尝闻古人多无病，间有病而治之，惟移精变气而已。末世病治以药，或愈或不愈。夫病
而后药亦晚矣，是故圣人不治已病治未病。吾邑张君精于岐黄之业，集为《仁术便览》，得
病之情，知治之体，杂合以治，各得所宜，诚可以济世蒸人。第治已病耳，何取乎？盖古人
恬澹虚无，真气从之，精神内守，邪不能深入，是以多无病。治病者，亦不药而愈。今之人，
知奉生之道者寡，情慕云为，逆于生乐，不得已而治之，《仁术便览》之刻可已哉。呜呼，
使不能病病，动伐其根本，而曰《仁术便览》乃已试之方。兹刻也，病天下矣。
万历乙酉秋九月望日临邑王再聘撰
中风大率主血虚有痰，或挟火与湿。当以治痰为先，次养血行血，又须分气虚血虚。脉
迟数者可治，大数而极者难治。中腑者面显五色，有表证而脉浮，恶风恶寒，拘急不仁，其
病多易治。中脏者唇吻不收，舌不转而失音，鼻不闻香臭，耳聋而眼瞀，大小便秘结，或口
开手撒，眼合遗尿，吐沫直视，喉如鼾睡，肉脱筋痛，发直，摇头上窜，面赤如装，或头面
青黑，汗缀如珠，其病深，多不治。中腑者宜汗，中脏者宜下。汗下不宜太过，汗多则亡阳，
下多则亡阴。治风之法，初得即当顺气，日久则当活血，此万古不易之论。又云半身不遂大
率多痰，在左属死血少血，在右属气虚有痰。左用四物汤兼二陈，加桃仁、红花、竹沥、姜
汁；在右用四君子汤兼二陈，亦入竹沥，姜汁，俱当随证施治，不可执一。若外无六经之形
证，内无便溺之阻膈，惟肢体不遂、语言謇涩，宜大秦艽汤养之，当顺时令、调阴阳、安脏
腑、和荣卫，未有不愈者也。又有年高气弱，以将息失宜，或七情相干，而卒似风状者，非
外来风邪，乃本气为病也。若以风药治，反害非轻。此刘守贞、许学士之高论也，不可不察。
我曾听说古人大多没有疾病，偶尔生病进行治疗，也只是通过转移精神、调节气机（移精变气）的方法罢了。到了后世，治病依靠药物，有的痊愈，有的不愈。疾病形成之后才用药，也为时已晚，所以圣人不治疗已经发生的疾病，而是预防未发生的疾病。我们县张君精通岐黄医术，编纂了《仁术便览》一书，能够了解疾病的实情，掌握治疗的要领，综合各种疗法，各得其所宜，确实可以救济世人。但这本书只涉及对已病的治疗，这有什么可取的呢？大概是因为古人生活恬淡虚无，真气顺从，精神内守，邪气不能深入，所以大多没有疾病。治病的人，也不靠药物就能痊愈。现在的人，懂得养生之道的人很少，情志欲望放纵，违背了养生的乐趣，不得已才去治疗，《仁术便览》的刊刻难道不是必要的吗？唉，如果人们不能做到“治未病”（在疾病发生前进行干预），动辄攻伐人体的根本，却说《仁术便览》是已经验证过的方书。此时刊刻此书，恐怕会祸害天下人。
万历乙酉年秋九月十五日，临邑王再聘撰写
中风病大率多由血虚兼有痰湿引起，或者夹杂火邪与湿邪。应当以治疗痰湿为先，其次养血行血，还需要区分气虚和血虚。脉象迟或数者可以治疗，脉象极大且极快者难以治疗。中腑证表现为面色显现五色变化，有表证且脉浮，怕风怕冷，肢体拘急麻木不仁，这种病大多容易治疗。中脏证表现为口唇松弛不收，舌体转动失灵而失音，鼻子闻不到香臭，耳聋且视物模糊，大小便秘结，或者口开手撒，眼睛闭合遗尿，吐白沫两眼直视，喉间声音如打鼾，肌肉消瘦筋痛，头发竖起，头部摇动眼球上翻，面色红赤如同化妆，或者头面部青黑，汗珠连绵如珠，这种病位深，大多无法治愈。中腑证适宜用发汗法，中脏证适宜用泻下法。发汗和泻下都不宜太过分，发汗过多则亡阳，泻下过多则亡阴。治疗风病的方法，初起时应当顺气，日久则应当活血，这是万古不变的论断。又说半身不遂大率多因痰湿，在左侧属于死血（瘀血）少血，在右侧属于气虚有痰。左侧使用四物汤兼二陈汤，加入桃仁、红花、竹沥、姜汁；右侧使用四君子汤兼二陈汤，也加入竹沥、姜汁，都应当根据证候施治，不可固执一端。如果外无六经（太阳、阳明、少阳、太阴、少阴、厥阴）的形证，内无大小便的阻塞，只有肢体瘫痪、语言謇涩，适宜用大秦艽汤滋养，应当顺应时令、调和阴阳、安定脏腑、调和营卫，没有不痊愈的。又有年老气弱，因为调养失当，或者七情（喜、怒、忧、思、悲、恐、惊）相互干扰，突然呈现类似中风症状的，并非外来的风邪，而是本气（自身正气）发病。如果用治风药治疗，反而危害不小。这是刘守贞、许学士的高论，不可不仔细考察。
I have heard that ancient people mostly had no diseases. When they did fall ill and were treated, it was merely through "shifting spirit and changing qi" (transferring mental focus and regulating vital energy). In later ages, diseases were treated with herbs; some recovered, others did not. Treating with herbs after the disease has formed is already too late; therefore, sages do not treat established diseases but prevent those not yet formed. Mr. Zhang of our county excelled in the art of Qi Bo and Huang Di (traditional Chinese medicine), compiling the book *Ren Shu Bian Lan* (A Convenient Guide to Benevolent Arts). He comprehended the nature of diseases and understood the principles of treatment, integrating various therapies appropriately, truly capable of saving the world and nourishing the people. However, this book only deals with treating existing diseases; what value does it hold? This is because ancients lived in tranquility and emptiness, their true qi followed naturally, their spirit remained inwardly guarded, so evil pathogens could not penetrate deeply, hence they rarely fell ill. Those who healed them did not rely on herbs but recovered spontaneously. Today's people rarely understand the way of preserving life; they indulge in desires and pleasures contrary to health preservation, forcing themselves to seek treatment. Thus, the publication of *Ren Shu Bian Lan* is indeed necessary. Alas, if one cannot practice "treating undiseased states" (preventing disease before onset) and instead constantly attacks the root of vitality, claiming that *Ren Shu Bian Lan* is a proven formula book, then publishing it now would harm the world.
