解。虽不能悉合微妙。而发明者殊多。更出余意。以着明理论。诚恐理有不明。则执迷妄意。残害必罪。故注外
谆一耳。上宗前哲。亦启后学。宁不殷乎。议论五十首。彰显表里实虚。方论二十章，剖折□直匡佐。夫死生有
据。治疗堪凭。学人引伸触类。自可明其未尽□者。然必究内经与伤寒论。庶乎学有源流。心有主宰。理可自明。
苟然端本寻支。徒尔检阅斯集。则重道成氏之心。终可懵然昧理也。至陶尚文家秘之类。剽窃成氏者耳。乌能出
其右哉。观者当知取舍矣。虽然。璧或有瑕。书难尽信。稍为补删。便属 逾。三卷之中。惟烦证虚烦阳厥阴厥。
删者全文。补以愚意。如其次第。仍于四条下。明即其故见全删全补者。与他条有别也。其余六十六条，或删
字。或删句。因词繁而删。因说误而删，悉顺原文。仍令上下贯通。间有明以鄙意。补其阙略者。则皆细书。令
其古今不紊也。盖由欲助明理以胜。遂因成氏旧而损益之。不自知其妄耳。志医士可不思明理耶。西吴松筠馆主
人闵芝庆题。
按芝庆曰。烦者。不能安静之貌。较诸躁则轻焉。因于热者固多。亦有因于寒者焉。成氏误以烦热为一条。
云烦者热也。其虚烦一条。亦欠妥。因并删而改之。又四逆与厥。其义无异。而皆变文耳。成氏谓四逆轻于厥。
编为二证。仍就其论。而采所可取。舍其所当去。为阳厥阴厥二条以补之。其论精核。可以为据。无复党同护阙
之弊矣。
〔汪氏（琥）增补成氏明理论〕未见
汪琥曰。成氏注仲景书已完。又自撰明理论。其解仲景桂枝麻黄青龙等汤。尤为明畅。第惜其所解者。不过
二十余方耳。其所未发明者。愚即以原注中之意。及采内台等书。大半以鄙意补之。（伤寒论辨注凡例）
〔宋氏（云公）伤寒类证〕二卷 存
自序曰。窃闻天地师道以覆载。圣人立医以济物。道德医药。皆原于一。医不通道无以知造物之机。道不通
医。无以尽养生之理。然欲学此道者。必先立其志。志立则物格。物格则学专。学虽专也。必得师匠、则可入其
门矣。更能敏惠爱物。公正无私，方合其道。夫掌命之职。其大矣哉。且圣智玄远。自有枢要。强欲穿凿。徒劳
皓首。仆于常山医流张道人处。密受通玄类证。乃仲景之钤法也。彼得之异人。而世未有本。切念仲景之书。隐
奥难见。虽有上士。所见博达。奈以一心。日应众病。万一差误。岂不忧哉。今则此书换其微言。宗为直说。使
难见之文。明于掌上。故曰。举一纲而万目张。标一言而众理显。若得是书。以补废志。其济
。世也不亦深乎。故命工开版。庶传永久。时大定癸未九月望日。河内宋云公述。
汪琥曰。明季虞山人校刊类证三卷。于仲景全书中。其书以仲景三百九十七法。分为五十门。以太阳等六经。
编为辰卯寅丑子亥字号。有如五十门。以呕吐门为始。见辰字号某呕证。当用仲景某方。与马宗素钤法相似。亦
别无发明处。故准绳凡例云。纂伤寒者众矣。知尊仲景书。而遗后贤续法者。好古之过也。类证诸书。是也。
〔伤寒摘疑〕（九灵山房集丹溪翁传。作伤寒辨疑。宋濂丹溪石表辞。作伤寒论辨。）读书敏求记一卷 未见
钱曾曰。朱彦修谓仲景书。儒家之论孟也。复何所疑摘之者。窃恐摘简断文。章句或误。故略纪所疑。而附
以己意。非敢致疑于仲景也。
汪琥曰。伤寒摘疑问目。元丹溪朱震亨撰。书止一卷。始议脉。终议证与汤。此亦阐扬仲景之文。大有益于
后学人。惜乎其论止一十九条而已。
〔滑氏（寿）伤寒例钞〕（医史撄宁生传。作读伤寒论钞。）三卷 未见
汪琥曰。伤寒例钞。元许昌滑寿伯仁集。书凡三卷。其上卷。首钞伤寒例。次钞六经。有如太阳一经。先钞
本经总例。曰在经之证。曰入腑之证。曰传变之证。又次钞本经杂例。凡三阳经及合并病。皆如上例。钞作一卷。
其中卷。则钞三阴经例。及阴阳差后劳食复例。其下卷。则钞脉例。有如亡血脉。阳衰脉。病脉。难治脉。又如
六经中风。及伤风见寒。伤寒见风。温病风温。痉湿 。霍乱。厥逆下利呕吐。可否汗下之条。皆钞其脉。末后
则钞死证三十余条。其于仲景之论。毫无发明。亦止便学人之记习耳。
〔许氏（弘）金镜内台方议〕十二卷 存
建安县志曰。许宏。字宗道。幼业儒。而隐于医。奇证异疾。医之辄效。又工诗文。写山水花卉。皆臻其妙。
卒。年八十一。所着有通元录。行世。
汪琥曰。金镜内台方议。建安许弘集。书凡十二卷。其第一卷至十卷。议仲景麻黄桂枝等汤方。第十一卷。
议五苓等散方。第十二卷。议理中等丸方。其说虽以成注为主。然亦多所发明。是亦大有裨于仲景者也。琥按许
氏不知何代人。不详其字。阅其文义。想系是金元时人耳。
按许宏以伤寒论为金镜内台方。杂病论为外台方。考内外台之称。未闻有命仲景书者。而其为义。殆不相类。
（详见于方论第十九外台秘要下。）许氏所称。其意若云内外篇耳。许又着湖海奇方八卷。自序题永乐二十年。
岁在壬寅。七月二十四日己卯。建安八十二翁许宏谨书。则县志称以八十一卒。误矣。汪琥为金元间人。亦失考
也。
〔汪氏（机）伤寒选录〕八卷 存
自序曰。伤寒论者。仲景张先生之所作也。自汉而下。推明之者。殆且百家。求其能悉其旨者。十百而一二
焉。余于壮年。尝辑诸说。少加隐括。分条备注。祖仲景者。书之以墨。附诸家者。别之以朱。去取未必正也。
较诸他书。颇为详尽。临证一览。而诸说皆在于目矣。稿已粗具，奈何年逾七十。两目昏蒙。莫能执笔。稿几废
弃如故纸也。幸同邑石墅陈子桷和溪程子镐。于余最浓。论及伤寒。因检故稿。出示条例。既而语诸予曰。此
稿成之不易。兹皆视如故纸。则前功尽弃。诚可惜哉。吾等当极驽钝。以终厥志。何如。余曰。固所愿也。第恐
年老。弗及见焉。于是尽取诸书付之。见其授受唯谨。夙夜匪懈。从事于斯。益其所未益。增其所
未增。逐条补辑。反复数过，不惮其劳。如此。爰及三载。始克告成。余曰。业已废弃。今赖二子。得成全书。
果不负余之所愿也。人言。有志者事竟成。岂不信哉。噫。齿将没矣。尚获睹其成功。余之幸也。又如何耶。名
其书曰伤寒选录。盖因备取诸家之说。而选其近于理者。靡不悉录。又奚俟余赘辞。孔子曰。述而不作。信而好
古。其斯之谓欤。故为之序。嘉靖丙申年。三月朔旦。新安祁门汪机序。
