〔卫氏（泛）四逆三部厥经〕佚
张仲景方序曰。卫泛好医术。少师仲景。有才识。撰四逆三部厥经。及妇人胎藏经小儿颅囟方三卷。皆行于
世。（太平御览）
〔华氏（佗）内事〕七录五卷 佚
〔华佗方〕隋志十卷（宋志作一卷） 佚
隋志曰。吴普撰。佗。后汉人。
〔中藏经〕宋志一卷 存
邓处中序曰。华先生讳佗。字符化。性好恬淡。喜味方书，多游名山幽洞。往往有所遇。一日因酒息于公宜
山古洞前。忽闻人论疗病之法。先生讶其异。潜过洞窃听。须臾有人云。华生在迩。术可付焉。复有一人曰。道
生性贪。不悯生灵。安得付也。先生不觉愈骇。跃入洞。见二老人。衣木皮。顶草冠。先生躬趋左右而拜曰。适
闻贤者论方术。遂乃忘归，况济人之道。素所好为。所恨者。未遇一法可以施验。徒自不足耳。愿贤者少察愚诚。
乞与开悟。终身不负恩。首坐先生云。术亦不惜。恐异日与子为累。若无高下。无贫富。无贵贱。不务财贿。不
惮劳苦。矜老恤幼为急。然后可脱子祸。先生再拜谢曰。贤圣之语。一一不敢忘。俱能从之，二老笑指东洞云。
石床上有一书函。子自取之。速出
吾居。勿示俗流。宜秘密之。先生时得书，回首已不见老人。先生慑怯离洞。忽然不见。云奔雨泻。石洞摧拓。
既览其方论。多奇怪。从兹施治。效无不存神。先生未六旬。果为魏所戮。老人之言。预有斯验。余乃先生外孙
也。因吊先生寝室。梦先生引余坐语。中藏经。真活人法也。子可取之。勿传非人。余觉惊怖不定。遂讨先生旧
物。获石函一具。开之得书一帙。乃中藏经也。予性拙于用。复授次子思。因以志其实。甲寅秋九月序。
陈振孙曰。中藏经一卷。汉谯郡华佗元化撰。其序称灵洞主少室山邓处中。自言为华先生外孙。莫可考也。
楼钥跋曰。余少读华佗传。骇其医之林奇。而惜其书之火于狱。使之尚存。若刳腹断臂之妙。又非纸上语所
能道也。古汴陆从老。近世之良医也。尝与之论脉曰。无如华佗之论最切。曰性急者脉亦急。性缓者脉亦缓。长
人脉长。短人脉短。究其说未暇也。一日得闽中仓司所刊中藏经读之。其说具在。盖二卿姜公诜为使者时所刊。
凡三十余年。而余始得之。序引之说。颇涉神怪。难于尽信。然其议论卓然。精深高远。视脉察色。以决死生。
虽不敢以为真是元化之书。若行于世，使医者得以习读之。所济多矣。惜乎差舛难据。遂携至姚江。以叩从老。
从老笑曰。此吾家所秘。不谓版行已久。因出其书见假。取而校之。乃知闽中之本未善。至一版或改定数十百字。
前有目录。后有后序。药方增三之二。闽本间亦有佳处。可证陆本之失。其不同而不可轻改者。两存焉。始得为
善本。老不能缮写。俾从子溉手录之。蕲春王使君成父闻之欣然。欲于治所大书锓木。以惠后学。且以成余之志。
溉所录。面授而记其始末于下。药方凡六十
道。亦有今世所用者。其间难晓者有之。恐非凡识所及。佗传称处齐不过数种。又未知此为是否。好事者。能以
闽本校之。始知此本之为可传也。
吕复曰。中藏经八卷。少室山邓处中云。华先生佗游公宜山古洞，值二老人。授以疗病之法。得石床上书一
函。用以施试甚验。余乃先生外孙。因吊先生寝室。梦有所授。获是经于石函中。其托为荒诞如此。竟不考传狱
吏焚书之实。其伪不攻自破。按唐志。有吴普集华氏药方。别无中藏之名。普其弟子。宜有所集。窃意诸论非普
辈不能作。邓氏特附别方。而更今名耳。盖其方有用太平钱。并山药者。盖太平。乃宋熙陵初年号。薯蓣。以避
浓陵偏讳。而始名山药。其余可以类推。然脉要及察声色形证等说。必出元化遗意。览者细为审谛。当自知之。
俞弁曰。中藏经八卷。相传华元化撰。按唐书艺文志。有吴普集元化药方。别无中藏之名。普。广陵人。亲
