Library

[Feng Zhaozhang's *Jinnang Milu* (Secret Records of the Brocade Pouch)] Twenty volumes, extant.
Preface by the author states: The Way of Medicine is truly grand; it must not be unknown. The Way of Medicine is truly cautious; it must not be deeply understood without caution. If a person does not know medicine, how can the Way of Health Preservation be clarified? How can the heart of a good minister to save the world be realized? However, if one knows but does not understand deeply, the harm is even more severe. Diseases have variations of deficiency and excess. Treatment methods include direct treatment (Zheng Zhi) and contrary treatment (Cong Zhi), attacking or tonifying the root (Ben) and branch (Biao), and determining the priority of sequence. If recognition is unclear, one may treat Dragon and Thunder Fire (deficient fire arising from the Kidney) as excess fire; treat hollow conditions (deficiency of healthy Qi) as internal surplus; treat pain caused by Blood deficiency as external constraint by Wind pathogen; treat headache caused by flaming fire rising as Cold invading the Taiyang channel; treat diarrhea caused by Kidney deficiency as internal injury of the Spleen and Stomach; treat dryness, obstruction, and dysphagia as stagnation of Phlegm-Fire; treat upward rushing of rootless and escaping Qi as surplus and use digestive methods; treat running piglet (Ben Tun) and wandering pain caused by Kidney deficiency as blood stasis and use harsh purgatives. Consequently, malaria caused by Spleen deficiency and fatigue may be mistakenly treated as Liver excess and subjected to draining; slight pathogens in labor injury and deficiency may be mistaken for Cold Damage and heavily dispelled via sweating; slight stagnation in fatigue and internal injury may be mistaken for food retention and heavily attacked with purgatives. Moreover, when there is slight external heat but the interior is harmonious and appetite exists, eating a little is harmless; yet forbidding food due to slight heat often leads to unjust deaths from starvation. When exterior Qi is deficient and fear of cold and wind exists, gently nourishing the Defensive Qi is most appropriate; yet suspecting external contraction and hastily inducing sweating may lead to sighs of Yang collapse. Neglecting the root to attend only to the branch: if the branch is not cleared while the root perishes first, what merit remains even if the branch is cleared? Not taking the pulse but relying solely on inquiry: if inquiry is erroneous but the pulse shows no deficiency, what is the basis if they differ? Clinging to established prescriptions from millennia ago, yet people millennia later do not match the conditions; reading diagnostic theories passed down for ten thousand years, sighing that people after ten thousand years have vastly different constitutions. For those with thick constitutions, neglecting the root to attack the pathogen may be acceptable; for those with thin constitutions, protecting the host while expelling the guest is proper. All these cases show that slight deviation in observation and treatment leads to immediate differences in safety and danger. Is this not difficult? Furthermore, treatments for men and women differ, and signs vary between young and old. Ancients said: "Better to treat ten men than one woman; better to treat ten women than one child." This speaks to the difficulty of treating children. Why? Generally, treating disease involves four methods: inspection, auscultation/olfaction, inquiry, and palpation. If an infant sees a stranger, crying changes and expression alters; thus, voice is not level, color is not correct, and the methods of inspection and auscultation are nullified. Hunger and fullness are unknown, pain and itching are unclear; wishing to ask about their suffering and cause yields nothing. Moreover, infant pulse Qi is incomplete and unconsolidated; during play, the pulse moves; during rest, the pulse calms. Thus, the methods of inquiry and palpation are also nullified. With all four methods ineffective, observation and treatment are truly difficult. Unless one receives subtle treatment and elucidates profound principles, observing the formless, how can one possess another kind of mystery in clinical practice, seeing clearly into the five viscera, achieving the joy of hand-and-heart coordination and the wonder beyond words? Since I engaged in medicine, day and night I have been diligent, often thinking human life is heaviest and my responsibility is significant. Moreover, life is like a mayfly lodged in the six directions, endowed with Heaven and Earth's virtue of loving life. Having life, how dare I not embody Heaven and Earth's virtue of loving life to help others? Alas, my endowment is mediocre and clumsy; unlearned, my heart is deaf and ears blind. I vainly harbor sincere intentions to save the world, deeply ashamed of my shallow insight like measuring the sea. Nevertheless, though my insight is shallow, my intention is sincere. My plan is merely to strive to exhaust my heart. Thus, I devoted myself to compiling *Zazheng Da Xiao Hecan* (Comprehensive Reference for Various Diseases), *Douzhen Quanji* (Complete Collection of Smallpox and Chickenpox), *Neijing Zuanyao* (Essentials of the Inner Canon), *Yaoxing Hecan* (Comprehensive Reference on Drug Properties), as well as texts on Gynecology, Surgery, Pulse Diagnosis, and reading notes, totaling over twenty essays. It took thirty years to complete. Now, the Holy Son of Heaven has perfected morality through nature, and all people sing of Yao and Shun's compassion, caring deeply for the masses and praising Fu Xi and Yan Di. Alas, I am old, physically impaired, unable to contribute even the strength of an ant; how dare I not again look up to the Heart of Heaven, reading the tube-like view of a commoner, to slightly assist the great vision of the medical forest. I only hope the enlightened love me, point out my flaws, and instruct me clearly. How fortunate. Time: Mid-June of the Jiaxu Year of Kangxi. Written respectfully by the junior learner Feng Zhaozhang.

