陶华曰。余虽专伤寒科。必出乎庸俗夸诞之医万万。且余一生所蓄肺腑家秘。语句方法。俱已备载发挥。窥
我门墙者。虽有多人。然片言不繁之要。不得再四经目讲明。故述启蒙捷法脉要贯珠数。一一开注明白所示。自
宜谨慎深密。勿授受于非人。毋轻泄于浇薄。莫负我之用心耳。
徐春甫曰。伤寒六书六卷。明临川陶华尚文着。号节庵。六书。名琐言。家秘。杀车槌。一提金。截江网。
是也。惜其不能发仲景之旨。
汪琥曰。伤寒六书。明余杭陶华尚文着。书凡六卷。其第一卷曰琐言。第二卷曰家秘。第三卷曰杀车槌。第
四卷曰一提金。第五卷曰截江网。第六卷曰明理续论。命名鄙俚。辞句重复。辨证不明。方药杂乱。以至俗学传
习。流祸至今未已。王宇泰曰。陶氏之书。不过剽南阳唾余。尚未望见易水门墙。而辄诋伤寒为非全书。聋瞽来
学。盖仲景之罪人也。
〔伤寒治例点金〕（医藏目录作点点金）二卷 未见
〔伤寒治例直指〕二卷 未见
〔伤寒直格标本论〕一卷 未见
按上三书。见于浙江通志。
徐春甫曰。伤寒治例四卷。陶华着。述直格六书而作之。其论雷同。而别无方法。其实一书。而为三书矣。
〔伤寒段段锦〕（伤寒全生集作十段锦）医藏目录卷阙 未见
闵芝庆曰。陶氏十书。乃先后随笔成稿。未经删定。故多舛错。且多雷同也。（伤寒阐要编）
〔赵氏（心山）厘正伤寒六书〕医藏目录六卷 未见
〔童氏（养学）伤寒六书纂要辨疑〕四卷 存
自序曰。余尝苦夫伤寒者。苦其无要也。仲景之书，传世已久。遗帙颇多。不可为要也审矣。嗣是而叔和之
诠次。未免穿凿。成无己之注释。并无正讹。可为要乎。即古之□□见彻九□□□□□□□□□□□□□□□□□□□
□讹
□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□讹足补仲景书之未备。惜其立论。见
之琐言者。复见之家秘。见之续论。见之截江。见之提金。见之槌法。不免层见叠出。此盖要而未集。辨而未明
也。□□下□十有余载。集其书矣。有完本初集矣。再集矣。其集犹未确也。及见中吾刘先生之集。乃欣然曰。
此集真为得要。然犹仍六书之旧。战汗之条未载。痞结之证多舛。又为集之阙典。余从而纂之辨之。去其繁芜。
补其阙略。剖其正讹。而纂要辨疑乃成。于是求其梓于赵师有光。（号剑南。福州人。）师复云。此一集也。真
仁者寿世之术。苦心极矣。彼苍有知。谅不令苦心之人。至于湮没。知言哉。知言哉。崇祯五年季冬月望日。邵
武县儒学训导童养学壮吾识。
〔杨氏（恒山）伤寒宗陶全生金镜录〕未见
吴学损曰。伤寒科首宗仲景。其次莫若陶节庵。后世名人。辨论虽善。终无便于后学。吾友杨氏恒山着有伤
寒宗陶全生金镜录一书。简该精当。诚仲景之功臣。节庵之正传也。（痘疹四合全书凡例）
〔熊氏（宗立）伤寒运气全书〕明志十卷 存
自序曰。阴阳升降。运气之常道也。盖司天在泉。上下其位。五运有太过不及之异。六气有逆顺胜复之殊。
在昔轩
岐之圣。悯生民之札瘥。启素问作内经。有曰先立其年。以知之气。左右应见。然后乃可知死生矣。然微辞奥旨。
未能究研。况伤寒之病。传变不常。非杂病可比。苟能明岁时之推移。阴阳之变异。主客之胜复。补泻之盛虚。
以至实实虚虚。损不足。益有余。而不罹于夭横者。鲜矣。迨汉张公仲景。以不凡之姿。始深究内经。探微索隐。
继往圣。开来学。乃述伤寒杂病论凡十卷。则假如再三。至于钤诀。脉病证治。一遵仲景成法。使人展卷。则三
百九十七法之昭明。一百一十三方之显著。群疑冰释。次序条贯。是编既成。目之曰伤寒必用运气全书。敬质于
致仕节判考亭黄公景冲侍御。三衢丁公元凯。佥谓纂图括例。俱以详明。有裨后学。因勤□工绣梓。以广其传。
仆不揣凡 。自忘鄙陋。而搜求取舍之是否。尚俟高明君子辨正云。天顺二年岁在戊寅秋七月良日。鳌峰熊宗立
道轩。
虞搏曰。或问鳌峰熊氏纂集运气全书。及撰为伤寒钤法。以病者所生年月日时。合得病之日期。推等五运六
气。与伤寒六经证候。无不吻合。谓某日当得某经。某经当用某药。而以张仲景一百一十有三方。按法施治。如
太阳无汗麻黄汤。有汗桂枝汤之类。使后学能推此法。不须问证察脉。但推算病在此经。即用此经之药。实为医
家之快捷方式妙诀也。吾子可不祖述乎。曰。此马宗素无稽之术。而以世之生灵。为戏玩耳。窃谓上古圣人。仰观天
文。俯察地理。以十干配。而为五运。以十二支合。而为六气。天以六方寓之。岁以六气纪之。以天之六气。加
临于岁之六节。五行胜复盈亏之理。无有不验。传曰。天之高也。星辰之远也。苟求其故。千岁之日。至可坐而
致也。今草莽野人。而以人之年命
合病日。而为运气钤法。取仲景之方以治之。是盖士师移情而就法也。杀人多矣。知理君子。幸勿蹈其覆辙云。
（医学正传。）
〔杨氏（ ）伤寒提要〕医藏目录卷阙 未见
〔唐氏（椿）伤寒百问〕未见
按上见于嘉定县志。
嘉定县志曰。唐椿。字尚龄。参考诸家方论。至老不倦。起卧饮食。未尝去书。所着原病集。论七情六淫之
伤。饥饱劳逸之过。为钤法钤方。医之指要。无所不具。今方术家多宗之。从子 最着。