授业于元化之门。以术艺知名。今集中诸论。非普不能作。灵洞道土邓处中自序。元化外孙。因吊寝室。得此书
于梦中。余窃疑其妄诞。论后附方。意者皆邓生增入之耳。如此黄煎丸。内有山药。古方名薯蓣。为避宋英宗讳。
故易名山药。烧肝散内。有白术苍术。本草及古方书。止云术。不分苍白二种。牢牙地黄散细注云。此方。见僧
文莹湘山野录。文莹宋僧。三者可证其出于邓生之手。览者当自知之。
冯梦祯跋赵魏国书华氏中藏经并秘方真迹
曰。此赵魏国晚岁养闲书也。录华氏中藏经四十七条。首尾俱不完。为二卷。而后附秘方六十道。别为一卷。分
而复合。喜为润卿所有。笔法萧散。闲肆无意。意多 州先生王百谷董玄宰跋之
详矣。而润卿复乞余一转语。余观古人以文章书画名后世者。类不肯虚其暇日。至于晚岁。娱老养闲。此意不废。
相传魏公日课万字。佛道圣典。人间秘书。随意 洒。不 而走天下。况此三卷。二万余言。为秘论名方。是活
人寿世。而希传者耶。晴窗雨轩。随拈一卷。焚香披阅。便可永日。慎卿其宝之。（快雪堂集）
周锡瓒跋曰。世传医书。莫古于素问。王冰谓即汉艺文志之黄帝内经。然已不合于十八卷之数。况后出之书
耶。惟求其是者信之而已。华氏中藏经。陈直斋书录解题云。一卷。宋史艺文志同。然魏志佗传。佗出一卷书与
狱吏。吏不敢受。索火焚之。则佗之书久绝矣。何以至宋世而忽出耶。传又称其弟子吴普樊阿从佗学。普准佗治。
多所全济。阿善针术。普年九十余。阿寿百余岁。则佗书虽不传。而弟子习其业者。亦可以着书传后。隋经籍志。
载吴普撰华佗方十卷。华佗内事五卷。观形察色。并三部脉经一卷。枕中灸刺经一卷。普集华氏药方。新旧唐书。
皆载于经籍艺文志。而宋艺文志。亦有华佗药方一卷。其书想北宋时。尚有流播。或多残缺。故其时名医缀辑。
而成此书。别立名目。以托于华氏。且宋自建隆以来。甚重医学。干德初。考校医宦艺术。太平兴国间访求医书。
其时王怀隐成太平圣惠方。李 详定唐本草。仁宗时。许希亦着神应针经要诀。宋重医学。几与唐之明法明算等。
疑其书或出于此时。虽非元化之书。要其说之精者。必有所自也。书一刻于宋之闽中。为仓司本。一为楼攻愧钥
所校本。余得旧钞本。前后多缺。无序文目录。并楼公跋。且避高孝两朝讳。疑即攻愧所校本。因取新安吴氏刻
本补其缺。而用一按字。注于下。以别于原注。并从攻愧集
中。录跋附后。始得为完书。后附药方。吴本倍于此本。其相同者。仅二十方。余皆后人以意增入。非原书也。
今悉依旧本。虽未得宋刊校补。然已与吴本迥别矣。书之可传。攻愧跋之已详。兹述其书之由来。而使世之学人。
勿以魏志有火于狱之说。而疑之也。书凡一卷。后附方六十道。因为上下二卷云。乾隆五十七年。秋九月。茂苑
周锡瓒识于枫桥之香严书屋。
孙星衍序曰。华氏中藏经。见郑樵通志艺文略。为一卷。陈振孙书录解题同。云。汉谯郡华佗元化撰。宋史
艺文志。华氏作黄。盖误。今世传本有八卷。吴勉学刊在古今医统中。余以乾隆丁未年。入翰林。在都见赵文敏
手写本。卷上。自第十篇。性忌则脉急以下起。至第二十九篇。为一卷。卷下。自万应丸药方至末。为一卷。失
其中卷。审是真迹。后归张太史锦芳。其弟录稿赠余。又以嘉庆戊辰年。乞假南归。在吴门见周氏所藏元人写本。
亦称赵书。具有上中下三卷。而缺论诊杂病必死候第四十八。及察声色形证决死法第四十九两篇。合前后二本校
勘。明本每篇脱落舛误。凡有数百字。其方药名件。次序分量。俱经后人改易。或有删去其方者。今以赵写两本
