古昔哲王御极,天下熙熙焉如登春台,此何由哉?太和融液沦肌理、渐肠肾,其时六气不侵,而灾眚不作,
禀气含生之属,靡不百体坚强,而相愉佚于耄 期颐。中世虐政日逞,上薄天和,而民乃有夭殇疵札,自非诊
脉候治方药,霜露之恙,罔所底止矣!故扁鹊曰∶“越人非能生死人也,此自当生者,越人能使之起耳!”
金溪云林龚君用医术世其家,间行游大梁,值疫甚,合境诸医俯首而出其下。语具洪中丞序中。故尝着《古
今医鉴》,其声在荐绅借甚。已而,阅历益久,术益神。盖几于见垣一方,而搦髓揲荒爪幕浣肠者。已乃纲提
胪列,汇为奇方八卷,自题日《万病回春》。夫春为生物之府,举 行喙息,悉沐艳阳乎大造,而若其性。王者
体天之元,布德广惠,以是天人合,而春意盎然,充溢六合,然非得贤相提衡而调剂之,其于幽崖穷谷亦不能毕
达,而无壅阏。士君子志蕲康济,显则贤相而调元,晦则良医而已疾。盖非敢必之,遇而能必之,仁心之无不遍。
故曰∶“上医医国,其次及人。”兹按龚君所撰次,与其功施大梁,固国医也。
今天子方垂悯黎元,而万方喜更生之会。益得龚君之术行,其于春台之化,不大有裨哉?
梓既竣,龚君之姻,对峰周君千里肃匝,属序于余。余喜越人之再兴,而其名不可令芜没而零落也,遂为一言
弁其首,以系他日太史氏录方技者之采。
万历戊子秋月,归安鹿门茅坤撰。
In ancient times, when wise kings governed the empire, the people were joyful and harmonious, as if ascending a terrace in spring. How did this come about? It was because the Great Harmony (Taihe, referring to the state of balanced Yin and Yang and abundant Yuan Qi) moistened and penetrated into the skin and muscles, seeping into the intestines and kidneys. During that time, the Six Qi (Wind, Cold, Summer Heat, Dampness, Dryness, and Fire—the six natural climatic factors) could not invade the body, and disasters did not arise. All living beings endowed with Qi were strong and healthy, enjoying themselves well into old age (Maoqi: ages 80-90; Qiyi: age 100).
In the middle ages, tyrannical policies prevailed daily, offending the Heavenly Harmony, and the people suffered from premature death, deformities, and epidemics. Unless one diagnosed by palpating the pulse, observed symptoms, treated, and administered herbal medicine, illnesses caused by frost and dew would have no way to cease! Thus, Bian Que said: "I, Yue Ren, cannot make the dead live again; these are cases where recovery was destined, I merely facilitated their return to health!"
Master Gong of Yunlin, Jinxi, inherited his family's medical art. He occasionally traveled to Daliang (modern-day Kaifeng, Henan), where he encountered a severe epidemic. All other physicians in the region submitted to his superior skill. The details are recorded in the preface by Vice Minister Hong. He had previously authored *Gujin Yijian* (Mirror of Medicine Through the Ages), gaining great fame among the scholar-officials. As his experience grew, so did his miraculous medical skills. He seemed to approach the level of seeing through walls or delving into bone marrow, sorting out chaos, and cleansing the bowels. He then organized and listed these methods systematically, compiling them into eight volumes of miraculous prescriptions, titling it *Wanbing Huichun* (Ten Thousand Diseases Return to Spring).
Spring is the repository of life-giving energy. All creatures with breath bathe in the warm sun of Creation, following their nature. A ruler embodies the primal Qi of Heaven, spreading virtue and broad benefits, thereby achieving harmony between Heaven and Humanity. The spirit of Spring fills the universe. However, without a virtuous chancellor to balance and regulate, even matters in deep cliffs and remote valleys could not be fully reached nor unblocked. Scholars and gentlemen aspire to benefit the world: when prominent, they act like virtuous chancellors regulating the primal Qi of the state; when obscure, they become good physicians relieving human suffering. This is not a claim of absolute certainty, but a commitment to act whenever the opportunity arises, reflecting an omnipresent benevolent heart. Hence it is said: "The highest physician treats the state; the next treats the people." Based on Master Gong's writings and his merits in Daliang, he is indeed a national physician.
Today, His Majesty pities the common people, and all directions rejoice in the era of renewal. With the spread of Master Gong's art, will it not greatly contribute to the transformation of "ascending the spring terrace"?
After the printing was completed, Zhou Qianli, known as Duifeng, Master Gong's brother-in-law, respectfully requested me to write a preface. Delighted by the resurgence of masters like Yue Ren (Bian Que) and unwilling to let his name fall into obscurity, I offer these words at the beginning, for future historians recording medical arts to consider.
Written by Mao Kun of Luomen, Gui'an, in the autumn of the Wuzi year of the Wanli reign.