不能言。成方安可凭也。退而深维。察表里。测顺逆。耳目之所望。百不失一。先生曰。此犹以意见治也。呱呱
稚。生存亡绝。动关一剂。苟乏真传。总亦 而中耳。于是凝神索玄。务得其所以不能言之心。官知止神欲行。
挥霍之乃疗。千不失一。佥曰。神哉。技至此乎。先生曰。此犹以治治。非以不治治也。吾所以验立断案。参画
成法。留为左券。俾一览而人尽
知医。吾足迹之所不到。心息到焉。傥所谓周流活泼。以传无穷者。其在兹乎。先生为人。冲夷恬雅。德质履素。
动止自渠。有先辈风。医声甲于郡邑。绝不作时医矜饬态。无分贵贱与早莫。叩无不应。应无不中。间逢不治。
亦以宜陈。而毋或延缓其期。狐疑其见。当夫破群议。排俗说。持论侃侃然。及其成功奏效。呐呐耳。恂恂耳。
是以缙绅大夫。不独神其技。而贵其人。至于乡里之孤寡。村落之茕孑。亦狎于先生亲昵。而毋至却走也者。盖
先生之仁风。实有以来之也。以故济益博。试益多。法益变。用益神。奚独仁被一世。后有作者。恐亦不能易已。
然则如先生者。且尝不愧考亭。奚负缙绅青衿哉。赐进士出身兵部观政臧懋中撰。
〔朱氏（栋隆）痘疹不求人〕一卷 存
徐维楫序曰。余亲家春海朱君乃江西宪副朱平野公之长子。自幼颖异。攻举子业。补京庠弟子员籍。有文名。
屡屈场屋。后因母氏遘疾。侍汤药者十年。遂刻意医学。自轩岐素难诸书而下。迄守真子和仲景东垣诸家着述。
悉考究精详。至于痘疹一科。尤注意焉。凡钱仲阳之药证直诀。陈文中之痘疹方。闻入规之痘疹论。魏直氏之博
爱心鉴等书。更与名医参考研究。殆二十余年。撮此易简切要者。直指以示人。俾一展卷。而方证了然于心目。
取效易如反掌。又访制蜡丸三种。以备危急。治痘初出者。名稀痘丸。五六日用者。为快斑丸。十日后者。为解
毒丸。俱应效如神。真治痘疹始终之圣药也。倘远方下邑。医药所不及者。预蓄此丸。临时服之。即可保全婴
幼。免求医药矣。故名其书曰。不求人。呜呼。公之用心仁矣哉。使此书行之一方。则一方之婴幼全矣。行之天
下。则天下之婴幼全矣。其与良相博施济众之功用。岂有二乎哉。君文刻廷寿易简周天诀。即能健脾祛病。其谓
延年可知。且明农于天津静海。已舍药几三十年。无非欲人并跻寿域意也。故余乐为序云。春海讳栋隆。字子吉。
号瓶城子。锦衣籍。镇江府丹阳县人。时万历二十三年。岁在乙未。夏六月望日。渤海徐维楫并书。
〔翁氏（仲仁）痘疹金镜录〕三卷 存
〔陆氏（道元）痘疹金镜录补遗〕三卷 存
自序曰。金镜录者。乃翁氏所辑诸书精要。与其平生鞅掌历试。汇而成集。真儿科妙诀也。医称寄人生死。
故与儒家共名为活人术。俗以儿科。不列于大成。不知天地生人。初无二理。况痘疹所关非细。岂浅浅肤见所能
尽哉。元自幼业儒。不获窥宫墙咫尺。乃谋诸家君。命习弓裘。苟得一展活人艺术。亦于此生无忝。遂以家传翁
氏旧本。讲究初终。潜玩融液。按而行之。参酌时宜。元父子借以少效微劳。虽不敢自谓活人几许。然皆翁氏力
也。补遗者。补录中诸论。诚金镜隙光余照。未附杂证。亦以补痘科所未及。殆望闻问切具备。而保传之力。尤
不可阙也。孰非所以拂金镜之尘者乎。痘科方书浩博。然旨趣要归。曲中膏肓者。殆不越此。愚是以多赘。幸同
志者鉴云。明万历戊午阳月。云间南阳陆道元识。
平湖县志曰。陆金二子。道光号明 。道充号宾 。道光精幼科。道充诸生。亦精医。人称二难。有陆氏金
镜录。
〔亡名氏金镜录钞〕医藏目录卷阙 未见
〔唐氏（守元）后金镜录〕未见
〔顾氏（行）痘疹金镜重磨〕未见
按上二种。见于浙江通志。
〔汪氏（琥）广金镜录〕未见
按上见于李逢春伤寒论并证广注跋。
〔翁氏（仲仁）麻疹心法〕一卷 未见
〔陆氏（道元）增补麻疹心法〕一卷 存
〔孙氏（一奎）痘疹心印〕医藏目录二卷 存
小引曰。余考痘之为证。上古轩辕秦越人淳于公辈。未之论列也。自东汉建武中。南阳征虏。染流中国。时
谓之虏疮。医者以蜜煎升麻。数数拭之。然则痘盖肇于东汉也。已显。奈何张仲景华元化王叔和皇甫谧褚澄孙真
人王冰许学士诸名公。亦未之置喙。至宋钱仲阳而下。陈文中李东垣王好古朱彦修乃始言之。迨刘 之幼幼新书。
王宾湖之幼科类萃。徐用之袖珍。寇衡之全幼心鉴。汤衡之婴童宝鉴。高武痘疹正宗。汪石山痘疹理辨。魏直博
爱心鉴。李言闻痘疹证治。痘疹要诀。闻人规胡大卿八十一论。李实痘疹渊源。翁仲仁金镜录。万菊轩痘疹心要。
俞东皋痘疹卮言。皆特以痘疹为言者。不下数十家。各相发明。以无遗漏。宜乎今之婴童。可无虞矣。何为年来
痘疹一临。殇轻相踵。十不保五。曷故哉。屈数前书。不为不多。吐心露胆。不为不悉。岂多歧而亡羊耶。抑其
术犹有未臻者耶。嗟嗟。书不尽言。言不尽意。明者当心得之已。古谓用药如用兵。岳武穆云。车而后战。兵法
之常。运用之妙。存乎一心。书安能使人人必克胜哉。矧今之业专门者。以痘为秘术。为禁方。固不道其道。心
其心。各师其见。各颛其法。而不思融洽众理。以契所归。故乃宗张喙李。是甲非乙。殆派纷而不会其源。曷能
齐其治哉。余烛斯弊。每为痛心。故节录各家成法。参以鄙意。会而同之。名曰痘疹心印。庶好生君子。得以窥
其窍妙云尔。
〔郑氏（大忠）痘经会成〕九卷 存
自序曰。仕宦而至将相。幼学而遂壮行。此人情之所欲。而今昔之所同者。倘不幸而逸。则虽困守穷经。总
之博一所志之为愉耳。先儒曰。生无益于世。死无闻于后。是虚生也。余不佞。生逢盛世。唯惴惴抱虚生惭。遥
瞻高曾大父。咸以齿德膺大宾。大人讳天宪。以尚书掇科目。仕大中大夫。致政。只以阴骘二字。砥砺课曹。故
余向也闻之。不能一日妄耳。时偕二季弟进胶庠。负大志。求克夙抱。奈碌碌为名教羞。则所志谓何。一日大人
患喉疾。因检丹溪朱先生医传。先生曰。吾既穷而在下泽。不能以远至。其可远至者。非医耶。夫丹溪古名儒也。
方其始弃儒术。而业医以终母养。可以言孝也。医学之传。可以言仁也。倘所云青囊皆仁术非耶。不佞喟然曰。
