Library

Ah! I smiled and said, "How could such a thing be? You actually blame me with this. Please allow me to publish these writings." Thus, I named it *Mingyi Zazhu* (Collected Miscellaneous Writings of a Bright Physician), had it woodblock printed for circulation, hoping to complete the entire work on another day, thereby fulfilling my aspiration.

In the fifteenth year of Hongzhi (1502), in the year Renxu, on the sixteenth day of the fifth month of summer, Wang Lun (Courtesy name: Ruyan), a Jinshi degree holder granted by imperial examination, Vice-Director of the Left of the Provincial Administration Commission of Guangdong, and native of Cixi, wrote this.

Liu Gui stated: Generally speaking, for blood diseases, one should employ methods for treating blood diseases. If there is Qi deficiency and weak blood, treatment should proceed from the perspective of blood deficiency, using Ginseng Radix et Rhizoma (Renshen, 人参) to tonify. When Yang is vigorous, it can generate Yin blood. Li Dongyuan said, "For blood loss, tonify Qi." This is an excellent method of the ancient sages; by tonifying Stomach Qi, one assists the generating and ascending Qi. Therefore, it is said, "When Yang grows, Yin grows long." Using various sweet-flavored agents is a primary task. The world generally believes this is for tonifying Qi, not realizing that sweet flavors can also generate blood; this is precisely the principle of "Yang growing leads to Yin growing." Thus, one must first regulate Stomach Qi. Within the human body, Grain Qi (Guqi, 谷气) serves as the foundation of substance. In recent times, many physicians have rigidly adhered to the statements in Wang Ruyan's *Mingyi Zazhu*, believing that if Yin deficiency patients mistakenly take sweet-warm agents, their illness will worsen daily, and excessive consumption may lead to death. Consequently, for all syndromes involving the Spleen and Stomach, diet, and fatigue, they are considered Yin deficiency, treated only with Siwu Tang (Four Substances Decoction) combined with bitter-cold herbs. I worry that Rehmanniae Radix (Dihuang, 地黄) and Angelicae Sinensis Radix (Danggui, 当归) tend to cause stagnation in the chest and diaphragm, thereby damaging Stomach Qi instead. Then how are Essence, Qi, and Blood generated? Blood has not yet been generated, while Grain Qi has already been damaged.

Once, a scholar was obese with a pale complexion. Having seen the Buyin Wan (Yin-Tonifying Pill) recorded in *Mingyi Zazhu*, he took it for several years, resulting in emaciation and shortness of breath. Han Tianjue, a physician from Shu, used acrid-hot agents to resolve his internal stagnation and dry out his excessive Yin, ultimately restoring him to peace and health. This was due to a failure to understand the original meaning of medical texts, leading to rash self-mistreatment. Can one not take this as a warning?

[Xue Ji's Annotation on *Mingyi Zazhu*] Six volumes. Extant.
[Wang Lun's *Medical Discussions and Q&A*] One volume. Extant.
[Shen Shiyu's *Medical Balance*] Not seen.

The Gazetteer of Suzhou Prefecture records: Shen Shiyu, courtesy name Shizheng, was from Huating. He excelled in medicine and moved to Wu, residing in the former estate of Tang Yin at Taohua Wu. His pulse diagnosis was miraculous, and his prescriptions were invariably effective. In his later years, he built a residence in the mountains and authored works including *Yi Heng* (Medical Balance), *Bing Yi* (Disease Discourse), and *Zhi Yan* (Treatment Records).

[*Bing Yi*] Not seen.
[*Zhi Yan*] Not seen.

[*Baosheng Yulu* (Remnants of Preserving Life) by Anonymous Author] No volume count. Extant.

According to this book, it is divided into six categories: Adult Medicine, Ophthalmology, Oral/Dental/Throat Surgery, General Surgery, Gynecology, and Pediatric Medicine. It does not specify volume divisions. In the Jiashen year of Jiajing (1524), Lai En of Nanting wrote a preface, stating that there existed an ancient work titled *Baosheng Yulu*. A person from Yinxiang presented it to Zhang Tingshao. Zhang's ancestor, Mr. Jian'an, while residing in Qidong, had it woodblock printed and distributed to benefit people. Thus, it is unclear who originally compiled it at that time.

[Chuan Zi's *Medical Integration*] Twelve volumes according to Ming Records. Extant.

