Library

[Imperially Commissioned Medical Canon of the Golden Mirror by Emperor Gaozong] 90 volumes. Extant.
The Summary of the Complete Library of the Four Treasuries states: Compiled by imperial edict in the 14th year of Qianlong. It begins with the corrected annotations of *Treatise on Cold Damage* (*Shanghan Lun*) in 17 volumes. Next are the corrected annotations of *Essential Prescriptions of the Golden Cabinet* (*Jingui Yaolue*) in 8 volumes. These can be considered the oldest medical texts. None are older than the *Suwen* (Basic Questions), followed by the *Nanjing* (Classic of Difficult Issues). However, both contain only theoretical discussions without prescriptions. (Note: The *Suwen* mentions one or two formulas such as Banxia Tang [Pinellia Decoction], but this is incidental and not the general rule.)
Those that contain both theory and prescriptions began with Zhang Ji (courtesy name Zhongjing). Those who discuss cold damage and miscellaneous diseases take these two books by Zhang Ji as their authority. However, the *Treatise on Cold Damage* has been disrupted by various physicians, becoming as chaotic as the disputed bamboo slips of the *Great Learning*. The more versions were altered, the more obscure its meaning became. People criticized its theories as too杂 (mixed/complex). Although the *Essential Prescriptions of the Golden Cabinet* did not suffer from much controversy, commentators rarely made significant discoveries. It was also criticized for being insufficiently detailed. Therefore, the first task was to correct these two books, rectifying errors and filling omissions to establish the orthodox direction of syndrome differentiation and treatment. Next, eight volumes of selected and supplemented treatises on famous doctors' prescriptions were compiled. Editors of medical formulas often merely listed "which pill or powder treats which disease," unaware that patients with similar symptoms often have different underlying pathologies. The ancients discussed the appropriate coordination of Sovereign, Minister, Assistant, and Courier herbs, and the sequence of attacking and tonifying, relieving urgency. Some herbs work synergistically, some exert effects through mutual restraint, and some even produce efficacy through opposing interactions when administered skillfully. One must understand the intent behind formulating a prescription before one can carefully examine the disease source to adjust additions and subtractions. Hence, both formulas and treatises on them are recorded together. Next is *Four Pulse Key Principles* (*Simai Jujue*), one volume, selecting Cui Zixu's *Pulse Classic*, referencing the *Neijing* to elucidate the essentials of deficiency/excess and interior/exterior. Zixu was the pseudonym of Cui Jiayan, a Daoist priest of the Song Dynasty. His book was concise yet precise; Li Shizhen's *Binhu Puxue* (Binhu Study of Pulses) once included it at the beginning. Thus, it is taken here as a standard. Next is *Key Principles of Vital Qi Movements* (*Yunqi Yaojue*), one volume, elucidating the principles of Five Movements and Six Qi from the *Suwen*. Generally, while the study of Vital Qi Movements should not be rigidly adhered to, it should not be completely discarded; thus, it follows the diagnostic methods. Next are *Key Principles of Heart Methods for Various Departments* (*Zhuke Xinfa Yaojue*), 54 volumes, to exhaust the variations of miscellaneous diseases. Next is *Core Principles of Bone Setting Heart Method* (*Zhenggu Xinfa Yaozhi*), five volumes. Although this technique existed in ancient times, apart from Xue Ji's *Zhengti Leyao* (Classified Essentials of Orthopedics), there were no specialized books, so this supplements the omission.
All contain diagrams and explanations, as well as mnemonic verses, making it easy for students to research and convenient for memorization. Since ancient times, the Song Dynasty valued medicine most highly. However, Lin Yi, Gao Baoheng, and others merely proofread and published ancient texts without making new discoveries. Officially commissioned medical books, such as *Shengji Zonglu* (General Records of Holy Relief) and *Taiping Huimin Heji Jufang* (Formulas of the Bureau of Public Welfare for Benefiting the People), were either too broad lacking focus or biased losing balance, and could not practically aid treatment. Thus, only an abridged version of *Shengji Zonglu* circulated, and the *Heji Jufang* was particularly attacked by Zhu Zhenheng. This compilation embodies the Sage Emperor's benevolent heart to nurture life, bases itself on ancient principles while adapting to changes, consults contemporary needs, and seeks verification. It does not adhere to preconceived notions regarding heat or cold, nor does it bias towards attacking or tonifying. By doing so, it saves and relieves the people, leading them all to longevity. Its nurturing and cultivating grace is truly meticulous and comprehensive.