凡例曰。诸先贤所论。于仲景有发明者。并采辑卷首。以广识见耳。一编集。多仿王安道所定次序。以伤寒
例。居六经之首。病篇次之。 一六经诸病。皆仿成无己例。摘取诸证条中一证。别立条款。为之发明。成氏或
有所未莹者。复附诸贤所论。俾学人知有所择也。 一各证成氏所释。有未当者。复采诸贤之说。以附益之。使
观者知所适从也。一仲景有论无方者。则参考诸书之有方者补之。别例圈不敢比同于仲景。盖恐其方或有所未当
也。 一所集诸贤之说。但注其姓氏不敢直书其名。如成无己曰成氏。刘河间曰刘氏。韩 和曰韩氏。庞安常曰
庞氏。钱闻礼曰钱氏。许叔微曰许氏。朱肱曰朱氏。吴授曰吴氏。陶尚文曰陶氏。朱丹溪曰丹溪。张兼善曰张氏。
〔胡氏（朝臣）伤寒类编〕七卷 存
跋曰。昔人疑伤寒论非全书。乃叔和杂以己意而成之者。按王安道谓六经病篇。立法严而处方审。仲景妙义
攸存。必非叔和所能赞辞也。其有增附者。厥阴下利呕哕诸证。与脉法可汗不可汗等篇而已。余然其言。为类编
书。列伤寒例于前。六经病次之。瘥后病又次之。相类病又次之。脉法居后。惟录其有关于伤寒者诸方。则另为
一卷。皆节取
成注。欲使初学易于寻究尔。若专门通敬之士。自当求全书而阅之。固不可厌繁杂而就简便也。嘉靖甲子岁春正
月吉日。赐进士出身奉政大夫通政使司右参议会稽敬所胡朝臣书。
汪琥曰。伤寒类编。明会稽进土胡朝臣着。书凡七卷。列伤寒例于前。六经病次之。瘥后病又次之。相类病
又次之。脉法居后。方附卷末。其大旨不过削叔和繁文。采集仲景要旨。如太阳病。曰有汗。曰无汗。曰水气。
曰里寒。曰里热。曰里虚。曰汗后。曰吐后。曰下后。曰汗吐下后。各自分类。他经仿此。每条之下。皆节取成
注。毫无增益。恐初学厌全书之繁。故为是编。使易于诵习耳。
〔方氏（有执）伤寒论条辨〕八卷 存
自序曰。伤寒论之书。仲景氏统道垂教之遗经、治病用药大方大法之艺祖。医系继开之要典。有生之不可一
日无。仁孝之所不可不勉者也。切缘远世。文章传称。简古奥雅。矧旨多微隐。而理趣幽玄。惜承流匪人。门墙
莫睹。凿者纷纷。注者诺诺。芜秽尘蒙。致束诸高阁。危如一线。有自来矣。胡氏春秋传曰。圣人大训。不明于
后世。皆庸腐学经。不知其义者之非尔。信哉言也。呜呼。斯文如此。遂至浇风竞着。正学沉沦。邪说横行。人
心日惑。以交际言。则皆粉黛逢迎。土苴然唯。惟是是行。成习久矣。若之何不疾病颠连。札夭接迹。呜呼。世
途医道。尚可言哉。余以身经弊难。死幸重生。因偶窃目观澜。遽觉猛惊。大意瞿然。叹曰。今日之幸。何莫非
天。天之留我。必有我意。有意于我。其在斯乎。然则难也非难也。警也警。以事天人之道也。尽天尽人。尽在
我尔。我且致尽于斯。或者其庶几乎。
于是不揣愚陋。改故即新。输心委志。游迩涉遐。薪胆风霜。晨霄砥砺。积以必世。忧勤仅免。辨成斯录。
于发扬经义之蕴奥。虽不敢以仿佛言。而探本溯源。盖有若自得其万一于言表者。亦不敢自欺也。客有就观者。
杀车截江。自谓以为珍重子孙计。是何如邪。应之曰。弗如也。槌网固奇货可居。得以计子孙。私吾道也。若谓可以
为其所欲为。则自羲农黄帝尧舜禹汤文武周公孔孟。以至周程张朱。何乐而不为耶。盖道本乎天。天与贤则与贤。
天与子则与子。孔氏之有子思。犹夏后氏之有启。天也。故道非圣贤不世。本草素灵难经以来。皆如此。岂货之
为货。可以必子孙。而世其居乎。吾亦天吾之天。以天人之天尔。弗如也。然则天天将何如。曰。苏子以天与我。
必我用我。知之不以告人为弃天。轻用之为亵天。是以汲汲以千时。为于用也。吾老矣。不能笃。不能千。不能
必。又不能忘情于苏氏。子之言若天未欲斯道之一线坠。则必有全补天心天手者出。呜呼。微斯人将焉用斯。吾
将刻之。刻之以待。庶乎斯道之世其绵有在。其用有冯。此固吾天天之初心也。子将谓何。客曰善。于是乎书。
时万历壬辰上元节日。歙之中山山中七十翁方有执自序。
跋曰。昔人论医。谓前乎仲景。有法无方。后乎仲景。有方无法。方法具备。惟仲景此书。然则此书者。尽
斯道体用之全，得圣人之经。而时出者。后有作者。终莫能比德焉。是故继往开来。莫善于此。愚自受读以来。
沉潜涵泳。反复细绎。窃怪简编条册。颠倒错乱殊甚。盖编始虽由于叔和。而源流已远。中间时异世殊。不无蠹
残人弊。今非古是。物固然也。而注家则置弗理会。但徒根据文顺释。譬如童
蒙受教于师。惟解随声传诵。一毫意义。懵不关心。至历 格聱牙。则又掇拾假借以牵合。即其负前修以误后进。
则其祸斯时。与害往日者。不待言也。所谓舟一也。操而善则有利济之功。不善则不惟适足以杀人。而反并己亦
沦胥。以自溺者。犹是也。是故君子慎术。不亦可惧也。夫于是不惮险遥。多方博访。广益见闻。虑积久长。晚
忽豁悟。乃出所日得。重考修辑。属草于万历壬午。成于去岁己丑。倩书誊脱。方幸字得颇佳。而校讨点画。则
又率多讹谬。自慨今年七十一矣。不免强拭眵昏。力楷托梓。复客留后。凡若干万言。移整若干条。考订若干字。
曰。伤寒论者。仲景之遗书也。条辨者。正叔和故方位。而条还之之谓也。呜呼。仲景圣当时而祖百代。其神功
妙用。闻而不得见。所可见者。仅存是书。溯是书以求其道。由其道以缵其宗。亦惟系乎人之心志。用不用何如
耳。今也以生乎千五百年之下。而欲渊源于千五百年上人之遗言。键发其神妙。以懋率由。岂可以容易言哉。然
时世虽殊。人心则一。不一者事。至一者道。诚能心仲景之心。志仲景之志。以求之则道在是也、道得则仲景得
失。尚何时世之间。可以二言邪。是故具述其本末。粗陈大义。俟诸来哲大家精详。允期斯道。协陟重明。以之
修己治人。进之拱盛顺化。念兹在兹。施于有政。庶几将来虽或时灾。平循通辙。克绥正命。则仲景在我。而圣
贤之宗风不坠。是非吾人顾念天之所以与我。而我当求尽其所以体之全之之一事邪。他固非愚之所可豫知也。曷
敢道哉。抑揣余景。衰肘丑瘠。何可以入人目。而乃劬劬若是。以取身后嗤唾邪。不然也。盖亦不过远惟。或者
