──仲景之方之有征也。药亦有征，东洞先师尝有药征之举，大行于海内，始开天下古
今之人之眼目，非如后世诸家本草之书之墨墨也。呜呼！天下古今，何其诸家本草之书之墨
墨也，是实耳听之而目不视之者之言也。墨墨亦宜乎哉？故其书之伙多也，虽汗牛充栋，亦
何征之有？是其所以为墨墨也。
──古者，本草之书之出也，阴阳服饵之言也。陶弘景羽之镞之，深入天下古今之医之
肺腑，陶实为之KT 矢矣。夫晋唐以降之为医也，盖以二家之言，别立医之方法者也。故
其为方法也，不之服饵家，则之阴阳家，又何医治之有。仲景之方法，于是乎亡，又何征之
为？呜呼！药之有征也，二千年来，始有先师之举。呜呼！天下古今，别有其人乎。
──晋唐以降之方之存也，有若《肘后方》，有若《千金方》，有若《外台秘要》。其方
垂数千，今欲取之而征之于其法。无一可征之于其法之方。何其无一可征之于其法之方耶？
无药之可征之于其证之方也。无药之可征之于其证之方，则无方之可对之于其证之法也。方
之不对于其证也，病何以治哉。苟施其方而谓之治者，非偶中则病自愈之时，与毒自静之时
也。医人其着眼于此，则疾医之道，明明察察。
──王叔和尝撰次仲景之书云∶未知其是否，盖所谓撰也者。撰择仲景之方法，于己之
臆度者也，所谓次也者。相次自家之方法，于仲景之书者也，是《伤寒杂病论》之所以搀入
附会也，隋唐之医之所以不能辨别分析焉也。葛洪之作《肘后方》也，孙思邈之着《千金方》
也，王焘之辑《外台秘要》也，皆不知取之于仲景氏，而取之于叔矣氏。《伤寒杂病论》之
不显也，职是之由。天下之为医者知视仲景氏之方法于三子者之书，而未尝能知视仲景氏之
真面目，于《伤寒杂病论》尚乎哉！至赵宋之时，藏一本于御府。天下之为医者，未尝能知
有仲景氏之方法矣，故未尝能知仲景氏之为何等者。当此时天下之为医者，知仲景氏之言之
一二有存焉，而未尝能知仲景氏之方法之全然有存焉，又未尝能知仲景氏之医之为古之疾医
之遗矣。又当此时天下之为医者，别立医道于己之臆度，是汗牛充栋之书之所以起也。呜呼！
当仲景氏之书之不显之时，而别立医道云者，则不得不取之于己之臆度矣。至开宝治平之际，
而仲景氏之书之再出也，摹印雕版，颁行天下。于是天下之为医者，虽知有仲景氏之方法，
视仲景氏之书，亦犹己之臆度之医道矣。我今于林之校正，成之注解乎见之，于是仲景氏之
方法之与赵宋氏之医道者，混淆焉。泾渭不分，淄渑不辨，遂至今之医流矣。
──圣人既没，大道乖矣。七十子已死，大道裂矣，当春秋战国之际，圣人之大道，与
天下国家，共分崩离析矣，岂得不命与数矣乎。呜呼！圣人之大道犹且然，况于小道医之为
术乎。
世之无圣人也久矣，我无所取于正矣。呜呼！我不能取正于圣人之道，则我其不可不取
征于圣人之言。苟不取征于圣人之言，则言皆不得不取之于己之臆度。事亦然，于是乎圣人
之道将坠于地矣。医之为道亦然，苟不取征于仲景氏之言，则言皆不得不取之于己之臆度。
事亦然，夫言也者法也，事也者方也。《素问》、《九灵》之说，医也理也。本草之说，治也
妄也。妄之与理，君子不根据，故彼书之说医也，其谓之存炎黄氏之遗于十之一二则可也，谓
之炎黄氏之道则惑也。故如彼书，又无有方法之可言。则后世之有方法也，苟不取之于妄之
与惑，则不得不取之于己之臆度矣。仲景氏没后，天下古今之为医者，滔滔皆是。所谓晋
后之医者，伪统乎哉？故先师独取征于仲景氏之方法，以开二千年来眼目者也。呜呼！《药
征》之为书，不亦伟乎。
──先师者，非文儒之徒也。故其着书也，不为修辞，不为文章，其意唯在于辨古人之
妄，释今人之惑而已，故言皆系于事实。先师尝谓参互而考之次之，以古今误其药功者，引
古训而辨之，是以先师之为《药征》也。仲景之方，取征于仲景之法，仲景之法，取征于仲
景之药，方法之与药，无一所违戾者。余故曰言皆系于事实，何其修辞文章之为。世医之诋
斥先师也，以文章修辞者抑末。今余之于此编亦然，余也性实，拙于文辞，取笑于大方，亦
所不辞也。
──余之为医也，陋且拙也，岂足奉东洞先师之教，以修仲景氏之术乎？虽然，余也从
事斯方三十有余年于兹矣。余之为医也陋且拙，亦岂无所不熟十之一二乎哉。余也自尝修仲
