昔苏文忠公云∶药虽进于医手，方多传于古人。粤自轩岐而降，代有传人，博览群
书，方称国手。或谓望而知其病者，谓之神；闻而知之者，谓之圣；问而知之者，谓之
工。至于诊脉浅深，呼吸至数，而后能疗治者，得巧之道焉。夫如是则临证施治，宣通
补泻，岂徒按古人成方，遂可毕乃事哉！故神明变化，运用之妙，存乎一心，而规矩准
绳，则又不能舍方书而私心自用也。
顾君练江，鸠江儒士，三世业医。今侨居广陵四十余年，丹荔青芝，起颠连而跻仁
寿者，指不胜屈。因念张、刘、朱、李诸书，以及时贤立论著述，咸于内证阐发无遗，而
外科亦间施治有方，终未能得窥全豹。不惮岁月，殚精竭神，搜括古今确论，都成一集，
名曰《疡医大全》。下问于余，余披阅数过，深叹顾君之学问渊深，而用心良浓也。
夫世之庸工，不明脏腑，不按经络，临证制方，灭裂古人之成法，而私心自用，则
于外科为尤甚。及偶得一经验之方，辄珍为己有，秘不示人。殊不知古圣贤创设成规，笔
之于书，原示后人以规范，徒以秘而不宣者，煽巧矜能，自诩为专家独步，何见之小耶！
顾君则不然，首述《内经》，次详脉络，以及分门别类，无一非先哲名言；珍方秘旨，悉
皆胪载，其底蕴渊深，亦从可知矣。夫良医之后，必有达人。顾君是书一出，将与杏林
橘井媲美争光。吾愿世之习是科者，咸奉一册以为标准，则于古人施济之意，庶几得之。
余不敏，乐援笔而为之序云。
乾隆癸巳仲冬长至前三日新安健堂汪立德撰
从前苏东坡先生说：“药物虽然由医生之手使用，但方剂大多传承自古人。”自从黄帝、岐伯以来，历代都有传人，只有博览群书，才能被称为国手。有人说，通过观察神色就能知道病情的人，称为“神”；通过听声音就能知道病情的人，称为“圣”；通过询问症状就能知道病情的人，称为“工”。至于诊察脉象的浮沉深浅、呼吸的至数（次数），然后才能进行治疗的人，算是掌握了技巧。像这样临证施治，运用宣通、补泻等方法，难道只是按照古人的成方，就可以完成治疗任务吗！所以神明变化，运用的奥妙，在于医生的用心思考，但是规矩准绳（规范标准），又不能脱离方书而凭私心自用。
顾练江先生，是江淮地区的儒士，祖孙三代都以行医为业。如今他侨居广陵四十多年，用丹荔、青芝等药材，使那些跌倒受伤或久病缠身的人恢复健康并达到高寿的，数不胜数。他考虑到张仲景、刘完素、朱丹溪、李东垣等人的著作，以及当代贤能之士的立论著述，都对内证（内科病症）阐发得没有遗漏，而对外科也间或有治疗方法，但最终未能窥见全貌。他不畏岁月漫长，耗尽精力精神，搜罗古今确切的论述，汇编成一集，命名为《疡医大全》。他向我请教，我翻阅了几遍，深深感叹顾先生的学问渊博深厚，而且用心良苦诚挚。
世上那些平庸的医生，不明白脏腑原理，不遵循经络走向，临证制定方剂时，轻率地违背古人的成法，而凭私心自用，这在外科领域尤为严重。等到偶然得到一方有效的经验方，就珍视为己有，秘密不示人。却不知道古代圣贤创设成规，记载在书中，原本是为了给后人提供规范，如果仅仅因为保密而不宣扬，以此炫耀巧妙、夸耀才能，自诩为专家独步天下，这见识是多么狭隘啊！顾先生却不是这样，首先阐述《内经》，其次详细讲解脉络，以及分门别类的内容，无一不是先哲的名言；珍贵的方剂和隐秘的宗旨，全都罗列记载，他的底蕴深厚，也就由此可知了。良医的后代，必定有通达事理的人。顾先生的这本书一出，将与杏林、橘井（指代医学界或医德高尚者）媲美争光。我希望世上学习这一科的医生，都能奉持这一册书作为标准，那么对于古人施舍救济的心意，差不多就得到了。我不才，乐于提笔为它作序。
乾隆癸巳年（1773年）仲冬冬至前三日，新安健堂汪立德撰写
In ancient times, Mr. Su Dongpo (Su Shi) said: "Although medicines are administered by the hands of physicians, prescriptions are mostly transmitted from the ancients." Since the time of Huangdi (Yellow Emperor) and Qibo, there have been successors in every generation; only by extensively reading various books can one be called a national master. Some say that those who can diagnose diseases through observation are termed "Divine" (Shen); those who can diagnose through listening and smelling are termed "Sage" (Sheng); and those who can diagnose through questioning are termed "Skilled" (Gong). As for diagnosing the depth and superficiality of pulses, counting respiratory cycles, and thereby being able to treat, these individuals have attained the way of "Skill" (Qiao). Thus, when treating patients clinically and applying methods such as promoting circulation, tonifying, and purging, is it sufficient to merely follow established prescriptions of the ancients to complete the task? Therefore, the subtlety of divine transformation and application lies in the physician's mind, yet the rules and standards cannot be abandoned in favor of subjective self-will without consulting medical texts.
