案张仲景自序曰。作伤寒杂病论合十六卷。而梁七录。张仲景辨伤寒十卷。新唐艺文志。伤寒卒病论十
卷。此乃今所传伤寒论。所谓十六卷中之十卷。其六卷。则杂病论。即今金匮要略。其遗佚者。（元邓珍序中亦
尝论之）考千金方。江南诸师。秘仲景要方不传。隋巢元方作病源论。其伤寒门中。有伤寒
论文。而不着仲景之名。盖据短剧所引。而收载乎。然于其妇人三十六疾。则云。仲景义最玄深。非愚浅
能解。巢氏岂特寓目于杂病论。而未及伤寒论耶。孙思邈晚年。获仲景原本。收翼方第九卷第十卷中。而他门
并无引仲景者。孙氏岂特得研伤寒论。而未及见杂病论耶。后天宝中。至王焘撰外台秘要。载此书方药。而云
出张仲景伤寒论。乃其不易旧目者。原书或仅存于台阁中。而王氏特得窥之耶。（详见伤寒综概中。）
意者仲景之书。自晋经隋唐。或显或晦。或离或合。其传不一如此。盖唐时有合伤寒杂病论。改名金匮玉函。
以传之者。（今玉函经。亦是系乎唐末人所号。即是伤寒论之异本。如其总例。则于晋及六朝经方中。
而凑合所撰。疑出于道家者流也。）后人因删略其要。约为三卷。更名曰金匮玉函要略欤。不尔则其所以名
要略之义。竟不可晓焉。况林亿序云。伤寒文多节略。伤寒乃有伤寒全本。故知其多节略。至杂病。则虽无他
本可考。以伤寒例之。则其节略旧文可复知也。林序又云依旧名曰金匮方论。徐熔因谓王洙馆中所得。名曰金匮
玉函要略方论。系五代时改名耳。然周礼疾医职。贾公彦疏。张仲景金匮云。神农能尝百药。则炎帝
者也。今要略无此文。岂系其所删略耶。以此知唐时已有金
匮之目。必非五代时改名也。而隋及旧新唐志中。无仲景金匮玉函。究其目之所由。晋书葛洪传云。洪着金
匮药方百卷。据肘后方。及抱朴子。自云所撰百卷。名曰玉函方。则二者必是一书。（葛洪又着玉函煎方五
卷。见隋志。）由是观之。金匮玉函。原是葛洪所命书。即唐人尊宗仲景者。遂取而为之标题。以珍
秘不出之故。着录失其目欤。（林亿金匮玉函经疏云。缘仲景有金匮录。故
以金匮玉函名。取宝而藏之义也。案仲景金匮。他书无其目。唯宋本及俞稿本。赵开美本。
林序后。有一小序云。仲景金匮录云云。仅出于此。予每疑之。然宋本已载之。则此必唐
末作要略者所撰。其文原于肘后方序。及抱朴子。味其旨趣。泛滥不经。亦是道流之笔耳。）
汉志。有堪舆金匮十四卷。高纪。如淳云。金匮。犹金滕也。师古曰。以金为匮。保慎之义。王子年拾遗记。
周灵王时。浮提之国。献神通善书二人。佐老子撰道德经。写以玉牒。编以金绳。贮以玉函。神仙传。卫叔
卿入太华山。谓其子度世曰。汝归。当取吾斋室西北隅。大柱下玉函。函中有神素书。取而按方合服之。一
年可能乘云而行。淮南要略训。高诱注曰。鸿烈二十篇。略数其要。明其所指。序其微妙。论
其大体也。命名之义。岂其出于此耶。皇甫谧云。仲景垂妙于定方。（晋书本传。）陶弘景云。惟仲景一部。
最为众方之祖。又悉根据本草。但其善诊脉明气候。以意消息之尔。（出本草序例。）二氏距仲景未远。其言
如此。然而要略中方论。尽有不合绳墨者。故今人或云。某论非仲景之旧。或云。某方非仲景之真。
肆意删改。以为复古。（程林辈亦已论之。）此误也。巢氏病源。引短剧云。华佗之精微。方类单省。而
仲景经有侯氏黑散。紫石英方。皆数种相出入节度。陈延之以晋初人。其言亦如是。此他至篇末宋人附方。
千金外台中。引仲景者颇多。岂知今之致疑者。尽非仲景之本论原方乎。此宜存而不议焉。（近代清
姚际恒着古今伪书考云。金匮玉函经。又名金匮要略。称汉张仲景撰。晋王叔和集。案此
非仲景撰。乃后人伪托者。盖概论也。）历览史志。伤寒论玉函经。及要略之外。仲景书目。犹载数部。黄
素方二十五卷。伤寒身验方一卷。评病要方二卷。以上出七录。疗妇人方二卷。出隋志。（
陈自明妇人良方云。男子妇人伤寒。仲景治法。别无异议。比见民间。有妇人伤寒方书。称仲景所撰而王
叔和为之序。以法考之。间有可取。疑非古方。特假圣人之名。以信其说于天下也。）张仲景方卷十五。（太
平御览引张仲景方序论。载仲景。及张伯祖卫沈事。）见隋志及旧新唐志。脉经。五脏荣卫论。五脏论。疗黄
经口齿论。各一卷。出宋志。凡十部。五十卷。今无一存。实可惜矣。宽政甲寅春正月晦书于日光
山中永观精舍。丹波元简廉夫 。
余向者撰伤寒论辑义。而又辑金匮方论之义。属草于文化丙寅九月十日。呵冻挥汗。未竟一期。至今
年八月六日而讫。如综概一篇。乃十余年前所着。今略加改窜。以揭卷首。所校诸本。曰宋本。（不载杂疗以
