〔刘氏（纯）伤寒治例〕国史经籍志一卷 存
萧谦序曰。伤寒治例者。名医刘翁之所着也。翁名纯。字宗浓。其先淮南人。以事移关中。遂家焉。予晚生
不及识翁。因企慕而访求翁后。见其谱牒。乃簪组裔也。翁为人。博极群书。尤精医道。厥考橘泉先生。受业丹
溪之门。及翁继之。医道大行。家声大着。遂以所为于父师者为此书。盖有以溯素问之源。摄仲景之旨。治伤寒
者。循此而行。如射而中。猎而获。足以起死回生。易危为安。无夭横之危。皆跻仁寿之域矣。予得而刻之。益
有以广传。翁之德惠。不特此尔。翁所着。又有医经国小。玉机微义传于世云。成化己亥岁阳月吉旦。易庵居士
萧谦书。
陕西通志曰。刘纯。字景浓。洪武中居咸宁。博学工文辞。喜吟咏。深明医道。作医经国小。寿亲养老补
遗。伤寒治例。玉机微义等书。
汪琥曰。伤寒治例。吴陵刘纯宗浓编集。书止一卷。其辨伤寒。自发热始。至循衣摸床。其病八十七条。末
后。又温疟等病八条。每条皆有治法。有如发热病。其治则曰解表。曰发汗。曰解肌。曰和营卫之类。其例则曰随
经。曰随病。曰随时。曰变例。曰禁例。曰针例。其法详审精密。于仲景原论之外。而能杂以后贤方治。萧易庵
序云。治伤寒
者。循此而行。如射而中。猎而获。可以起死回生。其言信不诬矣。
四库全书提要曰。伤寒治例一卷。明刘纯撰。其体例与杂病治例相同。不标六经。亦不分表里。但以现证九
十五种为纲。而每证推其病源。与其治法。亦成化己亥萧谦所刻也。
〔伤寒秘要〕国史经籍志一卷 未见
〔亡名氏伤寒集义〕二卷 未见
按上见于 竹堂书目。
文渊阁书目曰。伤寒集义一部。一册。阙。
〔伤寒撮要〕一卷 未见
按上见于 竹堂书目、
文渊阁书目曰。伤寒撮要一部。一册。阙。
〔伤寒捷要〕文渊阁书目曰。一部。一册。阙。未见
〔伤寒类书〕文渊阁书目曰。一部。一册。阙。未见
〔张氏（兼善）伤寒发明〕二卷 未见
按上见于 竹堂书目。
〔黄氏（仲理）伤寒类证〕十卷 未见
自序曰。医家之学。有自来矣。轩岐以降。仲景杰兴。而医道始大备矣。可为法于后世者。惟仲景伤寒
之书而已。叔和王公复为编次。以利后人。功亦大矣。自晋而下。代不乏人。殿丞孙兆。翰林谢复古。处士郭雍。
无己成公。凡百余家。皆祖述其说。莫不传注。启发良多。然而有失仲景之本意。亦不少矣。至于穿凿附会。虽
有润色文采之美。缺疑既多。传注何补。愈使后人学之难也。可胜叹哉。仆自幼迄老。着意斯术。涵濡仲景之书。
几二十余年。乃敢折衷。条
析类证。分门为卷。以其脉法精纯。有证有论有方者。为内篇。以其精粗相驳者。为外篇。以其有论无方无证者。
为杂篇。复以平昔所闻。师友讨论之言。或能发明仲景之微奥。或得古人不言之妙。悉采取之。立为伤寒辨惑入
式。附于类证之上。以论见证。则首尾相贯。以号见条。则言不重复。使学人开卷不待披检。而门类方论脉证。
已粲然矣。嗟夫。吾尝见人议仲景书。犹儒家之六经也。可谓格言矣。及夫临病施治。则执以家传秘方。或得或
失。诘其所以。则莫知适从。而仲景之书。已罔然矣。斯亦举世之大谬也。何则。医岂易言哉。非神圣工巧。不
足以参天地。契阴阳。施品剂。起死回骸。而造仲景之旨焉。愚谓业医而不由仲景之门。犹儒家之不宗孔子。而
好尚诸子百家者也。类证之编。深负僭咎。非敢贻诸能士。特为初学人之助云耳。时洪武癸酉菊节日。芗溪马鞍
山黄仲理序。
按〔陆氏（彦功）伤寒论类证便览〕国史经籍志十一卷 存
凡例曰。仲景张先生所述伤寒论一书。旧本多失其真。未免鲁鱼亥豕之谬。今遵善本校正。或有阙疑。则
亦博参诸家之书。附会其说。一伤寒论。叔和王先生虽为撰次。犹未便检阅。今遵黄仲理先生。类证分门。以
便后学。仲理之说。于伤寒论各有发明者。录于各条旧注之下。以圈别之。一伤寒论。无己成先生已有注释。今
遵旧本细书之。而以其所着明理论。大书于各类之首。庶几后学因无己之言。而驯入仲景之室耳。一伤寒赋。
悉遵蒙斋吴先生之所撰。一伤寒论旧方。凡一百一十三。今增至三百三十四。悉采朱奉议活人书。和剂局方。
及陈良辅胎产药方。曾世荣小儿伤寒药
方。李东垣此事难知药方。非敢妄为之说。题词曰。伤寒类证。仲理黄先生所编也。然其方法。悉遵仲景。其分
门析类。学人已便于检阅也。吾先君尝欲梓行未果。仆自早岁。沉潜是书。已有年矣。但病其中少有阙疑。于是
附会众说。及补遗经验药方。亦不敢妄加己意。故名曰伤寒类证便览。寿梓刊行。嘉乐四方同志共之。后之高明
者。幸恕僭。弘治己未岁菊月之望。晓山后裔陆彦功识。
唐高仁序曰。古今擅名医业。亡虑数百家。而伤寒一证。汉张仲景独得其要。尝着金匮玉函经。首论伤寒。
后建安初。以宗族多死于是疾。复着伤寒论二十二篇。为法三百九十有七。为方百一十有三。医往往熟复其辞。
而究极其理。治伤寒辄效。书虽王叔和为之撰次。成无己为之注释。黄仲理为之类证。错综讹舛。遑□有之。鲜
克厘正。同邑陆氏世以医鸣。至彦功甫。益工所业。诸科杂证。罔不究心。至伤寒。闯仲景之室而尽其奥。人之
有疾而造焉者。络泽不绝。其门如市。彦功未尝幸其剧而规之利。养其成而多之劳。宣通虚实。轻重涩滑燥湿。
各以其证。用是全活甚众。遐迩德之。暇日出其手正仲理类证张氏书。授乃子浓载。暨甥张政鸿吴以顺辈。俾三
复校雠。厘为十一卷。目之曰伤寒类证便览。间示予求序。且曰。是先世之志也。因取视之。门分类析。胪列条
贯。且以无己之论。冠置各类之首。仲理之说。圈别旧注之外。又布运气诸图于前，以效用乎今。备经效诸方乎
后。以增多乎昔。学医者。得是编而阅之。因门寻证。而证不眩于寻。因注绎理。而理不棼于绎。因法治病。而
病不难于治。因方制药。而药不忒于制。其所谓升高而睇远。宅中而观隅。诚有便于览者。元翰学复初有言。李
明之
伤寒会要。见证得药。见药识证。以类相从。指掌具见。仓猝之际。粗工用之。如载司南以适四方。无问津之惑。
是编之辄。不啻过之。呜呼。亦仁矣。虽然。五方异习。五气异感。五行异禀。则五性易便。盖有同疾而殊治者。
医惟不离其类。而亦不遗其类。不 其法。而亦不泥其法。不失其方。而亦不执其方。斯可矣。胶柱调瑟。而不
能以言消息。而曰医师之良也。吾惑焉。弘治己未秋九月菊节日。同邑新庵唐高仁序。
