〔方氏（广）伤寒书〕未见
徐春甫曰。方广。字约之。号古庵。新安休阳人。常游河洛。寓陈留。名著中原。所集丹溪心法附余。脉药
证治。伤寒地理等书行世。
周斯曰。方约之着伤寒书。先儒称为集大成。（伤寒正宗序）
〔刘氏（全德）伤寒神镜〕医藏目录一卷 未见
〔缪氏（存济）伤寒撮要〕医藏目录四卷（今本作六卷）存
总论曰。愚谓天之所生。惟人为贵。人之所病。惟伤寒为重。伤寒之书虽博。而撮要罕稽。然且今非昔比。
患伤寒者。什有六七焉。何为其多也。内经曰。上古天地之气浓。人专天地之气亦浓也。矧恬 之世。人又不以
酒为浆。不以妄为常。不以欲竭其精。不以耗散其真。知阴阳和术数。起居有常。饮食有节。不妄作劳。人皆几
百而天年矣。二气既浓。诸邪无隙而入。或邪外干。砭石即愈。虽病亦轻也。当今天地之气薄。人禀天地之气亦
薄也。其所为与古人悉反。故言今人岁不满百也。二气既虚。诸邪得以易侵。其为伤寒者。岂不多邪。人一患之。
数日左右即犯。二百零一死。其正病变病。而有一千五百五十一证。岂不重耶。医者本不得其要。而遽欲治人之
重疾。或得其要。又不能熟读玩味。譬之涉大海而迷其津源。何攸能济乎。予已溯诸往古。有二百
三十七先师。其论乎伤寒者。专于仲景辈。非不精工详矣。而至于要指之归。曰纲领。曰望。曰闻。曰问。曰切
者。未尝掇拾而总挈之。是以世之医士。但知务其名。而不知考索于书。或有自称知书者。则又支离汗漫。而不
得其要。其始也不求诸纲领。其继也不求诸望。其次也不求诸闻。又其次也不求诸问。一切脉而曰。予已知之矣。
是以所药非所病。而殒其身者。盖什九焉。嗟乎。药以疗病。而反伤生。兹非医不知书之罪与。其未得其要。而
不熟读之故欤。余不忍苍生殁于非命。又不欲医者蔽于聋聩。遂将专科书。陶翁要语参考。删其繁文。补其缺略。
理正逆从。取纲领望闻问切六字。下纂注识病捷法。加不传之秘。共成六卷。名曰伤寒撮要。使士庶得此。不致
中医之妄治。医家得此。如瞽者之复明。孝□惜身济人者。宜佩服而日阅之益深也。是为论。
徐时行序曰。伤寒曷为而难治也哉。其可畏甚于杂病。且真正伤寒几者。有寒疫瘟疫之类焉。大抵在表者宜
汗。在里者宜下。在上盛者宜吐。半表里者宜和。挟饮食者宜消。似乎候脉而投剂颇易者。孰知阴阳兼感。是似
相参。疾有微甚。治有逆从。苟不察时令之正。反人禀之虚实。而任意妄施。则寒变热变。祸不可测。然则可畏
不有尤甚于杂症者耶。此治之所以难也。慕松缪先生妙龄攻举子业。游学姚江。既而多疾。即就叔肄轩岐之术。
遍阅古今诸科方略。顿悟奥旨。审知伤寒为百病之最。自仲景而下。着述代不乏人。于是采前人已试之成法。而
谓之旧论。体前人未发之秘。参以己意。而谓之新论。新旧不同。同于□□。立论不同。同于阐理。遂总而名之
曰伤寒撮要。即传撮其枢要之谓也。余观其书。简约而不涉于繁琐。其辞浅易。而不入于艰
深。其纲与目深悉。而不至于遗缺。诚医家之快捷方式。用药之法案。殆簇医之大成。超乎歌括指掌图之上。而余
皆之下矣。明此而何伤寒之难治也哉。宗此而又何偏门之为害也哉。慕松先生者。苏郡长洲缪侍御公让之家孙。
存济其名云。隆庆丁卯季春之吉。赐进士及第翰林院国史修撰承务郎大典分校官瑶泉徐时行撰。
〔胡氏（南金）伤寒论编〕医藏目录七卷 未见
〔吴氏（时宰）伤寒类证辨疑〕医藏目录一卷 未见
〔唐氏（钦训）伤寒心法〕未见
按上见于嘉定县志。
嘉定县志曰。唐 从孙钦训字道述。受其业。
〔巴氏（应奎）阐明伤寒论〕医藏目录卷阙 未见
〔亡名氏伤寒或问〕医藏目录一卷 未见
〔伤寒通义〕医藏目录卷阙 未见
〔解伤寒百证疑证〕医藏目录一卷 未见
〔伤寒论大全〕医藏目录一卷 未见
〔王氏（执中）东垣先生伤寒正脉〕医藏目录十二卷 存
书例曰。伤寒正脉。乃素问仲景东垣节庵及彭用光诸家之书。而独称曰东垣先生伤寒正脉者。何也。岐黄
仲景之书。非先生发之。则莫为于后。节庵用光之书。非先生启之。则莫为于前。继往开来。功实大倍千古。故
以先生名之。亦仿丹溪附余之附也。
又曰。正脉一书。合并仲景东垣节庵彭用光活人为一集。使读者开卷。则伤寒全书。尽在目前。有不容不
遍阅者。又仿东垣十书例。一人自为一卷。使人人立言之意。各得自明。不若类书之混而无辨。故着合并论一篇。
撮其大略
合并之意。列之首云。一各卷内中云条。皆注释存疑。以俟救世君子改正者也。
又曰。仲景伤寒论。乃伤寒家立方之祖。譬则圣人之经。游夏不能赞一词者也。况王叔和编次之后。篇什颇
觉朗然。惟成无己注释。虽大有功于仲景。中不无赘语。亦不能尽无可疑处。是以每为陶节庵之所惜。今赘者删
之。疑者补注一条，以俟后之君子改正云。至于运气等图。改为论解。以便初学之览阅。列于首卷。
又曰。活人大全方。虽曰中间不无杂病方。混集其内。要皆四时感冒证之疑似伤寒者也。故仲景诸公方既备
者删之。仲景诸公方之未备者录之。以便查考。且欲治伤寒者。当辨杂病之似也。但活人方内。有加减改换旧方
者。学人临病用药。其必审择斟酌之。一活人大全方。总括以二字三字名者。欲以便检阅也。
拾遗论曰。拾遗者。拾节庵之遗者也。盖陶节庵并集仲景诸篇。名为六书。别门分类。固已详备。但伤寒疫
疠之气。传变不穷。亦有未暇及者。予故采伤寒撮要。活人大全二书之理胜者。以补其遗方。始伤寒疑似之证易
辨也。二书皆本伤寒直格。伤寒百问来。观其或问数条，辨论明白。是又能表刘氏之说者也。学人合而观之。庶
其小补云耳。
姚允升序曰。尝闻养生家之言曰。心应枣。肝应榆。是人之通于天地也。将阴梦水。将晴梦火。是天地之通
