Library

[Wei Shi (Fan) Si Ni San Bu Jue Jing] Lost.
Zhang Zhongjing stated in the preface to his formulas: Wei Fan was fond of medical arts, studied under Zhang Zhongjing in his youth, and possessed talent and insight. He authored *Si Ni San Bu Jue Jing* (Classic on Cold Extremities and Three Regions of Reversal), as well as *Fu Ren Tai Zang Jing* (Classic on Women's Uterine Organs) and *Xiao Er Lu Xin Fang* (Formulas for Children's Skull Fontanelle), totaling three volumes, which circulated in the world. (From *Taiping Yulan*)

[Hua Shi (Tuo) Nei Shi] Five volumes, recorded in *Qi Lu*, lost.
[Hua Tuo Fang] Ten volumes, recorded in *Sui Shu · Jing Ji Zhi* (recorded as one volume in *Song Shu · Jing Ji Zhi*), lost.
*Sui Shu · Jing Ji Zhi* states: Compiled by Wu Pu. Hua Tuo was a person of the Later Han dynasty.

[Zhong Zang Jing] One volume, recorded in *Song Shu · Jing Ji Zhi*, extant.
Deng Chuzhong wrote the preface: Mr. Hua, named Tuo, courtesy name Yuanhua, had a nature that was tranquil and indifferent, enjoyed reading medical texts, and often traveled to famous mountains and secluded caves, often having encounters. One day, while resting after drinking in front of an ancient cave at Gongyi Mountain, he suddenly heard people discussing methods for treating diseases. The Master was surprised by their uniqueness, secretly approached the cave to eavesdrop. Soon someone said, "Master Hua is nearby; the medical art can be passed to him." Another person said, "Daosheng is greedy and does not pity living beings; how can it be passed to him?" The Master became even more startled, leaped into the cave, and saw two old men wearing bark clothes and straw hats. The Master respectfully bowed to them on both sides and said, "I just heard the sages discuss medical arts, so I forgot to return home. Moreover, the way of saving people is what I have always loved. My regret is that I have not encountered a method that can be applied effectively, leaving me feeling inadequate. I hope the sages will consider my sincerity and grant enlightenment. I will never fail to repay your kindness." The senior elder said to the Master, "The art is not withheld, but I fear it may become a burden to you in the future. If you hold no distinctions of high or low, rich or poor, noble or base, do not seek wealth, do not shun hardship, and prioritize compassion for the elderly and care for the young, then only then can disaster be averted from you." The Master bowed again and thanked them, saying, "I will not forget the words of the sages and will follow them all." The two elders smiled and pointed to the eastern cave, saying, "There is a book case on the stone bed; take it yourself. Leave our dwelling quickly and do not show it to secular people; keep it secret." When the Master obtained the book and looked back, the old men were gone. The Master, trembling with fear, left the cave, and suddenly they vanished. Clouds rushed and rain poured, and the stone cave collapsed. After reading the medical theories within, which were mostly strange, he subsequently treated patients, and the efficacy was invariably miraculous. Before reaching sixty years of age, he was indeed executed by the state of Wei. The words of the elders were prophetic. I am the Master's maternal grandson. While mourning in the Master's bedroom, I dreamed that the Master invited me to sit and talk, saying, "*Zhong Zang Jing* is truly a method for saving lives. You may take it, but do not pass it to unworthy persons." I woke up terrified and unsettled, so I searched for the Master's old belongings and found a stone case. Opening it, I obtained a bundle of books, which was *Zhong Zang Jing*. Being clumsy in its use, I passed it to my second son, Si, and thus recorded the truth of the matter. Preface written in the autumn of the ninth month of the Jiayin year.
Chen Zhen Sun stated: *Zhong Zang Jing*, one volume, authored by Hua Tuo Yuanhua of Qiao Commandery, Han Dynasty. Its preface claims Deng Chuzhong, Lord of Lingdong at Mount Shaoshi, calls himself the Master's maternal grandson, which cannot be verified.
