尝论一元运化，升而为天，凝而为地，人生其中，道配三才，惟其克佐天地之所不及也。所以大之兵农礼乐，小之
屠钓工商，缺一不可。而况炎帝肇创，尝药疗病，尤斯人生死所系者乎。历代相沿，神医迭出，载籍纷纷，惟救疾苦，
孰意痧胀一症，时有悬命须臾，兆变顷刻者，竟置不论。如云林龚先生，所志诸书，历有年矣，迄今诵法不衰，时多宗
之，然云青筋，所谓痧也。惜自古以来，从未论及，是以其疾往往不治。余窃以为生死甚大，望医如望拯溺，讵可听人
之有是疾而不为之生全乎。余高曾以经术起家，箕裘累叶。余少列宫墙，读古惠鲜怀保，慨然有恫恤生民之志，尝愿为
愁者解困，危者苏命。因遍阅仲景、东垣、丹溪诸先生论。而帖括所拘，有怀未展。鼎革以后，播迁不一，或羁留武
水，或跋涉秦溪。每忆昔年寻章摘句，不过淹蹇一身，毫无裨益于世。既而旅食江淮，浪游吴越，所在时行痧胀，被祸
不少。余心恻然，思得一术以济之，窃恐世人犯而不识，多有坐视其死者。故凡遇杏林先辈未尝不造而问焉；见松隐异
人，未尝不就而请焉。即册籍所载，鲜不于晤对之间，互相参考，然于痧也，究不得一要旨。以后返棹 李，搜求高曾
所遗前贤诸秘草，有其传变难治异症，或定于濂洛大儒，或议诸楚粤高士。虽篇页零星，各有同异，皆透参《灵》、《素》、
《甲乙》诸经，以推展仲景先生之意，惜专籍无传，沉埋日久，而古人精秘尚未出也。余日夕究心，始悟痧胀变端，总
其大纲，撮其要领，遂得历历措施，无不响验。余特虑斯疾勿辨，贻祸无穷，故为之推原其始，详究其终，深悯斯疾之
为害，不忍不有斯集也。虽然医者治疾，尤百工治事，此握一规，彼挟一矩，有一定之法，无一定之用。故余虽获遗
言，尤必酌量于累黍之度，而神明其治法焉。此非昔人无是疾，今人始有是疾也；抑非昔人之病可略，今人之病当独详
也。余所以念兹在兹，日孜孜焉从事笔墨间，惟此救人是论。要不外夫推己之心，俾天下咸慰及人之愿斯已耳。昔人
有言∶“道之真，以治身，其绪余，以为天下”。余独不敢云治身，与为天下有二也。盖医之为道，惟视人如己者乃可
施。至于风气之强弱，年岁之多寡，精力之浓薄，必须以己为断，然后原疾量药，贯微彻幽，度节气而候温凉，参脉理
而合轻重，始乃取应如神，捷于桴鼓。不然卤莽从事，是尤南辕而返北辙也，乌可得哉。
时大清康熙十四年岁次乙卯灯月 李郭志邃右陶氏自序于裕贤堂
我曾论述过，宇宙的一元之气运化，上升成为天，凝聚成为地，人生活在天地之间，其道与天、地并称为三才，唯独人能辅助天地所不及之处。因此，大的如兵事、农业、礼制、乐教，小的如屠夫、渔夫、工匠、商人，都缺一不可。更何况是神农（炎帝）开创基业，尝遍百草以治疗疾病，这更是关系到人生死存亡的大事啊。历代沿袭下来，神医不断涌现，记载的书籍繁多，都是为了救治疾苦，谁曾想到“痧胀”这一病症，常常有性命悬于须臾、征兆变化在顷刻之间的情况，竟然被置之不论。比如云林龚先生，他所著述的书籍，流传已有多年，至今诵读效法的人依然不衰，当时很多人尊崇他，然而他只提到了“青筋”，也就是所谓的“痧”。可惜自古以来，从未有人专门论述过它，因此这种病往往无法治愈。我私下认为生死是大事，病人盼望医生如同盼望拯救溺水者一样急切，怎么可以看着别人得了这种病而不为他们保全生命呢？
我的高祖、曾祖凭借经学起家，家族世代继承家业。我年轻时进入太学读书，研读古代圣贤关怀百姓、保护民众的典籍，慷慨激昂地产生了怜悯救济百姓的志向，曾经希望能为忧愁者解除困境，为危重者唤醒生命。于是广泛阅读了张仲景、李东垣、朱丹溪等先生的论述。但受限于科举八股文的束缚，心中抱负未能施展。明清鼎革之后，流离失所，有时滞留武水，有时跋涉秦溪。每当回忆起往年寻章摘句的日子，不过是让自己仕途蹇滞，对世道毫无益处。后来我在江淮地区谋生，浪游吴越之地，所到之处时行“痧胀”病流行，遭受祸害的人不少。我心里感到悲伤，想着找到一种方法来救助他们，又担心世人遇到此病却不认识，多有坐视其死亡的情况。所以凡是遇到杏林前辈，没有不去拜访询问的；见到隐居的高人异士，没有不去请教的。即使是书籍中记载的内容，也无不趁着见面交谈的机会，互相参考验证，然而对于“痧”病，终究没有找到关键要领。
