凡人不能无病，病必延医服药。然医有时而难逢，药有时而昂贵。富者固无虑此，贫者
时有束手之忧。为方便计，自莫良于单方一门矣。单方最伙，选择宜精，果能方与症对，则
药到病除，无医亦可。余幼时，见人有良方，秘而不传世，心窃鄙之。因立愿广求，不遗余
力，或见于古今之载籍，或得之戚友之传闻，皆手录之。久之，荟萃甚富，各门俱备，乃删
其不甚经验及数方相同与夫贵药不能力致者。今之所存，期于有是病即有是方，有是方即有
是药，且有不费一钱而其效如神者。虽至穷乡僻壤之区，马足船唇之地，无不可以仓卒立办
，顷刻奏功。区区救世之苦心，校仇不倦，寝食与俱，盖二十年于兹矣。同人见之，谓可传
世，遂集资以付手民，而志其缘起如此。后有所得，当俟读刻云。
道光丙午仲春月善化鲍相 选于粤西武宣官KT
语云∶医不三世，不服其药。夫药不轻服者，亦恐其方之不验耳。若有经验之方，遇相
合之症，而不广其传以济之，非所以体好生之德也。然古人着书，多指一事。如《灵枢》、
《铜人》之言针灸，《直格》、《标本》之论伤寒，《卫生总微》之纪小儿，《卫济宝书》之考
痈背，《大全良方》之载妇科，《脉诀刊误》之详经络，以及吴有性、卢之颐之徒，或
或治 疟，皆偏于一门，不能兼综。惟张机《金匮要略》二十五篇，分二百六十二
家杂症之祖，然世罕传本，睹之者稀。他若葛洪《肘后备急方》，虽分五十三类，
论，人或疑之。巢元方虽论《病源》，而又不载方药，仍不足以征信。董汲《旅舍
虽足救急，而其药有不可理解者，似亦未善。独王焘《外台秘要》先论后方，深
王衮以家藏医方七千余道，择其精者为《博济方》，用无不验，其法与此正合
《类证普济本事方》，吴彦夔《传信适用方》，沙图穆苏《瑞竹堂方》，危亦
皆由历验而着，同为慈篇所本，故以脸方名之。虽博洽不能如朱 《普
余之多与钦定《医宗金鉴》之富，而穷乡僻壤，无从骤睹巨帙，得此一
不致误于庸医。盖方名为验，则经历者多，服者用者俱无疑义。昔善化
潘氏序之，比为《苏沈良方》。迨同治甲子重刻，冯序又以孙思邈《千
宝贵至深矣。惟旧版日久浸废，翻本又多鲁亥，非所以传广远而示征信
士眼科书》，爰饬属以此并刊，其附益诸方，则仿徐用诚《玉机微义》
即以天士之书，列于所增各方之首，计原书十六卷，益以八卷，合之
繁富过之。既成，同僚者乞为之序。余不敏，自束发受书，即爱岐
风雨鏖突，士多劳疚，更留意于此。盖不读书不足以临症，不临症
理来叩者，辄以此语答之，然此犹道其难。若得此篇，虽平日未三
了然，其收效尤易。虽然，吾固愿斯民惩忿遏欲，疾 不生，并此
不能必其俱无。倘得此书扶持其间，将见消 戾于无形，登闾阎于
之箫可也。是为序。
光绪四年岁在着雍摄提格二月抚浙使者梅启照撰并书
凡人不可能没有疾病，生病必然要延请医生并服用药物。然而医生有时难以遇到，药物有时价格昂贵。富裕的人固然不用担心这些，贫穷的人时常面临束手无策的忧虑。为了方便起见，没有什么比单方（单一药味的处方）更好的了。单方的数量最多，选择应当精当，如果确实能做到方剂与病症相对，那么药物一到病就能消除，即使没有医生也可以。我年幼时，见到有人拥有良方却秘而不传于世，心里暗自鄙视这种行为。于是立下志愿广泛寻求，不遗余力，有的见于古今的记载书籍，有的从亲戚朋友的传闻中获得，都亲手抄录下来。久而久之，汇集的内容非常丰富，各科门类都具备，于是删去那些不太有效、几个方子相同以及贵重药物无法尽力获取的方子。现在所保留的，期望是有这种病就有这种方，有这种方就有这种药，并且有不花费一文钱而效果如神般的方子。即使是极其偏远穷困的地区，交通不便的地方，也没有不可以仓促立即办到，顷刻间取得疗效的。这救世的苦心，校对编辑不知疲倦，日夜相伴，大概已经有二十年了。志同道合的人看了之后，认为可以流传后世，于是集资将其交付刻印，并将缘起记录在这里。以后如果有新的收获，将等待再次刊刻。
俗话说：如果不是传承三代的医生，就不服用他的药。之所以不轻易服药，也是担心方剂不灵验罢了。如果有经过验证有效的方子，遇到相合的病症，却不广泛传播来救济世人，这就不是体察好生之德的做法了。然而古人著书，大多只针对某一件事。比如《灵枢》、《铜人针灸经》谈论针灸，《直格》、《标本寒热论》论述伤寒，《卫生总微论方》记载儿科，《卫济宝书》考证痈疽背疮，《大全良方》记载妇科，《脉诀刊误》详细阐述经络，以及吴有性、卢之颐等人，有的专门治疗疟疾，都偏重于某一门，不能兼综全面。只有张机（张仲景）的《金匮要略》二十五篇，是二百六十二种杂症的始祖，然而世间很少流传版本，看到的人很少。其他像葛洪的《肘后备急方》，虽然分为五十三类，但论述简略，人们对此有所怀疑。巢元方虽然论述《诸病源候论》，但不记载方药，仍然不足以让人信服。董汲的《小儿药证直诀》（注：原文此处可能有缺字或指代不明，结合语境推测为急救类医籍，如《博爱心鉴》等，但依原文翻译为“旅舍...”相关著作，通常指《博爱心鉴》或类似急救书，此处依原文字面意译）虽然足以救急，但其用药有不可理解之处，似乎也不完善。唯独王焘的《外台秘要》先论述后列方，深得...（原文此处似有脱漏，意为深得医理），王衮以家藏医方七千余道，选择其中精粹的编成《博济方》，使用无不灵验，其方法与此正相符合。《类证普济本事方》、吴彦夔的《传信适用方》、沙图穆苏的《瑞竹堂方》、危亦林的《世医得效方》，都是由亲身经历验证而著成的，同为慈爱篇章的基础，所以用“验方”来命名。虽然广博洽闻不如朱肱的《普济本事方》（注：原文此处似有脱漏或错简，通常对比的是《普济本事方》或《圣济总录》等，依原文“朱 《普”推测为朱肱《普济本事方》），但我所收录的多与钦定《医宗金鉴》一样丰富，而在穷乡僻壤，无法一下子看到巨大的典籍，得到这一本就不会被庸医误导。因为方名叫做“验”，说明经历验证的人多，服用者和使用者都没有疑问。以前善化...潘氏为之作序，将其比作《苏沈良方》。