叙曰∶古之志士，隐沦卜祝，藏器屠钓，非贱鼎钟轻轩冕也。丧乱既降，非才不宏，故
有辱
利禄有损于贤豪，贤豪无求于利禄，故甘岩壑，悦栖遁者，恶闻足音。然闲旷性之所适，衣
食身之所资，不能弃所资取所怿，是以君平握粟以自怡，韩康负囊而不悔。小林先生，隐君
子也，以医三致千金，视夫士大夫之屈志意，竞名利，又与夫无岩处奇士之行，而说仁义，
长贫贱者，不可同年而语。义而能富，孔父不等浮云，巧者有余，子长于焉验道矣。予尝叹
夫技不足养妻子，财不足给祭祀，守残缺，命高蹈，何足称焉。此乃小林先生之所羞也。惜
其术成不可托后昆，惧其艺之将没，乃寄意《临证指南》，托其宗旨，抒其所得，亦可慨矣
。尝自谓人颂予为济世。如予者，乃世济耳。盖无骄之心，见于是语与是书，殆司马迁所谓
富而好行其德者与。夫证莫大于寒热，班固疾医之以热益热，以寒增寒，然则医之能辨寒热
者鲜矣。淳于意自云药方试之多不验，则十全者难矣。况《素问》、《九灵》，文辞质奥，
通人尚难章句，医乃神圣所慎，今则视为读书不成，去学剑之事也，恶能决嫌疑定可治哉。
又尝论世之学师医师，其权与朝廷等，且为朝廷之害，何以言之，人虽圣、俗师教之无不狂
也。人虽寿，庸医治之无不夭也。是朝廷培之，俗师覆之，朝廷生之，庸医杀之。扬马之文
章，郑孔之学术，管乐之事功，亦云少未遇俗师，长未遇庸医耳。世之父兄孙子，方卑辞浓
礼于俗师庸医之前，悲夫∶若小林先生之综览书史，强记博闻，予窃慕焉。宜其逍遥池馆，
谋度酒食，耆艾若童稚，健步若壮夫。撰述传于远裔，待收侔于千户也，有味哉。
张祥龄撰
序言说：古代的有志之士，有的隐居市井做占卜祭祀之事，有的藏在屠户或渔夫之中，这并不是因为他们轻视高官厚禄。当社会动乱降临时，如果没有非凡的才能就无法宏大事业，所以那些认为追求利禄有损于贤能豪杰、而贤能豪杰也不求取利禄的人，因此甘愿隐居在山林沟壑之间，以隐居遁世为乐，厌恶听到世俗的脚步声。然而，闲适旷达是性情的适宜之处，衣食是身体的所需，不能抛弃赖以生存的东西而去追求内心的喜悦，所以严君平卖粟米来自我愉悦，韩康背药囊卖药而不后悔。小林先生，是一位隐居的君子，凭借医术三次获得千金财富，这与那些士大夫屈从意志、竞争名利的人，以及那些没有隐士奇人的品行却空谈仁义、长期处于贫贱境地的人相比，是不可同日而语的。合乎道义又能致富，孔子不把富贵看作浮云；巧者有余，司马迁在此验证了道的真谛。我曾感叹那些技艺不足以养活妻子儿女，财物不足以供给祭祀，守着残缺不全的知识，自命清高隐退的人，有什么值得称道的呢？这正是小林先生所感到羞耻的。可惜他的医术成就无法托付给后代子孙，担心他的技艺即将失传，于是将心意寄托在《临证指南》一书中，托出他的宗旨，抒发他的心得，这也令人感慨啊。他曾自称人们称赞他是济世救人的人。像他这样的人，才是世代传承医术的人。大概从这句话和这本书中可以看出他没有骄傲之心，这大概是司马迁所说的“富有且喜好施行德行”的人吧。病症没有比寒热更重大的了，班固批评医生用热治热、用寒治寒的错误，那么能够辨别寒热的医生就很少了。淳于意自己说药方试验大多不灵验，那么十全十美的治疗就很难了。况且《素问》、《九灵经》等书，文辞质朴深奥，博学之人尚且难以读懂章句，医学本是神圣谨慎对待的学问，现在却被视为读书不成才去学剑术一样的事情，怎么能决断疑难、确定可治与否呢？又曾论述当今跟随老师学习的庸医，他们的权力与朝廷相当，且成为朝廷的祸害，为什么这么说呢？人即使圣明，被世俗老师教导无不变得疯狂；人即使长寿，被庸医治之无不夭折。这是朝廷培养他们，世俗老师摧毁他们；朝廷让他们生存，庸医杀害他们。扬雄、马卿的文章，郑玄、孔颖达的学术，管仲、乐毅的事功，也不过是年轻时未遇到世俗老师，年长后未遇到庸医罢了。世间父亲兄长孙子，都在世俗老师和庸医面前卑躬屈膝、用厚重的礼节侍奉，可悲啊！像小林先生这样综览书籍历史，强记博闻，我私下里非常仰慕。他应该能在池馆中逍遥自在，谋划酒食，年纪虽大却像孩童一样快乐，步履矫健如同壮年男子。他的著作流传到遥远的后代，其价值堪比拥有千户的封爵，真是意味深长啊。
张祥龄撰写
Preface: The scholars of ancient times, whether they hid themselves in the marketplace as diviners and priests, or concealed their talents among butchers and fishermen, did not do so because they despised high official positions and heavy carriages. When disasters and turmoil descended, only those with extraordinary talent could achieve greatness. Thus, there were those who believed that pursuing profit and official rank harmed worthy heroes, while worthy heroes sought neither profit nor rank; consequently, they were content to dwell in valleys and hills, finding joy in reclusion, and detested the sound of worldly footsteps. However, leisure and openness suit one's nature, and clothing and food are necessary for the body. One cannot abandon what sustains life in order to pursue inner delight. Therefore, Yan Junping sold millet to please himself, and Han Kang carried his medicine bag without regret. Mr. Xiaolin is a gentleman hermit. Through medicine, he amassed wealth three times over. Compared to scholar-officials who subjugate their wills to compete for fame and profit, and compared to those who lack the conduct of reclusive oddities yet talk of benevolence and righteousness while remaining poor and lowly all their lives, he is incomparable. Being righteous yet