[Shen Shi (Maoguan) Essential Principles of Medicine] 3 volumes. Extant.
The preface roughly states: Medicine is principle (Li), and it is intuition (Yi); it is indeed difficult to describe. Although the Way of Heaven and Earth is vast, it is nothing but one Principle. A doctor treating disease relies solely on intuitive comprehension; what cannot be accessed? However, the profundity of Principle is hard to clarify, and the subtlety of intuitive comprehension is unfathomable; this is not something easily spoken of. Ancient Xuanyuan was wise in childhood and divine in adulthood, possessing the endowment of a sage and the talent of statecraft. Compassionate for the suffering of the common people, he engaged in mutual questioning with Qibo and others, elucidating profound mysteries, thereby creating the *Lingshu* and *Suwen* in eighteen volumes. This passed down eternal great compassion for ten thousand generations and opened the realm of longevity for hundreds of millions of people. Yet, its principles are profound, and its language elegant and obscure; without familiar study and inquiry, few can understand it. Later came Yi Yin of the Shang Dynasty, Qin Yueren, Cang Gong and Zhang Zhongjing of the Han Dynasty, Hua Tuo of the Wei Dynasty, Wang Shuhe of the Jin Dynasty, Chao Yuanfang of the Sui Dynasty, Sun Simiao and Wang Bing (Qixuan) of the Tang Dynasty, Qian Yi and Pang Anchang of the Song Dynasty, Cheng Wuji and Liu Wansu of the Jin Dynasty, and Li Dongyuan and Zhu Danxi of the Yuan Dynasty. These sages rose successively, producing countless works, none daring to create independently without elucidating the purport and mystery of the classics. Only Gao Yangsheng arrogantly claimed high attainment, asserting that the meridians of the Large and Small Intestines connect to the Heart and Lungs at the Cun Kou pulse position, diagnosing Lung together, placing San Jiao at the left Chi position, and Ming Men at the right Chi position, while ignoring the Pericardium Meridian of Hand-Jueyin. This greatly deviated from classical purport and was despised by later generations. My heart was indignant and urgent, so disregarding my own shallowness, I selected the most essential parts of the *Neijing*, establishing twenty-four essential principles as a norm for later learners. I dare not betray the purport or speak recklessly to seek distinction. I hope the enlightened will correct me.

[He Shi (Mengyao) Medical Stepping Stones] 7 volumes. Extant.
The preface states: Literature carries the Dao. Medicine, though a minor art, is also the Dao. Thus, medical books are vehicles carrying the Dao. However, their text is verbose and meaning obscure, making it difficult for readers to grasp the ultimate goal. Beginners suffer from this. I suffered from illness and lost schooling in my youth, gaining nothing from the Great Dao of the sages. I had no desire to write flowery prose to invite ridicule for empty vehicles. I thought that the greatest aspect of Dao lies in governing the mind, and next in governing the body. Zhuangzi said: There is nothing greater for a person than death of the mind, and death of the body is secondary. Medicine governs the body. If the body dies, the mind has no place to reside; thus, it is the greatest among minor arts. I therefore took the words of the Qi-Huang school recited in my youth, pruned the superfluous, cleared the obstructed, incorporated my own views, and carved them into a book to serve as a ladder for beginners. I do not dare claim this is a vehicle for the Dao, but rather wish to enable those who board it to ascend, like stepping on stone stairs. Hence, I named this compilation "Bian" (Stepping Stone). Someone said: Today, just as auspicious stars appear over Kunlun Mountain, you act as a guest who burns his head putting out fires (a metaphor for a mediocre doctor). Everyone says you are not curing diseases, but curing doctors. When this book comes out, will it be the medicine for the doctors of our time? "Bian" should be written as "Bian" (stone needle). I smiled and dared not reply. On the Full Moon day of late Spring in the year Xingwei (1751), He Mengyao of Nanhai wrote this at Lezhi Hall.
