茶陵茂才谭子服思，得种牛痘之法，试之应手辄效。余闻其名，廷至家，为两儿子引痘
，其法不吹鼻而挑臂，出不过五、六粒，饮食如常，风雨无忌，不数日而平复，若行所无事
者，而且此后永不再发，盖其术之神而艺之巧如此也。夫痘之为患至烈矣，自有吹鼻之法，
以较天行之痘，鲜有败事，然犹不能保其万全。今谭子精于此艺，且将广其传，是天之慈爱
斯民，而使婴儿尽登仁寿之域也，岂不休哉？若其法之由来，与法之所以微妙之故，则温黄
法君言之详矣，故不复赘。道光癸已孟春善化贺熙龄。
肘后占牛掣，新方妙入神。简如棼引乙，捷似火传薪。省识金环梦，全回绣褓春。散花
天女手，邂逅见斯人。
大中丞吴荣光题
古无点痘法也。自南海邱浩川得洋医之传，而其法始盛行于世。往余在京师，见《引痘
新书》所载引泄诸说，与世所行吹鼻法迥异，心窃疑焉。随见士大夫家，出痘率用此法，因
嘱业是术者至宅中，按其部位种之。时都下天行骤发，害最烈，点痘之家，卒无患，而余向
之疑者始信。爰爰是书归里，拟广其传，未果。岁壬午，昆陵谭君服思，以名诸生，走粤东
，尽得其传，率其徒杨煦生、王月川、邓复享至省垣，根据法引种，颜其局曰体仁，而事属创
闻，信之得鲜，因为白诸同人，行之而验者无算。窃谓是举也有三善焉∶顺其自然，小儿不
以种痘为苦，一也；种后即不复发，得遂为父为母之愿，二也；不计利，不假方药，于无力
之家尤便，三也。三者合，而保婴之方、济世之道，孰加于此哉？今年春，诸君重刊邱氏书
而问序于余，余喜此事之信而有征，且韪其行义之勇，为能公善于人也。遂书以赠之。道光
癸已仲春育庵氏唐方煦叙。
茶陵的秀才谭子服思，掌握了接种牛痘的方法，尝试后往往立刻见效。我听说他的名声，便将他请到家中，为我的两个儿子接种牛痘。这种方法不是吹入鼻腔而是挑破手臂皮肤，出痘不过五、六粒，饮食如常，不受风雨禁忌影响，不出几天就痊愈了，好像什么事都没发生过一样，而且此后永远不再发作，大概是因为这项技术神奇且技艺精巧如此吧。牛痘带来的危害是非常剧烈的，自从有了吹鼻法，与天行（自然流行）的天花相比，很少有不成功的案例，然而仍然不能保证万无一失。如今谭子精通这项技艺，并且打算广泛传播它，这是上天慈悲爱护百姓，让婴儿都能进入仁爱和长寿的境界，难道不是一件美事吗？至于这种方法的由来，以及方法之所以精妙的原因，温黄法先生已经说得很详细了，所以我不再赘述。道光癸巳年孟春（正月），善化贺熙龄。
肘后篇中记载的牛痘掣痛，新的方剂妙入神境。简便如同梳理乱丝引出条理，快捷似如火种传递薪柴。仔细辨认那金环之梦，完全恢复了襁褓中的春意。像天女散花般的手艺，偶然间见到了这样的人。
大中丞吴荣光题
古代没有点痘的方法。自从南海人邱浩川得到西洋医生的传授，这种方法才开始在世间盛行。过去我在京师时，看到《引痘新书》所载的引泄各种说法，与世间流行的吹鼻法截然不同，心里暗自怀疑。随后见到士大夫家里，孩子出痘大多使用这种方法，于是嘱咐从事这项技艺的人到家中，按照部位进行接种。当时京城内天行（天花）突然爆发，危害最烈，接种过牛痘的人家，最终没有患病，而我之前的疑惑才终于消除。于是我将这本书带回归里，打算广泛传播它，但没有成功。壬午年，昆陵人谭君服思，以名诸生的身份，前往粤东，完全得到了这项技艺的传承，率领他的徒弟杨煦生、王月川、邓复享来到省城，依据方法引导接种，将他们的机构命名为“体仁”，因为这件事属于创闻，相信的人很少，于是向各位同仁说明，实行后验证有效的不计其数。我认为这一举动有三项好处：顺应自然，小儿不把种痘当作痛苦，这是一；接种后就不再复发，得以实现做父母的心愿，这是二；不计较利益，不借助方药，对贫困的家庭尤其方便，这是三。三者结合，那么保婴的方剂、济世之道，还有什么能超过这个呢？今年春天，诸位重新刊印邱氏的书并向我求序，我喜欢这件事确实有证据，并且赞许他们勇于行义，能够把好事公之于众。于是写下文字赠给他们。道光癸巳年仲春（二月），育庵氏唐方煦叙。
Tan Zifusi, a *xiucai* (scholar) from Chaling, acquired the method of cowpox inoculation and found it effective upon trial. Hearing his reputation, I invited him to my home to inoculate my two sons. The method did not involve blowing powder into the nose but rather pricking the arm; the resulting pustules were no more than five or six in number. The children ate and drank as usual, with no restrictions regarding wind or rain, and recovered within a few days, appearing as if nothing had happened. Moreover, they would never suffer from smallpox again. Such is the miraculous nature of this technique and its exquisite skill. Smallpox causes severe harm. Since the advent of the nasal-blowing method, compared to naturally occurring smallpox (*tianxing*), failures have been rare, yet it still cannot guarantee absolute safety. Now, Tan Zifu excels in this art and intends to disseminate it widely. This reflects Heaven's compassion for the people, allowing infants to enter the realm of benevolence and longevity. Is this not a wonderful thing? As for the origin of this method and the reasons for its subtlety, Mr. Wen Huangfa has explained them in detail, so I will not add further remarks. First month of Gui Si year, Daoguang era, He Xiling from Shan Hua.
