尤惨。覃思数年。掇古人之精要。附以己说。厘为三十余条。有证有药。有论有辨。以成是书。刻之。为前序者
麻革信之。乃遗山之好友也。
按济生拔萃所辑者。非全书也。
〔仲景详辨〕一卷 佚
〔伤寒辨惑论〕佚
〔解仲景一集〕佚
按上三书。见于医学源流论。
〔熊氏（景先）伤寒生意〕佚
吴澄序曰。生意者崇仁熊君景先所辑医方也。熊氏世以儒科显。而景先之大父业尚书义。专门为进士师。
从之游者。至自数百里外。景先得其家学。每较艺辄屈辈流。几于贡而不偶。于是大肆其力于医。医亦其世传也。
然脉理明。治法审。疗病无不愈。进于工巧。盖其所自得多矣。暇日辑家传之方。常用之药。累试而验者。成此
书以公其传。夫天地之德曰生。为人立命。而生其生者。儒道也。医药济枉夭。余事焉尔。景先之儒未获施。而
医乃有济。所以赞天地生生之意。其功为何如哉。（吴文定公集）
崇仁县志曰。熊景先，字仲光。北耆人。世业儒医。尝着伤寒生意。吴草庐与程雪楼。皆称其善。
〔尚氏（从善）伤寒纪玄〕医藏目录十卷 佚
〔吴氏（光霁）伤寒一览方〕佚
按是书。皇朝正和中僧性全所着万安方。多为引用。或称吴月潭。然其里履未详。医学源流。亦谓虽有板刻
以行。未能详其年代出处。考正和元年。即元仁宗皇庆纪元也。然则吴月潭当是金元间人。
〔程氏（德斋）伤寒钤法〕未见
王履曰。元泰定间程德斋又作伤寒钤法。其自序曰。若能精究是书。则知六经传变。三百九十七法。在于
指掌矣。又曰。六经二百一十一法。霍乱六法。阴阳易差后劳复六法。 湿 九法。不可汗二十六法。宜汗四十
一法。不可吐五法。不可下五法。可汗五法。可吐五法。余亦以其说通计之。却止得三百一十八法。于三百九十
七法中。尚欠七十八
法。观其序文。乃如彼考。其所计乃如此。则知其犹未能灼然。以得其实数。而无疑也。故下文细数中。止重叙
六经霍乱 湿 阴阳易差后劳复诸法而已。彼可汗不可汗等诸法。再不重叙也。近批点伤寒论者。何不考其非。
乃一宗其所钤字号，而不敢少易乎。（溯洄集）
万全曰。伤寒钤法。好事者为之也。后世信之。误人多矣。予初喜其书。取而读之。亦未觉其谬也。及研精
乎轩岐之旨。 绎乎仲景之书。始知其谬。盖天以六气为节。地以五行为制。以之纪年。则三十年为一周。则观
其胜负之变。以之步时。则六气为一周。其分其主客之令。其所论者。皆风寒暑湿燥火之气。雨 寒暑之变。昆
虫草木之化。病机色脉之应。非为伤寒立说也。今为钤法者。以病日为司天。以人命求病原。则一人之身。平日
只有二经之病。何其缪也。乃计日以传经。归号以主治。则尤缪之甚也。惟汗瘥棺墓之说。庶几近理。病之瘥甚。
多有不中。其三百九十七法。一百十三方之数。又岂能数伤寒之变哉，（保命歌括）
徐春甫曰。伤寒钤法。马宗素程德斋撰。按日时受病为治法。与仲景不同。实非至理。用之者。不徒无益。
反而加害也。姑存其名。以备顾问耳。（古今医统）
〔杜氏（本）伤寒金镜录〕一卷 存
自序曰。凡伤寒热病传经之邪。比杂病不同。必辨其脉证舌。表里汗下之。庶有不误。况脉者血之府也。
属阴。当其得病之初。正气相搏。若真气未衰。脉必滑数而有力。病久数甚。气衰。脉必微细而无力。方数甚也。
但能养阴退阳。此识脉之要也。或初病。即恶寒发热。后必有渴水燥热之证。或逆厥而利。此热证传经之邪也。
若始终皆热证。惟
热而不恶寒。故伤寒为病。初则头痛。必无发热恶寒渴水之证。一病便有热厥泄利。或但恶寒。而无发热。此寒
证也。此识证之妙也。如舌本者。乃心之窍。于舌心属火。主热。象离明。人得病初在表。则舌自红。而无白苔
等色。表邪入于半表半里之间。其舌色变为白苔。而滑见矣。切不可不明表证。故邪得于里未罢。则舌必见黄苔。
乃邪已入于胃。急宜下之。苔黄自去。而疾安矣。至此医之不根据次序。误用伤丸。失于迟下。其苔必黑。变证蜂
起。此为难治。若见舌苔如漆黑之光者。十无一生。此心火自炎。与邪热二火相乘。热极则有兼化水象。故色从
黑。而应水化也。若乃脏腑皆受邪毒日深。为证必作热证。虽宜下之乃去胃中之热。否则其热散入络脏之中。鲜
