医略十三篇序
《医略十三篇》，乃京口蒋君宝素手著。京口于吾吴为同里，是亦延陵一大郡会也。予自历官台省，垂四十年，于里闬奇材异能之士，鲜所知者。向闻王九峰、蒋椿田工岐黄术，名噪一时，宝素则椿田之哲嗣，而九峰之高足弟子也。近亦有声大江南北，生平好读三坟，锐志于扁卢之学，其造诣之浅深高下，虽知之未悉，然能述父师之训，折衷于三折肱诸家之说，本经义以立言，而著为是编，则其用力于《灵枢》玉板之书，概可见矣。昔范文正有言，不为良相，当为良医。宝素则谓为医等于为相，以为方家之刀圭量剂，可通于宰辅之鼎鼐和调。会予方忝任保衡，乃因其同邑及门李雨人殿撰请序于予，将以征信于时。书不云乎，若药弗瞑眩，厥疾弗瘳。史有之良药苦口利于病，忠言逆耳利于行。然则，宝素所为比例于良相良医之论，理或然与。虽然，予滋愧矣。爰书以质之宝素弁诸简端。
吴县潘世恩撰
医略序
阴阳风雨晦明，天之六气也。阴淫寒疾，阳淫热疾，风淫末疾，雨淫腹疾，晦淫惑疾，明淫心疾，是六气者乃人生致疾之原也。盖人生不能无病，治病必先赖乎医。是医也者，病人生死之所寄也。顾不重乎。治病者必先求之于形与神，然后求之于藏府。能求之于形神藏府，即有危险之症，亦莫不了如指掌，而得心应手矣。无如今之时医，于人有疾，不论其轻重虚实，概目之曰感冒风寒，饮食停蓄。不知伤寒者则恶寒，伤食者则恶食。果伤乎食，在病者自不欲食，今并能食者而亦禁之，将正气渐亏，百病从兹而入，甚可危也。抑知人之所恃者正气耳。使正气充足，则百病无由而入。如正气不足，则难言之矣。岂止于一感冒风寒饮食停蓄不能霍然而愈已耶。以是推之，则人之正气不能不固也明矣。即如书中所言人之各病之事甚伙，内有论伏邪一篇，诚可谓剀切详明，无微不至，深得夫医理，足为后世之楷模也。彼世医其能辨之耶。纵能辨之，亦仅辨夫外感之初症，而难辨夫内伏之危症也。予素不习医，于凡医家之言，无不细为留意。顾方书虽多，而其议论百出不穷，悉未能细考其实，难免无误。今因柳君宾叔见示京口蒋君宝素手著《医略》一书。蒋君，京口人也。于吾为同里，是亦延陵一大郡会也。其言人之致疾之原，无不深求其故，已非世之为医者所能及其万一，而尤详者，则莫过于《医略》中之关格考、人迎辨两篇。此可谓济世之书也。可谓传世之书也。即使扁鹊仓公复生，亦无出乎其右矣。爰此笔以书之。是为序。
时道光二十八年二月扬州阮元撰
医略序
语云：医之为言，意也。夫人而知之矣。然世之业俞雷者，所在而有其庸庸者无论矣，即专门名家，或拘于偏见，或泥于古方，可以偶一弋获而未可以百发百中，诚欲得医之意，必万全而无害者，不数数觏，予自宣抚粤西，以四时皆夏，一雨成秋之风土，时婴小疾，未暇延医，间尝就验方以意为之，无不应手立瘥。一日与李雨人学使相过从，谈次及之。雨人为言其锦乡丹徒有蒋君宝素其人者，幼以贫而失学，比长乃究心经籍，锐志学医。承其父椿田老人家传，且得名医师王九峰氏秘授。未几而声誉骤起，所至之处，其病若失。因示其所著《医略》一书。读之于表里阴阳虚实之辨，与夫心肝脾肺肾之源，直可按图而索骥。盖其书原本经术，参考诸家，而撮其要旨，病虽万变，理必一归，察脉既真，斯投剂不妄。其目仅十有三篇，而方术家之能事毕矣。奚必博称远引，侈陈夫青囊金匮为哉。用为述其大略如此。 中州周之琦序
序
今之所谓学问者，吾知之矣。日手一编，咿唔不辍，阅时稍久，则援笔学为文词，雅郑不分，朱紫变色。遇有好之者，从而称道之，则名大噪。号召生徒，推演流派。甚则取青紫，持风气文章经济，彪炳一时。然而其中之为是为非，为真为伪，吾乌乎辨之哉。今欲持一民一物，以验其读书之是否有用，盖莫医若矣。医学始于神农黄帝，其书在未有六经之前。六经所以经世，而未始不与医理相发明者。人身一小天地，经脉贯注，肌髓沦浃，其理日流行于两间。道之与艺，未尝有二，均非浅学之士所能道。然而儒术犹有幸中之时，是非可否，无所凭以发其覆。惟医则按脉切理，投剂立效，轻则为离合，重则为死生。士大夫不能博施济众，其可以随分自尽，以展其有用之学者。儒固不知医也。吾友蒋子宝素，年甫志学，即学医务精其业，多读书以养其原，其诊脉也洞见症结，言足以显其情，沉疴痼疾，应手若失。余不知医理，但观其效，以为邑有蒋子，一邑之厚幸也。比又见所著《医略》，原本家学，阐发师传，证以六经，参以各说，食古而化，因时制宜。然后知其用心之挚，非儒者剽窃所可同，出而问世，是非真伪，必有能辨之者。是书既传，庶乎医学之不坠，而人皆有生理矣。蒋子体羸瘠若不任事，而风度飒爽，神明殊胜，知其有异人者。比年患怔忡，盖思虑过甚所致。余深愿其慎自珍重，益广其业，令天下得见全书。虽不能争相延请，而缘其立说以为准则，由是伸躄起废，各为全人。是则蒋子所加惠者，固不独一邑之人已也。
道光辛丑岁抄同里愚弟李承霖序
医略十三篇序
予素不知医，亦不信医。非固也，诚以医之为道，贵能观虚实，辨阴阳，其理甚微，其效甚捷。譬诸水然，水可以载舟，亦可以覆舟，医可以活人，亦可以戕人。然水犹载舟之力居多，而医则戕人之势常胜，故不敢知而亦未尝轻信也。丹徒蒋君宝素，幼极贫，年十四始识字，述乃翁椿田老人家学，并从里中良医王九峰游，尽得其传。不数年而声华藉甚，远近争迎者纷至沓来，不啻和缓之往还于秦晋也。于是本之经术，邃于方剂，自《素问》紫书，旁及仲景、东垣诸名家，芟其芜杂，荟其精英，著《医略十三篇》。及门李雨人殿撰携之京邸，导其意问序于予。取而观之，觉理之微者无弗显，效之捷者益其神。凡君臣佐使表里寒热诸大端，举其粗略，而他本之详，都不外是。将吾意所解而口不能宣者，亦莫不能了然在目。术家脱皆由是引而伸之，触类而长之，庶乎其易知易能而亦可以深信无疑也夫。是为序。
成都卓秉恬撰
医略序意 天覆地载，万物悉备，莫贵于人。人所生者神也，所托者形也。疾病所伤者，形与神也。形与神俱则生，形与神离则死，死者不可复生，离者不可复反，故圣人重之。神农著《本草》，黄帝著《内经》，上揆之天，下验之地，中审之人。世异时移，因机动变，使各得其所，不致夭殃。然非明哲，孰能究其文，通其意，以应万病。几千年来，得其要领者，越人设问难，仲景述伤寒而已。甚矣哉，天下疾病若彼其蕃变也。明哲如此其难得也。以天下疾病之蕃变，而求不世出之明哲，此慎疾者之所共忧也。即使明哲生于当时，无能亲身户治天下之病，即使身亲其役，又乌能使天下之人尽知明哲之为明哲也。嗟乎！古今之远，岁月之长，海宇之广，疾病之多，俗情之廖，药石无知，生死难明，藏府不能言，扁鹊仲景不可复生也。（素）甚惧焉，乃因家君医话，业师医案，著《医略》八十一卷，先刻六淫门十三卷以问世，幸天下明哲，惠而教我。
时道光二十年庚子冬至日镇江蒋宝素自序于快志堂
真中风第一 《椿田医话》曰：第一真黄风汤，主治真中风初感一切形证，可代大小续命等汤。见五绝者不治，口开心绝，手撒脾绝，眼合肝绝，遗尿肾绝，声如鼾呼肺绝。 嫩黄芪（三钱） 防风根（八分） 云茯苓（三钱） 炙甘草（五分） 制半夏（钱半） 福橘皮（一钱） 当归身（三钱） 赤芍药（钱半） 豨莶（三钱） 长流水煎，入竹沥三钱，姜汁五分和服。一二剂，或三五剂，至十剂后，六经形证悉退。里证未清者，接服第二方。
