昔人云∶不为良相，即为良医。诚以济人为急。相之良、则安天下，医之良、则自乡而国，罔不获济。虽
隐与显有殊，而名闻于一时，眼前收效，是亦君子之所用心而不敢忽也。第操是术者，非探其奥窈，有以洞见
肺腑，讵可轻为尝试！此予少时曾读《灵兰》，惊深渊浮云之喻，遽为却步望洋之叹，有不类河伯初时之溟 也哉！
程君钟龄，原字山龄，资分高，搜讨富，攻举子业，有声庠序。乃以家贫善养为务，问取岐黄书，寻绎
往复。又于张、刘、李、朱四大家，贯穿融会，一编入手，必有所折中，不从门面语掩饰时人之耳目。由是出
而问世，踵门者无虚日，经年累月，每为远地作信宿客，凡有来者，多叩门而返。自憾无广长舌，化百千身，以
应人之求也。爰着《医学心悟》一书，授之生徒。所言悉有根柢，而笔又足以达之，故四方从游
者日益进。尝语门弟子曰∶一壶冰，三斛火，只在用之适其宜耳。然而上工治未病，中工治已病。昔医缓兄弟三
人，其二兄治病，治于未形，虽名不闻于诸侯，而所学益大。书中百误歌以及人参果等篇，是又在医方之外，
弭忠于未萌，而兼为保生计，非迂谈也。一日所获之钱，多合膏散，任人取携，投之辄效。穷乡得此，有一服
而两人分饮取验者。膏去风毒及百病，凡有患处，贴肤而消除者，啧啧有言。此岂虚声动人之听闻哉！频年以来，
钱到即散，总为此事着力，视昔之崔世明、李庆嗣不少让。诊视之际，不论贫富贵贱，咸细心处治，审症必详，
用药必当。眼光所到，四面流通，无非实地济人之心，所着方书，抄阅者众。君虞其不广及也，乃付之剞劂，以公
同志。宁
不与调和燮理者，均称其职，而无憾也乎！君曰∶书成之后，一担稍释，我无复内顾矣。予犹以为不然，古
之仁圣高贤，尽属救世，实地工夫，尽有着落。当前利益，非为空言，由亲及疏，由近及远，君有以自见矣，
无事他适也。至其书之精意，愧非越人，难窥底里，亦不过从傍觇君之用心与观其所行而质
言之，以俟世之识者，共相鉴赏而已。是为序。
时
雍正壬子上春 同学姻弟饶兆熊拜手书于天宁禅院
古人说：“如果不能做贤良的宰相，那就做贤良的医生。”这确实是因为救世济人是最紧迫的任务。宰相贤良，就能使天下安定；医生贤良，就能从乡里到全国，没有不被救助的。虽然隐居与出仕有所不同，但名声在当时流传，眼前就能看到疗效，这也是君子所用心致力而不敢忽视的。只是掌握这门医术的人，如果不探求其中深奥的道理，不能洞察病情的本质，怎么可以轻易尝试呢！这是我年轻时曾读《灵枢·六节藏象论》（简称《灵兰》，此处指代《黄帝内经》相关篇章），惊叹于它关于深渊和浮云的比喻，立刻产生了望洋兴叹、止步不前之感，难道不像河伯起初面对大海时的迷茫吗！
程钟龄先生，原名山龄，资质高明，学识渊博，致力于科举学业，在地方学校中享有声誉。后来因为家境贫寒，以妥善奉养父母为要务，于是研读岐黄之书（中医经典），反复寻思探究。他又对张元素、刘完素、李东垣、朱丹溪四大家学说，融会贯通，每读一本书，必定有所取舍决断，不跟随表面言辞来掩饰时人的耳目。因此他出来行医问世，登门求诊的人没有一天是空的，经年累月，常常成为远方病人的留宿客人，凡是来求医的人，大多叩门而去（意指求治有效或得到指导）。他自己遗憾没有长舌能化身为千百个自己，来应对人们的求医需求。于是撰写了《医学心悟》一书，传授给学生。书中言论都有根据，文笔又能充分表达，所以四方前来游学的人日益增多。他曾对门生弟子说：“一壶冰，三斛火，关键在于使用得当。”然而上等的医生治疗未发生的疾病，中等的医生治疗已发生的疾病。从前医缓兄弟三人，他的两个哥哥治病，是在疾病尚未形成明显症状时就进行治疗，虽然名声没有在诸侯间传播，但他们的学问更加宏大。书中的《百误歌》以及《人参果》等篇章，这是在医方之外，在祸患萌芽之前消除它，并且兼顾保全生计，这不是迂腐的谈论。每天所得的钱财，多用来制作膏药和散剂，任人取用，投药往往见效。穷乡僻壤得到这些，有一个人服药两人分饮而取得疗效的例子。膏药能去除风毒及百病，凡是有患处，贴在皮肤上就能消除，人们啧啧称赞。这难道是虚名打动人的听闻吗！连年以来，钱财一到就散发出去，总是为这件事出力，比起过去的崔世明、李庆嗣毫不逊色。在诊视的时候，不论贫富贵贱，都细心诊治，审察病症一定详细，用药一定恰当。眼光所到之处，四面流通，无非是实地救人的心意，所著的方书，抄写阅读的人很多。他担心不能广泛普及，于是刻印出版，以公开给志同道合的人。难道不与调和燮理（治理国家）的人一样称职，而没有遗憾吗！他说：“书成之后，担子稍微轻松了一些，我不再内顾担忧了。”我仍然认为不是这样，古代的仁圣高贤，都属于救世，实地功夫，都有着落。当前的利益，不是空话，由亲人到疏远的人，由近处到远处，您会有所展现，不需要去别的地方。至于这本书的精妙意旨，惭愧我不是扁鹊（越人），难以窥探到底，也不过是从旁边观察您的用心和观察您的行为而直率地说出来，以等待世上识货的人，共同鉴赏罢了。这就是序言。
雍正壬子年孟春 同学姻弟饶兆熊恭敬书写于天宁禅院
Ancient sages said, "If one cannot serve as a virtuous prime minister, one should become a skilled physician." This is indeed because saving the world and benefiting people is the most urgent task. A virtuous prime minister brings peace to the world; a skilled physician benefits people from villages to the entire nation, leaving no one unaided. Although seclusion and public service differ, spreading one's reputation in one's time and achieving immediate results are also matters that gentlemen devote themselves to and dare not neglect. However, those who practice this art must explore its profound mysteries and gain insight into the inner workings of the body; otherwise, how can they lightly attempt treatment? When I was young, I read the *Ling Shu* (Spiritual Pivot, part of the *Huangdi Neijing*), marveled at its metaphors of deep abysses and floating clouds, and immediately felt overwhelmed like someone gazing at the ocean, akin to the confusion of He Bo (River God) when he first encountered the sea!
