〔张仲景方〕（唐志作王叔和张仲景药方）隋志十五卷（本朝现下书目作九卷）佚
〔评病要方〕七录一卷 佚
〔济黄经〕宋志一卷 佚
〔金匮要略方〕宋志三卷 存
孙奇等序曰。张仲景为伤寒杂病论合十六卷。今世但传伤寒论十卷。杂病未见其书。或于诸家方中。载其一
二矣。翰林学士王洙在馆阁日。于蠹简中。得仲景金匮玉函要略方三卷。上则辨伤寒。中则论杂病。下则载其方。
并疗妇人。乃录而传之士流。才数家耳。尝以对方证对者。施之于人。其效如神。然而或有证而无方。或有方而
无证。救疾治病。其有未备。国家诏儒臣。校正医书。臣奇先校正伤寒论。次校定金匮玉函经。今又校成此书。
仍以逐方次于证候之下。使仓卒之际。便于检用也。又采散在诸家之方。附于逐篇之末。以广其法。以其伤寒文
多节略。故断自杂病以下。终于饮食禁忌。凡二十五篇。除重复。合三百六十二方。勒成上中下三卷。依旧名曰
金匮方论。臣奇尝读魏志华佗传云。出书一卷。曰。此书可以活人。每观华佗凡所疗病。多尚奇怪。不合圣人之
经。臣奇谓活人者。必仲景之书也。大哉炎农圣法。属我盛旦。恭惟主上丕承大统。抚育元元。颁行方
书。拯济疾苦。使和气盈溢。而万物莫不尽苏矣。太子右赞善大夫臣高保衡。尚书都官员外郎臣孙奇。司封郎中
充秘阁校理臣林亿等传上。
赵希弁曰。金匮玉函经八卷。上汉张仲景撰。晋王叔和集。设答问杂病形证脉理。参以疗治之方。仁宗朝王
洙得于馆中。用之甚效。合二百六十二方。
陈振孙曰。金匮要略三卷。张仲景撰。王叔和集。林亿等校正。此书。王洙于馆阁蠹简中得之。曰金匮玉函
要略方。上卷论伤寒。中论杂病。下载其方。并疗妇人。乃录而传之。今书以逐方次于证候之下。以便检用。其
所论伤寒。文多节略。故但取杂病以下。止服食禁忌。二十五篇。二百六十二方。而仍其旧名。
邓珍序曰。圣人设医道。以济夭枉。俾天下万世。人尽天年。博施济众。仁不可加矣。其后继圣开学。造极
精妙。着于时名于后者。和缓扁仓之外。亦不多见。信斯道之难明也与。长沙太守张仲景以颖特之资。径造阃奥。
于是采摭群书。作伤寒卒病论方合十六卷。以淑后学。遵而用之。困苏废起。莫不应效若神。迹其功在天下。犹
水火谷粟然。是其书可有。而不可无者也。惜乎后之传者。止得十卷。而六卷则亡之。宋翰林学士王洙偶得杂病
方三卷于蠹简中。名曰金匮方论。即其书也。丰城之剑。不终埋没。何其幸耶。林亿等奉旨校正。并板行于世。
今之传者。复失三卷。岂非世无和氏。而至宝妄伦于荆石与。仆幼嗜医书。旁索群隐。乃获于盱之丘氏。遂得与
前十卷。表里相资。学之者动免掣肘。呜呼。张茂先尝言。神物终当有合。是书也。安知不有所待。而合显于今
也，故不敢秘。特勒诸梓。与四方共之。由
是张氏之学不遗。轩岐之道昭着。林林总总。寿域同跻。岂曰小补之哉。后王元庚辰樵川玉佩邓珍敬序。
俞桥曰。宋学士王洙得是书于蠹简。林亿等虽校理重刻。元金以来。世寡经见。诸家或载金匮方治。多于他
书中得之耳。不然。何未有一人能语其颠末者。嗟予小子。幸获伏读。敢不宝惜。
徐 曰。谨按文献通考二百二十二卷中。金匮玉函经八卷条下。晁氏曰。汉张仲景撰。晋王叔和集。设问答。
杂病形证脉理。参以疗治之方。仁宗朝。王洙得于馆中。用之甚效。合二百六十二方。据此并前林序云。依旧名
曰金匮方论。则王洙馆中所得。名曰金匮玉函要略方，系五代时改名耳。所以通考只云金匮王函经也。是金匮玉
函经。元时已无矣。夫金匮玉函经八卷。东汉张仲景祖书名也。金匮方论三卷。伤寒论十卷。似西晋王叔和选集。
撰次后俗传书名也。若金匮玉函要略方。五代及宋相沿书名也。今单名金匮要略。而去其玉函二字。愈远而愈失
其真矣。又据晋皇甫谧甲乙云。仲景论广伊芳尹汤液。用之多验。王叔和撰次仲景撰论甚精。指事施用。即今俗所
分伤寒论。金匮要略是也。孙真人千金云。江南诸师。秘仲景伤寒方法不传。是叔和选论。思邈亦未尝研也。惟
文潞公药准云。仲景为群方之祖。朱奉议活人书云。古人治伤寒有法。治杂病有方。葛稚川作肘后。孙真人作千
金。陶隐居作集验。玄晏先生作甲乙。其论伤寒治法者。长沙太守一人而已。华佗指张长沙伤寒论为活人书。昔
人又以金匮玉函名之。其重于世若此。然其言雅。非精于经络。不能晓会。若孙思邈。则未能详仲景之用心者。
是宋时才分伤寒论。金匮要略。为二书也。成聊摄明理
论云。自古诸方。历岁浸远。难可考评。惟仲景之方，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。乃大圣之所作也。刘河间原病式云。自黄帝之后。二千五百有余年。
有仲景方论一十六卷。使后之学人。有可根据。文亦玄奥。以致今之学人。尚为难焉。故今人所习。皆近代方论
而已。但究其末。而不求其本。唯近世朱奉议多得其意。遂以本仲景之论。而兼诸书之说。作活人书。其言直。
其类辨。使后学人。易为寻检施行。故今之用者多矣。据河间十六卷之言。此时仲景书。尚未分伤寒杂病为二门
也。或金匮玉函经八卷。坊间分作十六卷。亦未可知。故东垣内外伤辨惑论曰。易张先生云。仲景药为万世法。
号群方之祖。治杂病若神。后之医者。宗内经法。学仲景心。可以为师矣。王海藏此事难知云。余读医书。几十
载矣。所仰慕者。仲景一书为尤。然读之未易洞达其趣。欲得一师指之。遍国中无有能知者。故于医垒元戎云。
折中汤液万世不易之法。当以仲景为祖。又云。金匮玉函要略。伤寒论。皆张仲景祖神农。法伊芳尹。体箕子而作
也。唐宋以来。如孙思邈葛稚川朱奉议王朝奉辈。其余名医虽多。皆不出仲景书。又汤液本草。于孙葛朱王外。
添王叔和范汪胡洽钱仲阳成无己陈无择云。其议论方定。增减变易。千状万态。无有一毫不出于仲景者。洁古张
元素其子张璧东垣李明之。皆祖张仲景汤液。惜乎世莫有能知者。又云。仲景广汤液为大法。晋宋以来。号名医