（闵芝庆）评论道：虽然不能完全契合奥妙之处，但阐发义理的地方很多。又加入自己的见解，以阐明理论。实在担心道理如果不明白，就会执着于迷妄之意，造成残害必然有罪。所以在注解之外，反复叮咛罢了。上承前代哲人，也启发后学，难道不殷切吗？议论五十篇，彰显表里虚实；方论二十章，剖析折中匡正辅助。生死有据，治疗可凭。学习者引申触类旁通，自然可以明白其中未尽的道理。然而必须究查《内经》与《伤寒论》，才算是学问有源流，心中有主宰，道理自然能明。如果仅仅端正根本寻找支流，只是徒然检阅这部文集，那么尊重成无己之心，终究会蒙昧不明道理。至于陶尚文家秘之类，不过是剽窃成无己的著作罢了，怎么能超出他之上呢？读者应当知道取舍。虽然如此，玉璧或许有瑕疵，书籍难以完全相信，稍微加以补删，便属于超越常规。三卷之中，只有烦证、虚烦、阳厥、阴厥这四条，我删除了全文，补充了自己的见解。按照原来的次序，仍然在四条下面注明，即因为旧有的解释全删或全补，与其他条目不同。其余六十六条，有的删字，有的删句，因词句繁杂而删，因说法错误而删，都顺从原文，仍使上下贯通。间或有明确用我的见解，补充其缺漏的，都用小字书写，使古今不乱。大概是因为想要帮助阐明道理胜过前人，于是根据成无己的旧本进行增减，自己也不知道是否狂妄。有志于医学的人士，难道可以不思考阐明道理吗？西吴松筠馆主人闵芝庆题写。
按语：芝庆说：烦，是不能安静的样子，比躁要轻一些。因热引起的固然多，也有因寒引起的。成无己错误地将“烦热”作为一条，说“烦就是热”。他的“虚烦”一条，也不妥当，因此一并删除并修改。另外，“四逆”与“厥”，意义没有不同，只是文字变化而已。成无己认为四逆比厥轻，将其编为两个证候，我仍然依据他的论述，采纳可取的，舍弃应当去掉的，编写成“阳厥”、“阴厥”两条来补充。他的论述精当确凿，可以作为依据，不再有偏袒同党、护短避缺的弊病。
〔汪琥增补成无己《明理论》〕未见
汪琥说：成无己注释仲景的书已经完成，又自己撰写《明理论》。他解释仲景的桂枝汤、麻黄汤、青龙汤等方剂，尤其明白流畅。可惜他所解释的，不过二十多个方子罢了。那些没有阐发的地方，我就用原注中的意思，以及采录《内台方议》等书的内容，大部分用自己的见解来补充。（《伤寒论辨注凡例》）
〔宋云公《伤寒类证》〕二卷 存
自序说：我听说天地以覆盖承载为师道，圣人设立医学以救济万物。道德与医药，都源于同一本源。医生如果不通晓大道，就无法知晓造化的机理；大道如果不通晓医学，就无法穷尽养生的道理。然而想要学习这道的人，必须先确立志向。志向确立则事物之理被格致，事物之理被格致则学问专一。学问虽然专一，但必须得到良师益友，才可以进入门径。更能敏捷聪慧、爱惜万物、公正无私，才符合道的要求。掌管性命职责，是多么重大啊！况且圣智玄远，自有枢要，强行穿凿附会，只会徒劳至白头。我在常山医流张道人处，秘密受授《通玄类证》，这是仲景的密钥法则。他从异人那里得到此书，世上还没有版本。深切怀念仲景之书，隐奥难见，虽然有高士，所见广博通达，奈何以一心思虑应对众病，万一出现差错，岂不令人担忧吗？现在这本书替换了微言大义，宗奉为直白解说，使难见的文章，明朗如掌上观纹。所以说：举起一个纲领，万目就张开；标举一个字，众理就显现。如果能得到这本书，来弥补废弃的志向，救济世人，不也很深远吗？所以命工匠刻版，希望流传永久。时在大定癸未年九月十五日，河内宋云公叙述。
汪琥说：明代末年虞山人校刊《类证》三卷，在仲景全书中，将仲景三百九十七法分为五十门，以太阳等六经，编排为辰、卯、寅、丑、子、亥字号，如同五十门。以呕吐门为开始，见到辰字号某呕证，应当用仲景某方，与马宗素的《钤法》相似，也没有别的发明之处。所以《准绳凡例》说：编纂伤寒书的很多，知道尊崇仲景书，却遗漏后世贤人的续法，是喜好古学的过失。《类证》诸书，正是如此。
〔《读书敏求记》一卷〕未见
钱曾说：朱彦修认为仲景的书，就像儒家的《论语》和《孟子》一样，还有什么可疑摘的呢？我私下担心摘录简略、断章取义，章句或许会有错误，所以简要记录所怀疑的，并附上自己的见解，不敢对仲景提出质疑。
汪琥说：《伤寒摘疑》的题目，由元代丹溪朱震亨撰写。书只有一卷，开始讨论脉象，最终讨论证候与汤药。这也是阐扬仲景的文章，大有益于后学之人。可惜他的论述只有一条十九条罢了。
〔滑寿《伤寒例钞》〕三卷 未见
汪琥说：《伤寒例钞》，由元代许昌滑寿伯仁集录。书共三卷。上卷，首先抄录《伤寒例》，其次抄录六经，有如太阳一经，先抄录本经总例，说“在经之证”，说“入腑之证”，说“传变之证”。又次抄录本经杂例，凡是三阳经及合并病，都像上述例子。抄录作一卷。中卷，则抄录三阴经例，及阴阳差后劳复、食复例。下卷，则抄录脉例，有如亡血脉、阳衰脉、病脉、难治脉。又如六经中风，及伤风见寒、伤寒见风、温病风温、痉湿暍、霍乱、厥逆下利呕吐，可否汗下的条文，都抄录其脉象。最后则抄录死证三十余条。对于仲景的论述，毫无发明，也只是方便学者记忆习诵罢了。
〔许宏《金镜内台方议》〕十二卷 存
建安县志说：许宏，字宗道，幼年研习儒家经典，后来隐居行医，奇异证候和怪病，医生往往见效。又擅长诗文，画山水花卉，都达到精妙境界。去世时八十一岁。所著述有《通元录》，流行于世。
汪琥说：《金镜内台方议》，由建安许宏集录。书共十二卷。第一卷至第十卷，议论仲景麻黄汤、桂枝汤等方剂。第十一卷，议论五苓散等方剂。第十二卷，议论理中丸等方剂。他的学说虽然以成无己的注释为主，但也多有发明，这对仲景也是大有裨益的。汪琥按：许氏不知是何代人，不详其字，阅读其文义，猜想应该是金元时期的人。
按语：许宏将《伤寒论》称为《金镜内台方》，将《金匮要略》（杂病论）称为《外台方》。考察内外台的称呼，没听说过有人称仲景的书为这样的名字，而且它们的含义，大概不相类似。（详见于方论第十九《外台秘要》下。）许氏所称的意思，大概是说内篇和外篇罢了。许宏又著有《湖海奇方》八卷，自序题写永乐二十年，岁在壬寅，七月二十四日己卯，建安八十二翁许宏谨书。那么县志称他八十一岁去世，是错误的。汪琥是金元间人，也失考。
