〔罗氏（知悌）心印绀珠〕一卷 佚
戴良曰。罗名知悌。字子敬。世称太无先生。宋理宗朝寺人。学精于医。得金刘完素之再传。而旁通张从正
李杲二家之说，然性褊甚。恃能厌事。难得意云。（九灵山房集丹溪翁传）
朱震亨曰。泰定乙丑夏。始得闻罗太无并陈芝岩之言。遂往拜之。蒙叱骂者五七次。趑趄三阅月。始得降接。
因观罗先生治一病僧。黄瘦倦怠。罗公诊其病因。乃蜀人。出家时。其母在堂。及游浙右。经七年。忽一日念母
之心不可遏。欲归无腰缠。徒尔朝夕西望而泣。以是得病。时僧二十五岁。罗令其隔壁泊宿。每日以牛肉猪肚甘
肥等。煮糜烂与之。凡经半月余。且时以慰谕之。言劳之。又曰。我与钞十锭作路费。我不望报。但欲救汝之死
命尔。察其形稍苏。与桃仁承气。一日三帖。下之皆是血块痰积。方止。次日只与熟菜稀粥将息。又半月。其人
遂如故。又半月余。与钞十锭遂行。因大悟攻击之法。必其人充实。禀质本壮。乃可行也。否则邪去而正气伤。
小病必重。重病必死。罗每日有求医者来。必令其诊视脉状回禀。罗卧听口授。用某药治某病。以某药监某药。
为引经。往来一年半。并无一定之方。至于一方之中。自有攻补兼用者。亦有先攻后补者。有先补后攻者。又大
悟古方治今病。焉能吻合。随时取中。其此之谓
乎。是时罗又言。用古方治今病。正如拆旧屋揍新屋。其材木非一。不再经匠氏之手。其可用乎。（格致余论）
钱曾曰。罗知悌心印绀珠一卷。知悌字子敬。号太无先生。集六散三丸十六汤。以总持万病。意在康济斯
民。甚盛心也。是册缮写精楷。乃名手所书。宜珍秘之。
〔朱氏（震亨）格致余论〕国史经籍志一卷 存
自序曰。素问载道之书也。词简而义深。去古渐远。衍文错简。仍或有之。故非吾儒不能读。学人以易心求
之。宜其茫若望洋。淡若嚼蜡。直以为古书不宜于今。厌而弃之。相率以为局方之学。间有识者。又以济其方技。
漫不之省。医道隐晦。职此之由。可叹也。震亨三十岁时。因母之患脾疼。众工束手。由是有志于医。遂取素问
读之。三年似有所得。又二年。母氏之疾以药而安。因追念先子之内伤。伯考之瞀闷。叔考之鼻衄。幼弟之腿痛。
室人之积痰。一皆殁于药之误也。心胆摧裂。痛不可追。然犹虑学之未明。至四十岁。复取而读之。顾以质钝。
遂朝夕钻研。缺其所可疑。通其所可通。又四年而得罗太无讳知悌者。为之师。因见河间戴人东垣海藏诸书。始
悟湿热相火。为病甚多。又知医之为书。非素问无以立论。非本草无以立方。有方无论。无以识病。有论无方。
何以模仿。夫假设问答。仲景之书也。而详于外感。明着性味。东垣之书也。而详于内伤。医之为书。至是始备。
医之为道。至是始明。由是不能不致疑于局方也。局方流行。自宋迄今。罔间南政。翕然而成俗。岂无其故哉。
徐而思之。湿热相火。自王太仆注文。已成湮没。至张李诸老。始有发明。人之一身。阴不足而阳有余。虽谆谆
然见于素问。而诸老犹未表章。是局方之盛行也。震亨不揣芜陋。
陈于册。并述金匮之治法。以证局方之未备。间以己意。附之于后。古人以医为吾儒格物致知一事。故目其篇。
曰格致余论，未知其果是否邪。后之君子。幸改而正诸。
宋濂题辞曰。金之以善医名。凡三家。曰刘守真氏。曰张子和氏。曰李明之氏。虽其人年之有先后。术之有
攻补。至于惟阴阳五行。升降生成之理。则皆以黄帝内经为宗。而莫之有异也。张一再传。其后无所闻。李虽多
门弟子。又在中州。人有罕知之者。独刘之学。授之荆山浮屠师。师来江南。始传太无罗知悌于杭。太无。宋
宝中人。受幸穆陵。得给事禁中。性倨甚。无有能承其学人。又独至乌伤朱君。始能传之。初君之未从太无也。
手抄陈师文裴宗元所定大观二百九十有七方。昼夜而习焉。既而悟曰。故方新病。安有能相值者。泥是且杀人。
乃尽弃去。渡浙河。走吴中。寻师而求其说。久之不能得。复走宛陵。走南徐。走建业。皆无。吴中时累累道途。
闻方不能所适。忽有以太无为告者。遂还杭拜之。凡十往返不得通。君乃立其门。终日不动。太无怜其志。为敷
