《先哲医话》上下二卷，日本信浓人浅田宗伯撰。考文渊阁着录之书，凡医家类九十七
部，
一千五百三十九卷。列于存目者，又九十四部，六百八十一卷。证之内外药之气性，方之佐
使，无不备也，然未有辑医论以成话者。医之有话，实自宗伯始。夫医者意也，病有万变，
医无一定。自《和济局方》专主燥烈香热之品，而刘守真救以寒凉。至于张子和举一切病以
汗吐下三法治之，东垣兴而重固脾，丹溪出而重滋阴，景岳作而重补阳。夫古之人，覃精研
思，竭毕生之心力以从事。当夫纵心孤往，必熟察夫天时之寒热，地气之燥湿，世运之治乱
，人身之强弱。一旦豁然贯通，或补或伐，如良相治国，名将用兵，投之而无不如意。其一
偏之论，皆其独得之秘也。或不察所由来，媛媛姝姝，守一先生之说，物而不化，是何异刻
舟求剑，以为剑在是乎？至鉴其无效，转谓古方适足以误人。如陈起龙、黄元卿，诋 先哲
，不遗余力，抑又慎矣。盖先医真积力久，而有所独得。单词短语，皆精微之意，行乎其间
，虽涉一偏，学人能优而柔之，厌而饫之，复神而明之，用均无不效。又况其言之纯粹以精
者乎？是卷搜罗名言，间附评论，皆折衷精当，托始于后藤艮山。艮山盖唱复古之说者，而
末卷多纪 庭之论。于读经之审，运用之妙，尤三致意焉。非唯举先哲之法以示人，且示人
以效法之方，浅田氏于此得其力勤而用心苦也。日本之知汉医，自新罗百济来，逮隋唐而盛
。其后李朱之说大行，丹水友松号倡复古，医学昌明至于今，此书所录。自享元至文政，凡
十三人，取其尤着者耳。浅田氏名惟常，号识此，一号栗园，旧幕府医官，今隐居不仕，以
医名五大洲。着医书三十余种，斯其一也。顷疗余疾，因得读其书。他日归，将致之医院，
以补金匮石室之缺云。
大清光绪五年闰正月岭南黄遵宪公度跋并书
《先哲医话》上下两卷，由日本信浓人浅田宗伯撰写。查阅文渊阁著录的书籍，凡是医家类的著作共有九十七部，一千五百三十九卷。列入存目（仅记录书名而不收录全文）的，又有九十四部，六百八十一卷。这些书籍在验证内外用药的气性与性质、方剂的佐使配伍方面，无不具备完备的内容，然而却没有将医论辑录成“话”这种体裁的作品。医学拥有“话”这种体裁，实际上是从浅田宗伯开始的。
所谓医者，关键在于意念与悟性。疾病的变化有千万种，医生的治法没有固定不变的。自从《和济局方》专门主张使用燥烈香热的药物，刘守真便用寒凉的药物来纠正它。到了张子和，他主张用汗、吐、下三种方法治疗各种疾病；李东垣兴起后，重视固护脾胃；朱丹溪出现后，重视滋养阴精；张景岳著作问世后，重视温补阳气。古代的那些名医，精心研究思考，耗尽毕生的心血精力从事医学事业。当他们随心所欲地独自探索时，必定会仔细考察天时的寒热变化、地气的燥湿差异、社会世运的治乱状况以及人体体质的强弱。一旦豁然贯通，无论是采用补法还是泻法，就像贤良的宰相治理国家、名将指挥作战一样，投药施用没有不称心如意的。他们那些看似偏颇的言论，都是其独得的秘诀。
如果不考察这些理论的由来，只是恭恭敬敬、拘泥地坚守某一位先生的学说，拘泥于物象而不能变通，这跟刻舟求剑有什么区别呢？认为剑还在那里吗？等到发现这种方法无效时，又转而认为古方的确足以误导人。像陈起龙、黄元卿等人，诋毁先哲名医，不遗余力，这也太过谨慎（或过于偏激）了。大概是因为古代医生真实积累、功力深厚，因而有所独得。他们的只言片语，都蕴含着精微的意思，流动其间，虽然涉及某种偏向，但学习者若能优游涵泳、饱食终日般反复体味，进而神妙地领悟它，运用起来就没有不有效的。更何况那些言辞纯粹而精妙的理论呢？这一卷书搜罗名言，偶尔附上评论，都折衷得当、精准恰当，起始于后藤艮山。后藤艮山大概是倡导复古学说的代表人物，而最后一卷多记载了吉益东洞的言论。对于研读经典的审慎、运用药物的奥妙，尤其再三致意。这不仅是为了列举先哲的方法来展示给人看，更是为了向人们展示效法的方法，浅田氏在此书中得力良多且用心良苦。
日本了解汉医，是从新罗、百济传入的，到了隋唐时期才兴盛起来。后来李东垣、朱丹溪的学说广泛流行，丹波友松号称倡导复古，医学昌盛光明直到今天。此书所收录的，自享元至文政年间，共十三人，只是选取其中特别著名的罢了。浅田氏名惟常，号识此，又号栗园，曾任旧幕府医官，如今隐居不做官，以医术闻名五大洲。著有医书三十多种，这是其中之一。近期我治疗疾病时，得以阅读他的书。日后回去，打算将其献给医院，以补充金匮石室（指皇家藏书处或珍贵典籍收藏地）的缺失。
大清光绪五年闰正月，岭南黄遵宪公度写跋并书写。
*Senzei Iwa* (Conversations of Ancient Physicians), in two volumes, upper and lower, was written by Asada Sohaku (Asada Souetsu), a native of Shinano, Japan. According to the records of the Wenyuan Pavilion, there are ninety-seven medical works comprising one thousand five hundred and thirty-nine volumes. Additionally, ninety-four works comprising six hundred and eighty-one volumes are listed in the "Catalogue of Retained Titles" (books recorded but not fully included). These texts cover the qi and nature of internal and external medicines, as well as the auxiliary and guiding agents in prescriptions, leaving nothing out. However, none had compiled medical discussions into the genre of "Iwa" (conversations/remarks). The existence of medical "Iwa" actually began with Sohaku.
