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基本介紹

《溫(wen)病(bing)條辨》，清(qing)代吳(wu)瑭(tang)（鞠(ju)通(tong)）著（1798年），為溫(wen)病(bing)通(tong)論(lun)著作(zuo)。該書在清(qing)代眾多溫(wen)病(bing)學家(jia)成就的基礎(chu)上(shang)，進一步建立了(le)完全獨立于傷寒的溫(wen)病(bing)學說體系(xi)(xi)，創立了(le)三焦辨證綱(gang)領(ling)，為溫(wen)病(bing)創新理(li)論(lun)之(zhi)一。在溫(wen)邪易耗傷陰液思想的指導下，吳(wu)鞠(ju)通(tong)倡養陰保液之(zhi)法，并(bing)擬訂(ding)了(le)層次分(fen)明的溫(wen)病(bing)治法方藥體系(xi)(xi)，故《溫(wen)病(bing)條辨》被稱為清(qing)代溫(wen)病(bing)學說標(biao)志性著作(zuo)。

內容介紹

《溫(wen)(wen)病(bing)(bing)(bing)條(tiao)辨(bian)》仿《傷(shang)寒論(lun)(lun)》體例，分條(tiao)列論(lun)(lun)，以求(qiu)簡要易(yi)誦，又恐簡而不明，且免(mian)后(hou)(hou)(hou)人妄(wang)注(zhu)，于是吳瑭(tang)在各條(tiao)之下詳加辨(bian)析議論(lun)(lun)，故以“條(tiao)辨(bian)”命名(ming)。共6卷(juan)(juan)(juan)，另有卷(juan)(juan)(juan)首1卷(juan)(juan)(juan)。卷(juan)(juan)(juan)首為“原(yuan)(yuan)病(bing)(bing)(bing)篇”，引《內經》以求(qiu)溫(wen)(wen)病(bing)(bing)(bing)之原(yuan)(yuan)始。正文前3卷(juan)(juan)(juan)為全(quan)書的(de)中(zhong)心，專(zhuan)論(lun)(lun)溫(wen)(wen)病(bing)(bing)(bing)。此3卷(juan)(juan)(juan)依次分上(shang)、中(zhong)、下三焦設(she)立篇目(mu)，分別論(lun)(lun)述三焦溫(wen)(wen)病(bing)(bing)(bing)，并出治(zhi)(zhi)(zhi)法。卷(juan)(juan)(juan)4為“雜說”，論(lun)(lun)救(jiu)逆及病(bing)(bing)(bing)后(hou)(hou)(hou)調治(zhi)(zhi)(zhi)法。此后(hou)(hou)(hou)附(fu)“解產(chan)難”（論(lun)(lun)產(chan)后(hou)(hou)(hou)調治(zhi)(zhi)(zhi)與產(chan)后(hou)(hou)(hou)驚風諸癥）、“解兒難”（論(lun)(lun)小兒急慢(man)驚風痘癥等）二篇（原(yuan)(yuan)作一卷(juan)(juan)(juan)，后(hou)(hou)(hou)析為卷(juan)(juan)(juan)5、卷(juan)(juan)(juan)6）。

《溫病條辨(bian)(bian)(bian)(bian)》最主要的成就在于(yu)吳氏建立(li)了(le)完全(quan)獨(du)立(li)于(yu)傷(shang)寒的溫病學(xue)說體系(xi)，創立(li)了(le)三(san)焦辨(bian)(bian)(bian)(bian)證(zheng)(zheng)(zheng)(zheng)(zheng)綱領，由(you)上及(ji)下(xia)(xia)、由(you)淺入(ru)深，旨在“認證(zheng)(zheng)(zheng)(zheng)(zheng)無差(cha)”。吳氏認為(wei)，傷(shang)寒六經(jing)辨(bian)(bian)(bian)(bian)證(zheng)(zheng)(zheng)(zheng)(zheng)都是由(you)淺入(ru)深，但(dan)六經(jing)是由(you)表入(ru)里，須橫看；三(san)焦辨(bian)(bian)(bian)(bian)證(zheng)(zheng)(zheng)(zheng)(zheng)則由(you)上入(ru)下(xia)(xia)，須豎看。兩(liang)種辨(bian)(bian)(bian)(bian)證(zheng)(zheng)(zheng)(zheng)(zheng)體系(xi)有(you)對(dui)立(li)統一(yi)、一(yi)縱一(yi)橫之妙。從歷(li)史(shi)發展的角(jiao)度來(lai)看，該辨(bian)(bian)(bian)(bian)證(zheng)(zheng)(zheng)(zheng)(zheng)體系(xi)與張仲景傷(shang)寒六經(jing)辨(bian)(bian)(bian)(bian)證(zheng)(zheng)(zheng)(zheng)(zheng)、葉天(tian)士溫熱衛氣營血辨(bian)(bian)(bian)(bian)證(zheng)(zheng)(zheng)(zheng)(zheng)理論(lun)(lun)互為(wei)羽(yu)翼，成為(wei)溫病創新理論(lun)(lun)之一(yi)。

在治(zhi)法(fa)(fa)上，吳(wu)氏以溫邪易耗陰(yin)液為立法(fa)(fa)的依據(ju)，倡(chang)導養陰(yin)保液之(zhi)法(fa)(fa)，并(bing)據(ju)臨床(chuang)實踐，提煉葉天士(shi)醫案溫病治(zhi)法(fa)(fa)，化(hua)裁(cai)處方，以切(qie)實用。如分(fen)出(chu)清絡、清營、育陰(yin)多種治(zhi)法(fa)(fa)；又以銀(yin)翹散為辛(xin)涼平劑，桑菊飲為辛(xin)涼輕劑，白虎湯為辛(xin)涼重劑，使溫病治(zhi)法(fa)(fa)用方層次清晰(xi)。