畅三家之旨。而一析以经。越数年。悉受其学以归。乡之群医。方泥裴陈之学。闻君言皆大惊。已而又皆大服。
翕然共尊事之。君年既高。所见益粹精。其自得者。类多前人所未发。乃徇门人张翼等请。着为书若干篇。名之
曰格致余论。持以示金华宋濂。濂窃受而读之。见其立言深察证详。未尝不叹君用志之勤也。盖当大观之方盛行。
世之人乌知有所谓内经之学。君独能崎岖数十百里。必欲求师而受其说。虽险阻艰难。更婴迭挫。曾不为之少动。
所以卒能成其学。向使君之志稍变焉。乌有今日哉。传曰。用志不分。其道乃成。殆君之谓矣。君之此书。其有
功于生民者甚大。宜
与三家所着。并传于世。故濂得备书传学用功之所自于篇端。其见君之自序者。因不暇及也。君名震亨。字彦修。
许文懿公之高第弟子。公讲学人华山。时君即从之游。而闻道最先。刚明正直。不可干私。其安贫守道。虽古君
子弗过也。而医又特其一事云。至正七年冬十有一月日南至。金华宋濂书于浦阳东明山中。
刘桂曰。丹溪。医之圣者也。其为格致余论一书。超迈今古。奚容轻议。然沉潜反复。窃有可疑者焉。论中
左大顺男右大顺女之说。丹溪独指气血之阴阳。反遗脉位之阴阳。乃以医人之左右手立论。有戾经旨者。可疑者
一也。醇酒宜冷冻饮料之论。吾见世人饮热酒者亦无恙。饮冷酒者。虽盛暑亦致病焉。可疑者二也。至如倒仓一法。
丹溪自云得之西域异人。近世余目击士大夫数人。信行此法。死者相继。可疑者三也。噫。西域之人。殊方异城。
风气不同。禀赋亦异。此法岂可行于东南柔弱之人乎。门人误录于劳瘵吐血门中。为祸甚大。且劳瘵咳血。真阴
亏损。脏腑脾胃虚弱。津液枯竭。不宜吐泻。昔徐文伯治范云之疾。有取汗之戒。尚促天年。况吐下之法。施于
劳损之人可乎。或以是罪余轻议前人。余应之曰。孙真人千金方。有房中补益法。丹溪辩之曰。苟无圣贤之心。
神仙之骨。未易为也。又曰。若以房中为补。杀人多矣。丹溪能为孙公之忠臣。余顾不能为丹溪之忠臣乎。语曰。
不以人废言。使丹溪复生。其殆不废余言矣。（续医说）
四库全书提要曰。格致余论一卷。元朱震亨撰。震亨字彦修。金华人。受业于罗知悌。得刘守真之传。其说
谓阳易动阴易亏。独重滋阴降火。创为阳常有余。阴常不足之论。
张介宾等。攻之不遗余力。然震亨意主补益。故谆谆以饮食色欲为箴。所立补阴诸丸。亦多奇效。孙一奎医旨绪
余云。丹溪生当承平。见人多酗酒纵欲。精竭火炽。复用刚剂。以至于毙，因为此救时之说。后人不察。遂以寒
凉杀人。此不善学丹溪者也。其说可谓平允矣。是编前有序云。古人以医为吾儒格物致知之一事。故特以是名书。
盖震亨本儒者。受业于许谦之门。学医特其余事。乃性之所近。竟不以儒名。而以医名。然究较方伎者流。为能
明其理。故其言如是。戴良九灵山房集。有丹溪翁传。叙其始末甚详云。
〔丹溪医案〕国史经籍志一卷 存
〔丹溪医论〕二卷 未见
〔朱氏传方〕一卷 未见
按上见千 竹堂书目。
〔丹溪随身略用经验良方〕二卷 未见
〔丹溪集〕二卷 未见
按上见于述古堂书目。
〔丹溪脉因证治〕二卷 存
喻昌曰。朱丹溪脉因证治一书。先论脉。次因。次证。后乃论证。其书即不行。而心法一书。群方错杂。则
共宗之。（寓意草）
〔丹溪手镜〕三卷（述古堂书目作二卷）存
陈干阳序略曰。丹溪先生之书。为世所诵习。如格致余论。局方发挥。伤寒辨疑。本草衍义补遗等集。以列
于张刘诸大家。毋或敢置喙矣。独手镜一帙。为先生所秘惜。左右行游。常挟与俱。不轻以示人。迄今垂三百年。
海内之急。欲一见之。不啻如长桑阳庆所称禁方。而不可得。以为殆非
人间有也。不佞尝为言明府吴公。乃 得之于其后裔。神物之出。岂有其候耶。先生之后。兴废者数矣。然皆徒
秘其书。相戒毋泄。而不能有所表章。故亦时有鱼豕之憾。公于是为一一考正。而命剖剞以广之。不佞阳获卒业
焉。其文简质。而旨奥衍。其洞人之脏腑阴阳。而为之剂。往往于单辞短语。辄能奇中。然大要渊源于黄帝语。
非素问弗道也。
钱曾曰。丹溪手镜二卷。此为清常手校本。序称丹溪着医书数帙。皆行于世。此乃耄年所作。故传之独秘独
