一是编之作也。以救正称。因痛念乎晚近医流。昧灵素之大义。守一家之偏法。执迷脉诀。
乐趋快捷方式。忘本从标。弃繁就简。致今邪说纵横。竟使正道沦没。枉害生灵。狂澜莫挽。是
何以异于弃周孔而冒杨墨哉。哀此无知。急唤回头。
一着是编。悉探灵素奥义。阴阳水火玄机。措词立论。只从口头。明明白白说去。间虽繁
复。无厌详慎。并不屑巧创幻谈。及构艰深文本。以炫世眼。即有引证名贤成语。亦皆阐明
正论。治本要法。政因习是术者率多庸流。粗识字画。而可复难之以隐晦不彰之微辞乎。即
辱颖慧鉴及。亦省一番思索。
一是编以救言者。非专救人之病。乃先救医之病也。以一医而治千万人。不过千万人计
耳。救一医便救千万人。救千万医便救天下后世。无量恒河沙数人矣。奈何世之医者。不先自救
。只图救人。每见其救人者适所以害人耳。政先哲云人之病病疾多。医之病病道少。此论
不容不着。谓此论为医医可。
一高阳生之脉诀。乃杀人之锋刃。王宗显之快捷方式。乃系人之桎梏。虽然∶马乏骐骥。人岂徒
行。医无缓扁。病当悉死耶。但以世之习此法者。徒知疗实病昧救虚病。知疗正病昧救假病
。以故虚者益虚。假者莫反。是本非可死。而虚实颠倒。致丧其生特医。死之耳。谓此而非
杀人之锋刃。系人之桎梏可乎。夫脉有内经正法。越人仲景叔和。相继阐扬于后。近代崔紫虚
之脉诀。滑伯仁之枢要。李濒湖之脉学。亦皆精详易晓。奈何舍此不问。而徒斤守高阳生之
鄙妄乎。第今风气渐薄。人情浇嚣。而病情亦随变幻叵测。每多有假热混真极虚反实之诊。
政此真假疑似关。头便见生死。反掌之异。予也不敏。 识斯脉。欲使世之医者病者。预娴
审辨。庶临机不至仓遑罔措耳。
一本草纲目。着自濒湖李先生。中多正误发明之妙解。洵神农下一人矣。第编帙繁多。
至六
十余卷。初学之士岂能悉了。唯是常用品味。不外百十余种。予复再为阐发。详别宜忌虚实
之殊。仍参合病机之可否较。李更觉易晓。
一医者固当首明四诊之义。次察运气。次稔药性
。又次详病机方法矣。独不思病之。寒热由乎脉。脉之虚实。由乎气气之盛衰。由乎元气。
元
气则命之生死。所攸系也。予因着有命门水火图说。五气图说。学人试于此处阴阳水火虚实
真假原本上。理会得透。便识乱所由起。病所从生何羡洞垣独美于前乎。
一予经治医案。悉皆治本扶原正法。与时师见病治病者不同。其病之轻者虽王侯不书。
病之
重者即佣介亦录。盖以贫贱富贵。固居处有殊。然而父生母成。官骸脏腑。均禀命于大君。
无贵贱一也独念贫贱。罹病衣食难适药饵。何资生死。莫必更赖德医。存心恻隐不可轻忽也
。
一拙着医案。首纪年月示明天时也。次录病者姓名寓址。以便同患取印。示识所主也。
书齿
老弱。详诊脉证示别虚实也。揭前医错治。示垂车鉴也。隐前医姓名。示存浓道也。有死必
书。示初病盒饭择医也。案末参以余议。或引证前贤正论。使学人阅已往之治。而为将来之
式。比异别类。闻一知十也。此案之所由作也。
一拙着医鉴。乃别医者之贞邪淑慝。又着病鉴。更专为病者之当慎于自治求治也。悬此
两鉴
。摘人隐痛。极知孤撑之鸡肋。难当众逞之尊拳。独是 妄热肠。救正苦心。只知有病患之
性命。不知有同类之包荒也。知我罪我。罔暇顾焉。
一着书立论。垂训千秋。固为不朽事业。第天人理微。当以神解。非悉言传。故许胤宗
有云
医者意也。思虑精则得之。然此特为技擅游刃者言也。若初学之士。非言无以取法。非法无
以会心。费了多少参悟。才得神超像外。得到谭景升化景。即效殷参军妙解。经脉悉焚方书
。尚觉举火费力回视成法不几赘乎是在学人心体而解悟之而已。
一是书不列成方者。不得谓有体无用。而非全法也。学人得悟天人运气。阴阳水火之。
微穷探灵素四诊病机。本草之蕴则千方万方便在方寸。指间何专简篇上徒勤记诵哉。若执方待病
。不免时师拘牵之见耳。
一古今医书。不啻汗牛充栋。予半生探究。四方驱驰。计得一百八十余部。三千七百余
卷。
率多滥套成方。或创言诡幻。皆非精一正传。每从舟车上。非唾以与人。则随掷之丛涛叠浪
中。飘飘奚囊。岂任此点污也。抵今犹翻悔与人者殊误人耳。大要初学之士。盒饭博涉群书
