五篇。次贬叔和序例之伪。皆不入卷。二曰乐集。辨脉法。为卷之一。平脉法。为卷之二。辨痉湿 脉证。为卷
之三。三曰射集。辨太阳病脉证篇第一。为卷之四。辨太阳病脉证篇第二。为卷之五。四曰御集。辨太阳病脉证
篇第三。为卷之六。辨阳明病脉证篇第一。为卷之七。辨阳明病脉证篇第二。为卷之八。五曰书集。辨少阳病脉
证篇。为卷之九。辨太阴病脉证篇。为卷之十一。辨少阴病脉证篇。为卷之十。辨厥阴病脉证篇。为卷之十二。六
曰数集。辨霍乱阴阳易差后劳复病。为卷之十三。辨汗吐下可不可。为卷之十四。叙一百一十三方。为卷之十五。
后又附以原论条辨尚论编次。意欲后学合四书而参看。使便于检阅也。此程氏一片苦心。独出己见。而条理此书。
然其间话太多。举引经史百家之言，及歌曲笑谈。无所不至。绝无紧要。何异痴人说梦邪。恐注书者。无是体也。
至其每条承上起下。注释入理之处。非浅学所能企及。不可因其所短。而弃其所长也。
〔程氏（应旄）伤寒论赘余〕一卷 存
题词曰。余性颇懒。间有所述。随手佚去。后条辨得以成书者。全赖及门王氏仲坚为之综缉。不致零星走
失。今春王子北上。临行忽手此帙。喜而向余曰。此先生未注条辨时
之逸稿。钰从前后鳞缮成帙者。索之三年不得。今忽从箧底跃出。对之神光发焕。拟为先生补刻集中。余摩挲一
过。反觉面生。求其故我。实从说了又说处认出安足雁之前论。王子曰。先生所重。在张王二家上置辨。其中有
大美恶存焉。说了又说何妨。竟不告而付之梓。余笑曰。王子特顾他阿私其所好耳。竟罔顾我体上生出一个疣来
了。梓成姑以赘余呼之。康熙壬子六月笔。程应旄郊倩。
〔陈氏（亮斯）伤寒论注〕未见
汪琥曰。康熙中武陵陈亮斯着。其书尚未刊板。偶于友人周孝斌处。钞得草稿二本。其注仲景论。能独出己
见而不蹈袭成氏方氏喻氏诸家之说。每经病必根据叔和原次。反复注解。极为入理。惜其书不全。所钞者。止阳明
少阳太阴少阴厥阴五经病耳。琥欲泛棹武陵。访其人。传其书。而未能。不意孝斌已作故人。自嗟岁月不待。立
言之念愈急。终不能全见其书之为恨耳。
〔程氏（林）伤寒论集〕未见
按上见于金匮要略直解凡例。
〔史氏（以甲）伤寒正宗〕八卷 存
凡例曰。叔和编次仲景之书。引轩岐之经。杂以己意。而为之序例。后人不察。错视为仲景之言。又以其说。
谬于内经从而曲为之辞。其失仲景之旨。不啻什百矣。今仍仲景原文。分作十篇。又合病七篇。共为三卷。庶几
淄渑有辨。虽非有功仲景。而于后学津梁。未必非指南云。一仲景之书。文本典醇。意义深远。成氏顺文顺释。
最为详明。间有讹舛。赵张诸贤。力为救正。近日喻氏着尚论篇。大阐宗旨。余汇集众说。衍为直解。使读者言
下会心。无烦词说。
而了然胸臆矣。至原文则大书以留仲景之旧。解则分疏。以便诵读之贤。亦不愿愚劣乱典型耳。览者鉴之。一王
宇泰先生因娄氏纲目。纂辑准绳。于诸证先备列仲景治法。后以诸贤续法附之。验证求治。便于检阅。故不厌其
复。第仲景之书，熟读讨究。自能触类旁通。检一二条。庸讵穷其奥义乎。今尽汰其重复。盖不欲学人卤莽求之
也。 一伤寒一书。仲景方论。犹经也。诸贤方论。所以翼经者也。尊仲景而遗后贤。岂非好古之过乎。编诸贤
方论于仲景之后。庶有所辅翼。而盖彰也。 一宇泰先生曰。黄岐犹羲文也。仲景其孔子乎。凡后贤立说。不轨
于黄岐仲景者。尽为臆说。今存而不削。恐削之而人以为挂漏也。故存之而置辨焉。一仲景书。以六经编。诸家
方论。以证参伍错综。义意备矣。宇泰先生准绳。亦分六经。兹止列证者。盖一证兼数经。统之于一经不可也。
周斯序曰。昔张南阳着伤寒方论。为法三百九十七。为方一百十有三。时称医圣。西晋王叔和编次其书。引
以内经。错以己意。遂使南阳原本。不传于世。是以许叔微撰伤寒辨疑。庞安时补伤寒方论。钱仲阳着伤寒旨微。
王好古着仲景详辨及辨惑。正如秦火经书之后。汉魏以来诸儒。搜遗订讹。笺注疏传。经书虽复大明于世。而终
不得见全书。逮方约之着伤寒书。先儒称为集大成。而南阳原本。究未辨明。或者或非。吾友步丘史子仁隐居不
仕。少时尝奉教于明医袁秦邮。得其脉诀。潜心究极。遂通奥玄。决病死生。指下立辨。既检之于行。复取南阳
原本。分析为张之论。为王之说。提纲于前。辨解于后。由是南阳原本。复大明于世。颜曰伤寒正宗。书成予为
之叙曰。布帛也。菽粟也。医药也。
三者皆生人之至急者也。无布帛。则寒而死。无菽粟。则饥而死。无医药。则病而死。等死耳。而医药尤急。过
寒过热。则布帛有以致死。过饥过饱。则菽粟有以致死。致死者。有以生之。则惟医药。顾误用医药。而致死者。
