〔成氏（无己）注解伤寒论〕（旧讹作图解。）国史经籍志十卷 存
严器之序曰。夫前圣有作。后必有继而述之者。则其教乃得着于世矣。医之道源。自炎黄以至神之妙。始兴
经方。继而伊芳尹以元圣之才。撰成汤液。俾黎庶之疾疚。咸遂蠲除。使万代之生灵。普蒙拯济。后汉张仲景又广
汤液。为伤寒卒病论十数卷。然后医方大备。兹先圣后圣。若合符节。至晋太医令王叔和。以仲景之书。撰次成
叙。得为完帙。昔人以仲景方一部。为众方之祖。盖能继述先圣之所作。迄今千有余年。不坠于地者。又得王氏
阐明之力也。伤寒论十卷。其言精而奥。其法约而详。非寡闻浅见所能赜究。后虽有学人，又各自名家。未见发
明。仆忝医业。自幼徂老。耽味仲景之书。五十余年矣。虽粗得其门。而近升乎堂。然未入于室。常为之慊然。
昨者邂逅聊摄成公。议论该博。术业精通。而有家学。注成伤寒十卷。出以示仆。其三百九十七法之内。分析异
同。彰明隐奥。调陈脉理。区别阴阳。使表里以昭然。俾汗下而灼见。百一十二方之后。通明名号之由。彰显药
性之主。十剂轻重之攸分。七情制用之斯见。别气味之所宜。明补泻之所适。又皆引内经。旁牵众说。方法之
辨。莫不允当。实前贤所未言。后学所未识。是得仲景之深意者也。昔所谓慊然者。今悉达其奥矣。亲觏其书。
诚难默
默。不揆荒芜。聊序其略。时甲子中秋日。洛阳严器之序。
王履曰。成无己作伤寒论注。又作明理论。其表章名义。纤悉不遗。可谓善翼羽仲景者。然即入阴经之寒
证。又不及朱奉议能识。况即病立法之本旨乎。宜其莫能知也。惟其莫知。故于三阴诸寒证。止随文解义而已。
未尝明其何由不为热而为寒也。（溯洄集）
陶华曰。成无己顺文注释。并无缺疑正误之言。以致将冬时伤寒之方。通解温暑。遗祸至今而未已也。（伤
寒琐言）
医林列传曰。成无己聊摄人。家世儒医。性识明敏。记问该博、撰述伤寒义。皆前人未经道者。指在定体。
分形析证、若同而异者明之。似是而非者辨之。古今言伤寒者。祖张仲景但因其证而用之。初未有发明其意义。
成无己博极研精。深造自得。本难素灵枢诸书。以发明其奥。因仲景方论。以辨析其理。表里虚实。阴阳死生之
说。究药病轻重去取加减之意。真得长沙公之旨趣。所着伤寒论十卷。明理论三卷。论方一卷。大行于世。（仲景
全书附载）
王肯堂曰。解释仲景书者。惟成无己最为详明。虽随文顺释。自相矛盾者。时或有之。亦白璧微瑕。固无
损于连城也。（伤寒准绳）
汪琥曰。成无己注解伤寒论。犹王太仆之注内经。所难者惟创始耳。后之人于其注之可疑者。虽多所发明。
大半由其注而启悟。至有忘其起予之功。反责其注解之谬者。或曰。成氏注伤寒论。不过顺文随释。但嫌其不辨
叔和语。不分仲景书。正不知古人虚心着书。不敢轻易指责。所以品愈高。名愈着。如吾辈者。亦自厌其饶舌耳。
四库全书提要曰。伤寒论十卷。汉张机撰。晋王叔和
编。金成无己注。明理论三卷。论方一卷。则无己所自撰。以发明机说者也。叔和高平人。官太医令。无己聊摄
人。生于宋嘉 治平间。后聊摄地入于金。遂为金人。至海陵王正隆丙子。年九十余尚存。见开禧元年历阳张孝