有不死者。譬如火之自炎。初则红。过则薪为黑色炭矣。此亢则害承乃制。今以十二舌明着。犹恐未尽诸证。复
作二十四图并方治列于下。则区区推源寻流。实可决生死之妙也。时至正元年一阳月上浣日。
郑元 曰。江右杜君讳本字原父。号清碧先生。苦志于学经史。多手写成集。沉默寡言笑。尝一再游京师。
王公贵人。多乐与之交。已而武夷詹君景仁由三公掾。授浙东宪府照磨。延先生南入武夷。且买屋置田。为久远
计。已而朝廷修三史。蒙古色目。汉人南人。各举一处士。君以南人处士。征授翰林待制。奉训大夫。出至钱唐。
以病归。其殁于至正十年秋八月。道远不能予。令人感念云。（遂昌杂录）
薛己序曰。夫人之受病。伤寒为甚。伤寒之治。仲景为详。人皆知之。而未必能行之者。岂非以其治浩繁。
有难卒贯者乎。旧有敖氏金镜录一篇，专以舌色视病。既图其状。复着其情。而后别其方药。开卷昭然。一览具
在。虽不期乎
仲景之书。而自委合乎仲景之道。可谓深而通。约而要者矣。予者承乏留都。尝刻之太医官舍。本皆绘以五采。
恐其久而色渝。因致谬误。乃分注其色于上。使人得以意会焉。今廷尉景山钱公体仁博施。一旦见而悦之。遂命
工登梓。名之曰外伤金镜录。盖寒之所伤。本自外至。尝见伤于内。亦有征焉。将诠次而继传之。兹姑以外别之
也。所以然者。人之一身。皆受生于天。心名天君。故独为此身之主。舌乃心之苗。凡身之病。岂有不见于此者。
尚何内外之间哉。特患人之不化耳。嘉靖丙辰秋日。奉政大夫太医院院使致仕姑苏薛己撰。
卢复序曰。敖氏不知何许人。有舌法十二首。以验伤寒表里。杜清碧又增定焉。薛立斋再加润色。流行于世。
卷帙单薄。虽传不能久存也。此法大裨伤寒家。乃识伤寒之捷法。人身伤寒。气从同类。则肾水有余。而浇犯心
火矣。所谓人伤于寒。则为病热者。此也。故色见征于心之苗。苗者其舌也。欲辨内外风寒者。非舌不可为据。
敖与杜虽能传之。似尚未达其所以然。而予姑妄拟之如此。伤寒惟视舌识病。则风暑湿恐亦有定法。当俟后之作
者。
汪琥曰。敖氏外伤金镜录。元清碧学士杜先生着。相传敖氏三十六验舌法。琥按仲景论但云白苔苔滑。而此
则更有纯红纯黄黑刺裂之别。复于仲景大小柴胡。白虎汤。茵陈蒿汤。栀子豉汤。五苓散。三承气等汤之外。更
用透顶清凉散。凉膈散。天水散。黄连解毒汤。玄参升麻化斑等汤。此皆治伤寒温热之神法也。
按孙天仁万应方第二卷末。附载是书。题曰伤寒冰鉴辨舌论。有杜自序。文多不同。序后记至正辛卯中秋前
二日。翰林学士杜本。考
杜没在于至正十年。岁次庚寅。而今称辛卯。是为其明年。可疑焉。清 李田 伤寒三书合璧。改名伤寒舌辨。
以申斗垣书。汇为一编。
〔叶氏（如庵）伤寒大易览〕续文献通考一编 佚
王圻曰。叶如庵。黄冈人。以儒为医。所撰伤寒大易览一编。为时所宗。
〔徐氏（止善）伤寒补亡论〕佚
按上见于古今医统。
〔王氏（翼）伤寒歌括〕佚
按上见于阳城县志。
〔朱氏（震亨）伤寒发挥〕续文献通考卷阙 佚
〔吕氏（复）长沙论伤寒十释〕佚
按上见九灵山房集沧洲翁传。
吕复曰。近人徐止善作伤寒补亡。恐与先哲之意不合。余因窃举大要。以补成氏之朱备。知医君子。或有
所取也。
〔赵氏（慈心）伤寒释疑〕佚
按上见于伤寒治例。
〔王氏（履）伤寒立法考〕一卷 未见
按上见于 竹堂书目。
医史曰。王履。字安道。 山人。学医于丹溪朱彦修。尽得其传。尝谓张仲景伤寒论。为诸家祖。后世虽
多立论。率不出其藩篱。且素问云。人伤于寒为病热。言常而不言变。仲景推寒热之故。履乃备常与变。作伤寒
立法考。又谓诸病。阳明篇。无目痛。少阳篇。言胸胁满。而不言痛。太阴篇。无嗌干。厥阴篇。无囊缩。凡此
必有脱简。乃以三百九十七法。去其重复者。仅二百三十八条。乃合作伤寒三百九十七法。极论内外伤。经旨异
同。并中风中暑辨议。名曰
溯洄集一卷。标题原病式一卷。百病钩玄二十卷。医韵统一百卷。履笃志苦学。博极群书。为文若诗。皆精诣有
