士生于叔叶，不能希志轩冕，又不能遂邱樊，其或隐身以利物，混俗以宏道，往往以技
时。史家列方伎，日者，仓公并传，刘歆较中秘书，占候医方，并载《七略》，一则定犹豫
于几微，一则救艰危于呼吸，学医乎？学卜乎？吾学医矣。予自壬午逮乙酉间，连岁作客，几
罹兵革者数矣。乃退而悬壶市上，予岂妄诞哉？吾友石氏瑞章为之根据表也，然予之知瑞章，
由于先知有胡氏慎柔，以医隐于僧，物故者十年矣。予交之在二十年之前，先是吾师熊鱼山
先生夫人，得奇恙，随宦游，遍叩青囊，终无济者。予推毂慎柔，竟以六剂奏效，再数剂全
瘳。自是予与慎柔同客于先生松陵治所者一年，既得朝夕领绪益，又尽收其枕匣之秘，得抄
本盈尺。辛未年，予北游太学，携之簏中，会鱼山先生以黄门罢归，思慎柔不可得见，欲尽
索其书。予不敢私，而紫编丹笈，自吴入燕者，又自燕入楚矣。寻又遭寇獗猖，先生挈家迁
播，闻其书已久没兵火中，乃慎柔即有另本，亦已星散不可问。比年来，予以瑞章友善，每与
促席研究医旨，兼诸家之长，深望洋之叹，青过前人，元成奥帙，然终于不忘所自，思慎柔
不少辍，而虚怯一门，尤推独步，遂出其遗书，即予向所授受者也，予为庆幸及感慨者久之
，瑞章遂谋之枣梨，盖传其学，传其人。起膏肓于未形，驱府俞之沉患，瑞章之业广矣，瑞
章之庆长矣。瑞章齿少于予，其学窥渊海，宿儒不能也。刀圭入口，僵者立苏，所在户外层
满，所着述甚博，丽名诸生，身故在隐显之间，予则灰心，将以越人老矣，惟瑞章有以导予。
敷尹顾元交书
士人生活在衰微的时代，既不能仰慕高官厚禄，又不能归隐田园山林，那些或许通过隐居来造福世人、混迹世俗以弘扬大道的人，往往凭借技艺在世间谋生。史书中将方技之士（指医生、占卜等）列入传记，如仓公（西汉名医淳于意）一同传述；刘歆校勘中秘书时，将占候和医方一并载入《七略》。这二者，一个是在细微之处决定犹豫不决之事，一个是在呼吸之间挽救艰难危急之症。这是学医呢？还是学占卜呢？我选择学医了。
我从壬午年到乙酉年之间，连年在外做客，几乎多次遭遇战乱兵祸。于是退而隐居，在市井之上悬壶行医，我难道是妄自尊大吗？我的朋友石氏瑞章为此写了序言作为依据。然而，我之所以认识瑞章，是因为先知道了胡氏慎柔，他曾经以医生身份隐居在僧人中，去世已经十年了。我在二十年前与他交往，在此之前，我的老师熊鱼山先生的夫人得了奇异的疾病，随着官员任职游历，遍访名医（青囊代指医术），最终都没有疗效。我极力推荐慎柔，他果然用六剂药就奏效，再服几剂便完全痊愈。从此，我与慎柔一起在熊先生松陵的官署客居了一年，既得到了早晚聆听教诲的好处，又收尽了他枕匣中的秘密，抄录的本子有一尺多高。
辛未年，我北上太学求学，将这些书装在箱子里携带。恰逢熊鱼山先生因黄门官职罢免回乡，思念慎柔却不可得见，想要索求他的全部书籍。我不敢私藏，于是这些紫编丹笈（指珍贵的医书）从吴地进入燕地，又从燕地进入楚地。不久又遭遇盗贼猖獗，先生带领家人迁徙流亡，听说那些书早已淹没在战火之中，即使慎柔另有副本，也已经星散无法寻问。
近年来，我因为与瑞章交好，经常与他促膝研究医学宗旨，兼采诸家之长，面对浩瀚医海发出深深的感叹。瑞章青出于蓝而胜于前人，完成了深奥的著作，但他始终不忘本源，对慎柔的怀念从未停止。特别是在虚劳怯弱这一门类上，他更是推崇备至，独步一时。于是他拿出慎柔的遗书，也就是我从前所传授和学习的内容，我为此感到庆幸并感慨良久。瑞章于是谋划刻印出版（枣梨代指雕版印刷），以此传播他的学问，传播他的人。
能在病入膏肓之前将其治愈，驱除脏腑深处的沉疴，瑞章的医术真是广博啊，瑞章的福庆真是长久啊。瑞章年龄比我小，但他的学问窥探到了深渊大海般的境界，老成持重的学者也做不到。药丸入口，僵卧不起的病人立刻苏醒，门口挤满了患者。他所著的书籍非常渊博，在名士中享有盛名，他本人处于隐居与显达之间。而我则心如死灰，想着扁鹊（越人）已老，只有瑞章能引导我。敷尹顾元交写。
Scholars living in an era of decline, unable to aspire to high official positions and carriages, nor able to fulfill their desire to dwell in hills and streams, those who perhaps hide themselves to benefit the world or blend into common customs to expand the Dao, often rely on their skills to make a living. Historians included practitioners of Fangji (方伎: arts of medicine, divination, etc.) in biographies, such as Cang Gong (仓公: courtesy name of Chunyu Yi, a famous physician of the Western Han Dynasty). When Liu Xin collated the secret books of the imperial library, he included divination and medical prescriptions together in the *Qilue* (*Seven Summaries*). One determines hesitation at the subtle level, while the other saves from hardship and danger in the blink of an eye. Is it learning medicine? Or is it learning divination? I chose to learn medicine.
