“无非想，无非非想”）。刺膏肓而病将
神爽（《左传》∶“二坚子避膏之下，肓之上”）；作针砭而闻亦惊心（铁针磁砭，可以治病，谓药石也）。
欢喜丸，踌躇满志（《法苑珠林》∶“五百鹿车栽种种欢喜丸”）；清凉散，惨淡经营（《侯鲭录》∶刘子
仪三入翰林，称疾不出朝，士候之云∶“虚热上攻。”石中立云∶“只消一服清凉散。”谓两府始得用清凉伞
也，此借用。“踌躇满志”，本《庄
子》“惨淡经营”，本杜诗）。紧惟有脚之春（唐宋景惠泽遍施于民，人谓为有脚阳春）。 者广（本杨
子）；是以如椽之笔（晋王 尝梦人以大笔如椽与之，其后文思日进），濡染而成（濡毫染翰）。然则，因善病
而废书（道人世习诗书，自幼应童子试，辄冠军，后因病搜方，遂明医理，应延请而废书），乃业医以邀福（
道人之病，自立新方治之，而病以全愈）。综儒释道渊源之教，统会禅医（道人深悟禅机，故医书亦号禅）；
萃天地人参赞之才，胥归化育（范文正公曰∶“不为良相，当为良医。”原谓其可以赞天地之化育）。圆通顿
悟（《楞严经》“若能于此悟圆通根”），纳芥子于须弥（《维摩诘经》“以须弥山之高广，纳芥子中而不迫
窄。”昆仑山西方曰须弥山），方便随行（《维摩经》“摩诘以无量方便，饶益众生”），识庐山之面目（庐
山以匡庐隐居得名。故云“始识庐山真面目”）。庋手泽于高阁，私专 梨（《南史》∶张敷，小名 ；父，
小名梨。帝戏曰∶“ 何如梨？”答曰∶“梨，百果之宗， 何敢比。”道人先世皆读书掇科，故云）；引众
生于慧门（佛经通慧为门），共铭 粥（《左传》∶正考父之鼎铭曰∶“ 于斯，粥于斯”）。曼倩之桃有
核（马臻诗∶“饥怀曼倩桃。”庚信诗∶“汉帝看桃核”），处处延龄（啖之延年益寿）；安期之枣如瓜（《
史记》∶“臣尝游海上，见安期生食巨枣如瓜”），人人果腹（《庄子》“其腹果然”）。非关剿袭（凡盗人
之文章以为蓝本，曰 袭。是书语语出自胸裁，毫无此弊），
岂拘弓学箕而治学裘（《礼记》∶“良弓之子必学为箕；良冶之子必学为裘”）；傥事品题（一经品题，便成
佳士），定属丰年玉而荒年谷（刘义庆《世说》∶庚文康为丰年玉；玉樨恭为荒年谷）。
是书未刻之先，夜梦一道人，谈禅精奥，问其姓名，曰∶“吉祥顺”明日遇梦觉道人于贡院西街，行止异
常，与梦中所见适合，一笠一钵外，袖中止藏《三指禅》三卷，因请而梓之。道人周姓，始悟不言周而言吉者，
乃仙家隐语，省一围也。名吉祥顺者，道人本慈祥之念，顺天地好生之德，以济人也。梓成因录数语，以志其
异。
医者，是用来救治人类生命的。如果连死亡都不知道，又怎么能治好人的疾病呢？确实知道病情已经无可救药，那么只要还有一丝生机，自然应该多方调治。想要辨别死生，关键在于一个“缓”字。“缓”就是人体的元气，也就是人体的生气。有十分的缓和，就有十分的生机；有一分一毫的缓和，就有一分一毫的生机。倾听脉象中“缓”的声音，描绘“缓”的形象，摄取“缓”的神韵，追寻“缓”的精魄，刺探“缓”的骨相，束缚“缓”的神志，那么阴阳两界的路径，就像在眼前一样清晰。
如果是“弹石脉”，坚硬急促如击石；或者是“解索脉”，散乱无聚如解乱绳，问还有丝毫的缓和吗？回答说：没有。（弹石脉，像坚硬的东西敲击石头；解索脉，如同解开混乱的绳索，指下感觉忽疏忽密）；如果是“雀啄脉”，连连顿挫而来又突然停止；或者是“屋漏脉”，将绝复起，良久才滴落一次，问还有丝毫的缓和吗？回答说：没有。（雀啄脉，像鸟啄食，接连凑近手指，既坚且锐，忽住忽来；屋漏脉，很久才漏下一滴）；如果是“虾游脉”，若隐若现进退难寻；或者是“鱼翔脉”，迟疑摆尾，问还有丝毫的缓和吗？回答说：没有。（脉象已濡细，加上脉搏频率极快，满指都是这种脉，像虾在水中拥簇，若隐若现进退难寻；脉象已沉，加上两息才跳动一次，像鱼在水中头身贴然不动，只有尾巴很久摆动一下）；如果是“釜沸脉”，涌动感像沸腾的羹汤，一旦诊得此脉，早晚就会死亡，此时完全看不到任何缓和的影子了。即使修成神仙也无药可救，世间哪里还能找到医生呢？