迟。未知清常从何本是正。其校书可谓专勤矣。
〔金匮钩玄〕国史经籍志一卷 佚
李濂曰。戴原礼订正丹溪先生金匮钩玄三卷。间以己意着其后。
四库全书提要曰。金匮钩元三卷。元朱震亨撰。明戴原礼校补。中称戴云者。原礼说也。末附论六篇。不刻
于目录中。一曰火岂君相五志俱有谕。一曰气属阳动作火论。一曰血属阴难成易亏论。一曰滞下辨论。一曰三消
之疾燥热胜阴论。一曰泄泻从湿治有多法论。皆不题谁作。观其滞下辨论。引震亨之言。则亦原礼所加也。震亨
以补阴为宗。实开直补真水之先，其以郁治病。亦妙闸内经之旨，开诸家无穷之悟。虽所用黄柏知母。不如后人
之用六味丸。直达本原。所制越鞠丸。亦不及后人之用逍遥散。和平无弊。然笔路蓝缕。究以震亨为首庸。
是书词旨简明。不愧钩元之目。原礼所补。亦多精确。明史方伎传。载此书于原礼传中。卷数与今本同。称其附
以己意。人谓不愧其师。其为医家善本可知矣。原礼。浦江人。洪武中御医。本名思恭。以字行。故史作戴思恭。
朱国祯涌幢短剧曰。戴元礼。国朝之圣医也。太祖称为仁义人。太孙即位。拜院使云云。元礼即原礼。盖国祯得诸传闻。
故音同字异耳。
（按焦氏经籍志。别载平治荟萃方三卷。然与钩玄一书名异耳。仍不着录。其编辑在于薛己二十四种中。）
〔丹溪秘传方诀〕 十卷 存
张应雕跋曰。上丹溪秘传方诀。彦修先生家藏书也。证下有论。论下有方。辞虽简略。包括无遗。诚若良金美玉。
为世之稀有者。予久慕斯集。弗获一睹。近因考绩归省。偶得观于友人朱思贞家。目骇心异。喜而不寐者累夕。遂求思
贞原本用锲诸梓。庶使先生利济之心。不致于泯没。而纷纭之庸医。不致于缪误。思贞素以仁爱存心。况能旁通于医者。
乐然付与。因捐俸命工。计日刊成。仍HT 书于卷末。以记岁月云。时成化十一年岁次乙未八月九日。四明张应雕志。
〔丹溪治法语录〕 一卷 未见
〔丹溪心法〕 国史经籍志三卷 未见
〔杨氏（ ）丹溪心法类纂〕 医藏目录四卷 存
〔程氏（充）丹溪心法〕 四卷 存
自序略曰。泰定中。丹溪朱先生起江东。先生许文懿公高弟。讳震亨字彦修。婺之乌伤人。为元钜儒。因母病脾。
刻志于医曰。医者。儒家格物致知一事。养亲不可缺。遂遍游江湖。寻师无所遇。还杭拜罗太无。乃得刘张李之学以归。
穷研素问之旨。洞参运气之机。辟局方之非宜。悟戴人之攻击。别阴阳于疑似。辨标本于隐微。审察血气实虚。探究真
邪强弱。一循活法。无泥专方。诚医道之宗工。性命之主宰。而集先贤之大成者也。其徒赵以德刘叔渊戴元礼氏。咸能
翼其道。遗书传播有年。景泰中杨楚玉集其心法。刊于陕右。成化初。王季 附方。重梓于西蜀。志欲广布海内。使家
传人诵。不罹夭枉。其用心仁矣。而杨之集。篇目或有重出。而亦有遗。附以他论。使玉石不分。王因之附添诸方。多
失本旨。充江左一愚。夙志于此。每阅是书。实切病焉。辄不自揆。妄意窃取平治荟萃经验方。及玉机微义。卫生宝鉴。
济生拔萃。东垣河间诸书校究之。尾会首。因证求方。积日既久。复得今中书乌伤王允达先生。以丹溪曹孙朱贤家藏的
本寄示。合而参考。其或文理乖讹。意不相贯者。详求原论。以正其误，篇目错综。前后重叠者。芟去繁冗。以存其要。
此有遗。而彼有载者。采之以广其法。论既详。而方未备者。增之以便检阅。一言去取。无敢妄有损益。庶几丹溪之书。
犹泾渭合流。清浊自别。乌鹭同栖。皂白攸分。学人免惑于他歧。疾 得归于正治。未知其然否乎。极知HT 逾。无所逃
罪。同志之士。倘矜其愚。正其讹舛。而赐教之。则充之至愿也。于是乎书。成化十七年岁次辛丑仲冬。休宁后学复
庵居士程充谨识。
跋曰。杨楚玉类集心法。中间水肿。虚肿。痛风。肢节痛。麻木。妇人小便不通等证。文多重出。又取别论。
附于其间。虽能补其缺略。不免混淆难别，致丹溪主病之旨不明。王季 因正论及附论中方未备载。又作附录。
[Luoshi (Zhitie) Xinyin Gan Zhu] One volume, lost.