。广参益友。必先后繁就简。庶得脚跟实地。而余此篇之作。总亦繇博归约耳。故善读书者
。得古人一字一句用之无尽。但能时时泳涵。密密印证。则即多为少。岂在炫博乎。
一篇目称愚按称窃意。及不称愚按称窃意者。乃余拙论。其引证内经。及前贤成语。即
写某某姓字。庶无相混。
这是编写这部著作的缘由。之所以称为“救正”，是因为痛心于近代医流，不明《灵枢》《素问》的大义，固守一家的偏颇之法，执着迷恋脉诀，乐于追求快捷方式，忘记根本而追逐末节，舍弃繁复而求简易，导致如今邪说横行，竟使正道沦没，枉害生灵，狂澜难以挽回。这与抛弃周公、孔子而冒用杨朱、墨翟之道有什么区别呢？哀怜这些无知之人，急切地呼唤他们回头。
撰写这部著作，完全探求《灵枢》《素问》的奥妙义理，以及阴阳水火的玄机。措词立论，只从口头直说，明明白白地说出来。虽然间或有些繁复，但不厌其烦地详尽审慎，并不屑于巧创虚幻之谈，也不构建艰深的文本以炫耀世人眼光。即使有引用名贤的成语，也都是为了阐明正确的理论，揭示治本的要法。正是因为学习这种医术的人大多是平庸之辈，粗通文字，难道还能用隐晦不显的微辞来要求他们吗？即使有幸被聪慧者鉴赏，也能省去一番思索。
这部书之所以称为“救”，并非专门救治人的疾病，而是先救治医生的弊病。一个医生治疗千万人，不过是千万人的计算罢了。救治一个医生，就能救治千万人；救治千万个医生，就能救治天下后世无量恒河沙数般的人。为何世上的医生，不先自救，只图救人？经常见到那些所谓救人的人，恰恰是在害人。正如先哲所说：“人之病在于病疾多，医之病在于病道少。”这一论述不能不写。称这篇论述为“医医”（医治医生）是可以的。
高阳生的《脉诀》，是杀人的锋刃；王宗显的《诊家枢要》（注：原文作“快捷方式”，结合语境及历史背景，此处指代当时流行的简化脉学书籍，如《脉诀》类），是束缚人的枷锁。虽然如此：马没有千里马，人难道徒步行走吗？医生没有华佗、扁鹊那样的神医，病人就该全部死掉吗？只是现在学习这种方法的人，只知道治疗实证而不懂救治虚证，只知道治疗正病而不懂救治假病。因此，虚证更加虚弱，假证无法回转。本来不是必死的病，却因为虚实颠倒，导致丧生，这其实是医生致死啊。说这不是杀人的锋刃、束缚人的枷锁，可以吗？脉法有《内经》的正法，秦越人（扁鹊）、张仲景、王叔和相继在后阐扬。近代崔紫虚的《脉诀》、滑伯仁的《枢要》、李濒湖的《脉学》，也都精详易懂。为何舍弃这些不问，而仅仅固执地坚守高阳生鄙陋狂妄之说呢？况且如今风气渐薄，人情浇薄喧嚣，病情也随之变幻莫测。常常有假热混同真热，极虚反现实象的诊断。正是这真假疑似的关键关头，便见生死，如同翻掌之间的差异。我虽不敏，识别这种脉法，是想让世上的医生和病人预先熟练审辨，以免临机时仓皇失措。
《本草纲目》由李濒湖李先生所著，其中多有纠正错误、发明妙解之处，确实是神农氏之后的第一人。只是篇幅繁多，多达六十余卷，初学的士人怎能全部通晓？只有常用的药味，不过一百多种。我再加以阐发，详细辨别适宜与禁忌、虚实的不同，仍参合病机的可否比较，李时珍的观点就更觉易懂了。
医生固然应当首先明了四诊（望、闻、问、切）的意义，其次察知运气（五运六气），其次熟悉药性，再次详细研究病机和方法。只是不曾思考，病的寒热取决于脉象，脉象的虚实取决于气，气的盛衰取决于元气。元气则是关乎生死所系的东西。我因此著有《命门水火图说》、《五气图说》，学习者试着在这些关于阴阳、水火、虚实、真假的本源上，理会透彻，就能认识混乱产生的原因，疾病生成的来源，何必羡慕前人的洞垣独美呢？
我的经治医案，全都是治本扶正的正规方法，与时下医生见病治病不同。病情轻的，即使是王侯也不记录；病情重的，即使是平民也收录。这是因为贫贱富贵，固然居住处所有别，然而父生母成，肢体脏腑，都禀受天命于上天，无贵贱之分。只是念及贫贱之人，患病时衣食难适，药物何资？生死未卜，更依赖医德，存心恻隐不可轻视。