救之则在医书。盖着书皆昔圣昔贤明于医者。而后能之也。李明之号称神医。而东垣十书。于伤寒为尤长。朱彦
修时称医圣。尝着伤寒辨疑。而总之发明南阳方论之蕴藏也。正宗一书。辨其为阴为阳。为阴或似阳。阳或似阴者。
即许叔微王好古之论也。审其变证。而即知其本证。察其标病。而即知其内伤者。庞安时钱仲阳之论也。李明之
多用补中益气。为前人之所未尝有者。朱彦修非之。以为西北之人。阳气易降。东南之人。阴火易升。而正宗不
执局方。只论切脉有以补为主者。即明之之法。有以泻为主者。即彦修之法。合而参之。以成一是者也。予闻医
人存救一时一方。医方传救天下后世。是人也。是书也。功不止一时一方。而在天下后世矣。濑水遗民周斯顿首
撰。
魏曰祁曰。江都史子仁先生伤寒正宗七卷，前三卷。释仲景也。后四卷。取诸贤之论。以翼仲景也。凡为方
二百有奇。采方论二十二家。其义备矣。其旨精矣。
共五篇。其次贬斥王叔和《序例》的伪误之处，这些内容都不编入正卷。第二部分是“乐集”，其中《辨脉法》作为第一卷，《平脉法》作为第二卷，《辨痉湿脉证》作为第三卷。第三部分是“射集”，其中《辨太阳病脉证篇第一》作为第四卷，《辨太阳病脉证篇第二》作为第五卷。第四部分是“御集”，其中《辨太阳病脉证篇第三》作为第六卷，《辨阳明病脉证篇第一》作为第七卷，《辨阳明病脉证篇第二》作为第八卷。第五部分是“书集”，其中《辨少阳病脉证篇》作为第九卷，《辨太阴病脉证篇》作为第十一卷，《辨少阴病脉证篇》作为第十卷，《辨厥阴病脉证篇》作为第十二卷。第六部分是“数集”，其中《辨霍乱阴阳易差后劳复病》作为第十三卷，《辨汗吐下可不可》作为第十四卷，《叙一百一十三方》作为第十五卷。后来又附加了原论、条辨以及尚论的编次，意图是让后世学者将这四部书合参阅读，以便于查阅。这是程氏的一片苦心，独自提出见解来梳理这部书的条理。然而其中话语太多，引用经史百家之言，以及歌曲笑谈，无所不有，却毫无紧要之处，这与痴人说梦有什么区别呢？恐怕注书的人，没有这种体例。至于他每条文中承上启下、注释入理的地方，不是浅学之人所能企及的，不能因为他的短处而抛弃他的长处。
〔程氏（应旄）《伤寒论赘余》〕一卷 存世
题词说：我天性颇为懒惰，偶尔有所论述，随手就遗失了。后来《条辨》得以成书，全赖弟子王氏仲坚为我综合辑录，才不至于零星散失。今年春天王公子北上，临行前忽然拿出这册书稿，高兴地向我说：“这是先生未注《条辨》时的逸稿，我从前后零散缮写集成册子，寻找三年不得，如今忽然从箱底跃出，对着它神光焕发，打算为先生补刻在集中。”我摩挲了一遍，反而觉得面生，寻求其故我，实在是在说了又说的地方认出安足雁之前的言论。王公子说：“先生所重视的，在于张仲景和王叔两家之上置辨，其中有大美恶存在焉。说了又说又何妨？”竟然不告知我就付梓刊印。我笑着说：“王公子只是偏袒私情，喜好罢了。”竟然不顾我身上长出一个疣疮来了。书刻成后姑且称为《赘余》。康熙壬子年六月笔。程应旄郊倩。
〔陈氏（亮斯）《伤寒论注》〕未见
汪琥说：康熙年间武陵人陈亮斯著述此书。该书尚未刊板，偶然在友人周孝斌处，抄得草稿两本。他注解仲景论，能独出己见而不蹈袭成无己、方有执、喻嘉言诸家的说法。每经病必根据王叔和的原次，反复注解，极为入理。可惜他的书不全，所抄到的，只有阳明、少阳、太阴、少阴、厥阴五经病而已。汪琥想泛舟前往武陵，拜访其人，传阅其书，却未能实现。没想到周孝斌已作故人，自叹岁月不待人，立言的念头愈发急切，最终没能全见其书，成为遗憾。
〔程氏（林）《伤寒论集》〕未见
按：上文见于《金匮要略直解》凡例。
〔史氏（以甲）《伤寒正宗》〕八卷 存世
凡例说：王叔和编次仲景之书，引用轩岐之经，夹杂自己的意思，并为之作序例。后人不察，错视为仲景之言，又以其说谬于《内经》，从而曲为之辞，其失去仲景的宗旨，不止百倍。现在仍保留仲景原文，分作十篇，又合病七篇，共为三卷，或许能让淄水与渑水的味道有所辨别，虽然对仲景无功，但对于后学的津梁，未必不是指南针。一是仲景之书，文本典雅纯正，意义深远，成无己顺文顺释，最为详明，间有讹舛，赵献可、张景岳等贤人，极力救正。近日喻嘉言著《尚论篇》，大阐宗旨，我汇集众说，衍为直解，使读者言下会心，无需烦琐词说，而了然胸臆。至于原文则大字书写以保留仲景旧貌，解则分疏，以便诵读的贤者，也不愿愚劣之人乱改典型。览者鉴之。一是王宇泰先生因娄氏纲目，纂辑《准绳》，对于诸证先备列仲景治法，后以诸贤续法附之，验证求治，便于检阅，所以不厌其烦重复。