后来我乘船返回李氏故里，搜求高祖、曾祖遗留下来的前贤各种秘密手稿，其中有那些传变迅速、难以治疗的奇异病症，有的定论于濂洛学派的大儒，有的议论于楚粤地区的高士。虽然篇章页码零散，各有同异，但都透彻参悟了《灵枢》、《素问》、《甲乙经》等经典，以此来推展张仲景先生的医意，可惜专门的著作没有流传下来，沉埋日久，古人的精妙秘法尚未显露出来。我日夜潜心研究，终于领悟了痧胀变化的端绪，总括其大纲，撮取其要领，于是能够条理清晰地实施措施，无不立竿见影。我特别担忧这种病如果不辨明，会留下无穷的祸患，所以为此追溯其起源，详细探究其终结，深深怜悯这种病的危害，不忍心不编写这部集子。
虽然如此，医生治病，就像百工做事一样，这个人拿着圆规，那个人拿着矩尺，有固定的法则，但没有固定的用法。所以我虽然获得了前人遗留下的言论，还必须斟酌于极细微的差异之中，从而神妙地运用治疗方法。这并不是说以前的人没有这种病，现在的人才有这种病；也不是说以前人的病可以简略，现在人的病应当单独详述。我之所以念念不忘，日复一日地在笔墨间辛勤劳作，只是为了救人罢了。这不过是不出乎推己及人的心意，使天下人都能实现关爱他人的愿望而已。古人曾说：“道的真谛，用来修养自身；它的剩余部分，用来治理天下。”我独自不敢说修身和治理天下是两回事。大概医学之道，只有把别人看作自己一样的人才能施行。至于风气的强弱、年岁的多少、精力的浓薄，必须以自己为判断标准，然后推究病因、衡量药量，贯通幽微深奥的道理，揣度节气而等候温凉的变化，参合脉理而结合病情的轻重，这样才能取效如神，快捷得像敲鼓应声一样。否则鲁莽从事，这就好比向南驾车却想向北到达，怎么可能成功呢？
时值大清康熙十四年，岁次乙卯，农历十二月，李郭志邃（右陶氏）在裕贤堂自序。
I have discussed that the transformation of the primal Qi (Vital Energy) of the universe rises to become Heaven and condenses to become Earth. Humans live within this, and their Dao aligns with the Three Powers (Heaven, Earth, and Humanity). It is precisely because humans can assist in what Heaven and Earth cannot accomplish. Therefore, whether it is grand matters such as military affairs, agriculture, rituals, and music, or minor matters such as butchery, fishing, craftsmanship, and commerce, none can be dispensed with. How much more so is Shennong (Yandi, the Flame Emperor), who pioneered the creation of agriculture and tasted herbs to treat diseases, which is particularly critical to human life and death?
