王金坛先生《证治准绳》脍炙人口，予友何西池称为近代医书之冠，虑其奥博
难读，因作《医碥》以羽翼之。其书文约而义该，深入而显出，当与《准绳》并
传无疑。盖皆以文学名儒，而发轩岐之秘，宜其足以行远也。独是金坛之作《准绳》
也以罢黜，而西池之作《医碥》也以幽忧之疾，倘所谓穷愁着书者，非耶？因念
西池少时，妻子仆婢财十数人，有田数十亩，足供 粥。意兴甚豪，酒后耳热，
纵谈古今世事，烛屡跋不肯休。又尝与予极论西历、平孤、三角、八线等法，及填
词度曲之理，片言印合，欣然起舞，初不知人世有穷愁事。一行作吏，田园荒芜，
而食指且半干，于是引疾里居，悬壶自结，曩时豪兴索然矣。予尝过其家，老
屋数椽，仅蔽风雨，琴囊药里，外无长物。有数岁儿，破衣木履，得得晴阶间，遽
前揖人，婉娈可爱。问之，则其孙阿黄也。予谓西池，同年中惟君与孔兼容能
医，又皆工诗，而其穷亦相若。兼容自宜春解组归，为小儿医，日获百钱，即弹琴
歌商，浩浩自得岂医与诗皆能穷人耶？抑廉吏固不可为耶？今兼容补官有日矣，
西池尚高卧不起，窥其意，似欲以医终老者。然则贫固其所甘，而穷愁着书，又其
所乐者矣。或曰∶多文为富。西池尝举鸿博，着述追步金坛，何富如之？是编又继
《准绳》行世，可以不朽，视富贵利达朝荣夕萎者，所得孰多？宜西池不以彼易此也。
噫，知言哉！
赐进士出身翰林院检讨加一级前翰林院汉书庶吉士壬子科
乡试福建文闱同考官己酉科解元年眷弟辛昌五顿首拜撰
王金坛先生的《证治准绳》一书广为流传，我的朋友何西池称其为近代医书中的最佳之作。考虑到该书内容深奥广博、难以阅读，因此我撰写了《医碥》来辅助和补充它。这本书文字简练而义理完备，深入而表达清晰，应当与《证治准绳》一同流传无疑。因为他们都是凭借文学才华闻名的儒者，却能揭示黄帝岐伯（指代中医经典）的奥秘，所以足以流传久远。
只是王金坛编写《证治准绳》是因为被罢免官职，而何西池编写《医碥》则是由于身患忧郁之疾，这大概就是所说的“穷困愁苦中著书”吧？回想何西池年轻时，妻子、儿女、仆人和婢女共十多人，有田地几十亩，足够供应粥食。他意气风发，酒后面红耳赤，纵谈古今世事，蜡烛烧尽了也不肯停止。他又曾与我极力讨论西洋历法、平弧、三角、八线等数学方法，以及填词作曲的原理，言语投机，欣然起舞，起初并不知道人世间的穷困愁苦之事。
一旦开始做官，田园荒芜，且家中人口众多（食指：指吃饭的人），生计艰难，于是他以生病为由辞官回乡，靠行医维持生计，从前的豪情壮志已消失殆尽。我曾去过他家，几间老屋，仅能遮蔽风雨，除了琴囊和药箱外，没有多余的东西。有一个几岁的孩子，穿着破衣木鞋，在晴天的台阶上行走，突然上前作揖，温顺可爱。问他，原来是他的孙子阿黄。我对何西池说：“同年考中的进士中，只有您和孔兼容擅长医术，又都精于诗歌，而且他们的境遇困顿也相似。孔兼容从宜春卸任回家后，从事儿科医生职业，每天赚一百文钱，就弹琴歌唱，悠然自得。难道是医术和诗歌都能让人贫穷吗？还是清廉的官吏本来就不好当呢？”
如今孔兼容有望重新补授官职，而何西池依然高卧不起，看他的心意，似乎想以行医终老。那么贫困固然他所甘心忍受，而因穷愁著书，又是他所乐在其中的一件事了。有人说：“文章多就是富有。”何西池曾参加博学鸿词科考试，著作追随王金坛的步伐，还有什么比这更富有的呢？这部书又继《证治准绳》之后流行于世，可以不朽，比起那些富贵利达如朝荣夕萎般短暂的事物，所得哪个更多？何西池显然不会用这些来交换这些（指学术成就）。唉，这是知情的话啊！
赐进士出身、翰林院检讨加一级、前翰林院汉书庶吉士、壬子科乡试福建文闱同考官、己酉科解元年眷弟辛昌五顿首拜撰
Mr. Jin Tan's *Zhengzhi Zhunsheng* (Standard for Diagnosis and Treatment) is widely read and appreciated. My friend He Xichi regards it as the premier medical text of modern times. Worrying that its profound and extensive content might be difficult to read, I composed *Yi Que* (Medical Whetstone) to support and supplement it. This book features concise language and comprehensive meaning, presenting deep insights in an accessible manner; it will undoubtedly be transmitted alongside *Zhengzhi Zhunsheng*. Both authors are renowned Confucian scholars distinguished by their literary talents, yet they have unveiled the secrets of Huangdi and Qibo (Yellow Emperor and Qi Bo, legendary founders of Chinese medicine), which explains why their works can endure for a long time.
