医之为道，岂眇小乎哉！陶铸天地，和顺阴阳，宣节气化，措民物而置安全，其效与粒食蒸民
者同功。而其立言秘旨，可等洁净精微之蕴。脱若性非霁哲，养非深邃，蕴积非以岁年，与夫受衷
非慈祥长浓，则无能窥阃奥以观其妙，调瘥疠，回夭札，而登之康宁黄发也。世之业是术者，非不纷
然伙矣，类眯谬自用，有称名家，亦操方书为套本，鲜济则委天命不可为，偶而获效，辄扬扬矜诩其
能，益自信执方之为便。以斯头班，安望其究《素》、《灵》之真诠，晰和扁之渺绪哉！医道之小，业
医者自小之也。余族叔文垣，冲年以机颖俊奕着，比受《易》，了了昭彻大义，塾师殊异之，舞象而
后，访兄之括苍，遇异人以禁方相授，归则会乃翁疾，即由儒从业。又念良医以意中，而执方为下，
简籍所载，古人之意存焉。乃发藏书读之，上自《灵枢》、
《素》、《难》，下及古今名家，靡不翻阅。又非徒然搜猎古人之言诠，务因言诠融洽古人之神髓。居
而心惟，出而广询，近而丘里乡国之士靡不谘，远而江淮河汉之险靡不蹈，就专门以叩厥秘，宗儒硕以
研厥精，积之三十年所，独智益彻，而理 益融，于凡天地间浮沉升降之机，阴阳阖辟之运，气化推
迁，消息盈缩之数，人身之寒热虚实，顺逆表里之异，镜莹于中。其治病也，察天时，稽气运，审受病
之因，酌君臣佐使之用，故投剂辄效，籍籍称奇矣。何论葆和尊人，以及太耋，而新都之巨阀穷檐，与
三吴之显贵隐约，靡不饮其汤液，而称有喜也。且也曰∶以其已试者辑而录之，又采诸名家言与人辩难
等语，汇编成集，名曰《医旨绪余》。是集也，三才之理明，五行之义着，相火之辩畅以达，三焦之位
论而确，以至脏腑之分发，症名之异同，经络之流贯，呼吸之本原，脉义之考，诊法治法之定，靡不备载
。又列前贤之长，以标其善。简册虽约，而其远宗之正，近取之周，考核之精，谦冲之度，一集而四善
具焉，犹曰“绪余”，恶有能出其右而称渺论哉！昔皇甫有言∶人而不精医道，虽有忠孝之心，仁慈之性
，君父危困，赤子颠连，将何以济？！余不佞，
谓叔精诣若是，咸可济之矣，故掇拾其概而为之序，观者慎毋谓余属宗亲，而言近阿哉。
族子烨元素顿首拜撰
医学这门学问，难道渺小吗！它像陶铸天地一般，调和阴阳，宣通节气变化，使百姓安居乐业，其功效与粮食养育民众是一样的。而它所确立的言论中蕴含的深奥旨意，可以等同于洁净精微的道理。如果天性不是晴朗明智，修养不是深邃，积累不是经过多年岁月，以及内心不是慈祥深厚，那么就没有人能窥探到其中的奥秘以观察其妙处，治疗瘟疫，挽回夭折和疫病，使人们达到健康长寿的境界。世上从事这一行业的人，不少是纷繁杂多的，大多固执己见、自以为是，有的号称名家，也只是把方书当作模板套用，很少能治愈疾病就推托天命不可为，偶尔获得疗效，就扬扬得意地夸耀自己的能力，更加自信坚持使用固定方剂的便利。凭这种态度，怎么指望他们探究《素问》、《灵枢》的真谛，阐明和缓、扁鹊的深远脉络呢！医道的狭小，是从事医学的人自己把它看小了。我的族叔文垣，年轻时就以机智聪慧著称，后来学习《易经》，对大义了然于心，塾师对他非常惊奇，成年后，去拜访在括苍的兄长，遇到异人传授禁方，回来后恰逢父亲生病，就从儒学转向医学。又想到良医在于用心领会，而拘泥于方剂是下策，书籍中记载的，是古人的心意所在。于是打开藏书阅读，上自《灵枢》、《素问》、《难经》，下至古今名家著作，无不翻阅。又不只是粗略地搜集古人的言论，务必通过言论融会贯通古人的神髓。居家则心中思考，外出则广泛咨询，近的乡里人士无不请教，远的江淮河汉的险阻无不踏遍，向专门家叩问秘密，尊崇儒学大师研究精义，积累了三十年左右，独自智慧更加透彻，道理更加融通，对于天地间浮沉升降的机理，阴阳开合的运行，气化的推移，消长盈缩的规律，人体的寒热虚实，顺逆表里的差异，都如明镜般映照在心中。他治病时，考察天时，稽查气运，审察患病的原因，斟酌君臣佐使的运用，所以投药往往见效，名声赫赫称奇了。更不用说保养和谐尊长，以及高龄老人，还有新都的大户贫民，以及三吴地区的显贵隐士，无不喝他的汤药，称赞有喜事发生。并且说：把他已经尝试过的整理记录下来，又采集各位名家的言论与人辩难等话语，汇编成集，命名为《医旨绪余》。这部书，天、地、人三才的道理明确，五行的意义显著，相火的辩论通畅达理，三焦的位置论述确切，以至于脏腑的区分，症状名称的异同，经络的流贯，呼吸的根本，脉义的考证，诊法治法的确定，无不详细记载。又列出前贤的优点，以标示他们的善行。简册虽然简约，但远宗正统，近取周全，考核精细，谦虚冲淡的态度，一部书具备四种优点，还说“绪余”，哪有能超过它而称为渺论的呢！从前皇甫谧有话说：人如果不精通医道，虽然有忠孝之心，仁慈之性，当君主父亲危难困苦，婴儿困苦不堪时，将用什么来救济呢？！我不才，认为叔父精深造诣如此，都可以救济他们了，所以摘录他的概要并为此作序，读者千万不要说我因为亲属关系，说话偏袒啊。
族子烨元素顿首拜撰
Is the Way of Medicine trivial? It molds heaven and earth, harmonizes Yin and Yang, disseminates the transformation of Qi and seasonal rhythms, secures the safety of the people and all things; its efficacy is equivalent to that of grain in nourishing the populace. The profound principles embedded in its discourse are comparable to the essence of purity and subtlety. Unless one’s nature is clear and wise, cultivation is profound, accumulation spans years, and one’s inner disposition is compassionate and deep, no one can penetrate the mysteries to perceive its wonders, treat epidemics (Wu Li), reverse premature death and pestilence, and elevate people to health and longevity. There are many practitioners in the world, yet most are dogmatic and self-opinionated; some claim to be famous masters but merely use prescription books as templates. When they fail to cure, they blame fate; when they occasionally succeed, they boast arrogantly, further convincing themselves of the convenience of sticking to fixed formulas. With such an attitude, how can they hope to explore the true meaning of *Suwen* (Basic Questions) and *Lingshu* (Spiritual Pivot), or clarify the distant lineage of He Huan and Bian Que? The narrowness of the medical path is self-imposed by those who practice it.