程敏政题歙陆氏先祠记后曰。陆君彦功世以医鸣徽歙间。而又笃于祖烈。观此记可见矣。古称医为仁术。仁
之施必由亲始。若彦功者。岂非难哉。今彦功被召至京师。医名日着。盖有淮用之渐矣。力以母服辞。仁不遗亲
益难。予因托人为录此记而扫之。彦功服阕北上。将供养尚方。大着医国之功。使仁术所施者益广。则所以发先
世之幽光者。不益远乎，彦功六世祖梦发。文丞相同榜进士。官至大府丞。有晓窗集。予未之见也。方虚谷先生
亟称之。彦功当写一本见寄。予辑新安文献志。仁贤之言。岂不少哉。（文集）
徐春甫曰。陆彦功。新安古歙人。世以医鸣。至彦功益着。遐迩求疗。日益效众。朝廷闻而征官大医院。辞
归。编述伤寒类证便览十卷。今行世。
〔赵氏（道震）伤寒类证〕未见
定远县志曰。赵道震。字处仁。金华人。精于医。凡轩岐以下诸书。靡不精究。受学丹溪。所造益深。洪武
己巳徙籍定远。活人颇多。未尝言利。永乐丙戌。上命行人召修大典。运气书。震董其事。归而课子医业，暇则
歌楚辞以自适。卒。年八十四。所着有伤寒类证传于世。
〔王氏（日休）伤寒补遗〕未见
〔盛氏（寅）六经证辩〕未见
汪琥曰。王日休有伤寒补遗。盛启东有六经证类。吕沧洲有内外编。张氏缵绪二论中。每节取其语。及访其
书。又秘而不传。浅见寡闻。甘为世诮。
吴江县志曰。盛寅。字启东。以字行。逮之子。工诗善医。永乐中治内侍蛊奇验。闻于上。召对称旨。授太
医院御医。太子妃孕而疾动。命寅诊之。曰此血疾也。当用利药。诸医皆骇沮。妃令言利药者进治。明日疾大已。
乃锡金币直钱千缗。寅在上前。持论梗梗。上甚重之。扈从北征。寻掌太医院事。宣德元年。赐敕褒嘉。日侍上
命。视亲王疾有效。特赐白金良马。尝应制赋瑞雪诗。又尝与同官韩叔 弈于御药局。驾卒至。不及屏。二人叩
头待罪。上命终局。因御制醉太平词一阕以赐。仍命作诗。其宠遇如此。正统元年。丁父艰归。周文襄公忱素善
寅。饷米百石。寅却之。贻以诗。有鱼龙江海梦。雀鼠稻粱谋。忱叹服焉。服阕将赴都。忽遘疾。自诊脉曰。吾
不起矣。临终作诗三首。年六十七。弟宏子 。从子伦。孙恺。俱以医世其家。 性耿介。尝使家童。输粮于官。
多取一筹以归。 怒。置米屋后。以饷鸟雀。初寅医得之王高士宾。宾得之戴原礼。原礼得之丹溪朱彦修。故其
术特精。时又有刘敏李思勉者。俱传寅术。寅所着流光集。
〔徐氏（彪）伤寒纂例〕二卷 未见
按上见于松江府志。
〔沈氏（贞）伤寒会通〕未见
山县志曰。沈贞。字士怡。业精于医。志在济人。未
尝嗜利。患伤寒难治。因以仲景论为主。取李浩或问。郭雍补亡。由汉迄今。凡论伤寒者。集而为专书。名曰伤
寒会通。吴下诸医。谓其补仲景之未备。
〔赵氏（景元）伤寒类例〕未见
按上见于伤寒明理续论序。
〔陶氏（华）伤寒全书〕国史经籍志五卷 未见
〔伤寒琐言〕一卷 存
自序曰。医之为道。何道也。曰。君子之道也。苟非存心有恒者。可轻议哉。何则。夫药之性能生人。亦能
杀人。盖操之不得其要。则反生为杀矣。惟君子则立心不苟。故其为业必精。及其临病。则必详以审。故能化悲
痛为忻欢。小人之性忍以贪。贪则惟利是图。忍则轻忽视人命。逮及临病。则夸以略。不察病之虚实。辄投瞑眩
之药。不杀人也几希。吾固为君子之道也。予晚年得子。方逾弱冠。柔软多病。习懒不能自强。必非能受此道者。
日夜痛心。惧夫吾殁之后。有病委之庸医。足可以伤生灭性。孟子云。不孝有三。无后为大。有子多病。不传以
济生之道。一旦夭札。祖宗之祀事绝矣。岂为人父之道哉。某今年七十有七。衰迈殊甚。桑榆之日。岂能久照。
日夜用心。以缉成伤寒明理续编。论法虽略备。非有师承口诀。不能融会贯通于心。又着琐言一卷。文虽鄙俚。
然言简意到。其中包括仲景不传之妙。皆世所未尝闻见。剖露肺肝。以罄其蕴奥。实升高之梯阶。当宝之如珠玉。
潜心玩绎搜索。以尽厥旨。有疑辄问。不可因循。务期日进高远。司马温公曰。达则为良相。不达则为良医。岂
非君子之道乎。汝宜服膺此训。敬慎而行之。他日倘能以斯道济人。亦君子也。若存心不古。以吾心为妄谬。反
以斯道杀人。负吾之用心。非吾之子也。正统十年乙丑中元日。余杭节庵道人陶华。
〔伤寒家秘的本〕一卷 存
陶华曰。吾老矣。伤寒专科。实得仲景先师。厥旨虽无万全之功。十中可生八九。尝着有书。不能尽心刻骨。
因今老迈后。恐继业者。不得其传。有玷名行。遂将一生所蓄肺腑语句。并家秘不传之妙。及一提金。杀车槌法。
逐一语录于后。论注证而证注脉。脉注法而法注方。再三叮咛。吾后子孙。不必集闲方而睹别论。别繁乱而莫知
其深。必须熟记。久则自然精贯。不与庸医伍。不使时医笑可也。尔宜珍藏受授。谨之慎之。毋怠毋忽。故戒。
〔伤寒家秘杀车槌法〕一卷 存
陶华曰。吾专伤寒。深明奥旨。脉正则道合神机。用药则随手取应。的本续论。全备发明。杀车槌法。世之
罕有。永为养生之宝矣。今将以秘验三十七方。就注三十七。槌法二十条。煎法二十条。劫病并制解法。名杀车
槌也。实为我肺腑不传之妙。我后子孙。一字不可轻露。莫与俗人言。莫使庸医见。尔宜谨慎珍藏。毋违我之致
嘱也。
〔伤寒证脉药截江网〕一卷 存
陶华曰。伤寒之病。非比杂科。乃大方脉之首务也。其间脉理精深。艮震无常。死生反掌。甚所难明。苟或
有称治伤寒者。未免羊质虎皮。然则名节虚隆。而实德则病矣。余早年盲学。昏昏如蝇触牖。后得汉长沙张仲景
先师治法。所得玉函遗着。名曰遗芳嘉秘。玩而诵之。以开茅塞。手足舞蹈。不自知也。数试数效。岂不珍重哉。
第恐吾老子亦犹前之昏学。临病无措。故将遗旨应手得心诀法。纂以成集。名
曰伤寒证脉药截江网。存与朝夕讲览以看。省己之愚。
〔伤寒一提金〕一卷 存
【刘氏（纯）伤寒治例】《国史经籍志》记载为一卷，现存。
萧谦在序言中说：《伤寒治例》是名医刘翁所著。刘翁名纯，字宗浓。他的祖先是淮南人，因事迁徙到关中地区，便在那里安家。我作为晚辈，来不及认识刘翁，因为仰慕他而寻访他的后代，看到他的家谱，发现他是官宦人家的后裔。刘翁为人博学多才，尤其精通医术。他的父亲橘泉先生，师从朱丹溪门下。等到刘翁继承父业后，医术大为流行，家族名声大振。于是他将对于父亲和老师的所学整理成此书。这本书大概是为了追溯《素问》的源头，摄取张仲景的旨意。治疗伤寒的人，遵循此法而行，就像射箭命中目标、打猎有所收获一样，足以使死者复生，将危险转为平安，没有夭折横死的危险，都能达到仁寿的境界。我得以刊刻此书，更有利于广泛传播。刘翁的恩德惠泽，不仅仅如此。刘翁所著的还有《医经国小》、《玉机微义》，流传于世。成化己亥年十月吉日，易庵居士萧谦写序。
