医之先，谓出于神农、黄帝。儒者多不以为然。予尝考医之与卜，并见于《周礼》，曰
医师隶冢宰，筮人隶宗伯，并称于孔子，曰人而无恒，不可以作巫医。巫、筮字，盖古通也
。然卜之先，实出于羲、文、周、孔，则医之先谓出于神农、黄帝，亦必有所从来。大约羲
、文、周、孔之书存，故卜之道尊；神农、黄帝之书亡，故医之道卑。然其书虽亡，而绪余
之出于先秦者，殆亦有之。若今《本草》、《素问》、《难经》、《脉经》，此四书者，其察草木
鸟兽金石之性，论阴阳风寒暑湿之宜，标其穴以施针KT ，诊其脉以究表里，测诸秋毫之末，
而活之危亡之余，类非神人异士，不足以启其机缄，而发其肯綮。则此四书者，诚有至理，
不可谓非出于圣笔而遂少之也。然则医之与卜，皆圣人之一事，必儒者乃能知之，其不以为
然者，不能通其说者也。医之方书，皆祖汉张仲景之言，实与前四书相出入，亦百世不能易
者。自汉而后，代不乏贤。中古以来，予所取五人，曰孙思邈氏，其言尝见录于程子；曰张
元素氏，曰刘守真氏，曰李杲氏，皆见称于鲁斋许文正公；曰朱震亨氏，实白云许文懿公高
第弟子。斯五人者，皆儒者也。而朱氏实渊源于张、刘、李三君子，尤号集其大成。朱氏每
病世之医者，专读宋之《局方》，执一定之法，以应无穷之疾，譬之儒者，专诵时文，以幸
一第，而于圣经贤传，反不究心。乃作《局方发挥》、《格致余论》等书，深有补于医道。而
方书所传，则有《丹溪心法》若干卷。推脉以求病，因病而治药，皆已设之方也。朱氏没而
其传泯焉。近世儒者始知好之，稍稍行世。然业医者乐检方之易，而惮读书之难，于《素》、
《难》诸书，盖皆不能以句，而于五人者之着述，则亦视为迂阔之论。其茫然不知所用力无
足怪者，其以药试人之疾，间一获效，则亦如村 牧竖，望正鹄而射之，偶尔中焉。或从其
旁问之射法，瞠目相视，不知所对。彼老成者，日从事乎内志外体之间，虽或小有所失，而
矢之所向，终无大远，此观射之法也。审医之能，何以异此！予宗人用光，世业儒而好医，
其读《素》、《难》之书甚稔，最喜朱氏之说。尝以《丹溪心法》有川、陕二本，妄为世医所
增附，深惧上有累于朱氏，乃为之彪分胪列，厘其误而去其复，以还其旧。凡朱氏之方有别
见者，则以类入之。书成，将刻梓以传，请予序。予故以多病好医而未能也。辄以医卜并言
于编首，使业医者知其道本出于圣人，其书本足以比易，而非可以自卑，则日勉焉以致力乎
《本草》、《素》、《难》、《脉经》之书，以及五君子之说，而尤以朱氏为入道之门，则庶几乎
上可以辅圣主拯世之心，下可以见儒者仁民之效，而医不失职矣。用光名充，休宁汉口人，
与予同出梁将军忠壮公后。
成化十八年岁次壬寅春二月既望赐进士及第奉训大夫左春坊左谕德同修国史经筵官兼太
子讲读官休宁程敏政序
在医学起源之前，人们常说它出自神农和黄帝之手。许多儒家学者对此并不认同。我曾经考证过，医学与占卜在《周礼》中均有记载：医师隶属于冢宰（官职名），筮人（负责占卜的人）隶属于宗伯（官职名），二者都被孔子所称道，他说：“人如果没有恒心，就不能从事巫医行业。”“巫”与“筮”这两个字，在古代是通用的。然而，占卜的起源实际上出自伏羲、文王、周公和孔子，那么说医学起源于神农和黄帝，也必定有其渊源。大致来说，因为伏羲、文王、周公、孔子的书籍流传下来，所以占卜之道受到尊崇；而神农、黄帝的书籍已经失传，所以医学之道显得卑微。虽然这些书已经失传，但其中流传下来的残余部分，大概也有出自先秦时期的。就像现在的《本草》、《素问》、《难经》、《脉经》，这四部书中，考察草木鸟兽金石药性的差异，论述阴阳风寒暑湿的适宜原则，标注穴位以施行针刺，诊察脉搏以探究表里病机，洞察秋毫般的细微之处，从而挽救垂危的生命，这类事情如果不是神人异士，不足以开启其奥秘，揭示其关键所在。那么这四部书，确实蕴含至理，不能说不是出于圣人之笔而轻视它们。既然如此，医学与占卜，都是圣人事业的一部分，只有儒家学者才能理解，那些不以为然的人，是不能通晓其中的道理的。医学方书，都尊奉汉代张仲景的言论为祖述，实际上与前四部书相互补充，也是百世不能改变的准则。自汉代以后，历代都不乏贤才。中古以来，我所推崇的五位医家是：孙思邈，他的言论曾被程子收录；张元素；刘完素（守真）；李杲（东垣），这几位都被鲁斋许衡（文正公）所称颂；朱震亨（丹溪），实际上是白云许衡（文懿公）的高足弟子。这五位都是儒家学者。而朱氏学说实际上渊源于张、刘、李三位君子，尤其号称集大成者。朱氏常常批评当时的医者，专门阅读宋代的《太平惠民和剂局方》，拘泥于固定的法则，来应对无穷无尽疾病，这就好比儒生只死读科举时的八股文，以求侥幸考中，反而不去钻研圣经贤传。于是朱氏撰写了《局方发挥》、《格致余论》等书，对医道大有补益。而在方书传承方面，则有《丹溪心法》若干卷。通过脉象推求病因，因病施药，这些都是既定的方案。朱氏去世后，他的学说便逐渐湮没。近代儒家学者开始喜好此书，渐渐在社会上流行。然而，从业者喜欢查阅方书的容易，却畏惧读书的艰难，对于《素问》、《难经》等书，甚至不能逐句读懂，而对于这五人的著作，则视为迂腐空泛之论。他们茫然不知用功之处，也就不足为怪了。他们用药物尝试治疗病人的疾病，偶尔获得疗效，就像乡村放牛娃，望着靶心射箭，偶然射中罢了。如果从旁边询问射箭的方法，他便瞪大眼睛看着，不知如何回答。那些老成持重的人，每天致力于内心修养和外在形体锻炼之间，虽然偶尔有小失误，但箭矢所指的方向，终究不会偏离太远，这就是观察射箭的方法。审视医术的能力，难道与此不同吗！我的同族朱用光，世代研习儒学而爱好医学，他熟读《素问》、《难经》等书，最喜欢朱氏的学说。曾经发现《丹溪心法》有四川、陕西两个版本，被世俗医生妄加增补附会，深恐上有损于朱氏声誉，于是为之分类罗列，纠正错误并去除重复，以恢复其原貌。凡是朱氏其他方剂中有单独出现的，就按类别收入书中。书编成后，准备刻印流传，请我作序。我因此以多病且爱好医学但未能精通为由，推辞。便在篇首将医学与占卜一并论述，使从业者知道医道本出于圣人，其书本足以与《易经》相比拟，而不是可以自卑的，那么就会每日勉励自己致力于《本草》、《素问》、《难经》、《脉经》等书，以及五位君子的学说，尤其以朱氏作为进入医道的门径，这样或许对上可以辅助圣主拯救世人的心意，对下可以展现儒家仁爱百姓的功效，而医生的职责也不会丧失。朱用光名充，是休宁汉口人，与我同出梁将军忠壮公之后裔。
成化十八年岁次壬寅春二月十六日，赐进士及第、奉训大夫、左春坊左谕德、同修国史、经筵官兼太子讲读官、休宁人程敏政作序。