但也有绝处逢生的情况：病人困顿沉重，声音微弱，不担心脉象少而担心脉象多（指躁急之脉），不担心脉息停止而担心脉息存在（指真脏脉现）。如果寸口、关部虽然摸不到脉，但尺部脉沉而均匀，病势虽重，脉象仍有根底，仔细调养栽培，立刻可以回春。
（以“全求有众皆生育”为韵脚）
我自号梦觉道人，人们叫我小癫（道人家前有周癫，人们因此用小癫称呼他）。他是荆楚地区的英杰（道人字荆威），在士林中声望很高；他的名字雷霆警众（道人名学霆），被郡志记载流传。记录铅汞于丹灶（《参同契》说：铅是君，汞是臣。《志林》说：龙是汞，是精，是血，出于肾；虎是铅，是气，是力，出于心。庚信诗：“自可寻丹灶”）；用赭鞭驱策草木（《史记》：“帝作蜡祭，以赭鞭鞭草木。”帝即神农氏。用赭鞭鞭打草木，使其萌动。俗语说：“神农尝百草而知药性”，大概源于此）。现身说法，弹指参禅（源自《传灯录》，古时有“一指禅”）。形成一家之言的心裁（即机杼独家的意思），文章光芒闪烁（《史记·天官书》“作作有芒国其昌”），大抵是微言大义和深奥旨趣（出自蔡沈《尚书序》），分为四库书的体裁（甲乙丙丁分为四库，收藏经史子集各类书籍），多多益善（汉淮阴侯韩信带兵的故事），不遗漏断简残篇（出自《文选》）。文思敏捷催促（钱起诗：“文人藻思催”），鬼神默默开启智慧（道人撰写《数脉解》，那天深夜，灯盏无油，光芒渐渐长至五六寸高，辉煌满室，直达天明。撰写《三焦辨》，那天夜里漏水，忽然听到门外喧嚷，骑马拥簇多人。瞬间间，一位戴方巾的秀才站在身旁，很久才离去）；薪火相传不尽（《庄子》指穷于为薪火传也，不知其尽也），伦理万物应当承担生全的责任（病人应手而愈，人称手底生春）。你像达摩祖师九年面壁（《传灯录》达摩祖师到少林寺，面壁九年，才悟而成佛），像六度行舟（江总《栖霞寺碑》：“三乘谓筏，六度为舟”）。言论刚正而更加卓越（郑元祜诗：“两徐识解更卓特，着书翼慎言庚庚。”原注，指徐铉、徐谐，注释许慎《说文》），思绪抽丝剥茧般艰难（陆士衡《文赋》）。《灵枢》、《素问》、《难经》，像蜜蜂酿花成蜜；医方、《脉诀》，像集腋成裘（《吕氏春秋》：“天下无粹白之狐，而有粹白之裘，取之众白也”）。即使是海上的奇方，也无法与之相比（语出《左传》）；那些医门的快捷方式，又有什么可追求的（语本《周颂》）。折肱三次（出自《左传》），笑看拈花之指（《传灯录》：世传拈花迦叶，独破颜微笑。世尊云：“吾正法眼藏，分付于汝”）；拍案称奇两次（拍案称奇，谓文章之夺目），点顽石之头（梁高僧讲经于虎邱寺，聚石为徒，顽石为之点头）。因为学问不亚于半豹（《晋书》谢灵运云：“若殷仲文读书半袁豹，则文才不减班固”），这项技艺无愧于全牛（《庄子》：庖丁曰：“始臣解牛之时，所见无非牛者。三年之后，未尝见全牛也。李商隐：“文学殊半豹，技愧全牛”）。因此仰体天地无私（《礼记》：“天无私覆，地分私载，日月无私照”）兼包万有；不惜倾囊，诚信充盈如缶（二句本《易经》）。《白莲集》对于齐已和尚，源头继承木公（《浩然斋雅谈》：“唐僧齐已有《白莲集》，为《风骚旨格》”）；《红药传》对于谢庚，真谛参拜金母（《西清诗话》：末僧谢庚，诗多清丽，有《红药词》传于世。《西王母传》：“仙人得道升天，当揖金母而拜木公”）。契合前三之语（《传灯录》“问佛法如何？住持曰：‘龙蛇混杂，凡圣同居。’师曰：‘多少？’众翁曰：‘前三三，后三三’”），意在笔先（陶宗仪说郛王维画学秘诀，凡画山水，意在笔先）；留下丈六之身（苏轼诗：“问禅不契前三语，施佛空留丈六身”），方才垂范《肘后方》（孙思邈有《肘后方》）。