吴郡韩公复阳。精于医学。尝以李东垣门人罗谦甫所着卫生宝鉴书。详加考订。将寿诸梓。未
就而殁。公之季子公达。克世其业。遭逢圣明。仕为太医院判。尝持此书语予曰。吾将刻之以成先
志。幸一言以序之。予既诺而未暇为。今年冬。公达又殁。其子布复泣且拜。恳求不已。予惟上古
圣神。闵斯民之扎瘥夭阏。不得以全其寿。于是为之医药以济之。厥后名医世出。各以意见着方书
。联篇累牍。非止一家。然用而试之。有得有失。独近世东垣所着内外伤辨等篇。发前人之所未发
。故其所着之方。靡不神效。谦甫受业其门。得闻至论。其为此书。斟酌损益。具载悉备。嘉惠于
世者浓矣。公达既精通其艺。上承于眷遇。下济于斯人。而尤 以继先志为务。此仁人孝子之用
心。予于公达素相知。于其殁岂能忘言哉。世之为医者得此书。诚如鉴之烛物。一举 然在目。必
不至于差谬。凡有疾者观于此书。诚足以卫生。不至于危殆。然则此书之传。其功不亦博乎。遂书
以序于后。
永乐十五年岁次丁酉十二月戊申翰林院学士奉政大夫兼右春坊右庶子建安杨荣书
太医罗先生。学于东垣李君。源流于易水张君。其道大行。惧夫二君之传久而泯没也。集录铨
次而刻之梓者。非一编矣。暇日携成书四帙见示。而曰且将板行。一序毋吝。翻而阅之。曰药误永
鉴者。知前车之覆。恐后人蹈之也。曰名方类集者。古今之方。择之已精。详而录之。使后人有所
据根据也。曰药类法象者。气味浓薄。各有所用。证治增损。欲后人信之也。曰医验纪述者。遇如是
病。用如是药。获如是效。使后人慎之也。大抵皆仁者之用心。抑论之。天下之事。辨之不明。固
有似是而非。利于此而害于彼者。况医之为道。阴阳虚实。千状万态。神圣工巧。存乎其人。合四
者而一之。名曰卫生宝鉴。夫鉴之本明。其应物也。无心乎妍丑。而妍丑莫能 。得是书者诚能习
而读之。玩而味之。了然于心而无疑。一旦临用。如鉴之虚明。物来而应。若妍若丑。无纤亳之差
。其用岂不博哉。不然。未用时置之高阁。仓卒间但备检阅。殆有辨之不明。似是而非。其所失不
啻霄壤
。诗云。伐柯伐柯。其则不远。执柯以伐柯。睨而视之。犹以为远。殆非先生垂示后人之意
也。
至元辛巳冬至日郧城砚坚题于卷首
吴郡的韩复阳先生，精通医学。他曾将李东垣的门人罗谦甫所著的《卫生宝鉴》一书，详细加以考证订正，准备刻印出版，但尚未完成便去世了。韩公的小儿子韩公达，能够继承家业，恰逢圣明之世，担任太医院判。他曾经拿着这本书对我说：“我将要刻印此书以完成先父的遗愿，希望您能写一段话作为序言。”我虽然答应了，却因忙碌无暇撰写。今年冬天，韩公达又去世了，他的儿子韩布哭着拜见，恳切请求不停。我想，上古的圣神之人，怜悯百姓遭受疾病折磨、夭折短寿，不能保全寿命，于是为他们制定医药来救助他们。此后名医相继出现，各自凭借自己的见解编写方书，连篇累牍，不止一家。然而实际应用检验，有成功也有失误。只有近世李东垣所著的《内外伤辨惑论》等篇章，阐发了前人未曾发现的问题，所以他编写的方剂，无不神效。罗谦甫师从李东垣，得以听闻高深理论，编写这本书时，斟酌增减内容，记载详尽完备，对世人的恩惠深厚啊。韩公达既精通医术，上受皇恩眷顾，下救济百姓，尤其致力于继承先父遗志。这是仁人孝子的心意。我与韩公达一向相知，在他去世后，怎能不写几句话呢？世间行医的人得到这本书，确实像镜子照物一样，一目了然，必定不会出差错。凡是生病的人阅读这本书，确实足以保养身体，不至于陷入危险境地。那么这本书的传播，其功劳不是也很广博吗？于是写下这段话作为后序。
永乐十五年岁次丁酉十二月戊申日，翰林院学士、奉政大夫兼右春坊右庶子建安杨荣书写。
太医罗先生，师从东垣李君，渊源出自易水张君，其道广泛施行。担心这两位先生的传承久远而湮没，收集记录并编排刻印出版的，已不止一部了。闲暇时日带着成书四卷给我看，说即将刻板发行，请不要吝惜写一篇序言。翻阅阅读后说：《药误永鉴》，是知道前车的倾覆，恐怕后人重蹈覆辙；《名方类集》，是古今的方剂，选择已经精当，详细记录下来，使后人有所依据；《药类法象》，是药物的气味浓薄，各有用途，证治加减，希望后人相信它；《医验纪述》，是遇到这样的病，用这样的药，获得这样的疗效，使后人谨慎对待。大抵都是仁者的心意。再论述一下，天下的事情，辨别不清楚，本来就有似是而非，对此有利而对彼有害的情况。何况医学之道，阴阳虚实，千姿百态，神圣工巧，关键在于人。将这四部分合而为一，命名为《卫生宝鉴》。镜子的本体明亮，反映事物时，没有主观好恶，但美丑无法掩盖。得到这本书的人如果能熟练阅读，玩味其中道理，心中了然无疑，一旦临症使用，就像镜子虚空明亮，物体来了就能应对，无论美丑，没有丝毫差错，它的用处难道不广博吗？否则，未使用时放在高阁之上，仓促之间只是备查翻阅，恐怕有辨别不清、似是而非的情况，其中的损失不只是天壤之别。《诗经》说：“砍斧柄啊砍斧柄，法则就在眼前。”拿着斧柄去砍斧柄，斜眼看看，还以为很远。这大概不是罗先生垂示后人的本意吧。
至元辛巳冬至日，郧城砚坚题于卷首。
Mr. Han Fuyang of Wu Commandery was proficient in medicine. He once carefully examined and corrected the book *Weisheng Baojian* (Precious Mirror for Health Preservation) written by Luo Qianfu, a disciple of Li Dongyuan, intending to have it carved on woodblocks for publication, but passed away before completion. Mr. Han's youngest son, Han Gongda, inherited the family profession. During the reign of a sage ruler, he served as Pan of the Imperial Medical Bureau. He once showed me this book and said, "I intend to carve it to fulfill my late father's wish. I hope you will write an introduction." I agreed but did not have time to do so. This winter, Han Gongda also passed away. His son, Han Bu, wept and bowed, earnestly requesting without ceasing. I reflect that the sages of antiquity, pitying the people suffering from diseases and premature death, unable to preserve their longevity, established medicines and therapies to aid them. Later, famous doctors emerged one after another, each writing medical texts based on their own insights, filling volumes, not limited to one school. However, practical application showed both successes and failures. Only in recent times, the chapters such as *Differentiation of Internal Injury and External Injury* (Nei Wai Shang Bian Huo Lun) written by Li Dongyuan revealed what predecessors had not discovered. Therefore, his prescribed formulas were all miraculous. Luo Qianfu studied under him and heard profound theories. In compiling this book, he deliberated on additions and deletions, recording everything comprehensively, bringing great benefit to the