予先祖学舟公，治虚劳有自制保阴煎一方，其意旨所存，盖即固本丸、集灵膏之制而加减者也。二地为君，壮水以
制亢越之火；二冬为臣，保金以滋生化之源。惟固本丸有人参，兹去参者，恐肺中有热，反致助火也；代以龙眼、葳蕤，
一以悦脾而生金滋水，一以润肺而益肾养肝，二味代参，非独较参为稳当，抑且贫富可以通行。集灵膏有枸杞、牛膝，
兹去杞者，恐其性温助阳；用膝者，取其引药下行，一汰一存，权衡适当。至人乳补血液，为润燥之妙品，龟版补心肾，
实养阴之良药。统而计之，即“精不足者，补之以味”之意也。然群聚沉阴静味，得无过于凝滞，上阻胃纳，下妨脾运
欤？故佐以山药、茯苓，一培一渗，调和脾胃，使无偏胜之虞。且备拟加减之法，以治病之变化，毫无遗漏焉。壮水制
火，补精养阴，较之钱仲阳之六味，张景岳之左归，不能多让，而或更胜之。乃或有议其平庸者，是未筹劳者养之，惟
宜王道，不尚霸功也。先祖当年，先叶香岩、薛一瓢两先生而著名，制此方以疗虚劳者千百人，不仅为独创之奇，实上
探古人之精奥，世虽多高明之士，而治虚劳者，谁复能舍此而别求良法哉！予也痛先人之已邈，幸旧笈之犹传，思济美
于后先，有惭学术，读祖书之良善，敢秘遗编？用是梓此新方，附于《汇讲》，非徒求行世，亦以祈活人也。
我的先祖学舟公，治疗虚劳病有一张自制的“保阴煎”方子。这张方子的立意，大概是基于固本丸和集灵膏的组方原则进行加减变化而成的。方中以熟地黄、生地黄为君药，通过滋补肾水来制约亢盛上越的火邪；以天冬、麦冬为臣药，保护肺金以滋养化生之源。因为固本丸中含有的人参，这里去掉人参，是担心肺中有热，用人参会反而助长火势；改用龙眼肉、玉竹，一味能悦脾而生肺金、滋肾水，一味能润肺而益肾养肝，这两味药代替人参，不仅比人参更为稳妥，而且无论贫富之人皆可通用。集灵膏中含有枸杞子和牛膝，这里去掉枸杞子，是担心其性温助阳；保留牛膝，是取其引药下行的作用，一弃一留，权衡得当。至于人乳补益血液，是润燥的妙品；龟板补益心肾，确实是养阴的良药。统观全方，体现了“精气不足者，用厚味之品补益”的意思。然而，众多沉静阴柔的药物聚集在一起，会不会过于凝滞，从而上阻碍胃纳、下妨碍脾运呢？所以佐以山药、茯苓，一味培补脾胃，一味渗湿利水，调和脾胃，使其没有偏胜的忧虑。并且预备了加减变化的方法，以适应疾病的变化，毫无遗漏。此方壮水制火、补精养阴的效果，与钱仲阳的六味地黄丸、张景岳的左归丸相比，毫不逊色，甚至可能更胜一筹。或许有人议论它平庸，这是没有考虑到虚劳病患者适宜采用温和的王道疗法，而不崇尚峻猛的霸道功效。先祖当年，在叶香岩、薛一瓢两位先生之前就已闻名，制作此方治疗了千百名虚劳病患者，这不仅是独创的奇方，实际上是上探古人的精奥之处。世间虽然有很多高明之士，但治疗虚劳病的人，谁又能舍弃此方而另求良法呢？我痛惜先人已逝，幸好旧时医籍仍在流传，想着继承先辈的美德，深感自己学术浅薄，面对祖传书籍的良善，怎敢隐瞒这份遗稿？因此刊印此新方，附于《吴医汇讲》之中，不仅仅是为了让它流行于世，也是为了祈求它能救治活人。
My ancestor, Mr. Xuezhou, possessed a self-formulated prescription called Baoyin Decoction (Nourish Yin Decoction) for treating consumptive disease (Xu Lao). The intent behind this formula is essentially an adaptation of the Gu Ben Wan (Root-Fixing Pill) and Ji Ling Gao (Spirit-Gathering Paste). Rehmanniae Radix Preparata (Shu Di Huang) and Rehmanniae Radix (Sheng Di Huang) serve as the sovereign drugs, nourishing Kidney Water to control hyperactive fire; Asparagi Tuber (Tian Dong) and Ophiopogonis Tuber (Mai Dong) act as ministerial drugs, protecting Lung Metal to nourish the source of transformation and generation. Since Gu Ben Wan contains Ginseng Radix et Rhizoma (Renshen), it is omitted here to avoid aggravating heat in the Lungs, which might otherwise fuel the fire. It is replaced with Longan Aril (Longyan Rou) and Polygonati Odorati Rhizoma (Weirui). One pleases the Spleen to generate Lung Metal and nourish Kidney Water; the other moistens the Lungs to benefit the Kidneys and nourish the Liver. These two herbs replace Ginseng, proving not only more stable than Ginseng but also accessible to both the rich and the poor. Ji Ling Gao contains Lycii Fructus (Gouqi) and Achyranthis Bidentatae Radix (Niuxi). Here, Lycii Fructus is removed due to its warm nature that may assist Yang; Achyranthis Bidentatae Radix is retained for its ability to guide herbs downward. This selection and rejection are well-balanced. Human milk supplements blood and is an excellent remedy for dryness; Testudinis Carapax et Plastrum (Guiban) tonifies the Heart and Kidneys and is indeed a fine medicine for nourishing Yin. Collectively, the formula embodies the principle: "When essence is deficient, tonify with flavor." However, gathering such heavy, yin, and static substances might cause stagnation, obstructing Stomach intake above and hindering Spleen transportation below? Therefore, Dioscoreae Rhizoma (Shanyao) and Poria (Fuling) are added as adjuncts—one to fortify and one to leach dampness—to harmonize the Spleen and Stomach, avoiding any risk of imbalance. Furthermore, methods for modification are provided to address variations in disease without omission. In terms of nourishing water to control fire and tonifying essence to nourish Yin, this formula does not lag behind Qian Zhongyang's Liu Wei Di Huang Wan (Six-Ingredient Pill with Rehmannia) or Zhang Jingyue's Zuo Gui Wan (Left Restoring Pill); it may even surpass them. Some may criticize it as mediocre, failing to consider that patients with consumptive disease require gentle, kingly therapies rather than aggressive, hegemonic ones. My ancestor gained fame before Ye Tianye (Ye Xiangyan) and Xue YiPiao. He treated thousands of consumptive disease cases with this formula. It is not merely a unique creation but explores the profound wisdom of ancient masters. Although there are many skilled physicians today, who can treat consumptive disease without relying on this method? I grieve that my ancestors have passed away, yet fortunately, their old medical texts remain. Hoping to inherit their virtues, and feeling ashamed of my own shallow scholarship, how could I hide these good ancestral writings? Thus, I have printed this new formula and included it in *Wu Yi Hui Jiang* (Collected Discussions of Wu Physicians), not only to circulate it but also to pray that it saves lives.