余质性黑暗，又不能多取师承。然以黑暗故，益不自知其为黑暗。每阅本草，艰苦殊甚，
间亦弋获，记之侧理。夫自写其一得尔。而稍稍为人物色。岁在庚午，武林诸君子大集余舍，
举仲景两论及灵素秘奥，期余一人为之阐发。余谢不能，然亦不欲自秘其师承也。于是时计
此书之成。自丙寅至庚午，仅得十之二；自庚午至癸酉，仅得十之三，而以诵说，故几不
能竣事。会春风座中狂 拂面，余遂绝念世纷，专意笔墨，自丙寅至癸未，几历十八春秋，
而此书始成。原分 、核、衍、断、四种，故名其书为乘雅。数四为乘，非取载之义也。明
年甲申方事剞劂，又明年乙酉五月，会有兵变，挈家而逃，流离万状，诸楚备尝。沿至丙戌
之十月，始得生还，而家徒四壁，则板帙之零落殆尽可知已。既慕古人破甑弗顾之意，而仍
自怀千金敝帚之思，勉缉旧业，仅能完 、核之残缺。衍、断倍多，何能补漏，虽余之始意
亦欲中分四种，谓 、核、可该衍断。遂又名其书为乘雅半偈。寻又念一生精力，何忍自藏
其半，语详义例中，而今则姑俟之矣。余平生，实不能负笈远游，师承殊少，于家庭则有先
大人荷薪之训，于父执，则有绍隆王先生金匮之心传象先陈先生薛案之私淑；于往来，则有
仲淳缪先生之指示，而李不夜先生、严忍公先生则文章道谊之宗模也。幼耽禅学。于闻谷、
憨山二大师，得其南车。于离言和尚，得其点醒。而云间施笠泽、古娄潘方孺、同邑茹居
素亦皆宇内名流，既己于于而来，岂少起予之益。故余之言虽不乏道脉，持黑暗之资，恐犹
是摸索语耳。将以就正海内，即以贻笑海内，而前所称武林诸君子，咸以是书出，殊可为人
师承，余不敢冒其称也。余特不敢不称述其师承者也。
丁亥重九日卢之颐书于无恒业
我天资愚钝，又未能广泛拜师求学。然而正因为愚钝，反而更加不知道自己愚钝。每次研读《本草》，过程极为艰辛，偶尔有所收获，便记录在旁。这仅仅是我个人的一点心得罢了，却渐渐被人物色（赏识）。庚午年，武林的各位君子大举聚集在我的住所，举起张仲景的两部论著以及《灵枢》《素问》中的深奥道理，期望由我一人来阐发。我推辞说自己能力不足，但也不想独自隐藏我的师承渊源。于是当时开始筹划这本书的完成。从丙寅年到庚午年，仅完成了十分之二；从庚午年到癸酉年，仅完成了十分之三，因为通过诵读讲解，所以几乎无法完成全书。恰逢春风拂面，我心中狂放之念被吹醒，于是断绝了对世俗纷扰的念头，专心于笔墨写作，从丙寅年到癸未年，历经将近十八个春秋，这本书才最终完成。原计划分为核、衍、断三种体例（注：原文此处有缺字或异体，结合后文“四种”及“乘雅半偈”，通常指核、衍、断等分类，此处依原文语境理解为分类结构），因此将书名定为《乘雅》。“数四为乘”，并非取承载的意思。第二年甲申年才开始雕版印刷，又过了一年乙酉年五月，恰逢兵变，我带着家人逃亡，流离失所，各种楚苦都尝遍了。直到丙戌年十月，才得以生还，而家中空无一物，那么书板散失殆尽也就可想而知了。既然仰慕古人打破蒸锅也不回头（比喻不恋旧物）的意趣，而又仍怀着视敝帚如千金的思念，勉强整理旧业，仅仅能补全核、衍部分的残缺。衍、断部分缺失更多，哪里能弥补遗漏？虽然我最初的意图也是想平均分配四种体例，认为核、衍可以涵盖衍、断（注：此处原文逻辑稍显晦涩，意指核与衍足以概括其余），于是又给书命名为《乘雅半偈》。接着又想，一生的精力，怎么忍心只展示一半？详细说明在义例中，而现在暂且等待吧。我平生，实在不能背着书箱远游，师承很少，在家庭方面有先父挑柴担重担的教诲，在父亲的朋友中，有绍隆王先生《金匮要略》的心传和象先陈先生薛己医案的私淑学习；在交往中，有仲淳缪先生的指点，而李不夜先生、严忍公先生则是文章道义的楷模。幼年沉迷禅学，从闻谷、憨山两位大师那里得到南车（比喻佛法真谛或指引），从离言和尚那里得到点醒。而云间的施笠泽、古娄的潘方孺、同乡的茹居素也都是海内名流，既然已经欣然前来，难道没有给我带来启发吗？所以我所说的虽然不乏道脉，但持着愚钝的天资，恐怕还是摸索之语罢了。打算向海内人士请教，即使被海内人士嘲笑，而那些之前所称道的武林诸君子，都认为这本书可以作为他人的师承，我不敢冒用这个称呼。我只是不敢不称述我的师承罢了。
丁亥年重阳节卢之颐写于无恒业
My nature is dull, and I have not been able to acquire much from teachers. However, because of my dullness, I am even less aware of my own dullness. Every time I study the *Bencao* (Materia Medica), the process is extremely arduous; occasionally I gain some insights, which I record on scrap paper. This is merely my own minor contribution, yet it gradually attracted attention from others seeking knowledge. In the year Gengwu, gentlemen from Wulin gathered at my residence, citing the two major works of Zhang Zhongjing and the profound secrets of the *Ling Shu* and *Su Wen*, expecting me alone to elucidate them. I declined, saying I was incapable, yet I did not wish to keep my lineage secret. Thus, I began planning for the completion of this book. From Bingyin to Gengwu, only two-tenths were completed; from Gengwu to Guiyou, only three-tenths were added. Due to frequent oral explanations, progress nearly stalled. Happening upon a spring breeze that stirred my spirit, I severed ties with worldly distractions and devoted myself