Preface by Zhao Linlin: My friend, Mr. He Xichi, was thirty-eight years old when he finally passed the metropolitan examination. Because he succeeded late, he was able to master various arts proficiently. He excelled in medicine, which was his deep passion and specialization. However, since his time as a student, his literary fame was prominent; Scholar Hui called him the "Pearl of Nanhai." Thus, Xichi was known to people primarily for his poetry and prose, overshadowing his other skills. In the year Jiyi, during the selection examination where water conservancy was queried, Xichi used medicine as a metaphor, speaking eloquently and connecting to antiquity. Scholar Gu greatly appreciated this and ranked him first. I was also selected and read his writing, then knowing that Xichi had side knowledge of medicine but not fully grasping its subtlety. After Xichi's rapid succession in examinations, he soon served in government in Western Guangdong, serving as magistrate in Yining, Yangshuo, Cenxi, and Si'en counties, and was promoted to Prefect of Liaoyang, where he was known for good governance. However, during his time in Si'en, a plague epidemic spread. Xichi widely distributed prescriptions; those who drank them recovered immediately. Governor Ce ordered his prescriptions distributed to prefectures and counties, saving many lives. In Liaoyang, a commoner named Wang Hong suffered from wind disease for over a year, becoming manic, strong, and throwing people into hot sorghum fire, burning them until skin was charred. After applying medicine for a few days, he healed. Then Xichi sat in the hall, ordered bailiffs to tie Wang Hong to a courtyard pillar. Wang Hong cursed and sang. Citizens gathered to watch like a wall. Xichi first threatened with punishment to instill fear, then gave him decoction. Two men held his ears and poured it in. After a while, he violently vomited and had diarrhea, and his illness suddenly disappeared. People were amazed, calling it divine. From then on, Xichi's medical reputation gradually grew. In the summer of Gengwu,
My wife fell ill for two months without relief. All doctors were helpless, and we had already prepared her coffin. Fortunately, Xichi returned home on leave, and we urgently invited him to diagnose. He prescribed Da Chengqi Tang (Major Orderly Descending Decoction), Baihu Tang (White Tiger Decoction), and Xiaochaihu Tang (Minor Bupleurum Decoction) dozens of times, with effects as immediate as striking a drum. I said to Xichi: All doctors say that Yang deficiency requires supporting Yang, using nothing but Renshen (Ginseng Root) and Fuzi (Aconite Root). Why do you oppose this? He said: This is not understood by crude practitioners. Moreover, these people blindly cite the *I Ching*, always talking about supporting Yang and suppressing Yin. In the *I Ching*, Yang represents the gentleman and Yin the petty man, so one should support and suppress accordingly. In medicine, Yin and Yang refer only to Qi. If Qi is not upright, it becomes Pathogen. If Righteous Qi is deficient, whether Yin or Yang, it must be supported. If Pathogenic Qi is victorious, whether cold or heat, it must be suppressed. How can one force connections to confuse people? He added: The theory of warm tonification uses spring and summer as excuses, failing to understand returning to the root and restoring life; all four seasons are principles of growth. If one understands that excessive harm is controlled by counteracting forces, and that control generates life, then Dahuang (Rhubarb Rhizome) and Puxiao (Mirabilite) are supreme agents for restoring Yang. Therefore, the tonifying or draining nature of drugs has no fixed name; it depends entirely on the cold or heat of the disease to decide usage. Now, regardless of the syndrome, everyone adopts warm tonification. Is this not like fearing drowning and rushing into a fire pit? Is this not confusing? He further said: Doctors can be mediocre or cunning. Mediocre doctors do not know that warm tonification can kill; they use it thinking it is safe. Cunning doctors know warm tonification can kill, but because patients do not complain, they use it to hide their incompetence. Thus, disciples of Zhang Jingyue are everywhere, while the learning of Liu Wansu and Zhu Danxi has perished. To resist evil and guard against deviation, can I stop? Xichi spoke thus. Therefore, Xichi's medical fame throughout the world carries significant weight. Xichi compiled several medical books. Previously, he wanted to print them for the world but lacked funds. This edition was funded by friends and printed. The first part was completed, and he asked me to write the preface. I felt Xichi's self-preface was concise, refined, and wonderful, leaving nothing to add. I merely collected his comments and verified cases not previously published to inform the world, showing that Xichi's strengths lie not only in literature and administration but also in benefiting the world through his medical achievements. This is the preface. Presented Jinshi graduate, appointed county magistrate, junior fellow student Zhao Linlin wrote the preface.