法。画师夏圭。行笔秀劲。布置茂密。评者谓作家士气咸备云。履元季尝游华山。作四十余图。书纪游诗于其上
。今江南好事家藏之。
按伤寒立法考一篇。见于溯洄集中。恐非别有一书也。
更加悲惨。覃思数年，摘取古人的精要之处，附上自己的见解，整理为三十余条，有证候、有药物、有论述、有辨析，从而完成这部书，刊刻它，这是前序中提到的麻革（字信之），他是遗山的好友。
按：济生拔萃所辑录的，并非全书。
〔仲景详辨〕一卷 已佚
〔伤寒辨惑论〕已佚
〔解仲景一集〕已佚
按以上三本书，见于《医学源流论》。
〔熊氏（景先）伤寒生意〕已佚
吴澄在序中说：“生意”是崇仁熊景先君所辑录的医方。熊家世代以儒学显赫，而景先的祖父研习《尚书》义理，专门担任进士的老师。跟随他游学的人，甚至从几百里外赶来。景先继承了他的家学，每次考核技艺都使同辈人折服，几乎要考中却未能如愿，于是大力致力于医学，医学也是他家传的技艺。然而他脉理明晰，治法审慎，治疗疾病没有不痊愈的，达到了工巧的境界，大概是他所得到的知识很多了。他在闲暇时辑录家传的药方、常用的药物，经过多次试验有效的，编成此书以公开流传。天地的德行叫做“生”，为人确立生命，并使其生存，这是儒家的道。医药救济冤枉和夭折，只是儒者的余事罢了。景先的儒家抱负未能施展，而医学却能有所救济，所以这有助于天地生生不息的意旨，他的功劳是多么大啊！（出自《吴文定公集》）
《崇仁县志》说：熊景先，字仲光，北耆人。世代从事儒医。曾著《伤寒生意》，吴草庐和程雪楼都称赞他医术高明。
〔尚氏（从善）伤寒纪玄〕医藏目录十卷 已佚
〔吴氏（光霁）伤寒一览方〕已佚
按这本书，《皇朝正和中僧性全所着万安方》多引用它，有人称作者为吴月潭，但他的籍贯行踪不详。《医学源流》也说虽然有刻板流行，但未能详细考证其年代出处。考据正和元年，即元仁宗皇庆纪元。那么吴月潭应当是金元之间的人。
〔程氏（德斋）伤寒钤法〕未见
王履说：元代泰定年间，程德斋又作了《伤寒钤法》。他的自序说：“如果能精深研究这本书，就知道六经传变、三百九十七种治法，都在手掌之中了。”又说：“六经二百一十一法，霍乱六法，阴阳易差后劳复六法，湿病九法，不可汗二十六法，宜汗四十一法，不可吐五法，不可下五法，可汗五法，可吐五法。”我也用他的说法通盘计算，却只得到三百一十八法，在三百九十七法中，还缺少七十八法。看他的序文，考据如此详尽，但他所计算的却是这样，就知道他仍然不能确切地获得实际数字，这是毫无疑问的。所以下文细数中，只是重新叙述六经、霍乱、湿病、阴阳易、差后劳复诸法而已。那些可汗不可汗等诸法，不再重新叙述。近来批点《伤寒论》的人，为什么不考察它的错误，反而完全遵循它所规定的字号，不敢稍有改动呢？（出自《溯洄集》）
万全说：《伤寒钤法》是好事者编造的。后世相信它，误人很多。我起初喜欢这本书，拿来阅读，也没有觉得它有谬误。等到深入研究轩辕、岐伯的宗旨，推究张仲景的书，才知道它有谬误。大概天以六气为节律，地以五行作为制度，用来纪年，则三十年为一周，以此观察胜负的变化；用来推算时辰，则六气为一周，区分主客令。它所论述的，都是风寒暑湿燥火之气，雨寒暑的变化，昆虫草木的化育，病机色脉的对应，并不是专门为伤寒立说的。现在作《钤法》的人，把患病的日子当作司天，用人的寿命来求病原，那么一个人身上，平时只有两条经脉的病，多么荒谬啊！竟然按日子推算传经，归入号码以主治，那就更加荒谬了。只有关于汗法、瘥后、棺墓的说法，稍微接近道理。病的痊愈或加重，大多不准确。那三百九十七法和一百十三方的数量，又怎么能穷尽伤寒的变化呢？（出自《保命歌括》）
徐春甫说：《伤寒钤法》由马宗素、程德斋撰写。按日时受病来制定治法，与张仲景不同，实在不是至理。使用它的人，不仅无益，反而加害。姑且保留其名，以备咨询罢了。（出自《古今医统》）
〔杜氏（本）伤寒金镜录〕一卷 现存
