医贵集大成，而秦越人过洛阳为老人医，入赵为带下医，入秦为小儿医。又似入国问境
，因
地制宜者。我邑唐介庵先生，抱性慈浓，于医学深究南阳之旨，各家亦能探讨。中年后，以
用大黄著名。凡士夫与穷巷僻乡，遇有热结不解者，必延唐大黄焉；于是乎先生之字，竟为
大黄之名掩矣。先生遇表症则汗之，虚则补之，寒则温之，亦何尝执大黄而疗人之疾哉！乃
人过欲下之症，延先生耳，非先生之偏用大黄也！先生之品，堪师堪拜，遇贫苦有疾，邀一
次，下日自来；数里之内不坐船，常佩纸笔墨砚，暨一囊钱。诊视后，随取写方，不待假诸
邻也。嘱服几剂，即将钱数置案头，够药炭之需。常见一家，深秋尚眠竹簟，曰∶不宜，盍
勿易草席？答言∶乏钱。先生归，令一价持席往。又一邻人手艺营生，积银十两，常置卧所
。一日忽不见，遂病，医药终无效。先生知其情，袖银如数，诊脉时潜置于枕席间，病患一
旦复得，喜悦而病瘥。后皆知先生所为，纠而还之，终无德色。先生初无子，其室人当天癸
已绝之年，忽然怀妊生子，奇矣！非先生盛德之感，有是理乎？
《佛经》云∶生老病死，能全四者，即谓之尽命可也。医能治病，或调剂于未病，以永
其年
。至于薪尽油干，则谓之老死。一病字亦加不上，方可谓真考终命也。唐贾敦实，为怀州刺
史，后疾笃，子孙延医，却不肯见。曰∶未闻良医能治老也。卒年九十余，旨哉斯言！犹忆
大父文相公，乾隆三十五年，年九十二岁，年非不高矣；而病脾泄，七日而卒。盖缘我父仪
高公，先七日而殁，大父闻之，一恸而疾作。若我父无故，大父亦未必尽此焉。故考终命为
五福之一，天下之人，能尽其命者，有几人哉？
医学贵在集各家之大成，正如秦越人（扁鹊）经过洛阳时，为老年人看病；进入赵国时，做妇科医生；进入秦国时，做儿科医生。这又像是“入国问境”，根据当地情况采取适宜措施。我们县的唐介庵先生，性情慈悲浓厚，对医学深入探究张仲景《伤寒论》的宗旨，对各派医家学说也能广泛探讨。中年以后，他因使用大黄而闻名。凡是士大夫与穷乡僻壤的人，遇到有热邪结滞不解的病症，必定延请唐大黄（指唐介庵先生）；于是先生的字，竟然被“大黄”这个名号所掩盖了。先生遇到表证就发汗，虚证就补益，寒证就温里，又何曾只执着于用大黄来治疗人的疾病呢！只是人们遇到想要用泻下法的病症时，才来延请先生罢了，并非先生偏执地只用大黄啊！先生的品德，值得为师、值得拜服，遇到贫穷困苦而有病的人，邀请一次，第二天他自己就会上门；几里路之内不坐船，常常随身携带纸笔墨砚，以及一个装钱的袋子。诊视之后，随即取纸写方，不需要向邻居借东西。嘱咐服用几剂药后，就将钱数放在案头，足够支付药物和柴火的需求。曾经看见一家，深秋时节还睡在竹席上，先生说：“不合适，为什么不换成草席？”那人回答：“缺钱。”先生回家后，让仆人拿着草席送去。又有一个邻居靠手艺谋生，积攒了十两银子，经常放在卧处。一天忽然不见了，于是生病，医药最终无效。先生知道他的情况，袖中藏着银子，在诊脉时悄悄放在枕头席子之间，病人一旦重新得到，喜悦而病愈。后来大家都知道先生的所作所为，追回银子归还给他，先生始终没有得意的神色。先生起初没有儿子，他的妻子在天癸已绝的年龄，忽然怀孕生子，真是奇怪啊！如果不是先生盛德感动上天，有这样的道理吗？
《佛经》说：生老病死，能保全这四者，就可以称为尽命（自然死亡）。医生能治疗疾病，或者在未病时进行调理，以延长寿命。至于像木柴烧尽、灯油干涸那样，就称为老死。这种情况下连“病”字都加不上，才可以称为真正的善终（考终命）。唐代贾敦实，担任怀州刺史，后来病情严重，子孙延请医生，他却不肯见面。说：“没听说过良医能治疗衰老。”去世时九十多岁，这话真精彩啊！我还记得祖父文相公，乾隆三十五年，九十二岁了，年纪不算不高；却得了脾泄（脾虚导致的腹泻），七天后去世。大概是因为我父亲仪高公，先七天去世，祖父听到消息，痛哭一场后疾病发作。如果我父亲无缘无故不死，祖父也未必会这样早逝。所以善终是五福之一，天下的人，能尽其天年善终的，又有几个人呢？
Medicine values the integration of great achievements from various schools, just as Qin Yueren (Bian Que) treated the elderly when passing through Luoyang, practiced gynecology (Daixiayao) in Zhao, and pediatrics (Xiaoeryao) in Qin. This is akin to "asking about local conditions upon entering a state," adapting measures to local circumstances. Mr. Tang Jian'an of our county possessed a kind and compassionate nature, deeply investigated the principles of Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage), and explored the theories of various medical schools. After middle age, he became famous for using Dahuang (Rhei Radix et Rhizoma). Whenever scholars or people in remote villages encountered conditions with unresolved heat accumulation (Rejie), they would invariably invite "Tang Dahuang" (referring to Mr. Tang); thus, his courtesy name was overshadowed by the nickname "Dahuang." When encountering exterior syndromes (Biaozheng), he induced sweating; for deficiency syndromes, he tonified; for cold syndromes, he warmed. Did he ever rigidly rely only on Dahuang to treat diseases? It was merely that patients seeking purgation (Xiazhi) sought