Library

Xu Naizu, his ancestral home is unknown. Yinxian was a place where he resided, but in reality, he was from Yizheng. Hua Shou died during the Hongwu reign of the Ming Dynasty, and thus the *History of Ming* included him in the Biography of Medical Practitioners (Fangji Zhuan). However, Dai Liang, in his *Jiuling Mountain House Collection*, wrote a poem titled "Thinking of Yingning" to commemorate Hua Shou: "The sea sun is desolate, temples are gray; drifting in a foreign land for many years. Wishing to remain as useless wood on the official path, I therefore entrust myself to Changsang's talk of Shangchi. The scholar from Shu writes books, who knows them? Han Gong sells medicine, known throughout the world. Both travelers on the road are sorrowful souls; we should only follow each other in composing 'Shuli'. From this, it can be seen that Hua Shou was also a loyalist who maintained his integrity, using medicine to conceal his identity. This book begins with a preface by Zhang Zhu, which states that Hua Shou's family lived near Dongyuan (Li Gao) and had early inherited Li Gao's medical learning. However, the *Biography of Yingning Master* states that he learned medicine from Wang Juzhong in Jingkou and acupuncture techniques from Gao Dongyang in Dongping. Research shows that Li Gao never traveled to Jiangnan, and their eras did not overlap. Zhang Zhu's statement was likely an embellishment based on the proximity of the Xu clan to Dongyuan.

The *Nan Jing* (Classic of Difficult Issues), consisting of eighty-one chapters, has been annotated by medical scholars through the ages. Hua Shou collected and cited eleven schools of thought. Today, only Hua Shou's commentary survives. The book first presents a "General Examination" (Huikao), discussing the meaning and origin of the title *Nan Jing*. Next is a "Category of Doubts" (Queyi Zonglei), recording missing texts and erroneous characters. Then follows a section on diagrams and explanations (Tushuo), none of which are counted in the volume numbers. His annotations integrate the views of various schools and offer his own balanced judgments. His debates are precise, and his textual research is extremely detailed. Hua Shou was originally a Confucian scholar capable of understanding ancient texts, so his annotations contain more insights than those of others.

[Lü Fu's *Supplementary Remarks on Nan Jing*] Lost.
Lü Fu stated: "I have compiled the strengths of various annotators of the *Nan Jing*, explaining philology first and then the meaning of the text, privately attaching my humble opinions to aid future learners. I dare not claim this is correct."

Anonymous *Nan Jing Bian Shi*, recorded in the *Wenyuan Ge Catalogue* as one volume, one booklet (missing; *Zhutang Catalogue* lists two volumes). Not seen.

[Xiong Zongli's *Wutingzi Vulgar Explanation of the Eighty-One Nan Jing*] Six volumes. Extant.
Xu Chunfu said: "During the Zhengtong era, Xiong Zongli's *Vulgar Explanation of Nan Jing* was passed down, increasingly losing its original meaning. For example, Chapter 59 states: 'The pulse of mania and delirium is characterized by both Yin and Yang being excessive.' The vulgar explanation divides this into Yin and Yang parts, deviating from the original text. There are many such errors, gradually obscuring the core principles for learners. Thus, the deterioration of medical administration in our dynasty is due to the falsification of the *Nan Jing* and the *Mai Jue* (Pulse Classic)."

[Zhang Shixian's *Illustrated Annotation of the Eighty-One Nan Jing*] Listed in *Ming Zhi* as eight volumes. Extant.
The *Siku Quanshu* (Complete Library of the Four Treasuries) Abstract states: "Zhang Shixian, courtesy name Tiancheng, was from Ningbo and a famous physician during the Zhengde era. Previous annotations of the *Nan Jing* included those by Lü Guang of Wu and Yang Xuancan of Tang. During the Jiayou era of Song, Ding Deyong began creating diagrams for obscure passages. Yuan dynasty's Hua Shou also created several diagrams in his *Benyi*, but they were incomplete. Zhang Shixian's work includes diagrams for every chapter of the eighty-one sections. Wherever verbose notes fail to clarify, one can understand by looking at the diagram. However, for passages where the meaning is obvious and does not require diagrams, he forced them to fit, making the content somewhat redundant. His annotations merely elaborate on the text without reaching profound depths. (Catalogued)"

Note: This book was printed by the Biwutang Press in Suzhou (Wumen), comprising eight volumes, which is Zhang Shixian's original edition. There is also a four-volume *Illustrated Annotation of the Eighty-One Nan Jing: Verification of Truth*, attributed to Zhang Shixian of Siming, which is likely a tampered version by commercial printers.

