达。刊以示人。名曰简易。使人皆可凭此法。按此方。而信用之。则其及人之功。益远且大。曰一郡一时云乎哉。
虽然。君虽以医鸣。而其渊源则有在矣。盖君之考何。精于毕业之文。予尝与之同预计偕。乡之彦也。君少习父
学。知自贵重。后忽自叹曰。民寿既未能得志科第。以光先世。则医亦济人也。与仕而济人者同。于是始进医学。
以志在济人。与泛泛谋利。而医者已异。且以士为医。故读医书尤机警。而知道理深处。况其 然寡欲。视人之
病。犹己之病。虽应接不暇。不怠不厌。自奉尤薄。不饮酒。不食肉。不食油盐。终日夕。止一食白饭白水白面
而已。有人之所难堪。而君处之恬然。自谓庶几身心清洁。可通神明。而不误于救人者。因此反精力强健。若
有神助。未尝以为异。救人不知其几。亦未尝以此为功。是心也。恐姚僧坦之所未知者。然则得君之方法者何幸。
又能如君之用心哉。予故并及之。观者宜详之。景定改元中秋。郡人包 书。
〔杨氏（士瀛）仁斋直指方〕二十六卷 存
自序曰。余始撰活人总括。婴儿指要。俗皆以沽名讥。及脉书一行。于是敛肃而相告曰。诚不易也。谁
肯 竭
廪。以徇之哉。余曰。子亦有知天乎。天将寓其济人利物之心。故资我以心通意晓之学。既得于天。还以事之。
是盖造物初心之所期也。或者隙光自耀。藏诸己而不溥诸人。政恐玉毁椟中。草木俱腐矣。虽然。人有四百四病。
几出于前三册之外者。可不原证择方。揭为直指之快捷方式乎。明白易晓之谓直。发踪以示之谓指。剖前哲未言之蕴。
摘诸家已效之方。济以家传。参之肘后。使读者心目了然。对病识证。因证得药。犹绳墨诚陈之不可欺。庶几仁
意周流。 相续。非深愿欤。余书慨而作曰。天之予人以是物。必使之有以用是物。有是物而不能用。非唯
天。抑亦自弃其天者也。并书此为同志勉。景定甲子良月朔。三山杨士瀛登父序。
〔朱氏（崇正）仁斋直指附远方〕国史经籍志二十六卷 存
四库全书提要曰。仁斋直指方二十六卷。附伤寒类书活人总括七卷。宋杨士瀛撰。瀛字登父。仁斋其号也。
福州人。始末无考。前有自序。题景定甲子。为景定五年。次年即度宗咸淳元年。则宋末人矣。此本为明嘉靖庚
戌所刻。前有余锓序。称直指列为二十八卷。析七十九条。今考七十九条之数。与序相符。而其书实止二十六卷。
焦国史经籍志。载有此书。亦作二十六卷。盖序文偶误。然士瀛所撰。本名仁斋直指。其每条之后。题曰附遗
者。明嘉靖中朱崇正所续加。崇正字宗儒。号惠斋。徽州人。即刊此本者也。焦志既题曰仁斋。宜指附遗方。乃
惟注杨士瀛撰。则并附遗属之士瀛。亦未免小误也。其伤寒类书活人总括七卷。焦志不着录。据仁斋直指自序其
成书。尚在直指前。此本以卷帙较少。故附刻于后卷。标题亦称朱崇正附遗。然核其全篇。每条皆文义相属。绝
无所谓附遗者。惟卷一活人证治赋后。有
司天在泉图。五运六气图。伤寒脉法指掌图。目录中注一附字耳。或因此一卷有附遗。而牵连题及七卷。或因直
指有附遗，而牵连题及此书。均未可定。宋椠旧本。既已不存。无从证其虚实。疑以传疑可矣。
〔杨氏（士瀛）医学真经〕二十卷 佚
按上见于福州府志。
〔王氏（朝弼）金匮歌〕佚
文天祥序曰。金匮歌者。乡前辈王君良叔之秘医方也。初良叔以儒者。涉猎医书。不欲以一家名方。一日遇
病数十辈同一证。医者曰。此证阴也。其用药某无疑。数人者骈死。医者犹不变。良叔曰。是证其必他有以合。
少更之。送服阳证药。自是皆更生焉。良叔冤前者之死也。遂发念。取诸医书。研精探索。如其为学然。久之无