Medicine relies on mental perception and insight. Diseases manifest in myriad ways, and there is no fixed method for physicians. Since the *Heji Jufang* (Prescriptions of the Bureau of Harmony and Relief) exclusively advocated the use of drying, acrid, aromatic, and hot substances, Liu Shouzhen (Liu Wansu) countered this with cold and cool remedies. Later, Zhang Zihe (Zhang Congzheng) advocated treating all diseases through sweating, vomiting, and purgation methods. When Li Dongyuan rose to prominence, he emphasized consolidating the Spleen and Stomach. When Danxi (Zhu Zhenheng) emerged, he emphasized nourishing Yin. When Jingyue (Zhang Jiebin) wrote his works, he emphasized tonifying Yang.
The ancient masters devoted their minds to profound research, exhausting their lifelong efforts in their profession. When they followed their intuition and explored independently, they carefully examined the cold and heat of heavenly timing, the dryness and moisture of earthly conditions, the order or chaos of societal trends, and the strength or weakness of the human body. Once achieving sudden enlightenment, whether applying tonification or reduction, it was like a wise minister governing the state or a famous general commanding troops; every administration of treatment met with success. Their seemingly biased theories were all secrets uniquely obtained by them.
If one does not investigate the origins of these theories, but merely respectfully and rigidly adheres to the teachings of a single master, remaining inflexible and unable to adapt, what difference is there from carving a mark on the boat to find the sword? One would foolishly believe the sword is still there? Upon realizing ineffectiveness, one might then turn around and claim that ancient formulas are sufficient to mislead people. Figures such as Chen Qilong and Huang Yuanqing slandered the ancient sages without sparing any effort, which is perhaps overly cautious (or extreme). It is because the ancient physicians accumulated truth and power over long periods, thereby gaining unique insights. Even single words and short phrases contained subtle meanings flowing within them. Although involving certain biases, if scholars could leisurely absorb them, become thoroughly familiar with them, and then divinely comprehend them, their application would invariably be effective. How much more so for those discourses that are pure and refined?
This volume collects famous sayings, occasionally attaching comments, all of which are balanced and precise. It traces its origins back to Goto Kyozan. Kyozan was likely a proponent of the revivalist theory, while the final volume mostly records the discussions of Yoshitoyo Dodo (Kiyoshi Tōdō). Regarding the careful study of classics and the subtleties of application, particular attention is paid. This serves not only to display the methods of the ancients to others but also to show how to emulate them. Mr. Asada derived great benefit and exerted considerable effort here.
Japan's knowledge of Han medicine (Traditional Chinese Medicine) came from Silla and Baekje, flourishing during the Sui and Tang dynasties. Later, the theories of Li Dongyuan and Zhu Danxi became widely prevalent. Danson Tomatsu claimed to advocate a return to antiquity, leading to the prosperity of medicine up to the present day. The works recorded in this book span from the Kōgen to Bunsei eras, covering thirteen individuals, selecting only those who were particularly renowned. Mr. Asada's personal name was Itsune, his pseudonym was Shishi, and another was Kurien. He served as a physician for the former Shogunate government but now lives in seclusion without holding office, famous for his medical skills across the five continents. He authored more than thirty medical books; this is one of them. Recently, while treating my illness, I had the opportunity to read his book. Upon my return, I intend to present it to the hospital to supplement the collection of precious texts in the Golden Casket and Stone Chamber (imperial library/archive).
Postscript and calligraphy by Huang Zunxian (Gongdu) of Lingnan, Leap Month of the First Year of Guangxu, Great Qing Dynasty.