丹溪我师也。我其掇习一二什科。为大人扶弱疾。效丹溪以终养可乎。乃大人不喜药。余因分心痘疹。藉慈幼以
终先君积德之训焉。曰。咨长者非症于酒。则 于色。斧伐自伤。未足惜也。惟婴儿冲然无知。受胎孕之毒。遭
縻烂之惨。则痘疹又医家急务也。矧吾湖南方多瘴。痘疹盛行。悲声道路。耳及而心伤之。于是传神丹溪。手不
释卷。然未闻其所谓宗旨者。学尚模棱。亲友召问。执守靡应。曰。余焉敢以操孤疑。为婴孩误。无何二幼儿连
罹此患。亦索手听命于医。皆为所促。不佞悼我儿之受误。而因悼天下之误群儿者不少也。遂益置寻百家。以求
所谓宗旨者。将得之。偶岁首梦一神王飞 。道经弊地。余披葛衣而谒之。王曰。痘疹书。子可用心救世无辍尔
医业也。时梦寐逼真。醒觉惊汗。口占曰。苍天岂忍婴儿蠹。特遣神
明惕我心。自此心之忧危。不啻虎尾之蹈也。遂益置心于百家之书。始豁然得其所谓宗旨者。遂着宗旨论。俟孟
夏果有报者曰。潮城痘至。未竟。又报者曰。痘及榕城矣。始知葛衣之衣。示夏至之义也。奋然应梦而出。以不
肖之身。窃好生之仁。人有痘必报。报必至。至而幸效者十九。二十年间。摅胸臆若神扶。此岂余之功也。神之
力也。至是纵不敢谓痘医司南。意不复为掇拾卢扁者愚弄已。屡负谢金至。余每谢之曰。仆不能以道为济。胡宁
以药为市。若然。则大丈夫所谓博一所志者何。岂以婴孩性命。为囊橐计也。呜呼。慈幼一点。愿垂夭年。再拯
群婴。奈衰朽逼眸。气不辅志。乃汇辑百家之书。焦思劳神。废寝忘食。择其精稳治验者。辍简成文。兼以特见
参详。以补未尽之旨。意者遗后人再步我躅。于以延我业于无穷。流我心于永世。胡敢自居章程。更为高明者厌
弃哉。不虞诸君按舍恳请莫何。盖咸欲扩贾父之恩。为群婴保命也。余骇然辞曰。予非不知衰朽之躯。无以济若
事。故以言代身者。我之愿也。第始惧秽眼。终惧误人。矧此生既不能振先君遗绪。更以刀圭末技。贻方家耻。
诸君将欲何为。乃诸君强之曰。大丈夫何若奔尘事业。但志得远酬罢耳。君以末技为辞。将以医之无用乎。无用
之用。其用乃弘。而济人利物。即造化且让功也。果欲为青囊秘。则二十年之履历劳悴几何。而几上之纸笔。更
不能为盛世之珍。何益哉。君毋虑焉。余曰。俞。逐出所撰。付剞氏之梓。得授名曰痘经会成保婴慈幼录。得我
之心哉。得我之心哉。倘此书而可用。则非予一人之德意。实缙绅诸君作成之力也。虽然。人心难符。趋向不一。
知我者其惟此书乎。罪我者其惟此书乎。余不自揣。而遂为叙。万历岁己亥阳月之吉。东粤榕邑英翰郑大忠志。
〔张氏（宇杰）清源活水保婴痘证百问歌〕九卷 存
〔阴氏（有澜）痘疹一览〕医藏目录五卷 存
刘曰梧序曰。余按痘疹流布。世号为婴童人鬼关。无几免者。修天固原于天命。在人事之乖舛者亦多矣。不
佞盖谭虎而色变焉。承乏江左。偶从宛陵。得博爱心鉴一帙。乃治痘方论也。余喜其简而有体要。而字版蠹蚀不
可读。间以示芜医阴氏。欲令校而重梓之。阴起而对曰。唯唯否否。是书大旨在扶元气。执枢者保元汤一方。此
探本之论。王道之宗也。然人生禀赋浓薄不齐。气血亏胜互异。受毒浅深亦殊。标本机宜。观变消息。谭何容易。
若执一方。以徇众病。不几于胶柱而鼓瑟乎。余曰。然则子固精诣其技乎。则又起而对曰。唯唯否否。澜早岁受
医。即兼治痘。所经阅不知几千百。岂谓能尽死而生之。然以数十年之所尝试。人天善败。稍稍窥一斑焉。间有
所得。则笔而存之。通且成帙矣。余亟令取而卒览焉。则见其源委有致。攻治有 。缓急先后有序。而又经分证
别。穷指极归。而卫本抉元之意。实不背心鉴崇重之义。因击节而叹曰。痘疹证治。以彼所重若此。然素难略而
不载。仲景语而不详，此后陈钱二氏。或主攻。或主补。各守其说。意不无偏 。鲜有括囊而得其要领者。子是
之集。折衷融贯。成一家言。可称完书矣。是不可以不传。其以付之剞劂氏令子之苦心。不至湮没。而且以嘉惠
将来。俾有所持循。毋委命庸医。而婴童得全其天年也。则不佞校刻博爱之初心哉。君姓阴。名有澜。九峰其别
号也。嗜学好修。常从吾乡胡郭邹诸君子问业。而有得者。不独以医振江之南北已也。时万历壬寅中元日。巡按
直隶监察御史豫
章生父刘曰梧书于姑孰之大微堂。
〔稀痘方〕医藏目录一卷 未见
〔吴氏（洪）痘疹会编〕明志十卷 未见
〔何氏（洛英）痘疹发微〕一卷 存
自叙曰。管公明有言。善易者不论易。盖变易乃所以为易。执而不变。即宏羲先天。犹属赘画。而况区区论
说乎。医亦宜然。余夙多病。雅志岐黄。独于幼科懵焉。适子女患痘。委之族医。不问寒热。率投方剂。余时
心知其非。而未有以难。遂两伤于虎。痛愤悒郁。日取诸家小儿方书。究其肯 。久之恍若有得。乃识古人治痘。
气血表里虚实。酌量变化。本自昭然。而医固未谙也。晚岁得子颇艰。复值痘疹流行。家人耸于畴昔。五色无主。
余独闭门谢诸医。自以所谙。消息药饵。虽数滨危险。次第应手皆起。里人往往转相诧告。携幼稚就余。余为随
证裁方。若多奇中。一时谬共推与。谓善医痘。而实非敢以医痘名也。不过晓其变通云尔。会令留滞都门。司寇
大夫陈公命余。着为一编。以备哑科采择。而国手贞一吴君复以公命从臾之。余辞不获。乃稍疏其大指。题曰痘
疹发微。嗟乎。人之所病病疾多。而医之所病病道少。古大医王。尚因病施药。以度众生。矧痘症颠末。变幻匪
一。徒执一以应无穷。乌能有济。宜往者令余之伤于虎也。然余既着此编。而更以绮语。曲为辩论。得无悖于公
明旨乎哉。余又养之赘矣。甲辰夏五月望日。汝南何洛英书于长安邸中。
〔龚氏（居中）小儿痘疹医镜〕二卷 存
〔聂氏（尚恒）活幼心法〕医藏目录二卷 存
小引曰。医之道。肇自神农。而源于黄帝。其来尚矣。而黄帝曰。幼小者。吾不能知也。以是知治幼之难。
虽圣人之神明。有不遍也。夫人之生也。无论贤愚贵贱。孰不由幼小而长成。当其幼之时。不能保其无疾。则治
之不可无法也。至于痘疹自襁褓而上。人人皆不能免。则治之法。尤不可不精也。然而白今以历溯之于古。治幼