第二真黄风汤，主治真中风初感，服第一真黄风汤后，六经表证已解，里证未除，或二便阻隔，或变色，或神志不清，或语言蹇涩，或口目㖞斜，或半身不遂，舌苔或白滑，或黄厚，或黧黑，胸次或舒或不舒，饮食或进或不进，皆主之。 炙黄芪（三钱） 防风根（五分） 云茯苓（三钱） 制半夏（钱半） 炙甘草（五分） 福橘皮（一钱） 当归身（三钱） 人参（钱半） 桂水炒白芍（钱半） 豨莶（三钱） 麸炒枳实（五分） 长流水煎服，一二剂，或三五剂，及至十剂后，里证向安。或证言微蹇，或面戴阳色，或消谷善饥，或饮食少进，或浊痰未清，或肢体无力，或无故多思，或怔忡惊悸不寐等证，接服第三方调理。
第三真黄风汤，主治真中风，服前二方，表里俱和，诸证悉退，或二气未充，或余氛未尽，宜此方调理，真善后之良法也。 炙黄芪（三钱） 防风根（三分） 人参（钱半） 大熟地（四钱） 云茯苓（三钱） 炙甘草（五分） 制半夏（钱半） 福橘皮（一钱） 麸炒枳实（五分） 豨莶（三钱） 长流水煎服一二剂，或三五剂至十剂后，或更以十剂为末，水叠丸，每早晚开水服三钱。
《易》曰：挠万物者，莫疾乎风。
《庄子·内篇》曰：夫大块噫气，其名为风。
《吕氏春秋·有始觉》曰：何谓八风，东北曰炎风，艮气所生，一曰融风。东方曰滔风，震气所生，一曰明庶风。东南曰熏风，巽气所生，曰清明风。南方曰巨风，离气所生，一曰凯风。西南曰凄风，坤气所生，一曰凉风。西方曰飂风，兑气所生，一曰阊阖风。西北曰厉风，乾气所生，一曰不周风。北方曰寒风。坎气所生，一曰广莫风。
《史记·律书》曰：不周风居西北，主杀生，又曰：广莫风居北方。广莫者，言阳气在下，阴莫阳广大也。又曰：条风居东北，主出万物。条之言条治万物而出之。又曰：明庶风居东方。明庶者，明众物尽出也。又曰：清明风居东南维，主风吹万物。又曰：景风居南方。景者，言阳气道竟。又曰：凉风居西南主地。地者沉夺万物气也。又曰：阊阖风居西方。阊者，倡也。阖者，藏也。言阳气导万物阖黄泉也。
又《扁鹊仓公列传》曰：臣意常诊安阳武都里成开方，开方自言以为不病，臣意谓之病苦沓风，三岁四支不能自用，使人喑，喑即死。今闻其四支不能用，喑而未死也。病得之数饮酒以见大风气。所以知成开方病者，诊之其脉法奇咳言曰：藏气相反者死，切之得肾反肺，法曰：三岁死也。
《左传·昭元》曰：晋侯求医于秦伯，秦伯使医和视之。又曰：风淫末疾。
《东观汉记》曰：明帝行幸诸国，敕执金吾凭鲂将缇骑宿元武门复道上，诏曰：复道多风寒，左右老人且病痱，多取帷帐，东西完塞，窗牖皆令致密。
《后魏书》曰：临淮王潭孙孚好酒后遇风，患手足俱痹，口不能言，乃左手书画地作字，乞解所任。
《开河记》曰：隋大总管麻叔谋病风逆，起坐不得，炀帝命太医令巢元方视之曰：风入腠理，病在胸臆，须用嫩肥羊蒸熟糁药食之则瘥。如其言，未尽剂而痊。
《唐书》曰：许裔宗，常州义同人也。初仕陈为新蔡王外兵参军时，柳太后感风不能言，名医疗皆不愈，脉益沉而口噤。裔宗曰：既不能下药，宜以汤药薰之。药入腠理，周时可瘥。乃造黄芪防风汤数十斛，置于床下，气如烟雾，其夜便得语。
江陵府节度使成讷进豨莶丸方略曰：臣有弟訮年二十一，中风伏枕五年，百医不瘥。有道人钟针，因睹此患，曰：可饵豨莶丸必愈。其草多生沃壤，高三尺许，节叶相对，当夏五月以来收之。每去地五寸剪刈，以温水洗去泥土，摘叶及枝头，凡九蒸九暴，不必太燥，但以取足为度，仍熬捣为末，炼蜜丸如梧子大，空心温酒或米饮下二三十丸。服至二千丸，所患愈加，不得忧虑，是药攻之力。服至四千丸必得复，至五千丸当复丁壮，臣依法修合，令訮服之，果如其言。服后须吃饭三五匙压之。五月五日采者佳。奉敕宣付医院详录。
知益州张咏进豨莶丸表略曰：窃以餐石饮水，可作充肠之馔。饵松含柏，亦成救病之功。是以疗饥者不在于羞珍，愈病者何烦于异术。倘获济时之药，辄陈鄙物之形，不耻管窥，辄干天听。臣因换龙兴观掘得一碑，内说修养气术并药方二件。依方差人访问采觅，其草颇有异金棱银线，素茎紫荄，对节而生，蜀号火杴。茎叶颇同苍耳，不费登高历险，每常求少获多，急采非难，广收甚易。倘勤久服，旋见神功。谁知至贱之中，乃有殊常之效。臣自服至百服，眼目清明，即至千服，髭须乌黑，筋力轻健，效验多端。臣本州有都押衙罗守一，曾因中风坠马，失音不语。臣与十服，其病立瘥。又和尚智严，年七十忽患偏风，口眼㖞斜，时时吐涎。臣与十服，亦便得痊。今合一百剂，差贡史元奏进。
《医略十三篇》序
《医略十三篇》，是京口蒋宝素先生亲手撰写的著作。京口与我的故乡吴县同属一乡，这也是延陵地区的一个大都会。我从历任台省官职以来，将近四十年了，对于乡里中那些有奇特才能和异能的人士，很少有所了解。过去听说王九峰、蒋椿田精通岐黄之术（中医医术），名噪一时，而蒋宝素则是蒋椿田的嫡子，也是王九峰的高徒弟子。近来他在大江南北也颇有声望，生平喜爱阅读上古三坟之书，立志钻研扁鹊、卢医（代指古代名医）的医学。他造诣的深浅高低，虽然我了解得并不全面，但他能阐述父亲和老师的教诲，综合折衷于多位经验丰富的医家之说，依据经典经义来立论，并著成此书，那么他用力研读《灵枢》等深奥医书的情况，大概就可以看到了。从前范仲淹曾说，如果不能做良相，就应当做良医。蒋宝素则认为行医等同于做宰相，认为方士手中的刀圭量剂（指称量药物的器具，代指用药），可以通晓于宰相调和鼎鼐（比喻治理国家）的道理。恰逢我忝任保衡（掌管平衡、公正之职，此处指担任高官），于是因同乡及门生李雨人殿撰的请求，为我作序，以此取信于当时。古书不是说过吗，如果服药后没有出现瞑眩反应（服药后出现的剧烈反应，预示药效发作），疾病就不会痊愈。史书上也有说：良药苦口利于病，忠言逆耳利于行。既然如此，蒋宝素将行医比作良相良医的理论，道理或许是成立的吧。虽然如此，我却更加感到惭愧。因此写下这些文字以向蒋宝素请教，并放在书前作为序言。
吴县潘世恩 撰写
医略序
阴阳风雨晦明，是天的六气。阴气过盛导致寒疾，阳气过盛导致热疾，风气过盛导致四肢末梢之疾，雨水过盛导致腹部之疾，昏暗过度导致神志迷惑之疾，光明过度导致心脏之疾，这六气是人生致病的原因。大概人生不可能没有疾病，治疗疾病必须先依赖医生。这个医生，是病人生死所寄托的人。难道不重要吗？治病的人必须先探究形体与精神，然后探究脏腑。如果能从形神脏腑入手探究，即使是危险的病症，也能了如指掌，得心应手。然而现在的时医，面对病人患病，不论病情轻重虚实，一概称之为感冒风寒或饮食停蓄。不知道伤寒的人会恶寒，伤食的人会厌恶食物。如果是伤了食物，病人自然不想吃东西，现在连能吃的人也禁止进食，这将导致正气逐渐亏损，百病从此而入，非常危险。岂止是一般的感冒风寒或饮食停蓄不能立刻痊愈而已呢。由此推论，人的正气不能不固守，这是很明显的。就像书中所说的人的各种疾病很多，其中有一篇论述伏邪的文章，确实可以说恳切详细明确，无微不至，深得医理，足以成为后世的楷模。那些世俗的医生能辨别吗？即使能辨别，也只能辨别外感病的初期症状，而难以辨别内伏的危险症状。我向来不习医，对于凡医家的言论，无不仔细留意。但是医书虽然多，议论层出不穷，都未能仔细考证其实质，难免有误。如今因为柳宾叔先生展示京口蒋宝素先生亲手撰写的《医略》一书。蒋先生是京口人，与我同乡，这也是延陵的大都会。他论述人生致病的原因，无不深入探究其根源，已非世俗行医者所能企及其万一，尤其详尽的，莫过于《医略》中的《关格考》、《人迎辨》两篇文章。这可以说是济世的书，也可以说是传世的书。即使扁鹊、仓公再生，也不能超出这本书的范围。因此用笔写下这些文字。这就是序言。
