前人称病有十不治。人能反躬自省，不治仍可治也。纵欲 淫，不自珍重。窘苦拘囚
，无潇
洒之态。怨天尤人，广生懊恼。念朝预愁明日，一年营计百年。室人聒噪，耳目尽成荆棘。
听信巫师赛祷，广行宰割。寝同不适，饮食无度。多服汤药，荡涤肠胃，元气渐耗。讳病忌
医，使寒热虚实妄投。以死为苦，与六亲眷属，常生难舍之想。
医乃古圣人设法以济后世，生死存亡所系焉。欲探其精微，务在博览古今，潜心体贴。
如上
古有轩岐，以下代不乏人。神农氏尝百草，一日而化七十毒，是有《本草》。黄帝与岐伯天
师更相问难，上穷天文，下穷地理，中极民瘼，《灵枢》、《素问》作焉。其间推原运气之
变迁，阐明经络之标本；论疾必归其要，治法务合其宜。井然而有条，粲然而不紊；其道
至精至微，知人之所不能知，发人之所不能发，诚万世全生之大典也。扁鹊得其遗意，演而
为《难经》。皇甫士安次而为《甲乙》，杨上善纂而为《太素》，王叔和因之而作《脉经》
，俱彪炳璀灿，为一时宗。独汉长沙太守张仲景，推本求源，探微索隐，而作《伤寒论》、
《金匮要略》。其方取大小奇偶之，制定君臣佐使之宜，真千古不传之秘；而于春温、夏热
、中暑、伏暑等症，则有未尽也。幸守真刘子，作《要旨论》、《原病式》、《直格书》、
《宣明论》四书，补长沙所未及。如改桂枝麻黄各半汤为双解散，变十枣汤为三花神佑丸，
可谓青出于蓝，真有功医门者。同时有张子和者，作《儒门事亲》，方分汗吐下三法，其曰
吐中有汗，泻中有补，圣人止有此三法，无第四法，乃不易之确论，于是世人知有刘张之派
矣。其奈后学欠于精详，用之失当，至东垣老人阐《素问》之理
，宗仲景之法，作《济生拔萃》十书，以传于世。独于内伤一门，立《脾胃论》，补中益气
等汤，出千古之特见，开后来之瞽蒙。及丹溪朱氏，伤寒火热，内伤杂病，无不精研。其时
世人泥于局方，故立补阴诸法，以救偏弊。其因不一，慨无善法救人之夭，乃发神明之识，
各撰成书，以为世之准绳也。至于巢元方之《病源》书，孙思邈之《千金方》，王焘之《外
台秘要》辞繁方广，足称往代之大作。如陶节安之《伤寒六书》，似胜朱奉议之《活人书》
。因节安发仲景所未发，奉议不遵阴阳为表里，解阴阳为寒热，差之毫厘，谬以千里，其活
人也固多，而其杀人也岂少哉！薛己之《外科》，补东垣所未备。戴元礼之《证治要诀》，
葛可久之《十药神书》，钱瑛之《小儿方论》，张景岳之《大宝论》，赵养葵之《水火论》
，
如牛渚燃犀，无微不照。秋燥是嘉言独得，瘟疫属又可新裁，皆近代之皎皎者也。至于国朝
名家叠出，接脉前贤，咸宜购览，以广见闻。名医著作，汗牛充栋，不胜备载，兹举其要耳
。业斯者，探讨以上种种，兼之临症权衡，以时为要，亦不失为大丈夫也哉！
前人曾说疾病有“十不治”的情况。如果病人能够反躬自省，那么原本“不治”的病也可以治愈。
（所谓的“十不治”包括：）纵情声色淫欲，不自我珍重身体；处境困窘痛苦，如同被囚禁，没有潇洒自在的神态；怨恨上天，归咎他人，广泛地产生懊恼情绪；早晨想着昨天的事，担忧明天，一年到头都在为百年后的事情筹划算计；家中妻室吵闹聒噪，使得耳目所及之处都感到像荆棘一样刺心难受；听信巫师，举行祭祀祈祷活动，大肆宰杀牲畜；睡眠休息不适，饮食没有节制；过多服用汤药，荡涤肠胃，导致元气逐渐消耗；隐瞒病情，忌讳就医，致使医生对寒热虚实的判断错误而胡乱投药；把死亡看作极大的痛苦，与六亲眷属常常产生难以割舍的眷恋想法。
医学是古代圣人设立方法来救济后世的，关系到人的生死存亡。想要探究其中的精微奥妙，务必博览古今书籍，潜心体会领悟。
上古时期有黄帝、岐伯，后世历代也不乏名医。神农氏品尝百草，一天之内化解了七十种毒素，因此有了《本草》一书。黄帝与天师岐伯互相问答疑难，上穷尽天文知识，下穷尽地理知识，中极尽百姓疾苦，从而创作了《灵枢》和《素问》。其中推究运气变化的规律，阐明经络的本末关系；论述疾病必归于要点，治疗法则必须合乎适宜。井然有序，条理分明，灿烂清晰而不混乱；其道理极其精微，知晓别人所不能知晓的，阐发别人所不能阐发的，确实是万世保全生命的伟大经典。
扁鹊得到了前人的遗意，演绎发展为《难经》。皇甫士安整理编次成为《甲乙经》，杨上善编纂成为《太素》，王叔和依据这些著作编写了《脉经》，这些都光辉灿烂，成为当时的宗师之作。唯独汉代的长沙太守张仲景，推求本源，探索细微隐秘，从而创作了《伤寒论》和《金匮要略》。他的方剂取法大小奇偶的变化，制定君臣佐使的适宜配伍，真是千古不传的秘诀；然而对于春温、夏热、中暑、伏暑等病症，则还有未尽完善之处。幸好刘守真先生，撰写了《要旨论》、《原病式》、《直格书》、《宣明论》四本书，弥补了张仲景未涉及的地方。比如将桂枝麻黄各半汤改为双解散，将十枣汤变为三花神佑丸，这可以说是青出于蓝而胜于蓝，确实是对医学界有功的人。同时期的张子和，撰写了《儒门事亲》，方剂分为汗、吐、下三法，他说：“吐法中包含汗法，泻法中包含补法，圣人只有这三种方法，没有第四种方法”，这是不可改变的确切理论，于是世人知道了有刘完素和张从正这一派别。无奈后世学者缺乏精细详实的研究，使用不当，直到李东垣老人阐发《素问》的道理，尊崇张仲景的法度，撰写了《济生拔萃》十部书，流传于世。唯独在内伤这一门类，创立了《脾胃论》，补中益气汤等方剂，出自千古独特的见解，开启了后人的蒙昧。到了朱丹溪，对于伤寒火热、内伤杂病，无不精心研究。当时世人拘泥于《局方》，所以他创立了补阴诸法，以纠正偏颇弊端。其原因各不相同，慨叹没有好的方法拯救人们的夭折，于是发挥神明般的见识，各自撰写成书，作为世人的准则。至于巢元方的《诸病源候论》，孙思邈的《千金方》，王焘的《外台秘要》，辞藻繁富，方剂广博，足以称为前代的大作。比如陶节庵的《伤寒六书》，似乎胜过朱肱的《活人书》。因为陶节庵阐发了张仲景未曾阐发的内容，而朱肱不遵循阴阳作为表里的原则，而是将阴阳解释为寒热，差之毫厘，谬以千里，他救活的人固然多，但他害死的人难道少吗！薛己的《外科》，弥补了李东垣著作中未完备的部分。戴元礼的《证治要诀》，葛可久的《十药神书》，钱瑛的《小儿方论》，张景岳的《大宝论》，赵养葵的《水火论》，就像在牛渚矶点燃犀牛角照见水底怪物一样，无所不见。吴又可关于秋燥的理论是独得之秘，关于瘟疫的论述属于新创裁断，都是近代杰出的人物。至于本朝名家层出不穷，承接前贤医术，都应当购买阅读，以拓宽见闻。名医著作，堆积如山，不胜枚举记载，这里只列举重要的罢了。从事这个行业的人，探讨以上种种学问，加上临症时的权衡变通，以顺应时势为关键，也不失为大丈夫啊！
