童子入学，塾师先授以《三字经》，欲其便诵也，识途也。学医之始，未定先授何书，
如大海茫茫，错认半字罗经，便入牛鬼蛇神之域，余所以有《三字经》之刻也。前曾托名叶
天士，取时俗所推崇者，以投时好。然书中之奥旨，悉本圣经，经明而专家之伎可废。谢退
谷于注韩书室得缮本，惠书千余言，属归本名，幸有同志。今付梓而从其说，而仍名经而不
以为僭者，采集经文，还之先圣，海内诸君子，可因此一字而共知所遵，且可因此一字而不
病余之作。
嘉庆九年岁次甲子人日陈念祖自题于南雅堂
医之始 本岐黄 黄，黄帝也；岐，岐伯也。君臣问答，以明经络、脏腑、运气、治疗
之原，所以为医之祖。虽《神农本经》在黄帝之前，而神明用药之理，仍始于《内经》也。
灵枢作 素问详 《灵枢》九卷、《素问》九卷，通谓之《内经》，《汉书·艺文志》
载《黄帝内经十八篇》是也。医门此书，即业儒之五经也。
难经出 更洋洋 洋洋，盛大也。《难经》八十一章，多阐发《内经》之旨，以补《内
经》所未言，即间有与《内经》不合者，其时去古未远，别有考据也。秦越人，号扁鹊，战
国人，着《难经》。
越汉季 有南阳 张机，字仲景，居南阳，官长沙，东汉人也。着《伤寒杂病论》《金
匮玉函经》。
六经辨 圣道彰 《内经》详于针灸，至伊芳尹有汤液治病之法，扁鹊、仓公因之。仲师
出而杂病伤寒专以方药为治，其方俱原本于神农、黄帝相传之经方，而集其大成。
伤寒着 金匮藏 王肯堂谓《伤寒论》义理如神龙出没，首尾相顾，鳞甲森然。金
匮玉函，示宝贵秘藏之意也。其方非南阳所自造，乃上古圣人所传之方，所谓经方是也。
其药悉本于《神农本经》。非此方不能治此病，非此药不能成此方，所投必效，如桴鼓之
相应。
垂方法 立津梁 仲师，医中之圣人也。儒者不能舍至圣之书而求道，医者岂能外
仲师之书以治疗。
李唐后 有千金 唐·孙思邈，华原人，隐居太白山。着《千金方》《千金翼方》各三
十卷。宋仁宗命高保衡、林亿校正，后列《禁经》二卷。今本分为九十三卷。较《金匮》虽
有浮泛偏杂之处，而用意之奇，用药之巧，亦自成一家。
外台继 重医林 唐·王焘着《外台秘要》四十卷，分一千一百四门，论宗巢氏，方多
秘传，为医门之类书。
后作者 渐浸淫 等而下之，不足观也已。
红紫色 郑卫音 间色乱正，靡音忘倦。
迨东垣 重脾胃 金·李杲，字明之，号东垣老人。生于世宗大定二十年，金亡入元，
十七年乃终，年七十二，旧本亦题元人。作《脾胃论》《辨惑论》《兰室秘藏》。后人附以
诸家合刻，有《东垣十书》传世。
温燥行 升清气 如补中益气及升阳散火之法，如苍术、白术、羌活、独活、木香、陈
皮、葛根之类，最喜用之。
虽未醇 亦足贵 人谓东垣用药，如韩信将兵，多多益善。然驳杂之处，不可不知。惟
以脾胃为重，故亦可取。
若河间 专主火 金·刘完素，字守真，河间人。事迹俱详《金史·方技传》。主火之
说，始自河间。
遵之经 断自我 《原病式》十九条，俱本《内经·至真要大论》，多以火立论，而不
能参透经旨。如火之平气曰升明，火之太过曰赫曦，火之不及曰伏明，其虚实之辨，若冰炭之反也。
一二方 奇而妥 如六一散、防风通圣散之类，皆奇而不离于正也。
丹溪出 罕与俦 元·朱震亨，字彦修，号丹溪，金华人。其立方视诸家颇高一格。
阴宜补 阳勿浮 《丹溪心法》以补阴为主，谓阳常有余，阴常不足。诸家俱辨其非，
以人得天地之气以生，有生之气，即是阳气，精血皆其化生也。
杂病法 四字求 谓气、血、痰、郁是也。一切杂病，只以此四字求之。气用四君子
汤，血用四物汤，痰用二陈汤，郁用越鞠丸。参差互用，各尽其妙。
若子和 主攻破 张子和(戴人)书中，所主多大黄、芒硝、牵牛、芫花、大戟、甘遂之
类，意在驱邪。邪去则正安，不可畏攻而养病。
病中良 勿太过 子和之法，实症自不可废，然亦宜中病而即止；若太过，则元气随邪
气而俱散，挽无及矣。
四大家 声名噪 刘河间、张子和、李东垣、朱丹溪为金、元四大家，《张氏医通》之
考核不误。
必读书 错名号 李士材《医宗必读》四大家论，以张为张仲景，误也。仲景为医中之
圣，三子岂可与之并论。
明以后 须酌量 言医书充栋汗牛，可以博览之，以广见识，非谓诸家所着皆善本也。
详而备 王肯堂 金坛王宇泰，讳肯堂。着《证治准绳》，虽无所采择，亦医林之备考也。
薛氏按 说骑墙 明·薛己，号立斋，吴县人。着《薛氏医按》十六种，大抵以四君子
、六君子、逍遥散、归脾汤、六八味丸主治，语多骑墙。
士材说 守其常 李中梓，号士材，国朝人也。着《医宗必读》《士材三书》。虽曰浅
率，却是守常，初学人所不废也。
景岳出 着新方 明·张介宾，字会卿，号景岳，山阴人。着《类经质疑录》。全
书所用之方，不外新方八阵，其实不足以名方。古圣人明造化之机，探阴阳之本，制出一方