于人也，故人身自百骸九窍五脏。以至喘息呼吸。无不与天地通。不有至人究天地之原。穷阴阳之奥。畴能察脉
候气。观表烛里。以翊赞造化之不及。俾不妄伤误伐。获保其天年哉。 山三阳王先生少负奇宕之才，为名家子。
博综经史。志于青云。及
补弟子员。声腾庠序。前辈器公者。谓朱紫可芥拾也。不幸少罹血疾。羸弱不能卒业。遂涉览医药诸书。以自调
摄。顾先生资性绝伦。寓目辄神解。盖朝叩越人之庭。而夕已驰轩黄之境矣。自世庙甲寅年。避警宜阳。以一剂
起万夫。人十二年之翻胃。自是振沉 。决疑滞。全活者无虑千伯。缙绅之车。及扶老携弱者。日满户外。一日
喟然汉曰。吾四十不仕。亡裨明时矣。有一术可以传济群生。何必皓首青毡哉。遂去经生业业医。名声遂动吴越。
又重慨庸医俗子。目不知书。仅能识药物一二。便欲郢书燕说。以操生死之柄。于古人制方立言之意。往往若赵
括之读父书。而失其运用之宜。故暇中尝本素问灵枢难经。搜剔仲景东垣节庵异同之旨。而订成伤寒纲目一书。
每家各为一卷。其有古人未尽发者。别着论若干篇。名曰指南。大都因天之时。顺地之宜。以精察夫阴阳之异感。
而攻治之异方。如冬伤于寒。病本寒也。则用仲景法。以热药治之。历春夏变为温热。药宜凉也。则用节庵论。
以寒药治之。盖世人但闻东垣之脾胃等论。独长于内伤。而未知东垣之难知等集。尤精于外感。故知仲景之热
药。不可以治春夏之热病。而不知节庵之寒药。亦不可以治冬月之伤寒。先生之为是书。其意政欲明此夫。前有
节庵之书。则不至执仲景之法。而以热治热。今有先生之书。则不至失节庵之意。而以寒治寒。而东垣节庵三先
生之遗。赖先生始大有发明。使三先生复作。而获闻先生之议。亦必心快首肯。而共为此道庆也。至其穷天地
人事之变。而指其不正之气。如夏月冰雪。冬发雷电。则感寒于夏。而触热于冬者。亦有之。是又得玄中之奥。
尽正变之理。而足破千古之疑。非先生夙有灵根。早通儒术。安能洞彻微妙。而发挥玄
理若此耶。先生之有功于前后。信不浅矣。余无先生之术。而有其心。怜先生之握奇不售。而重幸先生之有是书。
可以益寿万世，而流泽无穷也。余因与秉临陈君。再加精校。付之本院楷书。绣梓以广其传。书成。命之曰伤寒
纲目益寿全书。太医院御医长洲姚允升撰。
〔万氏（全）伤寒摘锦〕医藏目录二卷 存
〔伤寒蠡测〕未见
按〔翁氏（先春）伤寒指要〕医藏目录二卷 未见
〔亡名氏伤寒集验〕医藏目录卷阙 未见
〔闵氏（道扬）伤寒纂要〕医藏目录二卷 未见
〔刘氏（会）伤寒集要〕未见
刘会曰。癸丑之岁。余叨掌建庠业。已刊伤寒集要。暨寿婴二书。（脉法正宗序）
〔申氏（相）伤寒捷法歌〕未见
按上见于潞安府志。
〔万氏（拱）伤寒指南〕未见
湖广通志曰。万拱。监利人。能诗。明于医术。着医学大成。伤寒指南若干卷。惜多散亡。病源一书。尤
前此所未有。然性颇矜直。懒晋接。有召者。辄以病辞。而馈以方焉。
〔卢氏（复）仲景论〕未见
按上见于浙江通志。
〔吴氏（中秀）伤寒备览〕未见
松江府志曰。吴中秀。字端所。工岐黄之学。高仲阳三年不寐。诸医以为虚。中秀按其脉皆洪。曰。此膈上
顽痰
也。以瓜蒂散吐之而愈。李某素无疾。偶过中秀家。为诊视之。遽问君有子乎。对曰。有子十岁。中秀曰。幸矣。
君明年某时患疡。非汤石所疗。至期果验。其名与秦昌迈景明相伯仲。六十年间。所全活人。不可胜纪。少有至
性。侍母疾。衣不解带。躬亲浣濯。其兄尝从索十金。中秀检橐中得数十金。尽与之。其子女六人。悉为之婚嫁。
有姊年八十。中秀亦为老矣。犹谨视起居。故世尤称其孝友。生平好聚书。有数万卷。构天香阁藏之。董文敏陈
征君时过从焉。有子懋谦。能读父书。中秀所着。有医林统宗。伤寒备览云。
〔蔡氏（正言）苏生的镜〕八卷 存
凡例曰。书以的镜名。何也。以物至明莫若镜。至端莫若的。夫镜以的名。精微要渺。毫无弗洞。况人身
之脉络脏腑。精微要渺。其孰如之。岂容以私见揣摩。而独无藉镜以察者乎。故察形必以铜为镜。取资必以人为
镜。苏生必以此书为镜。政以此书所着伤寒剖论。返复阴阳证辨。皆根极至理。精无弗究。微无弗察。苟有疑殆
不决。一览证照。则此心了然。万不失一。次之对证治病。直如射之中的。即当日华佗内照篇不外是矣。名曰的
镜。岂其诬邪。 一脉理为医之首务。病证由脉洞彻其情。故辑内经正脉。叔和参各名家以证之。绘列乎图于首。
以便同道。过目心明。 一是集是法。皆遵内经素问。私淑仲景先师为主。不敢杜撰。妄自增减。一歌括条目。
悉循陶氏六书活人全书。许宏法师金镜内外台论删。叶奇歌括。不敢擅用意见。一首帙脉证治三层法门。专言
六经正伤寒正伤风法。则至于杂病。不可以正伤寒法治之。细着诸汤名于下。以便分轻重查治。 一治伤寒方论
尽多。惟汗吐下三法。最难措手。后列条款。剖之甚
悉。须得证脉相合。方可与服。一阴阳二证。极难辨别。须识破直中急温转入急下。庶免差误。一病证有内伤兼
外感者。有感冒兼饮食者。有劳役兼房欲者。不可执仲景一方概治。须参东垣法合治乃妙。一伤损呕血热血暑血。
与太阳伤血。阳明蓄血。动少阴经血。数种不同。必参丹溪附余。仁斋直指。及古今各名公治验方书。不可以伤
寒门法治之。 一瘟疫温暑燥火热病。河间先生已详言在原病武。首卷已纂入于下。须参治为当。一食积痰证脚
气虚烦四证。已详是集。须当分别。一气运理微。必遵素问灵枢。及仲景伤寒论。首卷甚详。不敢再赘。一十二
经经络穴道。与六经脉络任督脉络。曾经诸书细剖。故不重着。惟选入切要脉诀。及奇经八脉的论。一六经所当