者。皆出于此。又按丹溪局方发挥或问曰。仲景治伤寒一百一十三方。治杂病金匮要略二十有三门。何也。答曰。
仲景诸方。实万世医门之规矩准绳也。后之欲为方圆平直者。必于是而
取则焉。曰。要略之方果足用乎。曰。天地气化无穷。人身之病。亦变化无穷。仲景之书。载道者也。医之良者。
引例推类。可谓无穷之应用。借令略有加减修合。终难逾越矩度。又曰。圆机活法。内经具举。与经意合者。仲
景书也。仲景因病以制方。局方制药以俟病。据数家说。是元末及我国朝初。医方分伤寒杂病为二家也。只因聊
摄七十八岁。撰成明理论。八十岁时。注完伤寒论。未暇注金匮论。所以俗医分为二门。致今时众口一辞。诮仲
景能治伤寒。而不能疗杂证也。冤哉。余素慨金匮方论。与伤寒论。睽离孤处。及注解伤寒论。又明理论。乖散
失群。已近五百年。因谋诸新安师古吴君。校寿一梓。成济暌而得会遇。庶几业医者。弗致得此失彼。各自专门
为粗陋。又冀华剑复合。昌镜再圆。天作之合云尔。万历戊戌孟夏吉日。匿迹市隐逸人谨识。
徐灵胎曰。金匮要略。乃仲景治杂病之书也。其中缺略处颇多。而上古圣人。以汤液治病之法。惟赖此书之
存。乃方书之祖也。其论病皆本于内经。而神明变化之。其用药悉本于神农本草。而融会贯通之。其方则皆上古
圣人。历代相传之经方。仲景间有随证加减之法。其脉法。亦皆内经及历代相传之真诀。其治病无不精切周到。
无一毫游移参错之处。实能洞见本源。审察毫末。故所投必效。如桴鼓之相应。真乃医方之经也，惜其所载诸病。
未能全备。未知有残缺与否。然诸大证之纲领。亦已粗备。后之学人。以此为经。而参考推展之。已思过半矣。
自此以后之书。皆非古圣相传之真诀。仅自成一家。不可与金匮并列也。
姚际恒曰。金匮玉函经。又名金匮要略。称汉张仲景撰。晋王叔和集。案此非仲景撰。乃后人伪托者也
按先子曰。张仲景云。作伤寒杂病论合十六卷。而梁七录。张仲景辨伤寒十卷。乃今所传伤寒论。其六卷则
杂病论。即今金匮要略。系其遗篇。考千金方。江南诸师。秘仲景要方不传。隋巢元方作病源候论。伤寒门中。
有伤寒论文。而不着仲景之名。盖据短剧所引而收载乎。然于其妇人三十六疾。而称仲景义最玄深。非愚浅能解。
巢氏岂特寓目于杂病。而未及伤寒论耶。孙思邈晚年得仲景原本。收翼方第九第十卷中。而他门并无引之者。孙
氏岂特研伤寒论。而未及杂病论耶。后天宝中。王焘撰外台秘要。载此书方药。而云出伤寒论。乃其不易旧目者。
原书或仅存于台阁中。而王氏特得窥之耶。意者仲景之书。自晋经隋唐。显晦离合。其传不一如此。盖唐时有合
伤寒杂病论。改名金匮玉函以传之者。后人因删略其要。约为三卷。更名云金匮玉函要略欤。淮南要略训。高诱
注曰。鸿烈二十篇。略数其要。明其所指。序其微妙。论其大体也。命名之义。盖出于此。且林亿等序云。伤寒
文多节略。伤寒乃有全本。故知其多节略。至杂病。则虽他本可考。以伤寒例之。则其节略旧文。可复知也。林
序又云。依旧名曰金匮方论。徐 因谓王洙馆中所得。名曰金匮玉函要略方论。系于五代时改名耳。然周礼疾医
职。贾公彦疏。引张仲景金匮云。神农能尝百草。则炎帝者也。今要略无此文。岂其所删略欤。以此知唐时已有
金匮之目。必非五代时改名也。皇甫谧云。仲景垂妙于定方。陶弘景云。惟仲景一部。最为众方之祖。又悉根据本
草。但其善诊脉。明气候。以意消息之尔。二氏距仲景未远。其言如此。然要略中方论。尽有不合绳墨者。故今
人或云。某论非仲景之旧。某方非仲景之真。肆意删改。以为复古。此误也。巢氏病源引短剧云。华佗之精微。
方类单省。而仲景经。有侯氏黑散。紫石英方。皆数种相出入节度。陈延之以晋初人。其言如此。是他至篇末宋
人附方。千金外台中。引仲景者颇多。岂如今之致疑者。尽非仲景之本论原方乎。此宜存而不议焉。
再按读书志。以是书与玉函经相混作八卷。而刘完素所称仲景方
论一十六卷者。据其自序而言之。非当时有原本。徐 致疑于斯。殆为失考。
〔赵氏（良仁）金匮方衍义〕未见
苏州府志曰。赵良仁。字以德。少试吏宪司。即弃去。从丹溪朱彦修学医。治疗多有奇效。名动浙东西。所
着医学宗旨。金匮方衍义。并丹溪药要等书。张氏据吴。良仁挈家去浙。后复来吴。占藉长洲。以高寿终。
〔胡氏（引年）金匮要略方注〕未见
程林曰。金匮要略。明初有赵以德注。嗣后有胡引年诠。方论讹舛甚多。
〔卢氏（之颐）金匮要略摸象〕佚
〔摩索金匮〕九卷 未见
杭世骏曰。卢之颐着金匮要略摸象。未成。父促之成。既成。火之。曰十年后。方许汝着书。父殁后。述先
人之志。成摩索金匮九卷。右目偏盲。摩索者。言暗中得之也。
〔徐氏（彬）金匮要略论注〕二十四卷 存
自序曰。不习经义，不可以论史，不读史。不可以衡论百家之书。盖治理之变。莫备于史。而其源必出于
经。此古今之通义也，张仲景者。医家之周孔也。仲景之伤寒论。金匮要略。医家之六经也。今仲景伤寒论。有
吾师南昌喻先生尚论。复有余一百十三方发明。业已流布。其金匮要略。即所谓金匮玉函经也。为后世杂症方书
之祖。乃有药味有方论之灵素也。其中立言之意。欲人每证必明致病之由。每药必明参互之法。而后分证论治。
经权相参。不令庞杂挠乱正法。故立论著方。宁简无冗。谓繁冗。则视听摇。心意惑。
而失其端绪也。人则以为奥而略之。后之方书。旁搜博设。务为广罗。冀人弋获。于是用方者。合则神奇。误则
夭枉。甚或因病索书。 方偶验。传诵乡里。究竟用方者。未详药证相合之故。若是者。求其触类引申。自不可
得。一概据方觅病。岂非刻舟求剑欤。且疗病必索书。而求不解意之方。得者为偶得。不得当何如。甚乃因其不
解方意。而误投杀人。又当何如。人则以为便而遵之。独喻师作医门法律。立论多宗金匮。固足以表章前人。启