，非可以思议及者。若仅以熟地补阴，人参补阳，姜附祛寒，芩连除热，随拈几味，皆可名
方，何必定为某方乎?
石顽续 温补乡 张璐，字路玉，号石顽，国朝人。着《医通》，立论多本景岳，以温
补为主。
献可论 合二张 明·宁波赵献可，号养葵。着《医贯》。大旨重于命门，与张石顽、
张景岳之法相同。
诊脉法 濒湖昂 明·李时珍，字东璧，号濒湖。着《本草纲目》五十二卷，杂收诸说
，反乱《神农本经》之旨。卷末刻《脉学》颇佳，今医多宗之。
数子者 各一长 知其所长，择而从之。
揆诸古 亦荒唐 理不本于《内经》，法未熟乎仲景，纵有偶中，亦非不易矩 。
长沙室 尚彷徨 数子虽曰私淑长沙，升堂有人，而入室者少矣!
惟韵伯 能宪章 慈溪柯琴，字韵伯，国朝人。着《伤寒论注》、《论翼》，大有功于
仲景，而《内经》之旨，赖之以彰。
徐尤着 本喻昌 徐彬，号忠可；尤怡，号在泾。二公《金匮》之注，俱本喻嘉言。考
嘉言名昌，江西南昌人。崇祯中以选举入都，卒无所就。遂专务于医，着《尚论篇》，主张
太过，而《医门法律》颇能阐发《金匮》之秘旨。
大作者 推钱塘 张志聪，号隐庵；高世 ，号士宗。俱浙江钱塘人也。国朝康熙
间，二公同时学医，与时不合，遂闭门着书，以为传道之计。所注《内经》《本草经》《伤
寒论》《金匮》等书，各出手眼，以发前人所未发，为汉后第一书。今医畏其难，而不敢谈及。
取法上 得慈航 取法乎上，仅得其中。切不可以《医方集解》《本草备要》《医宗必
读》《万病回春》《本草纲目》《东医宝鉴》《冯氏锦囊》《景岳全书》《薛氏医按》等书
，为快捷方式也。今之医辈，于此书并未寓目，止取数十种庸陋之方，冀图幸中，更不足论也。
【小引】
儿童刚入学时，塾师首先教授《三字经》，是为了让他们便于诵读、熟悉门径。开始学医时，如果不确定先读哪本书，就会像面对茫茫大海一样迷失方向；一旦错把罗盘上的字当作指南，就会陷入牛鬼蛇神般的邪道。所以我刻印了这本《医学三字经》。此前我曾假托叶天士之名，借用当时世俗所推崇的名头来迎合风气。然而书中的深奥旨意，完全依据儒家经典（指中医经典），只要精通经典，那些专家式的片面技艺就可以废弃了。谢退谷在注韩书室得到了抄本，赠送给我一千多字的书信，嘱咐我回归本书原本的名字，幸好有志同道合的人支持。现在我将此书付梓刊行并采纳他的建议，但仍保留“经”的名称而不认为这是僭越，因为采集经文的内容是归还给古代圣人，海内的各位君子可以因此知道遵循的标准，并且也可以因为这个称呼而不会指责我的著作。
嘉庆九年岁次甲子人日，陈念祖在南雅堂自题。
【医学源流第一】
医学的开端，本源在于岐伯与黄帝。黄，指黄帝；岐，指岐伯。他们君臣之间的问答，阐明了经络、脏腑、运气学说以及治疗原理的根本，因此被尊为医学的始祖。虽然《神农本草经》成书于黄帝之前，但关于神明般用药的道理，仍然始于《黄帝内经》。
《灵枢》与《素问》详细记载了医学理论。《灵枢》九卷、《素问》九卷，通称为《黄帝内经》，《汉书·艺文志》中记载的《黄帝内经十八篇》就是它。在医学领域中，这本书的地位相当于儒者学习的五经。
《难经》问世后，内容更加宏大盛大。洋洋，意为盛大。《难经》共八十一章，大多阐发《黄帝内经》的宗旨，以补充《黄帝内经》未曾言及的内容。即使偶尔有与《黄帝内经》不一致的地方，也是因为那个时代距离古代未远，另有考证依据。秦越人，号称扁鹊，是战国时期的人，撰写了《难经》。
到了汉代末年，出现了张仲景。张机，字仲景，居住在南阳，曾任长沙太守，是东汉人。他撰写了《伤寒杂病论》和《金匮玉函经》。
通过六经辨证，圣人的道理得以彰显。《黄帝内经》详细记载了针灸疗法，到了伊尹提出了汤液治病的方法，扁鹊、仓公沿用了这种方法。张仲景出现后，对于杂病和伤寒专门采用方药进行治疗，他的方剂都源自神农、黄帝相传的经典方剂，并集其大成。
《伤寒论》著述完成，《金匮要略》将其珍藏。王肯堂曾说，《伤寒论》的义理如同神龙出没，首尾呼应，鳞甲森严有序。《金匮玉函经》这个名字，显示了宝贵且秘密收藏的意思。其中的方剂并非张仲景自行创造，而是上古圣人传承下来的方剂，也就是所谓的经方。其中的药物全部依据《神农本草经》。不是这个方剂就不能治疗这个病，不是这些药物就不能组成这个方剂，使用它们必定有效，就像鼓槌敲击鼓面一样迅速响应。
垂示方法，树立津梁（指指引）。张仲景是医学中的圣人。儒者不能舍弃至圣之书去求道，医者难道能抛开张仲景的书来进行治疗吗？
唐代以后，出现了孙思邈。唐代的孙思邈，华原人，隐居在太白山。他撰写了《千金方》和《千金翼方》，各三十卷。宋仁宗命令高保衡、林亿进行校正，后来列入《禁经》二卷。现在的版本分为九十三卷。虽然与《金匮要略》相比有些浮泛偏杂之处，但其用意的奇特、用药的巧妙，也自成一家风格。