景氏之术，不加减于方，不出入于药，唯随其证而治之耳。呜呼！余之为医也，陋且拙，亦
岂无所不愈十之一二乎哉。如余但奉先师之教，以建方之极，取药之征者也。故今所征于此
之药者，是皆所征于日用之病者也。夫今之为医者不然，不自惮之甚，妄意加减于方，出入
于药，宁知方法之有规则乎哉？是余之所畏也。
──东洞先师，常用所征本编之药，凡五十有三品，余亦于此品，而所以征之，得其征
者也，无复异论矣。先师之言，至矣尽矣，吾岂有所容喙哉。今此编所载十品，附录七十有
八品，十品者常用之物，而本编所不载也。是乃余之常用所征，而所得其功效者也，是所以
私窃补先师之遗也。又未尝取之于己之臆度，而所以征之于日用之事实，试之于日用之证候
者也。呜呼！如此数品，先师岂有所不征乎，盖未终之而没者也。噫，可惜乎哉！余之补之，
有所大惮于先师者，世之君子，其谓之何哉。虽然，余也其不言之，孰又言之，余也死矣，
此言已矣。呜呼，余之补之，唯不免狗尾续貂之诮是惧。
──续编十品，先师日用所施之物也。本编不载其功之与征者，何也？是前所谓盖未终
之而没者也。惟蜀漆之助牡蛎龙骨而治动之剧也，蜜之缓诸病之急而助诸药之毒也，是余之
所常试，而古今医人所未尝言及者也。余之执斯方，三十年之尚矣，岂无一二之所得矣乎。
明者其试诸。
── 之为虫，我邦未产此物。二十年前，余再游于先师之门，先师出一头示余。余又
得一二于直海元周之所，余遂赠之先师，先师喜而藏之，然则先师未尝得试 虫之功效矣。
尔后余多得之，于是余先试之内人之病，而有效焉，后又试之于他人之病，而有效焉，此时
先师既没。噫，我邦试 虫之功者，余于先师之门，为之先登，故今着之。
──粉之为物，赵宋以来，未尝得其的实之品。故医者误治甘草粉蜜汤证者，不为不少。
余今订之诸书，而始得其真物，又始得治其证矣。
──白 酒之治胸痹之病也，唐宋以后，诸书所不载也。余又订之，而得其造酿之法矣，
胸痹之病。其自此有治乎哉。
──先师尝谓余曰∶吾自唱古疾医之道，数十年于今矣，游我门之士，不下数百人，虽
然，有传方之人，而无传道之人也，吾子其勉 。余自辞先师二十年于兹矣。余尝知受业于
东洞之塾者，亦不下数十人，余又见其人，无一人不口先师之医者，然未尝闻有得先师本旨
者。若有其人，亦或有专长于下剂者，或有纯执家塾方者；或有二三执仲景之方，七八取唐
宋之方者，或有取己之臆，负东洞之教者；或有学无其力，业无其术，称古今并执者；其次
者，或有一端，称奉东洞之教，终行后世之方者；或有谓东洞之教，偏于古而不知今者；或
有谓东洞之术，便于痼疾，而不宜于平病者。如此抑末，不足以挂以齿牙矣。夫以我藩推之
海内皆是矣乎，以余之所见推之，余之所未见亦然矣乎，是余之所长大息也。要之是皆虽曰
奉东洞之教，亦不能实读仲景之书者也，可胜叹哉。呜呼，仲景之方法者，执之知之，则不
能不为之。不能不为之者，知之者也。不能为之者，不知之者也。先师没后，仲景氏之方法
熄矣，
──仲景之书者，古之疾医之遗也，天下古今，知之者鲜矣。其不知之，故人人有异说，
或有以《素》、《灵》解仲景之书者，或有以晋唐医学，说仲景之书者，近世或有以名与数，
解仲景之书者，或有取己之臆，辨仲景之书者，要之是又不知仲景真面目者也。苟欲知仲
景真面目，请在达于仲景方法，而后施之于今日日用事实而已矣。
──余尝为门徒讲《伤寒论》，听者百余人。余之讲《伤寒论》也，一一取征于仲景之
规则，一一取征于仲景之方，一一取征于仲景之法，一一取征于六经史子，一一取征于两汉
以上之书，一一取征于某书某篇某人某言以示其事实。余于是谓门徒曰∶仲景氏方法者，古
之疾医之遗也。苟不经圣人制作之手，安能有此方法乎哉？故其道也正，其方也正，其法也
正，其术也正。无所不正者，其不正者有之，此为后人搀入。今之为医者不然，不知执仲景
氏之方法之正，不知学仲景氏之治术不正，此反正之徒也。今其取反正之方法治术，以奉此
于君之与亲者，不忠之臣也，不孝之子也。噫！己不啻不忠不孝，而使人之臣子不忠不孝者，
其谓之何哉，医者其思诸。
──先师之作《药征》也，改稿凡七，余尝得宝历之本是也。二十年前斋游于京师，因
