余友程子云来，学裕雕龙，品高立鹤。少有班扬之誉，未展其才，长闻庄老之言，独知
其义
。所由望隆江左，萃拔汝南者矣。尔乃有术如岐，息流含气，得经于扁，名动诸侯。通《金
匮》之秘文，着银丸之妙谛。疾无常异，煮一枕而咸瘥。人有寒温，试五炉而胥效。又仰通
于鸿术，将大拯夫骈生，暇而后医也。医安得暇乎？及观其《卮言》一书，包举二仪，周罗
万象，用河间之博识，杼稷下之雄谭，道自显而知微，理由穷以得变，事分钜细，以旷览
而不
遗，类极洪纤，惟静观而自得。昔茂先辩物，仅着洽闻，辅嗣谭玄，唯多妙绪，粤稽斯集，
实兼有之。以此去疑，譬金 之刮目。以此析理，如铁镜之照心，岂止王氏名流，辨异闻于
砭石，秦山道士，传灵册于瓠HT 而已哉!盖一人之身，各具天地。万物之族，咸有性情。不
揆其通，则无以详其变化，不知所合，则无以得其异同。既揆其通，复知其合，故咒树能徒
缚刍可针，病女或以出蛇，邪鬼于焉走獭。道之所至，技亦神焉。而眇彼戋夫，矜其陋术，
未饮上池之水，徒求灵海之方，亦乌足窥秘义于巫咸，测玄机于秦缓耶。嗟乎!圣人无位，
尝居医卜之间，大道有恒，聊存施济之事。吾于程子是编，重有感矣。
年家弟丰南吴 绮拜书
我的朋友程云来先生，学识渊博如雕龙高手，品格高洁似立鹤。少年时便有班固、扬雄般的声誉，却未能施展才华；长大后研读《庄子》《老子》，独自领悟其中的深意。因此他在江东声望崇高，被汝南地区推举为杰出人才。他医术如同扁鹊一般高超，善于调息养气，从扁鹊那里得授经方，名声震动诸侯。他通晓《金匮要略》的秘奥，著有关于银丸妙理的著作。疾病没有固定的形态，他煮一枕药便能让人全部痊愈；人有寒热温凉的不同体质，他试五炉药便都能见效。他又仰慕通达鸿大的医术，旨在大规模拯救那些先天畸形或患有怪病的人，只有在闲暇之余才行医。医生怎么能有空闲呢？等到我观看他的《卮言》一书，发现它包罗天地阴阳，周全罗列万物万象，运用刘河间那样的广博见识，展开稷下学宫那样雄辩的谈吐，道理从显浅处入手而能知晓幽微，事理由穷究根本而能掌握变化，事情无论巨细都分门别类，以开阔的视野而不遗漏，类别极尽宏大与细微，唯有静心观察才能自得其中真谛。从前张茂先辨析事物，仅凭广博的见闻；王辅嗣谈论玄理，只多奇妙的情思。考察这部文集，确实兼有这两者的优点。用它来消除疑惑，好比刮去铜镜上的锈迹使其焕然一新；用它来分析事理，如同铁镜照见人心。这哪里只是像王氏名流在砭石上辨别异闻，或者秦山道士在葫芦叶上传递灵册那样而已呢！大概一个人的身体，各自具备天地的结构；万物的种族，都有各自的性情。如果不揣度其通用的规律，就无法详细了解其变化；不知道如何契合，就无法获得它们的异同点。既然已经揣度了通用规律，又知道了如何契合，所以咒树能够移动束缚，草人可以用针刺治，患病的女子或许能吐出蛇虫，邪鬼于是逃窜如獭兽。道所达到的境界，技艺也就神妙了。然而那些目光短浅的人，夸耀他们浅陋的技术，没有喝过上池之水（指未受正统医学训练），白白追求灵海的秘方，又怎么足以窥探巫咸的秘义，测量秦缓（扁鹊）的玄机呢？唉！圣人没有固定的职位，常常居于医生和占卜者之间，大道是恒常不变的，姑且保留施舍救济的事情。我对程先生的这部书稿，再次有所感慨。
同年好友丰南吴绮敬上
My friend, Mr. Cheng Yunlai, possesses erudition comparable to the "Carved Dragon" (a metaphor for literary brilliance) and a character as noble as a standing crane. In his youth, he enjoyed a reputation akin to Ban Gu and Yang Xiong, yet failed to fully display his talents; in adulthood, he studied the *Zhuangzi* and *Laozi*, uniquely grasping their profound meanings. Consequently, he holds high prestige in Jiangzuo (east of the Yangtze River) and is selected as an outstanding figure from Runan. His medical skills are like those of Qi Bo (Bian Que), adept at regulating breath and preserving vital energy (Qi), having received canonical prescriptions from Bian Que, with a name that shakes the feudal lords. He penetrates the secret texts of the *Jinkui Yaolue* (Essential Prescriptions of the Golden Cabinet) and writes about the subtle truths of silver pills. Diseases have no constant form, yet boiling one pillow of medicine cures them all; people vary in cold and heat constitutions, yet testing five furnaces of remedies yields universal efficacy. Furthermore, he looks up to the grand art of medicine, intending to greatly save those with congenital anomalies or bizarre ailments, practicing medicine only in his leisure time. How can a physician have leisure? Upon observing his book *Zhiyan* (Random Remarks), I find it encompasses Heaven and Earth, comprehensively lists all phenomena, employs the broad knowledge of Liu Hejian, and unfolds the eloquent discourses of the Jixia Academy. The Dao proceeds from the manifest to understand the subtle, and principles are derived through exhaustive inquiry to grasp changes. Matters are divided into major and minor, observed broadly without omission; categories reach the extreme of macroscopic and microscopic, attained only through quiet contemplation. In ancient times, Zhang Maoxian analyzed things, relying merely on extensive learning; Wang Fusi discussed metaphysics, offering mostly wondrous thoughts. Examining this collection, it truly combines both. Using it to dispel doubt is like polishing a bronze mirror until it shines anew; using it to analyze reasoning is like an iron mirror reflecting the heart. Is it not far more than the famous scholars of the Wang clan distinguishing strange tales on acupuncture stones, or the Daoist priest of Qin Mountain transmitting spiritual records on gourd leaves? Essentially, each human body embodies Heaven and Earth. All species of myriad things possess their own nature and temperament. If one does not assess their commonalities, one cannot detail their transformations; if one does not know how to align with them, one cannot discern their similarities and differences. Having assessed their commonalities and knowing how to align with them, one can make incantations move trees, bind straw figures, treat sick women by extracting snakes, and cause evil spirits to flee like otters. Where the Dao reaches, skill becomes divine. Yet, those narrow-minded men boast of their shallow techniques, having not drunk the water of the upper pool (a metaphor for receiving authentic medical transmission), vainly seeking formulas from the spirit sea. How could they possibly glimpse the secret meanings of Wu Xian or measure the mysteries of Qin Huan (Bian Que)? Alas! Sages hold no fixed position, often residing between medicine and divination. The Great Dao is constant, temporarily preserving acts of charity and relief. Regarding Mr. Cheng's compilation, I am deeply moved once again.
Your humble friend and contemporary scholar Fengnan Wu Qi bows and writes.