[Zhang Lu's *Yitong* (Medical General)] Sixteen volumes, extant.
Preface by the author states: When Qi transforms once, it reaches the standard of Lu; when Lu transforms once, it reaches the Dao. The rise and fall of the Dao depend entirely on the transformation of customs. Only a person who understands rights and transformations can adapt to circumstances to remedy the defects of customs. The transformation of the medical Dao has occurred twice, even three times; how could it be just once? I was born in the Ding Si year of Wanli. At that time, although customs were thin, ancient ways had not vanished. Practitioners each specialized in specific areas and did not mix treatments. In the Jia Shen year, worldly changes occurred, people fled and suffered displacement and hardship. Sick people did not choose doctors; doctors went wherever requested. This was the first transformation of the medical Dao. At that time, I was alone, staying in the ruins of Lingwei Zhangren, relying on books on medicine and horticulture to pass the time, lingering for over ten years, my body bound like a gourd, entertaining myself with writing. In the Ji Hai year, I returned to my homeland. In my chest compartment, I compiled a volume of prescription books. Because the famous physician Gui's works mostly aligned with the *Zhunsheng*, and collecting various ancient transmitted chapters often failed to fully express their meaning, I sequentially replaced them with modern expressions. Once the draft was complete, colleagues urged me to print it. Feeling many dissatisfactions, I dared not show it to others. I only published two essays on *Shanghan Zanxu* (Continuation of Treatise on Cold Damage). It was well received. Since the Ren Yin year, scholars of high rank have lowered themselves to study medicine. Enthusiasts in the medical field have increasingly connected. I gained fame for a time. Thus, medical风气 (fengqi/customs) rose greatly; every household had a doctor. This was the second transformation of the medical Dao. Alas, I am rigid and narrow-minded, unable to shift with the world or respond to situations, yet facing sages in one hall is like receiving personal instruction. Year after year, half my pillow is covered with white hair; manuscripts changed ten times. Unfortunately, my fate was ill-omened. Previously, attending the invitation of Mr. Geng Xiaobo, I took the book to Sichuan, where the ophthalmology section was lost. Earlier, my nephew-in-law Gu Huiji took a volume on smallpox and chickenpox, borrowed it long-term, and it became non-existent. Knowing my fate was ill-omened, I placed the remaining fragments on a high shelf, losing the desire to publish. Recently, I heard that practitioners and female physicians mutually studied the art of Hengde, adhering to Confucian teachings and preserving Yan-Huang virtues. The third transformation of the medical Dao is not only from today. From my youth, I focused on this Dao; now looking at the evening star, I have lived through many generations. Often thinking that things grow old when strong, and prosperity declines when peak, wanting to remedy the falling customs, how could I decline the sin of editing? Knowing this, I will review past writings from the beginning. I ordered my son Zhuo to supplement the ophthalmology treatment examples, and my son Zhi to incorporate the smallpox/chickenpox heart transmission, sufficient to complete the whole work. Changed the name to *Tong* (General/Connect), labeled on the spine. Before the book was finished, a guest arrived. Opening the box casually, I said: In the past, Han Shi's *Yitong* has been famous for a long time. You also name yours *Yitong*. Are you not worried about confusion of name and substance? I said no. I heard Yuan Shi's collection is named *Changqing*, and Bai Shi's collection is also named *Changqing*. Two collections run parallel; later generations never confused substance because of name. Why be so拘拘 (pedantic/constrained)? The guest smiled and left. Thus, the name *Yitong* was fixed. As for the techniques of the three transformations, the law beyond law cannot be described in words. Late Summer of the Yi Hai year of Kangxi, Zhang Lu of Shiwang, aged seventy-nine.