《陕西通志》记载：刘纯，字景浓。洪武年间居住在咸宁。他博学且擅长文章辞赋，喜欢吟诗作对，深明医术。著有《医经国小》、《寿亲养老补遗》、《伤寒治例》、《玉机微义》等书。
汪琥说：《伤寒治例》由吴陵刘纯（字宗浓）编集。全书只有一卷。书中辨析伤寒，从发热开始，直到循衣摸床的症状，共有八十七条。最后又列出温疟等疾病八条。每条都有治疗方法。例如对于发热病，其治疗方法包括解表、发汗、解肌、调和营卫等。其体例包括随经、随病、随时、变例、禁例、针例等。其方法详细审慎精密，在张仲景原论之外，又能融合后世贤良医生的方治。萧易庵在序中说：“治疗伤寒的人，遵循此法而行，就像射箭命中目标、打猎有所收获，可以起死回生。”这话确实不虚假。
《四库全书提要》说：《伤寒治例》一卷，明代刘纯撰写。其体例与《杂病治例》相同，不标注六经，也不区分表里，只是以现存的九十五种症状为纲，每种症状推究其病源及其治疗方法。这也是成化己亥年由萧谦刊刻的。
〔《伤寒秘要》〕《国史经籍志》记载为一卷，未见。
〔无名氏《伤寒集义》〕二卷，未见。
按以上见于《竹堂书目》。
《文渊阁书目》说：《伤寒集义》一部，一册，残缺。
〔《伤寒撮要》〕一卷，未见。
按以上见于《竹堂书目》。
《文渊阁书目》说：《伤寒撮要》一部，一册，残缺。
〔《伤寒捷要》〕《文渊阁书目》说：一部，一册，残缺。未见。
〔《伤寒类书》〕《文渊阁书目》说：一部，一册，残缺。未见。
〔张氏（兼善）《伤寒发明》〕二卷，未见。
按以上见于《竹堂书目》。
〔黄氏（仲理）《伤寒类证》〕十卷，未见。
自序说：医学家的学问，是有来历的。自从黄帝、岐伯以来，张仲杰出世，医术才真正完备。可以作为后世效法的，只有张仲景的《伤寒》之书罢了。王叔和重新编次，以方便后人，功劳也很大。从晋代以后，历代都不乏人才。殿丞孙兆、翰林谢复古、处士郭雍、无己成公等，共一百多家，都尊奉并阐述张仲景的说法，无不进行传注，启发良多。然而偏离张仲景本意的，也不少。至于那些穿凿附会之作，虽然有润色文采之美，但缺失疑惑之处很多，传注有何补益？反而使后人学习更加困难。这难道不值得感叹吗？我从幼年到老年，专心于这门技艺，沉浸于张仲景的书中有近二十年，才敢折中取舍，条理分析，分类辨证，分门别类成为卷帙。其中脉法精纯、有证有论有方的，列为内篇；精粗混杂的，列为外篇；有论无方无证者，列为杂篇。又结合平日听闻、师友讨论的话，有的能阐明张仲景的微妙奥义，有的得到古人未言之妙，全部采纳，创立《伤寒辨惑入式》，附在《类证》之上。以论述来见证候，则首尾连贯；以条目来见内容，则言语不重复。使学习者翻开书卷，不必翻阅查找，门类、方论、脉证已清晰可见。唉！我曾经见人议论张仲景的书，就像儒家的六经一样，可以说是至理名言。等到面对疾病施治时，却拿着家传秘方，有时成功有时失败。追问其原因，则不知听从谁好，而张仲景的书已经变得模糊不清了。这也是举世的大谬误。为什么呢？医学难道容易谈论吗？如果不是神圣工巧之人，不足以参赞天地，契合阴阳，施用药物，起死回生，从而到达张仲景的境界。我认为从事医学而不通过张仲景的门径，就像儒家不尊崇孔子，而喜好诸子百家一样。这部《类证》之编，深深感到自己有僭越之罪，不敢留给高明之士，特意为初学者提供帮助罢了。时间是洪武癸酉年菊花节日，芗溪马鞍山黄仲理作序。
按：〔陆氏（彦功）《伤寒论类证便览》〕《国史经籍志》记载为十一卷，现存。
凡例说：张仲景先生所著的《伤寒论》一书，旧本大多失真，难免有鲁鱼亥豕（文字讹误）的错误。现在遵照善本校正，如果有缺失存疑的地方，也广泛参考各家之书，附会其说。一、《伤寒论》虽然经过王叔和先生编次，但仍不便查阅。现在遵照黄仲理先生的方法，分类辨证，分门别类，以方便后学。黄仲理的说法，对《伤寒论》各有阐发的，记录在各条旧注之下，用圆圈区别。一、《伤寒论》，无己成先生已有注释，现在遵照旧本用小字书写，而将他所著的《明理论》大字写在各类之首，希望后学凭借无己成的言论，循序渐进地进入张仲景的堂奥。一、《伤寒赋》，完全遵照蒙斋吴先生所撰写的。一、《伤寒论》旧方，共一百一十三首，现在增加到三百三十四首，全部采集自朱奉议的《活人书》、《和剂局方》、陈良辅的《胎产药方》、曾世荣的《小儿伤寒药方》、李东垣的《此事难知》药方。这不是敢妄加解说，题词说：《伤寒类证》是黄仲理先生所编。然而其方法，完全遵循张仲景。其分门析类，使学者便于查阅。我的先父曾经想要刊印但未果。我从年轻时起，潜心研究此书，已有多年。只是担心其中少有缺失存疑之处，于是附会众说，并补充经验药方，也不敢妄加自己的意见，所以名叫《伤寒类证便览》。刻印刊行，让四方志同道合的人共同享有。后来的高明人士，请原谅我的僭越。弘治己未年菊花月十五日，晓山后裔陆彦功识。
唐高仁序说：古今擅长名医业的，无虑数百家，而伤寒这一病症，汉代张仲景独得其要领。曾经著《金匮玉函经》，首先论述伤寒。后来建安初年，因为宗族多死于这种疾病，又著《伤寒论》二十二篇，确立法则三百九十七个，制定方剂一百一十三首。医生们往往熟读其辞，探究其理，治疗伤寒往往有效。书虽然由王叔和编次，成无己注释，黄仲理分类辨证，但错综错乱讹误，哪里会有呢？很少能够纠正。同邑陆氏世代以医术闻名，到了陆彦功，更加精通所业。各科杂症，无不用心研究。到了伤寒，深入张仲景的堂奥而穷尽其奥妙。有病的人前往求诊的，络绎不绝，门口像市场一样热闹。陆彦功不曾趁病情严重谋取利益，也不蓄意积累病例增加辛劳。宣通虚实，根据轻重涩滑燥湿等不同脉证，分别施治，因此保全性命的人很多。远近的人都感激他。闲暇时拿出亲手校正的黄仲理分类辨证的张氏之书，传授给他的儿子陆浓载，以及外甥张政鸿、吴以顺等人，让他们反复校勘，厘定为十一卷，命名为《伤寒类证便览》。中间让我求序，并且说：这是先世的志向。