一古人因病立方,加减出入,俱有深意。若不明其受病之由,与用方之所以能治其病之
故,而概执方以治之,其不至于误世殃人者几希。兹集病情方意,互相阐发,庶便资用,若
每方皆释,则重复烦琐,反生厌渎。故前后间见,详略不一,或释制方之意,或拟加减之法,
读
一人身一小天地也,当天地初开,气化浓密,则受气常强。及其久也,气化渐薄,则受
气常弱。尝考五帝之寿,咸逾百岁,三王之后,及百者鲜矣。故东汉之世,仲景处方,辄以
两计。宋元而后,东垣丹溪,不过钱计而已。岂非深明造化,与时偕行者与。今去宋元又远,
元气转薄,所以临证施治,多事调养,专防克伐,多事温补,痛戒寒凉,此今时治法之变通
也。若执成方,或矜家秘,惟知尽剂,罔顾本元,惟知古法,不审时宜,则轻病即重,重病
即死矣。有利济之心者,宜加战兢焉。
一成无己所注仲景之方,不过循文训释而已,近世如方中行喻嘉言周扬俊辈,于仲景伤
寒论,俱有发明,而喻氏尤能阐发其精义,故本集采录独多。
一吴鹤皋之医方考,门分七十,则嫌其多;方凡七百首,每证不过数方,则嫌其少,如
五积散逍遥散,皆不入选,不无阙略。近日汪 庵医方集解,门分二十有一,正方三百有奇,
附
已足尽医疗之法,其有未备。学人其神明而推展之,比例而善用之,则得矣。
一集中所分门类,医学始于灵素,故首列内经之方。而人之由生,全赖夫气,故先治气。
血者所以配气,故次理血,今人血气亏者甚多,故次补养。而大虚者防滑脱,故次涩固。及
受病则有汗吐下三法,故次发表涌吐攻里。又有宜缓攻者,故次消导。若病在半表半里,法
当和解,故次和解。又有表证未除,里证又急者,当表里交治,故次表里。而受病之因,多
起于六淫,故次风寒暑湿燥火。而病有因痰者,故次除痰。有因虫者,故次杀虫。至于妇人
小儿痈疡眼目,各有专科。兹集欲便于用,故每科略取数方,以备采择。又录救急之方,以
应仓猝。
1. The ancients formulated prescriptions based on specific conditions; the modifications and additions of herbs within them carried profound significance. If one does not understand the etiology of the disease, nor the rationale behind why a specific prescription can cure it, but instead rigidly adheres to established formulas for treatment, few would avoid harming patients and misleading the world. This collection elucidates the relationship between clinical manifestations and prescription principles to facilitate practical application. Explaining every single prescription would be repetitive and tedious, potentially causing aversion. Therefore, the explanations vary in detail and brevity throughout the text; some clarify the intent behind formulating a prescription, while others propose methods for modification.
2. The human body is a microcosm of the universe. At the beginning of creation, when Qi transformation was dense and vigorous, humans generally received strong Qi. As time passed, Qi transformation gradually became thinner, and humans generally received weaker Qi. Historical records indicate that the lifespan of the Five Emperors exceeded one hundred years, whereas after the Three Kings, very few reached that age. Thus, during the Eastern Han Dynasty, Zhang Zhongjing prescribed dosages measured in *liang* (taels). From the Song and Yuan dynasties onward, physicians like Li Dongyuan and Zhu Danxi used dosages measured in *qian* (mace). Is this not evidence of their deep understanding of natural transformations and their ability to adapt to changing times? Since the Song and Yuan dynasties have long passed, human primordial Qi has become even more deficient. Consequently, clinical treatments today often focus on nourishment and support, carefully avoiding harsh purgatives or draining methods, favoring warming and tonifying approaches, and strictly cautioning against cold and cool herbs. This represents the adaptive evolution of therapeutic methods in contemporary practice. However, if one rigidly clings to established formulas, boasts of secret family recipes, ignores the consumption of dosage without regard for the root vitality, relies solely on ancient methods without assessing current circumstances, mild illnesses will become severe, and severe illnesses may lead to death. Those with a heart to save lives should remain vigilant and cautious.
3. Cheng Wuji’s commentary on Zhang Zhongjing’s prescriptions merely followed the text for exegesis. In recent times, scholars such as Fang Zhongxing, Yu Jiayan, and Zhou Yangjun have made significant contributions to the interpretation of Zhang Zhongjing’s *Shanghan Lun* (Treatise on Cold Damage Disorders), with Yu Jiayan particularly excelling in elucidating its profound principles. Therefore, this collection incorporates his works extensively.
4. Wu Hegao’s *Yifang Kao* (Investigation of Medical Prescriptions) divides topics into seventy categories, which seems excessive; it contains seven hundred prescriptions, yet only a few per condition, which seems insufficient. Notable formulas such as Wujisan (Five Accumulations Powder) and Xiaoyao San (Free and Easy Wanderer Powder) were excluded, resulting in omissions. Recently, Wang Ang’s *Yifang Jijie* (Collected Explanations of Medical Prescriptions) organizes content into twenty-one categories, including over three hundred main prescriptions and numerous supplementary ones. This comprehensively covers medical methods. Should any gaps remain, students should strive to comprehend them profoundly and apply them flexibly through analogy and skillful usage.
5. The categorization in this collection begins with the *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions), hence the first section lists prescriptions from the *Neijing* (Inner Canon). Human life depends entirely on Qi; therefore, treating Qi is addressed first. Blood serves to complement Qi, so regulating Blood follows next. Given that many people today suffer from Qi and Blood deficiency, nourishing and tonifying are discussed subsequently. For cases of extreme deficiency where collapse must be prevented, astringent and consolidating methods are covered next. Regarding external pathogenic factors, sweating, vomiting, and purging are the three primary methods, so releasing the exterior, inducing vomiting, and purging the interior follow. For conditions requiring gentle resolution, resolving stagnation and guiding out accumulation are discussed. When pathogens reside at the half-exterior, half-interior level, harmonizing methods are appropriate. If exterior symptoms persist while interior symptoms are urgent, simultaneous treatment of both exterior and interior is required. Pathogenic causes often stem from the Six Evils (Wind, Cold, Summer-heat, Dampness, Dryness, Fire), so these are addressed next. Diseases caused by Phlegm are treated with methods to resolve Phlegm, and those caused by parasites are treated with vermifuge methods. Specialized fields exist for gynecology, pediatrics, sores and ulcers, and eye diseases. To facilitate practical use, this collection selects a few representative prescriptions from each specialty for reference. Emergency prescriptions are also included to address sudden crises.