The Summary of the Complete Library of the Four Treasuries states: He Mengyao, courtesy name Baozhi, from Nanhai. Passed the Jinshi examination in the Gengxu year of Yongzheng. (Note from *Genghe Lu*)

[Ye Shi (Gui) Guide to Clinical Practice Medical Cases] 10 volumes. Extant.
Preface by Hua Xiuyun roughly states: The late diary medical cases of the Ye family from Changmen in Wu are concise in language and clear in principle, with insight transcending imagery. His syndrome differentiation showed unparalleled discernment, and his prescriptions were simple and clean. The syndrome evaluations in the cases and the properties of the herbs in the prescriptions align with theory. He could apply ancient methods while remaining within proper norms, transforming novelty while adhering to standard rules. Examining his knowledge and learning, it seems Mr. Ye originally possessed exceptional talent in his youth, well-known to all. However, relying solely on natural acuity, without profound and steady study, it would be difficult to reach such divine transformation. Unfortunately, his collected medical cases are few, merely fragments from two or three years. Every time I carefully study them, I feel spiritual inspiration fills the pages. Regarding the learning of Xuanyuan and Qibo, he was like Cheng Hao, Cheng Yi, and Zhu Xi regarding Confucius and Mencius, deeply inheriting the true transmission of the Way. Using this to instruct future generations is Mr. Ye's immortal literary achievement. Therefore, I hastened to have it printed to share with the world. As for his lifetime manuscripts, there are surely multiples of this amount. The principles within must be even more inconceivable. They are certainly preserved by his disciples, carefully stored, and not lightly shown to others. However, I know that the jade of Bian and the sword of Fengcheng will not lose their essence and auspicious aura; they will eventually shine in the world, only differing in timing. If anyone sees this edition and can collect Mr. Ye's remaining manuscripts and urgently publish them, would this not be a great joy in the medical forest and a great fortune for patients? Surely there will be like-minded individuals. I will wait with anticipation. Thus, I write this preface.
Shen Deqian's *Biography of Ye Xiangyan* states: His name was Gui, courtesy name Tianshi, pseudonym Mr. Xiangyan. He moved from She to Wu. In his youth, he studied classics under a teacher. Returning home in the evening, his father, Mr. Yangsheng, taught him Qi-Huang studies. At fourteen, his father died, and he followed his father's disciple, Mr. Zhu, to specialize in medicine. Mr. Zhu taught him what his father had taught. Upon hearing the teachings, Mr. Ye penetrated their essence, surpassing Mr. Zhu in insight. Thus, he gained fame in his time. Mr. Ye examined pulses and observed complexion, listened to voices and analyzed forms, stating the location of disease as if seeing knots in the five Zang organs. His treatments did not adhere to fixed patterns. He once said: The cold or warmth of a dosage depends on the coolness or heat of the disease. Since Liu Wansu established the theory of summer-heat and fire, exclusively using cold and cooling herbs; Dongyuan discussed fire in the spleen and stomach, insisting on warm nourishment and habitually using Renshen (Ginseng Root) and Fuzi (Aconite Root); Danxi created the theory of Yin deficiency with fire hyperactivity, leaning towards cold and cooling. Since then, those following Danxi mostly used cold and cooling, while those following Dongyuan mostly used warm nourishment. Recent doctors have vague ideas, borrowing comprehensiveness to get lucky, or using mildness to hide incompetence. Sometimes using one formula in the morning and changing another in the evening, without any fixed view. Disease has initial manifestations, changing syndromes, and transformed syndromes. One must clearly see the initial and final transformations, having a complete picture in mind, before prescribing. Otherwise, treating medicine with