自序曰。夫治病犹治国也。治国者。必审往古理乱之事迹。与正治之得失。而后斟之以时。酌之以势。而后
从而因革之。治病者。必知前哲察病之机宜。与治疗之方法。而后合之气体。辨之方土。而从而损益之。盖未有
事不师古。而有济于今者。亦未有言之无文。而能行之远者。于自弱冠。即喜博涉医学。自轩岐以迄近代诸书。
搜览之下。凡有所得。或言或疑。辄笔诸简。虽所见未广。而日月既多。卷帙遂成。昔真西山修读书记。谓门人
曰。此人君为治之门。如有用我者。执此以往。予之是集。即西山读书记之意也。执此以往。亦可以应变无穷矣。
饮鹤山人尤怡识。
徐大椿序曰。文中子云。医者意也。药者瀹也。谓先通其意。而后用药物以疏瀹之也。善哉言乎。医理在是
矣。而意之通实难。泥一成之见。而欲强人之病。以就吾说。其患在固执。好作聪明。而不穷究乎古人之成书。
是犹兵家之废阵图。法吏之废律令也。其患在不学。由前之说。在不能用意。由后之说。在误于用意。夫然。以
不学之人。与不通之
识。而又炽以忮同列竞名利之心。以此用药。其不致抱薪而救火。持水而投石者。几何哉。语云。学书纸费。学
医人费。盖为此也。尤君在泾。读书好古士也，而肆其力于医。于轩岐以下诸书。靡昕夕寒暑。穿穴几遍。而以
己意条贯之。其间凡有所得。笔之于书。日月既多。卷帙略定。辨五行之生克。察四气之温严。审人事之阴阳虚
实。与夫药性之君臣佐使，凡成书之沿误者。厘而正之。古人纷纭聚讼者。折而衷之。夫惟多读古人之书。斯能
善用古人之书。不误于用意。亦不泥于用意，于长沙氏之旨。庶几得之。可谓通其意者矣。抑吾观太史公之传扁
鹊也。云。长桑君以禁方尽与之。忽然不见。后遂能生死人。其说近于鬼物。其人不可再得。而其传淳于意也。
谓得禁方于公乘阳庆。传黄帝扁鹊脉书。五色诊病。是多读书。而通于意者。扁鹊吾不得而见之矣。得见如淳于
意者。斯可矣。尤君之学。不知于古人何如。然多读书。而通以意。是闻古人之风。而兴起者。由此书以治病。
尚不贻讥于人费也夫。乾隆四年己未春三月。松陵徐大椿灵胎叙。
〔医学续记〕一卷 存
〔静香楼医案〕一 卷存
自序说：治病就像治国一样。治理国家的人，必须审视过去治理混乱的事迹，以及正确治理的得失，然后斟酌时势，衡量局势，从而进行改革和继承。治病的人，必须了解前代名医洞察病机的要领和治疗的方法，然后结合患者的体质，辨别地域环境，从而进行增减调整。大概没有不效法古人而能有益于当今的，也没有言语没有文采而不能流传久远的。从我二十岁起，就喜欢广泛涉猎医学书籍，从黄帝、岐伯直到近代的各种医书，在搜集阅览之下，凡是有心得的地方，无论是赞同还是怀疑，都随手记录在竹简上。虽然见识不够广博，但日子久了，卷册便形成了。以前真德秀（真西山）编纂《读书记》，曾对门人说：“这是君主治理国家的门径，如果有人任用我，拿着这个去应对。”我编集这本书，就是遵循真西山《读书记》的意思。拿着这本书去应对，也可以无穷地应付变化了。饮鹤山人尤怡记述。
徐大椿序说：文中子说：医生的关键在于“意”（悟性/思维），药物的作用在于“瀹”（疏通/化解）。意思是先通晓医理之意，然后用药物来疏通化解它。这话真好啊！医理就在这里了，但要真正通晓“意”实在很难。拘泥于固定的见解，想要强行让病人的病情适应自己的说法，这种弊病在于固执；喜欢自作聪明，而不深入探究古人的著作，这种弊病在于不学习。由前一种情况来说，弊病在于不能运用心意；由后一种情况来说，弊病在于错误地运用心意。正因为如此，用不学无术之人的知识，加上不通达的见识，又燃起嫉妒同行、竞争名利的野心，用这样的人来用药，能不导致抱柴救火、持水投石（适得其反）的情况，有多少呢？俗话说：学书法浪费纸张，学医浪费人命，说的就是这个道理。尤君在泾县，是一位喜爱读书、崇尚古风的士人，却致力投身于医学，对于黄帝、岐伯以下的各种医书，无论早晚寒暑，都钻研得几乎遍透，并且用自己的理解将它们条理贯通。其中凡是有所心得，都记录下来写成书。日子久了，卷册大致定稿。辨析五行的生克关系，考察四气的温凉严酷，审察人事的阴阳虚实，以及药物的君臣佐使配伍，凡是成书中沿袭的错误，加以厘正；古人纷纭争论的问题，加以折中裁决。只有多读古人的书，才能善用古人的书，不错误地运用心意，也不拘泥于运用心意，对于长沙太守张仲景的宗旨，差不多可以领会了。可以说算是通晓医理之意的人了。再者，我看司马迁为扁鹊作的传记，说长桑君把秘方全部给了他，随后就不见了，后来扁鹊就能起死回生。这种说法接近于鬼神之物，那个人不可再得到。而他记载淳于意的故事，说是从公乘阳庆那里得到秘方，传授《黄帝扁鹊脉书》和五色诊病之法。这都是多读书，并且通晓其意的结果。扁鹊我已经无法见到了，如果能见到像淳于意那样的人，就可以了。尤君的学问，不知道与古人相比如何，但他多读书并用意去通达，这是闻知古人的风范而兴起效仿。凭借这本书来治病，尚且不会贻笑于人费（浪费人命）吧。乾隆四年己未年春三月，松陵徐大椿灵胎叙写。
〔医学续记〕一卷 存世
〔静香楼医案〕一卷 存世
Preface by the Author states: Treating disease is akin to governing a state. One who governs a state must examine past events of chaos and disorder, as well as the gains and losses of correct governance, before weighing them against the times and assessing the circumstances, thereby deciding what to reform and what to inherit. One who treats disease must understand the insights into pathogenesis and the methods of treatment employed by former sages, before integrating these with the patient's constitution and distinguishing regional environmental factors, thereby deciding what to add and what to subtract. Generally, there is no one who does not model themselves on antiquity yet benefits the present, nor is there any discourse lacking literary merit that can be transmitted far. Since my youth (around age twenty), I have enjoyed extensively studying medical texts. From the works of Huangdi (Yellow Emperor) and Qibo (Grand Master Qi) down to modern books, upon searching and reading them, wherever I had insights—whether agreeing or doubting—I would immediately record them on bamboo slips. Although my knowledge was not extensive, as days and months passed, volumes accumulated. Formerly, Zhen Dexiu (Zhen Xishan) compiled the *Dushu Ji* (Records of Reading), telling his disciples: "This is the gateway for rulers to govern. If anyone were to employ me, I would take this with me." My compilation of this collection follows the intent of Zhen Xishan's *Dushu Ji*. Taking this with me allows one to respond to infinite changes. Recorded by You Yi, styled Yinhe Shanshan.