Lou Yue wrote the postscript: In my youth, I read the biography of Hua Tuo and was amazed by the奇 (extraordinary) nature of his medicine, yet lamented that his books were burned in prison. Had they survived, techniques such as abdominal surgery and limb amputation, which are beyond the description of mere text, would be known. Lu Conglao of Gu Bian was a fine physician of recent times. Once, when discussing pulse diagnosis with him, he said, "None compare to Hua Tuo's discussions as pertinent." He said, "Those with an impatient nature have an impatient pulse; those with a slow nature have a slow pulse. Long-limbed people have long pulses; short-limbed people have short pulses." I did not have time to explore this theory deeply. One day, I obtained and read the edition of *Zhong Zang Jing* published by the Granary Administration in Minzhong. The theories therein are fully present. It was likely published when Jiang Gongshen served as an envoy. More than thirty years had passed before I obtained it. The preface contains claims involving the supernatural, which are hard to believe entirely. However, its arguments are outstanding, profound, and lofty, using pulse diagnosis and observation of complexion to determine life and death. Although I dare not claim it is truly Yuanhua's work, if it circulates in the world, allowing physicians to study it, many will be saved. Alas, there are errors making it unreliable. I took it to Yaojiang to consult Conglao. Conglao laughed and said, "This is a secret kept in my family; I did not know the printed version had circulated for so long." He lent me the book. Upon collation, I realized the Minzhong edition was inferior, with some versions altering dozens or hundreds of characters. It had a table of contents at the front and a postscript at the back, with prescriptions increased by two-thirds. The Minzhong edition occasionally had merits that could prove errors in Lu's version. Differences that should not be lightly changed were preserved in both. Thus, a good edition was obtained. Too old to copy, I had my nephew Gai transcribe it by hand. Wang Chengfu, Envoy of Qichun, heard of this with joy and wished to print it widely in his jurisdiction to benefit later scholars and fulfill my wish. Gai's transcription was handed over personally, and the details are recorded below. There are sixty prescriptions in total, some of which are still used today. Some are difficult to understand, perhaps beyond ordinary knowledge. The biography of Hua Tuo states he used no more than a few types of herbs, and it is unknown if this applies here. Enthusiasts who collate this with the Minzhong edition will realize this version is worthy of transmission.
Lu Fu stated: *Zhong Zang Jing*, eight volumes. Deng Chuzhong of Mount Shaoshi said: Master Hua Tuo visited the ancient cave at Gongyi Mountain, met two old men who taught him healing methods, and received a book case on a stone bed, which proved very effective in practice. He claimed to be the Master's maternal grandson. Mourning in the Master's bedroom, he received teachings in a dream and found this classic in the stone case. Such fabrication is absurd. It fails to examine the actual record in the biography that the prison guard burned the books, making its falsity self-evident without attack. According to the *Tang Shu · Jing Ji Zhi*, there is *Wu Pu Ji Hua Shi Yao Fang* (Collected Formulas of Hua Shi by Wu Pu), but no mention of *Zhong Zang Jing*. Pu was his disciple and likely collected materials. I suspect the theoretical discussions could not have been written by Pu's generation. Deng specifically appended other formulas and gave them the current name. Presumably, some formulas used Taiping coins and Shan Yao (Dioscorea opposita). "Taiping" was the era name at the beginning of Emperor Xizong of Song's reign. "Shuyu" was renamed "Shanyao" to avoid the taboo of Emperor Yingzong of Song's personal name. The rest can be inferred similarly. However, the discussions in *Mai Yao* (Essentials of Pulse) and observing voice, color, form, and symptoms must stem from Yuanhua's original intent. Readers who examine carefully will know.