Mr. Gu Lianjiang, a Confucian scholar from the Jianghuai region, practiced medicine for three generations. Having resided in Guangling for over forty years, he has cured countless cases of trauma and chronic ailments using herbs like *Litchi chinensis* fruit (Danli) and *Ganoderma lucidum* (Qingzhi), helping patients recover health and longevity. He reflected that the works of Zhang Zhongjing, Liu Wansu, Zhu Danxi, Li Dongyuan, as well as contemporary scholarly writings, had exhaustively elaborated on internal conditions (Neizheng), while treatments for external diseases (Waike) were sporadic and incomplete. Undeterred by the passage of time, he devoted his spirit and energy to collecting definitive theories from ancient and modern sources, compiling them into a collection titled *Yangyi Daquan* (Complete Collection of Surgeons' Medicine). He sought my opinion. After reading it several times, I deeply admired Mr. Gu's profound scholarship and sincere dedication.
Mediocre physicians in the world often fail to understand the Zang-Fu organs (Viscera and Bowels) and do not follow the meridians. When prescribing for clinical cases, they recklessly violate the established methods of the ancients and rely on their own subjective judgments, a practice particularly prevalent in surgery. Upon accidentally obtaining an effective empirical prescription, they hoard it as their private property and keep it secret from others. They fail to realize that the sages of old established regulations and recorded them in books precisely to provide norms for future generations. By keeping them secret and silent, merely to boast of cleverness and skill, claiming to be unique experts, how narrow-minded is this perspective! Mr. Gu is different. He begins by expounding on the *Huangdi Neijing* (The Yellow Emperor's Inner Canon), then details the meridians and collaterals, and categorizes topics systematically; none of this lacks the famous words of the sages. Precious prescriptions and secret principles are all listed and recorded, revealing his profound foundation. It is said that descendants of good physicians must be enlightened individuals. With the publication of Mr. Gu's book, it will rival the fame of the Apricot Grove (Xinglin, a metaphor for the medical profession) and the Orange Well (Jujing, another metaphor for benevolent healing). I hope that practitioners of this discipline will hold this volume as a standard, thereby honoring the intent of the ancients to benefit humanity. Being unskilled myself, I am happy to take up the pen and write this preface.
Written by Wang Lidew of Xinxin Jiantang on the third day before the Winter Solstice in the mid-winter of the Gui-Si year of the Qianlong reign [1773].