[Ma Shi's *Nan Jing Zhengyi*] Listed in *Yicang Mulu* as nine volumes. Not seen.

[Yao Jun's *Nan Jing Kaowu*] Not seen.
*Jiangsu Tongzhi* states: "Yao Jun, courtesy name Zheren, was from Hezhou, son of Yao Xinyang (formerly of the Imperial Medical Academy). He studied Confucianism and continued his family's medical tradition. His works include *Maifa Zhengzong*, *Nan Jing Kaowu*, *Fengfa Bidu*, and *Yaopin Zhengyao*, which are circulating."

[Xu Shu's *Nan Jing Buzhu*] Not seen.
Note: Recorded in *Wujin County Gazetteer*.

[Wen Wenjie's *Illustrated Annotation of the Eighty-One Nan Jing: Pinglin Kuaijieshi Tongzong*] Six volumes. Extant.

[Zhang Jinggao's *Nan Jing Zhijie*] Not seen.
*Shuofang Zhi* states: "Zhang Jinggao specialized in Taisu Pulse Diagnosis, determining life and death possibilities. If curable, he prescribed medicine; if not, he predicted the time of death with high accuracy. He deduced fortune, misfortune, longevity, and shortness of life through pulse diagnosis, never failing. His work includes *Nan Jing Zhijie*."

[Huang Yuan's *Nansu Jian Shi*] Not seen.
Note: Recorded in *Zhejiang Tongzhi*.

[Xu Dachun's *Nan Jing Jingshi*] Two volumes. Extant.
Preface: "The *Nan Jing* is not a 'Jing' (Classic). It uses the subtle and profound principles of the *Huangdi Neijing* (Yellow Emperor's Inner Canon) to introduce undeveloped ideas, setting up Q&A formats to elucidate meanings. The naming conventions of ancient texts cannot be taken lightly. 'Nan' means debate or discussion. How could there be a 'Jing' named 'Nan'? Thus, the *Nan Jing* is not a 'Jing'. Since antiquity, medical practitioners have revered the *Neijing*. However, after the Han Dynasty, the study of the *Neijing* diverged. Cang Gong excelled in pulse diagnosis, Zhang Zhongjing in prescriptions, and Hua Tuo in acupuncture and miscellaneous methods. Although all derived from the *Neijing*, their lineages differed. After Jin and Tang, branches multiplied, focusing only on medical techniques rather than the Way of Medicine, moving far from the Sages. Only the *Nan Jing* fully bases itself on the words of the *Neijing* and elaborates on its meaning, serving as the ancestor of Sage learning transmission. Yet, I harbor doubts. Its interpretations sometimes quote scriptures directly, sometimes contradict them, and sometimes invert them. If it had a separate lineage like other books, individual theories would be untraceable, and even if contrary to ancient sages, their validity could not be proven. But since it explains the *Neijing* using the *Neijing*'s own text, the truth is clear. However, this book has existed for over two thousand years, with dozens of annotators who dared not dissent. Many points are highly suspicious, yet most interpret them creatively, even doubting correct statements in other books. Did predecessors lack insight? Unlikely. It is because the study of Classics has long been neglected. People only trace back to sources but stop when verification fails, never flowing from source to branch. Viewing the *Nan Jing* as itself, it seems flawless; viewing it through the lens of *Neijing* exegesis, it has many flaws. I once revered and practiced it. With prolonged study, I began to doubt. Further study confirmed my correctness—not out of ego, but because the *Nan Jing* must not violate the *Neijing*. Thus, based on its intent to raise difficulties, I first expounded the original meaning of the *Neijing*, sought its logic, and interpreted it contextually. Then I distinguished differences and judged correctness. Where special methods and meanings do not stem from the *Neijing* but illuminate it, these represent separate lineages and cannot be judged solely by the *Neijing*. For interpretations following *Neijing* teachings but lacking clarity, I extracted them and proved them against the Scriptures, not to discard the *Nan Jing*, but to highlight its role as a wing of the *Neijing* and reveal its origins. Hence, I named it *Jingshi* (Explanation by Scripture). The *Nan Jing* explains the *Jing*; now I use the *Jing* to explain the *Nan*. Explaining the Jing via Nan makes the Jing clear; explaining the Nan via Jing makes the Nan clear. This is the Way of Medicine, not mere technique. The attribution to Qin Yueren appears first in the *New Book of Tang Bibliography* and is uncertain; it is likely a pre-Han or Han text. Written on the sixteenth day of the third month, fifth year of Yongzheng."

