古人有言曰∶学书纸费，学医人费。盖戒徇臆，尤警泥方，兢兢志慎重也。今世刻方书充栋，
而是岂皆秦越人着撰哉。必洞情晰理，广究细核，斯勒一家，称医学宗。尔古不论，昭代原礼树帜
于建业，立斋标誉于吴中，节庵振响于杭浙，皆独断鲜徇臆之失，师古绝拘方之弊，故着述光焉。
越数十载，复得我台石孙翁。翁生节庵乡，入戴、薛室，精心博览于此道，既家钵而瞩垣慧照，
时有创裁。且笃事丈六金身，不忍欺世误人。是以时时穷讨，念念虔肃，谈一证能晰本证之发源，
制一药能尽本药之至理。三十年来，辑其先人闻见征信之遗，续以增芟疏论计八卷。俾客旅仕商一
见了然，得方书之要领，识其宗旨，别类分门，确可据信以疗治。予友沈刺史题曰《简明医彀》。
二三好德之士，梓以寿世，问叙于予。予医不异聋瞽，然读其书，义先畅而系之以方，使人了了
于心，乃入之口。不苦人以穷乡难得之药，不眩人以钩深难解之辞。其意若专为贫愚仓皇时设，实
则大富贵聪明极闲暇时亦复用之不尽，咀味之不穷。斯其愿力也宏，功德也大矣！卷中大旨已胪列刺史公序中，予第三
复“简明”二字，名实两无惭焉。古称仁人孝子畴其兼之，其惟斯集欤。台石有善男子女人者八，子庠生，仲父氏暨五
龄季处子往生事最奇。今台石着书修道，鸿光一室，断尘世嗜好，老益坚、贫益乐，应是庞道玄载来。若
八卷中谆谆告语，惟恐病者不自了了，为充栋者误则亦烦恼。佛之苦心，不可以弗表也。遂不辞而
为之序。
赐进士出身资善大夫刑部尚书大理寺卿侍经筵官都察院右副都御史通家眷侍生吴仲伟顿首拜题。
古人有句话说：“练字费纸，学医费人。”这是为了告诫人们不要盲目自信、固执己见，更要警惕死守成方不知变通的弊端，强调行医必须谨慎小心、重视生命。
当今世上刻印的医书堆积如山，但这些难道都是像秦越人（扁鹊）那样的高人所著吗？必定是那些洞察病情、明晰医理，广泛研究并仔细考证的人，才能创立一家之言，被称为医学宗师。古时不论，就在本朝，原礼在建业树立旗帜，立斋在吴中享有声誉，节庵在杭浙地区振聋发聩，他们都敢于独断专行，少有盲目从众的错误，效法古人却不被成方所拘束，因此他们的著作光彩夺目。
过了几十年，又迎来了我同乡的石孙翁。石孙翁出生在节庵先生的家乡，师从戴元礼、薛己等名家，对医术精心研读、博览群书，既掌握了家传医术，又具备望诊的智慧，时常有所创新裁断。他笃信佛教，敬畏生命，不忍心欺骗世人或误人性命。因此，他时时深入探究，念念虔诚严肃，谈论一个病症能清晰阐明其本源，制定一味药物能穷尽该药的最高原理。三十年来，他辑录了先人听闻和亲眼见证的可信案例，加上自己增删补充和疏漏论述的内容，共计八卷。使得出差旅行的官员商人一看就能明白，掌握医书的要领，识别其宗旨，分类明确，确实可以信赖用于治疗。我的朋友沈刺史题名为《简明医彀》。
几位崇尚道德的人士，将其刻印出版以造福世间，向我求写序言。我医术不精如同聋子瞎子一样，但读了他的书，义理首先通畅，并且配有相应的方剂，让人心中了然，如同入口般自然。他不让病人因偏远之地难寻药材而痛苦，不用深奥难懂的文辞来迷惑病人。他的用意似乎是专门为贫穷愚昧者在仓促慌乱时准备的，但实际上，即使是富贵聪明且极其闲暇的人，反复使用也取之不尽，细细品味也无穷无尽。这其中的愿力宏大，功德巨大啊！
书中的主要大意已经在沈刺史的序言中列举出来了，我再重复“简明”二字，名实相符，毫无愧色。古人称仁人孝子兼具此德，大概只有这部集子吧。石孙翁有善男信女八位，长子是庠生（秀才），次子姓父氏，最小的五岁女儿往生之事最为奇特。如今石孙翁著书修道，满室光辉，断绝世俗嗜好，年老意志更坚定，贫困生活更快乐，这应该是庞道玄转世而来。若说八卷书中谆谆告诫的话语，只是担心病人不能清清楚楚地认识疾病，被那些堆积如山的医书误导而产生烦恼，那么佛家的苦心，不可以不加以表彰。于是我不推辞，为之作序。
赐进士出身、资善大夫、刑部尚书、大理寺卿、侍经筵官、都察院右副都御史、通家眷侍生吴仲伟 叩首拜题。
The ancients said, "Learning calligraphy wastes paper; learning medicine costs lives." This serves as a warning against acting on subjective assumptions and especially against rigidly adhering to fixed prescriptions, emphasizing the need for caution and reverence for life in medical practice.
