〔金匮玉函〕宋志八卷注曰王叔和集 存
林亿等疏曰。金匮玉函经。与伤寒论。同体而别名。欲人互相检阅。而为表里。以防后世之亡逸。其济人之
心。不已深乎。细考前后。乃王叔和撰次之书。缘仲景有金匮录。故以金匮玉函名。取宝而藏之之义也。王叔和
西晋人。为太医令。虽博好经方。其学专于仲景。是以独出于诸家之右。仲景之书。及今八百余年。不坠于地者。
皆其力也。但此经。自晋以来。传之既久。方证讹谬不伦。历代名医虽学之。皆不得仿佛。惟孙思邈粗晓其旨。
亦不能修正之。况其下者乎。国家诏儒臣。校正医书。臣等先校定伤寒论。次校成此经。其文理或有与伤寒论不
同者。然其意义皆通。圣贤之法。不敢臆断。故并两存之。凡八卷。根据次旧目。总二十九篇。一百一十五方。恭
惟主上大明抚运。视民如伤。广颁其书。为天下生生之具。宜欲跻斯民于寿域矣。治平三年正月十八日。
王好古曰。金匮玉函。即仲景之书称也。金匮要略。亦出玉函。（医垒元戎）
陈世杰序曰。金匮玉函经八卷。汉张仲景论著。晋王叔和所撰次也。其标题。盖亦后人所加。取珍秘之意。
仲景当汉季年。笃好方术。以拯夭横。其用心仁矣。故自素难本草
汤液诸书。咸抉根得髓。其为伤寒杂病论。实为万世群方之祖。自叔和尊尚以后。年岁久远。错乱放失者屡矣。
宋治平间。命诸臣校定。其目有三。曰伤寒论。金匮方论。（一名金匮玉函要略。）以及此经。是也。虽未必尽
复仲景本书之旧。然一家之学粗完。余幼读二论。精微简要。务令上口以通。思索偏求。是经独不可得。后检鄱
阳马氏经籍考。虽列其目。而所引晁序。则实金匮玉函要略也。此经。盖自元时。而不行于世矣。岁壬辰。义门
何内翰以予粗习张书句读。手抄宋本见授。拜受卒业。喜忘寝食。惜其讹脱者多。甚或不能以句。既无他本可校。
乃博考众籍。以相证佐。补亡灭误。十得八九。稿凡数易。而始可读。则掩卷而叹曰。是可报命于内翰矣。内翰
尝以古明医。多以医示人。见爱过实。嘱刻其平生医药病状之验者。予瞿然不敢当。语云。三折肱为良医。予
虽老是。然处方设剂。吾斯未信。因念是经。世久未见。而内翰既得禁方。不自秘匿。虽古人尤难之。开以传后。
其弘济岂一师之说哉。夫岐黄之书。经也。仲景之经。律也。临证疗疾。引经案律。十不失一。二论所述略具矣。
是书则兼综两者。而整齐形证。附类方药。各有门部次第。不可淆乱。则知经又论之自出。尤医门之金科玉条也。
八卷之中。上顺天和。以疗人患。非通三才之道。而得往圣之心者不能。观者苟能沉潜玩索。而知其所以。则因
病发药。应如桴鼓。顺之则能起死。畔之则立杀人。先儒以孙思邈。尚为粗晓其旨。得其书者。未可谓不过与伤
寒论及要略相出入。而卤莽治之也。不揆浅陋。愿与同志者。熟读而精思之。时康熙丙申阳月。
按 先子曰。金匮玉函。是伤寒杂病论之别本。同体而异名者。
盖从唐以前传之。大抵与千金翼所援同。而外台小柴胡汤。及柴胡加芒硝汤方后。引玉函经。正与今本符。若其
总例。称张仲景曰。又云。今以察色诊脉。辨病救疾。可行合宜之法。并方药共成八卷。号为金匮玉函经。则后
人就于晋人经方之书，而凑合所撰也。又究其目之所由。晋书葛洪传曰。洪着金匮药方百卷。据肘后方。及抱朴
子。自云所撰百卷。名曰玉函方。则二者必是一书。由是观之。金匮玉函。原是葛洪所命书。即后人尊宗仲景者。
遂取为之标题也。以其珍秘不出之故。着录失其目欤。汉志。有堪舆金匮十四卷。高祖纪注。如淳曰。金匮。犹