等到同治甲子年重新刻印，冯序又将其比作孙思邈的《千金方》，宝贵至极。只是旧版日久逐渐废弃，翻刻本又多有错别字，这不是用来广泛流传和显示可信度的做法。士人眼科书，于是命令下属将此一并刊印，其中附加补充的各种方子，则模仿徐用诚的《玉机微义》，即以天士的书，列在新增各方之首，计算原书十六卷，增加八卷，合起来...繁富超过它。既已完成，同僚们请求我为之作序。我虽不才，自从束发读书开始，就喜爱岐黄之术，风雨交加之时，士人多劳累致病，更留意于此。大概不读书不足以面对病症，不面对病症...理论来叩问的人，总是用这句话回答他，但这还是说难处。如果得到这篇，即使平日没有...也了然于心，其收效尤其容易。虽然如此，我固然希望百姓克制愤怒遏制欲望，疾病不生，并以此...也不能保证完全没有。倘若得到这本书扶持其间，将看见消除暴戾于无形之中，使百姓安居乐业，这就是箫可（人名或笔误，疑为“萧曹”或特定称谓，依原文保留）所说的吧。这就是序言。
光绪四年岁在着雍摄提格二月抚浙使者梅启照撰写并书写
Translation of the prefaces by Bao Xiangao and Mei Qizhao from *Yanfang Xinbian* (New Collection of Verified Prescriptions)
It is impossible for ordinary people to be free from disease; when ill, one must inevitably seek a physician and take medicine. However, physicians are sometimes difficult to find, and medicines can be expensive at times. The wealthy naturally have no worry about this, but the poor often face the anxiety of having their hands tied. For the sake of convenience, nothing is better than single-herb prescriptions (Danfang). Single-herb prescriptions are numerous, so selection should be precise. If the prescription indeed matches the syndrome, the medicine will cure the disease upon administration, making a physician unnecessary. In my youth, I saw people keeping good prescriptions secret and not passing them down to the world, which I secretly despised. Therefore, I made a vow to seek them extensively, sparing no effort. Some were found in ancient and modern records, others obtained through hearsay from relatives and friends, all of which I copied by hand. Over time, the collection became very rich, covering all categories. I then deleted those that were not sufficiently effective, duplicates, or contained expensive herbs that could not be readily acquired. What remains today aims for the principle: where there is a disease, there is a prescription; where there is a prescription, there are the necessary herbs. Moreover, there are prescriptions that cost not a penny yet work miraculously. Even in the most remote and impoverished areas, or places inaccessible by horse or boat, they can be prepared hastily and produce results instantly. This heartfelt desire to save the world has driven me to proofread tirelessly, day and night, for about twenty years. My colleagues, seeing this, believed it worthy of transmission to posterity, so they raised funds to have it printed, recording the origin here. Any future acquisitions will await subsequent editions.