之法甚疏。而治痘之法尤疏。虽自古明哲之士。着论立方。犹未得其窍妙。而况其下焉者乎。世之庸医。任其陋
无法言语。成方的经验哪里可以完全依赖呢？退下来深入思考，观察表里，推测顺逆，凭借耳目所见的征象，百发百中。先生说：“这仍然是凭主观意见来治疗。”面对呱呱坠地的幼儿，关乎生死存亡，往往取决于一剂药方。如果缺乏真正的传承，终究只是盲人摸象、中途而废罢了。于是凝神静气，探求玄妙之理，务必掌握那“不能言”背后的真正心法。达到“官知止而神欲行”的境界，挥洒之间便完成了治疗，千次治疗不失一次。众人都说：“神奇啊！技艺竟然到了这种地步。”先生说：“这仍然是以‘治’来治病，而不是以‘不治’（顺应自然）来治病。我之所以验证并确立断案，参考画定成法，留作凭证，是为了让每个人都能一目了然地懂得医学。我的足迹所不到的地方，心意和呼吸也能到达。这大概就是所谓周流活泼、流传无穷的道理吧。”
先生为人，冲淡平和，恬静高雅，品德质朴，行为素雅。举止从容，有前辈的风范。他的医术名声在郡邑中首屈一指，却绝不摆出当时庸医那种矜持修饰的姿态。不分贵贱，不论早晚，只要有人叩门求医，没有不回答的；回答之后，没有不中肯有效的。偶尔遇到无法治愈的情况，也如实陈述病情，而不拖延时间，也不让人产生狐疑。当他在众人异议中破除偏见，排斥世俗说法时，议论慷慨激昂；等到成功奏效时，却又谦卑谨慎，恭顺老实。因此，士大夫们不仅钦佩他的技艺，更敬重他的人品。至于乡里的孤寡老人，村落的孤儿寡妇，也都亲近先生，不会因畏惧而逃跑。这是因为先生的仁德之风，确实赢得了人心。因此，他救治的人越广，尝试的机会越多，方法越发变化多端，运用越发神奇。何止是仁爱惠及一世，即使后世有继承者，恐怕也难以超越他。像先生这样的人，尚且无愧于朱熹（考亭），又怎么会辜负士人学子们的敬仰呢？赐进士出身、兵部观政臧懋中撰写。
〔朱氏（栋隆）痘疹不求人〕一卷 存
徐维楫序曰：我的亲家春海朱君，是江西宪副朱平野公的长子。自幼聪慧特异，攻读科举学业，补录为京城国学的弟子员，有文名。屡次在考场失利。后来母亲生病，侍奉汤药十年，于是刻意钻研医学。从黄帝内经、难经等书籍，一直到刘完素、张仲景、李东垣等诸家的著作，都考究得精详。特别是对于痘疹这一科，尤其用心。凡是钱乙的药证直诀，陈文中的痘疹方，闻人规的痘疹论，魏直的博爱心鉴等书，更与名医参考研究，将近二十多年。撮取其中简易切要的内容，直接指明以示人，使得翻开书卷，方剂和证候就在心目了然，取效容易如反掌。又访求制作三种蜡丸，以备危急时刻使用。治疗痘疹初出的，名叫稀痘丸；五六天用的，叫快斑丸；十日后的，叫解毒丸。都应验如神，真是治疗痘疹始终阶段的圣药。如果在远方下邑，医药所不及的地方，预先储备这些药丸，临时服用，就可以保全婴幼儿，免去寻求医药的麻烦。所以把这本书命名为《不求人》。唉，朱君的用心真是仁慈啊！如果这本书在一方通行，那么一方的婴幼儿就都保全了；如果在天下通行，那么天下的婴幼儿就都保全了。这与良相博施济众的功用，难道有区别吗？朱君刻印的《廷寿易简周天诀》，就能健脾祛病，其延年益寿的功效可想而知。况且他在天津静海务农，已经舍药近三十年，无非是想让人们都进入长寿的境界。所以我乐意为他作序。春海名栋隆，字子吉，号瓶城子，锦衣籍，镇江府丹阳县人。时值万历二十三年，岁在乙未，夏六月十五日，渤海徐维楫并书。
〔翁氏（仲仁）痘疹金镜录〕三卷 存
〔陆氏（道元）痘疹金镜录补遗〕三卷 存
自序曰：《金镜录》是翁氏辑录的各书精华，加上他平生忙碌历练、反复试验，汇集成集，真是儿科的妙诀。医生被称为寄托人生死，所以与儒家共同称为“活人术”。世俗认为儿科不列入大成之作，不知道天地生人的道理本无二致。何况痘疹关系重大，岂是浅薄肤浅的见识所能穷尽的呢？我自幼研习儒学，未能窥见圣贤堂奥，于是向父亲请示，命我学习医术。如果能施展一点活人的艺术，此生也就没有愧对了。于是用家传的翁氏旧本，讲究从头到尾，潜心玩味融汇，按照理论施行，参酌时宜。我和父亲借此稍微效力，虽然不敢自称救活了多少人，但这都是翁氏的功劳。《补遗》是补充记录书中的各种论述，确实是《金镜》缝隙中漏出的余光，没有附杂证，也是为了补充痘科所未涉及的内容。大概望闻问切都具备，而保育传护的力量，尤其不可缺省。这难道不是拂去《金镜》尘埃的行为吗？痘科的方书浩繁，但旨趣归宗，切中要害的，大概不出于此。我因此多加赘述，希望志同道合者鉴察。明万历戊午年十月，云间南阳陆道元识。
平湖县志记载：陆金二人，道光号明，道充号宾。道光精通幼科，道充是诸生，也精通医学，人称“二难”。有陆氏《金镜录》。
〔亡名氏金镜录钞〕医藏目录卷阙 未见
〔唐氏（守元）后金镜录〕未见
按上述两种，见于浙江通志。
〔汪氏（琥）广金镜录〕未见
按上述见于李逢春《伤寒论并证广注》跋。
〔翁氏（仲仁）麻疹心法〕一卷 未见
〔陆氏（道元）增补麻疹心法〕一卷 存
〔孙氏（一奎）痘疹心印〕医藏目录二卷 存