《外台秘要》继承其后，重视医学领域。唐代的王焘撰写了《外台秘要》四十卷，分一千一百四门，论述宗旨源于巢元方，方剂多为秘传，是医学领域的类书。
后来的作者，逐渐浸淫其中，水平等而下之，不值得观看了。
红紫色扰乱正色，郑卫之音令人沉迷忘倦。比喻旁门左道干扰正统医学。
等到李东垣出现，强调脾胃的重要性。金代的李杲，字明之，号东垣老人。生于金世宗大定二十年，金朝灭亡后入元朝，十七年后去世，享年七十二岁，旧版书籍也题名为元代人。他著有《脾胃论》《辨惑论》《兰室秘藏》。后人附上各家合刻，有《东垣十书》传世。
温燥之法流行，提升清气。如补中益气及升阳散火等方法，常用苍术、白术、羌活、独活、木香、陈皮、葛根等药物，他最喜欢使用这些。
虽然不够纯粹，但也值得珍贵。人们说李东垣用药，像韩信带兵，越多越好。然而驳杂之处，不可不知道。只因为他重视脾胃，所以也可取法。
至于刘河间，专门主张火邪致病。金代的刘完素，字守真，河间人。他的事迹详细记载在《金史·方技传》中。主火的说法，开始于刘河间。
遵循经典，判断在于自我。《原病式》中的十九条，都依据《黄帝内经·至真要大论》，多以火立论，但不能透彻理解经典旨意。如火的平气叫做升明，火的太过叫做赫曦，火的不及叫做伏明，其虚实的辨别，就像冰炭相反一样。
一两个方剂，奇特而稳妥。如六一散、防风通圣散之类，都奇特但不离正道。
朱丹溪出现后，很少有人能与他比肩。元代的朱震亨，字彦修，号丹溪，金华人。他创立的方剂比各家高出格调。
阴宜补，阳勿浮（指阳气不宜妄动或发散过度）。《丹溪心法》以补阴为主，认为阳常有余，阴常不足。各家都辩驳他的观点，认为人得天地之气而生，有生之气即是阳气，精血都是由阳气化生的。
杂病的治疗方法，从四个字寻求。即气、血、痰、郁。一切杂病，只从这四个字去探求。气病用四君子汤，血病用四物汤，痰病用二陈汤，郁病用越鞠丸。参差错落互用，各尽其妙。
至于张子和，主攻破。张子和（名戴人）书中，主要主张大黄、芒硝、牵牛、芫花、大戟、甘遂之类的药物，意在驱除邪气。邪气去除则正气安宁，不可因为害怕攻伐而滋养疾病。
病中的良法，不要太过。张子和的方法，实证自然不可废弃，但也应该中病即止；如果太过，元气会随着邪气一起消散，那就无法挽回了。
金元四大家，声名噪响。刘河间、张子和、李东垣、朱丹溪被称为金、元四大家，《张氏医通》中的考核没有错误。
必读书籍，名字搞错。李士材在《医宗必读》中对四大家的论述，把张子和误认为是张仲景，这是错误的。张仲景是医学中的圣人，其他三人怎么能与他并列讨论呢？
明代以后，需要斟酌衡量。说医书堆积如山，汗牛充栋，可以博览群书以广见识，并不是说诸家所著的都是善本。
详尽而完备的是王肯堂。金坛人王宇泰，名肯堂。著有《证治准绳》，虽然没有什么特别的选择采择，也是医学界的备考资料。
薛己的按语，说法骑墙。明代的薛己，号立斋，吴县人。著有《薛氏医按》十六种，大体上以四君子、六君子、逍遥散、归脾汤、六味地黄丸主治，话语多模棱两可。
李士材的说法，坚守常规。李中梓，号士材，本朝人。著有《医宗必读》《士材三书》。虽然说是浅显草率，却是坚守常规，初学者不可或缺。
张景岳出现，著立新方。明代的张介宾，字会卿，号景岳，山阴人。著有《类经质疑录》。全书所用的方剂，不外乎新方八阵，其实不足以称为方剂。古代圣人明白造化的机理，探究阴阳的根本，制定一方，不是可以用思维臆测得到的。如果仅仅用熟地补阴，人参补阳，姜附祛寒，芩连除热，随手抓几味药，都可以称为方剂，何必一定要定为某个特定的方子呢？
张石顽续写，偏向温补之乡。张璐，字路玉，号石顽，本朝人。著有《医通》，立论多依据张景岳，以温补为主。
赵献可论述，融合两位张姓医家。明代的宁波人赵献可，号养葵。著有《医贯》。主旨重于命门，与张石顽、张景岳的方法相同。
诊脉的方法，李时珍高昂。明代的李时珍，字东璧，号濒湖。著有《本草纲目》五十二卷，杂乱收集各种说法，反而扰乱了《神农本草经》的宗旨。卷末刻印的《脉学》颇为精彩，现在的医生多宗奉它。
这几位医家，各有一长。了解他们的长处，选择而跟随学习。
揆度古法，亦觉荒唐。道理不基于《黄帝内经》，技法不熟悉张仲景，纵然偶尔奏效，也不是不违背规矩的常态。
长沙（指张仲景）的殿堂，尚且彷徨。这几位虽然说是私淑张仲景，登堂入室的人少啊！
只有柯韵伯，能效法宪章。慈溪人柯琴，字韵伯，本朝人。著有《伤寒论注》、《论翼》，对张仲景大有功劳，而《黄帝内经》的旨意，依赖它才得以彰显。