Preface by Xu Dachun states: Wenzhongzi said: "The physician relies on 'Yi' (intellectual comprehension/intuition); the medicine acts as 'Yue' (to dissolve/clear)." This means one must first comprehend the underlying principles intellectually, and then use medicinal substances to clear and resolve the pathology. How excellent these words are! The principle of medicine lies herein, yet truly comprehending 'Yi' is genuinely difficult. Clinging to fixed views and attempting to force a patient's condition to fit one's own theory results in the fault of stubbornness. Preferring to act cleverly without thoroughly investigating the established works of ancients results in the fault of ignorance. In the former case, the error lies in the inability to apply intellectual comprehension; in the latter, it lies in the misapplication of such comprehension. Thus, using the knowledge of an unlearned person, combined with an uncritical understanding, further inflamed by jealousy towards colleagues and a competitive desire for fame and profit, employing such individuals to prescribe medication—how many would avoid the outcome of carrying firewood to save a fire or throwing stones into water (acting counterproductively)? As the saying goes: "Learning calligraphy wastes paper; learning medicine wastes lives." This refers precisely to this situation. Jun You, residing in Jingxian, is a scholar who loves reading and reveres antiquity, yet he devotes his efforts to medicine. Regarding the texts from Huangdi and Qibo downwards, he studied them tirelessly through all seasons and times, penetrating their depths almost completely, and organized them according to his own understanding. Wherever he gained insights, he recorded them in writing. As time passed, the volumes were largely finalized. He analyzed the generation and restriction of the Five Elements, investigated the warmth and severity of the Four Qi, examined the yin-yang deficiency and excess of human affairs, and the sovereign-minister-assistant-courier roles of medicinal properties. He corrected errors inherited in existing texts and arbitrated among the numerous debates of ancient scholars. Only by reading many ancient books can one make good use of them, avoiding both the misuse and the rigid adherence to intellectual application. Regarding the principles of Changsha (Zhang Zhongjing), he has likely grasped them. One may say he has truly comprehended the 'Yi'. Furthermore, observing Sima Qian's biography of Bian Que, it states that Changsang Jun gave him secret prescriptions entirely, after which he disappeared; subsequently, Bian Que could revive the dead. This explanation borders on the supernatural, and such a person cannot be obtained again. However, in his account of Chunyu Yi, it says he received secret prescriptions from Gongcheng Yang Qing and was taught the *Huangdi Bianque Pulse Book* and the method of diagnosing diseases through five colors. These instances demonstrate that reading extensively and comprehending intellectually leads to mastery. I cannot see Bian Que anymore; if I could see someone like Chunyu Yi, that would suffice. I do not know how Jun You's learning compares to the ancients, but by reading much and comprehending through intellect, he is inspired by the ethos of the ancients. By using this book to treat diseases, he will hardly incur ridicule for wasting lives. Written in the third month of spring, Jiyi year of the Qianlong era (1739), by Lingtai (Xu Dachun) of Songling.
*Yixue Xuji* (Continued Records of Medicine), one volume, extant.
*Jingxianglou Yian* (Medical Cases of Jingxiang Pavilion), one volume, extant.