My clan uncle, Wenyuan, was renowned for his wit and intelligence from a young age. Later, he studied the *Yijing* (Book of Changes) and thoroughly understood its major principles, astonishing his tutor. After reaching adulthood, he visited his brother in Kuocang, where he met an extraordinary person who transmitted secret prescriptions to him. Upon returning, he found his father ill, so he transitioned from Confucian studies to medicine. Reflecting that a good physician relies on mental comprehension rather than rigid adherence to formulas, and recognizing that ancient texts preserve the intent of past sages, he opened his family library to read. From the *Lingshu*, *Suwen*, and *Nanjing* (Classic of Difficult Issues) down to works by ancient and modern masters, he reviewed them all. He did not merely collect ancient words superficially but sought to integrate their spirit through these discourses. At home, he pondered deeply; abroad, he consulted widely, asking questions of local scholars and traversing the dangerous routes of the Jianghuai and Han rivers. He sought secrets from specialists and studied essences with Confucian scholars. Over thirty years of accumulation, his wisdom became clearer, and his understanding more integrated. He perceived clearly, like a polished mirror, the mechanisms of floating and sinking, rising and falling in the universe; the operation of opening and closing of Yin and Yang; the progression of Qi transformation; the numbers of waxing and waning; and the differences in cold, heat, deficiency, excess, smoothness, reversal, interior, and exterior within the human body. In treating diseases, he examined heavenly timing, verified climatic influences, investigated causes of illness, and carefully applied the roles of Sovereign, Minister, Assistant, and Courier herbs. Thus, his prescriptions were often effective, earning him widespread acclaim. This extended not only to preserving harmony for elders and the very old, but also to the wealthy and poor in Xindu, and the prominent and obscure in the Three Wu regions, all of whom drank his decoctions and rejoiced.
He stated: "I have compiled my tested cases and collected debates and discussions with other masters into this collection, naming it *Yizhi Xuyu* (Remnants of Medical Insights)." This work clarifies the principles of Heaven, Earth, and Humanity; elucidates the meanings of the Five Phases; expounds thoroughly on the debate of Ministerial Fire (Xiang Huo); establishes the position of the Sanjiao (Triple Burner); details the differentiation of Zang-Fu organs; discusses similarities and differences in symptom names; traces the flow of meridians; explores the origin of respiration; examines pulse theory; and defines diagnostic and therapeutic methods—all comprehensively recorded. It also highlights the strengths of former sages to mark their virtues. Although concise, it faithfully follows orthodox traditions, draws extensively from close sources, demonstrates precise verification, and embodies humility. One volume possesses four virtues. To call it "remnants" is modest; who could surpass it and claim profound discussion? As Huangfu Mi once said: "If a person does not master the Way of Medicine, even if they possess loyalty, filial piety, and benevolence, when rulers and fathers face danger and infants suffer distress, what means do they have to help?" I, though unworthy, believe that my uncle’s profound expertise is sufficient to aid all. Therefore, I have summarized his general approach and written this preface. Readers must not assume that because I am a relative, my words are biased.
Respectfully composed by Clan Nephew Ye Yuan Su."