道光二十八年二月 扬州阮元 撰写
医略序
俗话说：医字的含义，就是“意”（心领神会）。世人皆知此理。然而世上从事医疗行业的人，到处都有，平庸者不必说了，即使是专门名家，有的拘泥于偏见，有的拘泥于古方，只能偶尔成功而不能百发百中。真正想获得医学的真意，达到万全而无害的境界，是不多见的。我从宣抚粤西开始，那里四季皆夏，一场雨便成秋的风土气候，时常染上小病，没空请医生，偶尔尝试用验方凭心意施治，没有不立即见效的。一天与李雨人学使交往，谈话间提到此事。李雨人说他的家乡丹徒有位蒋宝素先生，小时候因贫穷失学，长大后专心研究经籍，立志学医。继承父亲椿田老人的家传医术，且得到名医王九峰先生的秘密传授。不久声誉骤起，所到之处，病人的病痛仿佛消失。于是向我展示他所著的《医略》一书。读起来，对于表里阴阳虚实的辨析，以及心肝脾肺肾的源流，简直可以按图索骥。大概这本书原本基于经术，参考各家学说，撮取其要旨，病情虽然万变，医理必归于一，脉象诊断既真实准确，那么投药就不会妄下。全书仅十三篇，而方术家的能事便完备了。何必广泛引用远引，夸耀青囊金匮（指代高深的医书）呢。因此简述其大致情况如上。
中州周之琦 序
序
现在的所谓学问，我是知道的。每天手拿一本书，吟诵不停，时间久了，就提笔学习写文章，雅正与淫靡不分，朱紫变色（比喻是非混淆）。遇到有好之者，从而称赞它，名声就大噪。号召生徒，推演流派。甚至获取高官厚禄，把持文风，文章经济，彪炳一时。然而其中的对与错，真与伪，我如何辨别呢？现在想要拿一个人或一件事，来验证读书是否有用，大概没有比医学更好的了。医学始于神农黄帝，其书在六经出现之前。六经是用来经世致用的，但从未不与医理相互阐发的。人身是一个小天地，经脉贯注，肌髓浸润，其理每日流行于天地之间。道与艺，未曾有二，都不是浅学之士所能道出的。然而儒术还有侥幸成功的时机，是非可否，没有什么凭借来揭开真相。只有医学，通过按脉切理，投药立即见效，轻则决定离合（病情的进退），重则决定死生。士大夫如果不能博施济众，那可以随分自尽，以施展其有用的学问。儒家本来不懂医学。我的朋友蒋宝素，年纪刚满十五岁（志学之年），就开始学医，务求精通其业，多读书以涵养本源，他诊脉洞察症结，言语足以显露病情，沉疴痼疾，应手若失。我不懂医理，只看其疗效，认为县里有蒋先生，是全县的厚幸。最近又见到他所著的《医略》，原本基于家学，阐发师传，以六经为证，参考各说，食古而化，因时制宜。然后知道他的用心诚挚，不是儒家剽窃所能相比的，出来问世，是非真伪，必定有能辨别的人。这本书既然流传，或许医学不会坠地，而人人都有生存的机会了。蒋先生身体瘦弱好像不能胜任事务，但风度飒爽，神明特别胜人，知道他是有异禀的人。近年患怔忡（心悸），大概是思虑过甚所致。我深深希望他谨慎珍重，扩大其事业，让天下人得以见到全书。虽然不能争相聘请，但缘于他的立说作为准则，由此使跛者起身，废者康复，各自成为完整的人。这是蒋先生所施加的恩惠，固然不只是针对一县之人罢了。
道光辛丑年 抄录 同乡愚弟李承霖 序
医略十三篇序
我向来不懂医，也不信医。这不是固执，实在是因为医学之道，贵在能观察虚实，辨别阴阳，其理非常微妙，其效非常快捷。比如水，水可以载舟，也可以覆舟；医可以活人，也可以伤人。然而水载舟的力量居多，而医伤人的势头常占上风，所以我不敢懂，也未曾轻信。丹徒蒋宝素先生，小时候极其贫穷，十四岁才开始识字，叙述其父亲椿田老人的家学，并跟随乡里的良医王九峰游学，完全继承了其传承。没过几年名声大噪，远近争着迎接他的人纷至沓来，不亚于秦晋之间华佗往来的盛况。于是基于经术，精通方剂，从《素问》等书籍，旁及张仲景、李东垣等诸名家，删去芜杂，荟萃精英，著成《医略十三篇》。门生李雨人殿撰将其带到京城寓所，引导其意向我求序。拿来观看，觉得微妙的道理没有不显明的，快捷的疗效更加神奇。凡是君臣佐使、表里寒热等主要方面，举其粗略，而其他版本的详细之处，都不出这个范围。将我心中所想却口不能宣的，也都莫不能了然在目。医家若能由此引申，触类旁通，大概就容易理解容易掌握，也可以深信无疑了。这就是序言。
成都卓秉恬 撰写
医略序意 天覆盖地承载，万物都具备，没有比人更珍贵的。人所产生的是神，所依托的是形。疾病所伤害的，是形与神。形与神俱备则生，形与神分离则死，死者不可复生，离者不可复返，所以圣人重视这一点。神农著《本草》，黄帝著《内经》，上测之于天，下验之于地，中审之于人。时代不同，时机变化，因机而动变，使各得其所，不至于遭受夭折之殃。然而如果不是明智哲人，谁能探究其文意，通达其含义，以应对万病？几千年来，得其要领的，只有越人（扁鹊）设问难，仲景述伤寒罢了。天下的疾病如此繁多变化，太严重了。明智哲人如此难得。以天下疾病的繁多变化，去寻求不世出的明智哲人，这是谨慎对待疾病的人共同担忧的。即使明智哲人生于当时，也不能亲身治愈天下的病，即使亲身承担此役，又怎能使天下人都知道明智哲人是明智哲人呢？唉！古今遥远，岁月漫长，海宇广阔，疾病众多，世俗情态粗疏，药石无知，生死难明，脏腑不能说话，扁鹊仲景不可复生。（我）非常恐惧，于是因父亲的医话，恩师的医案，著成《医略》八十一卷，先刻印六淫门十三卷以问世，希望天下的明智哲人，怜悯并教导我。
道光二十年庚子冬至日 镇江蒋宝素 自序于快志堂
真中风第一 《椿田医话》说：第一真黄风汤，主治真中风初感的一切形态症状，可以替代大小续命等汤。出现五绝症的无法治疗，口开是心绝，手撒是脾绝，眼合是肝绝，遗尿是肾绝，声如鼾呼是肺绝。 嫩黄芪（三钱） 防风根（八分） 云茯苓（三钱） 炙甘草（五分） 制半夏（钱半） 福橘皮（一钱） 当归身（三钱） 赤芍药（钱半） 豨莶草（三钱） 长流水煎煮，加入竹沥三钱，姜汁五分混合服用。一二剂，或三五剂，直到十剂后，六经形态症状全部消退。里证未清的，接着服用第二方。
第二真黄风汤，主治真中风初感，服用第一真黄风汤后，六经表证已解，里证未除，或者二便阻隔，或者面色改变，或者神志不清，或者语言蹇涩，或者口眼歪斜，或者半身不遂，舌苔或者白滑，或者黄厚，或者黧黑，胸膈或者舒畅或者不舒畅，饮食或者进或者不进，都主治。 炙黄芪（三钱） 防风根（五分） 云茯苓（三钱） 制半夏（钱半） 炙甘草（五分） 福橘皮（一钱） 当归身（三钱） 人参（钱半） 桂水炒白芍（钱半） 豨莶草（三钱） 麸炒枳实（五分） 长流水煎服，一二剂，或三五剂，等到十剂后，里证趋向安宁。或者言语轻微蹇涩，或者面戴阳色（面色泛红如妆），或者消谷善饥，或者饮食少进，或者浊痰未清，或者肢体无力，或者无故多思，或者怔忡惊悸不寐等症状，接着服用第三方调理。