下。）曰徐熔本。（收于医统正脉中。）曰俞稿本。曰赵开美本也。采辑注家。徐者彬也。（论注。）程者。林
也。（直解） 沈者。明宗也。（编注）魏者。荔彤也。（本义）尤者。怡也。（心典）鉴者。医宗金鉴也。
（程云。明初有赵以德注。嗣后有胡引年注。方论讹舛甚多。此间二家。并无传。）其体例。一如伤寒辑义。
因不别作序及凡例。唯恐考据未确。舛漏犹多。不敢示之大方。聊以授儿辈云。栎荫拙者元简识。
男元胤 元坚对读
据张仲景自序记载：撰写《伤寒杂病论》，共合为十六卷。而《梁七录》中记载：张仲景《辨伤寒》十卷。《新唐书·艺文志》记载：《伤寒卒病论》十卷。这也就是现今所流传的《伤寒论》，即所谓十六卷中的十卷。其余六卷，则是《杂病论》，也就是现今的《金匮要略》。其中遗失的部分，（元代邓珍在序言中也曾论述过）。考察《千金方》，提到江南各地的医师，将张仲景的要方秘而不传。隋代巢元方撰写《诸病源候论》，其“伤寒门”中有《伤寒论》的内容，但未标注张仲景的名字。大概是依据《短剧》所引用的内容而收录的。然而对于妇人三十六疾，却说：“张仲景的理论最为玄妙深奥，不是我这种浅陋之人所能理解的。”难道巢元方只是浏览了《杂病论》，而未涉及《伤寒论》吗？孙思邈晚年，获得了张仲景的原著，将其收录在《备急千金要方》第九卷和第十卷中，而其他门类并没有引用张仲景的内容。难道孙思邈只是专门研究《伤寒论》，而未见到《杂病论》吗？到了唐代天宝年间，王焘撰写《外台秘要》，记载了这本书的方药，并说出自张仲景《伤寒论》，这是没有更改旧有名称的情况。原书或许仅保存在皇家图书馆中，而王焘特别得以窥见。（详见《伤寒综概》中。）
我想，张仲景的书籍，从晋代经过隋唐，有时显赫有时晦暗，有时分离有时合并，流传情况如此不一。大概唐代有人将《伤寒杂病论》合并，改名为《金匮玉函》，用来传授。（现今的《玉函经》，也是被唐末人称为《伤寒论》的异本，如果看它的总例，则是在晋代及六朝的经典方剂中凑合撰写的，怀疑出于道家流派。）后人因此删略其中的要点，约分为三卷，改名为《金匮玉函要略》吧。否则，它之所以命名为“要略”的含义，竟然无法理解。况且林亿在序言中说，《伤寒论》文字多有节略，《伤寒论》原本有全本，所以知道它多有节略。至于《杂病论》，虽然没有其他版本可以考证，但参照《伤寒论》的例子，就可以知道它也有对旧文的节略。林亿序言又说依照旧名叫做《金匮方论》。徐熔因此认为王洙在馆阁中所得到的，名叫《金匮玉函要略方论》，是五代时期改名的罢了。然而《周礼·疾医职》贾公彦疏中提到：“张仲景《金匮》云：神农能尝百药，则是炎帝。”现今的《要略》中没有这段文字，难道是后来删略了吗？由此可知唐代已有“金匮”的名称，必定不是五代时期改名的。而在隋代及新旧《唐书·艺文志》中，没有记载张仲景的《金匮玉函》。探究这个名称的来源，《晋书·葛洪传》记载：葛洪撰写《金匮药方》一百卷。依据《肘后备急方》及《抱朴子》，葛洪自称所撰写的百卷书，名叫《玉函方》。那么这两者必定是一本书。（葛洪又撰写《玉函煎方》五卷，见于《隋书·经籍志》）。由此看来，“金匮玉函”原本是葛洪给书命名的，即唐人尊崇宗奉张仲景的人，于是取来作为标题，因为珍视秘密不示人的缘故，在目录记录中失去了原名吗？（林亿《金匮玉函经疏》说：因为张仲景有《金匮录》，所以用“金匮玉函”命名，取宝贵而收藏的意思。按：张仲景的《金匮》，其他书籍没有这个名称，只有宋本、俞稿本、赵开美本，在林亿序之后，有一小序说：“仲景《金匮录》云云”，仅出现在这里。我对此常常怀疑。然而宋本已经载入了，那么这必定是唐末撰写《要略》的人所写的，其文字源于《肘后方序》及《抱朴子》，品味其旨趣，泛滥无根据，也是道家流派的笔法。）
