予入闽停HT 晋安。每晨兴翘望紫气西浮知其下有异人隐焉因忆梓里十年来。至今人殷
尸祝称萧使君者非地此耶。斋诚以谒。造其庐则萧萧旋马数椽也。升其堂仅图一幅。敝榻二
三耳。图为我西川父老子弟。颂功德语也。仰瞻屏联。一曰忠孝。一曰廉节。此使君长物也
。顾旁有小室。颜曰拙勤轩。架丛帙千。半皆岐黄正典。知为贤公子读书处。此又使君遗公
子长物也。叩问主人。许久。有苍头者荷锄而进曰。客谁。吾主人已入山阅月矣。初意典型
在望。方资南指。莫测空反。增怅素怀。无何使君殁。贤公子以行状示。行状言使君楚蜀宦
绩。皆余曩耳所稔聆。目所稔睹者。晤谭之顷。棱棱者公子貌也。表表者公子才华也。
而玉尘风生者。公子悬河之辩也。因咨当世之务。重如军国礼乐。慎如钱谷刑书。宣陈利
害。洞中机宜。慷慨有大略。余劝公子何不图科第进取功名。公子曰。吾久已怀术隐矣。遂
别未几以所着轩岐救正论示。展卷读之。三不置。而顿觉有悟。个中妙解阴阳水火。直探灵
素玄机。往往奇正相生。经权互用。洵予耳所未聆目所未睹之奇书也。予于此有以窥是父是
子于仕隐之际。分殊而道则同也。试约略言之。我西蜀古天府国也。二十年来。逆奢构难。
民生悴矣。守令者务茧丝。使君官此恻然。休养备至。非即公子之治病首重元气。滋益本根
也耶。蜀又三面邻边。最狡者吐番部落耳。自使君至。数载抚驭。宣扬威德。尝为司储者刻
核月糈。几至内向。使君单车往靖。诸部落投戈输款。消舋已萌。非即公子之治病于未病也
耶。蜀夙称淳朴地也。迩来叛寇土司。潜萌叵测。豪宗巨猾。隐肆跋扈。使君甫莅。便与当
事预画消弭。孰急可忧。孰缓无虑。孰为阳从。孰为阴应。晰条逆顺。一一掌指。非即公子
之治病。明虚实真假之殊。施攻补反正之方也耶。予又维使君之八载治蜀。历十三符竹也。
优游卧理。耻事搏击。有触网者辱蒲鞭。真古循良也。非即公子之治病。动察本源。诛伐无
过。而默全生命也耶。使君任边储。其职也。适羌胡内犯。奉命监纪。翼谋帷幄。而战守咸
宜。剿抚随机。非即公子之治病。当存亡呼吸。意解刃游。不循成法。辄奏殊效也耶。李官
为直指寄耳目。成都三十一城与五直隶州邑。吏贤否。属李官评考。会阙员。使君受摄是任
。孰明廉。孰贪昧。高之下之。直指赖以黜陟称衡平。非即公子之洞明神农本草之蕴。缕释
良毒宜忌之要也耶。使君盖麟经起家也。论世严衮钺之权。司刑凛春秋之笔。非即公子所云
时医者轩岐之乱臣贼子也。悬诸医贞邪之鉴。醒病家从违之方。罔惜知罪。特勤笔舌也耶。
使君蒿目时艰。补救心苦。吏之墨者救以清。懦者救以立。民之贫者轸恤救之。逋者宽征救
之。弊政为厉者湔除救之。非即公子之悯痛时师。循标治病。浪剂杀人。故独毅然 高阳伪
诀之妄。驳诸家成法之谬。朗揭虚实真假之辨。乃力抒救正之热肠也耶。使君由益州郡丞。
迁遵义太守。知蜀将乱。即拂衣归。非即公子所云烛气化于几先。不治病于五脏将绝。阴阳
俱脱之候。为妄治之前医受过也耶。古人云。仕不至于相。虽其泽之所及。不若医之博也。
公子无乃怏怏曰。昧搴鹏之远图。工HT 鸡之纤业。同流当世。莫竟先猷可乎。斯论一出俾术此者亟把上池灵水涤却读
高诀王径的聋聩耳目。味此归本宗谈心。心直溯渊源使听还耳。视还目
灵。素还彰化。育还盛蒙。休食庇流衍。将来其为功德岂可量哉。独是使君之再造吾蜀也。
蜀知之闽未必知。闽知之。海内未必知之。一时知之。将来未必知之。予治氓也。可令使君
劲节孤标。显猷隐绩。沦没不扬。予其何能已于言哉。予其何能已于言哉。呜呼。使天下吏
。如使君之。为吏则天下无不可起之。恫 使天下医如公子之为医。则天下无不可治之疲癃
。予也 鲈入梦。将谋归隐矣。奚囊挟此。广布乡国。湛恩所及。在在春台畴不欣然相庆曰
。公子竟使君未竟之仁。造福并州。无替先猷惟有遥祝容驷光大旋马之庐。而已羽言弁首。
使天下后世知世德承家。如萧氏父子者其盛矣乎。若公子者。仁人也。孝子也。隐君子也。
我进入福建，停留在晋安。每天早晨起床后翘首远望，看到紫气向西飘浮，知道那下面有异人隐居。于是想起故乡十年来，至今人们殷勤地祭祀，称颂萧使君的人，不正是这个地方吗？我便斋戒诚心去拜谒。到了他的住所，只见几间简陋的屋舍，马匹回旋之处萧条冷落。登上厅堂，仅有一幅画，两三张破旧的床榻罢了。画中是我西川父老乡亲，歌颂功德的话语。抬头看屏风上的对联，一曰“忠孝”，一曰“廉节”。这是使君身外之物（指其品德修养）。但旁边有小室，匾额题为“拙勤轩”。架上堆积着上千卷书，大半都是岐黄正典。知道这是贤公子读书的地方。这又是使君留给公子的身外之物。
叩问主人，许久之后，有一个老仆扛着锄头进来，问：“客人是谁？”我说：“我的主人已经进山一个月了。”起初我以为能瞻仰到典范人物，正要向南指引方向，没想到空手而归，增添了平素的惆怅。不久，使君去世。贤公子拿出行状（生平事迹记录）给我看。行状中说使君在楚、蜀做官的政绩，都是我过去耳闻目睹熟悉的。交谈之间，见公子相貌端庄凛然，才华出众。而像玉尘飞扬、风从口生那样，是公子滔滔不绝的辩才。于是咨询当世的事务，重大的如军国礼乐，谨慎的如钱谷刑律，陈述利弊，洞察时机，慷慨有大略。我劝公子为何不谋求科举功名？公子说：“我早已怀藏医术隐居了。”于是分别。没过多久，公子拿出他所著的《轩岐救正论》给我看。展开卷轴读它，三次不忍放下，顿时觉得有所领悟。其中对阴阳水火的妙解，直接探求《灵枢》、《素问》的玄机，往往奇正相生，经权互用，确实是让我耳目一新的奇书。