用针灸。惟遵内经奥旨，及皇甫谧甲乙经。并窦太师杨徐二氏针灸子午流注灵龟八法补泻手法。 一小儿正伤寒
伤风方。以是法酌治。或急慢惊风。或夹食感冒时疫麻痘疹疳。须以钱仲阳薛立斋陈氏活幼全书。前刻保孕全婴
书。及痘疹心书。陆氏金镜录为主。不可以正伤寒法治之。一书分天地人三卷。一着论。一着法。一着方。令观
者易于寻检。
〔朱氏（映璧）伤寒全生集〕四卷 存
汪琥曰。伤寒全生集。明会稽朱映璧集。原陶节庵所着。书凡四卷。其第一卷。伤寒总难提纲起。至用药寒
温相得。共五十一条。第二卷。辨伤寒热例起。至哕噫例。共二十九条。第三卷。辨伤寒呃逆例起。至无表里证
例。共二十七条。第四卷。辨伤寒阴阳证起。至内伤瘀血类伤寒。共六十六条。方论错杂。前后雷同。其书反不
徐春甫说：方广，字约之，号古庵，是安徽休阳人。他常游历于黄河、洛水一带，寓居在陈留。他在中原地区名声显赫。他所编纂的《丹溪心法附余》、《脉药证治》、《伤寒地理》等书都在世间流传。
周斯说：方约之撰写了《伤寒书》，先儒称赞他是集大成者。（出自《伤寒正宗序》）
〔缪存济的《伤寒撮要》〕收录于《医藏目录》四卷（今本为六卷） 现存
总论说：我认为上天所生之物，只有人是尊贵的。人所患的疾病中，只有伤寒最为严重。关于伤寒的书籍虽然繁多，但能提炼其要点并加以考察的很少。况且如今的情况与过去不同，患伤寒的人占了十分之六七。为什么这么多呢？《内经》说：上古时代天地之气浓厚，人禀受的天地之气也浓厚。何况在恬淡虚无的时代，人们不把酒当水喝，不把妄动当作常态，不因为欲望而耗竭精气，不因为过度消耗而散失真气。懂得阴阳调和与术数规律，起居有常度，饮食有节制，不妄自劳作，人都能活到百岁而享尽天年。那时二气既浓，各种邪气没有空隙侵入。即使邪气外犯，用砭石治疗就能痊愈，即使生病也很轻微。当今时代天地之气薄弱，人禀受的天地之气也薄弱。人们的所作所为与古人完全相反，所以说现在的人活不到百岁。二气既然虚弱，各种邪气就容易侵袭。那些患伤寒的人，难道还少吗？人一旦患病，几天之内左右传变就会侵犯其他经络。二百零一个死症，正病和变病加起来有一千五百五十一证，难道不严重吗？医生如果不能掌握要领，就急于治疗人的重疾；或者虽然掌握了要领，又不能熟读玩味。这就像渡过大海却迷失了渡口和源头，怎么能渡过去呢？我已经追溯往古，发现有二百三十七位先师，他们论述伤寒的，专门以张仲景等人为主，并非不精工详细。但对于关键的宗旨，即纲领、望、闻、问、切这五个方面，未曾拾取并总括它们。因此世上的医生，只知道追求名声，却不知道在书中考证索求。有的自称懂书的，又支离破碎、漫无边际，得不到要领。开始不求纲领，接着不求望诊，其次不求闻诊，又其次不求问诊，一切只看脉象就说：“我已经知道了。”所以用的药不对症，导致丧命的，大概有十分之九。唉！药是用来治病的，反而伤害生命，这难道是医生不懂书的罪过吗？还是因为没有掌握要领而不熟读的缘故呢？我不忍心百姓死于非命，也不希望医生被蒙蔽耳聋目盲。于是将专科书籍、陶华（节庵）的要语进行参考，删去繁文缛节，补充缺失遗漏，理顺正逆顺从的关系，选取纲领、望、闻、问、切六个字，下面编纂注释识病捷法，加上不传的秘诀，共成六卷，命名为《伤寒撮要》。使士人和庶民得到此书，不至于因中医误治；医生得到此书，就像盲人复明一样。孝顺爱惜身体、救济他人的人，应该佩服并每天阅读它，受益更深。这就是这篇论说的内容。
徐时行作序说：伤寒为什么难治呢？它比杂病更令人畏惧。而且真正的伤寒极少，有寒疫、瘟疫之类的疾病。大致在表层的宜用汗法，在里层的宜用下法，在上部盛实的宜用吐法，半表半里的宜用和法，挟带饮食积滞的宜用消法。看起来候脉投药似乎很容易，谁知道阴阳兼感，看似相互参合，疾病有轻重之分，治疗有逆从之别。如果不察时令的正气，反视人体禀赋的虚实，而任意妄施，那么寒变热、热变寒，祸患不可预测。然而这种可畏不更有甚于杂症的吗？这就是治疗之所以难的原因。慕松缪先生年轻时攻读科举学业，游学于姚江。后来多病，便向叔父学习岐黄医术。遍阅古今各科方略，顿悟奥妙旨意。深知伤寒是百病中最严重的。自从张仲景以下，著述代代不乏其人。于是采集前人已经验证过的成法，称之为旧论；体察前人未发露的秘密，参以自己的见解，称之为新论。新旧不同，同于□□（原文缺字）；立论不同，同于阐理发理。于是总起来命名为《伤寒撮要》，就是传达其枢要的意思。我看他的书，简约而不涉于繁琐，言辞浅易而不陷入艰深，纲目详尽而没有遗漏，确实是医家的快捷方式，用药的案卷，几乎聚集了医家的大成，超越了歌括指掌图之上，而其余的都低于此。明白这一点，还有什么伤寒难治的呢？遵循这个原则，又有什么偏门危害呢？慕松先生，是苏州长洲缪侍御公让的家族孙子，名叫存济。隆庆丁卯年季春吉日，赐进士及第、翰林院国史修撰、承务郎、大典分校官瑶泉徐时行撰写。
按：以上见于《嘉定县志》。
《嘉定县志》说：唐某之孙钦训，字道述，继承了他的学业。
〔王执中的《东垣先生伤寒正脉》〕收录于《医藏目录》十二卷 现存
书例说：《伤寒正脉》，是汇集了《素问》、张仲景、李东垣、陶节庵以及彭用光诸家的书，唯独称为《东垣先生伤寒正脉》，为什么呢？岐伯、黄帝、张仲景的书，如果不是李先生发扬光大，后世就没有人能够接续；节庵、用光的书，如果不是李先生开启先河，前人就无法成就。继往开来，功劳实在大得超过千古。所以用先生的名字命名，也是效仿《丹溪心法附余》的“附”字含义。
