胡 序曰。浙中精于医学人。有二高子。居钱唐者。曰士宗先生。居四明者。曰鼓峰先生。余志学时。慕士
宗先生之名。欲受业其门。迫于贫不果。每得其着述。不厌研究以为私淑之益。洎后闻鼓峰先生。所言多奇论。
治病多奇中。则又心窃愿见之。而不获一晤其人以为恨。乙巳春。越溪王谦中来。为余言鼓峰医术。当代少有出
其右者。且以其所着医家心法示余。余深喜数十年景企之私。一旦得读其书。不啻见其人。何快如之。及披阅终
编。见其用心。似欲出前人意表。而修辞不免纰缪于轩岐仲景。心窃异之。鼓峰之奇。乃如是欤。何所见与所闻
之不同也。夫天下之理。莫不本于正。何有于奇。意主于奇。则索隐行怪。而惑世欺人之言出。未有不悖圣贤之
道者。读鼓峰之书。而想其平日之所言所行。时出于奇者。亦约略可见。较之士宗之持身整饬。应事周慎。而其
着述典而可则者。不相径庭欤。不揣鄙陋。就其书中。有不合于轩岐正义者。妄为纠正。爰以济世之心切也。鼓
峰而心存乎济世者。谅不以予言为吹索也夫。雍正三年岁次乙巳嘉平既望。钱塘胡 念庵氏识。
〔四明医案〕一卷 存
〔吕氏（东庄）医案〕一卷 存
按潜村扬乘六云峰。合以上三书。及西塘感症。凡四种。增以评点。题曰己任编。
Preface by Hu Nian'an: Among those in Zhejiang who are proficient in medicine, there are two gentlemen surnamed Gao. The one residing in Qiantang is Mr. Shizong; the one residing in Siming is Mr. Gugeng. When I resolved to study medicine, I admired the reputation of Mr. Shizong and wished to become his disciple, but poverty prevented me from doing so. Whenever I obtained his writings, I studied them without tiring, regarding this as the benefit of privately emulating him. Later, I heard that Mr. Gugeng often made extraordinary theories and frequently achieved miraculous cures, so I secretly longed to meet him, yet regretted not having had the opportunity to see him. In the spring of the Yisi year, Wang Jianzhong from Yuexi came to me and spoke of Mr. Gugeng's medical skills, stating that few in the contemporary era could surpass him. He also showed me Mr. Gugeng's work, *Yijia Xinfa* (Medical Master's Mind Method). I was deeply pleased; my private admiration accumulated over decades seemed, upon reading his book, equivalent to seeing the person himself. What joy could be greater? However, after finishing the review, I observed that his intentions seemed to aim beyond the expectations of predecessors, yet his rhetoric inevitably contained flaws and errors regarding the orthodox principles of Xuānqí (Yellow Emperor's Inner Canon) and Zhòngjǐng (Shanghan Zabing Lun). I found this strange in my heart. Is Mr. Gugeng's extraordinariness really like this? Why do what I have seen and heard differ so much? The principles of the world are fundamentally based on orthodoxy; where does "extraordinariness" come from? If one focuses on being extraordinary, one will seek hidden secrets and act strangely, leading to words that confuse the world and deceive people, which invariably deviate from the Way of the Sages. Reading Mr. Gugeng's book and imagining his daily words and deeds, one can roughly perceive when he acted extraordinarily. This stands in stark contrast to Mr. Shizong, who maintained strict personal conduct and handled affairs with caution, and whose writings were elegant and served as a standard. Without presuming upon my own ignorance, I have rashly corrected those parts of his book that do not conform to the orthodox righteousness of Xuānqí, driven by an urgent desire to aid the world. If Mr. Gugeng indeed harbors a heart for aiding the world, he surely will not consider my words to be nitpicking. Recorded by Hu Nian'an of Qiantang, on the 16th day of the tenth lunar month of the Yisi year, third year of Yongzheng.
*Siming Yi'an* (Siming Medical Cases), one volume, extant.
*Lüshi (Dongzhuang) Yi'an* (Mr. Lü's [Dongzhuang] Medical Cases), one volume, extant.
Note: Yang Chengyun of Qiancun, combining the above three books with *Xitang Gan Zheng* (Xitang Infectious Diseases), totaling four works, added commentary and titled it *Jiren Bian*.