忠跋中。明吴勉学刻此书。题曰宋人。误也。伤寒论。前有宋高保衡孙奇林亿等校正序。称开宝中节度使高继冲
曾编录进上。其文理舛错。未能考正。国家诏儒臣。校正医书。今先校定仲景伤寒论十卷。总二十二篇。合三百
九十七法。除重复有一百二十三方。（案一十三。原本误作一十二。今改正。）今请颁行。又称自仲景于今八百
余年。惟王叔和能学之云。而明方有执作伤寒论条辨。则诋叔和所编。与无己所注。多所改易窜乱。并以序例
一篇。为叔和伪托而删之。国朝喻昌作尚论篇。于叔和编次之舛。序例之谬。及无己所注。林亿等所校之失。攻
击尤详。皆重为考定。自谓复长沙之旧。其书盛行于世。而王氏成氏之书遂微。然叔和为一代名医。又去古未远。
其学当有所受。无己于斯帙。研究终身。亦必深有所得。似未可概从屏斥。尽以为非。夫朱子改大学。为一经十
传。分中庸为三十三章。于学人不为无裨。必以谓孔门之旧本如是。则终无确证可凭也。今大学中庸。列朱子之
本于学官。亦列郑元之本于学官。原不偏废。又乌可以后人重定此书。遂废王氏成氏之本乎。
〔成氏（无己）明理论〕（宋志冒严器之三字。）宋志四卷 存
药方论自序曰。制方之体。宣通补泻轻重涩滑燥湿十剂。是也。制方之用。大小缓急奇偶复七方。是也。是
以制方之体。欲成七方之用者。必本于气味生成。而制方成焉。其寒热温凉四气者生乎天。酸苦辛咸甘淡六味者
成乎地。生
成而阴阳进化之机存焉。是以一物之内。气味兼有。一药之中。理性具矣。主对治疗。由是而出。斟酌其宜。参
合为用。君臣佐使。各以相宜。宣摄变化。不可胜量。一千四百五十三病之方。悉自此而始矣。其所谓君臣佐使
者。非特谓上药一百二十种为君。中药一百二十种为臣。下药一百二十五种为佐使。三品之君臣也。制方之妙。
的与病相对。有毒无毒。所治为病主。主病之谓君。佐君之谓臣。应臣之谓使。择其相须相使。制其相畏相恶。
去其相反相杀。君臣有序。而方道备矣。方宜一君二臣三佐五使。又可一君二臣九佐使。多君少臣。多臣少佐。
则气力不全。君一臣二。制之小也。君一臣三佐五。制之中也。君一臣三佐九。制之大也。君一臣二。奇之制也。
君二臣四。偶之制也。君二臣三。奇之制也。君二臣六。偶之制也。近者奇之。远者偶之。所谓远近者。身之远
近也。在外者身半以上。同天之阳。其气为近。在内者身半以下。同地之阴。其气为远。心肺位膈上。其脏为近。
肾肝位膈下。其脏为远。近而奇偶。制小其服。远而奇偶。制大其服。肾肝位远。数多则其气缓。不能速达于下。
必剂大而数少。取其气迅急。可以走下也。心肺位近。数少则其气急。不能发散于上。必剂少而数多。取其气
易散。可以补上也。所谓数者。肾一肝三脾五心七肺九。为五脏之常。制不得越者。补上治上。制以缓。补下治
下。制以急。又急则气味浓。缓则气味薄。随其攸利而施之。远近得其宜矣。奇方之制。大而数少。以取迅走于
下。所谓下药不以偶。偶方之制，少而数多。以取发散于上。所谓汗药不以奇。经曰。汗者不以奇。下者不以偶。