又说：《正脉》一书，合并了张仲景、李东垣、陶节庵、彭用活的方剂为一集，使读者开卷，则伤寒全书尽在眼前，有不容不遍阅的。又仿照李东垣十书的体例，一人自为一卷，使每个人立言的本意各自明了，不像类书那样混杂而无分辨。所以写了《合并论》一篇，概括其大略。
合并之意，列在开头说：各卷内的条目，都是注释存疑，以等待救世的君子改正。
又说：张仲景的《伤寒论》，是伤寒家立方的祖师，好比圣人的经典，子游、子夏都不能赞一词。何况经过王叔和编次之后，篇章颇为明朗。只有成无己的注释，虽然对张仲景大有功劳，其中不无赘语，也不能完全没有可疑之处。因此常被陶节庵所惋惜。现在删去赘语，对可疑之处补注一条，以等待后世的君子改正。至于运气等图，改为论解，以便初学者阅览，列于首卷。
又说：《活人大全方》，虽然说中间不无杂病方混杂其中，但都是四季感冒证中与伤寒疑似的病症。所以张仲景诸公方剂中已有的删去，未备的录下，以便查考。并且想要治疗伤寒的人，应当辨别杂病中似伤寒的。但《活人方》内，有加减改换旧方的，学人在临病用药时，必须审慎选择斟酌。《活人大全方》，总共以二字三字命名的，是为了便于检阅。
《拾遗论》说：拾遗，是拾取陶节庵遗留的内容。陶节庵并集张仲景诸篇，名为六书，别门分类，固然已经详备。但伤寒疫疠之气，传变无穷，也有来不及涉及的。所以我采集《伤寒撮要》、《活人大全》两书中道理胜出的部分，来补充其遗漏的方剂。一是伤寒疑似之证容易辨别。这两本书都基于《伤寒直格》、《伤寒百问》而来，观看其中的问答数条，辨论明白，这又能表明刘氏的说法。学者合而观之，或许能有小补罢了。
姚允升作序说：曾听说养生家说：心对应枣，肝对应榆，这是人与天地相通。将要下雨梦见水，将要天晴梦见火，这是天地与人相通。所以人身从百骸九窍五脏，以至喘息呼吸，无不与天地相通。如果没有至人探究天地的本源，穷尽阴阳的奥妙，谁能察脉候气，观察表象洞察内部，以辅助造化之所不及，使不妄伤误伐，保全其自然寿命呢？山三阳王先生年少时就负有奇特跌宕的才华，是名家的子弟。博览经史，志向高远。等到成为弟子员，名声在庠序中传播。前辈器重他的人，说朱紫可以像拾芥菜一样轻易获得。不幸少年时罹患血疾，羸弱不能完成学业。于是涉猎医药诸书，以自我调养。看先生资质绝伦，过目辄有神解。大概早上叩问越人（扁鹊）的门庭，晚上就已经驰骋于轩辕、黄帝之境了。自从世庙甲寅年，避乱宜阳，用一剂药治好了万人十二年之久的翻胃病。从此振兴沉疴，决断疑难，保全活下来的人不少于千百。官员的车马，以及扶老携弱的人，每天满溢户外。有一天感叹地说：“我四十岁不做官，无益于清明之时。有一种技艺可以传承救济众生，何必白头坚守书生业呢？”于是放弃经生学业改行从医，名声随即震动吴越。又再次感慨庸医俗子，目不识书，仅能认识一二种药物，就想郢书燕说，操纵生死之柄，对于古人制方立言的本意，往往像赵括读父书一样，失去运用的适宜。所以在闲暇中曾根据《素问》、《灵枢》、《难经》，搜剔张仲景、李东垣、陶节庵异同的宗旨，而订成《伤寒纲目》一书。每家各为一卷。其中有古人未尽发的，另外著论若干篇，名为《指南》。大都顺应天时，顺着地利，以精察阴阳的不同感受，而攻治的不同方剂。如冬天受寒，病本是寒，就用张仲景的法，用热药治疗；历经春夏变为温热，药宜凉，就用陶节庵的论，用寒药治疗。大概世人只听说李东垣的脾胃等论，独擅长于内伤，而不知道李东垣的《难知》等集，尤其精通于外感。所以知道张仲景的热药，不可以治疗春夏的热病，而不知道陶节庵的寒药，也不可以治疗冬天的伤寒。先生写这本书，用意正是想阐明这一点。前有陶节庵的书，就不会执着张仲景的法，而以热治热；现在有先生的书，就不会失去陶节庵的意思，而以寒治寒。而李东垣、陶节庵三位先生的遗稿，依赖先生才开始大有发明。如果三位先生复活，听到先生的议论，也一定会心中痛快、点头认可，共同为此道庆祝。至于探究天地人事的变化，指出不正之气，如夏天冰雪，冬天打雷闪电，那么夏天感寒，冬天触热的，也有这种情况。这又得到了玄中之奥妙，穷尽正变之理，足以破除千古之疑。如果不是先生宿有灵根，早通儒术，怎么能洞彻微妙，而发挥玄理如此呢？先生对前后的功劳，确实不浅啊。我没有先生的医术，但有他的心，怜悯先生握奇策而不售，又庆幸先生有这本书，可以益寿万世，流泽无穷。我因此与秉临陈君，再加精校，交付本院楷书，刻印以广泛传播。书成，命名为《伤寒纲目益寿全书》。太医院御医长洲姚允升撰写。
〔《伤寒蠡测》〕未见
刘会说：癸丑这一年，我荣幸地掌管建庠学业。已刊印《伤寒集要》以及《寿婴》二书。（出自《脉法正宗序》）
按：以上见于《潞安府志》。
《湖广通志》说：万拱，监利人。能诗，精通医术。著有《医学大成》、《伤寒指南》若干卷。可惜大多散亡。《病源》一书，更是此前所未有的。然而性格颇为矜持正直，懒得晋见接待。有人召请，就以生病推辞，而是赠送方剂给他。
〔卢复的《仲景论》〕未见
按：以上见于《浙江通志》。
《松江府志》说：吴中秀，字端所。精通岐黄之术。高仲阳三年不眠，众医认为是虚证，中秀诊其脉皆洪大，说：“这是膈上顽痰。”用瓜蒂散催吐而愈。李某平时没病，偶然经过中秀家，为他诊视。突然问他：“你有儿子吗？”回答说：“有个十岁的儿子。”中秀说：“幸运啊。你明年某时患疮疡，不是汤药石头能治疗的。”到了期限果然应验。他的名声与秦昌迈、景明相当。六十年间，保全活下来的人，不可胜数。少有至性，侍奉母亲疾病，衣不解带，亲自浣洗。他的哥哥曾经向他索要十金，中秀检查口袋中得到几十金，全部给了他。他的六个子女，都为他们婚嫁。有个姐姐八十岁，中秀也已老了，仍然谨慎地照料起居。所以世人特别称赞他的孝友。生平喜欢聚书，有几万卷，建造天香阁收藏它。董文敏、陈征君时常与他交往。有儿子懋谦，能读父亲的书。中秀所著的，有《医林统宗》、《伤寒备览》等。
