Library

Five sections. Secondly, it criticizes the falsity of Wang Shuhe's Preface and Examples; these contents are not included in the main volumes. The second part is the "Le Ji" (Collection of Joy), where *Bian Mai Fa* (Differentiating Pulse Methods) serves as Volume One, *Ping Mai Fa* (Assessing Pulse Methods) as Volume Two, and *Bian Jing Shi Mai Zheng* (Differentiating Spasm, Dampness, Pulse, and Syndrome) as Volume Three. The third part is the "She Ji" (Collection of Shooting), where *Bian Taiyang Bing Mai Zheng Pian Di Yi* (Differentiating Taiyang Disease Pulse and Syndrome Chapter I) serves as Volume Four, and *Bian Taiyang Bing Mai Zheng Pian Di Er* (Differentiating Taiyang Disease Pulse and Syndrome Chapter II) as Volume Five. The fourth part is the "Yu Ji" (Collection of Imperial/Imperial-like), where *Bian Taiyang Bing Mai Zheng Pian Di San* (Differentiating Taiyang Disease Pulse and Syndrome Chapter III) serves as Volume Six, *Bian Yangming Bing Mai Zheng Pian Di Yi* (Differentiating Yangming Disease Pulse and Syndrome Chapter I) as Volume Seven, and *Bian Yangming Bing Mai Zheng Pian Di Er* (Differentiating Yangming Disease Pulse and Syndrome Chapter II) as Volume Eight. The fifth part is the "Shu Ji" (Collection of Books), where *Bian Shaoyang Bing Mai Zheng Pian* (Differentiating Shaoyang Disease Pulse and Syndrome Chapter) serves as Volume Nine, *Bian Taiyin Bing Mai Zheng Pian* (Differentiating Taiyin Disease Pulse and Syndrome Chapter) as Volume Eleven, *Bian Shaoyin Bing Mai Zheng Pian* (Differentiating Shaoyin Disease Pulse and Syndrome Chapter) as Volume Ten, and *Bian Jueyin Bing Mai Zheng Pian* (Differentiating Jueyin Disease Pulse and Syndrome Chapter) as Volume Twelve. The sixth part is the "Shu Ji" (Collection of Numbers), where *Bian Huoluan Yin Yang Yi Cha Hou Lao Fu Bing* (Differentiating Cholera, Yin-Yang Exchange, Post-Recovery, and Labor-Relapse Diseases) serves as Volume Thirteen, *Bian Han Tu Xia Ke Bu Ke* (Differentiating Whether Sweating, Vomiting, and Purgation Are Appropriate or Not) as Volume Fourteen, and *Xu Yi Bai Yi San Fang* (Listing One Hundred and Thirteen Formulas) as Volume Fifteen. Later, original theories, clause analyses, and Shanglun compilations were added, with the intention that later scholars study these four books together for easier reference. This reflects Cheng's painstaking effort to independently propose insights and organize the structure of this book. However, there is too much conversational text, citing classics, histories, and various schools of thought, as well as songs and jokes, reaching extremes without any essential relevance. How is this different from a fool talking about dreams? It seems the annotator lacks proper stylistic discipline. Nevertheless, in his transitions between clauses and insightful annotations, he reaches levels inaccessible to shallow learners. One should not discard his strengths because of his weaknesses.

[Cheng Yingmao's *Zanyu Lun Yuhanlun* (Superfluous Remarks on the Treatise on Cold Damage)] One volume. Extant.
The preface states: My nature is quite lazy; occasionally when I have something to write, I lose it immediately. The later *Tiaobian* (Clause Analysis) was able to become a complete book entirely due to my disciple Wang Zhongjian compiling and editing it, preventing scattered loss. This spring, Master Wang went north; upon leaving, he suddenly presented this manuscript to me, saying joyfully, "This is an unpublished draft from before you annotated the *Tiaobian*. I have collected and copied fragments from front and back into a booklet for three years without success. Now it has suddenly appeared from the bottom of my chest. Looking at it, its spirit shines brightly. I intend to supplement and carve it into your collected works." I stroked it once and felt unfamiliar, seeking its original self, but truly recognized only Anzu Yan's previous arguments amidst the repeated explanations. Master Wang said, "What you value is placing differentiation above Zhang [Zhongjing] and Wang [Shuhe]; there lies great beauty and ugliness. What harm is there in saying it again and again?" He then had it printed without informing me. I smiled and said, "Master Wang is merely showing favoritism and indulging his preferences," ignoring that it creates a wart on my body. After printing, I shall call it *Zanyu* (Superfluous Remarks). Written in the sixth month of the Renzi year of the Kangxi era. Cheng Yingmao, courtesy name Jiaoqian.

