如蕴要之明备。至今东南之医。皆熟习之。用以治疾。大半多死。而犹不晤其
书之谬。良可悲夫。
按是书卷首。题曰会稽玉符朱映璧订正。镇江医官何 重校。故汪琥以为朱所着。其实出于不知何人。盖托
名节庵。改伤寒琐言序附之。镇江府志曰。何 。字仁源。丹徒人。以医名。着伤寒全生集。恐亦误矣。乾隆中。
山阴刘大化宇参。自加补说。点次评释。重锲之梓。
〔孙氏（在公）伤寒快捷方式书〕未见
钱谦益序曰。新安孙在公少有声举子中。长得瘵疾。遇异人于武林。授还丹接命解形度世之术。前尤精于医
学。着丹台玉案发挥。医经经方两家指诀，又谓伤寒一科。传变谲诡。证治微密。仲景之书。代远义奥。文中指
下。既易悬绝，今病古方。更难抉择。乃撮取其候体治法。切近明了者。作伤寒快捷方式书。用以钤键昔人。津梁后
学。其活人济世之心。可谓至矣。余女授左氏春秋，医和之论病源。推六气五味六疾。与黄帝素难书符合。其论
蛊惑之疾。女惑男风。落山刺义。周易精义。齐鲁之儒者。未有以过也。故曰。不通天地人。不可以言儒。不通
天地人。不可以言医。晚而学佛。习天台大师止观之文。喟然而叹曰。世之医者。能精求止观观病之法。则可以
称神医矣。智者用四悉檀因缘。分五观观病。初明病相。谓不须精剌医法。略知而已。然其论病相。曰五脏四大
增减，五阴六神克伏。固已精义入神矣。次论病起因缘。四大不顺者。外热助火。火强破水。是增火病。外寒助
水。水增害火。为水病。外风助气。气吹火。火动水，为风病。或三大增害于地。或身分增害。三大皆等分。病
属地病。此四既动。众恼竞生。古医论四大者。未之有也，次论八触相明对息辨触违触成病。又明五尘。各损一
脏。一根缘五尘损五脏。古医论触损者。未之有也。又明五
根。五脏根由。初托胎时。以思心起感召其母。母即思五尘等一毫。气动为水。水为血。血为肉。肉成五根。五
脏究极于流爱纳想。寿暖识三。受生待命之际。古医论根脏生由。未之有也。阿杂含言佛为阿兰若比丘治七十二患。
说修阿□般那法。又云。春时入火三昧太温。身成病。入地三昧见身成。无石山。入水三昧见身如大水泉。入风
三昧见身如九头龙，须急治之。此法惟佛能说。唯身子阿难及智者能知。故曰。七十二法。以想为治。乃非末代
钝根所宜。由此言之。不通佛法。不知四悉檀因。未可以言能医也。余观在公之明医。志在度世。殆将接踵陶贞
白孙思邈之流。其学术渊源。一本三坟十翼。 古真儒。非若世之医家。以刀圭方寸。为能事者。故于其刻是编
也。引天台智者之书以广之。经言。持水长者之子。得其父方术。遍告国中。我是医师。疗治病苦。一切众生。
直闻是言。病即除愈。世有流传是书。了知除病者。咸如西土众生。遇持水之子。所患即瘥。则在公之辑是书。
与余之唱是言也。岂非入病法门。方便救度。为如来所记 者哉。在公曰。善。请书之以为序。（有学集）
按崇祯中新安孙文胤对薇着丹台玉案。是序所称在公。岂系其别字欤。
〔许氏（兆祯）伤寒解惑〕未见
按上见于吴秀医镜序。
〔申氏（拱辰）伤寒观舌心法〕医藏目录一卷 存
后序曰。余忘之餐寝。存之心神。累之纸笔。绩积多年。今已成册。总计一百三十五舌。图绘其形。即分其
经。观其舌知其所苦。明其运气。知其死生。用之汤液。救其危殆。一一悉皆载焉。真乃伤寒科指南第一秘术也。
古云。医
道通仙道。诚有此语。愚赖玄师三阳指之清静一节。幸而得传。旦夕行之。其神愈精。其形愈健。其气愈充。心
满书成。仰之以道以仁以德。梓之以后世。何但三千功。八百行。千万世界。是无极无量之功。愿同仲景。谕名
于后HT 耶。
申五常曰。宗兄斗垣公以儒生。早岁游侠建康。 牛首燕矶栖霞茅君洞天诸名胜。多遇异人授异方。知白日
冲举之术。乃厌薄儒。而间以其绪窥医。尤精外科。其方缄藏肘后。亦颇济人。人莫测其秘。试之病辄收奇绩。
全活人无算。公神丰俊爽。两眸烨烨映。一见知非常人。年近耆而不屑以指使。因思吾宗肇自轩辕为医鼻祖。至
唐开元间进士。秦芝公白日冲举。赐号妙宗灵修真人。为吾家乘祖。其他文武忠孝。姑未暇论。即公知白日冲举
之术。又以外科启玄。伤寒观舌心法二书行世。真其苗裔耶。抑闻祖先神圣发祥。后有子姓。必有克肖者兴。以
缵修先烈。良不诬矣。公姓申氏。讳拱辰。字子极。别号斗垣。（外科启玄跋）
〔亡名氏伤寒语录〕未见
按上见于绛云楼书目。
〔姚氏（能）伤寒家秘心法〕未见
按上见于海盐县图经。
〔彭氏（浩）伤寒秘用〕（浙江通志。引黄氏书目。作秘问。）未见
浙江通志曰。彭浩。字养浩。仁和人。素性简亢。不为杭人所礼。钱塘张尹 山人。延请至京。名大振。
所着有伤寒秘用。杂病正传。医性等书。发明性理。所在传诵。
〔方氏（炯）伤寒书〕未见
按上见于福建通志。
〔邢氏（增捷）伤寒指掌详解〕未见
按上见于新昌县志。
〔顾氏（行）伤寒心印〕一卷 未见
按上见于浙江通志。
〔闵氏（芝庆）伤寒阐要编〕七卷 存
汪琥曰。伤寒阐要编。明末时人撰。不着姓氏。书凡二帙。其辨伤寒叙曰。伤寒为病。有发于阴阳之分。赖
仲景本内经立论。合常变兼言。为百世之宗。然其于仲景方论。未暇详解。其辨析成注再传之误。改补明理论。
烦热虚烦四逆与厥。复正方氏条辨削例。及六经篇原文颠倒之非。极其畅发。编名阐要。义可知矣。
按是书闵芝庆所着，而汪苓友称不着姓氏及书唯二帙。岂其所见，与今本异欤。
〔戈氏（维城）伤寒补天石〕二卷 存
朱陶性序曰。上古圣人。则法三才。阐明阴阳。五行运气。循环之理。画卦爻。尝百草。明脏象。君臣问辨。
疗人疾苦。深体上天生物之仁。诚重之也。至后汉仲景先师着伤寒杂病论。悉本内难诸经。其立方制法之妙。医
书中首重焉。惟是文理深微。辞有尽而意无穷。是以后人虽极力究研。而会悟者。百不一见。胜朝时吾郡有戈存
橘先生。着伤寒补天石一书。其大旨乃发仲景言外之意。诚为伤寒要书。惜板毁后刻本甚少。传写者谬误实多。
爰将家藏善本。用活字板印。成流布云。嘉庆十六年。岁在辛未季秋。吴中二然朱陶性谨识。
汪琥曰。伤寒补天石。明姑苏戈维城着。书凡二集。其第一集。伤寒统辨起。至预防中风止。共九十八候。
第二
集。恶风恶寒起。至百合病。共八十九候。其中有曰黄耳伤寒。赤膈伤寒。此自仲景以后。如活人书明理论。所
未言及。但其用药亦错杂不纯。其方大半皆难取也。
唐大烈曰。伤寒一科。今昔异宜者。如陶节庵高鼓峰辈。虽亦有传书。莫如戈存橘之补天石为最。举凡四时
感证。无论正伤寒类伤寒。分条辨治。各极其妙。可谓博而详。详而约矣。其书板废之后。莫之再镂者。余实不
得其辞。
〔叶氏（允仁）伤寒指南书〕六卷 未见
陈仁锡序曰。顺湖叶长者有恒德心。隐学悬壶。阴功茂矣。子庠士。讳翘宗泰。用儒起家。世其孝谨。读伤
寒指南一书。佩之服之。昔贤评人清而寒。其清足以贫。其寒足以死。予观名利之途。大都死热者多。死寒者少。
噫。寒可以疗。热不可疗耶。近中州刻伤热书。岂亦有所感耶。夫阴阳之患。 于白发。予特为富贵人拈破。然
以伤暑配伤寒。得无太奇。是谓五经之后。又有五经也。是谓张仲景之外。又有无数张仲景也。自古有小心之人。
无放胆之人。放胆者。其人必粗。有小心之文。无放胆之文。放胆者。其文必俚。近世医家。好用奇。好用偏。
每欲驾出于古圣贤之上。其心已不平。安辨君臣佐使耶。顺湖小心人也。惟先贤是述之。而更广之。皆垂世之言
也。书必传。（无梦园遗集）
汪琥曰。伤寒指南书。明末古吴叶允仁类集。书凡六卷。叙仲景阴阳大论中六经脉证于首。至标本论。为
第一卷。察色视证捷法起。至六经病解时。为第二卷。六经传变例起。至活人赋。为第三卷。正伤寒例起。至水
伤寒。为第四卷。辨痉湿 脉证起。至六经治例论。为第五卷。续明理
论发热起。至昼夜偏剧。为第六卷上。其第六卷下并方。则已亡之矣。其书与蕴要相类。比节庵六书。实为明备。
但其中云夹阴中寒。夹阴伤寒。与血郁伤寒。此又蹈全生集之弊。称为指南。而不晓仲景大意。其一片纂集苦心。
深可惜矣。
〔李氏（盛春）治伤寒全书研悦〕一卷 存
凡例曰。是编。缘暑证有全书。而寒证不载。亦属未备。不才盛春。于举业之暇。与其弟占春。考古证今。
审运察气。盖遵先君燕山。远宗仲景节庵之遗书。近采青阳立斋之试验者。而于经下注证。证后注方。汇集成括。
俾病者陈所染之恙。即知其证在何经。药宜何方。悉素时所悦诸心研诸虑者。若待悉证臆决一方。宁非以药识病
乎。欲留心于伤寒者。当不得越此书以为印证。
〔霍氏（应兆）伤寒要诀〕未见
武进县志曰。霍应兆。字汉明。丹徒人。寓居武进。精岐黄术。天性孝友。事八十岁老母。爱敬不衰。为人
