浩然公曰∶医者之中病，犹射者之中的。射匪入彀，虽羿蒙罔与呈如树之巧，医匪入彀，
纵轩岐莫能奏霍然之功。斯彀之说所从来已。余不谙医，居恒每嗜阅方书。挂漏其句者，似简矣
而义不畅，令人探讨而莫之指归，明于何有；叠架其词者，似明矣而文或赘，令人汜滥而莫之穷
诘，奈何云简。两者皆讥书，即汗牛充栋，有大迳庭不近医术焉。全 者，其惟台石孙君之兹集
乎。溯余畴曩，雅闻虎林有名医台石其人，第未韩识。实维壬戌，乃余投绂圯上之次年，台石以
病家不远省郡，多请谒之我平原，余始得与语。语及儒书，则经、史、子、集间亦有所发明。
至于语释典则，于《楞严》、《法华》等诸经，偈 缕缕，口陈之如倒囊而出物，余不觉亟其
叹服，曰∶噫噫嘻嘻，孙君者宁翅良医，固医而儒者也，亦医而佛者也。迨假馆国中，凡荐绅
衿佩交 者日益众，誉望弥隆。其治病也，小试则小效，大试则大效。若挹水于河，而取火于燧，
叩靡弗应者。诗曰∶发彼小 ，殪此大兕。盖言射之中的也。而台石医之中病，亦大率类是。
居盐六、七年所，所全活者无虑几千百人。邑中畏 ，庚桑之祝正殷，忽一日，翻然动归思，
告人曰∶某将潜踪礼佛，作来生西土莲花计矣。急流勇退，交知多方慰止而不得去，
HT亭圃涌金城下，余尝为颜其齐曰∶“全真小憩”云尔。越二载复来，则手持一编视余曰∶此
某一生殚竭精神求医，秃笔穿砚，窃附窥豹一斑，编辑而成帙者也。今将付剞劂氏，愿先生弁
以嘉名，冀传不朽。余遂谢不敏，不获巳受而卒业。第一卷言医要十六则之类。第二卷言六淫变
生诸证，直单词耳，其于治
标固本之妙解，俨加列眉。第三卷言七情九气为病。第四卷言气血亏损，沉 祗短语耳，其于
荣卫腠理之真诠，宛如指掌。自五卷以迄八卷，则言头面、耳目、口鼻众患，并纂述婴科、女科、外科诸书，
皆要言不繁耳。然于古今济世传本，钩玄抉奥， 若烛照，数计而龟卜。譬之汰泥沙而拾
拱璧，则卞和凝眸；抡骀驽而拨骅骝，则孙阳转盼。巨细概括，终始包罗，良工大是苦心，此
真人彀之书，最明亦最简，余因漫题曰《简明医彀》。台石惟惟，鼓掌大快！揆厥所繇，台石
洞晰禅机，《大藏》数千卷，总之不离阿耨多罗三藐三菩提心，倘亦略闯世尊之藩篱欤。台石兼
通儒道，《毛诗》三百而蔽之一言，《曲礼》三者家传户诵，即都人士属，意意内之藏 中亦
断断不可少，当人人宝之，世世珍之。且也御医局将购之，挂漏其句，叠架其词，留贸焉汗牛充
栋者同乎哉。抑又有说焉，台石大父萝椿公、尊君桂严公，世以儒医起家，水源木本，厥有所
自。况绕膝有丈夫子三，到处咸以此道行。惜季弟台屿，有声尚院而不克终，亦称二难。然则
台石《医彀》之刻，谓之蘧种可也，谓之济美亦可也，谓之承前可也，谓之启后亦可也。
又况跨釜仲君，早补博士弟子员食廪饩，更有淑媛，各赋性媚佛。及考终又并多异状，识者以
为得道而化。若夫台石孝友，懿行藉藉，脍炙人口。曾刻施《净土三经》、《大乘法宝》暨《佛
法指掌》若干卷行世，斯又自度度人之净业，尤卓越者欤！
时龙飞崇祯纪元之二己巳嘉平月哉生明海上浩然公沈弘遇书于浩然楼中
浩然公说：医生治病能够切中病机，就像射手射箭能够命中靶心一样。射箭如果不进入射程范围（彀），即使有后羿那样高超的技艺，也无法像树木一样精准地射中目标；医生如果不掌握医学的要领（入彀），即使是黄帝、岐伯那样的神医，也不能奏效迅速如霍然痊愈。这个“彀”的说法由来已久了。
我不精通医术，平时却喜欢阅读医书。那些挂一漏万的书籍，看似简略，但义理不通畅，让人探究却找不到归宿，这能算明白吗？那些堆砌辞藻的书籍，看似明了，但文字或许冗余，让人泛滥无归而难以穷尽追问，这怎么能说是简练呢？这两种情况都受到讥讽，即使书籍多到汗牛充栋，也与医术大相径庭，相差甚远。能够完备的，大概只有台石孙君的这部集子吧。
回想我早年，就听说杭州（虎林）有位名医叫台石，只是未曾相识。到了壬戌年，那是我辞官归隐后的第二年，台石因为病人家离省城不远，多次请我到平原（指作者家乡或寓所）拜访，我才得以与他交谈。谈到儒家经典，他在经、史、子、集中也有独到的见解。至于讲解佛典，对于《楞严经》、《法华经》等诸部经典，他引经据典，娓娓道来，口中陈述如同倒出袋中之物般流畅，我不禁连连赞叹佩服，说：“唉呀，孙君哪里仅仅是良医，简直是儒者之医，也是佛者之医。”
等到我借居在国中（指京城或某地），凡是士大夫阶层交往的人日益增多，他的声誉威望更加隆盛。他治病时，小试身手就有小效，大显身手就有大效。就像从河里取水，从燧石取火，只要叩问就没有不响应的。《诗经》说：“发那小靶，射死大犀。”这是说射箭命中目标。而台石医生治病切中病机，也大致类似这种情况。
他在盐官居住了六七年，救活的人数大约几千百人。县里的人畏惧疾病，对他像祭祀庚桑楚那样虔诚祈祷，忽然有一天，他毅然动了归隐的念头，告诉人说：“我将隐匿踪迹礼佛，为来世在西天净土种下莲花因缘了。”急流勇退，交游的朋友多方安慰挽留但他还是离开了，在亭圃涌金城下建起居所，我曾为他的书房题名为：“全真小憩”。