牖末学矣。然仅如一人遇事慷慨。引经断义。言者足以悦心。闻者足以动听。岂若使人人各习全经。晓畅经义。
其声教四讫之盛。更为博大。但奥义难悉。此余着金匮要略论注。正如六经既明。则古今诸史。不期明而自明。
谓源流既正。即复泛涉方书。自有朝宗之妙耳。顾以谫劣。阐斯秘要。千虑一得。岂能尽先圣精蕴。聊为下里巴
【张仲景方】（唐代目录著作《崇文总目》中记作王叔和张仲景药方）隋代《经籍志》记载为十五卷（本朝现行书目著录为九卷），已散佚。
【评病要方】七录记载为一卷，已散佚。
【济黄经】宋代《崇文总目》记载为一卷，已散佚。
【金匮要略方】宋代《崇文总目》记载为三卷，现存。
孙奇等人作序说：张仲景将《伤寒论》与《杂病论》合编为十六卷。当今世间只流传《伤寒论》十卷，《杂病论》未见其书。或许在诸家医方书中，偶尔能载录其中的一两篇罢了。翰林学士王洙在馆阁任职时，从蛀蚀的竹简中，得到了张仲景的《金匮玉函要略方》三卷。上卷辨析伤寒，中卷论述杂病，下卷记载药方，并兼治妇人病。于是抄录并传授给士大夫阶层，才传到几家人手中。曾经用“方证对应”的方法施用于人，疗效神奇。然而有的有证候而无药方，有的有药方而无证候，救治疾病治病，尚有不完备之处。国家诏令儒臣校正医书，臣孙奇先校正《伤寒论》，接着校定《金匮玉函经》，如今又校成此书。仍然将各个药方依次排列在证候之下，使人在仓促之间便于检索使用。又采集散见于诸家书中的药方，附在各篇末尾，以扩充治疗方法。因为关于伤寒的文字多有节略，所以从杂病以下开始，终于饮食禁忌，共二十五篇，除去重复内容，合计三百六十二个方剂，编为上、中、下三卷，沿袭旧名称为《金匮方论》。臣孙奇曾读《三国志·华佗传》，文中说：“拿出一卷书，说：‘这本书可以救活人。’”每次观察华佗所治疗的疾病，大多崇尚奇异怪诞，不合乎圣人的经典。臣孙奇认为，所谓能“活人”的书，一定是张仲景的书啊。伟大啊，炎帝神农的圣法，降临到我们这繁盛的朝代。恭敬地仰慕皇上继承大统，抚育百姓，颁布施行方书，拯救救济疾苦，使和顺之气充盈溢满，而万物没有不复苏的。太子右赞善大夫臣高保衡、尚书都官员外郎臣孙奇、司封郎中充秘阁校理臣林亿等呈献上来。
赵希弁说：《金匮玉函经》八卷，上部是汉代张仲景撰写，晋代王叔和编纂。设立问答，论述杂病的形态、证候、脉象原理，参酌治疗药方。仁宗年间，王洙在馆阁中得到它，使用它非常有效，合计二百六十二个方剂。
陈振孙说：《金匮要略》三卷，张仲景撰写，王叔和编纂，林亿等人校正。这本书，王洙在馆阁的蛀简中得到，名叫《金匮玉函要略方》。上卷论述伤寒，中卷论述杂病，下卷记载药方，并兼治妇人病。于是抄录并流传开来。现在的书将各个药方依次排列在证候之下，以便检索使用。其中论述伤寒的文字多有节略，所以只取杂病以下的内容，止于服食禁忌，共二十五篇，二百六十二个方剂，仍沿用旧名。
邓珍序说：圣人设立医道，以救济夭折枉死之人，使天下万世的人都能享尽天年，广施恩惠救济众人，仁爱没有比这更大的了。后来继承圣学开创教化，达到精妙极致，在当时闻名后世的人，除了和、缓、扁、仓之外，也不多见。确实这条医道难以阐明啊。长沙太守张仲景凭借卓越的资质，直接深入医道奥妙，于是搜集摘录群书，编写《伤寒卒病论方》共十六卷，用来教育后学。遵循并使用它，困顿者苏醒，废疾者站起，没有不灵验如神的。追溯他的功绩在于天下，就像水火谷粟一样重要，这本书是可以有而不可无的啊。可惜后来传承的人，只得到十卷，而六卷则亡失了。宋代翰林学士王洙偶然在蛀简中得到杂病方三卷，名叫《金匮方论》，就是这本书。如同丰城的双剑，终究没有被埋没，何其幸运啊！林亿等人奉旨校正，并刻板印行于世。现在的传本，又丢失了三卷，难道不是世上没有像卞和那样识宝的人，以至于将至宝误认为荆山石头吗？我自幼喜爱医书，广泛搜求隐逸之家的藏书，于是在盱眙的丘氏家中获得，于是得以与前十大卷相互参照资助，学习者动辄避免受到牵制掣肘。唉！张华（字茂先）曾说：“神物终究会有相合的时候。”这本书，怎知不是在等待时机，而在今天显现呢？所以不敢私藏，特意刻印，与四方人士共同分享。由此张氏的学问不致遗失，轩辕岐伯的道术昭显著明。众生普遍，共同进入长寿之境，岂只是小小的补益呢？后王元庚辰年，樵川玉佩邓珍敬作序。
俞桥说：宋代学士王洙在蛀简中得到这本书，林亿等人虽然校正整理重新刻印，但从元代、金代以来，世间很少见到。各家书籍中记载的金匮方治，大多是从其他书中得来的罢了。不然的话，为什么没有一个人能说清它的始末呢？感叹我这小子，有幸得以拜读，怎敢不珍惜爱护。
徐大椿说：谨按《文献通考》第二百二十二卷中，“金匮玉函经八卷”条目下，晁氏说：汉代张仲景撰写，晋代王叔和编纂。设立问答，论述杂病的形态、证候、脉象原理，参酌治疗药方。仁宗年间，王洙在馆阁中得到它，使用它非常有效，合计二百六十二个方剂。根据这些以及前面林亿的序言所说，沿袭旧名称为《金匮方论》，那么王洙在馆阁中所得到的，名叫《金匮玉函要略方》，是在五代时期改名的罢了。所以《文献通考》只称《金匮玉函经》。这说明《金匮玉函经》在元代已经没有了。那《金匮玉函经》八卷，是东汉张仲景祖传书名；《金匮方论》三卷，《伤寒论》十卷，似乎是西晋王叔和选集编纂后世俗流传的书名。至于《金匮玉函要略方》，是五代及宋沿用的书名。现在单称《金匮要略》，而去掉“玉函”二字，越往后越失去其真貌了。又据晋代皇甫谧《甲乙经》说：张仲景论述扩展伊尹的汤液之法，使用之多有效验。王叔和编纂张仲景撰写的论著非常精审，指示事情施用方法，就是当今世俗所分的《伤寒论》、《金匮要略》。孙思邈《千金方》说：江南各位医师，秘密保存张仲景的伤寒方法不传授。这说明王叔和选编的论著，孙思邈也未曾深入研究。只有文彦博《药准》说：张仲景是群方的始祖。