慈航慧海（梁昭明太子诗：“慧海渡慈航”），轮王委托通慧之心（开通智能），宝筏渡迷津（李白诗：“金绳开觉路，宝筏度迷津”），梵帝伸出指引迷津之手（指引迷津。宋之问诗：“果渐轮王族，缘超梵帝家”）。神针暗渡（本薛灵芸刺绣事），收录合号为《传灯》、《宋史》僧道原景德《传灯录》三十卷；明镜高悬（用陈良翰虚堂悬镜事，言心眼之朗明也。六祖慧能云：“明镜亦非台”），书林怀疑它会用来盖瓦罐（用杨子云语，谓是书之必传也）。于是知道鹿苑婆娑（珠林母鹿生鹿女，形极美，金仙养之。后佛母生于鹿女，因名鹿苑），鸡园舞弄（《楞严经》：“我在鹿苑及于鸡园，观如来最初成道”。）寻找玉版以谈玄理（用苏东坡访玉版禅师谈元事。玉版禅师，笋也），设兰盆以祭奠（释氏中元节，设盂兰盆以追荐鬼神）。奇妙超越白石之粮（《神仙传》：白石先生，常煮白石为粮，）妙入黄梁之梦（吕纯阳遗芦生事，梦寤而黄梁犹未熟也）。摊开宝书的玉轴（用黄山谷诗），鲸鱼尚可骑（仙人每跨鲸鱼），吸仙露与金茎（汉武帝金茎承露，取而饮之得仙），鹤飞难控（周王子晋，缑山乘鹤）。窗户舒展意蕊，众人跻身高寿福林（出《文选》），室内度过心香（梁简文帝《相国寺碑铭》：“窗舒意蕊，室度心香”），哪借用汗牛充栋（言书籍之多，直使汗牛充栋）。种菩提之树（神秀诗：“身是菩提树。”六祖慧能诗：“菩提本无树”），浓披美荫以庇人（《庄子》：“睹一禅方得美荫”）。泛般若之舟（梁简文帝倡导丈泛般若之舟），大样恩波而济众。那些骚人寄兴，诸子遣怀。采汉儒之学海（《拾遗记》何休为学海），斗唐室之诗牌（《云仙杂录》：李白游慈恩寺，僧用水松牌乞诗）。言辞流露老庄风格，确实是周家的著述（老庄·庄周皆周人）；学问宗奉陈邵（陈希夷先生传，邵康节先生雍），羞同晋代诙谐（如乐广之流）。
天文地理的精微，任凭抚摸于玉腕（摩挲，神物，玉腕，言手腕之贵也）；鱼跃鸢飞的趣味（此二语，诗咏之。子思引之程子，以活泼泼地赞之。朱子于书舍书而悬之，其悟道也皆然），供吐纳于肖斋（《国史补》：梁武帝造寺，令肖子云飞白大书肖字，至今一肖字存焉。故时有肖寺、肖宫、肖斋之称。鼓吹成群（孔稚圭以蛙声当两部鼓吹），鄙弃官娃之阁阁（晋惠帝问虾蟆事。阁阁，鸣声）；推敲得意（贾岛与韩愈商量诗中推敲字，愈曰：“敲字佳矣”），羡慕仪凤之喈喈（凤鸣喈喈）。绛雪元霜（《汉武帝内传》：仙家上药有绛雪元霜），参观即是慈云法雨（《鸡跖集》：如来慈心如彼大云荫注世界。王维《六祖碑》：“大兴法雨”）；触处孔皆，则有丹经益寿（《宋史·皇甫坦传》：召问以长生久视之术，坦曰：“丹经万卷，不如守一”）。绿字留名（梁简文帝大法颂绿字擒章），逢凶化吉，起死回生，字挟风霜（《西京杂记》淮南王安着《鸿烈》二十一篇，自云：“字中皆挟风霜”）。一字媲美开天之画（伏羲作卦，一画开天），文光日月（《鱼隐丛话》：“淮西功德冠吾唐，吏部文章日月光”）；千文喧掷地之声（梁周兴嗣作《千字丈》，孙绰作《天台山赋》，既成以示范荣期，期曰：“此赋掷地当作金石声”），想入非非（《涅 经》：“无非想，无非非想”）。刺膏肓而病将神爽（《左传》：“二坚子避膏之下，肓之上”）；作针砭而闻亦惊心（铁针磁砭，可以治病，谓药石也）。欢喜丸，踌躇满志（《法苑珠林》：“五百鹿车栽种种欢喜丸”）；清凉散，惨淡经营（《侯鲭录》：刘子仪三入翰林，称疾不出朝，士候之云：“虚热上攻。”石中立云：“只消一服清凉散。”谓两府始得用清凉伞也，此借用。“踌躇满志”，本《庄子》“惨淡经营”，本杜诗）。紧惟有脚之春（唐宋景惠泽遍施于民，人谓为有脚阳春）。者广（本扬子）；是以如椽之笔（晋王 尝梦人以大笔如椽与之，其后文思日进），濡染而成（濡毫染翰）。然而，因病废书（道人世习诗书，自幼应童子试，辄冠军，后因病搜方，遂明医理，应延请而废书），乃业医以邀福（道人之病，自立新方治之，而病以全愈）。