medicine is essentially using humans as test subjects. Holding such views, he became famous in court and among the people. Even peddlers and laborers, far away in neighboring provinces, knew of Mr. Ye Tianshi. This was due to substance preceding fame. At home, he upheld ethics, cultivated internal and external virtues, and was loyal and trustworthy in friendships. When people consulted him, he analyzed success and failure, sharp and blunt matters, decisively and insightfully. For those sharing hardships, he emptied his purse to help without hesitation. Mr. Ye was not only famous for medicine. He died at the age of eighty. (*Guiyu Wenchao*)
The Summary of the Complete Library of the Four Treasuries states: *Guide to Clinical Practice Medical Cases*, 10 volumes, written by Ye Gui of the Qing Dynasty. Ye Gui, courtesy name Tianshi, from Wu County, was famous for his medical skills in recent times. However, he produced no writings himself. This compilation was assembled by his disciples from his prescriptions and clinical successes, categorized by type, with appended judgments. It may not fully represent Ye Gui's original intent.

[Selected Good Prescriptions from Zhongfu Hall] 4 volumes. Extant.
Preface by Du Yulin states: Mr. Hua and my family have been in-laws for generations. Mr. Hua Xiuyun is proficient in Qi-Huang arts, constantly harboring a heart to benefit and save people, diligent and tireless. He admired Mr. Ye Tianshi of Wu Gate as the Lu Bian of the current era, diligently seeking his medical cases, totaling approximately ten thousand. He selected and carved them by category, forming ten volumes, named *Lin Zheng Zhi Nan* (Guide to Clinical Practice), which has circulated throughout the land. In the year Ren Shen, he planned to publish supplementary medical cases and *Wen Re Lun* (Treatise on Warm Diseases), along with several empirical miraculous formulas collected in his lifetime, for emergency use. His intention was sincere. Suddenly, he passed away in the autumn of Gui You. Only two or three tenths of his formulas were printed, leaving the project unfinished. Observers regretted this. Mr. Hua's close friend, Mr. Yue Tingzhang, could not bear to ignore it. He strongly urged the righteous merchants Cheng and Ye from Huizhou and Suzhou to fund the printing to complete the work and share it with colleagues. One day, Mr. Cheng from Hanchuan came to Sichuan and presented this compilation, asking me to write a preface. I have never known medicine, and amidst busy official duties and military correspondence, I had no time. However, after reading it once, it became clear in my mind. It is indeed an indispensable book for practitioners of the Green Bag (medicine). Even if Lu Bian were resurrected, he could not abandon this to open new mysteries. If in remote villages, encountering strange and difficult cases where good doctors are rare, keeping this for reference and prescribing according to syndrome can instantly revive the dying, with considerable efficacy. Do not neglect this compilation because it is simple.

[Huang Shi (Gongxiu) Record of Seeking Truth in Medicine] 16 volumes. Not seen.
[General Discussion of Record of Seeking Truth in Medicine] 5 volumes. Not seen.
The Summary of the Complete Library of the Four Treasuries states: *General Discussion of Record of Seeking Truth in Medicine*, 5 volumes, written by Huang Gongxiu of the Qing Dynasty. Huang Gongxiu was from Yihuang. This book was completed in the Gengwu year of Qianlong. According to its examples, he claims to have previously written *Record of Seeking Truth in Medicine* in 16 volumes, and separately copied the general discussion at the beginning of each chapter into five volumes to highlight its main points. The arguments are clear and easy to understand, yet not free from speculation. For example, discussing uneven geographical influences, he claims people in the northwest should not use warm tonification, which is somewhat rigid.

[Xu Shi (Dachun) Discussion on the Origins and Development of Medicine] 2 volumes. Extant.