Dai Liang said: Luo's name was Zhitie, courtesy name Zijing, known in the world as Master Taiwu. He was a eunuch during the reign of Emperor Lizong of Song. His medical learning was refined; he received the second-generation transmission from Liu Wansu of the Jin Dynasty and had a comprehensive understanding of the theories of Zhang Congzheng and Li Gao. However, his nature was very narrow-minded, relying on his abilities to disdain affairs, making him difficult to please. (From *Jiuling Shanfang Ji: Biography of Master Danxi*)
Zhu Zhenheng said: In the summer of Yichou year of Taiding era, I first heard of Master Taiwu Luo and Chen Zhiyan, so I went to pay my respects. I was scolded and cursed five or six times, hesitated for three months, and finally received an audience.
At that time, I watched Master Luo treat a sick monk who was yellow, emaciated, and fatigued. Master Luo diagnosed the cause of his illness: he was originally from Shu. When he became a monk, his mother was still alive. After traveling in the Zhejiang region for seven years, one day his longing for his mother became unbearable. He wanted to return home but had no travel expenses, so he could only gaze westward day and night and weep, which caused his illness. The monk was twenty-five years old. Master Luo arranged for him to stay in the adjacent room and cooked beef and pig stomach, rich and fatty foods, until soft and tender, giving them to him daily. This continued for over half a month, accompanied by frequent comfort and encouragement. Master Luo also said, "I will give you ten ingots of cash for your travel expenses. I do not expect repayment; I simply wish to save your life." Observing that his physical condition had slightly revived, Luo prescribed Tao Ren Cheng Qi Tang (Peach Kernel Decoction to Drain the Interior), three doses per day. After purgation, blood clots and phlegm accumulations were discharged, at which point treatment stopped. The next day, only well-cooked vegetables and thin porridge were given for recuperation. After another half month, the man recovered completely. Over half a month later, he was given ten ingots of cash and departed.
Thus, I greatly realized that "attacking" methods must only be used when the patient is physically robust and constitutionally strong. Otherwise, removing pathogenic factors will damage healthy qi; minor illnesses will become severe, and severe illnesses may lead to death.
Every day, when patients came seeking treatment from Master Luo, he would have them examine their pulses and report back. Master Luo would lie down and listen, orally instructing: use such-and-such herb to treat such-and-such disease, using such-and-such herb to monitor another, serving as a guiding herb. For a year and a half, there was no fixed formula. Within a single formula, there were cases of simultaneous tonification and purging, purging followed by tonification, and tonification followed by purging. I further realized that ancient formulas cannot perfectly match modern diseases. One must adapt to the situation to find the mean; this is what is meant.
At that time, Master Luo also said, "Using ancient formulas to treat modern diseases is like demolishing an old house to build a new one. The timber is not uniform; without the craftsman's hand to rework it, can it be used?" (From *Gezhi Yulun*)
Qian Zeng said: Luo Zhitie's *Xinyin Gan Zhu* consists of one volume. Zhitie, courtesy name Zijing, pseudonym Master Taiwu, collected six powders, three pills, and sixteen decoctions to manage myriad diseases, intending to benefit the people. This is a noble aspiration. The manuscript is written in fine regular script by a skilled calligrapher and should be treasured and kept secret.
[Zhu Shi (Zhenheng) Gezhi Yulun] One volume, extant.