处方之制。无逾是也。然自古诸方。历岁浸远。难可考评。惟张仲景方一部。
最为众方之祖。是以仲景本伊芳尹之法。伊芳尹本神农之经。医帙之中。特为枢要。参今法古。不越毫末。实乃大圣
之所作也。一百一十三方之内。择其医门常用者方二十首。因以方制之法明之。庶几少发古人之用心矣。
严器之序曰。余尝思历代明医。回骸起死。祛邪愈疾。非曰生而知之。必也祖述前圣之经。才高识妙。探微
索隐。研究义理。得其旨趣。故无施而不可。且百病之急。无急于伤寒。或死或愈。止于六七日之间十日以上。
故汉张长沙感往昔之沦丧。伤横夭之莫救。撰为伤寒论一十卷。三百九十七法。一百十三方。为医门之规绳。治
病之宗本。然自汉逮今。千有余年。唯王叔和得其旨趣。后人皆不得其门而入。是以其间少于注释。阙于讲义。
自宋以来。名医间有着述者。如庞安常作卒病论。朱肱作活人书。韩 和作微旨。王实作证治。虽皆互有阐明之
义。然而未能尽张长沙之深意聊摄成公家世儒医。性识明敏。记问该博。撰述伤寒义。皆前人未经道者。指在定
体。分形析证。若同而异者明之。似是而非者辩之。释战栗有内外之诊。论烦躁有阴阳之别。谵语郑声。令虚实
之灼知。四逆与厥。使浅深之类明。始于发热。终于劳复。凡五十篇。目之曰明理论。所谓真得长沙公之旨趣也。
使习医之流。读其论而知其理。识其证而别其病。胸次了然而无惑。顾不博哉。余家医业五十载。究旨穷经。自
幼迄老。凡古今医书。无不涉猎。观此书。义理粲然。不能默默。因序其略。岁在壬戌。八月望日。锦 山严
器之序。
张孝忠跋曰。上注解伤寒论十卷。明理论三卷。论方一卷。聊摄成无己之所作。自北而南。盖两集也。予以
绍熙庚
戌岁入都。传前十卷于医者王光庭家。洎守荆门。又于襄阳。访后四卷得之。望闻问切。治病处方之要。举不越
此。古今言伤寒者。祖张长沙。但因其证而用之。初未有发明其意义。成公博极研精。深造自得。本难素灵枢诸
书。以发明其奥。因仲景方论。以辩析其理。极表里虚实阴阳死生之说。究药病轻重去取加减之意。毫发了无遗
恨。诚仲景之忠臣。医家之大法也。士大夫宦四方。每病无医。予来郴山。尤所叹息。欲示之教。难于空言。故
刊此书。以为楷式。使家藏其本。人诵其言。夭横伤生。庶乎免矣。成公当乙亥丙子岁。其年九十余。则必生于
嘉治平之间。国家长育人材。命医立学。得人之效。一至于此。则天下后世。凡所谓教养云者。可不深加之意
也夫。开禧改元五月甲子历阳张孝忠。
汪琥曰。伤寒明理论。金聊摄人成无己撰。书凡四卷。其第一卷至第三卷。共论五十篇。始于发热。终于劳
复。其第四卷。发明桂枝等方二十首。此为深得伤寒之旨趣者也。但其中四十五论云阳明病下血谵语。此为热入
血室者。斯盖言男子。不止谓妇人。此与仲景之意大悖。然亦不可因其一节之短。掩其全部之长。取名明理。信
不诬矣。
四库全书提要曰。成无己所作明理论。凡五十篇，又论方二十篇。于君臣佐使之义。阐发尤明。严器之序。
称无己撰定伤寒义。皆前人未经道者。其推挹甚至。张孝忠亦称无己此二集。自北而南。先以绍兴庚戌。得伤寒
