医之为道，必其人有中和仁智之德，而又洞乎阴阳之理，性命之源，寒暑异宜，南北异禀之故。沉潜焉
以察其微，反复焉以穷其变，而后能消疵疠，益虚孱，以平造物之憾，此治病之道，昔人所以谓通于治国与。
丹阳林君云和与余同举戊辰乡试，订交于京师，既而别去，不相问者三十余载。丁未冬君之子芝本，携
君所辑方书曰《类证治裁》者，乞序于余，始知君之亡，亦且八载矣。君直外方内，治学有根柢，己巳礼闱报
罢，退而学医，活人甚多，术既益精。而病世之业医者，空疏不学，或又拘于成法，以蹈偏驳失中之弊，
于是汇辑古方，别裁至当，蕲与人人共明之。呜乎！其用心若此，可不谓中和仁智之君子乎？余固瞢于医，
于养身济世之术，未之有得，春官十上，幸获通籍，而衰态遽侵，今兹待罪吴趋，当时同榜中如顾耕石诸君，
均先朝露，无可与语。回首今昔，益信穷达一致，劳劳于仕宦，而以隳其所业，曾不若君之穷居着述，犹
得就一艺以自名，此则序君书，而不能无慨于中也。至于是书之蕴，足以抉阴阳而托性命，后之读者，当自
得之，且已详于君所为序，故不赘述云。
道光岁次丁未十月知江苏苏州府事年愚弟桂超万拜撰
先祖大银台谓 公，于乾隆间奉命总阅《四库全书》，获见神农以来医家言着录于文渊阁者，九
十六部一千八百十有三卷，附存其目者，九十四部六百八十一卷。尝语颖曰∶旧史医家多置之简末，今《四
库全书》子部分十四家，儒家第一，兵家第二，法家第三，农家第四，医家第五。医虽一技，民命攸关，其
特升诸他艺术上有以也。谓 公博涉于阴阳术数，六壬声律之书，手录甚伙，独医类无手定本，家传唯先大
夫澹松公批订叶氏《临证指南》。手泽犹新，顾颖卒未能读也。林羲桐先生嘉庆戊辰举乡魁，墨艺脍炙人口，
尤精岐黄家言，贯串于《灵枢》、《素问》、《难经》诸书，以意为变化而不泥于古，著作之暇，以济时为
心，士大夫皆礼敬之。余久耳其名，丙戌余服阕，入都谒部，先生公车北上，相晤于都门，获闻绪论，盛
德君子，一望皆知。辛亥春，嗣君筠石茂才，将刊先生所着《类证治裁》书，而以序嘱余。书凡八卷，外
科附焉，别类分门，前列论，方次之，殆与《沈氏尊生》书体例略相近，然详略轻重之际，妙于剪裁，开卷
了然，言弥简而法弥备，使夫颖悟之士既得所范围，中材而下亦得循途以赴，学人固当分别以观矣。昔人
论《难经本义》，谓滑寿以文士而精于医，故所着较诸家所得为多。予于先生亦云∶筠石嗣其先业，揆度其
恒，无不立效，叩其所学，盖得于是书成法者多，顾不肯私为家传，而公诸同好，其能体先生济时之心者
矣。先生所着有《来燕草堂四书文》五百余篇，《来燕草堂古文》二卷，《骈体文》二卷，《高卧楼古今体
诗》二卷，《百鸟诗》一卷，《诗余》一卷，皆余所服膺者。筠石倘能次第开雕以昭先泽，是又余之
浓望也夫。
咸丰元年岁次辛亥孟夏之月赐进士出身诰授奉直大夫四川会
理州知州同里愚弟吉钟颖顿首拜撰时年八十有五
医道，必须从业者具备中正平和、仁爱智慧的品德，并且透彻理解阴阳的道理，以及生命本源的奥秘，明白寒暑气候不同适宜的治疗差异，南北地域禀赋不同的原因。深入沉潜以观察病情的细微之处，反复推究以穷尽病机的变化，然后才能消除瘟疫疠气，补益虚弱羸弱之人，以此弥补造物主（自然）的遗憾，这就是治病的方法，所以古人说它通于治国之道。
丹阳的林云和先生与我同在戊辰年通过乡试，在京城结为朋友，后来分别离去，三十多年互不相问。丁未年冬天，林先生的儿子林芝本，携带着林先生编纂的医书《类证治裁》，请求我为其作序，我这才知道林先生去世也已经八年了。林先生外表正直内心方正，治学有根基，己巳年礼部考试落第后，退而学习医学，救活的人很多，医术日益精湛。他担忧当时从事医疗行业的人，学识空虚浅薄不学习，或者又拘泥于成法，从而陷入偏颇失中的弊端，于是汇集编辑古方，另行裁择至当有效的内容，希望与大家共同阐明。唉！他的用心如此，难道不是中正平和、仁爱智慧的君子吗？我本来对医学懵懂无知，对于养生济世的技术，没有什么心得，虽然多次参加科举考试，侥幸获得官职，但衰老之态迅速侵袭，如今在苏州任职待罪，当时同榜中的如顾耕石各位先生，都早已先我而去，没有可以交谈的人了。回首今昔，更加相信困窘与显达是一致的，忙碌于仕途，荒废了自己的学业，还不如像林先生那样隐居著述，还能凭借一门技艺闻名于世，这是我给林先生的书作序时，心中不能没有感慨的原因。至于这本书的内涵，足以探究阴阳并寄托性命之理，后来的读者，应当自己从中领悟，而且已经在林先生所作的序言中详细说明了，所以不再赘述。