[Chen Liangsi's *Shanghanlun Zhu* (Annotation of the Treatise on Cold Damage)] Not seen.
Wang Hu stated: During the Kangxi reign, Chen Liangsi of Wuling authored this work. The book had not yet been printed. Accidentally, I obtained two drafts by copying them from my friend Zhou Xiaobin. His annotation of Zhang Zhongjing's treatise offers independent insights without plagiarizing the views of Cheng Wuji, Fang Youzhi, Yu Jiayan, and others. For each channel disease, he strictly follows Wang Shuhe's original arrangement and repeatedly annotates it, which is extremely logical. Unfortunately, his book is incomplete; what I copied only covers the five channel diseases of Yangming, Shaoyang, Taiyin, Shaoyin, and Jueyin. Wang Hu wished to sail to Wuling to visit him and transmit his book, but failed. Unexpectedly, Zhou Xiaobin has passed away. Lamenting that time waits for no one, his desire to establish his words became more urgent, but ultimately failing to see the complete book remains a regret.

[Cheng Lin's *Shanghanlun Ji* (Collection of the Treatise on Cold Damage)] Not seen.
Note: The above appears in the General Principles of *Jinkui Yaolue Zhijie* (Direct Explanation of Essential Prescriptions of the Golden Cabinet).

[Shi Yijia's *Shanghan Zhengzong* (Orthodox Lineage of the Treatise on Cold Damage)] Eight volumes. Extant.
General Principles state: Wang Shuhe compiled Zhang Zhongjing's book, quoting the classics of Huangdi and Qibo, mixing in his own ideas, and writing a preface and examples. Later generations, unaware, mistook these for Zhang Zhongjing's words. Furthermore, because his theory deviates from the *Neijing*, they made forced justifications. Their deviation from Zhang Zhongjing's intent is more than a hundredfold. Now, retaining Zhang Zhongjing's original text, divided into ten sections, plus seven sections on combined diseases, totaling three volumes, perhaps allowing the distinction between Zishui and Mianshui flavors. Although it may not benefit Zhang Zhongjing directly, it might serve as a compass for later learners. First, Zhang Zhongjing's text is elegant and profound. Cheng Wuji's explanation following the text is the most detailed; occasional errors were corrected by Zhao Xianke, Zhang Jingyue, and other sages. Recently, Yu Jiayan wrote *Shanglun Pian*, elucidating the main purport. I have gathered various sayings and derived a direct explanation, enabling readers to understand instantly without verbose rhetoric, making the meaning clear in the mind. The original text is printed in large characters to preserve Zhang Zhongjing's original form, while explanations are separated for easier reading by virtuous scholars, avoiding tampering with canonical models by the ignorant. Readers should be aware. Second, Mr. Wang Yutai, based on Lou's Outline, compiled *Zhunsheung*. For various syndromes, he first listed Zhang Zhongjing's treatment methods, followed by subsequent sages' methods for verification and treatment, facilitating reference, hence not minding repetition. However, studying Zhang Zhongjing's book thoroughly allows one to comprehend related matters through analogy; checking one or two clauses cannot exhaust its profound meanings. Now, eliminating repetitions, I do not wish for students to seek rashly. Third, in the *Shanghan* book, Zhang Zhongjing's formulas and theories are like the Classics; the sages' formulas and theories are meant to support the Classics. Respecting Zhang Zhongjing while neglecting later sages would be an excess of antiquarianism. Arranging later sages' formulas after Zhang Zhongjing provides assistance and highlights their contribution. Fourth, Mr. Yutai said: "Huangqi (Yellow Emperor and Qibo) are like Fuxi and King Wen; Zhang Zhongjing is like Confucius. Any theory established by later sages that does not conform to Huangqi and Zhang Zhongjing is mere speculation. Now preserved without deletion, fearing deletion would lead to accusations of omission. Thus, preserved