夫书以载道。非博无由考其详。学以穷理。非约不能操其要。神明于博约之间。而精一之道坦然昭着矣。
岐俞之学。自皇古而递至兴朝。从庙堂而数夫草泽。千载群书。真足充栋。不患乎书不博。而患用书者骛
博也。不患乎说不约。而患立说者拘约也。何则。索隐之材。驾前哲而攻已成之论。庸常之质。守一家而泥
偶效之方。所以异学争鸣。同人互驳。求其贯通素难出入缓和者。几罕觏矣。予也谬叨家学。上参三坟之
典。下考往哲之书。审其异同。穷其辨论。始知古人立说。适所以相济而非相悖也。如仲景治冬寒。而河间
发明温暑。洁古理脾胃。而东垣发明内伤。子和攻痰饮。而丹溪发明阴虚。此六家者。古今称为医学之宗。
迨夫冬寒之论。至王安道而中寒伤寒始明。温暑之论。至巢元方而热病中暑方晰。内伤之论。得罗谦甫
而劳伤食伤乃别。痰饮之中。分湿痰燥痰。其帮助于隐君。阴虚之中。分真阴真阳。其论创自叔和。乃知古
人立说。各有一长。取其所长。合为全璧。先圣后圣。其揆一也。然广征万卷。恐多岐亡羊。专执一说。是守株
待兔。不若内遵经旨。外律诸家者为当耳。于是不揣孤陋。取古人书而汇集之。删其繁而存其要。补其缺
而正其偏。每症列成一章。每章分为数节。其间首述灵素。示尊经也。下注书目。传道统也。冠以大意。提纲
领也。赘以管见。补遗略也。稿凡三易。辑成数卷。颜其端曰证治汇补。盖欲以汇合古人之精意。而补古人
之未备也。大概此集编次法。即为临症审治法。先以病因。详标本也。次以外候。察病状也。次条目。审经络
也。次辨症。决疑似也。次脉象。凭折衷也。次治法。调虚实也。次劫法。垂奇方也。次用药。HT 入门也。续以附症。
博学问也。终以方剂。与绳墨也。每症之中。首尾编次。皆列为十事。如是而大纲毕备。条理井然。合其章句。
前后相贯。分其节目。次第成章。庶几流览诵读。无太繁太简之弊。俾贤智者。俯而就之。即不及者。亦 而
致之。是或继往开来之一助耳。但病机变化。诚难尽于纸上陈言。证治玄融。岂易罄夫心中妙理。予才末
学。兹集少文。是知规矩不足尽匠氏之巧。够率无以喻射者之智。彼临机应变。必俟神圣通心。举错合宜。
方为化工在手。斯实望于世之君子。
时康熙丁卯孟冬上浣申江李用粹修之氏题于杏花春雨书屋
书籍是用来承载大道的。如果不广博，就无法考证其详实之处；学问是用来穷尽事理的，如果不简约，就不能掌握其要领。在博与约之间达到神妙明通的境界，精一之道就会坦然清晰地显现出来。
岐伯、俞跗的医学传承，从远古时代一直延续到本朝，从朝廷庙堂传到民间草野。千年来积累的医书，真可谓堆积如山（充栋）。我们不必担心书籍不够广博，而应担心使用书籍的人过于追求广博；不必担心学说不够简约，而应担心创立学说的人过于拘泥于简约。为什么呢？那些探究隐微的人才，往往超越前代哲人，去攻击已经形成的论点；平庸平常资质的人，则固守一家之言，拘泥于偶然的疗效方剂。因此，不同的学派争鸣，同道之间互相驳斥，想要找到能够贯通《素问》《灵枢》且出入灵活、缓和得当的人，几乎很少见到。
我侥幸承袭家学，上参《三坟》等上古经典，下考历代先哲的著作，审察其中的异同，穷究其中的辩论，这才知道古人创立学说，原本是为了相互补充而非相互违背。例如张仲景治疗冬季感受寒邪，而刘河间阐发了温病和暑病的治疗；李东垣调理脾胃，而李东垣阐发了内伤病的诊治；张子和攻逐痰饮，而朱丹溪阐发了阴虚证的治疗。这六家（注：此处原文列举了六位医家及其贡献，虽未全列名号，但语境指代这些流派），被古今称为医学的宗师。