我由此窥见这位父亲和这位儿子在出仕与隐居之间的选择，虽然分工不同，但道理是相同的。试简要言之：我西蜀自古是天府之国。二十年来，逆贼张献忠作乱，百姓生活憔悴。地方官员致力于聚敛财富，使君在此为官，心中怜悯，休养百姓无微不至。这不就是公子治病时首重元气，滋养本根的道理吗？蜀地三面邻边，最狡猾的是吐蕃部落。自从使君到来，几年间安抚驾驭，宣扬威德。曾经有负责储备的官员苛刻地计算每月的粮饷，几乎导致内部冲突。使君单车前往平定，各部落放下武器表示归顺，消除了已萌发的嫌隙。这不就是公子治病于未病的道理吗？蜀地素称淳朴之地。近来叛寇土司，潜藏不可测度的野心，豪强宗族和大奸大猾之人，暗中肆意跋扈。使君刚到任，便与当事者预先谋划消除祸患，分清孰急可忧，孰缓无虑，孰为阳从，孰为阴应，条理清晰地分辨逆顺，一一指点。这不就是公子治病时，明辨虚实真假的区别，施用攻补相反相成的方剂吗？
我又想到使君治理蜀地八年，历经十三个郡县。悠闲地卧理政务，以从事严酷刑罚为耻，有人触犯法网，只用蒲鞭羞辱，真是古代的循良官吏。这不就是公子治病时，动察本源，诛伐无罪（即不妄加攻伐），默默保全生命吗？使君担任边储职务，是他的职责。恰逢羌胡内犯，奉命监纪，辅佐谋略于帷幄之中，战守都适宜，剿抚随机应变。这不就是公子治病时，面对生死呼吸间的危急，意解刃游（游刃有余），不遵循成法，却奏出奇效吗？李官作为直指（监察御史）寄居耳目之职，成都三十一城及五个直隶州县的官吏贤良与否，属于李官考评范围。恰逢缺员，使君代理此任，谁清廉，谁贪昧，高低分明，直指依靠他黜陟官吏，号称公平。这不就是公子洞明《神农本草》的蕴奥，详细解释良毒宜忌的要领吗？
使君大概是以《春秋》经术起家。评论世事，严格运用褒贬的大权，掌管刑法，敬畏《春秋》的笔法。这不就是公子所说的当今医界中扰乱岐黄学说的乱臣贼子吗？悬挂起鉴别医界贞邪的镜子，唤醒病家听从或违背的准则，不惜得罪有权势的人，特意勤奋于笔墨舌辩吗？使君看着时局的艰难，补救之心辛苦。对于贪污的官吏，用清廉来挽救；对于懦弱的官吏，用刚立来挽救；对于贫穷的百姓，深切体恤来救济；对于拖欠赋税的百姓，放宽征收来救济；对于成为祸害的弊政，清洗除去来挽救。这不就是公子怜悯痛恨当时的医生，只顺着表面症状治病，用浪荡的药方杀人，所以独自毅然驳斥高阳伪诀的荒谬，驳斥各家成法的错误，明朗揭示虚实真假的辨别，从而极力抒发救正的热肠吗？
使君由益州郡丞，升迁为遵义太守。知道蜀地将乱，就拂衣归隐。这不就是公子所说的在细微处洞察气化变化，不在五脏将绝、阴阳俱脱的时候治病，不为前医的妄治承担责任吗？古人说，做官如果不能做到宰相，虽然恩泽所及，不如医生的广泛。公子或许会怏怏不乐地说：“如果昧于大鹏鸟的远大图谋，擅长鸡鸣狗盗般的微小职业，同流合污于当世，不能完成先人的遗愿，可以吗？”这篇论著一出，使得研习医术的人赶紧捧起上池之水（指扁鹊饮上池水明目典故，喻指澄清视听），洗去被高阳伪诀和王径（可能指某种错误流派）蒙蔽的聋聩耳目，品味这本回归根本宗旨的书，谈心之间，心直溯渊源，使听还耳，视还目，灵素还彰，彰化育盛，蒙受恩惠，流衍不息。将来它的功德岂可限量呢？
只是使君再造了我们的蜀地，蜀地的人知道，闽地的人未必知道；闽地的人知道，海内的人未必知道；一时的人知道，将来的人未必知道。我治理百姓，怎能令使君的劲节孤标，显赫的功业和隐秘的政绩，沦没而不发扬？我怎么能停止言语呢？我怎么能停止言语呢？唉！假使天下的官吏，都像使君那样做官，那么天下就没有不可治愈的痛苦；假使天下的医生，都像公子那样行医，那么天下就没有不可治愈的疲癃残疾。我也像张翰因思吴中莼鲈而梦归隐一样，打算回去隐居了。带着这个囊袋（指书籍），广泛传播于家乡和国家。湛恩所及之处，处处春台，谁不欣然相庆说：“公子竟完成了使君未竟的仁德，造福并州，没有废弃先人的遗愿。”只有远远祝愿容驷（指高官车驾）光大旋马之庐（指简朴居所）罢了。最后写下这些话放在篇首，让天下后世知道，世代承袭家德的，像萧氏父子这样兴盛的吗？像公子这样的人，是仁人，是孝子，是隐君子。