小引曰：我考察痘疮这种病症，上古轩辕、秦越人、淳于公等人，并没有论述它。自从东汉建武年间，南阳征虏感染，流传中国，当时称之为“虏疮”。医生用蜜煎升麻，多次擦拭它。那么痘疮大概起源于东汉吧。已经显现，为什么张仲景、华佗、王叔和、皇甫谧、褚澄、孙真人、王冰、许学士等名家，也没有发表意见。直到宋代钱乙以下，陈文中、李东垣、王好古、朱彦修才开始谈论它。到了刘昉的《幼幼新书》，王宾的《湖之幼科类萃》，徐用之的《袖珍》，寇衡的《全幼心鉴》，汤衡的《婴童宝鉴》，高武的《痘疹正宗》，汪石山的《痘疹理辨》，魏直的《博爱心鉴》，李言闻的《痘疹证治》、《痘疹要诀》，闻人规、胡大卿的《八十一论》，李实的《痘疹渊源》，翁仲仁的《金镜录》，万菊轩的《痘疹心要》，俞东皋的《痘疹卮言》，都是专门谈论痘疹的，不下数十家。各自相互发明，以求无遗漏。按理说现在的婴幼儿应该没有忧虑了。为什么近年来痘疹一临，轻重的死亡相继，十不保五，是什么原因呢？屈指计算前人的书籍，不算不多，吐露心胆，不算不详尽。难道是歧路太多导致迷失方向吗？还是他们的技术还没有达到极致呢？唉，书本不能完全表达语言，语言不能完全表达心意，明智的人应当心领神会。古人说用药如用兵，岳武穆说：“车而后战”，这是兵法的常规，运用的妙处，在于一心。书本怎么能使人人必克必胜呢？况且现在从事专科的人，把痘疹当作秘术、禁方，根本不讲求其道，揣摩其心，各师己见，各专己法，而不思融会贯通各种道理，以契合归宿。所以宗张斥李，是甲非乙，派别纷乱而不能追溯源头，怎么能统一治疗呢？我洞察这种弊端，每每痛心。所以节录各家成法，参酌我的意见，汇总而成，命名为《痘疹心印》，希望爱好生命的君子，得以窥探其中的窍妙。
〔郑氏（大忠）痘经会成〕九卷 存
自序曰：做官做到将相，从小读书到壮年行事，这是人之常情所向往的，也是古今相同的。如果不幸遭遇变故，那么虽然困守穷经，总之以博览一所志向为快乐。先儒说：生时无益于世，死后无闻于后，这是虚度一生。我不才，生在盛世，唯恐抱着虚度一生的惭愧。遥望高祖曾祖，都以年龄和德行受大宾之礼。父亲名天宪，以尚书身份考取科目，仕至大中大夫，退休。只用“阴骘”二字，砥砺告诫子孙。所以我向来听闻，不敢一日妄为。当时与两个弟弟一起进入国学，怀抱大志，想实现夙愿。无奈碌碌无为，被名教所羞耻，那么志向是什么？有一天父亲患喉疾，于是我检查丹溪朱先生的医传。先生说：“我既然穷困在下层，不能远至，那些可以远至的，不就是医学吗？”丹溪是古代的名儒，当他开始放弃儒术，而从事医学以终养母亲，可以说是孝。医学的传承，可以说是仁。如果说青囊（医学）都是仁术，难道不对吗？我不由感叹地说：丹溪是我的老师，我或许可以学习一二科，为父亲扶助弱疾，效仿丹溪以终养，可以吗？于是父亲不喜欢吃药，我便分心研究痘疹，借慈爱幼儿来终结先君积德的训诫。我说：长者如果不是沉溺于酒，就是纵欲于色，斧头砍伐自己，不足惜。只有婴儿纯真无知，承受胎孕之毒，遭受糜烂之苦，那么痘疹又是医家的急务。况且我们湖南地方多瘴气，痘疹盛行，悲声载道，耳闻而心伤。于是传授神丹溪之法，手不释卷。然而未曾听闻所谓的宗旨。学问尚且模棱两可，亲友召问，执守没有回应。我说：我怎么敢拿着孤疑之心，误了婴孩。不久两个幼儿接连遭受此患，我也束手听命于医生，都被他们催促。我哀悼我的儿子受误，因而哀悼天下误群儿的人不少。于是更加广泛浏览百家之书，以求所谓的宗旨。即将得到时，偶然在岁首梦见一位神王飞翔，经过破败之地。我披着葛衣拜见他。王说：“痘疹书，你可以用心救世，不要停止你的医业。”当时梦寐逼真，醒来惊出汗，口占诗曰：“苍天岂忍婴儿蠹，特遣神明惕我心。”从此心中忧危，如同踩在老虎尾巴上一样。于是更加用心于百家之书，始豁然开朗得到所谓的宗旨。于是著《宗旨论》。等到孟夏果然有报告说：“潮城痘至。”还没结束，又有报告说：“痘及榕城了。”才知道葛衣的衣服，示夏至的含义。奋然响应梦境而出，以不肖之身，窃怀好生之仁。人有痘必报，报必至，至而幸有效验的十分之九。二十年间，抒发胸臆若神扶。这难道是我的功劳吗？是神的力量。至此纵然不敢称痘医的指南，意思是不再被拾掇卢扁（扁鹊）者愚弄了。屡次推辞谢金，我每次拒绝说：我不能以道济世，怎能以药市利？如果这样，那么大丈夫所说的博一所志是什么？岂能以婴孩性命作为谋利的手段？唉，慈爱幼儿的一点心愿，愿垂怜夭折之年，再次拯救群婴。无奈衰朽逼近眼睛，气力不辅佐志向。于是汇辑百家之书，焦思劳神，废寝忘食。选择精稳治验的，截断竹简写成文章，兼以特见参详，以补充未尽的宗旨。意图是让后人再步我后尘，以此延续我的事业于无穷，流传我的心意于永世。怎敢自居章程，更为高明者厌弃呢？没想到各位按舍恳请不停。大概都想扩展贾父之恩，为群婴保命。我骇然辞谢说：我不是不知道衰朽之躯，无法救济这些事。所以以言代身，是我的愿望。起初怕污秽眼睛，最终怕误人。况且这一生既不能振兴先君遗绪，更以刀圭末技，贻笑方家。各位将要做什么？于是各位强辩说：大丈夫何必奔逐尘世事业，只要志向能远酬即可。您以末技为辞，是将医学视为无用吗？无用之用，其用乃弘，而济人利物，即使是造化也要让功。果真想要成为青囊秘术，那么二十年的履历劳悴有多少？而几案上的纸笔，更不能成为盛世的珍宝，有什么益处呢？您不要忧虑。我说：好。于是拿出所撰写的，交给刻工梓印，得以授名《痘经会成保婴慈幼录》。懂我的心啊，懂我的心啊。如果这本书可用，那么不是我一个人的德意，实际上是缙绅各位成就的力量。虽然如此，人心难符，趋向不一。了解我的，唯有这本书吧？怪罪我的，唯有这本书吧？我不自量力，于是作叙。万历岁己亥阳月吉日，东粤榕邑英翰郑大忠志。
〔张氏（宇杰）清源活水保婴痘证百问歌〕九卷 存
〔阴氏（有澜）痘疹一览〕医藏目录五卷 存
刘曰梧序曰：我考察痘疹流布，世号为婴童的人鬼关，几乎没有免死的。保全天性固然源于天命，但在人事乖舛的也很多。我不才，谈起虎来就脸色大变。承乏江左，偶然从宛陵，得到《博爱心鉴》一帙，是治疗痘疹的方论。我喜欢它简而有体要，但字版蛀蚀不可读。间或展示给芜医阴氏，想让他校订重新刊印。阴氏起身回答说：唯唯否否。这本书的大旨在扶元气，执枢者是保元汤一方，这是探本之论，王道的宗指。然而人生禀赋浓薄不齐，气血亏胜互异，受毒浅深亦殊，标本机宜，观变消息，谈何容易。如果执着于一方，以迎合众病，岂不是胶柱鼓瑟吗？我说：那么你本来就精通这项技艺吗？他又起身回答说：唯唯否否。我早年受医，就兼治痘，所经历的不知几千百，岂敢说能起死回生。然而以数十年所尝试，人天善败，稍稍窥见一斑。间有所得，就笔录保存，通共成了书册。我急忙令取来读完，则见其源委有致，攻治有法，缓急先后有序，而又经分证别，穷指极归，而卫本抉元之意，实在不违背《博爱》崇重的意义。于是击节感叹说：痘疹证治，他所重视的像这样。然而《素问》略而不载，仲景语而不详，此后陈、钱二氏，或主攻，或主补，各守其说，意不无偏颇，很少有括囊而得其要领的。你这部集子，折衷融贯，成一家之言，可称完书了。这不可以不传，把它交给刻工，让你的苦心不至湮没，而且嘉惠将来，使有所持循，不委命庸医，而婴童得全其天年。这也是我校刻《博爱》的初心啊。君姓阴，名有澜，九峰是他的别号。嗜学好修，常从我乡胡郭邹诸君子问业，而有所得。不只以医振江南北而已。时万历壬寅中元日，巡按直隶监察御史豫章生父刘曰梧书于姑孰之大微堂。