徐彬和尤怡著名，依据喻昌。徐彬，号忠可；尤怡，号在泾。这两位对《金匮要略》的注解，都依据喻嘉言。考察喻嘉言名叫昌，江西南昌人。崇祯年间通过选举进入京城，最终无所成就。于是专心致力于医学，著有《尚论篇》，主张过于极端，而《医门法律》颇能阐发《金匮要略》的隐秘旨意。
伟大的著作，推举钱塘人。张志聪，号隐庵；高世栻，号士宗。都是浙江钱塘人。清朝康熙年间，这两位同时学医，与时俗不合，于是闭门著书，作为传道之计。他们所注解的《黄帝内经》《神农本草经》《伤寒论》《金匮要略》等书，各有独到见解，以发掘前人所未发现的，是汉代以后的第一流书籍。现在的医生畏惧其难度，而不敢谈论。
取法乎上，得到慈航（指正确的指引）。取法乎上，仅得其中。千万不要把《医方集解》《本草备要》《医宗必读》《万病回春》《本草纲目》《东医宝鉴》《冯氏锦囊》《景岳全书》《薛氏医按》等书当作快捷方式。现在的医生辈分，对这些书并未看过，只选取几十种平庸粗陋的方剂，希望侥幸奏效，更不值得讨论了。
[Introduction]
When children first enter school, the tutor initially teaches them the *San Zi Jing* (Three Character Classic) to facilitate memorization and familiarize them with the path. At the beginning of learning medicine, if one does not determine which book to study first, it is like facing a vast, boundless sea; mistaking half a character on a compass for guidance leads one into the realm of demons and monsters. Therefore, I had this *Yi Xue San Zi Jing* (Medical Three-Character Classic) printed. Previously, I used the pseudonym Ye Tianshi, borrowing the prestige favored by contemporary customs to cater to popular taste. However, the profound principles in the book are entirely based on the Sacred Classics (referring to TCM classics). Once the classics are understood, the specialized skills of experts can be discarded. Xie Tuigu obtained a manuscript copy at the Zhuhan Shushi studio and gifted me a letter of over a thousand words, urging me to restore the original name of the book. Fortunately, there were like-minded supporters. Now, I am having this book published and adopting his suggestion, yet still retaining the name "Jing" (Classic) without considering it presumptuous, because collecting the content of the classics returns them to the ancient sages. Gentlemen within the seas can thereby know what to follow, and may also refrain from criticizing my work due to this specific terminology.
Dated Renri (the 7th day of the first lunar month) in the Jiazi year of the 9th year of the Jiaqing reign, Chen Nianzu inscribed this at Naya Hall.
[Chapter 1: The Origins of Medicine]