〔汪机《伤寒选录》〕八卷 存
自序说：《伤寒论》，是仲景张先生所著。自汉代以来，推演阐明它的，将近百家，寻求能够完全理解其旨意的，百人中只有一二人。我在壮年时，曾辑录各家说法，稍加概括整理，分条备注。尊奉仲景的，用墨笔书写；附列诸家的，用红笔区别。取舍未必正确，但比其他书颇为详尽。临证一览，各种说法都在目录中了。稿子已经粗略具备，奈何年纪超过七十，两眼昏花，不能执笔，稿子几乎像废纸一样被废弃。幸好同邑石墅陈桷君、和溪程镐君，对我情谊深厚，谈论到伤寒，于是检查旧稿，出示条例，接着对我说：“这份稿子作成不易，现在你们视如废纸，那么以前的功夫全部白费，实在可惜啊！我们应当竭尽驽钝之力，来完成您的志向，怎么样？”我说：“这本来是我的愿望，只怕年老，来不及看到了。”于是将所有书籍交给他们，见他们传授接受非常谨慎，日夜不懈怠，从事于此，增加我所没有增加的，补充我所没有补充的，逐条补辑，反复多次，不辞辛劳。这样，经过三年，才得以完成。我说：“业已废弃，现在依靠两位君子，得以成就全书，果然不辜负我的愿望。人们说，有志者事竟成，难道不是真的吗？唉！牙齿将要脱落了，还能目睹成功，这是我的幸运啊，又能怎样呢？命名这本书为《伤寒选录》，大概是因为备取各家之说，而选择其中近于道理的，无不全部收录，我又何必多说呢？孔子说：述而不作，信而好古，说的就是这个吧。所以为之作序。嘉靖丙申年三月一日，新安祁门汪机序。
凡例说：各位先贤的论述，对仲景有发明的，一并采辑在卷首，以广见识。一、编纂体例，多仿照王安道所定的次序，以《伤寒例》居六经之首，《病篇》次之。一、六经诸病，都仿照成无己的例子，摘取各证条中的一证，另立条款，为之发明。成无己如果有未透彻的地方，再附上诸贤的论述，使学习者知道有所选择。一、各证成无己的解释，有不恰当的，再采录诸贤的说法，以补充它，使观看者知道适从谁。一、仲景有论无方的，则参考诸书中有的方剂来补充，另立圈号，不敢等同于仲景，大概担心那个方剂或许不恰当。一、所集录的诸贤说法，只注其姓氏，不敢直接写其名。如成无己曰成氏，刘河间曰刘氏，韩祗和曰韩氏，庞安常曰庞氏，钱闻礼曰钱氏，许叔微曰许氏，朱肱曰朱氏，吴知微曰吴氏，陶尚文曰陶氏，朱丹溪曰丹溪，张兼善曰张氏。
〔胡朝臣《伤寒类编》〕七卷 存
跋说：过去有人怀疑《伤寒论》不是全书，是王叔和夹杂自己的心意而成的。按王安道说，六经病篇，立法严谨，处方审慎，仲景的妙义由此保存，必定不是王叔和所能赞辞的。其中有增附的，是厥阴下利呕哕诸证，与脉法可汗不可汗等篇罢了。我认为他的话是对的，为此编写《类编》书，排列《伤寒例》在前面，六经病次之，瘥后病又次之，相类病又次之，脉法居后。只收录那些关于伤寒的各首方剂，则另外为一卷，都是节取成无己的注释，想要使初学者容易寻究。如果是专门精通恭敬之士，自然应当寻求全书来阅读，固不可以厌恶繁杂而追求简便。嘉靖甲子年春正月吉日，赐进士出身、奉政大夫、通政使司右参议会稽敬所胡朝臣书。
汪琥说：《伤寒类编》，明代会稽进士胡朝臣著。书共七卷。排列《伤寒例》在前面，六经病次之，瘥后病又次之，相类病又次之，脉法居后，方剂附在卷末。其大意不过是删削王叔和的繁文缛节，采集仲景的要旨。如太阳病，说有汗、无汗、水气、里寒、里热、里虚、汗后、吐后、下后、汗吐下后，各自分类，其他经仿照此例。每条之下，都节取成无己的注释，毫无增益，恐怕初学者厌恶全书的繁杂，所以编写这个本子，使易于诵习。
〔方有执《伤寒论条辨》〕八卷 存
自序说：《伤寒论》这本书，是仲景先生统摄大道垂教遗留的经典，治病用药大方大法的艺祖，医系继承开来的要典，是有生命的人不可一日没有的，是仁孝之人不可不勉力的。切缘年代久远，文章传承，简约古朴高雅，况且旨意多微隐，理趣幽深玄妙，可惜承接流派的人不是合适的人选，门墙无法窥见，凿空者纷纷，附和者诺诺，芜秽尘封，致使束之高阁，危险如一线，由来已久。胡氏《春秋传》说：圣人的伟大训诫，在后世不明朗，都是因为平庸腐朽学习经典，不知道其义的过错。这话真可信啊！唉！这种文风如此，导致浇薄之风竞相盛行，正统学问沉沦，邪说横行，人心日益迷惑。以交际而言，都是粉黛逢迎，视如土苴，唯唯诺诺，成为习惯已久。怎么不导致疾病颠连，瘟疫夭折接连不断？唉！世途医道，还值得说吗？我亲身经历弊端灾难，侥幸死里逃生，于是偶然偷眼观察波澜，突然觉得猛惊，大意瞿然，感叹道：今天的幸运，何尝不是天意？上天留我，必定有我意图。有意于我，大概就在这里吧。那么灾难也不是灾难，警悟也不是警悟，是用侍奉天人的道理。尽天尽人，全在我这里。我将尽力于此，或许差不多吧。
于是不揣愚陋，改旧为新，倾心委志，游历近处涉猎远方，薪胆风霜，晨霄砥砺，积累必世之久，忧勤仅免，辨成此录。在发扬经义蕴奥方面，虽然不敢说仿佛，但探本溯源，大概有若自得于言表之外，也不敢自欺。客人前来观看，杀车截江，自称为了珍重子孙计，这是什么态度呢？我回答说：不如这样。敲网固然是奇货可居，可以用来算计子孙，私藏吾道。如果说可以做他想做的，那么从羲农黄帝尧舜禹汤文武周公孔孟，以至周程张朱，有什么快乐而不为呢？大概道本乎天，天给予贤人就给予贤人，天给予儿子就给予儿子。孔氏有子思，犹如夏后氏有启，是天意。所以道非圣贤不能世代相传，本草、素灵、难经以来，都是如此。难道是货物可以必定传给子孙，而世袭占据吗？我也是顺应我的天，以天人之天罢了。不如这样。那么天将会怎样？我说：苏子认为天给我，必定让我用我。知道却不告诉别人是弃天，轻率使用是亵天。所以急切地想干时，为了有用。我老了，不能笃定，不能干时，不能必定，又不能忘情于苏氏。你的话如果天未想让斯道的一线坠落，那么必定有全补天心天手的人出现。唉！如果没有这个人，将用什么呢？我将刻印它，刻印它来等待，或许斯道世代绵延有所在，其用有所凭借，这固然是我的初心。你将怎么说呢？客人说：好。于是写下。时万历壬辰上元节日，歙之中山山中七十翁方有执自序。