自序说：凡是伤寒热病传经的邪气，与杂病不同，必须辨别其脉、证、舌，根据表里进行发汗或攻下，才不会有误。况且脉是血的府库，属阴。当刚得病之初，正气相搏，如果真气未衰，脉必然滑数而有力；病久脉数厉害，气衰，脉必然微细而无力。在脉数厉害的时候，只要能养阴退阳，这就是识脉的要领。或者初病就恶寒发热，后来必然有渴水燥热的证候；或者逆冷厥逆而下利，这是热证传经的邪气。如果始终是热证，只有热而不恶寒，所以伤寒致病，初起头痛，必然没有发热、恶寒、渴水的证候。一种病就有热厥泄利，或者只恶寒而无发热，这是寒证。这就是识证的奥妙。至于舌根，是心的窍，舌心属火，主热，象征离明。人得病初在表，则舌自然红，而没有白苔等颜色。表邪进入半表半里之间，其舌色变为白苔，并且滑润出现。切不可不明白表证，所以邪气进入里而未罢，则舌必然见黄苔，这是邪气已进入胃，急宜攻下，苔黄自去，病就好了。至此，医生如果不根据次序，误用伤丸，失于迟缓攻下，其苔必黑，变证蜂起，这就难治了。如果见到舌苔像漆黑之光，十无一活，这是心火自炎，与邪热二火相乘，热极则有兼化水象，所以色从黑，而应水化。如果脏腑都受邪毒日深，为证必然表现为热证，虽然宜攻下以去除胃中之热，否则热散入络脏之中，很少有能活的。譬如火自己燃烧，初时红，过后木柴变成黑色炭了。这是亢则害承乃制的道理。现在以十二种舌象明确展示，还担心不能完全涵盖各种证候，又作二十四幅图及方治列在下面，那么我推源寻流的用心，实在是可以决断生死奥妙的。时间至正元年一阳月上浣日。
郑元祐说：江西杜君名本，字原父，号清碧先生。刻苦钻研经史，多亲手抄写成集。沉默寡言笑。曾经一到两次游历京师，王公贵人，大多乐意与他交往。不久武夷詹景仁君由三公掾，授浙东宪府照磨，延请先生南入武夷，并且买屋置田，为长远打算。不久朝廷修三史，蒙古色目、汉人、南人，各举一处士，君以南人处士身份，征授翰林待制、奉训大夫，出至钱塘，因病回家。他在至正十年秋八月去世，路途遥远不能前往吊唁，令人感念。（出自《遂昌杂录》）
薛己序说：人受病，伤寒最为严重。伤寒的治疗，张仲景最为详细，人人都知道，但未必能实行，难道不是因为治疗浩繁，难以迅速贯通吗？旧有敖氏《金镜录》一篇，专门以舌色视病，既画了其状，又写了其情，然后辨别方药，开卷昭然，一览具备。虽然不期望符合仲景的书，但自然合乎仲景的道，可以说是深而通、约而要的了。我暂代留都职务，曾在太医官舍刻印它，原本绘以五彩，恐怕时间久了颜色改变，因而导致谬误，便在上方分注其颜色，使人得以意会。如今廷尉景山钱公体仁博施，有一天看见并喜爱它，便命工匠雕版印刷，命名为《外伤金镜录》。大概寒邪所伤，本来从外而至，我曾经见过伤于内的，也有征兆。将加以诠次继而传承它，这里姑且以外伤别之。之所以这样，是因为人之一身，皆受生于天，心名为天君，所以独为此身之主，舌乃心之苗，凡身上的病，哪里有不在这里显现的呢？还有什么内外之分呢？只怕人不能融会贯通罢了。嘉靖丙辰秋日，奉政大夫太医院院使致仕姑苏薛己撰。
卢复序说：敖氏不知是什么地方人，有舌法十二首，用以验证伤寒表里。杜清碧又增定它。薛立斋再加润色，流行于世。卷帙单薄，虽然流传但不能长久保存。此法对伤寒家大有裨益，是识别伤寒的捷法。人身伤寒，气从同类，则肾水有余，而浇犯心火了。所谓人伤于寒，则为病热，就是这个原因。所以色见征于心之苗，苗就是舌。想要辨别内外风寒，非舌不可作为依据。敖氏与杜氏虽然能传承它，似乎尚未通达其中的原理，而我姑且妄加推测如此。伤寒只有通过视舌识病，那么风暑湿恐怕也有定法，应当等待后来的作者。
汪琥说：敖氏《外伤金镜录》，由元清碧学士杜先生著。相传敖氏有三十六验舌法。汪琥按：张仲景论中只说白苔、苔滑，而这里更有纯红、纯黄、黑刺、裂别的区别。又在张仲景大小柴胡、白虎汤、茵陈蒿汤、栀子豉汤、五苓散、三承气等汤之外，更用透顶清凉散、凉膈散、天水散、黄连解毒汤、玄参升麻化斑等汤，这些都是治疗伤寒温热的神效方法。