到了王安道，冬季寒邪的理论中，中寒与伤寒的区别才变得明确；关于温暑的理论，到了巢元方，《诸病源候论》中热病和中暑的论述才清晰分明；关于内伤的理论，得到罗谦甫的发挥，劳伤和食伤才得以区分。在痰饮方面，分为湿痰和燥痰，这得益于朱丹溪的帮助；在阴虚方面，分为真阴和真阳，这种理论由王叔和首创。由此可知，古人创立学说，各自都有长处，取他们的长处，合并起来就成为完美的整体。先圣和后圣的道理是一致的。
然而，广泛征引万卷书籍，恐怕会像多歧路亡羊一样迷失方向；专门执着于一种学说，就像是守株待兔。不如对内遵循经典旨意，对外规范各家学说，这样才是恰当的。于是，我不自量力地孤陋寡闻，收集古人的书籍进行汇合编纂，删减繁杂而保留要点，补充缺失而纠正偏颇。每种病症列成一章，每章分为若干节。其中首先阐述《灵枢》《素问》，以示尊重经典；下面标注书目，以传承道统；篇首冠以大意，以提纲挈领；附录个人见解，以补充遗漏。稿件总共修改了三次，辑录成数卷。在书的开头命名为《证治汇补》，大概是想汇集古人的精妙意旨，来补充古人未曾完备的地方。
大体上，这部集的编排方法，就是临证审查和治疗的方法。首先通过病因，详细辨别标本；其次通过外候（外部症状表现），观察病状；其次通过条目，审察经络；其次通过辨证，决断疑似；其次通过脉象，凭此折衷判断；其次通过治法，调节虚实；其次通过劫法（峻猛之法），垂示奇方；其次通过用药，作为入门指南；接着通过附症，广博学识；最后通过方剂，如同绳墨般提供准则。每种病症之中，从头到尾的编排，都列为十件事。像这样，大纲全部具备，条理井然有序。组合章节句子，前后连贯；分开节目细节，次第成章。希望读者翻阅诵读时，没有太繁或太简的弊端，使贤能智慧的人能够俯身就范学习，即使能力不及的人，也能努力达到。这或许是继承前人、开启后人的一个帮助罢了。但是，病机的变化，确实难以完全用纸上的陈词滥调来穷尽；证治的玄妙融合，难道容易说尽心中的妙理吗？我才华浅薄，学识有限，这部集子文字较少。因此知道规矩不足以尽述工匠的技巧，弓弩率度无法比喻射手的智慧。那种临机应变的能力，必须等待神圣通达心灵，举措合乎适宜，才能做到化工在手（达到自然天成的境界）。这确实是期望于世间的君子们。
康熙丁卯年（1687年）孟冬（农历十月）上浣（初旬），申江李用粹修之氏题写于杏花春雨书屋。
Books serve to convey the Dao (the Way). Without breadth, one cannot examine details thoroughly; without conciseness, one cannot grasp the essentials. By achieving divine clarity between breadth and conciseness, the path of precision and unity becomes clear and manifest.
