Library

[ *Ji Yan Guang Si Zhen Qi* (Collection of Proven Experiences for Prolific Offspring and Rare Wonders) ] *Yi Cang Mu Lu* (Catalogue of Medical Treasures), volumes missing, not found.
[ □ Shi (Qingjun) *Ji Sheng Fu Ren Fang* (Prescriptions for Women's Health from the Healing Society by Master □) ] *Yi Cang Mu Lu*, one volume, not found.
[ Anonymous *Bao Chan Yu Ying* (Protecting Childbirth and Nurturing Infants) ] *Yi Cang Mu Lu*, two volumes, not found.
[ Qian Shi (Dayi) *Qiu Si Mi Shu* (Secret Manual for Seeking Offspring by Master Qian) ] *Yi Cang Mu Lu*, four volumes, not found.
[ Yuan Shi (Huang) *Qi Si Zhen Quan* (True Principles for Praying for Offspring by Master Yuan) ] *Yi Cang Mu Lu*, one volume, extant.
[ Zheng Shi (Anonymous) *Wen Da Shi Si Men* (Fourteen Categories of Questions and Answers by Master Zheng) ] *Yi Cang Mu Lu*, one volume, not found.
[ Hu Shi (Xiao) *Zhong Zi Lei Zuan* (Classified Compilation of Seeds for Offspring by Master Hu) ] *Yi Cang Mu Lu*, one volume, not found.
[ Anonymous *Da Sheng Fang Lun* (Discourse on Prescriptions for Great Birth by Anonymous) ] Not found.
Zhu Yining wrote a preface: "To give birth to humans and generate all things is Heaven and Earth. Therefore it is said that the greatest virtue of Heaven and Earth is 'Sheng' (Life/Birth). The generation of all things by Heaven and Earth relies solely on this great virtue. Thus we understand that stirring and moistening, whether on high plains or low marshes, fertile soil or barren land, are manifestations of virtue, not deliberate acts of bestowing virtue. Only humans can be like this. I have privately observed the world and know that those who possess the virtue of generating life must harmonize with Heaven and Earth; such people will surely have many sons. This is because the fertilization and generation of yin and yang follow a principle of silent interaction, independent of the fullness or deficiency, strength or weakness of blood qi and sinews and bones. Hence, the ancients praised Emperor Shun for his benevolent love of life; he obtained blessings through his great virtue, ultimately reaching a state where his descendants preserved his legacy. In the classics and historical records, only Emperor Shun is particularly renowned for having nine sons and two daughters. The principle is thus naturally so, what is there to wonder at? Now, the Qi-Huang school believes that human reproduction is based on essence and blood, which are governed by the Kidney and Mingmen (Gate of Life). This theory is indeed unchangeable. However, I argue that what harmonizes with Heaven and Earth in its generative virtue is not the Kidney and Mingmen, but the Heart. Even within the Qi-Huang school, is it not acknowledged that the Heart is the ruler of the five zang and six fu organs? To 'see again the heart of Heaven and Earth' is precisely to see the heart of continuous generation. The generative heart of Heaven and Earth is exactly the great virtue of abundant birth. The Neo-Confucians say the heart is like a grain seed, referring to the intent of continuous generation. Buddhists also say all things are born from the mind. Daoists say the 'Gateway of All Mysteries' lies in the eternal spirit of the valley. From this perspective, within this heart, serene and clear, lies entirely vital energy and physiological processes; not a trace of yin, harsh, or killing imagery can erode it. When the Heart generates, all meridians generate; essence and blood all follow to generate. This is what is meant by 'harmonizing virtue with Heaven and Earth,' acting prior to Heaven without violating the Way of Heaven. As for the concept of Yin Virtue (merit accumulated through hidden good deeds), I still consider it a posterior supplement, inevitably falling into secondary status, let alone medicinal herbs. Moreover, it applies not only to men; women who are gentle, virtuous, and obedient, known for their feminine virtue, generally are suitable for bearing children. They also possess the Heart of Heaven and Earth; their virtue harmonizes with men, belonging to the先天性 (innate/prior nature). Regarding medical formulas named 'Hundred Sons,' 'Nine Sons,' 'Six Spirits,' and 'Two Immortals,' used to supplement essence and blood, are they not miraculous? Yet these are all methods of the posterior nature adapting to heavenly timing to compensate. I hold this view, verifying it through worldly observation, rarely failing once in a hundred. Now, reading the work written by Da Sheng Zi, I cannot fully grasp every meaning, yet I find profound significance in 'Da Sheng' (Great Birth). Since the circulation of *Da Sheng Fang Lun*, using the posterior to nourish the innate, and the innate to sustain the posterior, should be infallible." (From *Yi Mei Tang Ji*)

[ Zhao Shi (Xianke) *Handan Yi Gao* (Manuscripts from Handan by Master Zhao) ] Not found.
[ Zhao Shi (Yangxian) *Chan Bao Xin Shu* (New Book of Obstetric Treasures by Master Zhao) ] Not found.
Xiao Xun stated: "Zhao Xianke's *Handan Yi Gao* and Shan Yangxian's *Chan Bao Xin Shu* are secret manuals on obstetrics and gynecology, rarely read in the world."