朱肱《活人书》说：古人治疗伤寒有法则，治疗杂病有方剂。葛洪制作《肘后备急方》，孙思邈制作《千金方》，陶弘景制作《集验方》，皇甫谧（玄晏先生）制作《甲乙经》，他们论述伤寒治法的，只有长沙太守一人而已。华佗指张仲景的《伤寒论》为活人书，过去人又用《金匮玉函》来命名它，它被世人重视到这种程度。然而它的言辞高雅，不通晓经络的人不能理解。像孙思邈，则是未能详察张仲景用心的人。这是宋代时才将《伤寒论》、《金匮要略》分为两本书。成无己《明理论》说：自古以来的各方，历经岁月久远，难以考证评价。只有张仲景的方剂，最为众方之祖。因此张仲景秉承伊尹的法度，伊尹秉承神农的经典，在医学典籍中，特别作为枢纽关键，参考今法古法，不差毫厘，这是大圣所作的著作。刘完素《原病式》说：自黄帝之后，二千五百多年，有张仲景方论十六卷，使后来的学习人有可依据的，文字也深奥玄妙，以致当今的学习人，尚且觉得困难。所以现在人们熟悉的，都是近代的方论罢了。只探究其末流，而不探求其本源。只有近代朱肱多得其意趣，于是秉承张仲景的论述，兼采诸书的说法，编写《活人书》，它的言辞直白，分类辨析清晰，使后学者容易寻检施行。所以现在使用的人很多了。根据河间（刘完素）十六卷的说法，此时张仲景的书，尚未分为伤寒、杂病两门。或者《金匮玉函经》八卷，坊间分作十六卷，也未可知。所以李东垣《内外伤辨惑论》说：易张先生说：张仲景的药是万世的法则，号称群方之祖，治疗杂病如神。后来的医者，宗奉《内经》的法度，学习张仲景的心法，就可以做老师了。王海藏《此事难知》说：我读医书，几十年了，所仰慕的，张仲景的书尤为突出。然而读懂它并不容易透彻领悟其意趣，想要找一个老师指点，遍国中没有能知道的人。所以在《医垒元戎》中说：折中汤液万世不变的法则，应当以张仲景为始祖。又说：《金匮玉函要略》、《伤寒论》，都是张仲景秉承神农，效法伊尹，体悟箕子之道而作的。唐宋以来，像孙思邈、葛洪、朱肱、王朝奉等人，其余名医虽多，都不超出张仲景的书。又《汤液本草》中，在孙、葛、朱、王之外，增添了王叔和、范汪、胡洽、钱乙、成无己、陈无择等人。他们的议论方剂确定，增减变易，千状万态，没有一毫不出自张仲景的。洁古张元素及其子张璧、东垣李明之，都尊奉张仲景的汤液。可惜世上没有人能知晓。又说：张仲景扩展汤液为大法，晋宋以来，号称名医的人，都出于此。又按《丹溪心法》或问说：张仲景治疗伤寒一百一十三方，治疗杂病《金匮要略》二十有三门，为什么呢？回答说：张仲景的各方，确实是万世医门的规矩准绳。后来想要成为方圆平直的，必须从这里取法。问：要略中的方剂果真够用吗？答：天地气化无穷，人身疾病，也变化无穷。张仲景的书，是载道的书。医术高明的人，引例推类，可以说是无穷的应用。假使略有加减调配，终究难以逾越矩度。又问：圆机活法，《内经》中都有列举，与经意相符的，就是张仲景的书。张仲景因病来制定方剂，局方制药来等待疾病。根据这几家的说法，是元末及我国初年，医方将伤寒、杂病分为两家。只因成无己七十八岁时，撰成《明理论》，八十岁时，注完《伤寒论》，无暇注解《金匮论》，所以俗医将其分为两门，导致至今众人异口同声，讥笑张仲景能治伤寒，而不能疗治杂证。冤枉啊！我向来感慨《金匮方论》与《伤寒论》分离孤立存在，以及注解《伤寒论》、《明理论》乖散失群，已经接近五百年了。于是谋求新安师古吴君，校订刻印，促成离散而得团聚，希望从事医学的人，不至于得到这个失去那个，各自专门成为粗陋。又希望华剑复合，昌镜再圆，是天作之合。万历戊戌年孟夏吉日，匿迹市井的隐逸之人谨识。
徐灵胎说：《金匮要略》，是张仲景治疗杂病的书。其中缺漏遗漏的地方很多，而上古圣人用汤液治病的方法，惟赖此书的存在，它是方书的始祖。它论述疾病都基于《内经》，而神明变化之；它用药完全基于《神农本草经》，而融会贯通之；它的方剂都是上古圣人、历代相传的经方，张仲景偶尔有随证加减的方法；它的脉法，也都是《内经》及历代相传的真诀。它治疗疾病无不精切周到，没有一毫游移差错的地方，确实能洞见本源，审察毫末，所以所投必有效，如桴鼓相应，真是医方的经典啊。可惜它所记载的各种疾病，未能全备，不知道是否有残缺与否。然而各种大证的纲领，也已经大致具备。后来的学习人，以此为经典，而参考推展它，已经思过半了。自此以后的书，都不是古圣相传的真诀，仅自成一家，不可与《金匮要略》并列。
姚际恒说：《金匮玉函经》，又名《金匮要略》，称汉代张仲景撰写，晋代王叔和编纂。案：这不是张仲景撰写的，是后人伪托的。
按：先父说：张仲景说：编写《伤寒杂病论》共十六卷。而梁代《七录》记载：张仲景《辨伤寒》十卷，就是当今所传的《伤寒论》，那六卷则是《杂病论》，即当今的《金匮要略》，是其遗篇。考证《千金方》，江南各位医师，秘密保存张仲景的要方不传授。隋代巢元方编写《诸病源候论》，伤寒门中，有《伤寒论》文，但不署张仲景之名，大概是依据《短剧》所引而收录的吗？然而在其中的妇人三十六疾中，却称赞张仲景义理最玄深，非愚浅之人能理解。巢氏难道只是浏览过杂病，而未涉及《伤寒论》吗？孙思邈晚年得到张仲景原本，收录在《翼方》第九、第十卷中，而其他门类并无引用。孙氏难道只是研究《伤寒论》，而未涉及《杂病论》吗？后天宝年间，王焘编写《外台秘要》，记载这本书的方药，而说出自《伤寒论》，是不改变旧目的。原书或许仅存于台阁之中，而王氏特别得以窥见吗？猜想张仲景的书，自晋经隋唐，显赫与晦暗、聚合与离散，其传承方式不一如此。大概唐代时有合编《伤寒杂病论》，改名为《金匮玉函》来流传的。后人因删略其要点，约之为三卷，改名为《金匮玉函要略》吧？《淮南子·要略训》，高诱注说：《鸿烈》二十篇，略数其要点，明确其所指，叙述其微妙，论述其大体。