背景介紹

吳鞠通謂前(qian)賢(xian)(xian)之(zhi)中，元代王履（安(an)道）雖能(neng)(neng)辨證溫(wen)病，但論(lun)之(zhi)未(wei)(wei)詳(xiang)；明(ming)末吳又可區分傷寒、溫(wen)病，但立(li)法欠精純；清代葉天(tian)士立(li)論(lun)精細，但立(li)法甚簡，皆未(wei)(wei)能(neng)(neng)透(tou)達圓(yuan)滿。于是吳氏取諸賢(xian)(xian)精妙，考之(zhi)《內經》，參以個人(ren)心得，統論(lun)溫(wen)病，而成此書。

作者介紹

吳(wu)(wu)瑭（1758—1836），字鞠通，淮陰（今屬(shu)江蘇）人(ren)。19歲時其(qi)父因病而死(si)，傷(shang)痛之余(yu)，遂廣購方書(shu)。研讀中(zhong)(zhong)見(jian)張仲(zhong)景《傷(shang)寒(han)論》序中(zhong)(zhong)有(you)“外(wai)連榮勢，內忘身(shen)命”之論，因慨然棄舉子業(ye)，專事醫(yi)術(shu)。4年(nian)(nian)(nian)(nian)后(hou)，其(qi)侄子病溫，隨(sui)后(hou)死(si)于(yu)發黃，這一刺激更堅定了(le)吳(wu)(wu)氏(shi)研究(jiu)溫病的(de)決心。又(you)過(guo)(guo)了(le)3年(nian)(nian)(nian)(nian)，吳(wu)(wu)瑭至(zhi)京(jing)師，檢校《四庫(ku)全(quan)書(shu)》，得覽(lan)明季吳(wu)(wu)又(you)可《溫疫論》，于(yu)是(shi)專心于(yu)溫病診治(zhi)。經(jing)(jing)過(guo)(guo)10年(nian)(nian)(nian)(nian)的(de)鉆(zhan)研，吳(wu)(wu)氏(shi)已有(you)很(hen)多心得，但從未敢輕易治(zhi)療一人(ren)。乾隆五十(shi)八年(nian)(nian)(nian)(nian)（1793年(nian)(nian)(nian)(nian)），北京(jing)溫疫大(da)行(xing)，吳(wu)(wu)瑭才(cai)一展(zhan)(zhan)身(shen)手，救治(zhi)了(le)數(shu)十(shi)人(ren)。長(chang)期的(de)閱讀積累，又(you)經(jing)(jing)過(guo)(guo)成功的(de)臨(lin)床實踐(jian)，吳(wu)(wu)瑭開始著書(shu)立(li)說。嘉慶三年(nian)(nian)(nian)(nian)（1798年(nian)(nian)(nian)(nian)），吳(wu)(wu)氏(shi)將書(shu)初步完(wan)成。直(zhi)到嘉慶甲(jia)子年(nian)(nian)(nian)(nian)（1804年(nian)(nian)(nian)(nian)），吳(wu)(wu)氏(shi)將此(ci)書(shu)展(zhan)(zhan)示給友人(ren)徵保。再經(jing)(jing)過(guo)(guo)10年(nian)(nian)(nian)(nian)，書(shu)終告完(wan)成，并刊于(yu)嘉慶十(shi)八年(nian)(nian)(nian)(nian)（1813年(nian)(nian)(nian)(nian)）。

鑒賞評價

該書內容全(quan)面(mian)系統，理法方藥齊備，切合臨(lin)床(chuang)實用(yong)，為清代溫病學說標志性專著(zhu)，后世將此書視為中(zhong)醫“四大經(jing)典”之(zhi)(zhi)一，作(zuo)為中(zhong)醫必讀之(zhi)(zhi)書。

其他信息

流傳版本

《溫病條辨》由問心(xin)堂初刊于嘉慶十八年（1813年），此后翻印、增批評(ping)注近百(bai)次。

校注、整理

《溫(wen)(wen)病條辨》有多種現代校(xiao)點本(ben)，以道光(guang)十(shi)六(liu)年(nian)(nian)（1836年(nian)(nian)）刊本(ben)為底(di)本(ben)，2007年(nian)(nian)張志斌以嘉慶十(shi)八年(nian)(nian)（1813年(nian)(nian)）問心堂(tang)初刊本(ben)為底(di)本(ben)校(xiao)點出版，收入《溫(wen)(wen)病大成》一書。書評(ping)、序言