综合儒释道渊源之教，统会禅医（道人深悟禅机，故医书亦号禅）；萃天地人参赞之才，胥归化育（范文正公曰：“不为良相，当为良医。”原谓其可以赞天地之化育）。圆通顿悟（《楞严经》“若能于此悟圆通根”），纳芥子于须弥（《维摩诘经》“以须弥山之高广，纳芥子中而不迫窄。”昆仑山西方曰须弥山），方便随行（《维摩经》“摩诘以无量方便，饶益众生”），识庐山之面目（庐山以匡庐隐居得名。故云“始识庐山真面目”）。搁置手泽于高阁，私专梨（《南史》：张敷，小名 ；父，小名梨。帝戏曰：“ 何如梨？”答曰：“梨，百果之宗， 何敢比。”道人先世皆读书掇科，故云）；引众生于慧门（佛经通慧为门），共铭 粥（《左传》：正考父之鼎铭曰：“ 于斯，粥于斯”）。曼倩之桃有核（马臻诗：“饥怀曼倩桃。”庚信诗：“汉帝看桃核”），处处延龄（啖之延年益寿）；安期之枣如瓜（《史记》：“臣尝游海上，见安期生食巨枣如瓜”），人人果腹（《庄子》“其腹果然”）。并非剿袭（凡盗人之文章以为蓝本，曰 袭。是书语语出自胸裁，毫无此弊），岂拘弓学箕而治学裘（《礼记》：“良弓之子必学为箕；良冶之子必学为裘”）；倘若事品题（一经品题，便成佳士），定属丰年玉而荒年谷（刘义庆《世说》：庚文康为丰年玉；玉樨恭为荒年谷）。
这本书未刻印之前，夜里梦见一道人，谈论禅理精奥，问其姓名，说：“吉祥顺”。第二天在贡院西街遇到梦觉道人，行为举止异常，与梦中所见相符，除了斗笠和钵盂外，袖中只藏着《三指禅》三卷，于是请求刊印。道人姓周，开始明白不说周而说吉，是仙家隐语，省去一个围字。名叫吉祥顺，是因为道人本具慈祥之念，顺应天地好生之德，以此来救济世人。刊印成因记录几句话，以纪念这段奇异之事。
The physician is the one who treats human life. If one does not understand death, how can one adequately treat human life? When it is truly known that a condition is beyond remedy, then as long as there is even the slightest hint of vitality, one should naturally employ various methods to regulate and treat it. To distinguish between life and death, one must return to the character "Huan" (Slow/Relaxed). "Huan" is the Yuan Qi (Primary Qi) of the body, which is also the Sheng Qi (Vital Qi) of the body. With ten parts of "Huan", there are ten parts of life; with even a fraction of "Huan", there is a fraction of life. Listening to the sound of "Huan", depicting the image of "Huan", capturing the soul of "Huan", pursuing the spirit of "Huan", probing the bone of "Huan", binding the deity of "Huan", and the paths of the Yin and Yang realms will be as clear as if before one's eyes.