Throughout history, following the traditions, divine physicians emerged one after another, and records were abundant, all aimed at relieving suffering. Who would have thought that for the syndrome of Sha Zhang (Sha Distension), where life hangs by a thread for an instant and signs change in a moment, it was completely ignored? For instance, Mr. Gong Yunlin, whose books have been circulated for years and are still studied and revered today by many, only mentioned "green veins," which refers to Sha. Alas, since ancient times, no one had ever specifically discussed it, so this disease was often incurable. I privately believe that life and death are major concerns; patients look upon doctors as one looks upon saviors from drowning. How could we allow people to suffer from this disease without striving to save them?
My great-grandfather and grandfather established our family through the study of Confucian Classics, and our family tradition continued for generations. In my youth, I entered the Imperial Academy, studying ancient texts on how sages cared for and protected the people. I felt a strong resolve to compassionately relieve the suffering of the common people, hoping to solve the distress of the worried and revive the lives of the critically ill. Thus, I extensively read the works of Mr. Zhang Zhongjing, Li Dongyuan, and Zhu Danxi. However, constrained by the requirements of the Eight-Legged Essay for imperial examinations, my ambitions remained unfulfilled. After the dynastic transition (from Ming to Qing), I wandered aimlessly, sometimes staying in Wushui, other times trekking across Qinxi. Whenever I recalled those past years of searching for phrases and sentences, I realized it only led to personal frustration and contributed nothing to the world. Later, while traveling and living in Jianghuai and wandering in Wu and Yue, the epidemic Sha Zhang prevailed everywhere, causing much harm. My heart felt sorrowful, and I sought a method to help them, fearing that people might encounter this disease without recognizing it, leading to many deaths by neglect. Therefore, whenever I met senior figures in the medical field (Apricot Grove), I did not fail to visit and ask them; when I saw reclusive masters and unusual persons, I did not fail to approach and seek advice. Even regarding records in books, I took every opportunity during meetings to cross-reference and verify. Yet, regarding Sha, I still failed to grasp the essential principle.
Later, returning home by boat to Li, I searched for secret manuscripts left by my ancestors and former sages. These contained difficult-to-treat strange syndromes with rapid transformations, some determined by great scholars of the Lian-Luo school, others discussed by high scholars from Chu and Yue. Although the pages were scattered and varied, they all penetrated the classics *Ling Shu* (Spiritual Pivot), *Su Wen* (Basic Questions), and *Jia Yi Jing* (The A-B Classic), to extend the intent of Mr. Zhang Zhongjing. Unfortunately, no dedicated monograph survived, lying buried for a long time, and the profound secrets of the ancients had not yet emerged. Day and night, I devoted myself to research, finally comprehending the variations of Sha Zhang, summarizing its general outline, and extracting its key points. Consequently, I could implement measures clearly and systematically, achieving immediate and effective results. I particularly feared that if this disease were not distinguished, it would cause endless disaster. Therefore, I traced its origins and investigated its conclusions in detail, deeply mourning the harm caused by this disease, and could not bear not to compile this collection.
Nevertheless, treating diseases is like artisans handling tasks: one holds a compass, another a square. There are fixed principles, but no fixed applications. Thus, although I obtained these遗言 (legacy words/teachings), I must still weigh every minute detail and apply the treatment methods with spiritual flexibility. This does not mean that previous generations did not have this disease while current ones do; nor does it imply that diseases of the past can be treated briefly while those of the present require detailed attention. My constant concern and daily diligence in writing are solely for the purpose of saving lives. This essentially stems from the heart of empathy, enabling everyone under heaven to fulfill their wish to care for others. As the ancients said, "The truth of the Dao is used to cultivate oneself; its remnants are used to govern the world." I dare not claim that cultivating oneself and governing the world are two separate things. The way of medicine requires viewing others as oneself to practice effectively. Regarding the strength of local customs, the number of years lived, and the density of vitality, one must judge based on oneself. Then, by investigating the disease and measuring the dosage, penetrating subtle and obscure principles, adjusting to solar terms and monitoring warmth and coolness, combining pulse analysis with severity assessment, one can achieve miraculous results as quickly as a drumbeat's echo. Otherwise, acting rashly is like driving south while intending to go north; how can this succeed?
In the fourteenth year of the Kangxi reign of the Great Qing Dynasty, in the year Yimao, during the Lantern Month (the twelfth lunar month), Li Guo Zhisui (You Tao Shi) wrote this preface at Yuxian Hall.