孙文垣《赤水玄珠》，阐发医理，有裨后学。惟载制红铅之法，为白圭之玷。又推重石
钟乳，以《本草》有久服延年益寿之说，遂讥朱丹溪不可过服之言为非。不知《本草》称延年之
药，如蒲黄、石龙刍、云母、空青、五石脂、菖蒲、泽泻、冬葵子等味，未必皆可久服。《
本草》又称水银久服，神仙不死，而服之者，鲜不受其害，是岂可过泥其辞乎？善乎缪氏仲
淳之言曰∶自唐迄今，因服石乳而发病者，不可胜纪，服之而获效者，当今十无二三。《经
》曰∶石药之性悍。真良言也。尊生之士，无惑方士有长年益寿之说，而擅服之，自取其咎
也。大抵服食之品，宜取中和，方免偏胜之害。
（炳章）按∶孙公文垣，论病理则发明处甚多，如辨三焦命门，亦多阐发深义奥理，惟论
药，确有过泥古人夸奖之处，是其阙点耳。
徐灵胎《难经经释》，辨正误谬，有功医学，其释“分寸为尺，分尺为寸”云∶关上分
去一寸，则余者为尺，关下行去一尺，则余者为寸。诠解明晰，可谓要言不烦。
（炳章）按∶徐灵胎，雍干时人，笃信汉唐以前方书。《难经经释》，以经解经，参以实
验发明，有功医林之作，乃雍正五年所注。
徐灵胎《医学源流论》云∶有病固当服药，乃不能知医之高下，药之当否，不敢以身尝
试，
莫若择至易轻浅，有益无损之方，以备酌用。如偶感风寒，则用葱白苏叶汤取微汗；偶伤饮
食，则用山楂麦芽汤消食；偶感暑气，则用六一散，广藿汤清暑；偶伤风热，则用灯心竹叶
汤清火；偶患腹泻，则用陈茶佛手汤和肠胃。如此之类，不一而足，即使少误，必无大害。
又有药似平常，而竟有大误者。如腹痛呕逆之症，寒亦有之，热亦有之，暑气触秽亦有之，
或见此症，而饮生姜汤，如果属热，不散寒而用生姜热性之药，与寒气相斗，已非正治，然
犹有得效之理，其余三症饮之必危。曾见有人中暑，而服浓姜汤一碗，覆杯即死，若服紫苏
汤，寒即立散，暑热亦无害，盖紫苏性发散，不拘何症，皆能散也。按∶此论惩药误而发，
微病用之，最为稳善，养生家不可不知。
（炳章）按∶《源流论》二卷，乃乾隆十九年时作，针砭陋俗，辨证谬误，可为医俗医之
孙文垣所著的《赤水玄珠》，阐发医学原理，对后学大有裨益。只是书中记载了制作“红铅”的方法，成为了其著作中的瑕疵。他又推崇石钟乳，因为《本草》中有久服可以延年益寿的说法，于是讥讽朱丹溪所说的不可过服的观点是错误的。却不知道《本草》中称具有延年功效的药物，如蒲黄、石龙刍、云母、空青、五石脂、菖蒲、泽泻、冬葵子等味，未必都可以长期服用。《本草》又称水银久服可使人成仙不死，但服用的人，很少有不受到危害的，这难道可以过分拘泥于书中的言辞吗？缪仲淳说得好：自唐代至今，因服用石钟乳而发病的人，数不胜数，服用后获得疗效的，当今十人中不到两三个。《内经》说：石药（矿物类药材）的药性猛烈。真是至理名言啊。注重养生的人，不要被方士关于长年益寿的说法所迷惑，擅自服用，是自取其祸。大抵服食类的物品，宜取平和中正之性，才能避免偏胜带来的危害。
（炳章）按语：孙公文垣，在论述病理时发明之处很多，比如辨析三焦和命门，也阐发了许多深奥的道理，只是在论药方面，确实有过分拘泥于古人夸奖之词的地方，这是他的缺点罢了。
徐灵胎所著的《难经经释》，辨正错误谬误，对医学有功。他解释“分寸为尺，分尺为寸”时说：关上部位去掉一寸，剩下的就是尺部；关下部位去掉一尺，剩下的就是寸部。诠释讲解清晰明白，可以说是言简意赅。
（炳章）按语：徐灵胎是雍正、乾隆年间的人，笃信汉唐以前的方书。《难经经释》以经典解释经典，参合实际验证加以发明，是有功于医林的作品，注于雍正五年。
徐灵胎在《医学源流论》中说：有病固然应当服药，但如果不能辨别医生医术的高低、药物是否对症，不敢拿自己的身体去尝试，不如选择那些极其简易、轻浅、有益无损的方剂，以备酌情选用。比如偶然感受风寒，就用葱白苏叶汤取微汗；偶然饮食积滞，就用山楂麦芽汤消食；偶然感受暑气，就用六一散、广藿汤清解暑热；偶然伤于风热，就用灯心竹叶汤清火；偶然患腹泻，就用陈茶佛手汤调和肠胃。像这样的情形，不胜枚举，即使稍微有误，也必定没有大害。又有药物看似平常，却竟造成大错误的。比如腹痛呕吐的症状，寒证有之，热证也有之，暑气触秽也有之，如果见到这些症状就饮用生姜汤，如果属于热证，不用散寒而用生姜这种热性的药物，与寒气相斗（此处原文逻辑似指热证误用热药，或寒证误治，结合下文看是指热证误用），已经不是正确的治疗方法，然而还有得效的道理，其余三种病症饮用它必然危险。曾见有人中暑，服用一碗浓姜汤，放下杯子就死了；如果服用紫苏汤，寒气立刻消散，暑热也无害，大概是因为紫苏性味发散，不拘何种病症，都能发散。按语：这个论述是针对药物误用而发的，小病使用这些方法，最为稳妥善良，养生家不可不知道。
（炳章）按语：《源流论》二卷，作于乾隆十九年，针砭不良习俗，辨证纠正谬误，可以作为医治庸俗医生的借鉴。
Sun Wenyuan's *Chishui Xuanzhu* elucidates medical principles and is beneficial to later learners. However, it records the method for preparing "Red Lead" (Hongqian), which is a blemish on his otherwise pristine work. Furthermore, he highly esteemed Shizhongru (Stalactite), citing the *Bencao* statement that long-term use prolongs life and extends longevity, thereby ridiculing Zhu Danxi's warning against excessive consumption as incorrect. He failed to realize that the drugs in the *Bencao* cited for longevity, such as Puhuang (Polygoni Typhonii Pollen), Shilongchu (Lycopodium japonicum), Yunmu (Muscovite), Kongqing (Azurite), Wushizhi (Five Minerals Clay), Changpu (Acori Tatarinowii Rhizoma), Zexie (Alismatis Rhizoma), and Dongkuizi (Malvae Semen), are not necessarily suitable for long-term use. The *Bencao* also claims that long-term consumption of Shuiyin (Mercurium) leads to immortality, yet few who consume it escape harm. How can one rigidly adhere to such words? Miao Zhongchun spoke well when he said: From the Tang Dynasty to the present, those who fell ill due to consuming Shiru (Stalactite) are countless, while those who gained efficacy from it number less than two or three out of ten today. The *Jing* (Neijing) states: "The nature of Stone Drugs (Shiyao) is fierce." This is truly good advice. Those who respect their lives should not be confused by alchemists' claims of extending life and longevity, nor should they take these medicines arbitrarily, bringing disaster upon themselves. Generally speaking, substances taken for nourishment should possess a moderate and balanced nature to avoid the harms of extreme bias.