正直。与人论古今节义事。辄慷慨奋发。阴行善不求人知。业其道四十年。所着有伤寒要诀。杂证全书。
〔陈氏（长卿）伤寒五法〕五卷 存
汪琥曰。伤寒五法。明季楚黄陈养晦着。书凡五卷。五法总论起。至五法问答。为第一卷。五法以证起。并
五法杂论。为第二卷。五法例起。并五法方药。为第三卷。纂仲景伤寒欲愈及死证等。并节庵六经用药法。为第
四卷。其第五卷。乃续补伤寒赋也。五法大旨。曰发。曰解。曰和。曰攻。曰救。而吐法独不与焉。共计五法。
问答五十三条。其阐发表里阴阳。诚为至理。其论两感等证。亦多偏僻。至其
用药。擅将仲景之方。乱增药味。有如桂枝汤。则加防风羌活白术黄芩。麻黄汤。则加羌活陈皮细辛苏叶川芎豆
豉生姜葱头。大青龙汤。则加芍药陈皮黄芩。白虎汤。则加麦门冬黄芩葛根橘红。承气汤不分大小调胃。总用大
黄枳实浓朴甘草。去芒硝。加白芍药柴胡猪苓黄芩。大陷胸汤。则加枳实甘草柴胡半夏桔梗。大枣。小陷胸汤。
则加枳实桔梗甘草柴胡贝母黄芩干姜。五苓散。则加葛根苏叶栀子甘草。猪苓汤。则加柴胡栀子。栀子豉汤。则
加枳壳桔梗干姜麦门冬柴胡。十枣汤。则加陈皮茯苓半夏干姜。药不分经。动辄增补。其不通。更甚于陶氏。杀
车槌方矣。俨然以板刊行。愚以方药总论五门。直焚其书可也。石夏二氏。代为校订。不其谬欤。
按陈养晦序曰。伤寒一诀。乃陈公长卿之所传也。又安陆雷芳易名窥垣秘术。序曰。羽客陈养晦之所持伤寒
五法。出自陈氏长卿。据此。是书实为长卿所着。汪氏以为出养晦。盖失检耳。石楷尝刊之藏书中。海盐县志。
因为楷自撰。亦误。
〔倪氏（洙龙）伤寒汇言〕未见
杭州府志曰。倪朱谟。字洙龙。仍以医名家。纂伤寒汇言。与本草并行。既竭蹶以刻父遗书。而立请于有司。
表扬母节。至悌泣哀恳得允。人称孝焉。
〔林氏（澜）伤寒折衷〕十二卷 未见
毛奇龄敕封永德郎云南永昌军民府通判林君墓表略曰。周秦以后。所可考按者。独东汉张机一人。夫证之难
理。莫如伤寒。言理之可信。则莫如张机之书。今伤寒卒病诸论。具在人间。虽前后倒置。篇帙错杂。其中三阳
三阴。以及太阳少阳太阴少阴诸□。皆有纰缪。乃博搜典籍。自灵素而
下，凡元化中藏。稚川肘后。北齐褚氏。唐人孙思邈诸所着。以至中朝圣方。外夷医鉴。合数千卷。彼此相订。
因采择而论辨之。以法次证。以方次证。即以说次方。割尘析眇。辑为伤寒折衷一书。取二十七篇。证外合二百
五十七法。一百一十二方。共十二卷。加类证八卷。镂板行世。世争购其书。以为准的。一时名流。如卿子张氏
亮辰沈氏子由卢氏易园陈氏夔师潘氏辈。皆互相发明。以昌大其说。而于是医学得大成焉。（西河集）
〔伤寒类证〕八卷 未见
〔吴氏（有性）伤寒实录〕未见
按上见于温疫论。
正如《伤寒蕴要》那样详尽完备。直到如今，东南地区的医生都对此书非常熟悉。用它来治疗疾病，却导致大部分患者死亡，而他们仍然没有意识到这本书的错误之处，这实在令人悲哀啊。
按语：这本书卷首题名为会稽玉符朱映璧订正，镇江医官何重校。所以汪琥认为是朱映璧所著，其实出自不知名的人之手，大概是托名节庵（陶华），将《伤寒琐言》的序言附在后面。《镇江府志》记载：何，字仁源，丹徒人，以医术闻名，著有《伤寒全生集》，恐怕也是错误的。乾隆年间，山阴刘大化宇参，自行补充解说，点校评释，重新刻印出版。
〔孙氏（在公）《伤寒快捷方式书》〕未见
钱谦益作序说：新安孙在公年轻时在举子中已有名声，后来得了痨病（结核病）。他在武林遇到异人，传授给他还丹接命、解形度世的方法。他先前尤其精通医学，著有《丹台玉案发挥》、《医经经方两家指诀》。又认为伤寒这一科，传变诡谲，证治微妙精密。张仲景的书，年代久远，义理深奥，文中文字与指下脉象，容易产生悬殊差异；今病用古方，更难抉择。于是摘取其中候体治法，切近明了的内容，编写成《伤寒快捷方式书》，用来规范前人，引导后学。他救活世人济助世间的心意，可以说是到了极点。我的女儿学习《左氏春秋》，医和论述病源，推演六气、五味、六疾，与《黄帝素问》、《难经》相符。他论述蛊惑之疾，女惑男风，落山刺义，《周易》精义，齐鲁的儒者，没有人能超过他。所以说：不通晓天地人，不可以谈论儒学；不通晓天地人，不可以谈论医学。晚年学习佛教，修习天台大师《止观》的文章，感叹道：世间的医生，如果能精研《止观》中观病的方法，就可以称为神医了。智者运用四悉檀因缘，分五观来观察疾病。首先阐明病相，谓不需要精通刺灸医法，略知即可。然而他论述病相，说五脏四大增减，五阴六神克伏，已经精义入神了。其次论述病因起因，四大不顺的，外热助火，火强破水，这是增火病；外寒助水，水增害火，为水病；外风助气，气吹火，火动水，为风病。或者三大增害于地，或者身分增害，三大皆等分，病属地面病。这四者既已发动，各种烦恼竞生。古代医论四大者，从未有过。其次论述八触相明对息辨触违触成病。又阐明五尘，各损一脏，一根缘五尘损五脏。古代医论触损者，从未有过。又阐明五根，五脏根由。初托胎时，以思心起感召其母，母即思五尘等一毫，气动为水，水为血，血为肉，肉成五根。五脏究极于流爱纳想，寿暖识三，受生待命之际。古代医论根脏生由，从未有过。《阿杂含》言佛为阿兰若比丘治七十二患，说修阿□般那法。又说：春时入火三昧太温，身成病；入地三昧见身成无石山；入水三昧见身如大水泉；入风三昧见身如九头龙，须急治之。此法惟佛能说，唯身子、阿难及智者能知。所以说：七十二法，以想为治，乃非末代钝根所宜。由此言之，不通佛法，不知四悉檀因，不可以说能行医。我观看在公的明医之道，志在度世，大概将要接踵陶贞白、孙思邈之流。他的学术渊源，一本于三坟十翼，是古真儒，不像世上的医家，以刀圭方寸为能事。所以在刻印此书时，引用天台智者之书来扩充它。经言：持水长者之子，得其父方术，遍告国中，我是医师，疗治病苦。一切众生，直闻是言，病即除愈。世间有流传此书，了知除病者，都像西土众生，遇持水之子，所患即瘥。那么在公编辑此书，与我唱导此言，岂不是入病法门，方便救度，为如来所记许的吗？在公说：好，请写下来作为序。（《有学集》）
按语：崇祯年间，新安孙文胤对薇著《丹台玉案》，这个序所称的在公，难道是他的别字吗？
〔许氏（兆祯）《伤寒解惑》〕未见
按语：上文见于吴秀《医镜》序。
〔申氏（拱辰）《伤寒观舌心法》〕《医藏目录》一卷 存
后序说：我忘食寝，存于心神，累于纸笔，积多年，如今已成册。总计一百三十五种舌象，图绘其形，即分其经。观其舌知其所苦，明其运气，知其死生。用汤液治疗，救其危殆，一一都记载于此。真是伤寒科指南第一秘术啊。古话说：医道通仙道，确实有此语。我赖玄师三阳指之清静一节，幸而得传，旦夕行之，其神愈精，其形愈健，其气愈充，心满意足书成，仰之以道以仁以德，刻印以传给后世，何止三千功八百行，千万世界，是无极无量之功。愿同仲景，扬名于后世耶。
申五常说：宗兄斗垣公以儒生身份，早年游侠建康，游历牛首、燕矶、栖霞、茅君洞天等名胜，多遇异人授异方，知晓白日冲举之术，于是厌恶薄弃儒学，偶尔以其绪余窥探医学，尤其精通外科。他的方剂缄藏在肘后，也颇救济世人，人们无法测度其秘密，试之于病人辄收奇绩，保全活人无算。公神态丰满俊爽，两眸烨烨映照，一见便知是非常人，年近耆老而不屑于指使他人。因而想到我们宗族肇始于轩辕为医鼻祖，至唐开元间进士秦芝公白日冲举，赐号妙宗灵修真人，为我家乘祖。其他文武忠孝，姑且未暇论，仅就公知晓白日冲举之术，又以外科《启玄》、《伤寒观舌心法》二书行世，真是他的苗裔耶？还是听说祖先神圣发祥，后有子姓，必有克肖者兴起，以继承先烈，确实不诬妄啊。公姓申氏，讳拱辰，字子极，别号斗垣。（《外科启玄跋》）
〔亡名氏《伤寒语录》〕未见
按语：上文见于绛云楼书目。
〔姚氏（能）《伤寒家秘心法》〕未见
按语：上文见于海盐县图经。
〔彭氏（浩）《伤寒秘用》〕（《浙江通志》引黄氏书目，作《秘问》。）未见
《浙江通志》说：彭浩，字养浩，仁和人，本性简傲狂放，不为杭州人所礼遇。钱塘张尹山人，延请至京城，名声大振。所著有《伤寒秘用》、《杂病正传》、《医性》等书，发明性理，所在传诵。
〔方氏（炯）《伤寒书》〕未见
按语：上文见于福建通志。
〔邢氏（增捷）《伤寒指掌详解》〕未见
按语：上文见于新昌县志。
〔顾氏（行）《伤寒心印》〕一卷 未见
按语：上文见于浙江通志。
〔闵氏（芝庆）《伤寒阐要编》〕七卷 存
汪琥说：《伤寒阐要编》，明末时人撰写，不着姓氏。书凡二帙。其辨伤寒叙曰：伤寒为病，有发于阴阳之分，赖仲景本内经立论，合常变兼言，为百世之宗。然其于仲景方论，未暇详解。其辨析成注再传之误，改补明理论，烦热虚烦四逆与厥，复正方氏条辨削例，及六经篇原文颠倒之非，极其畅发。编名阐要，义可知矣。
