Library

There is no Shen Kuo's *Liangfang* (Effective Prescriptions). You Mao's *Sunchi Tang Shumu* (Catalogue of the Sunchi Hall) records it identically. Chao Gongwu's *Dushu Zhi* (Record of Reading Books) lists both books side by side, and under Shen Kuo's *Liangfang*, it states: "Perhaps Su Dongpo's miscellaneous discussions on medicine and health were appended to it." Under *Su Shen Liangfang* (Su and Shen's Effective Prescriptions), it also says: "Shen Kuo collected effective prescriptions into one book, which was later augmented by subsequent generations with Su Shi's medical miscellaneous essays." It seems that the *Liangfang* recorded by Chao refers to Shen Kuo's original work. When he mentions appending Su Dongpo's discussions, he is referring to *Su Shen Liangfang*. Since this book was initially circulated in parallel versions, Chao recorded it in two places. Later, the version appended with Su Shi's remarks became popular, while the original version declined. Consequently, You Mao and Chen Zhen Sun did not record the original version. Currently, an original preface to *Su Shen Liangfang* is contained in the *Yongle Dadian* (Yongle Encyclopedia), authored solely by Shen Kuo. He refers to himself as having written the *Liangfang*, with not a single word mentioning Su Shi. This indicates that after later additions and appendages, even the title was altered. According to the Ming dynasty Chao Nie's *Baowen Tang Shumu* (Catalogue of the Baowen Hall), there was a copy of *Su Shen Er Neihan Liangfang* (Effective Prescriptions of the Two Hanlin Academicians Su and Shen), indicating that before the Zhengde and Jiajing reigns, the transmitted copies had not yet disappeared. It is unknown when they were lost subsequently. Based on the content in the *Yongle Dadian*, I have gathered and compiled them into eight volumes. Historical records state that Shen Kuo was proficient in medicine, divination, and mathematics, producing treatises on all these subjects. The currently extant *Mengxi Bitan* (Dream Pool Essays) by Shen Kuo ends with a volume titled *Yaoyi* (Discussion on Medicines), which offers particularly precise discrimination regarding the shape, nature, flavor, authenticity, and differences of medicinal materials. Su Shi's miscellaneous writings often discuss medical principles, showing considerable interest in this field. Generally, practitioners can master the skills of prescription but may not understand the underlying rationale; scholars can elucidate the principles but often lack practical experience. This book compiles clinically effective prescriptions into the hands of someone who comprehensively understands physical laws, making it inherently superior to other prescription collections.

Cheng Yongpei wrote in his postscript: Shen's *Liangfang* was later augmented with Su's remarks and named *Su Shen Liangfang*; it was not a co-authored work from that time. In my collection of an old printed edition, the book does not list Shen Cunzhong's original preface but contains a narrative by Lin Lingsu, which only discusses Shen and does not mention Su. The preface at the beginning of the volume covers both Su and Shen, but the text is rather clumsy and unattributed, likely written by a vulgar hand. According to the *Yongle Dadian*, the name *Su Shen Liangfang* likely derives from the *Song Shi Yiwenzhi* (Bibliography of the History of Song). This suggests that the combined Su-Shen version transmitted to today was roughly compiled by someone in the late Song Dynasty. Further examination of the *Song Shi* shows *Liangfang* in ten volumes and *Su Shen Liangfang* in fifteen volumes. Comparing this with the extant copy, although it combines Shen's work, it mixes in Su's theories. If we follow the fifteen-volume *Su Shen Liangfang*, five volumes are missing. Was it already incomplete due to loss at that time? There are many erroneous characters, making it nearly unreadable. After correcting them, the sections on internal and external syndromes, women and children, and miscellaneous discussions appear roughly complete, suggesting it is not an incomplete version. Perhaps ancients considered medicine and divination as lowly arts, so historians compiling bibliographies of medical texts did not necessarily conduct detailed verification. For instance, Liu Juanzi's *Guiyi Fang* is recorded in the *Song Shi* simply as *Guilun* (Ghost Discussion), omitting the words *Yi Fang* (Remainder Prescriptions); thus, other omissions can be inferred. The volume count of this book does not match the *Song Shi* bibliography, and its divisions and combinations cannot be verified. Some prescriptions within have appeared in other books like *Boji Fang* and *Lingyuan Fang*, while the rest are equally miraculous and inexplicable by ordinary logic, perhaps even bestowed from the Dragon Palace. I am now having it printed and supplementing it with Shen's original preface. Studying the *Nanjing* (Classic of Difficult Issues) thoroughly will be highly beneficial. Cheng Yongpei, pseudonym Shouqiao, wrote the postscript.

