医学祖《灵》、《素》、《难经》，而方不传。制方首推仲景，嗣后各立一说。仲景治
冬寒，而河间明温暑，洁古理脾胃，东垣讲内伤，子和攻痰饮，丹溪究阴虚，六家为医学之宗主
寒、伤寒；巢元方以温暑分出热病、中暑；罗谦甫以内伤分出劳伤、
食伤；隐君以痰饮分出湿痰、燥痰；叔和以阴虚分出真阴、真阳。其论尤为明晰。古人立说
，各具一长。合其长，乃称全璧。余遍观诸家，虚症犹未尽厥奥。雍正乙巳仲秋，购得绮石
先生《理虚元鉴》，实发前人所未发。其治阴虚，主清金，肺为五脏之天也；治阳虚，主健
中，脾为百骸之母也。其方甚简，药味无多。《神农本经》药三百六十五种，效法周天度数
。仲景一百十三方，取《本经》药九十一种，入《伤寒论》中。或合经之大纲，或合经之一
目，乃详于伤寒，推及诸病也。绮石先生独详于虚劳，盖风、寒、暑、湿，多乘虚而入，正
气固，则受病少，治虚劳是治其本也，诸病其余事耳。余素留心于六气司天，主客进退，乘
除偏胜，而人病焉。不谙司天审病，误投药饵者过半，《元鉴》亦参及之，则绮石之论虚劳
，犹仲景之论伤寒，非举一而废百也。韩昌黎谓孟子之功不在禹下，绮石岂在仲景下耶？医
道大而微，不知天、地、人，不可与言医，不通儒、佛、仙，不可与言医。余浅昧，愧未贯
彻，但愿业医者，广为搜讨，会其指归，则吾道幸甚！斯世幸甚！
乾隆岁次辛卯初夏古吴柯怀祖题于复韵斋
医学的源头在于《灵枢》、《素问》和《难经》，但具体的方剂并未流传下来。创制方剂首推张仲景，此后各家各立一说。张仲景治疗冬寒（冬季感受寒邪所致的疾病），刘河间阐明温病与暑病，李洁古调理脾胃，李东垣论述内伤，张子和攻逐痰饮，朱丹溪探究阴虚，这六家成为医学界的宗主。巢元方将温暑从热病、中暑中分出；罗谦甫将内伤分为劳伤、食伤；隐君（指朱丹溪，号丹溪翁，此处“隐君”或为笔误/别称，结合上下文应指代某位医家对痰饮的分类，原文作“隐君”，通常朱丹溪论痰，此处暂按原文提取）将痰饮分为湿痰、燥痰；王叔和将阴虚分为真阴、真阳。他们的论述尤为清晰明了。古人创立学说，各具长处。综合他们的长处，才堪称完美。我遍观诸家著作，发现对于虚证的奥妙尚未完全穷尽。雍正乙巳年仲秋时节，我购得绮石先生的《理虚元鉴》，此书确实阐发了前人未曾发挥的内容。他治疗阴虚，主张清金（清肺金），因为肺是五脏的天盖；治疗阳虚，主张健中（健脾土），因为脾是百骸（全身骨骼肢体）的母亲。他的方剂非常简练，药味不多。《神农本草经》记载药物三百六十五种，效法周天度数。张仲景的一百一十三首方剂，取用《本经》中的九十一味药，编入《伤寒论》中。有的符合《本经》的大纲，有的符合《本经》的细目，这是详于伤寒，进而推广到各种疾病。绮石先生唯独详细论述虚劳，大概是因为风、寒、暑、湿，多趁人体虚弱时侵入，正气坚固，则患病少，治疗虚劳就是治其根本，其他疾病则是次要事务罢了。我平素留心于六气司天、主客进退、乘除偏胜以及由此导致的人体疾病。如果不通晓司天之气来审察疾病，误投药饵的人超过一半，《元鉴》也参及这些内容，那么绮石关于虚劳的论述，就像张仲景关于伤寒的论述一样，并非举其一而废其余。韩愈曾说孟子的功绩不亚于大禹，绮石的成就难道在张仲景之下吗？医道宏大而精微，不通晓天、地、人三才，不可以与他谈论医学；不通晓儒、佛、仙三家，不可以与他谈论医学。我学识浅薄愚昧，惭愧未能彻底贯通，只希望从事医学的人，广泛搜集探讨，领会其宗旨归趣，那么我们的医道就幸运了！这个世界也就幸运了！
乾隆岁次辛卯初夏，古吴柯怀祖题于复韵斋
The ancestors of medicine are the *Ling Shu* (Spiritual Pivot), *Su Wen* (Basic Questions), and *Nan Jing* (Classic of Difficult Issues), yet specific prescriptions were not transmitted. In formulating prescriptions, Zhang Zhongjing is foremost; subsequently, various schools established their own theories. Zhang Zhongjing treated winter-cold diseases, Liu Wansu elucidated warm-heat and summer-heat conditions, Li Guxia regulated the Spleen and Stomach, Li Dongyuan discussed internal injury, Zhang Zihe attacked phlegm-fluid retention, and Zhu Danxi investigated Yin deficiency. These six masters are regarded as the patriarchs of medicine. Chao Yuanfang distinguished warm-heat and summer-heat from febrile diseases and heatstroke; Luo Qianfu differentiated internal injury into labor injury and food injury; [Yin Jun] (referring to a master discussing phlegm) separated phlegm-fluid retention into damp-phlegm and dry-phlegm; Wang Shuhe distinguished true Yin and true Yang from Yin deficiency. Their discussions are particularly clear and distinct. The ancients established theories, each possessing unique strengths. Integrating these strengths constitutes