Preface states: Medicine is a minor art, yet contains profound principles, bears heavy responsibility, and is considered a lowly profession. The learning of ancient gentlemen aimed to govern heaven and earth, ensuring no man was left without benefit. Ideally, heaven and earth find their places and all things are nurtured; this is the ultimate achievement of scholars. But saving one person a day or treating a few illnesses a month, attending to one while neglecting another, even within a short distance, one cannot cover all. Especially for incurable cases, one cannot bring the dead back to life. Is this way not small? Nevertheless, ancient sages treating disease understood the ways of heaven and earth, investigated the origins of life and nature. Meridians, Zang-Fu organs, Qi and blood, bones and pulses were seen clearly. Then they investigated the cause of disease, using medication to驱除 (expel) and regulate. Within this lies mysterious insight beyond words. It is intertwined with creation; is its principle not profound? Because the way is small, ambitious scholars disdain it. Because the principle is subtle, ignorant people cannot fathom it. Nothing is more critical to humans than life and death. Princes, great men, sages, and heroes can turn the universe but cannot guarantee freedom from disease. Once diseased, they must submit to the doctor, with life and death at his command. One person bears the weight of the world, and the lives of those connected to the world hang in the balance of the doctor. Below, for a nation or family, the people involved are countless. Is the responsibility not heavy? Yet this person holds no noble title, moral prestige, or parental/teacher authority. Not esteemed by the world, and viewing himself merely as seeking food and clothing, even if humble, summoned instantly, is his profession not base? Heavy responsibility means those entrusted must be great men. Base profession means practitioners are rarely extraordinary talents. Thus, circumstances meet by chance, and the Way declines. In my youth, I was devoted to studying classics, but several relatives suffered from illness for years, dying almost entirely. I then博览 (widely read) medical books, neglecting sleep and food for years. Though I had no miracle cure for the dead, I gained knowledge of tracing roots and sources. "Nine broken arms make a doctor," I believe this still. I sigh that since Tang and Song, no Confucian scholar has revitalized it, viewing it as a low trade, leading to its loss, with ultimate truths and good methods perishing. How can I not grieve? I fear that henceforth, no method to save lives will remain. Disregarding my mediocrity and presumption, I expound these words. If there is any benefit, perhaps preserving lives extends beyond one person or one generation. In the seventh month of autumn in the Ding Chou year (1757), Xu Dachun of Huixi wrote this at Bansong Study House on Mount Wu.
The Summary of the Complete Library of the Four Treasuries states: *Discussion on the Origins and Development of Medicine*, 2 volumes, written by Xu Dachun of the Qing Dynasty. Its outline consists of seven parts: Meridians and Zang-Fu, Pulses, Diseases, Herbs, Treatment Methods, Books and Treatises, and Ancient and Modern. It contains ninety-three sub-categories. Its arguments are precise and well-founded. For instance, it states that while there are thousands of disease names, pulse images number only in the dozens, necessitating the combination of observation, listening/smelling, and inquiry. It distinguishes between same disease/different persons, concurrent syndromes/diseases, collapse of Yin/Yang, diseases that are incurable but non-fatal, fatal despite apparent recovery, and deaths caused by medicinal error. It notes changes in herb properties over time, argues against rigid adherence to *Neijing* climate theories, and laments the loss of acupuncture methods. These views are valuable. The chapters on Ginseng and General Survey of Medical Books are particularly profound and clear. However, some attempts to correct vulgar medical abuses go too far, and desires to surpass ancients lead to exaggeration. Thus, besides Qi Bo and Huang Di, Qin Yueren is criticized. Besides Zhang Ji's *Jingui Yaolue* and *Shanghan Lun*, Sun Simiao, Liu Shouzhen, Li Gao, and Zhu Zhenheng are refuted. In medicine, this resembles Mao Qiling's interpretation of classics. Yet, its criticism of庸医 (mediocre doctors) is indispensable.

[Lantai Guifan] 8 volumes. Extant.
Preface states: To treat disease, one must first recognize the name of the disease. Knowing the disease name allows one to seek its origin. Knowing the origin, one must distinguish that the causes of its generation vary.