余稔程云来先生名久矣。前年自西陵移来，比屋而居，益悉其学术之渊博。读《金匮玉
函》
注曰∶是探河于宿海，寻山于昆丘岷 者也。又读即得方曰∶是引九曲之流于沟浍亩亩，
使禾黍资茂而蠡勺可挹者也，以泽天下沛如矣。既又以《医暇卮言》二卷，索序于余。寻绎
久之，而知先生于性命物理之学，耽炙已深，而后寓意于医，无往不臻其妙，兹则其见一端
者也。世人等医于巫史卜祝，以为与儒者分路而驰，不知不通天地人之理，未可与言 咀针
石之事。况揲荒爪幕乎，且宁独医，即巫史卜祝亦然。尧夫不炉不扇，于百泉者数十年，而
后成皇极经世观物内外篇，世人徒知其精数学耳。丹溪研心理学，得白云许先生之传，因师
有
疾，而后学医，人亦止以医称之。而元史列之道学传，则知云来先生他日传之不朽者，不仅
以医，以有《卮言》在也，美哉展成先生之序也。曰∶医安得有暇，夫天下事，何者不以暇
成耶，纶巾缓带毋论矣。阳明先生当矢石交驰之日，讲学不辍，即战小却，出颁赏罚，入与
诸生理前说，一言不乱，非以其暇乎？故能收平乱之功。然非绩学知道，又安能于倥惚造次
之顷，安间如无事乎？程先生知道者也，而寓于医，性命物理之学。于是乎见，《卮言》云
乎哉？且其家藏有宋徽宗《圣济总录》一书，元大德年间，耶律楚材重刊盈二百卷，世所未
见，日夕津涉于此，自然出人意表。乃又索言于愚岂以道在秕稗，在瓦砾耶。聊以塞先生之
请，终不能以蒙 而效丽封人之子之步也。
时康熙丁巳岁清明日鸳水同学弟薛珩拜撰
我早已久闻程云来先生的大名。前年他从西陵迁居而来，与我比邻而居，使我更加了解他学术造诣的渊博。读他的《金匮玉函》注解说：这就像从古老的宿海中探寻黄河源头，从昆仑山和岷山之间寻找山脉根源一样。又读他的《即得方》，说：这就像将九曲蜿蜒的河流引入田间沟渠，使禾黍庄稼得以茂盛生长，连用瓢勺都能轻易舀取水源，从而像大雨般润泽天下。随后他又拿出《医暇卮言》两卷，向我求写序言。我细细研读许久，才知道先生对于性命物理之学，沉迷钻研已深，而后将心意寄托于医学，无论做什么都能达到精妙境界，这里只是展现了他的一斑而已。世人把医生等同于巫史卜祝，认为他们与儒者分道扬镳，却不知道如果不通晓天地人的道理，就不能与之谈论针灸砭石等医疗之事。何况是那些荒诞不经的行为呢？况且不仅仅是医生，即使是巫史卜祝也是如此。邵尧夫不烧炉子不摇扇子，在百泉居住了几十年，然后写成《皇极经世观物内外篇》，世人只知道他精通数学罢了。朱丹溪研究心理学（心性之学），得到白云许先生的传授，因为老师有病，而后才学习医学，人们也只以医生称呼他。然而《元史》将他列入道学传，就知道程云来先生日后流传不朽的著作，不仅仅在于医学，还因为有《卮言》存在啊。美哉展成先生的序言说：医生怎么会有闲暇呢？天下的事情，哪一件不是凭借闲暇完成的呢？戴着纶巾、系着宽带的从容风度就不必说了。王阳明先生在箭石交错飞驰的战乱之日，讲学不停止，即使战斗稍退，出来颁布赏罚，进去与各位学生讲解前面的学说，言语不乱，难道不是因为他有闲暇吗？所以能收到平定叛乱的功劳。然而如果不是积累学问懂得道理，又怎么能在这匆忙急迫的时刻，安然自若如同无事发生呢？程先生是懂得道理的人，并将心得寄托于医学，性命物理之学于是得以显现，《卮言》说的就是这个吧？而且他家收藏有宋徽宗《圣济总录》一书，元代大德年间，耶律楚材重新刊印达二百卷，这是世间未曾见过的，他日夜沉浸于此，自然能超出常人的意料。于是他向我索求言论，难道是因为道存在于秕稗和瓦砾之中吗？姑且以此来应付先生的请求，终究不能像蒙地人效仿丽封人之子的步伐那样盲目模仿。
时在康熙丁巳年清明节，鸳水同学弟薛珩敬撰
I had long been well-acquainted with the reputation of Mr. Cheng Yunlai. The year before last, he moved from Xiling and settled next door to me, allowing me to become even more familiar with the profundity of his academic attainments. Reading his commentary on *Jinkui Yufang* (Golden Cabinet Jade Chamber), I found it described as: "probing the source of the Yellow River in an ancient reservoir, and tracing the origin of mountains between Kunlun and Min." Furthermore, reading his *Jide Fang* (Immediate Acquisition Formula), it was likened to: "diverting the nine-bend stream into field ditches, enabling millet and sorghum to flourish luxuriantly, so that even a small ladle can scoop up water, thereby nourishing the world like abundant rain." Subsequently, he presented two volumes of *Yixia Zhiyan* (Casual Remarks on Medicine) to me, requesting a preface. After pondering over them for a long time, I came to understand that Mr. Cheng had deeply immersed himself in the study of human nature, life, and physical principles, and subsequently directed his interest toward medicine, achieving subtlety in all his endeavors; this text merely reveals one aspect of his mastery. People of the world equate physicians with shamans, historians, diviners, and