论注十卷于医士王光庭家。后守荆门。又于襄阳。访得明理论四卷。因为刊板于郴山。则在当时。固已深重其书
矣。
〔陶氏（华）伤寒明理续论〕一卷 存
自序曰。昔朱肱奉议着伤寒百问书。经进。授医博士。其书付监刊行。道遇豫章名医宋道方。因就质之。宋
为指驳数十条。肱罔然自失。由是书监不刊。事见续易简方。双钟李知先又为歌括八韵。二书吾乡先辈。例以为
活人之书。按魏志华佗传云。出书一卷。此书可以活人。则活人之名所由始。而仲景伤寒论是也。朱李二公虽知
有仲景之书。不能臻其阃奥，未足以充活人之名。正统改元。余游京师。遇临江刘志善先生，授书一卷。指摘百
问。亦数十条。携以南归。呈之松江赵景元先生。奉议之书。固未尽善。而刘公所驳。似为大察。前人无议为也。
且仲景之书。流传既久。鱼鲁实多。微辞奥介之互见。残简断编之后先。朱公既未知其文。又不知其证候。然自
汉魏以来。高人逸士所着。不传于今者。何可胜数。因出示诸书曰。郭白云伤寒补亡。庞安常卒病论。韩 和微
旨。杨仁斋伤寒类书。王实证治。常器之杨大授。凡此数种。皆有功于仲景。而东南医流所未见也。景元亦自编
一书。曰伤寒类例。久未之成。不以示人。庚寅冬。予病足不出户庭数月。因观成无己明理论。止五十证。辨究
详明。惜其未备。于是乃集所见所闻。比类附例。斟酌而损益之。遂成一书。名曰明理续论。姑以自备遗忘。非
敢传诸人也。虽朱公百问。积平生之勤。尚不免后人之纷纭言之。予实何人。乃以数月。而有所成。盖赖古人之
成训。有以启发之。初学医之士。或有所得焉。当有知予心者。乃记其所由于卷首云。
杭州府志曰。陶华字尚文。余杭人。治病有奇效。一人患病。因食羊肉。涉水。结于胸中。其门人请曰。此
病下之不能。吐之不出。当用何法。陶曰。宜食砒一钱。门人未之
信也。乃以他药试之。百计不效。卒根据华言。一服而吐。遂愈。门人问之曰。砒性杀人。何能治病。陶曰。羊血
大能解砒毒。羊肉得砒而吐。而砒得羊肉。则不能杀人。是以知其可愈。后来省郡治伤寒。一服即愈。神效莫测。
名动一时。然非重赂。莫能致。论者以是少之。所着六书。曰琐言。曰家秘。曰杀车槌法。曰截江网。曰一提金。
曰明理续论。仲景以后一人而已。
〔巴氏（应奎）应奎伤寒明理补论〕四卷 存
〔闵氏（芝庆）伤寒明理论删补〕四卷 存
自序曰。昔轩岐洞悉医经。论及伤寒。状经脉之传。分汗下之法。定愈否之期。皆以日计者。道其常。举其
要也。若夫诸变不可胜数。内经难以其论。故天复生仲景。以宣其秘。泄传变之 。别阴阳之发病。撰论推展经
义。立方□惠生灵。一理贯通。群绪毕着。第非凡之教必澜深。文简意博。世难窥测。成无己奋起研穷。创为训
[Cheng Wuji's Commentary on the Treatise on Cold Damage] (Old editions erroneously titled "Illustrated Diagrams".) Recorded in *Guoshi Jingzhi* as ten volumes, extant.