溫病條辨朱序

天以(yi)(yi)五運(yun)六氣(qi)化生萬(wan)物，不(bu)(bu)(bu)(bu)能(neng)無過不(bu)(bu)(bu)(bu)及之(zhi)(zhi)(zhi)(zhi)差，于(yu)是有(you)六淫之(zhi)(zhi)(zhi)(zhi)邪(xie)，非(fei)謂(wei)病(bing)寒(han)不(bu)(bu)(bu)(bu)病(bing)溫(wen)(wen)，病(bing)溫(wen)(wen)不(bu)(bu)(bu)(bu)病(bing)寒(han)也(ye)(ye)(ye)(ye)。后(hou)漢張仲(zhong)景(jing)著《傷寒(han)論》，發明(ming)軒岐之(zhi)(zhi)(zhi)(zhi)奧(ao)旨，如(ru)(ru)日星(xing)河岳之(zhi)(zhi)(zhi)(zhi)麗(li)天地(di)，任百世(shi)之(zhi)(zhi)(zhi)(zhi)鉆仰(yang)，而(er)(er)(er)(er)義(yi)蘊(yun)仍未盡也(ye)(ye)(ye)(ye)。然其(qi)(qi)(qi)書專(zhuan)為(wei)(wei)傷寒(han)而(er)(er)(er)(er)設，未嘗(chang)遍及于(yu)六淫也(ye)(ye)(ye)(ye)。奈后(hou)之(zhi)(zhi)(zhi)(zhi)醫(yi)(yi)者(zhe)，以(yi)(yi)治傷寒(han)之(zhi)(zhi)(zhi)(zhi)法，應無窮之(zhi)(zhi)(zhi)(zhi)變，勢必(bi)至(zhi)(zhi)如(ru)(ru)鑿枘之(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)(bu)相入。至(zhi)(zhi)明(ming)陶節庵《六書》，大改仲(zhong)景(jing)之(zhi)(zhi)(zhi)(zhi)法，后(hou)之(zhi)(zhi)(zhi)(zhi)學(xue)者(zhe)，苦(ku)張之(zhi)(zhi)(zhi)(zhi)艱深，樂陶之(zhi)(zhi)(zhi)(zhi)簡易，莫不(bu)(bu)(bu)(bu)奉為(wei)(wei)蓍蔡，而(er)(er)(er)(er)于(yu)六淫之(zhi)(zhi)(zhi)(zhi)邪(xie)，混而(er)(er)(er)(er)為(wei)(wei)一，其(qi)(qi)(qi)死于(yu)病(bing)者(zhe)十二三，死于(yu)醫(yi)(yi)者(zhe)十八九；而(er)(er)(er)(er)仲(zhong)景(jing)之(zhi)(zhi)(zhi)(zhi)說，視(shi)如(ru)(ru)土(tu)苴矣。余來京師，獲交吳(wu)子鞠通(tong)，見(jian)其(qi)(qi)(qi)治疾，一以(yi)(yi)仲(zhong)景(jing)為(wei)(wei)依歸，而(er)(er)(er)(er)變化因心(xin)，不(bu)(bu)(bu)(bu)拘常格，往往神明(ming)于(yu)法之(zhi)(zhi)(zhi)(zhi)外，而(er)(er)(er)(er)究不(bu)(bu)(bu)(bu)離乎法之(zhi)(zhi)(zhi)(zhi)中，非(fei)有(you)得于(yu)仲(zhong)景(jing)之(zhi)(zhi)(zhi)(zhi)深者(zhe)不(bu)(bu)(bu)(bu)能(neng)。久(jiu)之(zhi)(zhi)(zhi)(zhi)，乃出所著《溫(wen)(wen)病(bing)條辨》七(qi)卷，自溫(wen)(wen)而(er)(er)(er)(er)熱(re)而(er)(er)(er)(er)暑而(er)(er)(er)(er)濕而(er)(er)(er)(er)燥，一一條分縷(lv)析，莫不(bu)(bu)(bu)(bu)究其(qi)(qi)(qi)病(bing)之(zhi)(zhi)(zhi)(zhi)所從生，推(tui)而(er)(er)(er)(er)至(zhi)(zhi)于(yu)所終極;其(qi)(qi)(qi)為(wei)(wei)方也(ye)(ye)(ye)(ye)約而(er)(er)(er)(er)精，其(qi)(qi)(qi)為(wei)(wei)論也(ye)(ye)(ye)(ye)閎以(yi)(yi)肆(si)，俾二千(qian)余年(nian)之(zhi)(zhi)(zhi)(zhi)塵霧，豁然一開。昔人謂(wei)仲(zhong)景(jing)為(wei)(wei)軒岐之(zhi)(zhi)(zhi)(zhi)功臣(chen)，鞠通(tong)亦仲(zhong)景(jing)之(zhi)(zhi)(zhi)(zhi)功臣(chen)也(ye)(ye)(ye)(ye)。余少時頗(po)有(you)志于(yu)醫(yi)(yi)，年(nian)逾四十，始知其(qi)(qi)(qi)難，乃廢然而(er)(er)(er)(er)返。今讀鞠通(tong)之(zhi)(zhi)(zhi)(zhi)書，目識心(xin)融，若有(you)牗其(qi)(qi)(qi)明(ming)而(er)(er)(er)(er)啟(qi)其(qi)(qi)(qi)秘者(zhe)，不(bu)(bu)(bu)(bu)誠學(xue)醫(yi)(yi)者(zhe)一大快事哉!爰不(bu)(bu)(bu)(bu)辭(ci)而(er)(er)(er)(er)為(wei)(wei)之(zhi)(zhi)(zhi)(zhi)序(xu)。