《汉书·艺文志》记载：有《堪舆金匮》十四卷。《汉书·高帝纪》如淳注说：金匮，就像金滕一样。颜师古注说：用金属做柜子，是保谨慎重的意思。王子年《拾遗记》记载：周灵王时，浮提国进献两位擅长书写的神通之人，辅佐老子撰写《道德经》，用玉牒书写，用金绳编织，贮存在玉函中。《神仙传》记载：卫叔卿进入太华山，对他的儿子卫度世说：“你回去，应当取我斋室西北角，大柱子下的玉函，函中有神素书，取出来按照方子配合服用。一年就可以乘云而行。”《淮南子·要略》高诱注说：《鸿烈》二十篇，略数其要点，阐明其所指，叙述其微妙，论述其大体。命名的意义，难道是从这里出来的吗？皇甫谧说：张仲景在定方上垂示精妙。（见《晋书》本传。）陶弘景说：只有张仲景的一部书，最众方之祖，而且都依据《本草》，只是他善于诊脉，明了气候，凭心意斟酌损益罢了。（出自《本草序例》。）这两位先生距离张仲景的时代不远，他们的言论如此。然而《要略》中的方论，尽有不符合规矩法度的地方，所以现在的人有的说：某篇论述不是张仲景的旧作；有的说：某首方剂不是张仲景的真方。肆意删改，以为复古。（程林等人也已经论述过此点。）这是错误的。巢元方《病源》引用《短剧》说：华佗医术的精微之处，方剂类别简单省约，而张仲景的经书中却有侯氏黑散、紫石英方等，都是几种药物相互出入节制。陈延之是晋初人，他的言论也是如此。这些直到篇末宋代人附方，《千金方》、《外台秘要》中引用张仲景的内容很多，哪里知道现在产生疑惑的，完全不是张仲景的本论原方呢？这应该保留而不议论。（近代姚际恒著有《古今伪书考》说：《金匮玉函经》，又名《金匮要略》，称汉代张仲景撰写，晋代王叔和整理。案：这不是张仲景撰写的，是后人伪托的。盖概论也。）
遍览史书目录，《伤寒论》、《玉函经》及《要略》之外，张仲景的书目，还记载有几部：《黄素方》二十五卷，《伤寒身验方》一卷，《评病要方》二卷，以上出自《七录》。《疗妇人方》二卷，出自《隋书·经籍志》。（陈自明《妇人良方》说：男子妇人患伤寒，张仲景的治法，别无异议。近来见到民间有妇人伤寒方书，称是张仲景所撰而王叔和为之作序，以法度考证，间或有可取之处，怀疑不是古方，特意假借圣人的名字，以此来使学说信服于天下。）《张仲景方》十五卷。（《太平御览》引《张仲景方序论》，记载张仲景及张伯祖、卫沈的事迹。）见于《隋书·经籍志》及新旧《唐书·艺文志》。《脉经》、《五脏荣卫论》、《五脏论》、《疗黄经口齿论》，各一卷，出自《宋史·艺文志》。共十部，五十卷，如今没有一部存留，实在可惜啊。宽政甲寅年春正月最后一天，写于日光山中永观精舍。丹波元简廉夫。
我先前撰写《伤寒论辑义》，又辑录《金匮方论》的意义，于文化丙寅年九月十日起草，呵冻挥汗，未能完成一期，直到今年八月六日才结束。如《综概》一篇，是十多年前所著，现在略微加以修改，放在卷首。所校对的各个版本，有宋本（不载杂疗以下部分），有徐熔本（收于《医统正脉》中），有俞稿本，有赵开美本。采辑注家：姓徐的是彬（著有《论注》）；姓程的是林（著有《直解》）；姓沈的是明宗（著有《编注》）；姓魏的是荔彤（著有《本义》）；姓尤的是怡（著有《心典》）；《鉴》是指《医宗金鉴》。（程林说：明初有赵以德注解，随后有胡引年注解，方论讹误错乱非常多，这里提到的这两家，都没有流传下来。）其体例，完全像《伤寒辑义》一样，因此不再另外作序及凡例，唯恐考证不够确切，错误遗漏仍然很多，不敢展示给大方之家，姑且传授给儿辈罢了。栎荫拙者元简识。儿子元胤、元坚校对阅读。
According to Zhang Zhongjing's preface: He wrote the *Treatise on Cold Damage and Miscellaneous Diseases* (*Shanghan Zabing Lun*), combined into sixteen volumes. The *Liang Qilu* records: Zhang Zhongjing's *Differentiating Cold Damage* (*Bian Shanghan*) in ten volumes. The *New Book of Tang, Treatise on Literature* (*Xin Tang Shu Yiwenzhi*) records: *Treatise on Cold Damage and Sudden Illness* (*Shanghan Zubi Lun*) in ten volumes. This is what is currently transmitted as the *Treatise on Cold Damage* (*Shanghan Lun*), which constitutes the ten volumes out of the sixteen mentioned. The remaining six volumes are the *Treatise