音。以冀白雪之和云尔。时康熙十年。岁次辛亥。孟夏朔日。 李徐彬忠可氏题。
凡例曰。一此书废坠已久。中多讹字。疑者阙之。示慎也。闻有挨文析义。聊以鄙见质之后贤。一原文有附
方。云出千金外台诸书。似属后人赘入。然方引药味。颇亦不凡。或原为仲景所制。因述彼习用者之书名。今悉
如徐 传本。附列以后参考。 一拙着有注有论。正义疏释。备于注。或有剩义。及总括诸证。不可专属者。见
于论。更有经义可借以发本文之覆者。别具上方。 一此书虽出管见。然远近有道。无不就正。博洽君子。即未
习医。亦虚心质之。借重姓氏。以奉教多者居前。非有所先后也。若从游诸贤。竟屈肩随矣。一注中精意。宜
详味者。用密圈。○○○。其有翻剥者。用密点。…。其就经文逐字注释者。悉用
空尖。△△△。非以此分句读。故凡系经文本面。即尖之。取其易辨耳。 一读我论注有法。须先将方论药味。
逐字不遗。熟记贯串。竭其知识。探讨既久。然后将余论注。验其得失。不可摘段取便。不可仿佛涉略。要知他
方书。原属剽窃凑集。故可阅首置尾。即内中采择一条。时亦获验。若金匮之妙。统看一卷。全体逼现。不独察
其所用。须察其所不用。要知仲景审证用药。已臻圣哉。其所不用药。岂智力不及后人耶。
四库书目提要曰。金匮要略论注。二十四卷。汉张机撰。国朝徐彬注。机字仲景。南阳人。尝举孝廉。建安
中。官至长沙太守。是书亦名金匮玉函经。乃晋高平王叔和所编次。据陈振孙书录解题。则此书叔和所编。本为
三卷。王洙钞存其后二卷。后又以方一卷。散附于二十五篇。盖已非叔和之旧。然自宋以来。医家奉为典刑。与
素问难经并重。得其一知半解。皆可以起死回生。则亦岐黄之正传。和扁之嫡嗣矣。机所作伤寒卒病论。自金成
无己之后。注家各自争名。互相窜改。如宋儒之谈错简。原书端绪。久已瞀乱难寻。独此编仅仅散附诸方。尚未
失其初旨。尤可宝也。汉代遗书。文句简奥。而古来无注。医家猝不易读。彬注成于康熙辛亥。注释尚为显明。
今录存之。以便讲肄。彬字忠可。嘉兴人。江西喻昌之弟子。故所学颇有师承云。
〔程氏（林）金匮要略直解〕三卷 存
凡例曰。一引证诸书。悉本灵素。本草。脉经。甲乙。中藏。及伤寒论。其六朝唐宋诸名家有确论者。附之。
林也后学。以经证经。要在直截简切。义理详明。期于取用。不故作僻语迂论曲解。以欺误人也。一斯道之妙。
洞彻气化
之机。精贯阴阳之理。非参究之士。语之不知。非达道之人。传之莫习。故读仲景金匮。必融会仲景伤寒。澄心
年月。便领悟其旨趣。否则得此失彼。未详窥其要妙也。一仲景方法。如麻黄汤。先煮麻黄者。大承气。后纳芒
硝者。大小柴胡复煎者。有顿服。温服。小冷服。日三服。日三夜一服。日再服。其助药力。有啜粥。有饮暖水。
有食糜者。有重复取汗。取微似有汗。取下。取利小便者。如此之类。未可一二详载。方法圆通。千古不能逾越。
故谓之祖方。一宋林亿校正。附唐人诸方。如侯氏黑散之类。今皆删去。其柴胡饮子。则宋人方也。
〔张氏（志聪）金匮要略注〕未见
按上见于伤寒纲目序。
〔高氏（世 ）金匮集注〕未见
按上见于素问直解凡例。（见四八页灵枢直解条）
〔周氏（扬俊）金匮要略补注〕未见
按上见于温热暑疫全书序。
〔沈氏（明宗）金匮要略编注〕二十四卷 存
沈明宗曰。金匮一书。文辞简略。义理深玄。诚补轩岐之不足。为后学之津梁也。但从来着书立言。必先纲
领。次及条目。而是编乃以治病问答。冠于篇首。叙例大意。反次后章。且诸方论头绪。参差不贯。使观者如入
雾径。失其所之。弃而不读者。有之矣。嗟乎。仲景去今。千有余祀。简多遗亡。而原文夹于伤寒论中。后人未
窥其微。以致分出。编次失序。究非仲景之意。编仲景书者之误也。故余不揣鄙陋。僭以次章冠首。而为序例。
次以天时地理。脉证汤法。鱼尾相贯于后。俾条理不紊。而使读者易升堂奥。同登彀
趣。未识鉴者以为何如。
〔魏氏（荔彤）金匮要略本义〕三卷 存
按是书页面。题曰论注。自序曰释义。名目各异。序后又附林亿等序。及徐 说一篇。依旧厘为二卷。注解
虽多阐明。不免文词庞杂也。
〔尤氏（怡）金匮要略心典〕三卷 存
自序曰。金匮要略者。汉张仲景所着。为医方之祖。而治杂病之宗也。其方约而多验。其文简而难通。唐宋
以来。注释阙如。明兴之后。始有起而论之者。迄于今乃不下数十家。莫不深求精讨。用以发蒙而解惑。然而性