不通贯。辨证察脉。造神入妙。如庖丁解牛。伛偻承蜩。因自撰为方剂。括为歌诗。草纸蝇字。连帙累牍。以遗
其后人曰。吾平生精神。尽在此矣。其子季浩以是为名医。其子庭举早刻志文学。中年始取其所藏读之。今医遂
多奇中。一日出是编。余然后知庭举父子之有名于人。其源委盖有所自来矣。天下岂有无本之举哉。世道不淑。
清淳之时少。乖戾之时。人有形气之私。不能免于病。世无和扁。寄命于尝试之医。斯人无辜。同于岩墙桎梏之
归者。何可胜数。齐高强曰。三折肱。知为良医。楚辞曰。九折臂而成医。言屡尝而后知也。曲礼曰。医不三世。
不服其药。言尝之久而后可信也。人命非细事。言医者类致谨如此。然则良叔。齐楚人所云医也。若庭举。承三
世之泽。其得不谓之善医矣乎。予因谓庭举曰。凡物之精。造物者秘之。幸而得之者不敢轻。然其久未有不
发。周公金 之匮。兄弟之秘情也。至成王时而发。艺祖金匮之誓。母子秘书也。至太宗时而发。君所谓金匮歌
者。虽一家小道。然祖宗之藏本。以为家传世守之。实其为秘一也。子之发之也。以其时考之则可矣。庭举曰。
大哉斯言。予祖之泽。百世可以及人。予为子孙。不能彰掉先志。恐久遂沉泯。上贻先人羞。敢不承教以广之于
人。予嘉庭举之用心。因为序其本末如此。良叔讳朝弼。季浩讳渊庭举名槐云。（文集）
〔董氏（常）南来保生返回论〕 宋志一卷 佚
〔季氏（端愿）简验方〕宋志一卷 佚
〔要传正明效方〕宋志五卷 佚
〔彭氏（宅）秘传良方〕佚
〔李左司保生要方〕佚
接上见于澹寮方。
〔鲍氏（志大）医书会同〕佚
熊均曰。鲍志大江南括苍人。官至承直郎博学宏词科。精通医术。编集医书会同。
〔朱氏（佐）类编朱氏集验医方〕研经室外集十五卷 未见
熊均曰。朱佐。字君辅。咸淳间人。有集验良方。刊板印行。
阮元曰。类编朱氏集验医方十五卷。宋朱佐撰。佐字君辅，湘麓人。前有咸淳二年。眉山苏景行序。是编分
风寒诸门。采掇议论。详尽曲当。凡所载宋氏医书。多不传之。秘笈又皆从当时善本录出。如小儿病源方论。长
生丸。塌气丸。较影抄本为详。
按医方类聚各证门亦引之。医官 桥经中（恒）。采录得十卷。
〔亡名氏古今秘传必验方〕宋志一卷 佚
（前文接：）……通达。刻印出来展示给世人。命名为《简易》。让人们都可以依据这个方法，按照这个方子去信任并使用它。那么它惠及他人的功效，将会更加深远且宏大。难道仅仅局限于一郡一地、一时一事吗？
虽然如此，您虽然以医术闻名，但您的渊源是有来历的。大概考察您的情况，您在科举文章方面非常精通。我曾经与您一同参加乡试，您是乡里的才俊。您年轻时学习父亲的学问，懂得自我珍重。后来忽然自己感叹道：“既然在科第仕途上未能得志来光耀祖先，那么行医也是救济他人，与做官救济人是一样的。”于是开始钻研医学。因为立志在于救济他人，这与那些平庸地谋取私利的医者已经不同。况且是以士大夫的身份来做医生，所以阅读医书尤其机警敏锐，能洞察道理深处。何况他清心寡欲，看待别人的病，就像看待自己的病一样，即使事务繁忙应接不暇，也不懈怠厌烦。自己的生活供给特别微薄，不喝酒，不吃肉，不吃盐和油，从早到晚，只吃一顿白饭、喝白水、吃白面而已。这是常人难以忍受的，而您处之泰然，自认为差不多身心清洁，可以通神明，从而不误于救人。因此反而精力强健，好像有神助，从未觉得奇怪。救人的数量不知有多少，也从未把这当作功劳。这种心境，恐怕连姚僧坦都不知道吧。然而，得到您方法的人是多么幸运啊，又能像您这样用心吗？所以我一并提及这些，读者应当详细考察。景定改元年中秋节，同郡人包某书写。
