Library

Among diseases, the most miserable, cruel, and easily contagious ones, which are unbearable to witness, are plague (Wenyi) and leprosy (Lifeng). Zhang Zhongjing's *Treatise on Plague* was lost after the wars. Fortunately, Wu Youke of Suzhou broke through the barriers of Wang Shuhe's theories with his unique insights, inheriting the core transmission of Changsha (Zhang Zhongjing). Through intricate analysis, he explained the conditions in detail and clarity, upon which millions rely for survival today. However, regarding leprosy, although wise physicians have emerged generation after generation over thousands of years, they have all been at a loss. Even such a sage as Zhu Danxi cured four patients, but the latter three relapsed and died. Consequently, those suffering from this disease are shunned by relatives and neighbors, and even flesh-and-blood kin keep their distance. Amidst the pain, they cannot die nor live; some even commit suicide by drowning or hanging, dying with grievances underground. Thus, the cruelty of leprosy is arguably even more severe than that of plague.

During the Qianlong and Jiaqing reigns, this disease was rare in our province, but now it is prevalent everywhere in villages, every five or ten li. The killing and harsh qi of heaven and earth has accumulated and intensified. Some attribute it to karmic retribution (Zhengbao), while others dismiss it as calamitous fate (Jieyun). I privately disagree. Every disease has its cause: external Six Excesses (Liuyin, i.e., wind, cold, summerheat, dampness, dryness, fire) stem from heaven, and internal Seven Emotions (Qiqing, i.e., joy, anger, worry, thought, grief, fear, fright) stem from humans. Leprosy, however, is primarily governed by local earth qi, to which heaven and humans respond accordingly. Generally, infections of this disease are most prevalent in the southeast, whereas they are absent north of the Yellow River. Is it not because the southeastern terrain is low-lying, harboring fish, turtles, dragons, and snakes? Extreme dampness generates heat, and extreme heat generates dampness. These two qi mutually steam and ferment. In normal states, they form mountain mists, fog, and miasma; when altered, they produce turbid qi, foul qi, toxic gases, and other qi that is neither clearly turbid, foul, nor toxic, rising from the ground. Humans exist within this qi interaction like fish in water, with no gap to avoid it. Mild cases injure the skin and muscles; severe cases injure sinews and bones; even more severe cases injure the zang-fu organs. If there were no one who observes heaven and earth, penetrates to the source, and devises methods to save them, how could people be spared from premature death and disability?

I am naturally lazy and did not seek deep understanding in my studies for the imperial examinations, but I have always cherished profound contemplation of Qi-Huang medicine (Traditional Chinese Medicine). I often pondered: since all hundred diseases have treatment methods, why is there no specialized book on leprosy circulating in the world? Is it that the Way of Heaven loves killing? Or is human effort insufficient? I once posed this question to Mr. Liu Xiguan from Quanshi. He said, "My family possesses a fine copy of this book, handwritten by Mr. Xiao Xiaoting of Luling. It has treated thousands of patients with efficacy as immediate as a drumstick striking a drum. I intended to print ten thousand copies and distribute them to scholars taking the provincial exams, but my ambition remained unfulfilled. On his deathbed, he entrusted the book to me, urging me not to fail his trust. Now that I am old, I fear this book will remain unfinished, and I shall never see Mr. Xiaoting again. Do you have the intention?" Hearing this, I was overjoyed, immediately requested the book, and read it. I found its arguments meticulous, its prescriptions gentle, and its handling of various pathological changes masterful and intuitive. Its skill in seeing through the walls of pathology was unsurpassed. Therefore, I gathered colleagues to annotate and publish it. This serves as an example of Confucians practicing charity wherever they are. Furthermore, I am moved by this incident. Today, empirical miraculous prescriptions under heaven should not be limited to this. For instance, medicinal wines from Wuhu, eye drops from Tongzhou, and various plasters for dissipating masses are all kept private by families as means for descendants to profit. Mr. Xiaoting did not pass it to his heirs but exclusively to Mr. Liu; Mr. Liu did not pass it to his heirs but exclusively to me. It is not that Mr. Xiaoting could not know Mr. Liu, nor that Mr. Liu failed to honor Mr. Xiaoting. Rather, the generosity and righteousness of these gentlemen enabled me, Mr. Liu, and Mr. Xiaoting to ultimately achieve success together, which is no coincidence. This is the preface.

Preface by Yuan Shixi of Yangchun Terrace, on the first day after autumn in the Gengyin year of the 12th Reign of Daoguang