〔吴氏（绶）伤寒蕴要全书〕（医统。作伤寒蕴奥。浙江通志。作伤寒蕴要图说。）四卷（医藏目录。作八
卷。）存
自序曰。予医业始于鼻祖吴仁斋。至父仕宗三世也。不幸早年失怙。遂荒于医。暨长始读黄帝内经。仲景伤
寒论之书。懵懵然茫若望洋。而无所知。切尝自恨赋性鲁钝。学不迨人。奈何经意言简义奥。援引幽邃。初学为
难读而置之。训故弗明。竟不能会其旨要。乃知医法岂易言邪。遂乃访求师范。穷究诸书。申请讲解。三十余年。
颇有所得。略见万分之一也。幸辱见知于所司。举为医学正科。未几召入太医院。选进御药垣。供事日近圣天子
清光。以图报称于万一。及侍春宫进药。颇有效劳。历升御医院判。荷蒙圣明。恩至渥也。居无何。以疾上闻。
赐告回还。暇日。抑考古今伤寒诸书。观夫仲景伤寒大论。其例三百九十七法。一百一十三方。与夫六经传变。
阴阳虚实。发汗吐下。告戒谆谆。施治变化。微妙无穷。实为济生之惠。万世不易之大法也。惜乎世代湮没。而
不复全。不能使人无憾焉。厥后南阳朱奉议作活人书。深有补遗仲景之书。三山赵嗣真释其书。而不可疑
者甚多。盖此书又难于专用也。近代虽有伤寒书迭出者。而欲以文法诗赋。意在协于音韵。殊不知失其本义。虽
锦绣千箧。终不能以御烈肤之寒。曾若一狐裘之愈哉。且夫伤寒六经传变之际。阴阳幽显之微。如火极而似水。
水极而似火之证。往往不炽。疑似参差。犹豫进退。而无更新之道。或乱投汤剂。或袖手侍毙者有之。故经曰。
阴盛阳虚。汗之则愈。下之则死。阳盛阴虚。下之则愈。汗之则死。虚盛之治。相背千里。吉凶之机。应若影响。
岂容易也哉，又曰。桂枝下咽。阳盛则毙。承气入胃。阴盛以亡。死生之要。在于须臾。视身之尽。不暇计日。
仁者鉴此。岂不痛欤。此之谓也。盖其不忍人之心。所不能已也。于是僭不自揆。搜辑仲景伤寒大要之法。而为
之主。傍取诸书。钩其玄者附益之。非敢别为议义。互相 牾也。荟萃鳞集。目之曰伤寒蕴要全书。每一过目。
辄见舛遗。遂至四年。三复雠正。以锓诸梓。不敢自谓已至。而传之将来。大概欲其古今端绪同归。以便省览而
已。管见如斯。庸俟贤哲君子。改而正诸。庶俾后之为医者。皆知有所取法云。弘治乙丑仲春上巳。太医院院判
钱塘吴绶序。
凡例曰。是书。本素问之说。则称内经曰也。本以伤寒论之说者。称经曰也。本于诸书之说者。则引具诸书
之名。中间亦有语句不便者。则隐而不发。以成一书之便焉。一首录内经五运六气之法者。此为医家之先要也。
若不知天道岁气之理。而欲语治伤寒者。如无目夜行。复临深池。危哉。 一经络不可不知。凡伤寒必识病在何
经为主。其阴阳冷热。不得而明也。若不识经络。如涉海问津。茫若望洋而已。 一察色。凡至病患之所。必先
察其面色。观其精神动
静语言何如。然后切脉。参详而断吉凶也。一切脉。以浮中沉三法为主。盖伤寒之脉。不可与杂病同日而语。曰。
所以只取伤寒脉法。杂病不取也。 一审证。凡看伤寒。必审病患日数。与夫曾服何药。病因从何而得。目今大
小便所去何如。俱问也。一伤寒正名。自有六经传变为病者。是其温病时疫等证。各有本条。宜详辨而治之。
汪琥曰。伤寒蕴要。明太医院判钱塘吴绶集书凡四卷。其第一卷。首叙或问运气察色验舌辨脉。及六经传变
药性制方煎服之法。第二卷。辨伤寒温热合病并病两感时气寒疫冬温温毒湿温温疟温疫中 中暑霍乱痉证痰证伤
食虚烦香港脚。皆有方治。后论伤寒。则曰大头例。发斑例。发黄例。又发狂心下满咳喘悸等。共二十三例。第三
卷。辨三阳经热。标本不同。则曰表证发热例。表证恶寒例。汗不彻汗后例。至谵语郑声懊 。共三十六例。第
四卷。辨阴阳二证例。又阳证似阴。阴证似阳。至妇人小儿伤寒。共五十一例。末后复继之以用针之法。大抵此
书虽胜于陶氏六书。止以便俗学。寻例检方。初不知仲景论为伤寒根本。舍本逐末。求之多歧。是虽终身治伤寒。
而未悟其理。吾恐其疗虽多。而误治者亦不少。是亦聋瞽来学人也。
〔彭氏（用光）续伤寒蕴要全书〕医藏目录四卷 未见
〔史氏（宝）伤寒要约〕未见
嘉定县志曰。史宝。字国信。萧山人。侨居邑中通阴阳虚实之变。闻有禁方。必重购之。近世惟推东垣李氏。
丹溪诸人不论也。人冬月鼻血不已。宝教之服胡椒汤。其人以为戏也。固问其说。时方收豆。置数粒斗中。而急
荡之。宛转上下如意。稍缓遂跃出。乃谓曰。此则君之病矣。人之荣卫
调和。则气血流通君脑中受寒。故血行涩。涩则不得归经。故溢出耳。非热病也。竟服胡椒而愈。所着伤寒要约。
伤寒要格。昔人所不及也。
〔伤寒要格〕未见
〔亡名氏伤寒一掌金〕未见
按上见于古今医统。
〔皇甫氏（中）伤寒指掌〕十四卷 未见
四库全书提要曰。伤寒指掌十四卷。明皇甫中撰。中字云洲。仁和人。其书原始内经。发明仲景立方之意。
于诸家议论。独推陶华。十三卷载节庵杀车槌法。中识于后云。先君菊泉与陶翁厥嗣廷桂善。尝得其所着伤寒琐
言。及杀车槌法。传心之秘旨云。然节庵六书。至今为伤寒家所诟厉。则此书抑可知也。
徐春甫曰。皇甫中。号云洲。仁和人。世业儒医。至中尤显。所着明医指掌十卷。有谓审八脉以明八要。