〔杨氏（士瀛）仁斋直指方〕二十六卷 存世
自序说：“我起初撰写《活人总括》、《婴儿指要》，世俗都讥讽我是为了沽名钓誉。等到脉书刊行之后，于是人们收敛严肃态度互相告知说：‘确实不容易啊。谁肯耗尽家财，来迎合你呢？’我说：‘你也知晓天命吗？上天将寄托其救济万物造福生灵的心意，所以赋予我心灵相通、意念晓畅的学问。既然从天那里得到了，就把它归还给天，用来侍奉世人。这大概是造物者最初的期望吧。或许有人独自炫耀光芒，藏在自己家里而不普及给众人，正担心玉石毁在匣中，草木一起腐烂罢了。虽然如此，人有四百四病，几乎超出前三册范围之外的，怎能不探究证候选择方剂，揭示为《直指》的快捷方式呢？明白易懂叫做“直”，指出踪迹加以示范叫做“指”。剖析前代哲人未曾言说的深蕴，摘取各家已经有效的方剂，结合家传秘方，参考《肘后备急方》，使读者心目了然，面对疾病识别证候，根据证候获取药物，就像墨线确实陈列在那里无法欺骗一样，希望仁爱之意周流不息，相续不断，这不是深深的愿望吗？’我感慨地写下这本书。上天给予人类这样的物品，必定使人有办法使用这些物品。有了物品却不能使用，不仅是违背天意，也是自己抛弃天赋啊。并写此话以此勉励志同道合者。景定甲子年良月初一，三山杨士瀛登父序。”
〔朱氏（崇正）仁斋直指附远方〕国史经籍志载二十六卷 存世
四库全书提要说：“《仁斋直指方》二十六卷，附有《伤寒类书活人总括》七卷，由宋代杨士瀛撰写。士瀛字登父，号仁斋。福州人。生平始末无考。前有自序，题款为景定甲子，即景定五年。次年即为度宗咸淳元年，则是宋末人了。这个版本是明代嘉靖庚戌年所刻，前面有余锓写的序，称《直指》列为二十八卷，析分为七十九条。现在考证七十九条的数量，与序相符，但书实际上只有二十六卷。焦竑《国史经籍志》记载此书，也作二十六卷。大概是序文偶尔有误。然而士瀛所撰写的，本名叫《仁斋直指》，每条之后题写‘附遗’的，是明代嘉靖年间朱崇正所续加。崇正字宗儒，号惠斋，徽州人，就是刊刻这个版本的人。焦竑的书既题为《仁斋直指》，应该注明是《直指》附遗方，却只注杨士瀛撰，于是把附遗部分也归属于士瀛，未免有小错误。那《伤寒类书活人总括》七卷，焦竑的书未著录。据《仁斋直指》自序，其成书还在《直指》之前。这个版本因为卷帙较少，所以附刻在后卷。标题也称朱崇正附遗。然而核对其全篇，每条皆文义相连属，完全没有所谓附遗的情况。只有卷一《活人证治赋》后，有司天在泉图、五运六气图、伤寒脉法指掌图，目录中标注一个‘附’字罢了。或许是因为这一卷有附遗内容，而牵连题目涉及七卷；或者因为《直指》有附遗，而牵连题目涉及此书，均未可定。宋代的旧刻本既然已经不存在，无从证明其虚实，怀疑并保留疑问即可。”
〔杨氏（士瀛）医学真经〕二十卷 已佚
按：上文见于《福州府志》。
〔王氏（朝弼）金匮歌〕已佚
文天祥序说：“《金匮歌》，是乡里前辈王君良叔的秘传医方。起初良叔作为儒者，涉猎医书，不想让一家名方的名声独显。有一天遇到几十个病人患同一证候，医生说：‘这个证候属于阴证，用药毫无疑问是某某药。’几个人接连死去，医生仍然不改变方案。良叔说：‘这个证候一定有其它因素合参，稍微调整一下，送服阳证药物。’从此大家都起死回生。良叔为之前的死亡感到冤屈，于是发愿，取各种医书，研究探索，像做学问一样。久而久之没有不通晓的，辨证察脉，造诣神妙入化，如同庖丁解牛、佝偻丈人承蜩一般。