调理伤寒统论起。至六经用药格法止。第三卷。曰伤寒证治。表里汗下二证起。至痰证伤食类伤寒止。第四卷。
发热证起。
至不可下证止。第五卷。懊 证起。至失音证止。第六卷。怫郁证至阳证似阴。阴证似阳止。第七卷。小柴胡汤
加减法起。至产科小儿伤寒止。其书大旨以仲景论。并活人书。总括成书。每条以歌诀贯其首。虽于张朱两家之
外。间有附益处。要之据证定方。毫无通变。使后学习之。宁无所误耶。
〔李氏（辰拱）伤寒集成方法〕佚
亡名氏胎产救急方序曰。延年李辰拱。壮岁游三山。获从仁斋杨先生游。气味相投。因以伤寒总括见授。且
语之曰。治杂病有方。治伤寒有法。一既通。其余可触类而长矣。来归旧隐。乃取先生活人括例。演而伸之。编
为伤寒集成方法。研精覃思。三十余年。方克成编。
〔李氏（庆嗣）考证活人书〕（旧脱考证二字。今据金史补订。）续文献通考二卷 佚
〔王氏（好古）活人节要歌括〕佚
熊均曰。王好古。字进之。号海藏先生。东垣弟子也。着仲景详辨一卷。活人节要歌括。三备集。医垒元戎。
汤液本草。 疹论。光明论。标本论。小儿吊论。杂着有伤寒辨惑论。辨守真论。十二经药图解。仲景一集。此
事难知。（医学源流）
〔戴氏（启宗）活人书辩〕佚
吴澄序曰。汉末张仲景着伤寒论。予尝叹东汉之文气。无复能如西都。独医家此书。渊奥典雅。焕然三代之
文。心一怪之。及观仲景于序。卑弱殊甚。然后知序乃仲景所自作。而伤寒论。即古汤液论。盖上世遗书。仲景
特编纂云尔。非其自撰之言也。晋王叔和重加编次。而传录者。误以叔和之语。参错其间。莫之别白。宋朱肱活
人书括。一本仲
景之论。书成之初。已有纠弹数十条者。承用既久。世医执为伤寒律令。夫孰更议其非。龙兴路儒医教授戴启宗
同父读书余暇。兼订医书。朱氏百问。一一辨正。凡悖于伤寒论之旨者。摘抉靡遗。如法吏狱辞。只字必核。
可谓精也已。然窃有间焉。请以吾儒之事揆之。由汉以来。大学中庸。混于戴□。孟子七篇。侪于诸子。河南程
子。始提三书。与论语并。当时止有汉魏诸儒所注。舛驳非一。而程子竟能上接斯道之统。至章句集注或问诸书
出。历一再传。发挥演绎。愈极详密。程学宜有嗣也。而授受四书之家。曾不异于记诵辞章之儒。书弥明。道弥
晦。何哉。然则轮扁所以告桓公。殆未可视为庄生之寓言而少之也。今同父于伤寒之书。有功大矣。不知果能裨
益世之医乎。（吴文定公集）
〔吴氏（恕）伤寒活人指掌图〕三卷 未见
自序曰。疾患无测者。惟诸风与伤寒也。盖风百病之长。以其善行而数变。伤寒则表里隐显。阴阳交互。疑
似之间。千万之隔。其可畏者。尤甚于杂病也。仲景以圣哲之资。簪绂之贵。为伤寒论。始可宗而习之。后世方
书。叠出散漫。深严无阶可进。今以仲景南阳诸书。裒其精粹。划为列图。号曰活人指掌。纵横治证。下附其说。
及以变异诸证。赋为八韵。表之于前。盖取其易简也。及有富春涵翁陆氏。日加劝勉。因成此书。涵翁常施药乡
闾。活人甚众。得此尤便观览。亦幸同志者共之。钱塘蒙斋吴恕谨书。
熊均曰。吴恕。号蒙斋。元至元中钱塘人。精熟医家。以伤寒证类。画列成图。详其证治。名曰伤寒指掌图。
钱塘县志曰。吴恕。字如心。博学而贫。善治疯疾。征至京师，授太医院御医。恕念伤寒为病。传变不常。
张仲景
伤寒论。旨意深幽。莫窥其要。乃潜心研究。为赋以发其隐。复纂指掌图。以开示后学。仲景奥旨。阐发无遗。
业医者往往宗之。
钱曾曰。吴恕伤寒活人指掌图三卷。恕号蒙斋。钱塘人。撰伤寒指掌图。刘以八韵赋。述传变之缓急。中则隐
括仲景三百九十七法。又述后代效验方法。横竖界为八十九图。至元间贾度尚从善为之序。而刊行之。汪琥曰。
活人指掌。元钱塘吴恕蒙斋图说。本宋双钟处土李知先歌括也。书凡十卷。其第一卷。前有指掌。亦吴氏所撰也。
其说不过以活人书中方论。补仲景之未备。至第十卷。则又蒙斋门人熊宗立所续编。乃四时伤寒杂证通用之方。
继之以妇人小儿伤寒方。其书于张仲景朱奉议二家之外。并无发明。止以便学人记习耳。
按是书。正统初熊宗立以李知先歌括。汇合为一。次前八韵赋。与后节目相贯。以李氏十劝。列诸篇端。为
十卷。明季古吴陈长卿以宗立所编。厘为五卷。变图为正文。更附论辞。乃若其旧帙。殆不可见也。据钱遵王说。
旧有贾尚二序。今本又脱之。汪苓友所见。亦非其原书也。
〔童氏（养学）伤寒活人指掌补注辨疑〕三卷 存
自序曰。补注辨疑者何。夫伤寒仲景尚矣。其书不可概见。而特见之活人指掌。故今之业伤寒者宗焉。夫指
掌岂仲景之全书哉。活人此书。害人亦此书。故不可不补注辨疑也。何也。风寒暑湿。各一其门。伤中感冒。各
一其病。伤寒者。盖冬寒凛冽。为毒特甚。触之即病者。乃谓伤寒非三时感冒之寒化也。今活人书。不论天时。