高明者。泛骛远引。以曲逞其说。而其失则为浮。守矩 者。寻行数墨。而畏尽其辞。而其失则为隘。是隘与浮
者。虽所趣不同。而其失则一也。余读仲景书者数矣。心有所得。辄笔诸简端。以为他日考验学问之地。非敢举
以注是书也。日月既深。十已得其七八。而未克遂竟其绪。丙午秋日。抱病斋居。勉谢人事。因取金匮旧本。重
加寻绎。其未经笔记者补之。其记而未尽善者。复改之。覃精研思。务求当于古人之心而后已。而其间深文奥义。
有通之而无可通者。则阙之。其系传写之误者。则拟正之。其或类后人续入者。则删汰之。断自脏腑经络以下。
终于妇人杂病。凡二十有二篇。厘为上中下三卷。仍宋林亿之旧也。集既成。颜曰心典。谓以吾心求古人之心。
而得其典要云尔。虽然。刘氏扰龙。宋人刻楮。力尽心 。要归罔用，余之是注。安知其不仍失之浮。即失之
隘也耶。世有哲人。箴予阙失。而赐之教焉。则予之幸也。雍正己酉春日。饮鹤山人尤怡题北郭之树下小轩。
徐大椿序曰。今之称医宗者。则曰四大家。首仲景。次
河间。次东垣。次丹溪。且曰。仲景专于伤寒。自有明以来。莫有易其言者也。然窃尝考神农着本草以后。神圣
辈出。立君臣佐使之制。分大小奇偶之宜。于是不称药而称方。如内经中所载。半夏秫米等数方。是已。迨商而
有伊芳尹汤液之说。大抵汤剂之法。至高而盛。非自伊芳尹始也。若扁仓诸公。皆长于禁方。而其书又不克传。惟仲
景则独祖经方。而集其大成。远接轩皇。近兼众氏。当时着书垂教。必非一种。其存者。有金匮要略。及伤寒论
两书。当宋以前。本合为一。自林亿等校刊。遂分为两焉。夫伤寒。乃诸病之一病耳。仲景独着一书者。因伤寒
变证多端。误治者众。故尤加意。其自叙可见矣。且伤寒论中。一百十三方。皆自杂病方中检入。而伤寒之方。
又无不可以治杂病。仲景书具在。燎如也。若三家之书。虽各有发明。其去仲景。相悬不可以道里计。四家并称。
已属不伦。况云仲景专于伤寒乎。呜呼。是尚得为读仲景之书者乎。金匮要略。正仲景治杂病之方书也。其方亦
不必尽出仲景。乃历圣相传之经方也。仲景则汇集成书。而以己意出入焉耳。何以明之。如首卷栝蒌桂枝汤。乃
桂枝汤加栝蒌也。然不曰桂枝加栝蒌汤。而曰栝蒌桂枝汤。则知古方本有此名也。六卷桂枝加龙骨牡蛎汤。即桂
枝汤加龙骨牡蛎也。乃不别名何汤。而曰桂枝加龙骨牡蛎汤。则知桂枝汤为古方。而龙骨牡蛎。则仲景所加也。
如此类者。不可胜举。因知古圣治病方法。其可考者。惟此两书。真所谓经方之祖。可与灵素并垂者。苟有心于
斯道。可舍此不讲乎。说者又曰。古方不可以治今病。执仲景之方。以治今之病。鲜效而多害。此则尤足叹者。
仲景之方。犹百钧之弩也。如其中的。一举贯革。如不中的。弓劲矢疾。去
的弥远。乃射者不恨己之不能审的。而恨弓强之不可以命中。不亦异乎。其有审病虽是。药稍加减。又不验者。
则古今之本草殊也。详本草惟神农本经。为得药之正性。古方用药。悉本于是。晋唐以后诸人。各以私意加入。
至张洁古辈出。而影响根据附。互相辨驳。及失本草之正传。后人遵用不易。所以每投难拒。古方不可以治今病。
遂为信然。嗟乎。天地犹此天地。人物犹此人物。若人气薄，则物性亦薄。岂有人今而药独古也。故欲用仲景之
方者。必先学古穷经。辨证知药。而后可以从事。尤君在泾。博雅之士也，自少即喜学此艺。凡有施治。悉本仲
景。辄得奇中。居恒叹古学之益衰。知斯理之将坠。因取金匮要略。发挥正义。朝勤夕思。穷微极本。凡十易寒
暑而后成。其间条理通达。指归明显。辞不必烦。而意已尽。语不必深。而旨已传。虽此书之奥妙。不可穷际。
而由此以进。虽入仲景之室无难也。尤君与余有同好。属为叙。余读尤君之书。而重有感也。故举平日所尝论说
者。识于端。尤君所以注此书之意。亦谓是乎。雍正十年壬子阳月。松陵徐大椿叙。
〔黄氏（元御）金匮悬解〕二十二卷 未见
四库全书提要曰。上国朝黄元御撰。元御谓张机着金匮玉函经。以治内伤杂病。大旨主于扶阳气。以为运
化之本。自滋阴之说胜。而阳自阴升。阴由阳降之理。迄无解者。因推明其意。以成此书。于四诊九候之法。言
之颇详。
〔戴氏（震）金匮要略注〕未见
按上见于扬州画舫录。
〔李氏（钧）金匮要略注〕未见
李斗曰。李钧。字振声。精仲景法。方伯族人患伤寒。
见阳明证。时医治以寒剂。延月余殆甚。方伯延钧诊之。曰。此寒证也。宜温中。用附子一两服。则病益剧欲绝。