嘉慶(qing)辛未四月既望寶應朱彬序

溫病條辨汪敘

昔淳于(yu)公有(you)言(yan):人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)病(bing)(bing)(bing)，病(bing)(bing)(bing)病(bing)(bing)(bing)多；醫之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)病(bing)(bing)(bing)，病(bing)(bing)(bing)方(fang)少(shao)。夫病(bing)(bing)(bing)多而(er)(er)(er)(er)方(fang)少(shao)，未(wei)有(you)甚于(yu)溫(wen)(wen)(wen)病(bing)(bing)(bing)者(zhe)(zhe)矣!何(he)也(ye)(ye)?六氣(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)，君(jun)相(xiang)二火無(wu)論已(yi)，風(feng)濕與燥，無(wu)不兼(jian)溫(wen)(wen)(wen)，惟寒(han)(han)水與溫(wen)(wen)(wen)相(xiang)反(fan)，然(ran)(ran)傷(shang)(shang)寒(han)(han)者(zhe)(zhe)必(bi)病(bing)(bing)(bing)熱，天(tian)(tian)下(xia)(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)，孰有(you)多于(yu)溫(wen)(wen)(wen)病(bing)(bing)(bing)者(zhe)(zhe)乎?方(fang)書(shu)(shu)始于(yu)仲(zhong)景，仲(zhong)景之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)書(shu)(shu)專論傷(shang)(shang)寒(han)(han)，此六氣(qi)中(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)一(yi)(yi)氣(qi)耳(er)。其(qi)中(zhong)(zhong)(zhong)(zhong)有(you)兼(jian)言(yan)風(feng)者(zhe)(zhe)，亦有(you)兼(jian)言(yan)溫(wen)(wen)(wen)者(zhe)(zhe)，然(ran)(ran)所(suo)謂(wei)風(feng)者(zhe)(zhe)，寒(han)(han)中(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)風(feng)，所(suo)謂(wei)溫(wen)(wen)(wen)者(zhe)(zhe)，寒(han)(han)中(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)溫(wen)(wen)(wen)，以(yi)其(qi)書(shu)(shu)本(ben)論傷(shang)(shang)寒(han)(han)也(ye)(ye)。其(qi)余五氣(qi)，概未(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)及，是以(yi)后(hou)世(shi)(shi)(shi)無(wu)傳焉。雖(sui)然(ran)(ran)，作(zuo)者(zhe)(zhe)謂(wei)圣(sheng)，述(shu)者(zhe)(zhe)謂(wei)明(ming)(ming)，學(xue)者(zhe)(zhe)誠能究其(qi)文(wen)，通其(qi)義，化而(er)(er)(er)(er)裁(cai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，推而(er)(er)(er)(er)行之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，以(yi)治(zhi)六氣(qi)可也(ye)(ye)，以(yi)治(zhi)內傷(shang)(shang)可也(ye)(ye)。亡如(ru)，世(shi)(shi)(shi)鮮(xian)知(zhi)(zhi)(zhi)(zhi)十(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)才(cai)士(shi)，以(yi)闕如(ru)為恥，不能舉一(yi)(yi)反(fan)三(san)，惟務按(an)圖(tu)索驥(ji)。蓋(gai)自(zi)叔(shu)和而(er)(er)(er)(er)下(xia)(xia)，大約皆以(yi)傷(shang)(shang)寒(han)(han)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)法，療(liao)六氣(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)疴，御風(feng)以(yi)絺(chi)，指鹿(lu)為馬，迨試而(er)(er)(er)(er)輒困，亦知(zhi)(zhi)(zhi)(zhi)其(qi)術之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)疏也(ye)(ye)。因而(er)(er)(er)(er)沿習故方(fang)，略變(bian)藥(yao)味，沖和、解(jie)肌諸湯，紛然(ran)(ran)著(zhu)錄。至陶氏(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)書(shu)(shu)出，遂居然(ran)(ran)以(yi)杜撰之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)傷(shang)(shang)寒(han)(han)，治(zhi)天(tian)(tian)下(xia)(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)六氣(qi)，不獨仲(zhong)景之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)書(shu)(shu)所(suo)未(wei)言(yan)者(zhe)(zhe)，不能發明(ming)(ming)，并(bing)仲(zhong)景已(yi)定之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)書(shu)(shu)，盡遭竄易(yi)。世(shi)(shi)(shi)俗樂其(qi)淺近，相(xiang)與宗(zong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)(er)(er)(er)生民(min)(min)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)禍亟矣!又有(you)吳(wu)(wu)又可者(zhe)(zhe)，著(zhu)《溫(wen)(wen)(wen)疫論》，其(qi)方(fang)本(ben)治(zhi)一(yi)(yi)時(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)(shi)疫，而(er)(er)(er)(er)世(shi)(shi)(shi)誤以(yi)治(zhi)常(chang)候之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)溫(wen)(wen)(wen)熱。最后(hou)若方(fang)中(zhong)(zhong)(zhong)(zhong)行、喻嘉(jia)言(yan)諸子(zi)(zi)，雖(sui)列溫(wen)(wen)(wen)病(bing)(bing)(bing)于(yu)傷(shang)(shang)寒(han)(han)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外，而(er)(er)(er)(er)治(zhi)法則(ze)終(zhong)未(wei)離乎傷(shang)(shang)寒(han)(han)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)。