栗园浅田君以廓清吾道为己任，其撰着布世。顷又聚亨元以降哲匠之论医者，删定其文
，名曰《先哲医话》。余受而读之，艮山先生以下凡十三家，其超迈之识，独得之见，发前贤所
未发，而于诊候施设之法，的实明确。寓妙用于片言，寄活变于只句，可谓医林圭臬也。今
夫稗说野乘所载古昔英雄之战略，有神算可骇者，有勇敢可畏者，有运用转化不可测者，然
以冗杂无统，人或漫然不省记。一入良史笔，则耳目一新，永为百世模范矣。斯编原以国字
书之，多出门人手，故俚言俗语间失浅易，读者慊焉。今经君删润，而文理烁然，神机活动
，如读史臣所记良将战策，使人跃然兴起，君不特医林韩白，殆亦方家马班也。嗟夫!庸陋
无识辈，炫奇斗异，辩给欺俗，苟以自售，此吾道之所以日萎HT 不振也。则凡言之裨益治术
，发挥真理者，虽出今人，亦宜记以广其传也。况先哲之遗范，垂法百世者耶。昔人有观楚
汉战处，而叹时无英雄者，盖假刘项慨当时耳。使斯编所载诸豪俊出，今日则必将有雄论快
辩，起吾道之衰者焉。是盖君撰述之意，余亦有感于此也久矣。及其命序，乃不辞而书。
庆应二年丙寅三月笠间侍医棚谷善撰
予既序《皇国名医传》一书，而知扶桑国里亦有杏林。若木华中岂无橘井，宜乎视祖州
为仙
岛，而化海峤作神山也。然只详其姓氏里居，师徒授受，与夫活国活人之事，而于孙思邈龙
宫秘诀，未勒成篇，抱朴子金匮神方，未纂入册，徒令后之人流连往昔，景仰遗徽，有华陀
不在之叹焉。今年夏季，幕中西席施君邦孚，因不习水土，兼失调摄。陡患臌胀，势已增剧
，遂延浅田君来视。察脉投剂，不三四服，而泽腹之坚，顿如桶底之脱，病遂霍然。始知扁
鹊来齐，治腠理之甚易，太仓在汉，解颅脑而何难，真三折肱而九折臂矣。日者复携《先哲
医话》一书来求序于予，翻阅数过，见某氏治某病，察某候，用某药，议论精卓，剖晰详明
，医固井井而有条，事亦凿凿之可据。乃知太上玉经之说，犹传诸王君，隐仙灵宝之方，堪
师夫禄里，则是书之成，洵后学之津梁，医家之圭臬也。因志数言于简端云。
大清光绪四年戌寅仲冬钦差大臣四明张斯桂撰并书
栗园浅田先生以澄清和弘扬中医之道为己任，其著作流传于世。近来又汇集自汉元帝时期以来历代名医的医学论述，删减修订文字，命名为《先哲医话》。我接过书来阅读，从艮山先生以下共十三位医家，他们超脱世俗的见识、独到的见解，阐发了前代贤人未曾发表的观点，而在诊察脉象和施治的方法上，确切真实且明确清晰。在简短的话语中蕴含精妙的效用，在寥寥数句中寄托灵活的变化，这可以说是医学界的准则了。
如今那些野史笔记中所记载的古昔英雄的战略，有的神机妙算令人惊骇，有的勇敢无畏令人敬畏，有的运用转化不可预测，然而因为内容冗杂没有统绪，人们往往漫不经心地不记得。一旦经过优秀史官的笔法整理，则让人耳目一新，永远成为百世的楷模。这部书原本是用日文写的，大多出自门人之手，所以俚言俗语之间显得浅显易懂（但可能缺乏文采），读者感到不满意。现在经过先生的删改润色，文章条理清晰明亮，神韵生机活泼，就像读史官所记载的优秀将领的战策一样，使人振奋兴起。先生不仅是医学界的韩信、白起，恐怕也是医学界的司马迁、班固啊。
唉！那些平庸浅陋无见识的人，炫耀奇特，争辩怪异，巧言令色欺骗世俗，苟且地自我推销，这就是我们的医学之道日益萎靡不振的原因。那么凡是言语对治疗技术有裨益，发挥真理的，即使是出自今人之口，也应当记录下来以广泛传播。何况是先哲留下的典范，垂范百世的东西呢？过去有人观看楚汉战争的地方，感叹当时没有英雄，大概是借刘邦、项羽来感慨当时的情况罢了。假使这本书所载的那些豪杰俊才出现，今天必将有雄辩快论，来振兴我们衰微的医学之道。这大概是先生撰述的本意，我也对此深有感触很久了。等到他命令我作序，我便不辞辛劳地写了下来。
庆应二年丙寅三月 笠间侍医 棚谷善撰
我既然为《皇国名医传》一书写了序，就知道日本国内也有杏林（指医学界）。如果木华中难道没有橘井（指良医）吗？理应视祖州为仙岛，将海峤化为神山。然而该书只详细记录了姓氏里居、师徒传授，以及救国救人的事迹，而对于孙思邈的龙宫秘诀，没有写成篇章；抱朴子的金匮神方，没有编纂入册，只是让后人流连往昔，仰慕遗留的美德，发出华陀不在的叹息。
今年夏天，幕府中的西席（家庭教师或顾问）施邦孚先生，因为不适应水土，加上调养失当，突然患上臌胀病（腹部积水膨胀），病情已经加重，于是请浅田先生前来诊治。通过诊察脉象投药，不到三四服药，腹部的坚硬顿然像桶底脱落一样消失，病随即痊愈。这才知道扁鹊来到齐国，治疗腠理之疾非常容易；太仓公在汉代，解开颅脑之结又有什么困难，真是“三折肱知为良医”啊。
日前他又带着《先哲医话》一书来请求我为其作序，翻阅几遍，看到某氏治疗某病，诊察某候，使用某药，议论精辟卓越，剖析详细明了，医学确实井井有条，事情也确实确凿有据。于是知道太上玉经的说法，仍然传承给王君；隐仙灵宝的方剂，值得向禄里学习。那么这本书的完成，确实是后学的渡船，医学家的准则。因此写下几句话放在书的开头。
大清光绪四年戌寅仲冬 钦差大臣 四明 张斯桂 撰写并书写
Mr. Kurizono Asada took it upon himself to clarify and promote our medical tradition, and his works have been disseminated in the world. Recently, he has collected the medical discussions of master craftsmen from the era of Emperor Yuan of Han onwards, edited and refined the texts, and named them *Xianzhe Yihua* (Conversations of Ancient Medical Masters). I received and read it; from Mr. Genzan down, there are thirteen masters in total. Their transcendent insights and unique perspectives have elucidated points not previously expressed by former sages, and their methods for diagnosis and treatment are precise, substantial, and clear. They embed profound utility in brief words and entrust flexible adaptation to single sentences; this can be called the standard of the medical forest.