〔稀痘方〕医藏目录一卷 未见
〔吴氏（洪）痘疹会编〕明志十卷 未见
〔何氏（洛英）痘疹发微〕一卷 存
自叙曰：管公明有言：善易者不论易。因为变易就是易。执着而不变，即使是伏羲先天图，也属于赘画，何况区区论说呢。医学也应当这样。我素来多病，雅志岐黄，唯独对幼科懵懂。恰好子女患痘，委托给族医，不问寒热，率投方剂。我当时心里知道不对，但没有理由反驳。于是两伤于虎（指孩子病死），痛愤悒郁，日取诸家小儿方书，究其肯綮。久之恍若有得，乃识古人治痘，气血表里虚实，酌量变化，本自昭然，而医生固未谙习。晚岁得子颇艰，复值痘疹流行，家人耸于畴昔，五色无主。我独自闭门谢绝诸医，以自己所学，消息药饵，虽数濒危险，次第应手皆起。里人往往转相诧告，携幼稚就余，我为随证裁方，若多奇中。一时谬共推许，谓善医痘，而我实不敢以医痘名也。不过是晓其变通云尔。恰逢留滞都门，司寇大夫陈公命我，著为一编，以备哑科采择。而国手贞一吴君又因公命从旁鼓励。我辞不得，乃稍疏其大指，题曰《痘疹发微》。唉，人所病的是疾病多，而医所病的是道少。古代大医王，尚且因病施药，以度众生。何况痘症颠末，变幻不一，徒执一以应无穷，怎么能有济于事？适宜往者令我伤于虎的原因。然而我既著此编，而更以绮语，曲为辩论，得无违背公明旨乎？我又养之赘矣。甲辰夏五月望日，汝南何洛英书于长安邸中。
〔龚氏（居中）小儿痘疹医镜〕二卷 存
〔聂氏（尚恒）活幼心法〕医藏目录二卷 存
小引曰：医之道，肇自神农，而源于黄帝，其来尚矣。而黄帝曰：幼小者，吾不能知也。以此可知治幼之难，虽圣人之神明，有不遍也。人之生也，无论贤愚贵贱，孰不由幼小而长成。当其幼之时，不能保其无疾，则治之不可无法也。至于痘疹自襁褓而上，人人皆不能免，则治之法，尤不可不精也。然而自今以历溯之于古，治幼之法甚疏，而治痘之法尤疏。虽自古明哲之士，着论立方，犹未得其窍妙，而况其下焉者乎？世之庸医，任其陋...
Cannot speak. How can one rely solely on established formulas? Retreating to think deeply, observing the exterior and interior, measuring the favorable and unfavorable courses, relying on what is seen and heard, one misses not once in a hundred. The Master said, "This is still treating based on subjective opinion." Facing crying infants, where life and death hang in the balance, often depending on a single prescription. If lacking true transmission, one merely gropes in the dark and abandons the task midway. Thus, concentrating the spirit and seeking the profound, striving to grasp the true mind behind the "inability to speak." Reaching the state where "sensory knowledge ceases and spiritual desire moves," with a wave of the hand, treatment is completed, missing not once in a thousand. All exclaimed, "Divine! Has skill reached such heights?" The Master said, "This is still treating disease with treatment, not treating disease with non-treatment (following nature). I verify and establish cases, reference and delineate established methods, keeping them as proof, so that everyone may understand medicine at a glance. Where my footsteps do not reach, my mind and breath arrive. This is perhaps what is meant by flowing freely and vividly, transmitting endlessly."