于是取来看它，分门析类，罗列条理，并且把成无己的论述，放在各类之首，黄仲理的说法，用圆圈区别在旧注之外。又在前面布置运气诸图，以应用于今；在后面准备经效诸方，以增加于昔。学医的人，得到这个编本阅读，顺着门类寻找症状，而症状不会因为寻找而混乱；顺着注释推绎道理，而道理不会因为推绎而纷乱；顺着法治病，而病不会难以治疗；顺着方制药，而药不会制作失误。这就是所谓登高望远，居中观隅，确实有便于阅览的好处。元朝翰林复初曾说：李明之的《伤寒会要》，见到症状就知道用什么药，见到药就知道是什么症状，同类相从，指掌之间清晰可见。仓促之际，粗浅的医生使用它，就像拿着指南车去适应四方，没有迷津的困惑。这个编本的便捷，不止超过它。唉，这也算是仁爱了。虽然如此，五方习俗不同，五气感受不同，五行禀赋不同，那么五性容易变化。大概有同样的疾病而治疗不同的情况。医生只要不离其类别，也不遗漏其类别，不违背其法，也不拘泥其法，不失其方，也不固执其方，就可以了。如果胶柱调瑟，不能根据消息变化，却说是良医，我感到困惑。弘治己未年秋九月菊花节日，同邑新庵唐高仁作序。
程敏政题写歙县陆氏先祠记后说：陆君彦功世代在徽歙间以医术闻名，而又笃守祖先业绩，看这篇记就可以知道了。古时候称医学为仁术。仁德的施行必定从亲人开始。像陆彦功这样的人，难道不是很难得吗？现在陆彦功被征召到京师，医名日益显著，大概逐渐有了施展抱负的机会。他以母亲服丧为由推辞，仁德不遗弃亲人更难能可贵。我于是委托别人抄录这篇记并扫洒它。陆彦功服丧期满北上，将要供养尚方，大有医治国家的功效，使仁术所施用的范围更加广泛，那么用来发扬先世幽光的事情，不是更深远了吗？陆彦功六世祖陆梦发，与文丞相是同榜进士，官至大府丞，有《晓窗集》。我没有见过。方虚谷先生极力称赞它。陆彦功应当写一本寄给我。我编辑《新安文献志》，仁贤的言论，难道少吗？（文集）
徐春甫说：陆彦功，新安古歙人。世代以医术闻名，到了陆彦功更加显著。远近求治的人越来越多，效果显著。朝廷听说后征召他为大医院官员，他推辞回家。编纂叙述《伤寒类证便览》十卷，如今流传于世。
〔赵氏（道震）《伤寒类证》〕未见。
《定远县志》说：赵道震，字处仁，金华人。精通医术。凡是黄帝、岐伯以下的诸书，无不精研。师从朱丹溪，造诣更深。洪武己巳年迁居定远。救活很多人，从未提及利益。永乐丙戌年，皇上命令行人召修大典、运气书，赵道震主持此事。回来后教授儿子医术，闲暇则吟唱《楚辞》以自娱。去世，享年八十四岁。所著有《伤寒类证》流传于世。
〔王氏（日休）《伤寒补遗》〕未见。
〔盛氏（寅）《六经证辩》〕未见。
汪琥说：王日休有《伤寒补遗》，盛启东有《六经证类》，吕沧洲有《内外编》，张氏《缵绪二论》中，每节选取其语句。等到寻访这些书时，又秘而不传。见识浅薄寡闻，甘愿被世人讥笑。
《吴江县志》说：盛寅，字启东，以字行世。他是盛逵的儿子。擅长诗歌，精通医术。永乐年间治疗内侍的蛊毒奇效，闻名于皇上。被召见应答符合圣意，授予太医院御医。太子妃怀孕时疾病发作，命令盛寅诊治。他说：这是血疾，应当用利药。其他医生都惊恐沮丧。太子妃命令说有利药的人进献治疗。第二天病大好，于是赏赐金币价值一千缗。盛寅在皇上面前，持论刚直，皇上很看重他。随从北征，不久掌管太医院事务。宣德元年，赐敕褒奖嘉勉。每日侍奉皇上命令，诊治亲王疾病有效，特别赏赐白金良马。曾经应制赋《瑞雪诗》。又曾经与同僚韩叔在御药局下棋，皇帝突然到来，来不及躲避，二人叩头待罪。皇上命令下完棋局。于是御制《醉太平》词一首赐予他，仍命作诗。宠遇如此。正统元年，遭遇父亲丧事回家。周文襄公忱一向与盛寅交好，赠送米百石，盛寅推辞不接受，回赠诗，有“鱼龙江海梦，雀鼠稻粱谋”之句。忱感叹佩服。服丧期满将要赴京，忽然患病，自己诊脉说：我不行了。临终作诗三首，享年六十七岁。弟弟宏子、侄子伦、孙子恺，都以医术继承家业。侄子性格耿介，曾经派家童向官府输粮，多取了一筹回来。侄子愤怒，把米放在米屋后面，用来喂鸟雀。起初盛寅的医术得自王高士宾，王高士宾得自戴原礼，戴原礼得自丹溪朱彦修。所以他的技术特别精湛。当时又有刘敏、李思勉两人，都传承盛寅的医术。盛寅所著《流光集》。
〔徐氏（彪）《伤寒纂例》〕二卷，未见。
按以上见于《松江府志》。
〔沈氏（贞）《伤寒会通》〕未见。
《山县志》说：沈贞，字士怡。医术精湛，志向在于济世救人，未曾贪图利益。患伤寒难治，因此以张仲景的论述为主，取李浩的《或问》、郭雍的《补亡》，从汉代到现在，凡是论述伤寒的，集合而成专书，名叫《伤寒会通》。吴地的各位医生，认为他补足了张仲景的未备之处。
〔赵氏（景元）《伤寒类例》〕未见。
按以上见于《伤寒明理续论序》。
〔陶氏（华）《伤寒全书》〕《国史经籍志》记载为五卷，未见。
〔《伤寒琐言》〕一卷，现存。
自序说：医学作为一种道，是什么道呢？说是君子的道。如果不是心存恒心的人，可以轻易议论吗？为什么呢？药物的性能能救人，也能杀人。如果操作不得要领，反而把生变成杀。只有君子立心不苟且，所以他的职业必定精良。等到面对疾病，必定详细审慎，所以能把悲痛转化为欢喜。小人的本性残忍且贪婪，贪婪则只图利益，残忍则轻视忽视人命。等到面对疾病，则夸耀粗略，不考察病的虚实，就投用猛烈的药物。不杀人也就差不多了。我固守君子的道。我晚年得子，刚刚成年，身体柔弱多病，习性懒惰不能自强，必定不是能接受这道的人。日夜痛心，害怕我死后，有病委托给庸医，足以伤害生命灭绝本性。孟子说：不孝有三，无后为大。有儿子多病，不传授救生的道，一旦夭折，祖宗的祭祀断绝了。这难道是做人的父亲的道吗？我今年七十七岁，衰老非常严重。夕阳之日，怎能长久照耀。日夜用心，辑成《伤寒明理续编》。论法虽然大致具备，但没有师承口诀，不能融会贯通于心。又著《琐言》一卷。文章虽然鄙陋，但是言语简练意思到位。其中包括张仲景不传的妙处，都是世人所未尝见闻的。剖露肺腑，倾尽蕴藏奥义。实际上是登高的梯阶，应当像珍视珠玉一样珍藏。潜心玩味推绎搜索，以穷尽其中的旨意。有疑问就问，不可因循拖延，务必期望日日进步高远。司马温公说：显达则为良相，不得志则为良医。这难道不是君子的道吗？你应该铭记此训，恭敬谨慎地实行。他日如果能以此道济世救人，也是君子。如果存心不古，认为我的心意是妄谬的，反而以此道杀人，辜负我的用心，就不是我的儿子了。正统十年乙丑年中元日，余杭节庵道人陶华。