Between the Renwu year and the Yiyi year, I was a guest abroad for consecutive years, nearly suffering from military conflicts several times. Thus, I retreated and hung the pot (悬壶: a metaphor for practicing medicine) in the market. Was I being presumptuous? My friend Shi Ruizhang wrote a preface based on facts. However, my knowledge of Ruizhang stemmed from first knowing Hu Shenrou, who had practiced medicine while hiding among monks, and who had passed away ten years prior. I associated with him twenty years ago. Before that, the wife of my teacher, Mr. Xiong Yushan, suffered from a strange illness. Accompanying her husband on his official travels, she consulted many physicians (Qinang 青囊: a metaphor for medical knowledge), but none could help. I strongly recommended Shenrou, who indeed achieved efficacy with six doses, and after a few more doses, she was completely cured. From then on, Shenrou and I stayed as guests at Mr. Xiong's residence in Songling for one year. During this time, I benefited from morning and evening guidance and collected all the secrets from his pillow box, obtaining manuscript copies over a foot high.
In the Xinwei year, I traveled north to the Imperial Academy, carrying these books in a chest. Coincidentally, Mr. Xiong Yushan resigned from his post as Huangmen and returned home. He missed Shenrou and wished to see him, wanting to acquire all his books. I dared not keep them private, so these precious volumes (Zibian Danji 紫编丹笈: purple-bound and red-boxed books, referring to rare medical texts) moved from Wu to Yan, and then from Yan to Chu. Soon after, bandits became rampant. Mr. Xiong moved his family repeatedly. It was heard that the books had long been lost in the fires of war. Even if Shenrou had another copy, it had scattered and could no longer be traced.
In recent years, due to my friendship with Ruizhang, we often sat close together to study the principles of medicine, drawing on the strengths of various schools. Facing the vast ocean of medical knowledge, I sighed deeply. Ruizhang surpassed his predecessors, like indigo derived from the indigo plant, and completed profound works. Yet, he never forgot his origins, and his remembrance of Shenrou never ceased. Especially in the category of deficiency and weakness (Xuqie 虚怯), he held unique mastery. Therefore, he brought out Shenrou's遗书 (posthumous writings), which were exactly what I had previously received and learned. I felt both fortunate and emotional for a long time. Ruizhang then planned to carve woodblocks (zaoli 枣梨: dates and pears, referring to printing blocks) to publish them, thereby transmitting his learning and his person.
He can treat illnesses before they reach the heart and lungs (gaohuang 膏肓: the area between the heart and diaphragm, referring to incurable diseases) and drive away deep-seated ailments of the fu and zang organs. Ruizhang's practice is extensive, and his blessings are long-lasting. Ruizhang is younger than me, yet his learning probes the depths of the abyss and sea, something veteran scholars cannot achieve. Once the medicine enters the mouth, the stiff and comatose revive immediately. The space outside his door is filled with patients. His written works are very broad, and he is famous among the students. His life exists between obscurity and prominence. As for me, my heart has turned to ash; thinking that Yue Ren (Bian Que) is old, only Ruizhang can guide me. Written by Fu Yin Gu Yuanjiao.