The origin of medicine lies in Qibo and the Yellow Emperor. Huang refers to the Yellow Emperor; Qi refers to Qibo. Their dialogue between ruler and minister elucidated the origins of meridians, zang-fu organs, luck cycles (Yunqi), and treatment principles, thus earning them the status as the ancestors of medicine. Although the *Shennong Bencao Jing* (Divine Farmer's Materia Medica) was compiled before the Yellow Emperor, the profound principles of using herbs still originated from the *Huangdi Neijing* (Yellow Emperor's Inner Canon).
The *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions) provide detailed accounts. The nine volumes of *Lingshu* and nine volumes of *Suwen* are collectively known as the *Huangdi Neijing*, which corresponds to the *Huangdi Neijing Shiba Juan* (Eighteen Volumes of the Yellow Emperor's Inner Canon) recorded in the *Han Shu · Yi Wen Zhi* (Treatise on Literature in the Book of Han). In the medical field, this book holds the same status as the Five Classics studied by Confucian scholars.
The publication of the *Nanjing* (Classic of Difficult Issues) made the discourse more grand and extensive. Yangyang means grand or majestic. The *Nanjing* consists of eighty-one chapters, mostly expounding upon the principles of the *Neijing* to supplement what was left unsaid in the *Neijing*. Even where there are occasional discrepancies with the *Neijing*, it is because that era was not far removed from antiquity, allowing for separate textual research. Qin Yueren, known as Bian Que, was a figure of the Warring States period who authored the *Nanjing*.
Towards the end of the Han Dynasty, Zhang Zhongjing appeared. Zhang Ji, courtesy name Zhongjing, resided in Nanyang and served as the Prefect of Changsha; he was a person of the Eastern Han Dynasty. He authored the *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases) and the *Jingui Yuqan Jing* (Golden Cabinet Jade Box Classic).
