阴阳五行，参伍错综，迭相为用。气有偏胜，故理有扶抑，其间轻重疾徐，酌其盈，剂其虚，补其偏，救
其弊，审察乎毫厘之际，批导乎隙 之中，盖戛乎其难哉。
先生以孟河宿学，为歇浦良师，其根柢之深，经验之富，固不待赘言。文孙济万来汇先生遗案成帙，
将寿诸枣梨，征序于余。余笑曰∶是殆以管蠡之见，窥天而测海也。虽然，余尝与先生相会诊，见其虚衷抑
己，恒心折焉。今读其所遗医案，信乎先生之学，真能明阴洞阳。酌其盈，剂其虚，补其偏，救其弊，而有
功于后学也。非根柢之深，经验之富，其孰能与于斯。
丁卯十月 古歙王仲奇谨撰
予之得交甘仁先生也有年矣，先生尝曰∶道无术不行。昔固闻而疑之，窃谓江湖术士，有时自秘其长，以
要人重币，医虽小道，为病家生命所托，缓急死生，间不容发，何处可用术者？先生曰∶是有说焉，昔者卞和得
良璞，献之荆台，楚王以为燕石也，三献不受，卒刖卞和之足。齐王好竽，雍门子抱琴立于王门，三年不得见，
夫雍门子之琴诚善矣，其如王之不好何？夫交浅言深，取信良难，况在死生存亡之顷，欲求速效，授以猛剂，
则病家畏；素不相习，漫推心腹，则病家疑；疑与畏交相阻，虽有上工良剂，终以弃置不用。呜呼！此亦荆台之
璞，王门之琴，卞和、雍门子所为痛心者也。闻古之善医者，曰和曰缓，和则无猛峻之剂，缓则无急切之功。
凡所以免人疑畏而坚人信心者，于是乎在，此和缓之所
以名，即和缓之所以为术乎！先生之言如此，可以知所尚矣。嗟夫！自金元四家而后，各执仲景一偏，以相抵
牾，异说蜂起，统系亡失，叶、薛以来，几于奄忽不振，先生愀然忧之。每当延医，规定六经纲要，辄思求合于
古，故其医案，胸痹用栝蒌薤白，水气用麻黄附子甘草，血证见黑色，则用附子理中，寒湿下利，则用桃花汤，湿
热则用白头翁汤，阳明腑气不实，则用白虎汤，胃家实，则用调胃承气，于黄瘅、则用栀子柏皮，阴黄则用附子，
虽剂量过轻，于重症间有不应，甚或连进五六剂，才得小效，然此即先生之道与术，所以免人疑畏者也。先生
自去岁归道山，文孙济万，将举而付之剞劂，问序于予，予率性 直，宁终抱卞和之璞，雍门之琴，以待真赏，于
先生遗说，背负良多，爰略举大凡，俾读先生医案者，得以考焉。
丁卯冬十一月颖甫曹家达谨序
阴阳与五行，相互交错错综复杂，交替发挥作用。当人体之气出现偏盛时，治疗原理便在于扶持正气、抑制邪气，其中涉及病情的轻重缓急，需斟酌其有余之处，调剂其不足之虚，弥补其偏颇，挽救其弊端，在毫厘之间仔细审察，在缝隙之中进行疏导，这确实是非常困难的啊。
丁甘仁先生出身于孟河医学世家，是上海（歇浦）的良师，他根基深厚，经验丰富，本就不必多言。他的孙子丁济万整理先父遗留的医案成册，准备刻印出版，向我征求序言。我笑着说：这恐怕是用管中窥豹、蠡测大海的浅见，来窥探天道、测量大海啊。虽然如此，我曾与先生共同会诊，见他虚心谦逊、压抑己见，恒心令人折服。如今读他所遗留的医案，相信先生的学问，真能明察阴证、洞悉阳证。斟酌其有余，调剂其不足，弥补其偏颇，挽救其弊端，这对后学大有益处。若非根基深厚、经验丰富，谁能达到这种境界呢？
丁卯年十月 古歙人王仲奇恭敬撰写
我与甘仁先生相交已有多年了，先生曾说：“道若无术则无法施行。”过去我听到这话虽有所闻却心存怀疑，私下认为那些江湖术士，有时故意隐藏自己的长处，以索取重金。医术虽是末技，却是病人生命所托付，生死攸关，间不容发，哪里可以用“术”（权谋/手段）的地方呢？先生说：这其中有说法。从前卞和得到美玉璞石，献给楚王，楚王认为是燕地石头，三次献宝未被接受，最终砍断了卞和的双脚。齐王喜欢听竽，雍门子抱着琴站在王门前，三年不得相见。雍门子的琴确实弹得好，但奈何大王不喜欢呢？交情浅薄而谈论深刻，取得信任很难，何况在生死存亡之际，想要追求速效，给予猛烈的药剂，病人会害怕；平素不相熟悉，就推心置腹，病人会怀疑；怀疑与畏惧互相阻碍，即使有高明医生的好药方，最终也会被弃置不用。唉！这也是卞和、雍门子之所以痛心的原因啊。听说古代善于行医的人，被称为“和”与“缓”，“和”就没有猛烈峻急的药剂，“缓”就没有急切的功效。凡是用来避免病人疑虑畏惧、坚定病人信心的方法，就在这里，这就是和、缓之所以著名的原因，也就是和、缓所谓的“术”吧！先生的话像这样，可以知道他所崇尚的了。唉！自从金元四大家之后，各自执着于张仲景学说的一方面，互相抵触，异说蜂拥而起，正统体系丧失，从叶天士、薛雪以来，几乎奄奄一息不振作，先生对此感到忧愁。每当被延请看病，规定六经纲要，总是思考如何符合古人法度，所以他的医案中，胸痹使用栝蒌薤白汤，水气病使用麻黄附子甘草汤，血证见到黑色，则使用附子理中汤，寒湿下利，则使用桃花汤，湿热则使用白头翁汤，阳明腑气不实，则使用白虎汤，胃家实，则使用调胃承气汤，黄疸则使用栀子柏皮汤，阴黄则使用附子。虽然剂量过轻，对于重症有时不见效，甚至连续服用五六剂，才获得小效，然而这正是先生的“道”与“术”，用来避免病人疑虑畏惧的方法。先生自去年去世，孙子丁济万，打算将医案交付刻印，向我询问序言，我性格直率，宁愿始终怀抱卞和的璞玉、雍门子的琴，等待真正的赏识，对于先生的遗说，辜负良多，于是略举大概，使阅读先生医案的人，得以考证。
丁卯年冬十一月 颖甫曹家达恭敬作序
Yin and Yang, along with the Five Phases (Wu Xing), are interwoven and complex, alternating in their functions. When Qi exhibits excess, the therapeutic principle lies in supporting the righteous Qi and suppressing pathogenic factors. This involves assessing the severity and urgency of the condition, balancing excess, tonifying deficiency, correcting deviation, and remedying dysfunction. One must examine minute details and guide treatment through subtle gaps; this is indeed extremely difficult.