按语：这本书是闵芝庆所著，而汪苓友称不着姓氏及书唯二帙，难道他所见的，与今本不同吗？
〔戈氏（维城）《伤寒补天石》〕二卷 存
朱陶性作序说：上古圣人，则法三才，阐明阴阳、五行运气循环之理，画卦爻，尝百草，明脏象，君臣问辨，疗人疾苦，深体上天生物之仁，诚重之也。至后汉仲景先师著《伤寒杂病论》，悉本内难诸经，其立方制法之妙，医书中首重焉。惟是文理深微，辞有尽而意无穷，是以后人虽极力究研，而会悟者，百不一见。胜朝时吾郡有戈存橘先生，著《伤寒补天石》一书，其大旨乃发仲景言外之意，诚为伤寒要书。惜板毁后刻本甚少，传写者谬误实多。爰将家藏善本，用活字板印，成流布云。嘉庆十六年，岁在辛未季秋，吴中二然朱陶性谨识。
汪琥说：《伤寒补天石》，明姑苏戈维城著。书凡二集。其第一集，从《伤寒统辨》起，至《预防中风》止，共九十八候。第二集，从《恶风恶寒》起，至《百合病》止，共八十九候。其中有曰黄耳伤寒、赤膈伤寒，此自仲景以后，如《活人书》、《明理论》，所未言及。但其用药亦错杂不纯，其方大半皆难取也。
唐大烈说：伤寒一科，今昔异宜者，如陶节庵、高鼓峰辈，虽亦有传书，莫如戈存橘之《补天石》为最。举凡四时感证，无论正伤寒类伤寒，分条辨治，各极其妙，可谓博而详，详而约矣。其书板废之后，莫之再镂者，余实不得其辞。
〔叶氏（允仁）《伤寒指南书》〕六卷 未见
陈仁锡作序说：顺湖叶长者有恒德心，隐学悬壶，阴功茂矣。子庠士，讳翘宗泰，用儒起家，世其孝谨。读《伤寒指南》一书，佩之服之。昔贤评人清而寒，其清足以贫，其寒足以死。予观名利之途，大都死热者多，死寒者少。噫，寒可以疗，热不可疗耶？近中州刻《伤热书》，岂亦有所感耶？夫阴阳之患，于白发，予特为富贵人拈破，然以伤暑配伤寒，得无太奇，是谓五经之后，又有五经也。是谓张仲景之外，又有无数张仲景也。自古有小心之人，无放胆之人，放胆者，其人必粗。有小心之文，无放胆之文，放胆者，其文必俚。近世医家，好用奇，好用偏，每欲驾出于古圣贤之上，其心已不平，安辨君臣佐使耶？顺湖小心人也，惟先贤是述之，而更广之，皆垂世之言也。书必传。（《无梦园遗集》）
汪琥说：《伤寒指南书》，明末古吴叶允仁类集。书凡六卷。叙仲景阴阳大论中六经脉证于首，至标本论，为第一卷。察色视证捷法起，至六经病解时，为第二卷。六经传变例起，至活人赋，为第三卷。正伤寒例起，至水伤寒，为第四卷。辨痉湿脉证起，至六经治例论，为第五卷。续明理论发热起，至昼夜偏剧，为第六卷上。其第六卷下并方，则已亡之矣。其书与《蕴要》相类，比节庵六书，实为明备。但其中云夹阴中寒、夹阴伤寒，与血郁伤寒，此又蹈《全生集》之弊，称为指南，而不晓仲景大意，其一片纂集苦心，深可惜矣。
〔李氏（盛春）《治伤寒全书研悦》〕一卷 存
凡例说：是编，缘暑证有全书，而寒证不载，亦属未备。不才盛春，于举业之暇，与其弟占春，考古证今，审运察气，盖遵先君燕山，远宗仲景节庵之遗书，近采青阳立斋之试验者，而于经下注证，证后注方，汇集成括，俾病者陈所染之恙，即知其证在何经，药宜何方，悉素时所悦诸心研诸虑者，若待悉证臆决一方，宁非以药识病乎？欲留心于伤寒者，当不得越此书以为印证。
〔霍氏（应兆）《伤寒要诀》〕未见
《武进县志》说：霍应兆，字汉明，丹徒人，寓居武进，精岐黄术，天性孝友，事八十岁老母，爱敬不衰。为人正直，与人论古今节义事，辄慷慨奋发，阴行善不求人知。业其道四十年，所著有《伤寒要诀》、《杂证全书》。
〔陈氏（长卿）《伤寒五法》〕五卷 存
汪琥说：《伤寒五法》，明季楚黄陈养晦著。书凡五卷。五法总论起，至五法问答，为第一卷。五法以证起，并五法杂论，为第二卷。五法例起，并五法方药，为第三卷。纂仲景伤寒欲愈及死证等，并节庵六经用药法，为第四卷。其第五卷，乃续补伤寒赋也。五法大旨，曰发，曰解，曰和，曰攻，曰救，而吐法独不与焉。共计五法，问答五十三条。其阐发表里阴阳，诚为至理。其论两感等证，亦多偏僻。至其用药，擅将仲景之方，乱增药味，有如桂枝汤，则加防风羌活白术黄芩；麻黄汤，则加羌活陈皮细辛苏叶川芎豆豉生姜葱头；大青龙汤，则加芍药陈皮黄芩；白虎汤，则加麦门冬黄芩葛根橘红；承气汤不分大小调胃，总用大黄枳实浓朴甘草，去芒硝，加白芍药柴胡猪苓黄芩；大陷胸汤，则加枳实甘草柴胡半夏桔梗大枣；小陷胸汤，则加枳实桔梗甘草柴胡贝母黄芩干姜；五苓散，则加葛根苏叶栀子甘草；猪苓汤，则加柴胡栀子；栀子豉汤，则加枳壳桔梗干姜麦门冬柴胡；十枣汤，则加陈皮茯苓半夏干姜。药不分经，动辄增补，其不通，更甚于陶氏杀车槌方矣。俨然以板刊行，愚以方药总论五门，直焚其书可也。石夏二氏，代为校订，不其谬欤？
按语：陈养晦序曰：伤寒一诀，乃陈公长卿之所传也。又安陆雷芳易名窥垣秘术，序曰：羽客陈养晦之所持伤寒五法，出自陈氏长卿。据此，是书实为长卿所著，汪氏以为出养晦，盖失检耳。石楷尝刊之藏书中，《海盐县志》，因为楷自撰，亦误。
〔倪氏（洙龙）《伤寒汇言》〕未见
《杭州府志》说：倪朱谟，字洙龙，仍以医名家，纂《伤寒汇言》，与本草并行。既竭蹶以刻父遗书，而立请于有司，表扬母节，至悌泣哀恳得允，人称孝焉。
〔林氏（澜）《伤寒折衷》〕十二卷 未见
毛奇龄敕封永德郎云南永昌军民府通判林君墓表略曰：周秦以后，所可考按者，独东汉张机一人。夫证之难理，莫如伤寒。言理之可信，则莫如张机之书。今伤寒卒病诸论，具在人间，虽前后倒置，篇帙错杂，其中三阳三阴，以及太阳少阳太阴少阴诸□，皆有纰缪。乃博搜典籍，自灵素而下，凡元化中藏，稚川肘后，北齐褚氏，唐人孙思邈诸所著，以至中朝圣方，外夷医鉴，合数千卷，彼此相订，因采择而论辨之，以法次证，以方次证，即以说次方，割尘析眇，辑为《伤寒折衷》一书，取二十七篇，证外合二百五十七法，一百一十二方，共十二卷，加类证八卷，镂板行世。世争购其书，以为准的。一时名流，如卿子张氏亮辰沈氏子由卢氏易园陈氏夔师潘氏辈，皆互相发明，以昌大其说，而于是医学得大成焉。（《西河集》）
〔《伤寒类证》〕八卷 未见
〔吴氏（有性）《伤寒实录》〕未见
按语：上文见于《温疫论》。
Just as detailed and complete as *Shanghan Yunyao* (Treatise on the Essentials of Cold Damage). Until today, physicians in the southeast are all familiar with it. Using it to treat diseases results in the death of most patients, yet they still fail to realize the errors in this book; this is truly lamentable.
Note: The title page of this book states that it was corrected by Zhu Yingbi from Yufu, Kuaiji, and proofread by He Zhong, a medical official from Zhenjiang. Therefore, Wang Hu believed it was authored by Zhu Yingbi, but it actually originates from an unknown person, likely falsely attributed to Jie'an (Tao Hua), with the preface of *Shanghan Suoyan* (Trivial Words on Cold Damage) attached. The *Zhenjiang Prefecture Gazetteer* records: He, courtesy name Renyuan, was from Dantu, famous for his medical skills, and authored *Shanghan Quansheng Ji* (Complete Life Collection on Cold Damage); this is likely also an error. During the Qianlong reign, Liu Dahua Yupan from Shanyin added supplementary explanations, punctuated, commented, and reprinted it.