道光岁次丁未十月，江苏苏州府知府，晚辈桂超万敬撰。
我的先祖大银台公，在乾隆年间奉命总阅《四库全书》，得以见到神农以来医家言论被收录在文渊阁的，共九十六部一千八百一十三卷，附存其目的，共九十四部六百八十一卷。曾经对我说：旧史书中医家多放在书籍末尾，现在《四库全书》子部分十四家，儒家第一，兵家第二，法家第三，农家第四，医家第五。医学虽然只是一门技艺，但关乎百姓性命，特别将其提升排列在其他艺术之上是有原因的。先祖广泛涉猎阴阳术数、六壬声律等书籍，手抄录制的很多，唯独医类没有亲手定稿的本子，家中传承只有先父澹松公批订的叶氏《临证指南》。手泽犹新，但我终究没能读懂。林羲桐先生嘉庆戊辰年考中乡试第一名，文章脍炙人口，尤其精通岐黄医学，贯通《灵枢》、《素问》、《难经》诸书，凭心意变化而不拘泥于古代，著作之余，以救济时世为心，士大夫都对他礼敬。我久闻其名，丙戌年我服丧期满，入京谒见部院，先生乘车北上，在京城门口相遇，得以听闻他的绪论，盛德君子，一望便知。辛亥年春天，嗣君林筠石秀才，将要刊刻先生所著的《类证治裁》一书，并将作序嘱托给我。全书共八卷，外科附在其中，别类分门，前列理论，方剂随后，大概与《沈氏尊生》书的体例略相近，但在详略轻重之际，妙于剪裁，开卷了然，言语越简练而方法越完备，使得聪慧之士能得到规范，中等资质以下的人也能循着路径前进，学人固然应当分别观看。古人评论《难经本义》，说滑寿以文士身份精通医学，所以他所著较诸家所得更多。我对先生也说：林筠石继承先业，揣度其恒常之法，无不立竿见影，询问他的所学，大概从这本书的成法中获得很多，但他不肯私自作为家传，而是公之于同好，这能体现先生救济时世的心意啊。先生所著的有《来燕草堂四书文》五百余篇，《来燕草堂古文》二卷，《骈体文》二卷，《高卧楼古今体诗》二卷，《百鸟诗》一卷，《诗余》一卷，都是我衷心佩服的。林筠石如果能依次雕刻刊印以彰显先人的恩泽，这也是我深深的期望啊。
咸丰元年岁次辛亥孟夏之月，赐进士出身、诰授奉直大夫、四川会理州知州、同乡晚辈吉钟颖叩首敬撰，时年八十有五。
The Way of Medicine requires that the practitioner possess virtues of centrality, harmony, benevolence, and wisdom, while having a profound understanding of the principles of Yin and Yang (Yin-Yang), the source of life and nature (Xingming), the reasons why different climates (cold and heat) require different treatments, and why people in different regions (north and south) have different constitutions. By delving deeply to observe subtleties and repeatedly exploring to exhaust variations, one can eliminate epidemics and pestilences, benefit the weak and frail, and thus remedy the perceived imperfections of Nature. This is the way of treating diseases, which is why the ancients said it parallels the governance of a state.