Summary of the Siku Quanshu states: Zhang Shi's *Yitong* (Medical General), sixteen volumes, written by Zhang Lu of our dynasty. Lu, courtesy name Luyu, pseudonym Shiwang, from Wujiang. He selected famous theories from past masters, compiled them into a book. The categories and order follow Wang Kentang's *Zhengzhi Zhunsheng* (Standard Guidelines for Diagnosis and Treatment). Prescription indications are largely based on Xue Ji's *Medical Cases* and Zhang Jiebin's *Complete Works of Jingyue*, adjusted with his own opinions. Any ancient theories that were obscure or stagnant were deleted. Those with unclear rhetoric were polished and expanded to clarify meaning. In the Yi You year of Kangxi, Emperor Shengzu Ren (Kangxi) toured the south. Lu's son, Zhang Yirou, submitted Lu's *Benjing Fengyuan* (Original Meaning of the Classic of Materia Medica), *Zhenzong Sanmei* (Three Wonders of Pulse Diagnosis), *Shanghan Zanxulun* (Essays on Continuation of Cold Damage), and this book, compiled together. The Emperor ordered them kept for review. Examining Lu's preface, the book was originally called *Yigui* (Medical Return), unpublished, missing the ophthalmology and smallpox volumes. In his old age, he ordered his son Yizhuo to revise ophthalmology cases, and Yirou to recompile smallpox heart transmission, completing the set, retitled this name. At that time, Han Shi's *Yitong* was already widely circulated. Lu's title repeated it. In his preface, he noted Yuan Shi's and Bai Shi's collections both named *Changqing* without confusion. The current printed edition is titled Zhang Shi's *Yitong*, likely to distinguish it from Han Shi's.