[Sun Shi (zaigong) *Shanghan Kuaiejieshu* (Quick Method Book on Cold Damage)] Not seen.
Qian Qianyi wrote the preface: Sun Zaigong from Xin'an had a reputation among scholars in his youth but later contracted tuberculosis (Lao disease). In Wulin, he met an extraordinary person who taught him methods of returning elixirs, connecting life, dissolving form, and transcending the world. Previously, he was particularly proficient in medicine, having authored *Dantai Yu'an Fahui* (Elucidation of the Jade Case at Dantai) and *Yijing Jingfang Liangjia Zhijue* (Guiding Principles for Medical Classics and Formulas). He further stated that the discipline of cold damage involves treacherous transmission and subtle, precise syndrome differentiation and treatment. Zhang Zhongjing's works, being ancient and profound, often lead to discrepancies between textual descriptions and pulse diagnosis; applying ancient formulas to modern diseases makes selection even more difficult. Thus, he extracted the most relevant and clear aspects of syndrome patterns and treatments to compile the *Shanghan Kuaiejieshu*, aiming to regulate past practices and guide future students. His heart for saving lives and benefiting the world can be considered utmost. My daughter studied the *Zuo Zhuan*; Yi He's discussion on disease origins deduces the six qi, five flavors, and six diseases, aligning with the *Huangdi Sushwen* (Yellow Emperor's Inner Canon) and *Nanjing* (Classic of Difficult Issues). His discussions on bewitchment diseases, female bewitching male winds, mountain impacts, and the essence of the *I Ching* surpass those of Confucians in Qi and Lu. It is said: One who does not understand Heaven, Earth, and Humanity cannot speak of Confucianism; one who does not understand Heaven, Earth, and Humanity cannot speak of medicine. In his later years, he studied Buddhism and practiced the *Zhiguan* (Stopping and Seeing) texts of Master Tiantai, sighing: Physicians of the world who can meticulously apply the method of observing illness from *Zhiguan* can be called divine doctors. The wise use the Four Means of Accommodation (Sixitan) and the Five Contemplations to observe illness. First, clarifying the appearance of illness, stating that one need not master acupuncture and moxibustion techniques, only knowing them briefly. However, his discussion on illness appearances mentions the increase or decrease of the Five Zang organs and the Four Elements, and the suppression of the Five Yin and Six Spirits, which has already entered the realm of profound essence. Second, discussing the causes of illness: When the Four Elements are out of harmony, external heat aids fire, and strong fire breaks water, resulting in a Fire-increase disease; external cold aids water, and increased water harms fire, resulting in a Water disease; external wind aids Qi, Qi blows fire, and fire moves water, resulting in a Wind disease. Or if three elements harm the Earth, or body parts harm each other, and the three major elements are equal, the disease belongs to the Earth category. Once these four move, various troubles arise. Ancient medical theories on the Four Elements have never existed. Next, discussing the eight touches, distinguishing between compliant and non-compliant breaths causing illness. Also elucidating the five dusts (sensory objects), each damaging one organ, where one