Mr. Lin Yunhe from Danyang took the provincial examination with me in the Wuchen year, and we formed a friendship in the capital. Afterward, we parted and did not inquire about each other for over thirty years. In the winter of the Dingwei year, Mr. Lin's son, Zhiben, brought the medical book compiled by his father, titled *Lei Zheng Zhi Cai* (Classified Treatments Adapted to Symptoms), and requested a preface from me. It was then that I learned Mr. Lin had passed away eight years prior. Mr. Lin was upright in character and solid in scholarship. After failing the Ministry of Rites examination in the Jisi year, he retired to study medicine, saving many lives, and his skills became increasingly refined. Concerned that contemporary practitioners were often shallow and unlearned, or rigidly adhered to established methods leading to biased and imbalanced errors, he collected ancient prescriptions and selectively adapted the most appropriate ones, hoping to make them clear to everyone. Alas! With such dedication, can he not be considered a gentleman of centrality, harmony, benevolence, and wisdom? I am inherently ignorant of medicine and have gained little in the arts of self-cultivation and benefiting the world. Although I successively passed the civil service examinations and obtained an official post, aging quickly set in. Now, serving in Suzhou, Jiangsu, among my fellow examinees from that year, such as Mr. Gu Gengshi, all have long since passed away, leaving no one with whom to converse. Reflecting on the past and present, I am more convinced that adversity and prosperity are consistent; being busy with official duties and abandoning one's profession is not as good as living in seclusion and writing, as Mr. Lin did, thereby gaining fame through a specialized skill. This is why, when writing this preface for his book, I cannot help but feel emotional. As for the essence of this book, which explores Yin and Yang and entrusts the mystery of life and nature, future readers will understand it themselves. Moreover, it has been detailed in the preface written by Mr. Lin himself, so I shall not add further.
Written respectfully by Gui Chaowan, Junior Brother and Fellow Townsman, Prefect of Suzhou Prefecture, Jiangsu, in the tenth month of the Dingwei year of the Daoguang reign.
My ancestor, Grand Silver Tablet Official (a high-ranking title), upon being appointed to oversee the compilation of the *Siku Quanshu* (Complete Library of Four Treasuries) during the Qianlong reign, saw that medical texts recorded in the Wenyuan Pavilion numbered 96 works comprising 1,813 volumes, with an additional 94 works totaling 681 volumes listed for preservation. He once told me: "In old histories, medical experts were often placed at the end. In the *Siku Quanshu*, under the 'Zi' (Masters) section, there are fourteen categories: Confucianism first, Military second, Legalism third, Agriculture fourth, and Medicine fifth. Although medicine is merely a skill, it concerns the lives of the people, and its elevation above other arts is justified." My ancestor extensively studied Yin-Yang, numerology, Liu Ren divination, and prosody, copying many manuscripts, but left no definitive version of medical texts. The only family inheritance was the annotated edition of Ye Tianshi's *Linzheng Zhinan* (Guide to Clinical Practice) by my late father, Lord Dansong. The handwriting remains fresh, yet I never managed to read it. Mr. Lin Xitong, who topped the provincial examination in the Wuchen year of the Jiaqing reign, had essays that were widely admired and was particularly proficient in the teachings of Qi Bo and Huang Di (Qi-Huang). He integrated the *Lingshu* (Spiritual Pivot), *Suwen* (Basic Questions), and *Nanjing* (Classic of Difficult Issues), adapting them creatively without being bound by antiquity. In his spare time, he focused on alleviating the suffering of the times, and scholars respected him greatly. I had long heard of his name. In the Bingxu year, after completing my mourning period, I went to the capital to report to the ministry. Mr. Lin was traveling north by carriage, and we met at the city gate, where I had the opportunity to hear his preliminary theories. A gentleman of great virtue, evident at first glance. In the spring of the Xinhai year, Mr. Lin's successor, Scholar Junshi, planned to publish Mr. Lin's work *Lei Zheng Zhi Cai* and asked me to write the preface. The book consists of eight volumes, with surgery appended. It categorizes diseases and separates sections, presenting theoretical discussions first followed by prescriptions. Its structure is somewhat similar to Shen's *Zunsheng*, but it excels in editing and condensing details. Upon opening, it is clear; the language is concise, yet the methods are comprehensive. This allows intelligent students to find their boundaries, while those of average ability can follow the path. Scholars should indeed view it with discernment. The ancients commented on Hua Shou's *Nanjing Benyi*, stating that because Hua Shou was a scholar who mastered medicine, his writings yielded more insights than others. I say the same about Mr. Lin: Junshi inherited his father's profession, applying constant principles with immediate efficacy. Inquiring into his learning, he derived much from the established methods in this book. Yet, he refused to keep it as a private family secret, instead publishing it for enthusiasts. This embodies Mr. Lin's heart to benefit the world. Mr. Lin also authored over 500 essays in *Laiyan Caotang Si Shu Wen*, two volumes of *Laiyan Caotang Guwen*, two volumes of *Pianti Wen*, two volumes of *Gaowolou Gujinti Shi*, one volume of *Bainiao Shi*, and one volume of *Shiyu*, all of which I deeply admire. If Junshi can sequentially carve and print these to illuminate his ancestors' grace, it would be my deepest hope.
Respectfully written by Ji Zhongying, Junior Brother and Fellow Townsman, Jinshi Graduate, Conferring Direct Official Rank of the Fifth Grade, Prefect of Huili Zhou, Sichuan, in the first month of the Xinhai year of the Xianfeng reign, aged eighty-five.