谚曰∶不为良相，则为良医。明乎良医之燮理阴阳，胥一世而登诸仁寿，与良相之赞元调鼐者侔也。余自幼
好读岐黄书，壮而远游四方，欲求所谓良医者，领其所谓卓识伟论，以正所学。历四十年所，郁乎吾
怀，迄无所遇，而四方之志，终未少颓弛也。夙闻东武山川，奇秀不减雁宕，每神游马耳常山间，
如东坡所谓隐君子者，庶忻然遇之。嗣闻邑绅士显绪王君辈，谈次间曾于诸城刘相国处，遇其胞侄松峰，
温文尔雅，善古文诗词，更精岐黄术。余耳其名，而未获一共谈论，蓄怀时怅怅也。因策蹇走七百余里，
访松峰于东武之槎河山庄。一见相滂如平生欢。其子濯西，克绍家学，精核医理，出所着《说疫》一书，
属余弁言。余受而读之，见其三才融贯，而包括殆尽，古今毕举而搜罗无遗。真足解千百年之疑团，开瘟
疫门之觉路。其尤妙者，析瘟疫之名义，分疫证为各种，皆发前人所未发。如所载瓜瓤软脚，赤膈黄耳，
痧瘴诸挣等疫疠怪疾，各有简便良方，针灸奇术，皆能回春于瞬
息，奏效于目前，真可以参变阴阳，起回生死。则是有《伤寒论》于前，不可无《说疫》书于后，
直与《金匮》名编表里相成，参互尽变，将胥天下后世而仁寿之。即云与良相之业并垂千古，亦
奚不可之有，是为序。
时乾隆丁未清和月福山年眷世弟刘嗣宗撰
谚语说：“如果不能做优秀的宰相，那就去做优秀的医生。”这说明优秀的医生通过调和阴阳，使世人得以长寿安康，其功德与辅助君主治理国家的优秀宰相是等同的。我从小喜爱阅读岐伯和黄帝的医学著作，成年后远游四方，想要寻找所谓的良医，听取他们卓越的见识和高深的理论，以纠正我的学识。历经四十多年，心中郁结，却始终未遇良师，但求访四方的志向始终未曾松懈。我早就听说东武（今山东诸城一带）的山川景色，奇丽秀美不亚于雁荡山，常常神游于马耳山和常山之间，希望能像苏东坡所说的那样，遇到隐居的高人，心中欣然喜悦。后来听说当地士绅显绪王君等人，在交谈中曾提及在诸城刘相国家中，遇到了他的侄子松峰（即本书作者刘松峰），此人温文尔雅，擅长古文诗词，更精通岐黄医术。我久闻其名，却未能与他共同谈论交流，心中时常感到惆怅。于是骑着驴奔波七百多里，到东武的槎河山庄拜访松峰。一见如故，相见甚欢。他的儿子濯西，能够继承家学，精研医理，拿出他所著的《说疫》一书，嘱托我为其作序。我接受并阅读了这本书，看到它贯通天地人三才，内容包罗万象，古今知识全面列举，搜集毫无遗漏。真正足以解开千百年的疑惑，开启瘟疫诊疗的觉悟之路。其中尤为奇妙的是，剖析瘟疫的名称和含义，将疫病症状分为各种类型，都是前人未曾阐发的见解。如书中记载的瓜瓤软脚、赤膈黄耳、痧瘴等怪异疾病，都有简便有效的良方和针灸奇术，都能瞬间起死回生，立即见效，真正可以参悟变化阴阳，挽救生死。既然前有《伤寒论》，那么后不可无《说疫》一书，它直接与《金匮要略》这部名著表里呼应，相互参照变化，将使天下后世之人皆得仁寿。即使说它与优秀宰相的事业一同流传千古，又有什么不可以的呢？这就是序言。
时在乾隆丁未年（1787年）农历四月，福山年眷世弟刘嗣宗撰写。
The proverb says, "If one cannot be a virtuous prime minister, then one should be a virtuous physician." This clarifies that a virtuous physician, by regulating Yin and Yang (Yin-Yang regulation), enables the world to attain benevolence and longevity, a merit equal to that of a virtuous prime minister who assists the sovereign in governing the state. Since childhood, I have loved reading the medical texts of Qibo and Huangdi (Qihuang, referring to the foundational theories of Traditional Chinese Medicine attributed to the Yellow Emperor and Qibo). In my adulthood, I traveled far and wide, seeking so-called virtuous physicians to learn from their profound insights and grand theories, thereby correcting my own learning. After more than forty years, though my heart remained filled with unfulfilled aspirations and I had not yet encountered such a master, my ambition to seek knowledge across the four corners of the land never wavered. I had long heard that the mountains and rivers of Dongwu (modern-day Zhucheng area) were as picturesque and elegant as those of Yandang Mountain. My spirit often wandered among Ma'er Mountain and Changshan Mountain, hoping to encounter a recluse sage as described by Su Dongpo, which would bring me great joy. Later, I learned that local gentry, such as Mr. Wang Xianxu, mentioned in conversation that they had met Songfeng (the author, Liu Songfeng), the nephew of Prime Minister Liu of Zhucheng, at the latter's residence. Mr. Liu was gentle and refined, skilled in classical prose and poetry, and particularly proficient in Qihuang medicine. I had heard his name for a long time but had not had the opportunity to discuss matters with him, leaving me feeling somewhat regretful. Therefore, I mounted a donkey and traveled over seven hundred li to visit Songfeng at Chahé Mountain Villa in Dongwu. Upon meeting, we felt as if we had been lifelong friends. His son, Zhuoxi, inherited the family learning and mastered medical principles with precision. He presented his authored book, *Shuo Yi* (Discourse on Epidemics), and requested that I write a preface. I accepted and read it, finding that it integrated the Three Powers (Heaven, Earth, and Humanity), encompassing everything comprehensively, and collected ancient and modern knowledge without omission. It truly has the power to resolve doubts accumulated over thousands of years and open the path to enlightenment in the field of epidemic diseases. What is particularly ingenious is its analysis of the names and meanings of plague and epidemics, and its classification of epidemic symptoms into various types, all of which are insights not previously expounded by predecessors. For instance, regarding strange epidemic diseases such as "melon-rind soft-legs," "red-chest yellow-ears," and various sha-zhang (sand-miasma) disorders, the book provides simple and effective prescriptions and miraculous acupuncture techniques that can restore life in an instant and produce immediate effects. Truly, this allows one to comprehend and transform Yin and Yang, rescuing people from death. Just as there is the *Treatise on Cold Damage Diseases* (*Shanghan Lun*) before, there must be the book *Shuo Yi* after. It stands in complementary relationship with the famous classic *Essential Prescriptions of the Golden Cabinet* (*Jingui Yaolue*), mutually reinforcing and transforming, thereby ensuring benevolence and longevity for all under heaven and future generations. Even if it is said that it will stand alongside the achievements of virtuous prime ministers for millennia, what could be wrong with that? This is the preface.
Written in the fourth month of the Qinghe season in the Dingwei year of the Qianlong reign [1787], by Liu Sizong, younger generation disciple and kinsman from Fushan.