Bao Xiangao, Selected in Wuxuan, Western Guangxi, during the mid-spring month of Bingwu year of the Daoguang era.
The saying goes: "If a physician has not practiced for three generations, do not take his medicine." The reason for not taking medicine lightly is also the fear that the prescription may not be effective. If there is an empirically verified prescription and it meets a compatible syndrome, failing to spread it widely to help others is not in accordance with the virtue of cherishing life. However, ancient authors usually focused on a single topic. For instance, *Ling Shu* (Spiritual Pivot) and *Tong Ren Jing* (Bronze Man Scripture) discuss acupuncture and moxibustion; *Zhi Ge* and *Biao Ben Re Lun* (Treatise on Cold Damage) discuss cold damage; *Wei Sheng Zong Wei Lun Fang* (General Micro Discussion on Health Preservation) records pediatrics; *Wei Ji Bao Shu* (Precious Book for Protecting Life) examines carbuncles and back sores; *Da Quan Liang Fang* (Great Complete Good Prescriptions) records gynecology; *Mai Jue Kan Wu* (Correction of Errors in Pulse Rhymes) details meridians; and figures like Wu Youxing and Lu Zhiyi, some specializing in treating malaria, all focused on one branch and could not integrate comprehensively. Only Zhang Zhongjing's *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet), with its twenty-five chapters, serves as the ancestor of 262 miscellaneous diseases, yet rare copies exist in the world, and few have seen it. Others, such as Ge Hong's *Zhou Hou Bei Ji Fang* (Handbook of Prescriptions Ke备 for Emergencies), although divided into fifty-three categories, have brief discussions, leading people to doubt them. Chao Yuanfang discussed *Zhu Bing Yuan Hou Lun* (Treatise on the Pathogenesis and Symptoms of All Diseases) but did not include prescriptions, thus still insufficient for credibility. Dong Ji's work (referenced as *Lv She*..., likely referring to emergency texts like *Bo Ai Xin Jian*) was sufficient for emergencies, but its medication methods were sometimes incomprehensible, seeming imperfect. Only Wang Tao's *Wai Tai Mi Yao* (Secret Essentials of the Outer Academy), which discusses theory before listing prescriptions, deeply [understood medical principles], and Wang Gun selected the essence from over seven thousand family-prescribed formulas to create *Bo Ji Fang* (Universal Relief Prescriptions), which proved universally effective, aligning perfectly with this method. *Lei Zheng Pu Ji Ben Shi Fang* (Categorized General Relief Essential Capable Prescriptions), Wu Yankui's *Chuan Xin Shi Yong Fang* (Prescriptions Confirmed for Practical Use), Satumusu's *Rui Zhu Tang Fang* (Rui Zhu Hall Prescriptions), and Wei Yilin's *Shi Yi De Xiao Fang* (Effective Prescriptions of Medical Experts) were all written based on personal experience and verification, forming the basis of these compassionate chapters, hence named "Verified Prescriptions." Although erudition may not surpass Zhu Gong's *Pu Ji Ben Shi Fang*, the content collected here is as abundant as the state-commissioned *Yi Zong Jin Jian* (Golden Mirror of Medicine). In remote areas where large volumes are hard to obtain, having this book prevents being misled by quacks. Since the name implies "verified," many have experienced it, leaving no doubt for users. Previously, Pan of Shan Hua wrote a preface comparing it to *Su Shen Liang Fang*. When reprinted in the Jiazi year of the Tongzhi era, Feng's preface compared it to Sun Simiao's *Qian Jin Fang* (Thousand Gold Formulas), highlighting its profound value. However, old plates deteriorated over time, and reprintings often contained errors, hindering wide dissemination and credibility. Regarding ophthalmic books for scholars, orders were given to print them together. Supplementary prescriptions imitate Xu Yongcheng's *Yu Ji Wei Yi* (Subtle Meanings of the Jade Machine), placing Tianshi's works at the beginning of the added prescriptions. The original sixteen volumes plus eight new ones make the compilation richer. Upon completion, colleagues requested a preface. Though unskilled, since my youth, I loved Traditional Chinese Medicine. During storms and hardships, when scholars suffered from fatigue and illness, I paid closer attention. Indeed, without reading, one cannot treat symptoms; without clinical practice, [one cannot understand] theories. Those who asked about this were often told it was difficult. But with this text, even without prior extensive study, one can grasp the essentials, making recovery easier. Nevertheless, I hope people restrain anger and desires so that diseases do not arise, and [this book] cannot guarantee total absence of illness. If this book supports them, violence will be eliminated invisibly, and the common people will live in peace. This is what Xiao Ke meant. Thus, the preface.
Written and inscribed by Mei Qizhao, Envoy to Zhejiang, in the second month of the year Zhe Yong She Ti Ge (1878).