root connects to five dusts to damage five zang organs. Ancient medical theories on touch damage have never existed. Also elucidating the five roots, the origins of the five zang organs. At the initial conception, driven by thought, it感召s the mother; the mother thinks of the five dusts, a trace of Qi transforms into water, water into blood, blood into flesh, and flesh forms the five roots. The five zang organs ultimately reach the flow of love and acceptance, involving longevity, warmth, and consciousness during the process of receiving life. Ancient medical theories on the origins of root-zang relationships have never existed. The *Abhidharma-kosa* states that the Buddha treated seventy-two ailments for bhikshus living in solitary forests, describing the practice of Anapanasati. It also says: Entering the fire samadhi in spring is too warm, causing illness; entering the earth samadhi makes the body appear as a rockless mountain; entering the water samadhi makes the body like a large spring; entering the wind samadhi makes the body like a nine-headed dragon, requiring urgent treatment. This method can only be spoken by the Buddha, known only by Sariputra, Ananda, and the Wise One. Thus it is said: The seventy-two methods rely on contemplation for treatment, which is not suitable for dull-rooted people in the latter age. From this, we see that without understanding Buddhism and the Four Means of Accommodation, one cannot claim to be able to practice medicine. I observe that Zaigong's clear medical path aims to save the world, likely following in the footsteps of Tao Zhenbai and Sun Simiao. His academic lineage traces back to the *Sanfen* and *Shiyi*, making him a true ancient Confucian, unlike worldly physicians who consider small prescriptions their specialty. Therefore, when printing this work, he cited Master Tiantai's writings to expand upon it. The scriptures say: The son of the Water-Holding Elder, having received his father's prescription, announced throughout the state, "I am a physician healing suffering." All sentient beings, hearing this, were cured. If this book spreads and people know how to cure diseases, it is like the people of the Western Regions meeting the son of the Water-Holding Elder, whose illnesses are healed. Then Zaigong compiling this book and my promoting these words are indeed entry gates into illness, skillful means of salvation, recorded by the Tathagata? Zaigong said: Good, please write this as a preface. (*Youxue Ji*)
Note: In the Chongzhen era, Sun Wenyin Duivei from Xin'an authored *Dantai Yu'an*. Is the "Zaigong" mentioned in this preface his courtesy name or pseudonym?
[Xu Shi (zhaozhen) *Shanghan Jiehuo* (Resolving Doubts on Cold Damage)] Not seen.
Note: The above appears in the preface to Wu Xiu's *Yijing* (Medical Mirror).
[Shen Shi (gongchen) *Shanghan Guanshexinfa* (Core Methods for Observing Tongues in Cold Damage)] *Yicang Mulu* (Catalog of Medical Treasures), Volume 1, extant.
Postscript: I forgot food and sleep, keeping it in my mind and spirit, accumulating over years on paper and pen, now completed as a volume. Totaling 135 tongue images, drawn in shape, divided by meridians. Observing the tongue reveals the suffering, clarifies luck/fortune, and knows life and death. Using decoctions to save from danger, all recorded herein. Truly the first secret technique for guiding cold damage cases. As the ancients said: The medical path connects to the immortal path. Indeed, such words exist. Relying on the pure and quiet section pointed out by Master Xuanyang's Three Yang, I fortunately received the transmission. Practicing day and night, my spirit becomes more refined, my body more robust, my Qi more充盈. Filled with satisfaction, the book is complete, looking up to Dao, Ren, and De, printed for future generations. How can it be just three thousand merits and eight hundred deeds? In ten million worlds, there are boundless merits. May I share with Zhongjing, spreading fame to posterity?