[ Gong Shi (Dingguo) *Nei Fu Mi Chuan Jing Yan Nu Ke* (Secretly Transmitted Experience in Women's Medicine from the Imperial Palace by Master Gong) ] One volume, extant.
[ Ji Zhai Ju Shi *Da Sheng Bian* (Compilation on Great Birth by Layman Ji Zhai) ] One volume, extant.
Brief Introduction: "Pregnancy and childbirth are not afflictions; difficult labor becomes an affliction for humans. If human afflictions are not eliminated, they are blamed on Heaven. What fault does Heaven have? We must seek solutions in human affairs. This compilation is specifically designed for difficult labor. It represents my humble, albeit dull, insight, and a sincere intention. If one can study it carefully and practice it diligently, delivery can proceed smoothly as if giving birth to a duckling (*Xian Sheng Ru Da*), thereby eliminating human afflictions and harmonizing Heavenly Virtue. However, knowing without speaking is wrong; hearing without transmitting is also wrong. Those who cherish life should widely disseminate this. Those with means should reprint it for general circulation; those without means should hand-copy several copies or orally teach a few people. Acting according to one's capacity may well be an act of the Confucian ideal of 'treating all people as kin.' Our intention to benefit and save others is originally not for seeking fortune, but accumulating goodness guarantees lingering blessings, which is attaining Heavenly Virtue. This book has been verified through careful consideration and confirmation, leaving no doubt. When reprinting or copying, do not alter the content, especially do not add prescriptions, to avoid contradiction. On the Tenth Day of the Fifth Month in the Yiwu Year of Kangxi, Ji Zhai Ju Ji recorded at the West Hall of the Nanchang Prefecture Office."

[ Wu Shi (Zhiwang) *Ji Yin Gang Mu* (Outline of Women's Medicine by Master Wu) ] Fourteen volumes, extant.
The Summary of the *Siku Quanshu* states: "*Ji Yin Gang Mu*, fourteen volumes, written by Wu Zhiwang of our dynasty, annotated and explained by Wang Qi. Wu Zhiwang, courtesy name Shuqing, claimed to be from Guanzhong. Wang Qi, courtesy name Zhanyi, alias Youzi, was from Qiantang. The categories in this book are identical to those in Wang Kentang's *Zheng Zhi Zhun Sheng · Nu Ke*, and the text is completely borrowed, offering no new insights. It seems to be Wang Kentang's book with added commentary, annotations, and circles for easier reference."

[ Yue Shi (Fujia) *Miao Yi Zhai Yi Xue Zheng Yin Zhong Zi Bian* (Seed for Offspring Compilation from the Correct Seal of Medicine in Miaoyi Studio by Master Yue) ] Two volumes, extant.
Yue Fujia wrote a preface: "'Zhong Zi Bian' is part of my 'Yi Xue Zheng Yin Bian'. Combined with regulating menstruation, securing pregnancy, and protecting childbirth for women, it forms upper and lower volumes, stored in my chest for a long time. Previously in Jinling, Censor Zhao advised me to publish it. At that time, seeing my son Luan living frugally, drinking ice and eating vegetables, I could not afford to buy paper for printing. Later, serving in Yuhang for half a year, I saw my son hanging fish in the heat (symbolizing poverty), even poorer than before. This book was nearly lost to dust and insects, with no thought of public release. Then, encountering in Hangzhou city advertisements posted on main streets selling abortion and sterilization prescriptions as a business. The inhumanity of this art reached such extremes. Although my son issued strict prohibitions, there were undoubtedly some secretly selling them for profit. Often in the world, those who struggle to conceive desire offspring, yet those who are pregnant wish to abort. Does this not violate the Heaven and Earth's virtue of loving life? I therefore produced this book and ordered my son: 'Let us reduce our household expenses to urgently print this, to inform the people of Hangzhou, and to dissuade others in Hangzhou and beyond from engaging in cruel and ruthless professions. By reducing consumption here, we preserve fortune; by learning self-care, we prolong life. Achieving the intent of increasing offspring, we can ensure no man is fatherless and no woman is motherless, creating a world of abundant fortune, longevity, and many sons for the current Sage Emperor. Would this not satisfy both your and my hearts?' Luan agreed and promptly submitted it to the printers."

