云间期叔李先生，无所不通，医特其绪余也。医中之着述甚富，《汇辨》特其一斑也。忆数年
前《汇辨》将脱稿，先子节欲付梓，先生曰，请姑俟之。以后先生客湘江、客天中客济上，如冥
鸿绝影，慕者无从。凡习岐黄家言者。以仆父子与先生交契，索《汇辨》者踵相接，不得而去，
则误以为有所秘惜。至庚戌春，先生始南还。仆闻之大喜，迎至敝庐，邀诸骚人酒徒酣饮彻
昼夜。见先生之貌益腴，气益敛，退然如不能出言词。仆外父仲谋彭先生语人曰∶“吾见期
叔者数矣，每一引满，慷慨而谈，信心冲口，一归于行谊之正。虽老生宿儒，无不敛手而听。他
若十洲洞冥、杜阳诺皋之书，又于见闻之表，自辟天地，乃今何以遂悬绝也，是盖必有所进
矣。”暇日先生偶出其诗文若干卷，外父字字称赏，既为序而藏之。最后得其《汇辨》稿十
卷，而愈见仁人用心之勤也，盖自高阳之伪诀兴，中材之士，不知有叔和，更何知有灵素，而
脉始不可问矣。先生乃为诠次古今辨驳之语，类成是编，折衷一理，弥沦万言，读之不啻千
门万户，五花八阵，初见者不无心怵目眩，至徐察焉次第秩然，剪除谬种，俾天下后世复见
先圣之旨，其功讵不大哉。嗟乎！输般之巧，孙吴之奇，实非径庭，要在习与不习耳。先生家有
赐书，手不释卷，兼之姿悟非常，其游屐几遍海内，需以岁月之久，得成专书，然后问世，其耽
玩道真，承接圣绪，诚非浅人所能喻者；宁惟收撮漂零，随世裒掇而已哉。是书也先子每赞
成之，至光夏遂睹厥成。敢不怂恿流布，公诸同好。行见子云藻翰，独留千金。聊复识数言于
简端，一以慰向者索书诸君子之诚，亦以成先子未竟之志云耳。
康熙丙午竹醉日，武原刘光夏顿首拜题于岩绿居
云间人期叔李先生，学识渊博，无所不通，医学只是他学问的余绪罢了。医学方面的著作非常丰富，《脉诀汇辨》仅仅是其中的一小部分。回想几年前，《脉诀汇辨》即将定稿，家父打算将其刻印出版，先生说：“请暂且等待。”此后先生客居湘江、客居天中、客居济上，如同远飞的鸿雁消失踪影，仰慕他的人无从寻找。凡是学习中医（岐黄之术）的人，因为我和父亲与先生交情深厚，纷纷来索取《脉诀汇辨》，络绎不绝，得不到就离开了，于是误以为先生有所秘藏吝惜。到了庚戌年春天，先生才从南方返回。我听说后非常高兴，将他迎接到我的陋室，邀请各位文人墨客和饮酒之徒尽情畅饮，通宵达旦。见到先生的容貌更加丰润，气息更加内敛，谦退得好像说不出话来。我的岳父仲谋彭先生对别人说：“我见过期叔好几次了，每次举杯满饮，便慷慨谈论，信心冲口而出，一切归于行为品德的正道。即使是老成持重的学者，没有不收敛双手倾听的。至于那些记载奇闻异事如《十洲记》《洞冥记》《杜阳杂编》《诺皋广志》之类的书籍，又在见闻之外，自创天地，如今为什么竟然如此截然不同呢？这一定是他在修养上有了进一步的进益。”闲暇时日，先生偶尔拿出他的诗文若干卷，岳父字字称赞欣赏，随后写了序言并收藏起来。最后得到了先生的《脉诀汇辨》稿本十卷，从而更见仁人用心之勤勉。自从高阳氏的伪《脉诀》兴起以来，中等才智的人士，不知道有王叔和，更哪里知道有《灵枢》《素问》，导致脉学从此不可问了。先生于是搜集整理古今关于脉学的辨析驳斥之语，分类编成此书，折衷于一个道理，论述长达万言，读起来不亚于千门万户、五花八阵，初看的人难免心惊目眩，但慢慢考察，却条理井然，剪除错误的学说，使天下后世重新见到先圣的宗旨，其功劳难道不大吗？唉！鲁班般的精巧，孙武吴起般的奇谋，其实并不相差太远，关键在于学习还是不学习罢了。先生家中拥有皇帝赏赐的图书，手不释卷，加上资质悟性非凡，足迹几乎遍游海内，需要花费长久的岁月，才能写成这部专著，然后问世，他对真理的沉迷玩味，承接圣贤的脉络，确实不是浅薄之人所能理解的；岂仅仅是收集散失的文献，随着时代随意汇编而已呢。这本书家父每常赞许支持它，到光夏（刘光夏自称）终于目睹其完成。怎敢不鼓励流传，公之于同好。不久将看到像扬雄那样的文采翰墨，独自留下千金价值。姑且在书简前端记下这几句话，一来安慰先前索书的各位君子的诚意，二来也是完成家父未竟的志向罢了。
康熙丙午年竹醉日，武原刘光夏恭敬拜题于岩绿居
Mr. Li Qishu from Yunjian was knowledgeable and versatile in all fields; medicine was merely a byproduct of his extensive learning. There are abundant writings in the field of medicine, and *Huibian* (Comprehensive Analysis) is but one fragment of them. I recall that several years ago, when *Huibian* was about to be completed, my father intended to have it printed. Mr. Li said, "Please wait for a while." Afterwards, Mr. Li resided successively at Xiangjiang, Tianzhong, and Jishang, vanishing like a wild goose flying far away, leaving his admirers with no way to find him. Those who studied the teachings of Qi Huang (Traditional Chinese Medicine), knowing of the close relationship between my father and me and Mr. Li, came in crowds to request *Huibian*. Unable to obtain it, they left, mistakenly believing that Mr. Li was hoarding it out of selfishness. It was not until the spring of the Gengxu year that Mr. Li finally returned south. Upon hearing this, I was overjoyed, welcomed him to my humble residence, and invited various literati and wine lovers to drink heartily day and night. I observed that Mr. Li's appearance had become more plump, his aura more restrained, and he appeared so modest that he seemed unable