Through differentiation according to the Six Meridians (Six Stages), the Way of the Sages is illuminated. The *Neijing* details acupuncture therapies. It was Yi Yin who introduced the method of treating diseases with decoctions, which Bian Que and Cang Gong followed. When Master Zhang (Zhongjing) emerged, he specifically treated miscellaneous diseases and cold damage with herbal formulas. His formulas were all rooted in the classic prescriptions passed down from Shennong and the Yellow Emperor, synthesizing their greatest achievements.
The *Shanghan Lun* was completed, and the *Jingui Yaolue* preserved it. Wang Kentang stated that the principles of the *Shanghan Lun* are like the appearance and disappearance of divine dragons, with heads and tails responding to each other and scales arranged in order. The name *Jingui Yuqan Jing* indicates the meaning of preciousness and secret preservation. These formulas were not self-created by Zhang Zhongjing but were prescriptions transmitted from ancient sages, known as "Jingfang" (Classic Prescriptions). The herbs used are all based on the *Shennong Bencao Jing*. One cannot treat this disease with any other formula, nor compose this formula with any other herbs; their application yields immediate efficacy, like a drumstick striking a drum.
He established methods and set up bridges (guidelines). Master Zhang is the Sage among physicians. Just as Confucians cannot seek the Way without abandoning the books of the Supreme Sage, how can physicians treat diseases without relying on the books of Master Zhang?
After the Tang Dynasty, Sun Simiao appeared. Sun Simiao of the Tang Dynasty was from Huayuan and lived in seclusion on Mount Taibai. He authored the *Qianjin Fang* (Prescriptions Worth a Thousand Gold) and *Qianjin Yifang* (Supplement to Prescriptions Worth a Thousand Gold), each in thirty volumes. Emperor Renzong of Song ordered Gao Baoheng and Lin Yi to collate them, and later two volumes of *Jin Jing* were included. The current version is divided into ninety-three volumes. Although somewhat superficial and mixed compared to the *Jingui Yaolue*, its unique intent and skillful use of herbs make it a distinct school.
The *Waitai Miyao* (Secret Essentials of the Outer Pavilion) succeeded it, emphasizing the medical field. Wang Tao of the Tang Dynasty authored the *Waitai Miyao* in forty volumes, divided into 1,140 categories. Its theoretical basis stems from Chao Yuanfang, and its formulas were mostly secret transmissions, serving as an encyclopedia for the medical profession.
Later authors gradually became immersed in decline, descending in quality until they were no longer worth observing.
Red and purple colors disrupt the correct hues; music from Zheng and Wei induces forgetfulness through indulgence. This metaphorically describes how heterodox schools interfere with orthodox medicine.
When Li Dongyuan appeared, he emphasized the Spleen and Stomach. Li Gao of the Jin Dynasty, courtesy name Mingzhi, pseudonym Dongyuan Laoren (Old Man of the Eastern Hill). Born in the 20th year of the Dading reign of Emperor Shizong of Jin, he lived through the fall of Jin into the Yuan Dynasty, passing away seventeen years later at the age of seventy-two. Old editions also list him as a Yuan person. He wrote the *Piwei Lun* (Treatise on the Spleen and Stomach), *Huohuo Lun* (Treatise on Dispelling Doubts), and *Lanshi Micang* (Secret Treasures of the Orchid Chamber). Later generations combined these with other works, resulting in the *Dongyuan Shishu* (Ten Books of Dongyuan) handed down to posterity.
Warm and dry methods prevailed, raising clear Qi. Methods such as Buzhong Yiqi Tang (Tonify the Middle and Augment the Qi Decoction) and Shengyang Sanhuo Fa (Raise Yang and Disperse Fire Method) frequently employed herbs such as Atractylodis Rhizoma (Cangzhu), Atractylodis Macrocephalae Rhizoma (Baizhu), Notopterygii Rhizoma et Radix (Qianghuo), Angelicae Pubescentis Radix (Duohuo), Aucklandiae Radix (Muxiang), Citri Reticulatae Pericarpium (Chenpi), and Puerariae Radix (Gegen). He favored using these the most.
Although not pure, it is still valuable. People say that Li Dongyuan’s use of herbs is like Han Xin leading troops: the more, the better. However, one must be aware of its impure aspects. Because he prioritized the Spleen and Stomach, his approach is worthy of adoption.
As for Liu Wanhe, he focused exclusively on Fire. Liu Wusu of the Jin Dynasty, courtesy name Shouzhen, was from Hejian. His deeds are detailed in the *Biographies of Technicians* in the *History of Jin*. The theory of Fire originated with Liu Wanhe.