金也。颜师古曰。以金为匮。保慎之义。王子年拾遗记曰。周灵王时。浮提之国。献神通善书二人。犹老子撰
道德经。写以玉牒。编以金绳。贮以玉函。神仙传曰。卫叔卿入太华山。谓其子度世云。汝归当取吾斋室西北隅
大柱下玉函。函中有神素书。取而按方合服之。一年可能乘云而行，是则命书之义也。若金匮要略方论。后人又
录出其中论杂病者。节略以为三卷者也。林亿等云。缘仲景有金匮录。故以金匮玉函名之。然所谓金匮录。他书
不载其目。唯宋本及俞桥赵开美所刊金匮要略。林亿等序后。有小叙。称仲景金匮录。岐黄素难之方。近将千卷。
云是原葛洪抱朴子。及肘后方序语。想彼作要略者。改窜其文而所附。味其旨趣。汛滥不经。未足以为据也。
【《金匮玉函经》】宋代目录学著作记载为八卷，并注明由王叔和编纂。
林亿等人疏解道：《金匮玉函经》与《伤寒论》（论述外感热病的专著）本质相同而名称不同，目的是让读者互相查阅，互为表里，以防止后世医籍散佚失传。其救人的心意，不是很深远吗？仔细考证前后内容，这确实是王叔和整理编撰的书籍。因为张仲景有《金匮录》，所以用“金匮玉函”命名，取珍贵收藏之意。王叔和是西晋人，担任太医令一职，虽然广泛喜好经方，但其学问专攻于张仲景，因此独步于其他医家之上。张仲景的著作，流传至今八百多年没有坠毁失传，都是靠他的力量。只是这部经典，自从晋代以来，传承既久，方剂与证候出现错误混乱、不合条理的情况。历代名医虽然学习它，都不能得其仿佛（精髓）。只有孙思邈大致通晓其旨意，也不能加以修正，何况那些水平更低的人呢？国家诏令儒臣校正医书，我们首先校定了《伤寒论》，接着校定完成这部经典。其中文理如果有与《伤寒论》不同的地方，但意义都通顺，对于圣贤的法度，不敢主观臆断，所以将两种版本并存。共八卷，依据旧有的目录，总共二十九篇，一百一十五首方剂。恭敬地认为皇上英明治理天下，视百姓疾苦如己伤，广泛颁布此书，作为天下人生存养命的工具，是想让百姓进入长寿的境界啊。治平三年正月十八日。
王好古说：《金匮玉函》就是称呼张仲景的著作。《金匮要略》也是出自《玉函》。（出自《医垒元戎》）
陈世杰作序说：《金匮玉函经》八卷，是汉代张仲景论述著述，由晋代王叔和整理编撰而成。其书名标题，大概是后人加上的，取珍秘之意。张仲景处于汉末，笃爱方术，用以拯救夭折横死之人，其用心真是仁爱啊。所以他从《素问》《难经》《本草》《汤液》等书中，都挖掘根源得到精髓。他写的《伤寒杂病论》，实在是万世群方的始祖。自从王叔和尊崇推崇之后，年岁久远，错乱放失的情况多次发生。宋代治平年间，命令各位大臣校定，其书目有三类：一是《伤寒论》，二是《金匮方论》（一名《金匮玉函要略》），以及这部经典。虽然未必完全恢复张仲景原书的旧貌，但这一家的学问大体完备。我年幼时读这两部论著，精微简要，务必背诵通畅以贯通理解，思索偏求，唯独这部经典得不到。后来检查鄱阳马氏的《经籍考》，虽然列出了它的书目，但所引用的晁公武序言，实际上是《金匮玉函要略》。这部经典，大概从元代开始，就不在世间流行了。壬辰年，义门何内翰因为我粗略研习过张仲景书籍的句读，亲手抄写宋本授予我，我拜受并完成了学业，高兴得忘记睡觉吃饭，可惜其中讹误脱漏的地方很多，甚至有的句子无法断句。既然没有其他版本可以校对，于是广泛考证众多典籍，用来相互印证佐证，补充亡佚消灭错误，十成中能得八九。