余舅祖琢崖王先生，乾隆甲午，寿届七十有九，病将易箦，手书一编，嘱余曰∶是为明
慎斋遗书，开雕未半，子幸竟其事，卒成吾志。余谨受教，唯而退。乃于是年之冬，续刊其
余，共成书十卷。雕事毕，为之序曰∶先生讳琦，字载韩，号载庵，又号琢崖，晚年自称胥
山老人。未弱冠，补弟子员，即馆余家。先生父松谷公，相与昕夕讨论书史，上下古今，旁
及青鸟演禽，蓍筮云篆，贝叶之文，兼收并览，孳孳至忘寝食。性俭素尚义，壮年丧偶，不
更娶，不蓄资，有得即以供剞劂氏，刻所注李太白、李长吉等集，既《医林指月》十二种，
其他未付梓者尚多。此《慎斋遗书》，则得自晚年，第钞本阙陋，借得东扶张先生藏本，始
备卷数。慎斋名之干，明季东吴人，以医鸣，着书三数种，《张氏医通》，曾引其说，此本
为勾吴逋人名球者所订，其文义颇未润泽。大抵慎斋门人，记其师所指授，语多质朴，无高
手宣达义旨，读者尝病其蹇。东扶先生少为利导之，琢崖先生复细加厘定，始成完书。余于
歧黄理无所窥。然以先生之博极群籍，又醉心于方药术者数十年，其所许可谓补世之所未备
，则其有裨益于医道无疑也。是书传，慎斋之名亦传，而勾吴逋人亦不枉费数十载之参稽，
其名亦传，岂徒以其名也欤哉！世有人熟玩反复，禀是以御诸疾，而收其立成之效，虽得其
旨于慎斋，然卒成其书之功，而垂益于后世，非先生其谁与归。余是以不敢委其命于草莽，
而终践其诺也。
仁和赵树元石堂氏谨序
我的舅祖琢崖王先生，在乾隆甲午年，享年七十九岁，病重将死时，亲手写下一部书稿，嘱咐我说：“这是《明慎斋遗书》，刻板印刷尚未完成一半，希望你能够完成这件事，实现我的志向。”我恭敬地接受教导，答应后便退下。于是在这一年的冬天，继续刊印剩余部分，共成书十卷。雕刻工作完成后，我为之作序说：先生名琦，字载韩，号载庵，又号琢崖，晚年自称为胥山老人。未满二十岁时，考取秀才（弟子员），随即在我家设馆教书。先生的父亲松谷公，与他早晚讨论书籍历史，上溯下探古今，旁及风水堪舆（青鸟演禽）、占卜算卦（蓍筮）、道教符箓（云篆）以及佛经（贝叶之文），广泛收集阅览，勤奋刻苦到忘记睡觉和吃饭。先生性格节俭朴素、崇尚道义，壮年丧妻后，不再娶妻，不积蓄财富，有收入就提供给刻工，刊刻他所注释的李太白、李长吉等人的诗集，以及《医林指月》等十二种著作，其他未付梓刻印的还有很多。这部《慎斋遗书》，是先生晚年所得，但抄本残缺简陋，借得东扶张先生收藏的版本，才备齐卷数。慎斋名之干，是明代东吴人，以医术闻名，著有几种书，《张氏医通》曾引用他的学说，这个版本是由勾吴逃人名叫球的人所校订，其文字含义颇为粗糙。大抵慎斋的门人，记录老师所传授的内容，语言大多质朴，没有高手来阐发义理旨趣，读者常抱怨其晦涩难懂。东扶先生年轻时对此进行了疏通引导，琢崖先生又仔细加以整理修订，才成为完整的书。我对中医理论（歧黄理）没有什么深入的了解。然而凭借先生博览群书，又醉心于方药之术数十年，他的成就可以说是弥补了世间未曾完备之处，那么它对医学道路的裨益是毫无疑问的。这本书流传开来，慎斋的名声也会随之流传，而勾吴逃人也就不枉费数十年的考证研究，他的名声也会流传，难道仅仅是因为名声吗？世上如果有人熟读反复，依据此书来应对各种疾病，从而收到立竿见影的效果，虽然从慎斋那里得到了宗旨，但最终成就这本书的功劳，并垂惠于后世，除了先生还有谁呢？我因此不敢把先生的嘱托弃之草莽，而最终践行了我的诺言。
仁和赵树元石堂氏谨序
My maternal grandfather, Mr. Wang of the Zhuoya style name, in the Jiawu year of the Qianlong reign, reached the age of seventy-nine. As his illness progressed to the point of impending death (Yi Ze, 易箦), he wrote a manuscript by hand and instructed me, saying: "This is the *Shen Zhai Yi Shu* (Remnant Books of Shen Zhai) from the Ming Dynasty. The woodblock printing has not yet completed half; I hope you will finish this task and fulfill my ambition." I respectfully accepted his teaching and withdrew after agreeing. Thus, in the winter of that same year, I continued to publish the remaining parts, completing the work into ten volumes. After the carving work was finished, I wrote this preface: The gentleman's given name was Qi, courtesy name Zaihan, pseudonym Zai'an, also known as Zhuoya. In his later years, he called himself the Old Man of Xushan. Before reaching the age of twenty (Ruoxiang, 弱冠), he passed the examination to become a *Dizi Yuan* (Disciple Member, i.e., a scholar-official candidate) and immediately established a private school at my residence. The gentleman's father, Mr. Songgu, discussed books and history with him morning and evening, exploring past and present, and