第三真黄风汤，主治真中风，服用前两方，表里俱和，诸证悉退，或者二气未充，或者余氛未尽，适宜此方调理，真是善后的好方法。 炙黄芪（三钱） 防风根（三分） 人参（钱半） 大熟地（四钱） 云茯苓（三钱） 炙甘草（五分） 制半夏（钱半） 福橘皮（一钱） 麸炒枳实（五分） 豨莶草（三钱） 长流水煎服一二剂，或三五剂直到十剂后，或者再将十剂研为粉末，用水叠丸，每早晚开水送服三钱。
《易经》说：挠动万物的，没有比风更快的。
《庄子·内篇》说：大地吐气，它的名字叫做风。
《吕氏春秋·有始觉》说：什么是八风？东北叫炎风，艮气所生，也叫融风。东方叫滔风，震气所生，也叫明庶风。东南叫熏风，巽气所生，叫清明风。南方叫巨风，离气所生，也叫凯风。西南叫凄风，坤气所生，也叫凉风。西方叫飂风，兑气所生，也叫阊阖风。西北叫厉风，乾气所生，也叫不周风。北方叫寒风。坎气所生，也叫广莫风。
《史记·律书》说：不周风位于西北，主宰杀生，又说：广莫风位于北方。广莫，是说阳气在下，阴气盛大阳气广大。又说：条风位于东北，主宰生出万物。条的意思是条理万物而出之。又说：明庶风位于东方。明庶，是说明白众物尽出。又说：清明风位于东南角，主宰风吹万物。又说：景风位于南方。景，是说阳气道路尽头。又说：凉风位于西南主宰地。地是沉降夺取万物气的地方。又说：阊阖风位于西方。阊，是倡导。阖，是收藏。是说阳气引导万物闭合于黄泉。
又《扁鹊仓公列传》说：臣意（淳于意）常诊视安阳武都里的成开方，开方自己说不生病，臣意说他患有沓风病，三年四肢不能自用，使人哑，哑即死。现在听说他四肢不能用，哑而未死。病得自多次饮酒见大风气。之所以知道成开方的病，诊视其脉法奇咳说：脏气相反者死，切脉得肾反肺，法曰：三年死。
《左传·昭元》说：晋侯向秦伯求医，秦伯派医和诊治。又说：风淫末疾。
《东观汉记》说：明帝巡行各国，命令执金吾凭鲂率领缇骑宿卫玄武门复道上，诏书说：复道多风寒，左右老人将要患痱病，多取帷帐，东西完全堵塞，窗牖都要使其致密。
《后魏书》说：临淮王潭孙孚喜欢酒后遇风，患手足俱痹，口不能言，乃左手书画地作字，乞解所任。
《开河记》说：隋朝大总管麻叔谋病风逆，起坐不得，炀帝命令太医令巢元方诊治说：风入腠理，病在胸臆，须用嫩肥羊蒸熟拌药吃它则痊愈。照他的话做，药未尽剂而痊愈。
《唐书》说：许裔宗，常州义同人。起初仕陈为新蔡王外兵参军时，柳太后中风不能言，名医治疗都不愈，脉益沉而口噤。裔宗说：既然不能下药，宜以汤药薰之。药入腠理，一周时间可痊愈。于是造黄芪防风汤数十斛，置于床下，气如烟雾，当晚便能说话。
江陵府节度使成讷进献豨莶丸方略说：臣有弟弟訮二十一岁，中风伏枕五年，百医不愈。有道人名钟针，因看到此患，说：可服用豨莶丸必愈。这种草多生在肥沃土壤，高三尺左右，节叶相对，当夏五月以来采收。每次离地五寸剪刈，用温水洗去泥土，摘叶及枝头，凡九蒸九晒，不必太燥，但以取足为度，仍熬捣为末，炼蜜丸如梧子大，空心温酒或米饮下二三十丸。服至二千丸，所患愈加，不得忧虑，是药攻之力。服至四千丸必得恢复，至五千丸当恢复丁壮，臣依法修合，令訮服用，果然如其所言。服用后须吃饭三五匙压之。五月五日采者佳。奉敕宣付医院详录。
知益州张咏进献豨莶丸表略说：窃以为餐石饮水，可作为充肠之食。饵松含柏，也成为救病之功。因此疗饥者不在于羞珍，愈病者何烦于异术。倘若获得济世之药，辄陈述鄙物之形，不耻管窥，辄干天听。臣因换龙兴观掘得一碑，内说修养气术并药方两件。依差方派人访问采觅，其草颇有异金棱银线，素茎紫荄，对节而生，蜀号火杴。茎叶颇同苍耳，不费登高历险，每常求少获多，急采非难，广收甚易。倘若勤久服，旋见神功。谁知至贱之中，乃有殊常之效。臣自服至百服，眼目清明，即至千服，髭须乌黑，筋力轻健，效验多端。臣本州有都押衙罗守一，曾因中风坠马，失音不语。臣给予十服，其病立即痊愈。又和尚智严，七十岁忽患偏风，口眼歪斜，时时吐涎。臣给予十服，也便痊愈。今合一百剂，差贡史元奏进。
Preface to Thirteen Chapters of Medical Strategy (Yi Lue)
*Thirteen Chapters of Medical Strategy* is a work personally authored by Mr. Jiang Baosu from Jingkou. Jingkou shares the same hometown as my native Wu County, and it is also a major metropolis in the Yangling region. Since I held official posts in the Tai and Sheng ministries for nearly forty years, I have rarely known of those talented and extraordinary individuals within my locality. Previously, I heard that Wang Jiufeng and Jiang Chuntian were skilled in Qihuang techniques (Traditional Chinese Medicine), enjoying fame at the time. Baosu is the legitimate son of Chuntian and a distinguished disciple of Jiufeng. Recently, he has also gained reputation north and south of the Yangtze River. Throughout his life, he has loved reading the ancient *Sanfen* texts and has been determined to study the medical arts of Bian Que and Lu Yi (ancient renowned physicians). Although I do not fully understand the depth and height of his attainments, he can expound upon the teachings of his father and master, synthesizing the theories of various experienced practitioners. By establishing his words based on classical principles