跋说：过去论医的人说，在仲景之前，有法无方；在仲景之后，有方无法。方法具备，只有仲景这本书。那么这本书，尽得斯道体用之全，得圣人之经，而适时而出，后有作者，终究不能比德。所以继往开来，没有比这更好的了。我自受读以来，沉潜涵泳，反复细绎，私下奇怪简编条册，颠倒错乱殊甚。大概编纂开始由于王叔和，而源流已远，中间时异世殊，不无蠹残人弊，今非古是，物之常理。而注家则置若罔闻，只是徒然根据文意顺释，譬如童蒙受教于师，只解随声传诵，丝毫意义，懵不关心。至于历格聱牙，则又掇拾假借以牵合，即使辜负前修以误后进，那么其祸患此时，与危害往日者，不用说也知道。所谓船是一样的，操舟善则有利益济世之功，不善则不仅足以杀人，反而连自己也沉沦溺死，也是如此。所以君子慎术，不也可以恐惧吗？于是不惮险遥，多方博访，广益见闻，虑积久长，晚忽豁悟，乃出所得，重考修辑，属草于万历壬午，成于去岁己丑。请人誊写脱稿，方才庆幸字迹颇佳，而校对点画，则又率多讹谬。自慨今年七十一了，不免强拭昏花，力楷托梓，复客留后，凡若干万言，移整若干条，考订若干字。说：《伤寒论》者，是仲景的遗书。《条辨》者，是纠正王叔和故方位，而条还之的意思。唉！仲景圣当时而祖百代，其神功妙用，闻而不得见，所可见者，仅存是书。溯是书以求其道，由其道以缵其宗，也只系乎人之心志，用不用如何罢了。现在生于千五百年之下，而欲渊源于千五百年上人之遗言，键发其神妙，以懋率由，岂可以说容易？然而时世虽殊，人心则一，不一者是事，至一者是道。诚能心仲景之心，志仲景之志，以求之则道在是也、道得则仲景得失，尚何时世之间，可以二言邪？所以具述其本末，粗陈大义，等待诸来哲大家精详，允期斯道，协陟重明，以之修己治人，进之拱盛顺化，念兹在兹，施于有政，庶几将来虽或时灾，平循通辙，克绥正命，则仲景在我，而圣贤之宗风不坠，这不是我们顾念天之所以与我，而我当求尽其所以体之全之一件事吗？其他固不是我所能预知的，怎敢说道呢？抑揣余景，衰肘丑瘠，何可以入人目，而乃劬劬若是，以取身后嗤唾邪？不然也。盖亦不过远惟，或者……
(Min Ziqing) commented: Although it may not fully align with the subtle mysteries, there are many instances of elucidating the principles. Furthermore, personal insights were added to clarify the theory. There is a genuine fear that if the principles are not understood, one might cling deluded ideas, leading to harm and inevitable blame. Therefore, beyond the annotations, repeated exhortations are made. This honors the sages of the past and enlightens future students; is this not earnest? The fifty discourses highlight exterior, interior, excess, and deficiency. The twenty chapters on formulas analyze, mediate, correct, and assist. Life and death have their basis; treatment can be relied upon. Students who extend and draw analogies will naturally understand what remains unexplained. However, one must investigate the *Neijing* (Classic of Internal Medicine) and the *Shanghan Lun* (Treatise on Cold Damage) so that learning has a source and flow, and the mind has a master, allowing principles to become clear. If one merely seeks the branches from the root, vainly browsing this collection, then the heart respecting Cheng Wuji's work will ultimately remain ignorant of the principles. Works like Tao Shangwen's family secrets are merely plagiarizing Cheng Wuji; how could they surpass him? Readers should know how to select and discard. Nevertheless, jade may have flaws, and books cannot be entirely trusted. Slight additions and deletions constitute an overstepping of norms. Among the three volumes, only four conditions—Fan Syndrome (Restlessness Syndrome), Xu Fan (Deficiency