[Zheng Jianshan's *Lunzheng Suoyan* (Trivial Words on Syndrome Differentiation)] Not seen.
You Tong's *Epitaph for Zheng Jianshan* briefly states: Zheng's ancestors, since Song Wuxian Dafu, followed the emperor south across the river, granted land in Songling, descendants stayed. Maternal Li family were specialists in gynecology. Seven-generation ancestor Hai served as Imperial Physician. They settled in Jitianli, Changzhou. Stones piled before the door formed a small garden, known today as Bishan Zheng family, whose descendants also used "Mountain" as a designation. As far as I know, Baoyu Sanshan Gong was the grandfather of Jun (Mr.). Xiaozii Qingshan was the father. Formerly, Tai Cang Haomeicun Jijiu once commemorated Baoyu's tomb and wrote an epitaph for Xiaozii, detailing his conduct, which was credible. In his youth, Jun studied Confucian classics. Orphaned early, he couldn't finish studies, so he ultimately inherited Baoyu's tradition. Baoyu practiced medicine, famous in Sanwu, comparable to Qin Yue-ren and Taicanggong. With Xiaozii's death, no successor, Jun rose vigorously, preserving family reputation. This is like Baoyu having Jun, as Kangcheng had Xiaotong. Jun was from Xiaozii, adopted by Jun Zhaobo in infancy. Yan Ruren was his chaste mother. At home, he served the chaste mother; outside, he received Xiaozii's teaching. Baoyu guided him left and right; the family was orderly. Jun's clan ancestor, Mr. Tong'an, a famous Xiaolian, taught in seclusion. Jun studied under him, gaining much enlightenment. The esteemed Mr. valued him highly. Later, though "breaking the elbow" (becoming skilled in medicine), he never put down his books. He once taught his son Zhuo using his own ailments, explaining *Yu Gong* (Tribute of Yu) at midnight, detailed and clear. Jun was a doctor but also a Confucian. Regarding studying *Nanjing*, *Suwen*, *Jingui*, and secret formulas, Baoyu rarely instructed him directly. But Jun had innate wisdom and understanding, grasping concepts intuitively. Even with difficult diseases, his prescriptions worked immediately. He usually recorded his successful treatments; the number per year was too many to count, like Chunyu Yi addressing Emperor Wen. His writings include *Lunzheng Suoyan* and essays on Pre-heaven Water and Fire and expanding offspring. This aligns with Sima Qian's description of "keeping numbers precise, maintaining order without changing." (From *Genzhai Juangao*). According to Jiang Shiji's *Yizong Shuoyue* reference names, there is Zheng Zhi Jianshan.

[Wu Zhonglang's *Yiyan Yishu* (Remnant Book of Medical Experiences)] Not seen.
Fang Ying's Preface states: Father-in-law Mr. Zhonglang was born into a noble family, renowned for literature and conduct among scholars, unlike ordinary medical practitioners. Ancestors Lianxian Gong mastered medical profundities; Grandfather Bibu Gong continued this, both aiming to distribute prescriptions to benefit beings. Mr. Zhonglang heard family learning, synthesized numerous books with divine clarity, dedicating thirty years to it. He said: A Confucian doctor must first understand Qi and Fortune. During the Qizhen era, human bodies tended toward Heat, suitable for cooling. Recently, human nature tends toward Cold, suitable for warming. Mistakes with hot medicines can save nine out of ten; mistakes with cold medicines save none out of a hundred. Therefore, his pulse-taking and prescription-making did not necessarily match symptoms directly; the key to treatment was cultivating Original Qi and consolidating Spleen Earth. Earth is the mother of the Five Elements; Qi is the general of all Yang. If the mother is strong, the child flourishes; if Yang generates, Yin grows. His arguments were extremely refined, though contemporary doctors secretly ridiculed them. Yet his treatments worked instantly, saving hundreds yearly. Some said his prescriptions were mostly based on Lizhong Tang and Yigong San, balanced well without being overly drying or acrid, unaware this was not bias. I saw him use Huangqin and Lianhua for white dysentery, and Jiangrou and Guizhi for red dysentery. Eye diseases should use cold, yet Shenfu Tang achieved results. Pregnancy and childbirth should use warmth, yet Shigao achieved results. Divine changes were not sticking to one method. Intent was not predetermined; intent followed reason. This is true skillful use of intent. Mr. Zhonglang initially didn't write books. In the Yisi year, visiting me to see smallpox, he advised establishing theories for posterity. He began compiling lifetime experiences, prefaced with discussions. Halfway through, he died, leaving eighteen essays. Critical miscellaneous cases were not drafted. The utility of divine changes can be inferred. Given more years, awakening the deaf and raising the premature would not be trivial. However, Zhao Kuo reading his father's books lost armies; Wang Anshi using Zhou Li disrupted Song. Worldly affairs are all like this. Merely guarding Mr.'s remnant manuscripts without divine adaptation makes errors in Shenfu equal to quacks. How can I raise Mr. from the underworld to discuss benefiting the world? (From *Liug Qing Caizhen Ji*)