不察虚实。不分感冒。直以麻黄桂枝。治冬月之正伤寒者。通治三时之寒。人
之蒙其害者多矣。不特此也。伤寒有传经无直中。直中者。乃中寒之真阴证也。今活人书论三阴。曰自利。曰可
温。是以直中混传经矣。伤寒在表则汗。在里则下。此定局也。今活人书论两感。救里以四逆汤。是抱薪救火。
以攻为救矣。论证用药。错乱若此。人之蒙其害者多矣。不特此也。伤寒自为伤寒。杂病自为杂病。当判若黑白。
毫不容紊也。今活人一书。以正伤寒六经。列之于首。而内以杂病实之。纳垢藏污。诸病渊薮。未入其门者。只
妇人小儿两科。然则杂病皆伤寒乎。致令理伤寒者。如理乱绳。莫寻头绪。人之蒙其害者。抑又多矣。昔者杨墨
塞路。孟氏辞而辟之廓也。余恐杂病之附于伤寒。犹杨墨之附吾儒也。故不得已而为之补注辨疑。辨其此为正伤
寒。此为类伤寒。此为伤寒而变杂病。此为杂病而非伤寒。注其此为传经。此为直中。此为风温。此为暑湿。辨
风温暑湿之为杂病。复辨风温暑湿之非伤寒。补注辨疑既明。治斯不忒。绳愆纠缪。活人书当以壮吾氏为忠臣。
夫医乃仁术。欲活人尚不足以活人。欲指掌尚不足以指掌。然则余之补注辨疑。岂尽当乎。犹俟后之明者。复正
吾之是非。续（阙下）
〔赵氏（嗣真）活人释疑〕佚
汪琥曰。活人释疑。赵嗣真所着。其书不传。其辨活人两感伤寒治法之误。又其论合病并病。伤寒变温热病。
能反复发明仲景大旨。其说载刘宗浓玉机微义中。琥按刘氏系盛明时人。则是释疑一书。大约是元末人所着也。
调理伤寒统论起。至六经用药格法止。第三卷。曰伤寒证治。表里汗下二证起。至痰证伤食类伤寒止。第四卷。
发热证起。
至不可下证止。第五卷。懊 证起。至失音证止。第六卷。怫郁证至阳证似阴。阴证似阳止。第七卷。小柴胡汤
加减法起。至产科小儿伤寒止。其书大旨以仲景论。并活人书。总括成书。每条以歌诀贯其首。虽于张朱两家之
外。间有附益处。要之据证定方。毫无通变。使后学习之。宁无所误耶。
〔李氏（辰拱）伤寒集成方法〕佚
亡名氏胎产救急方序曰。延年李辰拱。壮岁游三山。获从仁斋杨先生游。气味相投。因以伤寒总括见授。且
语之曰。治杂病有方。治伤寒有法。一既通。其余可触类而长矣。来归旧隐。乃取先生活人括例。演而伸之。编
为伤寒集成方法。研精覃思。三十余年。方克成编。
〔李氏（庆嗣）考证活人书〕（旧脱考证二字。今据金史补订。）续文献通考二卷 佚
〔王氏（好古）活人节要歌括〕佚
熊均曰。王好古。字进之。号海藏先生。东垣弟子也。着仲景详辨一卷。活人节要歌括。三备集。医垒元戎。
汤液本草。 疹论。光明论。标本论。小儿吊论。杂着有伤寒辨惑论。辨守真论。十二经药图解。仲景一集。此
事难知。（医学源流）
〔戴氏（启宗）活人书辩〕佚
吴澄序曰。汉末张仲景着伤寒论。予尝叹东汉之文气。无复能如西都。独医家此书。渊奥典雅。焕然三代之
文。心一怪之。及观仲景于序。卑弱殊甚。然后知序乃仲景所自作。而伤寒论。即古汤液论。盖上世遗书。仲景
特编纂云尔。非其自撰之言也。晋王叔和重加编次。而传录者。误以叔和之语。参错其间。莫之别白。宋朱肱活
人书括。一本仲
景之论。书成之初。已有纠弹数十条者。承用既久。世医执为伤寒律令。夫孰更议其非。龙兴路儒医教授戴启宗
同父读书余暇。兼订医书。朱氏百问。一一辨正。凡悖于伤寒论之旨者。摘抉靡遗。如法吏狱辞。只字必核。
可谓精也已。然窃有间焉。请以吾儒之事揆之。由汉以来。大学中庸。混于戴□。孟子七篇。侪于诸子。河南程
子。始提三书。与论语并。当时止有汉魏诸儒所注。舛驳非一。而程子竟能上接斯道之统。至章句集注或问诸书
出。历一再传。发挥演绎。愈极详密。程学宜有嗣也。而授受四书之家。曾不异于记诵辞章之儒。书弥明。道弥
晦。何哉。然则轮扁所以告桓公。殆未可视为庄生之寓言而少之也。今同父于伤寒之书。有功大矣。不知果能裨
益世之医乎。（吴文定公集）
〔吴氏（恕）伤寒活人指掌图〕三卷 未见
自序曰。疾患无测者。惟诸风与伤寒也。盖风百病之长。以其善行而数变。伤寒则表里隐显。阴阳交互。疑
似之间。千万之隔。其可畏者。尤甚于杂病也。仲景以圣哲之资。簪绂之贵。为伤寒论。始可宗而习之。后世方
书。叠出散漫。深严无阶可进。今以仲景南阳诸书。裒其精粹。划为列图。号曰活人指掌。纵横治证。下附其说。
及以变异诸证。赋为八韵。表之于前。盖取其易简也。及有富春涵翁陆氏。日加劝勉。因成此书。涵翁常施药乡
闾。活人甚众。得此尤便观览。亦幸同志者共之。钱塘蒙斋吴恕谨书。
熊均曰。吴恕。号蒙斋。元至元中钱塘人。精熟医家。以伤寒证类。画列成图。详其证治。名曰伤寒指掌图。
钱塘县志曰。吴恕。字如心。博学而贫。善治疯疾。征至京师，授太医院御医。恕念伤寒为病。传变不常。
张仲景