于是自己撰写方剂，概括为歌诗，草纸蝇头小字，连帙累牍，留给后人说：‘我平生的精神，全部在这里了。’他的儿子季浩凭借这个成为名医，他的儿子庭举早年立志文学，中年才开始取他所收藏的医书研读。如今医术多有奇效。一天拿出这部书，我这才知道庭举父子之所以闻名于人，其源委本来就有由来。天下哪有没根基的举动呢？世道不好，清明纯厚的时候少，乖张暴戾的时候多。人有形气之私，不能免于生病。世间没有和缓、扁鹊那样的神医，寄命于尝试的医生，这些人无辜，如同走向岩墙戴上桎梏一样的结局，何止数不尽。齐桓公曾说：‘三折肱，知为良医。’《楚辞》说：‘九折臂而成医。’说的是多次尝试而后知道。《曲礼》说：‘医不三世，不服其药。’说的是尝试久了才可以信任。人命不是小事，谈论医者大多如此谨慎。然而良叔，就是齐楚人所称的良医。至于庭举，继承三世之泽，能不称为善医吗？我于是对庭举说：‘凡是事物的精华，造物者秘密保存它，有幸得到的人不敢轻视。然而它长久以来没有不显露的。周公的金縢之匮，是兄弟间的秘密情感，到成王时才打开；艺祖（赵匡胤）的金匮之誓，是母子间的秘密文书，到太宗时才打开。您所说的《金匮歌》，虽然是一家的小道，然而祖宗的宝藏根本，作为家传世守的东西，实在也是秘密的一种。您现在公开它，从时间上考察是可以的。’庭举说：‘这话太伟大了。我祖上的恩泽，百年后可以惠及他人。我作为子孙，不能彰显先人的志向，恐怕时间久了就会沉没泯灭，上愧对先人，怎敢不接受教导而广泛传播给人呢？’我赞赏庭举的用意，因此为他序述事情的始末如此。良叔名讳朝弼，季浩名讳渊，庭举名槐云。（出自文集）”
〔董氏（常）南来保生返回论〕宋志载一卷 已佚
〔季氏（端愿）简验方〕宋志载一卷 已佚
〔要传正明效方〕宋志载五卷 已佚
〔彭氏（宅）秘传良方〕已佚
〔李左司保生要方〕已佚
接上文见于《澹寮方》。
〔鲍氏（志大）医书会同〕已佚
熊均说：“鲍志大是江南括苍人，官至承直郎博学宏词科。精通医术，编集《医书会同》。”
〔朱氏（佐）类编朱氏集验医方〕研经室外集十五卷 未见
熊均说：“朱佐，字君辅，咸淳年间人。有《集验良方》，刊板印行。”
阮元说：“《类编朱氏集验医方》十五卷，宋代朱佐撰写。佐字君辅，湘麓人。前有咸淳二年眉山苏景行的序。这部书分风寒诸门，采择议论，详尽恰当。凡所载宋代的医书，多是失传的秘笈，又都是从当时的善本录出。如《小儿病源方论》、《长生丸》、《塌气丸》，比影抄本更为详细。”
按：《医方类聚》各证门也引用它。医官桥经中（恒），采集录得十卷。
〔亡名氏古今秘传必验方〕宋志载一卷 已佚
(Continued from previous text:) ...accessible. It was printed and displayed to the public, named "Jianyi" (Simple and Easy). Allowing people to rely on this method, trust in it, and use it according to these prescriptions. Then its merit in benefiting others will be even more far-reaching and significant. Is it limited to just one commandery or one time?