Yu Bian stated: *Zhong Zang Jing*, eight volumes, traditionally attributed to Hua Yuanhua. According to the *Tang Shu · Yi Wen Zhi*, there is *Wu Pu Ji Yuanhua Yao Fang*, with no mention of *Zhong Zang Jing*. Pu was from Guangling and studied directly under Yuanhua, gaining fame for his skills. The discussions in the current collection could not have been written by anyone but Pu. The preface by Deng Chuzhong, Daoist of Lingdong, claims to be Yuanhua's maternal grandson, finding the book in a dream while mourning in the bedroom. I suspect this is fabricated. The formulas attached after the discussions are likely additions by Deng. For example, Huang Jian Wan contains Shan Yao. Ancient formulas called it Shuyu, renamed Shan Yao to avoid the taboo of Emperor Yingzong of Song. Shao Gan San contains Bai Zhu and Cang Zhu. Materia Medica and ancient formula books only refer to "Zhu," distinguishing neither white nor苍 (Cang). Lao Ya Di Huang San notes: "This formula appears in Monk Wenying's *Xiangshan Yelu*." Wenying was a Song monk. These three points prove it originated from Deng's hand. Readers should recognize this.
Feng Mengzhen wrote a postscript to Zhao Weiguo's handwritten original of *Hua Shi Zhong Zang Jing* and secret formulas: This was written by Zhao Weiguo in his later years during retirement. It records forty-seven articles from *Hua Shi Zhong Zang Jing*, incomplete at the beginning and end, divided into two volumes, followed by sixty secret formulas in a separate volume. Separated and combined, it was happily owned by Runqing. The brushwork is free and unrestrained, casual and unintentional, with much meaning. Mr. Zhou, Mr. Wang Baigu, and Dong Xuanzai have already provided detailed colophons. Runqing requested another comment from me. I observe that ancients famous for literature and calligraphy rarely wasted leisure time. Even in old age, entertaining themselves and retiring, this intention was not abandoned. It is said that Lord Wei dictated ten thousand characters daily. Buddhist and Daoist classics, and secret manuscripts of the world, were freely written and spread across the land without effort. How much more so these three volumes, over twenty thousand words, containing secret theories and famous formulas, which save lives and are rare? By the sunny window and rainy pavilion, picking up a volume, burning incense, and reading allows one to pass the whole day. Shenqing, treasure it. (From *Kuai Xue Tang Ji*)
Zhou Xizan wrote a postscript: Among medical books circulating in the world, none are older than *Su Wen* (Basic Questions). Wang Bing stated it is identical to *Huang Di Nei Jing* (Yellow Emperor's Inner Canon) in the *Han · Yi Wen Zhi*, yet it no longer matches the number of eighteen volumes, let alone later works. One should only believe what is true and reliable. *Hua Shi Zhong Zang Jing*: Chen Zhizhai's *Shu Lu Jie Ti* states: One volume. Same in *Song Shi · Yi Wen Zhi*. However, in *Wei Zhi · Hua Tuo Zhuan*, Hua Tuo gave a scroll to the prison guard, who dared not accept it and asked for fire to burn it. Thus, Hua Tuo's books were long extinct. How could they suddenly appear in the Song dynasty? The biography also states his disciples Wu Pu and Fan A studied under him. Wu Pu followed Hua Tuo's treatments and saved many. Fan A excelled in acupuncture. Wu Pu lived to over ninety, and Fan A over a hundred. Thus, although Hua Tuo's books were not transmitted, his disciples who learned his profession could write books to pass down. *Sui Jing Ji Zhi* records Wu Pu's *Hua Tuo Fang* (Ten Volumes), *Hua Tuo Nei Shi* (Five Volumes), *Guan Xing Cha Se, Bing San Bu Mai Jing* (One Volume), and *Zhen Zhong Jiu Ci Jing* (One Volume). Wu Pu's *Ji Hua Shi Yao Fang* is recorded in both *New and Old Tang Books* in the *Jing Ji Yi Wen Zhi*, and *Song Yi Wen Zhi* also lists *Hua Tuo Yao Fang* (One Volume). These books likely still circulated in the Northern Song, though possibly fragmented. Therefore, famous physicians of the time compiled and edited them into this book, creating a new title to attribute it to the Hua school. Furthermore, since the Jianlong