Predecessors stated that there are ten types of illnesses considered "incurable." If a patient can engage in self-reflection, even those deemed incurable may still be treatable.
(The ten incurable conditions include:) Indulgence in lust and sexual excess, failing to cherish one's own body; being trapped in destitution and suffering, lacking a free and easy demeanor; blaming Heaven and reproaching others, generating widespread regret and distress; dwelling on the past morning and worrying about tomorrow, planning for a century ahead throughout the year; domestic noise from family members, making everything seen and heard feel like thorns piercing the ears and eyes; believing in shamans and participating in sacrificial prayers, engaging in extensive slaughter of animals; discomfort during sleep and rest, lack of moderation in diet and drinking; taking excessive herbal decoctions, scouring the intestines and stomach, gradually depleting vital Qi (Yuan Qi); concealing the illness and avoiding doctors, leading to incorrect administration of treatments for cold, heat, deficiency, or excess; regarding death as a great suffering, harboring persistent thoughts of reluctance to part with relatives and kin.
Medicine was established by ancient sages to benefit future generations, concerning matters of life and death. To explore its subtleties, one must extensively read ancient and modern texts and devote oneself to deep comprehension.
In ancient times, there were Huangdi (Yellow Emperor) and Qibo; subsequent dynasties have never lacked medical experts. Shennong tasted hundreds of herbs, neutralizing seventy poisons in a single day, thus giving rise to the *Bencao* (Materia Medica). Huangdi engaged in mutual questioning with his teacher Qibo, exploring astronomy above, geography below, and the sufferings of the people in between, resulting in the creation of the *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions). These works traced the changes of climatic influences (Yunqi), clarified the root and branch of meridians (Jingluo); discussed diseases by returning to their essentials, and formulated treatments that were appropriate. They were orderly and structured, brilliant and unconfused; their principles were extremely refined and subtle, knowing what others could not know, revealing what others could not reveal, truly serving as a grand classic for preserving life for all eternity.