命名的意义，大概出于此。而且林亿等人的序言说：伤寒文字多有节略，伤寒乃有全本，所以知道其多有节略。至于杂病，虽然其他版本可考，以伤寒为例，则其节略旧文，可以推知。林亿序言又说：沿袭旧名称为《金匮方论》。徐大椿因此认为王洙在馆阁中得到的，名叫《金匮玉函要略方论》，是在五代时期改名的罢了。然而《周礼·疾医职》，贾公彦疏，引用张仲景《金匮》说：神农能尝百草，则是炎帝。现在《要略》中没有这篇文章，难道是其所删略的吗？以此知道唐代已有《金匮》之名，必定不是五代时期改名的。皇甫谧说：张仲景垂示妙法于定方。陶弘景说：只有张仲景一部，最为众方之祖。又完全根据本草，只是他善于诊脉，明察气候，凭心意斟酌损益罢了。这两个人距离张仲景时代不远，他们的言论如此。然而《要略》中方论，尽有不合规矩的，所以现在的人有人说：某论不是张仲景的旧作，某方不是张仲景的真方，肆意删改，以为复古，这是错误的。巢元方《病源》引用《短剧》说：华佗的精微，方剂类别简单省略，而张仲景的经书，有侯氏黑散、紫石英方，都是几种药物出入节度。陈延之以晋初人身份，这样说，是他到了篇末宋人附方，《千金》、《外台》中，引用张仲景的很多，难道像现在这样质疑的，全都不是张仲景的本论原方吗？这应该保存而不议论。
再按《读书志》，将这本书与《玉函经》混淆作八卷，而刘完素所称张仲景方论十六卷，是根据他自己的序言而言的，并非当时有原本。徐大椿对此产生怀疑，大概是失于考察。
【赵良仁《金匮方衍义》】未见。
苏州府志说：赵良仁，字以德，年轻时尝试在吏宪司考试，随即放弃。跟随丹溪朱彦修学习医学，治疗多有奇效，名声震动浙东西。所著的《医学宗旨》、《金匮方衍义》，以及《丹溪药要》等书。张氏依据吴地，赵良仁携家离开浙江，后来复回吴地，户籍登记在长洲，以高寿终老。
【胡引年《金匮要略方注》】未见。
程林说：《金匮要略》，明初有赵以德注释，随后有胡引年诠释，方论讹误错乱很多。
【卢之颐《金匮要略摸象》】已散佚。
【摩索金匮】九卷 未见。
杭世骏说：卢之颐编写《金匮要略摸象》，未完成。父亲催促他完成。完成后，父亲烧掉了它，说：“十年后，才允许你写书。”父亲去世后，陈述先人的志向，写成《摩索金匮》九卷。右眼偏盲。“摩索”，意思是黑暗中摸索得到的。
【徐彬《金匮要略论注》】二十四卷 现存。
自序说：不研习经义，不可以评论历史；不阅读历史，不可以衡量诸子百家的书籍。治理的变化，没有比史书更完备的，而其源头必然出于经书。这是古今的通义。张仲景，是医家中的周公、孔子。张仲景的《伤寒论》、《金匮要略》，是医家中的六经。现在张仲景的《伤寒论》，有我的老师南昌喻嘉言先生的《尚论篇》，再加上余一鹤对一百一十三方的发明，已经流布于世。那《金匮要略》，就是所谓的《金匮玉函经》，是后世杂症方书的始祖，其中有药味，有方论，是医家的《灵枢》、《素问》。其中立言的意思，是想让人每个证候都必须明白致病的原因，每味药都必须明白参互的方法，然后分证论治，经权相互参照，不使庞杂扰乱正法。所以立论著方，宁可简练不要冗杂。如果繁杂冗杂，就会视听动摇，心意困惑，而失去头绪。人们则认为深奥而忽略它。后世的方书，旁搜博设，务求广罗，希望人们获取。于是使用方剂的人，符合则神奇，错误则夭折枉死。甚至因病索书，偶然方剂有效，就在乡里传诵。究竟使用方剂的人，并不详细了解药证相合的缘故。像这种情况，想要触类旁通引申，自然不可得。一概依据方剂寻找疾病，岂不是刻舟求剑吗？况且治疗疾病必须索书，而寻求不理解意趣的方剂，得到的是偶然得到，得不到该怎么办？甚至因为不理解方意，而误投药物杀人，又该怎么办？人们则认为方便而遵从它。唯独喻嘉言先生作《医门法律》，立论多宗奉《金匮》，固然足以表彰前人，启发末学。然而仅仅像一个人遇事慷慨，引经断义，说话足以悦人心，听者足以动听，哪里比得上使人人各习全经，晓畅经义，其声教遍布四方的盛况，更为博大呢？只是深奥的意义难以悉知，这是我编写《金匮要略论注》的原因。正如六经既已明了，则古今诸史，不期明而自明。谓源流既然端正，即使再泛涉方书，自有朝宗大海的妙处。但以鄙陋浅薄，阐发这秘要，千虑一得，怎能尽述先圣的精蕴？姑且作为下里巴人
[Formulas of Zhang Zhongjing] (Recorded in the Tang Dynasty catalog *Chongwen Zongmu* as "Wang Shuhe and Zhang Zhongjing's Formulas"). The Sui Dynasty *Jingji Zhi* records fifteen volumes (the current dynasty's bibliographies record nine volumes); it is lost.
[Evaluating Disease Essential Formulas] (*Pingbing Yao Fang*) Recorded in the *Qilu* as one volume; it is lost.
[Ji Huang Jing] (*Ji Huang Jing*) Recorded in the Song Dynasty *Chongwen Zongmu* as one volume; it is lost.
[Jin Gui Yao Lue Fang] (*Essential Prescriptions from the Golden Cabinet*) Recorded in the Song Dynasty *Chongwen Zongmu* as three volumes; extant.
