欲救人而学医则可，欲谋利而学医则不可。我若有疾，望医之救我者何如？我之父母妻
子有疾，望医之相救者何如？易地以观，则利心自澹矣！利心澹则良心现，良心现斯畏心生。
平时读书必且研以小心也，临症施治不敢掉以轻心也。夫而后以局外之身引而进之局内，而
痛痒相关矣！故医虽小道而所系甚重，略一举手人之生死因之，可不儆惧乎哉！
近年以来，叠遭兵火，老成多半凋残，学医者纷纷日起，吾恐其无有师承而果于自用也。
故于拙刻《医醇剩义》中先标一“醇”字，此非不求有功，但求无过之谓。若仅如是，浅陋
而已矣，庸劣而已矣，何足以言“醇”乎！吾之所谓"醇"者，在义理之的当，而不在药味
之新奇。如仲景三承气汤颇为峻猛，而能救人于存亡危急之时，其峻也正其醇也，此吾之所
谓“醇”也。夫学难躐等而法有正宗，初学人此法，成就者亦此法，先后共此一途。行远自
迩，不惑于他歧，如是而已矣。第书籍散失，学人难于博观而约取之。乡曲之士，每以《医
方集解》一书奉为枕秘，甫经临症辄检用之。殊不知，集中可用之方固多，而不可用者亦不
少，漫无别择，草菅人命矣！兹于所集各方之后，逐加评论，盖欲为初学定范围，非敢为高
明下针砭也，且欲学人澹其谋利之欲，发其救人之心，犹前志云。
同治四年十月武进费伯雄晋卿甫题于古延陵之寓斋
想要救人而去学医是可以的，但为了谋取利益而去学医则是不可以的。如果我自身有了疾病，希望医生如何来救治我呢？如果我的父母、妻子、子女有了疾病，希望医生如何来帮助他们呢？设身处地地换位思考，那么谋利的念头自然就会淡薄了！谋利的念头淡薄了，良知就会显现；良知显现了，敬畏之心就会产生。平时读书必须怀着谨慎小心态度去钻研，面对病症施治时不敢有丝毫轻率大意。这样以后，才能以局外人的身份将自己带入局内人的处境，从而与患者的痛苦感同身受！所以医学虽然看似是小小的技艺，但其责任却非常重大，稍微一个举手投足间的诊疗失误，就关系到人的生死存亡，怎么能不警惕畏惧呢！
近年来，接连遭受战火兵灾，年长有经验的人大多凋零残破，学医的人纷纷兴起，我担心他们缺乏师承而固执己见、盲目自用。所以在我的拙作《医醇剩义》中首先标出一个“醇”字，这并非是不求有功、但求无过的意思。如果只是这样，那就只是浅薄陋劣罢了，平庸低劣罢了，哪里配得上称为“醇”呢！我所称的“醇”，在于医理义法的恰当准确，而不在于药物味道的奇特新颖。比如张仲景的三承气汤（三种以大黄为主药，具有峻下热结作用的方剂）颇为峻猛，却能在生死存亡危急时刻救人一命，其峻猛之处正是其纯正精当之处，这就是我所称的“醇”。学习难以超越阶段，但法度有正宗流派，初学者用这种方法，成就者也用这种方法，前后共走这一条路。走向远方要从近处起步，不被其他旁门左道所迷惑，如此而已。只是书籍散失，学习者难以做到广泛阅览而简约选取。乡野之士，常常把《医方集解》这本书奉为枕边秘籍，刚遇到病症就立即查阅使用。殊不知，书中可用的方子固然很多，但不可用的也不少，如果没有辨别选择，随意使用，那就是视人命如草芥了！现在在我收集的各方之后，逐一加以评论，大概是想要为初学者划定范围，不敢对高明之人进行针砭批评，并且想要让学习者淡泊谋利的欲望，激发救人的初心，正如之前的志向所说。
同治四年十月，武进人费伯雄，字晋卿，题于古延陵的寓斋
To study medicine in order to save people is acceptable; to study medicine for the sake of profit is not. If I were ill, how would I hope a physician would treat me? If my parents, wife, and children were ill, how would I hope a physician would help them? By putting oneself in their shoes, the desire for profit will naturally subside. When the desire for profit subsides, conscience emerges; when conscience emerges, a sense of awe arises. One must study books with caution and diligence during ordinary times, and dare not be careless or frivolous when diagnosing and treating patients. Only then can one, from an outsider's perspective, immerse oneself in the insider's situation, thereby sharing in the pain and itching (feeling the patient's suffering). Therefore, although medicine may seem like a minor craft, its responsibility is profound. A slight gesture in treatment can determine life or death; how can one not be vigilant and fearful!
In recent years, having repeatedly suffered from war and fire, many experienced elders have perished, and those studying medicine have risen in number. I fear they lack proper lineage transmission and are prone to blind self-reliance. Thus, in my humble work *Yi Chun Sheng Yi* (Remaining Meaning of Pure Medicine), I first highlight the character "Chun" (Pure). This does not mean seeking no merit but only avoiding blame. If it were merely so, it would be shallow and vulgar, mediocre and inferior—how could it be called "Chun"? What I mean by "Chun" is the appropriateness of principles and theories, not the novelty of herbal ingredients. For instance, Zhang Zhongjing's Three Chengqi Decoctions (San Chengqi Tang, three formulas primarily containing Rhubarb for purging heat and accumulation) are quite harsh, yet they can save lives during critical moments of survival. Their harshness is precisely what makes them pure/effective; this is what I call "Chun." Learning cannot skip stages, but methods have orthodox lineages. Beginners use these methods, and masters also use these methods; both follow the same path. To travel far, one must start from near; do not be confused by divergent paths. That is all. However, books are scattered and lost, making it difficult for learners to read broadly and select concisely. Country scholars often revere the book *Yi Fang Ji Jie* (Collection of Explanations of Medical Prescriptions) as a secret treasure. Upon encountering a case, they immediately consult and use it. Little do they know that while there are indeed many usable prescriptions in the collection, there are also many unusable ones. Without discrimination, using them indiscriminately amounts to treating human life as worthless grass! Now, after collecting various prescriptions, I add comments to each one. This is intended to set boundaries for beginners, not to criticize experts. Furthermore, it aims to help learners淡泊 their desire for profit and awaken their heart to save others, as stated in my previous writings.
Written in the tenth month of the fourth year of Tongzhi, Fei Boxiong (Jinqing) of Wujin, at his residence in ancient Yanling.