If the pulse is like "Tan Shi" (Striking Stone), hard and rapid as if striking stone; or if it is "Jie Suo" (Untying Rope), scattered and uncollected like untied ropes, ask if there is any trace of "Huan"? The answer is: None. (The Tan Shi pulse feels like a hard object striking stone; the Jie Suo pulse resembles untangling a chaotic rope, feeling sparse and dense alternately under the fingers); If the pulse is like "Que Zhuo" (Sparrow Pecking), coming in sudden bursts and then stopping; or if it is "Wu Lou" (House Leak), about to cease but rising again, dripping only after a long interval, ask if there is any trace of "Huan"? The answer is: None. (The Que Zhuo pulse is like a sparrow pecking food, continuously approaching the fingers, both hard and sharp, suddenly stopping and coming; the Wu Lou pulse drops only once after a long time); If the pulse is like "Xia You" (Shrimp Swimming), faint and elusive, difficult to find advancing or retreating; or if it is "Yu Xiang" (Fish Gliding), hesitating and flicking its tail, ask if there is any trace of "Huan"? The answer is: None. (The pulse has become soft and fine, added with an extremely high frequency, filling the fingers with this pulse, like shrimp swarming in water, faint and elusive, difficult to track; the pulse has sunk, adding two breaths for one beat, like a fish in water, head and body lying still, only the tail flicking after a long while); If the pulse is like "Fu Fei" (Boiling Cauldron), surging like boiling soup, once this pulse is diagnosed, death will occur within morning or evening, at which point no shadow of "Huan" remains. Even if one has attained immortality, there is no medicine to save them; where in the world can one find a doctor?
However, there are cases of finding life in a desperate situation: The patient is lethargic and heavy, voice is weak. One should not worry about the pulse being few, but worry about it being many (referring to rapid/agitated pulses); one should not worry about the pulse ceasing, but worry about its presence (referring to the appearance of True Zang pulses). Although the Cun (Inch) and Guan (Bar) positions may not yield a pulse, if the Chi (Cubit) position pulse is deep and even, although the disease is severe, the pulse still has a root. Careful nurturing and cultivation can lead to an immediate recovery.
(Rhyme scheme: "Quan Qiu You Zhong Jie Sheng Yu")
I call myself Meng Jue Dao Ren (Dream-Awakening Taoist), people call me Xiao Dian (Little Madman) (There was a Zhou Dian before the Taoist's house, so people called him Little Madman). He is the hero of Jingchu (The Taoist's courtesy name was Jing Wei), highly respected among scholars; his name Lei Ting Jing Zhong (Thunder Warning the Masses) (The Taoist's name is Xue Ting), recorded in the local gazetteer. Recording Lead and Mercury in the cinnabar furnace (The *Can Tong Qi* says: Lead is the Ruler, Mercury is the Minister. The *Zhi Lin* says: Dragon is Mercury, Essence, Blood, originating from the Kidney; Tiger is Lead, Qi, Strength, originating from the Heart. Geng Xin's poem: "One can seek the cinnabar furnace"); Driving grass and trees with a red whip (The *Records of the Grand Historian*: "The Emperor held the Wax sacrifice, whipping grass and trees with a red whip." The Emperor refers to Shennong. Whipping grass and trees with a red whip makes them sprout. The saying goes: "Shennong tasted hundreds of herbs to know their properties," likely originating from this). Manifesting the Dharma to explain, snapping fingers to meditate (From the *Transmission of the Lamp*, there was anciently a "One Finger Zen"). Forming the unique insight of one school (Meaning independent craftsmanship), shining brightly (The *Records of the Grand Historian: Treatise on Astronomy*: "Shining bright, the nation prospers"), mostly subtle words and profound meanings (From Cai Shen's *Preface to the Book of Documents*), divided into the structure of the Four Treasuries (Jia, Yi, Bing, Ding divided into four treasuries, storing classics, histories, masters, and collections), the more the better (Story of Han Dynasty's Huaiyin Hou Han Xin leading troops), not omitting broken bamboo slips and torn silk manuscripts (From *Wen Xuan*). Literary thoughts frequently urged (Qian Qi's poem: "Literati's literary thoughts urge"), ghosts and gods silently opening windows (When the Taoist wrote *Explanation of Pulse Numbers*, late that night, the lamp ran out of oil, yet the light gradually grew five or six inches high, illuminating the room brilliantly until dawn. When writing *Differentiation of San Jiao*, that night the water clock dripped, suddenly hearing noise outside the