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(Each herb is used in amounts of several taels, boiled in oil until the mineral pigment (Dan) is added to consolidate the ointment. At the time of clinical application, it is mixed and powdered herbs are added to respond to myriad changes. Decoctions converted into ointments follow this deduction.)

Ginger, Scallion

Congchi Ointment, Bohe Ointment, Zhuye Ointment, Sangzhi Ointment (including peel and leaves), Changpu Ointment, Juhua Ointment, Yinteng Ointment, Zisu Ointment (including seeds), Baiye Ointment (or used with Aiye), Qianghuo Ointment (Qianghuo and Duhuo used together), Jingsui Ointment, Fangfeng Ointment, Xiangzhi Ointment, Wuyao Ointment, Chaihu Ointment (or used with Qianhu), Lianqiao Ointment, Chuanxiong Ointment, Mahuang Ointment, Guizhi Ointment, Danggui Ointment, Shaoyao Ointment (must distinguish between Chishao and Baishao), Dihuang Ointment (must distinguish between Shengdihuang and Shudihuang), Yuanshen Ointment, Danshen Ointment, Gancao Ointment, Maidong Ointment, Xixin Ointment, Zaojiao Ointment, Huanglian Ointment, Huangqin Ointment, Huangbai Ointment, Zhizi Ointment, Dahuang Ointment, Longdan Ointment, Gualou Ointment (including roots), Diguxin Ointment, Danpi Ointment, Zhimu Ointment, Koudong Ointment (using deshed Pipaye), Beimu Ointment, Huangqi Ointment, Cangzhu Ointment, Baizhu Ointment, Fangji Ointment (Hanfangji), Shouwu Ointment (Chishouwu and Baishouwu), Fuzi Ointment (or separately combined with Ganjiang), Wuyu Ointment, Yizhi Ointment, Jiaojie Ointment, Dahui Ointment, Liangjiang Ointment, Wutou Ointment (Chuanwu and Caowu used together), Yuanzhi Ointment, Qianniu Ointment (Heiqianniu and Baiqianniu), Gansui Ointment, Daji Ointment, Xiangfu Ointment, Yujin Ointment, Sanleng Ointment (or used with Ezhu), Tingli Ointment, Yanhusuo Ointment, Wulingzhi Ointment (or used with Puhuang), Lingxian Ointment (or using Gaoben), Banxia Ointment, Nanting Ointment, Jupi Ointment (Qingpi and Chenpi used together), Caoguo Ointment (Caoguo and Caodoukou used together), Rouguo Ointment, Rongcong Ointment, Duzhong Ointment (or used with Xuduan), Shanzhuyu Ointment, Bajitian Ointment, Guozhi Ointment (Boguzhi), Zhishi Ointment (with Zhike), Binglang Ointment, Shengma Ointment (or used with Gegen), Wuwei Ointment, Shanzha Ointment (or used with Maiya), Mugua Ointment, Wumei Ointment, Honghua Ointment, Wenhai Ointment, Cheqian Ointment (or used with Fuling, Zexie, Mutong), Chupi Ointment, Huaijiao Ointment (or used with Machixian, Diyü), Lingjiao Ointment, Canger Ointment, Yimu Ointment, Fengxian Ointment.

