绮石先生医道高玄，虚劳一门，尤为独阐之宗。尝曰∶人之禀赋不同，而受病亦异。顾
私己
者，肝肾病少；矜志节者，肝肾病多。病起于七情，而五脏因之受损。先生悯世人之病虚劳者，
委命于庸医，而轻者重，重者危，深可痛伤。特校昔贤之书几千百家，如四时各司一气
之偏，未逢元会。乃伏读《素》、《灵》而启悟门，得其要领，参订补注，集成一书。辨症
因，详施治，审脉法，正药讹，精纯邃密，后岐黄而启发者也。其功岂浅鲜哉！奈书成身殁
，易箦之时，犹谆谆以斯世之责，至嘱于两世兄及诸门下士，而不肖亦与闻遗命焉。今先生
虽逝，而道在人间。长君伯儒，能读其书；次君东庵，能继其志；犹子济明及门下武林君宾
沈子，能广其传。然则先生固未尝逝也。先生不忍后世病此者，夭折而莫救，故临终以山中
宰相事业，专付仲君。会世变，遂弃棘闱而潜心于箕裘之绍。是书之成，实其发明者居多，
所恨身丁丧乱，受梓无人，大惧淹没先生之德。是望后之仁人君子，体先生之心，登此书于
梨枣而广传之，则吾侪幸甚。天下后世，读其书饮其泽者幸甚。
受业赵何宗田氏谨识
脉来缓者，为虚，软、微、弱皆虚也。弦为中虚；细而微者，气血皆虚；小者，气血皆
少。又脉芤血气脱，沉、小、迟者，脱气。（以上皆劳倦之脉，虚怯劳热之症也。）又微而数
者，为虚热；微而缓滑者，为虚痰。
绮石先生的医术高深玄妙，在虚劳这一门类上，更是独树一帜的宗师。他曾说：“人的先天禀赋各不相同，因此所患的疾病也各异。”那些放纵情欲的人，肝肾之病较少；而那些坚守志节、精神紧张的人，肝肾之病较多。疾病起于七情（喜、怒、忧、思、悲、恐、惊），导致五脏因此受损。先生怜悯世人在患虚劳病时，将性命托付给平庸的医生，致使轻症转重，重症转危，这实在令人痛心悲伤。于是，他校勘了以往贤者几千百家的著作，就像四季各自掌管一种气候的偏颇，未能达到圆满的境界。后来，他潜心研读《黄帝内经·素问》和《黄帝内经·灵枢》，从而开启了悟道之门，掌握了要领，经过参详订正并补充注释，集成了一本书。书中辨析症状与病因，详细阐述治疗方法，审察脉法，纠正药物使用的讹误，内容精纯深邃严密，是在岐黄之道（中医传统医学）之后启发后学者的著作。其功劳难道不大吗！无奈书成之后先生便去世了，他在临终换席（指病重将死）之时，仍谆谆嘱咐以拯救世人的责任，特别嘱托给两位兄长以及各位门下弟子，而我也听到了他的遗命。如今先生虽然去世，但他的医道仍在人间。长子伯儒，能阅读并理解他的书；次子东庵，能继承他的志向；侄子济明以及门下的武林君宾沈子，能广泛传播他的学说。既然这样，先生其实从未真正逝去。先生不忍心看到后世患此病的人夭折而无法救治，所以在临终时将山中宰相（指隐居的高士或在此处比喻高深的医道事业）的事业，专门托付给次子。恰逢世事变迁，他便放弃了科举考试（棘闱指考场），潜心于继承家业。这本书的完成，大多归功于他的阐发发明，遗憾的是他身处丧乱之中，无人刻印出版，非常担心先生的功德被埋没。因此期望后世的仁人君子，体察先生的心意，将此书刊印（梨枣指雕版印刷用的木板）并广泛传播，那将是我们的幸事。天下后世，能读到这本书并沐浴其恩泽的人，也是极大的幸运。
学生赵何宗田氏恭敬记述
脉象来势缓慢的，属于虚证，软脉、微脉、弱脉都属于虚证。弦脉表示中气虚弱；细而微的脉象，表示气血都虚弱；小的脉象，表示气血都不足。另外，芤脉（浮大中空，如按葱管）表示血气脱失，沉脉、小脉、迟脉表示气脱。（以上都是劳倦导致的脉象，对应虚怯、劳热等症状。）另外，微而数的脉象，属于虚热；微而缓滑的脉象，属于虚痰。
Mr. Qishi's medical skills were profound and mysterious, and in the field of consumptive disease (Xu Lao), he was a unique master. He once said: "People have different innate endowments, and thus they contract different diseases." Those who indulge their desires tend to have fewer liver and kidney diseases; those who are overly concerned with moral integrity and willpower tend to have more liver and kidney diseases. Diseases arise from the Seven Emotions (Joy, Anger, Worry, Thought, Sorrow, Fear, Fright), causing damage to the Five Zang Organs. Mr. Qishi pitied people suffering from consumptive disease who entrusted their lives to mediocre physicians, resulting in mild conditions becoming severe and severe conditions becoming critical, which was deeply heartbreaking. Therefore, he collated thousands of books by past sages, realizing that just as the four seasons each govern a bias of Qi, they had not yet reached perfection. He then devoted himself to reading the *Suwen* (Basic Questions) and *Lingshu* (Spiritual Pivot) of the *Huangdi Neijing*, opening the door to enlightenment, grasping the essentials, and through careful revision and