Sun Qi et al. wrote a preface stating: Zhang Zhongjing combined the *Treatise on Cold Damage* (*Shanghan Lun*) and the *Treatise on Miscellaneous Diseases* (*Zabing Lun*) into sixteen volumes. Currently, only ten volumes of the *Treatise on Cold Damage* are transmitted, while the *Treatise on Miscellaneous Diseases* has not been seen. Perhaps one or two chapters are recorded among various medical formularies. During his tenure at the Imperial Library (*Guan Ge*), Hanlin Academician Wang Zhu discovered three volumes of Zhang Zhongjing’s *Jin Gui Yu Han Yao Lue Fang* (*Essential Prescriptions from the Golden Jade Cabinet*) among worm-eaten bamboo slips. The upper volume discusses cold damage; the middle volume discusses miscellaneous diseases; the lower volume contains formulas, including those for women’s diseases. He copied and transmitted them to the scholarly class, reaching only a few families. When applied using the method of "matching formulas to syndromes" (*Fang Zheng Dui*), the efficacy was miraculous. However, there were cases with syndromes but no formulas, or formulas without syndromes, making the treatment of diseases incomplete. The State commissioned Confucian scholars to correct medical texts. Minister Sun Qi first corrected the *Treatise on Cold Damage*, then collated the *Jin Gui Yu Han Jing*. Now he has completed the correction of this book. He arranged each formula sequentially under its corresponding syndrome, facilitating quick reference in emergencies. He also collected scattered formulas from various sources and appended them to the end of respective chapters to broaden therapeutic methods. Since the text on cold damage was largely abridged, he started from the section on miscellaneous diseases down to dietary contraindications, totaling twenty-five chapters. Removing duplicates, he compiled 362 formulas into three volumes (upper, middle, lower), retaining the old title *Jin Gui Fang Lun*. Minister Sun Qi once read the *Biography of Hua Tuo* in the *Records of Wei*, which stated: "Presented a scroll saying, 'This book can save lives.'" Observing Hua Tuo’s treatments, they often relied on strange and unusual methods, inconsistent with the classics of the sages. Minister Sun Qi believed that the book capable of "saving lives" must be Zhang Zhongjing’s work. Great indeed is the sacred method of Yan Di (Shennong), bestowed upon our prosperous era. We reverently acknowledge His Majesty’s succession of the great throne, nurturing the people, promulgating medical books to relieve suffering, filling the world with harmonious qi, causing all things to revive. Presented by Gao Baoheng, Right Praise and Goodwill Gentleman to the Crown Prince; Sun Qi, External Director of Personnel Department of the Ministry of Works; Lin Yi, Langzhong of the Si Feng Department and Scholar at the Secret Pavilion, etc.
Zhao Xibian stated: *Jin Gui Yu Han Jing* consists of eight volumes. The upper part was written by Zhang Zhongjing of the Han Dynasty and compiled by Wang Shuhe of the Jin Dynasty. It sets up Q&A sessions discussing the morphology, syndromes, and pulse principles of miscellaneous diseases, supplemented with therapeutic formulas. In the reign of Emperor Renzong, Wang Zhu obtained it in the library, finding it highly effective, containing 262 formulas.
Chen Zhen Sun stated: *Jin Gui Yao Lue* consists of three volumes, written by Zhang Zhongjing, compiled by Wang Shuhe, and corrected by Lin Yi et al. Wang Zhu found this book in worm-eaten slips in the library, naming it *Jin Gui Yu Han Yao Lue Fang*. The upper volume discusses cold damage; the middle volume discusses miscellaneous diseases; the lower volume contains formulas, including those for women. It was copied and circulated. In the current version, formulas are listed under their respective syndromes for easy reference. The discussion on cold damage is largely abridged; thus, only content from miscellaneous diseases onwards, ending with dietary taboos, was retained, comprising 25 chapters and 262 formulas, keeping the original name.
Deng Zhen wrote a preface: The sages established the medical way to rescue those dying prematurely, enabling people across generations to live out their natural lifespan. This is the ultimate benevolence. Later successors who reached the pinnacle of subtlety and fame after the sages are rare, aside from He, Huan, Bian, and Cang. Indeed, this path is hard to understand. Zhang Zhongjing, Grand Administrator of Changsha, possessed exceptional talent and penetrated the profound mysteries. He gathered numerous books to compose the *Treatise on Cold Damage and Acute Diseases* (*Shanghan Zubing Lun*) in sixteen volumes, to benefit future learners. Following and using it, the distressed are revived, and the disabled stand up, with effects as miraculous as divine intervention. His merit to the world is like water, fire, grain, and millet—indispensable. Alas, later transmitters only preserved ten volumes, losing six. Song Dynasty Hanlin Academician Wang Zhu accidentally found three volumes of miscellaneous disease formulas in worm-eaten slips, naming it *Jin Gui Fang Lun*, which is this very book. Like the swords of Fengcheng, it was not buried forever; how fortunate! Lin Yi et al., by imperial decree, corrected it and had it printed. Current copies have lost another three volumes. Is it because there is no Bi He [to recognize jade], causing treasures to be mistaken for stones? I loved medical books since childhood and searched widely, finally obtaining them from the Qiu family in Xu. Thus, I could cross-reference them with the previous ten volumes, preventing learners from being hindered. Alas! Zhang Huazai (Zhang Maoxian) said, "Divine objects will eventually reunite." Who knows if this book is waiting for its time to appear today? Therefore, I dare not keep it secret but have it carved into blocks to share with the four quarters. Thus, Zhang’s learning is not lost, and the Dao of Xuanyuan and Qibo shines brightly. May all beings attain longevity. Is this not a small benefit? Preface by Deng Zhen, Yupei of Chuan, in the year Gengchen of the Later King.
Yu Qiao said: Song Dynasty academician Wang Zhu found this book in worm-eaten slips. Although Lin Yi et al. corrected and reprinted it, since the Yuan and Jin dynasties, it has rarely been seen. Various works cite *Jin Gui* formulas mostly derived from other books. Otherwise, why would no one know its history? I, a humble scholar, am fortunate to have read it. How dare I not cherish it?