Preface states: *Suwen* (Basic Questions) is a book containing the Dao. Its language is concise while its meaning is profound. As time has passed since antiquity, interpolations and misplaced slips may still exist. Therefore, it cannot be read unless one is a Confucian scholar. Medical students who approach it with a casual attitude will likely find it as vast and incomprehensible as facing the ocean, or as bland as chewing wax. They directly conclude that ancient books are unsuitable for the present, discard them in disgust, and collectively adhere to the study of *Jufang* (Standard Formulas). Occasionally, those with insight use it merely to supplement their technical skills, paying little attention to its deeper principles. The obscurity of medical doctrine stems from this, which is lamentable.
When Zhenheng was thirty, his mother suffered from spleen pain. Physicians were helpless, prompting his resolve to study medicine. He took up *Suwen* and studied it for three years, seemingly gaining some insight. Two years later, his mother's illness was resolved through medication. He then recalled his late father's internal injury, his elder uncle's dizziness and confusion, his younger uncle's epistaxis, his youngest brother's leg pain, and his wife's phlegm accumulation—all of whom died due to medical errors. His heart and courage were shattered, and the pain was irretrievable. Yet fearing his learning was insufficient, at age forty, he resumed reading *Suwen*. Due to his dullness, he studied day and night, resolving doubts where possible and clarifying what could be understood. Four years later, he met Luo Taiwu, whose personal name was Zhitie, and took him as a teacher. Seeing the works of Hejian Dai Ren and Dongyuan Haizang, he began to realize that damp-heat and ministerial fire cause many diseases. He also understood that medical texts require *Suwen* for theoretical foundation and *Bencao* (Materia Medica) for prescription formulation. Without theory, one cannot recognize disease; without formulas, one cannot imitate practice.
The format of hypothetical questions and answers characterizes Zhang Zhongjing's work, which details external contractions. Clearly stating properties and flavors characterizes Dongyuan's work, which details internal injuries. Medical literature became complete only then. The Way of Medicine became clear only then. Consequently, one could not help but question *Jufang*. *Jufang* has been popular since the Song Dynasty, regardless of southern or northern political regimes, becoming a widespread custom. There must be a reason.
Reflecting slowly, damp-heat and ministerial fire had been obscured since Wang Bing's commentary on *Suwen*, until masters like Zhang Yuhe and Li Dongyuan began to elucidate them. The human body lacks yin and has excess yang. Although this is frequently mentioned in *Suwen*, these masters had not yet highlighted it. This explains the prevalence of *Jufang*. Zhenheng, presuming his own inadequacy, records this in this booklet, narrating the therapeutic methods of *Jingui* to prove the insufficiency of *Jufang*, occasionally adding his own views at the end. Ancients regarded medicine as one aspect of the Confucian pursuit of "investigating things to extend knowledge," hence naming the chapters *Gezhi Yulun* (Supplementary Discussions on Investigating Things). I wonder if this is appropriate? May future gentlemen correct me.
Song Lian's Inscription states: In the Jin Dynasty, three families were famous for their medical skills: Liu Shouzhen (Wansu), Zhang Zihe (Congzheng), and Li Mingzhi (Gao). Although their eras differed and their techniques varied between attacking and tonifying, they all relied on the principles of Yin-Yang, Five Phases, ascending-descending, and generation-transformation, taking *Huangdi Neijing* (Yellow Emperor's Inner Canon) as their ancestor, with no difference among them.
Zhang Congzheng's teachings ceased after two generations. Li Gao had many disciples but remained in the Central Plains, unknown to many. Only Liu Wansu's learning was transmitted to the Buddhist monk of Jingshan. When the monk came to Jiangnan, he began transmitting it to Taiwu Luo Zhitie in Hangzhou. Taiwu was a person of the Baoyou era of Song, favored by the Muling Palace, serving within the forbidden city. His nature was extremely arrogant, and no one could inherit his learning except Zhu Jun of Wushan.
Initially, before following Taiwu, Zhu Jun copied and studied the 297 formulas from the Daguan era compiled by Chen Shiwen and Pei Zongyuan, day and night. Soon he realized: "Old formulas for new diseases—how can they match? Adhering to them will kill people." He discarded them all, crossed the Zhe River, went to Wuzhong, sought teachers, but found none. He traveled to Wanling, Nanxu, and Jianye, with no success. While in Wuzhong, hearing various formulas but unsure of their application, someone suddenly told him about Taiwu. He returned to Hangzhou to pay respects. Ten round trips failed to secure an audience. Zhu Jun stood at the gate all day without moving. Moved by his determination, Taiwu explained the principles of the three masters, analyzing them through the classics. After several years, Zhu Jun learned everything and returned home. Local physicians, adhering to Pei and Chen's learning, were initially shocked by Zhu Jun's words, then deeply convinced, unanimously respecting him.
As Zhu Jun aged, his insights became more pure and refined. His original discoveries were mostly unprecedented. At the request of disciples like Zhang Yi, he wrote several chapters, naming them *Gezhi Yulun*, and showed them to Song Lian of Jinhua. Song Lian read them privately, marveling at the depth of his arguments and detail of his syndrome differentiation, sighing at Zhu Jun's diligence.