钧曰。剂轻故。加附子至二两。与人参二两同服。众医难之。钧曰。吾自见及。试坐此待之如何。力迫之服。及
明日。霍然矣。谓诸医曰。病之寒热。辨脉之往来。此脉来动而去滞。知其中寒而外热。仲景所已言。诸君未见
及耳。所着有金匮要略注。多发前人所未发。（杨州画舫录）
〔朱氏（光被）金匮要略正义〕三卷 存
按朱光被。字峻明。其里贯未详。是书莫知修于何代。其编第与目次不合。行墨间涂乙点圈。加以朱笔。无
序及跋文。其潦草牵率。似未全脱稿者。往岁吴舶斋来。龟山医员冈田义叔从镇台牧野和州（成杰）至碚阳。不
吝重价。购之而归。余速借阅之。注中有启前哲未道之蕴者。乃录一通以藏之。义叔名顺益。风骨潇洒。亦好古
之士也。
（前文接“音”。希望能像白雪之音那样和谐罢了。时间是康熙十年，岁次辛亥，孟夏初一。李徐彬忠可氏题写。）
凡例说：第一，这本书废弃散失已久，其中有很多错别字，有疑问的地方就空缺它，以示谨慎。听说有人逐句分析义理，我姑且用浅陋的见解向后来的贤者请教。第二，原文附有方剂，说是出自《千金方》、《外台秘要》等书，似乎属于后人附加进去的。然而这些方子引用的药味，颇为不凡，或许原本是张仲景所创制，因为叙述那些习惯使用的人的书名。现在完全依照徐氏传本，附列在后面供参考。第三，拙作中有注有论，正义疏释的内容都包含在注中。如果有剩余的义理，以及总括各种证候、不能专门归属于某一方的内容，则见于论中。更有借用经义来阐发本文深意的，特别列在前面。第四，这本书虽然出于管见，但远近有道，无不前来指正。博学的君子，即使不习医，也虚心质询，借重姓氏，以受教多的人排在前面，并非有所偏先后。如果跟随学习的贤者，竟然委屈地屈从于众了。第五，注中精妙的意旨，应当详细品味的，用密圈标记○○○。其中有翻驳修正的，用密点标记…。凡是就经文逐字注释的，全部用空尖标记△△△。这不是用来划分句读的，所以凡是经文原本的面貌，就用尖号标记，取其容易辨别罢了。第六，阅读我的论注要有方法，必须先将方论中的药味，逐字不漏地熟记贯通，竭尽知识，探讨久了之后，然后再检验其余的论注，看其得失。不可摘取片段图方便，不可模糊粗略地浏览。要知道其他书籍，原本属于剽窃凑集而成，所以可以只看开头放下结尾，即便从中采择一条，有时也能获得疗效。如果是《金匮要略》的妙处，通读一卷，整体面貌就会显现。不仅要观察它所用的药，还要观察它所用的药之外的情况。要知道张仲景审察证候用药，已经达到圣人的境界了。他所不用之药，难道是智力不及后人吗？
四库全书书目提要说：《金匮要略论注》，二十四卷。汉代张机撰写，本朝徐彬注释。张机字仲景，南阳人。曾举孝廉，建安年间，官至长沙太守。这本书也叫《金匮玉函经》，是晋代高平王叔和编次的。根据陈振孙《直斋书录解题》，这本书王叔和编的本为三卷，王洙抄存了后两卷，后来又有一卷方剂，分散附在二十五篇之后。大概已经不是王叔和的原貌了。然而自宋代以来，医家奉为典范，与《素问》、《难经》并重。得到其中一知半解，都可以起死回生，这也就是岐黄医学的正统传承，和扁鹊嫡系子孙了。张机所作的《伤寒卒病论》，自从金成无己之后，注家各自争名，互相窜改。如同宋儒谈论错简一样，原书的头绪，早已混乱难以寻找。唯独这一编仅仅散附诸方，尚未失去其初旨，尤其可贵。汉代的遗书，文句简奥，而且古来没有注释，医家仓促间不容易读懂。徐彬的注完成于康熙辛亥年，注释还算显明。现在记录保存它，以便讲授研习。徐彬字忠可，嘉兴人，江西喻昌的弟子，所以所学颇有师承渊源。
〔程林《金匮要略直解》〕三卷 存世
凡例说：第一，引用论证各书，都依据《灵枢》、《素问》、《本草》、《脉经》、《甲乙经》、《中藏经》，以及《伤寒论》。其中六朝唐宋各位名家有确切论述的，附在后面。林某是后学，以经证经，关键在于直截简切，义理详明，期望便于取用，不故意使用僻静的语言、迂腐的议论或曲解，来欺骗误导人。第二，医学的妙处，在于透彻气化的机理，精通阴阳的道理。不是参究深入的人，告诉他也不知道；不是通达大道的人，传授给他也无法学习。所以读张仲景的《金匮》，必须融会贯通张仲景的《伤寒》，澄澈心灵经过年月磨砺，才能领悟其旨趣。否则得此失彼，未能详细窥探其中的奥妙。第三，张仲景的方法，如麻黄汤先煮麻黄的，大承气汤后纳芒硝的，大小柴胡汤复煎的，有顿服、温服、小冷服、日三服、日三夜一服、日再服。辅助药力的，有喝粥、饮暖水、吃稀饭的。有重复取汗、取微似有汗、取泻下、取利小便的。像这样的情形，无法一一详细记载。方法圆通，千古不能超越，所以称为祖方。第四，宋代林亿校正时，附上了唐代诸方，如侯氏黑散之类，现在都删去了。其中柴胡饮子，则是宋人的方子。