伤寒论。旨意深幽。莫窥其要。乃潜心研究。为赋以发其隐。复纂指掌图。以开示后学。仲景奥旨。阐发无遗。
业医者往往宗之。
钱曾曰。吴恕伤寒活人指掌图三卷。恕号蒙斋。钱塘人。撰伤寒指掌图。刘以八韵赋。述传变之缓急。中则隐
括仲景三百九十七法。又述后代效验方法。横竖界为八十九图。至元间贾度尚从善为之序。而刊行之。汪琥曰。
活人指掌。元钱塘吴恕蒙斋图说。本宋双钟处土李知先歌括也。书凡十卷。其第一卷。前有指掌。亦吴氏所撰也。
其说不过以活人书中方论。补仲景之未备。至第十卷。则又蒙斋门人熊宗立所续编。乃四时伤寒杂证通用之方。
继之以妇人小儿伤寒方。其书于张仲景朱奉议二家之外。并无发明。止以便学人记习耳。
按是书。正统初熊宗立以李知先歌括。汇合为一。次前八韵赋。与后节目相贯。以李氏十劝。列诸篇端。为
十卷。明季古吴陈长卿以宗立所编。厘为五卷。变图为正文。更附论辞。乃若其旧帙。殆不可见也。据钱遵王说。
旧有贾尚二序。今本又脱之。汪苓友所见。亦非其原书也。
〔童氏（养学）伤寒活人指掌补注辨疑〕三卷 存
自序曰。补注辨疑者何。夫伤寒仲景尚矣。其书不可概见。而特见之活人指掌。故今之业伤寒者宗焉。夫指
掌岂仲景之全书哉。活人此书。害人亦此书。故不可不补注辨疑也。何也。风寒暑湿。各一其门。伤中感冒。各
一其病。伤寒者。盖冬寒凛冽。为毒特甚。触之即病者。乃谓伤寒非三时感冒之寒化也。今活人书。不论天时。
不察虚实。不分感冒。直以麻黄桂枝。治冬月之正伤寒者。通治三时之寒。人
之蒙其害者多矣。不特此也。伤寒有传经无直中。直中者。乃中寒之真阴证也。今活人书论三阴。曰自利。曰可
温。是以直中混传经矣。伤寒在表则汗。在里则下。此定局也。今活人书论两感。救里以四逆汤。是抱薪救火。
以攻为救矣。论证用药。错乱若此。人之蒙其害者多矣。不特此也。伤寒自为伤寒。杂病自为杂病。当判若黑白。
毫不容紊也。今活人一书。以正伤寒六经。列之于首。而内以杂病实之。纳垢藏污。诸病渊薮。未入其门者。只
妇人小儿两科。然则杂病皆伤寒乎。致令理伤寒者。如理乱绳。莫寻头绪。人之蒙其害者。抑又多矣。昔者杨墨
塞路。孟氏辞而辟之廓也。余恐杂病之附于伤寒。犹杨墨之附吾儒也。故不得已而为之补注辨疑。辨其此为正伤
寒。此为类伤寒。此为伤寒而变杂病。此为杂病而非伤寒。注其此为传经。此为直中。此为风温。此为暑湿。辨
风温暑湿之为杂病。复辨风温暑湿之非伤寒。补注辨疑既明。治斯不忒。绳愆纠缪。活人书当以壮吾氏为忠臣。
夫医乃仁术。欲活人尚不足以活人。欲指掌尚不足以指掌。然则余之补注辨疑。岂尽当乎。犹俟后之明者。复正
吾之是非。续（阙下）
〔赵氏（嗣真）活人释疑〕佚
汪琥曰。活人释疑。赵嗣真所着。其书不传。其辨活人两感伤寒治法之误。又其论合病并病。伤寒变温热病。
能反复发明仲景大旨。其说载刘宗浓玉机微义中。琥按刘氏系盛明时人。则是释疑一书。大约是元末人所着也。
【白话翻译】
《调理伤寒统论》起始于“调理伤寒统论”，结束于“六经用药格法”。第三卷名为《伤寒证治》，起始于“表里汗下二证”，结束于“痰证伤食类伤寒”。第四卷起始于“发热证”，结束于“不可下证”。第五卷起始于“懊憹证”（心中烦闷不安），结束于“失音证”。第六卷起始于“怫郁证”（气机郁滞不畅），结束于“阳证似阴、阴证似阳”。第七卷起始于“小柴胡汤加减法”，结束于“产科小儿伤寒”。这本书的大旨是以张仲景的《伤寒论》和朱肱的《活人书》为基础，综合概括而成。每条内容开头都以歌诀贯穿。虽然在张仲景和朱肱两家之外，偶尔有一些补充发挥之处，但总的来说，只是根据症状确定方剂，完全没有灵活变通，让后人学习它，难道不会有所误谬吗？
无名氏《胎产救急方》序言说：延年的李辰拱，年轻时游历三山，得以跟随仁斋杨先生交往。两人意气相投，因此杨先生将《伤寒总括》传授给他，并且对他说：“治疗杂病有固定的方剂，治疗伤寒有特定的法则。一旦通晓了其中一种，其余的可以触类旁通而增长。”后来他回到隐居之地，于是取先师的《活人括例》，推演扩充，编纂成《伤寒集成方法》。他钻研精深，深思熟虑，经过三十多年，才完成这部著作。
〔李庆嗣《考证活人书》〕（旧版脱漏“考证”二字，现依据《金史》补订。）《续文献通考》二卷 已佚
〔王好古《活人节要歌括》〕已佚
熊均说：王好古，字进之，号海藏先生，是李东垣的学生。著有《仲景详辨》一卷，《活人节要歌括》，《三备集》，《医垒元戎》，《汤液本草》，《疹论》，《光明论》，《标本论》，《小儿吊论》。杂著有《伤寒辨惑论》，《辨守真论》，《十二经药图解》，《仲景一集》，《此事难知》。（出自《医学源流》）
〔戴启宗《活人书辩》〕已佚
