丹溪先生之书，为世所诵习，如《格致余论》、《局方发挥》、《伤寒辨疑》、《本草衍义
补遗》等集，以列于张刘诸大家，毋或敢复置喙矣。独《手镜》一帙，为先生所秘惜，左右行游，
常挟与俱，不轻以示人。迄于今垂三百年，海内之急欲一见之，不啻如长桑阳庆所称禁方，而不
可得，以为殆非人间有也。不佞尝为言，明府吴公，乃 得之于其后裔，神物之出，岂有其候耶。
先生之后，兴废者数矣，然皆徒秘其书，相戎毋泄，而不能有所表章，故亦时有鱼豕之憾，公于
是为一一考正，而命剞劂以广之。不佞阳获卒业焉，其文简质，而旨奥衍，其洞人之脏腑阴阳，
而为之剂，往往于单辞短语，辄能奇中，然大要渊源于黄帝语，非《素问》弗道也。当胜国时方
行陈师文裴宗元所定大观二百九十七方，相率为《局方》之学，先生独以。
帝王世纪云，神农以赭鞭击草木，审其平毒，旌其燥寒，察其畏恶，辨其臣使，厘而正之，
一日之间遇七十余毒，极含气也，人病四百，药二百六十有五，乃着《本草》，而医书之原启矣。
黄帝深虑人生夭昏凶札，上穷下际，察五气立五运，洞性命，纪阴阳，亟咨于岐雷而《内经》作，
自《内经》而下，藏于有司者，一百七十九家，二百九部，一千二百五十九卷，而后出杂着者不
与焉。夫《内经》谓为黄帝之书，虽先秦之士根据仿而托之，其言质奥，而义弘深，实医家之宗旨，
犹吾儒之六经乎。
秦越人《八十一难经》继作，盖举黄帝岐伯之要旨，而推明之，亚于《内经》者也。汉张仲
景本《内经》、《难经》之旨，着《金匮玉函经》及《伤寒》诸论，其论六气之所伤，最为详备。
晋王叔和纂岐伯华佗等书为《脉经》，叙阴阳内外，辨三部九候，条陈十二经，洎三焦五脏六腑
之病尤为精密，二氏之书，诚千古不刊之典也。厥后，巢元方着《病源候论》，王 撰《天元玉
策》，要皆有所祖述，然元方言风寒二湿，而不着湿热之说， 推五运六气之变而患在滞而不通，
此其失也。至唐孙思邈出，以绝人之识笃，济物之仁，其列《千金方》《翼》，所以发前
言启后学，有功于医道深矣。当时，王焘有《外台秘要》，所言方证符证灼炙甚详，然谓针能杀
生人而不能起死人，则一偏之论也。及宋钱乙、庞安常、许叔微迭兴，庞则囿于准绳尺寸之中，
许则务在出奇而应变，其术皆本于仲景，惟钱深造仲景之阃奥，建为五脏之方，各随所宜用，谓
肝有相火则有泻而无补，肾为真水则有补而无泻，可谓启《内经》之秘，惜其遗书散亡，出于阎
忠孝之所集者，非乙之本真也。若大观间，陈师文、裴元宗辈所制二百九十七方，则欲以一定之
方，而应无穷之病，识者固知其昧于变通之道矣。金氏之有中原也，张洁古、刘守真、张子和、
李明之四人者作，医道于是乎中兴，洁古治疾一切不以方，故其书不传。其学则明之深得之，明
之推内外二伤，尤先于治脾土，其为法专于补，其所着《脾胃论》，诚根本之言也。子和以吐汗
下三法，风寒暑湿燥火六门为医之关键，其剂多峻厉，其为法主于攻。守真论风火之病，以《内
经》病机气宜十九条着为《原病式》，曲尽精微，其治法则与子和相出入者也。张氏一再传其后
无闻，李氏弟子多在中州，独刘氏传之荆山浮图师，师至江南，传之宋中人、罗知悌，而南方之
医皆宗之矣。及元时之言医者，非刘氏之学，弗道也。刘李之法虽攻补不同，若会而通之，神而
明之者，丹溪人也；研而精之，化而裁之者，丹溪书也。上续天潢之正派，下衍济渎之远流者，
兹人也，兹书也，吾不知其尽也。
天启岁重光作噩壮月天医日宛泾谟觞 山人吴恺茂仁甫述
朱丹溪先生的著作，被世人诵读学习，如《格致余论》、《局方发挥》、《伤寒辨疑》、《本草衍义补遗》等文集，既然已经列入张元素、刘完素等大家之列，没有人敢再插嘴评论了。唯独《手镜》这一卷，是先生所秘惜的，他随身携带，经常夹带在身边，不轻易展示给别人看。到现在将近三百年，国内急切想一见此书的人，不像长桑君、阳庆所称的禁方那样难以得到，认为这大概不是人间有的东西。我曾对此言说，吴明府（对知府的尊称）吴公，从其后裔那里得到了它，神物的出现，难道有预兆吗？先生的后代，兴盛衰废了几次，但都只是秘密保存这本书，互相告诫不要泄露，而不能有所表彰弘扬，所以也时常有文字讹误的遗憾，吴公于是为此一一考证校正，并命令刻印以广泛传播。我侥幸得以完成学业（指阅读完此书），其文辞简朴质实，而旨意深奥广博，他洞察人的脏腑阴阳，并为之制定药剂，往往在单字短语中，就能奇妙地击中要害，但大要渊源于黄帝的话，不是《素问》就不谈论。当前朝（元朝）时，方行陈师文、裴宗元所定的大观二百九十七方，相率成为《局方》之学，先生独自……
《帝王世纪》记载，神农用赭鞭击打草木，审查其平性毒性，彰显其燥寒性质，考察其畏恶关系，辨别其臣使配伍，整理并纠正它们，一天之内遇到七十多种毒物，极尽含气之物，人病四百种，药物二百六十五种，于是著成《本草》，医书的源头就开启了。黄帝深深忧虑人生夭折、昏乱、凶险、瘟疫，上穷天际下极地底，观察五气确立五运，洞察性命，记录阴阳，急切咨询于岐伯、雷公而《内经》作成，自《内经》以下，藏在官府中的，一百七十九家，二百九部，一千二百五十九卷，而后出现的杂著不在其中。《内经》被称为黄帝的书，虽然是先秦之士根据模仿而托名之作，但其言辞质朴深奥，而意义弘大深远，确实是医家的宗旨，就像我们儒家的六经一样。