按孙天仁《万应方》第二卷末，附载是书，题为《伤寒冰鉴辨舌论》，有杜自序，文字多有不同。序后记至正辛卯中秋前两日。翰林学士杜本，考据杜本死于至正十年，岁次庚寅，而今称辛卯，是其明年，可疑。清李田《伤寒三书合璧》，改名《伤寒舌辨》，以申斗垣书汇为一编。
〔叶氏（如庵）伤寒大易览〕续文献通考一编 已佚
王圻说：叶如庵，黄冈人，以儒学为医，所撰《伤寒大易览》一编，被当时人所尊崇。
〔徐氏（止善）伤寒补亡论〕已佚
按上述见于《古今医统》。
〔王氏（翼）伤寒歌括〕已佚
按上述见于《阳城县志》。
〔朱氏（震亨）伤寒发挥〕续文献通考卷阙 已佚
〔吕氏（复）长沙论伤寒十释〕已佚
按上述见于《九灵山房集沧洲翁传》。
吕复说：近人徐止善作《伤寒补亡》，恐怕与先哲之意不合。我因此窃举大要，以补充成氏之朱备，懂医的君子，或许会有所取用。
〔赵氏（慈心）伤寒释疑〕已佚
按上述见于《伤寒治例》。
〔王氏（履）伤寒立法考〕一卷 未见
按上述见于《竹堂书目》。
《医史》说：王履，字安道，山人。向丹溪朱彦修学医，尽得其传。曾认为张仲景《伤寒论》是诸家之祖，后世虽然多立论，大都不出其藩篱。且《素问》说：“人伤于寒为病热”，说的是常理而不说变化。张仲景推究寒热的原因，王履于是完备常与变，作《伤寒立法考》。又认为诸病中，阳明篇无目痛，少阳篇言胸胁满而不言痛，太阴篇无嗌干，厥阴篇无囊缩，凡此必有脱简。于是以三百九十七法，去掉重复者，仅二百三十八条，乃合作伤寒三百九十七法，极力论述内外伤、经旨异同，并中风中暑辨议，名叫《溯洄集》一卷，标题《原病式》一卷，《百病钩玄》二十卷，《医韵统一百卷》。王履笃志苦学，博览群书，作文写诗，都精诣有法。绘画师法夏圭，行笔秀劲，布置茂密，评论者谓作家士气咸备。王履在元季曾游华山，作四十余图，书写纪游诗于其上，今江南好事人家收藏。
按《伤寒立法考》一篇，见于《溯洄集中》，恐怕不是另外有一本书。
Even more tragic. After years of profound contemplation, I extracted the essence from ancient texts, appended my own comments, and organized them into over thirty items, containing syndromes, herbs, discussions, and analyses, thereby completing this book for printing. This refers to Ma Ge (courtesy name Xin Zhi), mentioned in the previous preface, who was a close friend of Yishan.
Note: The edition compiled by Jisheng Bahui is not the complete work.
[Zhongjing Xiangbian] (Detailed Differentiation by Zhongjing), Volume 1. Lost.
[Shanghan Huohuo Lun] (Treatise on Resolving Doubts about Cold Damage). Lost.
[Jie Zhongjing Yi Ji] (A Collection Explaining Zhongjing). Lost.
Note: The above three books are cited in *Yixue Yuanliu Lun* (Discussion on the Origins and Development of Medicine).
[Xiong Shi (Jingxian) Shanghan Shengyi] (Xiong's Life-Preserving Intentions in Cold Damage), Lost.
