陈君徽庵以医世其家，今岁夏间，予患沉 ，徽庵以数剂立起之。益信其学之有渊源也
。一日出其令祖修园先生所着《医学从众录》一书，示予曰∶此先大父晚年采撷各家之精华
，折衷而归于至当，堪为初学指南，将付刊以公于世，请题数语，可乎？予受而读之，其
论症则穷究根源，其诊脉则剖分宜忌，其下药则酌量加减，取古人之成法，以己意运之。矫
枉者不得出其范围，拘墟者有以开其神智。名曰从众，实大众之津梁也。先生本吾郡通
儒，为孝廉时以制艺名，为吏时以循良名，而卒以医名，生前活人无算，身后济世有书。徽
庵承祖砚之传，不私为枕中秘，均足令人钦佩也，因谨序之如此。
道光乙巳重阳日戟门林振 拜撰
不为宰相便为医，贵之之说也。秀士学医如菜作齑，贱之之说也。医者学本《灵
》、《素》，通天地人之理，而以保身，而以保人，本非可贱之术。缘近今专业者类非通儒，
不过记问套方，希图幸中，揣合人情，以为糊口之计，是自贱也。余向有《金匮》、《伤
寒》各种医书，累累数十万言。先为医士治膏肓之疾，不曰《灵》、《素》则曰南阳，虽
有遵经之志，却非语下之方，畏其难者中阻。而工于欺人之术者，别户分门，遂多簧鼓。而
余之汲汲苦心，终为未逮也。余观近今医士，不学人无论，有能读薛立斋、王金坛、赵养葵、
张景岳、张石顽、李时珍、李士材、喻嘉言八家之书，即为不凡之士，尚可与言。盖此八
家虽未能合《内经》之旨、仲师之法，而书中独得之妙，亦复不少。兹且就世俗所共奉者，
采其名言，录其方治，约数十万而取其一二方，约数百言而括以一二言。即间有以误传误与主
张太过之处，复参他氏，斟酌归于至当。颜曰《从众录》，简便易知，颇切时用。是即向之所谓
医医者，知其受病已深，正治则拒格不入，不若从治之为得也。
闽吴航修园陈念祖题于嵩山精舍
陈徽庵先生世代以医术传家。今年夏天，我患了严重的疾病，徽庵仅用几剂药便让我痊愈。这让我更加确信他的学问是有深厚渊源的。有一天，他拿出他的祖父修园先生所著的《医学从众录》一书给我看，对我说：“这是我祖父晚年采集各家学说的精华，折中取舍而归于最恰当之处，可以作为初学者的指南。准备刻印出版以公之于世，请您题写几句话，可以吗？”我接受并阅读了这本书，发现它论述病症则穷究根源，诊断脉象则剖析适宜与禁忌，使用药物则斟酌加减，取用古人的成法，并结合自己的见解来运用。纠正偏颇者不会超出其范围，拘泥狭隘者能因此开启神智。书名虽叫“从众”，实际上是大众渡河的桥梁。先生本来是我们郡中的博学之士，做孝廉时以八股文闻名，做官时以政绩优良闻名，最终却以医术闻名，生前救活的人不计其数，身后留下济世的书籍。徽庵继承祖父的学术传承，不将其作为私藏的秘籍，这些都足以令人钦佩，因此我恭敬地写下这篇序言如此。
道光乙巳年重阳节，戟门林振拜撰
不做宰相就做医生，这是认为医生高贵的说法。读书人学医像菜做成碎末，这是认为医生低贱的说法。医生的学习本源是《灵枢》和《素问》，通晓天地人的道理，用来保养自身，也用来保护他人，本不是可以轻视的技术。因为近来专业从事医疗的人大多不是博学之士，不过是记忆询问套用的方子，希图侥幸命中，迎合人情，以此作为谋生的手段，这是自我轻贱。我向来有《金匮要略》、《伤寒论》等各种医书，累计数十万言。先前为医生治疗深入膏肓的疾病，不说《灵枢》、《素问》就说张仲景（南阳），虽然有遵循经典的心志，却不是入门的方法，畏惧困难的人中途受阻。而擅长欺骗人的术士，另立门户分派门派，于是多有所鼓吹。而我急切苦心编写医书的努力，终究未能达到目的。我看近来的医生，不学习的人不用说，那些能读薛立斋、王金坛、赵养葵、张景岳、张石顽、李时珍、李士材、喻嘉言八家著作的，就是不凡的人士，还可以与他们交谈。大概这八家虽然不能完全符合《内经》的宗旨和张仲师的方法，但书中独有的妙处，也不在少数。现在姑且就世俗共同推崇的，采集其中的名言，记录其中的方治，大约数十万字选取其中的一两个方子，大约数百字概括为一两句话。即使间或有以误传误和主张太过的地方，再参考其他家的观点，斟酌归于最恰当之处。命名为《从众录》，简便易懂，很切合时下应用。这就是之前所说的“顺从治疗”的道理：知道病人病情已深，正治法则排斥不入，不如顺从治疗更为得当。
福建吴航修园陈念祖题于嵩山精舍
Mr. Chen Hui'an's family has practiced medicine for generations. This summer, I suffered from a severe illness, and Hui'an cured me with just a few doses of herbal medicine. This further convinced me that his learning had profound origins. One day, he showed me a book titled *Yixue Congzhong Lu* (Record of Following the Masses in Medicine) written by his grandfather, Mr. Xiu Yuan, saying, "This is my grandfather's collection of the essence of various schools of thought in his later years, reconciled to reach the most appropriate conclusions, which can serve as a guide for beginners. We intend to have it printed and published for the public. Would you be so kind as to write a few words of introduction?" I accepted and read the book. Its discussion of symptoms (Zheng, 症) explores their root causes; its pulse diagnosis (Mai Zhen, 脉诊) analyzes indications and contraindications; its prescription of herbs (Xia Yao, 下药) involves careful adjustment and modification; it adopts established methods from ancient masters while applying one's own judgment. Those who correct deviations do not go beyond its scope, and those who are narrow-minded gain enlightenment through it. Although named "Following the Masses," it actually serves as a bridge for the general public to cross over [to medical knowledge]. Mr. Xiu Yuan was originally a renowned scholar in our prefecture, famous for his eight-legged essays when he was a Xiucai (Xiao Lian, 孝廉), famous for his integrity when he served as an official, but ultimately famous for his medical skills. He saved countless lives during his lifetime and left books to benefit the world after his death. Hui'an inherited his grandfather's scholarly tradition and did not keep it as a secret treasure, which is worthy of admiration. Therefore, I respectfully wrote this preface.