请正于先师。先师谓余曰∶此本实属草稿，为门人所窃去者也，正本今在于纪州，虽然是亦
余之所草也，吾子宜见大体，岂在于文本章句之间乎哉。 而西归，后又得安永之本修夫氏
定正之本也，余又别有定本，以余之所闻于先师订之。天明五年乙巳之夏，京师有上木之役，
余之定本，不敢出之。
──续编及附录、定正、考索、十易裘葛，安永戊戌初夏，始脱其稿。虽不能得先师订
正，
天明七年丁未初冬十二日村井 大年识
仲景的方剂是有实证依据的。药物同样有实证依据，东洞先师曾经发起过《药征》的研究，在海内广泛流行，这才开启了天下古今之人的眼界，不像后世各家本草书籍那样晦暗不明。唉！天下古今，为何各家本草书籍如此晦暗不明呢？这确实是只凭耳朵听信而不用眼睛去观察验证的说法。这种晦暗不明难道不应该吗？所以这类书籍数量众多，即使多到汗牛充栋，又有什么实证依据呢？这正是它们晦暗不明的原因。
古代的本草书籍出现时，充斥着阴阳服食丹药的言论。陶弘景对这些言论加以推崇和强化，深深渗透进天下古今医者的肺腑之中，陶弘景实际上成为了这些谬论的推手。从晋朝、唐朝以来行医的人，大概是以这两家（服饵家和阴阳家）的言论为基础，另立一套医疗方法的。因此，他们的医疗方法，不是偏向服食丹药，就是偏向阴阳理论，哪里还有什么真正的医治之道呢？仲景的医疗方法，于是就此消亡，又谈何实证依据呢？唉！药物有实证依据，直到两千年前，才有先师的这一举动。唉！天下古今，还有其他人能做到这一点吗？
晋唐以来流传下来的方剂，有像《肘后方》，有像《千金方》，有像《外台秘要》。它们的方剂多达数千种，现在想要从中选取符合其治疗法则的方剂。却没有一个方剂能在法则上得到证实。为什么没有一个方剂能在法则上得到证实呢？因为没有方剂中的药物能针对病症得到证实。如果方剂中的药物不能针对病症得到证实，那么就没有方剂能对应病症的治疗法则。方剂不能对应病症，疾病如何治疗呢？如果施行这些方剂却称之为治疗，那不过是偶然碰中，或者是疾病自愈的时候，或者是毒性自然平息的时候。医者如果能看清这一点，那么医生的正道就会明明白白。
王叔和曾经编纂仲景的书说：“不知道是否真实”，这所谓的“撰”，是根据自己的臆测来挑选仲景的方法；所谓的“次”，是将自己的方法与仲景的书排列在一起。这就是《伤寒杂病论》之所以混入附会之说的原因，也是隋唐时期的医者不能辨别分析的原因。葛洪撰写《肘后方》，孙思邈著《千金方》，王焘辑录《外台秘要》，都不知道从仲景那里取材，而是从王叔和那里取材。《伤寒杂病论》之所以不显赫，就是这个原因。天下的医者知道在三子（葛洪、孙思邈、王焘）的书中看仲景的方法，却从未能在《伤寒杂病论》中看到仲景的真面目啊！到了赵宋时期，皇宫御府中藏有一本。天下的医者，从未知道仲景的方法，所以从未知道仲景是什么样的人物。在这个时候，天下的医者只知道仲景的言论还存留一二，但从未知道仲景的方法完全存在，也从未知道仲景的医学是古代疾医的遗存。又在这个时候，天下的医者根据自己的臆测另立医道，这就是汗牛充栋的书籍产生的原因。唉！在仲景之书不显赫的时候，另立医道，就不得不取之于自己的臆测。到了开宝、治平年间，仲景之书再次出现，摹印雕版，颁行天下。于是天下的医者，虽然知道有仲景的方法，但看待仲景之书，仍然如同看待自己臆测的医道一样。我从林亿的校正和注解中看到了这一点，于是仲景的方法与赵宋的医道混淆了。泾渭不分，淄渑难辨，遂成为至今的医流。
圣人已经去世，大道背离了。七十子已死，大道分裂了，当春秋战国之际，圣人的大道，与国家一起分崩离析，难道不是命运和数运使然吗？唉！圣人的大道尚且如此，何况是作为小道的医术呢？
世间没有圣人已经很久了，我无法从正道中获取准则。唉！我不能从圣人之道中获取准则，那么我就不能不从圣人的言语中获取实证依据。如果不从圣人的言语中获取实证依据，那么所有的言论都不得不取之于自己的臆测。事情也是如此，于是圣人之道将坠落于地。医术也是如此，如果不从仲景的言语中获取实证依据，那么所有的言论都不得不取之于自己的臆测。事情也是如此。言论就是法则，事情就是方剂。《素问》、《九灵》（指《灵枢》）的说法，是医理。本草的说法，是治疗的妄言。妄言与真理，君子不依据，所以那些书所说的医学，可以说存留了炎黄氏遗存的十分之一二，如果说那是炎黄氏的大道，那就令人困惑了。所以像那样的书，又没有方法可言。那么后世如果有方法，如果不从妄言与困惑中获取，就不得不取之于自己的臆测了。仲景去世后，天下古今行医的人，滔滔皆是。所谓晋代之后的医者，是伪统吗？所以先师独自从仲景的方法中获取实证依据，以开启两千年来世人的眼界。唉！《药征》这本书，不也是很伟大吗？