The Master's character was calm, peaceful, tranquil, and elegant; his virtue and conduct were simple and unadorned. His movements and stops were natural, possessing the demeanor of a senior scholar. His medical reputation was first among the commandery and counties, yet he never adopted the pretentious and修饰 (decorative) attitude of contemporary mediocre physicians. Regardless of nobility or lowliness, morning or evening, if anyone knocked to seek medical help, there was no response he did not give; and in every response, there was no case he did not hit accurately. Occasionally encountering untreatable cases, he would state the situation clearly, without delaying the timeline or causing doubt in their minds. When breaking through group consensus and rejecting vulgar theories, his arguments were vigorous and straightforward; but when success was achieved and effects manifested, he was humble, cautious, and compliant. Therefore, the gentry not only marveled at his skills but also esteemed his person. As for the widows and orphans in the villages, and the solitary children in the hamlets, they all felt close to the Master and did not flee in fear. This was because the Master's wind of benevolence truly won people's hearts. Consequently, the more he helped, the more opportunities he had to try, the more his methods varied, and the more divine his application. It was not only benevolence benefiting one generation; even if future authors arose, it is feared they could not surpass him. A person like the Master, who is not ashamed of Zhu Xi (Kao Ting), how could he fail the scholars and students? Written by Zang Maozhong, Jinshi degree holder, and Observer in the Ministry of War.
*[Zhu Shi (Donglong) Douzhen Bu Qiuren]* One volume. Extant.
Preface by Xu Weiji: My relative-in-law, Jun Chunhai Zhu, was the eldest son of Zhu Pingye, Vice Commissioner of Jiangxi. From childhood, he was exceptionally intelligent, studied for the civil service examinations, and was admitted as a student of the Imperial Academy in the capital, gaining fame for his literary talent. He failed repeatedly in the examination halls. Later, when his mother fell ill, he served her medicine for ten years, thus deliberately studying medicine. From the *Huangdi Neijing* (Yellow Emperor's Inner Canon) and *Nanjing* (Classic of Difficult Issues) down to the works of Liu Wansu, Zhang Zhongjing, and Li Dongyuan, he investigated them meticulously. Especially for the subject of smallpox, he paid particular attention. Whether it was Qian Yi's *Yao Zheng Zhi Jue*, Chen Wenzhong's *Douzhen Fang*, Wenren Gui's *Douzhen Lun*, or Wei Zhi's *Bo Ai Xin Jian*, he consulted and researched with famous doctors for nearly twenty years. He compiled the easy, simple, and essential points, pointing them out directly to others, so that upon opening the book, the prescriptions and syndromes were clear in mind and eye, and efficacy was obtained as easily as turning a palm. He also visited and made three types of wax pills for emergencies. For treating early-stage smallpox, named *Xidou Wan*; for use on days five or six, *Kuaiban Wan*; and for after ten days, *Jiedu Wan*. All proved effective as if by magic, truly holy medicines for the beginning and end of smallpox treatment. In remote areas where medicine is unavailable, storing these pills in advance and administering them temporarily can preserve infants and young children, avoiding the need to seek medical help. Hence the book is named *Bu Qiuren* (Not Seeking Others). Alas, Jun's intention was truly benevolent! If this book circulates in one region, then the infants and young children of that region are preserved; if it circulates throughout the world, then the infants and young children of the world are preserved. Is this different from the merit of a good minister who gives widely and helps the multitude? Jun's *Tingshou Yijian Zhoutian Jue*, which can invigorate the spleen and dispel disease, can be known to prolong life. Moreover, he farmed in Jinghai, Tianjin, having distributed medicine for nearly thirty years, with the sole intention of helping people enter the realm of longevity. Therefore, I am happy to write this preface. Chunhai, courtesy name Donglong, style name Zijie, pseudonym Bingchengzi, registered as a member of the Brocade Guard, from Danyang County, Zhenjiang Prefecture. Time: 23rd year of Wanli, Year Yiwu, 15th day of the 6th month of summer. Written together by Xu Weiji of Bohai.
*[Weng Shi (Zhongren) Douzhen Jinjing Lu]* Three volumes. Extant.
*[Lu Shi (Daoyuan) Douzhen Jinjing Lu Buyi]* Three volumes. Extant.
Autobiographical Preface: *Jinjing Lu* (Golden Mirror Record) is the essence collected by the Weng family from various books, combined with his lifelong busy experiences and trials, compiled into a collection. It is truly a wonderful secret of pediatrics. Doctors are called those who entrust life and death, hence shared with Confucians the name "Art of Reviving People." The common people consider pediatrics not part of the Great Compilation, not knowing that the principle of heaven and earth giving birth to humans is no different. Moreover, smallpox concerns are not trivial; how can shallow and superficial views exhaust them? I studied Confucianism since childhood but failed to glimpse the walls of the sage. So I consulted my father, asking to learn the art of medicine. If I could display a little of the art of reviving people, I would not have disgraced this life. Thus, using the old Weng family manuscript passed down, I studied from beginning to end, pondered and integrated it secretly, practiced according to it, and adjusted to current circumstances. My father and I used it to make a small contribution. Although I dare not claim to have revived many, it is all due to the Weng family's power. *Buyi* (Supplement) supplements the discussions in the record. It is indeed the lingering light from the cracks of *Jinjing*. It does not include miscellaneous syndromes, but aims to supplement what the smallpox specialty lacks. Generally, observation, listening/smelling, inquiry, and pulse-taking are complete, and the power of nursing and transmission is especially indispensable. Is this not wiping the dust off the Golden Mirror? Smallpox prescriptions are vast, but their core intent and return, hitting the vital point, likely do not exceed this. I therefore added much, hoping that like-minded friends will appreciate it. Ming Wanli Wuwu year, 10th month. Lu Daoyuan of Yunjian Nanyang records this.
*Pinghu County Gazetteer*: Lu and Jin two sons, Daoguang styled Ming, Daochong styled Bin. Daoguang excelled in pediatrics; Daochong was a Shengyuan (student) and also excelled in medicine. They were called "Two Difficulties." There is Lu's *Jinjing Lu*.
*[Anonymous Jinjing Lu Chao]* Medical Treasury Catalog volume missing. Not seen.
*[Tang Shi (Shouyuan) Hou Jinjing Lu]* Not seen.
Note: The above two types appear in the *Zhejiang Tongzhi*.
*[Wang Shi (Hu) Guang Jinjing Lu]* Not seen.
Note: The above appears in the postscript of Li Fengchun's *Shanghan Lun Bing Zheng Guangzhu*.
*[Weng Shi (Zhongren) Mazhen Xinfa]* One volume. Not seen.
*[Lu Shi (Daoyuan) Zengbu Mazhen Xinfa]* One volume. Extant.
*[Sun Shi (Yikui) Douzhen Xinyin]* Medical Treasury Catalog two volumes. Extant.