惟金源劉河間守(shou)真氏(shi)者(zhe)(zhe)，獨知(zhi)(zhi)(zhi)(zhi)熱病(bing)(bing)(bing)，超(chao)出諸家，所(suo)著(zhu)《六書(shu)(shu)》，分三(san)焦論治(zhi)，而(er)(er)(er)(er)不墨守(shou)六經，庶幾幽室一(yi)(yi)燈，中(zhong)(zhong)(zhong)(zhong)流一(yi)(yi)柱。惜其(qi)人(ren)(ren)樸而(er)(er)(er)(er)少(shao)文(wen)，其(qi)論簡而(er)(er)(er)(er)未(wei)暢，其(qi)方(fang)時(shi)(shi)亦雜(za)(za)而(er)(er)(er)(er)不精，承其(qi)后(hou)者(zhe)(zhe)，又不能闡明(ming)(ming)其(qi)意，裨補(bu)(bu)其(qi)疏，而(er)(er)(er)(er)下(xia)(xia)士(shi)聞道，若張(zhang)景岳之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)徒，方(fang)且怪而(er)(er)(er)(er)訾(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，于(yu)是其(qi)學(xue)不明(ming)(ming)，其(qi)說不行。而(er)(er)(er)(er)世(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)俗醫，遇溫(wen)(wen)(wen)熱之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)，無(wu)不首(shou)先(xian)發表，雜(za)(za)以(yi)消導，繼(ji)則(ze)峻(jun)投(tou)攻下(xia)(xia)，或妄用(yong)溫(wen)(wen)(wen)補(bu)(bu)，輕者(zhe)(zhe)以(yi)重(zhong)，重(zhong)者(zhe)(zhe)以(yi)死(si)，幸免則(ze)自(zi)謂(wei)己(ji)功，致(zhi)死(si)則(ze)不言(yan)己(ji)過。即病(bing)(bing)(bing)者(zhe)(zhe)亦但知(zhi)(zhi)(zhi)(zhi)膏(gao)肓難挽，而(er)(er)(er)(er)不悟(wu)藥(yao)石殺(sha)人(ren)(ren)，父以(yi)授子(zi)(zi)，師(shi)(shi)以(yi)傳弟，舉世(shi)(shi)(shi)同(tong)風(feng)，牢不可破，肺腑無(wu)語(yu)，冤鬼夜嗥，二千余年，略同(tong)一(yi)(yi)轍，可勝慨(kai)哉!我(wo)朝(chao)治(zhi)洽學(xue)明(ming)(ming)，名賢(xian)輩(bei)出，咸(xian)(xian)知(zhi)(zhi)(zhi)(zhi)溯(su)原《靈》、《素》，問道長沙。自(zi)吳(wu)(wu)人(ren)(ren)葉天(tian)(tian)士(shi)氏(shi)《溫(wen)(wen)(wen)病(bing)(bing)(bing)論》、《溫(wen)(wen)(wen)病(bing)(bing)(bing)續論》出，然(ran)(ran)后(hou)當(dang)名辨物，好(hao)學(xue)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)，咸(xian)(xian)知(zhi)(zhi)(zhi)(zhi)向方(fang)，而(er)(er)(er)(er)貪常(chang)習故之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)流，猶且各是師(shi)(shi)說，惡(e)聞至論，其(qi)粗(cu)工則(ze)又略知(zhi)(zhi)(zhi)(zhi)疏節，未(wei)達精旨，施之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)于(yu)用(yong)，罕得(de)十(shi)全。吾友鞠通吳(wu)(wu)子(zi)(zi)，懷(huai)救(jiu)世(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心，秉(bing)超(chao)悟(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)哲，嗜學(xue)不厭，研理(li)務精，抗志以(yi)希古人(ren)(ren)，虛(xu)心而(er)(er)(er)(er)師(shi)(shi)百氏(shi)，病(bing)(bing)(bing)斯世(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)貿貿也(ye)(ye)，述(shu)先(xian)賢(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)格言(yan)，攄生平(ping)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心得(de)，窮源竟委，作(zuo)為是書(shu)(shu)，然(ran)(ran)猶未(wei)敢自(zi)信，且懼世(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)未(wei)信之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)，藏(zang)諸笥(si)者(zhe)(zhe)久之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。予謂(wei)學(xue)者(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心，固無(wu)自(zi)信時(shi)(shi)也(ye)(ye)，然(ran)(ran)以(yi)天(tian)(tian)下(xia)(xia)至多之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)，而(er)(er)(er)(er)竟無(wu)應病(bing)(bing)(bing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)方(fang)，幸而(er)(er)(er)(er)得(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，亟宜(yi)出而(er)(er)(er)(er)公之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，譬如(ru)拯溺救(jiu)焚，豈待整冠束發，況(kuang)乎心理(li)無(wu)異，大道不孤，是書(shu)(shu)一(yi)(yi)出，子(zi)(zi)云(yun)其(qi)人(ren)(ren)，必(bi)當(dang)旦(dan)暮遇之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，且將有(you)闡明(ming)(ming)其(qi)意，裨補(bu)(bu)其(qi)疏，使夭札之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)民(min)(min)，咸(xian)(xian)登(deng)仁壽者(zhe)(zhe)，此天(tian)(tian)下(xia)(xia)后(hou)世(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)幸，亦吳(wu)(wu)子(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)幸也(ye)(ye)。若夫折(zhe)楊皇荂，聽然(ran)(ran)而(er)(er)(er)(er)笑，陽(yang)春白雪，和僅數人(ren)(ren)，自(zi)古如(ru)斯，知(zhi)(zhi)(zhi)(zhi)我(wo)罪我(wo)，一(yi)(yi)任當(dang)世(shi)(shi)(shi)，豈不善乎！吳(wu)(wu)子(zi)(zi)以(yi)為然(ran)(ran)，遂相(xiang)與評騭而(er)(er)(er)(er)授之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)梓。