I entered Fujian and stayed in Jin'an. Every morning upon rising, I would look up and see purple qi floating westward, knowing that beneath it dwelt an extraordinary person in seclusion. This reminded me of my hometown over the past ten years; indeed, the people there devoutly offer sacrifices and praise Lord Xiao (Xiao Shijun), confirming this is the place. Thus, I purified myself with sincerity to pay a visit. Arriving at his residence, I found only a few humble rooms where a horse could turn around. Ascending to the hall, there was merely one painting and two or three dilapidated beds. The painting depicted the elders and children of my native Western Sichuan, praising his merits and virtues. Looking up at the couplets on the screen, one read "Loyalty and Filial Piety," and the other "Integrity and Moral Integrity." These were the spiritual possessions of Lord Xiao. Beside them was a small room with the plaque "Zhuoqin Xuan" (Pavilion of Clumsy Diligence). Shelves held thousands of volumes, mostly orthodox canons of Qihuang (Huangdi Neijing). I realized this was where the virtuous young master studied. This was another spiritual possession left by Lord Xiao to his son.
After questioning the host for a long time, an old servant carrying a hoe entered and asked, "Who is the guest?" He replied, "My master has been in the mountains for a month." Initially, I hoped to behold a model figure and guide others southward, but instead returned empty-handed, adding to my usual melancholy. Soon after, Lord Xiao passed away. The virtuous young master presented his biography (Xingzhuang) to me. The biography detailed his official achievements in Chu and Shu, matters I had previously heard of and witnessed. During our conversation, I observed his dignified appearance and outstanding talent. His eloquence was like jade dust flying and wind generating from his mouth. We discussed current affairs, from major military and state rituals to careful management of finances and laws. He expounded on pros and cons, penetratingly grasping opportunities. With generosity and grand strategy, I advised him, "Why not seek imperial examinations and official rank?" He replied, "I have long harbored medical arts and chosen seclusion." We parted. Shortly after, he showed