可为后学之指南。
〔王氏（震）家宝伤寒证治条明〕九卷 存
陶华说：我虽然专攻伤寒科，但必定远远超过那些庸俗、夸大的医生。况且我一生所积蓄的肺腑家传秘方，语句和方法，都已经详细记载并发挥阐述。窥探我门墙的人，虽然有很多，然而那些简明扼要的要点，不能不经过反复讲解说明。所以我叙述《启蒙捷法》《脉要贯珠》等书，一一开示明白，以示后人。应当谨慎深密，不要传授给非人，不要轻易泄露给轻薄之人，不要辜负我的用心罢了。
徐春甫说：《伤寒六书》共六卷，是明代临川人陶华（字尚文，号节庵）所著。这六书的名字分别是：《琐言》《家秘》《杀车槌》《一提金》《截江网》，就是这些。可惜他未能阐发张仲景的宗旨。
汪琥说：《伤寒六书》，是明代余杭人陶华（字尚文）所著。全书共六卷。第一卷叫《琐言》，第二卷叫《家秘》，第三卷叫《杀车槌》，第四卷叫《一提金》，第五卷叫《截江网》，第六卷叫《明理续论》。命名鄙俗俚浅，辞句重复，辨证不明，方药杂乱，以至于世俗学者流传习用，流祸至今未止。王宇泰说：陶氏的书，不过是剽窃张仲景（南阳）的余唾，尚未能望见易水学派（指刘完素等河间学派）的门墙，却反而诋毁《伤寒论》不是全书，使后来的学习者耳聋目盲，简直是张仲景的罪人。
〔《伤寒治例点金》〕（《医藏目录》作《点点金》）二卷 未见
〔《伤寒治例直指》〕二卷 未见
〔《伤寒直格标本论》〕一卷 未见
按以上三本书，见于《浙江通志》。
徐春甫说：《伤寒治例》四卷，是陶华所著。他是根据《直格》和《六书》而作的。其论述雷同，而且没有其他方法，其实只是一本书，却被分成了三本。
〔《伤寒段段锦》〕（《伤寒全生集》作《十段锦》），《医藏目录》卷阙 未见
闵芝庆说：陶氏的十书，乃是先后随笔而成的草稿，未经删改定稿，所以多有错误，且内容多雷同。（见《伤寒阐要编》）
〔赵氏（心山）厘正《伤寒六书》〕《医藏目录》六卷 未见
〔童氏（养学）《伤寒六书纂要辨疑》〕四卷 存
自序说：我曾经苦于伤寒这门学问，苦在它没有要领。张仲景的书，传世已久，散佚很多，不可作为要领是很明显的了。此后王叔和的编次，未免穿凿附会；成无己的注释，并没有纠正错误，可以作为要领吗？即使是古代……见解透彻……（原文有缺漏）……讹误……（原文有缺漏）……足以补充张仲景书的未备之处。可惜他的立论，在《琐言》中见过，又在《家秘》中见过，在《续论》中见过，在《截江网》中见过，在《一提金》中见过，在《杀车槌法》中见过，不免层层叠出，重复出现。这大概是有了要领但未集中，辨析但未明确。过了十多年后，我收集了他的书，有了完整的初集，再收集，但收集得还不够确切。等到见到中吾刘先生收集的版本，才高兴地说：“这个集子真正得到了要领。”然而仍然沿袭《六书》的旧貌，关于战汗的条文没有记载，痞结的证候多有舛错，又是该集的缺典。我从而对它们进行编纂和辨析，去除繁杂芜杂，补充缺失遗漏，剖析纠正错误，于是《纂要辨疑》就成功了。于是向赵师有光（号剑南，福州人）请求刻印。老师又说：“这一集子，真是仁者长寿世间的法术，苦心极矣。上天若有知，想必不会让苦心的人就此埋没。知言哉，知言哉。”崇祯五年季冬月十五日，邵武县儒学训导童养学壮吾识。
〔杨氏（恒山）《伤寒宗陶全生金镜录》〕未见
吴学损说：伤寒科首先尊崇张仲景，其次莫过于陶节庵。后世名人，辩论虽然好，终究不利于后学。我的朋友杨恒山著有《伤寒宗陶全生金镜录》一书，简略而精当，确实是张仲景的功臣，陶节庵的正统传人。（见《痘疹四合全书凡例》）
〔熊氏（宗立）《伤寒运气全书》〕《明志》十卷 存
自序说：阴阳升降，是运气变化的常道。司天在泉，上下位置不同，五运有过盛和不足的区别，六气有逆顺胜复的差异。从前轩辕岐伯圣人，怜悯百姓遭受瘟疫疾疫，启发撰写《素问》成为《内经》，其中说：“先立其年，以知气之左右应见，然后乃可知死生矣。”然而微言奥旨，未能彻底研究。何况伤寒的病，传变无常，不同于杂病。如果能明白岁时的推移，阴阳的变化，主客气的胜复，补泻的盛虚，以至于实证实虚，损不足益有余，而不遭遇夭折横死的，很少了。到了汉代张公仲景，凭借不凡的天资，开始深入探究《内经》，探求微妙，索隐钩玄，继承往圣，开启来学，于是撰写《伤寒杂病论》共十卷。假如再三推敲，至于秘诀，脉病证治，一律遵循张仲景的成法，使人展开书卷，则三百九十七法的昭明，一百一十三方的显著，群疑冰释，次序条贯。这部书既已写成，命名为《伤寒必用运气全书》，恭敬地请教给致仕节判考亭黄公景冲侍御、三衢丁公元凯，他们都认为绘图概括条例，都非常详细明了，有利于后学，于是辛勤雕刻印刷，以广泛传播。我不揣冒昧，自忘鄙陋，而搜求取舍是否正确，还等待高明君子辨别校正。天顺二年岁在戊寅秋七月吉日，鳌峰熊宗立道轩。