Nevertheless, although you are renowned for your medical skills, your origins have a source. Generally examining your situation, you were proficient in the essays of the imperial examinations. I once participated in the provincial examination with you; you were an outstanding scholar of our hometown. In his youth, you studied your father's learning and knew how to value yourself. Later, you suddenly sighed and said, "Since I failed to achieve success in the imperial examinations to glorify my ancestors, then practicing medicine is also to relieve people, which is the same as relieving people through officialdom." Thus, you began to advance in medical studies. Because your intention was to relieve people, you differed from those mediocre practitioners who merely sought profit. Moreover, as a scholar becoming a doctor, you read medical books particularly keenly and alertly, penetrating to the depths of their principles. Furthermore, you were ascetic and desirous of little. You viewed others' illnesses as your own. Even when busy with numerous cases and unable to attend to everything at once, you did not slacken or tire. Your personal provisions were especially meager: you did not drink alcohol, did not eat meat, did not consume salt or oil. From morning till evening, you ate only one meal consisting of plain white rice, drank plain water, and ate plain flour noodles. This is what ordinary people find unbearable, yet you endured it calmly, considering that you were almost pure in body and mind, capable of communicating with the divine spirits, and thus not failing in saving people. Consequently, your energy became robust, as if aided by spirits, never regarding this as strange. The number of people saved was countless, yet you never regarded this as a merit. This state of mind, perhaps even Yao Sengtan would not have known. Therefore, how fortunate are those who obtain your methods, and who can apply them with such dedication as you do? For this reason, I mention these matters together. Readers should examine them carefully. Mid-Autumn Festival of the first year of Jingding era, Bao [Name Omitted], a fellow townsman, wrote.
[Yang Shi (Shiyang) Renzhai Zhizhi Fang] Twenty-six Volumes. Extant.
Preface by the author states: "When I first compiled *Huoren Zongguo* (General Summary for Saving Lives) and *Ying'er Zhiyao* (Essentials for Infants), the vulgar world mocked me for seeking fame. Only after the publication of the pulse book did they become solemn and inform each other, saying, 'Indeed, it is not easy. Who would exhaust their granary to cater to you?' I said, 'Do you understand the Mandate of Heaven? Heaven intends to entrust its heart of relieving people and benefiting things, so it endowed me with the learning of intuitive understanding and mental clarity. Having received this from Heaven, I return it to serve humanity. This is likely the original expectation of the Creator. Some might shine their light alone, hiding it within themselves without spreading it to others. I fear this is like jade being destroyed in a box, with grass and trees rotting together. Although there are four hundred and forty diseases in humans, most falling outside the scope of the first three volumes, how can we not investigate the syndromes and select formulas, revealing them as quick guides for *Zhizhi* (Direct Indication)? Clarity and ease of understanding constitute 'Zhi' (Direct); pointing out the path to demonstrate constitutes 'Zhi' (Indication). We dissect the hidden meanings unspoken by past sages, extract effective formulas from various schools, combine them with family secrets, and reference *Zhouhou Beiji Fang* (Handbook of Prescriptions Kept up the Sleeve). This allows readers to see clearly with mind and eye, recognize syndromes upon facing diseases, and obtain medicines based on syndromes, just as the carpenter's ink line cannot be deceived. May the spirit of benevolence flow continuously, is this not a deep aspiration?' I wrote this book with emotion. When Heaven gives humans certain items, it must enable them to use these items. Having items but being unable to use them violates not only Heaven but also represents self-abandonment of one's endowment. I write this to encourage those of like minds. First day of the Good Month in the Ji Zi year of Jingding, Yang Shiyang Dengfu, Preface."
[Zhu Shi (Chongzheng) Renzhai Zhizhi Fu Yuan Fang] Recorded in *Guoshi Jingji Zhi* as Twenty-six Volumes. Extant.