When Daguan formulas were prevalent, few knew of *Neijing* studies. Zhu Jun alone traveled dozens of miles, determined to seek a teacher and learn the doctrines. Despite dangers, hardships, and repeated setbacks, he was never deterred. Thus, he ultimately achieved his learning. Had his will wavered even slightly, there would be no today. The saying goes, "If the mind is undivided, the Way is accomplished." This applies to Zhu Jun. This book of his has great merit to the people and should be transmitted alongside the works of the three masters. Thus, I record the source of my own scholarly efforts at the beginning, having no time to elaborate on Zhu Jun's preface.
Zhu Jun's name was Zhenheng, courtesy name Yanxiu. He was a senior disciple of Xu Wenli Gong. When Xu Gong lectured at Huashan, Zhu Jun attended and heard the Dao earliest. He was upright, honest, incorruptible, and content in poverty, adhering to the Dao, surpassing even ancient gentlemen. Medicine was merely one of his pursuits. On the Winter Solstice of the eleventh month of the seventh year of Zhizheng, Song Lian wrote this at Dongming Mountain, Puyang.
Liu Gui said: Danxi is a sage among physicians. His book *Gezhi Yulun* transcends past and present; how can it be lightly criticized? However, upon deep reflection, there are doubts. Regarding the theory "Left pulse large suits men, right pulse large suits women," Danxi focuses solely on the Yin-Yang of Qi and Blood, neglecting the Yin-Yang of pulse positions, basing his argument on the physician's left and right hands, which contradicts canonical intent. This is doubt number one.
Regarding the theory that mellow wine should be drunk cold, I have seen people drink hot wine without harm, while those drinking cold wine fall ill even in midsummer. This is doubt number two. As for the "Dao Cang" (Inverting the Granary) method, Danxi claimed to learn it from a foreigner from the Western Regions. Recently, I witnessed several scholars believing in and practicing this method, resulting in successive deaths. This is doubt number three. Alas! People from the Western Regions have different customs, climates, and constitutions. Can this method be applied to the weak people of Southeast China? Disciples mistakenly recorded it in the chapter on Consumption and Hemoptysis, causing great harm. Moreover, Consumption with coughing blood involves deficiency of True Yin, weakness of Zang-Fu and Spleen-Stomach, and exhaustion of fluids; vomiting and purging are contraindicated. In the past, Xu Wenbo treated Fan Yun and warned against inducing sweating, which shortened his life. How much more so is vomiting and purging suitable for consumptive patients?
Some blame me for criticizing predecessors. I reply: Sun Simiao's *Qianjin Fang* contains methods for sexual cultivation as tonification. Danxi refuted this, saying, "Without the heart of a sage or bones of an immortal, it is difficult to achieve." He also said, "If sexual cultivation is viewed as tonification, it kills many." Danxi could be a loyal minister to Sun Gong; why can I not be a loyal minister to Danxi? It is said, "Do not reject good advice because of the person." If Danxi were alive, he would likely not reject my words. (From *Xu Yishuo*)
Siku Quanshu Summary states: *Gezhi Yulun* consists of one volume, written by Zhu Zhenheng of the Yuan Dynasty. Zhenheng, courtesy name Yanxiu, was from Jinhua. He studied under Luo Zhitie and inherited the teachings of Liu Wansu. His theory posits that Yang is easily agitated and Yin is easily deficient, emphasizing nourishing Yin and descending fire, creating the theory of "Yang is always in excess, Yin is always deficient."
Zhang Jiebin and others attacked him tirelessly. However, Zhenheng focused on tonification, frequently admonishing against dietary indiscretions and sexual desire. His formulated pills for nourishing Yin were often effective. Sun Yikui in *Yizhi Xuyu* stated: Danxi lived in a peaceful era, seeing many indulge in alcohol and lust, depleting essence and igniting fire, then using harsh agents, leading to death. Thus, he proposed this remedy for the times. Later generations misunderstood, thinking he killed with cold-natured herbs; this is poor learning of Danxi. His view is considered fair.
The preface states: Ancients regarded medicine as one aspect of Confucian "investigating things to extend knowledge," hence naming the book thus. Zhenheng was originally a Confucian, studying under Xu Qian. Medicine was secondary to him, though it suited his nature. Ultimately, he became famous as a physician rather than a Confucian. Compared to mere technicians, he better understood the underlying principles, hence his words. Dai Liang's *Jiuling Shanfang Ji* contains a biography of Master Danxi, detailing his life extensively.
[Danxi Yian] One volume, extant.
[Danxi Yilun] Two volumes, unseen.
