黄帝言∶不能起死人而不杀生人。扁鹊述其言，是病已成，虽黄、扁不能使之生明矣。其有本无病、或小
有病而误针之，以至于不可救，则粗工之罪也。然而病者之妻子父母，转诿之命与数，而粗工哓哓自解，且以
为吾尝尽心于是，而不谓其人之不克承也。天下如此其大，岁月如此其悠且久，粗工遍满宇宙如此其众。计其
一日之中，方心毒手所斩刈戕贼者，各列其姓氏，各存其医案，盖较之谳狱决囚之册，或相什佰，或相千万，
而不可底止。幸矣，其各相抵讳，闵默而不以告人，故其案如飘风阴火，随时灭没，而世莫知也。一二上工，
诊脉审、运针当、处方慎，又遇其人之福浓而算长者，会逢其适，而痿者立起。于是乎喜谈而乐道之，或以为
得效，或以为经验，笔之为书，而立之为案。自宋讫今，凡几百家。传其术者宝其方，神其术者鳃鳃焉转相告
语，随随然贴耳而听受。杭子曰∶嘻，甚矣，其沾沾自喜也。以阴阳而论，人有二十五，生是人即有是病，有
是病即有是医。医者，知其人、知其时、知其脉，因势而利导之。黄帝、扁鹊去人不远也，不读黄帝、扁鹊之
书，而欲试黄帝、扁鹊之术，死者不能使之生，而生者即可致之死。语云∶学医则大费。人之类多至二十有
五，而医之杀人，则一日不学而已。学之道何从？则曰∶读黄帝、扁鹊之书而已。黄帝存乎？曰∶死矣。扁鹊
存乎？曰∶死矣。类案俱在，是发明其书之旨也。类案传，虽谓黄帝，扁鹊至今不死可也。篁南江氏，汇集前
哲之案而刊之，吾友魏玉横氏又从而广之。粗工观之则以为己陈之刍狗，而杭子观之则以为医学之蒙求，何也？
玉横氏能读黄帝、扁鹊之书者也。合土者必有其范，伐柯者必有其则。以是为学医者之范与则而思过半矣，医
案云乎哉。
仁和杭世骏撰
黄帝曾说：“不能使死人复生，否则就会杀害活人。”扁鹊引用这句话，意思是如果疾病已经形成，即使是黄帝、扁鹊在世，也不能使他们复活，这是显而易见的。那些原本没有病，或者只有小病却被误用针刺治疗，以至于导致不可挽救后果的，这是庸医的罪过。然而，病人的妻子、儿女、父母却转而推卸责任给命运和定数，而庸医则喋喋不休地为自己辩解，还自以为对此已经尽心竭力，却不认为病人无法承受这种伤害。天下如此之大，岁月如此漫长悠久，庸医遍布宇宙之间如此众多。计算他们一天之中，用心狠手毒所斩杀残害的人数，如果逐一列出他们的姓名，保存他们的医案，大概比审判囚犯的册子相比，有的多十倍百倍，有的多千万倍，而且没有止境。幸好，他们各自互相隐瞒抵赖，沉默不语而不告诉别人，所以他们的医案像狂风中的阴火一样，随时熄灭消失，世人也就不知道了。只有一两位高明的医生，诊脉审慎，运针得当，处方谨慎，又遇到病人福分深厚且寿命长的人，恰好符合病情，于是瘫痪者立刻起身康复。于是这些人喜欢谈论并乐于宣扬这些案例，有的认为是有效，有的认为是经验之谈，便记录下来写成书籍，并确立为医案。从宋朝至今，已经有几百家。传授医术的人珍视他们的方剂，神化医术的人小心翼翼地互相转告，侧着耳朵倾听接受。杭子说：“唉，他们沾沾自喜得太厉害了。”从阴阳的角度来说，人有二十五种体质（注：此处原文“二十五”疑为衍文或特定语境下的泛指，结合下文“人之类多至二十有五”，可能指人的种类或体质分类），产生这种人就有这种病，有这种病就有治这种病的医生。医生，要了解这个人，了解这个时机，了解他的脉象，顺应趋势而加以引导。黄帝、扁鹊离我们不遥远，如果不读黄帝、扁鹊的书，却想尝试黄帝、扁鹊的技术，死者不能让他们复活，而生者就可能致其于死地。俗话说：“学医耗费巨大。”人的种类多达二十五种，而医生杀人，只要一天不学习就会发生。学习的途径从哪里来？就说：读黄帝、扁鹊的书罢了。黄帝还存在吗？回答说：已经死了。扁鹊还存在吗？回答说：已经死了。各类医案都还在，这就是阐明他们著作宗旨的方法。医案流传下来，即使说黄帝、扁鹊至今未死也可以。篁南江氏，汇集前代哲人的医案并刊印出版，我的朋友魏玉横氏又接着加以扩充。庸医看了则认为这是陈旧无用的东西，而杭子看了则认为这是医学入门的基础，为什么呢？因为玉横氏是能读懂黄帝、扁鹊之书的人啊。烧制陶器的人一定有模具，砍伐树枝做斧柄的人一定有样板。把这些作为学医者的模具和样板，那么学问就掌握了一大半了，这哪里仅仅是医案呢。
仁和杭世骏撰写
Huangdi stated, "One cannot revive the dead without killing the living." Bianque cited this saying to imply that if a disease has already manifested, even if Huangdi and Bianque were alive, they could not restore the patients to life; this is self-evident. For those who originally had no illness or only minor ailments but were subjected to erroneous acupuncture treatment, leading to irretrievable consequences, the fault lies with incompetent physicians. However, the wives, children, and parents of the patients shift the blame to fate and destiny, while these incompetent physicians chatter defensively, claiming they have done their utmost, failing to realize that the patient could not withstand such harm. The world is so vast, time so long and enduring, and incompetent physicians are so numerous as to fill the universe. If one were to calculate the number of people killed or maimed daily by their ruthless hands and hearts, listing their surnames and names, and preserving their medical records, compared to registers of adjudicating prisoners, the