door, many people on horseback surrounded. Instantly, a scholar wearing a square cap stood beside him, remaining for a long time before leaving); The firewood ends but the fire passes on (*Zhuangzi*: Firewood burns out, but the fire continues, unknown when it ends), ethical matters should bear the responsibility of preservation (Patients heal upon touch, people say spring is born under the hand). Like Bodhidharma facing the wall for nine years (*Transmission of the Lamp*: Bodhidharma went to Shaolin Temple, faced the wall for nine years, then attained enlightenment and became a Buddha), like crossing six paramitas by boat (Jiang Zong's *Qixia Temple Stele*: "Three Vehicles refer to rafts, Six Paramitas refer to boats"). Words are upright and even more outstanding (Zheng Yuande's poem: "The two Xu's understanding is even more outstanding, writing books to assist Shen, speaking Geng Geng." Original note: Refers to Xu Xuan and Xu Xie, annotating Xu Shen's *Shuowen Jiezi*), thoughts drawn out like pulling silk (Lu Ji's *Wen Fu*). *Ling Shu* (Spiritual Pivot), *Su Wen* (Basic Questions), *Nan Jing* (Classic of Difficult Issues), brewing flowers into honey (Bees gather flower stamens to brew honey); Medical formulas, *Mai Jue* (Pulse Secrets), gathering armpit fur to make a coat (*Lüshi Chunqiu*: "There is no pure white fox in the world, but there is a pure white coat made from many whites"). Even miraculous prescriptions from the sea cannot compete (Phrase from *Zuo Zhuan*); What need to seek those quick fixes in the medical gate (Phrase from *Zhou Song*). Broken arm three times (From *Zuo Zhuan*), laughing at the finger holding a flower (*Transmission of the Lamp*: Legend has it that Kasyapa smiled alone upon the Buddha holding up a flower. The Buddha said: "My True Dharma Eye Treasury, I entrust it to you"); Slapping the table twice (Slapping the table in wonder, meaning eye-catching articles), pointing the head of stubborn stones (A high monk preached at Huqiu Temple, gathering stones as disciples, the stubborn stones nodded). Because learning is not inferior to half a leopard (Xie Lingyun in *Book of Jin* said: "If Yin Zhongwen read half of Yuan Bao's books, his literary talent would not be less than Ban Gu"), this skill is no shame compared to the whole ox (*Zhuangzi*: Cook Ding said: "When I first started cutting up an ox, I saw nothing but the whole ox. After three years, I never saw a whole ox again. Li Shangyin: 'Literature differs by half a leopard, skill shames the whole ox'.) Therefore, looking up to embody the Three No-Selfnesses (*Book of Rites*: "Heaven covers without selfishness, Earth carries without selfishness, Sun and Moon shine without selfishness") and encompassing all things; Not sparing to empty the purse, having faith filling the jar (Two sentences from *I Ching*). *White Lotus Collection* regarding Qi Yi, inheriting the source from Mu Gong (*Haoran Zhai Ya Tan*: "Tang monk Qi Yi had *White Lotus Collection*, which is *Feng Sao Zhi Ge*"); *Red Herb Biography* regarding Xie Geng, truly participating with Jin Mu (*Xiqing Shihua*: Late monk Xie Geng, poems were mostly clear and beautiful, with *Red Herb Ci* passed down. *Biography of Queen Mother of the West*: "When immortals attain the Way and ascend to heaven, they should bow to Jin Mu and worship Mu Gong"). Agreeing with the words of the past three (*Transmission of the Lamp*: "How is the Buddhadharma? The Abbot said: 'Dragons and snakes mix, sages and fools dwell together.' The Master asked: 'How many?' The crowd said: 'Three ahead, three behind'"), intent before the brush (Tao Zongyi's *Shuofu* Wang Wei's painting secrets: Whenever painting landscapes, intent comes before the brush); Leaving a body of sixteen feet (Su Shi's poem: "If Zen does not agree with the previous three words, building a Buddha leaves only a sixteen-foot body"), thus hanging down the *Elbow Behind* (*Zhouhou Fang*) (Sun Simiao had *Elbow Behind*). Compassionate Boat and Wisdom Sea (Liang Crown Prince Zhao Ming's poem: "Wisdom Sea ferries the Compassionate Boat"), Wheel King entrusting the heart of wisdom (Opening intelligence), Treasure Raft crossing the ferry of confusion (Li Bai's poem: "Golden rope opens the path of awakening, treasure raft crosses the ferry of confusion"), Brahma Emperor extending the hand to guide the lost (Guiding the lost. Song Zhiwen's poem: "Gradually becoming the Wheel King's clan, due to surpassing the Brahma Emperor's family"). Divine needle secretly crossing (Based on Xue Lingyun's embroidery story), recording combined titles as *Chuan Deng* (Transmission of the Lamp), Song History monk Daoyuan's Jingde *Chuan Deng