虞搏说：有人问鳌峰熊氏编纂集注《运气全书》，以及撰写《伤寒钤法》，根据病人出生的年月日时，结合得病的日期，推算符合五运六气，与伤寒六经证候，无不吻合。说某日应当得到某经病，某经病应当用某药，而以张仲景的一百一十三方，按照法则施治，如太阳病无汗用麻黄汤，有汗用桂枝汤之类。使后学能推演这种方法，不需要问诊察脉，只要推算病在此经，就用此经的药，实在是医家的快捷方式妙诀。您难道可以不祖述这种方法吗？回答说：这是马宗素无稽之术，拿世上的生灵当作戏玩罢了。我认为上古圣人，仰观天文，俯察地理，以十天干配合，成为五运，以十二地支结合，成为六气。天以六方寓之，岁以六气纪之，以天的六气，加临于岁的六节，五行胜复盈亏的道理，没有不灵验的。传说：天很高，星辰很远，如果探求其规律，千年的日子，可以坐着推算出来。现在草莽野人，拿人的年命结合病日，而制定运气钤法，取张仲景的方子来治疗，这是士师移情就法啊。杀人很多了，懂理的君子，希望不要重蹈覆辙。（见《医学正传》）
〔杨氏（ ）《伤寒提要》〕《医藏目录》卷阙 未见
〔唐氏（椿）《伤寒百问》〕未见
按以上见于《嘉定县志》。
《嘉定县志》说：唐椿，字尚龄。参考各家方论，到老不倦，起居饮食，未曾离开书本。所著的《原病集》，论述七情六淫的伤害，饥饱劳逸的过错，作为钤法钤方，医者的指要，无所不备。如今方术家多尊奉它。侄子唐最最为著名。
〔吴氏（绶）《伤寒蕴要全书》〕（《医统》作《伤寒蕴奥》，《浙江通志》作《伤寒蕴要图说》。）四卷（《医藏目录》作八卷。）存
自序说：我的医术事业始于鼻祖吴仁斋，到父亲吴仕宗，已经是第三代了。不幸早年丧父，于是荒废了医术。等到长大后开始读《黄帝内经》、张仲景《伤寒论》的书，懵懵懂懂，茫然若失，一无所知。曾经自己恨天赋愚钝，学识不如人。奈何经典言语简练义理深奥，援引幽邃，初学者难以阅读而放置一边。训诂不明白，最终不能领会其主旨要领。才知道医法岂是容易说的呢。于是访求老师，穷究诸书，申请讲解，三十多年，颇有所得，略微见到万分之一。幸而被主管官员赏识，举荐为医学正科。不久被召入太医院，选拔进入御药垣，供职日久接近圣天子清光，以图报答万一。及至侍奉春宫进药，颇有功效，历任升迁至御医院判，承蒙圣明，恩宠深厚。没过多久，因病上报，赐假回家。闲暇日子，考察古今伤寒诸书。观看张仲景《伤寒大论》，其例三百九十七法，一百一十三方，以及六经传变，阴阳虚实，发汗吐下，告诫谆谆，施治变化，微妙无穷，实在是济世救生的恩惠，万世不易的大法。可惜世代湮没，不再完整，不能使人没有遗憾。此后南阳朱奉议作《活人书》，深有补充张仲景书的地方。三山赵嗣真解释这本书，但不可怀疑的地方很多。大概这本书又难于专用。近代虽然有伤寒书迭出，但想要以文法诗赋，意在协于音韵，殊不知失去了本义，即使锦绣千箧，终究不能抵御烈肤之寒，何如一狐裘之愈呢？况且伤寒六经传变之际，阴阳幽显之微，如火极而似水，水极而似火的证候，往往不炽热，疑似参差，犹豫进退，而没有更新之道。或者乱投汤剂，或者袖手旁观等待死亡的都有。所以经上说：阴盛阳虚，汗之则愈，下之则死。阳盛阴虚，下之则愈，汗之则死。虚盛的治疗，相背千里，吉凶之机，应若影响，岂是容易的呢？又说：桂枝下咽，阳盛则毙。承气入胃，阴盛以亡。死生的关键，在于须臾之间，看尽一生，来不及计算日子。仁者鉴此，岂不痛心？就是这个意思。大概是不忍人之心，不能停止。于是僭越不自量力，搜集张仲景《伤寒大要》之法，而作为主干，旁取诸书，钩取其玄妙之处附益其中，不敢另外议论，互相抵触。荟萃鳞集，命名为《伤寒蕴要全书》。每一过目，辄见舛遗，直到四年，三次反复校对修正，以刻印梓行，不敢自谓已到极致，而传给将来，大概想使其古今端绪同归，以便省览而已。管见如此，等待贤哲君子改正指正。庶使后来行医的人，都知道有所取法。弘治乙丑仲春上巳日，太医院院判钱塘吴绶序。
凡例说：这本书，依据《素问》之说，则称《内经》曰也。依据《伤寒论》之说的，称《经》曰也。依据诸书之说的，则引用具诸书之名。中间也有语句不便的，则隐而不发，以成就一本书的便利。一首录入《内经》五运六气之法，这是医家的首要任务。如果不知道天道岁气的道理，而想要谈论治疗伤寒，就像无目夜行，又面临深渊，危险啊。一经络不可不知。凡是伤寒必须识别病在哪一经为主，其阴阳冷热，才能明确。如果不识经络，就像涉海问津，茫然若失。一察色。凡是到病患处，必须先观察面色，观察精神动静语言如何，然后切脉，参详而断吉凶。一切脉，以浮中沉三法为主。大概伤寒的脉，不可与杂病同日而语。曰：所以只取伤寒脉法，杂病不取。一审证。凡是看伤寒，必须审查病患日数，以及曾服何药，病因从何而来，目前大小便所去何如，都询问。一伤寒正名。自有六经传变为病者，是其温病时疫等证，各有本条，宜详细辨别而治疗。