The *Siku Quanshu* Tiyao (Brief Analysis) states: "*Renzhai Zhizhi Fang* consists of twenty-six volumes, appended with *Shanghan Leishu Huoren Zongguo* (Classification Book on Cold Damage, General Summary for Saving Lives) of seven volumes, authored by Yang Shiyang of the Song Dynasty. Shiyang, courtesy name Dengfu, pseudonym Renzhai. A native of Fuzhou. His life details are unknown. There is a preface dated Ji Zi of Jingding, which is the fifth year of Jingding. The following year was the first year of Xianchun under Emperor Duzong, indicating he was a late Song person. This edition was printed during the Gengxu year of the Jiajing reign in the Ming Dynasty. It has a preface by Yu En, stating that *Zhizhi* was listed as twenty-eight volumes, divided into seventy-nine entries. Current research shows the count of seventy-nine matches the preface, but the book actually contains only twenty-six volumes. Jiao Xing's *Guoshi Jingki Zhi* records this book also as twenty-six volumes. Likely the preface contained a minor error. However, what Shiyang originally wrote was named *Renzhai Zhizhi*. The entries marked 'Fu Yi' (Supplementary/Leftover) after each item were added by Zhu Chongzheng during the mid-Jiajing period of the Ming Dynasty. Chongzheng, courtesy name Zongru, pseudonym Huizhai, was a native of Huizhou and the printer of this edition. Jiao's book titles it *Renzhai Zhizhi*, implying it should note the supplementary formulas of *Zhizhi*, yet it only notes Yang Shiyang as the author, thereby attributing the supplementary parts to Shiyang as well, which is a slight error. The *Shanghan Leishu Huoren Zongguo* of seven volumes is not recorded in Jiao's bibliography. According to the preface of *Renzhai Zhizhi*, its completion preceded *Zhizhi*. This edition attached it at the end due to its smaller volume. The title also claims Zhu Chongzheng's supplementation. However, checking the full text, every entry is logically connected, with absolutely no indication of supplementation. Only after the *Huoren Zhengzhi Fu* (Ode on Diagnosis and Treatment of Living People) in Volume One are there diagrams: Situ Zaiquan Tu, Wuyun Liuqi Tu, and Shanghan Maifa Zhizhang Tu, with a single 'Fu' (Appendix) character noted in the table of contents. Perhaps because this volume had supplementary content, the title extended to all seven volumes; or perhaps because *Zhizhi* had supplements, the title extended to this book. This remains uncertain. Since old Song editions no longer exist, verifying authenticity is impossible. Doubt should be preserved as doubt."
[Yang Shi (Shiyang) Yixue Zhenjing] Twenty Volumes. Lost.
Note: Mentioned above in *Fuzhou Fuzhi*.
[Wang Shi (Chaobi) Jin Kui Ge] Lost.