(Bingzhang) Note: Sun Gong Wenyuan made many insightful contributions in discussing pathology, such as his clarification of the Sanjiao (Triple Burner) and Mingmen (Gate of Life), elucidating profound theories. However, regarding materia medica, he indeed showed a tendency to overly adhere to ancient praises, which is his shortcoming.
Xu Lingtai's *Nanjing Jingshi* corrects errors and fallacies, contributing significantly to medicine. His explanation of "dividing a cun into chi, dividing a chi into cun" states: "Remove one cun above the Guan (Bar) pulse position, and what remains is the Chi (Cubit) position; remove one chi below the Guan position, and what remains is the Cun (Inch) position." His interpretation is clear and concise, exemplifying essential brevity.
(Bingzhang) Note: Xu Lingtai was a figure during the Yongzheng and Qianlong reigns, firmly believing in prescription books from before the Han and Tang dynasties. *Nanjing Jingshi* interprets the classic with the classic, supplemented by practical verification and innovation, making it a work beneficial to the medical field, annotated in the fifth year of Yongzheng.
Xu Lingtai stated in *Yixue Yuanliu Lun* (Discussion on the Origins and Development of Medicine): When illness exists, medication is certainly necessary. However, if one cannot discern the skill level of the physician or whether the medication is appropriate, and dares not test it on oneself, it is better to select extremely simple, mild, beneficial, and harmless prescriptions for occasional use. For example, if accidentally contracting Wind-Cold (Fenghan), use Congbai Suye Tang (Scallion White and Perilla Leaf Decoction) to induce slight sweating; if accidentally suffering from food stagnation, use ShanZha Maiya Tang (Hawthorn and Malt Decoction) to digest food; if accidentally affected by Summer-heat (Shuqi), use Liuyi San (Six-Ingredient Powder) or Guanghuo Tang (Patchouli Decoction) to clear summer-heat; if accidentally injured by Wind-Heat (Fengre), use Dengxin Zhuye Tang (Juncus Effusus and Bamboo Leaf Decoction) to clear fire; if accidentally suffering from diarrhea, use Chente Foshou Tang (Aged Tea and Bergamot Decoction) to harmonize the intestines and stomach. There are many such examples. Even if there is a slight error, there will surely be no major harm. Conversely, some medications seem ordinary but cause grave mistakes. For instance, abdominal pain and vomiting can occur in Cold syndromes, Heat syndromes, and cases where Summer-heat touches turbidity. If one sees these symptoms and drinks Shengjiang Tang (Ginger Decoction), and if the case belongs to Heat, using the hot-natured herb Ginger instead of dispersing cold creates a conflict with the pathogenic factor, which is not the correct treatment. Although there might still be a chance of efficacy in some contexts, drinking this for the other three types of syndromes would surely be dangerous. I have seen someone suffering from heatstroke drink a bowl of strong ginger soup and die immediately after putting down the cup. If they had drunk Zisu Tang (Perilla Leaf Decoction), the cold would have dispersed instantly, and the summer-heat would have caused no harm, because Zisu has a dispersing nature and can disperse pathogens regardless of the syndrome. Note: This discussion arose from punishing medicinal errors; using these methods for minor illnesses is most stable and beneficial, and those interested in health preservation must know this.
(Bingzhang) Note: *Yuanliu Lun*, in two volumes, was written in the nineteenth year of Qianlong. It critiques vulgar customs and corrects diagnostic fallacies, serving as a remedy for vulgar physicians.