士人读书明理，期于世有所济，立功名以见重当时，此体用兼备之学也。若学成理明，
无意立名，而慈祥之念，无时无地不期于济世，此其品诣不又加人一等乎哉？余观伦声许生
《外科证治》一书而有感焉。伦声少嗜学，经史而外，旁及诸子百家，一名一艺之微，手披
目览，各有所得。山居数十年，怡然自乐，不肯以学自炫。间因良善之家式微，为之指示趋
吉修方。或婴孩疾痛，时医束手，为之施送药饵，无不速效，人始奇之。由是名噪于士大夫
间。延访遂众，辞之不获，已择近地大山水处，始一命驾。人与之款洽，言皆经济文章，绝
不及他事。庚寅春，余遇于皖江郡城，年逾八十，白发萧疏，神明弗衰，非学养之醇耶。
嗣余权篆芜关，通尺素书，邀其掉扁舟冒雪而来，围炉谈论竞日，叩其生平阅历，如郡县学
宫添建文峰高阁，不周岁而人文蔚发，是何神速，伦声则谦未遑。谓吉凶皆盈虚消长自然道
理，一有走避，必干造物之忌。若乃胜地名区，善人多则吉祥自生，趋吉之说，皆事之适然
相合，非尽关人力也。其言似谦，其实有至理存焉。临别检行箧，余见有《外科证治》一书
，则续成其故友毕苍霖未竞之业。其部首分别阴阳证治，其卷末并列急治五条，共书五卷，
自记甚悉，余益叹其品学之优也。书成，不独擅其美，必推善于创始之良友。其所分门列类
者，皆二十余年历试活人无算之实学，非借着书立说以求声誉者比。余将远别数千里外，此
书若仍携归，恐久而失传，为借抄副本付剞劂，以质世之精医理者；虽曰小道，亦足见伦声
所学之绪余，与济人之素心云尔。
生名克昌，和州国学生，伦声其字也。
时道光岁次辛卯夏月督榷使者云梦程怀 书于上海榷署
读书人研读经典以明晓事理，期望在社会上有所贡献，建立功业名声从而被当时的人所尊重，这是兼具本体与功用的学问。如果学识成就、道理通明，却没有刻意追求名声的意图，而慈祥仁爱之心，无时无刻不希望能救助世人，这种人的品德造诣不是又高出常人一等吗？我阅读了伦声许先生所著的《外科证治》一书，因而有所感触。
伦声年少时酷爱学习，除了经书史籍之外，广泛涉猎诸子百家，即使是微小的名物或技艺，也亲手翻阅、亲眼阅览，各自都有心得。在山中居住了几十年，怡然自得，不肯用学问来炫耀自己。偶尔因为善良人家家道中落，便为他们指点趋吉避凶的方法并开具药方。有时遇到婴儿患病痛苦，当时的医生束手无策，他便施予送药喂药，没有不迅速见效的，人们才开始对他感到惊奇。从此他的名声在士大夫阶层中传开。邀请他诊治的人越来越多，推辞不掉，于是他便选择靠近大城市山水优美的地方定居，才答应出诊。与他交往的人，交谈的都是经世济民的文章大道，绝口不提其他琐事。
庚寅年春天，我在皖江郡城遇见他，那时他年过八十，白发稀疏，但精神矍铄并未衰退，这难道不是学问修养深厚所致吗？后来我代理芜湖关的职务，通过书信往来，邀请他乘小船冒着雪前来，我们围着火炉整日谈论，询问他生平的经历阅历。他说就像郡县学宫添建文峰高阁一样，不到一年当地人文风气就兴盛发达，这是何等神速，但他则谦虚地说自己来不及参与。他认为吉凶都是盈虚消长的自然道理，一旦有逃避之举，必定会触犯造物主的忌讳。至于名胜地区，善人多则吉祥自然产生，所谓“趋吉”的说法，不过是事情恰好相合，并不完全取决于人力。他的话看似谦虚，其实蕴含着至深的道理。
临别时整理他的行囊，我看见有《外科证治》这一本书，原来是续成他故友毕苍霖未完成的事业。该书部首分别论述阴阳证治，卷末并列急治五条，全书共五卷，自述非常详尽，我更加赞叹他品德和学问的优秀。书完成后，他不独享其美名，一定将功劳归于创始的良友。他所分门别类的内容，都是二十多年来历经尝试、救活无数人的实证之学，不是那些借著书立说来求取声誉的人所能比拟的。我将远别去往数千里之外，这本书如果仍带回去，恐怕时间久了会失传，因此借抄副本交付刻印，以向精通医理的世人请教；虽然说是小道（指外科），也足以展现伦声所学之余绪，以及他救济他人的素常心愿罢了。
Scholars study the classics to understand principles, hoping to contribute to society, establish merit and fame to be respected by their contemporaries; this is a learning that integrates substance (Ti) and function (Yong). If one has achieved scholarly success and clarity of principle, yet has no intention of seeking fame, while possessing a compassionate mind that constantly desires to save the world at all times and places, is not such a person's moral attainment even higher than others? I was moved after reading Mr. Lunsheng Xu's book "Waike Zhengzhi" (Surgical Treatment Verification).