Xu Dachun stated: According to *Wenhian Tongkao*, Volume 222, under the entry "Jin Gui Yu Han Jing, Eight Volumes," the Chaoshu family states: Written by Zhang Zhongjing of the Han Dynasty, compiled by Wang Shuhe of the Jin Dynasty. It features Q&A on the morphology, syndromes, and pulse principles of miscellaneous diseases, with therapeutic formulas. In the reign of Renzong, Wang Zhu found it in the library, finding it very effective, totaling 262 formulas. Based on this and Lin Yi’s preface stating "retaining the old name as *Jin Gui Fang Lun*," Wang Zhu’s discovery in the library was named *Jin Gui Yu Han Yao Lue Fang*, implying a renaming occurred during the Five Dynasties period. Hence, *Wenhian Tongkao* only refers to *Jin Gui Yu Han Jing*. This indicates *Jin Gui Yu Han Jing* was already lost by the Yuan Dynasty. The eight-volume *Jin Gui Yu Han Jing* is the ancestral title of Zhang Zhongjing of the Eastern Han. The three-volume *Jin Gui Fang Lun* and ten-volume *Shanghan Lun* seem to be selections compiled by Wang Shuhe of the Western Jin, later popularly known by these titles. *Jin Gui Yu Han Yao Lue Fang* is the title used through the Five Dynasties and Song. The current single title *Jin Gui Yao Lue*, dropping "Yu Han," drifts further from the truth. Furthermore, according to Huangfu Mi’s *Jia Yi Jing* of the Jin Dynasty: Zhang Zhongjing expanded upon Yi Yin’s decoctions, which proved effective. Wang Shuhe’s compilation of Zhang’s treatises was precise. This is what is commonly divided into *Shanghan Lun* and *Jin Gui Yao Lue*. Sun Simiao’s *Qianjin Fang* mentions that Jiangnan masters kept Zhang Zhongjing’s cold damage methods secret. This suggests Wang Shuhe’s compilation was not thoroughly studied by Sun Simiao. Only Wen Yubo’s *Yao Zhun* states: Zhang Zhongjing is the ancestor of all formulas. Zhu Gongyi’s *Huo Ren Shu* states: Ancients had methods for cold damage and formulas for miscellaneous diseases. Ge Hong’s *Zhou Hou Bei Ji Fang*, Sun Simiao’s *Qianjin Fang*, Tao Hongjing’s *Ji Yan Fang*, and Huangfu Mi’s *Jia Yi Jing* discuss cold damage treatment, but only the Grand Administrator of Changsha (Zhang Zhongjing) stands out. Hua Tuo referred to Zhang’s *Shanghan Lun* as the life-saving book, and ancients called it *Jin Gui Yu Han*, showing its high regard. However, its language is elegant and requires knowledge of meridians to understand. Sun Simiao failed to fully grasp Zhang’s intent. It was only in the Song Dynasty that *Shanghan Lun* and *Jin Gui Yao Lue* were separated into two books. Cheng Xiaoice’s *Ming Li Lun* states: Ancient formulas are hard to verify due to age. Zhang Zhongjing’s formulas are the ancestors of all formulas, based on Yi Yin’s methods, which trace back to Shennong. They are pivotal in medicine. Liu Wanhe’s *Yuan Bing Shi* states: Over 2,500 years after the Yellow Emperor, Zhang Zhongjing’s sixteen-volume treatise provided a basis for learners, though its text is profound and difficult even for modern students. Most people now study recent formulas, focusing on details rather than roots. Only Zhu Gongyi grasped the essence, combining Zhang’s theories with others to write *Huo Ren Shu*, making it accessible. Thus, it is widely used. According to Liu Wanhe’s mention of sixteen volumes, Zhang’s work had not yet been split into cold damage and miscellaneous diseases. Perhaps the eight-volume *Jin Gui Yu Han Jing* was distributed as sixteen volumes in print shops. Li Dongyuan’s *Nei Wai Shang Bian Huo Lun* cites Master Yi: Zhang Zhongjing’s medicines are eternal laws, the ancestor of all formulas, treating miscellaneous diseases divinely. Later physicians should follow the *Neijing* and learn Zhang’s mind. Wang Haizang’s *Ci Nan Zhi* states: After decades of reading, Zhang’s book is most admired but hard to master. No teacher could be found. In *Yi Lei Yuan Rong*, he states: To balance the eternal methods of decoctions, one must take Zhang Zhongjing as the ancestor. He also says *Jin Gui Yu Han Yao Lue* and *Shanghan Lun* are based on Shennong, Yi Yin, and Jizi. Since Tang and Song, figures like Sun Simiao, Ge Hong, Zhu Gongyi, and Wang Chaofeng, along with many other famous doctors, did not exceed Zhang Zhongjing’s scope. *Tang Ye Ben Cao* adds Wang Shuhe, Fan Wang, Hu Qian, Qian Zhongyang, Cheng Wuji, and Chen Wuzhe. Their discussions on formulas show infinite variations, all originating from Zhang Zhongjing. Zhang Yuansu (Jiegu) and his son Zhang Bi, along with Li Dongyuan (Li Mingzhi), all revered Zhang Zhongjing’s decoctions. Alas, few know this. Zhang Zhongjing expanded decoctions into grand methods; post-Jin/Song famous doctors emerged from this. *Danxi Ju Fang Fa Hui* asks: Why does Zhang Zhongjing have 113 formulas for cold damage and 28 categories for miscellaneous diseases in *Jin Gui Yao Lue*? Answer: Zhang’s formulas are the rules and standards for all generations. Those seeking precision must use them as models. Question: Are the formulas in *Yao Lue* sufficient? Answer: Heaven and earth’s qi changes infinitely; human diseases change infinitely too. Zhang’s book carries the Dao. Skilled physicians apply examples and analogies, achieving infinite applications. Even with slight modifications, one cannot deviate from the norms. Question: Does *Neijing* cover flexible methods? Answer: Methods compatible with *Neijing* are found in Zhang’s book. Zhang formulated based on disease; Ju Fang prepared drugs waiting for disease. Based on these views, by the late Yuan and early Ming, cold damage and miscellaneous diseases were treated separately. Cheng Xiaoice finished *Ming Li Lun* at 78 and *Shanghan Lun* commentary at 80, leaving no time for *Jin Gui Lun*, leading to their separation. People mock Zhang for treating cold damage but not miscellaneous diseases. Unjust! I lamented the separation of *Jin Gui Fang Lun* and *Shanghan Lun* for nearly 500 years. I sought Mr. Wu Shigu from Xin’an to collate and print them, hoping to reunite them so practitioners wouldn’t specialize narrowly. May the sword of Hua reunite, and the mirror of Chang circle again—a match made in heaven. Written by the hermit hiding in the market, auspicious day of Mengxia, Wuxu year of Wanli.
Xu Lingtai stated: *Jin Gui Yao Lue* is Zhang Zhongjing’s book on treating miscellaneous diseases. It has many omissions, but it preserves the ancient sage’s method of treating with decoctions, making it the ancestor of all formularies. Its disease discussions are based on *Neijing* but transformed creatively. Its medication is based on *Shennong Bencao Jing* but integrated thoroughly. Its formulas are classical prescriptions passed down from ancient sages through generations, with Zhang occasionally adding modifications based on syndromes. Its pulse diagnosis methods are true secrets from *Neijing* and subsequent generations. Its treatments are precise and thorough, without ambiguity, penetrating the root cause and observing minute details, ensuring effectiveness like a drumstick hitting a drum. It is truly the classic of medical formulas. Unfortunately, the diseases recorded are not comprehensive, and it is unknown if parts are missing. However, the outlines of major syndromes are roughly prepared. Later learners can use this as a classic and expand upon it, achieving half the success. Books after this are not authentic transmissions from ancient sages but represent individual schools and cannot be ranked with *Jin Gui Yao Lue*.