on Miscellaneous Diseases* (*Zabing Lun*), which is the current *Essential Prescriptions of the Golden Casket* (*Jingui Yaolue*). The lost parts (also discussed in Yuan Dynasty Deng Zhen's preface). Examining the *Thousand Gold Formulas* (*Qianjin Fang*), it mentions that physicians in Jiangnan kept Zhang Zhongjing's essential formulas secret and did not transmit them. In the Sui Dynasty, Chao Yuanfang compiled the *General Treatise on Pathogenesis and Symptoms of All Diseases* (*Bingyuan Holun*); in its "Cold Damage Section," there is content from the *Treatise on Cold Damage*, but Zhang Zhongjing's name is not attached. It was likely collected based on citations from the *Short Drama* (*Duanju*). However, regarding the thirty-six diseases of women, it states: "Zhang Zhongjing's theories are most profound and mysterious, beyond the comprehension of my shallow understanding." Did Chao Yuanfang only glance at the *Treatise on Miscellaneous Diseases* and not encounter the *Treatise on Cold Damage*? Sun Simiao, in his later years, obtained Zhang Zhongjing's original texts and included them in Volumes 9 and 10 of the *Emergency Thousand Gold Formulas* (*Beiji Qianjin Yaofang*), while other sections did not cite Zhang Zhongjing. Did Sun Simiao only study the *Treatise on Cold Damage* and fail to see the *Treatise on Miscellaneous Diseases*? By the Tianbao era of the Tang Dynasty, Wang Tao compiled the *Secret Essential Prescriptions of the Outer Cabinet* (*Waitai Miyao*), recording the formulas and herbs of this book and stating they came from Zhang Zhongjing's *Treatise on Cold Damage*, without changing the old title. The original book might have been preserved only in imperial libraries, and Wang Tao specifically gained access to it (see details in *Comprehensive Overview of Cold Damage*).