吴澄作序说：汉朝末年，张仲景撰写《伤寒论》，我曾感叹东汉的文风气势，再也没有能像西汉那样。唯独医家的这本书，深奥典雅，光彩照人，如同夏商周三代的文章，我心里对此感到奇怪。等到看到张仲景在序言中的自述，语气卑微软弱得很，这才知道序言是张仲景自己写的，而《伤寒论》就是古代的《汤液论》，大概是上古流传下来的书籍，张仲景只是特别加以编纂罢了，并不是他自己撰写的言论。晋朝的王叔和重新加以编排整理，而传抄的人，错误地把王叔和的话掺杂在其中，没有人能够分辨清楚。宋朝朱肱的《活人书括》，完全依据张仲景的论述。书刚完成时，已经有几十条被指责批评的。因为沿用已久，世间的医生把它当作治疗伤寒的法律命令，谁还敢再议论它的错误呢？龙兴路的儒医教授戴启宗，字同父，在读书之余，兼修订医书。对于朱氏的《百问》，一一进行辨正。凡是违背《伤寒论》主旨的，都彻底揭露出来，没有遗漏，就像司法官吏审理案件一样，每个字都要核实，可以说是精密了。然而我私下认为其中有值得探讨的地方。请让我用儒家的事理来衡量。从汉代以来，《大学》《中庸》混杂在《礼记》中，《孟子》七篇被等同于诸子百家。河南的程颢、程颐兄弟，才开始提出这三本书，与《论语》并列。当时只有汉魏各位儒者的注解，错误杂乱不止一处，而程子竟然能够上接道统。到了《章句》《集注》《或问》等书出现，经过一两代传承，发挥演绎，越来越详尽严密。程学的继承者应该有很多，但是传授接受四书的人家，竟然和不擅长记诵辞章的儒生没有什么不同。书越明白，道却越晦暗，为什么呢？那么，轮扁告诉齐桓公的道理，大概不可以看作是庄子的寓言而轻视它。现在戴同父对于《伤寒》这本书，功劳很大了，不知道是否真的能对世间的医生有所帮助呢？（出自《吴文定公集》）
自序说：无法预测的疾病，只有各种风病和伤寒。大概风是百病之首，因为它善于行走且变化多端。伤寒则表里隐现，阴阳交错，在疑似之间，相差千万，令人畏惧的程度，尤其超过杂病。张仲景凭借圣哲的天资和高贵的身份，撰写《伤寒论》，从此才可以尊崇并学习它。后世的方书，层出不穷，分散杂乱，深邃严谨而没有阶梯可以进入。现在我将张仲景在南阳的各种书籍，收集其精华，划分为列表图表，命名为《活人指掌》，纵横梳理治疗证候，下面附上解说。以及将各种变异证候，写成八韵诗赋，展示在前面，大概是取其容易简便的意思。又有富春的涵翁陆氏，每天加以劝勉鼓励，因此完成了这本书。涵翁经常在乡里施药，救活很多人，得到这本书尤其便于阅览，也希望志同道合的人共同分享。钱塘蒙斋吴恕恭敬地书写。
熊均说：吴恕，号蒙斋，元代至元年间的钱塘人。精通医家医术，将伤寒证候类别，绘画排列成图，详细说明其证候和治疗，命名为《伤寒指掌图》。
《钱塘县志》说：吴恕，字如心，博学而贫穷，擅长治疗疯癫疾病。被征召到京城，授予太医院御医职位。吴恕考虑到伤寒这种病，传变无常，张仲景的《伤寒论》，旨意深奥幽微，没有人能窥探其要领，于是潜心研究，写赋来揭示其中的隐秘，又编纂《指掌图》，用来开导后学。张仲景的深奥旨意，阐发无遗，从事医疗行业的人往往尊奉它。
钱曾说：吴恕的《伤寒活人指掌图》三卷，吴恕号蒙斋，钱塘人。撰写《伤寒指掌图》，刘氏作八韵赋，叙述传变的缓急，中间则概括张仲景的三百九十七种方法，又叙述后代的效验方法，横向竖向界定为八十九幅图。至元年间，贾度、尚从善为他作序，然后刊印发行。汪琥说：《活人指掌》，是元代钱塘人吴恕蒙斋的图说，原本是基于宋代双钟处士李知先的歌括。全书共十卷。第一卷前面有《指掌》，也是吴氏所撰写的。他的说法不过是用《活人书》中的方论，来补充张仲景的未备之处。到了第十卷，则是蒙斋的门人熊宗立所续编，乃是四季伤寒杂证通用的方剂，接着附上妇女小儿伤寒方。这本书在张仲景和朱奉议（朱肱）两家之外，并没有新的发明，只是为了方便学习者记忆复习而已。
按：这本书，在正统初年，熊宗立将李知先的歌括汇合为一，其次前面的八韵赋，与后面的节目相互贯通，把李氏的十劝，列在各篇开头，成为十卷。明代末年，古吴的陈长卿将熊宗立所编的，分为五卷，把图变为正文，更附加论辞，至于原来的旧版本，大概已经看不到了。据钱遵王说，旧时有贾、尚二人的序言，现在的版本又脱漏了。汪苓友所看到的，也不是原来的书了。