Prior to the history of medicine, it was said that it originated from Shennong and the Yellow Emperor. Many Confucian scholars did not agree with this view. I have examined that both medicine and divination are recorded in the *Rites of Zhou* (*Zhou Li*): physicians were subordinate to the Grand Steward (Zhongzai), and diviners (Shiren) were subordinate to the Minister of Education (Zongbo). Both were praised by Confucius, who said, "If a person lacks constancy, they cannot practice witchcraft or medicine." The characters for "witch" (Wu) and "diviner" (Shi) were interchangeable in ancient times. However, since divination actually originated from Fuxi, King Wen, the Duke of Zhou, and Confucius, then the claim that medicine originated from Shennong and the Yellow Emperor must also have its source. Generally speaking, because the books of Fuxi, King Wen, the Duke of Zhou, and Confucius survived, the way of divination was respected; whereas because the books of Shennong and the Yellow Emperor perished, the way of medicine became undervalued. Although these books are lost, remnants originating from the Pre-Qin period likely exist. For instance, the current *Bencao* (Materia Medica), *Suwen* (Basic Questions), *Nanjing* (Classic of Difficult Issues), and *Maijing* (Pulse Classic)—these four texts—examine the properties of plants, animals, birds, reptiles, metals, and stones; discuss the appropriateness of Yin-Yang, Wind-Cold, Summer-Heat, and Dampness; mark acupoints to apply acupuncture; diagnose pulses to investigate interior and exterior conditions; perceive minute details like the tip of an autumn hair; and save lives from the brink of death. Such matters require divine or extraordinary individuals to unlock their mysteries and reveal their cruxes. Therefore, these four books indeed contain profound truths and should not be dismissed as lacking merit simply because they may not be attributed directly to sages. Thus, medicine and divination are both endeavors of the sages, which only Confucian scholars can truly understand. Those who disagree fail to comprehend this perspective. Medical formularies all revere the words of Zhang Zhongjing of the Han Dynasty as their ancestor. They actually interrelate with the aforementioned four classics and remain unchangeable for a hundred generations. Since the Han Dynasty, virtuous figures have never been scarce. From the middle ages onward, the five practitioners I admire are: Sun Simiao, whose words were recorded by Chengzi; Zhang Yuansu; Liu Wansu (Shouzhen); Li Gao (Dongyuan); and Zhu Zhenheng (Danxi). The former three were praised by Xu Heng (Wenzheng Gong) of Luzhai; Zhu Zhenheng was actually a top disciple of Xu Heng (Wenyi Gong) of Baiyun. All five were Confucian scholars. Zhu's theory actually traces its origins to the three gentlemen Zhang, Liu, and Li, and is especially renowned for synthesizing their achievements. Zhu often criticized contemporary physicians for exclusively studying the Song Dynasty's *Tai Ping Hui Min He Ji Ju Fang* (Formulas of the Bureau for Benefiting the People), adhering to fixed methods to address infinite diseases. This is akin to Confucians memorizing only examination essays to hope for success, while neglecting the sacred classics. Consequently, Zhu wrote works such as *Jufang Faxui* (Exposition on the Bureau Formulas) and *Gezhi Yulun* (Remains on Investigation of Things), which greatly benefited the medical arts. Regarding transmitted formularies, there are several