先师，不是那种文儒之徒。所以他著书，不为了修辞，不为了文章，他的意图只在于辨明古人的妄言，解释今人的困惑而已，所以他的言论都基于事实。先师曾经说，通过相互参照考证并排序，对于古今误传药效的药物，引用古训来辩驳，这就是先师作《药征》的原因。仲景的方剂，从仲景的法则中获取实证依据；仲景的法则，从仲景的药物中获取实证依据；法则与药物，没有一处违背的。所以我说是言论都基于事实，哪里有什么修辞文章呢？世间的医生诋斥先师，是用文章修辞来压制根本。现在我在这部续编中也一样，我本性朴实，拙于文辞，被大方之家嘲笑，也在所不辞。
我行医，粗陋且笨拙，哪里足以奉行东洞先师的教诲，来修习仲景的医术呢？虽然如此，我从事这门医术三十多年了。我行医粗陋且笨拙，难道对其中的一二没有熟悉之处吗？我自己修习仲景的医术，不在方剂上加减，不在药物中出入，只是随着病症来治疗罢了。唉！我行医粗陋且笨拙，难道对其中的一二没有治愈的吗？我只是奉行先师的教诲，建立方剂的极致，获取药物的实证依据。所以现在在这里获取实证依据的药物，都是我在日常疾病中获取实证依据的。现在的医者不是这样，非常不自量力，妄自在方剂上加减，在药物中出入，哪里知道方法是有规则的呢？这是我畏惧的。
东洞先师，常用本编中获取实证依据的药物，共有五十三种，我也对这些药物进行了考证，获得了实证依据，不再有异论了。先师的话，已经到了尽头，我哪里还能插嘴呢？现在这部续编记载的十种，附录七十八种。十种是常用的物品，而本编中没有记载的。这是我常用且获得功效的药物，是我私下里补充先师的遗漏。也没有取之于自己的臆测，而是取之于日常的事实，试用于日常的证候。唉！这几味药，先师难道没有考证过吗？大概是因为他还没有完成就去世了。噫，真可惜啊！我进行补充，对先师有很大的敬畏，世上的君子，会怎么说呢？虽然如此，我不说，又有谁说呢？我死后，这些话也就结束了。唉，我的补充，唯恐不免被讥笑为狗尾续貂。
续编的十种，是先师日常施用的物品。本编没有记载它们的功效和实证依据，为什么呢？这就是前面所说的大概是没有完成就去世了。只有蜀漆辅助牡蛎龙骨治疗剧烈的动症，蜂蜜缓解各种疾病的急迫并减轻各种药物的毒性，这是我经常尝试的，也是古今医者未曾提及的。我执守这个方剂三十年了，难道没有一二的收获吗？明智的人请尝试一下。
土鳖虫这种东西，我国本土不产此物。二十年前，我再次于先师门下求学，先师拿出一头给我看。我又从直海元周那里得到一二，于是我赠送给先师，先师很高兴地收藏起来，然而先师未曾尝试过土鳖虫的功效。此后我得到了很多，于是我先在我的妻子身上试用，有效果，后来又用在其他人的病上，也有效果，此时先师已经去世。噫，在我国试用土鳖虫功效的人，我在先师门下算是首倡者，所以现在记录下来。
甘草粉蜜汤中的粉，自赵宋以来，未曾得到确实真实的品种。所以医者误治甘草粉蜜汤证的，不少。我现在查阅诸书，才得到真正的物品，才开始能够治疗这种证候。
白酒治疗胸痹病，唐宋以后，诸书不再记载。我又查阅订正，得到了酿造的方法，胸痹病从此有了治疗方法吗？
先师曾经对我说：“我自倡导古代疾医之道，到现在几十年了，追随我门下的士人，不下数百人，虽然有传承方剂的人，但没有传承道的人，你要努力啊。”我自从辞别先师到现在二十年。我曾经知道在东洞塾受业的，也不下数十人，我又见到这些人，没有一个人不口称尊崇先师的医术，然而从未听说有人得到先师的本旨。如果有这样的人，也许有的专长于下剂，有的纯粹执着于家塾的方剂；有的二三成执着于仲景的方剂，七八成取用唐宋的方剂；有的取用自己的臆测，背负东洞的教诲；有的学力不足，技艺无术，号称古今兼执；其次的，有的只知一端，号称奉行东洞的教诲，最终实行后世的方剂；有的说东洞的教诲偏于古而不知今；有的说东洞的医术便于痼疾而不宜于平病。如此等等，不足以挂齿。以我的藩国推广到全国都是这样吗？以我所见的推广到我所未见的也是这样吗？这是我长叹的原因。总之，这些都说是奉行东洞的教诲，但也未能真正阅读仲景的书，岂可胜叹哉。唉，仲景的方法，执守它并了解它，就不能不实行它。不能不实行它的，是了解它的人。不能实行的，是不了解它的人。先师去世后，仲景的方法熄灭了。