perfection. Having reviewed the works of various schools, I found that the profound mysteries of deficiency syndromes had not been fully explored. In mid-autumn of the Yisi year of the Yongzheng era, I purchased Mr. Qishi's *Li Xu Yuan Jian* (Essential Mirror for Managing Deficiency). It truly expounds upon what predecessors had not yet revealed. In treating Yin deficiency, he emphasizes clearing Metal (Lung); the Lung is the canopy of the five Zang organs. In treating Yang deficiency, he emphasizes strengthening the Middle (Spleen); the Spleen is the mother of all limbs and bones. His prescriptions are very simple, with few ingredients. The *Shen Nong Ben Cao Jing* (Divine Farmer's Materia Medica) records 365 herbs, modeling the degrees of the celestial sphere. Zhang Zhongjing's 113 prescriptions utilize 91 herbs from the *Ben Cao Jing*, incorporated into the *Shang Han Lun* (Treatise on Cold Damage). Some align with the general principles of the classic, others with specific details; thus, it is detailed regarding cold damage, extending to other diseases. Mr. Qishi focuses exclusively on consumptive disease (Xu Lao), likely because wind, cold, summer-heat, and dampness often invade when the body is deficient. If the healthy Qi is solid, disease incidence is low; treating consumptive disease addresses the root, while other diseases are secondary matters. I have always paid attention to the governing Qi of the Six Qi, the advance and retreat of host and guest Qi, the multiplication and division of excess and deficiency, and how these lead to human illness. Those who do not understand diagnosing based on the governing Qi misprescribe more than half the time. *Yuan Jian* also incorporates these aspects. Therefore, Mr. Qishi's discussion on consumptive disease is akin to Zhang Zhongjing's discussion on cold damage; it does not emphasize one aspect to the exclusion of others. Han Yu stated that Mencius's merit was no less than that of Yu the Great; is Mr. Qishi inferior to Zhang Zhongjing? The Way of Medicine is vast and subtle. One cannot discuss medicine with those who do not understand Heaven, Earth, and Humanity. One cannot discuss medicine with those who do not comprehend Confucianism, Buddhism, and Daoism. My knowledge is shallow and ignorant, and I feel ashamed for not having thoroughly mastered it. I only hope that practitioners will extensively search and investigate, grasping its core principles. Then our Way would be fortunate! And the world would be fortunate!
Early Summer of the Xinmao Year of the Qianlong Era, Ke Huaizu of Guwu, inscribed at Fuyun Studio.