〔《伤寒家秘的本》〕一卷，现存。
陶华说：我老了。伤寒专科，实在得自张仲景先师的旨意。虽然无万全之功，十次可救活八九次。曾经著有一本书，未能尽心刻骨。因为现在年老体迈之后，恐怕继承事业的人，得不到传承，有损名声品行。于是将一生所积蓄的肺腑语句，以及家秘不传的妙处，以及一提金、杀车槌法，逐一语录在下面。论注证而证注脉，脉注法而法注方，再三叮咛。我的后代子孙，不必收集闲方而观看别的论述，不要被繁杂混乱而不知道其深意。必须熟记，久了自然精贯通达。不与庸医为伍，不让时医嘲笑即可。你们应该珍藏受授，谨慎小心，不要懈怠疏忽。这是告诫。
〔《伤寒家秘杀车槌法》〕一卷，现存。
陶华说：我专攻伤寒，深明奥旨。脉象正则道合神机，用药则随手取效。《本的续论》，全面完备地发明。《杀车槌法》，世间罕见，永远作为养生的宝物。现在将以秘验的三十七方，就注三十七，槌法二十条，煎法二十条，劫病并制解法，名叫杀车槌。实在是我肺腑不传的妙处。我的后代子孙，一字不可轻易泄露。不要告诉俗人，不要让庸医看见。你们应该谨慎珍藏，不要违背我的郑重嘱咐。
〔《伤寒证脉药截江网》〕一卷，现存。
陶华说：伤寒的病，不比杂科，是大方脉的首要任务。其中的脉理精深，艮震无常，生死反掌，很难明白。如果有人声称治疗伤寒，未免是羊质虎皮（外表强大内心虚弱）。然而名节虚隆，而实德则病矣。我早年盲学，昏昏如苍蝇撞窗户。后来得到汉长沙张仲景先师的治法，所得《玉函》遗着，名叫《遗芳嘉秘》。玩味诵读，以开通茅塞，手足舞蹈，不自知也。多次尝试多次有效，岂不珍贵吗？只是担心我的后代也像之前的昏学，面对疾病无措。所以将遗旨应手得心诀法，编纂成集，名叫《伤寒证脉药截江网》。保存起来朝夕讲览观看，反省自己的愚昧。
〔《伤寒一提金》〕一卷，现存。
[Liu Chun's *Shanghan Zhili*] Recorded as one volume in *Guoshi Jingzhi*, extant.
Xiao Qian wrote in the preface: *Shanghan Zhili* was authored by the famous physician, Old Man Liu. Old Man Liu's given name was Chun, and his courtesy name was Zongnong. His ancestors were from Huainan; due to certain matters, they relocated to the Guanzhong region, where they settled. As a junior generation, I did not have the opportunity to meet Old Man Liu. Driven by admiration, I sought out his descendants and examined his genealogy, discovering he was descended from an official family. Old Man Liu was a man of extensive learning, particularly proficient in medicine. His father, Mr. Juquan, studied under Zhu Danxi. When Old Man Liu inherited this tradition, his medical practice flourished greatly, and his family reputation became prominent. He thus compiled this book based on what he learned from his father and teachers. This work likely aims to trace the origins of the *Suwen* (Plain Questions) and capture the essence of Zhang Zhongjing. Those treating Cold Damage diseases who follow this path will succeed like archers hitting the target or hunters making a catch. It is sufficient to revive the dying and turn danger into safety, avoiding premature death, leading all to the realm of benevolence and longevity. I had the opportunity to print this book, further facilitating its widespread dissemination. The virtue and benefit of Old Man Liu extend beyond this. He also authored *Yijing Guoxiao* and *Yuji Wei Yi*, which are circulated in the world. On the auspicious first day of the tenth month of the Jihai year of the Chenghua era, Yi'an Jushi Xiao Qian wrote this preface.
