天地阴阳。风寒暑湿。冷暖虚实。各因其人体气以受病。各因其地时气以致疾。原非一概而
论。即如两人同一病。致病受病。就有不同。并有一人一身前后同一病。而筋络脏腑之行。又
有不同。命之理微。地之理微。医之理亦微。所谓失之毫厘。谬以千里。诚不我欺。迥乎难挽。甚
未容易言医。其故或在认症之不真。学问所不到。譬之行兵临阵。有所不久。不久而即不熟。
且人之受病。有内有外。有虚有实。有火有寒。有阴有阳。有暑湿而似乎虚弱。有虚弱而类乎
风邪。是凡医家不可以不细加体察。予风尘薄宦。无济世之力。有救人之心。无论其力之能
与不能。而心之再无下尽其到也。偶与友人沈月枝论及世道人心。因而就病谈医。于是乎
渠欣欣然出示笔花医镜一书。书系抄本。予捧而翻阅。恐不克久而不忘。且此等书果可以
济世救人。何妨共诸同好。予骤然付梓刊印。布告同人。或为医家之一助。不没江公一片婆
心云尔。是为序。
道光十四年仲冬之月上浣皖江古舒钟承露谨序
天下之至变者病也。天下之至精者医也。欲极其精以穷其变。虽千万言不足以发明其绪。
是以岐雷贷季而后。名家辈出。议论纷如。而合诸病情变幻。有难以按图而索骥者。暾何人
斯。而敢以一二浅言。谓足以罄乃事乎。然至变者病。而可见者恃乎形。至精者医。而可据者
恃乎理。以形求理。即以简驭繁。达乎此。通乎彼。固有千万言所不能尽。而一二语足以赅之
矣。暾自中岁究心医学。往来于江浙之间。深知其难。亦不敢自安于拙。迨服官东粤。学渐荒
芜。而习见此邦医士。如文家相题布局。理法未清。其何以司活人之柄耶。病家固不甚讲求。
但以神鬼为福。即偶延医诊。而默受其误者。亦终莫之知。是诚不服药为良矣。可 也夫。暾
久思引救。碍于官箴。兹将引退还山。略举其要。镌为一编。俾人人得有简要之方。偶遇一症。
自可按对病情。审为何脏何腑。是阴是阳。不乖乎表里虚实寒热之真。即知为心肝脾胃肺
肾之疾。症既洞澈。药自效灵。较诸授命于瞽。以身为鹄者。其损益可昭然判也。诚愿有志者
熟玩是编。据为要领。而旁参诸大家之说。自可一览了然。将近以事亲。远以济众。于生灵不
无稍补焉。是为序。
时道光四年孟夏之月上浣浙江归安江涵暾自序
天地之间的阴阳变化，以及风、寒、暑、湿等外邪，还有冷暖、虚、实等因素，都是根据每个人体气的不同而致病；也是根据各地、各时气候的不同而引发疾病。这原本就不能一概而论。
就像两个人得的是同一种病，但致病的途径和受病的表现，就有不同之处。甚至一个人身上前后得的同一种病，其经络、脏腑的病变规律，又有所不同。
命的道理微妙，地的道理微妙，医的道理也微妙。所谓“失之毫厘，谬以千里”，确实没有欺骗我们，这种偏差往往难以挽回，所以轻易谈论医学是很不容易的。
其中的原因，或许在于对症状辨识的不真切，以及学问修养未能达到相应的高度。这就好比行军打仗，如果准备时间不够久，就不熟练；如果不熟练，就无法应对战局。
而且人受病，有内因和外因，有虚证和实证，有火证和寒证，有阴证和阳证。有的暑湿证看起来像虚弱证，有的虚弱证又像风邪侵袭。因此，凡是从医者不可以不仔细加以体察。
我曾在风尘仆仆中担任低微官职，没有济世救人的能力，却有救人的心志。无论能力能否做到，我的心意总是希望能毫无保留地做到极致。
偶然与友人沈月枝谈论世道人心，因而就着疾病来探讨医学。于是，他高兴地拿出《笔花医镜》这本书给我看。
这本书是抄本，我捧在手中翻阅，担心时间久了会遗忘。况且这类书籍如果可以济世救人，不妨与志同道合的朋友共同分享。
于是我突然决定将其刻印出版，告知同仁，希望成为医家们的助力，也不辜负江公的一片苦心婆心。这就是序言。
道光十四年仲冬之月上浣（农历十月上半月），皖江古舒钟承露恭敬作序。
天下最变幻莫测的是疾病。天下最精妙的是医学。想要达到极致的精妙以穷尽疾病的变幻，即使千万言也不足以阐明其头绪。
自从岐伯、雷公、贷季之后，名家辈出，议论纷纷。然而结合病情的千变万化，有些情况难以按照图谱去寻索对应的方法。
我江涵暾是什么人，怎敢用一两句浅显的话，就说足以穷尽这些事理呢？
但是，最变幻的是疾病，而可见的是依靠形体表现；最精妙的是医学，而可依据的是依靠医理。通过形体来探求医理，就是以简驭繁。
通达了这一点，就能贯通其他方面。固然有千万言也不能说尽的情况，但也有一两句话就足以概括全部的情况。
我自中年起专心研究医学，往来于江浙之间，深知其难，也不敢安于自己的拙劣。
等到我在广东东部做官时，学业逐渐荒废，却经常习见当地的医生，他们像文人写文章讲究布局一样，理法不清，怎么能掌握救人的权柄呢？
病人本来也不太讲求医学知识，只是把神鬼当作福佑。即使偶尔请医生诊治，默默承受误治的后果，也始终不知道原因。这真是“不服药为良”啊。
我长久以来想引荐救治之法，但碍于官场规矩。现在我将辞官归隐山林，略举其要点，镌刻成一编书。
使得人人都能得到简要的方剂，偶然遇到病症，自然可以对照病情，审辨属于哪一脏、哪一腑，是阴证还是阳证，不违背表里、虚实、寒热的真实情况。
就知道是心、肝、脾、胃、肺、肾的疾病。病症既然洞察透彻，药物自然疗效灵验。
比起那些把性命交给盲人医生、以身试险的人，其得失损益可以明显判断出来。
真诚希望有志于医学的人熟读这本著作，将其作为要领，并参考各位大家学说，自然可以一目了然。
近可以用来侍奉亲人，远可以用来救济大众，对于生灵百姓不无些许补益。这就是序言。
当时道光四年孟夏之月上浣（农历四月上半月），浙江归安江涵暾自序。
The yin and yang of heaven and earth, the wind, cold, summer heat, and dampness, as well as cold, warmth, deficiency, and excess—all cause disease according to the individual's constitutional qi. They induce illness according to the local and seasonal qi. Originally, they cannot be discussed in a uniform manner.
