丹溪心法
1.序
醫師隸冢宰，筮人隸宗伯，並稱於孔子，曰人而無恆，不可以作巫醫。巫、筮字，蓋古通也。然卜之先，實出於羲、文、周、孔，則醫之先謂出於神農、黃帝，亦必有所從來。大約羲、文、周、孔之書存，故卜之道尊；神農、黃帝之書亡，故醫之道卑。然其書雖亡，而緒餘之出於先秦者，殆亦有之。若今《本草》、《素問》、《難經》、《脈經》，此四書者，其察草木鳥獸金石之性，論陰陽風寒暑溼之宜，標其穴以施針KT，診其脈以究表裡，測諸秋毫之末，而活之危亡之餘，類非神人異士，不足以啟其機緘，而發其肯綮。則此四書者，誠有至理，不可謂非出於聖筆而遂少之也。然則醫之與卜，皆聖人之一事，必儒者乃能知之，其不以為然者，不能通其說者也。醫之方書，皆祖漢張仲景之言，實與前四書相出入，亦百世不能易者。自漢而後，代不乏賢。中古以來，予所取五人，曰孫思邈氏，其言嘗見錄於程子；曰張元素氏，曰劉守真氏，曰李杲氏，皆見稱於魯齋許文正公；曰朱震亨氏，實白雲許文懿公高第弟子。斯五人者，皆儒者也。而朱氏實淵源於張、劉、李三君子，尤號集其大成。朱氏每病世之醫者，專讀宋之《局方》，執一定之法，以應無窮之疾，譬之儒者，專誦時文，以幸一第，而於聖經賢傳，反不究心。乃作《局方發揮》、《格致餘論》等書，深有補於醫道。而方書所傳，則有《丹溪心法》若干卷。推脈以求病，因病而治藥，皆已設之方也。朱氏沒而其傳泯焉。近世儒者始知好之，稍稍行世。然業醫者樂檢方之易，而憚讀書之難，於《素》、《難》諸書，蓋皆不能以句，而於五人者之著述，則亦視為迂闊之論。其茫然不知所用力無足怪者，其以藥試人之疾，間一獲效，則亦如村牧豎，望正鵠而射之，偶爾中焉。或從其旁問之射法，瞠目相視，不知所對。彼老成者，日從事乎內志外體之間，雖或小有所失，而矢之所向，終無大遠，此觀射之法也。審醫之能，何以異此！予宗人用光，世業儒而好醫，其讀《素》、《難》之書甚稔，最喜朱氏之說。嘗以《丹溪心法》有川、陝二本，妄為世醫所增附，深懼上有累於朱氏，乃為之彪分臚列，釐其誤而去其復，以還其舊。凡朱氏之方有別見者，則以類入之。書成，將刻梓以傳，請予序。予故以多病好醫而未能也。輒以醫卜並言於編首，使業醫者知其道本出於聖人，其書本足以比易，而非可以自卑，則日勉焉以致力乎《本草》、《素》、《難》、《脈經》之書，以及五君子之說，而尤以朱氏為入道之門，則庶幾乎上可以輔聖主拯世之心，下可以見儒者仁民之效，而醫不失職矣。用光名充，休寧漢口人，與予同出梁將軍忠壯公後。\x成化十八年歲次壬寅春二月既望賜進士及第奉訓大夫左春坊左諭德同修國史經筵官兼太子講讀官休寧程敏政序\x
The physician was subordinate to the Minister of State (Zhongzai), and the diviner by milfoil was subordinate to the Minister of Rites (Zongbo); both were spoken of together by Confucius, who said: 'A man without constancy cannot be a shaman-physician.' The characters wu (shaman) and shi (milfoil divination) were in ancient times interchangeable. Yet the origin of divination is in fact traced to Xi, Wen, Zhou, and Kong; thus the origin of medicine, said to be in Shennong and Huangdi, must likewise have had its source. Broadly, because the books of Xi, Wen, Zhou, and Kong survive, the way of divination is honored; because the books of Shennong and Huangdi are lost, the way of medicine is held low. Yet although those books are lost, remnants of them from the pre-Qin era probably still exist. As for the present Bencao, Suwen, Nanjing, and Maijing—these four books: in examining the natures of plants, trees, birds, beasts, metals, and stones; in discussing what is appropriate for yin and yang, wind, cold, summerheat, and dampness; in marking the acupoints to apply needling; in diagnosing the pulse to investigate exterior and interior; in probing to the tip of a hair and reviving from the brink of death—none but divine men and extraordinary scholars could have opened their mechanisms and disclosed their vital junctures. Thus these four books truly contain the highest principle, and one cannot say that because they did not come from the sage's brush they are therefore to be slighted. That being so, medicine and divination are both but one matter of the sages, and only a Confucian scholar can understand this; those who do not accept it cannot penetrate its doctrine. The formula books of medicine all take as their ancestor the words of Zhang Zhongjing of the Han, and in fact they agree and differ with the preceding four books; they too are what a hundred generations cannot alter. From the Han onward, each age has not lacked worthies. Since the middle ages, I have selected five men: Sun Simiao, whose words were once recorded by Master Cheng; Zhang Yuansu, Liu Shouzhen, and Li Gao, all praised by Lord Xu Wenzheng of Lu Zhai; and Zhu Zhenheng, who was in fact a top disciple of Lord Xu Wenyi of Bai Yun. These five men were all Confucians. And Zhu in fact traced his source to the three gentlemen Zhang, Liu, and Li, and is especially acclaimed as gathering their great achievement. Zhu constantly