汪琥说：《伤寒蕴要》，明代太医院判钱塘吴绶集书，共四卷。第一卷，首先叙述或问运气、察色、验舌、辨脉，以及六经传变、药性、制方、煎服之法。第二卷，辨伤寒温热合病、并病、两感、时气、寒疫、冬温、温毒、湿温、温疟、温疫、中暑、霍乱、痉证、痰证、伤食、虚烦、香港脚，皆有方治。后论伤寒，则有大头例、发斑例、发黄例，又发狂、心下满、咳喘悸等，共二十三例。第三卷，辨三阳经热，标本不同，则有表证发热例、表证恶寒例、汗不彻汗后例，至谵语郑声懊憹，共三十六例。第四卷，辨阴阳二证例，又阳证似阴，阴证似阳，至妇人小儿伤寒，共五十一例。末后复继之以用针之法。大体上这本书虽然胜过陶氏《六书》，只是便于世俗学者，寻例检方，起初不知道张仲景论为伤寒根本，舍本逐末，求之多歧，是虽终身治伤寒，而未悟其理，我恐怕其疗虽多，而误治者亦不少，这也是使后学耳聋目盲的人。
〔彭氏（用光）《续伤寒蕴要全书》〕《医藏目录》四卷 未见
〔史氏（宝）《伤寒要约》〕未见
《嘉定县志》说：史宝，字国信，萧山人。侨居邑中，通晓阴阳虚实之变。听说有禁方，必定重金购买。近世惟推崇东垣李氏、丹溪诸人不论。有人冬天鼻血不止，史宝教他服用胡椒汤。那人以为开玩笑，坚持问其原因。当时正在收豆子，放几粒在斗中，急忙摇荡，豆子宛转上下如意，稍慢就会跳出来。于是对他说：“这就是你的病了。人的荣卫调和，则气血流通。君脑中受寒，故血行涩滞。涩滞则不得归经，故溢出耳。这不是热病。”竟然服用胡椒而痊愈。所著《伤寒要约》、《伤寒要格》，是前人不及的。
〔《伤寒要格》〕未见
〔无名氏《伤寒一掌金》〕未见
按以上见于《古今医统》。
〔皇甫氏（中）《伤寒指掌》〕十四卷 未见
《四库全书提要》说：《伤寒指掌》十四卷，明代皇甫中撰。中字云洲，仁和人。此书原始于《内经》，发明张仲景立方之意。对于诸家议论，独推陶华。十三卷载节庵《杀车槌法》，皇甫中识于后云：“先君菊泉与陶翁之子廷桂交好，曾得到他所著的《伤寒琐言》及《杀车槌法》，传心之秘旨云。”然而节庵《六书》，至今为伤寒家所诟厉，则此书也可知道了。
徐春甫说：皇甫中，号云洲，仁和人。世代从事儒医，到皇甫中尤为显赫。所著《明医指掌》十卷，有谓审八脉以明八要，可为后学之指南。
〔王氏（震）《家宝伤寒证治条明》〕九卷 存
Tao Hua stated: Although I specialize in the discipline of Shanghan (Cold Damage), my expertise far surpasses that of vulgar and boastful physicians. Moreover, all the secret family prescriptions, phrases, and methods accumulated over my lifetime have been fully recorded and elaborated upon. Although many have sought to enter my school, the essential points, which are concise and not cumbersome, require repeated explanation and clarification. Therefore, I have expounded upon the "Qimeng Jiefa" (Enlightenment Quick Methods) and "Maiyao Guanzhu" (Pulse Essentials Beaded String), explaining them clearly one by one for instruction. One should be cautious and discreet, not transmitting these to unworthy individuals, nor lightly leaking them to frivolous people, so as not to betray my intentions.
Xu Chunfu stated: "Shanghan Liushu" (Six Books on Cold Damage), consisting of six volumes, was authored by Tao Hua (courtesy name Shangwen, pseudonym Jie'an) of Linchuan during the Ming Dynasty. The titles of the six books are: "Suoyan" (Trivial Remarks), "Jiami" (Family Secrets), "Shache Chui" (Killing Cart Hammer), "Yiti Jin" (Lifting a Tael of Gold), and "Jiejiang Wang" (River-Cutting Net). It is a pity that he failed to elucidate the principles of Zhang Zhongjing.