Shen Wuchang said: My elder brother, Duke Douyuan, was a scholar who wandered in Jiankang in his youth, visiting scenic spots like Niushou, Yanji, Qixia, and Maojun Dongtian, often meeting extraordinary people who gave him extraordinary prescriptions, knowing the art of ascending to heaven while alive. He then despised Confucianism and occasionally explored medicine using his residual knowledge, becoming particularly skilled in surgery. His prescriptions were kept hidden in his sleeve, yet they helped many people. People could not fathom his secrets; trials on patients always yielded miraculous results, saving countless lives. The Duke had a dignified and handsome demeanor, bright eyes shining, immediately recognizable as extraordinary. Near old age, he did not disdain manual labor. Thinking that our clan originated from Xuanyuan, the ancestor of medicine, until the Jinshi Qin Zhigong in the Kaiyuan era of Tang ascended to heaven, granted the title Miao Zong Lingxiu Zhenren, serving as our ancestral record. Other civil and military loyalties and filial piety are not discussed here. Merely that the Duke knew the art of ascending to heaven while alive, and published *Waike Qixuan* (Enlightenment of Surgery) and *Shanghan Guanshexinfa* (Core Methods for Observing Tongues in Cold Damage), truly being his descendant? Or is it heard that after the divine flourishing of ancestors, descendants must have worthy successors to continue the glorious legacy, which is indeed not false. The Duke's surname is Shen, given name Gongchen, courtesy name Zijí, pseudonym Douyuan. (Postscript to *Waike Qixuan*)
[Anonymous *Shanghan Yulu* (Records of Cold Damage)] Not seen.
Note: The above appears in the Catalog of Jiangyun Tower.
[Yao Shi (neng) *Shanghan Jiameixinfa* (Secret Core Methods of Cold Damage Families)] Not seen.
Note: The above appears in the *Haiyan County Gazetteer*.
[Peng Shi (hao) *Shanghan Miyong* (Secret Uses of Cold Damage)] (*Zhejiang Tongzhi* cites Huang's catalog as *Miwen*). Not seen.
*Zhejiang Tongzhi* says: Peng Hao, courtesy name Yanghao, was from Renhe. His nature was simple and arrogant, not respected by Hangzhou people. Zhang Yinshanren from Qiantang invited him to the capital, where his fame spread greatly. He authored *Shanghan Miyong*, *Zabing Zhengzhuan* (Correct Transmission of Miscellaneous Diseases), and *Yixing* (Nature of Medicine), expounding on nature and principle, recited and transmitted everywhere.
[Fang Shi (jiong) *Shanghan Shu* (Book on Cold Damage)] Not seen.
Note: The above appears in the *Fujian Tongzhi*.
[Xing Shi (zengjie) *Shanghan Zhizhang Xiangjie* (Detailed Explanation of Palm Indicators in Cold Damage)] Not seen.
Note: The above appears in the *Xinchang County Gazetteer*.
[Gu Shi (xing) *Shanghan Xinyin* (Heart Seal of Cold Damage)] Volume 1, Not seen.
Note: The above appears in the *Zhejiang Tongzhi*.
[Min Shi (zhiqing) *Shanghanianyuanbian* (Compilation of Elucidated Essentials of Cold Damage)] Seven volumes, extant.