嘉慶十七年壯月(yue)既望同里弟汪廷珍(zhen)謹序

溫病條辨徵序

立(li)天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，曰陰與(yu)陽(yang)，立(li)地之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，曰柔(rou)與(yu)剛，立(li)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，曰仁與(yu)義。醫(yi)，仁道(dao)(dao)也(ye)(ye)(ye)，而(er)(er)(er)(er)(er)必(bi)智(zhi)以(yi)(yi)先(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，勇以(yi)(yi)副之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，仁以(yi)(yi)成(cheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。智(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)到，湯液針(zhen)灸任施(shi)，無(wu)處不(bu)(bu)當;否則鹵莽不(bu)(bu)經(jing)(jing)(jing)，草菅民命矣(yi)。獨(du)是(shi)(shi)聰明(ming)者(zhe)(zhe)(zhe)予智(zhi)自(zi)雄，涉獵者(zhe)(zhe)(zhe)穿鑿為(wei)(wei)(wei)智(zhi)，皆非也(ye)(ye)(ye)。必(bi)也(ye)(ye)(ye)博覽載籍，上(shang)下古(gu)今，目如(ru)電，心(xin)如(ru)發(fa)(fa)，智(zhi)足以(yi)(yi)周乎(hu)萬物，而(er)(er)(er)(er)(er)后(hou)(hou)(hou)(hou)(hou)(hou)(hou)可(ke)以(yi)(yi)道(dao)(dao)濟天下也(ye)(ye)(ye)。在(zai)昔有(you)(you)(you)(you)熊(xiong)御極，生(sheng)而(er)(er)(er)(er)(er)神靈，猶(you)師資于(yu)僦貸季、岐伯，而(er)(er)(er)(er)(er)《內(nei)經(jing)(jing)(jing)》作。周秦而(er)(er)(er)(er)(er)降(jiang)，代(dai)有(you)(you)(you)(you)智(zhi)人(ren)(ren)。東漢長(chang)沙(sha)而(er)(er)(er)(er)(er)外，能(neng)徑窺軒岐之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)壺奧者(zhe)(zhe)(zhe)，指(zhi)不(bu)(bu)多屈。外是(shi)(shi)纚(xi)一(yi)家言，爭著(zhu)為(wei)(wei)(wei)書，曾未見長(chang)沙(sha)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)項背(bei)者(zhe)(zhe)(zhe)比比。所(suo)以(yi)(yi)醫(yi)方(fang)(fang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祖，必(bi)推(tui)仲景(jing)，而(er)(er)(er)(er)(er)仲景(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)方(fang)(fang)，首(shou)重傷(shang)(shang)寒(han)，人(ren)(ren)皆宗(zong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。自(zi)晉王(wang)叔和編次《傷(shang)(shang)寒(han)論》，則割裂附會矣(yi)。王(wang)好古(gu)輩著(zhu)《傷(shang)(shang)寒(han)續編》、《傷(shang)(shang)寒(han)類證(zheng)》等書，俗(su)眼易明(ming)，人(ren)(ren)多便(bian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。金元以(yi)(yi)后(hou)(hou)(hou)(hou)(hou)(hou)(hou)，所(suo)謂仲景(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，日(ri)晦一(yi)日(ri)。嗟夫!晚近庸質，不(bu)(bu)知(zhi)仲景(jing)，寧(ning)識傷(shang)(shang)寒(han)?不(bu)(bu)知(zhi)傷(shang)(shang)寒(han)，寧(ning)識溫(wen)(wen)(wen)(wen)病(bing)?遂至以(yi)(yi)治(zhi)寒(han)者(zhe)(zhe)(zhe)治(zhi)溫(wen)(wen)(wen)(wen)。自(zi)唐宋迄今，千古(gu)一(yi)轍，何勝浩嘆!然則其(qi)法當何如(ru)?日(ri):天地陰陽(yang)，日(ri)月水(shui)火(huo)，罔非對待(dai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理(li)，人(ren)(ren)自(zi)習焉不(bu)(bu)察;《內(nei)經(jing)(jing)(jing)》平列六(liu)氣(qi)，人(ren)(ren)自(zi)不(bu)(bu)解耳。傷(shang)(shang)寒(han)為(wei)(wei)(wei)法，法在(zai)救陽(yang);溫(wen)(wen)(wen)(wen)熱為(wei)(wei)(wei)法，法在(zai)救陰。明(ming)明(ming)兩大(da)法門(men)，豈可(ke)張冠李(li)戴耶!假令長(chang)沙(sha)復起，必(bi)不(bu)(bu)以(yi)(yi)傷(shang)(shang)寒(han)法治(zhi)溫(wen)(wen)(wen)(wen)也(ye)(ye)(ye)。仆不(bu)(bu)敏(min)，年(nian)(nian)少力(li)學，搜求(qiu)(qiu)經(jing)(jing)(jing)史之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)余(yu)(yu)(yu)，偶(ou)及方(fang)(fang)書，心(xin)竊為(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)怦怦，自(zi)謂為(wei)(wei)(wei)人(ren)(ren)子者(zhe)(zhe)(zhe)當知(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，然有(you)(you)(you)(you)志(zhi)焉而(er)(er)(er)(er)(er)未逮也(ye)(ye)(ye)。乾隆丁未春，萱堂(tang)弗(fu)豫(yu)，即以(yi)(yi)時溫(wen)(wen)(wen)(wen)見背(bei)。