and compiling this book, it is evident how much effort he has devoted to studying profound medical texts like the *Ling Shu*. Fan Zhongyan once said, "If one cannot be a good prime minister, one should be a good physician." Baosu argues that practicing medicine is equivalent to being a prime minister, believing that the precise measurements used by physicians (Dao Gui Liang Ji) can correspond to the harmonization of the state by a chancellor. Coinciding with my humble appointment to a high office, Li Yuren, a Jinshi degree holder from my hometown and student, requested a preface from me to validate this work for the times. Does the classic not say, "If the medicine does not cause dizziness or vertigo (Ming Xuan reaction indicating efficacy), the disease will not be cured"? History records, "Good medicine tastes bitter but benefits the illness; honest words sound harsh but benefit conduct." Therefore, Baosu's comparison of medicine to the roles of a good prime minister and physician may well be logical. Nevertheless, I feel even more ashamed. Thus, I write these words to inquire of Baosu and place them at the beginning of the book as a preface.
Written by Pan Shi'en of Wu County
Preface to *Medical Strategy*
Yin, Yang, Wind, Rain, Darkness, and Brightness are the Six Qi of Heaven. Excess Yin causes cold diseases; excess Yang causes heat diseases; excess Wind causes diseases of the extremities; excess Rain causes abdominal diseases; excess Darkness causes confused mental states; excess Brightness causes heart diseases. These six Qi are the origins of human illness. Generally, humans cannot live without illness, and treating illness must rely on doctors. A doctor is the hope for a patient's life and death. Is this not important? To treat illness, one must first investigate the Form and Spirit (Xing Shen), then the Zang-Fu organs. If one investigates through Form, Spirit, and Zang-Fu, even dangerous conditions can be understood clearly and managed skillfully. However, contemporary physicians, when encountering illness, regardless of its severity or deficiency/excess, generally label it as "Cold-Wind Invasion" or "Food Stagnation." They fail to realize that those with Cold Damage experience aversion to cold, while those with Food Injury experience aversion to food. If it is indeed food injury, the patient naturally loses appetite. Now, forbidding food even for those who can eat will gradually deplete the Righteous Qi (Zheng Qi), allowing myriad diseases to enter, which is extremely dangerous. One must know that humans rely on Righteous Qi. If Righteous Qi is sufficient, no disease can enter. If insufficient, the consequences are hard to imagine. It is not just that common colds or food stagnation fail to heal instantly. From this, it is clear that Righteous Qi must be consolidated. As mentioned in the book, there are many cases of various diseases. The chapter