Mr. Ding Ganren came from a prestigious medical lineage in Menghe and was an esteemed teacher in Shanghai (Xiepu). His profound foundation and rich experience need not be elaborated upon. His grandson, Ding Jiwan, compiled his late father's medical cases into a volume and prepared it for printing, seeking a preface from me. I smiled and said, "This is akin to peering at the sky through a tube or measuring the sea with a gourd dipper—using limited insight to fathom the vast." Nevertheless, I have had the opportunity to consult jointly with Mr. Ding. I observed his humility, willingness to suppress his own ego, and steadfast perseverance, which commanded respect. Now, reading his surviving medical cases, I am convinced that his learning truly enabled him to clearly understand Yin and thoroughly penetrate Yang. By balancing excess, tonifying deficiency, correcting deviation, and remedying dysfunction, he has benefited future generations of learners. Only one with a profound foundation and rich experience could achieve such mastery.
Written respectfully by Wang Zhongqi of Gushui, October of the Dingmao Year.
I have known Mr. Ganren for many years. He once said, "The Dao cannot be practiced without Shu (skill/methods)." Although I had heard this before, I harbored doubts, privately believing that quack doctors sometimes conceal their strengths to extort heavy fees. Medicine, though considered a minor art, entrusts the lives of patients; life and death hang in the balance, leaving no room for delay. Where can "Shu" (manipulation/skill) be applied? Mr. Ding replied, "There is a reason for this." In ancient times, Bian He presented a fine jade lump to the King of Chu, who mistook it for common stone. After three presentations were rejected, Bian He’s feet were cut off. Similarly, when the King of Qi enjoyed playing the Yu (a pipe instrument), Yongmenzi stood at the palace gate holding his qin (zither) for three years without being seen. Yongmenzi’s zither skills were excellent, but what could he do if the King did not appreciate them? Establishing trust through deep conversation when relationships are shallow is difficult. Moreover, in moments of life and death, if one seeks rapid results by administering harsh remedies, the patient will fear; if one opens up intimately without prior acquaintance, the patient will suspect. Suspicion and fear mutually obstruct; even with prescriptions from a master physician, they may ultimately be discarded. Alas! This is why Bian He and Yongmenzi felt heartbroken. It is said that ancient skilled physicians were called "He" and "Huan." "He" implies no harsh or drastic remedies; "Huan" implies no hasty or urgent effects. The methods used to avoid patient suspicion and fear, thereby strengthening their confidence, lie here. This is why He and Huan became famous, and this constitutes their "Shu." Thus spoke Mr. Ding, revealing what he valued. Alas! Since the Four Masters of Jin and Yuan, each adhered to one aspect of Zhang Zhongjing’s teachings, leading to mutual contradiction and the rise of divergent theories, causing the loss of orthodox lineage. From Ye Tianshi and Xue Yue onwards, the tradition nearly faded into obscurity. Mr. Ding was deeply concerned by this. Whenever consulted, he established guidelines based on the Six Channels (Jing Luo), always striving to align with ancient principles. Therefore, in his medical cases: for Chest Bi (Chest Impediment), he used Gualou Xiebai Decoction; for Water Qi (Edema/Water Retention), he used Ephedra, Aconite, and Licorice Decoction; for blood disorders presenting with black discoloration, he used Aconite and Poria Decoction; for cold-damp diarrhea, he used Peach Kernel Decoction; for damp-heat, he used Coptis Decoction; for Yangming Fu organ Qi not yet solidified, he used White Tiger Decoction; for Stomach Fullness, he used Regulate the Stomach Chengqi Decoction; for jaundice, he used Gardenia and Phellodendron Bark Decoction; for Yin Jaundice, he used Aconite. Although the dosages were often light, and sometimes ineffective for severe conditions, requiring five or six doses to achieve slight improvement, this was precisely Mr. Ding’s "Dao" and "Shu," employed to alleviate patient suspicion and fear. Since Mr. Ding passed away last year, his grandson Jiwan intends to publish these cases and asked for a preface. Being straightforward by nature, I prefer to keep my insights like Bian He’s jade or Yongmenzi’s zither, waiting for true appreciation, rather than betray Mr. Ding’s legacy. Thus, I briefly outline the general principles so that readers of his cases may verify them.
Preface respectfully written by Cao Jiada (Yingfu), November of the winter of the Dingmao Year.