《永类钤方》、《体仁汇编》等书，皆载阴骘方论，何也？盖自古得医道之传者，皆以
好生为心，不务声名，不计货利，不忌人识能，不论人恭慢，惟知救人之命，愈人之病而已。有此心胸，然后
医可明可行，至于病久不痊，尤当恐惧修省，以自重其生，如虚损、痨瘵、痈疽、耳目废坏等症，皆天刑也，
可不知所务乎？是以恪遵圣制，为说于后。
恒言医通仙道，半积阴功，然阴功可半积而已乎？我朝为善阴骘录者，阴功之大用也。
富或效其平 焚券，归外家葬友，嫁孤保孤，施药施棺，举丧助葬，赈贫赈饥，代偿代纳，还金还产。贵或
效其雪冤理枉，活降出罪，洁狱禁溺，救灾兴利，贱则效其补敝屦，检漏屋。贫则效其习医救疾，娶瞽娶哑，
放鹤放鱼，渡蚁疗鹊，倾囊活命。
孝顺事实录者，阴功之大本也。
生则效其养口养志，死则效其善继善述，常则效其问安视膳，变则效其格奸谕道。幼如陆绩怀橘，老如莱
子戏斑。留继母如闵损单衣，事祖母如李密陈情。贫如子路负米，微如庾兖躬耕，保身如子春伤足，受责如伯
瑜泣杖。他如代命代死，求母寻母，刻木庐墓，感盗感兽，息火退水，召祥致瑞，访药梦药，吮痈尝粪，不能
枚举，历历可考，当置一册座右。
二书相为表里，本立用行，然后因微以显其着。虽一事一物之小，亦足以动天地，达鬼神，而福泽附应。
其所以教天下后世之心，至精至仁，宛如《周书》、《洪范》，先后一揆。盖孝顺事实，即《书》之惟天阴骘，
彝伦攸叙也；为善阴骘，即《书》之曰食、曰货，利用浓生也；感应之速，身致显荣，庆流后裔，即《书》之曰
寿、曰富、曰康宁，向用五福也。治教休美明白如此、宜乎家家谕而户户晓矣。奈何愚民泥于报应，而有意为
善，每以汗血之财，而供无益之费，甚则身心受累，而亏名节者有之。高明浓于大伦，而轻忽细务，每逞意气
之偏，而为自便之图，甚则妨物害众，而招咒咀者有之，皆非所以善体乎圣制也。
圣断明言，上自卿相，下至乞丐，皆可行之。但以利人为念，则日用间无非利人之事，如人渴则与之杯
水，一物不正碍人足则为正之，皆方便事也。又曰∶奖劝诱掖，使人为善，乃阴骘之至大者，何必专一分财与
人惠哉？至于祸福感应，一毫不可先萌于心，乃气机自然而然之妙也。盖吾身未受中气以生之前，则心在于天，
而为五行之运用；吾身既受中气以生之后，则天在吾心而为五事之主宰。一念之善，则不必其事之遂而后为
吉也，即此与天相似，吉莫大焉，况积之久而休征以类应乎；一念之恶，则不必其迹之着而后为凶也，即此与
天隔绝，凶莫甚矣，况积之久而咎征以类应乎。或曰∶今之善者未必得福，恶者未必得祸，岂亦气数使然欤？
殊不知数起于一，一即心之一念也。义之所当为而弗为者，非数之所能知也；义之所不当为而为者，亦非数之
所能知也。故曰∶《皇极》不言数，非数之所能尽也。善而未必得福，必其偶合于善，而不足以格乎天也；恶
而未必得祸，必其偶陷于恶，而未至于通乎天也。否则福善祸淫万古，此天道也，何独于今而疑之？惟其不屑
屑然以显露，而后有玩天理而不勇于为善者矣；惟其恒恢恢乎而不漏，而后有畏天威而不终于为恶者矣；惟其
循环而无穷，变化而莫测，而后有乐善君子，虽处拂逆之境，无怨尤之作，盖深信夫天意之有在，而人事之所
以当修也。吁！人不知之善为大善，人不知之恶为大恶，人不知而己独知，天乎？人乎？故曰∶祸福无不自己
求之者，医学所系甚重，必寄妻子，托死生，而后可以语此。养生者亦必有此志操，故敢述所闻，以质诸同侪，
相与共守乎圣制，非敢好为言论也。
《永类钤方》、《体仁汇编》等书籍，都记载了关于积阴德（暗中做善事以积累功德）的方论，这是为什么呢？大概自古以来传承医道的人，都以爱惜生命为初心，不追求名声，不计较财物利益，不嫉妒别人的才能，不论对方恭敬还是傲慢，只知道救人性命、治愈疾病罢了。拥有这样的心胸，然后医术才能明晓并得以施行。至于那些患病日久不能痊愈的情况，更应当恐惧反省，以此珍重自己的生命，像虚损、痨瘵（慢性消耗性疾病）、痈疽（化脓性感染）、耳目废坏等病症，都被视为上天的惩罚，怎能不知道所致力之处呢？因此严格遵循圣人的制度，在后面加以阐述。
常言道医生通晓仙道，一半靠积累阴功，然而阴功难道只有一半可以积累吗？我朝编纂《为善阴骘录》，是为了发挥阴功的巨大作用。
富人或许效仿他们焚烧债券免除债务，将外家亲属安葬朋友，嫁出孤儿保护孤儿，施舍药物棺材，举办丧事帮助安葬，赈济贫困饥饿之人，代为偿还缴纳赋税，归还金银财产。贵人或许效仿他们洗雪冤屈处理枉法，使降罪者活命或减轻刑罚，清洁监狱防止溺死，救灾兴利。地位低微者或许效仿他们修补破鞋，检查漏屋。贫穷者或许效仿他们学习医术救治疾病，娶盲人哑巴为妻，放走鹤鱼，渡蚂蚁疗治喜鹊，倾尽囊中钱财救人性命。