仲景的书，是古代疾医的遗存，天下古今，知道的人很少。因为不知道，所以人人都有异说，有的人用《素问》、《灵枢》解释仲景的书，有的人用晋唐医学解释仲景的书，近世有的人用名与数解释仲景的书，有的人取用自己的臆测来辨析仲景的书，总之，这也是不知道仲景真面目的人。如果想要知道仲景的真面目，请在通达仲景的方法之后，将其应用于今日的日常事实即可。
我曾经为门徒讲解《伤寒论》，听者百余人。我讲解《伤寒论》时，一一从仲景的规则中获取实证依据，一一从仲景的方剂中获取实证依据，一一从仲景的方法中获取实证依据，一一从六经史子中获取实证依据，一一从两汉以上的书中获取实证依据，一一从某书某篇某人某言中展示其事实。我于是对门徒说：仲景的方法是古代疾医的遗存。如果不是经过圣人制作的手笔，怎么能有这样的方法呢？所以其道是正的，其方是正的，其法是正的，其术是正的。没有什么不正的，如果有不正的，这是后人掺入的。现在的医者不是这样，不知道执守仲景方法的正确性，不知道学习仲景治术的不正确性，这是反正的徒众。现在他们取用反正的方法和治术，奉献给君主和父母，是不忠的臣子，是不孝的儿子。噫！自己不啻是不忠不孝，而且使人之臣子不忠不孝，这叫什么话呢？医者请思考一下。
先师作《药征》，改稿凡七次，我曾经得到宝历版本的，就是那个。二十年前斋戒游历京师，因此向先师请教指正。先师对我说：“这个版本实属草稿，被门人偷去了，正本现在在纪州，虽然这也是我起草的，你应该看大体，难道在于文本章句之间吗？”然后西归，后来又得到安永版本，由修夫氏定正的本子，我另外还有一个定本，根据我从先师那里听到的内容来订正。天明五年乙巳的夏天，京师有刻书工程，我的定本不敢拿出来。
续编及附录、定正、考索，历经十次寒暑，安永戊戌初夏，始脱稿。虽然未能得到先师的订正，
天明七年丁未初冬十二日村井大年识
The formulas of Zhang Zhongjing have empirical evidence. Medicinals also have empirical evidence. Master Higashi-dō once initiated the study of *Yao Zheng* (Evidence of Medicinals), which became widely popular within the country, thereby opening the eyes of people throughout history and across the world. This stands in contrast to the obscure nature of materia medica books by later generations. Alas! Why are the materia medica books of various schools throughout history and across the world so obscure? This is indeed a statement based on hearsay rather than visual observation. Is such obscurity not fitting? Therefore, although these books are numerous, filling warehouses and ox-carts, what empirical evidence do they possess? This is precisely why they are obscure.