The above twenty-one ointments and their methods of adding herbs have been used in our clinic for many years. (The methods of making ointments and adding herbs are recorded in *Lueyan*. These are formulas verified by personal experience in the clinic. As many people sought these formulas, they were printed for experts to deliberate upon.) Our clinic employs one experienced, virtuous physician well-versed in medical theory. They are primarily responsible for treating internal and external conditions. (This position is most critical; careful selection is required, as other matters rely on this foundation.) The Four Diagnostic Methods prioritize Observation (Wang), Listening/Smelling (Wen), and Inquiry (Wen), while Pulse Diagnosis (Qie) is slightly simplified. This is because pulse principles are profound and subtle, requiring a calm mind and quiet spirit to grasp. In crowded settings, confusion arises, making Observation, Listening, and Inquiry more reliable. (Observation involves examining complexion, akin to physiognomy, which is highly effective, especially for children; external conditions are often visible at a glance; Listening occurs during Observation; Inquiry is the most secure method for physicians, detailed in *Pianwen*. With these three, the condition is understood. While pulses provide evidence, sometimes they do not; ancient sages discussed this extensively. For severe cases, pulse diagnosis may be combined with observation.) Another diligent and agile person is hired to spread ointments and grind herbs. (Mixing ointments must be done by experienced staff from pharmacies, supervised personally by the clinic director to check material quality and fire control. Once made, weights are measured and distributed for spreading.) A laborer is hired for miscellaneous tasks. Working from Chen hour to Xu hour daily, patients are seen without time restrictions (not limited to before noon, as poor patients value both money and time). Treatments are provided immediately upon arrival. (Names, symptoms, and times are recorded in a ledger to track volume and inventory. Severe cases returning for consultation can be cross-referenced.) Everyone finds it convenient, and physicians have ample leisure. (Medicine is not given for those who do not come personally, to avoid errors. If truly ill but unable to come, the disease source must be written down. Those requesting specific ointments for cash payment, whether family or agents, are accommodated; funds go to public welfare.) Statistics show this clinic treats 40,000–50,000 patients monthly and 500,000–600,000 annually, producing over 100,000 large and small ointment sheets, supplemented by powders and pills. Cost: 300 taels of silver (100 taels for operations, rest for materials). Although not everyone is cured, 80-90% recover. It is indeed efficient. Having printed the complete formulas, I write this postscript. Ancient wisdom says distributing medicine is inferior to transmitting formulas. The clinic does both: preparing and distributing medicine to relieve immediate suffering, and publishing books for widespread access. Some will believe, some will not; universal belief is unnecessary. Sole effort is limited, and remote delivery is difficult. I deeply hope others will reprint. Many scholars in rural areas rely on medicine for livelihood; knowing this method prevents harm in critical cases. Pharmacies selling compounded formulas also benefit the people. (Physicians and pharmacies in Shandong, Anhui, Hankou, Shanghai, Changzhou, etc., have adopted my methods, witnessed by friends who brought books there.) I heard Prefect Zhao of Lu'an intends to carve large-type editions for schools, allowing students to print them. Students are intelligent and rational; understanding literature helps them understand medicine, transcending internal/external distinctions. Physicians rank among Heavenly Officials, harmonizing the ruler's body and caring for the people. In Zhou times, their role was heavy. In Song, there were selections for Hanlin Medical Students and exams requiring six out of ten correct answers citing classics. (Emperor Taizong selected excellent candidates as Hanlin Students; Emperor Renzong mandated citing classics in exams, passing if six out of ten were correct.) Talent should be reserved. External treatment is particularly suitable for serving parents. Song dynasty Chen Zhi wrote *Feng Qin Yang Lao Shu* (citing dietary therapy, medicine, and preservation for the elderly). In Zhengde era, Zhang Renhong carved it for schools. Prefect Zhao's initiative aligns with Zhang's view, going beyond mere reprinting. Recorded in June, 9th Year of Tongzhi, at Youzheng Weizhai Chuanyan Studio. This book took twenty years, every word painstakingly crafted, revised ten times, printed three times. Still unsatisfied because external treatment was neglected by predecessors, though scattered formulas exist. "Formula" implies imitation; one example illustrates others. I do not fear omissions; wise readers can deduce. The difficulty lies in elucidating principles. Without rejecting clichés and exploring depths, adhering to classics and benefiting society, it is useless. Ashamed of shallow learning, I seek correction from contemporaries. Few agree; some stick to old texts, some take formulas without seeking principles, some know principles but not reasons. Those dismissing external treatment as fraud (due to mismatched prescriptions) or confusing it with surgery misunderstand its meaning. Among elders, only Mr. Xu Disheng, Qiao Hechai, and Xu Xinmu praised me. I feel unworthy. (Friend Ruan Xuting showed me Qiao's letter praising the work's depth and literary power.) Principles are infinite; aging limits progress. I admire Zhang Hezi's work polished by scholar Sang Shi, regretting I never met him. These twenty-one formulas are published to suit worldly needs, not as final versions. Principles are in *Pianwen*; methods in *Lueyan*. Experts can make them themselves. Scholars may laugh at this addition as gilding the lily. Re-recorded in July, Autumn, 9th Year of Tongzhi, at Yangzhou residence.

Formulas for Treating Heart Disease (Heart disease is common among educated scholars. Treatment methods are found in *Guoxiao Jinsilu* and *Ganying Pian*. Though we cannot preach Daoist studies, we must believe in karma.) According to *Jixilu*, good prescriptions include maxims of former sages; *Qian Qinglun Yanfang* lists twelve medicines from True Man Wuxiang, all for treating heart disease. Now imitating this intent, eight aspects are proposed.