Restlessness), Yang Jue (Yang Reversal), and Yin Jue (Yin Reversal)—had their full texts deleted and replaced with my own opinions. Following the original sequence, notes are added below these four items to indicate that full deletion or supplementation differs from other entries. For the remaining sixty-six entries, characters or sentences were deleted due to verbosity or erroneous explanations, strictly following the original text while ensuring coherence between upper and lower sections. Occasionally, my own views were used to supplement omissions, written in small script to maintain chronological clarity. This was done to aid in clarifying principles, modifying Cheng Wuji's old text, though I am unaware if this is presumptuous. Medical practitioners should certainly reflect on clarifying principles. Written by Min Ziqing, Master of Songyun Pavilion, Xiwu.
Note: Ziqing stated: "Fan" (restlessness) refers to a state of inability to remain calm, which is milder than "Zao" (agitation). While often caused by heat, it can also result from cold. Cheng Wuji erroneously grouped "Fan Re" (Restlessness-Heat) as a single item, stating "Fan is heat." His entry on "Xu Fan" (Deficiency Restlessness) was also inappropriate, so both were deleted and revised. Additionally, "Sini" (Four Coldness) and "Jue" (Reversal) share the same meaning, differing only in terminology. Cheng Wuji considered Sini milder than Jue and categorized them as two distinct syndromes. Retaining his discussion but selecting the valid and discarding the invalid, I supplemented the text with two new entries: Yang Jue (Yang Reversal) and Yin Jue (Yin Reversal). His arguments are precise and reliable, eliminating the bias of protecting peers and concealing deficiencies.
[Added by Wang Hu to Cheng Wuji's *Mingli Lun*] Not seen.
Wang Hu said: Cheng Wuji completed his commentary on Zhang Zhongjing's works and then authored *Mingli Lun* (Elucidation of Principles) himself. His explanations of formulas such as Guizhi Tang (Cinnamon Twig Decoction), Mahuang Tang (Ephedra Decoction), and Qinglong Tang (Azure Dragon Decoction) are particularly clear. It is a pity that he explained only about twenty formulas. For those not elucidated, I used the meanings from the original notes and extracted content from books like *Neitai Fangyi*, supplementing them largely with my own opinions. (*Fanli* of *Shanghan Lun Bianzhu*)
[Song Yungong's *Shanghan Leizheng*] Two volumes. Extant.