〔蔡正言的《苏生的镜》〕八卷 现存
凡例说：书以“的镜”命名，为什么呢？因为物体最明亮的莫过于镜子，最端正的莫过于“的”（靶心）。用“的”来命名镜子，精微要渺，毫无不洞察。何况人体的脉络脏腑，精微要渺，谁能比得上呢？岂容以私见揣摩，而独不需要镜子来观察呢？所以察形必以铜为镜，取资必以人为镜。苏生必以此书为镜，正是因为这本书所写的伤寒剖论，反复辨析阴阳证候，都根极至理，精无弗究，微无弗察。如果有疑惑不决，一览证照，则此心了然，万不失一。其次是辨证治病，直如射箭中的，即使是当日华佗的《内照篇》也不过如此。命名为“的镜”，难道不是真实的吗？ 一脉理是医生的首要任务，病证由脉洞彻其情，所以辑录《内经正脉》、《叔和参》及各名家以证之，绘制图表列于首部，以便同道过目心明。 一是集结这些法则，都遵循《内经素问》，私淑张仲景先师为主，不敢杜撰，妄自增减。 一歌括条目，都遵循陶氏六书、《活人全书》，许宏法师《金镜内外台论》删减，叶奇歌括，不敢擅自使用意见。 一首帙分脉、证、治三层法门，专言六经正伤寒、正伤风法，至于杂病，不可以正伤寒法治之，细着诸汤名于下，以便分轻重查治。 一治疗伤寒方论尽多，惟汗、吐、下三法，最难着手。后列条款，剖析得很详细，须得证脉相合，方可与服。 一阴阳二证，极难辨别。须识破直中急温、转入急下，庶免差误。 一病证有内伤兼外感的，有感冒兼饮食的，有劳役兼房欲的，不可执着张仲景一方概治。须参李东垣法合治乃妙。 一伤损呕血、热血、暑血、动少阴经血，与太阳伤血、阳明蓄血，数种不同。必参《丹溪心法附余》、《仁斋直指》，及古今各名公治验方书，不可以伤寒门法治之。 一瘟疫、温暑、燥火、热病，河间先生已在《原病式》中详言，首卷已纂入于下。须参治为当。 一食积、痰证、脚气、虚烦四证，已详于此集。须当分别。一气运理微，必遵《素问》、《灵枢》，及张仲景《伤寒论》，首卷甚详，不敢再赘。 一十二经经络穴道，与六经脉络、任督脉络，曾经诸书细剖，故不重着。惟选入切要脉诀，及奇经八脉的论。 一六经所当用针灸，惟遵《内经》奥旨，及皇甫谧《甲乙经》，并窦太师、杨徐二氏针灸子午流注、灵龟八法补泻手法。 一小儿正伤寒、伤风方，以是法酌治。或急慢惊风，或夹食感冒时疫、麻痘疹疳，须以钱仲阳、薛立斋、陈氏《活幼全书》、前刻《保孕全婴书》，及《痘疹心书》、陆氏《金镜录》为主，不可以正伤寒法治之。 一书分天地人三卷。一着论，一着法，一着方，令观者易于寻检。
汪琥说：《伤寒全生集》，明代会稽朱映璧编纂。原本陶节庵所著。书凡四卷。其第一卷，从《伤寒总难提纲起》至《用药寒温相得》，共五十一条。第二卷，从《辨伤寒热例起》至《哕噫例》，共二十九条。第三卷，从《辨伤寒呃逆例起》至《无表里证例》，共二十七条。第四卷，从《辨伤寒阴阳证起》至《内伤瘀血类伤寒》，共六十六条。方论错杂，前后雷同，其书反不……
[Fang Guang's "Shanghan Shu"] Not seen.
Xu Chunfu said: Fang Guang, courtesy name Yue Zhi, pseudonym Gu An, was from Xiuyang in Anhui. He often traveled along the Yellow and Luo rivers and resided in Chenliu. He was famous in the Central Plains. His compiled works, such as *Danyu Xinfa Fuyu* (Supplement to Danyu's Heart Method), *Mai Yao Zhengzhi* (Pulse, Herb, Syndrome, and Treatment), and *Shanghan Dili* (Geography of Cold Damage), are circulating in the world.
Zhou Si said: Fang Yue Zhi wrote the *Shanghan Shu* (Book on Cold Damage), and ancient scholars praised him as a great synthesizer. (From the Preface to *Shanghan Zhengzong*)
[Liu Quande's "Shanghan Shenjing" (Divine Mirror of Cold Damage)] Recorded in *Yicang Mulu* (Catalogue of Medical Treasures), Volume 1. Not seen.
[Miao Cunji's "Shanghan Cuoyao" (Essentials of Cold Damage)] Recorded in *Yicang Mulu*, Volume 4 (current edition has 6 volumes). Extant.