Yan Qizhi wrote in his preface: When former sages made innovations, later generations must necessarily follow and expound upon them, so that their teachings may be established in the world. The origin of medicine traces back to Yan Di and Huang Di, reaching divine subtlety, where classical prescriptions (*Jingfang*) first arose. Subsequently, Yi Yin, endowed with the talent of a primal sage, compiled the *Tangye Jing* (Decoction Classic), thereby eliminating the diseases of the common people and saving all living beings for ten thousand generations. Later, Zhang Zhongjing of the Eastern Han Dynasty further expanded the *Tangye*, writing the *Shanghan Zubing Lun* (Treatise on Cold Damage and Miscellaneous Diseases) in over ten volumes, after which medical prescriptions were greatly perfected. The teachings of former and latter sages fit together like tally sticks. By the time of Wang Shuhe, Grand Physician Director of the Jin Dynasty, who compiled and arranged Zhang Zhongjing’s writings into a complete volume, people regarded Zhang’s prescriptions as the ancestor of all formulas. This is likely because he inherited and expounded the works of former sages; thus, for over a thousand years until now, they have not fallen into oblivion, thanks also to Mr. Wang’s elucidation. The *Treatise on Cold Damage*, ten volumes, contains refined and profound words, and concise yet detailed methods, which cannot be thoroughly investigated by those with limited knowledge and shallow insight. Although later scholars established their own schools, none achieved true innovation. I, unworthy as I am to practice medicine, have been devoted to Zhang Zhongjing’s books from youth to old age, for over fifty years. Though I have barely entered the door and recently ascended to the hall, I have not yet entered the inner chamber, often feeling regretful. Yesterday, I coincidentally met Master Cheng of Liaocai, whose discussions were comprehensive and profound, and whose medical skills were mastered with a family tradition. He presented his commentary on the *Treatise on Cold Damage*, ten volumes, for my review. Within the 397 methods, he analyzed similarities and differences, clarified hidden profundities, regulated pulse theories, distinguished yin and yang, making exterior and interior conditions clear, and rendering sweating and purging methods evident. Following the 112 formulas, he explained the origins of names, highlighted the primary properties of herbs, distinguished the weights of the Ten Categories, revealed the applications of the Seven Emotions in formulation, identified suitable flavors and odors, and clarified appropriate tonification and draining. He cited the *Neijing* extensively and drew upon various theories, ensuring that distinctions in methods and principles were always appropriate. This was indeed something unspoken by former worthies and unrecognized by later learners, truly grasping the deep meaning of Zhang Zhongjing. What was once a source of regret is now fully understood. Seeing this book personally, it is hard to remain silent. Presuming my ignorance, I briefly outline its essence. On the Mid-Autumn Festival of the Jiazi year, Yan Qizhi of Luoyang wrote the preface.
Wang Lü stated: Cheng Wuji wrote the commentary on the *Treatise on Cold Damage* and also the *Mingli Lun*. In clarifying meanings and details, he omitted nothing, effectively supporting Zhang Zhongjing’s work. However, regarding cold syndromes entering the yin meridians, he was less perceptive than Zhu Fengyi. How could he grasp the original intent of establishing laws for acute diseases? Thus, he failed to understand. Because he did not understand, for the various cold syndromes of the three yin meridians, he merely explained the text without clarifying why these conditions became cold rather than heat. (From *Suhui Ji*)
Tao Hua stated: Cheng Wuji followed the text for his commentary, offering no corrections or clarifications of doubts. Consequently, he interpreted winter cold damage formulas as warm-heat treatments, causing harm that persists to this day. (From *Shanghan Suoyan*)
*Yilin Liezhuan* records: Cheng Wuji was from Liaocai, from a family of scholar-doctors. He was intelligent and quick-witted, with extensive knowledge. His exegesis of the *Shanghan Lun* contained insights never before expressed by predecessors. He focused on determining the disease body, analyzing forms and syndromes, clarifying what seemed similar but was different, and distinguishing what appeared correct but was erroneous. Ancient and modern discussants of cold damage revered Zhang Zhongjing but only applied treatments based on symptoms, without elucidating the underlying principles. Cheng Wuji studied extensively and deeply, drawing upon the *Nanjing*, *Suwen*, and *Lingshu* to reveal mysteries, and using Zhang Zhongjing’s formula theory to analyze reasoning. He explored theories of exterior/interior, deficiency/excess, yin/yang, death/life, and the intentions behind selecting, adding, or subtracting herbs based on the severity of disease and medication. He truly captured the spirit of the Duke of Changsha (Zhang Zhongjing). His works, *Shanghan Lun* (10 vols.), *Mingli Lun* (3 vols.), and *Lunfang* (1 vol.), are widely circulated. (Attached to *Zhongjing Quanshu*)
Wang Kentang stated: Among those who explain Zhang Zhongjing’s books, Cheng Wuji is the most detailed and clear. Although he follows the text, occasional self-contradictions exist, which are but minor flaws in a jade of great value, not detracting from its worth. (From *Shanghan Zhunshen*)
Wang Hu stated: Cheng Wuji’s commentary on the *Shanghan Lun* is like Wang Bing’s commentary on the *Neijing*; the difficulty lies in pioneering. Later scholars, while discovering much in Cheng’s questionable annotations, largely derived their insights from them. Some forget his contributory merit and instead criticize his errors. It is said that Cheng merely followed the text, failing to distinguish between Wang Shuhe’s additions and Zhang Zhongjing’s original text. One should not fail to appreciate the ancient scholars' humility in writing, which elevated their character and fame. As for us, we tire of our own verbosity.