〔张志聪《金匮要略注》〕未见
按：上文见于《伤寒纲目》序。
〔高世栻《金匮集注》〕未见
按：上文见于《素问直解》凡例。（见第48页《灵枢直解》条）
〔周扬俊《金匮要略补注》〕未见
按：上文见于《温热暑疫全书》序。
〔沈明宗《金匮要略编注》〕二十四卷 存世
沈明宗说：《金匮》一书，文辞简略，义理深玄，确实弥补了轩辕、岐伯的不足，是后学的津梁。但是从来著书立言，必须先列纲领，其次才是条目。而这部书却以治病问答冠于篇首，叙例大意反而排在后面的章节。而且各方论的头绪，参差不连贯，使读者如同进入雾中路径，迷失方向，弃而不读的，是有这样的人啊。唉！张仲景距离现在，一千多年了，简册多有遗亡，而原文夹杂在《伤寒论》中，后人未窥探其中的微妙，以致分出，编次失序，终究不是张仲景的本意，是编撰张仲景书的人的错误。所以我不自量力，僭越地将第二章作为开头，并写上序例。其次排列天时地理、脉证汤法，鱼尾相贯于后，使条理不紊乱，让读者容易登堂入室，同登正途。不知道鉴赏者认为如何。
〔魏荔彤《金匮要略本义》〕三卷 存世
按：这本书页面题目叫《论注》，自序叫《释义》，名目各异。序后又附上林亿等人的序，以及徐彬的一篇说法，依旧厘定为二卷。注解虽然多有阐明，不免文词庞杂。
〔尤怡《金匮要略心典》〕三卷 存世
自序说：《金匮要略》，是汉代张仲景所著，是医方的始祖，也是治疗杂病的宗师。它的方子简约而多有效验，文章简练而难通晓。唐宋以来，注释缺失。明朝兴起之后，才开始有人起来论述它。到现在不下几十家。无不深求精讨，用来启发蒙昧而解除疑惑。然而性情高明的人，广泛游历远引，以曲折地施展他们的学说，其过失就在于浮泛。遵守规矩的人，寻行数墨，而害怕穷尽言辞，其过失就在于狭隘。这种狭隘与浮泛，虽然取向不同，但过失是一样的。我读张仲景的书很多次了，心里有所心得，就写在竹简上，作为日后考验学问的地方。不敢拿来注释这本书。日月既久，十已得其七八，却未能最终完成绪论。丙午年秋天，抱病住在斋舍，勉强谢绝人事，于是取来《金匮》旧本，重新加以寻绎。未经记录的补充它，记录了但未完善的，又修改它。精心研究思考，务必求得符合古人的心意才停止。其中深文奥义，有疏通却无法疏通的，就空缺它。属于传写错误的，就拟议改正它。或者像是后人续入的，就删汰它。断自脏腑经络以下，终于妇人杂病，共二十二篇，厘定为上中下三卷，仍依宋代林亿的旧制。集子完成后，题名曰《心典》，谓以吾心求古人之心，而得其典要罢了。虽然如此，刘氏扰龙，宋人刻楮，力尽心尽，最终归于无用。我的这个注释，怎么知道不会仍然失之于浮，或失之于隘呢？世间有哲人，规劝我的缺失，赐教我，那就是我的幸运了。雍正己酉年春天，饮鹤山人尤怡题写于北郭树下小轩。
徐大椿序说：当今称颂医宗的人，就说有四大家，首推张仲景，其次是河间，再次是东垣，最后是丹溪。并且说：张仲景专攻伤寒，自有明代以来，没有人能改变这个说法。然而我私下考察，神农撰写《本草》以后，神圣辈出，确立君臣佐使的制度，区分大小奇偶的适宜。于是不称药而称方，如《内经》中所载的半夏秫米等几个方子，就是如此。等到商代就有伊尹汤液的说法，大概汤剂之法，至高而兴盛，并非自伊尹开始。至于扁鹊、仓公诸位先生，都擅长禁方，但他们的书未能流传。只有张仲景独自尊奉经方，而集其大成，远接轩辕黄帝，近兼众家之长。当时著书垂教，必然不止一种。现存下来的，有《金匮要略》及《伤寒论》两本书。在宋代以前，本来合为一书，自从林亿等人校刊，于是分为两书。夫伤寒，不过是诸病中的一种病罢了。张仲景独着一书，是因为伤寒变证多端，误治者众多，所以特别用心。从他自序可见。而且《伤寒论》中，一百一十三方，都是从杂病方中检入的，而伤寒的方子，又没有不可以治疗杂病的。张仲景的书具在，清晰明了。至于另外三家之书，虽然各有发明，他们距离张仲景，相差不可计量。四家并称，已经属於不伦不类，何况说张仲景专攻伤寒呢？唉！这还能算是读张仲景书的人吗？