拙作医案，首先记载年月以显示天时，其次记录患者姓名住址，以便同患取印，显示识别主治者。书写齿序、老弱，详细诊察脉证以辨别虚实。揭露前医的错误治疗，以示前车之鉴。隐去前医姓名，以示保全情面。有死亡必然记录，显示初病时应选择医生。案末参以我的议论，或引用前贤的正确理论，使学习者阅读过去的治疗，作为将来的法式，分类辨析，闻一知十。这就是此案撰写的缘由。
拙作《医鉴》，是用来辨别医生的贞正与邪恶、善良与丑恶；又著《病鉴》，更是专门为病人应当谨慎于自治和求治而作。悬挂这两面镜子，摘取人的隐痛，极知孤撑如鸡肋，难当众逞的尊拳。但我妄怀热心肠，救正的苦心，只知道有病患的性命，不知道同类人的包容。了解我或怪罪我，无暇顾及。
著书立论，垂训千秋，固然是不朽的事业。但天人道理微妙，应当以神解悟，并非全靠言传。所以许胤宗曾说：“医者意也，思虑精则得之。”但这只是针对技艺娴熟游刃有余的人说的。若是初学之士，没有言语就无法取法，没有法规就无法会心。费了多少参悟，才得到神超像外，达到谭景升化景的境界，即效仿殷参军妙解，经脉悉焚方书，尚且觉得举火费力。回视成法，不也是赘余吗？这在于学习者心中体悟而解悟罢了。
这本书不列出成方，不能说是有体无用，也不是全法。学习者若能悟透天人运气、阴阳水火的微理，穷探《灵枢》《素问》、四诊病机、本草的蕴藏，那么千方万方便在心方寸之间，指尖之上，何必专门在简篇上徒劳记诵呢？如果执方待病，不免有时下医生拘牵的见解罢了。
古今医书，多得汗牛充栋。我半生探究，四方驱驰，共计得到一百八十多部，三千七百多卷。大多都是滥套成方，或创言诡幻，都不是精一的正传。经常在舟车之上，要么唾弃给人，要么随掷于丛涛叠浪中。飘飘奚囊，岂能任此点污？到现在还后悔给人者，殊误人耳。大抵初学之士，应当广泛涉猎群书，广参益友，必须先从繁就简，庶得脚跟实地。而我此篇之作，总亦是由博归约罢了。所以善于读书的人，得古人一字一句，用之无尽。只要能够时时泳涵，密密印证，那么即多为少，岂在炫耀博学乎？
篇目称“愚按”、“窃意”，及不称“愚按”、“窃意”的，乃是我拙劣的论述。其引用《内经》及前贤成语，即写上某某姓字，庶无相混。
This is the reason for compiling this work. It is called "Jiu Zheng" (Correcting Errors) because I grieve that recent medical practitioners are ignorant of the great principles of *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions), adhering to biased methods of a single school, obsessively clinging to pulse manuals, and favoring quick fixes. They forget the root to pursue the branch, abandon complexity for simplicity, leading to the rampant spread of heretical theories today, causing the right path to be submerged, wrongfully harming living beings, with no way to turn back the tide. How is this different from abandoning the teachings of Confucius and Zhou Gong while adopting those of Yang Zhu and Mo Di? Pitying these ignorant people, I urgently call for them to turn back.