It seems that Zhang Zhongjing's books, from the Jin Dynasty through the Sui and Tang Dynasties, were sometimes prominent and sometimes obscure, sometimes separated and sometimes combined, with varied transmission histories. Perhaps during the Tang Dynasty, someone merged the *Treatise on Cold Damage and Miscellaneous Diseases* and renamed it *Golden Casket Jade Box* (*Jingui Yuhan*) for transmission. (The current *Jade Box Classic* (*Yuhan Jing*) is also considered an alternative version of the *Treatise on Cold Damage* by late Tang people; looking at its general examples, it appears to be compiled from classical formulas of the Jin and Six Dynasties periods, suspected to be of Daoist origin.) Later generations abridged its essentials, condensing it into three volumes, renaming it *Essential Prescriptions of the Golden Casket Jade Box* (*Jingui Yuhan Yaolue*). Otherwise, the meaning behind the name "Yaolue" (Essentials) would be incomprehensible. Moreover, Lin Yi stated in his preface that the text of the *Treatise on Cold Damage* is largely abridged, and since a complete version exists, we know it has been abridged. Regarding the *Miscellaneous Diseases*, although no other versions exist for verification, by analogy with the *Cold Damage* section, we can infer that the old text has also been abridged. Lin Yi's preface further states that it should retain the old name *Jingui Fanglun*. Xu Rong therefore believed that the copy obtained by Wang Zhu in the library was named *Jingui Yuhan Yaolue Fanglun*, and that this renaming occurred during the Five Dynasties period. However, Jia Gongyan's commentary on the *Rites of Zhou* (*Zhou Li*) under "Disease Doctor" cites: "Zhang Zhongjing's *Jingui* says: Shennong tasted hundreds of herbs, implying he was Yan Di." This text is absent in the current *Yaolue*; was it deleted later? From this, we know the term "Jingui" existed in the Tang Dynasty and was certainly not a renaming from the Five Dynasties. Yet, the Sui and Old/New *Tang Shu* bibliographies do not list Zhang Zhongjing's *Jingui Yuhan*. Investigating the origin of this name, the *Book of Jin* biography of Ge Hong states: Ge Hong wrote *Jingui Pharmaceutical Formulas* (*Jingui Yaofang*) in one hundred volumes. Based on the *Handbook of Prescriptions Ready at Hand* (*Zhouhou Beiji Fang*) and *Baopuzi*, Ge Hong claimed his hundred-volume work was named *Yuhan Fang*. Thus, these two must refer to the same book. (Ge Hong also wrote *Yuhan Decoction Formulas* in five volumes, recorded in the *Sui Shu*). Therefore, "Jingui Yuhan" was originally a title given by Ge Hong. Later Tang scholars who revered Zhang Zhongjing adopted this title. Due to keeping it precious and secret, it may have been lost in catalog records. (Lin Yi's *Commentary on the Jingui Yuhan Jing* says: Because Zhang Zhongjing had a *Jingui Record*, the name *Jingui Yuhan* was taken to mean treasuring and storing. Note: Other books do not mention Zhang Zhongjing's *Jingui*. Only the Song edition, Yu manuscript, and Zhao Kaimei edition contain a short postscript after Lin Yi's preface saying: "Zhang Zhongjing's *Jingui Record* says..." I have always doubted this. However, since the Song edition includes it, this must have been written by the compiler of the *Yaolue* in the late Tang Dynasty, derived from the prefaces of the *Zhouhou Beiji Fang* and *Baopuzi*. Its intent is unfounded and diffuse, characteristic of Daoist writers.)
The *Han Shu Yiwenzhi* records *Kanyu Jingui* in fourteen volumes. Ru Chun's annotation on the *Book of Han, Annals of Gaozu* says: *Jingui* is like *Jinteng* (Golden Lockers). Yan Shigu's annotation says: Using metal for cabinets signifies caution and preservation. Wang Zi Nian's *Shiyi Ji* records: During King Ling of Zhou's reign, two divine scribes from Futi offered their services to assist Laozi in writing the *Daodejing*. They wrote on jade slips, bound with gold cords, and stored them in jade boxes. The *Biographies of Divine Immortals* (*Shenxian Zhuan*) records: Wei Shuqing entered Mount Taihua and told his son Weidushi: "Return home and take the jade box from the northwest corner of my meditation room, under the large pillar. Inside the box is a divine plain-text scripture. Take it and prepare the medicine according to the prescription. After one year, you will be able to ride the clouds." Gao You's annotation on the *Huainanzi, Yaolue* says: The twenty chapters of *Honglie* briefly count their essentials, clarify their meanings, describe their subtleties, and discuss their general principles. Could