稿子反复修改几次，才最终可读，于是合上书感叹道：这可以向内翰交差了。内翰曾经认为古代著名医生，大多把医术展示给人看，对我爱护过分，嘱咐刻印他平生医药病症验证有效的案例。我惊惧不敢当。俗话说：“三折肱为良医”，我虽然年老，但在处方设药方面，我还自信不足。因而想到这部经典，世间很久没见到了，而内翰既然得到了禁方，不自我隐藏，即使是古人也难以做到这种程度，开放传授给后人，其广博救济哪里只是一师之说呢？岐黄（黄帝与岐伯，代指中医经典）的书是“经”，张仲景的经典是“律”。临证治疗疾病，引用经典遵循法度，十次不失一次。两部论著所述大致具备了。这本书则兼综两者，整齐形体证候，附类方药，各有门类次第，不可混淆混乱。那么知道这部经又是论著的源头，更是医门的金科玉条（准则）。八卷之中，上顺应天道，以疗治人的病患，不是通晓天地人三才之道，并得到往圣之心的人不能做到。读者如果能沉潜玩味探索，知道其中的道理，那么因病用药，反应应该像鼓槌击鼓一样迅速准确。顺应它就能起死回生，违背它就会立刻杀人。先儒认为孙思邈尚且只是大致通晓其旨意，得到这本书的人，不可以说不与《伤寒论》及《要略》有出入，而鲁莽地治疗。不揣测自己浅陋，愿意与志同道合者，熟读并精思它。时间是康熙丙申年十月。
按语：先父说：《金匮玉函》是《伤寒杂病论》的别本，本质相同而名称不同。大概是从唐代以前流传下来的，大体上与《千金翼方》所引用的相同，而《外台秘要》中小柴胡汤，以及柴胡加芒硝汤方后，引用《玉函经》，正与现在的版本相符。如果其总例中，称张仲景曰……又说，现在通过观察面色诊断脉象，辨别疾病救治急症，可行适宜的方法，连同方药共成八卷，号称《金匮玉函经》，那么这是后人基于晋代人的经方之书，凑合编撰而成的。又探究其目录的来源，《晋书·葛洪传》说：葛洪撰写《金匮药方》一百卷。根据《肘后方》及《抱朴子》，自称所撰百卷，名叫《玉函方》，那么这两者必定是一本书。由此看来，《金匮玉函》原本是葛洪命名的书，即后人尊奉宗祖张仲景的，就拿来作为标题。因为其珍秘不传出的缘故，著录时失去了它的书目吗？《汉书·艺文志》中有《堪舆金匮》十四卷。《高祖纪》注，如淳说：金匮，就像金子一样贵重。颜师古说：用金属做柜子，是保谨慎重的意思。王子年《拾遗记》说：周灵王时候，浮提国进献两位神通善书的使者，如同老子撰写《道德经》，写在玉牒上，用金绳编织，贮藏在玉函中。《神仙传》说：卫叔卿进入太华山，对他的儿子卫度世说：你回去应当取我斋室西北角大柱下的玉函，函中有神素书，取出来按照方子配合服用，一年可能乘云而行，这就是命名书籍的意义。至于《金匮要略方论》，是后人又从中摘录出论述杂病的内容，节略成为三卷的。林亿等人说：因为张仲景有《金匮录》，所以用金匮玉函命名。然而所谓的《金匮录》，其他书籍没有记载其书目，只有宋本及俞桥赵开美所刊刻的《金匮要略》，林亿等人序言后面，有小叙，称张仲景《金匮录》，岐黄、素问、难经的方剂，将近千卷，说是源自葛洪《抱朴子》及《肘后方》的序语。揣摩其旨趣，泛滥不经，不足以作为依据。
[Golden Casket Jade Box] The Song dynasty bibliography records it as eight volumes, annotated as compiled by Wang Shuhe.