1. Establish Ambition: One must aspire to be an upright gentleman with virtue and integrity, respected by all, avoiding debasement, shamelessness, and ruin of reputation.

2. Cultivate Mind: The mind must be disciplined, not lax, guarded by propriety and righteousness. It must be broad and thick, not mean, empathetic through reason and emotion. Over time, anger and jealousy subside, the chest becomes clear, filled with kindness. Spirits are hard to deceive; evil thoughts are heavy; human feelings are unpredictable; resentment runs deep. Dreams of divine retribution or death by enemies serve as warnings.

3. Guard Speech: In gatherings, guard your mouth; disaster comes from speech. Silence is precious. Do not seek trouble, speak in official gates, or gossip among guests. Unintentional words may cause offense. Discussing family secrets brings shame. Writing requires triple thought.

4. Apply Effort: Broadly study classics and history to understand principles and affairs. Whether in office or retired, it is beneficial learning. Wasting days is pitiable. Ignorance leads to right/wrong confusion and bewilderment. Idleness breeds lust or indulgence in fame/wealth, leading to spiritual lethargy. In crises, few can act. Citizens behaving properly are good; land behaving properly yields good scholars. Farming or studying provides stability. Poverty is no shame. Hard work brings security and longevity. Wealth cannot be forced; envy and jealousy are useless. Violating principles harms virtue and causes despair.

5. Choose Companions: Approach virtuous scholars; distance yourself from rogues. Living with the virtuous makes you virtuous; associating with rogues makes you one. Entanglements lead to regret.

6. Correct Faults: Who has no faults? Knowing and correcting them turns misfortune to fortune. Sages allow self-renewal; Zen monks confess sins for absolution. Courageous progress is needed. Self-deception leads to deathbed regret.

7. Accumulate Goodness: Families that accumulate goodness have surplus blessings. Heaven favors the good. Even in chaos, orderly families exist. Sincere, persistent practice across generations is key. Without accumulation, ancestral virtue fades. The influence of gentlemen lasts five generations. The future is precarious.

These insights come from experiences after military turmoil. Events have specific references; past lessons are terrifying. Written to awaken all. Signed Qianyu, Early Summer, Xinwei Year.

[Poem]
Do not damage virtue, deceive in secret chambers. Heavenly Dao is unerring; fortune favors good, disaster strikes lewdness. Who claims blindness? Stars shine bright; who claims silence? Thunder roars, recalling sages. Tread carefully, high conduct revered by saints. How can one not reflect? Feeling guilty under covers, emulate Yang Zi refusing gold at night. Be upright and straight; spirits see sincerity. Inner light illuminates; hundred evils cannot invade. Maoling's thirst left stains on mossy zither; Weizhi's meeting caused regret with Tong. Wild drugs confuse nature; moderation is needed. Flowery language harms the Way; chanting is forbidden. Alas, sea of sin, losing footing by a thousand fathoms. Dare one not revere? This writing serves as a seat admonition. (Secret chamber refers to Gate of Dream/Waking, Good/Evil, Human/Spirit.)

Another Poem on Lingshan:
I formerly dwelled in Lingshan, occasionally playing in the mortal world. If falling and not returning, how could I not sigh? Days and months like shuttles, life suddenly ages. Small grass has its root, why am I worse than grass? War and chaos came, mountains and rivers unchanged. Pitiful living relatives, now half gone? Living peacefully without fear, drinking water is sweet. Wish to read scrolls, otherwise not indulged. Closing doors, staying inside, peers think strange. Fame and profit battlegrounds, haven't seen success/failure? After rain viewing the void, vast blue sky. Truly open-hearted, dust-like heart washed clean. Desolate garden silent, water flows, flowers bloom naturally. Singing birds like friends, good sounds sent by wind. Realized stillness is joy, seeking no worldly knowledge. Pitying poor and sick, using art to help. Han Kang entered cities, Dong Feng lived in mountains. I dwell in city, holding mountain heart. Hundred years must end, who comes and does not leave? (Lines from Tao Yuanming). Do not obscure spiritual light, turning back loses dwelling place. (A physiognomist said my past life was a mountain Daoist, hence using Lingshan...)