However, Jin Tan wrote *Zhengzhi Zhunsheng* after being dismissed from office, whereas Xichi wrote *Yi Que* due to his illness characterized by melancholy and sorrow. Is this not what is meant by "writing books amidst poverty and distress"? I recall that in his youth, Xichi had a household of over ten people, including his wife, children, servants, and maids, along with dozens of mu of land sufficient to provide porridge. His spirits were high; after drinking, with flushed cheeks, he would freely discuss current and historical affairs, refusing to stop even when candles burned out. He once engaged me in intense discussions on Western calendar methods, plane trigonometry, spherical trigonometry, logarithms, and the principles of lyric composition and musical tuning. Our words resonated perfectly, leading us to dance joyfully, unaware at that time of the hardships and sorrows of the world.
Once he entered official service, his fields fell into ruin, and the number of mouths to feed increased significantly, straining his livelihood. Consequently, he cited illness as a reason to retire to his hometown and supported himself through medical practice, leaving behind his former heroic aspirations. I once visited his home: a few dilapidated rooms barely sheltered him from wind and rain; outside his instrument case and medicine chest, there was nothing else. There was a child of a few years old, wearing tattered clothes and wooden clogs, walking on the sunlit steps. The child suddenly approached and bowed politely, appearing gentle and lovely. Upon inquiry, I learned he was his grandson, Ah Huang. I said to Xichi: "Among our fellow jinshi (degree holders), only you and Kong Jianrong excel in medicine and poetry, and your predicaments are similar. After Kong Jianrong resigned from his post in Yichun, he practiced pediatrics (pediatric medicine), earning one hundred cash per day, during which he played the zither and sang, feeling content and free. Does it mean that both medicine and poetry lead to poverty? Or does it imply that honest officials cannot sustain themselves?"
Now, Kong Jianrong has prospects for reappointment, while Xichi remains reclining and inactive. Judging by his intentions, he seems determined to spend his remaining years practicing medicine. Thus, poverty is something he willingly accepts, and writing books born of distress is something he finds joy in. Some say, "Abundance in writings constitutes wealth." Xichi previously participated in the examination for Distinguished Scholars (Hongbo), and his literary achievements follow in the footsteps of Jin Tan. What wealth could surpass this? This compilation will continue to circulate alongside *Zhengzhi Zhunsheng*, ensuring immortality. Compared to the fleeting nature of wealth, status, and profit—which bloom in the morning and wither by evening—which gain is greater? It is clear that Xichi would not exchange these for worldly riches. Alas, these are the words of one who understands!
Presented with respect by Xin Changwu, my younger brother and clansman, who holds the degree of Jinshi conferred by imperial decree, serves as Reviewer in the Hanlin Academy with a first-class addition, formerly a Junior Scholar of the Han Books in the Hanlin Academy, and served as Co-examiner for Fujian Provincial Examination in the Renzi Year and Chief Examiner in the Jiyi Year.