《金匮要略》，正是张仲景治疗杂病的方书。其中的方子也不必全出於张仲景，乃是历代圣贤相传的经方。张仲景只是汇集成书，而以己意出入增减罢了。凭什么说明这一点？如首卷的栝蒌桂枝汤，就是桂枝汤加栝蒌。然而不叫桂枝加栝蒌汤，而叫栝蒌桂枝汤，就知道古方本有此名。六卷的桂枝加龙骨牡蛎汤，即桂枝汤加龙骨牡蛎。却不另名为何汤，而叫桂枝加龙骨牡蛎汤，就知道桂枝汤是古方，而龙骨牡蛎是张仲景所加的。像这样的例子，不胜枚举。因此知道古圣治病的方法，可以考证的，只有这两本书，真所谓经方的始祖，可以与《灵枢》、《素问》并列流传的。如果对这门道有心，可以舍弃这不讲吗？有人说：古方不可以治疗今病，拿着张仲景的方子，治疗现在的病，很少有效而多有害。这就更令人叹息了。张仲景的方子，就像百钧重的弩箭。如果射中目标，一举贯穿皮革。如果不射中目标，弓劲矢疾，离目标更远。这是射手不怨恨自己不能审察目标，却怨恨弓太强不能命中，不也很奇怪吗？那些审病虽然正确，药稍加减，又不灵验的，是因为古今的本草不同了。详查本草，只有神农《本经》，得到了药物的正性。古方用药，都依据于此。晋唐以后众人，各自以私意加入，到了张洁古等人出现，影响根据附会，互相辨驳，以至于失去了本草的正统传承。后人遵用不易，所以每次投药很难抗拒。古方不可以治今病，遂成为信然。唉！天地还是这个天地，人物还是这个人物。如果人气薄弱，那么物性也薄弱。难道人现在是新的而药物独独是古的吗？所以想要用张仲景的方子，必须先学古穷经，辨证知药，然后才可以从事。尤君在泾县，是博雅之士，从小喜欢学习这门技艺。凡有施治，都依据张仲景，辄得奇中。平时感叹古学日益衰微，知道这个道理将要坠落。于是取《金匮要略》，发挥正义，朝勤夕思，穷微极本，历经十个寒暑而后完成。其中条理通达，指归明显，辞不必烦，而意已尽，语不必深，而旨已传。虽然这本书的奥妙，不可穷尽，而由此前进，即使进入张仲景的堂室也不难。尤君与我志趣相投，嘱托作序。我读尤君的书，而深有感触。所以举起平日曾经论述过的话，写在开端。尤君所以注释这本书的心意，也是因为这个吧。雍正十年壬子年十月，松陵徐大椿叙。
〔黄元御《金匮悬解》〕二十二卷 未见
四库全书提要说：本朝黄元御撰写。黄元御认为张机撰写《金匮玉函经》，用以治疗内伤杂病，大旨主张扶助阳气，以为运化之本。自从滋阴之说盛行，而阳自阴升、阴由阳降的道理，一直没有被解释清楚。于是推明其意，写成此书。对于四诊九候的方法，说得颇详细。
〔戴震《金匮要略注》〕未见
按：上文见于《扬州画舫录》。
〔李钧《金匮要略注》〕未见
李斗说：李钧，字振声，精通张仲景的法度。方伯的族人患伤寒，出现阳明证。当时的医生用寒凉药物治疗，拖延一个多月，病情危急。方伯请李钧诊治。李钧说：这是寒证，宜温中。用附子一两服用，则病情更加剧烈欲绝。李钧说：剂量轻的缘故。加附子至二两，与人参二两同服。众医责难他。李钧说：我自己见识到，试着坐在这里等待如何。极力逼迫他们服用。到了第二天，霍然痊愈了。他对众医生说：病的寒热，辨别脉的往来。此脉来动而去滞，知道其中寒而外热，这是张仲景已经说过的。诸位没见到罢了。所著有《金匮要略注》，多发前人所未发。（《扬州画舫录》）
〔朱光被《金匮要略正义》〕三卷 存世
按：朱光被，字峻明，籍贯不详。这本书不知修于何代。其编排次序与目录不合，行墨间涂乙点圈，加上朱笔，无序及跋文。其潦草牵率，似乎未完全脱稿。往年吴舶斋来，龟山医员冈田义叔从镇台牧野和州（成杰）到碚阳，不惜重金，购之而归。我急忙借阅。注中有开启前哲未道之蕴的，乃录一通以收藏。义叔名顺益，风骨潇洒，也是好古之士。
(Note: The text continues from "sound". Hoping for the harmony of White Snow [a metaphor for high-quality music or writing]. The time is the tenth year of Kangxi, in the year Xinhai, on the first day of the first month of summer. Inscribed by Li Xu Bin, courtesy name Zhongke.)