General Treatise: I believe that among all things born by Heaven, humans are the most precious. Among diseases afflicting humans, only Shanghan (Cold Damage) is the most severe. Although books on Shanghan are numerous, few carefully examine its essentials. Moreover, the present differs from the past. Six or seven out of ten people suffer from Shanghan. Why so many? The *Neijing* (Inner Canon) states: In ancient times, the Qi of Heaven and Earth was dense, and humans also possessed dense Qi. Furthermore, in an era of tranquility and emptiness, people did not treat wine as water, nor did they make recklessness a habit. They did not exhaust their essence through desires, nor dissipate their true Qi. Understanding the harmony of Yin and Yang and the principles of numerology, they maintained regular daily routines, had measured diets, and avoided excessive labor. Thus, everyone could live to nearly a hundred years and fulfill their natural lifespan. When the two Qis were dense, various pathogenic factors had no gap to enter. Even if external pathogens attacked, treatment with bian stones would cure them immediately; even if ill, the condition was mild. Today, the Qi of Heaven and Earth is thin, and humans inherit this thinness. Their conduct is completely opposite to that of the ancients; hence, it is said that people today do not reach a hundred years. Since the two Qis are deficient, various pathogens easily invade. Are those suffering from Shanghan not numerous? Once afflicted, within a few days, transmission affects surrounding meridians. There are 201 fatal cases, and including primary and transformed diseases, there are 1,551 syndromes. Is this not serious? Physicians who fail to grasp the essentials rush to treat severe diseases. Even if they grasp the essentials, they fail to read and ponder thoroughly. This is like crossing a vast sea but losing the ferry and source; how can one cross? I have traced back to antiquity and found 237 masters discussing Shanghan, focusing mainly on Zhang Zhongjing and others. Their work was not without precision and detail. However, regarding the key principles—namely the Outline, Observation, Listening/Smelling, Inquiry, and Palpation—they had not collected and summarized them. Therefore, physicians of the world only seek fame and do not research in books. Those who claim to know books are fragmented and vague, missing the essentials. Initially, they do not seek the Outline; subsequently, they neglect Observation; next, they neglect Listening/Smelling; then, they neglect Inquiry; finally, relying solely on pulse diagnosis, they say, "I already know." Consequently, the medicine used does not match the disease, leading to death in nine out of ten cases. Alas! Medicine is meant to heal but instead harms life. Is this not the fault of physicians who do not study? Or is it because they lack the essentials and do not read diligently? I cannot bear to see common people die unjustly, nor do I wish for physicians to remain blinded and deafened. Thus, I referenced specialized books and the essential words of Tao Hua (Jie'an), deleted verbose texts, supplemented omissions, clarified correct and incorrect approaches, and selected the six characters: Outline, Observation, Listening/Smelling, Inquiry, and Palpation. Below, I compiled notes and quick methods for identifying diseases, added secret transmissions, and completed six volumes, naming it *Shanghan Cuoyao*. May scholars and commoners obtain this book to avoid erroneous TCM treatments; may physicians obtain it as if regaining sight after blindness. Filial persons who cherish life and help others should admire it and read it daily for deeper benefit. This is the treatise.
Preface by Xu Shixing: Why is Shanghan difficult to treat? It is more terrifying than miscellaneous diseases. True Shanghan is rare; there are cold epidemics and pestilences. Generally, exterior conditions require sweating; interior conditions require purging; upper excess requires vomiting; half-exterior/half-interior conditions require harmonizing; conditions with food stagnation require resolving. It seems that matching pulses to prescriptions is easy. Who knows that Yin and Yang may be simultaneously affected, appearing interrelated, yet diseases vary in severity, and treatments differ in opposition or conformity. If one fails to observe the seasonal正气 (Righteous Qi) and ignores the deficiency or excess of innate constitution, acting arbitrarily, cold may transform into heat, or heat into cold, with unpredictable disasters. Is this not even more terrifying than miscellaneous diseases? This is why treatment is difficult. Mr. Musong, Master Miao, studied for civil service examinations in his youth at Yaojiang. Later, he fell ill frequently and learned the arts of Qibo and Huangdi from his uncle. He reviewed ancient and modern medical strategies and suddenly understood profound principles. He realized Shanghan is the worst of all diseases. Since Zhang Zhongjing, writings have been abundant. He collected previously tested successful methods, calling them "Old Theories"; he explored secrets unexplored by predecessors, adding his own insights, calling them "New Theories." Though old and new differ, they share [missing text]; though theories differ, they share the elucidation of principles. He titled the collection *Shanghan Cuoyao*, meaning conveying its essentials. I observe his book is concise without being trivial, language simple without being obscure, outlines and details thorough without omission. It is truly a shortcut for physicians and a casebook for medication usage. It almost gathers the greatness of medical schools, surpassing mnemonic rhymes and palm diagrams, while others fall short. Understanding this, what difficulty remains in treating Shanghan? Following this, what harm comes from heterodox schools? Mr. Musong is the grandson of Councilor Gong Rang of Changzhou, Suzhou. His given name is Cunji. On the auspicious day of the late spring of Dingmao year in Longqing reign, Xu Shixing, Jinshi of the First Rank, Compiler of National History in the Hanlin Academy, Official Rank Chengwu, and Sub-editor of Grand Records, wrote this.
[Hu Nanjin's "Shanghan Lun Bian"] Recorded in *Yicang Mulu*, Volume 7. Not seen.
[Wu Shizai's "Shanghan Leizheng Biyi"] Recorded in *Yicang Mulu*, Volume 1. Not seen.
[Tang QinXun's "Shanghan Xinfa"] Not seen.
Note: Above recorded in *Jiading County Gazetteer*.
*Jiading County Gazetteer* states: Tang Qin Xun, courtesy name Daoshu, grandson of Tang [Name], inherited his studies.
[Ba Yingkui's "Chanming Shanghan Lun"] Recorded in *Yicang Mulu*, volume missing. Not seen.
[Anonymous "Shanghan Huowen"] Recorded in *Yicang Mulu*, Volume 1. Not seen.
[*Shanghan Tongyi*] Recorded in *Yicang Mulu*, volume missing. Not seen.
[*Jie Shanghan Baizheng Yizheng*] Recorded in *Yicang Mulu*, Volume 1. Not seen.
[*Shanghan Lun Daquan*] Recorded in *Yicang Mulu*, Volume 1. Not seen.
[Wang Zhizhong's "Dongyuan Xiansheng Shanghan Zhengmai"] Recorded in *Yicang Mulu*, Volume 12. Extant.
Book Example: *Shanghan Zhengmai* compiles works from *Suwen*, Zhang Zhongjing, Li Dongyuan, Tao Jie'an, and Peng Yongguang. Why is it called *Dongyuan Xiansheng Shanghan Zhengmai*? The books of Qibo, Huangdi, and Zhang Zhongjing were not developed by Mr. Li, so no one could follow afterwards. The books of Jie'an and Yongguang were not initiated by Mr. Li, so no one could precede him. Continuing the past and opening the future, his merit exceeds millennia. Hence, named after him, imitating the "Fuyu" (Appendix) in *Danyu Xinfa Fuyu*.