The *Shaanxi Tongzhi* records: Liu Chun, courtesy name Jingnong, resided in Xianning during the Hongwu period. He was erudite and skilled in literature, fond of poetry, and deeply understood medicine. He authored books such as *Yijing Guoxiao*, *Shouqin Yanglao Buiyi*, *Shanghan Zhili*, and *Yuji Wei Yi*.
Wang Hu stated: *Shanghan Zhili* was compiled by Liu Chun (courtesy name Zongnong) of Wuling. The book consists of only one volume. Its differentiation of Cold Damage begins with fever and extends to symptoms like grasping at clothing and bedclothes, covering 87 conditions. Finally, it lists 8 conditions including warm malaria. Each condition has specific treatments. For example, for fever, treatments include releasing the exterior, inducing sweating, releasing the muscle layer, and harmonizing Ying and Wei. Its principles include following the meridians, following the disease, following the timing, variable cases, contraindicated cases, and acupuncture cases. Its methods are detailed, rigorous, and precise. Beyond Zhang Zhongjing's original treatise, it incorporates treatments from later virtuous physicians. As Xiao Yi'an said in his preface: "Those treating Cold Damage who follow this path will succeed like archers hitting the target or hunters making a catch, capable of reviving the dead." These words are indeed truthful.
The *Siku Quanshu Tiyao* states: *Shanghan Zhili*, one volume, written by Liu Chun of the Ming Dynasty. Its format is identical to *Zabing Zhili*. It does not mark the Six Meridians nor distinguish between interior and exterior. Instead, it uses 95 existing symptoms as the main framework, deducing the pathology and treatment for each symptom. This edition was printed by Xiao Qian in the Jihai year of the Chenghua era.
[*Shanghan Miyao*] Recorded as one volume in *Guoshi Jingzhi*, not seen.
[Anonymous *Shanghan Jiyi*] Two volumes, not seen.
Note: The above appear in *Zhutang Shumu*.
The *Wenyuan Ge Shumu* states: *Shanghan Jiyi*, one part, one volume, incomplete.
[*Shanghan Cuoyao*] One volume, not seen.
Note: The above appears in *Zhutang Shumu*.
The *Wenyuan Ge Shumu* states: *Shanghan Cuoyao*, one part, one volume, incomplete.
[*Shanghan Jieyao*] The *Wenyuan Ge Shumu* states: one part, one volume, incomplete. Not seen.
[*Shanghan Leishu*] The *Wenyuan Ge Shumu* states: one part, one volume, incomplete. Not seen.
[Zhang Jianshan's *Shanghan Faming*] Two volumes, not seen.
Note: The above appears in *Zhutang Shumu*.
[Huang Zhongli's *Shanghan Leizheng*] Ten volumes, not seen.
Self-preface states: The study of medicine has ancient roots. Since Huangdi and Qibo, and especially since the rise of Zhang Zhongjing, medical arts became fully established. What can serve as a model for posterity is solely Zhang Zhongjing's work on Cold Damage. Wang Shuhe's reorganization benefited future generations greatly. From the Jin dynasty onwards, there have been numerous figures across generations. Sun Zhao, Xie Fugu, Guo Yong, Cheng Wuji, and over a hundred others, all followed and expounded upon his theories, providing annotations that offered much enlightenment. However, many deviated from Zhang Zhongjing's original intent. Those who forced interpretations, despite their literary elegance, left many doubts, rendering annotations less helpful and making learning more difficult for later generations. Is this not lamentable? From youth to old age, I devoted myself to this art, immersing in Zhang Zhongjing's works for nearly twenty years, before daring to synthesize, analyze, categorize, and divide them into volumes. Those with pure pulse methods, clear symptoms, discussions, and formulas are placed in the Inner Section. Those mixing refined and crude elements form the Outer Section. Those with discussions but no formulas or symptoms form the Miscellaneous Section. I also incorporated insights from my teachers and friends, some clarifying Zhang Zhongjing's subtle mysteries, others revealing unspoken ancient wisdom. I established *Shanghan Bianhuo Rushi* and attached it to *Leizheng*. By discussing symptoms through theory, the beginning and end connect seamlessly; by listing items, words do not repeat. Thus, students need not search extensively; categories, formulas, theories, pulses, and symptoms are clearly visible. Alas! I have heard people compare Zhang Zhongjing's book to the Confucian Classics, a true maxim. Yet when treating patients, many rely on family secret recipes, succeeding or failing arbitrarily. When questioned, they know not whom to follow, rendering Zhang Zhongjing's book obscure. This is a great error of the world. Why? Medicine is not easily discussed. Only those with divine, sagely, skillful, and adept qualities can assist Heaven and Earth, align with Yin and Yang, administer remedies, revive the dead, and reach Zhang Zhongjing's level. I believe that practicing medicine without entering Zhang Zhongjing's gate is like Confucians ignoring Confucius and favoring the Hundred Schools. This compilation carries the guilt of overstepping; I dare not offer it to experts, but only to aid beginners. Written on the Chrysanthemum Festival of the Guiyou year of the Hongwu era by Huang Zhongli of Xiangxi, Ma'anshan.
Note: [Lu Angong's *Shanghan Lun Leizheng Bianlan*] Recorded as eleven volumes in *Guoshi Jingzhi*, extant.
General Rules state: Zhang Zhongjing's *Shanghan Lun* has lost its authenticity in old editions, suffering from textual errors. We now correct it based on good editions. Where doubts remain, we reference other schools' views. Although Wang Shuhe organized the *Shanghan Lun*, it remains inconvenient to consult. Following Mr. Huang Zhongli's method of categorizing symptoms by type facilitates study for learners. Huang Zhongli's innovations are recorded under old notes, distinguished by circles. Cheng Wuji had already annotated the *Shanghan Lun*; we follow the old edition for small text but place his *Mingli Lun* in large text at the head of each category, hoping learners enter Zhang Zhongjing's hall through Cheng's words. The *Shanghan Fu* follows Mengzhai Wu's composition. Old formulas in the *Shanghan Lun* numbered 113; we increased this to 334, drawing from Zhu Fengyi's *Huo Ren Shu*, *He Ji Ju Fang*, Chen Liangfu's *Taichan Yaofang*, Zeng Shirong's *Xiao'er Shanghan Yaofang*, and Li Dongyuan's *Cishi Nanzhi*. This is not arbitrary speculation. Title inscription: *Shanghan Leizheng* was compiled by Mr. Huang Zhongli. His methods strictly follow Zhang Zhongjing. His categorization aids consultation. My late father wished to publish this but failed. I have studied this book diligently for years. Concerned about minor omissions, I supplemented it with various theories and empirical formulas, without adding personal whims. Hence the name *Shanghan Leizheng Bianlan*. Printed for sharing with like-minded individuals everywhere. May future scholars forgive my presumption. Recorded by Lu Angong, descendant of Xiaoshan, on the full moon of the Chrysanthemum month in the Jiwu year of the Hongzhi era.