volumes of *Danxi Xinfa* (Core Methods of Danxi). By analyzing pulses to determine disease and treating based on disease, these are established protocols. After Zhu passed away, his teachings gradually faded. In recent times, Confucian scholars began to appreciate them, and they slowly circulated. However, practitioners prefer the ease of checking formulas and fear the difficulty of reading classics. They cannot even read sentence by sentence the *Suwen*, *Nanjing*, and other texts, and regard the writings of these five figures as pedantic and impractical. It is no wonder they are confused about where to exert effort. When they use herbs to treat patients' ailments and occasionally achieve efficacy, it is like a village herdsman shooting at a target and hitting it by chance. If asked about the method of shooting from the side, he would stare blankly, unable to respond. Those who are mature and experienced devote themselves daily to cultivating inner virtue and outer physique; although they may occasionally make small mistakes, the direction of their arrows ultimately does not deviate far. This is the method of observing archery. How is assessing medical ability any different! My clansman Zhu Yongguang comes from a family of Confucians who love medicine. He is well-versed in reading the *Suwen* and *Nanjing* and particularly favors Zhu's theories. He noticed that the *Danxi Xinfa* had Sichuan and Shaanxi editions, which were recklessly augmented and appended by secular physicians. Fearing this would tarnish Zhu's reputation, he categorized and listed them, corrected errors, removed duplicates, and restored the original text. Any formulas by Zhu found elsewhere were included by category. Upon completion, the book was prepared for printing and transmission, and he requested a preface from me. I declined, citing my frequent illnesses, interest in medicine, but lack of proficiency. Instead, I placed a discussion on medicine and divination at the beginning of this compilation, so that practitioners know the Way originates from sages, and their texts are comparable to the *Yijing* (Book of Changes), and thus should not be looked down upon. They will then daily strive to study the *Bencao*, *Suwen*, *Nanjing*, *Maijing*, and the teachings of the five gentlemen, with Zhu's work serving as the gateway to the Way. In this way, they might assist the Sage Ruler in saving the world below and demonstrate the effectiveness of the Confucian benevolence toward the people, ensuring physicians do not neglect their duties. Zhu Yongguang, named Chong, was from Hankou, Xiuning, and descended from the same lineage as General Liang Zhongzhuang, as do I.
Preface by Cheng Minzheng, a native of Xiuning, who received the Jinshi degree with distinction, served as Official of Gentleman Attendant-in-Waiting (Fngxun Dafu), Left Admonisher of the Left Spring Pavilion (Zuo Chunfang Zuo Yude), Co-editor of the National History, Lecturer at the Imperial Study (Jingyan Guan), and Lecturer to the Crown Prince, in the second month of spring in the year Renyin, the eighteenth year of Chenghua.