太史公作史记传淳于公备书其所奏治病死生验者主名病状诊候方药具悉不遗夫史必关天
下之
故而书纪传所略者亦众矣而何独详于一艺焉嗟乎人之所病病疾多医之所病病道少苟有明效大
验章章若是而可不大而传之乎盖将以析同异极变化决嫌疑定可治求合先圣之道以立度量于万
世轩岐尹鹊之空言由是不诬其所开岂小小哉余友俞子容氏好数喜书其身所取效者无虑数十既
皆表而籍之乃益取近世名人文集杂纪有裨于医者及耳目所睹记得失论而附焉名曰续医说来求
余为序余以自汉以远良工数人代有作者论针砭则祖素难言本草则宗汤液说脉法则推叔和述方
论则称仲景涂辙虽殊要皆有利于物然学人视为术数小道致远恐泥缙绅先生不道焉而仓公独赖
史迁之文至今交于学士大夫之口是知为术虽精取效虽多诊籍虽详非文无以传也今子容所纂其
大
者既有以拾四子之遗探三圣之奥析同异极变化决嫌疑定可治而尤不专专于一方一论之微每于
先正钜伪之言有取焉可以知其志之所尚矣视夫医案脉旨歌括图说之流果何如哉其传盖可必矣
嘉靖丁酉春三月既望
赐进士出身承德即礼部仪制清臾司主事管理制敕长洌陆师道书
齐梁之人有言曰不明医术者不得称为孝子此过论也宋儒谓治病委之庸
医比之不慈不孝事亲者不可不知医斯言旨哉昔之名医若甄权许智藏李明之朱彦修咸以母病习
医研精覃思遂究奥妙盖君子之存心无所不用其至也弁虽不敏癖于论医或闻师友讲谈之余或披
阅诸史百家之文凡有会于心者辄手抄以备遗忘积久成FS 为十卷名曰续医说云匪敢与古人颉
顽将来好事者共之
壬午七月望日叙
太史公撰写《史记》中淳于意（仓公）的传记时，详细记录了他所诊治的疾病、生死验证的案例，包括主治医生姓名、病症表现、诊候脉象、方药等，全部详尽无遗。史书必定关乎天下大事，所以纪传中省略的内容也很多，为什么唯独对这一技艺如此详尽呢？唉！人们担忧的是疾病繁多，医生担忧的是医道浅薄。如果有显著疗效和确凿验证，像这样清晰明白，难道不值得广泛流传吗？大概是要通过分析异同、穷尽变化、决断疑难、确定可治性，以契合先圣之道，从而为万世确立标准。轩辕、岐伯、扁鹊的空谈因此不会被歪曲，其所开创的事业难道不是小小的吗？
我的朋友俞子容先生喜好医术，喜欢读书，他自己取得疗效的案例大约有几十个，都已经表彰并登记在册。于是又进一步选取近世名人的文集、杂记中有裨益于医学的内容，以及自己亲眼所见、亲耳所闻的得失议论，附在后面，命名为《续医说》，来请求我为它作序。我认为从汉代以来，优秀的医生为数不少，历代都有作者。论述针灸则尊崇《素问》《难经》，言及本草则宗法汤液，推演脉法则推崇王叔和，阐述方论则称赞张仲景。虽然途径不同，但都利于万物。然而求学之人将其视为术数小道，担心难以致远；士大夫阶层也不谈论这些。只有仓公（淳于意）凭借司马迁的文章，至今在学士大夫口中流传。由此可知，医术即使精湛，取效即使很多，诊籍即使详细，如果没有文章记载，就无法流传。现在俞子容所编纂的著作，大的方面既有拾取“四子”（指黄帝、岐伯、雷公、少师或泛指古代名医经典）之遗存，探求“三圣”之奥妙，分析异同，穷尽变化，决断疑难，确定可治性；而且尤其不专断于一方一论的细微之处，往往从先贤巨著中有所取舍，可以看出他的志向所在了。比起那些医案、脉旨、歌括、图说之类的书籍，究竟如何呢？它的流传大概是必然的了。
嘉靖丁酉年春三月十六日
赐进士出身、承德郎、礼部仪制清吏司主事、管理制敕房长洌陆师道 撰序
齐梁时代的人曾说：“不懂医术的人不能称为孝子。”这是过激的言论。宋代理学家说：“把治病委托给庸医，比之不慈不孝。”侍奉父母的人不可不知医，这话很有深意啊。昔日的名医如甄权、许智藏、李明之、朱彦修，都是因为母亲生病而习医，研究精深，深思熟虑，最终探究到奥妙。大概君子用心，无所不用其极。我俞弁虽然不聪敏，但癖好议论医学，有时听到师友讲谈之余，有时翻阅诸史百家之书，凡是有心领神会的地方，就随手抄录以备遗忘。积久成集，分为十卷，命名为《续医说》。不敢与古人抗衡，将来有兴趣的人共同分享。
壬午年七月十五日 叙
Grand Historian Sima Qian, in writing the biography of Chunyu Yi (Cang Gong) in the *Records of the Grand Historian* (*Shiji*), meticulously recorded his verified cases of treating diseases and determining life and death, including the names of attending physicians, disease manifestations, diagnostic signs, prescriptions, and medicines, leaving nothing out. Historical records must concern themselves with matters of state; thus, much is omitted in biographies and annals. Why, then, is this particular art treated with such detail? Alas! People worry about the multitude of diseases, while physicians worry about the scarcity of medical knowledge. If there are clear efficacies and reliable verifications, as evident here, should they not be widely transmitted? The purpose seems to be to analyze similarities and differences, exhaust changes, resolve doubts, and determine curability, thereby aligning with the Way of the Sages of old to establish standards for ten thousand generations. Thus, the empty words of Xuanyuan (Yellow Emperor), Qibo, and Bian Que are not distorted, and their contributions are far from insignificant.