为定。此书文义古奥。似是六朝人所撰。非后世所能假托。考隋书经籍志。有华佗观形察色。并三部脉经一卷。
疑即是中卷论诊杂病必死候以下二篇。故不在赵写本中。未敢定之。邓处中之名。不见书传。陈振孙亦云。自言
为华先生外孙。称此书因梦得于石函。莫可考也。序末称甲寅秋九月序。古人亦无以干支纪岁。不着岁字者。疑
其序伪作。至一卷。三卷。八卷。分合之异。则后人所改。赵写本旁注。有高宗孝宗庙讳。又称有库本陆本异同。
是根据
宋本手录。元代不避宋讳。而不更其字。可见古人审慎阙疑之意。此书。四库书既未录存。又两见赵写善本。急
宜刊刻。以公同好。卷下万应圆等。皆以丸散治疾。而无汤药。古人配合药物分量。案五脏五味。配以五行生成
之数。今俗医任意增减。不识君臣佐使。是以古人有不服药为中医之叹。要知外科丸散。率用古方分量。故其效
过于内科。此即古方不可增减之明证。余所得宋本医学书甚多。皆足证明人改乱古书之谬。惜无深通医理者。与
共证之。嘉庆十三年。太岁戊辰。十月四日。孙星衍撰序于安德使署之平津馆。
按是书名中藏者。取宝而藏之之义。后汉百官志曰。中宫私府令一人。六百石。注。官者。主中藏币帛诸物。
又盖勋传曰。多出中藏财物以饵士。注。中藏。犹内藏也。孙星衍谓卷第分合之异。后人所改。然考楼跋。宋时
已有两本。盖吴勉学所辑。据闽中仓司刊本者。与楼氏所谓一版或改定数十百字。药方增三之二者相符。赵文敏
所书。则以蕲春王成父刊本为祖者。其详记楼氏校语。并避两朝庙讳。则可以为证焉。特周刻合为二卷。殆不可
解。孙氏序称周本具有上中下三卷。而周刻卷末。有以上八方。陆本在中卷四十论后语。则原又为三卷。孙又称
中卷论诊杂病必死以下二篇。以为隋志所载佗书遗文。因查王叔和脉经。有扁鹊华佗察声色要诀。其论约略相类。
则知其出于佗书，孙说可谓详确矣。
〔华佗尤候〕佚
按上见于幼幼新书。
〔青囊方〕佚
徐春甫曰。魏华佗得异人授受。今亡之。
〔耿氏（奉）方〕七录六卷 佚
〔李氏（ 之）药方〕七录一卷 佚
〔吕氏（广）金韬玉鉴经〕宋志三卷 佚
〔葛仙公杏仁煎方〕宋志一卷 佚
晋书葛洪传曰。洪祖玄。吴时学道得仙。号曰葛仙公。
【卫氏（泛）四逆三部厥经】已佚
张仲景在方剂序言中说：卫泛喜好医术，年轻时拜张仲景为师，有才华见识。撰写了《四逆三部厥经》，以及《妇人胎藏经》、《小儿颅囟方》共三卷，都在世间流传。（出自《太平御览》）
【华氏（佗）内事】五卷，见《七录》，已佚
【华佗方】十卷，见《隋书·经籍志》（《宋书·经籍志》作一卷），已佚
《隋书·经籍志》记载：由吴普撰写。华佗是后汉人。
【中藏经】一卷，见《宋书·经籍志》，现存
邓处中作序说：华先生名佗，字元化，生性恬淡安静，喜欢研读医书，常游历名山幽洞。往往有所感悟。有一天，他在饮酒休息时，位于公宜山古洞前，忽然听到有人在讨论治病的方法。先生对此感到惊奇，悄悄靠近洞口偷听。不一会儿有人说道：“华生在附近，医术可以传授给他。”又有一人说：“道生性格贪婪，不怜悯生灵，怎么能传授给他呢？”先生不觉更加惊骇，跳入洞中，看见两位老人，身穿树皮衣，头戴草冠。先生恭敬地走向左右向他们行礼拜见说：“刚才听到贤者讨论方术，于是忘记回家，何况救人的道理，是我平素所喜好的。遗憾的是，没有遇到一种可以施治见效的方法，只是自己不足罢了。希望贤者稍微体察我的诚意，乞求给予开导觉悟。我终身不辜负恩情。”坐在首位的老人对先生说：“医术也不吝惜，只怕日后成为你的累赘。如果没有高低贵贱之分，不分贫富，不贪图财贿，不怕劳苦，以怜悯老人、抚恤幼童为急务，然后才可以免除你的灾祸。”