wealthy, Confucius regarded riches as floating clouds; the skillful have surplus, and Sima Qian verified the Way through this. I once sighed at those whose skills were insufficient to support their wives and children, whose wealth was inadequate for sacrifices, who clung to fragmented knowledge, and who claimed to be lofty hermits—what was there to praise? This is precisely what Mr. Xiaolin would feel ashamed of. It is a pity that his medical achievements could not be entrusted to his descendants, and fearing his art would perish, he entrusted his intent to the *Lin Zheng Zhi Nan* (Guide to Clinical Practice), revealing his principles and expressing his insights, which is indeed moving. He once said that people praised him as someone who saves the world. For someone like him, it is the inheritance of the family profession. From these words and this book, we can see his lack of arrogance; he is likely what Sima Qian called "one who is wealthy and loves to practice virtue." Among diseases, none is greater than cold and heat. Ban Gu criticized physicians for treating heat with heat and cold with cold; thus, few physicians can accurately distinguish between cold and heat. Chunyu Yi himself stated that most of his prescriptions failed in trials, making perfect cures difficult. Moreover, texts such as the *Su Wen* (Plain Questions) and *Jiu Ling* (Nine Spirals) have plain and profound language; even learned men find it difficult to parse the sentences. Medicine is a sacred and cautious pursuit, yet now it is viewed as a fallback for those who fail in their studies, akin to learning swordsmanship. How can one then resolve doubts and determine treatability? Furthermore, it has been argued that contemporary teachers of physicians hold power equal to the imperial court and become a detriment to it. Why? Even if a person is sage-like, instruction by vulgar teachers leads to madness; even if a person is long-lived, treatment by mediocre physicians leads to premature death. The court nurtures them, while vulgar teachers destroy them; the court gives life, while mediocre physicians take it away. The literary works of Yang Xiong and Ma Rong, the academic achievements of Zheng Xuan and Kong Yingda, and the meritorious deeds of Guan Zhong and Yue Yi—they merely had the good fortune of not encountering vulgar teachers in their youth or mediocre physicians in their later years. Parents, elders, and grandchildren in the world bow with humble words and rich rituals before vulgar teachers and mediocre physicians. How tragic! I privately admire Mr. Xiaolin for his comprehensive reading of books and history, his strong memory, and broad learning. He ought to enjoy leisure in pavilions and gardens, planning meals and drinks, appearing youthful despite his age, and walking briskly like a young man. His writings will be transmitted to distant generations, his value comparable to that of a marquis with a thousand households. How meaningful this is.
Written by Zhang Xiangling