Today, printed medical books are piled high like beams, but are they all written by masters like Qin Yueren (Bian Que)? Only those who thoroughly understand pathological conditions, clarify medical principles, conduct extensive research, and verify details carefully can establish their own school of thought and be hailed as patriarchs of medicine. Let us not speak of ancient times; in our current dynasty, Yuan Li established his reputation in Jianye, Lizhai gained fame in Wuzhong, and Jie'an resonated throughout Hangzhou and Zhejiang. All of them dared to make independent judgments, avoiding the error of blind conformity, and emulated the ancients without being shackled by fixed prescriptions; thus, their writings shine brightly.
Decades later, we welcomed my fellow townsman, Old Man Shisun. Born in the hometown of Mr. Jie'an, he entered the halls of Dai Yuanli and Xue Ji, studying this art with meticulous care and broad reading. Possessing both family secrets and the wisdom of observation (wang zhen), he often made innovative adjustments. Furthermore, he was devout in his service to the Buddha (the Sixteen-foot Golden Body) and could not bear to deceive the world or harm people. Therefore, he constantly explored deeply and maintained sincere reverence. When discussing a syndrome, he could clearly elucidate its origin; when prescribing a herb, he could exhaust its ultimate rationale. Over thirty years, he compiled the遗 (legacy) of his ancestors' observations and verified experiences, adding his own augmentations, deletions, and explanatory discussions, totaling eight volumes. This allows traveling officials and merchants to grasp the essentials at a glance, understand the core principles, follow clear classifications, and trust in its efficacy for treatment. My friend, Prefect Shen, titled it *Jianming Yi Gou* (Concise Medical Bow).
A few virtuous gentlemen had it printed to benefit the world and asked me to write a preface. Although my medical skills are as limited as those of a deaf or blind person, having read his book, I found the theories clear and the accompanying formulas easy to apply, making the knowledge accessible and natural. He does not cause patients distress by demanding rare herbs from remote areas, nor does he confuse them with obscure and difficult terminology. His intent seems specifically designed for the poor and ignorant in moments of panic, yet in reality, even the wealthy, intelligent, and leisurely will find it inexhaustible in application and endless in flavor. His vow is vast, and his merit great! The main purport of the volume has already been listed in Prefect Shen's preface. I merely reiterate the two characters "Jian Ming" (Concise and Clear), feeling no shame in either name or substance. The ancients called benevolent men and filial sons those who combine these virtues; surely, this collection embodies that ideal.
Mr. Taishi (Shisun) has eight devoted lay followers. His eldest son is a *xiangsheng* (scholar), his second son surnamed Fu, and the story of his youngest daughter, who passed away at age five, is particularly miraculous. Now, Mr. Taishi writes books and cultivates the Dao, illuminating his room, cutting off worldly desires, growing firmer in old age and happier in poverty. He must be the reincarnation of Pang Daoxuan. If the earnest admonitions in the eight volumes are solely to prevent patients from being confused and misled by the mountain of existing books—thereby causing suffering—then the compassionate heart of the Buddha should indeed be acknowledged. Thus, I do not decline to write this preface.
Wu Zhongwei, Jinshi degree holder, Zishan Dafu (Grand Master of Benevolence), Minister of Justice, Chief Judge of the Court of Judicature and Revision, Lecturer at the Imperial Study, Vice Censor-in-Chief of the Censorate, and Family Friend, bows and writes.