When ancient materia medica books emerged, they were filled with discussions on Yin-Yang and the ingestion of elixirs. Tao Hongjing promoted and reinforced these ideas, penetrating deeply into the minds of physicians throughout history and across the world; Tao effectively became an arrowhead driving these views. Since the Jin and Tang dynasties, physicians have generally established their medical methods based on the words of these two schools (the Elixir Ingestion School and the Yin-Yang School). Thus, their methods either leaned towards elixir ingestion or Yin-Yang theory, leaving no room for true medical treatment. Consequently, the medical methods of Zhang Zhongjing perished, and how could there be any empirical evidence? Alas! It was only after two thousand years that Master Higashi-dō initiated the pursuit of empirical evidence for medicinals. Alas! Are there other individuals throughout history and across the world who have done this?
Formulas surviving from the Jin and Tang dynasties include works such as *Zhouhou Beiji Fang* (Emergency Prescriptions Kept Up One’s Sleeve), *Qianjin Yaofang* (Essential Prescriptions Worth a Thousand Gold), and *Waitai Miyao* (Secret Essentials of the Outer Terrace). Their formulas number in the thousands. Now, if one seeks to select formulas that conform to their therapeutic principles, none can be empirically verified according to those principles. Why are there no formulas empirically verified by their principles? Because there are no formulas where the medicinals are empirically verified by the symptoms. If medicinals are not empirically verified by symptoms, then there are no formulas whose methods correspond to the symptoms. If formulas do not correspond to symptoms, how can diseases be treated? If administering these formulas is called "treatment," it is merely accidental success, or the time when the disease heals itself, or when toxicity naturally subsides. If physicians focus on this point, the true path of medicine will be clearly understood.
Wang Shuhe once compiled Zhang Zhongjing’s writings, stating: "It is unknown whether it is authentic." The term "Zhuan" (compilation) implies selecting Zhang Zhongjing’s methods based on one’s own speculation. The term "Ci" (ordering) implies arranging one’s own methods alongside Zhang Zhongjing’s book. This is why *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases) contains interpolated and forced interpretations, making it impossible for physicians of the Sui and Tang dynasties to distinguish and analyze them. Ge Hong wrote *Zhouhou Beiji Fang*, Sun Simiao authored *Qianjin Yaofang*, and Wang Tao compiled *Waitai Miyao*; none of them sourced from Zhang Zhongjing but instead from Wang Shuhe. This is why *Shanghan Zabing Lun* remained obscure. Physicians of the world knew to look for Zhang Zhongjing’s methods in the works of these three masters but never saw Zhang Zhongjing’s true face in *Shanghan Zabing Lun*. By the time of the Song Dynasty, a copy was kept in the imperial library. Physicians of the world had never known Zhang Zhongjing’s methods, nor did they know who Zhang Zhongjing truly was. At that time, physicians knew that some of Zhang Zhongjing’s words survived, but they did not know that his complete methods existed, nor did they realize that Zhang Zhongjing’s medicine was the legacy of ancient physicians. Furthermore, at that time, physicians established new medical paths based on their own speculations, leading to the proliferation of countless books. Alas! When Zhang Zhongjing’s book was obscure, establishing new medical paths necessitated relying on personal speculation. It was not until the Kai Bao and Zhi Ping eras that Zhang Zhongjing’s book re-emerged, being printed and distributed nationwide. Although physicians then knew of Zhang Zhongjing’s methods, they viewed his book through the lens of their own speculative medical paths. I observed this in Lin Yi’s corrections and annotations, realizing that Zhang Zhongjing’s methods became confused with Song Dynasty medical practices. The clear and muddy streams were indistinguishable, and the Zi and Mian rivers could not be told apart, resulting in the medical lineage up to today.
After the Sage passed away, the Great Way deviated. After the seventy disciples died, the Great Way fractured. During the Spring and Autumn and Warring States periods, the Sage’s Great Way fragmented along with the state and nation; was this not due to fate and destiny? Alas! If the Great Way of Sages was thus affected, how much more so for medicine, considered a minor art?