me his work, *Xuanqi Jiuzheng Lun* (Treatise on Correcting Deviations in Qihuang Medicine). Unrolling the scroll, I read it three times without putting it down, suddenly feeling enlightened. His subtle understanding of Yin-Yang and Water-Fire directly probed the mysteries of the *Lingshu* and *Suwen*. Often, the unusual and orthodox generated each other, and canonical principles were used flexibly. It was truly a rare book that expanded my horizons.
From this, I glimpsed how father and son navigated the choice between serving in office and living in seclusion; though their roles differed, their Dao was the same. Let me briefly explain: My native Shu has been an ancient land of abundance. For twenty years, the rebel Zhang Xianzhong caused chaos, leaving the people destitute. Local magistrates focused on extracting wealth, but Lord Xiao, serving here, felt compassion and provided meticulous care and rest for the people. Is this not akin to the young master's emphasis on preserving Yuan Qi (Primary Qi) and nourishing the root when treating disease? Shu borders three sides, with the most cunning being the Tubo tribes. Since Lord Xiao arrived, he pacified and managed them for several years, promoting authority and virtue. When officials responsible for supplies imposed harsh monthly grain quotas, nearly causing internal strife, Lord Xiao went alone to quell it. The tribes laid down weapons and submitted, eliminating nascent conflicts. Is this not akin to the young master's principle of treating disease before it arises? Shu was traditionally simple and honest. Recently, rebellious local chieftains harbored hidden ambitions, and powerful clans acted arbitrarily. Upon arriving, Lord Xiao planned with authorities to eliminate threats, distinguishing urgent worries from manageable ones, Yang compliance from Yin response, clearly analyzing reversals and順逆 (adversity and smoothness). Is this not akin to the young master's method of distinguishing deficiency and excess, true and false, and applying attacking and tonifying methods accordingly?