deplored that physicians of the world read only the Song Jufang, holding to one fixed method to respond to endless diseases—like a Confucian who recites only contemporary examination essays hoping for a single pass, while giving no mind to the sage classics and worthy commentaries. So he wrote the Jufang Fahui, Gezhi Yulun, and other books, deeply supplementing the way of medicine. Among the formula books transmitted is the Danxi Xinfu in several fascicles. Pushing the pulse to seek the disease, and treating with medicine according to the disease—these are all formulas already established. When Zhu died, his transmission perished. Only in recent times have Confucians begun to know and love it, and it has gradually circulated. Yet those who practice medicine delight in the ease of consulting formulas and dread the difficulty of reading books; as for the Suwen, Nanjing, and other works, they cannot even punctuate them into sentences, and they regard the writings of the five men as remote and impractical talk. That they are utterly at a loss where to apply effort is nothing to wonder at. When they test medicine on people's diseases and occasionally obtain an effect, it is like a village herd-boy shooting at the target and hitting it by chance. If one asks him from the side about the method of shooting, he stares blankly and knows not how to answer. As for the seasoned archer, daily engaged between inner intent and outer form, though he may at times slightly miss, the direction of his arrow is never far off—this is the way to observe archery. To assess a physician's ability, how is it different from this! My clansman Yongguang, whose family for generations practiced Confucianism and who loves medicine, has read the Suwen and Nanjing very thoroughly and most delights in Zhu's doctrines. He once held that the Danxi Xinfu has two editions, from Sichuan and Shaanxi, recklessly augmented and appended by physicians of the world, and deeply feared it would burden Zhu; so he divided and arranged it in order, corrected its errors and removed its repetitions, to restore the original. Wherever Zhu's formulas appear elsewhere, he classified them in. When the book was complete, he was about to cut the blocks to transmit it, and asked me for a preface. I, having long been sickly and fond of medicine yet unable to practice it, therefore speak of medicine and divination together at the head of the compilation, so that those who practice medicine may know that their way fundamentally comes from the sages, and that their books are sufficient to compare with the Yi, and need not be considered lowly; then daily striving to apply effort to the Bencao, Suwen, Nanjing, and Maijing, and to the doctrines of the five gentlemen, and especially taking Zhu as the gate of entry to the way—then perhaps above they may assist the sage ruler's heart of saving the world, and below manifest the Confucian effect of loving the people, and medicine will not fail in its office. Yongguang's name is Chong, a man of Hankou in Xiuning, and he and I both descend from General Liang Zhongzhuang. Written by Cheng Minzheng of Xiuning, Presented Scholar and Graduate with the Highest Honors, Grand Master for Consultation, Left Exhorter of the Left Spring Office, Joint Compiler of the National History, Official of the Imperial Lecture Hall, and Concurrent Lecturer-Reader to the Crown Prince, in the second month of spring, the sixteenth day, of the eighteenth year of Chenghua, cyclical year Renyin.