新安程云来先生，尝辑即得方，予既序而行之矣。居久之，复出《医暇卮言》示予。予
读而
笑曰∶嘻，夫医安得暇乎哉？世所谓名医，吾知之矣。旦起而纳谒者，履满户焉。入其室，
问其疾，各投以药而去。其士大夫以折简邀者，则登名于版，日中而食，肩舆而出，望门而
止。候主人之颜色，酬酢未毕。索笔定案以授使者，归而谋诸弟子，俾参剂焉，抵暮而返，
则药囊果然矣。其为小儿医者，昼居不出，昏夜叩人之门户，秉烛一视，疾趋而去，若驿传
之速。漏尽始休，或要于路，或候于门，咸喜其来而恨其晚也，其下医窃慕之。虽病者之有
无多寡未可知，往往乘车从仆，招摇过市，穷日之力而后已。见者诧之曰∶夫夫也忙甚，必
名医也，医安得暇乎哉？先生曰∶唯唯否否，医而不暇，何以为医良。医病万病，药亦万变
，是故以志一之。以气辅之，以理持人，以神守之，寂而通之，息而游之，此岂汲汲遑遑所
能治乎夫治病犹治兵也。栾针之称晋师曰∶好以暇，金鼓方急，使摄饮焉，鄢陵所以胜也。
诸葛之羽扇，谢艾之胡床，祭遵之投壶，安石之赌墅，皆暇也。余之治病，亦如是矣。或谓
先生既暇，当注《金匮》之书，何取乎卮言。盖闻之许子，医者意也，意之所解，不可言传
。故先生即得方，述而不作也。若其《卮言》，笼天地。罗万物， 洋纵恣于坚白同异之
谈。虽不言医，医道寓焉。斫轮之说，通于读古，解牛之旨，进于养生。观《卮言》，则问
难思过半矣。《周礼医事》十全为上，十失一次之，十失二三次之，十失四为下，未有即得
者，先生之即得。先生之暇为之也夫。
康熙丙辰中春朔日吴门年家弟尤侗拜撰
新安人程云来先生，曾经编纂《即得方》，我已经为它写了序言并刊行。过了很久，他又拿出《医暇卮言》给我看。我读完笑道：“唉，医生哪里有空闲呢？”世间所谓的名医，我是知道的。早上起来接待来访者，鞋子塞满了门口。进入诊室，询问病情，各自给药后离开。那些士大夫用简短书信邀请的，就登记在名册上，中午吃饭，坐着轿子出门，到了门口停下。观察主人的脸色，应酬未完。拿笔定案交给使者，回去与弟子商量，让他们参与配药，直到傍晚返回，药囊果然准备好了。那些治疗小儿疾病的医生，白天待在家里不出去，黄昏夜晚敲别人的门，拿着蜡烛看一眼，匆匆离去，像驿站传递文书一样快。更漏尽时才休息，或者在路上被挽留，或者在门口等候，大家都喜欢他来而遗憾他来晚了，下面的医生羡慕他。虽然病人的多少不可知，往往乘车带着仆人，招摇过市，耗尽一天的精力才停止。看见的人惊讶地说：“这个人很忙，一定是名医吧，医生哪里有空闲呢？”先生说：“不对不对，医生如果没有空闲，怎么能成为好医生。疾病有万种，药物也有万种变化，所以要用专一的心志去应对。用气力辅助，用道理持守病人，用精神守护，寂静中通达，休息中遨游，这难道是匆忙慌张所能治疗的吗？治病就像打仗。栾针称赞晋军说：‘喜欢从容不迫’，金鼓正急时，让士兵喝饮料，鄢陵之战所以胜利。诸葛亮的羽扇，谢艾的胡床，祭遵的投壶，王安石的赌墅，都是闲暇的表现。我治病也是这样。”有人说：“先生既然闲暇，应当注释《金匮要略》这本书，为什么取用《卮言》呢？”听说许子说过，医者在于心意，心意的理解，无法用言语传达。所以先生编纂《即得方》，是阐述前人的学说而不自己创作。至于他的《卮言》，包罗天地，罗列万物，汪洋恣肆地谈论坚白同异之辩。虽然不谈医学，但医道蕴含其中。斫轮的道理，通于读古书；解牛的旨意，进于养生。看《卮言》，那么问难思考就超过一半了。《周礼·医事》规定十全为上，十次失误一次为次，十次失误两次再次之，十次失误四次为下，没有所谓“即得”的，先生的“即得”，是因为先生的闲暇造成的啊。康熙丙辰年仲春初一，吴门同年晚辈尤侗拜撰。
Mr. Cheng Yunlai from Xin'an once compiled the *Jide Fang* (Immediate Success Formulas), for which I had already written a preface and facilitated its publication. After some time, he presented me with his *Yixia Zhiyan* (Idle Words on Medicine). Upon reading it, I laughed and said, "Alas, how can a physician have leisure? I know the so-called famous physicians of this world. In the morning, they receive visitors until shoes fill the doorway. Entering the room, they inquire about illnesses, prescribe medicine to each patient, and send them away. When invited by scholars via short letters, they record names on their registers, eat at noon, depart in sedan chairs, and stop at the door. They observe the host's demeanor; before social exchanges are complete, they take up pens to finalize prescriptions for messengers. Returning home, they consult with disciples to assist in compounding medicines, returning only at dusk with medicine bags indeed full. Those who treat children stay indoors during the day, knocking on doors at twilight or night, examining patients by candlelight, and departing hastily like postal couriers. They rest only when the water clock is empty, or are detained on the road, or awaited at the door; everyone rejoices in their arrival but regrets their lateness, while inferior physicians envy them. Although the number of patients may vary, they often ride carriages with servants, parading through the market, exhausting their strength for the entire day. Onlookers marvel, saying, 'This man is extremely busy; he must be a famous physician.' How can a physician have leisure?" The Master replied, "No, no. If a physician has no leisure, how can he become a good one? Diseases are myriad, and medicinal variations are equally countless; thus, one must employ focused intent. One assists with vital energy (Qi), sustains patients with principle (Li), guards with spirit (Shen), achieves understanding through stillness, and wanders through rest. Can such matters be treated with haste and anxiety? Treating illness is like commanding troops. Luanzhen praised the Jin army, saying, 'They prefer composure.' When drums and gongs were urgent, allowing soldiers to drink ensured victory at the Battle of Yanling. Zhuge Liang's feather fan, Xie Ai's bamboo chair, Ji Zun's pitch-pot game, and Wang Anshi's gambling at Shu were all manifestations of leisure. My treatment of illness is likewise. Some say, 'Since you have leisure, you should annotate the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet); why resort to idle words?' I have heard Xu Zi say, 'Medicine lies in intention (Yi); what is understood by intention cannot be conveyed by words.' Therefore, Mr. Cheng's *Jide Fang* expounds without creating. As for his *Zhiyan*, it encompasses heaven and earth, gathers all things, and indulges freely in discussions of hard-white and same-different distinctions. Though it does not explicitly discuss medicine, the Way of Medicine resides within. The theory of wheel-making connects to reading ancient texts; the principle of dissecting the ox advances into health preservation. By observing the *Zhiyan*, half of the questions and answers are resolved. The *Rites of Zhou* states that perfect success is best, ten errors with one success is second, ten errors with two successes is third, and ten errors with four successes is poor. There is no concept of 'immediate success.' Mr. Cheng's 'immediate success' is achieved through his leisure." Written by You Tong, younger colleague from Wu Gate, on the first day of mid-spring in the Bingchen year of the Kangxi reign.