era, the Song dynasty highly valued medicine. In the early Kangde era, medical arts were examined. During the Taiping Xingguo era, medical books were sought. At that time, Wang Huaiyin completed *Taiping Sheng Hui Fang*, Li Fang revised *Tang Ben Cao*. During Emperor Renzong's reign, Xu Xi wrote *Shen Ying Zhen Jing Yao Jue*. Song's emphasis on medicine was comparable to the Tang's emphasis on law and mathematics. I suspect this book may originate from this period. Although not Yuanhua's work, its refined theories must have sources. One edition was printed in Minzhong, Song dynasty, as the Cangsi edition. Another is the collated edition by Lou Gongkui Yue. I obtained an old manuscript copy, missing much at the beginning and end, lacking preface, table of contents, and Lou's postscript, and avoiding the temple names of Emperors Gaozong and Xiaozong. I suspect it is the edition collated by Gongkui. I used the Xin'an Wu clan's printed edition to fill the gaps, adding annotations marked with "An" (Note) below to distinguish them from original notes, copying from Gongkui's collection and attaching the postscript. Thus, a complete book was obtained. The appended formulas in the Wu edition double this version. Only twenty formulas are identical; the rest are later additions by others, not the original. Now, I strictly follow the old edition. Although I did not obtain the Song printed collated version, it is now distinct from the Wu edition. The worthiness of transmission is detailed in Gongkui's postscript. Here I narrate the origin of the book so that learners in the world will not doubt it because of the statement in *Wei Zhi* about burning in prison. The book consists of one volume, with sixty formulas appended, thus divided into upper and lower volumes. Recorded in the autumn of the ninth month, 57th year of Qianlong, by Zhou Xizan of Maoyuan at Xiangyan Study House, Fengqiao.
Sun Xingyan wrote the preface: *Hua Shi Zhong Zang Jing* is seen in Zheng Qiao's *Tong Zhi · Yi Wen Lue* as one volume. Chen Zhen Sun's *Shu Lu Jie Ti* agrees, stating it was authored by Hua Tuo Yuanhua of Qiao Commandery, Han Dynasty. In *Song Shi · Yi Wen Zhi*, "Hua Shi" is written as "Huang Shi," likely an error. The currently circulating edition has eight volumes. Wu Mianxue published it in *Gu Jin Yi Tong*. In the Dingwei year of Qianlong, I entered the Hanlin Academy and saw Zhao Mengfu's handwritten edition in the capital. The upper volume starts from the tenth article, "Xing Ji Ze Mai Ji" (Impatience leads to rapid pulse), down to the twenty-ninth article, forming one volume. The lower volume runs from Wan Ying Wan Yao Fang to the end, forming one volume. The middle volume is lost. Verified as authentic, it later belonged to Grand Secretary Zhang Jinfang. His brother copied the draft and gifted it to me. In the Wuchen year of Jiaqing, I took leave to return south and saw the Yuan dynasty manuscript held by the Zhou family in Wumen, also referred to as Zhao's book. It had upper, middle, and lower volumes but lacked the forty-eighth article, *Lun Zhen Za Bing Bi Si Hou* (Discussion on Inevitably Fatal Conditions of Miscellaneous Diseases), and the forty-ninth article, *Cha Se Sheng Xing Zheng Jue Si Fa* (Methods for Determining Life and Death by Observing Color, Voice, Form, and Symptoms). Collating with the front and back editions, the Ming edition had hundreds of characters missing or erroneous per article. The names, order, and dosages of herbs were altered by later generations, and some formulas were deleted. Now, I establish the Zhao handwritten editions as the standard. The language and meaning of this book are archaic, seemingly written by Six Dynasties scholars, not easily forged by later generations. Examining *Sui Shu · Jing Ji Zhi*, there is *Hua Tuo Guan Xing Cha Se, Bing San Bu Mai Jing* (One Volume). I suspect this corresponds to the middle volume's last two articles. Hence, they are absent in the Zhao manuscripts. I dare not confirm this. The name Deng Chuzhong does not appear in historical records. Chen Zhen Sun also says he claims to be the Master's maternal grandson and that