秦越人的《八十一难经》接着作成，大概是列举黄帝、岐伯的要旨，而推演阐明它，仅次于《内经》。汉代的张仲景依据《内经》、《难经》的要旨，著成《金匮玉函经》及《伤寒》诸论，其论述六气所伤，最为详细完备。晋代王叔和编纂岐伯、华佗等人的书为《脉经》，叙述阴阳内外，辨别三部九候，条陈十二经脉，以及三焦五脏六腑的疾病尤为精密，这两家的书，确实是千古不可更改的经典。此后，巢元方著《病源候论》，王冰撰《天元玉策》，都大体有所继承阐述，然而巢元方只谈风寒二湿，而不谈湿热之说，王冰推演五运六气的变化而认为患病在于滞塞不通，这是他们的失误。到了唐代孙思邈出现，以超凡的见识和笃实的仁爱之心，救济万物，他所列《千金方》及《翼》，用来发扬前人言论启发后学者，对医道贡献很深。当时，王焘有《外台秘要》，所说的方证符证灼灸非常详细，然而他说针刺能杀死活人而不能救活死人，则是一偏之论。等到宋代钱乙、庞安常、许叔微相继兴起，庞安常局限于准绳尺寸之中，许叔微致力于出奇应变，他们的医术都本于张仲景，只有钱乙深造张仲景的深奥之处，建立为五脏的方剂，各自随适宜使用，说肝有相火则有泻而无补，肾为真水则有补而无泻，可以说是开启《内经》的秘密，可惜他的遗书散失亡佚，出于阎忠孝所收集的，不是钱乙的本真。若在大观年间，陈师文、裴元宗等人所制的二百九十七方，则是想用一定的方剂，来应对无穷的疾病，有识之士本来就知道他们昧于变通之道。金氏占据中原时，张洁古、刘守真、张子和、李明之四人兴起，医道于是中兴，洁古治疗疾病一概不用固定方剂，所以他的书没有流传下来。他的学问则李明之深得其中，李明之推究内外二伤，尤其先于治疗脾土，他的方法专于补益，他所著的《脾胃论》，确实是根本之言。子和以吐、汗、下三法，风、寒、暑、湿、燥、火六门为医的关键，他的药剂多峻烈，他的方法主于攻伐。守真论述风火之病，以《内经》病机气宜十九条著为《原病式》，曲尽精微，他的治法则与子和相近出入。张氏一两代传之后就没有听说，李氏弟子多在中州，唯独刘氏传之于荆山浮图师，师父到江南，传之于宋中人、罗知悌，而南方的医生都尊崇他了。到了元代谈论医者，不是刘氏的学说，就不谈论。刘、李的方法虽然攻补不同，若能融会贯通，神而明之的，是丹溪这个人；研究而精之，化而裁之的，是丹溪的书。上续天潢的正派，下衍济渎的远流的，是这个人和这本书，我不知道它的尽头在哪里。
天启岁重光作噩壮月天医日宛泾谞觞山人吴恺茂仁甫述
The works of Master Zhu Danxi are recited and studied by the world, such as *Gezhi Yulun* (Supplement to Discourses on Investigation of Things), *Jufang Fahui* (Elucidation of the Formulary), *Shanghan Biyi* (Doubts on Cold Damage Clarified), *Bencao Yan Yi Bu Yi* (Supplement to the Extended Meaning of Materia Medica) and other collections. Since they have been listed among the great masters like Zhang Yuansu and Liu Wansu, no one dares to interject. Only the volume titled *Shoujing* (Hand Mirror) was kept secret and cherished by the Master; he carried it with him wherever he traveled, often holding it close, and did not lightly show it to others. Nearly three hundred years have passed since then. Those within the realm who are eager to see this book regard it as if it were the forbidden prescriptions mentioned by Chang Sangjun and Yang Qing—difficult to obtain—and believe it is perhaps not of this world. I once remarked that Wu Gong, the Prefect of Wu, obtained it from his descendants. Could there be a sign for the emergence of a divine artifact? The Master's descendants experienced several cycles of rise and fall, but they merely kept the book secret, warning each other not to leak it, without being able to promote or publicize it. Thus, there were often regrets over textual