It also says: *Zhengmai* combines Zhang Zhongjing, Li Dongyuan, Tao Jie'an, and Peng Yonghuo into one collection. Opening the book reveals the entire Shanghan canon, leaving no room for skipping reading. Imitating Li Dongyuan's Ten Books format, each author has their own volume, clarifying individual intentions, unlike miscellanies that mix content indistinguishably. Thus, a "Treatise on Combination" was written to summarize the gist.
The meaning of combination is stated at the beginning: Items within each volume are annotations and doubts, awaiting correction by benevolent gentlemen who save the world.
It also says: Zhang Zhongjing's *Shanghan Lun* is the ancestor of formulas for Shanghan, akin to the classics of sages, which You Xia could not add a word to. After Wang Shuhe's compilation, chapters became clear. Cheng Wuji's commentary greatly benefited Zhang Zhongjing but contained redundancies and doubtful points, often lamented by Tao Jie'an. Redundancies are now deleted; doubtful points are supplemented with notes for future correction. Diagrams on Five Movements and Six Qi are changed to theoretical explanations for beginners, placed in the first volume.
It also says: *Huo Ren Da Quan Fang* contains miscellaneous disease formulas mixed in, mostly resembling Shanghan in four-season colds. Formulas by Zhang Zhongjing and others already included are deleted; those incomplete are recorded for reference. To treat Shanghan, one must distinguish similar miscellaneous diseases. In *Huo Ren Fang*, some old formulas are modified; students must carefully select when prescribing. *Huo Ren Da Quan Fang* uses two- or three-character names for easy lookup.
Treatise on Picking Up Lost Things: "Picking up lost things" refers to supplementing Tao Jie'an's omissions. Tao Jie'an compiled Zhang Zhongjing's chapters into Six Books, categorized in detail. However, the transmission of Shanghan epidemic qi is endless, and some aspects were omitted. I therefore extracted superior theories from *Shanghan Cuoyao* and *Huo Ren Da Quan* to supplement these gaps. First, it makes distinguishing similar Shanghan syndromes easier. Both books are based on *Shanghan Zhige* and *Shanghan Baiwen*. Reading their Q&A sections shows clear debates, validating Liu Shi's views. Scholars combining them will find slight benefits.
Preface by Yao Yunsheng: I once heard health cultivators say: The heart corresponds to jujube, the liver to elm; this is human connection to Heaven and Earth. Dreaming of water before rain, fire before clear weather; this is Heaven and Earth connecting to humans. Thus, the human body, from bones and orifices to viscera and breathing, connects with Heaven and Earth. Without a perfect person exploring the origin of Heaven and Earth and the mystery of Yin and Yang, who can inspect pulses and Qi, observe the exterior to illuminate the interior, assist creation where it falls short, and prevent wrongful injury to preserve natural lifespan? Mr. Wang Sanyang of Shanshan possessed extraordinary talent since youth, a son of a prominent family. He extensively studied classics and history, aspiring high. Upon becoming a student member, his fame spread in schools. Seniors valued him, saying obtaining honors was as easy as picking up mustard seeds. Unfortunately, he suffered from blood disease in youth, becoming weak and unable to complete his studies. He thus studied medical books for self-care. His nature was exceptional; seeing something once granted him spiritual understanding. Morning he visited Yue Ren (Bian Que), evening he galloped in the realm of Xuanyuan and Huangdi. Since Jiayin year of the World Temple, fleeing unrest to Yiyang, he cured thousands of twelve-year chronic vomiting with one prescription. Thereafter, he revived critical cases, resolved doubts, and saved hundreds. Officials' carriages and those carrying the elderly and weak filled the courtyard daily. One day he sighed, "I am forty and not serving, benefiting no bright era. If I have a skill to transmit and save the masses, why cling to scholar robes?" He abandoned scholarly pursuits for medicine, and his fame shook Wu and Yue. He again lamented quack doctors who, ignorant of books and knowing only one or two herbs, acted like the Story of Ying and Yan, holding life and death in hand, misunderstanding ancient formula intentions like Zhao Kuo reading his father's military texts. Thus, in leisure, based on *Suwen*, *Lingshu*, and *Nanjing*, he searched for similarities and differences among Zhang Zhongjing, Li Dongyuan, and Tao Jie'an, compiling *Shanghan Gangmu*. Each master has a volume. For unexplored ancient points, he wrote additional treatises named *Zhinan* (Guide). Generally following heaven's timing and earth's suitability, he precisely observed different Yin-Yang influences and corresponding treatments. E.g., winter cold damage originates in cold, treated with Zhang Zhongjing's hot medicines; transforming into warm-heat in spring/summer, treated with Tao Jie'an's cold medicines. People usually hear only of Li Dongyuan's spleen/stomach theories excelling in internal injury, unaware his *Nan Zhi* collections excel in external contraction. Thus, they know Zhang Zhongjing's hot medicines cannot treat spring/summer heat diseases, but do not know Tao Jie'an's cold medicines cannot treat winter cold damage. Mr. Wang's intent is to clarify this. With Tao Jie'an's book, one avoids sticking to Zhang Zhongjing's method and treating heat with heat; with Mr. Wang's book, one avoids losing Tao Jie'an's intent and treating cold with cold. The legacies of Li Dongyuan, Tao Jie'an, and the third master are greatly illuminated by Mr. Wang. If they returned, hearing his views, they would surely approve and celebrate. Regarding changes in heaven, earth, and human affairs, pointing out abnormal Qi, like summer ice/snow or winter thunder/lightning, causing summer cold or winter heat, he grasped profound mysteries, exhausted principles of normal/abnormal transformation, breaking millennium doubts. Only with Mr. Wang's spiritual root and early Confucian training could he penetrate subtleties and expound profound principles so well. His merit to past and present is indeed deep. Lacking his skills but sharing his heart, I pity his untapped talents and rejoice in his book, which can extend life for ten thousand generations and flow endlessly. Together with Chen Binglin, I carefully proofread and submitted to our hospital for calligraphy printing to spread it widely. Upon completion, named *Shanghan Gangmu Yishou Quanshu*. Imperial Physician of the Imperial Medical Bureau, Changzhou Yao Yunsheng, wrote this.
[Wan Quan's "Shanghan Zijin"] Recorded in *Yicang Mulu*, Volume 2. Extant.
[*Shanghan Limce*] Not seen.
Note: [Weng Xianchun's "Shanghan Zhiyao"] Recorded in *Yicang Mulu*, Volume 2. Not seen.
[Anonymous "Shanghan Jiyan"] Recorded in *Yicang Mulu*, volume missing. Not seen.
[Min Daoyang's "Shanghan Zuanyao"] Recorded in *Yicang Mulu*, Volume 2. Not seen.