Following the classics, judgment rests with oneself. The Nineteen Items in *Yuanbing Shi* (Original Formulas for Disease Patterns) are all based on the *Zhi Zhen Yao Da Lun* (Great Treatise on the Most Essential Truths) in the *Neijing*. They mostly establish arguments based on Fire but fail to thoroughly penetrate the canonical essence. For instance, the balanced state of Fire is called Shengming, excessive Fire is called Hexi, and deficient Fire is called Fuming. The distinction between deficiency and excess is as opposite as ice and charcoal.
One or two formulas are strange yet appropriate. Examples include Liuyi San (Six-to-One Powder) and Fangfeng Tongsheng San (Saposhnikovia and Gardenia Powder). All are unconventional but remain within the right path.
When Danxi (Zhu Zhenheng) emerged, few could match him. Zhu Zhenheng of the Yuan Dynasty, courtesy name Yanxiu, pseudonym Danxi, was from Jinhua. His prescription formulations were superior to those of other schools.
Yin should be tonified; Yang should not float (excessively disperse). The *Danxi Xinfa* (Essence of Danxi) focuses on tonifying Yin, asserting that Yang is often in excess while Yin is often deficient. Other schools refuted this, arguing that humans are born from the Qi of Heaven and Earth, and the vital Qi generated is Yang Qi itself; essence and blood are all transformed by it.
For miscellaneous diseases, seek the answer in four characters: Qi, Blood, Phlegm, and Depression. All miscellaneous diseases can be sought through these four characters. For Qi disorders, use Sijunzi Tang (Four Gentlemen Decoction); for Blood disorders, use Siwu Tang (Four Substances Decoction); for Phlegm, use Erchen Tang (Two Aged Decoction); for Depression, use Yueju Wan (Resolve Stagnation Pill). Used in varied combinations, they achieve their wonders.
As for Zhang Zihe, he focused on attacking and purging. In the works of Zhang Zihe (courtesy name Dairen), the main ingredients included Rheum Palmatum Radix et Rhizoma (Dahuang), Mirabilite (Mangxiao), Semen Kochiae (Qianniu), Genkwa Flos (Yanhua), Euphorbiae Pekinensis Radix (Daji), and Kansui Radix (Gansui). His intent was to drive out pathogens. Once pathogens are expelled, righteousness (healthy Qi) is secured; one should not fear attack and thereby nourish the disease.
Good methods in illness, do not go too far. Zhang Zihe’s methods are indispensable for excess patterns, but one should stop once the disease is addressed. If taken too far, healthy Qi will dissipate along with the pathogen, making recovery impossible.
The Four Great Masters have noisy reputations. Liu Hejian, Zhang Zihe, Li Dongyuan, and Zhu Danxi are known as the Four Great Masters of the Jin and Yuan Dynasties; the assessment in *Zhangshi Yitong* is correct.
Must-read books have misnamed titles. In the discussion of the Four Great Masters in Li Shicai’s *Yizhong Bidu* (Must-Read Books for Medicine), Zhang Zihe is mistakenly identified as Zhang Zhongjing. This is wrong. Zhang Zhongjing is the Sage of Medicine; how can the other three be discussed on equal footing with him?
After the Ming Dynasty, one must exercise discretion. Medical books are piled high enough to fill warehouses and exhaust oxen; one can read extensively to broaden knowledge, but this does not mean all works by various authors are good editions.
Detailed and comprehensive is Wang Kentang. Wang Yutai from Jintan, whose personal name was Kentang. He authored *Zhengzhi Zhunsheng* (Standard Guidelines for Diagnosis and Treatment). Although lacking selective refinement, it serves as a reference for the medical forest.
Xue Ji’s annotations take a middle-of-the-road stance. Xue Ji of the Ming Dynasty, pseudonym Lizhai, was from Wu County. He authored *Xuexi Yi An* (Medical Records of Xue Ji) in sixteen types. Generally, he treated conditions with Sijunzi Tang, Liujunzi Tang, Xiaoyao San, Guipi Tang, and Liuwei Dihuang Wan, often employing ambiguous language.
Li Shicai’s views adhere to convention. Li Zhongzi, pseudonym Shicai, was a person of our dynasty. He authored *Yizhong Bidu* and *Shicai Sanshu*. Although considered shallow and hasty, he adhered to conventions, making his works indispensable for beginners.