General Rules (Fanli):
First, this book has been abandoned and lost for a long time, containing many erroneous characters. Doubtful parts are left blank to show caution. It is heard that some analyze the meaning sentence by sentence; I tentatively offer my humble views to later scholars for discussion. Second, the original text includes attached formulas, claiming they come from books such as *Qianjin Fang* and *Waitai Miyao*, which seem to be additions by later people. However, the herbs cited in these formulas are quite extraordinary. They may have originally been formulated by Zhang Zhongjing, but named after the books of those accustomed to using them. Now, following Xu's transmitted edition, they are listed at the end for reference. Third, my work contains both annotations (Zhu) and discussions (Lun). The righteous explanations and clarifications are contained within the annotations. If there are residual meanings or summaries of various syndromes that cannot be exclusively attributed to one formula, they appear in the discussions. Furthermore, if there are scriptural principles borrowed to reveal the deeper meaning of the main text, they are specially placed above. Fourth, although this book stems from limited insight, there is a way regardless of distance, and no one fails to seek correction. Learned gentlemen, even if not versed in medicine, also inquire humbly. Those who received more instruction are placed first, not out of preference for priority. If disciples follow, they might feel compelled to conform. Fifth, for the profound intent in the annotations that deserves detailed savoring, dense circles ○○○ are used. For revisions or refutations, dense dots … are used. For word-by-word annotation of the scripture, empty triangles △△△ are used throughout. This is not to divide punctuation; thus, any part of the original scripture text is marked with triangles for easy identification. Sixth, to read my discussions and annotations effectively, one must first memorize the herbal ingredients of each formula character by character without omission, connecting them fluently. Exhaust one's knowledge and explore for a long time. Only then can one verify the gains and losses of the remaining discussions and annotations. One must not pick fragments for convenience nor skim superficially. One should know that other books are essentially plagiarized compilations, so one may read the beginning and discard the end; even selecting one item from them may sometimes yield results. However, the subtlety of *Jin Gui Yao Lue* becomes fully apparent only when reading the entire volume. One must observe not only what is used but also what is not used. One must understand that Zhang Zhongjing's examination of syndromes and prescription of medicines has reached sagehood. Is it that his choice of what *not* to use implies an intellectual inferiority to later generations?
Summary of the Catalogue of the Four Treasuries (Siku Quanshu Tiyao):
*Jin Gui Yao Lue Lun Zhu* (Discussion and Annotation of Essential Prescriptions from the Golden Cabinet), 24 volumes. Authored by Zhang Ji of the Han Dynasty, annotated by Xu Bin of the Qing Dynasty. Zhang Ji, courtesy name Zhongjing, was from Nanyang. He passed the Xiaolian examination and served as the Grand Administrator of Changsha during the Jian'an era. This book is also known as *Jin Gui Yu Han Jing*. It was compiled by Wang Shuhe of Gaoping, Jin Dynasty. According to Chen Zhen Sun's *Zhichai Shulu Jieti*, Wang Shuhe's compilation originally consisted of three volumes. Wang Zhu preserved the latter two volumes in a copy. Later, a volume of formulas was scattered and attached to the twenty-five chapters. Thus, it was no longer Wang Shuhe's original form. Nevertheless, since the Song Dynasty, physicians have revered it as a model, holding it in equal esteem with *Su Wen* and *Nan Jing*. Gaining even a fragmentary understanding of it can revive the dying; it is indeed the orthodox transmission of Qi Bo and Huang Di, and the direct lineage of He Biao. Zhang Ji's *Shanghan Zubing Lun* (Treatise on Cold Damage and Miscellaneous Diseases), since Jin Cheng Wuji, has had commentators competing for fame and altering the text mutually. Like the Song Neo-Confucians discussing misplaced bamboo slips, the original thread of the text has long been confused and hard to trace. Only this compilation, with its formulas merely scattered and attached, has not lost its initial purport, making it particularly precious. Han dynasty manuscripts feature concise and profound sentences, and historically lacking annotations, they were difficult for physicians to read hastily. Xu Bin's annotations were completed in the Xinhai year of Kangxi; the annotations are relatively clear. I record and preserve it here for teaching and study. Xu Bin, courtesy name Zhongke, was from Jiaxing and a disciple of Yu Chang from Jiangxi, hence his learning had a clear lineage.
[Cheng Lin *Jin Gui Yao Lue Zhi Jie*] 3 Volumes. Extant.
General Rules: First, citations and evidence are based on *Ling Shu*, *Su Wen*, *Ben Cao*, *Mai Jing*, *Jia Yi*, *Zhong Zang*, and *Shanghan Lun*. Where masters of the Six Dynasties, Tang, and Song have definitive arguments, they are attached. As a junior scholar, Lin uses scripture to verify scripture, aiming for directness and simplicity, with detailed and clear principles, expecting practical utility, avoiding obscure language, pedantic theories, or twisted interpretations to deceive or mislead. Second, the subtlety of this path lies in penetrating the mechanism of Qi transformation and mastering the principles of Yin and Yang. Without deep investigation, one cannot understand even if told; without attaining the Dao, one cannot practice even if taught. Therefore, reading Zhang Zhongjing's *Jin Gui* requires integrating it with his *Shanghan*. With a purified mind over time, one will grasp its purport. Otherwise, gaining one thing means losing another, failing to窥探 (peek into) its essentials. Third, Zhang Zhongjing's methods include: boiling Ephedrae Herba (Mahuang) first in Mahuang Tang; adding Mang Xiao (Mirabilite) last in Da Chengqi Tang; double-boiling in Xiao and Da Chaihu Tang; single dose, warm administration, cold administration, three times daily, three times daily and once at night, twice daily. To assist medicinal power: drinking millet gruel, drinking warm water, eating soft food. Repeated sweating, slight perspiration, inducing diarrhea, promoting urination. Such cases cannot be listed one by one. The methods are flexible and comprehensive, unsurpassed through the ages, hence called Ancestral Formulas. Fourth, Lin Yi of the Song Dynasty corrected the text and attached Tang formulas like Hou Shi Hei San, which are now deleted. Chaihu Yin Zi is a Song formula.