《孝顺事实录》是阴功的根本。
父母在世时效仿他们奉养口腹满足志向，父母去世后效仿他们善于继承发扬遗志，平时效仿他们问安查看饮食，变故时效仿他们纠正奸邪开导道理。年幼时效仿陆绩怀橘（孝敬母亲），年老时效仿老莱子戏斑衣（娱亲）。留下继母如闵损穿单衣（受冻而不告状），侍奉祖母如李密陈情（辞官供养）。贫穷时效仿子路负米（百里负米供双亲），地位卑微时效仿庾兖亲自耕种，保全身体如子春伤足（因不慎伤足而忧惧不敢愈），接受责罚如伯瑜泣杖（因母亲手无缚鸡之力而哭泣）。其他如代人赴死，寻找母亲，刻木守墓，感动盗贼野兽，平息火灾退去洪水，招来吉祥瑞气，寻访梦境中的药方，吸吮疮痈品尝粪便，无法一一列举，但历历可考，应当放置一本在座右作为警戒。
这两本书互为表里，根本确立则应用可行，然后从细微处显现显著效果。即使是一件一件小事，也足以感动天地，通达鬼神，从而获得福报的回应。
它们教导天下后世的心意，极其精妙仁爱，宛如《周书》、《洪范》篇，前后宗旨一致。大概孝顺的事实，就是《尚书》所说的“上天暗中保佑”，伦理秩序得以理顺；行善积德，就是《尚书》所说的饮食、财货，利于滋养生命；感应迅速，自身获得显赫荣耀，福泽流传后代，就是《尚书》所说的长寿、富贵、康宁，运用五福。治理教化如此美好明白，理应家家户户知晓。无奈愚昧百姓拘泥于因果报应，刻意行善，往往用辛苦得来的钱财供给无益的费用，甚至身心受累，损害名节的也有。高明之士重视大伦常，却轻视琐碎事务，常常逞意气之偏，图谋自身便利，甚至妨害万物伤害众人，招致咒骂的也有，这都不是善于体会圣人制度的做法。
圣明的决断明确说明，上自卿相，下至乞丐，都可以实行。只要以利人为念头，那么日常生活中无非都是利人的事，比如别人口渴就给他一杯水，一件东西不正妨碍人走路就把它摆正，这些都是方便之事。又说：奖励劝诱扶持，使人向善，是阴功中最大的事，何必专门分出一部分财物给人恩惠呢？至于祸福感应，丝毫不可预先萌生于心，这是气机自然奥妙的体现。大概我们身体未受中和之气以形成之前，心在于天，成为五行运行的主宰；我们身体既受中和之气以生成之后，天就在我们心中，成为五事（貌、言、视、听、思）的主宰。一个善念产生，就不必等到事情成功才算吉利，这就与天相似，没有比这更大的吉兆了，何况积累久了会有美好的征兆相应；一个恶念产生，就不必等到行为显露才算凶险，这就与天隔绝，没有比这更严重的凶险了，何况积累久了会有灾祸的征兆相应。有人说：现在的善人未必得福，恶人未必得祸，难道也是气数使然吗？殊不知数起于一，一即心的一个念头。义理所应当做而不做的，不是数所能预知的；义理所不应当做却去做的，也不是数所能预知的。所以说：《皇极经世》不讲数，因为数不能完全涵盖它。善人未必得福，一定是偶然合于善，但不足以感格上天；恶人未必得祸，一定是偶然陷于恶，但未至于贯通上天。否则福善祸淫万古不变，这是天道，为何唯独对现在怀疑呢？正因为不显露于表面，而后有玩弄天理而不勇于行善的人；正因为恒常广大而不遗漏，而后有敬畏天威而不最终作恶的人；正因为循环无穷，变化莫测，而后有乐于行善的君子，即使处于逆境，也没有怨恨，因为他们深信天意所在，以及人事应当修养的道理。唉！被人不知道的善是大善，被人不知道的恶是大恶，别人不知道只有自己知道，是天意吗？是人意呢？所以说：祸福无不自己求取的，医学关系非常重大，必须寄托妻子儿女，托付生死，然后才可以谈论这些。养生的人也必须有这种志操，所以敢陈述所听到的，以向同辈请教，共同遵守圣人制度，不敢喜好发表言论。
The books *Yonglei Qianfang* and *Tiren Huibian*, among others, all record treatises on accumulating hidden merit (accumulating virtue through secret good deeds). Why is this? Generally speaking, those who have inherited the medical arts since ancient times have always held cherishing life as their primary intention. They do not seek fame, do not calculate material profit, do not envy