Lin Yi et al. commented: *Jingui Yufan Jing* (The Golden Casket and Jade Box Classic) shares the same essence but a different name with *Shanghan Lun* (Treatise on Cold Damage Disorders). This is intended to allow readers to cross-reference them, serving as mutual supplements, to prevent the loss of medical texts in later generations. Is not their heart for saving people profoundly deep? Upon careful examination of the preceding and following content, this is indeed a book compiled and arranged by Wang Shuhe. Because Zhang Zhongjing had a work titled *Jingui Lu*, it was named *Jingui Yufan*, taking the meaning of treasuring and storing it. Wang Shuhe was a person of the Western Jin Dynasty, serving as the Director of the Imperial Medical Bureau. Although he widely appreciated classical prescriptions, his scholarship specialized in Zhang Zhongjing’s teachings; thus, he stood out above other schools. Zhang Zhongjing’s works have survived for over eight hundred years without being lost, all due to Wang Shuhe’s efforts. However, since the Jin Dynasty, as transmission continued, errors and inconsistencies arose between prescriptions and syndromes. Although famous physicians of successive dynasties studied it, none could grasp its essence. Only Sun Simiao roughly understood its purport, yet even he could not correct it, let alone those of inferior ability. The State commissioned Confucian scholars to collate medical books. We first collated *Shanghan Lun*, then completed the collation of this classic. Wherever the textual structure differed from *Shanghan Lun*, but the meaning remained coherent, we dared not make subjective judgments regarding the laws of the sages; therefore, we preserved both versions. It comprises eight volumes. Following the old catalog, there are twenty-nine chapters in total, containing one hundred and fifteen prescriptions. Respectfully, His Majesty governs the realm with great clarity, treating the people’s suffering as his own injury, and broadly promulgates this book as a tool for the livelihood of all under heaven, intending to elevate the populace to an age of longevity. On the 18th day of the first month of the third year of Zhiping.
Wang Haogu stated: *Jingui Yufan* refers to Zhang Zhongjing’s writings. *Jingui Yaolue* also originates from *Yufan*. (From *Yilei Yuanrong*)
Chen Shijie wrote the preface: *Jingui Yufan Jing* consists of eight volumes, comprising Han Dynasty Zhang Zhongjing’s discussions and writings, compiled and arranged by Jin Dynasty’s Wang Shuhe. Its title was likely added by later generations, implying precious secrecy. Zhang Zhongjing lived at the end of the Han Dynasty, deeply devoted to medical arts to save lives cut short by sudden death or disease; his intention was truly benevolent. Thus, from classics such as *Suwen* (Basic Questions), *Nanjing* (Classic of Difficult Issues), *Bencao* (Materia Medica), and *Tangye* (Decoctions), he extracted roots and marrow. His *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases) is truly the ancestor of all prescriptions for ten thousand generations. Since Wang Shuhe honored and promoted it, with the passage of years, errors, disarray, and losses occurred repeatedly. During the Zhiping era of the Song Dynasty, ministers were ordered to collate it. The catalog included three items: *Shanghan Lun*, *Jingui Fanglun* (also known as *Jingui Yufan Yaolue*), and this classic. Although it may not fully restore the original state of Zhang Zhongjing’s book, the learning of this school is largely complete. In my youth, I read these two treatises; they were profound, subtle, concise, and brief. I strove to recite them fluently to achieve comprehension, searching extensively, yet I could never obtain this specific classic. Later, checking Ma Shi’s *Jingji Kao* (Examination of Books) from Poyang, although listed in the catalog, the cited preface by Chao Gongwu actually referred to *Jingui Yufan Yaolue*. This classic seems to have ceased circulation since the Yuan Dynasty. In the Renchen year, He Neihan of Yimen, knowing that I had roughly studied the punctuation of Zhang’s books, personally copied a Song edition and presented it to me. I gratefully accepted and completed my studies, so delighted that I forgot sleep and food. Alas, there were many errors and omissions, sometimes making sentences unintelligible. With no other editions available for collation, I extensively examined various sources to verify and support each other, filling gaps and correcting errors, recovering eight or nine parts out of ten. The manuscript underwent several revisions before it became readable. Closing the book, I sighed: "Now I can report success to Neihan." Neihan once remarked that ancient renowned physicians often displayed their medical skills to others, praising me excessively, and urged me to print verified cases of his lifelong medical practice. I was startled and dared not accept. As the saying goes, "A physician who has broken his arm three times becomes a good doctor." Though I am old, I do not yet fully trust my ability in prescribing and compounding. Therefore, considering that this classic has been unseen for a long time, and Neihan, having obtained secret formulas, did not keep them hidden—even difficult for ancients—to open and transmit to posterity, how broad is his relief, far beyond mere sectarian views? The writings of Qi Bo and Huang Di are "Classics" (Jing); Zhang Zhongjing’s work is "Statutes" (Lv). In clinical practice, citing classics and following statutes ensures success in ten out of ten cases. The contents of the two treatises are largely covered. This book synthesizes both, organizing physical signs and symptoms, categorizing prescriptions and herbs, each with distinct sections and order, preventing confusion. Thus, one knows this classic is the source of the treatises, serving as the golden rules and jade regulations of the medical field. Within its eight volumes, it harmonizes with Heaven above to heal human ailments. Only one who understands the Way of Heaven, Earth, and Man, and grasps the hearts of past sages, can achieve this. Readers who can immerse themselves in its study and explore its principles will find that prescribing according to disease yields results as immediate as striking a drum. Following it can revive the dead; deviating from it kills instantly. Ancient scholars noted that Sun Simiao only roughly understood its purport. Those who possess this book should not assume it differs significantly from *Shanghan Lun* and *Yaolue* and treat it recklessly. Not presuming upon my shallowness, I wish to share this with like-minded individuals to read diligently and think deeply. Time: October of Bing Shen year, Kangxi reign.