[Guo Jun's *Shichuan Shikualingfang* (Generationally Transmitted Poetic Summary Spirit Prescriptions)] Not seen.
Preface briefly states: My family, since Southern Song, received the Peony Immortal Prescription, granted the imperial surname Zhao-Guo. Generations produced famous doctors; prescriptions were effective. In my twenties, I carried books, liking to study prescriptions. I often heard words of clan elders and extensively studied theories of Masters Zhang, Liu, Li, and Zhu, analyzing similarities and differences, exploring changes, seeking one syndrome-one prescription to establish standards for eternity. I sighed at the difficulty of exhausting principle and thought simplicity of prescriptions was not easy. Thus, I released the family secret *Shikuilingfang*, personally compared it, printed it for the world. At the beginning and end of original prescriptions, I recorded main uses, diagnosis, pulse/symptoms, herb sovereignty/minority relations, in detail. Likely to manifest ancestral achievements to learners, not deviating from *Suwen* and *Nanjing*, but facilitating connection. (From *Hongyingtang Ji*)

[Qian Huang's *Yixue Bianmiu* (辨析 Errors in Medicine)] Not seen.
Yao Jiheng states: My friend Qian Xiaocheng Huang from Tongxiang wrote *Yixue Bianmiu*, distinguishing authenticity of Zhang Zhongjing's books and discussing medical lineages. Although arguments may seem overly high, startling the secular world, the logic is irrefutable, truly opening a new face for medical families. His book is now kept at home. (From *Gujin Weishu Kao*)

[Jing Ri [Missing Character] *Songya Zunsheng Shu* (Respectful Life Book of Songya)] Fifteen volumes, extant.
Introduction states: I studied *I Ching* since childhood. Growing up, due to my elder lady's illness, I engaged in Qi-Huang (medical) studies. Years later, I read *Nanjing Benyi*, then *Lingshu* and *Suwen* of *Neijing*, suddenly realizing medicine and *I Ching* share the same origin. Between heaven and earth, there is only the principle of Yin-Yang movement and stillness, waxing and waning, change and transformation. In heaven/earth and human body, there is no difference. Opening and closing of Qian/Kun are breathing of the body; tides of day/night are pulses of the body. Thus *Neijing* discusses Five Movements and Six Qi, causing folk diseases. *I Ching* describes Yin-Yang. Fuxi's Eight Trigrams divide images of Two Powers; King Wen's Eight Trigrams clarify essence of Five Elements. Opposition and flow, interaction and complexity, cover all tangible/form and intangible/qi in heaven and earth. Qian ends at Wu, Kun ends at Zi. At Solstices, center of heaven and earth, left/right judge left/right of body, hence ascending/descending. Li ends at Mao, Kan ends at You. at Equinoxes, half of Yin/Yang, upper/lower divide upper/lower of body, hence clearing/turbid. Round image represents Heaven, Yang in Southeast, so Heaven lacks Northwest; human eyes/ears are clearer on left than right. Square image resembles Earth, Gang in Northwest, so Earth lacks Southeast; human hands/feet are stronger on right than left. Essentially, human body matching heaven and earth is but this One Yin-One Yang Dao. Medical principle assisting creation is but this ascending-descending principle. Slight Yang should be nourished, lest Overbearing Dragon brings regret. Slight Yin should be cherished, lest Hard Ice inspires fear. Thus Yang extreme brings Heat, Yin abundance brings Cold. Slight is foundation of Extreme; Abundant is gradual decline of Peak. Thus superior doctors treat not the existing, but the potential. Descending is preferred over ascending to prevent further剥 (stripping); Ascending is preferred over descending to cultivate Fu (return) beginning. Fear of stripping starting from Guan; seeking return gradually, approaching Lin. Unchanging establishes substance; Change achieves function. Not adapting to change is insufficient to know constancy; not keeping constancy is insufficient to reach change. Principles of Yi and Medicine are contained here. Practitioners who can integrate *Neijing* with Four Sages' books, integrating Yin-Yang gathering/scattering, stripping/returning, waxing/waning, can steer a small wood to turn a huge boat, move an inch mechanism to launch a thousand-jun crossbow, turning danger to safety, chaos to order. This is Heaven and Earth's heart of loving life, sages' essence of benevolence and filial piety. Without exhausting principle, fulfilling nature, investigating things to extend knowledge, one cannot achieve this. Medicine having *Lingshu* and *Suwen* is like Confucians having Six Classics. Masters He, Huan, Qing, Yi all penetrated mysteries, matching canonical intent. Thus their books, transmitted from *Neijing*, are not listed in academies. Timid ones dismiss them as minor arts; officials do not praise them. Crude workers merely seek prescriptions and dregs as supreme skills. Thus people die not from disease, but from doctors; nor from doctors, but from loss of sacred scriptures. I have researched for years, grasping general ideas. Briefly arranging what I know and have heard, narrating as chapters. Perhaps offering one interpretation of the Yi-Medicine shared origin. August Full Moon, Bing Zi Year of Kangxi. Songya Jing Ri [Missing Character], Dongyang clan.