过了两年他又来了，手里拿着一本书给我看，说：“这是我一生耗尽精神求医，磨秃笔头穿破砚台，私下模仿管中窥豹所见之一斑，编辑而成的一卷书。现在将要交给刻工印刷，希望先生赐以美好的书名，希望它能流传不朽。”我于是推辞自己才疏学浅，不得已接受并完成了全书的审阅工作。
第一卷讲的是十六则医要之类的内容。第二卷讲六淫邪气变化产生的各种证候，虽然只是简单的词句，但对于治标固本的妙解，清晰得就像眉毛一样近在眼前。第三卷讲七情九气致病。第四卷讲气血亏损，虽然是简短的文字，但对于营卫腠理的真理阐释，就像看手掌一样清楚。从第五卷到第八卷，讲的是头面、耳目、口鼻的各种病患，并编纂了儿科、妇科、外科等诸书，都是简明扼要的话。然而对于古今济世的传本，钩沉索隐，抉发奥秘，明亮得像烛光照射，计算得像龟卜一样准确。这就好比淘去泥沙拾取拱璧，卞和会凝神注视；挑选劣马选出骏马，伯乐孙阳会转眼相看。巨细概括，始终包罗，良工确实费尽了苦心，这才是真正符合“彀”道的书，最明晓也最简练，我因此随意题名为《简明医彀》。台石连声答应，鼓掌非常高兴！
推究其缘由，台石洞悉禅机，《大藏经》数千卷，总之不离阿耨多罗三藐三菩提心（无上正等正觉之心），也许稍微闯入了佛陀的藩篱吧。台石兼通儒道，《毛诗》三百篇归结为一句话，《曲礼》中的道理家传户诵，即使是都市人士，内心深处的宝藏中也断断不可少，应当人人珍视，世世代代宝贵它。况且御医院也将购买此书，那些挂漏其句、叠架其词、留贸焉汗牛充栋的书，能与之相同吗？
还有另一层说法，台石的祖父萝椿公、父亲桂严公，世代以儒医起家，水源木本，自有渊源。何况膝下有三个儿子，到处都以此道行医。可惜最小的弟弟台屿，有声望于尚院却不能善终，也被称为兄弟中的难兄难弟。那么台石的《医彀》刊刻，可以说像蘧伯玉那样可敬，可以说继承美德，可以说承继前人，也可以说开启后人。
再加上跨釜仲君，早年补博士弟子员享受廪饩，更有贤淑的妻子，各自赋性喜爱佛法。等到考察终结又多有奇异现象，有识之士认为他是得道而化。至于台石的孝友，美好德行众所周知，脍炙人口。曾经刻印施舍《净土三经》、《大乘法宝》以及《佛法指掌》若干卷流行于世，这又是自度度人的清净业力，尤其卓越啊！
Mr. Haoran said: A physician treating a disease effectively is like an archer hitting the target. If an arrow does not enter the range (gou), even with the skill of Yi (Houyi), it cannot hit the target as precisely as a tree; if a physician does not master the essentials of medicine (entering the gou), even divine physicians like Huangdi and Qibo cannot achieve the swift effect of instantaneous recovery. The concept of "gou" has been around for a long time.
I am not proficient in medicine, but I have always loved reading medical books. Books that are incomplete and omit details seem simple, but their principles are not clear, leaving people exploring without finding a destination—how can this be considered understanding? Books that pile up rhetoric seem clear, but the text may be redundant, leading people to wander aimlessly without being able to question thoroughly—how can this be called simple? Both types are subject to criticism; even if there are enough books to fill a house and exhaust oxen, they differ greatly from actual medical practice. The only complete work is likely Sun Taishi's collection.
