余尝谓经济莫论出处。活亿万生灵为大。而活亿万世生灵为弥大。是故良医贤良相。先
王父暨
名噪起。江以南。奇 沉瘵。非两大人末能下手。 民无告。则捐饵疗之。余从帙括暇。亦
不忌箕裘。颇于中探采。以是与术家言。悉知其伎俩。良 毕照。不为庸流蒙。乙丑冬司铎
当湖。士子争以文相质。读易诵诗。 不倦。顾欲访一二异人谋养生事。缺然无闻越岁遇
孙君对薇。与语语辄奇。试技技辄效。察以九窍。参以五脏。处虚实之分。定顺逆之节。
知
临。医独冠海内。对薇卜筑在兹。应出寻常。地灵之验。信然乎。曰否。北固岂人∶对薇。
人不杰。地亦不灵。对薇少而颖敏。治经史。 举不凡。自谓取青紫如拾芥。竟以孱质罹 。
于是弃坟典。乞灵素难。以是捷于国士者。移于国手。真不啻反掌间非仅仅恃北固灵耳。令
伊芳道大行。转盼活亿万生灵不浅。而对薇犹未满志。乃所出手披一集。俱从灵枢黄庭内景叔
和河间以讫东垣丹溪诸篇。细为删订。参以独解。生平伎俩。具在兹编。或诘余曰。人问许
宗胤何不着书。宗曰。人病在心意之巧。而知变脉之深趣。不可言传。孙氏兹编。无宁糟粕
。余答之曰。二十年苦心。九折臂而证之。不可言传者。能以言传。非孙氏不能有是书。昔
葛洪抄金匮方百卷。肘后急要方四卷。亦宁好事。活亿万世生灵。对薇其有遐心耶。先王父
暨先大人。颇称世德。余不敏。谫劳承乏。两作吏。未审活人几许。然一片婆心。宁柔克。
无刚克。宁失出。无失入。以副。
圣明如天之仁。养国家数百季元气。私心尔尔。闾 父老。窃为世德有根。余滋愧焉。
忆孙
胜于处。孙氏其昌于后。余言是券。
时
崇祯戊寅仲秋
承德郎知江宁县事苕水通家侍教生杨 卿拜书于雨花之木末亭。
我曾说过，经世济民不必拘泥于出仕或隐居。拯救亿万生灵是伟大的事业，而拯救亿万世的生命则是更为宏大的功绩。因此，优秀的医生与贤良的宰相地位相当。我的祖父和父亲都因医术闻名于世。长江以南地区那些疑难沉疴重症，非这两位大人不能着手治疗。百姓无处申诉痛苦时，他们就捐赠药物为他们治疗。我在公务之余，也不忌讳继承家业，颇从中探求采撷医学知识，因此能与医家交谈，完全了解他们的技艺底细。对于良医必定明察秋毫，不被平庸之辈蒙蔽。乙丑年冬天，我担任当湖县的教谕，士子们争相以文章向我请教，我诵读《易经》、吟咏《诗经》，不知疲倦。但我却想拜访一两位奇人商议养生之事，却茫然无所闻。第二年遇到孙对薇君，与他交谈，言语总是新奇；尝试他的医术，每每见效。他通过观察九窍，参合五脏，辨别虚实的分寸，确定顺逆的节度。知晓（病机）临证，医术独步海内。对薇在此地卜居筑室，理应不同寻常，这是地灵人杰的验证，确实如此吗？我说：不是这样。北固山难道是人杰地灵之地吗？对薇这个人并不杰出，地方也不灵异。对薇年少时聪颖敏捷，研习经史，科举考试表现不凡，自认为获取功名如同拾取草芥一样容易。最终却因为体弱多病遭受疾病困扰。于是抛弃了儒家经典，乞求于《黄帝内经·素问》和《难经》。凭借原本在国士中敏捷的才智，转移到成为国手（名医）上，这真不啻如反掌之间的事，并非仅仅依靠北固山的灵气罢了。如今他的医道大行于世，转眼间拯救亿万生灵的数量不少，而对薇仍然感到志向未满足。于是他整理出版了一部文集，其中收录了从《灵枢》、《黄庭内景经》、叔和（王叔和）、河间（刘完素）直到东垣（李杲）、丹溪（朱震亨）诸家的篇章，仔细进行删改订正，参入自己独到的见解。他一生的技艺本领，都包含在这部书编中。有人责问我：“世人问许宗胤为什么不著书？”我说：“人的病痛在于心意的巧妙，以及脉象变化的深奥趣味，是不可用语言完全传达的。孙氏这部书稿，或许不过是糟粕。”我回答他说：“二十年苦心钻研，多次折臂（喻指经验丰富）并加以验证，不可言传的东西，能够通过语言传达出来，如果不是孙氏，是不能写出这本书的。昔日葛洪抄录《金匮方》一百卷，《肘后备急方》四卷，也或许是好事者所为，旨在拯救亿万世的生命。对薇大概有远大的志向吧。我的祖父和父亲，颇为称颂世代积累的德行。我虽不敏，谦卑地承乏任职，两次做官，不知道救活了多少人。然而一片慈悲之心，宁可柔和克制，不可刚猛苛克；宁可错放（失出），不可错判（失入）。以此来符合圣明天子如天般的仁德，保养国家数百季的元气，私下里我的心愿不过如此。乡里的父老乡亲，私下认为这是世德有根的表现，我更加感到惭愧。回忆起孙君胜出的地方，孙氏家族其后必将昌盛。我的话就是凭证。
崇祯戊寅年仲秋时节，承德郎、江宁县知县、苕水通家侍教生杨文卿拜书于雨花台的木末亭。
I have often said that serving the state and benefiting the people should not be judged by whether one is in office or in seclusion. To save hundreds of millions of living beings is a great deed, but to save the lives of hundreds of millions for generations to come is an even greater achievement. Therefore, a skilled physician holds a status comparable to that of a virtuous chancellor. My grandfather and father both gained fame for their medical skills. In the regions south of the Yangtze River, those chronic and severe ailments could only be treated by these two distinguished figures. When the common people had no one to appeal to, they donated medicines to treat them. During my leisure time from official duties, I did not hesitate to inherit our family tradition, exploring and gathering knowledge from within it. Thus, I was able to converse with medical practitioners and fully understand their techniques. For excellent physicians, I always maintained clear insight and was never deceived by mediocre individuals. In the winter of the Yichou year, I served as the Director of Studies in Danghu County. Scholars competed to present their writings to me for critique; I read the *Yijing* (Book of Changes) and chanted the *Shijing* (Book of Songs) tirelessly. However, I desired to visit one or two extraordinary individuals to discuss matters of health preservation, yet remained ignorant of any such persons. The following year, I met Mr. Sun Duiwei. Our conversations were invariably novel and insightful; when his medical skills were tested, they proved effective every time. By observing the nine orifices and correlating them with the five Zang organs, he discerned the degrees of deficiency and excess, and