My friend, Mr. Yu Zirong, loves medicine and enjoys reading. He has personally achieved cures in dozens of cases, which he has already documented and highlighted. Furthermore, he has selected essays and miscellaneous records by famous scholars of recent times that benefit medical practice, along with observations and discussions on gains and losses from his own experiences, appending them to the work. He named it *Xu Yishuo* (Continued Sayings on Medicine) and requested me to write a preface. I believe that since the Han Dynasty, capable physicians have been numerous, appearing in every generation. In discussing acupuncture and moxibustion, they revere the *Suwen* (Plain Questions) and *Nanjing* (Classic of Difficult Issues); regarding materia medica, they follow the principles of decoctions; in pulse diagnosis, they推崇 Wang Shuhe; in formula theory, they praise Zhang Zhongjing. Although their approaches differ, all are beneficial. However, students often regard these as minor technical arts, fearing they cannot lead to profound understanding; literati and officials rarely discuss them. Only Cang Gong relied on Sima Qian’s writings to remain known among scholars today. This shows that even if medical skills are exquisite, results are frequent, and case records are detailed, without literary transmission, they cannot endure. Now, in Mr. ZiRong’s compilation, the major aspects include retrieving the remnants of the "Four Masters," exploring the mysteries of the "Three Sages," analyzing differences, exhausting variations, resolving doubts, and determining curability. Moreover, he does not focus exclusively on the minutiae of single formulas or theories but draws from the great works of former sages, revealing his noble aspirations. Compared to mere medical casebooks, pulse guides, rhymed texts, or diagrammatic explanations, how do they compare? Its transmission is assured.
On the sixteenth day of the third month of spring in the Dingyou year of the Jiajing era,
Lu Shidao, Jinshi degree holder, Chengdelang, Principal Staff Member of the Ritual System Bureau of the Ministry of Rites, managing the drafting of imperial edicts, wrote the preface.
People of the Qi and Liang dynasties said, "One who does not understand medical arts cannot be called a filial son." This is an extreme view. Neo-Confucians stated, "Entrusting treatment to incompetent physicians is akin to being unfilial and unkind." Those who serve their parents must know medicine; this statement holds deep meaning. Ancient renowned physicians such as Zhen Quan, Xu Zhiang, Li Mingzhi, and Zhu Yanxiu all studied medicine because their mothers were ill, researching deeply and thinking profoundly until they grasped the subtleties. Indeed, the gentleman applies his mind to everything without exception. I, Bian, though not intelligent, have a passion for discussing medicine. Whether after hearing friends and teachers talk or browsing histories and various schools of thought, whenever I had insights, I copied them down to prevent forgetting. Accumulated over time, this formed ten volumes named *Xu Yishuo*. I dare not compete with the ancients, but hope future enthusiasts will share it.
On the fifteenth day of the seventh month of the Renwu year, Preface.