Xu Chunfu stated: Chuan Zi, courtesy name Shize, pseudonym HT Chuan, was from Yiwu, Zhejiang. He was intelligent, erudite, humble in asking questions, and highly skilled in medicine, yet never arrogant. He saved lives without boasting and authored *Yixue Jicheng* (Medical Integration).

[*Xueyue Qianyu* (Beginnings of Medical Knowledge)] Four volumes. Extant.

According to Hu Wenhuan's *Baixia Mingshu* edition, the book contains only one volume, with no author named, suggesting it is an excerpted version.

[Rao Peng's *Abridged Orthodoxy of the Medical Forest*] Eight volumes. Extant.

Preface by Huang briefly states: Rao Dongxi, an old man from Linchuan, mastered the origins and details of medicine, capable of saving critical cases. Like opening the eyes of the blind. I once entered Guangdong, passing through Changle during the summer heat. His medicines proved effective. Occasionally, when a courier made an error in delivering medicine, I waited patiently. The weather was extremely hot, but Dongxi arrived immediately, asking, "Has the medicine been taken?" His attendants made mistakes, yet his caution was so profound; he truly understood reverence. One day, taking advantage of my leisure, he brought out a collection of essential medical teachings from Zhang Zhongjing, Li Dongyuan, and two other masters, which he had compiled himself, and requested, "Whenever I achieve success among noble families, I wish for your words to serve as the preface." Dongxi was from Jiangxi, traveled extensively in Guangdong, enjoyed longevity, and thus had rich experience and refined wisdom. Compiling the essentials of the four masters demonstrates that he grasped the true essence of medicine. Dongxi maintained his reverence without decline, allowing him to stand shoulder-to-shoulder with the Marquis of Huaiyin. Alas! The principle of maintaining reverence is of great significance, extending far beyond medicine. Its functions are vast and profound, truly the family tradition of Confucian scholars. Since medicine is close to Confucianism, one can discuss it with its practitioners, hence these words. The old man's name was Peng, courtesy name Jiwan. He received official honors in the ritual sacrifice of the Renshen year of Zhengde due to his medical achievements. Dongxi was his pseudonym.

[Yu Tuan's *Orthodox Transmission of Medicine*] Eight volumes according to Ming Records. Extant.

Autobiographical Preface states: The Way of Medicine concerns life and death, bearing heavy responsibility. If one lacks Confucian cultivation and engages only in partial or biased skills, ignorant of the orthodox path, is it not akin to wielding a knife to kill? Since Shennong tasted hundreds of herbs to compile the Materia Medica, and Xuanyuan Qibo wrote the *Suwen* (Basic Questions), and Yue Ren (Bian Que) composed the *Nanjing* (Classic of Difficult Issues), all aimed at elucidating the principles of Yin-Yang and Five Elements within Heaven, Earth, and the human body, establishing themselves as ancestors of medical arts for ten thousand generations, they cannot be disregarded. Later, famous physicians emerged continuously, following the Sage's door to explore mysteries, too numerous to list. Such as Zhang Zhongjing of Han, Sun Simiao of Tang, and Liu Shouzhen, Zhang Zihe, and Li Dongyuan of Jin. These worthies succeeded each other with writings, and their divine skill surpassed ordinary people. Their differentiation of interior/exterior, distinction between attack/tonification, and mutual elaboration all followed the *Suwen* and *Nanjing*, extending and applying them categorically. Their transmission originated from orthodox learning.

Mr. Zhu Yanshu (Danxi) of our county first studied under Mr. Xu Wenyi, inheriting the legacy of Kaoting (Zhu Xi). After his mother fell ill, he dedicated himself to medicine, seeking instruction from Luo Taiwu in Wulin, thereby acquiring the secrets of Liu, Zhang, and Li. Thus, his learning had clear origins and reached subtlety. His works *Gezhi Yulun* (Discourses on Investigating Things) and *Jufang Fahui* (Elucidation of the Formulary) synthesized previous philosophers' views, correcting the errors of biased schools, making him a grand master for centuries. Lu He of Dongyang compiled Danxi's works into *Zuoyao* (Essentials) for convenience, showing great diligence. However, I believe this does not fully exhaust Danxi's legacy. Danxi's books merely expanded upon what predecessors had not expressed and supplemented what was incomplete. Without integrating other sages' works, how can one achieve the great completion of medical Dao? I inherited my grandfather's learning and privately admired Danxi's style, studying the *Suwen* and *Nanjing* diligently. Yet their principles are profound and subtle, like sitting in abundance without progress. Only after forty years of experience do I now know the path. At seventy-eight, with declining energy, I regret that many modern physicians follow biased paths, causing premature deaths. Thus, presumptuously compiling this work based on the *Suwen* and *Nanjing*, incorporating various theories, avoiding dogmatism, and staying within orthodox bounds, I named it *Yixue Zhengzhuan* (Orthodox Transmission of Medicine), hoping future students will know where to turn and avoid killing people through bias. This is intended to rectify the root and clarify the source. May learned gentlemen not ridicule me. On the fifteenth day of the first month of Yihai (1515), Huaxi Hengde Laoren Yu Tuan prefaced.