Looking back to my earlier years, I had heard of a famous physician named Taishi in Huzhou (Hulin), but we had not met. In the Renxu year, which was the year after I resigned from office, Taishi frequently visited me in Pingyuan because his patients lived near the provincial capital, and I finally had the chance to talk with him. When discussing Confucian classics, he made original contributions to the Classics, Histories, Masters, and Collections. When explaining Buddhist scriptures, regarding sutras such as the *Shurangama Sutra* and the *Lotus Sutra*, he cited passages at length, speaking fluently as if pouring out items from a bag. I could not help but sigh in admiration, saying, "Alas! Is Master Sun merely a good physician? He is a physician who is also a Confucian scholar, and a physician who is also a Buddhist."
When I stayed in the capital, the number of interactions with scholars and officials increased daily, and his reputation grew higher. In treating diseases, small trials yielded small effects, and large trials yielded great effects. It was like drawing water from a river or striking fire from flint; every inquiry received a response. The *Book of Songs* says: "Hit that small target, kill that large rhinoceros." This refers to hitting the mark. Similarly, Master Taishi's treatment of diseases generally followed this pattern.
Living in Yanguan for six or seven years, he saved thousands of lives. The townspeople, fearing illness, prayed to him devoutly like praying to Gengsang Chu. Suddenly, one day, he changed his mind and decided to return home, telling others, "I will hide my tracks to worship Buddha, planning for lotus flowers in the Western Pure Land in my next life." Retreating bravely from the current, friends tried to comfort and stop him, but he would not stay. He built a residence under the Jincheng Pavilion and Garden, and I inscribed the name of his study as "Resting Place for Preserving True Nature."