Wu Cheng wrote in the preface: "Shengyi" refers to the medical formulas compiled by Master Jingxian Xiong of Chongren. The Xiong family has been prominent in Confucian studies for generations. Jingxian's grandfather specialized in the exegesis of the *Book of Documents* (*Shangshu*) and served as a tutor for jinshi candidates. Students traveled hundreds of miles to study under him. Jingxian inherited this family learning; in every examination, he outperformed his peers, nearly achieving success but failing to be recommended. Consequently, he devoted himself entirely to medicine, which was also a hereditary practice in his family. However, his understanding of pulse pathology was clear, and his treatment methods were rigorous; he cured diseases without fail, reaching a level of skillful precision, largely due to his extensive knowledge. In his leisure time, he compiled family-prescribed formulas and commonly used herbs that had proven effective through repeated trials, publishing this book for public dissemination. The virtue of Heaven and Earth is called "Life" (Sheng). To establish life for humans and sustain it is the Way of Confucianism. Medicine, which saves the unjustly treated and prevents premature death, is merely a secondary endeavor for Confucians. Although Jingxian's Confucian aspirations were unfulfilled, his medical practice brought relief, thus assisting the generative intent of Heaven and Earth. How great is his merit? (From *Wu Wending Gong Ji*)
The *Chongren County Gazetteer* states: Xiong Jingxian, courtesy name Zhongguang, was from Beiqi. His family practiced both Confucianism and medicine. He authored *Shanghan Shengyi*, which was praised by Wu Caolu and Cheng Xuelou for its excellence.
[Shang Shi (Congshan) Shanghan Jixuan] (Shang's Record of the Profound in Cold Damage), Medical Treasury Catalog, 10 volumes. Lost.
[Wu Shi (Guangji) Shanghan Yilan Fang] (Wu's Overview Formulas for Cold Damage). Lost.
Note: This book is frequently cited in *Wan'an Fang* (Universal Safe Prescriptions) by Monk Xingquan during the Zhenghe era of the Qing Dynasty. Some refer to the author as Wu Yuetan, but his origins and biography remain unknown. *Yixue Yuanliu* also notes that although printed copies circulated, the exact date and origin could not be detailed. The Zhenghe era began in the first year of Emperor Renzong's Huangqing reign. Thus, Wu Yuetan was likely a figure from the Jin-Yuan period.
[Cheng Shi (Dezhai) Shanghan Qianfa] (Cheng's Standard Methods for Cold Damage). Not seen.
Wang Lu stated: During the Taiding era of the Yuan Dynasty, Cheng Dezhai wrote *Shanghan Qianfa*. In his preface, he said, "If one can thoroughly study this book, one will understand the transmission of the Six Channels and the 397 treatment methods, all within the palm of one's hand." He further stated, "There are 211 methods for the Six Channels, 6 for Huoluan (cholera-like syndrome), 6 for post-recovery labor relapse and Yin-Yang exchange, 9 for dampness, 26 contraindications for sweating, 41 indications for sweating, 5 contraindications for vomiting, 5 contraindications for purging, 5 indications for sweating, and 5 indications for vomiting." Calculating these according to his statements yields only 318 methods, leaving a deficit of 78 methods from the claimed 397. Given his detailed preface, yet such an inaccurate count, it is evident he failed to ascertain the true numbers. Therefore, in the subsequent detailed enumeration, he merely restates the methods for the Six Channels, Huoluan, dampness, Yin-Yang exchange, and post-recovery relapse, omitting the repeat discussion of sweating/vomiting/purging indications. Why do recent annotators of *Shanghan Lun* fail to examine these errors and instead blindly follow his numbering system without correction? (From *Suhui Ji*)
Wan Quan stated: *Shanghan Qianfa* was fabricated by enthusiasts. Later generations believed it, causing much harm. Initially, I liked the book and read it without noticing flaws. Only after deeply studying the teachings of Xuanyuan and Qibo, and analyzing Zhongjing's works, did I realize its errors. Heaven regulates by the Six Qi, and Earth structures by the Five Phases. Used for recording years, a cycle lasts thirty years, allowing observation of winning and losing changes. Used for calculating time, the Six Qi form a cycle, distinguishing master and guest commands. Its discussions cover wind, cold, summer-heat, dampness, dryness, and fire, along with rain, cold, heat changes, and transformations of insects and plants, corresponding to disease mechanisms, colors, and pulses. It does not specifically posit theories for cold damage alone. Those creating the *Qianfa* treat the day of illness onset as the ruling Qi (Sitian) and seek pathogenesis based on human lifespan, implying a person only suffers from two channel diseases at any time—how absurd! Counting days for channel transmission and assigning treatments by number is even more erroneous. Only the theories regarding sweating, recovery, and burial approaches are somewhat reasonable. The claims of cure or severity are often inaccurate. Can the numbers of 397 methods and 113 formulas truly exhaust the variations of cold damage? (From *Baoming Gekuo*)
Xu Chunfu stated: *Shanghan Qianfa* was written by Ma Zongsu and Cheng Dezhai. It determines treatment based on the day and hour of illness onset, differing from Zhongjing's approach. This is fundamentally flawed. Using it brings no benefit and causes harm. I retain its name only for reference. (From *Gujin Yitong*)
[Du Shi (Ben) Shanghan Jinjing Lu] (Du's Golden Mirror Record of Cold Damage), Volume 1. Extant.