只是仲景之书，熟读讨究，自能触类旁通，检阅一二条，难道能穷尽奥义吗？现在尽汰其重复，是不想让学人卤莽求之。一是《伤寒》一书，仲景方论，如同经典；诸贤方论，是用来辅翼经典的。尊崇仲景而遗弃后贤，岂不是好古的过失吗？编排诸贤方论于仲景之后，庶有所辅翼，而彰显出来。一是宇泰先生说：“黄岐（黄帝、岐伯）犹如羲文（伏羲、文王），仲景犹如孔子。凡是后贤立说，不遵循黄岐仲景的，尽为臆说。现在保存而不删削，恐怕删削后人以为挂漏。所以保存而置于辨中。”一是仲景书以六经编次，诸家方论以证参伍错综，义意完备。宇泰先生《准绳》也分六经，这里只列证，是因为一证兼数经，统之于一经是不可能的。周斯序说：昔日张南阳著《伤寒方论》，为法三百九十七，为方一百一十三，当时被称为医圣。西晋王叔和编次其书，引用《内经》，错杂己意，遂使张南阳原本，不传于世。因此许叔微撰《伤寒辨疑》，庞安时补《伤寒方论》，钱仲阳著《伤寒旨微》，王好古著《仲景详辨》及《辨惑》，正如秦火经书之后，汉魏以来诸儒，搜遗订讹，笺注疏传，经书虽复大明于世，而终究不得见全书。等到方约之著《伤寒书》，先儒称为集大成，而张南阳原本，究竟未辨明。或者有人非议，我的朋友步丘史子仁隐居不仕，年轻时曾受教于明医袁秦邮，得其脉诀，潜心究极，遂通奥玄，决病死生，指下立辨。既检验于行，又取南阳原本，分析为张之论，为王之说，提纲于前，辨解于后，由此张南阳原本，复大明于世。题名曰《伤寒正宗》。书成，我为之作序说：布帛，菽粟，医药，三者皆生人之至急者也。无布帛，则寒而死；无菽粟，则饥而死；无医药，则病而死。同样是死，而医药尤其紧急。过寒过热，则布帛有以致死；过饥过饱，则菽粟有以致死。致死者，有以生之，则惟医药。顾误用医药而致死者，救之则在医书。盖著书皆昔圣昔贤明于医者，而后能之也。李明之号称神医，而东垣十书，于伤寒为尤长。朱彦修时称医圣，尝著《伤寒辨疑》，而总之发明南阳方论之蕴藏也。《正宗》一书，辨其为阴为阳，为阴或似阳，阳或似阴者，即许叔微、王好古之论也。审其变证，而即知其本证；察其标病，而即知其内伤者，庞安时、钱仲阳之论也。李明之多用补中益气，为前人之所未尝有者。朱彦修非之，以为西北之人，阳气易降；东南之人，阴火易升。而《正宗》不执局方，只论切脉有以补为主者，即明之之法；有以泻为主者，即彦修之法。合而参之，以成一是者也。予闻医人存救一时一方，医方传救天下后世。是人也，是书也，功不止一时一方，而在天下后世矣。濑水遗民周斯顿首撰。
魏曰祁说：江都史子仁先生《伤寒正宗》七卷，前三卷，释仲景也。后四卷，取诸贤之论，以翼仲景也。凡为方二百有余，采方论二十二家，其义备矣，其旨精矣。
Five sections. Secondly, it criticizes the falsity of Wang Shuhe's Preface and Examples; these contents are not included in the main volumes. The second part is the "Le Ji" (Collection of Joy), where *Bian Mai Fa* (Differentiating Pulse Methods) serves as Volume One, *Ping Mai Fa* (Assessing Pulse Methods) as Volume Two, and *Bian Jing Shi Mai Zheng* (Differentiating Spasm, Dampness, Pulse, and Syndrome) as Volume Three. The third part is the "She Ji" (Collection of Shooting), where *Bian Taiyang Bing Mai Zheng Pian Di Yi* (Differentiating Taiyang Disease Pulse and Syndrome Chapter I) serves as Volume Four, and *Bian Taiyang Bing Mai Zheng Pian Di Er* (Differentiating Taiyang Disease Pulse and Syndrome Chapter II) as Volume Five. The fourth part is