粤稽炎晖纪物，首垂《本草》之经，云瑞名官，肇启《灵兰》之笈。宗传历代，各立家言， 衍迄今，尤工搜录。
篁南江氏，有《类案》之编，东逸罗君，有《汇粹》之选。惟渊源之有自，斯继述之多人。矧吾吴文献之邦，
乃良医荟萃之域，韩门昆季，擅卢扁之称，葛氏乔梓，绍张刘之学，新甫、启东二十子，前朝之着述已繁，生洲、路玉
诸公，圣代之阐扬亦伙。《印机草》识元仪临证之慎重，《读书记》知在泾学业之深沉。凡此各自成书，出自诸家见地。
康熙时有过君绎之者，裒集众贤治案，合镂为书，名曰《吴中医案》，此又片善悉录，一艺必庸，旁搜博采而成者也。
夫广罗成效，固以志乡先辈之典型，而各抒论言，亦以征诸君子之诣力；况乎精是业者，高才不少，明其理者，卓识自
多；匿采韬光，非乏枕中之秘；灵机妙绪，讵鲜囊底之珍，凡属蕴藏，可胜惋惜。仆谨仿《吴中医案》之旧帙，更辑《吴
医汇讲》之新编，奥义显词，统为求教，长篇短节，并曰无拘，苟步武之克追，期当仁之不让。乃荷同志弗靳辉光，
共表深思，互相赏析，或疏往训，既发覆而摘微，或出心裁，尤领新而标异，诠《玉版》之秘要，欣符丽泽之占，索《金
匮》之真言，胥协盏簪之庆，勿谓禁方三十，独推思邈得其奇，须知《肘后》四编，不惟《抱朴》穷其蕴。纵酿花为蜜，
未免书癖之讥，而集腋成裘，堪补艺林之阙。
乾隆壬子仲秋长洲唐大烈立三氏书于问心草堂
我考察古代文献，炎帝神农氏记录药物，首先垂范于《本草》经典；以云瑞命名的官职，开启了《灵兰秘典论》的典籍。传承历经历代，各家创立自己的学说，流传至今，尤其擅长搜集收录。
篁南江氏，编纂了《类案》；东逸罗君，选编了《汇粹》。正因为渊源有自，所以继承发扬的人众多。况且我们吴地是文献昌盛之邦，也是良医荟萃之地。韩姓兄弟，享有卢医（扁鹊）般的声誉；葛氏父子，继承了张仲景、刘河间的学术。新甫、启东二十位子侄，前朝的著作已经繁多；生洲、路玉诸位先生，本朝阐扬医学的成果也很多。《印机草》让人认识到元仪在临证时的慎重，《读书记》让人知道在泾学业的深沉。所有这些各自成书，都出自各位医家的见解。
康熙年间有过绎之先生，收集众位贤人的治疗案例，合刻成书，名叫《吴中医案》，这又是片言只语全部收录，一门技艺必定有用，广泛搜集博采而成的著作。
广泛罗列有效成果，固然为了记录家乡先辈的典型榜样，而各自发表议论言论，也是为了证明各位君子的造诣功力；何况精通这门事业的人，高才之士不少，明白其中道理的人，卓越的见识自然很多；隐藏才华不露锋芒，并非缺乏枕中秘宝；灵动的机巧和精妙的思绪，难道缺少囊底的珍宝吗？凡是属于蕴藏的内容，怎能忍心惋惜呢？我谨慎地仿照《吴中医案》旧书的体例，重新编辑《吴医汇讲》的新编，深奥的道理用显浅的词句表达，统统用来请教，长篇短节，一并不拘泥于形式，如果能在步调上追随前人，期望在当仁不让的精神上有所表现。于是承蒙志同道合者不吝惜光辉，共同表达深思，互相赏析，有的疏解往日的训诫，既揭开了覆盖又摘取了微义；有的出于匠心独运，尤其领会新颖并标新立异，诠释《玉版》的秘要，欣喜符合丽泽（朋友切磋）的占辞，索求《金匮》的真言，全都契合盏簪（聚会庆贺）的喜庆。不要说禁方三十首，唯独推崇孙思邈得到其奇妙之处，须知《肘后备急方》四编，不只是《抱朴子》穷尽了其中的蕴意。纵然像蜜蜂酿花为蜜，未免受到书癖的讥讽，但集腋成裘，足以弥补艺林（医学界）的缺漏。
乾隆壬子年仲秋，长洲唐大烈立三氏在问心草堂题写。
I have examined ancient texts: Yan Di (Shennong, the Divine Farmer) recorded substances, setting the precedent in the *Bencao Jing* (Classic of Materia Medica); officials named Yunrui initiated the canon of the *Linglan* (Spiritual Orchid) manuscripts. Passed down through generations, each established their own school of thought; continuing to the present, there is particular skill in collecting and recording.