Examples state: "This book relies entirely on scriptural evidence, avoiding citations from other works. If scripture offers no proof, I occasionally cite Zhang Zhongjing's *Shanghan Lun* and *Jingui Yaolue*, preserving Han methods close to antiquity. References to *Jia Yi Jing* and *Jingmai Jing* are occasional and for reference only, not for refutation, as later works cannot prove earlier ones. Regarding *Nan Jing* annotations, authors number over ten, most lost; I saw only four or five, often fragmented and shallow. Only Hua Shi's *Benyi* is well-organized. Yet I dare not copy a single phrase. The *Nan Jing* text is clear; its deep meanings rely on the *Neijing*. Since I use the *Neijing* for interpretation, speculative views of others are dispensable. Philological explanations follow the text; debates and research follow the *Neijing*. Where previous scholars corrected errors, I note their names. Otherwise, I add nothing new, even if coincidentally similar, it is not plagiarism. Debating points emphasizes reverence for the *Neijing*, differing from the crowd, covering ground untouched by predecessors. Even where my explanations match predecessors, it is due to logical necessity, not copying. Deep reflection and comprehensive understanding are required, resulting in slightly denser logic than predecessors, showing minor differences within similarities.

*Siku Quanshu* Abstract: "Xu Dachun's book argues that Qin Yueren's *Eighty-One Nan Jing* contradicts the *Neijing*, citing scriptures to refute it. The *Nan Jing* is not listed in the *Han Shu Yiwenzhi* but appears in *Sui Shu Jingjizhi*. Though未必 by Yueren, Lü Boyang's annotation existed in the Three Kingdoms period, and Zhang Ji's *Shanghan Lun Pingmai Pian* cites 'Scripture Sayings' found in Chapter 5, indicating it was written by a skilled Han physician. It has been revered alongside *Lingshu* and *Suwen* without dissent. Xu Dachun, despite studying the *Neijing*, may not surpass ancients in scholarship to reject it so hastily. Moreover, Xu relies on the *Neijing*, but the Quan Qiress edition of *Suwen* already lost its seventh chapter. Wang Bing of Tang claimed to find an old copy to supplement it. Lin Yi et al. of Song noted that *Tianyuanji Dalun* and subsequent chapters differ significantly from other *Suwen* chapters, suspecting Wang Bing used *Yinyang Dalun* to fill gaps. The *Cifa* and *Bingben* treatises were also missing in Wang Bing's version. Lin Yi made corrections, labeled 'New Corrections,' implying the *Suwen* was altered by later hands, while the *Nan Jing* might be older. Furthermore, Hua Shou's *Benyi* lists *Neijing* quotes absent in current editions, indicating versions differed then. Even if discrepancies exist, both should be preserved. Hasty rejection of *Nan Jing* errors based on corrupted *Suwen* is akin to using Kaiyuan-era revised texts to refute Han scholars. (Catalogued)"