Bao Tingbo wrote in his postscript: *Liangfang* originated with Shen Mengxi. After the Southern Song Dynasty, Su Dongpo's discussions were added, giving rise to the fame of *Su Shen Liangfang*. From the Yuan and Ming dynasties onwards, its transmission gradually diminished. Recently, Mr. Cheng Yongpei of Wu Commandery produced a collected edition for printing. Coinciding with the imperial court's decree to distribute the Imperial Press (Neidian Juzhen) editions to various provinces, the book once again gained prominence. However, upon the initial distribution of the Imperial edition, collectors rushed to view it, leading to shortages, while Cheng's edition was not available in bookshops, failing to satisfy demand across the region. Therefore, I compared the two editions to broaden its dissemination, thereby honoring the Emperor's benevolence towards literary arts and extending Mr. Cheng's intention to save lives and benefit the world. The Imperial edition, compiled from the *Yongle Dadian*, generally details Shen's contributions while briefly mentioning Su; Cheng's edition is more complete but inherits errors without correction. Previously, Mr. Cheng visited me and mentioned this matter with apparent regret, fearing it might mislead readers—a concern more critical than for other books. Now, by verifying against the Imperial edition, all errors have been corrected, bringing immense joy. I have placed the summary at the beginning to restore the Imperial edition's format and kept Mr. Cheng's postscript at the end to avoid claiming undue credit. Written on the fourth day of the first ten days of the tenth month in the Gui Chou year of Qianlong, by Bao Tingbo of Shexian, at his residence in Liutang.

[Su Shi's *Shengsanzi Formula*] *Dushu Minqiu Ji* (Records of Delighting in Reading), Volume 1. Not seen.

Su Shi's self-preface states: I once read about the Sanjian San (Three Jian Powder) in the *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold), which claims to treat wind-cold, phlegm-fluid retention, mass formations, and malaria, among other conditions. Sun Simiao specifically wrote a treatise on it, arguing that the dosage and administration of this formula are contrary to human nature. Yet, for emergency rescue, its efficacy is extraordinary. Thus, I realize that divine substances operate with spiritual efficacy, unconstrained by conventional rules; profound truths dispel confusion, surpassing mere intellectual comprehension. The *Shengsanzi* (Holy Dispersion Powder) currently preserved by Jie must belong to this category. Historically, among diseases, Shanghan (Cold Damage) is the most critical. Errors in determining exterior/interior, deficiency/excess, days elapsed, symptoms, and whether to induce sweating or purge can lead to untreatable outcomes. However, users of *Shengsanzi* disregard distinctions between Yin and Yang poisons or gender-specific transmission. Even in critical cases, continuous administration leads to sweating, free qi flow, improved appetite, and restored vitality, without needing other medicines. Continuous use results in recovery. For milder cases, slight sweating on the heart and forehead suffices for wellness. Although the medicinal nature is slightly warm, it brings a cooling sensation even for Yang poison-induced mania. This defies ordinary logical explanation. During epidemic outbreaks, boiling it in large cauldrons at dawn and administering a large cup to everyone regardless of age or status prevents pathogenic qi from entering. For healthy individuals, fasting consumption boosts appetite and prevents myriad diseases. It is truly a tool for saving the world and a treasure for preserving health. The origin of this formula is unknown; I obtained it from Chao Gu of Meishan. Chao valued learning and antiquity, treasuring this formula and refusing to pass it to his son. I struggled to obtain it. While exiled in Huangzhou, during years of epidemic, I prepared and distributed this powder, saving countless lives. Chao initially granted it to me with a vow never to transmit it, swearing by the river. I privately felt this was too restrictive and thus transmitted it to Pang Anjunshi of Qishui. Pang was renowned for his medical skill and writing, wishing to preserve it for posterity, so I gave it to him, ensuring Chao's name and this formula remain immortal. (From *Collected Works*)

Another postscript states: *Shengsanzi* has multiple curative effects. Last spring, during an illness outbreak in Hangzhou, countless people were saved by this medicine. The ingredients used are mid-to-low grade herbs; roughly, one thousand cash yields one thousand doses, generating substantial profit. While individual charity has limits, collective effort ensures lasting benefit. I now recruit believers to prepare and distribute this at Lengyan Temple, starting after the Beginning of Spring until the transition from spring to summer next year. Donors can send funds directly to the temple. In the past, Venerable Bhadrika donated Haritaki to a sick bhikshu and received a body free from disease in return. Whether the donation is large or small, assisting causes according to one's ability ensures mutual support against illness. How could merit be limited? Benevolent people should cherish compassion and cultivate good causes. Lu Guang, a scholar from Wu Commandery, donated this formula and medicines, obtained from Chan Master Baoze (Zen Moon Master), a local monk. Lu Guang resided in Maiqu Alley in the capital, where he administered the formula and medicines. (From *Collected Works*)

Zhu Xi stated: Su Shi, courtesy name Zizhan, was the eldest son of Old Su (Su Xun). He passed the Jinshi examination and excelled in the Imperial Examination. He served Emperors Renzong, Yingzong, Shenzong, and Zhezong, rising to the position of Minister of Rites and concurrently serving as Academician of Duanming Hall and Hanlin Academy Reader.