*Siku Quanshu Tiyao* states: *Shanghan Lun*, ten volumes, written by Zhang Ji of the Han Dynasty, compiled by Wang Shuhe of the Jin Dynasty, and annotated by Cheng Wuji of the Jin Dynasty. *Mingli Lun* (3 vols.) and *Lunfang* (1 vol.) were authored by Cheng himself to expound on Zhang’s theories. Wang Shuhe was from Gaoping, serving as Grand Physician Director. Cheng Wuji was from Liaocai, born during the Jiayou/Zhiping eras of the Song Dynasty; when Liaocai fell to the Jin, he became a Jin subject. He was still alive at over ninety years old in the Bingzi year of Zhenglong under Emperor Hailing, as noted in Zhang Xiaozhong’s postscript from the first year of Kaixi. Ming dynasty printer Wu Mianxue incorrectly labeled him a Song person. The preface by Song officials Gao Baoheng, Sun Qi, and Lin Yi mentions that Gao Jichong submitted the text during the Kaibao era, but it was flawed. The state ordered scholars to correct medical texts, leading to the correction of Zhang’s *Shanghan Lun* into ten volumes, twenty-two chapters, 397 methods, and 123 unique formulas (corrected from 112 in the original). It was requested for publication. They noted that within 800 years since Zhang, only Wang Shuhe learned from him. However, Fang Youzhi of the Ming Dynasty criticized Wang’s compilation and Cheng’s annotation as altered and forged, deleting the Preface and Examples chapter. Yu Chang of the Qing Dynasty also attacked these errors in *Shanglun Pian*, claiming to restore Zhang’s original text, causing Wang’s and Cheng’s works to fade. Yet Wang was a renowned physician close to antiquity, and Cheng studied the text lifelong; neither should be entirely dismissed. Just as Zhu Xi reorganized the *Daxue* and *Zhongyong* for pedagogical benefit without claiming it was the original Confucian text, both versions are kept in academies. Why discard Wang’s and Cheng’s versions just because later scholars revised them?
[Cheng Wuji's *Mingli Lun*] (Attributed to Yan Qizhi in Song records.) Four volumes recorded in Song catalogs, extant.
Preface to *Yaofang Lun*: The structure of formulating prescriptions involves the Ten Categories: dispersing, draining, tonifying, purging, light, heavy, astringent, slippery, drying, and dampening. The application involves the Seven Forms: large, small, slow, rapid, odd, even, and compound. To achieve the Seven Forms, one must base the formulation on the generation of qi and flavor. The four qi (cold, heat, warm, cool) are generated by heaven; the six flavors (sour, bitter, acrid, salty, sweet, bland) are formed by earth. From generation comes the mechanism of yin-yang evolution. Thus, each herb possesses both qi and flavor, containing its nature within. Treatment arises from this. Through careful selection and combination, the roles of Sovereign, Minister, Assistant, and Envoy are assigned appropriately. Changes are countless. The formulas for 1,453 diseases originate here. The terms Sovereign, Minister, Assistant, and Envoy do not merely refer to the Upper, Middle, and Lower grades of herbs in the *Shennong Bencao Jing*. The subtlety of formulation lies in matching the disease. The herb treating the main disease is the Sovereign; assisting the Sovereign is the Minister; responding to the Minister is the Envoy. Select herbs that complement each other, restrain those that conflict, and remove those that oppose or kill each other. With orderly hierarchy, the prescription is complete. A formula may have one Sovereign, two Ministers, three Assistants, five Envoys, or variations thereof. Too many Sovereigns or Ministers dilutes efficacy. One Sovereign, two Ministers is a small formula; one Sovereign, three Ministers, five Assistants is medium; one Sovereign, three Ministers, nine Assistants is large. Odd