the "Yu Ji" (Collection of Imperial/Imperial-like), where *Bian Taiyang Bing Mai Zheng Pian Di San* (Differentiating Taiyang Disease Pulse and Syndrome Chapter III) serves as Volume Six, *Bian Yangming Bing Mai Zheng Pian Di Yi* (Differentiating Yangming Disease Pulse and Syndrome Chapter I) as Volume Seven, and *Bian Yangming Bing Mai Zheng Pian Di Er* (Differentiating Yangming Disease Pulse and Syndrome Chapter II) as Volume Eight. The fifth part is the "Shu Ji" (Collection of Books), where *Bian Shaoyang Bing Mai Zheng Pian* (Differentiating Shaoyang Disease Pulse and Syndrome Chapter) serves as Volume Nine, *Bian Taiyin Bing Mai Zheng Pian* (Differentiating Taiyin Disease Pulse and Syndrome Chapter) as Volume Eleven, *Bian Shaoyin Bing Mai Zheng Pian* (Differentiating Shaoyin Disease Pulse and Syndrome Chapter) as Volume Ten, and *Bian Jueyin Bing Mai Zheng Pian* (Differentiating Jueyin Disease Pulse and Syndrome Chapter) as Volume Twelve. The sixth part is the "Shu Ji" (Collection of Numbers), where *Bian Huoluan Yin Yang Yi Cha Hou Lao Fu Bing* (Differentiating Cholera, Yin-Yang Exchange, Post-Recovery, and Labor-Relapse Diseases) serves as Volume Thirteen, *Bian Han Tu Xia Ke Bu Ke* (Differentiating Whether Sweating, Vomiting, and Purgation Are Appropriate or Not) as Volume Fourteen, and *Xu Yi Bai Yi San Fang* (Listing One Hundred and Thirteen Formulas) as Volume Fifteen. Later, original theories, clause analyses, and Shanglun compilations were added, with the intention that later scholars study these four books together for easier reference. This reflects Cheng's painstaking effort to independently propose insights and organize the structure of this book. However, there is too much conversational text, citing classics, histories, and various schools of thought, as well as songs and jokes, reaching extremes without any essential