errors. Wu Gong therefore collated and corrected them one by one and ordered them to be carved into blocks for widespread dissemination. I was fortunate enough to complete my study of it. Its language is concise and plain, yet its meaning is profound and extensive. It penetrates the viscera and yin-yang of the human body and formulates remedies accordingly. Often, within single words or short phrases, it hits the mark miraculously. However, its main principles originate from the words of the Yellow Emperor, and it does not speak unless it is based on the *Suwen* (Basic Questions). During the previous dynasty (Yuan), Chen Shiwen and Pei Zongyuan promulgated 297 formulas in the *Daguan* era, leading to the prevalence of the "Formulary School." Master Danxi stood alone...
According to *Diwang Shiji* (Chronicle of Emperors), Shennong used a jujube-colored whip to strike plants and trees, examining their neutral and toxic properties, highlighting their drying and cold natures, investigating their mutual aversions and incompatibilities, distinguishing their ministerial and auxiliary roles, organizing and correcting them. Within a single day, he encountered more than seventy types of toxins, exhausting all things containing qi. There were four hundred diseases of humans and two hundred sixty-five medicinal substances, thus composing the *Bencao* (Materia Medica), and the origin of medical texts was opened. The Yellow Emperor deeply worried about premature death, confusion, disasters, and plagues among people. He explored from the heavens to the earth, observed the Five Qi to establish the Five Movements, penetrated life and nature, recorded yin and yang, and urgently consulted Qibo and Leigong, resulting in the creation of the *Neijing* (Inner Canon). Below the *Neijing*, those stored in government offices numbered 179 authors, 209 sections, and 1,259 volumes, excluding later miscellaneous writings. Although the *Neijing* is attributed to the Yellow Emperor and was likely fabricated by scholars of the Pre-Qin period based on imitation, its language is simple and profound, and its meaning is vast and deep. It is truly the guiding principle of medicine, just as the Six Classics are for Confucianism.