Wang Hu stated: "Shanghan Liushu" was authored by Tao Hua (courtesy name Shangwen) of Yuhang during the Ming Dynasty. The book comprises six volumes. Volume 1 is titled "Suoyan", Volume 2 "Jiami", Volume 3 "Shache Chui", Volume 4 "Yiti Jin", Volume 5 "Jiejiang Wang", and Volume 6 "Mingli Xulun". The titles are vulgar and colloquial, the language repetitive, the syndrome differentiation unclear, and the formulas and herbs disorganized. This has led to its propagation among secular scholars, causing harm that persists to this day. Wang Yutai stated: Tao's works are merely plagiarizing the remnants of Zhang Zhongjing (of Nanyang), without even reaching the threshold of the Yishui School (referring to the Hejian School represented by Liu Wansu), yet he rashly disparages the "Shanghan Lun" as an incomplete work, thereby blinding and deafening future learners; he is truly a sinner against Zhang Zhongjing.
[Shanghan Zhili Dianjin] (Recorded as "Dian Dianjin" in "Yicang Mulu") - 2 volumes - Not seen.
[Shanghan Zhili Zhizhi] - 2 volumes - Not seen.
[Shanghan Zhige Biaoben Lun] - 1 volume - Not seen.
Note: The above three books appear in the "Zhejiang Tongzhi" (General History of Zhejiang).
Xu Chunfu stated: "Shanghan Zhili" consists of four volumes and was authored by Tao Hua. It was composed based on "Zhige" and the "Liushu". The discussions are repetitive, offering no other methods; essentially it is one book divided into three.
[Shanghan Duanduanjin] (Recorded as "Shiduanjin" in "Shanghan Quansheng Ji"), with missing volumes in "Yicang Mulu" - Not seen.
Min Zhiqing stated: Tao's ten books were drafts written at various times, unedited and unrevised, hence containing many errors and redundancies. (See "Shanghan Chanyao Bian").
[Ao Shi (Xinshan) Lize Shanghan Liushu] - 6 volumes in "Yicang Mulu" - Not seen.
[Tong Shi (Yangxue) Shanghan Liushu Zuanya Biyi] - 4 volumes - Extant.
Preface: I once suffered because Shanghan lacked essential guidelines. Zhang Zhongjing's works have been transmitted for a long time but are full of lost fragments, making them unsuitable as concise guides. Subsequently, Wang Shuhe's compilation involved forced interpretations, and Cheng Wuji's annotations failed to correct errors; thus, they cannot serve as essential guides. Even ancient masters... [text damaged] ... could supplement the deficiencies of Zhang Zhongjing's works. However, his arguments appeared repeatedly in "Suoyan", "Jiami", "Xulun", "Jiejiang", "Yiti Jin", and "Chui Fa", lacking concentration and clarity. Over ten years later, I collected his works, obtaining a complete first edition, then a second, yet still not accurate enough. Upon seeing Mr. Liu Zhongwu's collection, I rejoiced, saying, "This collection truly captures the essentials." However, it retained the old structure of the "Liushu"; the section on battle-sweat was missing, and the syndromes of pi-jie (glomus obstruction) had many errors, representing omissions in the collection. I subsequently compiled and analyzed them, removing redundancy, supplementing omissions, and correcting errors, thus completing "Zuanya Biyi". I then requested Master Zhao Youguang (pseudonym Jiannan, from Fuzhou) to print it. Master said, "This collection is truly a method for benevolent people to preserve life and benefit the world, involving extreme painstaking effort. If Heaven has consciousness, it surely will not let such a painstaking person remain obscure. Well said, well said." Recorded on the 15th day of the last month of winter in the 5th year of Chongzhen, by Tong Yangxue Zhuangwu, Instructor of Confucian Studies in Shaowu County.
[Yang Shi (Hengshan) Shanghan Zong Tao Quansheng Jinjing Lu] - Not seen.
Wu Xuesun stated: In the discipline of Shanghan, one first reveres Zhang Zhongjing, and secondly Tao Jie'an. Later famous scholars' debates, while good, ultimately do not facilitate learning for beginners. My friend Yang Hengshan authored "Shanghan Zong Tao Quansheng Jinjing Lu", which is concise and precise, truly a meritorious servant to Zhang Zhongjing and the orthodox successor to Tao Jie'an. (See "Douzhen Sihe Quanshu Fanli").
[Xiong Shi (Zongli) Shanghan Yunqi Quanshu] - 10 volumes in "Mingzhi" - Extant.
Preface: The ascending and descending of Yin and Yang is the constant way of Yunqi (Luck and Qi). Si Tian (Heavenly Ruler) and Zai Quan (Earthly Ruler) occupy different positions; the Five Movements (Wuyun) have differences in excess and deficiency; the Six Qi (Liuqi) have distinctions in reverse, smooth, overcoming, and returning. In ancient times, the sages Xuanyuan and Qibo, pitying the plague and disease afflicting the people, inspired the writing of "Suwen" to become the "Neijing". It states: "First establish the year to know the Qi; left and right correspondingly manifest, then one can know life and death." However, the subtle words and profound meanings were not thoroughly researched. Moreover, the transmission of Shanghan is irregular, unlike miscellaneous diseases. If one can understand the passage of time, changes in Yin and Yang, the overcoming and returning of host and guest Qi, the excess and deficiency of tonification and purgation, and avoid the pitfalls of treating excess as excess or deficiency as deficiency, thereby avoiding premature death, few would succeed. When Zhang Zhongjing of the Han Dynasty, with extraordinary talent, deeply studied the "Neijing", exploring subtleties and hidden truths, inheriting past sages and opening future learning, he wrote "Shanghan Zabing Lun" in ten volumes. Through repeated deliberation and secrets, pulse, disease, syndrome, and treatment strictly followed Zhang Zhongjing's established methods. Unrolling the scroll, the 397 methods are clear, the 113 formulas prominent, doubts melt like ice, and order is systematic. Having completed this book, named "Shanghan Biyong Yunqi Quanshu", I respectfully submitted it to Huang Jingchong, Censor of Kaoting, retired Jiepan, and Ding Yuankai of Sanqu. They agreed that the diagrams and summaries were detailed and beneficial to learners, so I diligently commissioned woodblock printing to spread it widely. Presuming upon my mediocrity and forgetting my own ignorance, whether the search and selection were correct remains for superior gentlemen to correct. On an auspicious day in July of the autumn of Wuyin, 2nd year of Tianshun, Xiong Zongli Daoxuan of Aofeng.