on "Latent Pathogens" (Fu Xie) is particularly earnest, detailed, and thorough, deeply grasping medical principles and serving as a model for future generations. Can worldly physicians distinguish these? Even if they can, they only distinguish initial external contraction symptoms, struggling with internal latent critical conditions. I am not trained in medicine but pay close attention to all medical discourses. Although medical books are numerous and arguments endless, few are carefully verified, leading to errors. Recently, Mr. Liu Bingshu showed me *Medical Strategy*, hand-written by Jiang Baosu of Jingkou. Mr. Jiang is from Jingkou, my fellow townsman, a major hub of Yangling. His discussion on the origins of illness delves deep into causes, surpassing worldly physicians by far. Most notably, the chapters on "Guan Ge Examination" and "Ren Ying Differentiation" are unparalleled. This is truly a book for saving the world and passing down through generations. Even if Bian Que and Cang Gong were reborn, they could not surpass it. Hence, I write this preface.
Written by Ruan Yuan of Yangzhou in February of the 28th Year of Daoguang
Preface to *Medical Strategy*
It is said: "The character 'Yi' (Medicine) implies 'Yi' (Intention/Meaning)." Everyone knows this. Yet, among those practicing medicine, mediocrity is common. Even experts may be biased or rigidly adhere to ancient formulas, achieving success only occasionally rather than consistently. Truly grasping the essence of medicine to achieve perfection without harm is rare. When I served in Western Guangdong, where the climate was summer-like year-round and rain brought autumn chill, I often suffered minor ailments and had no time to hire doctors. I occasionally used proven prescriptions based on my own judgment, always achieving immediate recovery. During a visit with Scholar-Official Li Yuren, we discussed this. He mentioned a Mr. Jiang Baosu from Dantu, his hometown. Jiang lost schooling due to poverty in childhood but later devoted himself to classics and medicine. Inheriting family traditions from his father Jiang Chuntian and receiving secret instruction from renowned physician Wang Jiufeng, his reputation rose quickly. Wherever he went, illnesses seemed to vanish. He showed me his book *Medical Strategy*. Reading it, the distinctions between exterior/interior, Yin/Yang, deficiency/excess, and the origins of the Heart, Liver, Spleen, Lung, and Kidney are clear enough to follow like searching for a horse using a map. The book is rooted in classical scholarship, references various schools, and extracts key points. Though diseases vary infinitely, principles remain unified. Accurate pulse diagnosis ensures rational prescription. With only thirteen chapters, it completes the art of formulae. Why boast about extensive citations or obscure texts like *Qing Nang* and *Jin Gui*? Thus, I summarize its gist.