him out, not that he biasedly used only Dahuang! His character was worthy of being a teacher and of reverence. For the poor and sick, after one invitation, he would come voluntarily the next day; within a few li, he did not take boats, but often carried paper, ink, brush, and inkstone, along with a money pouch. After diagnosis, he would immediately write prescriptions without borrowing supplies from neighbors. He would instruct taking a few doses, then place the payment on the desk, sufficient for the cost of herbs and firewood. Once, he saw a family still sleeping on a bamboo mat in late autumn, saying, "This is inappropriate, why not change to a straw mat?" They replied, "We lack money." Upon returning home, Mr. Tang sent a servant with a straw mat. Another neighbor, earning a living by craft, had saved ten taels of silver, usually kept at his bedside. One day it suddenly disappeared, causing illness which medicine could not cure. Knowing the situation, Mr. Tang concealed the silver in his sleeve and secretly placed it between the pillow and sheet during pulse diagnosis. The patient, regaining the money once, felt joy and recovered. Later, everyone learned of his actions, retrieved the silver to return it, yet he showed no trace of pride. Initially childless, his wife, at the age when Tian Gui (menstruation/reproductive essence) had ceased, suddenly became pregnant and gave birth—a marvel! Was this not due to his profound virtue moving heaven? Is there any other reason?
The *Buddhist Sutras* state: Life, old age, sickness, and death; if one can complete all four naturally, it is called dying of natural lifespan (Jinming). Physicians can treat diseases or regulate health before illness arises to prolong life. However, when the firewood is exhausted and the oil dried up, it is called dying of old age (Laosi). In such cases, the term "disease" does not even apply, which can be termed a true good end (Kaozhongming). Jia Dunshi of the Tang Dynasty served as Prefect of Huaizhou. When his illness became critical, his descendants invited physicians, but he refused to see them, saying, "I have never heard of a good physician curing old age." He died at over ninety years old. How profound these words are! I still recall my grandfather, Wengong, who in the 35th year of Qianlong, was ninety-two years old—an advanced age; yet he suffered from Pi Xie (Spleen Diarrhea) and passed away seven days later. This was likely because my father, Yigao Gong, died seven days prior. Upon hearing the news, my grandfather wept bitterly, triggering his illness. If my father had not died unexpectedly, my grandfather might not have passed away so soon. Thus, a good end is one of the Five Blessings. Among the people of the world, how many can truly fulfill their natural lifespan?