Lunsheng loved learning since his youth. Beyond the Classics and History, he extensively studied the Hundred Schools of Thought. Regarding even minor matters of nomenclature or skills, he read them with his own hands and eyes, gaining insights from each. Living in the mountains for decades, he was content and happy, refusing to show off his learning. Occasionally, when virtuous families fell into decline, he would guide them on how to seek auspiciousness and prescribe formulas. When infants suffered from illnesses that contemporary physicians could not treat, he would administer medicines, achieving rapid effects without fail, which led people to marvel at him. Consequently, his reputation spread among the scholar-officials. As invitations for consultation became numerous and he could not refuse, he eventually chose to settle near a large city in a scenic area and agreed to practice medicine. Those who interacted with him discussed essays on statecraft and governance, never mentioning trivial matters.
In the spring of the Gengyin year, I met him in the prefectural city of Wanjiang. He was over eighty years old, with sparse white hair, yet his spirit remained vigorous. Was this not due to his profound cultivation of learning and character? Later, while acting as the supervisor of the Wuguan customs, I corresponded with him via letters, inviting him to travel by boat through the snow. We sat around a stove discussing for the whole day. When I asked about his life experiences, he mentioned that just as adding a high pavilion to the local academy can lead to a flourishing of culture within a year, so too does virtue bring its own rewards. He humbly claimed he had no time for such achievements. He stated that good and bad fortune are natural laws of waxing and waning; attempting to evade fate would offend the Creator. In renowned scenic areas, where there are many virtuous people, auspiciousness arises naturally. Thus, the concept of "seeking auspiciousness" is merely a coincidence of events, not entirely dependent on human effort. His words seemed humble but contained profound truth.
Upon parting, while inspecting his luggage, I saw a copy of "Waike Zhengzhi" (Surgical Treatment Verification), which was actually the completion of the unfinished work of his late friend Bi Canglin. The first section distinguishes Yin and Yang syndromes for treatment, and the final volume lists five emergency treatments. The book consists of five volumes, with detailed self-explanations, further confirming my admiration for his excellent character and scholarship. Upon completing the book, he did not claim sole credit but attributed the merit to his pioneering friend. The categories and classifications he established were based on over twenty years of practical experience saving countless lives, unlike those who write books solely to gain reputation. As I was about to depart for thousands of miles away, fearing the book might be lost if taken back, I borrowed a copy to have it printed, presenting it to experts in medical theory for review. Although surgery is considered a "minor path," it sufficiently demonstrates the remnants of Lunsheng's learning and his original intention to help others.
The gentleman's name was Kechang, a Guosheng (Student of the State Academy) from Hezhou, and Lunsheng was his courtesy name.
Written by Cheng Huai, Commissioner of Customs from Yunmeng, at the Shanghai Customs Office in the summer of the Xinmao year of the Daoguang reign.