自序说：什么是补注辨疑呢？伤寒学源自张仲景，年代久远，他的书不能普遍见到，而特别见于《活人指掌》，所以现在从事伤寒学习的人都尊奉它。那《指掌》难道是张仲景的全书吗？《活人书》这本书，害人也是因为它，所以不能不补注辨疑。为什么呢？风、寒、暑、湿，各自有一扇门，伤中和感冒，各自有不同的病。所谓伤寒，大概是冬天寒冷凛冽，毒性特别严重，接触到就发病的，所以说伤寒不是三个季节感冒的寒邪转化。现在的《活人书》，不考虑天时，不考察虚实，不区分感冒，直接用麻黄、桂枝，治疗冬天的正宗伤寒，通治三个季节的寒邪，遭受其害的人很多了。不仅如此，伤寒有传经，没有直中。直中，是中寒的真阴证。现在的《活人书》讨论三阴病，说自利，说可温，这是把直中混淆为传经了。伤寒在表则发汗，在里则攻下，这是定局。现在的《活人书》讨论两感病，救里用四逆汤，这是抱薪救火，把攻伐当作救援了。论证用药，错乱到这种地步，遭受其害的人很多了。不仅如此，伤寒自成伤寒，杂病自成杂病，应当像黑白一样分明，丝毫不容混乱。现在的《活人书》，把正宗伤寒的六经列在开头，而在里面用杂病填充，收纳污垢，成为各种疾病的渊薮。没有入门的，只有妇女和小儿两科。那么杂病都是伤寒吗？致使处理伤寒的人，就像整理乱绳子，找不到头绪，遭受其害的人，又更多了。过去杨朱、墨翟堵塞道路，孟子言辞辟斥他们以廓清道路。我担心杂病依附于伤寒，就像杨墨依附于儒家一样。所以不得已而为它做补注辨疑。辨别哪些是正宗伤寒，哪些是类伤寒，哪些是伤寒变成杂病，哪些是杂病而不是伤寒。注释哪些是传经，哪些是直中，哪些是风温，哪些是暑湿。辨别风温暑湿作为杂病，又辨别风温暑湿不是伤寒。补注辨疑既然明确，治疗就不会出错。纠正错误，挽救过失，《活人书》应当认为童氏是忠臣。医学是仁术，想要救活人却不足以救活人，想要提供指南却不足以提供指南。那么我的补注辨疑，难道全都恰当吗？还要等待后来的高明之人，再次纠正我的是非。续（缺下文）
〔赵嗣真《活人释疑》〕已佚
汪琥说：《活人释疑》，是赵嗣真所著，这本书没有流传下来。它辨明《活人书》中关于两感伤寒治法的错误，又讨论合病并病，伤寒转变为温热病，能够反复阐明张仲景的大旨。他的说法记载在刘宗浓的《玉机微义》中。汪琥按：刘氏是明朝兴盛时期的人，那么这部《释疑》一书，大约是元末人所著。
"Regulating Shanghan General Discussion" begins with "Regulating Shanghan General Discussion" and ends with "Principles of Medication for the Six Meridians". Volume III is titled "Syndrome and Treatment of Shanghan", beginning with "Exterior, Interior, Sweating, and Purgative Syndromes" and ending with "Phlegm Syndrome and Food Stagnation Mimicking Shanghan". Volume IV begins with "Fever Syndrome" and ends with "Contraindications to Purgation". Volume V begins with "Ao Nao Syndrome" (a syndrome characterized by mental restlessness and discomfort) and ends with "Loss of Voice Syndrome". Volume VI begins with "Fu Yu Syndrome" (a syndrome of qi stagnation and depression) and ending with "Yang Syndrome Resembling Yin and Yin Syndrome Resembling Yang". Volume VII begins with "Modifications of Xiao Chai Hu Tang (Minor Bupleurum Decoction)" and ends with "Pediatric Shanghan in Obstetrics". The main purport of this book is to synthesize Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Pathogenic Diseases) and Zhu Gong's *Huo Ren Shu* (Book that Saves People). Each entry starts with a mnemonic verse. Although there are occasional supplementary points beyond the theories of Zhang Zhongjing and Zhu Gong, generally speaking, it merely determines formulas based on symptoms without any flexibility or adaptation. If later learners study from it, will they not be misled?