The world has lacked Sages for a long time, so I cannot take my standard from the Righteous Path. Alas! If I cannot take my standard from the Sage’s Way, I must take empirical evidence from the Sage’s words. If I do not take empirical evidence from the Sage’s words, all statements must be derived from personal speculation. The same applies to matters; thus, the Sage’s Way would fall to the ground. Medicine is the same. If one does not take empirical evidence from Zhang Zhongjing’s words, all statements must be derived from personal speculation. The same applies to matters. Words represent laws/methods; matters represent formulas. The theories of *Suwen* (Basic Questions) and *Lingshu* (Spiritual Pivot) are medical principles. The theories of Materia Medica are妄 (false/wild) treatments. Between falsehood and principle, gentlemen do not rely on falsehood. Therefore, regarding the medical theories in those books, it may be said that one or two parts of the heritage of Yan and Huang remain, but calling it the Way of Yan and Huang is confusing. Thus, such books lack discussable methods. Therefore, if later generations possess methods, and do not derive them from falsehood and confusion, they must derive them from personal speculation. After Zhang Zhongjing’s death, physicians throughout history and across the world were numerous. Were the physicians after the Jin dynasty a false lineage? Hence, Master Higashi-dō alone sought empirical evidence from Zhang Zhongjing’s methods to open the eyes of the world for two thousand years. Alas! Is *Yao Zheng* not a great book?
Master Higashi-dō was not a literary scholar. Therefore, his writing was not for rhetoric or literary composition; his intent was solely to refute the falsehoods of ancients and clarify the confusion of contemporaries. Thus, his words were always tied to facts. The Master once stated that by cross-referencing and ordering, he refuted the misattributed effects of medicinals using ancient teachings. This is how *Yao Zheng* was created. Zhang Zhongjing’s formulas are empirically verified by Zhang Zhongjing’s methods; Zhang Zhongjing’s methods are empirically verified by Zhang Zhongjing’s medicinals; there is no contradiction between methods and medicinals. Therefore, I say his words are tied to facts, not rhetoric or literature. Physicians of the world criticize the Master by focusing on rhetoric and literature, ignoring the root. My approach in this continuation is the same. I am naturally plain and clumsy in language; I do not shy away from being laughed at by experts.
My practice of medicine is crude and clumsy; how could I be worthy of following Master Higashi-dō’s teachings to cultivate Zhang Zhongjing’s techniques? Nevertheless, I have engaged in this field for over thirty years. Though crude and clumsy, do I not have some familiarity with even a fraction of it? I myself practiced Zhang Zhongjing’s techniques without adding or subtracting from formulas, and without altering the ingredients, simply treating according to the symptoms. Alas! Though crude and clumsy, did I not cure even a fraction of cases? I merely followed the Master’s teachings to establish the ultimate structure of formulas and seek the evidence of medicinals. Therefore, the medicinals evidenced here are those I have evidenced in daily practice. Modern physicians are different; they are extremely arrogant, arbitrarily adding or subtracting from formulas and altering ingredients. How can they know that methods have rules? This is what I fear.
Master Higashi-dō commonly used fifty-three medicinals evidenced in this volume. I have also investigated these medicinals and obtained their evidence, leaving no room for dissenting opinions. The Master’s words were exhaustive; how could I add anything? This volume records ten medicinals, and the appendix records seventy-eight. The ten are commonly used items not recorded in the main volume. These are medicinals I commonly use and have verified their efficacy, privately supplementing the Master’s omissions. I did not rely on personal speculation but on daily facts and tested them on daily symptoms. Alas! Did the Master not investigate these few medicinals? He likely passed away before completing them. Alas, how pity! My supplementation is done with great reverence for the Master. What will the gentlemen of the world say? Although I speak, who else would? Once I die, these words will end. Alas, I fear my supplementation will be mocked as "dog’s tail continuing a sable coat."
The ten medicinals in the continuation are items used daily by the Master. Why does the main volume not record their functions and evidence? As mentioned earlier, he likely passed away before completing them. Only Shuqi (Polygala Root) assisting Oyster Shell and Dragon Bone to treat severe agitation, and Honey soothing acute conditions and mitigating the toxicity of other medicinals, are things I have frequently tested and which ancient and modern physicians have not mentioned. I have held to these formulas for thirty years; surely I have gained something? Wise ones, please try them.