Bianque inherited these ideas and developed them into the *Nanjing* (Classic of Difficult Issues). Huangfu Mi organized them into the *Jiayi Jing* (Systematic Classic of Acupuncture and Moxibustion), Yang Shangshan compiled them into the *Taisu*, and Wang Shuhe authored the *Maijing* (Pulse Classic). All these works were brilliant and became models of their time. Only Zhang Zhongjing, the Grand Administrator of Changsha during the Han Dynasty, traced origins and explored hidden depths, authoring the *Shanghan Lun* (Treatise on Cold Damage) and *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet). His formulas utilized variations of size, magnitude, odd, and even numbers, establishing the proper roles of sovereign, minister, assistant, and courier (Jun-Chen-Zuo-Shi) in herb combinations; this is indeed a secret passed down through millennia. However, regarding spring warmth, summer heat, heatstroke, and latent summerheat, there were still incomplete aspects. Fortunately, Liu Wansu wrote four books: *Yaozhi Lun*, *Yuanbing Shi*, *Zhige Shu*, and *Xuanming Lun*, supplementing what Zhang Zhongjing had missed. For instance, he modified Guizhi Mahuang Ge Ban Tang (Cinnamon Twig and Ephedra Half-Dose Decoction) into Shuangjie San (Double-Release Powder), and transformed Shizao Tang (Ten Jujube Decoction) into Sanhua Shenyao Wan (Three-Flower Divine Protection Pill). This can be described as surpassing the original master, truly benefiting the medical field. At the same time, Zhang Congzheng wrote *Rumen Shiqin* (Confucianism Serving One's Parents), categorizing formulas into sweating, vomiting, and purging methods. He stated, "Vomiting contains sweating, purging contains tonification; the Sages had only these three methods, no fourth method," which is an unchangeable truth. Thus, the world came to know the school of Liu and Zhang. Unfortunately, later scholars lacked precision and detail, using these methods improperly, until Li Dongyuan elucidated the principles of *Suwen*, adhered to Zhang Zhongjing's methods, and published ten books including *Jisheng Baci* to transmit to the world. Specifically in the category of internal injury, he established the *Piwei Lun* (Treatise on the Spleen and Stomach), creating formulas such as Buzhong Yiqi Tang (Tonify the Middle and Augment Qi Decoction), offering unique insights from antiquity and enlightening later generations. Later, Zhu Danxi studied cold damage, fire-heat, internal injuries, and miscellaneous diseases with meticulous care. Since people at that time were stuck in the rigid prescriptions of *Ju Fang*, he established various Yin-tonifying methods to correct biases. Although reasons varied, lamenting the lack of good methods to save people from premature death, he employed divine insight and wrote books to serve as standards for the world. As for Chao Yuanfang's *Bingyuan* (Source of Diseases), Sun Simiao's *Qianjin Fang* (Prescriptions Worth a Thousand Gold), and Wang Tao's *Waitai Miyao* (Secrets of the Outer Terrace), with their verbose language and extensive formulas, they deserve recognition as major works of past dynasties. For example, Tao Jian'an's *Shanghan Liushu* (Six Books on Cold Damage) seems superior to Zhu Fengyi's *Huo Ren Shu* (Book on Saving People). Because Tao Jian'an expounded upon what Zhang Zhongjing had not revealed, whereas Zhu Fengyi did not follow Yin-Yang as exterior-interior but interpreted Yin-Yang as cold-heat, a slight error led to a thousand-mile deviation; although he saved many, did he not kill many too? Xue Ji's *Waike* (Surgery) supplemented what Li Dongyuan left unfinished. Dai Yanli's *Zhengzhi Yaojue* (Essentials of Diagnosis and Treatment), Ge Kejiu's *Shiyao Shenshu* (Divine Book of Ten Herbs), Qian Ying's *Xiao'er Fanglun* (Discussion on Pediatric Formulas), Zhang Jingyue's *Dabao Lun* (Treatise on Great Treasure), and Zhao Yangkui's *Shuihuo Lun* (Treatise on Water and Fire) are like lighting a rhino horn at Niuzhu, illuminating everything without exception. Wu Youke's insights on autumn dryness were unique discoveries, and his new theories on plague were innovative creations; both are outstanding figures of recent times. As for the famous masters of our dynasty emerging continuously, inheriting the pulse diagnosis of former sages, all should be purchased and read to broaden knowledge. The writings of famous doctors are numerous enough to fill ox-carts and block paths, impossible to list completely; here we only mention the important ones. Those practicing medicine who explore these various works, combined with clinical judgment and adaptability to changing circumstances, can indeed be considered great men!