extending to Feng Shui (Qingniao Yanyin, 青鸟演禽), divination (Shishi, 蓍筮), Daoist talismans (Yunzhuan, 云篆), and Buddhist scriptures (Beiyewenzhi, 贝叶之文). He collected and read widely, working diligently to the point of forgetting sleep and food. The gentleman was frugal, plain, and valued righteousness. Losing his wife in his prime, he did not remarry nor accumulate wealth. Any income he received was provided to the engravers to print his annotated collections of Li Taibai and Li Changji, as well as twelve types of works including *Yilin Zhiyue* (The Moon Pointed to in the Medical Forest). Many other works remained unprinted. This *Shen Zhai Yi Shu* was obtained in his later years, but the manuscript copy was incomplete and crude. Borrowing a collection held by Mr. Zhang Dongfu, the volumes were finally complete. Shen Zhai, whose given name was Zhigan, was a person from Dongwu during the late Ming Dynasty, famous for his medical skills. He authored several books, and his theories were cited in *Zhangshi Yitong* (Zhang's Comprehensive Medical Guide). This edition was collated by a man named Qiu, a fugitive from Gouwu. Its literary meaning was rather unpolished. Generally, Shen Zhai's disciples recorded what their master taught; the language was mostly plain, lacking experts to elucidate the profound meanings, causing readers to often complain of its obscurity. Mr. Dongfu facilitated understanding when he was young, and Mr. Zhuoya carefully revised and organized it, thus creating a complete book. I have no deep insight into the principles of *Qihuang* (Qi Bo and Huang Di, representing Traditional Chinese Medicine theory). However, relying on the gentleman's extensive reading of various classics and his decades-long passion for herbal prescriptions and techniques, his contribution can be said to supplement what was previously lacking in the world. Therefore, its benefit to the medical path is unquestionable. With the transmission of this book, Shen Zhai's name will also be transmitted, and the fugitive from Gouwu will not have wasted decades of research; his name will also be remembered. Is it merely for fame? If there are people in the world who study it repeatedly and use it to treat various diseases, thereby achieving immediate effects, although they may derive the core principles from Shen Zhai, the ultimate credit for completing this book and benefiting future generations belongs to whom if not the gentleman? For this reason, I dared not abandon his trust to the weeds but ultimately fulfilled my promise.
Zhao Shuyuan of Renhe, styled Shitang, respectfully wrote the preface.