forms (one Sovereign, two Ministers; two Sovereigns, three Ministers) and Even forms (two Sovereigns, four Ministers; two Sovereigns, six Ministers) depend on distance. "Distance" refers to bodily location. Upper body (above diaphragm) is near/heavenly yang; lower body (below diaphragm) is far/earthly yin. Heart/Lung are near; Kidney/Liver are far. Near diseases use smaller doses with odd/even forms; far diseases use larger doses. For far organs (Kidney/Liver), too many ingredients make the qi too slow to reach down; thus, fewer ingredients with stronger potency are needed. For near organs (Heart/Lung), too few ingredients make the qi too urgent to disperse upward; thus, more ingredients with milder potency are needed. The numbers correspond to the Five Elements: Kidney 1, Liver 3, Spleen 5, Heart 7, Lung 9. Treating upper/near requires slow/gentle action; treating lower/far requires rapid/strong action. Rapid means strong flavor; slow means weak flavor. Odd formulas (large potency, few ingredients) descend rapidly; Even formulas (small potency, many ingredients) disperse upward. As the classics state: Sweating does not use odd forms; purging does not use even forms. This is the limit of prescription. Among ancient formulas, Zhang Zhongjing’s are the ancestors. He followed Yi Yin, who followed Shennong. His work is pivotal. Of the 113 formulas, 20 commonly used ones are selected and explained in this treatise to reveal ancient wisdom.
Yan Qizhi’s Preface: I have pondered how past physicians revived the dead and cured diseases. It is not innate knowledge but deriving from ancient classics, exploring mysteries, and understanding principles. Among all diseases, cold damage is most urgent, deciding life or death within days. Zhang Changsha, mourning the loss of lives, wrote the *Shanghan Lun* (10 vols., 397 methods, 113 formulas) as the standard for medicine. For over a thousand years since Han, only Wang Shuhe grasped its essence; others failed to enter the door. Since Song, physicians like Pang Anchang, Zhu Gong, Han Zhihe, and Wang Shi wrote commentaries, but none fully captured Zhang’s depth. Cheng Wuji of Liaocai, from a scholarly medical family, possessed brilliant insight and broad knowledge. His commentary clarified similarities/differences and ambiguities. He distinguished internal/external chills, yin/yang irritability, delirium vs. faint speech, and Si Ni vs. Jue. Covering fever to labor relapse in 50 articles, he named it *Mingli Lun*, truly capturing Zhang’s spirit. May students read it to understand principles and distinguish diseases. My family has practiced medicine for 50 years; reading this, I find its logic brilliant and cannot remain silent. On the 15th day of the 8th month in the Renxu year, Yan Qizhi of Jinshan wrote this preface.
Zhang Xiaozhong’s Postscript: The above works—*Shanghan Lun* Commentary (10 vols.), *Mingli Lun* (3 vols.), and *Lunfang* (1 vol.)—are by Cheng Wuji of Liaocai. I obtained the first ten volumes from Wang Guangting in Beijing in the Gengxu year of Shaoxi. Later, guarding Jingmen, I found the remaining four volumes in Xiangyang. Pulse diagnosis and treatment essentials are contained herein. Cheng studied deeply, using *Nanjing*, *Suwen*, and *Lingshu* to clarify Zhang’s principles. He is a loyal minister to Zhang Zhongjing and a great model for physicians. Scholars traveling often lack doctors. I printed this book in Chenshan as a standard, hoping families will keep copies and people will recite them, preventing premature death. Cheng was over ninety in Yihai/Bingzi years, born around Jiayou/Zhiping. The state nurtures talent through medical schools; this reflects such success. On the Jiazi day of the 5th month, first year of Kaixi, Zhang Xiaozhong of Liyang wrote this.