the book was found in a stone case via a dream, which cannot be verified. The preface ends with "Preface in the autumn of the ninth month of the Jiayin year." Ancients did not usually mark the year with Ganzhi without specifying the year character. I suspect the preface is forged. As for the differences in volume divisions (one, three, or eight volumes), these were altered by later editors. The marginal notes in the Zhao manuscript mention temple names of Gaozong and Xiaozong and cite differences between the Library Edition and Lu Edition, indicating it was hand-copied from a Song edition. The Yuan dynasty did not avoid Song taboos but retained the characters, showing the ancients' cautious attitude towards uncertainty. This book was not included in the *Siku Quanshu*. Having seen two good Zhao manuscripts, it urgently needs printing to share with enthusiasts. The lower volume, including Wan Ying Wan, treats diseases with pills and powders, without decoctions. Ancients matched herb dosages according to the Five Zang, Five Flavors, and the generating/complete numbers of the Five Elements. Modern vulgar physicians arbitrarily increase or decrease dosages, unaware of the roles of Sovereign, Minister, Assistant, and Courier. Thus, ancients sighed that "not taking medicine is the best medicine." It should be known that surgical pills and powders generally use ancient dosage standards, hence their efficacy exceeds internal medicine. This is clear proof that ancient formulas should not be altered. I possess many Song edition medical books, all proving the fallacy of Ming people altering ancient texts. Alas, there are no experts in medical principles to verify this together. Preface written on the fourth day of the tenth month, 13th year of Jiaqing (Wuchen year), at Pingjin Hall, Ande Envoy's Office, by Sun Xingyan.
Note: The name "Zhong Zang" means treasuring and storing inside. *Hou Han Shu · Bai Guan Zhi* states: One Director of the Private Treasury of the Central Palace, salary six hundred shi. Annotation: This official managed treasures, silks, and other items stored in the central treasury. Also, *Gai Xun Zhuan* states: Distributing much wealth from the central treasury to bribe soldiers. Annotation: "Zhong Zang" is equivalent to "Nei Zang" (Inner Treasury). Sun Xingyan stated that the volume divisions were altered by later editors. However, examining Lou's postscript, two editions existed in the Song dynasty. Probably Wu Mianxue compiled based on the Minzhong Cangsi edition, consistent with Lou's statement that one version altered dozens or hundreds of characters and increased formulas by two-thirds. Zhao Mengfu's writing was based on the Qichun Wang Chengfu printed edition. His detailed recording of Lou's collation notes and avoidance of two generations' temple names serves as proof. Specifically, Zhou's edition combined them into two volumes, which is inexplicable. Sun's preface states Zhou's edition had upper, middle, and lower volumes, but Zhou's edition ends with "The above eight formulas," and Lu's edition places them after the fortieth discussion in the middle volume, implying the original was three volumes. Sun also mentioned the middle volume's last two articles as remnants of Hua Tuo's books recorded in the Sui catalog. Checking Wang Shuhe's *Mai Jing*, there is *Bian Que Hua Tuo Cha Se Sheng Yao Jue*, with similar discussions, confirming its origin from Hua Tuo's works. Sun's explanation is detailed and accurate.

[Hua Tuo You Hou] Lost.
Note: Mentioned above in *You You Xin Shu*.

[Qing Nang Fang] Lost.
Xu Chunfu said: Wei Hua Tuo received teachings from an extraordinary person, now lost.

[Geng Shi (Feng) Fang] Six volumes, recorded in *Qi Lu*, lost.
[Li Shi (Zhi) Yao Fang] One volume, recorded in *Qi Lu*, lost.
[Lv Shi (Guang) Jin Tao Yu Jian Jing] Three volumes, recorded in *Song Shu · Jing Ji Zhi*, lost.
[Ge Xian Gong Xing Ren Jian Fang] One volume, recorded in *Song Shu · Jing Ji Zhi*, lost.
*Jin Shu · Ge Hong Zhuan* states: Ge Hong's grandfather, Ge Xuan, practiced the Dao and attained immortality during the Wu period. He was titled Ge Xian Gong.