others' abilities, and disregard whether people are respectful or disrespectful; they only know how to save lives and cure diseases. Only with such a mindset can medical knowledge be clearly understood and practiced. In cases where illness persists for a long time without recovery, one should especially feel fear and engage in self-reflection to value one's own life. Conditions such as deficiency consumption (*Xusun*), tuberculosis-like wasting diseases (*Laozhai*), carbuncles and sores (*Yongju*), and loss of vision or hearing are considered punishments from Heaven. How can one fail to know what to strive for? Therefore, strictly adhering to the sage's teachings, I elaborate below.
It is commonly said that doctors understand the Dao of immortality, half of which comes from accumulating hidden merit. However, can hidden merit be accumulated by only half? Our dynasty compiled the *Weishan Yinzhi Lu* (Record of Good Deeds and Hidden Merit) to utilize the great power of hidden merit.
The wealthy may emulate burning debt bonds to forgive debts, burying friends from their wife's family, marrying off orphaned girls and protecting orphans, distributing medicine and coffins, organizing funerals and assisting with burials, relieving poverty and famine, paying taxes or debts on behalf of others, and returning gold or property. The noble may emulate clearing injustices and rectifying wrongs, saving those sentenced to death or reducing penalties, cleaning prisons to prevent drowning, rescuing disasters, and promoting benefits. Those of low status may emulate mending worn-out shoes and inspecting leaking roofs. The poor may emulate learning medicine to cure illnesses, marrying blind or mute persons, releasing cranes and fish, ferrying ants, treating magpies, emptying their pockets to save lives.
The *Xiaoshun Shishi Lu* (Record of Filial Piety Facts) is the root of hidden merit.
