荀卿有言∶欲观圣王之迹，则于其粲然者矣。岐黄之道，至此亦可谓粲然矣乎！考诸《灵》、《素》、
《难经》、仲景而后，如河间、东垣、丹溪以及历朝先哲，卓然成家者指不胜屈。其间虽纯驳不齐，苟能采其
菁华，遗其糟粕，何莫非后事之师乎？余弱冠即究心斯道，寝食于兹者数十余年。每于临证之暇，取先正之书，
反复披阅，语有精粹，辄随扎记。岁月既深，卷帙遂多，纷纭杂沓，因重为编次，分门别类，列为十六卷，题
曰《医述》。吴春麓侍御见而善之，谓医书汗牛充栋，学人诚难遍阅，是集浓不盈尺，而于古今诸书揭要提纲，
搜辑略备，俾学人读之可以遵道得路，诚医林之宝筏也！余自愧谫陋，于先正群书未能尽睹，一斑之窥，知不
免贻讥于大雅。特以数十年涉猎之心，不欲废弃，尚望后之君子，补其阙略云尔。
道光六年岁在丙戌季春月上浣古歙程文囿自序
嘉庆丁卯，余以艰南归，客游大梁，使院病甚。时程君杏轩为觉生同年治疾，先期至，因为进刀圭，应手
辄效。是年五月，与杏轩别。己巳之秋，予至新安，晤杏轩，辄言将病。又九年，余再来紫阳，杏轩果病。手
一编示余曰∶“予惧夫病者之多，而
治病者之误也。爰辑是编，以备临证参考，不意竟自致病也。“嗟乎！病患之病而自病，使病常在己，而不病
常在人。杏轩之身病，而心固未尝病也。推是心也，即以之医国可也。其书十有六卷，凡一百余门。其采辑三
百余家，大旨归于治病于未病之先，与古之十全为上之旨有合焉者，读者自能含咀而决择之，兹不复赘。爰叙
其着书之颠末于此，使人知其用心之所存云。
嘉庆丁丑孟夏春麓吴赓枚拜书于古怀德堂
荀子曾说：“想要观察圣王的遗迹，就看那些显著的事物吧。”岐伯与黄帝的医学之道，到了现在也可以说是显著了吧！考察《灵枢》、《素问》、《难经》以及张仲景之后的医家，如刘河间、李东垣、朱丹溪以及历代的先贤哲人，卓越成家者多得数不胜数。其中虽然优劣混杂，但如果能汲取其精华，抛弃其糟粕，哪一样不是后人的老师呢？我二十岁时就潜心研究这一学问，沉浸其中数十余年。每次在临诊之余，选取前代正统医书，反复阅读，遇到语言精粹之处，就随手记录。岁月久了，卷册便多了，内容纷繁杂乱，于是重新编排整理，分门别类，列为十六卷，题名为《医述》。吴春麓侍御看到后认为很好，说医书多得使牛运输时压断了车轴，充满屋栋，学习者确实难以全部阅读，这部集子厚度不到一尺，却对古今各书揭举要点、提纲挈领，搜集编辑大致完备，让学习者读了可以遵循正道找到路径，确实是医学界的宝筏啊！我自愧学识浅陋，对于前代诸家的书籍未能全部阅览，如同管中窥豹，知道难免被高雅之士讥笑。只是凭借数十年涉猎的心得，不想废弃，还希望后来的君子，补充其中的缺漏遗漏罢了。
道光六年岁次丙戌春季第一个十天，古歙程文囿自序
嘉庆丁卯年，我因母亲去世守丧南归，客居大梁，使院（官署）中有位官员病重。当时程杏轩君是觉生的同年好友，为他治病，提前到达，于是进献药物，药到病除。那年五月，我与杏轩分别。己巳年秋天，我来到新安，见到杏轩，他总说自己将要生病。又过了九年，我再次来到紫阳，杏轩果然病了。他拿着一本书给我看说：“我担心病人太多，而治病的人误治。因此编辑这本书，以备临证参考，没想到竟然自己致病了。”唉！病患因病而痛苦，自己也患病，如果病常在己身，而不常在人身上。杏轩的身体生病了，但内心却从未生病。推究这种心意，用来治理国家也是可以的。他的书共十六卷，凡一百多个门类。其中采辑了三百家以上的著作，主旨在于“治未病”，即在治疗疾病之前进行干预，这与古代以“十全”为最高境界的宗旨有契合之处，读者自然能够细细品味并做出选择，这里不再赘述。于是叙述他著书的始末于此，让人们知道他用心所在。
嘉庆丁丑年孟夏（初夏），春麓吴赓枚拜书于古怀德堂
Xunzi said, "If one wishes to observe the traces of sage kings, one should look at those that are manifest." The Way of Qibo and Huangdi (Yellow Emperor) can now be said to be quite manifest! Examining the *Ling Shu* (Spiritual Pivot), *Su Wen* (Basic Questions), *Nan Jing* (Classic of Difficult Issues), and Zhang Zhongjing, followed by Liu Wansu (Hejian), Li Dongyuan (Dongyuan), Zhu Danxi, and other sages of past dynasties, those who established their own schools are too numerous to count. Although they vary in purity and impurity, if one can extract their essence and discard their dregs, is not each of them a teacher for later generations? I devoted myself to this path since my coming-of-age ceremony (age 20), immersing myself in it for over thirty years. Whenever I had free time from clinical practice, I would take the books of former orthodox masters, read them repeatedly, and whenever I encountered refined language, I would jot it down. As years passed, the volumes accumulated, becoming chaotic and disordered. Therefore, I reorganized