Zhou Zhiqi of Zhongzhou
Preface
I know the current state of scholarship. People read constantly, then write essays, confusing elegance with vulgarity. Praise brings fame, attracting students and spreading schools. Some achieve high office and literary glory. But how can one discern truth from falsehood? To verify if reading is useful, nothing compares to medicine. Medicine began with Shennong and the Yellow Emperor, predating the Six Classics. The Six Classics govern the world yet illuminate medical principles. The human body is a microcosm; meridians permeate, muscles and marrow soak in principle, flowing daily in the universe. Dao and Art are one, inaccessible to shallow learners. Confucianism has moments of luck, lacking proof for truth. Medicine, however, relies on pulse-taking and reasoning, with immediate effects determining life or death. Scholars unable to benefit the masses can still practice their useful knowledge. Confucians often lack medical knowledge. My friend Jiang Baosu studied medicine at fifteen, mastering his craft through extensive reading to nourish his source. His pulse diagnosis reveals the crux of symptoms, explaining conditions accurately. Chronic and stubborn diseases vanish at his touch. Ignorant of medical theory, I judge by results. Having Jiang in our county is a great fortune. Seeing his *Medical Strategy*, rooted in family learning and teacher transmission, verified by the Six Classics and various theories, adapting ancient wisdom to current needs, shows his sincere intent, unlike superficial Confucian plagiarism. Upon publication, truth and falsehood will be judged. This book may preserve medicine and ensure everyone has a chance at life. Jiang is physically frail but spiritually vigorous, showing exceptional qualities. Recently suffering from palpitations (Zheng Chong) due to excessive thought, I hope he cherishes himself, expands his work, and lets the world see the complete book. Though not all may seek him out, his principles will guide others to recover. His benevolence extends beyond our county.
Copied in the Xin-Chou Year of Daoguang by Li Chenglin, younger brother of the same hometown
Preface to *Thirteen Chapters of Medical Strategy*
I never knew or believed in medicine. Not out of stubbornness, but because medicine requires observing deficiency/excess and distinguishing Yin/Yang, with subtle principles and rapid effects. Like water, it can float or capsize boats; medicine can save or kill. Water mostly floats, but medicine often kills, so I dared not trust it easily. Jiang Baosu of Dantu was extremely poor, learning characters at fourteen. He inherited family learning from his father Chuntian and studied under local physician Wang Jiufeng, mastering his transmission. Within years, his fame spread, attracting patients from near and far, comparable to Hua Tuo traveling between Qin and Jin. Based on classics, proficient in formulas, drawing from *Su Wen*, *Zi Shu*, Zhang Zhongjing, Li Dongyuan, etc., he removed clutter and gathered essences to write *Thirteen Chapters of Medical Strategy*. His student Li Yuren brought it to the capital and asked for a preface. Reading it, subtle principles became clear, and rapid effects seemed miraculous. Major aspects like Sovereign-Minister-Assistant-Courier, Exterior-Interior, Cold-Heat are outlined comprehensively. What I felt but could not express is now clear. If practitioners extend and apply this, it will be easy to understand and believe. This is the preface.
Zhuo Bingtian of Chengdu
Preface to the Intent of *Medical Strategy*
Heaven covers and Earth bears; among all things, man is most precious. Man generates Spirit (Shen) and relies on Form (Xing). Illness harms Form and Spirit. Together they live; separated they die. The dead cannot revive; separation cannot reverse. Thus, sages value this. Shennong wrote *Ben Cao*; the Yellow Emperor wrote *Nei Jing*. Measuring heaven, verifying earth, examining man, adapting to changing times prevents premature death. But only wise philosophers can interpret texts and handle myriad diseases. For millennia, only Yu Ren (Bian Que) posed questions and Zhongjing described Cold Damage. Diseases are too varied; wise men are too rare. How can careful patients not worry? Even if a wise man existed, he couldn't cure everyone personally, nor make everyone recognize his wisdom. Alas! Ancient and modern are distant; years long; world vast; diseases numerous; customs crude; medicines ignorant; life/death unclear; organs silent; Bian Que and Zhongjing gone. I fear greatly. Using my father's medical talks and my master's case records, I wrote *Medical Strategy* in 81 volumes, first publishing 13 volumes on the Six Excesses (Liu Yin) to ask for guidance from wise men worldwide.
Self-preface by Jiang Baosu of Zhenjiang at Kuai Zhi Hall on the Winter Solstice, Geng-Zi Year, 20th Year of Daoguang
True Stroke Chapter 1
*Chuntian Medical Talks* states: First True Huang Feng Tang treats all initial manifestations of true stroke, replacing Da/Xiao Xu Ming Decoctions. Five Extinctions indicate incurability: Mouth open (Heart extinction), Hand flaccid (Spleen extinction), Eyes closed (Liver extinction), Urine incontinence (Kidney extinction), Snoring breath (Lung extinction).
Young Astragalus Root (3 qian)
Saposhnikovia Root (8 fen)
Cloud Poria (3 qian)
Honey-fried Licorice Root (5 fen)
Prepared Pinellia Tuber (1.5 qian)
Fujian Tangerine Peel (1 qian)
Angelica Sinensis Body (3 qian)
Red Peony Root (1.5 qian)
Siegesbeckia Herb (3 qian)
Decoct in long-flowing water, add Bamboo Sap (3 qian) and Ginger Juice (5 fen), mix and take. After 1-2 doses, or 3-5 doses, up to 10 doses, all Six Meridian manifestations recede. If interior signs remain, continue with Formula 2.