Brief Preface: "Born May 15, Kangxi 32, at Yurui Hall, Xiatang. At twenty, studied under Mr. Zhou Yiting. Entered county school that year. My grandfather named me Dachun, courtesy name Lingtai. Later renamed Daye. Due to imperial summons, I am known by my courtesy name. I learned medicine because my third brother suffered from Pi syndrome. My father invited many doctors. I discussed daily and prepared medicines, gaining basic knowledge. Later, my fourth and fifth brothers died of illness. My father fell ill from grief. Medical matters occupied every year. I read dozens of medical books morning and night, grasping general principles. Consulting contemporary doctors yielded confusion. Thus, I traced sources and streams, from *Neijing* to Yuan and Ming texts, collecting nearly ten thousand volumes, achieving true understanding, unable to remain silent. Believing one must understand meridians and zang-fu to learn medicine, I wrote *Nan Jing Jingshi*. Believing drug properties must be known truly, I wrote *Shennong Bencao Baizhong Lu*. Believing treatment requires understanding underlying principles lost in later generations, I wrote *Yixue Yuanliu Lun*. Believing *Shanghan Lun* is disordered and annotations biased, I wrote *Shanghan Leifang*. Believing contemporary doctors ignore disease origins, names, classic formulas, and rules, I wrote *Lantai Guifan*. Believing medical decline started with Xue Lizhai of Ming, and Lv Fu's printing of Zhao Xianke's *Yiguan*, which treats all diseases with Liuwei and Bawei pills causing endless harm, I wrote *Yiguan Bian*. Believing medical transmission is broken, heresies abound, and killing is severe, I wrote *Shenji Chuyan*. For thirty years, I distinguished difficult/easy and life/death instantly, treating strange and chronic diseases effectively. Patients came from afar, leaving no rest. Governors and officials invited me respectfully. Knowing I was a scholar, they consulted me on statecraft, raising my fame to the throne. In Qianlong 25, the Emperor asked ministers for famous doctors. Minister Qin Wengong recommended me, Lingtai. The Emperor agreed. In September, Grand Secretary Jiang Wenke fell ill. The Emperor ordered the Grand Secretary to invite Xu Lingtai. Jiang sent envoys repeatedly. I declined due to illness. In January 26, the Emperor issued an edict ordering Governor Chen to bring me to Beijing. My illness had healed, so I departed. Upon arrival, I was ordered to prescribe with Imperial Physicians Shi and Sun. Jiang's condition was hopeless. I intended to report this. The Emperor sent Fugong, Prince Consort, to ask about Jiang's recovery. I secretly reported: 'He will pass seven days after Lixia.' Fugong reported this. The Emperor visited personally, seeing Jiang's worsening condition. Returning, he told Minister Qin: 'Xu Lingtai is scholarly and honest. Can he serve in the capital?' Qin conveyed the order. Overwhelmed with gratitude, I felt too old and sick to serve, begging Qin to report this. That night, I treated Minister of Agriculture Li. The next day, I entered Yuanmingyuan. Received six special edicts. On May 4, granted leave by Imperial Grace. Details in *Enji Lue*. Built a house at Huimei Spring, Wushan, for rest, traveling no more. Summer of Xinmao, written by Huixi Old Man at Maoxue Kan, aged 79. (*Lantai Guifan*.)

My son Min says: "After Father wrote the preface, he hoped to repay Imperial Grace, write in seclusion, and spend his remaining years. Suddenly, he sighed: 'I feel my pulse suggests I won't survive this year. I sense unfinished business but don't know why.' On Oct 25, an edict summoned me to the capital again. He realized: 'Ah, this is the unfinished matter.' He was bedridden but rose to go. High officials visited his boat. Grateful for Imperial Grace, he traveled despite illness. Accompanying him, his illness improved, spirits rose, appetite increased. Arrived in capital on Dec 1. Energy declined. Three days later, he calmly discussed Yin/Yang, life/death, entering/exiting, and wrote his own tomb couplet: 'Mountains full of fragrant grass, immortal herbs; A path of clear wind, recluse's grave.' He passed away chatting at night. Fugong reported this. The Emperor awarded 100 taels of silver, conferred the title Rulin Lang, and ordered escort of the coffin home. In spring, the coffin returned to hometown, buried in Dieziwei, Yuilaixi. Remembering Father reached the Nine Heavens as a student, summoned twice, honored in life and death, meeting a prosperous age, a rare opportunity. Though unworthy of literary skill, I append these lines to his unfinished preface to ensure immortality. (Same source)"