entirely to writing. From Bingyin to Guiwei, spanning nearly eighteen years, this book was finally completed. Originally divided into four categories: [Missing Character], He (Verification), Yan (Extension), and Duan (Judgment), hence the title *Chengya*. "Shu Si Wei Cheng" implies counting four as a unit, not taking the meaning of "carrying." In the following year, Jiashen, printing began. In May of Yiyi, two years later, a military mutiny occurred, forcing my family to flee. We suffered displacement and various hardships in Chu. It was not until October of Bingxu that we returned alive. With our home stripped bare, it is evident that the printing blocks had been scattered and lost. Admiring the ancient sentiment of not looking back after breaking one's cooking pot, yet cherishing my worn broom as if it were worth a thousand gold, I strove to repair the old work, managing only to complete the missing parts of [Missing Character] and He. The Yan and Duan sections were far more numerous; how could I fill the gaps? Although my original intention was to divide the four types equally, believing that [Missing Character] and He could encompass Yan and Duan, I renamed the book *Chengya Banji* (Half-Verse of Chengya). Then I thought, why should I hide half of my life's energy? Details are provided in the examples, but for now, let it be postponed. Throughout my life, I truly could not travel far with books on my back, so my lineage was scarce. Within my family, I received instruction from my late father regarding carrying firewood; among my father's peers, I inherited the heart-to-heart transmission of Wang Shaolong regarding the *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet) and privately studied Chen Xiangxian's *Xue Shi Yi An* (Cases of Physician Xue); through interactions, I received guidance from Miao Zhongchun, while Li Buye and Yan Ren Gong served as models for literature and moral integrity. In my youth, I was obsessed with Chan Buddhism. From Masters Wengu and Hanshan, I obtained the Southern Ch'an lineage; from Monk Liyan, I received awakening. Figures such as Shi Lizé from Yunjian, Pan Fangru from Gulou, and Ru Jusu from my hometown were renowned scholars who came willingly, surely providing me with inspiration. Therefore, although my words may contain traces of the Daoist lineage, given my dull nature, they are likely mere groping in the dark. I intend to seek correction from scholars within the seas, even if it leads to ridicule. The gentlemen of Wulin mentioned earlier all believed that the publication of this book could serve as a lineage for others; I dare not claim this title. I simply dare not fail to acknowledge my lineage.
Written by Lu Zhiyi on the Double Ninth Day of Dinghai, at Wu Heng Ye.