[Li Chenggong's *Methods for Integrating Shanghan*] Lost
The preface to the anonymous *Emergency Formulas for Fetal Production and Childbirth* states: Li Chenggong of Niannian traveled to Sanshan in his youth and was able to associate with Master Yang Renzhai. Their temperaments were compatible, so Master Yang entrusted him with the *General Overview of Shanghan*. He also told him, "There are fixed formulas for treating miscellaneous diseases, and specific methods for treating Shanghan. Once one comprehends either, the rest can be understood through analogy and expanded upon." Upon returning to his place of seclusion, he took his master's *Overview of Huo Ren Shu*, elaborated and extended it, and compiled it into *Methods for Integrating Shanghan*. He studied profoundly and pondered deeply for over thirty years before finally completing the compilation.
[Li Qingsi's *Textual Research on Huo Ren Shu*] (The characters "Textual Research" were missing in the old edition; now supplemented according to the *History of Jin*.) *Continued Comprehensive Examination of Documents*, two volumes. Lost.
[Wang Haogu's *Essential Mnemonics from Huo Ren Shu*] Lost.
Xiong Jun says: Wang Haogu, courtesy name Jinzhi, pseudonym Mr. Haicang, was a disciple of Li Dongyuan. He authored *Detailed Discrimination of Zhongjing*, one volume; *Essential Mnemonics from Huo Ren Shu*; *Sanbei Ji*; *Yilei Yuanrong*; *Tangye Bencao*; *Zhen Lun*; *Guangming Lun*; *Biaoben Lun*; *Xiao'er Diao Lun*. His miscellaneous writings include *Shanghan Huo Huo Lun*, *Bian Shouzhen Lun*, *Illustrated Diagrams of Medicinals for the Twelve Meridians*, *Zhongjing Yi Ji*, and *Ci Shi Nan Zhi*. (From *Medical Origins*)
[Dai Qizong's *Discrimination of Huo Ren Shu*] Lost.