Note: My father said: *Jingui Yufan* is an alternative version of *Shanghan Zabing Lun*, sharing the same essence but differing in name. It was likely transmitted prior to the Tang Dynasty, generally aligning with citations in *Qianjin Yifang* (Supplement to Thousand Golden Formulas). For instance, in *Waitai Miyao* (Prescriptions from the Outer Cabinet), after the formulas for Xiao Chaihu Tang and Chaihu Jia Mangxiao Tang, the citation of *Yufan Jing* matches the current edition exactly. If its general introduction states that Zhang Zhongjing... and further says, "Now, by observing complexion and diagnosing pulses, distinguishing diseases and rescuing from illness, applicable methods are implemented, together with prescriptions and herbs forming eight volumes, titled *Jingui Yufan Jing*," then this indicates that later generations compiled and stitched together materials from Jin Dynasty prescription books. Investigating the origin of its catalog, the *Book of Jin · Biography of Ge Hong* states: Ge Hong wrote *Jingui Yaofang* (Medicinal Formulas of the Golden Casket) in one hundred volumes. Based on *Zhouhou Beiji Fang* (Handbook of Prescriptions for Emergencies) and *Baopuzi*, he claimed his hundred-volume work was named *Yufan Fang* (Jade Box Formulas). Thus, the two must be the same book. From this perspective, *Jingui Yufan* was originally named by Ge Hong. Later generations, revering Zhang Zhongjing, adopted this title. Due to its secrecy and non-circulation, it may have been omitted from bibliographic records? The *Han Shu · Yiwenzhi* lists *Kanyu Jingui* (Divination and Golden Casket) in fourteen volumes. The commentary on *Gaozu Ji* by Ru Chun states: "Jingui" implies value like gold. Yan Shigu states: Using metal for a cabinet signifies preservation and caution. Wang Zi Nian’s *Shiyi Ji* records: During King Ling of Zhou’s reign, the Futi nation presented two messengers skilled in writing magic scripts, similar to Laozi writing the *Daodejing*, written on jade slips, bound with gold cords, and stored in jade boxes. *Shenxian Zhuan* (Biographies of Divine Immortals) records: Wei Shuqing entered Mount Taihua and told his son Wei Dushi, "When you return, take the jade box from the northwest corner of my meditation room's main pillar. Inside is a divine plain script. Take it and follow the formula to compound and ingest it. In one year, you may ride clouds." This illustrates the meaning of naming books. As for *Jingui Yaolue Fanglun*, later generations extracted the sections discussing miscellaneous diseases from within, abridging them into three volumes. Lin Yi et al. stated: "Because Zhang Zhongjing had *Jingui Lu*, it was named Jingui Yufan." However, the so-called *Jingui Lu* is not recorded in other books. Only in the Song edition and the printed *Jingui Yaolue* by Zhao Kaimai of Yuqiao, behind Lin Yi’s preface, there is a short note claiming Zhang Zhongjing’s *Jingui Lu* contained nearly a thousand volumes of Qi Bo, Suwen, Nanjing, and Bencao formulas, stating it originated from Ge Hong’s *Baopuzi* and the preface to *Zhouhou Beiji Fang*. Speculating on its intent, it appears exaggerated and unreliable, insufficient to serve as evidence.