[Zhu Shi Chuanfang] One volume, unseen.
According to *Qianqing Tang Shumu*.
[Danxi Suishen Lue Yong Jingyan Liangfang] Two volumes, unseen.
[Danxi Ji] Two volumes, unseen.
According to *Shugutang Shumu*.
[Danxi Maiyin Zhengzhi] Two volumes, extant.
Yu Chang said: Zhu Danxi's *Maiyin Zhengzhi* discusses Pulse first, then Etiology, then Syndrome, and finally Treatment. Although the book itself did not circulate widely, its core methods and mixed formulas are universally revered. (From *Yuyi Cao*)
[Danxi Shoujing] Three volumes (*Shugutang Shumu* lists two volumes), extant.
Chen Ganyang's Preface briefly states: Master Danxi's books, such as *Gezhi Yulun*, *Jufang Fahui*, *Shanghan Biyi*, and *Bencao Yan yi Buyi*, are recited and studied by the world, listed among masters like Zhang and Liu, leaving no room for criticism. Only *Shoujing* was closely guarded by the Master, carried with him everywhere, rarely shown to others. Nearly three centuries have passed. The urgent desire within the realm to see this book is akin to the forbidden prescriptions of Chang Sangjun and Yang Qing, yet unattainable, thought by some to be non-earthly.
I once spoke of it to Prefect Wu, who obtained it from the Master's descendants. Does the emergence of divine artifacts have omens? The Master's lineage has risen and fallen multiple times, but they only kept the book secret, forbidding disclosure, failing to promote it. Thus, textual errors persisted. Prefect Wu corrected them one by one and ordered printing to spread it. I was able to complete my study. The text is simple and substantial, yet profound and extensive. His insight into Zang-Fu and Yin-Yang allowed him to prescribe accurately, often hitting the mark with brief phrases. Fundamentally, it originates from the *Huangdi* teachings; without *Suwen*, he did not speak.
Qian Zeng said: *Danxi Shoujing* consists of two volumes. This is the hand-corrected version by Qingchang. The preface mentions Danxi wrote several volumes of medical books, all circulated. This was written in his old age, hence kept secret and delayed in transmission. It is unknown from which edition Qingchang corrected it. His scholarship was dedicated and diligent.
[Jinkui Gouxuan] One volume, lost.
Li Lian said: Dai Yuanli revised Master Danxi's *Jinkui Gouxuan* into three volumes, occasionally adding his own comments at the end.
Siku Quanshu Summary states: *Jinkui Gouxuan* consists of three volumes, written by Zhu Zhenheng of the Yuan Dynasty, collated and supplemented by Dai Yuanli of the Ming Dynasty. References to "Dai says" refer to Yuanli's comments. Six appendices follow, not listed in the table of contents: 1. *Hu Qi Jun Xiang Wu Zhi Ju You Yu* (Is Fire Only Ministerial and Imperial, or Present in All Five Emotions?), 2. *Qi Shu Yang Dongzuo Huo Lun* (Qi Belongs to Yang, Movement Generates Fire), 3. *Xue Shu Yin Nancheng Yikui Lun* (Blood Belongs to Yin, Hard to Form, Easy to Deficit), 4. *Zhixia Bianlun* (Discussion on Dysentery), 5. *Sanxiao Zhi Ji Zaore Shengyin Lun* (Dry-Heat Overcomes Yin in Sanxiao Diseases), 6. *Xiexie Congshi Zhi You Duofa Lun* (Diarrhea Treated via Dampness Has Many Methods). Authorship is unspecified. In *Zhixia Bianlun*, quoting Zhenheng suggests these additions are by Yuanli.
Zhenheng focused on nourishing Yin, pioneering direct tonification of True Water. His use of treating depression (Yu) brilliantly elucidated *Neijing* principles, inspiring infinite insights among later schools. Although his use of Huangbai and Zhimu was less direct than later use of Liuwei Wan, and his Yueju Wan less harmonious than later Xiaoyao San, he blazed the trail and deserves primary credit.
The book's language is concise, living up to the title "Hooking the Essence." Yuanli's supplements are also precise. *History of Ming: Biographies of Artisans* records this book in Yuanli's biography, matching the current volume count, noting he added his own views. People say he lives up to being his master's student. He is undoubtedly a classic medical text. Yuanli was from Pujiang, an imperial physician during Hongwu era, originally named Sigong, known by his courtesy name, hence recorded as Dai Sigong in history.
Zhu Guozhen's *Yongchuang Duanji* states: Dai Yuanli was a saintly physician of our dynasty. Taizu called him a benevolent and righteous man. Upon the Grandson's accession, he was appointed Academy Director. Yuanli is Yuanli; Zhu Guozhen likely heard this through rumors, hence homophones and variant characters.