[Liu Hui's "Shanghan Jiyao"] Not seen.
Liu Hui said: In the Gui Chou year, I honored the duty of managing Jian school exams. I had published *Shanghan Jiyao* and *Shouying* (From Preface to *Maifa Zhengzong*).
[Shen Xiang's "Shanghan Jiefage"] Not seen.
Note: Above recorded in *Lu'an Fu Gazetteer*.
[Wan Gong's "Shanghan Zhinan"] Not seen.
*Huguang Tongzhi* states: Wan Gong, from Jianli, could write poetry and understood medicine well. Wrote *Yixue Dacheng* and *Shanghan Zhinan*. Regrettably, most are lost. His *Bingyuan* was unprecedented. However, his character was proud and upright, lazy in socializing. Invited, he declined citing illness, sending prescriptions instead.
[Lu Fu's "Zhongjing Lun"] Not seen.
Note: Above recorded in *Zhejiang Tongzhi*.
[Wu Zhongxiu's "Shanghan Beilan"] Not seen.
*Songjiang Fu Gazetteer* states: Wu Zhongxiu, courtesy name Duansuo, mastered Qibo-Huangdi arts. Gao Zhongyang suffered insomnia for three years; other doctors thought it deficiency. Zhongxiu felt his pulses were all surging, said, "This is stubborn phlegm above the diaphragm." Used Genti San to induce vomiting, curing him. Li Mou, usually healthy, visited Zhongxiu. Zhongxiu asked, "Do you have sons?" Answered, "A ten-year-old son." Zhongxiu said, "Lucky. Next year at a certain time, you will suffer from sores, uncurable by decoctions or acupuncture." The time came, and it proved true. His fame rivaled Qin Changmai and Jing Ming. In sixty years, he saved countless people. He possessed extreme filial piety, caring for his sick mother without removing clothes, washing personally. His brother once asked for ten taels; Zhongxiu gave all tens of taels he had. He married off all six children. His eighty-year-old sister was cared for by him despite his old age. Thus, he was praised for filial piety and fraternal duty. He loved collecting books, owning tens of thousands of volumes, building Tianxiang Pavilion to store them. Dong Wenmin and Chen Zhengjun visited often. Son Maoqian could read his father's books. Zhongxiu's works include *Yilin Zongzong* and *Shanghan Beilan*.
[Cai Zhengyan's "Susheng de Jing"] Eight Volumes. Extant.
General Rules: Why named "De Jing" (Target Mirror)? Objects brightest are mirrors; most accurate are targets ("De"). Using "De" to name the mirror implies penetrating subtleties without flaw. Human meridians and viscera are subtle; who compares? How can private speculation suffice without a mirror? Thus, observing form requires a copper mirror; gaining resources requires humans as mirrors. Su Sheng must use this book as a mirror because its Shanghan analysis repeatedly distinguishes Yin/Yang syndromes, rooting in ultimate principles, investigating all refinements. If doubts arise, viewing evidence clarifies the mind, ensuring no error. Secondly, treating syndromes is like shooting the target, akin to Hua Tuo's *Neizhao Pian*. Named "De Jing," is it false? Pulse theory is the physician's primary task; syndromes are understood through pulses. Thus, *Neijing Zhengmai*, *Shuhe Can*, and other experts are compiled and diagrammed at the start for colleagues' clarity. These laws follow *Suwen*, privately inheriting Zhang Zhongjing, avoiding fabrication. Mnemonic entries follow Tao's Six Books, *Huo Ren Quan Shu*, Xu Hong's *Jingjian Neiwailun*, and Ye Qi's mnemonics, without arbitrary opinion. The book divides into Pulse, Syndrome, and Treatment layers, focusing on Six Meridians' true Shanghan/Wind-Cold. Miscellaneous diseases cannot be treated this way; specific decoction names are listed below for grading. Many Shanghan formulas exist, but Sweating, Vomiting, and Purging are hardest. Clauses analyze these thoroughly; symptoms and pulses must match before administration. Yin/Yang syndromes are hard to distinguish; recognizing direct transmission requiring urgent warming or transformation requiring urgent purging prevents errors. Syndromes may combine internal injury with external contraction, cold-damp with diet, fatigue with sexual indulgence; one cannot stick to one Zhang Zhongjing formula. Combining with Li Dongyuan's methods is wise. Hemorrhages (vomiting blood, hot blood, summerheat blood, Shaoyin meridian blood) differ from Taiyang blood injury or Yangming blood accumulation. Must reference *Danyu Xinfa Fuyu*, *Ren Zhi Zhizhi*, and ancient masters' verified cases; cannot treat merely as Shanghan. Plague, warm-heat, dryness, fire diseases are detailed by Hejian Xiansheng in *Yuanbing Shi*; included in Vol 1. Food stagnation, phlegm, beriberi, and deficiency vexation are distinguished here. Five Movements/Six Qi theory is subtle; must follow *Suwen*, *Lingshu*, and Zhang Zhongjing's *Shanghan Lun* (detailed in Vol 1). Twelve Meridians and Ren/Du vessels are analyzed in other books; not repeated. Selected essential pulse rhymes and Eight Extraordinary Vessels discussions. Acupuncture for Six Meridians follows *Neijing*, Huangfu Mi's *Jia Yi Jing*, and Dou, Yang, Xu's Zi Wu Liu Zhu and Ling Gui Ba Fa techniques. Children's true Shanghan/Wind-Cold treated by these methods; convulsions, food-cold plague, measles/rubella/varicella/malnutrition require Qian Zhongyang, Xue Lizhai, Chen's *Huoyou Quanshu*, *Baoyun Quanying*, *Douzhen Xinshu*, Lu's *Jingjian*. Cannot use true Shanghan methods. Book divided into Heaven, Earth, Man volumes: Theory, Methods, Formulas, for easy lookup.
[Zhu Yingbi's "Shanghan Quansheng Ji"] Four Volumes. Extent.
Wang Hu said: *Shanghan Quansheng Ji* was compiled by Zhu Yingbi of Kuaiji, Ming Dynasty. Originally by Tao Jie'an. Four volumes. Vol 1: From *Shanghan Zongnan Tigang Qi* to *Yong Yao Hanwen Xiangde*, 51 items. Vol 2: From *Bian Shanghan Re Li Qi* to *Yue Yi Li*, 29 items. Vol 3: From *Bian Shanghan Eni Li Qi* to *Wu Biaoli Zheng Li*, 27 items. Vol 4: From *Bian Shanghan Yin Yang Zheng Qi* to *Neishang Yuxue Lei Shanghan*, 66 items. Formulas and theories are mixed, front and back repetitive, the book contrary to...