Tang Gaoren's preface states: Countless families have excelled in medicine throughout history, yet regarding Cold Damage, Han dynasty's Zhang Zhongjing alone grasped the essence. He wrote *Jingui Yuhan Jing*, focusing on Cold Damage. Later, in the early Jian'an period, due to many clan members dying from this disease, he wrote *Shanghan Lun* in 22 chapters, establishing 397 laws and 113 formulas. Physicians often memorized these texts and explored their principles, achieving efficacy in treating Cold Damage. Although edited by Wang Shuhe, annotated by Cheng Wuji, and categorized by Huang Zhongli, errors and confusions persist, rarely corrected. The Lu family of our county has practiced medicine for generations. Lu Angong excelled even more, studying all specialties. Regarding Cold Damage, he penetrated Zhang Zhongjing's depths. Patients flocked to him like a market. Angong never exploited severe cases for profit nor accumulated cases for labor. He regulated deficiency and excess, addressing heavy/light, choppy/smooth, dry/damp conditions according to symptoms, saving many lives. People far and near revered him. In his leisure, he corrected Huang Zhongli's categorized Zhang's book, teaching his son Lu Nongzai and nephews Zhang Zhenghong, Wu Yishun, etc., to proofread it carefully, dividing it into eleven volumes, titled *Shanghan Leizheng Bianlan*. He asked me for a preface, saying this was his ancestor's wish. Upon viewing it, I found it well-categorized and logical. Cheng Wuji's theories head each category; Huang Zhongli's comments are circled outside old notes. Qi Yun diagrams are placed at the front for current use; effective formulas are added at the back to supplement the past. Students reading this can find symptoms through categories without confusion, understand principles through annotations without disorder, treat diseases through methods without difficulty, and prepare medicines through formulas without error. This is like climbing high to see far or standing central to observe corners, truly convenient for browsing. Yuan scholar Fuchu said: Li Mingzhi's *Shanghan Huiyao* allows identifying medicine by symptom and symptom by medicine, grouping similar items, visible at a glance. Even clumsy doctors using it in haste are guided like a south-pointing chariot, free from doubt. This book surpasses even that. Alas, how benevolent! However, five regions have different customs, five qi different influences, five elements different endowments, so five natures vary easily. There are same diseases treated differently. Doctors must not lose sight of categories, nor be rigid in methods or formulas. One should not stick to fixed rules like tuning a zither with glued bridges, claiming to be a good doctor while ignoring changes—I am puzzled by such claims. Written on the Chrysanthemum Festival of the ninth lunar month of autumn in the Jiwu year of the Hongzhi era by Tang Gaoren of the same county, Xin'an.
Cheng Minzheng, after writing a postscript to the Lu Family Ancestral Shrine Record in She County, said: Master Lu Angong has practiced medicine in the Huixi region for generations and honors his ancestors' legacy, as seen in this record. Ancient times called medicine the art of benevolence. Benevolence starts with kin. Someone like Angong is rare. Now Angong has been summoned to the capital, his fame growing daily, perhaps preparing for greater service. He declined due to his mother's mourning period; showing benevolence to parents is difficult. I entrusted someone to copy this record. After his mourning term, Angong went north to serve the Imperial Household, aiming to achieve great medical feats, expanding the application of benevolent arts, thereby illuminating his ancestors' legacy. His sixth-generation ancestor, Lu Mengfa, was a jinshi alongside Prime Minister Wen, serving as Vice Minister of a Major Department, authoring *Xiaochuang Ji*. I have not seen it, though Mr. Fang Xugu praised it highly. Angong should send me a copy. I am compiling *Xin'an Wenxian Zhi*; surely there are many words of benevolent sages. (Collected Works)
Xu Chunpu stated: Lu Angong was from Gushé, Xin'an. His family practiced medicine for generations, becoming renowned through Angong. Patients from far and near sought his cure with increasing success. The court recruited him as an official in the Grand Hospital. He declined and returned home, compiling *Shanghan Leizheng Bianlan* in ten volumes, now circulating in the world.
[Zhao Daozhen's *Shanghan Leizheng*] Not seen.
*Dingyuan County Gazetteer* states: Zhao Daozhen, courtesy name Churen, from Jinhua. Proficient in medicine, thoroughly studying texts from Huangdi and Qibo downwards. Studied under Zhu Danxi, deepening his attainment. Relocated to Dingyuan in the Jisi year of the Hongwu era, saving many lives, never mentioning profit. In the Bingxu year of the Yongle era, ordered by the Emperor to participate in compiling the Great Canon and Qi Yun books, Zhao directed the project. Upon return, he taught his sons medicine and sang Chu Ci in leisure. Died at eighty-four. Authored *Shanghan Leizheng*, transmitted in the world.
[WangRIXIU's *Shanghan Buyi*] Not seen.
[Sheng Yin's *Liu Jing Zhengbian*] Not seen.
Wang Hu stated: Wang Rixiu has *Shanghan Buyi*, Sheng Qidong has *Liu Jing Zhenglei*, Lü Cangzhou has *Neiwaibian*. Zhang's *Zuanxu Erlun* quotes sections from them. When I sought these books, they were kept secret. My shallow knowledge makes me liable to ridicule.