Preface: I have heard that Heaven and Earth serve as models through their covering and bearing, and sages established medicine to benefit all things. Morality and medicine originate from the same source. A physician who does not understand the Great Way cannot comprehend the mechanisms of creation; the Great Way, if not connected to medicine, cannot fully reveal the principles of nourishing life. To learn this Way, one must first establish resolve. With resolve established, things are investigated; with investigation, study becomes focused. Even with focused study, one needs a teacher to enter the gate. One must also be agile, wise, compassionate, just, and selfless to truly embody the Way. The responsibility of managing life is great. Sage wisdom is profound and distant, possessing its own pivot; forced interpretation leads only to wasted effort until white-haired. I secretly received the *Tongxuan Leizheng* from Daoist Physician Zhang of Changshan, which is the key method of Zhang Zhongjing. He obtained it from a strange person, and no version existed in the world. Deeply mindful that Zhang Zhongjing's book is obscure and difficult to see, even for superior scholars with broad knowledge, relying on a single mind to address myriad diseases risks error, causing worry. Now, this book replaces subtle language with direct explanation, making hidden texts clear as patterns on the palm. Thus it is said: Lift one cord, and all meshes open; mark one word, and all principles appear. Obtaining this book to remedy neglected aspirations and benefit the world is profound. Thus, I commissioned woodblocks for permanent transmission. On the fifteenth day of the ninth month of the Guiwei year of the Dading era, Song Yungong of Hebei narrated.
Wang Hu said: In the late Ming dynasty, Yu Shanren edited and published *Leizheng* in three volumes. Within Zhang Zhongjing's complete works, the 397 methods were divided into fifty categories, organized by the Six Channels (Taiyang, etc.) into characters corresponding to the Earthly Branches (Chen, Mao, Yin, Chou, Zi, Hai). Starting with the Vomiting category, it indicates which Zhang Zhongjing formula to use for specific symptoms, similar to Ma Zongsu's *Qianfa*. It offers no other innovations. As the *Fanli* of *Zhunsheng* states: Many have compiled Shanghan texts, but those who revere Zhang Zhongjing while neglecting later scholars' continuations commit the fault of excessive antiquarianism. Such *Leizheng* books exemplify this.
[*Dushu Minqiu Ji*] One volume. Not seen.
Qian Zeng said: Zhu Yanxiu regarded Zhang Zhongjing's book as equivalent to the Confucian classics *Analects* and *Mencius*, asking what could be doubted or excerpted. Fearing that excerpts might be brief or fragmented, leading to errors in chapter and sentence structure, I briefly recorded my doubts and attached my own views, without daring to question Zhang Zhongjing.
Wang Hu said: The title *Shanghan Zhaiyi* (Doubts Excerpted from Shanghan) was written by Zhu Zhenheng (Danxi) of the Yuan dynasty. The book consists of one volume, beginning with pulse discussion and ending with syndrome and decoction discussion. It elucidates Zhang Zhongjing's text and greatly benefits students. Regrettably, his discussions contain only nineteen items.
[Hua Shou's *Shanghan Lichao*] Three volumes. Not seen.
Wang Hu said: *Shanghan Lichao* was compiled by Hua Shou (Bo Ren) of Xuchang, Yuan dynasty. The book has three volumes. The upper volume begins with *Shanghan Li* (Examples of Cold Damage), followed by the Six Channels. For Taiyang, it first lists general examples: "Syndromes in the Channel," "Syndromes entering the Fu organs," and "Transmission changes." It then lists miscellaneous examples for the channel, including all Three Yang channels and combined diseases. The middle volume covers Three Yin channels and post-recovery labor/food relapse examples. The lower volume covers pulse examples, such as pulse of blood loss, pulse of Yang decline, disease pulses, and difficult-to-treat pulses. It also includes wind-stroke in Six Channels, wind-cold seeing cold, cold-damage seeing wind, warm disease/wind-warmth, spasms/dampness/sunstroke, cholera, reversal/cold diarrhea/vomiting, and conditions suitable or unsuitable for sweating/purging, recording their pulses. Finally, it records over thirty fatal syndromes. It offers no innovation on Zhang Zhongjing's theories, serving only to facilitate student memorization.
[Xu Hong's *Jing Nei Tai Fangyi*] Twelve volumes. Extant.
Record of Jian'an County: Xu Hong, courtesy name Zongdao, studied Confucianism in youth but retired to practice medicine. He effectively treated strange syndromes and diseases. He was skilled in poetry and painting landscapes and flowers, achieving excellence. He died at eighty-one. His works include *Tongyuan Lu*, which circulated.
Wang Hu said: *Jing Nei Tai Fangyi* was compiled by Xu Hong of Jian'an. The twelve volumes discuss Zhang Zhongjing's formulas: Volumes 1–10 cover Mahuang Tang, Guizhi Tang, etc.; Volume 11 covers Wuling San and others; Volume 12 covers Lizhong Wan and others. Although primarily based on Cheng Wuji's commentary, it contains many innovations, greatly benefiting the understanding of Zhang Zhongjing. Wang Hu notes: The era of Xu Hong is unknown, and his courtesy name is unclear, but textual analysis suggests he lived during the Jin-Yuan period.
Note: Xu Hong referred to *Shanghan Lun* as *Jing Nei Tai Fang* and *Zajing Lun* (Miscellaneous Diseases Treatise) as *Wai Tai Fang*. The terms "Inner Terrace" and "Outer Terrace" were never used to designate Zhang Zhongjing's books, and their meanings differ significantly (see *Fanglun* Vol. 19 under *Waitai Miyao*). Xu likely meant "Inner Chapters" and "Outer Chapters." Xu also wrote *Huhai Qifang* (Eight Volumes of Strange Formulas from Lakes and Seas), dated the 24th day of the 7th month of Renyin year (20th year of Yongle) by Xu Hong, aged 82. Thus, the county record stating he died at 81 is incorrect. Wang Hu, being from the Jin-Yuan period, is also historically misplaced here.
[Wang Ji's *Shanghan Xuanlu*] Eight volumes. Extant.