Xu Chunfu stated: Yu Tuan, courtesy name Tianmin, pseudonym Hengde Laoren, was from Yiwu, Zhejiang. His family practiced medicine for generations. Yu Tuan was intelligent from childhood, inherited family learning, deeply studied the *Suwen*, achieved high curative effects, and published *Yixue Zhengzhuan* in his eighties.

*Summary of the Complete Library of the Four Treasuries*: *Yixue Zhengzhuan*, eight volumes, written by Yu Tuan of the Ming Dynasty. Courtesy name Tianmin, self-styled Huaxi Hengde Laoren, from Yiwu. Completed in Yihai of Zhengde. His scholarship centered on Zhu Zhenheng, incorporating views from Zhang Ji, Sun Simiao, and Li Gao. He selected exquisite formulas, placing them after Danxi's key aphorisms, and added fifty Q&A sections to clarify meanings.

[*Fangmai Famen* (Enlightenment on Pulse and Syndrome)] Six volumes according to Ming Records. Not seen.
[*Cangsheng Siming* (Life Judge for the Common People)] Eight volumes. Extant.
[Zhou Hong's *Weisheng Ji* (Collection for Health Preservation)] Four volumes in Yicang Mulu. Not seen.

*Summary of the Complete Library of the Four Treasuries*: *Weisheng Ji*, four volumes, collected by Zhou Hong of the Ming Dynasty. Details of Zhou Hong's life are unknown. It includes a preface by Zhou Hong dated Gengchen of Zhengde, accompanied by a five-character regulated verse, with language somewhat colloquial. His discussion on exterior contraction follows Zhang Zhongjing, internal injury follows Li Dongyuan, damp-heat follows Liu Hejian, and miscellaneous diseases follow Danxi. This is a balanced view, but merely general and should not be rigidly applied as fixed rules.

[Shen Shou's *Shanlin Xiangye* (Ministerial Conduct in the Mountains)] Ten volumes. Not seen.
[Huang Wuchen's *Yijia Zhengzhi* (Orthodox Principles of Medicine)**] Six volumes. Not seen.

These appear in the Jiangyin County Gazetteer.

[*Yijing Zhengzong* (Orthodox Source of Medical Classics)] Eight volumes. Extant.
[Zhushi *Zhibing Yaoyu* (Essential Words on Treating Diseases)] Twelve volumes. Not seen.

Preface by Cao Yubian states: I previously read the epitaph written by Dongbi Gong of Fengfan, admiring his understanding of life and death, and composed a poem praising him. Reading Xin Fuyuan's biography of him revealed more virtuous deeds. Xin told me that in his later years, the Master devoted himself tirelessly to study. His grandson, Chengyi, followed Xin in study under the Master's command, forgetting his noble status and adhering strictly to the Dao. Whether due to spiritual endowment or family teaching, both are evident. Chengyi showed me the Master's *Zhibing Yaoyu*, based on Benevolence, Righteousness, Propriety, Wisdom, and Trustworthiness, listing ten essentials, supplemented by the *Suwen*, *Bencao*, and various formula instructions, totaling twelve volumes. This is indeed a book for prolonging life. Chengyi said, "My grandfather initially drafted forty volumes, reduced to twenty, then to twelve. This aligns with the ancestral saying of 'daily reduction approaching letting go.'"

Few people today can discard tricks and match this. This is learning; this is the Dao. Hence his mastery over life and death. How could trivial worldly desires move him? Alas! The Master... (From *Yangjie Tang Ji*, text missing below).