[ *Nu Ke Quan Bian* (Complete Compilation of Women's Medicine) ] Not found.
[ Qian Chushi (Anonymous) *Xiu Ge Bao Sheng* (Precious Preservation in the Embroidered Pavilion by Scholar Qian) ] (Also titled *Xiu Ge Bao Sheng Shu* in *Da Sheng Yao Zhi*) Not found.
[ Tang Chushi (Anonymous) *Bao Chan Ji Yao* (Essentials for Protecting Childbirth by Scholar Tang) ] One volume, extant.
Ke Qin wrote a preface: "I recently obtained and read the single volume of *Bao Chan Ji Yao* by Scholar Tang of Qin Commandery. Finding it concise, earnest, and repetitive in its advice, I planned to reprint it. Du Ziyang also left me Qian Chushi's *Xiu Ge Bao Sheng*. Their contents matched perfectly. I then extensively consulted medical books, cross-referencing Zhu Danxi's *Chan Bao Bai Wen*, Yang Zijian's *Shi Chan Lun*, and Chen Ziming's *Fu Ren Liang Fang*. I realized that both Tang and Qian compilations originated from ancient sages, yet were detailed and clear, comprehensible at a glance. I took *Ji Yao* as the main text, retaining definitive discussions, editing verbose language, supplementing incomplete sections, and recording experienced prescriptions. It is extremely simple and easy to follow. How can households neglect it? As for various conditions before and after childbirth, too vast to record, only the critical stage of labor, often baffling doctors, is addressed in accessible language for popular dissemination. In the autumn of Bingchen, Ke Qin of Wu Gate Jitan noted this."

[ Li Shi (Chunmao) *Fu Ren Zhu Zheng Bian Lan* (Examination of Various Conditions in Women by Master Li) ] Not found.
Note: [ Li Shi (Zhongzi) *Nu Ke Wei Lun* (Subtle Discourse on Women's Medicine by Master Li) ] Not found.
Note: [ Wang Shi (Honghan) *Xing Yuan Guang Si* (Origin of Nature and Expanding Offspring by Master Wang) ] Not found.
[ *Nu Ke Ji Yao* (Essentials of Women's Medicine) ] Not found.
Note: The above appear in *Wu Xian Zhi*.

[ Xiao Shi (Xun) *Nu Ke Jing Lun* (Classic Discourse on Women's Medicine by Master Xiao) ] Eight volumes, extant.
Xiao Xun wrote a preface: "When the Two Powers (Yin and Yang) take their positions, Yin and Yang begin to divide. Heaven and Earth generate all things through Yin and Yang. Thus the Classics say: Yin and Yang are the Way of Heaven and Earth, the guidelines of all things, and the parents of change. Men and women are the beginning of Yin and Yang. The Sages taught all things through the Six Classics: *I Ching* begins with Qian and Kun, *Shi Jing* starts with *Guan Ju*, *Shu Jing* records the descent of the emperor's daughters, *Li Ji* details inner regulations, and *Chun Qiu* records Princess Wangji's marriage. This is because husband and wife are the beginning of human relations, and women are the root of procreation and transformation. Therefore, those mastering the art of harmony and adjustment must pay special attention to women's diseases. Since Kou Zongshi said, 'Better to treat ten men than one woman,' because women's diseases cannot always be fully diagnosed by the four examinations, and patients often suffer from private matters difficult to describe, such as menstruation, pregnancy, childbirth, metrorrhagia, leukorrhea, etc., which seem trivial and hard to discuss. However, among women's diseases, these are the most important. Thus, authors must urgently address them. I compiled *Yi Xue Jing Lun*, exploring extensive books and organizing them systematically. For miscellaneous diseases, I included 163 types and collected over 7,000 excerpts from famous experts, excluding women's menstrual issues. Indeed, women's diseases regarding menstruation, pregnancy, childbirth, bleeding, discharge, and leukorrhea are paramount. So I established a separate title, *Nu Ke Jing Lun*. All internal and external, excess and deficiency, cold and heat conditions are arranged in order. Formulas are briefly listed, while treatment theories are detailed, enabling students to know how to proceed. Perhaps then, treating women's diseases will not be twice as difficult as treating men's. Sima Qian recorded that when Bian Que passed through Zhao and heard that Handan valued women, he became a specialist in leukorrhea. Women's diseases are not limited to leukorrhea, yet Bian Que's reputation spread among feudal lords wherever he went, showing ancients paid careful and serious attention to women's diseases. Today's physicians, unlike Bian Que who received divine arts from Chang Sang Jun, discard the theories of past sages and hope for clairvoyant vision, which is surely difficult. If one has ambition in this field, this book can serve as the compass and square. In the first month of autumn in the Jiazi year of Kangxi, Li Jiren Xiao Xun Gengchen casually noted this."