Yuan Mei said: "In Qianlong 25, Grand Secretary Jiang Wenke fell ill. The Emperor sought famous doctors nationwide. Minister Qin first recommended Xu Lingtai of Wujiang. Summoned to the capital to treat Jiang. Xu reported the disease was incurable. The Emperor appreciated his honesty and wanted to keep him in the capital. Xu requested retirement to Tao Li, which was granted. Twenty years later, the Emperor summoned him again due to illness of a eunuch. Xu was 79, knowing he was frail and unlikely to return alive, he took his son Xu Zai. Indeed, he died three days after arriving in the capital. The Emperor lamented, granted treasury funds, and ordered the coffin returned. Alas! Xu, a simple student from Wujiang, was twice summoned by the Emperor with honor. Governors and inspectors visited his door. Listeners were amazed and envious, calling it a rare glory. I love medicine and urgently wanted to collect his unique prescriptions and skills, writing them down to guide medicine and save lives. Too hurried. This autumn, I visited Xu Zai in Wujiang, obtained Xu's autobiographical record, and interviewed locals who knew him, writing this biography. Biography: Xu's given name was Dachun, courtesy name Lingtai, late pseudonym Huixi Laoren. From a prominent family. Grandfather Xu Shuben, passed Hongci Ke in Kangxi 18, Hanlin Compiler of *Ming Shi*. Xu had exceptional talent, superior intelligence and strength. Studied astronomy, geography, Nine Palaces, music, sword dancing, military tactics, etc., thoroughly, especially excelling in medicine. Diagnosing patients, he penetrated deep into the body, speaking to lungs and heart. His prescriptions were divine and mysterious, breaking through defenses like General Zhou Yafu's army descending from heaven. Other physicians stared in awe and submission, never guessing his methods. Tall, broad forehead, bell-like voice, white beard, clearly a remarkable man. Youthfully interested in statecraft, especially knowledgeable about Southeast water conservancy. Xu隐居 at Huixi, hundred small houses, Huimei Spring, small bridge, flowing water, pines and bamboos. Climbing the tower, Taihu Lake peaks arranged like bowing descendants. Xu roamed freely there, appearing like an immortal. Works include *Nan Jing Jingshi*, *Yixue Yuanliu Lun*, etc., six volumes total. Analyzing meridian pros/cons, judging ancient and modern books, keeping the right and discarding the wrong, circulated for long. Son Xu Zai, courtesy name Yucun, elegant, inheriting father's style, saving people and benefiting objects, continuing the family trade. (*Suiyuan Wenji*)"

[Huang Yuanyu's *Nan Jing Jie*] Two volumes. Not seen.
*Siku Quanshu* Abstract: "The *Nan Jing* appeared after *Suwen* and before *Lingshu*, so it cites scriptures not found in current editions. However, its text hasn't been altered since the Three Kingdoms. Huang Yuanyu claimed old editions had errors and made many corrections, essentially 'using his own method.' (Catalogued)"

[Dai Zhen's *Annotation of Nan Jing*] Not seen.
Li Dou said: "Dai Zhen, courtesy name Dongyuan, from Xiuning, practiced Han Confucianism, expert in phonology, rhythm, and mathematics. Passed provincial exam in Qianlong Renwu year. Ordered to recompile *Yongle Dadian*. Entered academy with Shao Jinnan, Zhou Yongnian, Yang Changsen, and Yu Ji. Co-compiled *Siku Quanshu*. Annotated *Nan Jing*, *Shanghan Lun*, *Jingui*, etc., but did not complete them. (*Yangzhou Huafang Lu*.)"

[Tang Qianqing's *Chunqiu Ben Nan Jing Zhushu*] Not seen.
Cao Xiduan's *Biography of Mr. Tang, Official of Jiangning* states: "Mr. married Yan, Wu, and Chen, having two sons. Eldest Fangyi, second Fanghuai, now named Qianqing. Entered Imperial Academy, loved classics, wrote twenty books, also understood Yellow Emperor and Qibo arts, saved people. Grandson Bingjun博览群书 in childhood, showed outstanding insight, admired by all."

[Tang Bingjun's *Nei Nanyu Yao*] Not seen.
Note: These two books appear in *Wenfang Yikao Yiwenzhi*.