Two years later, he returned, holding a book and showing it to me, saying, "This is a volume I compiled by exhausting my spirit seeking medical knowledge, wearing down pens and breaking inkstones, privately capturing a glimpse of the leopard through a tube. I am now going to have it printed by the engraver and wish you would bestow a fine title upon it, hoping it will become immortal. Please accept my request despite my lack of talent." I declined due to my own inadequacy but eventually accepted and completed the review.
Volume One discusses sixteen key points of medicine. Volume Two discusses various syndromes caused by the transformation of the Six Excesses (Liu Yin). Although the words are brief, its profound understanding of treating symptoms and strengthening the root is as clear as eyebrows before one's eyes. Volume Three discusses diseases caused by the Seven Emotions and Nine Qi. Volume Four discusses deficiency of Qi and Blood. Although the phrases are short, its true interpretation of Ying (Nutritive) Wei (Defensive) and Couli (interstices) is as clear as looking at one's palm. From Volume Five to Volume Eight, it discusses various ailments of the head, face, ears, eyes, mouth, and nose, and compiles works on pediatrics, gynecology, and surgery. All are concise and not verbose. However, regarding ancient and modern texts for saving the world, it extracts mysteries and selects profound truths, shining like candlelight and counting accurately like tortoise shell divination. It is like washing away sand and mud to pick up precious jade, making Bian He gaze intently; it is like selecting thoroughbreds from inferior horses, making Sun Yang glance admiringly. It covers both major and minor aspects, encompassing beginning and end. The skilled artisan has indeed worked hard with great care. This is truly a book within the "gou," the most clear and the most simple. Therefore, I casually titled it *Jianming Yigou* (Concise Medical Bow Range). Taishi agreed repeatedly, clapping his hands in great joy!
Considering its origin, Taishi penetrates Zen principles. The thousands of volumes of the *Tripitaka* ultimately do not depart from the Bodhi Mind of Anuttara Samyak Sambodhi (Supreme Perfect Enlightenment). Perhaps he has slightly breached the fence of the World-Honored One (Buddha). Taishi is also proficient in Confucianism and Daoism. The three hundred poems of the *Mao Shi* are summarized in one phrase; the teachings of the *Qu Li* are passed down from generation to generation. Even for urban elites, these treasures within the heart are indispensable and should be treasured by everyone for generations. Moreover, the Imperial Medical Bureau will purchase this book. How can books that omit details and pile up rhetoric, filling houses and exhausting oxen, compare to it?
There is another point: Taishi's grandfather, Mr. Luochun, and his father, Mr. Guiyan, rose to prominence as Confucian physicians over generations. The source of the water and the root of the tree have their origins. Furthermore, he has three sons who practice this art everywhere. Unfortunately, his youngest brother, Taiyu, had a reputation in the Academy but could not live to an old age, yet he is still considered a difficult-to-match sibling. Thus, the publication of Taishi's *Yigou* can be called worthy of Qu Zhong, can be called continuing beauty, can be called inheriting the past, and can be called opening the future.
Furthermore, Mr Kuafu Zhong, who became a student of the Imperial Academy early on and received rations, has a virtuous wife, both inclined towards Buddhism. Upon their deaths, there were many unusual phenomena, and those knowledgeable consider them to have attained the Way and transformed. As for Taishi's filial piety and fraternal duty, his noble deeds are well-known and widely praised. He previously printed and distributed several volumes of the *Pure Land Three Sutras*, *Mahayana Precious Treasures*, and *Finger Points on Buddhist Dharma* to the world. This is a pure karma of self-deliverance and delivering others, which is particularly outstanding!
Written by Shen Hongyu, Mr. Haoran of Haishang, at the Haoran Tower, on the bright days following the first day of the twelfth lunar month in the second Jisi year of the Chongzhen Era.