In writing this work, I thoroughly explore the profound meanings of *Ling Shu* and *Su Wen*, as well as the mysteries of Yin-Yang (Yin and Yang), Water and Fire (Kidney Yin and Kidney Yang). My wording and arguments are straightforward, spoken clearly and plainly. Although occasionally complex, I am not afraid of being detailed and cautious, nor do I disdain creating illusory tales or constructing obscure texts to dazzle the public eye. Even when citing famous sages' sayings, it is solely to elucidate correct theories and essential methods for treating the root cause. This is precisely because most who practice this art are mediocre individuals who barely know how to read; can one impose upon them subtle and obscure language? Even if honored by the discernment of the intelligent, it saves them a round of reflection.
The term "Jiu" (Save/Rescue) in this book does not refer exclusively to saving people from disease, but first to saving doctors from their own faults. One doctor treats thousands, merely counting thousands of people. Saving one doctor saves thousands; saving thousands of doctors saves the world and future generations, an immeasurable number like sands in the Ganges. Why do doctors today not save themselves first, but only seek to save others? Often, those who claim to save others are actually harming them. As the ancient sages said: "People's illness lies in having too many diseases; doctors' illness lies in knowing too little about the Dao." This argument must be stated. It is appropriate to call this treatise "Yi Yi" (Healing the Healer).
Gao Yangsheng's *Mai Jue* (Pulse Mantra) is a blade for killing; Wang Zongxian's *Kuai Jie Fang Shi* (Quick Method Manual, referring to simplified pulse guides) is shackles binding people. Nevertheless: if a horse lacks the speed of a Qiji (thousand-li horse), must a person walk on foot? If a doctor lacks the skill of Bian Que or Hua Tuo, must all patients die? However, those who practice these methods today only know how to treat excess conditions (Shi patterns) and ignore deficiency conditions (Xu patterns); they know how to treat typical diseases but fail to recognize pseudo-diseases. Consequently, the deficient become more deficient, and the pseudo-illnesses cannot return to normal. Conditions that were not fatal become fatal due to the inversion of deficiency and excess, effectively killed by the doctor. Can we deny that this is a killing blade and a shackle? Pulse diagnosis has orthodox methods from *Nei Jing* (Inner Canon), further elaborated by Yue Ren (Bian Que), Zhang Zhongjing, and Wang Shuhe. Later works by Cui Zixu (*Mai Jue*), Hua Bolin (*Shu Yao*), and Li Binhu (*Mai Xue*) are also precise, detailed, and easy to understand. Why abandon these and stubbornly adhere to the vulgar and absurd views of Gao Yangsheng? Moreover, as social morals decline and human nature becomes frivolous and turbulent, disease manifestations become unpredictable. There are often cases where false heat masks true heat, or extreme deficiency mimics excess. In these critical moments of distinguishing truth from falsehood, life and death hang in the balance, differing only by the turning of a palm. Though I am not talented, my understanding of these pulses aims to enable doctors and patients to master differentiation in advance, so as not to act rashly or at a loss when facing emergencies.
*Ben Cao Gang Mu* (Compendium of Materia Medica), authored by Mr. Li Binhu, contains many brilliant explanations correcting errors and revealing new insights, making him truly the successor to Shennong. However, the compilation is voluminous, exceeding sixty volumes, which is impossible for beginners to fully comprehend. Only the commonly used herbs, numbering over a hundred, are relevant. I have further elaborated on them, detailing indications, contraindications, and distinctions between deficiency and excess, cross-referencing pathogenesis for clarity, making Li's work even more accessible.