Written by Wang Zaipin of Linyi on the 15th day of the ninth month, autumn of the Yiyi year of the Wanli era.
Apoplexy (Stroke) generally stems from blood deficiency with phlegm, or involves fire and dampness. Treatment should prioritize resolving phlegm, followed by nourishing and moving blood, while distinguishing between qi deficiency and blood deficiency. Cases with slow or rapid pulses are treatable; those with extremely large and rapid pulses are difficult to treat. Apoplexy affecting the fu organs manifests as five colors appearing on the face, exterior syndrome symptoms with floating pulse, aversion to wind and cold, stiffness and numbness; such cases are generally easier to treat. Apoplexy affecting the zang organs manifests as flaccid lips, inability to move the tongue leading to loss of speech, anosmia, deafness, blurred vision, constipation of both bowels and bladder, or open mouth with relaxed hands, closed eyes with urinary incontinence, foaming at the mouth with fixed gaze, snoring sounds in the throat, emaciated muscles and painful sinews, erect hair, head shaking with upward rolling of eyes, red face as if painted, or cyanotic/black head and face, beads of sweat like pearls; these cases involve deep pathology and are generally incurable. Apoplexy of the fu organs is suitable for diaphoresis (sweating method); apoplexy of the zang organs is suitable for purgation (draining method). Both diaphoresis and purgation should not be excessive; excessive sweating leads to collapse of yang, excessive purgation leads to collapse of yin. The method for treating wind: initially, regulate qi; after prolonged duration, invigorate blood circulation. This is an unchanging principle for all ages. It is also said that hemiplegia largely results from phlegm; left-sided involvement belongs to static blood (blood stasis) and blood deficiency, right-sided involvement belongs to qi deficiency with phlegm. For the left side, use Si Wu Tang (Four Substances Decoction) combined with Er Chen Tang (Two Aged Ingredients Decoction), adding Tao Ren (Peach Kernel), Hong Hua (Safflower), Zhu Li (Bamboo Sap), and Jiang Zhi (Ginger Juice). For the right side, use Si Jun Zi Tang (Four Gentlemen Decoction) combined with Er Chen Tang, also adding Bamboo Sap and Ginger Juice. All treatments must be adapted to specific syndromes; one must not adhere rigidly to a single approach. If there are no exterior six-channel (Taiyang, Yangming, Shaoyang, Taiyin, Shaoyin, Jueyin) manifestations, nor internal obstruction of urination or defecation, but only limb paralysis and slurred speech, Da Qin Jiao Tang (Great Notopterygium Decoction) should be used for nourishment. One should follow seasonal changes, harmonize yin and yang, stabilize the zang-fu organs, and harmonize Ying (nutritive) and Wei (defensive) qi; recovery is assured. Furthermore, elderly individuals with weak qi, due to improper recuperation or interference from the seven emotions (joy, anger, worry, thought, sadness, fear, fright), may suddenly present symptoms resembling wind stroke. This is not caused by external wind pathogens but by dysfunction of the primary qi (vital energy). Using wind-dispelling herbs in such cases causes significant harm. This is the profound theory of Liu Shouzhen and Xu Xueshi, which must not be overlooked.