Wang Hu said: *Shanghanianyuanbian* was written by an unknown person in the late Ming Dynasty. The book consists of two fascicles. Its preface on differentiating cold damage states: Cold damage arises from divisions of Yin and Yang, relying on Zhongjing establishing theories based on the *Neijing*, combining normal and variable aspects, becoming the ancestor of a hundred generations. However, he did not have time to explain Zhongjing's formula theories in detail. He analyzed errors passed down through Cheng's commentary, revised and supplemented *Mingli Lun*, Fanre, Xufan, Sini, and Jue, restored correct formulas, criticized Fang's categorization and examples, and exposed the disorder of the original text in the Six Channels chapters, expressing them very clearly. The name "Elucidating Essentials" reveals its meaning.
Note: This book was authored by Min Zhiqing, yet Wang Lingyou claims it is anonymous and consists of only two fascicles. Could his version differ from the current one?
[Ge Shi (weicheng) *Shanghan Butianshi* (Stone to Patch Heaven in Cold Damage)] Two volumes, extant.
Zhu Taoxing wrote the preface: Ancient sages modeled themselves on the Three Powers, elucidating Yin-Yang and the cyclic principles of Five Elements and Luck/Destiny. They drew hexagrams, tasted hundreds of herbs, clarified Zang-Fu manifestations, and engaged in ruler-minister dialogues to heal human suffering, deeply embodying Heaven's benevolence in creating life. Truly valued. Later, in the Eastern Han, Preceptor Zhongjing authored *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases), entirely based on *Neijing* and *Nanjing*. The wonder of his formula formulation is the foremost importance in medical books. However, the literary style is profound and subtle, words are finite but meaning infinite. Thus, although later generations strive to research, few comprehend it. In the previous dynasty, Mr. Ge Cunju from our prefecture authored *Shanghan Butianshi*. Its main purport is to reveal meanings beyond Zhongjing's words, truly an essential book on cold damage. Regrettably, after the woodblocks were destroyed, few printed copies remained, and transcription errors were numerous. Therefore, using a good copy from home collection, it was printed with movable type for dissemination. Late Autumn of Xinwei Year, 16th Year of Jiaqing, Zhu Taoxing of Wuzhong respectfully inscribed.
Wang Hu said: *Shanghan Butianshi* was authored by Ge Weicheng of Gusu in the Ming Dynasty. The book has two collections. The first collection starts from *Shanghan Tongbian* and ends with *Yufang Fengzhong*, totaling 98 conditions. The second collection starts from *Efeng Ehan* and ends with *Baihe Bing*, totaling 89 conditions. Among them are Huang'er Shanghan (Yellow Ear Cold Damage) and Chige Shanghan (Red Diaphragm Cold Damage), which were not mentioned since Zhongjing, nor in *Huo Ren Shu* or *Mingli Lun*. However, his medication is mixed and impure, and most of his formulas are difficult to adopt.
Tang Dalie said: Regarding the discipline of cold damage, suitability changes between past and present. Although figures like Tao Jie'an and Gao Bufeng have transmitted works, none are superior to Ge Cunju's *Butianshi*. Covering all seasonal infections, whether true cold damage or similar types, differentiating and treating each item with subtlety, it can be described as broad and detailed, detailed yet concise. After the woodblocks were lost, no one re-carved it, and I truly do not know the text.
[Ye Shi (yunren) *Shanghan Zhinan Shu* (Guidebook on Cold Damage)] Six volumes, Not seen.
Chen Renxi wrote the preface: Elder Ye from Shunhu had constant virtue, practicing medicine in seclusion, accumulating great hidden merit. His son, a student, named Qiao Zongtai, rose through Confucian studies, inheriting filial piety and caution. Reading *Shanghan Zhinan*, he revered and practiced it. Past sages evaluated people as clear and cold; clarity leads to poverty, coldness leads to death. I observe that in the path of fame and profit, many die of heat, few die of cold. Alas, can cold be treated but not heat? Recently, a *Shangre Shu* (Book on Injury Heat) was carved in Zhongzhou; was it also inspired by something? Illnesses of Yin and Yang affect white hair; I specifically point this out for the rich and noble. However, pairing injury-heat with cold damage seems too strange, saying there are five classics after the five classics, and countless Zhang Zhongjings outside Zhang Zhongjing. Since ancient times, there have been cautious people, but no bold ones; bold people must be crude. There are careful writings, but no bold writings; bold writings must be vulgar. Recent physicians like novelty and bias, wanting to surpass ancient sages, their hearts are already unbalanced, how can they distinguish sovereign, minister, assistant, and courier herbs? Shunhu is a cautious person, only narrating past sages and expanding them, all words for posterity. The book will surely be transmitted. (*Wumeng Yuan Yiji*)
Wang Hu said: *Shanghan Zhinan Shu* was compiled by Ye Yunren of Guwu in the late Ming Dynasty. The book has six volumes. The first volume narrates the Six Channel pulse and syndrome proofs from Zhongjing's Great Treatise on Yin-Yang, ending with the Theory of Root and Branch. The second volume starts from Quick Methods for Observing Color and Syndrome, ending with the resolution of Six Channel diseases. The third volume starts from Examples of Six Channel Transmission, ending with *Huoren Fu*. The fourth volume starts from Examples of True Cold Damage, ending with Water Cold Damage. The fifth volume starts from Differentiating Spasm, Dampness, and Pulse/Syndrome, ending with Discussions on Six Channel Treatment Examples. The upper part of the sixth volume starts from Continuing *Mingli Lun* Fever, ending with Day/Night Intensity. The lower part of the sixth volume and formulas are lost. This book is similar to *Yunyao*, actually more complete than Jie'an's Six Books. But it mentions Jia Yin Zhonghan (Cold Damage with Interior Cold) and Jia Yin Shanghan (Cold Damage with Interior Cold), as well as Xueyu Shanghan (Blood Stasis Cold Damage), repeating the faults of *Quansheng Ji*. Called a Guide, yet not understanding Zhongjing's main idea, its painstaking compilation is truly pitiable.
[Li Shi (shengchun) *Zhi Shanghan Quan Shu Yanyue* (Joyful Study of the Complete Book on Treating Cold Damage)] Volume 1, extant.
General Rules: This compilation exists because there is a complete book on summerheat syndromes, but none on cold syndromes, which is incomplete. Unworthy Shengchun, during leisure from imperial examinations, along with his brother Zhanchun, examined ancient proofs and modern evidence, assessed luck and observed Qi, following the legacy of Father Yanshan, distant respect for Zhongjing and Jie'an's remaining books, and recent adoption of Qingyang Lizhai's tested experiences. Under each classic text, syndrome notes are added; after each syndrome, formula notes are added, compiled into summaries. So that when patients describe their infection, they immediately know which channel the syndrome belongs to and which formula is appropriate, all reflecting what has long pleased their minds and thoughts. If waiting to fully diagnose before deciding on a formula, would it not be identifying disease by medicine? Those wishing to focus on cold damage should not bypass this book for verification.