Zhang Jingyue emerged, authoring new formulas. Zhang Jianbin of the Ming Dynasty, courtesy name Huiqing, pseudonym Jingyue, was from Shanyin. He authored *Leijing Zhiyi Lu*. The formulas used throughout the book are none other than the Eight Arrays of New Formulas, which actually do not deserve to be called formulas. Ancient sages understood the mechanisms of creation and explored the roots of Yin and Yang to create formulas that cannot be guessed by mere thought. If one simply uses Rehmanniae Radix Preparata (Shudi) to tonify Yin, Ginseng Radix (Renshen) to tonify Yang, Zingiberis Rhizoma (Jiang) and Aconiti Lateralis Radix Preparata (Fuzi) to dispel cold, and Scutellariae Radix (Huangqin) and Coptidis Rhizoma (Huanglian) to remove heat, picking a few random herbs constitutes a formula. Why must it be defined as a specific named formula?
Zhang Shiwu continued, favoring warm tonification. Zhang Lu, courtesy name Luyu, pseudonym Shiwu, was a person of our dynasty. He authored *Yitong*. His theories were largely based on Zhang Jingyue, focusing on warm tonification.
Zhao Xiuke’s discussions combined the two Zhangs. Zhao Xiuke from Ningbo, Ming Dynasty, pseudonym Yangkui. He authored *Yiguan*. His main emphasis was on the Mingmen (Gate of Life), aligning with the methods of Zhang Shiwu and Zhang Jingyue.
Pulse diagnosis methods rose with Binhu. Li Shizhen of the Ming Dynasty, courtesy name Dongbi, pseudonym Binhu. He authored *Bencao Gangmu* (Compendium of Materia Medica) in fifty-two volumes. He杂乱ly collected various theories, confusing the essence of the *Shennong Bencao Jing*. The *Maixue* (Study of Pulse) carved at the end of the volume is quite excellent, and modern physicians mostly follow it.
These several masters each had one strength. Knowing their strengths, one should choose and follow them.
Judging against the ancients, it seems absurd. If principles are not based on the *Neijing* and techniques are not mastered from Zhang Zhongjing, even if one occasionally succeeds, it is not following the proper rules.
In the hall of Changsha (Zhang Zhongjing), one still hesitates. Although these masters claimed to be private disciples of Changsha, few truly entered the inner room (mastered the deepest teachings)!
Only Ke Yunbo could emulate the constitution. Ke Qin from Cixi, courtesy name Yunbo, was a person of our dynasty. He authored *Shanghan Lun Zhu* and *Lunyi*. He made great contributions to Zhang Zhongjing, and the essence of the *Neijing* relied on his work to be illuminated.
Xu Bin and You Yi were prominent, basing their work on Yu Chang. Xu Bin, pseudonym Zhongke; You Yi, pseudonym Zaijing. Their commentaries on the *Jingui Yaolue* were both based on Yu Jiayan. Research shows Yu Jiayan’s real name was Chang, from Nanchang, Jiangxi. During the Chongzhen reign, he entered the capital via election but achieved nothing. He then devoted himself to medicine, authoring *Shanglun Pian*. His assertions were too extreme, but *Yimen Falv* (Medical Laws and Principles) effectively elucidated the hidden secrets of the *Jingui Yaolue*.
Among major authors, Qiantang is recommended. Zhang Zhicong, pseudonym Yin'an; Gao Shizong, pseudonym Shizong. Both were from Qiantang, Zhejiang. During the Kangxi reign of the Qing Dynasty, these two studied medicine simultaneously. Disagreeing with contemporary trends, they closed themselves off to write books, aiming to transmit the Dao. Their commentaries on the *Neijing*, *Shennong Bencao Jing*, *Shanghan Lun*, and *Jingui Yaolue* each displayed unique insights, uncovering what predecessors had not revealed, making them the premier works since the Han Dynasty. Modern physicians fear their difficulty and dare not discuss them.
Aim for the highest, obtain the lifeboat (correct guidance). Aim high, and you may only reach the middle. Do not treat books like *Yifang Jijie*, *Bencao Beiyao*, *Yizhong Bidu*, *Wanbing Huichun*, *Bencao Gangmu*, *Dongui Bogam*, *Fengshi Jinnang*, *Jingyue Quanshu*, and *Xuexi Yi An* as shortcuts. Current generations of physicians have not even looked at these books, selecting only dozens of mediocre and crude formulas, hoping for lucky successes. This is hardly worth discussing.