[Zhang Zicong *Jin Gui Yao Lue Zhu*] Not seen.
Note: Referenced in the preface of *Shanghan Gangmu*.
[Gao Shike *Jin Gui Ji Zhu*] Not seen.
Note: Referenced in the General Rules of *Suwen Zhi Jie* (See page 48, Ling Shu Zhi Jie entry).
[Zhou Yangjun *Jin Gui Yao Lue Bu Zhu*] Not seen.
Note: Referenced in the preface of *Wenre Shuyi Quan Shu*.
[Shen Mingzong *Jin Gui Yao Lue Bian Zhu*] 24 Volumes. Extant.
Shen Mingzong said: The *Jin Gui* book has concise language and profound principles, truly supplementing the deficiencies of Xuanyuan and Qibo, serving as a bridge for later learners. However, authors usually establish guidelines first, then details. This book begins with questions and answers on treating diseases, while the general rules are placed in later chapters. The headings of various formula discussions are disjointed, causing readers to feel lost like in a foggy path, leading some to abandon it. Alas! Zhang Zhongjing lived over a thousand years ago. Many bamboo slips were lost, and the original text was mixed with *Shanghan Lun*. Later scholars failed to perceive its subtleties, causing it to be separated and poorly organized, which was not Zhongjing's intent but the error of those who edited his works. Therefore, I presumptuously place Chapter Two at the beginning as the Preface and General Rules. Then I arrange Heavenly Time, Geography, Pulse, Syndromes, and Decoction Methods, linking them sequentially, so order is maintained and readers can easily enter the inner chambers and reach the correct path. I wonder how connoisseurs will judge this.
[Wei Litong *Jin Gui Yao Lue Ben Yi*] 3 Volumes. Extant.
Note: The title page says *Lun Zhu*, while the preface says *Shi Yi*, showing different names. After the preface, it attaches Lin Yi's preface and one essay by Xu Bin. It is still divided into two volumes. Although the annotations clarify much, the language is somewhat cluttered.
[You Yi *Jin Gui Yao Lue Xin Dian*] 3 Volumes. Extant.
Self-Preface: *Jin Gui Yao Lue* was written by Zhang Zhongjing of the Han Dynasty. It is the ancestor of medical formulas and the patriarch of treating miscellaneous diseases. Its formulas are simple yet effective; its text is concise yet difficult to understand. Since the Tang and Song dynasties, annotations were missing. After the rise of the Ming Dynasty, commentators began to emerge. Until now, there are dozens, all striving for depth to enlighten the ignorant and resolve doubts. However, those with lofty natures wander far and wide, twisting their theories, resulting in superficiality. Those who stick to rules count lines and ink, fearing to exhaust words, resulting in narrowness. Though their approaches differ, their faults are the same. I have read Zhongjing's books many times. Whenever I had insights, I wrote them down for future verification, not daring to use them to annotate this book. Over time, I grasped seven or eight parts but could not finish. In the autumn of Bingwu, while ill in seclusion, I declined social duties, took an old edition of *Jin Gui*, and re-examined it. I supplemented unrecorded parts, revised imperfect records, studied deeply, seeking to align with the ancients' minds. Where profound meanings could not be explained, I left them blank. Where transcription errors existed, I proposed corrections. Where later additions were suspected, I deleted them. From Zang-Fu and Collaterals to Women's Miscellaneous Diseases, totaling 22 chapters, divided into Upper, Middle, and Lower volumes, following Lin Yi's Song arrangement. Upon completion, I titled it *Xin Dian* (Heart Canon), meaning seeking the ancients' hearts with my own heart to find their core principles. Yet, Liu's dragon-taming and the Song man carving wood, though exhausting effort, yielded nothing. How do I know my annotation won't fall into superficiality or narrowness? I hope wise men will point out my flaws and teach me. Spring of Youzheng Jiyi, Yinhe Shanren You Yi inscribed under a small pavilion beneath a tree in Beiguo.