*Wujiang County Gazetteer* states: Sheng Yin, courtesy name Qidong, known by his courtesy name. Son of Sheng Kui. Skilled in poetry and medicine. During the Yongle era, he cured an eunuch's gu poison with remarkable effect, gaining imperial attention. Summoned, he answered satisfactorily, appointed Imperial Physician of the Grand Hospital. When the Crown Princess fell ill during pregnancy, Sheng Yin diagnosed it as a blood disorder requiring purgatives. Other doctors were shocked. The Princess ordered the proponent of purgatives to treat her. The next day, she recovered greatly. She was rewarded with gold and silk worth one thousand strings of cash. Before the Emperor, Sheng Yin maintained a firm stance, earning high regard. He accompanied the northern campaign and soon managed the Grand Hospital. In the first year of Xuande, he received an edict of praise. Serving the Emperor daily, he effectively treated princes' illnesses, receiving special rewards of silver and fine horses. He composed poems on command, such as *Rui Xue Shi*. Once playing chess with colleague Han Shu in the Imperial Pharmacy, the Emperor arrived unexpectedly. They knelt awaiting punishment. The Emperor ordered them to finish the game, then bestowed a poem *Zui Taiping Ci* and requested another poem. Such was his favor. In the first year of Zhengtong, he returned home for his father's mourning. Zhou Wenxiang Chen, a close friend, sent a hundred shi of rice, which Sheng Yin refused, sending a poem in return containing "Dreams of rivers and seas like fish and dragons, plans for grain like sparrows and rats." Chen sighed in admiration. Upon finishing mourning and preparing to return to the capital, he suddenly fell ill. Diagnosing his own pulse, he said, "I shall not recover." He composed three poems before passing, aged sixty-seven. His brother Hongzi, nephew Lun, and grandson Kai all continued the family medical tradition. Nephew [Name missing] was upright. Once, he sent a servant to deliver grain to officials; the servant took an extra unit. Angry, [Nephew] placed the rice behind the granary to feed birds. Initially, Sheng Yin learned medicine from Gao Shi Bin, who learned from Dai Yuanli, who learned from Zhu Yanzhou of Danxi. Thus, his skills were particularly refined. Contemporaries Liu Min and Li Simian also inherited Sheng Yin's techniques. Sheng Yin authored *Liuguang Ji*.
[Xu Biao's *Shanghan Zuanli*] Two volumes, not seen.
Note: The above appears in *Songjiang Fu Zhi*.
[Shen Zhen's *Shanghan Huitong*] Not seen.
*Shan County Gazetteer* states: Shen Zhen, courtesy name Shiyi. Proficient in medicine, dedicated to helping others, never greedy for profit. Finding Cold Damage difficult to treat, he focused on Zhang Zhongjing's treatise, incorporating Li Hao's *Huowen* and Guo Yong's *Buwang*. Collecting all discussions on Cold Damage from the Han dynasty to the present, he created a specialized book named *Shanghan Huitong*. Physicians in the Wu region believed he supplemented Zhang Zhongjing's incompleteness.
[Zhao Jingyuan's *Shanghan Lili*] Not seen.
Note: The above appears in the preface to *Shanghan Mingli Xulun*.
[Tao Hua's *Shanghan Quan Shu*] Recorded as five volumes in *Guoshi Jingzhi*, not seen.
[*Shanghan Suoyan*] One volume, extant.
Self-preface states: What kind of Way is medicine? It is the Way of the Gentleman. Can it be lightly discussed by those without steadfastness? Drugs can save or kill life. If handled improperly, they turn from saving to killing. Only Gentlemen maintain strict integrity, ensuring their craft is excellent. Facing illness, they are thorough and cautious, turning sorrow to joy. Villains are cruel and greedy; greed seeks profit, cruelty disregards human life. Facing illness, they boast and act hastily, ignoring deficiency or excess, administering harsh drugs. They hardly fail to kill. I adhere to the Way of the Gentleman. In my old age, I had a son, just coming of age, weak and sickly, lazy and unwilling to strive. He seemed unfit to inherit this Way. I grieved day and night, fearing that after my death, he might entrust sick relatives to quacks, causing harm and extinguishing the lineage. Mencius said: "There are three forms of unfilial conduct, of which having no heir is the greatest." Having a sick child and not transmitting the Way of saving lives, leading to premature death, cuts off ancestral sacrifices. Is this the way of a father? I am now seventy-seven, very frail. My days are few. Day and night, I worked to compile *Shanghan Mingli Xubian*. Although theories and methods are roughly complete, without oral transmission from a master, one cannot fully integrate them. Thus, I wrote *Suoyan* in one volume. Though the language is humble, it is concise and meaningful. It contains Zhang Zhongjing's untransmitted secrets, unheard by the world. I expose my heart to reveal profound truths. It is a ladder to height; treasure it like pearls and jade. Study it deeply, search for its meaning, ask questions, do not procrastinate, strive for daily progress. Sima Guang said: "If successful, be a good minister; if not, be a good doctor." Is this not the Way of the Gentleman? You should cherish this instruction, practice it reverently. If you can help others with this Way in the future, you are a Gentleman. If your mind is not ancient-like, thinking my intentions wrong, and using this Way to kill, betraying my efforts, you are not my son. Written on the Zhongyuan Festival of the Yichou year of the Zhengtong era by Tao Hua, Jie'an Daoren of Yuhang.
[*Shanghan Jiami Ben De*] One volume, extant.
Tao Hua states: I am old. Specializing in Cold Damage, I truly inherited Master Zhang Zhongjing's essence. Though lacking perfect success, I save eight or nine out of ten. I once wrote a book but did not pour my heart and soul into it. Now, fearing that successors may not receive the true transmission, tarnishing my reputation, I record below my lifelong inner thoughts, family secrets, and the "One Lift Gold" and "Kill Cart Hammer" methods. Theory annotates symptoms, symptoms annotate pulses, pulses annotate methods, methods annotate formulas. I urge repeatedly: My descendants need not collect miscellaneous formulas or read other discourses, avoiding confusion and depthlessness. Must memorize thoroughly; over time, precision and penetration will come naturally. Do not associate with quacks, avoid mockery by contemporary physicians. Treasure and transmit this cautiously. Do not neglect or ignore. This is my warning.
[*Shanghan Jiami Shache Chui Fa*] One volume, extant.
Tao Hua states: I specialize in Cold Damage, deeply understanding its mysteries. Regular pulses align with spiritual mechanisms; medication yields immediate results. *Ben De Xulun* comprehensively elucidates. *Shache Chui Fa* is rare in the world, a precious treasure for health preservation. I now present thirty-seven secret-effective formulas with annotations, twenty hammering methods, twenty decoction methods, plus disease-arresting and antidotal methods, named *Shache Chui*. This is truly my innermost, untransmitted secret. My descendants must not reveal a single word lightly. Do not tell laypeople, do not let quacks see. Treasure it cautiously, do not violate my earnest instructions.
[*Shanghan Zheng Mai Yao Jie Jiang Wang*] One volume, extant.
Tao Hua states: Cold Damage differs from other specialties; it is the primary concern of internal medicine. Its pulse theory is profound, unpredictable like Gen and Zhen trigrams, with life and death turning in a moment, very hard to comprehend. Those claiming to treat Cold Damage are often like tigers with sheep skins—imposing appearance but weak substance. Their reputation is inflated, but their actual virtue is flawed. In my youth, I studied blindly, confused like a fly hitting a window. Later, I obtained Master Zhang Zhongjing of Changsha, Han Dynasty, whose healing methods and surviving *Yuhan* writings, named *Yifang Jiabi*, opened my blocked mind. I danced with joy. Multiple trials yielded multiple successes. How precious! But fearing my descendants would remain ignorant and helpless when facing illness, I compiled these responsive mental keys and methods into a collection, named *Shanghan Zheng Mai Yao Jie Jiang Wang*. Keep it for daily study to reflect on my ignorance.
[*Shanghan Yi Ti Jin*] One volume, extant.