relevance. How is this different from a fool talking about dreams? It seems the annotator lacks proper stylistic discipline. Nevertheless, in his transitions between clauses and insightful annotations, he reaches levels inaccessible to shallow learners. One should not discard his strengths because of his weaknesses.
[Cheng Yingmao's *Zanyu Lun Yuhanlun* (Superfluous Remarks on the Treatise on Cold Damage)] One volume. Extant.
The preface states: My nature is quite lazy; occasionally when I have something to write, I lose it immediately. The later *Tiaobian* (Clause Analysis) was able to become a complete book entirely due to my disciple Wang Zhongjian compiling and editing it, preventing scattered loss. This spring, Master Wang went north; upon leaving, he suddenly presented this manuscript to me, saying joyfully, "This is an unpublished draft from before you annotated the *Tiaobian*. I have collected and copied fragments from front and back into a booklet for three years without success. Now it has suddenly appeared from the bottom of my chest. Looking at it, its spirit shines brightly. I intend to supplement and carve it into your collected works." I stroked it once and felt unfamiliar, seeking its original self, but truly recognized only Anzu Yan's previous arguments amidst the repeated explanations. Master Wang said, "What you value is placing differentiation above Zhang [Zhongjing] and Wang [Shuhe]; there lies great beauty and ugliness. What harm is there in saying it again and again?" He then had it printed without informing me. I smiled and said, "Master Wang is merely showing favoritism and indulging his preferences," ignoring that it creates a wart on my body. After printing, I shall call it *Zanyu* (Superfluous Remarks). Written in the sixth month of the Renzi year of the Kangxi era. Cheng Yingmao, courtesy name Jiaoqian.
