医之为言意也。俞扁之方，和缓之术，通乎治国，功在活人，斯言虽小，可以喻大。
退庵
黄先生，希夷养生，淡泊明志，学进乎道，艺通乎神。大还菊泉之旁，小隐橘井之侧。凡夫
炎帝百草之谱，黄庭六根之书，康伯市上，壶史探奇；扁鹊箧中，镜经测要，莫不撷我灵素
，洞其神明，以回膏肓，以达腠理。良医良相，胥在是矣！请志简端，以为嚆矢。
甲戌春仲阳湖愚侄刘嗣绾顿首拜题
予少多疾，年十九，先君辞世，因弃举业，涉猎岐黄之学。尝慨世之昧者，非养奸为盗
，即
诛伐无过，乃立志为医。遇有难治之症，遍翻方论，每至深夜，烛屡见跋，不倦也，必得其
要领而后已。如是推原究本，渐有所获。初，母氏年衰欠安，择药物所宜，调治奏效，心窍
喜悦。至于家人辈，遇有不适，为之处方，亦多霍然，遐迩延就，岁无虚日。积今垂四十载
，虽系偏知，而自问不致误人，乃着医话六种。凡人以摄生为第一，故首辑一览延龄一卷。
集平生见闻，有俾于学人，作橘旁杂论二卷。《灵》、《素》、《难经》，为医者根柢，然
非经年累月，难以穷其奥旨。今以急就之法，汇以五脏见症，虚实用药之宜，亦可领其大意
，编上池涓滴一卷。传云∶空言无补，必见诸实事。录肘后偶钞二卷。治病之法，前人大备
，而头绪纷纭，遽难从事。今以短章包括，直指源流，兼附药宜，作证治指要一卷。其药笼
短剧一卷，间出新意，非止辞简，而实切于用焉。其知我者，谅不至覆瓿；不知我者，亦任
其讪诮耳！前梓《友渔斋诗集》十卷，兹刻医话八卷。斋名仍存其旧。
时嘉庆十有七年岁次壬申花朝退庵居士黄凯钧自记
医学的“医”字，含义在于“意”（心领神会、灵活变通）。俞跗、扁鹊的方术，以及和缓（秦越人）的技术，其道理贯通于治国之道，功效在于救活世人。这话虽然简短，却可以以此比喻宏大的道理。
退庵居士黄先生，崇尚希夷（指老子所说的清静无为境界）以养生，淡泊名利以明志，学问进达于道，技艺通达于神妙之境。在大还菊泉之旁隐居，在小隐橘井之侧行医。凡是关于炎帝神农尝百草的谱录，以及《黄庭经》中关于六根修养的书籍，像康伯在集市上探求壶中仙史的奇闻，或如扁鹊药箱中的镜经测度病情的要害，没有不汲取《灵枢》、《素问》的精粹，洞察神明之理，从而挽回膏肓之重症，通达腠理之细微。良医与良相，都体现在这里了！请将这些记录写在书的前面，作为引玉之砖。
甲戌年春二月，阳湖愚侄刘嗣绾叩首敬题
我年少时多病，十九岁那年，父亲去世，于是放弃了科举功名，开始涉猎岐黄（中医）之学。曾经感慨世间那些不明事理的人，要么养奸为盗，要么诛伐无罪之人，因此立志从医。遇到难以治疗的病症，便遍翻方书医论，常常直到深夜，蜡烛烧到了底部，也不感到疲倦，一定要掌握要领才罢休。像这样推究本源，逐渐有所收获。起初，母亲年老体弱不适，我选择适宜的药物进行调治，奏效后，心中喜悦。至于家人有不适之处，为他们处方，也多能迅速痊愈，远近之人前来求诊，每年没有一天是空闲的。积累至今将近四十年，虽然只是偏颇的一得之见，但自问不至于误人，于是撰写了六种医话。大凡人都把摄生（保养生命）放在第一位，所以首先辑录《一览延龄》一卷。汇集平生见闻，对学者有所帮助，编写了《橘旁杂论》二卷。《灵枢》、《素问》、《难经》是医者的根基，然而如果不是经过长年累月的钻研，很难穷尽其中的奥旨。现在用速成的方法，汇总五脏的常见症状，以及虚实用药的适宜原则，也可以领会其大意，编成《上池涓滴》一卷。传说：空谈无补于事，必须见于实事。摘录《肘后备急方》中的偶得心得，写成《肘后偶钞》二卷。治病的方法，前人已经完备，但头绪纷繁，仓促间难以着手。现在用短小的章节概括，直指源流，兼附药物适宜性，写成《证治指要》一卷。那《药笼短剧》一卷，偶尔有新意，不仅言辞简练，而且切实有用。了解我的人，谅必不会认为我的著作只配用来盖坛子（喻无用）；不了解我的人，也任凭他们讥笑罢了！之前刻印了《友渔斋诗集》十卷，这次刻印医话八卷。书斋的名字仍保留旧称。
时在嘉庆十七年，岁次壬申，花朝节，退庵居士黄凯钧自记
The character "Yi" (Medicine) implies "Yi" (Intention/Mindful comprehension). The prescriptions of Yu Fu and Bian Que, and the techniques of He Huan (Bian Que), are consistent with the principles of state governance, and their merit lies in saving lives. Though these words are brief, they can illustrate great truths.