Yao Jiheng stated: *Jin Gui Yu Han Jing*, also known as *Jin Gui Yao Lue*, claims authorship by Zhang Zhongjing of Han and compilation by Wang Shuhe of Jin. Case: This is not written by Zhang Zhongjing but is a later forgery.
According to my father: Zhang Zhongjing stated he wrote the *Shanghan Zabing Lun* in sixteen volumes. The Liang Dynasty *Qilu* records Zhang Zhongjing’s *Bian Shanghan* in ten volumes, which is the current *Shanghan Lun*. The remaining six volumes are the *Zabing Lun*, i.e., the current *Jin Gui Yao Lue*, which are his遗篇 (leftover chapters). Checking *Qianjin Fang*, Jiangnan masters kept Zhang Zhongjing’s essential formulas secret. Sui Dynasty Chao Yuanfang’s *Bingyuan Hulun* includes text from *Shanghan Lun* in the cold damage section but does not attribute it to Zhang Zhongjing, likely citing *Duanju*. However, in the section on thirty-six women’s diseases, it praises Zhang Zhongjing’s profound meaning, which shallow minds cannot understand. Did Chao only glance at miscellaneous diseases and miss *Shanghan Lun*? Sun Simiao obtained Zhang’s original text in his later years, included in *Yifang* vols 9-10, but cited it nowhere else. Did Sun only study *Shanghan Lun* and ignore *Zabing Lun*? Later, in Tianbao era, Wang Tao’s *Waitai Miyao* cited formulas from this book, attributing them to *Shanghan Lun*, preserving the original name. Perhaps the original was only in the imperial archives, and Wang Tao gained access. It seems Zhang’s book went through periods of prominence and obscurity, aggregation and division from Jin through Sui and Tang. Perhaps in Tang, *Shanghan Zabing Lun* was renamed *Jin Gui Yu Han* for circulation. Later editors abridged it to three volumes, renaming it *Jin Gui Yu Han Yao Lue*. The *Huainanzi* commentary explains "Yao Lue" means summarizing essentials. Lin Yi’s preface notes cold damage text is abridged compared to complete versions, implying similar abridgment in miscellaneous diseases. Lin Yi also mentions retaining the name *Jin Gui Fang Lun*. Xu Dachun argues Wang Zhu’s find was renamed in Five Dynasties. However, *Zhou Li* commentary cites Zhang Zhongjing’s *Jin Gui* mentioning Shennong tasting herbs, which is absent in *Yao Lue*, suggesting deletion. Thus, the title *Jin Gui* existed in Tang, not just Five Dynasties. Huangfu Mi and Tao Hongjing praised Zhang’s formulas as the ancestor of all, based on Bencao but relying on pulse and climate judgment. Yet *Yao Lue* contains formulas inconsistent with strict rules, leading some to claim certain sections/formulas are not authentic, advocating "return to antiquity" through arbitrary editing, which is erroneous. Chao Yuanfang’s *Bingyuan* cites *Duanju* contrasting Hua Tuo’s concise formulas with Zhang’s complex ones like Hou Shi Hei San. Chen Yanzhi (early Jin) noted this. Many citations in *Qianjin* and *Waitai* suggest current doubts about authenticity may be unfounded. These should be preserved without debate.
Furthermore, *Dushu Zhi* confuses this book with *Yu Han Jing* as eight volumes. Liu Hansu’s mention of sixteen volumes is based on his own preface, not an existing original. Xu Dachun’s doubt here is likely a failure to investigate properly.
*[Zhao Liangren's Jin Gui Fang Yan Yi]* Not seen.
Suzhou Prefecture Gazetteer states: Zhao Liangren, courtesy name Yide, initially tried for official posts but quit. He studied medicine under Danxi Zhu Yanshou, achieving remarkable cures and fame in Zhejiang. His works include *Yixue Zongzhi*, *Jin Gui Fang Yan Yi*, and *Danxi Yaoyao*. Zhao moved from Zhejiang to Wu with his family, then returned to Wu, registering in Changzhou, living to a ripe old age.
*[Hu Yinnian's Jin Gui Yao Lue Fang Zhu]* Not seen.
Cheng Lin stated: *Jin Gui Yao Lue* had annotations by Zhao Yide in early Ming, followed by Hu Yinnian’s interpretation, but the formulas contain many errors.
*[Lu Zhiyi's Jin Gui Yao Lue Mo Xiang]* Lost.
*[Mosuo Jin Gui]* Nine volumes Not seen.
Hang Shijun stated: Lu Zhiyi wrote *Jin Gui Yao Lue Mo Xiang* but didn’t finish. His father urged completion. Upon finishing, the father burned it, saying, "Ten years later, you may write books." After his father’s death, fulfilling his wish, he wrote *Mosuo Jin Gui* in nine volumes. He suffered right-eye hemianopia. "Mosuo" means groping in the dark.
*[Xu Bin's Jin Gui Yao Lue Lun Zhu]* Twenty-four volumes Extant.
Self-preface: One cannot discuss history without studying the Classics; one cannot evaluate diverse schools without reading history. Governance changes are best documented in history, rooted in the Classics. This is a universal truth. Zhang Zhongjing is the Confucius and Zhou Gong of medicine. His *Shanghan Lun* and *Jin Gui Yao Lue* are the Six Classics of medicine. Currently, *Shanghan Lun* has my teacher Yu Jiayan’s *Shanglun Pian* and Yu Yihong’s explanations of 113 formulas, widely circulated. *Jin Gui Yao Lue*, aka *Jin Gui Yu Han Jing*, is the ancestor of miscellaneous disease formularies, serving as the *Lingshu* and *Suwen* of formulas. Its intent is to make every syndrome clear regarding its cause and every herb clear regarding its interaction, enabling syndrome differentiation and treatment, balancing principle and flexibility, avoiding confusion. Thus, arguments and formulas are concise, not redundant. Redundancy confuses the mind and loses the thread. People dismiss it as obscure. Later formularies search broadly, aiming for comprehensiveness, hoping users find matches. Correct use brings miracles; errors bring death. Sometimes books are consulted for specific diseases, and accidental efficacy spreads locally. Users often don’t understand the herb-syndrome correspondence. Trying to generalize from such cases is futile. Applying formulas blindly to diseases is like carving a mark on a moving boat. Consulting books for treatment without understanding the formula’s intent leads to accidental success or failure. Misunderstanding can lead to fatal errors. People follow convenience. Only Teacher Yu’s *Yimen Falv*, based on *Jin Gui*, honors predecessors and enlightens beginners. But it’s like one person’s passionate argument. Wouldn’t it be better if everyone studied the full classics? My *Jin Gui Yao Lue Lun Zhu* aims to clarify the source, so that once the root is understood, studying other formularies becomes like rivers flowing to the sea. Though humble, I attempt to reveal these secrets. A thousand thoughts yield one gain; how can I exhaust the sages’ profundity? Merely offering a lowly tune...