悲憤余(yu)(yu)(yu)生(sheng)，無(wu)以(yi)(yi)自(zi)贖，誓(shi)必(bi)欲精于(yu)此道(dao)(dao)。廬墓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中，環列近代(dai)醫(yi)書，朝研而(er)(er)(er)(er)(er)夕究，茫茫無(wu)所(suo)發(fa)(fa)明(ming)。求(qiu)(qiu)諸師友，瀏覽名家，冀有(you)(you)(you)(you)以(yi)(yi)啟(qi)迪(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，則所(suo)知(zhi)惟(wei)糟粕。上(shang)溯而(er)(er)(er)(er)(er)及于(yu)漢唐，洊至《靈樞》、《素問》諸經(jing)(jing)(jing)，捧(peng)讀(du)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)余(yu)(yu)(yu)，往往聲與(yu)淚俱。久之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)別有(you)(you)(you)(you)會心(xin)，十年(nian)(nian)而(er)(er)(er)(er)(er)后(hou)(hou)(hou)(hou)(hou)(hou)(hou)，汨(mi)汨(mi)焉若心(xin)花之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)漫開，覺古(gu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)原非愚我，我自(zi)愚耳。離(li)經(jing)(jing)(jing)泥古(gu)，厥(jue)罪(zui)惟(wei)均(jun)，讀(du)書所(suo)貴(gui)，得間(jian)后(hou)(hou)(hou)(hou)(hou)(hou)(hou)可(ke)。友人(ren)(ren)吳子鞠通，通儒也(ye)(ye)(ye)，以(yi)(yi)穎悟之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)才，而(er)(er)(er)(er)(er)好古(gu)敏(min)求(qiu)(qiu)，其(qi)學醫(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)志(zhi)，略同于(yu)仆，近師承于(yu)葉氏，而(er)(er)(er)(er)(er)遠追蹤乎(hu)仲景(jing)。其(qi)臨證(zheng)也(ye)(ye)(ye)，雖(sui)遇危(wei)疾，不(bu)(bu)避嫌(xian)怨(yuan)。其(qi)處方(fang)(fang)也(ye)(ye)(ye)，一(yi)遵《內(nei)經(jing)(jing)(jing)》，效法仲祖。其(qi)用藥(yao)也(ye)(ye)(ye)，隨其(qi)證(zheng)而(er)(er)(er)(er)(er)輕重之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)(er)(er)(er)(er)功(gong)若桴鼓(gu)。其(qi)殆智(zhi)而(er)(er)(er)(er)(er)勇，勇而(er)(er)(er)(er)(er)仁者(zhe)(zhe)(zhe)哉!嘉慶甲子，出(chu)所(suo)著(zhu)治(zhi)溫(wen)(wen)(wen)(wen)法示余(yu)(yu)(yu)，余(yu)(yu)(yu)向之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)急欲訂正者(zhe)(zhe)(zhe)，今乃發(fa)(fa)復析疑(yi)，力(li)矯(jiao)前非，如(ru)撥云見日(ri)，寧(ning)不(bu)(bu)快哉!閱十稔而(er)(er)(er)(er)(er)后(hou)(hou)(hou)(hou)(hou)(hou)(hou)告成(cheng)，名曰《溫(wen)(wen)(wen)(wen)病(bing)條(tiao)辨(bian)》。末(mo)附三卷(juan)，其(qi)一(yi)為(wei)(wei)(wei)條(tiao)辨(bian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)翼，余(yu)(yu)(yu)二卷(juan)約幼科、產(chan)后(hou)(hou)(hou)(hou)(hou)(hou)(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大(da)綱，皆前人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)明(ming)六(liu)氣(qi)而(er)(er)(er)(er)(er)致誤者(zhe)(zhe)(zhe)，莫(mo)(mo)不(bu)(bu)獨(du)出(chu)心(xin)裁，發(fa)(fa)前人(ren)(ren)所(suo)未發(fa)(fa)。嗚呼!昌黎有(you)(you)(you)(you)云:“莫(mo)(mo)為(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)前，雖(sui)美(mei)弗(fu)彰;莫(mo)(mo)為(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后(hou)(hou)(hou)(hou)(hou)(hou)(hou)，雖(sui)圣弗(fu)傳。”此編既(ji)出(chu)，將(jiang)欲懸諸國(guo)門(men)，以(yi)(yi)博彈射。積(ji)習之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)難革者(zhe)(zhe)(zhe)，雖(sui)未必(bi)一(yi)時盡革，但能(neng)拾(shi)其(qi)緒余(yu)(yu)(yu)，即可(ke)為(wei)(wei)(wei)蒼生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)福。數百年(nian)(nian)后(hou)(hou)(hou)(hou)(hou)(hou)(hou)，當必(bi)有(you)(you)(you)(you)深識其(qi)用心(xin)者(zhe)(zhe)(zhe)夫!然后(hou)(hou)(hou)(hou)(hou)(hou)(hou)知(zhi)此編之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)羽翼長(chang)沙(sha)，而(er)(er)(er)(er)(er)為(wei)(wei)(wei)長(chang)沙(sha)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)臣，實亦有(you)(you)(you)(you)熊(xiong)氏之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)臣也(ye)(ye)(ye)。是(shi)(shi)為(wei)(wei)(wei)序。

