《先哲医话》上下二卷,日本信浓人浅田宗伯撰。考文渊阁着录之书,凡医家类九十七
部,
一千五百三十九卷。列于存目者,又九十四部,六百八十一卷。证之内外药之气性,方之佐
使,无不备也,然未有辑医论以成话者。医之有话,实自宗伯始。夫医者意也,病有万变,
医无一定。自《和济局方》专主燥烈香热之品,而刘守真救以寒凉。至于张子和举一切病以
汗吐下三法治之,东垣兴而重固脾,丹溪出而重滋阴,景岳作而重补阳。夫古之人,覃精研
思,竭毕生之心力以从事。当夫纵心孤往,必熟察夫天时之寒热,地气之燥湿,世运之治乱
,人身之强弱。一旦豁然贯通,或补或伐,如良相治国,名将用兵,投之而无不如意。其一
偏之论,皆其独得之秘也。或不察所由来,媛媛姝姝,守一先生之说,物而不化,是何异刻
舟求剑,以为剑在是乎?至鉴其无效,转谓古方适足以误人。如陈起龙、黄元卿,诋 先哲
,不遗余力,抑又慎矣。盖先医真积力久,而有所独得。单词短语,皆精微之意,行乎其间
,虽涉一偏,学人能优而柔之,厌而饫之,复神而明之,用均无不效。又况其言之纯粹以精
者乎?是卷搜罗名言,间附评论,皆折衷精当,托始于后藤艮山。艮山盖唱复古之说者,而
末卷多纪 庭之论。于读经之审,运用之妙,尤三致意焉。非唯举先哲之法以示人,且示人
以效法之方,浅田氏于此得其力勤而用心苦也。日本之知汉医,自新罗百济来,逮隋唐而盛
。其后李朱之说大行,丹水友松号倡复古,医学昌明至于今,此书所录。自享元至文政,凡
十三人,取其尤着者耳。浅田氏名惟常,号识此,一号栗园,旧幕府医官,今隐居不仕,以
医名五大洲。着医书三十余种,斯其一也。顷疗余疾,因得读其书。他日归,将致之医院,
以补金匮石室之缺云。
大清光绪五年闰正月岭南黄遵宪公度跋并书
*Senzei Iwa* (Conversations of Ancient Physicians), in two volumes, upper and lower, was written by Asada Sohaku (Asada Souetsu), a native of Shinano, Japan. According to the records of the Wenyuan Pavilion, there are ninety-seven medical works comprising one thousand five hundred and thirty-nine volumes. Additionally, ninety-four works comprising six hundred and eighty-one volumes are listed in the "Catalogue of Retained Titles" (books recorded but not fully included). These texts cover the qi and nature of internal and external medicines, as well as the auxiliary and guiding agents in prescriptions, leaving nothing out. However, none had compiled medical discussions into the genre of "Iwa" (conversations/remarks). The existence of medical "Iwa" actually began with Sohaku.
Medicine relies on mental perception and insight. Diseases manifest in myriad ways, and there is no fixed method for physicians. Since the *Heji Jufang* (Prescriptions of the Bureau of Harmony and Relief) exclusively advocated the use of drying, acrid, aromatic, and hot substances, Liu Shouzhen (Liu Wansu) countered this with cold and cool remedies. Later, Zhang Zihe (Zhang Congzheng) advocated treating all diseases through sweating, vomiting, and purgation methods. When Li Dongyuan rose to prominence, he emphasized consolidating the Spleen and Stomach. When Danxi (Zhu Zhenheng) emerged, he emphasized nourishing Yin. When Jingyue (Zhang Jiebin) wrote his works, he emphasized tonifying Yang.
The ancient masters devoted their minds to profound research, exhausting their lifelong efforts in their profession. When they followed their intuition and explored independently, they carefully examined the cold and heat of heavenly timing, the dryness and moisture of earthly conditions, the order or chaos of societal trends, and the strength or weakness of the human body. Once achieving sudden enlightenment, whether applying tonification or reduction, it was like a wise minister governing the state or a famous general commanding troops; every administration of treatment met with success. Their seemingly biased theories were all secrets uniquely obtained by them.
If one does not investigate the origins of these theories, but merely respectfully and rigidly adheres to the teachings of a single master, remaining inflexible and unable to adapt, what difference is there from carving a mark on the boat to find the sword? One would foolishly believe the sword is still there? Upon realizing ineffectiveness, one might then turn around and claim that ancient formulas are sufficient to mislead people. Figures such as Chen Qilong and Huang Yuanqing slandered the ancient sages without sparing any effort, which is perhaps overly cautious (or extreme). It is because the ancient physicians accumulated truth and power over long periods, thereby gaining unique insights. Even single words and short phrases contained subtle meanings flowing within them. Although involving certain biases, if scholars could leisurely absorb them, become thoroughly familiar with them, and then divinely comprehend them, their application would invariably be effective. How much more so for those discourses that are pure and refined?
This volume collects famous sayings, occasionally attaching comments, all of which are balanced and precise. It traces its origins back to Goto Kyozan. Kyozan was likely a proponent of the revivalist theory, while the final volume mostly records the discussions of Yoshitoyo Dodo (Kiyoshi Tōdō). Regarding the careful study of classics and the subtleties of application, particular attention is paid. This serves not only to display the methods of the ancients to others but also to show how to emulate them. Mr. Asada derived great benefit and exerted considerable effort here.
Japan's knowledge of Han medicine (Traditional Chinese Medicine) came from Silla and Baekje, flourishing during the Sui and Tang dynasties. Later, the theories of Li Dongyuan and Zhu Danxi became widely prevalent. Danson Tomatsu claimed to advocate a return to antiquity, leading to the prosperity of medicine up to the present day. The works recorded in this book span from the Kōgen to Bunsei eras, covering thirteen individuals, selecting only those who were particularly renowned. Mr. Asada's personal name was Itsune, his pseudonym was Shishi, and another was Kurien. He served as a physician for the former Shogunate government but now lives in seclusion without holding office, famous for his medical skills across the five continents. He authored more than thirty medical books; this is one of them. Recently, while treating my illness, I had the opportunity to read his book. Upon my return, I intend to present it to the hospital to supplement the collection of precious texts in the Golden Casket and Stone Chamber (imperial library/archive).
Postscript and calligraphy by Huang Zunxian (Gongdu) of Lingnan, Leap Month of the First Year of Guangxu, Great Qing Dynasty.