Preface by Wen Tianxiang states: "*Jin Kui Ge* (Song of the Golden Cabinet) is the secret medical formula of senior countryman Wang Jun Lianshu. Initially, Lianshu, as a Confucian scholar, browsed medical books and did not wish for a single family's famous prescription to stand alone. One day, dozens of patients presented with the same syndrome. The physician stated, 'This syndrome is Yin; the medication must undoubtedly be [Specific Drug].' Several people died consecutively, yet the physician did not change his approach. Lianshu said, 'This syndrome must involve other factors; adjust slightly and administer Yang syndrome medication.' Consequently, they all recovered. Feeling wronged by the prior deaths, Lianshu resolved to study various medical books meticulously, just as he pursued his scholarly studies. After a long time, he mastered everything. His differentiation of syndromes and pulse diagnosis reached divine subtlety, like Cook Ding dissecting an ox or the stooped man catching cicadas. He therefore composed his own formulas, summarizing them into songs. Written in tiny characters on straw paper, filling many volumes, he left them to his descendants saying, 'My lifelong spirit is entirely here.' His son Ji Hao became a famous doctor using this. His grandson Tingju initially focused on literature, only reading these collected works in middle age. Since then, his medical practice achieved many miraculous cures. One day he showed me this manuscript, and I then understood why Tingju and his father were renowned; their origins had a source. How can there be actions without roots? The world's way is declining; times of purity are few, while times of perversity are many. Humans have physical and qi limitations, unable to avoid illness. Without doctors like He Huan or Bian Que, people entrust their lives to trial-and-error physicians. Countless innocent people meet their doom like walking off a cliff or wearing shackles. Duke Huan of Qi said, 'Three broken arms make a good doctor.' The *Chu Ci* says, 'Nine broken arms make a doctor,' meaning knowledge comes from repeated experience. The *Qu Li* says, 'If a doctor has not practiced for three generations, do not take his medicine,' meaning trust comes from long-term testing. Human life is no trivial matter; thus, those discussing medicine must be cautious. Lianshu is indeed the good doctor spoken of by Qi and Chu. As for Tingju, inheriting the blessing of three generations, can he not be called a skilled doctor? I told Tingju, 'The essence of all things is kept secret by the Creator. Those fortunate enough to obtain it dare not treat it lightly. Yet, nothing remains hidden forever. The Golden Bundle of the Duke of Zhou was a secret between brothers, opened only at King Cheng's time. The Golden Cabinet Oath of the Art Ancestor was a secret between mother and son, revealed only at Emperor Taizong's time. Your *Jin Kui Ge*, though a minor art of one family, serves as an ancestral treasure kept and passed down, truly constituting a secret. Publishing it now is appropriate given the timing.' Tingju said, 'Great words! My ancestor's virtue can benefit people for a hundred generations. As a descendant, failing to highlight my predecessor's aspirations risks letting them fade, bringing shame to my ancestors. How dare I not accept your teaching and spread it to others?' I appreciated Tingju's intent and thus wrote this preface detailing the events. Lianshu's formal name was Chaobi; Ji Hao's was Yuan; Tingju's was Huaiyun. (From Collected Works)"
[Dong Shi (Chang) Nanlai Baosheng Fanhui Lun] Recorded in Song Bibliographies as One Volume. Lost.
[Ji Shi (Duan Yuan) Jian Yan Fang] Recorded in Song Bibliographies as One Volume. Lost.
[Yao Chuanzheng Ming Xiao Fang] Recorded in Song Bibliographies as Five Volumes. Lost.
[Peng Shi (Zhai) Mi Chuan Liang Fang] Lost.
[Li Zuosi Baosheng Yao Fang] Lost.
Continued above in *Danliao Fang*.
[Bao Shi (Zhida) Yishu Huitong] Lost.
Xiong Jun states: "Bao Zhida was from Kuocang, Jiangnan. He held the official rank of Chengzhi Lang and passed the Boxue Hongci Ke examination. Proficient in medical arts, he compiled *Yishu Huitong*."
[Zhu Shi (Zuo) Leibian Zhu Shi Jiyan Yifang] *Yanjingshi Waiji* Fifteen Volumes. Not Seen.
Xiong Jun states: "Zhu Zuo, courtesy name Junfu, lived during the Xianchun period. He had *Jiyan Liang Fang*, which was block-printed and published."
Ruan Yuan states: "*Leibian Zhu Shi Jiyan Yifang* consists of fifteen volumes, authored by Zhu Zuo of the Song Dynasty. Zuo, courtesy name Junfu, was from Xianglu. It includes a preface by Su Jingxing of Meishan dated the second year of Xianchun. This compilation categorizes wind-cold and other sections, collecting discussions that are detailed and appropriate. Most Song medical texts cited here are lost secret manuals, transcribed from contemporary excellent editions. For instance, *Xiao'er Bingyuan Fanglun*, *Changsheng Wan*, and *Taqi Wan* are more detailed than shadow-copy editions. Note: *Yifang Leiju* also cites it in various disease sections. Imperial Physician Qiao Jingzhong (Heng) collected ten volumes."
[Anonymous Gujin Mituan Biyan Fang] Recorded in Song Bibliographies as One Volume. Lost.