[Huo Shi (yingzhao) *Shanghan Yaojue* (Essential Keys of Cold Damage)] Not seen.
*Wujin County Gazetteer* says: Huo Yingzhao, courtesy name Hanming, was from Dantu, residing in Wujin. Proficient in Qi-Huang arts, naturally filial and fraternal, served his eighty-year-old mother with undiminished love and respect. Upright in character, when discussing ancient and modern integrity and righteousness with others, he would become impassioned. Performed good deeds secretly without seeking recognition. Practiced his profession for forty years, authoring *Shanghan Yaojue* and *Zazheng Quan Shu*.
[Chen Shi (changqing) *Shanghan Wufa* (Five Methods of Cold Damage)] Five volumes, extant.
Wang Hu said: *Shanghan Wufa* was authored by Chen Yanghui of Chu-Huang in the late Ming Dynasty. The book has five volumes. The first volume starts from General Discussion of Five Methods, ending with Q&A on Five Methods. The second volume starts from Five Methods by Syndrome, including miscellaneous discussions. The third volume starts from Examples of Five Methods, including formulas and medicines. The fourth volume compiles Zhongjing's desired recovery and death syndromes in cold damage, and Jie'an's Six Channel medication methods. The fifth volume is a continuation supplement to the Cold Damage Ode. The main purport of the Five Methods is: Release, Resolve, Harmonize, Attack, and Rescue; the Vomiting method is excluded. Totaling five methods, 53 Q&A sessions. Its elucidation of exterior-interior and Yin-Yang is truly profound reasoning. Its discussion of Lianggan (Double Impact) and other syndromes is also quite biased. Regarding medication, he arbitrarily adds ingredients to Zhongjing's formulas. For example, to Guizhi Tang (Cinnamon Twig Decoction), he adds Fangfeng, Qianghuo, Baizhu, Huangqin; to Mahuang Tang (Ephedra Decoction), he adds Qianghuo, Chenpi, Xixin, Ziye, Chuanxiong, Douchi, Shengjiang, Congtou; to Da Qinglong Tang (Great Green Dragon Decoction), he adds Shaoyao, Chenpi, Huangqin; to Baihu Tang (White Tiger Decoction), he adds Maidong, Huangqin, Gegen, Juhong; to Chengqi Tang (Order the Qi Decoction), regardless of size or Tiaowei, he uses Dahuang, Zhishi, Mangpao, Gancao, removing Mangxiao and adding Baishao, Chaihu, Zhuling, Huangqin; to Da Xiexiong Tang (Great Trap the Chest Decoction), he adds Zhishi, Gancao, Chaihu, Banxia, Jiegeng, Dazao; to Xiao Xiexiong Tang (Small Trap the Chest Decoction), he adds Zhishi, Jiegeng, Gancao, Chaihu, Beimu, Huangqin, Ganjiang; to Wuling San (Five-Ling Powder), he adds Gegen, Ziye, Zhizi, Gancao; to Zhuling Tang (Polyporus Decoction), he adds Chaihu, Zhizi; to Zhizi Chi Tang (Gardenia and Soybean Decoction), he adds Zhike, Jiegeng, Ganjiang, Maidong, Chaihu; to Shizao Tang (Ten Date Decoction), he adds Chenpi, Fuling, Banxia, Ganjiang. Medicines are not differentiated by channels, frequently adding supplements, his ignorance is even worse than Tao's *Shache Chui Fang*. Printed boldly, I believe the five categories of general formula discussion should lead to burning the book. Shi and Xia, acting as editors, are not mistaken?
Note: Chen Yanghui's preface says: The key to cold damage was transmitted by Duke Changqing of Chen. And Lei Fangyi's secret art *Kuiyuan* from Anlu states: The Five Methods of Cold Damage held by Daoist Chen Yanghui originate from Chen Changqing. Based on this, the book is indeed authored by Changqing; Wang's attribution to Yanghui is due to negligence. Shi Kai once published it in *Cangshu Zhong*. *Haiyan County Gazetteer* mistakenly attributes it to Shi Kai's own writing.
[Ni Shi (zhulong) *Shanghan Huiyan* (Collected Words on Cold Damage)] Not seen.
*Hangzhou Prefecture Gazetteer* says: Ni Zhuimo, courtesy name Zhulong, remained famous as a physician, compiling *Shanghan Huiyan*, circulated alongside Materia Medica. He exhausted himself to print his father's遺书 (legacy books), petitioned officials to honor his mother's chastity, and his younger brother cried and pleaded for approval, earning praise for filial piety.
[Lin Shi (lan) *Shanghan Zhezhong* (Compromise on Cold Damage)] Twelve volumes, Not seen.
Mao Qiling's epitaph for Lin Jun, Enfeoffed Yongdelang, Vice Administrator of Yongchang Military and Civil Affairs in Yunnan, briefly states: Since Zhou and Qin, the only verifiable figure is Zhang Ji of Eastern Han. Of difficulties in treating syndromes, none are harder than cold damage. Of credible theories, none are more trustworthy than Zhang Ji's books. Now, various treatises on cold damage and sudden death are available, though arranged backwards and chaotically, with errors in the Three Yang and Three Yin, and Taiyang, Shaoyang, Taiyin, Shaoyin sections. Thus, extensively searching classics from *Lingshu* and *Suwen* down to *Yuánhua Zhongzang*, *Zhi Chuan Zhoushou*, Northern Qi Chu Shi, Tang Sun Simiao, and domestic holy formulas and foreign medical mirrors, totaling thousands of volumes, cross-referencing, selecting, debating, ordering by method-syndrome, formula-syndrome, and explanation-formula, cutting through dust and analyzing subtleties, compiling *Shanghan Zhezhong*. Taking 27 chapters, combining 257 methods and 112 formulas outside syndromes, totaling twelve volumes, plus eight volumes of classified syndromes, carved and published. The world competed to buy it as a standard. Famous figures of the time, such as Zhang Liangchen, Shen Ziyóu, Lu Yiyuan, Chen Kuishi, Pan Shi, etc., all mutually elucidated to promote the theory, achieving great success in medicine. (*Xihe Ji*)
[*Shanghan Leizheng* (Classified Syndromes of Cold Damage)] Eight volumes, Not seen.
[Wu Shi (youxing) *Shanghan Shilu* (Record of Cold Damage)**] Not seen.
Note: The above appears in *Wenyi Lun* (Treatise on Pestilential Qi).