While parents are alive, emulate nourishing their bodies and fulfilling their wishes; after their death, emulate skillfully inheriting and continuing their legacy. In normal times, emulate asking about their health and inspecting their meals; in times of crisis, emulate correcting wickedness and instructing in the Way. When young, emulate Lu Ji holding oranges (filial piety); when old, emulate Lao Laizi performing in colorful clothes (entertaining parents). Keeping a stepmother like Min Sun wearing thin clothes (enduring cold without complaint); serving a grandmother like Li Mi submitting his memorial (resigning office to care for elders). Being poor like Zilu carrying rice (traveling miles to feed parents); being humble like Yu Yan farming personally; preserving one's body like Zichun injuring his foot (worrying excessively over a minor injury); accepting reprimand like Boyu weeping at the rod (weeping because his mother was too weak to strike hard). Others include taking someone else's place to die, seeking mothers, carving wood to guard graves, moving thieves and beasts, extinguishing fires and retreating floods, summoning auspicious omens, finding medicines in dreams, sucking abscesses, and tasting feces. These cannot be listed exhaustively but are verifiable. One should keep a copy beside the desk.
These two books complement each other; once the root is established, application follows, revealing the significant through the subtle. Even small matters can move Heaven and Earth, reach spirits and gods, and bring corresponding blessings. Their intent to teach the world and future generations is extremely profound and benevolent, consistent with the *Book of Zhou* and *Hongfan*. Specifically, filial piety facts correspond to "Heaven secretly protects" and the ordering of ethical relations in the *Book of Documents*; doing good corresponds to food and goods benefiting life; rapid response leading to personal glory and descendants' blessings corresponds to longevity, wealth, health, and peace, utilizing the Five Blessings. Governance and education are thus clear and beautiful; it is fitting that every household understands them. Alas, ignorant people stick to retribution, intentionally doing good, often spending hard-earned money on useless expenses, even exhausting body and mind and damaging reputation. Wise men focus on major ethics but neglect trivial matters, acting on partiality for convenience, even harming others and inviting curses. Neither approach truly embodies the sage's system.
The sage's decree explicitly states that from high ministers to beggars, everyone can practice this. As long as one keeps benefiting others in mind, daily life will be full of beneficial acts: giving a cup of water to the thirsty, straightening an object obstructing the path—these are all acts of convenience. It also says: encouraging and supporting others to do good is the greatest form of hidden merit; why must one specifically distribute wealth to give favors? Regarding the response of fortune and misfortune, one should not harbor any preconceived expectations in the heart; this is the wonderful natural operation of Qi mechanism. Before receiving the central Qi to form the body, the heart resides in Heaven, governing the operations of the Five Elements; after receiving the central Qi to form the body, Heaven resides in the heart, governing the Five Affairs (appearance, speech, sight, hearing, thought). A single good thought need not wait for the outcome to be auspicious; simply resembling Heaven is the greatest auspiciousness. How much more so if accumulated over time, bringing corresponding good omens? A single evil thought need not wait for visible actions to be inauspicious; simply separating from Heaven is the greatest inauspiciousness. How much more so if accumulated over time, bringing corresponding bad omens? Some say: today, good people do not necessarily receive blessings, and evil people do not necessarily suffer disaster. Is this due to destiny? Little do they know that destiny begins with "one," which is the single thought of the heart. What ought to be done according to righteousness but is not done is not known by destiny; what ought not to be done but is done is also not known by destiny. Thus it is said: *Huangji Jing Shi* does not discuss destiny, because destiny cannot fully encompass it. If a good person does not receive blessings, it is merely accidental alignment with goodness, insufficient to influence Heaven; if an evil person does not suffer disaster, it is merely accidental entanglement in evil, not yet penetrating Heaven. Otherwise, rewarding goodness and punishing wickedness has remained constant since antiquity; this is the Way of Heaven. Why doubt it now? Precisely because it is not overtly displayed, some play with Heavenly principles and lack courage to do good; precisely because it is vast and unyielding, some fear Heavenly majesty and do not persist in evil; precisely because it is cyclical and infinite, changing unpredictably, there are gentlemen who love goodness, remaining free of resentment even in adversity, deeply believing in Heavenly will and the necessity of human cultivation. Ah! Goodness unknown to others is supreme goodness; evil unknown to others is supreme evil. Unknown to others but known only to oneself—is it Heaven? Is it humanity? Thus it is said: Fortune and misfortune are sought by oneself. Medicine carries heavy responsibility; only when one entrusts wife and children, and delegates life and death, can one discuss this. Those who cultivate life must also possess such moral resolve. Therefore, I dare to recount what I have heard to consult my peers, jointly observing the sage's system, not daring to merely indulge in discourse.