annotation, compiled this book. It distinguishes symptoms and causes, details treatment methods, examines pulse diagnosis, corrects errors in herbal prescriptions, and is pure, profound, and rigorous, serving to inspire future generations after the traditions of Qibo and Huangdi (the founders of Traditional Chinese Medicine). Was his merit insignificant! Alas, he passed away shortly after completing the book. At the time of his death (changing the mat), he earnestly entrusted the responsibility of saving the world to his two elder sons and various disciples, and I also heard his final instructions. Although Mr. Qishi has passed, his Way remains in the human realm. His eldest son, Boru, could read and understand his books; his second son, Dong'an, could inherit his aspirations; his nephew Jiming, along with his disciple Shen Zi from Linwu Junbin, could widely disseminate his teachings. Thus, Mr. Qishi never truly departed. Not wanting later generations suffering from this disease to die young without rescue, he entrusted the work of a "Chancellor in the Mountains" (a metaphor for high scholarly or medical achievement) to his second son at his deathbed. Due to social upheaval, he abandoned the imperial examinations (Jiwei refers to the examination hall) and devoted himself to inheriting the family trade. The completion of this book was largely due to his elucidations and innovations. Regrettably, living through times of loss and chaos, he found no one to print it, fearing greatly that Mr. Qishi's virtue would be submerged. Thus, he hoped that benevolent gentlemen of later generations would embody Mr. Qishi's heart, publish this book on pear and jujube wood blocks (referring to woodblock printing), and spread it widely, which would be our great fortune. It would also be a great fortune for all under heaven and future generations to read this book and benefit from its grace.
Disciple Zhao Hetong Tian respectfully recorded.
A slow pulse indicates deficiency; soft (Ruo), minute (Wei), and weak (Ruo) pulses all indicate deficiency. A wiry (Xian) pulse indicates middle Jiao deficiency; a fine and minute pulse indicates both Qi and Blood deficiency; a small pulse indicates insufficient Qi and Blood. Furthermore, a knifelike (Kou) pulse indicates the depletion of Blood and Qi; a deep (Chen), small, and slow (Chi) pulse indicates the loss of Qi. (The above are all pulses associated with fatigue and exhaustion, corresponding to symptoms of deficiency timidity and latent fever.) Additionally, a minute and rapid pulse indicates deficient heat; a minute, slow, and slippery pulse indicates deficient phlegm.