priests, believing they follow a path separate from Confucian scholars. They do not realize that without understanding the principles of Heaven, Earth, and Humanity, one cannot discuss matters involving acupuncture and stone needles. How much less so those absurd practices? Moreover, this applies not only to physicians but also to shamans, historians, diviners, and priests. Shao Yaofu spent decades at Baiquan without using a furnace or fan, eventually composing the *Huangji Jingshi Guanwu Neiwai Pian* (Inner and Outer Chapters of Observing Things in the Supreme Ultimate Governing the World); people only knew him for his expertise in mathematics. Zhu Danxi studied the learning of mind and nature, receiving transmission from Master Xu of Baiyun. Because his teacher fell ill, he subsequently learned medicine, yet people still referred to him primarily as a physician. However, since the *History of Yuan* includes him in the Biographies of Daoist Scholars, we know that what will make Mr. Cheng Yunlai's legacy immortal is not solely his medical skills, but also the existence of *Zhiyan*. As Mr. Zhancheng beautifully wrote in his preface: "How can a physician have leisure? Yet which matter in the world is accomplished without leisure?" One need not mention the composure of wearing a silk headscarf and loose belt. When Wang Yangming faced days where arrows and stones flew across each other, he continued lecturing without ceasing. Even when battles slightly retreated, he would come out to distribute rewards and punishments, then return inside to explain previous lessons to his students, speaking without confusion. Was this not due to his leisure? Thus, he could achieve the merit of pacifying rebellion. However, without accumulating learning and understanding the Way, how could one remain calm and composed during moments of haste and urgency? Mr. Cheng is one who understands the Way, and by embedding this in medicine, the learning of human nature, life, and physical principles becomes visible. Is *Zhiyan* anything other than this? Furthermore, his family possesses a copy of Song Huizong's *Shengji Zonglu* (General Records of Sacred Healing). During the Dade era of the Yuan Dynasty, Yelü Chucai republished it, expanding it to over two hundred volumes, a version unseen in the world. He immerses himself day and night in such studies, naturally producing results beyond expectation. He then seeks words from me, humble as I am. Does he believe the Way resides in chaff and gravel? I merely offer this to fulfill his request, knowing full well I cannot imitate the steps of the son of Lifen while being blindfolded.
Written respectfully by my fellow student Xue Heng from Yuanshui, on Qingming Festival, Ding-Si Year of the Kangxi Reign.