Ye Mengde said: When Zizhan was in Huangzhou, Pang Anchang, a physician from Qizhou, was also skilled in treating Shanghan, grasping the essence of Zhang Zhongjing. Chao Gu, a native of Shu, presented the *Shengsanzi Formula*, which was not found in previous medical texts. He claimed to have received it from an extraordinary person. For any Shanghan case, regardless of syndrome differentiation, treating it uniformly with this formula resulted in universal recovery. Zizhan found this remarkable and wrote a preface, comparing it to Sun Simiao's Sanjian San. Although Anchang dared not criticize it, attaching it to his own Shanghan commentaries led the world to believe it unquestionably. In treating diseases, especially Shanghan, even a slight error in diagnosis or treatment can be fatal. How can one ignore syndrome differentiation? After the Xuanhe era, this medicine became prevalent in the capital, with university students believing in it fervently, causing numerous deaths. Physicians eventually realized their mistake and abandoned it. Chao Gu was originally a chivalrous and eccentric figure who followed General Han Cunbao in Shaanxi, experiencing military campaigns. Disappointed, he stayed in Huangzhou, where Zizhan befriended him due to their prior connection. Zizhan valued Chao's eccentricity and adopted his formula. The world trusted the formula because of Zizhan's literary fame. These matters were unrelated, yet fame-seekers disregarded life and safety to test the medicine. Human delusion can reach such extremes. (From *Bushu Luhua*)

Chen Yan stated: This medicine treats cold epidemics. Due to Dongpo's preface, it circulated widely. In the Xinwei year, a plague in Yongjia caused innumerable casualties. Often, during short-term cold epidemics, the medicine happened to be effective. It is unclear if there were regional preferences. Dongpo claimed it was similar to Sanjian San, applied indiscriminately, which seemed unreasonable. Cold epidemics can also cause spontaneous mania; yin excess can irritate, and yang excess can cause collapse. Extremes transform, which is a natural principle that must be understood. (From *San Yin Fang*)

Yu Bian stated: The *Shengsanzi Formula* became revered worldwide after Dongpo's preface. In the Xinwei year of the late Song Dynasty, countless people in Yongjia died from using it during a plague. Reading Ye Shiming's *Bushu Luhua*, it notes that during the Xuanhe period, this medicine was prevalent in the capital, with students believing in it deeply, killing many, until physicians abandoned it. When Dongpo was exiled to Huangzhou, the area was damp and low-lying. Residents suffered from dampness or rain-induced illnesses, so the medicine was often effective there, leading to its widespread use and infinite harm. In the Guichou year of Hongzhi, a severe epidemic broke out in Wuzhong. Magistrate Sun Pan ordered doctors to prepare *Shengsanzi* and distribute it on streets, publishing the formula. Patients who took it rarely survived, mostly dying from mania and confusion. Alas! Magistrate Sun intended to save lives but did not know that *Shengsanzi* contains Fuzi (Aconite Root), Liangjiang (Galangal Rhizome), Wuzhuyu (Evodia Fruit), Doukou (Cardamom Seed), Mahuang (Ephedra Herb), Huoxiang (Patchouli Herb), etc., which are hot and drying, exacerbating fire pathogens. Death is inevitable. Treating all cases without distinguishing Yin and Yang syndromes kills faster than swords. Spreading this knowledge is an act of benevolence. (From *Xu Yishuo*)

Qian Zeng stated: *Shengsanzi Formula*, one volume. This formula consists of only twenty-two ingredients and treats various diseases. Dongpo obtained it from Chao Gu of Meishan. While exiled in Huangzhou, during a worsening epidemic, he prepared and distributed it, saving countless lives, and wrote a preface to ensure its immortality. Regrettably, the formula is rarely seen in the world. Gu Wuchang obtained it from Censor Yuan and printed it in Yunyang, appending Hua Tuo's Ten Critical Formulas and Three Experienced Formulas. Subsequent printers released a continuation. Dongpo's preface calls it a "tool for saving the world and a treasure for preserving health," accurately describing this book.

[Du Ren's *Yizhun*] One volume. Lost.

Ye Shaoyun stated: I once saw Du Ren's *Yizhun* (Medical Standards), one volume, recording his clinical experiences. One case involves Hao Zhi's daughter-in-law, four days postpartum, exhibiting convulsions, upward staring eyes, and opisthotonos (arching back). Du Ren diagnosed it as Jingbing (Spasm Disease) and treated her successfully with Da Dou Zi Tang (Large Bean Purple Decoction) and Duhuo Tang (Angelica Pubescens Decoction). During the Zhenghe era, my wife gave birth and remained in confinement when she suddenly exhibited similar symptoms, with head and feet touching, separated by nearly two chi. Family members were terrified and tried to straighten her limbs with several maidservants without success. Recalling the text, I checked the medicine bag for Duhuo, prepared it urgently, and administered three doses before the doctor arrived. Her body straightened, and the doctor confirmed recovery. We no longer needed Da Dou Zi Tang. Ancient prescriptions were often miraculous. However, commonly used medicines today do not always match the specific disease, leading to frequent changes. Henceforth, families with pregnant women should keep necessary medicines ready and inform others. Both formulas are in Volume 3 of the *Qianjin Fang*.