Nowadays, the ancient heroes' strategies recorded in unofficial histories and wild accounts include those with divine calculations that are astonishing, those with bravery that is awe-inspiring, and those with unpredictable applications and transformations. However, due to their redundancy and lack of unity, people often casually fail to remember them. Once written by a good historian, they become refreshing and serve as models for all generations. This compilation was originally written in Japanese characters, mostly by disciples, so the colloquial language between them lost some elegance and became too shallow/easy, leaving readers dissatisfied. Now, after Mr. Asada's deletion and polishing, the literary style shines clearly, and the spiritual mechanism is active. It is like reading the battle strategies of good generals recorded by historians, making one跃然 (eagerly inspired). Mr. Asada is not only a Han Xin or Bai Qi of the medical forest, but perhaps also a Sima Qian or Ban Gu of the medical experts. Alas! The mediocre, shallow, and ignorant people show off the strange and compete with the unusual, using eloquence to deceive the vulgar and selling themselves merely for profit. This is why our medical path declines day by day without vigor. Therefore, whatever words benefit therapeutic techniques and expound truth, even if from modern people, should be recorded to spread them widely. How much more so for the legacy models of ancient sages that will guide for a hundred generations? In the past, someone who viewed the site of the Chu-Han war sighed that there were no heroes in those times, likely borrowing Liu Bang and Xiang Yu to lament the contemporary situation. If the heroes and talents recorded in this book were to appear today, there would surely be bold arguments and rapid debates to revive our declining medical path. This is likely Mr. Asada's intention in compiling this work, and I have long felt moved by this. When he requested an introduction, I did not decline and wrote this.
Third Month, Bingyin Year (Keio 2), Servant Physician at Kasama, Tana谷 Zenzen
Having written a preface for the book *Kokushi Meii Den* (Biographies of Famous Doctors of Our Country), I knew that there is also an Apricot Grove (metaphor for the medical profession) within Japan. Could there be no Orange Well (metaphor for healing medicine) among its trees and flowers? One ought to view Zuzhou as an Island of Immortals and transform Haiqiao into a Divine Mountain. However, that book only detailed names, hometowns, master-disciple transmissions, and matters of saving the country and people, while Sun Simiao's Dragon Palace Secrets were not compiled into chapters, and Ge Hong's Golden Casket Divine Prescriptions were not gathered into volumes. It merely caused later generations to linger in the past and admire the remaining virtues, sighing that Hua Tuo is no longer here.
This summer, Mr. Shi Bangfu, a Western-style tutor (Seiseki) in the Shogunate, suffering from acclimatization issues and improper care, suddenly developed Distending Swelling (Guzhang, abdominal distension with fluid accumulation), and the condition worsened rapidly. Thus, Mr. Asada was invited to examine him. After observing the pulse and administering decoctions, in less than three or four doses, the hardness in the abdomen vanished instantly like the bottom of a bucket falling out, and the illness was cured abruptly. Only then did I realize that when Bian Que came to Qi, treating disorders of the Couli (skin and interstices) was very easy; and when Taicanggong was in Han, resolving craniocerebral issues was no difficulty. Truly, "three fractures of the arm make a good doctor."
Recently, he brought the book *Xianzhe Yihua* again to request a preface from me. After flipping through it several times, I saw that certain masters treated certain diseases, observed certain signs, and used certain herbs. Their discussions were exquisite and outstanding, and their analysis was detailed and clear. Medicine was indeed orderly and systematic, and events were solid and verifiable. Thus, I understood that the sayings of the Supreme Jade Scripture are still transmitted to Lord Wang, and the prescriptions of the Hidden Immortal Lingbao are worthy of being learned from Luli. Therefore, the completion of this book is truly a ferry for later learners and a standard for medical practitioners. Hence, I inscribed a few words at the beginning of the slim volume.
Mid-Winter, Xu Yin Year (Guangxu 4), Imperial Envoy, Zhang Sigui of Siming, Wrote and Inscribed