嘉慶癸酉仲秋谷旦蘇完(wan)愚弟徵保拜(bai)書

問(wen)心堂溫病條辨自序(xu)

夫立(li)德立(li)功立(li)言，圣(sheng)賢(xian)事也(ye)，塘何(he)(he)人(ren)斯，敢以(yi)自(zi)任?緣塘十(shi)(shi)九歲(sui)時，父病(bing)(bing)年余，至(zhi)于(yu)(yu)(yu)(yu)不(bu)(bu)(bu)(bu)(bu)起，塘愧(kui)恨難(nan)名(ming)，哀痛欲絕(jue)，以(yi)為父病(bing)(bing)不(bu)(bu)(bu)(bu)(bu)知醫(yi)(yi)，尚(shang)復何(he)(he)顏(yan)立(li)天地間(jian)(jian)，遂(sui)購方(fang)書(shu)(shu)(shu)，伏(fu)讀于(yu)(yu)(yu)(yu)苫塊(kuai)之(zhi)(zhi)(zhi)余。至(zhi)張長(chang)沙“外逐榮勢，內忘身命”之(zhi)(zhi)(zhi)論(lun)，因(yin)(yin)慨然(ran)棄舉(ju)子業，專事方(fang)術。越四載(zai)(zai)，猶子巧官病(bing)(bing)溫(wen)。初起喉痹，外科(ke)吹以(yi)冰(bing)硼(peng)散，喉遂(sui)閉，又(you)(you)遍(bian)延諸(zhu)時醫(yi)(yi)治(zhi)(zhi)之(zhi)(zhi)(zhi)，大抵(di)不(bu)(bu)(bu)(bu)(bu)越雙解(jie)散、人(ren)參敗毒(du)散之(zhi)(zhi)(zhi)外，其(qi)(qi)(qi)(qi)于(yu)(yu)(yu)(yu)溫(wen)病(bing)(bing)治(zhi)(zhi)法，茫乎未(wei)(wei)之(zhi)(zhi)(zhi)聞也(ye)，后(hou)至(zhi)發(fa)黃而(er)死(si)(si)(si)。塘以(yi)初學(xue)，未(wei)(wei)敢妄贊一(yi)(yi)詞，然(ran)于(yu)(yu)(yu)(yu)是(shi)證，亦未(wei)(wei)得其(qi)(qi)(qi)(qi)要領。蓋(gai)張長(chang)沙悲(bei)宗(zong)族之(zhi)(zhi)(zhi)死(si)(si)(si)，作《玉(yu)函經》，為后(hou)世醫(yi)(yi)學(xue)之(zhi)(zhi)(zhi)祖，奈《玉(yu)函》中(zhong)(zhong)之(zhi)(zhi)(zhi)《卒病(bing)(bing)論(lun)》，亡于(yu)(yu)(yu)(yu)兵火，后(hou)世學(xue)者(zhe)(zhe)，無從(cong)仿效，遂(sui)至(zhi)各起異說(shuo)，得不(bu)(bu)(bu)(bu)(bu)償失。又(you)(you)越三載(zai)(zai)，來(lai)游京(jing)師，檢校《四庫全書(shu)(shu)(shu)》，得明(ming)季吳又(you)(you)可《溫(wen)疫論(lun)》，觀其(qi)(qi)(qi)(qi)議(yi)論(lun)宏闊，實有(you)發(fa)前(qian)人(ren)所未(wei)(wei)發(fa)，遂(sui)專心學(xue)步(bu)焉。細察其(qi)(qi)(qi)(qi)法，亦不(bu)(bu)(bu)(bu)(bu)免支(zhi)離駁雜，大抵(di)功過兩不(bu)(bu)(bu)(bu)(bu)相掩，蓋(gai)用心良苦，而(er)學(xue)術未(wei)(wei)精(jing)(jing)也(ye)。又(you)(you)遍(bian)考晉唐以(yi)來(lai)諸(zhu)賢(xian)議(yi)論(lun)，非不(bu)(bu)(bu)(bu)(bu)珠璧琳瑯，求(qiu)一(yi)(yi)美(mei)備者(zhe)(zhe)，蓋(gai)不(bu)(bu)(bu)(bu)(bu)可得，其(qi)(qi)(qi)(qi)何(he)(he)以(yi)傳(chuan)信于(yu)(yu)(yu)(yu)來(lai)茲!塘進(jin)與(yu)病(bing)(bing)謀(mou)，退與(yu)心謀(mou)，十(shi)(shi)閱春(chun)秋，然(ran)后(hou)有(you)得，然(ran)未(wei)(wei)敢輕(qing)治(zhi)(zhi)一(yi)(yi)人(ren)。癸丑歲(sui)，都下溫(wen)疫大行，諸(zhu)友強起塘治(zhi)(zhi)之(zhi)(zhi)(zhi)，大抵(di)已(yi)成(cheng)壞病(bing)(bing)，幸(xing)存活數十(shi)(shi)人(ren)，其(qi)(qi)(qi)(qi)死(si)(si)(si)于(yu)(yu)(yu)(yu)世俗之(zhi)(zhi)(zhi)手(shou)者(zhe)(zhe)，不(bu)(bu)(bu)(bu)(bu)可勝數。嗚呼!生民何(he)(he)辜(gu)，不(bu)(bu)(bu)(bu)(bu)死(si)(si)(si)于(yu)(yu)(yu)(yu)病(bing)(bing)而(er)死(si)(si)(si)于(yu)(yu)(yu)(yu)醫(yi)(yi)，是(shi)有(you)醫(yi)(yi)不(bu)(bu)(bu)(bu)(bu)若無醫(yi)(yi)也(ye)，學(xue)醫(yi)(yi)不(bu)(bu)(bu)(bu)(bu)精(jing)(jing)，不(bu)(bu)(bu)(bu)(bu)若不(bu)(bu)(bu)(bu)(bu)學(xue)醫(yi)(yi)也(ye)。因(yin)(yin)有(you)志采(cai)輯歷(li)代名(ming)賢(xian)著述，去(qu)其(qi)(qi)(qi)(qi)駁雜，取(qu)其(qi)(qi)(qi)(qi)精(jing)(jing)微，間(jian)(jian)附己意，以(yi)及考驗，合成(cheng)一(yi)(yi)書(shu)(shu)(shu)，名(ming)曰《溫(wen)病(bing)(bing)條辨》，然(ran)未(wei)(wei)敢輕(qing)易落(luo)筆。又(you)(you)歷(li)六年，至(zhi)于(yu)(yu)(yu)(yu)戊午，吾鄉(xiang)汪瑟庵先生促塘曰:來(lai)歲(sui)己未(wei)(wei)濕土正化，二氣(qi)中(zhong)(zhong)溫(wen)厲大行，子盍速(su)成(cheng)是(shi)書(shu)(shu)(shu)，或者(zhe)(zhe)有(you)益于(yu)(yu)(yu)(yu)民生乎!塘愧(kui)不(bu)(bu)(bu)(bu)(bu)敏，未(wei)(wei)敢自(zi)信，恐以(yi)救人(ren)之(zhi)(zhi)(zhi)心，獲欺人(ren)之(zhi)(zhi)(zhi)罪，轉(zhuan)相仿效，至(zhi)于(yu)(yu)(yu)(yu)無窮，罪何(he)(he)自(zi)贖(shu)哉(zai)!然(ran)是(shi)書(shu)(shu)(shu)不(bu)(bu)(bu)(bu)(bu)出(chu)，其(qi)(qi)(qi)(qi)得失終(zhong)未(wei)(wei)可見(jian)，因(yin)(yin)不(bu)(bu)(bu)(bu)(bu)揣固陋，黽(min)勉成(cheng)章，就(jiu)正海內名(ming)賢(xian)，指其(qi)(qi)(qi)(qi)疵謬，歷(li)為駁正，將(jiang)萬世賴(lai)之(zhi)(zhi)(zhi)無窮期(qi)也(ye)。