Jiang of Huangnan compiled the *Lei An* (Classified Cases); Luo Dongyi selected and edited the *Hui Cui* (Collected Essences). Precisely because the origins are distinct, there are many who continue and elaborate upon them. Moreover, our Wu region is a land rich in literature and culture, and a domain where excellent physicians gather. The Han brothers enjoyed the reputation comparable to Lu Bian (Lu Yiqing and Bian Que); the Ge father and son inherited the learning of Zhang Zhongjing and Liu Wansu. The twenty sons and nephews from Xinpu and Qidong had already produced numerous works in previous dynasties; Mr. Shengzhou, Mr. Luyu, and other gentlemen have also made abundant contributions to promoting medicine in the current dynasty. From *Yinji Cao* (Grass of Printing Press), we see Yuan Yi’s caution in clinical practice; from *Dushu Ji*, we understand Zai Jing’s profound scholarship. All these stand as independent books, originating from the insights of various masters.
During the Kangxi reign, Mr. Guo Yizhi collected the treatment cases of many sages and carved them into a book titled *Wu Yi Zhong An* (Cases of Wu Physicians). This work records even minor merits and utilizes every skill, resulting from extensive searching and broad collection.
Compiling effective results broadly serves to record the models of our hometown ancestors, while expressing individual opinions demonstrates the attainments of the gentlemen involved. Furthermore, those who master this profession possess considerable talent, and those who understand its principles naturally have outstanding insights. Those who hide their brilliance do not lack secrets kept in pillows; agile minds and subtle thoughts are not devoid of treasures hidden in bags. All such stored knowledge is worthy of regret if left unused. I carefully followed the format of the old volume *Wu Yi Zhong An* to compile a new edition, *Wu Yi Hui Jiang* (Collected Lectures of Wu Physicians). Profound meanings are expressed in clear language, all submitted for discussion; whether long or short chapters, no constraints are applied. If I can follow in the footsteps of predecessors, I hope to act without hesitation when duty calls. Fortunately, like-minded individuals did not withhold their brilliance, sharing deep reflections and appreciating each other's work. Some elucidated past teachings, uncovering coverings and extracting subtleties; others exercised original creativity, grasping novelty and marking distinctions. Interpreting the secrets of the *Yu Ban* (Jade Tablet), I rejoiced in the omen of mutual benefit (Li Ze); seeking the true words of the *Jin Gui* (Golden Cabinet), all coincided with the joy of communal celebration. Do not say that among thirty secret prescriptions, only Sun Simiao was praised for his uniqueness; know that the four volumes of *Zhou Hou Bei Ji Fang* (Handbook of Prescriptions for Emergencies) do not merely exhaust the depths found in *Baopuzi*. Although turning flowers into honey may invite criticism of bibliomania, gathering armpit fur to make a robe suffices to fill the gaps in the medical forest.
In mid-autumn of the Renzi year of the Qianlong era, Tang Dalié (style name Lizsan) of Changzhou inscribed this at Wenxin Caotang (Hall of Asking the Heart).