The medical learning of Qibo and Yuyu has been passed down from ancient times to the present dynasty, from the imperial court to the common people. The thousands of volumes of books accumulated over a millennium are sufficient to fill a house. We should not worry about a lack of breadth in books, but rather worry that users pursue breadth excessively. We should not worry about a lack of conciseness in theories, but rather worry that theorists are too rigidly confined by conciseness. Why? Those with talent for exploring hidden depths often surpass previous sages to attack established arguments, while ordinary individuals stick to one school and cling to formulas based on accidental efficacy. Thus, different schools contend, peers refute each other, and it is rare to find someone who can integrate the *Suwen* (Basic Questions) and *Lingshu* (Spiritual Pivot) with flexibility and moderation. I, unfortunately, inherited family learning, consulted the classics of the *Sanfen* (Three Ancient Texts), and examined the works of past sages. After examining their similarities and differences and probing their debates, I realized that the theories established by the ancients were meant to complement rather than contradict each other. For instance, Zhang Zhongjing treated winter cold, while Liu Wansu elucidated warm diseases and summerheat; Li Dongyuan regulated the spleen and stomach, while Li Ganshi (Note: Context implies Li Dongyuan's focus, but text says "Jiegu" Li Ganshi - actually Li Ganshi is Li Zhihe, here referring to his work on Spleen/Stomach or potentially a typo in source for Li Dongyuan's specific contribution, but strictly translating names as given: Jiegu refers to Li Zhihe) clarified internal injury; Zhang Congzheng attacked phlegm and fluid retention, while Zhu Danxi elucidated yin deficiency. These six masters are regarded by past and present generations as the ancestors of medicine.
Later, regarding winter cold, Wang Andao clarified the distinction between intermediate cold and shaoyin cold. Regarding warm heat, Chao Yuanfang clarified febrile diseases and summerheat. Regarding internal injury, Luo Qianfu distinguished labor injury and food injury. In phlegm-fluid retention, wet phlegm and dry phlegm were differentiated, aided by Zhu Danxi. In yin deficiency, true yin and true yang were distinguished, a theory pioneered by Wang Shuhe. Thus, we know that ancient theorists each had their strengths; taking these strengths and combining them creates a complete jade. The principles of the former sages and latter sages are one. However, extensively citing ten thousand volumes risks losing the sheep due to too many paths; exclusively adhering to one theory is like waiting by a stump for a rabbit. It is better to internally follow the classic directives and externally regulate the various schools. Therefore, disregarding my own ignorance, I collected and compiled ancient books, deleting redundancy while preserving essentials, supplementing deficiencies while correcting biases. Each symptom is listed as a chapter, divided into several sections. First, the *Lingshu* and *Suwen* are expounded to show respect for the classics; below, book titles are annotated to transmit the orthodox lineage; a general outline is placed at the head to provide the framework; personal insights are added to supplement omissions. The manuscript was revised three times and compiled into several volumes. Titled at the beginning *Zhengzhi Huibu* (Compendium of Syndrome Differentiation and Treatment), the aim is to synthesize the profound ideas of the ancients and supplement what they left incomplete.
Generally, the compilation method of this collection serves as the method for clinical examination and treatment. First, analyze etiology to detail root and branch; second, observe external manifestations to identify disease states; third, list items to examine meridians; fourth, differentiate syndromes to resolve doubts; fifth, rely on pulse appearances for balanced judgment; sixth, apply therapeutic methods to regulate deficiency and excess; seventh, employ drastic methods to present unique formulas; eighth, guide medication as an entry point; ninth, attach related symptoms to broaden knowledge; finally, use formulas as the standard measure. Within each syndrome, the arrangement covers ten aspects. In this way, the main outline is complete and order is clear. Chapters connect front to back; sections form coherent paragraphs. Hopefully, readers will avoid being overwhelmed by complexity or lacking in detail, allowing the wise to learn easily and the less capable to strive towards understanding. This may be a help in continuing the past and opening up the future. However, the changes in disease mechanisms are indeed difficult to fully express in written words; the profound integration of syndrome differentiation and treatment is hard to exhaustively describe with mental subtleties. With my limited talent and learning, this collection is brief. I realize that rules and compasses cannot fully capture the skill of a craftsman, nor can bow standards explain the wisdom of an archer. Adaptability in practice requires divine insight and appropriate actions to achieve natural efficacy. This is my hope for the gentlemen of the world.
Written by Li Yongcui, courtesy name Xiuzhi, of Shenjiang, at the Xinghua Chunyu Study House, during the early days of the first month of winter in the Dingmao year of the Kangxi reign.