Wang Hu stated: *Shanghan Mingli Lun* by Cheng Wuji of Jin has four volumes. Vols 1-3 contain 50 articles on syndromes from fever to labor relapse. Vol 4 explains 20 formulas including Guizhi Tang. This captures the essence of cold damage. However, Article 45 discusses blood bleeding and delirium in Yangming disease as "heat entering the blood chamber," applying it to men as well as women, contradicting Zhang Zhongjing. Yet, one flaw does not obscure the whole. The title *Mingli* is justified.
*Siku Quanshu Tiyao* notes: Cheng’s *Mingli Lun* (50 articles) and *Lunfang* (20 articles) clearly explain Sovereign/Minister/Assistant/Envoy roles. Yan Qizhi praised Cheng’s original insights. Zhang Xiaozhong noted the transmission of these works from North to South, printed in Chenshan, showing their high regard at the time.
[Tao Hua's *Shanghan Mingli Xulun*] One volume, extant.
Preface: Zhu Gong (Zhu Hui) wrote *Shanghan Baiwen Shu*, submitted to the emperor, becoming Medical Doctor. It was to be printed but stopped after Song Daofang pointed out dozens of errors. Li Zhixian added rhymed verses. These are called *Huo Ren Shu* (Book That Revives People), originating from Hua Tuo’s claim that a certain book can revive people, referring to Zhang Zhongjing’s *Shanghan Lun*. Zhu and Li knew of Zhang but didn’t reach his depth. In the first year of Zhengtong, I met Liu Zishan in Beijing, who corrected *Baiwen Shu*. Returning south, I showed it to Zhao Jingyuan. Liu’s corrections were thorough. Zhang’s text has many errors due to long transmission. Zhu missed textual and symptomatic nuances. Many lost works existed since Han/Wei. I displayed several useful books: Guo Baiyun’s *Shanghan Bumang*, Pang Anchang’s *Zubing Lun*, Han Zhihe’s *Weizhi*, Yang Renzhai’s *Shanghan Leishu*, Wang Shi’s *Zhengzhi*, Chang Qizhi, Yang Dashou. These benefit Zhang’s study but are unknown in Southeast. Zhao also wrote *Shanghan Lili* but hid it. In winter of Gengyin, ill for months, I read Cheng’s *Mingli Lun* (50 syndromes), finding it detailed but incomplete. I collected observations, classified them, and wrote *Mingli Xulun* to aid memory, not for publication. Zhu’s work, despite effort, faced criticism. Mine relies on ancient teachings. May beginners find value. I record this at the beginning.
*Hangzhou Fuzhi* records: Tao Hua, courtesy name Shangwen, from Yuhang. Had miraculous cures. A patient swallowed lamb meat and waded in water, causing chest obstruction. Disciples asked for treatment. Tao prescribed one qian of arsenic. Disciples doubted, tried other drugs unsuccessfully. Patient took arsenic, vomited, and recovered. Asked how poison cures, Tao explained lamb blood neutralizes arsenic toxicity; lamb meat induces vomiting with arsenic, and arsenic loses lethality with lamb. Later, he cured typhoid instantly with one dose, gaining fame. However, he demanded heavy bribes, leading to criticism. His six books include *Suoyan*, *Jiami*, *Shechezhui Fa*, *Jiejiang Wang*, *Yitijin*, and *Mingli Xulun*. He is considered the foremost physician after Zhang Zhongjing.
[Ba Yingkui's *Yingkui Shanghan Mingli Bulun*] Four volumes, extant.
[Min Zhiqing's *Shanghan Mingli Lun Shanbu*] Four volumes, extant.
Preface: Yellow Emperor and Qibo understood medical classics, describing meridian transmission, sweating/purging methods, and recovery timelines in days, covering general rules. Variations are countless, beyond *Neijing*. Heaven sent Zhang Zhongjing to reveal secrets, differentiate yin/yang onset, expand classic theories, and create formulas to benefit people. His logic is unified and comprehensive. However, profound teachings are concise and hard to fathom. Cheng Wuji rose to study deeply, creating explanations...