Qin Yueren's *Nanjing* (Classic of Difficult Issues, 81 Chapters) followed, presumably taking the essential points of the Yellow Emperor and Qibo and elaborating upon them, ranking second only to the *Neijing*. Zhang Zhongjing of the Han Dynasty, based on the principles of the *Neijing* and *Nanjing*, wrote the *Jingui Yufan Jing* (Golden Cabinet Jade Box Classic) and various treatises on *Shanghan* (Cold Damage). His discussion on the injuries caused by the Six Qi is the most detailed and comprehensive. Wang Shuhe of the Jin Dynasty compiled the books of Qibo, Hua Tuo, etc., into the *Maijing* (Pulse Classic), describing yin and yang, internal and external, differentiating the Three Regions and Nine Pulses, systematically detailing the Twelve Meridians, and particularly providing precise descriptions of diseases of the Sanjiao, Five Zang, and Six Fu organs. The works of these two schools are indeed classics that cannot be altered for millennia. Later, Chao Yuanfang wrote the *Bingyuan Houlun* (Treatise on Pathogenesis and Manifestations of Diseases), and Wang Bing wrote the *Tianyuan Yuce* (Jade Strategy of Heavenly Origin). Both generally inherited and expounded upon previous works. However, Chao Yuanfang discussed wind, cold, and dampness but did not mention damp-heat. Wang Bing deduced the changes of the Five Movements and Six Qi, attributing illness to stagnation and blockage; this was their flaw. When Sun Simiao emerged in the Tang Dynasty, with extraordinary insight and sincere benevolence to benefit all beings, he compiled the *Qianjin Fang* (Prescriptions Worth a Thousand Gold) and its supplement. By promoting past sayings and enlightening future students, he made profound contributions to the medical way. At that time, Wang Tao had the *Waitai Miyao* (Essential Prescriptions from the Imperial Library), which described formulas, indications, acupuncture points, moxibustion, and cautery in great detail. However, his claim that acupuncture can kill living people but cannot revive the dead is a biased argument. When Qian Yi, Pang Anchang, and Xu Shuwu rose successively in the Song Dynasty, Pang Anchang was confined within rigid standards, while Xu Shuwao focused on unexpected maneuvers and adaptability. Their techniques were all based on Zhang Zhongjing. Only Qian Yi deeply mastered the mysteries of Zhang Zhongjing, establishing formulas for the Five Zang organs according to their specific needs, stating that since the Liver contains Ministerial Fire, it should be purged rather than tonified, and since the Kidney is True Water, it should be tonified rather than purged. This can be said to have unlocked the secrets of the *Neijing*. Unfortunately, his remaining works were scattered and lost; what exists was collected by Yan Zhongxiao and is not the true essence of Qian Yi. As for the 297 formulas created by Chen Shiwen and Pei Yuanzong during the Daguan era, attempting to use fixed formulas to respond to infinite diseases, those with insight certainly knew they lacked understanding of flexibility and adaptation. When the Jin clan occupied the Central Plains, Zhang Congzheng (Zhang Jiegu), Liu Wansu (Liu Shouzhen), Zhang Yuhe, and Li Gao (Li Mingzhi) arose, and the medical way was revitalized. Zhang Jiegu treated diseases without relying on fixed formulas, so his books were not transmitted. His learning was deeply understood by Li Mingzhi. Li Mingzhi analyzed internal and external injuries, prioritizing the treatment of Spleen and Earth. His method specialized in tonification, and his work *Piwei Lun* (Treatise on the Spleen and Stomach) is indeed a fundamental text. Zhang Yuhe considered the three methods of vomiting, sweating, and purging, and the six categories of wind, cold, summer-heat, dampness, dryness, and fire as the keys to medicine. His prescriptions were mostly harsh, and his method focused on attack. Liu Shouzhen discussed wind and fire diseases, basing his *Yuanbing Shi* (Original Causes of Disease) on the Nineteen Pathogenic Mechanisms and Qi Suitabilities from the *Neijing*, capturing subtleties with precision. His therapeutic methods were similar to those of Zhang Yuhe. After two generations, the lineage of the Zhang school faded. Li's disciples were mostly in the Central Plains. Only Liu's teachings were passed down to the Buddhist monk from Jingshan. The monk went to Jiangnan and passed them to Song Zhongren and Luo Zhili, after which all doctors in the South revered them. In the Yuan Dynasty, those discussing medicine did not speak unless it was the Liu school's learning. Although the methods of Liu and Li differed in attack and tonification, the one who could integrate and illuminate them spiritually was Danxi; the one who researched them precisely and transformed and adjusted them was Danxi's books. Upward continuing the legitimate line of the imperial family, downward extending the distant flow of the Ji River, this person and this book—I do not know where their end lies.
In the year of Tianqi, during the month of Zhuangyue on the Tianyi day, Wu Kai, courtesy name Maorenfu, a scholar from Wanjing, composed this account.