The pulling pain of cowpox recorded in the *Zhou Hou Bei Ji*, new prescriptions are wonderfully divine. Simple as sorting tangled threads to draw out the thread, swift like passing fire from one torch to another. Recognizing the dream of the golden ring, fully restoring the spring of the swaddling clothes. With hands like the heavenly maiden scattering flowers, encountering such a person by chance.
Wu Rongguang, Grand Commandant, inscribed.
In ancient times, there was no method of variolation. Since Qiu Haochuan from Nanhai received transmission from Western physicians, this method began to prevail in the world. Previously, when I was in the capital, I saw the various theories of "guiding discharge" described in the *New Book on Inoculating Smallpox*, which were radically different from the nasal-blowing method practiced in the world at that time, and I harbored private doubts. Subsequently, I observed that families of scholars and officials mostly used this method for children suffering from smallpox, so I instructed practitioners skilled in this art to come to my residence and inoculate according to specific sites. At that time, an outbreak of *tianxing* (smallpox) suddenly occurred in the capital, causing the most severe harm. Those who had been inoculated ultimately suffered no illness, and my previous doubts were finally dispelled. Therefore, I brought this book back to my hometown, intending to disseminate it widely, but failed to do so. In the Ren Wu year, Tan Zifusi from Kunling, a distinguished student, traveled to Guangdong, mastering the full transmission of this art. He led his disciples Yang Xusheng, Wang Yuechuan, and Deng Fuxiang to the provincial capital, performing inoculations according to the method. They named their clinic "Tiren" (Embodiment of Benevolence). Since this was a novel practice, few believed in it. Thus, I explained it to my colleagues, and countless cases proved effective. I consider this undertaking to have three merits: first, following nature, children do not find inoculation painful; second, after inoculation, recurrence does not occur, fulfilling the wishes of parents; third, it involves no profit-seeking and requires no herbal medicines, making it particularly convenient for poor families. Combining these three aspects, what could surpass this method for protecting infants and benefiting the world? This spring, the gentlemen reprinted Mr. Qiu's book and asked me for a preface. I am pleased that this matter is credible and well-documented, and I commend their courage in doing good, sharing benefits with others. Thus, I wrote this to present to them. Second month of Gui Si year, Daoguang era, Preface by Tang Fangxu, styled Yu'an.