the naming originate from here? Huangfu Mi said: Zhang Zhongjing demonstrated excellence in fixed formulas (from *Book of Jin* biography). Tao Hongjing said: Only Zhang Zhongjing's single work is the ancestor of all formulas, and it strictly follows the *Materia Medica* (*Bencao*), relying solely on his skill in pulse diagnosis and understanding climatic conditions to adjust prescriptions accordingly (from *Bencao Preface*). These two masters lived close to Zhang Zhongjing's time, and their words are thus. However, some formulas and discussions in the *Yaolue* do not conform to strict rules. Hence, modern people sometimes claim certain treatises are not Zhang Zhongjing's originals, or certain formulas are not authentic. They arbitrarily delete and modify, claiming to restore antiquity (Cheng Lin and others have already criticized this). This is mistaken. Chao Yuanfang's *Pathogenesis* cites the *Duanju*: Hua Tuo's essence lies in simple and concise formulas, whereas Zhang Zhongjing's classics include Hou Shi Hei San and Zi Shi Ying Fang, which involve complex combinations and adjustments. Chen Yanzhi, an early Jin person, held similar views. Even up to the Song dynasty appendices at the end of chapters, the *Thousand Gold Formulas* and *Waitai Miyao* cite Zhang Zhongjing frequently. How could those who now doubt these contents realize that they are completely different from Zhang Zhongjing's original treatises and formulas? These should be preserved without debate. (Modern scholar Yao Jiheng, in *Examination of Pseudographical Books Throughout History*, states: *Jingui Yuhan Jing*, also known as *Jingui Yaolue*, is attributed to Han Dynasty Zhang Zhongjing and compiled by Jin Dynasty Wang Shuhe. Note: This was not written by Zhang Zhongjing but is a later forgery. General overview.)
Reviewing historical bibliographies, besides the *Treatise on Cold Damage*, *Jade Box Classic*, and *Essential Prescriptions*, several other works by Zhang Zhongjing are listed: *Huangsu Fang* in 25 volumes, *Shanghan Shenyan Fang* in 1 volume, *Pingbing Yaofang* in 2 volumes (all from *Qilu*); *Liao Funren Fang* in 2 volumes (from *Sui Shu*). (Chen Ziming's *Good Prescriptions for Women* states: For men and women suffering from cold damage, Zhang Zhongjing's treatment methods are unique and undisputed. Recently, I have seen folk books on female cold damage claiming to be written by Zhang Zhongjing with a preface by Wang Shuhe. Testing them against medical laws, some are useful, but I suspect they are not ancient formulas, merely borrowing the sage's name to gain credibility.) *Zhang Zhongjing Fang* in 15 volumes (cited in *Taiping Yulan* from *Zhang Zhongjing Fang Preface and Discussion*, mentioning Zhang Zhongjing, Zhang Bozu, and Wei Shen). Recorded in *Sui Shu* and Old/New *Tang Shu*. *Mai Jing*, *Wazang Rongwei Lun*, *Wazang Lun*, *Liao Huang Jing Kouchi Lun*, each in 1 volume (from *Song Shi*). Totaling ten works, fifty volumes. None survive today, which is truly regrettable. Written on the last day of the first month of the spring of the Jia Yin year of Kansei, at Yongguan Studio in Mount Nikko. Danbo Yuanjian Lianfu.
I previously compiled the *Exegesis of the Treatise on Cold Damage* and then began compiling the exegesis of the *Jingui Formulas*. I drafted this in September 10th of the Bing Yin year of Bunka. Braving the cold and sweating, I did not finish one session until August 6th of this year. The chapter "Comprehensive Overview" was written over ten years ago; I have slightly revised it and placed it at the beginning of the volume. The editions collated are: The Song Edition (does not include the section on miscellaneous treatments below); The Xu Rong Edition (collected in *Yitong Zhengmai*); The Yu Manuscript; and The Zhao Kaimei Edition. Commentators cited include: Xu Bin (author of *Lunzhu*); Cheng Lin (author of *Zhijie*); Shen Mingzong (author of *Bianzhu*); Wei Litong (author of *Benyi*); You Yi (author of *Xindian*); and *Jian* refers to *Yizong Jinjian*. (Cheng Lin notes: In the early Ming Dynasty, Zhao Yi De provided commentary, followed by Hu Niannian. Their formula commentaries contained many errors. The two families mentioned here have not survived.) The format follows that of the *Shanghan Jiyi* exactly, so I did not write a separate preface or general rules, fearing that my research might be inaccurate and errors numerous. I dare not show it to experts, but merely pass it to my children. Yuan Jian, the humble writer from Liyin, acknowledges. Sons Yuan Yin and Yuan Jian proofread.