Summary of the Siku Quanshu states: Jing Ri [Missing Character], courtesy name Dongyang, from Dengfeng. Jinshi in Xin Wei year of Kangxi, official to Vice Minister of Revenue. (From *Siku Quanshu Sub-commentary on Geography Class Remnants*)

[Anonymous *Yishi Miji* (Physician's Secret Manual)] Two volumes, extant.
Shen Zhanhuang Preface states: This Secret Manual was made by Fa Gong, ancestor of Scholar Li Jiujing from Yunzhou, Yunnan. While serving as magistrate in Liaocheng, Shandong, a recluse lived there, treating people with miraculous effects. Father Yan Gong invited him repeatedly. The recluse vowed not to enter official yamen. Moved by sincerity, he gave the book saying: "Read this and you can become a good doctor." Next day he left. It is a recluse's secret manual. In 42nd year of Qianlong, Governor Funielle of Shunning donated funds to print it. I happened to be an official in Yunnan, obtained it. Observing the book, it uses Taiji Yin-Yang, Hetu Luoshu, Prior and Posterior Heaven principles to elucidate *Suwen*, *Lingshu*, *Nanjing*, *Jingui*, revealing what predecessors hadn't. It is truly the root of the medical Dao. Pulse, syndromes, classics, drugs are simple, clear, accurate, and essential. Truly a treasure raft crossing the world. Comrades, do not ignore it.

[Chen Zhi *Zhengzhi Dahuan* (Great Return of Syndrome Treatment)] Forty volumes, extant.
[Li Pu *Zazheng Yaojue* (Essential Keys for Miscellaneous Diseases)] Two volumes, extant.
*[Zhi Sha Yaolüe* (Brief Essentials for Treating Sha)] Two volumes, extant.
[Duanmu Jin *Yixue Huizuan Zhinan* (Guide to Medical Compilation)] Eight volumes, not seen.
Summary of the Siku Quanshu states: Written by Duanmu Jin of our dynasty. Jin, courtesy name Yibiao, from Dangtu. Book completed in Ding Hai year of Kangxi. Extracted ancient and modern medical books, compiled into volumes. Under each disease, details pulse theory, etiology, current symptoms, treatment methods, quite clear. However, regarding *Suwen* Five Movements and Six Qi, he was overly rigid, perhaps too stuck in antiquity. Also, Volume 7 lists medical collections, recording only recent experiences, excluding ancient methods. Though medicine values adapting to times, this is limited by personal sight.

[Qian Jun *Jingyan Danfang Huilun* (Compilation of Empirical Elixir Prescriptions)] One volume, extant.
[Yu Huan *Danfang Leilun* (Classified Compilation of Elixir Prescriptions)] One volume, extant.