A doctor should first understand the meaning of the Four Diagnostic Methods (Four Examinations), then study Yun Qi (Five Movements and Six Qi), then familiarize oneself with herb properties, and finally detail pathogenesis and treatment methods. But one must not forget: the cold and heat of a disease depend on the pulse; the deficiency and excess of the pulse depend on Qi; the flourishing and decline of Qi depend on Yuan Qi (Original Qi). Yuan Qi is what determines life and death. Therefore, I have written *Ming Men Shui Huo Tu Shuo* (Diagrammatic Explanation of the Gate of Life, Water and Fire) and *Wu Qi Tu Shuo* (Diagrammatic Explanation of the Five Qi). Learners should try to thoroughly understand the origins of Yin-Yang, Water-Fire, deficiency-excess, and truth-falsity here. Once understood, they will recognize the source of chaos and the origin of disease. Why envy the singular insight of predecessors?
My clinical records strictly follow the orthodox method of treating the root and supporting the original Qi, differing from contemporary doctors who treat symptoms as they appear. Mild cases, even among nobility, are not recorded; severe cases, even among commoners, are included. This is because although poverty and wealth differ in lifestyle, both noble and humble bodies and organs are endowed by Heaven, sharing equal humanity. I pity the poor and lowly who, when ill, lack proper food, clothing, and medicine, leaving their lives uncertain. They rely heavily on the virtue of the doctor; compassion must not be neglected.
My clinical records begin with the year and month to indicate Heavenly timing, followed by the patient's name and address for identification. Age and frailty are noted, along with detailed pulse and symptom analysis to distinguish deficiency and excess. Previous erroneous treatments are exposed as warnings, while previous doctors' names are concealed to preserve dignity. Deaths are always recorded to emphasize the importance of choosing a doctor early. At the end of each case, I add my comments, citing correct theories from past sages, allowing learners to use past treatments as models for the future, categorizing differences, and learning much from one example. This is the purpose of these records.
My work *Yi Jian* (Mirror for Doctors) distinguishes between virtuous and evil doctors, while *Bing Jian* (Mirror for Patients) advises patients on caution regarding self-treatment and seeking care. Hanging these two mirrors exposes hidden pains. I know my solitary effort is like chicken ribs—hard to hold onto and difficult to face public criticism. Yet, driven by a warm heart and a sincere desire to correct errors, I care only for the lives of patients, ignoring the tolerance of my peers. Let them understand me or blame me; I have no time to care.
Writing books and establishing theories to instruct for millennia is indeed an immortal undertaking. However, the subtle principles of Heaven and Humanity require spiritual comprehension, not just verbal transmission. Thus, Xu Yizong said: "Medicine is a matter of intent; precision in thought leads to mastery." But this applies only to those skilled enough to wield the knife effortlessly. For beginners, words are necessary for standards, and rules are necessary for understanding. After much contemplation, one achieves transcendence beyond form, reaching the level of Tan Jingsheng or imitating Yin Canjun's profound insights, burning medical texts, yet still finding it laborious. Looking back at established methods, aren't they redundant? It ultimately depends on the learner's internal realization.
The fact that this book does not list fixed formulas does not mean it lacks utility or completeness. If learners grasp the subtle principles of Heavenly-Human interaction, Yun Qi, Yin-Yang, and Water-Fire, and deeply explore *Ling Su*, *Su Wen*, the Four Diagnoses, pathogenesis, and Materia Medica, then thousands of formulas reside within the mind and fingertips. Why waste effort memorizing texts? Clinging to fixed formulas to match diseases reflects the rigid views of contemporary doctors.
Ancient and modern medical books are numerous, filling warehouses and oxen. Over half a lifetime of exploration and travel, I collected over 180 volumes and 3,700 scrolls. Most were repetitive formulas or fanciful inventions, lacking the essence of orthodox transmission. On journeys, I either discarded them or threw them into rivers. My small bag could not bear such pollution. I regret giving them away, as they mislead people. Generally, beginners should read widely, consult good friends, start with complexity and move to simplicity, to establish a solid foundation. My work here is essentially returning from breadth to brevity. Good readers find endless use in every word of the ancients. By constantly absorbing and verifying, quantity becomes quality. Is there any need to boast erudition?
Headings labeled "Yu An" (Fool's Comment) or "Qie Yi" (My Humble Opinion), and those without such labels, represent my own discussions. Citations from *Nei Jing* or past sages include the author's name to avoid confusion.