[Chen Liangsi's *Shanghanlun Zhu* (Annotation of the Treatise on Cold Damage)] Not seen.
Wang Hu stated: During the Kangxi reign, Chen Liangsi of Wuling authored this work. The book had not yet been printed. Accidentally, I obtained two drafts by copying them from my friend Zhou Xiaobin. His annotation of Zhang Zhongjing's treatise offers independent insights without plagiarizing the views of Cheng Wuji, Fang Youzhi, Yu Jiayan, and others. For each channel disease, he strictly follows Wang Shuhe's original arrangement and repeatedly annotates it, which is extremely logical. Unfortunately, his book is incomplete; what I copied only covers the five channel diseases of Yangming, Shaoyang, Taiyin, Shaoyin, and Jueyin. Wang Hu wished to sail to Wuling to visit him and transmit his book, but failed. Unexpectedly, Zhou Xiaobin has passed away. Lamenting that time waits for no one, his desire to establish his words became more urgent, but ultimately failing to see the complete book remains a regret.
[Cheng Lin's *Shanghanlun Ji* (Collection of the Treatise on Cold Damage)] Not seen.
Note: The above appears in the General Principles of *Jinkui Yaolue Zhijie* (Direct Explanation of Essential Prescriptions of the Golden Cabinet).
[Shi Yijia's *Shanghan Zhengzong* (Orthodox Lineage of the Treatise on Cold Damage)] Eight volumes. Extant.
General Principles state: Wang Shuhe compiled Zhang Zhongjing's book, quoting the classics of Huangdi and Qibo, mixing in his own ideas, and writing a preface and examples. Later generations, unaware, mistook these for Zhang Zhongjing's words. Furthermore, because his theory deviates from the *Neijing*, they made forced justifications. Their deviation from Zhang Zhongjing's intent is more than a hundredfold. Now, retaining Zhang Zhongjing's original text, divided into ten sections, plus seven sections on combined diseases, totaling three volumes, perhaps allowing the distinction between Zishui and Mianshui flavors. Although it may not benefit Zhang Zhongjing directly, it might serve as a compass for later learners. First, Zhang Zhongjing's text is elegant and profound. Cheng Wuji's explanation following the text is the most detailed; occasional errors were corrected by Zhao Xianke, Zhang Jingyue, and other sages. Recently, Yu Jiayan wrote *Shanglun Pian*, elucidating the main purport. I have gathered various sayings and derived a direct explanation, enabling readers to understand instantly without verbose rhetoric, making the meaning clear in the mind. The original text is printed in large characters to preserve Zhang Zhongjing's original form, while explanations are separated for easier reading by virtuous scholars, avoiding tampering with canonical models by the ignorant. Readers should be aware. Second, Mr. Wang Yutai, based on Lou's Outline, compiled *Zhunsheung*. For various syndromes, he first listed Zhang Zhongjing's treatment methods, followed by subsequent sages' methods for verification and treatment, facilitating reference, hence not minding repetition. However, studying Zhang Zhongjing's book thoroughly allows one to comprehend related matters through analogy; checking one or two clauses cannot exhaust its profound meanings. Now, eliminating repetitions, I do not wish for students to seek rashly. Third, in the *Shanghan* book, Zhang Zhongjing's formulas and theories are like the Classics; the sages' formulas and theories are meant to support the Classics. Respecting Zhang Zhongjing while neglecting later sages would be an excess of antiquarianism. Arranging later sages' formulas after Zhang Zhongjing provides assistance and highlights their contribution. Fourth, Mr. Yutai said: "Huangqi (Yellow Emperor and Qibo) are like Fuxi and King Wen; Zhang Zhongjing is like Confucius. Any theory established by later sages that does not conform to Huangqi and Zhang Zhongjing is mere speculation. Now preserved without deletion, fearing deletion would lead to accusations of omission. Thus, preserved