determined the rhythms of favorable and adverse conditions. His understanding of clinical presentations allowed him to stand alone among physicians across the nation. Mr. Duiwei built his residence here, which naturally differs from the ordinary; this is indeed a verification of the spirit of the land manifesting in its people. One might ask: Is this true? I say: No. Is Beigu Mountain truly a place of outstanding people and spiritual energy? Mr. Duiwei himself was not particularly outstanding, nor was the place especially spiritual. In his youth, he was quick-witted and agile, studied the Classics and History, and performed exceptionally well in imperial examinations, believing that obtaining official rank was as easy as picking up grass. Yet, due to his frail constitution, he suffered from illness. Consequently, he abandoned the Confucian classics and sought refuge in the *Suwen* (Basic Questions) and *Nanjing* (Classic of Difficult Issues). He transferred the agility he possessed as a scholar-official to becoming a master physician, a transition as effortless as turning over one's hand, relying not merely on the spiritual energy of Beigu Mountain. Now, his medical doctrine is widely practiced, and in the blink of an eye, he has saved countless lives, yet he remains unsatisfied with his achievements. Thus, he compiled and published a collection, revising and editing chapters from the *Lingshu* (Spiritual Pivot), *Huangting Neijing* (Yellow Court Inner Landscape), Shuhe (Wang Shuhe), Hejian (Liu Wansu), Dongyuan (Li Gao), Danxi (Zhu Zhenheng), and others. He added his own unique interpretations. His lifelong expertise is contained in this compilation. Someone questioned me: "Why does Xu Zongyin not write books?" I replied: "Human disease lies in the subtleties of the mind and the profound nuances of pulse changes, which cannot be fully conveyed through words. This manuscript by the Sun family may well be mere dregs." I answered him: "After twenty years of painstaking study and verification through extensive experience, what cannot be verbally conveyed is now expressed in language. Only Mr. Sun could produce such a book. In the past, Ge Hong copied the *Jingui Fang* (Prescriptions of the Golden Cabinet) into one hundred volumes and the *Zhoubi Jiyao Fang* (Essential Prescriptions for Emergencies) into four volumes, perhaps out of a desire to do good, aiming to save lives for generations to come. Does Mr. Duiwei not have lofty aspirations? My grandfather and father were renowned for their accumulated family virtue. Though I am unskilled, I humbly accepted the vacancy, serving twice as an official, unsure how many lives I saved. However, with a compassionate heart, I preferred gentle restraint over harsh severity; I preferred erring on the side of leniency (releasing the guilty) rather than conviction (wrongfully punishing the innocent). This was to align with the benevolence of the Sage Emperor, which is like heaven itself, to nurture the vital Qi of the nation for hundreds of seasons. My private wish was simply this. The elders of the village privately considered this evidence of deep-rooted family virtue, which makes me feel even more ashamed. Recalling where Mr. Sun excelled, I believe the Sun clan will prosper in the future. My words serve as a guarantee.
In the mid-autumn season of the Wuyin year of the Chongzhen era, Yang Wenqing, Chengdelang (Counselor of Imperial Service) and Magistrate of Jiangning County, fellow townsman and humble student, wrote this bowing at the Momo Pavilion on Yuhuatai."