(Note: Jiao Xingjizhi separately lists *Pingzhi Huihui Fang* three volumes, but differs in name from *Gouxuan* and is not cataloged. Its editing is included in Xue Ji's twenty-four works.)
[Danxi Mitruan Fangjue] Ten volumes, extant.
Zhang Yingdiao's Postscript states: Here is presented *Danxi Mitruan Fangjue*, a family heirloom of Mr. Yanxiu. Below each syndrome is a discussion, below each discussion is a formula. Though concise, it covers everything comprehensively. Truly like fine gold and beautiful jade, rare in the world. I long admired this collection but could not see it. Recently, upon returning home after examination duties, I偶然ly viewed it at friend Zhu Sizhen's house. Astonished and delighted, I slept poorly for nights. I requested the original from Sizhen to print it, hoping Mr.'s benevolent intent would not vanish, and confused quacks would not err. Sizhen, always kind-hearted and knowledgeable in medicine, willingly handed it over. I donated my salary to have it printed. It was completed in days. I inscribed the date at the end. On the ninth day of the eighth month of Yiwu year, 11th year of Chenghua, Zhang Yingdiao of Siming recorded this.
[Danxi Zhifa Yulu] One volume, unseen.
[Danxi Xinfa] Three volumes, unseen.
[Yang Shi ( ) Danxi Xinfa Leizuan] Four volumes, extant.
[Cheng Shi (Chong) Danxi Xinfa] Four volumes, extant.
Preface briefly states: During Taiding era, Master Danxi Zhu rose in Jiangdong. He was a senior disciple of Xu Wenli Gong, named Zhenheng, courtesy name Yanxiu, from Wushan, Wuzhou, a great Confucian of Yuan. Because his mother suffered from spleen disease, he devoted himself to medicine, saying, "Medicine is one aspect of Confucian 'investigating things to extend knowledge,' essential for supporting parents." He traveled widely, seeking teachers without success. Returning to Hangzhou, he met Luo Taiwu and acquired the learning of Liu, Zhang, and Li. He thoroughly studied *Suwen*, penetrated the mechanisms of Luck (Yunqi), critiqued the inappropriateness of *Jufang*, understood Dai Ren's attacking methods, distinguished Yin-Yang in ambiguous cases, differentiated root and branch in subtle matters, examined the excess-deficiency of Qi and Blood, explored the strength of True vs. Pathogenic factors. Following flexible methods, not sticking to fixed formulas. Truly the master of medical Dao, the ruler of life and death, synthesizing the achievements of sages.
His disciples Zhao Yi De, Liu Shuyuan, and Dai Yuanli all supported his Dao. His writings spread for years. In Jingtai era, Yang Chuyu collected his *Xinfa* and printed it in Shaanxi. In early Chenghua, Wang Jilin added formulas and reprinted it in Sichuan, aiming to spread it nationwide so every family knows it, preventing premature death. His intention was benevolent. However, Yang's collection had duplicate sections and omissions, mixing other essays, blurring the distinction between jade and stone. Wang's additions often lost the original intent.
Chong, a humble scholar from Jiangzuo, has long desired this. Reading this book always resonates with his concerns. Presuming not to judge himself unworthy, he borrowed *Pingzhi Huihui Jingyan Fang*, *Yuji Wei Yi*, *Weisheng Baojian*, *Jisheng Bacao*, and works by Dongyuan and Hejian to verify and study. Aligning tails with heads, seeking formulas based on syndromes. After many days, he received from Mr. Wang Yunda, currently a Secretary from Wushan, the family-held copy of Danxi's great-grandson Zhu Xian. Comparing them, he corrected textual errors and inconsistent meanings by referring to original discussions. He removed redundant duplicates and retained essentials. Where one omitted and another recorded, he collected to expand methods. Where discussions were detailed but formulas lacking, he added for convenience. He dared not arbitrarily add or subtract. Hopefully, Danxi's book will flow like Jing and Wei rivers, separating clear from turbid. Like crows and egrets coexisting, distinguishing black from white. Students will avoid confusion, and diseases will return to proper treatment. Whether this is so, I know I am overstepping and cannot escape blame. Colleagues, if you pity my ignorance, correct my errors, and teach me, it will be Chong's greatest wish. Thus written. In mid-winter of Xinchou year, 17th year of Chenghua, Cheng Chong, Re'an Jushi, junior scholar from Xiuning, respectfully noted.
Postscript states: Yang Chuyu's compilation of *Xinfa* contained redundancies in edema, false swelling, gout, joint pain, numbness, and female urinary retention. He attached separate essays, filling gaps but causing confusion, obscuring Danxi's main pathological focus. Wang Jilin, seeing formulas missing from main and attached essays, created appendices.