For instance, two people may suffer from the same disease, yet the pathways of contracting the disease and the manifestations of suffering from it differ. Even within one person, the same disease occurring at different times may involve different patterns of meridians and zang-fu organs.
The principles of life are subtle; the principles of geography are subtle; the principles of medicine are also subtle. As the saying goes, "A miss is as good as a mile," which indeed proves true. Such deviations are difficult to rectify, making it not easy to speak lightly of medicine.
The reason may lie in the imprecise identification of symptoms and the limitations of scholarly attainment. This is akin to going into battle: if preparation is insufficient, proficiency is lacking; without proficiency, success is unattainable.
Furthermore, diseases contracted by humans have internal and external causes, deficiency and excess, fire and cold, yin and yang. Some summer-heat and dampness conditions resemble deficiency; some deficiency conditions mimic wind pathogens. Therefore, physicians must carefully observe and distinguish these.
I served in a humble official capacity amidst worldly hardships. Lacking the power to save the world, I possessed the heart to save lives. Regardless of whether my ability matched my intent, my heart always sought to exert itself fully.
Occasionally discussing the state of society and human hearts with my friend Shen Yuezhi, we turned to discussing medicine through the lens of disease. He joyfully presented me with a manuscript titled *Bihua Yijing* (Pen Flower Medical Mirror).
As this was a handwritten copy, I read it carefully, fearing that time might cause me to forget its contents. Since such books can indeed benefit the world and save lives, why not share them with like-minded friends?
Thus, I suddenly decided to have it printed and published, informing my colleagues, hoping it would assist fellow physicians and not fail to honor Mr. Jiang's earnest dedication. This serves as the preface.
Prefaced respectfully by Zhong Chenglu of Gushu, Wanjiang, during the first ten days of the mid-winter month in the 14th year of the Daoguang reign.
The most variable thing under heaven is disease. The most refined art under heaven is medicine. To achieve ultimate refinement to exhaust the understanding of variability, even thousands of words would not suffice to elucidate its threads.
Since Qibo, Leigong, and Daiji, numerous famous masters have emerged, their discussions abundant and varied. Yet, when applied to the changing nature of clinical conditions, there are cases difficult to address by simply consulting diagrams or texts.
Who am I, Jiang Hantun, to dare claim that a few shallow words can fully expound upon these matters?
However, while disease is highly variable, its manifestations rely on physical signs. While medicine is highly refined, its practice relies on theoretical principles. By seeking principles through physical signs, one employs simplicity to manage complexity. Understanding this allows one to connect disparate aspects. There are indeed matters that thousands of words cannot fully cover, yet a few words can encompass entirely.
Since middle age, I have devoted myself to medical studies, traveling between Jiangsu and Zhejiang, deeply knowing its difficulties, and daring not rest content with my own inadequacies.
When I took office in eastern Guangdong, my studies gradually languished. Yet, I frequently observed local physicians who, like literary scholars focusing merely on structure, lacked clear theory and method. How could they wield the authority of saving lives?
Patients generally did not study medicine seriously, relying instead on spirits and ghosts for blessings. Even when occasionally consulting a physician, they silently endured errors, unaware of the cause. Truly, "abstaining from medication is best."
I longed to promote remedial methods but was hindered by official regulations. Now, having resigned to return to the mountains, I have summarized the essentials and engraved them into this volume.
May everyone obtain concise prescriptions. Upon encountering a symptom, one can naturally compare it with the condition, determine which zang or fu organ is involved, identify whether it is yin or yang, and ensure alignment with the true nature of exterior/interior, deficiency/excess, and cold/heat.
One can then identify if it is a disease of the heart, liver, spleen, stomach, lungs, or kidneys. Once the symptoms are thoroughly understood, the efficacy of the medicine will naturally be manifest. Compared to those who entrust their lives to blind practitioners or use themselves as targets for experimentation, the benefits and losses are clearly distinguishable.
Sincerely, I hope those with aspirations in medicine will study this volume diligently, take it as a guideline, and cross-reference it with the works of great masters. Thus, everything can be understood at a glance. It can be used near to serve parents and far to benefit the masses, offering slight assistance to living beings. This serves as the preface.
Autographed by Jiang Hantun of Gui'an, Zhejiang, during the first ten days of the early summer month in the 4th year of the Daoguang reign.