伤寒诸家方论不一。独伊芳尹仲景之书。犹六经也。其余诸子百家。时有一得。要之不可为法。又
况邪说妄意。世业名家。规利虽浓。因果历然。特以伊芳尹汤液。仲景经络。常人难晓。士大夫又以艺
成而下。耻而不读。往往仓卒之际。束手待尽。卒归之于命而已。世人知读此书者亦鲜。纵欲读之。
又不晓其义。况又有好用凉药者。如附子硫黄。则笑而不喜用。虽隆冬使人饮冷、服三黄丸之类。有
好用热药者。如大黄、芒硝。则畏而不敢使。虽盛暑劝人炙 、服金液丹之类。非不知罪福。偏见曲
说。所趣者然也。阳根于阴。阴本于阳。无阴则阳无以生。无阳则阴无以化。是故春时气温。当将理
以凉。夏月盛热。当食以寒。君子扶阴气以养阳之时也。世人以为阴气在内。反抑以热药。而成疟痢、
脱血者多矣。秋时气凉。当将息以温。冬时严寒。当食以热。君子扶阳气以养阴之时也。世人以阳气
在内。乃抑以凉药。而成吐痢、腹痛者多矣。伐本逆根。岂知天地之刚柔。阴阳之逆顺。求其不夭横
也难矣。偶有病家。曾留意方书。稍别阴阳。知其热证。则召某人。以某人善医阳病。知其冷证。则
召某人。以某人善医阴病。往往随手全活。若病家素不晓者。道听泛请。委而听之。近世士人。如高
若讷、林亿、孙奇、庞安常。皆 于此。未必章句之徒不诮且骇也。仆因闲居。作为此书。虽未能
尽窥伊芳尹之万一。庶使天下之大。人无夭伐。老不哭幼。士大夫易晓而喜读。渐浸积习。人人尊生。
岂曰小补之哉。仲尼曰。吾少也贱。故多能鄙事。学人不以为鄙。然后知余用意在此而不在彼。
大观元年正月日。前进士朱肱序。
仆乙未秋。以罪去国。明年。就领宫祠以归。过方城。见同年范内翰云活人书详矣。比百问十倍。
然证与方分为数卷。仓卒难检耳。及至濉阳。又见王先生活人书。京师、京都、湖南、福建、两浙、
凡五处印行。惜其不曾校勘。错误颇多。遂取缮本重为参详。改一百余处。命工于杭州太隐坊镂板。
作中字印行。庶几缓急易以检阅。然方术之士。能以此本游诸聚落。悉为改证。使人读诵。广说流布。
不为俗医妄投药耳。其为功德。获福无量。
政和八年季夏朔。
朝奉郎提点洞霄宫朱肱重校证。
The formulas and theories regarding Cold Damage (Shanghan) vary among different schools. Only the works of Yi Yin and Zhang Zhongjing hold a status as fundamental as the Six Channels (Liu Jing). The writings of other philosophers and various schools, while occasionally offering some insights, ultimately cannot serve as models for practice. Moreover, those who propagate heterodox doctrines and speculative ideas, often claiming to be renowned masters in the secular world, may have strong motives for profit, but their karmic consequences are clear. It is precisely because Yi Yin's theories on decoctions and Zhang Zhongjing's teachings on meridians are difficult for ordinary people to comprehend, and because scholar-officials consider technical arts to be lowly, feeling ashamed not to read them, that they often find themselves helpless when illness strikes suddenly, waiting for death and attributing it to fate. Few people in the world know to read this book; even if they wish to, they do not understand its meaning. Furthermore, there are those who favor cold-natured medicines; they mock and refuse to use hot medicines such as Fuzi (Prepared Aconite Root) and Liuhuang (Sulfur), drinking cold water and taking Sanhuang Wan (Three-Yellow Pill) even in deep winter. Conversely, there are those who favor hot medicines; they fear and dare not use cold medicines such as Dahuang (Rhubarb Rhizome) and Mangxiao (Mirabilite), advising moxibustion and taking Jin Ye Dan (Golden Liquid Pill) even in midsummer. This is not due to ignorance of merit and demerit, but rather being led by biased and distorted views.
Yang is rooted in Yin, and Yin originates from Yang. Without Yin, Yang cannot generate; without Yang, Yin cannot transform. Therefore, in spring when temperatures rise, one should regulate life with cooling methods; in summer when heat prevails, one should consume cold foods. This is the time for gentlemen to nourish Yin Qi (Yin Vital Energy) to support Yang. However, people believe that Yin resides internally and suppress it with hot medicines, resulting in many cases of Malaria (Nue) and Dysentery (Li), as well as hemorrhage. In autumn when air cools, one should rest with warming methods; in winter when cold is severe, one should consume hot foods. This is the time for gentlemen to nourish Yang Qi to support Yin. However, people believe that Yang resides internally and suppress it with cold medicines, resulting in many cases of vomiting, diarrhea, and abdominal pain. To cut off the root and go against the source is to ignore the rigidity and softness of Heaven and Earth, and the reversal and smoothness of Yin and Yang. Seeking to avoid premature death under such conditions is extremely difficult.
Occasionally, patients' families who have paid attention to medical texts can distinguish between Yin and Yang. Knowing a condition is Heat (Re), they summon a doctor skilled in treating Yang diseases; knowing it is Cold (Han), they summon a doctor skilled in treating Yin diseases. Such treatments often succeed immediately. If the family lacks knowledge, they hire doctors based on hearsay and leave everything to their discretion. Recent scholars such as Gao Ruone, Lin Yi, Sun Qi, and Pang Anchang were all proficient in this. They would likely not be mocked or startled by pedants who only focus on chapter-and-verse exegesis. Due to my leisure, I composed this book. Although I have not fully glimpsed even a fraction of the wisdom of Yi Yin and Zhang Zhongjing, I hope that throughout the vast land, people will not suffer premature death, elders will not weep for children, and scholar-officials will find it easy to understand and enjoy reading. Through gradual accumulation, everyone will respect life. Is this not a small benefit? Confucius said, "In my youth, I was poor and humble, thus I acquired many menial skills." Scholars do not consider these skills contemptible. From this, you can know that my intention lies here and not elsewhere. On the first day of the first month of the Daguang Era (1107 AD), Former Jinshi Zhu Gong wrote the preface.
In the autumn of the Yiwu year, I left the capital due to a crime. The following year, I took up the post of Palace Temple official and returned. Passing through Fangcheng, I met Fan Neihan, a fellow graduate, who said that *Huoren Shu* (Book for Reviving People) was detailed, ten times more comprehensive than *Baiwen*. However, symptoms and formulas were divided into several volumes, making them hard to consult in emergencies. Upon arriving at Shuiyang, I saw Wang Xiansheng's *Huoren Shu*. It had been printed in five places: the Capital, Jingdu, Hunan, Fujian, and Liangzhe. Regrettably, it had not been collated and contained many errors. Thus, I took a manuscript copy and re-examined it, correcting over one hundred places. I commissioned artisans to carve blocks at Taiyin Fang in Hangzhou and print them in medium-sized characters, so that they could be easily consulted in urgent situations. May those engaged in medical arts take this edition to travel among settlements, explain the symptoms thoroughly, encourage recitation, spread it widely, and prevent quack doctors from prescribing drugs recklessly. The merit gained from this will bring boundless blessings. On the first day of the late summer of the Zhenghe Eighth Year (1118 AD), Chaofeng Lang and Supervisor of Dongxiao Palace, Zhu Gong, revised and collated the text.