numbers would be ten or a hundred times greater, or even tens of millions of times greater, with no limit in sight. Fortunately, they conceal and deny each other's mistakes, remaining silent and not informing others; thus, their medical records vanish like fire in the wind or yin-fire, extinguishing at any moment, leaving the world unaware. Only one or two master physicians, who examine pulses carefully, apply acupuncture appropriately, and prescribe medicines cautiously, combined with encountering patients who are blessed with thick fortune and long life, happen upon the right occasion, causing those with flaccidity to rise immediately. Consequently, these masters love to discuss and propagate these cases, regarding some as effective and others as empirical experience, recording them into books and establishing them as medical cases. From the Song Dynasty to the present, there have been several hundred families. Those who transmit medical skills treasure their prescriptions, and those who mystify their techniques anxiously pass them on, listening intently. Hang Zi said, "Alas, how excessive is their self-satisfaction!" From the perspective of Yin and Yang, there are twenty-five types of human constitutions; for every type of person, there is a corresponding disease, and for every disease, there is a physician capable of treating it. A physician must know the person, know the timing, know the pulse, and guide according to the trend. Huangdi and Bianque are not far from us; if one does not read the books of Huangdi and Bianque but attempts to practice their techniques, the dead cannot be revived, and the living may be brought to death. It is said, "Learning medicine incurs great expense." Human types number up to twenty-five, yet a physician kills if they do not study for even one day. Where should the path of learning come from? It is said: Read the books of Huangdi and Bianque. Is Huangdi still alive? Answer: He is dead. Is Bianque still alive? Answer: He is dead. The collected cases remain, which serves to elucidate the purport of their works. As the collected cases are transmitted, it can be said that Huangdi and Bianque are still alive today. Jiang Huannan compiled and published the cases of former sages, and my friend Wei Yuheng further expanded upon them. Incompetent physicians viewing these regard them as discarded straw dogs, whereas Hang Zi views them as introductory materials for medicine. Why? Because Mr. Yuheng is one who can read the books of Huangdi and Bianque. Those who mold clay must have a form; those who chop wood to make an axe handle must have a model. Using these as the form and model for learning medicine means one has grasped more than half of the subject. What are these merely medical cases?
Written by Hang Shijun of Renhe