Preface: *Shanghan Lun* was authored by Mr. Zhang Zhongjing. Since the Han dynasty, nearly a hundred commentators have elucidated it, yet few grasp its essence. In my youth, I compiled various interpretations, summarized them, and annotated them by category. Zhang Zhongjing's words were written in black ink; later scholars' comments in red. My selections may not be perfect, but they are more detailed than other books. Consulting them provides a comprehensive view. The draft was rough, but at over seventy, my eyes dimmed, and I could not write, leaving the draft like waste paper. Fortunately, Chen Jue from Shishi and Cheng Hao from Hexi, close friends, reviewed the draft and urged me: "This draft was hard-won; treating it as waste discards previous efforts. Let us help you finish this task." I agreed, fearing I wouldn't live to see it. They took all books, worked diligently day and night, adding to my omissions, compiling line by line, reviewing multiple times without tiring. After three years, it was complete. I said: "Abandoned, now restored by you two, fulfilling my wish. 'Where there is a will, there is a way' is true. Alas, nearing death, I witness success. How fortunate!" Named *Shanghan Xuanlu* (Selected Records of Cold Damage), it selects reasonable interpretations from all sources. As Confucius said: "Transmitting without creating, believing in and loving antiquity." Preface by Wang Ji of Qimen, Xin'an, on the first day of the third month, Bing Shen year of Jiajing.
General Rules: Innovations by past sages on Zhang Zhongjing are collected at the start to broaden knowledge. Compilation follows Wang Andao's order: *Shanghan Li* first, then *Bing Pian*. Syndromes follow Cheng Wuji's example, extracting one syndrome per clause for clarification. If Cheng Wuji was unclear, other scholars' views are added for selection. If Cheng Wuji's explanation was inappropriate, other views are added for guidance. For Zhang Zhongjing's "theory without formula," formulas from other books are supplemented with special circles, not equated with Zhang's original, to avoid potential inappropriateness. Scholars' names are abbreviated to surnames (e.g., Cheng Wuji as Cheng Shi, Liu Wansu as Liu Shi, Han Zhihe as Han Shi, Pang Anchang as Pang Shi, Qian Wenli as Qian Shi, Xu Shumi as Xu Shi, Zhu Gong as Zhu Shi, Wu Zhiwei as Wu Shi, Tao Shangwen as Tao Shi, Zhu Danxi as Danxi, Zhang Jianshan as Zhang Shi).
[Hu Chaochen's *Shanghan Leibian*] Seven volumes. Extant.
Postscript: Some doubt *Shanghan Lun* is incomplete, claiming Wang Shuhe added his own views. Wang Andao argued the Six Channels' strict laws and careful prescriptions prove Zhang Zhongjing's profound intent, impossible for Wang Shuhe to fabricate. Additions were limited to Jueyin diarrhea/vomiting/hiccups and pulse methods regarding sweating/purging. I agree and compiled *Leibian*: *Shanghan Li* first, then Six Channels, post-recovery syndromes, similar syndromes, and pulse methods last. Only formulas relevant to Shanghan are collected in a separate volume, excerpting Cheng Wuji's notes to aid beginners. Specialists should read the complete text, avoiding simplification out of laziness. Written by Hu Chaochen, Huiji, on an auspicious day in the first month of Jiazi year, Jiajing.
Wang Hu said: *Shanghan Leibian* by Hu Chaochen, Ming dynasty jinshi from Kuaiji, has seven volumes. Structure: *Shanghan Li*, Six Channels, post-recovery, similar syndromes, pulse methods, formulas last. Main aim: remove Wang Shuhe's verbosity, collect Zhang Zhongjing's essentials. E.g., Taiyang syndrome classified by sweating/no-sweating, water retention, interior cold/heat/deficiency, post-sweat/vomit/purge. Each category excerpts Cheng Wuji's notes without addition, aiming to simplify for beginners.
[Fang Youzhi's *Shanghan Lun Tiaobian*] Eight volumes. Extant.
Preface: *Shanghan Lun* is Zhang Zhongjing's classic, the ancestor of medical formulas and methods, essential for life and filial piety. Over time, texts became obscure and hidden. Unworthy successors obscured the teachings; blind followers cluttered the path, leading to neglect. As the *Spring and Autumn Commentary* says: "Great teachings become unclear because mediocre scholars fail to understand them." True indeed! Alas, corrupt trends prevail, orthodoxy sinks, heresy spreads, confusing hearts. Medicine mirrors society. Having survived disaster, I realized my survival was heaven's will. Heaven kept me for a purpose: to restore this Way. Thus, I undertook this task, enduring hardships, refining this record. Though I dare not claim to fully uncover the profound meaning, tracing the source reveals insights. Guests offered wealth for it, but I refused, citing that the Way belongs to Heaven, not private ownership. Like Confucius having Zisi, or Yu having Qi, it is destiny. Since *Bencao*, *Suwen*, *Lingshu*, and *Nanjing*, the Way has been transmitted thus. Is it a commodity for heirs? No. I follow Heaven's Way. If Heaven intends this line of teaching to survive, someone will emerge to complete it. I will print it to wait. May the Way endure. Guest agreed. Written by Fang Youzhi, seventy-year-old of Zhongshan, Shexian, on Lantern Festival, Renchen year of Wanli.
Postscript: Ancient physicians said: Pre-Zhang Zhongjing had methods but no formulas; post-Zhang Zhongjing had formulas but no methods. Only Zhang's book possesses both. It embodies the complete substance and function of the Way. Later authors cannot compare. I studied it deeply, finding the arrangement chaotic due to Wang Shuhe's editing and subsequent damage/errors. Commentators merely followed the text without critical analysis, like children reciting without understanding, forcing connections when confused. This harms future generations. Like steering a boat, skill saves lives, incompetence drowns everyone. Thus, one must be cautious. I traveled far, consulted widely, and suddenly enlightened. I revised the text, starting in Renwu year of Wanli, completing in Jichou year. At seventy-one, I corrected errors and prepared for printing. *Tiaobian* means correcting Wang Shuhe's arrangement and restoring the original order. Zhang Zhongjing is the sage of his time and ancestor of millennia. His spirit is heard but unseen; only this book remains. Tracing the book to find the Way depends on the practitioner's mind. Though eras differ, human nature is one. To understand Zhang, one must adopt his heart and will. Then the Way is found. I present the basics, awaiting future masters to refine. May this aid self-cultivation and governance, preserving the orthodox tradition. This is our duty to Heaven. I do not presume to predict further. Despite my frailty, I strive thus, fearing ridicule after death. Perhaps...