Short Introduction: I examined the syndrome of smallpox. In ancient times, figures like Xuanyuan, Qin Yue Ren, and Chunyu Gong did not discuss it. Since the Jianwu era of the Eastern Han, when the General of the Right from Nanyang contracted it, it spread through China, then called "Barbarian Sore." Doctors used honey-fried Ephedrae Herba (Mahuang), wiping it frequently. Thus, smallpox probably originated in the Eastern Han. It had already appeared, yet why did famous masters like Zhang Zhongjing, Hua Yuanhua, Wang Shuhe, Huangfu Mi, Chu Cheng, Sun Taoren, Wang Bing, and Xu Xueshi not comment on it? Until Song Dynasty Qian Yi onwards, Chen Wenzhong, Li Dongyuan, Wang Haogu, and Zhu Yanxiu began to speak of it. Then came Liu Fang's *Youyou Xinshu*, Wang Binhu's *Youke Leicui*, Xu Yongzhi's *Xiuzhen*, Kou Heng's *Quanyou Xinjian*, Tang Heng's *Yingtong Baojian*, Gao Wu's *Douzhen Zhengzong*, Wang Shishan's *Douzhen Libian*, Wei Zhi's *Bo Ai Xinjian*, Li Yanwen's *Douzhen Zhengzhi* and *Douzhen Yaojue*, Wenren Gui and Hu Daqing's *Bayishilun*, Li Shi's *Douzhen Yuanyuan*, Weng Zhongren's *Jinjing Lu*, Wan Juzhuan's *Douzhen Xinyao*, and Yu Donggao's *Douzhen Zhiyan*. All specifically discussed smallpox, numbering no less than dozens of families, each elaborating to avoid omission. It should be that modern infants have nothing to worry about. Why has it been that in recent years, whenever smallpox arrives, deaths follow closely, saving not five out of ten? What is the reason? Counting previous books, there are not few; revealing heart and gall, there is no lack of detail. Is it too many paths leading to losing the sheep? Or is their technique still not perfect? Alas, books cannot fully express words, and words cannot fully express meaning. The wise should understand it in their hearts. Ancients said using medicine is like using troops. Yue Fei said, "Prepare the chariot before battle," which is the constant of military strategy. The subtlety of application lies in the mind. How can books ensure everyone wins? Moreover, those practicing specialties today treat smallpox as a secret art and forbidden formula, not discussing its way or probing its mind, each following their own view and method, without thinking to integrate various principles to find the destination. Thus, praising Zhang and barking at Li, affirming Jia and denying Yi, factions are confused without tracing the source, how can treatments be unified? I see this flaw and feel heartbroken. So I excerpted established methods from various families, added my humble opinions, gathered and united them, naming it *Douzhen Xinyin*, hoping gentlemen who love life can peek into its mysteries.
*[Zheng Shi (Dazhong) Doujing Huicheng]* Nine volumes. Extant.
Autobiographical Preface: Becoming a general or chancellor through officialdom, and acting in adulthood after studying since childhood, is what human nature desires and what is shared by past and present. If unfortunately encountering ease/laziness, then although confined to poverty studying classics, taking pleasure in mastering one ambition is sufficient. Former sages said: If one is of no benefit to the world in life and unheard of after death, one lives in vain. I, unworthy, born in a prosperous age, tremble with shame of living in vain. Looking back at high ancestors, all received honors for age and virtue. My father, named Tianxian, entered office via Shangshu examinations, served as Grand Master, and retired. He only used the two characters "Yinzhi" (Hidden Merit) to discipline and teach us. Thus, I always heard this and dared not act recklessly for a day. At that time, accompanied by my two younger brothers, I entered the Guoxiang (Imperial School), bearing great ambitions, seeking to fulfill my long-held wishes. But being mediocre brought shame to moral teachings, so what was my ambition? One day, my father suffered from a throat disease. I checked Danxi Zhu Xiansheng's medical biography. Xiansheng said, "Since I am poor and low, I cannot go far. Those who can go far, is it not medicine?" Danxi was an ancient famous Confucian. When he initially abandoned Confucian studies to practice medicine to support his mother, it could be called filial piety. The transmission of medicine could be called benevolence. If what is called Qingnang (Medical Bag) are all benevolent arts, is it not so? I sighed and said, "Danxi is my teacher. Can I pick up a few subjects to help my father with his weak illness, imitating Danxi to support him until the end?" Then my father disliked medicine. I therefore divided my heart to smallpox, borrowing the care of infants to fulfill my late father's instruction of accumulated virtue. I said: Elders usually suffer from wine or lust; axes cut themselves, not worth pitying. Only infants, pure and ignorant, bear the poison of conception and suffer the tragedy of erosion. Thus, smallpox is an urgent task for doctors. Moreover, our Hunan region has much miasma, and smallpox prevails, with cries of sorrow filling the roads. Hearing it hurts my heart. Thus, I transmitted Shen Danxi's methods, hands not releasing scrolls. Yet I had not heard of the so-called "Zongzhi" (Core Principle). My learning was still ambiguous. When relatives and friends asked, I held fast without responding. I said, "How dare I take isolated doubts and mislead infants?" Soon, two young children contracted this illness. I also stood helpless, obeying the doctors, all urged by them. I mourned my sons' mistreatment and thereby mourned that many in the world mistreat children. So I further browsed hundreds of schools of thought to seek the so-called Core Principle. Just as I was about to obtain it, I dreamt at the start of the year of a Divine King flying, passing a dilapidated place. I wore a ge cloth robe and bowed to him. The King said, "Smallpox books, you can use your heart to save the world, do not stop your medical career." The dream was vivid. Waking, startled and sweating, I composed: "How could Heaven bear to let infants rot? Sending deities to awaken my heart." From then on, my heart's anxiety was like treading on a tiger's tail. So I put my heart into hundreds of books, and suddenly understood the so-called Core Principle. Thus writing the *Zongzhi Lun*. Waiting for Mengxia, reports came: "Chaocheng smallpox arrived." Before it finished, another report: "Smallpox reached Rongcheng." I realized the ge cloth robe indicated the meaning of Summer Solstice. Rising vigorously to respond to the dream, with my unworthy body, I stole the benevolence of loving life. Whenever someone had smallpox, I reported; reporting meant arriving; arriving meant hopefully succeeding nine times out of ten. For twenty years, expressing my feelings as if aided by spirits. Was this my merit? No, it was the power of the deity. Even now, daring not call myself the compass of smallpox doctors, I mean not to be fooled by those who merely gather Lu and Bian's fragments. Often refusing gold gifts, I told them: "I cannot aid the world with the Dao, how could I sell medicine? If so, what is the 'mastering one ambition' of a great man? Could it be calculating infant lives for profit?" Alas, a point of caring for infants, wishing to spare premature deaths, again saving group infants. But decay approaches my eyes, qi does not support my will. So I compiled hundreds of books, worrying thoughts and laboring spirit, forgetting sleep and food. Selecting the refined, stable, and verified treatments, I stopped writing bamboo slips to form text, adding special insights to supplement unfinished principles. Hoping descendants will follow my tracks, extending my profession infinitely, flowing my heart eternally. How dare I set rules, lest I be rejected by the superior? Unexpectedly, gentlemen pressed me earnestly. They all wanted to expand Father Jia's grace, protecting infant lives. I was startled and refused: "I know not that my decaying body cannot aid such matters. Thus speaking instead of acting is my wish. Initially fearing dirty eyes, finally fearing misleading people. Moreover, since I cannot振 (revive) my late father's legacy, using knife-and-scoop minor skills brings shame to experts. What do you want?" They insisted: "Why does a great man run after worldly affairs? Just let ambition be fulfilled far away. You dismiss minor skills, implying medicine is useless? Useless use is its greatest use. Helping people and benefiting things, even Creation yields merit. If you want a Qingnang secret, how much labor have you endured in twenty years? And paper/ink on the desk cannot become treasures of a prosperous age. What benefit? Do not worry." I said, "Yes." Thus producing what I wrote, handing it to the printer, receiving the name *Doujing Huicheng Baoying Ciyou Lu*. Understanding my heart, understanding my heart! If this book is useful, it is not my personal virtue, but the effort of the gentry gentlemen. Although, human hearts are hard to match, tendencies differ. Those who know me, only this book? Those who blame me, only this book? I did not estimate myself and thus wrote the narrative. Auspicious day of the 10th month, Year Ji Hai of Wanli. Zheng Dazhong of Yinghan, Rongyi, Dongyue records.
