夫天地生人，古今寿夭不齐，其故何也？淳漓一变，修短殊途矣。言仁术者，辑医药之书以救夭
枉，莫不首称《素》、《难》，次述汉、唐，爰及历代名贤之说，摭拾成帙，为后学之津梁，其功岂
不伟哉！然而方宜有不同，老壮之非一，山居与城市异治，膏粱与藜藿分途，气运之变迁，时代之降
升，人生气交之中，其禀赋浓薄，疾疚浅深，与气机相流转，未易明也。至如张子和专工吐下，非不名家
；刘守真以暑火立论，动辄芩连；李杲出而阐发脾胃，参 是赖；朱丹溪惟
事清凉，不离知柏。此四贤者，皆足以起沉 而安衽席，岂有意于立异鸣高哉，因时制宜，济世之心切，
不期然而然者也，今之人执古法以施治，将以生人者杀人于反掌，翻疑古人之不足法，岂其然欤？前人有拆旧
料盖新房之喻，绳尺不越，轩槛殊观焉。运用在一心，临证如临敌，选药如选将，求其至当而后已。新安
罗东逸，辑有《名医汇粹》，至当之书也。咀啜近代之精华，不言轩岐而经旨悉具；《金匮》、《千金》之
方，虽篇目不列，而治法无遗，信可谓医学之金针，迷途之宝筏矣，世无刊本，抄录相沿，亥豕鲁鱼，阅者
攒眉。苕溪友人出所藏善本，校订精详，亟付剞劂，以广其传，未必非济世之一助云。
道光三年岁次癸未正月
嘉兴盛新甫撰
天地化生人类，古今之人寿命长短不一，这是什么原因呢？这是因为世风由淳朴转为浇薄，导致人的寿数长短走上了不同的道路。谈论仁义医术的人，编纂医药书籍以挽救夭折和枉死，无不首先推崇《黄帝内经素问》（简称《素问》，中医理论奠基之作）和《难经》（中医经典著作），其次叙述汉代、唐代的医学成就，以及历代名医贤士的学说，搜集整理成册，作为后学者的渡河桥梁，这功劳难道不伟大吗！然而，方药的应用因地域不同而有差异，老年人和壮年人的体质各不相同，居住在山中与城市的治疗原则各异，食用精细食物（膏粱）与粗劣食物（藜藿）的人群治疗路径分开，五运六气的变迁，时代的兴衰更替，人在天地气交之中，其先天禀赋的厚薄，疾病的深浅，都与气机的流转相互影响，不容易阐明清楚。至于像张子和专门擅长使用吐法和下法，并非不是名家；刘守真以暑火立论，动辄使用黄芩、黄连等苦寒药物；李杲出现并阐发脾胃学说，治疗多依赖人参；朱丹溪只从事清凉疗法，不离知母、黄柏。这四位贤者，都足以治愈重病而使患者安卧于床席，哪里是有意标新立异、鸣高自许呢？这是因时制宜，救世之心迫切，自然而然如此罢了。现在的人拘执古法来施治，本想救人却可能在反掌之间杀人，反而怀疑古人不足为法，难道真是这样吗？前人有“拆旧料盖新房”的比喻，规矩尺度没有超越，但房屋轩槛却呈现出不同的景观。运用在于一心，临证如同临敌，选药如同选将，必须求得最恰当的方法才停止。新安罗东逸，编纂有《名医汇粹》，这是一部非常恰当的书。咀嚼品味近代的精华，虽然不言轩辕、岐伯，但经典旨意全部具备；《金匮要略》、《千金方》的方剂，虽然篇目没有列出，但治疗方法没有遗漏，确实可以称为医学的金针，迷途中的宝筏了。世上没有刊印的本子，抄录流传，错字连篇（亥豕鲁鱼指文字讹误），读者皱眉。苕溪的朋友拿出所藏的善本，校对订正精详，急忙交付刻印，以广泛传播它，未必不是济世的一个帮助。
道光三年岁次癸未正月
嘉兴盛新甫撰
Heaven and Earth generate humanity, yet the longevity and premature death of people in ancient and modern times are uneven. What is the reason for this? The transformation from simplicity to superficiality has led to different paths for long and short lives. Those who speak of benevolent arts compile medical books to save those who die prematurely or unjustly, invariably first praising the *Suwen* (Plain Questions, a foundational text of Traditional Chinese Medicine) and the *Nanjing* (Classic of Difficult Issues), then describing Han and Tang dynasties, and subsequently collecting the theories of famous sages of past generations into volumes, serving as a bridge for later learners. Is their merit not great? However, prescriptions vary by region; the young and old differ in constitution; treatment for mountain dwellers differs from that for city residents; those consuming rich foods (*gaoliang*) and those consuming coarse foods (*lihuo*) follow different therapeutic paths. Changes in Qi dynamics (Wu Yun Liu Qi), the rise and fall of eras, the thick or thin endowment of individuals within the interaction of Heaven and Earth Qi, the depth of diseases, and their flow with Qi mechanisms are not easily clarified. Take Zhang Zihe, who specialized in emetic and purgative methods; he was certainly a master. Liu Shouzhen established theories on summer-heat and fire, frequently using Scutellariae Radix (Huangqin, 黄芩) and Coptidis Rhizoma (Huanglian, 黄连). Li Gao emerged to elucidate Spleen and Stomach theories, relying heavily on Ginseng Radix et Rhizoma (Renshen, 人参). Zhu Danxi focused solely on cooling therapies, adhering to Anemarrhenae Rhizoma (Zhimu, 知母) and Phellodendri Cortex (Huangbai, 黄柏). These four sages were all capable of curing critical illnesses and restoring patients to health. Did they intend to stand out as unique or high-minded? No, they adapted to the times due to an urgent desire to benefit the world, acting naturally. Today's practitioners rigidly apply ancient methods, potentially killing rather than saving people in the blink of an eye, and suspiciously doubt whether ancients are worthy of imitation. Is this really so? There is an analogy: "using old materials to build a new house." While the rules and measurements do not exceed traditional standards, the pavilions and railings present a different view. Application lies in the mind; clinical practice is like facing an enemy; selecting herbs is like choosing generals. One must seek the most appropriate method before stopping. Luo Dongyi of Xin'an compiled the *Mingyi Huicui* (Gathering of Famous Doctors' Wisdom), a highly appropriate book. It extracts the essence of recent times; although it does not explicitly mention Xuanyuan (Yellow Emperor) and Qibo, the principles of the classics are fully contained. Although the chapters of the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) and *Qianjin Fang* (Prescriptions Worth a Thousand Gold) are not listed, the therapeutic methods are not omitted. It can truly be called the golden needle of medicine and the life raft for those lost. As there was no printed edition, copies circulated with many textual errors (such as 'Hai Shi' and 'Lu Yu', referring to misprints), causing readers to frown. A friend from Tiaoxi produced a good copy from his collection, carefully proofread and corrected, and urgently had it engraved and published to spread its influence. This may well be a help to benefiting the world.
The first month of the year Guwei, the third year of Daoguang
Written by Sheng Xinfu of Jiaxing