and placed under differentiation." Fifth, Zhang Zhongjing's book is organized by the Six Channels; various families' formulas analyze syndromes in complex interrelations, completing the meaning. Mr. Yutai's *Zhunsheung* also divides by Six Channels; here only syndromes are listed because one syndrome involves multiple channels, and unifying them under one channel is impossible. Zhou Si's preface says: In the past, Zhang Nanyang wrote *Shanghan Fanglun*, establishing 397 methods and 113 formulas, called the Sage of Medicine by his time. Wang Shuhe of Western Jin compiled his book, quoting the *Neijing* and mixing his own ideas, causing Zhang Nanyang's original version to disappear from the world. Therefore, Xu Shumi wrote *Shanghan Biyi*, Pang Anshi supplemented *Shanghan Fanglun*, Qian Zhongyang wrote *Shanghan Zhiwei*, and Wang Haogu wrote *Zhongjing Xiangbian* and *Bianhuo*. Just as after the burning of books in Qin, scholars from Han and Wei searched for lost texts, corrected errors, and wrote commentaries, making classics bright again but never seeing the complete whole. Until Fang Yuezhi wrote *Shanghan Shu*, praised by ancients as a grand synthesis, yet Zhang Nanyang's original remained unclear. Some criticized this. My friend Buqiu Shi Ziren lived in seclusion, did not serve in office, studied under the famous doctor Yuan Qinyou in his youth, learned pulse diagnosis, studied deeply, mastered mysteries, determined life and death by pulse, and judged instantly. Having tested this in practice, he took Zhang Nanyang's original, analyzed it into Zhang's theories and Wang's statements, outlining the key points first and differentiating/explaining afterwards. Thus, Zhang Nanyang's original became bright again. Titled *Shanghan Zhengzong*. Upon completion, I wrote a preface: Cloth, grain, and medicine are the three most urgent necessities for human life. Without cloth, one dies of cold; without grain, one dies of hunger; without medicine, one dies of illness. All are deaths, but medicine is especially urgent. Excessive cold or heat makes cloth cause death; excessive hunger or fullness makes grain cause death. Those who die can be saved, and only medicine can save them. But those who die from misuse of medicine can only be saved by medical books. Writing such books requires former sages and worthies who understand medicine. Li Mingzhi was called a Divine Physician, and his *Dongyuan Tenshu* excelled in treating cold damage. Zhu Yanxiu was called the Medical Sage, wrote *Shanghan Biyi*, and generally elucidated the hidden meanings of Zhang Nanyang's formulas. *Zhengzong* differentiates Yin and Yang, noting that Yin may resemble Yang and Yang may resemble Yin, following Xu Shumi and Wang Haogu. Examining transformed syndromes reveals primary syndromes; observing surface symptoms reveals internal injuries, following Pang Anshi and Qian Zhongyang. Li Mingzhi often used *Buzhong Yiqi* (Tonify the Middle and Augment Qi Decoction), unprecedented before. Zhu Yanxiu criticized this, stating people in the northwest easily descend Yang Qi, while people in the southeast easily ascend Yin Fire. *Zhengzong* does not stick to fixed prescriptions but discusses pulse-taking: if tonification is primary, it follows Mingzhi's method; if purgation is primary, it follows Yanxiu's method. Combining both achieves unity. I heard that physicians save individuals in specific times and places, while medical books save the world and future generations. This person and this book contribute not just to one time and place, but to the world and future generations. Written by Zhou Dun, remnant of Laishui.
Wei Yiqi stated: Jiangdu Shi Ziren's *Shanghan Zhengzong* consists of seven volumes. The first three volumes explain Zhang Zhongjing. The last four volumes take the theories of various sages to support Zhang Zhongjing. There are over 200 formulas, drawing from 22 families of formula theories. Its meaning is complete, and its purport is refined.