world. Since Han Gongda was proficient in his art, received imperial favor, and aided the people below, especially dedicating himself to continuing his father's will, this is the mindset of a benevolent person and a filial son. I have always known Han Gongda well; how could I remain silent after his death? For physicians in the world who obtain this book, it is indeed like a mirror illuminating objects, making everything clear at a glance, ensuring no errors. For those with illnesses who read this book, it is sufficient for preserving health, preventing danger. Thus, the dissemination of this book, is its merit not extensive? So I wrote this as a postface.
Written by Yang Rong, Academician of the Hanlin Academy, Official of the Rank of Fengzheng, and Vice Minister of the Right Spring Office of Jian'an, in the twelfth month of Dingyou year, 15th year of Yongle era.
Doctor Luo studied under Master Li of Dongyuan, with origins tracing back to Master Zhang of Yishui. His teachings spread widely. Fearing that the transmission of these two masters would be lost over time, collections, compilations, and carvings for publication have been made more than once. On a leisure day, he brought four fascicles of the completed work to show me, saying he intended to publish it via woodblock printing and asked me not to withhold an introduction. Upon flipping through and reading, I noted: *Yao Wu Yong Jian* (Eternal Warning from Medication Errors) indicates knowing the overturning of the cart ahead, fearing others might tread the same path; *Ming Fang Lei Ji* (Collection of Famous Formulas) selects ancient and modern formulas with precision, recording them in detail so later generations have a basis; *Yao Lei Fa Xiang* (Phenomena of Drug Categories) explains that the thickness of flavors and qi has specific uses, and adjustments in syndrome treatment aim to make later generations believe; *Yi Yan Ji Shu* (Records of Medical Verification) describes encountering such diseases, using such drugs, achieving such effects, urging later generations to be cautious. Generally, these are the intentions of benevolent people. Furthermore, discussing worldly affairs, if not clearly distinguished, there are indeed things that seem correct but are wrong, beneficial to one side but harmful to another. How much more so is the Way of Medicine, with Yin and Yang, deficiency and excess, presenting thousands of states? Divine, sacred, skillful, and clever practices depend on the individual. Combining these four aspects into one, it is named *Weisheng Baojian* (Precious Mirror for Health Preservation). The essence of a mirror is bright; when reflecting objects, it has no subjective preference for beauty or ugliness, yet neither can be hidden. Those who obtain this book, if they study and read it diligently, savor and understand its meaning, keeping it clear in mind without doubt, will, upon clinical use, respond to situations like a mirror—clear and empty. Whether beautiful or ugly, there will be no slightest error. Is its utility not extensive? Otherwise, if kept on high shelves unused, and only consulted hastily in emergencies, there may be unclear distinctions and false appearances, leading to losses greater than the difference between heaven and earth. The *Classic of Poetry* says: "Chopping the handle, chopping the handle, the rule is not far." Holding the handle to chop the handle, looking sideways, still feels it is far. This is likely not the intention of Master Luo in showing this to future generations.
Inscribed at the beginning of the scroll by Yan Jian of Yuncheng on the Winter Solstice day of the Xinsi year of the Zhiyuan era.