Written in bow and respect by Lin Zhen of Jimen on the Double Ninth Festival of the Yisi Year of Daoguang.
"Not becoming a Grand Secretary but becoming a doctor" is the view that considers doctors noble. "A scholar studying medicine is like vegetables being chopped into mince" is the view that considers doctors base. The foundation of a doctor's study lies in the *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions), understanding the principles of Heaven, Earth, and Humanity, using them to preserve oneself and protect others; it is inherently not a technique to be despised. However, those who specialize in medicine nowadays are mostly not well-rounded scholars; they merely memorize standard prescriptions, hoping for accidental success, catering to human sentiments, and using it as a means to make a living. This is self-debasement. I previously authored various medical books on the *Jin Gui Yao Lue* (Essential Prescriptions from the Golden Cabinet) and *Shang Han Lun* (Treatise on Cold Damage), totaling hundreds of thousands of characters. Earlier, to treat deep-seated diseases among practitioners, I cited either the *Ling Shu*, *Su Wen*, or Zhang Zhongjing (Nanyang). Although I had the ambition to follow the classics, these were not practical methods for beginners, causing those afraid of difficulty to give up halfway. Meanwhile, charlatans skilled in deception established their own sects and schools, propagating their views widely. My earnest efforts to compile useful medical texts ultimately fell short. I observe that contemporary physicians, let alone those who do not study, even those who can read the works of the Eight Masters—Xue Lizhai, Wang Jin Tan, Zhao Yangkui, Zhang Jingyue, Zhang Shiwang, Li Shizhen, Li Shicai, and Yu Jiayan—are considered outstanding individuals worth conversing with. Although these eight masters may not fully align with the tenets of the *Nei Jing* (Inner Canon) and the methods of Master Zhang, their unique insights within their works are considerable. Here, I take what is commonly revered by the secular world, extract their famous quotes, record their formulas and treatments, condensing hundreds of thousands of characters into one or two formulas, and summarizing hundreds of words into one or two sentences. Even where there are occasional errors passed down or excessive assertions, I cross-reference other schools' views to reconcile them to the most appropriate conclusion. I titled it *Congzhong Lu* (Record of Following the Masses), making it simple, easy to understand, and highly applicable to current needs. This corresponds to the previously mentioned principle of "Concordant Treatment" (Cong Zhi, 从治): knowing that the patient's condition is deeply entrenched, direct treatment may be rejected by the body; thus, concordant treatment is more effective.
Inscribed by Chen Nianzu (Xiu Yuan) of Wuhang, Fujian, at Songshan Studio.