Yu Bo stated: Someone asked about Aofeng Xiong's compilation of "Yunqi Quanshu" and authorship of "Shanghan Qianfa", where the patient's birth date/time is combined with the onset date to calculate the Five Movements and Six Qi, matching perfectly with the Six Channels of Shanghan syndromes. It claims that on a certain day, a specific channel is affected, and specific herbs should be used for that channel, applying Zhang Zhongjing's 113 formulas according to rules, such as using Mahuang Tang for Taiyang without sweat and Guizhi Tang for Taiyang with sweat. This allows learners to deduce methods without questioning symptoms or examining pulses; simply calculating the affected channel dictates the herbs. This is indeed a quick and miraculous method for physicians. Should you not follow this lineage? The reply was: This is Ma Zongsu's baseless technique, playing with human lives. I believe the ancient sages observed astronomy and geography, pairing the Ten Heavenly Stems to form the Five Movements and combining the Twelve Earthly Branches to form the Six Qi. Heaven resides in six directions, and the year is recorded by six Qi. Adding Heaven's Six Qi to the Year's Six Sections, the principles of Five Elements' overcoming, returning, surplus, and deficit are invariably verified. It is said: Heaven is high, stars are distant; if one seeks their causes, days a thousand years hence can be calculated sitting down. Now, commoners combine human fate dates with illness dates to create Yunqi Qianfa, taking Zhang Zhongjing's formulas to treat. This is like a judge shifting emotions to fit the law, having killed many. Wise gentlemen should beware of repeating this mistake. (See "Yixue Zhengzhuan").
[Yang Shi ( ) Shanghan Tiyao] - Missing volumes in "Yicang Mulu" - Not seen.
[Tang Shi (Chun) Shanghan Baiwen] - Not seen.
Note: The above appears in the "Jiading County Gazetteer".
The "Jiading County Gazetteer" states: Tang Chun, courtesy name Shangling, referenced various schools' formulas tirelessly until old age, never separating from books during rest, sleep, eating, or drinking. His work "Yuanbing Ji" discusses injuries from Seven Emotions and Six Evils, and faults of hunger, fullness, labor, and rest, providing guiding methods and formulas, covering all essential medical knowledge. Modern practitioners revere it. His nephew Tang Zui is most renowned.
[Wu Shi (Shou) Shanghan Yunyao Quanshu] (Recorded as "Shanghan Yunao" in "Yitong", "Shanghan Yunyao Tushuo" in "Zhejiang Tongzhi") - 4 volumes (8 volumes in "Yicang Mulu") - Extant.
Preface: My medical lineage began with my great-grandfather Wu Renzhai, continuing to my father Wu Shizong, the third generation. Unfortunately, I lost my father early and neglected medicine. Upon growing up, I read the "Huangdi Neijing" and Zhang Zhongjing's "Shanghan Lun", feeling ignorant and vast as an ocean. I regretted my dull nature and inferior learning. The classics are concise in language and profound in meaning, difficult for beginners, leading me to set them aside due to lack of understanding of exegesis. I realized medical arts are not easily discussed. Thus, I sought teachers, studied extensively, and explained for over thirty years, gaining slight insights. Fortunately recognized by officials, I was recommended as a Medical Official, soon summoned to the Imperial Hospital, selected for the Imperial Medicine Hall, serving close to the Emperor to repay him. Serving the Crown Prince with medicine yielded results, leading to promotion to Vice Director of the Imperial Hospital, receiving immense grace. Soon after, ill health led to leave granted to return home. In leisure, I examined ancient and modern Shanghan books. Viewing Zhang Zhongjing's "Shanghan Dalun", with its 397 methods and 113 formulas, Six Channel transmissions, Yin-Yang excess/deficiency, sweating, vomiting, purging, and earnest warnings, the changes in treatment are subtle and infinite, truly a benefit to life and an unchanging great law for eternity. Alas, generations have obscured it, leaving it incomplete and causing regret. Later, Zhu Fengyi of Nanyang wrote "Huoren Shu", greatly supplementing Zhang Zhongjing. Zhao Sizhen of Sanshan annotated it, but many doubts remained, making it hard to use exclusively. Although recent Shanghan books emerged, attempting to align with poetic rhyme, they lost the original meaning; no amount of brocade can ward off severe cold like a fox fur coat. Regarding Six Channel transmission and Yin-Yang subtleties, conditions like fire extreme resembling water or water extreme resembling fire often lack intensity, causing confusion and hesitation. Some administer random decoctions, others wait passively for death. As the Classics state: Yin excess Yang deficiency, sweating cures, purging kills. Yang excess Yin deficiency, purging cures, sweating kills. Treatments for deficiency and excess are worlds apart; the mechanism of fortune and misfortune responds like an echo. Is it easy? Also: Guizhi entering the throat, Yang excess leads to death. Chengqi entering the stomach, Yin excess leads to demise. Life and death hinge on a moment, life ending before days can be counted. How painful must this be to benevolent observers! This is the motivation. Unable to restrain my unwillingness to see suffering, I presumptuously collected Zhang Zhongjing's essential Shanghan methods as the core, supplemented by extracting profound points from other books, daring not to offer conflicting theories. Gathering these scales, I named it "Shanghan Yunyao Quanshu". Each reading revealed errors and omissions, leading to four years of triple proofreading and correction before printing. I dare not claim perfection, but hope to transmit it, aiming for unity of ancient and modern threads for easier review. Such is my humble view, awaiting correction by wise gentlemen, so that future physicians may have standards to follow. Prefaced on the 3rd day of the 2nd month of Yi Chou, Hongzhi era, by Wu Shou, Vice Director of the Imperial Hospital, Qiantang.