Autobiographical Preface: The pathogenic factors transmitted through channels in cold damage febrile diseases differ from miscellaneous diseases. One must differentiate pulse, symptoms, and tongue, applying sweating or purging based on exterior or interior patterns to avoid error. Pulse is the residence of blood, belonging to Yin. At the onset of disease, when righteous qi struggles against pathogens, if true qi is not depleted, the pulse will be slippery, rapid, and forceful. If the disease persists and the pulse becomes very rapid, qi is depleted, and the pulse will be faint, fine, and weak. When the pulse is rapid, the key to pulse diagnosis lies in nourishing Yin and retreating Yang. If initially presenting with aversion to cold and fever, followed by thirst and dry heat, or cold limbs and diarrhea, this indicates pathogenic heat transmitting through channels. If always presenting as heat signs, with heat but no aversion to cold, then initial headache without fever, aversion to cold, or thirst characterizes cold damage. If presenting immediately with heat syncope and diarrhea, or only aversion to cold without fever, this is a cold pattern. This is the subtlety of symptom differentiation. The root of the tongue is the orifice of the Heart; the center belongs to Fire, governing heat, symbolizing Li (Brightness). At the initial exterior stage, the tongue is naturally red without white coating. As exterior pathogens enter the half-exterior/half-interior space, the tongue color changes to white and becomes slippery. One must not ignore exterior signs; otherwise, pathogens entering the interior will manifest as yellow coating, indicating pathogen entry into the Stomach, requiring urgent purging. Once the yellow coating disappears, the disease resolves. If physicians ignore sequence, misuse damaging pills, or delay purging, the coating turns black, complications arise, and the condition becomes difficult to treat. If the coating appears like glossy pitch-black, survival is unlikely in ten cases, indicating Heart fire blazing and combining with pathogenic heat. Extreme heat transforms into Water imagery, hence the black color corresponding to Water transformation. If pathogens penetrate deep into organs, heat signs prevail. Purging removes Stomach heat; otherwise, heat disperses into collaterals and organs, leading to death. Like fire burning, initially red, eventually turning charcoal black. This illustrates the principle that excess leads to harm, and control follows. Twelve tongue images are clearly presented here. Fearing incompleteness, twenty-four diagrams and prescriptions are listed below, reflecting my effort to trace origins and flow, truly capable of determining life and death. Date: First decade of the first lunar month, Year 1 of Zhizheng.
Zheng Yuanyou stated: Mr. Du Ben, courtesy name Yuanfu, pseudonym Qingbi Xiansheng, from Jiangxi, studied classics and history diligently, copying many collections by hand. He was taciturn. He visited the capital once or twice, befriending nobles. Later, Zhan Jingren from Wuyi, serving as an official, invited him to Wuyi, purchasing property for long-term settlement. When the court compiled the Three Histories, selecting scholars from Mongol, Semu, Han, and Nanren groups, Du was selected as a Nanren scholar-official, appointed Hanlin Academician and Fengxun Dafu. He traveled to Qiantang but returned home due to illness. He died in August of the tenth year of Zhizheng. Unable to attend due to distance, his memory remains poignant. (From *Suichang Zalu*)
Xue Ji wrote in the preface: Among illnesses, cold damage is severe. Among treatments for cold damage, Zhongjing is most detailed. Everyone knows this, yet few can implement it, perhaps because the treatments are vast and hard to master quickly. Previously, Ao's *Jinjing Lu* focused solely on tongue color for diagnosis, illustrating shapes and conditions before prescribing. Opening the book reveals clarity. Though not explicitly claiming to match Zhongjing's text, it aligns with his principles, being profound yet concise. While serving in the capital, I had it carved at the Imperial Medical Bureau. Originally colored, fearing fading led to errors, so I annotated colors above the images for mental visualization. Now, Qian Tiren, Tingwei Jingshan, seeing and appreciating it, ordered its publication as *Waishang Jinjing Lu*. Cold injury originates externally, though internal injuries have signs too. I intend to compile and continue this, but separate external injuries here. The body is born of Heaven; the Heart is the Heavenly Ruler and master of the body. The tongue is the sprout of the Heart. All bodily diseases manifest here. What distinction of inside or outside exists? Only people fail to comprehend. Date: Autumn day, Bingchen year of Jiajing. Written by Xue Ji, retired Director of the Imperial Medical Bureau, Gusu.
Lu Fu wrote in the preface: Ao's identity is unknown. He had twelve tongue methods to verify exterior/interior cold damage. Du Qingbi revised them. Xue Lizhai polished them further, spreading them widely. The volume is thin, risking loss despite circulation. This method greatly aids cold damage practitioners, offering a quick diagnostic way. In cold damage, qi follows similarity; Kidney Water surplus attacks Heart Fire. This explains why "cold injury leads to heat disease." Colors manifest in the Heart's sprout, the tongue. To distinguish wind/cold vs. internal/external, the tongue is essential evidence. Ao and Du transmitted it but may not have fully grasped the rationale. I speculate thus. If cold damage is diagnosed via tongue, wind, summer-heat, and dampness might also have fixed methods, awaiting future authors.