Mr. Cheng Zhongling, originally named Shanling, possessed high intelligence and extensive scholarship. He devoted himself to civil service examinations and gained renown in local academies. Later, due to poverty and the need to properly support his parents, he turned to studying Qihuang texts (classical Chinese medicine works), pondering them repeatedly. He integrated and mastered the theories of the Four Great Masters: Zhang Yuansu, Liu Wansu, Li Dongyuan, and Zhu Danxi. For every book he read, he made independent judgments, refusing to follow superficial rhetoric to deceive contemporaries. Consequently, when he began practicing, visitors came daily without fail. Year after year, he often hosted patients from distant places for overnight stays. Those who sought his help usually left satisfied. He regretted not having a long tongue to transform into thousands of bodies to meet everyone's needs. Thus, he wrote the book *Yixue Xinwu* (Medical Insights), teaching it to his students. His words were well-founded, and his writing effectively conveyed his ideas, attracting more and more students from all directions. He once told his disciples, "A pot of ice and three hu of fire depend entirely on appropriate usage." However, superior physicians treat disease before it manifests, while average physicians treat it after it has appeared. In ancient times, Yi Huan had three brothers; his two elder brothers treated diseases before they took visible form. Although their fame did not spread among feudal lords, their learning was profound. Chapters such as *Song of Hundred Errors* and *Ginseng Fruit* in the book go beyond mere prescriptions; they aim to prevent disasters before they sprout and ensure livelihoods, which is not empty talk. The money earned daily was mostly used to prepare pastes and powders, available for anyone to take, with frequent efficacy. In remote areas, there were cases where one dose shared by two people yielded results. These pastes remove wind-toxins and various ailments; applied to affected skin, they eliminate symptoms, earning widespread praise. Is this merely false reputation captivating people? Over recent years, funds were distributed immediately, always dedicated to this cause, rivaling figures like Cui Shiming and Li Qingosi. During consultations, regardless of wealth or status, he treated patients meticulously, examining conditions thoroughly and prescribing medications appropriately. His vision flowed everywhere, driven solely by a practical desire to save lives. Many copied and read his medical writings. Fearing limited dissemination, he arranged for printing to share with like-minded individuals. Does this not make him as competent as those who govern and harmonize the state, leaving no regrets? He said, "With the book completed, my burden is somewhat lightened, and I have no further internal worries." I still disagree. Ancient benevolent sages and worthy men dedicated themselves to saving the world, grounding their efforts in reality. The benefits they bring are not empty words; extending from kin to strangers, from near to far, you will see your impact manifest. There is no need to seek elsewhere. As for the profound intent of this book, ashamedly, I am not Bian Que (Yu Ren), unable to fully fathom its depths. I can only observe your intentions and actions from the side and speak plainly, awaiting discerning people of the world to appreciate it together. This is the preface.
Written respectfully by Rao Zhaoxiong, classmate and brother-in-law, at Tianning Zen Monastery, in the early spring of the Renzi year of the Yongzheng era.