Mr. Huang of Tui'an, cultivates life through the Daoist ideal of Xuanyi (emptiness and tranquility), clarifies his will through indifference to fame and wealth, advances his learning to the level of Dao, and perfects his art to the level of spirit. He resides near Dahuan Juquan and practices medicine beside Xiaoyin Jujing. Regarding the records of Yan Di's hundred herbs and the texts on the six roots in the *Huangting Jing*, whether exploring the wonders of the pot history as Kang Bo did in the marketplace, or measuring the essentials as Bian Que did with his mirror classics, he extracts the essence from the *Lingshu* and *Suwen*, penetrates the mysteries of the spirit, thereby rescuing critical conditions of the Gao-Huang (deep-seated disease areas), and understanding the intricacies of the Couli (interstitial spaces). Both excellent physicians and capable ministers are found herein. Please inscribe this at the beginning of the book as a prologue.
In the second month of spring in the Ji Xu year, Liu Siwan, a humble nephew from Yanghu, bows and writes.
I was prone to illness in my youth. At nineteen, when my father passed away, I abandoned the pursuit of imperial examinations and began to study Qihuang (Traditional Chinese Medicine). I often lamented that those ignorant people in the world either nurture villains and thieves or punish the innocent, so I resolved to become a physician. When encountering difficult cases, I would search through medical treatises until late at night, watching candles burn down to their bases without feeling tired, only stopping once I grasped the essentials. By tracing back to the origins, I gradually gained insights. Initially, when my mother was old and unwell, I selected appropriate herbs for her treatment, which proved effective, bringing me great joy. For family members who fell ill, my prescriptions also often led to rapid recovery. People from far and near came to seek treatment, day after day, without fail. Accumulating nearly forty years since then, although my knowledge is partial, I am confident it does not harm patients, and thus I composed six volumes of medical anecdotes. Since everyone considers health preservation (Shengyang) as the primary concern, I first compiled *Yilan Yanling* (Extending Life at a Glance), one volume. Collecting my lifelong observations to benefit learners, I wrote *Jupang Zalan* (Miscellaneous Discussions by the Orange Well), two volumes. The *Lingshu*, *Suwen*, and *Nanjing* are the foundations of medicine, but their profound meanings are hard to exhaust without years of study. Now, using a method of quick acquisition, I have compiled common symptoms of the five Zang organs and the appropriateness of tonifying or reducing methods, allowing one to grasp the general idea, forming *Shangchi Juandi* (Drops from Shangchi), one volume. It is said: Empty words do not help; one must see practical results. I recorded occasional excerpts from the *Zhouhou Beiji Fang* (Handbook of Prescriptions for Emergencies), two volumes. The methods for treating diseases were fully established by predecessors, yet the details are complex and difficult to address hastily. Now, using short chapters to encompass the subject, pointing directly to the source and flow, and attaching herbal indications, I wrote *Zhengzhi Zhiyao* (Essentials of Diagnosis and Treatment), one volume. The *Yaolong Duanju* (Short Dramas in the Medicine Cabinet), one volume, occasionally presents new ideas, not just being concise in language but truly practical. Those who understand me will surely not think my work is fit only to cover pots; those who do not understand me may ridicule it as they please. Previously, I published ten volumes of the *Youyu Zhai Poetry Collection*; now I publish eight volumes of medical anecdotes. The name of the studio remains unchanged.
Recorded by myself, Huang Kaijun, Layman of Tui'an, on the Flower Festival (Huazhao) of Ren Shen year, the 17th year of the Jiaqing reign.