to speak. My father-in-law, Mr. Peng Zhmou, told others: "I have met Qishu several times. Whenever he filled his cup, he would speak generously and confidently, his words flowing directly from his heart, always adhering to righteous conduct. Even old scholars and seasoned Confucians could not help but listen attentively with hands folded. As for books recording strange tales such as *Shizhou Ji*, *Dongming Ji*, *Duyang Zabian*, and *Nuogao Guangzhi*, he created new worlds beyond common knowledge. Why is he now so completely different? This must be due to further spiritual advancement." On a leisure day, Mr. Li occasionally showed us several volumes of his poetry and prose. My father-in-law praised every word and subsequently wrote a preface, keeping the manuscripts. Finally, we obtained the ten-volume manuscript of *Huibian*, revealing even more the diligence of a benevolent mind. Since the rise of the spurious *Maijue* (Pulse Instructions) attributed to Gaoyang, men of average talent did not know of Wang Shuhe, let alone the *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions), causing pulse diagnosis to become unmanageable. Mr. Li thus collected and organized ancient and modern debates and refutations on pulse diagnosis, classifying them into this compilation. He reconciled everything under one principle, writing tens of thousands of words. Reading it feels like entering a labyrinth of thousands of doors and arrays; beginners may feel startled and dazzled, but upon careful examination, the order becomes clear. By eliminating erroneous doctrines, he enabled future generations to see again the intent of the sages. Is his merit not great? Alas! The skill of Lu Ban and the strategy of Sun Wu and Wu Qi are not fundamentally different; it lies only in whether one practices or not. Mr. Li possessed imperial-gifted books in his home, never letting go of his scrolls, and combined with extraordinary aptitude, his travels covered almost the entire country. It took long years to complete this specialized book before publishing it. His deep engagement with the true Dao and his inheritance of the sage's lineage are indeed beyond the comprehension of shallow people; it is certainly not just gathering scattered fragments and compiling them casually according to the times. My father often supported this book, and Guangxia (the author, Liu Guangxia) finally witnessed its completion. How could I not encourage its dissemination among those who share this interest? Soon, works of literary brilliance like those of Yang Xiong will remain valuable as a thousand gold pieces. I briefly record these few words at the beginning of the volume, both to comfort the sincerity of the gentlemen who previously sought the book and to fulfill my father's unfinished wish.
On the Bamboo Drunken Day of the Bingwu Year of the Kangxi Reign, Liu Guangxia of Wuyuan bowed and inscribed at Yanlü Ju.