them, categorizing them into sixteen volumes, titled *Yi Shu* (Medical Narratives). Wu Chunlu, a Censor, saw it and praised it, saying, "Medical books are so numerous that oxen break their backs carrying them, filling the halls; it is indeed difficult for learners to read them all. This collection, less than a foot thick, yet highlights the key points of ancient and modern works, collecting and compiling them comprehensively, allows learners to follow the correct path after reading it. It is truly a raft of treasure in the forest of medicine!" I am ashamed of my shallow knowledge, having failed to see all the books of former masters; my glimpse through a tube inevitably invites ridicule from the elegant scholars. However, I do not wish to discard the insights gained from decades of browsing, and I hope future gentlemen will supplement its omissions.
Preface by Cheng Wenyou of Gushui, in the first ten days of the spring month of the Bingxu year, the sixth year of Daoguang.
In the Dingmao year of Jiaqing, I returned south due to mourning for my mother and stayed as a guest in Daliang, where an official in the envoy's office was critically ill. At that time, Mr. Cheng Xuanxian, a fellow graduate with Juesheng, was treating him. He arrived early and administered medicine, achieving immediate effect. In May of that year, I parted from Xuanxian. In the autumn of the Jisi year, I arrived in Xin'an and met Xuanxian, who frequently spoke of his impending illness. Nine years later, I came again to Ziyang, and Xuanxian indeed fell ill. He showed me a manuscript and said, "I fear that there are too many patients and too many errors by those treating them. Thus, I compiled this work for reference during clinical practice, but unexpectedly, I became ill myself." Alas! Patients suffer from disease, and he himself fell ill; if disease were always on oneself rather than on others. Xuanxian's body was sick, but his heart was never sick. Extending this mindset, one could use it to govern a state. His book consists of sixteen volumes, covering more than one hundred categories. It draws from over three hundred sources, with the main idea focusing on "treating disease before it arises" (Zhi Wei Bing), which aligns with the ancient ideal of "perfect cure" (Shi Quan). Readers will naturally savor and select what suits them, so I need not elaborate further. Here I narrate the beginning and end of his writing, so that people may know his intentions.
Written with respect by Wu Gengmei of Chunlu at Gu Huai De Tang, in the first month of summer (Mengxia) of the Dingchou year of Jiaqing.