Wang Hu stated: Ao's *Waishang Jinjing Lu* was written by Yuan Academician Du Ben (Qingbi). Traditionally attributed to Ao's thirty-six tongue verification methods. Wang Hu notes: Zhongjing mentions only white coating and slippery coating, whereas this text distinguishes pure red, pure yellow, black prickles, and cracks. Beyond Zhongjing's formulas (Minor/Major Bupleurum, White Tiger, Artemisia Coix, Gardenia Fermented Soybean, Wuling San, Three Chengqi Decoctions), it adds Top-Penetrating Cooling Powder, Cool Diaphragm Powder, Tian-Shui Powder, Coptis Decoction to Detoxify, and Scrophularia-Spatholobus Spot-Resolving Decoction. These are divine methods for treating cold damage and warm pathogens.
Note: Sun Tianren's *Wan'ying Fang*, Vol. 2, appends this book titled *Shanghan Bingjian Bianshe Lun* (Cold Damage Ice-Mirror Tongue Differentiation Treatise), with Du's preface, differing significantly. The post-preface dates to two days before Mid-Autumn, Xinmao year. Academician Du Ben died in the Gengyin year (Zhizheng 10); calling it Xinmao (the following year) is suspicious. Qing Li Tian's *Shanghan Sanshu Hebi* renamed it *Shanghan Shebian*, compiling Shen Douyuan's work into one volume.
[Ye Shi (Ru'an) Shanghan Dayilan] (Ye's Great Easy View of Cold Damage), Continuation of Comprehensive Examination of Literature, 1 volume. Lost.
Wang Qi stated: Ye Ru'an from Huanggang practiced medicine through Confucianism. His *Shanghan Dayilan* was highly respected by contemporaries.
[Xu Shi (Zhisshan) Shanghan Bumang Lun] (Xu's Supplemental Discourse on Lost Aspects of Cold Damage). Lost.
Note: Cited in *Gujin Yitong*.
[Wang Shi (Yi) Shanghan Gekuo] (Wang's Rhymes on Cold Damage). Lost.
Note: Cited in *Yangcheng County Gazetteer*.
[Zhu Shi (Zhenheng) Shanghan Fahui] (Zhu's Elucidation of Cold Damage), Continuation of Comprehensive Examination of Literature, missing volumes. Lost.
[Lv Shi (Fu) Changsha Lun Shanghan Shi Shi] (Lv's Ten Explanations of Changsha's Discussion on Cold Damage). Lost.
Note: Cited in *Jiulingshanfang Ji - Cangzhou Weng Zhuan*.
Lv Fu stated: Recent scholar Xu Zhisnan wrote *Shanghan Bumang Lun*, which may conflict with ancient sages' intentions. I therefore summarized major points to supplement Cheng Shi's Zhu Bei, hoping learned physicians might find value.
[Zhao Shi (Cixin) Shanghan Shiyi] (Zhao's Clarifications on Doubts in Cold Damage). Lost.
Note: Cited in *Shanghan Zhili*.
[Wang Shi (Lu) Shanghan Lifakao] (Wang's Examination of Legislation for Cold Damage), Volume 1. Not seen.
Note: Cited in *Zhutang Mulu*.
*Medical History* states: Wang Lu, courtesy name Andao, from Shanren. Studied medicine under Danyu Zhu Yanshou, mastering his teachings. He considered Zhang Zhongjing's *Shanghan Lun* the ancestor of all schools. Though later scholars proposed many theories, they rarely transcended its boundaries. Since *Suwen* states "human injury by cold leads to heat disease," describing constancy rather than change, Zhongjing deduced reasons for heat and cold. Wang Lu completed the study of constancy and change, writing *Shanghan Lifakao*. He noted omissions in *Shanghan Lun*: Yangming chapter lacks eye pain; Shaoyang chapter mentions chest/flank fullness but not pain; Taiyin chapter lacks sore throat; Jueyin chapter lacks scrotal retraction, suggesting lost bamboo slips. He removed duplicates from 397 methods, retaining 238, combined with others to total 397, extensively discussing external/internal injury differences and stroke/sunstroke distinctions, naming the collection *Suhui Ji* (Volume 1), *Yuanbingshi* (Title), *Baibing Gouxuan* (20 volumes), and *Yiyun Tongyi* (100 volumes). Wang Lu studied diligently, read widely, and excelled in prose and poetry. His painting followed Xia Gui's style, elegant and dense. Critics praised his blend of professional and literati styles. In late Yuan, he visited Mount Hua, drawing forty maps with poems. These are now collected by enthusiasts in Jiangnan.
Note: *Shanghan Lifakao* appears within *Suhui Ji*, suggesting it is not a separate book.