Lu* thirty volumes; High mirror hanging bright (Using Chen Lianghan's empty hall hanging mirror story, speaking of the brightness of mind and eye. Sixth Patriarch Huineng said: "The bright mirror is also not a stand"), the book forest suspects it will be used to cover pots (Using Yang Xiong's words, meaning this book will surely be transmitted). Thus knowing Luyuan Bosuo (Pearl Forest mother deer gave birth to Deer Girl, extremely beautiful, raised by Golden Immortal. Later Buddha's mother was born from Deer Girl, hence named Luyuan), Jiyuan dancing ( *Shurangama Sutra*: "I was at Luyuan and Jiyuan, observing the Tathagata's initial enlightenment".) Seeking Yuban to discuss mysteries (Using Su Dongpo visiting Chan Master Yuban to discuss mysteries. Chan Master Yuban is bamboo shoot), setting up Lanpen to send off (Buddhist Ullambana Festival, setting up Ullambana basins to commemorate spirits). Surpassing Baishi's grain miraculously (*Immortal Biographies*: Mr. Baishi often boiled white stone for food,) entering Huangliang's dream wonderfully (Lv Chunyang left Lu Sheng matter, waking from dream yellow rice still uncooked). Spreading jade axis of precious books (Using Huang Shangu's poem), whales can still be ridden (Immortals often ride whales), absorbing immortal dew and golden stem (Emperor Wu of Han's golden stem catching dew, drinking it to become immortal), crane flying hard to control (Prince Zi of Zhou, riding crane at Goushan). Windows unfolding intention buds, everyone ascending to longevity and fortune forest (From *Wen Xuan*), rooms passing heart incense (Liang Jianwen Di's *Abbot Temple Stele Inscription*: "Windows unfold intention buds, rooms pass heart incense"), why borrow sweat ox fill buildings (Speaking of many books, making ox sweat fill buildings). Planting Bodhi tree (Shenxiu's poem: "Body is Bodhi tree." Sixth Patriarch Huineng's poem: "Bodhi originally has no tree"), thickly draped with beautiful shade to shelter people (*Zhuangzi*: "Seeing a Zen square getting beautiful shade"). Floating Bodhi boat (Liang Jianwen Di advocated floating Bodhi boat), great grace waves saving masses. Those poets expressing interests, philosophers venting feelings. Gathering Han Confucians' sea of learning (*Yi Ji Ji*: He Xiu was sea of learning), fighting Tang dynasty's poetry cards (*Yunxian Zalou*: Li Bai visited Ci'en Temple, monks used pine cards to beg for poems). Words pouring Lao-Zhuang, truly Zhou family's writings (Lao-Zhuang, Zhuang Zhou were both Zhou people); Learning honoring Chen-Shao (Chen Xiyi先生的 biography, Shao Kangjie Yong), ashamed to be like Jin dynasty's humorists (Like Le Guang's kind).
Precision of astronomy and geography, let rubbing on jade wrists (Mosuo, divine object, jade wrist, speaking of wrist's value); Joy of fish leaping and kites flying (These two phrases, sung in poetry. Zisi cited Chengzi, praising with lively spirit. Zhu Xi hung it in study, his enlightenment was like this), offered to breathing exercises in Xiao Zhai (*Guoshi Bu*: Emperor Wu of Liang built temple, ordered Xiao Ziyun to write large Xiao character in flying white script, until now one Xiao character remains. Hence sometimes Xiao Temple, Xiao Palace, Xiao Zhai names. Drumming in groups (Kong ZhiGui used frog sounds as two bands of drums), despising official girl's croaking (Emperor Hui of Jin asked about toad matter. Gege, croaking sound); Delighted with推敲 (Jia Dao discussed 推敲 characters with Han Yu, Yu said: "'Knock' is better"), admiring Fengji's jiejie (Phoenix cries jiejie). Jiangxue Yuanshuang (*Internal Biography of Emperor Wu of Han*: Immortal home superior medicines include Jiangxue Yuanshuang), viewing is just Ciyun Fayu (*Jizhi Ji*: Tathagata's compassion is like big cloud shading world. Wang Wei's *Sixth Patriarch Stele*: "Greatly raising Dharma rain"); Touching everywhere Kongjie, then Danjing benefits longevity (*Song History - Huangfu Tan Biography*: Summoned to ask about long life technique, Tan said: "Ten thousand volumes of Danjing,不如 guarding one"). Green characters leaving name (Liang Jianwen Di Great Dharma Ode green character chapter), turning misfortune to auspiciousness, raising dead to life, characters挟 wind and frost (*Xijing Zaji*: Huainan An wrote *Honglie* twenty-one chapters, claimed: "Characters all挟 wind and frost"). One character rivaling Heaven-opening painting (Fuxi created trigrams, one stroke opened heaven), literary light sun and moon (*Yuyin Conghua*: "Huai Xi merit tops our Tang, Ministry of Personnel articles sun and moon light"); Thousand characters noisy dropping ground sound (Liang Zhou Xingsi wrote *Thousand Character Essay*, Sun Yue wrote *Tiantai