[ Cheng Shi (Yunpeng) *Zhong Si Xuan Ji* (Mysterious Secrets of Sowing Offspring by Master Cheng) ] Not found.
Cheng Yunpeng said: "Although Heaven and Earth are extremely cold, the principle of life is never rejected. If primal essence is not conserved, indulging in the alchemy of quacks, or blocked by poverty, sorrow, and resentment, or if the fields lack fertility, or one is exhausted by running around, it is self-abandonment. What concern is this to Heaven? There are also discussions insisting on menstrual cycles, vainly hoping to manipulate the reed ash and six pipes (ancient climate calibration), chasing shadows and catching wind, merely causing the Ruo'ao clan to laugh and claim them as fellow sufferers." (From *Ci You Fa Xu*)

[ Chen Shi (Zhi) *Ji Yin Jin Bian* (Recent Compilation of Women's Medicine by Master Chen) ] Five volumes, extant.
[ *Ji Yin Jin Bian Fu Zuan* (Supplementary Compilation of Recent Compilation of Women's Medicine) ] One volume, extant.
[ Wu Shi (Yiluo) *Nu Ke Yi Jin* (Women's Medicine Suitable for the Present by Master Wu) ] Not found.
Note: The above appears in the General Rules of *Shang Han Fen Jing*.

[ Tang Shi (Qianqing) *Da Sheng Yao Zhi* (Essential Principles of Great Birth by Master Tang) ] Five volumes, extant.
[ Qin Shi (Zhizhen) *Nu Ke Qie Yao* (Cutting-edge Essentials of Women's Medicine by Master Qin) ] Not found.
Note: The above appears in the preface to Chen Maokuan's *Shang Han Da Bai*.

[ Wu Shi (Daoyuan) *Nu Ke Qie Yao* (Essentials of Women's Medicine by Master Wu) ] Eight volumes, extant.
[ Feng Shi (Zhaozhang) *Nu Ke Jing Yao* (Essence of Women's Medicine by Master Feng) ] Not found.
Note: The above appears in *Jin Nang Mi Lu*.

[ Shen Shi (Jin'ao) *Fu Ke Yu Chi* (Jade Ruler of Gynecology by Master Shen) ] Six volumes, extant.
Autobiographical Preface: "A ruler divides inches and measures length and shortness, aiming for accuracy. A ruler made of jade, with divisions carved in stone, remains firm and unworn for a long time, representing the utmost accuracy. I ponder that numbers of length and shortness must be measured by a ruler. This applies to objects, and equally to diseases. Especially for women's diseases, this is undeniably true. Why? Women living deep in boudoirs have constrained emotions; women with limited perspectives have narrow understanding; women serving others tend to be irritable; women pleasing others with beauty tend to be jealous. Any dissatisfaction leads to worry and thought. Extreme worry knots qi, excessive thought stagnates qi, resentment depresses qi, and anger causes qi to rise. Blood follows qi; thus, if qi rebels, blood rebels. When blood and qi conflict, myriad diseases arise. Once ill, they suffer from ignorance of their condition. Even if aware, due to private secrets, they refuse to disclose them, often hiding flaws. Families then entrust them to doctors. Doctors rely solely on pulse. But this fluttering pulse cannot accurately measure women's secrets or convey their hidden ailments. A slight error leads to great disaster. Is this not guessing blindly, failing to use the Jade Ruler to measure? And using the Jade Ruler is to seek accuracy. In the past, Cang Gong diagnosed a woman, knowing she desired a man but could not have him, finding her pulse emerging one cun from the大鱼际 (Thenar eminence). This was measuring accurately with the Jade Ruler. Ancient physicians like Cang Gong were numerous, all achieving accuracy by measuring with the Jade Ruler. Taking ancients as models to seek accuracy, what secret or hidden ailment could remain undiscovered? Although medical books are plentiful, unread ones need not be mentioned. For those readable, unless one has precise insight and firm grasp, how can one distinguish standards amidst conflicting theories? I did not shy away from research and compiled *Fu Ke* in six volumes. All discussed diseases require pulse diagnosis and symptom examination, aiming for precision, uncovering secrets. Excerpts from predecessors' words and formulas are selected for being refined and effective. Matching these to the divisions of the ruler, like jade carvings enduring wear, using this to measure women's diseases should yield accurate results. Two days before Qingming in the Jiawu year of Qianlong, Shen Jin'ao of Wuxi wrote this personally."

[ Shu Shi (Zhao) *Nu Ke Yao Jue* (Key Essentials of Women's Medicine by Master Shu) ] One volume, extant.