Wu Cheng wrote the preface: At the end of the Han Dynasty, Zhang Zhongjing composed the *Shanghan Lun*. I often sighed that the literary spirit of the Eastern Han could no longer match that of the Western Capital. Only this medical text is profound, elegant, and radiant like the literature of the Three Dynasties, which puzzled me. However, after observing Zhang Zhongjing's humble tone in the preface, I realized that the preface was written by Zhang Zhongjing himself, and the *Shanghan Lun* is actually the ancient *Tangye Lun* (Treatise on Decoctions). It is likely a relic from antiquity that Zhang Zhongjing merely compiled, rather than his own original words. Wang Shuhe of the Jin Dynasty reorganized and edited it, but copyists mistakenly interspersed Wang Shuhe's comments among the text, and no one distinguished them clearly. Zhu Gong's *Huo Ren Shu Kuo* from the Song Dynasty strictly followed Zhang Zhongjing's treatise. When the book was first completed, dozens of points had already been criticized. Because it had been used for a long time, physicians regarded it as the law and order for treating Shanghan, and who would dare to discuss its errors? Dai Qizong, courtesy name Tongfu, a Confucian physician and professor in Longxing Road, while studying in his spare time, also revised medical books. He corrected Zhu's *Hundred Questions* item by item. Anything contradicting the purport of the *Shanghan Lun* was thoroughly exposed without omission, just like a judge examining every word in a legal case. This can be called precise. However, I privately see room for discussion. Let me evaluate this using Confucian matters. Since the Han Dynasty, the *Great Learning* and *Doctrine of the Mean* were mixed into the *Book of Rites*, and the seven chapters of *Mencius* were ranked among the hundred schools of thought. It was the Cheng brothers of Henan who first elevated these three books to stand alongside the *Analects*. At that time, there were only annotations by Han and Wei scholars, which were erroneous and chaotic. Yet the Cheng brothers managed to inherit the lineage of the Way. When the *Annotations*, *Collected Notes*, and *Inquiries* were published, after one or two generations of transmission, their elaboration became increasingly detailed. One would expect many successors to Cheng's learning, yet those who transmitted the Four Books were no different from scholars focused merely on memorization and rhetoric. The more the books became clear, the more obscure the Way became. Why? Therefore, the story of Lun Bian telling Duke Huan should not be dismissed as a fable by Zhuangzi. Now, Tongfu has made great contributions to the study of Shanghan. I wonder if it truly benefits physicians of the world. (From *Collection of Wu Wending Gong*)
[Wu Shu's *Diagram of Palm for Saving People in Shanghan*] Three volumes. Not seen.
Self-preface: Among unpredictable diseases, only various wind disorders and Shanghan exist. Wind is the chief of all diseases because it moves freely and changes frequently. Shanghan involves hidden and manifest aspects of exterior and interior, with yin and yang interacting. Between doubt and similarity, the difference is vast, making it more terrifying than miscellaneous diseases. Zhang Zhongjing, endowed with sage-like wisdom and noble status, wrote the *Shanghan Lun*, allowing us to revere and learn from it. Later prescription books emerged scatteredly, deep and rigorous without a path to enter. Now, I have gathered the essence from Zhang Zhongjing's works in Nanyang, divided them into charts, and named them *Palm for Saving People*. I systematically organize treatments for syndromes, attaching explanations below. I also compose eight-rhyme poems for various variant syndromes to display beforehand, aiming for simplicity. With daily encouragement from Master Lu Hanweng of Fuchun, I completed this book. Master Lu often distributed medicine in the countryside, saving many people. Having this book makes it easier to consult. I hope colleagues share it. Wu Shu of Mengzhai, Qiantang, respectfully writes.
Xiong Jun says: Wu Shu, pseudonym Mengzhai, was from Qiantang during the Zhiyuan era of the Yuan Dynasty. He was proficient in medicine and drew diagrams categorizing Shanghan syndromes, detailing their treatment, naming it *Diagram of Palm for Shanghan*.
*Qiantang County Gazetteer* states: Wu Shu, courtesy name Ruxin, was learned but poor, and skilled in treating madness. He was summoned to the capital and appointed Imperial Physician at the Imperial Medical Bureau. Wu Shu considered that Shanghan changes unpredictably, and Zhang Zhongjing's *Shangran Lun* has profound and obscure meanings that are hard to grasp. Thus, he devoted himself to research, writing poems to reveal its secrets, and compiled the *Palm Diagram* to guide future students. He elucidated Zhang Zhongjing's profound principles without omission, and medical practitioners often follow his work.