Examples: This book cites "Suwen" as "Neijing says", "Shanghan Lun" as "Jing says", and other books by name. Inconvenient phrases are omitted for coherence. The first section records the Five Movements and Six Qi of "Neijing", as this is the physician's primary task. Without knowing the principles of heavenly Dao and annual Qi, discussing Shanghan treatment is like walking at night blind or approaching a deep pool—dangerous. Meridians must be known; one must identify the primary channel of Shanghan to clarify Yin-Yang and cold-heat. Ignoring meridians is like seeking a ford in the sea,茫然若失. Observation of complexion is first; observe spirit, movement, speech, then pulse diagnosis to determine fortune/misfortune. Pulse diagnosis focuses on Floating, Middle, and Deep methods; Shanghan pulses differ from miscellaneous diseases, so only Shanghan pulse methods are taken. Syndrome examination requires asking duration, previous medications, etiology, and current bowel/bladder status. Correct naming of Shanghan distinguishes Six Channel transmission from Warm Diseases and Epidemics, requiring detailed differentiation.
Wang Hu stated: "Shanghan Yunyao", compiled by Wu Shou, Vice Director of the Imperial Hospital, Qiantang, Ming Dynasty, consists of four volumes. Vol 1 covers questions on Yunqi, observation, tongue, pulse, Six Channel transmission, herb properties, formula preparation, and decoction. Vol 2 differentiates Shanghan-Warmth combined/complex diseases, two-channel infections, seasonal Qi, cold epidemics, winter warmth, warm toxins, damp-warmth, warm malaria, warm epidemics, heatstroke, cholera, spasm, phlegm, food stagnation, empty vexation, beriberi, with formulas. Later discusses Shanghan examples: Big Head, Macule, Jaundice, Mania, Epigastric Fullness, Cough/Asthma/Palpitations, totaling 23 examples. Vol 3 differentiates Yang Channel heat, varying root/symptoms: Exterior Fever, Exterior Aversion to Cold, Incomplete Sweating post-Sweating, Delirium/Zhengsheng/Aonao, totaling 36 examples. Vol 4 differentiates Yin/Yang syndromes, Yang resembling Yin, Yin resembling Yang, Women/Children Shanghan, totaling 51 examples. Ends with acupuncture methods. Generally, this book surpasses Tao's "Liushu" but serves only secular scholars seeking examples and formulas, ignoring Zhang Zhongjing's theory as the root, pursuing branches, leading to confusion. Though lifelong practice, one may not grasp the principle; many errors likely occur, blinding learners.
[Peng Shi (Yongguang) Xu Shanghan Yunyao Quanshu] - 4 volumes in "Yicang Mulu" - Not seen.
[Shi Shi (Bao) Shanghan Yaoyao] - Not seen.
The "Jiading County Gazetteer" states: Shi Bao, courtesy name Guoxin, from Xiaoshan, residing in Jiading, understood Yin-Yang and excess-deficiency variations. He bought rare prescriptions dearly, favoring Li Dongyuan and Danxi. Once, someone suffered nosebleeds in winter; Shi Bao advised pepper soup. The patient doubted it. Shi Bao explained: Beans shaken in a bucket move freely but jump out if slowed. Similarly, harmonious Ying-Wei allows smooth Qi-blood flow. Cold in the brain causes blood stasis; stasis prevents returning to vessels, causing overflow. It is not a heat disease. The patient took pepper and recovered. His works "Shanghan Yaoyao" and "Shanghan Yaoge" surpassed predecessors.
[Shanghan Yaoge] - Not seen.
[Anonymous Shanghan Yizhangjin] - Not seen.
Note: The above appears in "Gujin Yitong".
[Huangfu Shi (Zhong) Shanghan Zhizhang] - 14 volumes - Not seen.
"Siku Quanshu" Abstract: "Shanghan Zhizhang", 14 volumes, authored by Huangfu Zhong of Ming Dynasty. Courtesy name Yunzhou, from Renhe. The book traces origins to "Neijing", elucidates Zhang Zhongjing's formula intent, and uniquely praises Tao Hua among various commentaries. Volume 13 records Jie'an's "Shache Chui Fa". Huangfu Zhong noted: "My father Juquan was friends with Tao Tinggui, Tao's son, and obtained 'Shanghan Suoyan' and 'Shache Chui Fa', secret heart-to-heart teachings." However, Jie'an's "Liushu" is criticized by Shanghan practitioners today, implying this book's status.
Xu Chunfu stated: Huangfu Zhong, pseudonym Yunzhou, from Renhe, came from a scholarly-medical family, becoming prominent. His "Mingyi Zhizhang", 10 volumes, advises examining eight pulses to clarify eight essentials, serving as a guide for learners.
[Wang Shi (Zhen) Jiabao Shanghan Zhengzhi Tiaoming] - 9 volumes - Extant.