Furthermore, Lord Xiao governed Shu for eight years across thirteen commanderies. He governed leisurely, shunning harsh punishments; those who broke laws received only a whip of rushes, embodying the ancient ideal of a good magistrate. Is this not akin to the young master's approach of investigating the root cause, avoiding unjust attacks, and silently preserving life? When border reserves were threatened by Qiang and Hu invasions, Lord Xiao was appointed supervisor, assisting in strategy within the tent. His war and defense plans were suitable, and his suppression and appeasement strategies were flexible. Is this not akin to the young master's treatment of critical conditions where life hangs by a thread, handling situations with ease, disregarding rigid formulas yet achieving remarkable results? Official Li, as a Censor, evaluated officials in Chengdu and its five subordinate prefectures. When vacancies arose, Lord Xiao took charge, discerning honesty from corruption, allowing the Censor to promote and demote fairly. Is this not akin to the young master's deep understanding of the *Shennong Bencao Jing*, detailing the indications and contraindications of herbs?
Lord Xiao likely began his career through the study of the *Spring and Autumn Annals*. He judged worldly affairs with strict judgmental power and administered justice with reverence for the Annals' pen. Is this not akin to what the young master calls the "treacherous ministers and robbers" who disrupt Qihuang medicine today? He hung up a mirror to distinguish orthodoxy and heterodoxy in medicine, awakening patients to follow or avoid treatments, sparing no effort in writing and speech despite potential blame. Observing the hardships of the times, Lord Xiao sought remedies with a bitter heart. He corrected corrupt officials with integrity, weak officials with resolve, poor people with compassion, tax delinquents with leniency, and harmful policies with abolition. Is this not akin to the young master's pity for contemporary doctors who treat symptoms superficially, kill with reckless prescriptions, and thus boldly refute the absurdities of Gao Yang's fake theories and the errors of various schools, clarifying the distinction between deficiency/excess and true/false, thereby expressing his passionate desire to correct deviations?
Promoted from Vice Prefect of Yizhou to Prefect of Zunyi, Lord Xiao resigned when he foresaw chaos in Shu. Is this not akin to the young master's teaching to perceive changes in Qi transformation early, avoiding treatment when the Zang organs are failing and Yin-Yang are collapsing, thus not bearing responsibility for previous physicians' errors? As the ancients said, if an official does not become a Chancellor, his influence is less broad than that of a physician. Perhaps the young master felt discontent, thinking, "If I neglect the grand plan of the Peng bird and excel only in petty skills like a crowing rooster, merging with the world without fulfilling ancestral aspirations, is that acceptable?" With this treatise published, practitioners will quickly hold the water of Shangchi (a reference to Bian Que, symbolizing clarity) to wash away the deafness and blindness caused by fake theories, savoring this return to the source. Through discussion, hearts trace origins, restoring hearing and sight, making the *Lingshu* and *Suwen* clear, nurturing prosperity, and spreading blessings endlessly. Its future merit is immeasurable.
However, while Shu knows Lord Xiao's rebirth of the region, Fujian may not; Fujian may know, but the realm may not; contemporaries may know, but posterity may not. As a governor, how can I let Lord Xiao's noble character and hidden merits remain obscure? How can I remain silent? Alas! If all officials were like Lord Xiao, there would be no unhealed suffering in the world; if all physicians were like the young master, there would be no incurable chronic illness. Like Zhang Han dreaming of returning home for fish and lotus root, I plan to retire. Carrying this book, I will spread it widely in my homeland and beyond. Wherever grace reaches, people will joyfully celebrate, saying, "The young master has completed the benevolence his father left unfinished, benefiting Bingzhou, continuing the ancestral legacy." I hereby write these words at the beginning, hoping the world and future generations will know that the Xiao family's inheritance of virtue is magnificent. The young master is a benevolent man, a filial son, and a gentleman of seclusion.