Mountain Fu*, finished showing Fan Rongqi, Qi said: "This fu dropped on ground should make metal stone sound"), thinking non-thoughts (*Nirvana Sutra*: "No thought, no non-thought"). Puncturing Gaohuang and illness will be refreshed (*Zuo Zhuan*: "Two firm sons avoided below Gaoh, above Huang"); Making needle bi and hearing also startles heart (Iron needle magnetic bi, can treat disease, referring to medicine stone). Huanxi Wan, full of ambition (*Fayuan Zhulin*: "Five hundred deer carts planted various Huanxi pills"); Qingliang San, painstaking management (*Houqing Lu*: Liu Ziyi entered Hanlin three times, claimed illness not attending court, scholars waited for him saying: "Empty heat attacks up." Shi Zhongli said: "Just take one dose of Qingliang San." Refers to Two Governments starting to use Qingliang umbrella, here borrowed. "Full of ambition" from *Zhuangzi*, "Painstaking management" from Du Fu). Tight only with foot-spring (Tang Song Jing's grace spread to people, people called him Foot Spring Yangchun). Broad (From Yangzi); Therefore rafter-like pen (Jin Wang Chang dreamed person gave him large pen like rafter, afterwards literary thoughts daily advanced), moistening and dyeing to complete (Moistening brush dyeing ink). However, abandoning books because of illness (Taoist family practiced poetry and books, since childhood took child exams, always champion, later searched formulas due to illness, thus understood medical principles, accepted invitations and abandoned books), then practicing medicine to invite fortune (Taoist's illness, established new formula to treat, and illness fully healed). Synthesizing Confucian, Buddhist, Daoist origin teachings, uniting Chan and Medicine (Taoist deeply understood Chan mechanism, so medical books also called Chan); Gathering Heaven, Earth, Human assisting talent, all returning to transformation and nourishment (Fan Wenzheng Gong said: "If not good minister, then good doctor." Originally meaning he can assist Heaven and Earth's transformation and nourishment). Round and penetrating sudden enlightenment (*Shurangama Sutra*: "If one can realize round penetration root here"), accepting mustard seed into Mount Sumeru (*Vimalakirti Sutra*: "With Mount Sumeru's height and breadth, accept mustard seed inside without tightness." Kunlun mountain west is Mount Sumeru), expedient following along (*Vimalakirti Sutra*: "Vimalakirti with countless expedients, benefiting sentient beings"), recognizing Lushan's face (Lushan named after Kuanglu hermitage. Hence saying "Start recognizing Lushan true face"). Storing hand traces in high pavilion, privately specializing in Pear ( *Southern History*: Zhang Fu, nickname ; Father, nickname Pear. Emperor joked: "How is compared to Pear?" Answer: "Pear, chief of hundred fruits, how dare compare." Taoist ancestors all studied and passed exams, hence saying); Guiding sentient beings to wisdom gate (Buddhist scriptures generally call wisdom gate), jointly inscribing Porridge (*Zuo Zhuan*: Zheng Kaofu's tripod inscription: "At this, porridge at this"). Manqian's peach has core (Ma Zhen's poem: "Hungry hold Manqian peach." Geng Xin's poem: "Han Emperor looks at peach core"), everywhere extending lifespan (Eating it extends years and health); Anqi's date like melon (*Records of the Grand Historian*: "I once traveled sea, saw Anqi Sheng eating giant date like melon"), everyone filling belly (*Zhuangzi*: "His belly indeed full"). Not related to plagiarism (Stealing others' articles as blueprint is called plagiarism. This book's every word comes from chest cut, having no such flaw), how restrict bow learning basket and treating learning fur (*Book of Rites*: "Son of good bow must learn to make basket; Son of good smelter must learn to make fur"); If engaging in critique (Once critiqued, becomes good scholar), definitely belonging to abundant year jade and barren year grain (Liu Yiqing's *Shishuo Xinyu*: Geng Wengkang is abundant year jade; Yu Xigong is barren year grain).
Before this book was carved, night dreamed a Taoist, discussing Chan essence profoundly, asking his name, said: "Jixiang Shun". Next day met Meng Jue Dao Ren at Gongyuan West Street, behavior abnormal, matching what seen in dream, besides one hat one bowl, sleeve only hid *San Zhi Chan* three volumes, thus requested to carve. Taoist surname Zhou, initially understood not saying Zhou but saying Ji, is immortal hidden language, saving one enclosure character. Name Jixiang Shun, because Taoist originally had compassionate thought, following Heaven and Earth's loving life virtue, to relieve people. Carving cause recording several words, to record its strangeness.