*[Zhang Shi (Yujie) Qingyuan Huoshui Baoying Douzheng Baiwen Ge]* Nine volumes. Extant.
*[Yin Shi (Youlan) Douzhen Yilan]* Medical Treasury Catalog five volumes. Extant.
Preface by Liu Yuwu: I examine smallpox spreading, called by the world the "Gate between Life and Death for Infants," with few escaping. Preserving nature originates from Heaven's Mandate, but many errors arise from human affairs. I, unworthy, turn pale talking about tigers. Serving in Jiangzuo, I accidentally obtained from Wanling a copy of *Bo Ai Xinjian*, a treatise on smallpox prescriptions. I liked its simplicity and essentiality, but the woodblocks were worm-eaten and unreadable. I showed it occasionally to Yin Shi of Wu, wanting him to collate and reprint it. Yin rose and replied, "Yes, no." The main point of this book is supporting Yuan Qi (Primal Qi); the pivot is the Baoyuan Tang prescription. This is exploring the root, the宗 (sect) of the Kingly Way. However, human endowment varies in thickness; blood and qi deficits and excesses differ; receiving poison is shallow or deep. Markers and timing, observing changes and adjusting, how easy is it? If holding one prescription to accommodate many diseases, is it not playing a fixed zither? I said, "Then you must have mastered this skill profoundly?" He rose again and replied, "Yes, no." I studied medicine in early years, simultaneously treating smallpox. Experienced thousands, hundreds, how could I say I can bring the dead to life? But with decades of trial, human and heavenly outcomes, slightly glimpsing a corner. Occasionally obtaining something, I recorded it, forming a volume. I urgently ordered it taken and read completely. I saw its origins and details were orderly, attacks and treatments had methods, urgency and sequence were ordered, and through classification and differentiation, reaching the ultimate return, the meaning of guarding the root and extracting the origin truly did not betray the reverence of *Bo Ai*. Thus clapping feet and sighing: Smallpox syndrome treatment, he valued it so much. Yet *Suwen* barely mentions it, Zhongjing speaks vaguely. Afterwards, Chen and Qian two families, one focusing on attack, one on tonification, each guarding their theory, intentions inevitably biased. Few encompassed and grasped the essentials. Your collection, balancing and integrating, forms a school of thought, worthy of being a complete book. This cannot not be transmitted. Handing it to the printer, so your painstaking efforts do not vanish, but benefit the future, enabling adherence, not entrusting fate to mediocre doctors, so infants preserve their natural lifespan. This is also my original intention in collating and printing *Bo Ai*. Your surname is Yin, given name Youlan, pseudonym Jiufeng. Loving study and cultivation, often seeking learning from Hu, Guo, Zou, and other gentlemen in my hometown, and gaining something. Not only revitalizing medicine north and south of the river. Time: Zhongyuan Day, Year Renyin of Wanli. Liu Yuwu, Censor of Directly Administered Areas, Student of Yuzhang, Father, wrote at Dawei Hall, Gushu.
*[Xidou Fang]* Medical Treasury Catalog one volume. Not seen.
*[Wu Shi (Hong) Douzhen Huibian]* Mingzhi ten volumes. Not seen.
*[He Shi (Luoying) Douzhen Fawei]* One volume. Extant.
Autobiographical Narrative: Guan Gongming said, "Those good at Yi (Change) do not discuss Yi." Because change is the Yi itself. Holding fast without changing, even Fuxi's先天 (Heavenly Pre-Heaven) diagram belongs to superfluous lines, let alone mere discussions. Medicine should be the same. I have been sick since youth, elegantly aspiring to Qihuang (Medicine), but uniquely ignorant of pediatrics. Suddenly my child contracted smallpox, entrusted to a clan doctor, regardless of cold or heat, rashly prescribing formulas. I knew at heart it was wrong, but had no way to refute. Thus both injured by tigers (children died), pained, angry, and depressed. Daily taking various pediatric books, investigating their key points. After a long time, suddenly seeming to gain insight, realizing ancients treated smallpox, assessing Qi/Blood, Exterior/Interior, Deficiency/Excess,酌量 (weighing) changes, originally clear, but doctors did not understand. Late in life, having a child was difficult, coinciding with smallpox epidemic. Family alarmed by past events, pale with panic. I alone closed doors, rejecting all doctors, using my own knowledge, adjusting medicines. Though bordering danger several times, step by step responding, all recovered. Villagers often told each other in amazement, bringing young children to me. I prescribed according to syndromes, often hitting the mark accurately. At that time, falsely praised as good at treating smallpox, but I dared not name myself a smallpox doctor. Merely understanding flexibility. Coincidentally detained in the capital, Minister Chen ordered me to compile a volume for selection by specialists in "mute diseases" (pediatrics). State master Zhenyi Wu君 also urged me under public order. I declined but could not refuse, so briefly outlined the main points, titling it *Douzhen Fawei*. Alas, what people fear is many diseases, but what doctors fear is few ways. Ancient great medical kings still applied medicine according to disease to save sentient beings. How much more so smallpox, whose beginning and end, transformations are not uniform. Solely holding one to respond to infinity, how can it help? Suitable for why I was previously injured by tigers. Yet having written this volume, and adding flowery language, arguing曲折ly, does it not contradict Gongming's intent? I have added赘 (superfluity). 15th day of 5th month, summer, Year Jiachen. He Luoying of Runan wrote in Chang'an residence.
*[Gong Shi (Juzhong) Xiaoe Douzhen Yijing]* Two volumes. Extant.
*[Nie Shi (Shangheng) Huoyou Xinfa]* Medical Treasury Catalog two volumes. Extant.
Short Introduction: The way of medicine started with Shennong and originated from Huangdi, coming from afar. And Huangdi said, "For the young and small, I cannot know." Thus knowing treating the young is difficult; even the divinity of sages has gaps. Humans are born, whether wise or foolish, noble or base, none grow up without being young. During their youth, unable to guarantee no illness, treatment cannot lack method. As for smallpox from swaddling clothes upwards, everyone cannot avoid it, so treatment methods must be especially precise. However, from now tracing back to antiquity, methods for treating the young are very sparse, and methods for treating smallpox even sparser. Although ancient wise men wrote treatises and formulated prescriptions, still not grasping the mystery, let alone those below them? Mediocre doctors of the world, allowing their ignorance...