and placed under differentiation." Fifth, Zhang Zhongjing's book is organized by the Six Channels; various families' formulas analyze syndromes in complex interrelations, completing the meaning. Mr. Yutai's *Zhunsheung* also divides by Six Channels; here only syndromes are listed because one syndrome involves multiple channels, and unifying them under one channel is impossible. Zhou Si's preface says: In the past, Zhang Nanyang wrote *Shanghan Fanglun*, establishing 397 methods and 113 formulas, called the Sage of Medicine by his time. Wang Shuhe of Western Jin compiled his book, quoting the *Neijing* and mixing his own ideas, causing Zhang Nanyang's original version to disappear from the world. Therefore, Xu Shumi wrote *Shanghan Biyi*, Pang Anshi supplemented *Shanghan Fanglun*, Qian Zhongyang wrote *Shanghan Zhiwei*, and Wang Haogu wrote *Zhongjing Xiangbian* and *Bianhuo*. Just as after the burning of books in Qin, scholars from Han and Wei searched for lost texts, corrected errors, and wrote commentaries, making classics bright again but never seeing the complete whole. Until Fang Yuezhi wrote *Shanghan Shu*, praised by ancients as a grand synthesis, yet Zhang Nanyang's original remained unclear. Some criticized this. My friend Buqiu Shi Ziren lived in seclusion, did not serve in office, studied under the famous doctor Yuan Qinyou in his youth, learned pulse diagnosis, studied deeply, mastered mysteries, determined life and death by pulse, and judged instantly. Having tested this in practice, he took Zhang Nanyang's original, analyzed it into Zhang's theories and Wang's statements, outlining the key points first and differentiating/explaining afterwards. Thus, Zhang Nanyang's original became bright again. Titled *Shanghan Zhengzong*. Upon completion, I wrote a preface: Cloth, grain, and medicine are the three most urgent necessities for human life. Without cloth, one dies of cold; without grain, one dies of hunger; without medicine, one dies of illness. All are deaths, but medicine is especially urgent. Excessive cold or heat makes cloth cause death; excessive hunger or fullness makes grain cause death. Those who die can be saved, and only medicine can save them. But those who die from misuse of medicine can only be saved by medical books. Writing such books requires former sages and worthies who understand medicine. Li Mingzhi was called a Divine Physician, and his *Dongyuan Tenshu* excelled in treating cold damage. Zhu Yanxiu was called the Medical Sage, wrote *Shanghan Biyi*, and generally elucidated the hidden meanings of Zhang Nanyang's formulas. *Zhengzong* differentiates Yin and Yang, noting that Yin may resemble Yang and Yang may resemble Yin, following Xu Shumi and Wang Haogu. Examining transformed syndromes reveals primary syndromes; observing surface symptoms reveals internal injuries, following Pang Anshi and Qian Zhongyang. Li Mingzhi often used *Buzhong Yiqi* (Tonify the Middle and Augment Qi Decoction), unprecedented before. Zhu Yanxiu criticized this, stating people in the northwest easily descend Yang Qi, while people in the southeast easily ascend Yin Fire. *Zhengzong* does not stick to fixed prescriptions but discusses pulse-taking: if tonification is primary, it follows Mingzhi's method; if purgation is primary, it follows Yanxiu's method. Combining both achieves unity. I heard that physicians save individuals in specific times and places, while medical books save the world and future generations. This person and this book contribute not just to one time and place, but to the world and future generations. Written by Zhou Dun, remnant of Laishui.

Wei Yiqi stated: Jiangdu Shi Ziren's *Shanghan Zhengzong* consists of seven volumes. The first three volumes explain Zhang Zhongjing. The last four volumes take the theories of various sages to support Zhang Zhongjing. There are over 200 formulas, drawing from 22 families of formula theories. Its meaning is complete, and its purport is refined.