Qian Zeng says: Wu Shu's *Diagram of Palm for Saving People in Shanghan*, three volumes. Wu Shu, pseudonym Mengzhai, was from Qiantang. He wrote the *Diagram of Palm for Shanghan*. Liu wrote an eight-rhyme poem describing the speed of transmission, summarizing Zhang Zhongjing's 397 methods within. It also describes effective methods from later generations, divided horizontally and vertically into 89 diagrams. During the Zhiyuan era, Jia Du and Shang Congshan wrote prefaces and published it. Wang Hu says: *Palm for Saving People* is the diagrammatic explanation by Wu Shu Mengzhai of Qiantang, Yuan Dynasty, originally based on the mnemonics of Li Zhixian, a recluse from Shuangzhong, Song Dynasty. The book consists of ten volumes. The first volume contains the *Palm*, also written by Wu. His theory merely supplements Zhang Zhongjing's omissions with formulas and discussions from *Huo Ren Shu*. The tenth volume was continued by Xiong Zongli, a student of Mengzhai, containing general formulas for four-season Shanghan and miscellaneous syndromes, followed by formulas for women and children with Shanghan. Beyond Zhang Zhongjing and Zhu Fengyi (Zhu Gong), the book offers no new insights, serving only to facilitate memorization for learners.
Note: In the early Zhengtong era, Xiong Zongli combined Li Zhixian's mnemonics into one, placed the eight-rhyme poem before, connected it with the following sections, and listed Li's Ten Exhortations at the beginning of each chapter, forming ten volumes. In the late Ming Dynasty, Chen Changqing of Guwu divided Xiong's compilation into five volumes, turning the diagrams into the main text and adding discourses. The original version is likely lost. According to Qian Zunwang, there were formerly prefaces by Jia and Shang, which are missing in the current edition. What Wang Lingyou saw was also not the original book.
[Tong Yangxue's *Supplemented Annotations and Doubts Clarified for Diagram of Palm for Saving People in Shanghan*] Three volumes. Extant.
Self-preface: What are Supplemented Annotations and Doubts Clarified? Shanghan originates from Zhongjing, whose works are rarely seen in full, but are specifically found in *Diagram of Palm for Saving People*, which modern Shanghan practitioners revere. But is *Palm* the complete work of Zhongjing? *Huo Ren Shu* harms people as much as it saves them, hence the need for supplementation and clarification. Why? Wind, cold, summer-heat, and dampness each have their own categories; injury and common cold are distinct diseases. Shanghan refers to the severe toxicity of winter cold that causes immediate illness upon contact; thus, Shanghan is not merely cold transformed from common colds in other seasons. Current *Huo Ren Shu* ignores seasonal conditions, fails to examine deficiency and excess, does not distinguish common colds, and directly uses Mahuang (Ephedrae Herba) and Guizhi (Cinnamon Twig) to treat winter Shanghan, applying them to colds in all three non-winter seasons. Many suffer harm from this. Moreover, Shanghan involves transmission through meridians, not direct invasion. Direct invasion is a true yin syndrome of cold damage. Current *Huo Ren Shu* discusses the three yin meridians, mentioning spontaneous diarrhea and warmth, thereby confusing direct invasion with transmission. Shanghan on the exterior requires sweating; in the interior, purgation. This is fixed. Current *Huo Ren Shu* discusses double contraction, using Sini Tang (Counterflow Decoction) to save the interior, which is like adding firewood to a fire, mistaking attack for rescue. Argumentation and medication are so confused that many suffer harm. Furthermore, Shanghan is Shanghan, and miscellaneous diseases are miscellaneous diseases; they must be distinguished clearly like black and white. Current *Huo Ren Shu* lists the six meridians of orthodox Shanghan at the beginning but fills the inside with miscellaneous diseases, harboring filth and becoming a source of all diseases. Those who haven't entered the door only see women and children. Are all miscellaneous diseases Shanghan? This causes those treating Shanghan to feel like untangling a messy rope, unable to find the start, suffering greatly. In the past, Yang Zhu and Mo Di blocked the way, and Mencius refuted them to clear the path. I fear miscellaneous diseases attaching to Shanghan is like Yang and Mo attaching to Confucianism. Thus, I am compelled to provide supplemented annotations and clarify doubts. I distinguish what is orthodox Shanghan, what is similar-to-Shanghan, what is Shanghan transforming into miscellaneous disease, and what is miscellaneous disease not being Shanghan. I annotate what is transmission, what is direct invasion, what is wind-warmth, and what is summer-dampness. I clarify that wind-warmth and summer-dampness are miscellaneous diseases, and refute that they are Shanghan. Once clarified, treatment will be accurate. Correcting errors, *Huo Ren Shu* should regard Mr. Tong as a loyal minister. Medicine is a benevolent art. If wanting to save people is insufficient to save people, and providing guidance is insufficient to guide, then are my annotations entirely correct? I await future experts to rectify my right and wrong. Continuation (missing below)
[Zhao Sizhen's *Clarifying Doubts in Huo Ren Shu*] Lost.
Wang Hu says: *Clarifying Doubts in Huo Ren Shu* was authored by Zhao Sizhen, but the book has not survived. It critiques errors in the treatment of double contraction Shanghan in *Huo Ren Shu* and discusses combined syndromes, concurrent syndromes, and Shanghan transforming into warm-heat diseases, repeatedly elucidating Zhongjing's main principles. These views are recorded in Liu Zongnong's *Yuji Weiyi*. Wang Hu notes: Liu was a person of the prosperous Ming era, so this *Clarification* was likely written by someone at the end of the Yuan Dynasty.