Xu Dachun Preface: Today, those praising medical masters speak of the Four Great Masters: first Zhongjing, then Hejian, then Dongyuan, then Danxi. They say Zhongjing specialized in Shanghan. Since the Ming Dynasty, no one has challenged this. However, I have examined that since Shennong wrote *Ben Cao*, sages emerged, establishing the system of Sovereign, Minister, Assistant, and Courier, distinguishing sizes, odd, and even numbers. Thus, formulas were named instead of just herbs, as seen in *Nei Jing* with formulas like Banxia Shumi. By the Shang Dynasty, Yi Yin's decoctions appeared. Decoction methods were high and flourishing, not starting with Yi Yin. Figures like Bian Que and Cang Gong excelled in secret formulas, but their books did not survive. Only Zhang Zhongjing alone inherited classic formulas and synthesized them, connecting to Xuanyuan Huangdi and combining various schools. His writings were not singular. What remains are *Jin Gui Yao Lue* and *Shanghan Lun*. Before the Song Dynasty, they were one book. After Lin Yi's editing, they were split. Shanghan is just one disease among many. Zhongjing dedicated a book to it because its transformations are complex and misdiagnoses are common, as shown in his preface. Moreover, the 113 formulas in *Shanghan Lun* were extracted from miscellaneous disease formulas, and Shanghan formulas can treat miscellaneous diseases. Zhongjing's works are clear. The other three masters, while innovative, are far removed from Zhongjing. Grouping them together is inappropriate, let alone saying Zhongjing specialized only in Shanghan. Alas! Can this be called reading Zhongjing? *Jin Gui Yao Lue* is precisely Zhongjing's book on treating miscellaneous diseases. Its formulas need not all be Zhongjing's; they are classic formulas passed down through sages. Zhongjing compiled them, adding his own modifications. How do we know? For example, Gualou Guizhi Tang in Volume 1 is Guizhi Tang plus Gualou. But it is not called Guizhi Jia Gualou Tang, implying the ancient formula already had this name. Guizhi Jia Longgu Muli Tang in Volume 6 is Guizhi Tang plus Longgu and Muli. It is not given a new name, implying Guizhi Tang is ancient, and Longgu/Muli are Zhongjing's additions. Such examples are countless. Thus, the only verifiable healing methods of ancient sages are these two books, truly the ancestors of classic formulas, worthy of standing with *Ling Shu* and *Su Wen*. If one is committed to this path, can one ignore this? Some say: Ancient formulas cannot treat modern diseases. Using Zhongjing's formulas for modern diseases yields little effect and much harm. This is lamentable. Zhongjing's formulas are like a powerful crossbow. If hitting the target, it pierces leather instantly. If missing, the stronger the bow, the further the arrow goes from the target. It is strange for the archer to blame the bow rather than his aim. If the diagnosis is correct but slight modifications fail, it is because materia medica has changed. Only Shennong's *Ben Jing* captures the true nature of herbs. Ancient formulas followed this. Post-Jin/Tang physicians added personal biases. When Zhang Jiegu appeared, influences merged and debated, losing the orthodox transmission. Later users found it hard to resist changes. Thus, "ancient formulas cannot treat modern diseases" became accepted truth. Alas! Heaven and earth remain the same, humans and things remain the same. If human Qi is thin, material nature is also thin. Are humans new while herbs remain old? Therefore, to use Zhongjing's formulas, one must learn antiquity, exhaust classics, differentiate syndromes, and know herbs before practicing. Jun You in Jingxian is a learned man, fond of this art since youth. His treatments, based on Zhongjing, often succeed miraculously. He laments the decline of ancient learning and fears this principle will fall. Thus, he took *Jin Gui Yao Lue*, expounded righteous meanings, studied day and night, exploring depths and roots, taking ten winters and summers to complete. Its logic is clear, guidance obvious, words concise yet complete in meaning, language simple yet conveying the purport. Though the book's mysteries are inexhaustible, advancing from here makes entering Zhongjing's hall easy. You Jun shares my interests and asked for a preface. Reading his book moved me greatly. So I write down my usual discussions at the beginning. You Jun's intent in annotating this book is likely this. October of Renzi, 10th Year of Yongzheng, Xu Dachun of Songling wrote.
[Huang Yuanyu *Jin Gui Xuan Jie*] 22 Volumes. Not seen.
Siku Quanshu Summary: Written by Huang Yuanyu of the Qing Dynasty. Huang believed Zhang Ji wrote *Jin Gui Yu Han Jing* to treat internal injuries and miscellaneous diseases, emphasizing supporting Yang Qi as the root of transformation. Since Yin-nourishing theories prevailed, the principle of Yang rising from Yin and Yin descending from Yang remained unexplained. Huang elaborated on this to create this book, detailing four diagnostic methods and nine pulse positions.
[Dai Zhen *Jin Gui Yao Lue Zhu*] Not seen.
Note: Referenced in *Yangzhou Huafang Lu*.
[Li Jun *Jin Gui Yao Lue Zhu*] Not seen.
Li Dou said: Li Jun, courtesy name Zhensheng, mastered Zhongjing's methods. A relative of Fangbo suffered from Shanghan presenting Yangming syndrome. Physicians treated it with cold-cold agents for over a month, worsening the condition. Fangbo invited Jun to diagnose. Jun said: This is a cold syndrome, suitable for warming the middle. Using 1 liang of Fuzi made the condition worse, near death. Jun said: The dose was light. Increase Fuzi to 2 liang, taken with 2 liang of Renshen. Other doctors objected. Jun said: I see it clearly. Try sitting here and waiting. They forced him to take it. By the next day, he recovered completely. Jun told the doctors: Distinguishing cold/heat relies on pulse movement. This pulse moves but lags, indicating internal cold and external heat, as Zhongjing stated. You missed it. His *Jin Gui Yao Lue Zhu* revealed much previously unknown. (*Yangzhou Huafang Lu*)
[Zhu Guangbei *Jin Gui Yao Lue Zheng Yi*] 3 Volumes. Extant.
Note: Zhu Guangbei, courtesy name Junming, origin unknown. The book's compilation date is unknown. The arrangement contradicts the table of contents. Margins contain corrections, dots, circles, and vermilion marks. No preface or colophon. It appears unfinished and hasty. Last year, Wu Bozhai came. Okada Yoshishige, a physician from Kameyama, accompanied Makino Kazushige (Seiketsu) from the Governor-General to Bei Yang. He bought this book at a high price. I borrowed it quickly. The annotations contain insights opening up truths not previously discussed. I copied it for preservation. Yoshishige's real name was Shunyi, elegant and scholarly, also fond of antiquities.