Second True Huang Feng Tang treats true stroke after Formula 1, where exterior signs resolve but interior signs persist, or bowel/bladder obstruction occurs, color changes, mental confusion, slurred speech, facial deviation, hemiplegia, white/slippery/yellow-thick/black tongue coating, chest discomfort, appetite loss.
Honey-fried Astragalus Root (3 qian)
Saposhnikovia Root (5 fen)
Cloud Poria (3 qian)
Prepared Pinellia Tuber (1.5 qian)
Honey-fried Licorice Root (5 fen)
Fujian Tangerine Peel (1 qian)
Angelica Sinensis Body (3 qian)
Ginseng Root (1.5 qian)
White Peony Root fried with Cinnamon Water (1.5 qian)
Siegesbeckia Herb (3 qian)
Wheat-bran fried Immature Bitter Orange (5 fen)
Decoct in long-flowing water. After 1-2 doses, or 3-5 doses, up to 10 doses, interior signs stabilize. For slight speech impediment, floating red face, excessive hunger, poor appetite, turbid phlegm, limb weakness, excessive thinking, palpitations, insomnia, etc., continue with Formula 3 for regulation.
Third True Huang Feng Tang treats true stroke after previous two formulas, where exterior/interior harmonize, symptoms recede, but Qi is insufficient or residual pathogen remains. Ideal for convalescence.
Honey-fried Astragalus Root (3 qian)
Saposhnikovia Root (3 fen)
Ginseng Root (1.5 qian)
Large Prepared Rehmannia Root (4 qian)
Cloud Poria (3 qian)
Honey-fried Licorice Root (5 fen)
Prepared Pinellia Tuber (1.5 qian)
Fujian Tangerine Peel (1 qian)
Wheat-bran fried Immature Bitter Orange (5 fen)
Siegesbeckia Herb (3 qian)
Decoct in long-flowing water. After 1-2 doses, or 3-5 doses, up to 10 doses, or grind 10 doses into powder, make pills with water, take 3 qian morning and evening with warm water.
*I Ching* says: Nothing moves things faster than wind.
*Zhuangzi · Inner Chapters* says: The Great Earth exhales air, named Wind.
*Lüshi Chunqiu · You Shi Jue* says: What are the Eight Winds? Northeast is Yan Wind (Gen Qi), also Rong Wind. East is Tao Wind (Zhen Qi), also Ming Shu Wind. Southeast is Xun Wind (Xun Qi), also Qing Ming Wind. South is Ju Wind (Li Qi), also Kai Wind. Southwest is Qi Wind (Kun Qi), also Liang Wind. West is Liu Wind (Dui Qi), also Chang He Wind. Northwest is Li Wind (Qian Qi), also Bu Zhou Wind. North is Han Wind (Kan Qi), also Guang Mo Wind.
*Records of the Grand Historian · Book of Music* says: Bu Zhou Wind is NW, governing killing/life. Guang Mo Wind is N, meaning Yang is below, Yin is vast. Tiao Wind is NE, governing birth of all things. Ming Shu Wind is E, meaning all things emerge. Qing Ming Wind is SE, governing wind blowing all things. Jing Wind is S, meaning Yang reaches end. Liang Wind is SW, governing Earth sinking/absorbing Qi. Chang He Wind is W, meaning opening/closing, guiding Yang to close all things in Yellow Springs.
*Biography of Bian Que and Cang Gong* says: Chunyu Yi diagnosed Cheng Kaifang of Anyang. Cheng claimed health. Yi said he had Ta Feng disease, limbs unusable for 3 years, becoming mute, leading to death. Now limbs unusable, mute but alive. Caused by drinking and exposure to strong wind. Pulse method: Organ Qi reversal means death. Kidney reversing Lung predicts death in 3 years.
*Shuowen Jiezi* says: Fei is wind disease. External cause is True Stroke; internal cause is Similar Stroke.
*Zuo Zhuan · Zhao Yuan* says: Duke Jin sought doctors from Qin Bo. Qin Bo sent Yi He. Also: Wind excess causes extremity diseases.
*Dongguan Hanji* says: Emperor Ming ordered guards to seal windows against cold wind to prevent paralysis (Fei) in elders.
*Book of Later Wei* says: Fu, grandson of Prince Tan of Linhuai, drank wine, caught wind, suffered limb numbness and muteness, wrote with left hand to resign.
*Kai He Ji* says: Ma Shumou had wind reversal, unable to sit/stand. Emperor Yangdi sent Chao Yuanfang. Diagnosis: Wind entered interstices, disease in chest. Cooked tender mutton with herbs cured him.
*Book of Tang* says: Xu Yizong treated Empress Dowager Liu's stroke muteness. Doctors failed. Pulse deep, jaw locked. Xu used decoction fumigation (Astragalus/Saposhnikovia) under bed. Smoke entered pores, she spoke that night.
Chen Ne, Military Governor of Jiangling, submitted Xi Xian Pill method: Brother He had stroke for 5 years. Daoist Zhong Zhen recommended Xi Xian Pill. Herb grows 3 chi high, opposite leaves, harvested May. Cut 5 cun above ground, wash, remove leaves/tips, steam/dry 9 times, honey pill size of wu zi. Take 20-30 pills with warm wine/rice drink. At 2000 pills, symptoms worsen (drug attacking power); at 4000, recovery; at 5000, robust strength. Eat 3-5 spoons of rice after dosing. Best harvested May 5th.
Zhang Yong, Prefect of Yizhou, submitted memorial: Eating stones/drinking water preserves life. Pine/cypress aids healing. Xi Xian herb found on stele, distinct veins, purple roots, opposite nodes, called Huo Qian in Shu. Leaves like Xanthium, easy to harvest. Long use brings miracles. Self-administered 100 doses: eyes clear; 1000 doses: black hair, strong limbs. Luo Shouyi (stroke/mute): 10 doses cured. Monk Zhi Yan (hemiplegia/facial deviation/phlegm): 10 doses cured. Submitted 100 doses.