This insect (Eupolyphaga/Silkworm Beetle) is not produced in our country. Twenty years ago, I visited the Master again, and he showed me one specimen. I obtained one or two from Zhihai Yuanzhou and presented them to the Master, who happily stored them. However, the Master never tested the efficacy of this insect. Later, I obtained many specimens. I first tested it on my wife’s illness with success, and then on others’ illnesses with success. By this time, the Master had already passed away. Alas, among those in our country who tested the efficacy of this insect, I was the pioneer under the Master’s guidance, so I record it now.
Fen (Powder/Starch) in the formula Gancao Fenmi Tang (Licorice, Powder, and Honey Decoction) has not been identified accurately since the Song Dynasty. Consequently, many physicians misdiagnosed and mistreated Gancao Fenmi Tang syndromes. I have now consulted various texts and finally identified the true substance, allowing me to treat the syndrome correctly.
Baijiu (White Wine) for treating Xiongbi (Chest Bi/Painful Obstruction Syndrome) is not recorded in post-Tang and Song texts. I have researched and reconstructed its brewing method. Does Chest Bi now have a treatment from this point forward?
The Master once said to me: "I have advocated the way of ancient physicians for decades. Hundreds have studied under me. Yet, while there are those who transmit formulas, there are none who transmit the Way. You must strive." It has been twenty years since I left the Master. I know that dozens studied under Dongdong’s academy. I have seen these individuals; not one fails to mouth praise for the Master’s medicine, yet none have heard of anyone who grasped the Master’s original intent. If such people exist, some might specialize in purgatives, some strictly adhere to family academy formulas, some mix Zhang Zhongjing’s formulas with Tang-Song formulas, some follow personal speculation while claiming to follow Dongdong’s teaching, some lack ability and skill yet claim to combine ancient and modern approaches, some claim to follow Dongdong’s teaching but ultimately use later formulas, some say Dongdong’s teaching is too ancient and ignores the present, and some say Dongdong’s technique suits chronic diseases but not common ailments. Such trivialities are unworthy of mention. Extrapolating from my domain to the whole country, and from what I have seen to what I have not, sighs are my only response. In short, although they claim to follow Dongdong’s teaching, they fail to truly read Zhang Zhongjing’s book. How lamentable! Alas, Zhang Zhongjing’s methods: to hold and know them is to inevitably practice them. Those who inevitably practice them know them. Those who cannot practice them do not know them. After the Master’s death, Zhang Zhongjing’s methods extinguished.
Zhang Zhongjing’s book is the legacy of ancient physicians. Few throughout history and across the world know this. Because they do not know, everyone has different interpretations. Some interpret Zhang Zhongjing’s book using *Suwen* and *Lingshu*; some use Jin-Tang medicine; some recent scholars use names and numbers; some use personal speculation. In essence, these are those who do not know Zhang Zhongjing’s true face. If you wish to know Zhang Zhongjing’s true face, please understand his methods and apply them to contemporary daily facts.
I once lectured on *Shanghan Lun* to over a hundred students. In my lectures, I empirically verified every point from Zhang Zhongjing’s rules, formulas, and methods. I verified them against the Six Channels, historical texts, and pre-Han writings, citing specific books, chapters, authors, and quotes to demonstrate facts. I told my students: Zhang Zhongjing’s methods are the legacy of ancient physicians. Without the hand of a Sage, how could such methods exist? Therefore, his Way is correct, his formulas are correct, his methods are correct, and his techniques are correct. Nothing is incorrect; if anything is incorrect, it was inserted by later generations. Modern physicians are different. They do not know to uphold the correctness of Zhang Zhongjing’s methods, nor do they recognize the incorrectness of learning non-Zhang Zhongjing techniques. These are followers of deviation. To now use deviant methods and techniques to serve rulers and parents is to be disloyal ministers and unfilial sons. Alas! Not only are they disloyal and unfilial themselves, but they make others’ children and ministers disloyal and unfilial. What should be said of this? Physicians, please reflect.
The Master revised *Yao Zheng* seven times. I once possessed the Baoli edition. Twenty years ago, during a pilgrimage to the capital, I asked the Master for correction. The Master said: "This version is essentially a draft stolen by a student. The original is in Kishū. Although it is my draft, you should grasp the general idea, not get bogged down in textual details." I then returned west. Later, I obtained the Anno edition corrected by Shiufu, and I had another definitive version based on what I heard from the Master. In the summer of Yisi (1785), during printing preparations in the capital, I dared not release my definitive version.
The continuation, appendix, definitive text, and research underwent ten changes of seasons. In early summer of Wuxu (Anno era), the manuscript was finally completed. Although I could not obtain the Master’s final correction,
Recorded on the 12th day of the first winter month of Dingwei (1787) by Murii Taizen