先生再次拜谢说：“圣贤的话语，一一不敢忘记，都能遵从。”两位老人笑着指向东边的山洞说：“石床上有一个书函，你自己取去。赶快离开我们的居所，不要展示给世俗之人，应当保密。”先生当时得到书，回头已经看不见老人了。先生胆怯地离开山洞，忽然间不见了踪影。云奔雨泻，石洞崩塌。既然阅览了其中的方论，大多奇怪。从此施行治疗，效验无不神奇。先生未满六十岁，果然被魏国杀害。老人的话，预先有了这种应验。我是先生的外孙。因为凭吊先生的寝室，梦见先生引我坐下谈话，《中藏经》是真正救活人的方法。你可以取走它，不要传给非人。我醒来惊恐不安，于是寻找先生的旧物，获得一个石函。打开它得到一帙书，就是《中藏经》。我生性拙于使用，又传授给次子思，因此记录此事的真相。甲寅年秋九月序。
陈振孙说：《中藏经》一卷，汉代谯郡华佗元化撰写。其序言称灵洞主少室山邓处中，自称是华先生的外孙，无法考证。
楼钥跋文说：我年轻时读《华佗传》，惊叹他的医术奇特，可惜他的书在监狱中被火烧毁。如果他还存有像剖腹断臂那样的妙术，又不是纸上语言所能描述的。古汴陆从老，是近世的良医。曾经与他谈论脉象说：“没有比华佗的论述最贴切的。”他说：“性子急的人脉也急，性子缓的人脉也缓。长人脉长，短人脉短。”探究他的学说没时间顾及。一天得到闽中仓司刊印的《中藏经》阅读。其中的学说都在这里。大概是二卿姜公诜作为使者时所刊印。三十多年了，我才得到它。序言引用的说法，颇为涉及神怪，难以完全相信。然而它的议论卓越，精深高远，通过诊脉观察气色，来决断生死。虽然不敢认为真是元化的书，如果在世间流行，使医者得以学习阅读，救助的人就多了。可惜错漏难据，于是带到姚江，向从老请教。从老笑着说：“这是我们家所秘藏的，没想到版本流传已久。”于是拿出书借给我看。拿来校对，才知道闽中的版本不好，有的版本甚至改定了几十上百个字。前面有目录，后面有后序，药方增加了三分之二。闽本偶尔也有佳处，可以证明陆本的失误。不同的地方不可轻易改动，两者都保存下来。这才得到善本。我年老不能抄写，让侄子溉亲手抄录。蕲春王使君成父听说后很高兴，想在治所大字刻版，以惠赠后学，并且完成我的心愿。溉所抄录的，当面交付并记下始末在下面。药方共六十道，也有当今世面所用的。其中难以理解的有几处，恐怕不是凡人的见识所能达到的。《华佗传》称他用的齐（剂）不过几种，又不知道这是否属实。好事者，能用闽本校对，才知道这个版本是可以流传的。
吕复说：《中藏经》八卷，少室山邓处中说：华先生华佗游历公宜山古洞，遇到两位老人，传授给他治病的方法。得到石床上的书函，用来施治验证很有效。我是先生的外孙。因为凭吊先生的寝室，梦中有所传授，在石函中得到这部经。这种托辞荒诞如此。竟然不考察传记中狱吏焚书的实情，其伪证不攻自破。按《唐书·经籍志》，有吴普集华氏药方，别无《中藏经》之名。普是他的弟子，应该有所收集。我私下猜想诸篇论述不是吴普辈分不能作。邓氏特别附加别的方子，而更改现在的名字罢了。大概其中有方子用到太平钱，还有山药。太平，是宋熙陵初年的年号。薯蓣，为了避宋英宗赵曙的讳，才改名为山药。其余的可以类推。然而《脉要》及观察声色形证等说法，一定出于元化的遗意。读者仔细审谛，自然知道。
俞弁说：《中藏经》八卷，相传华元化撰写。按《唐书·艺文志》，有吴普集元化药方，别无《中藏经》之名。普是广陵人，亲自受业于元化门下，以医术技艺知名。现在集中的诸篇论述，不是吴普不能作。灵洞道士邓处中自序，说是元化的外孙。因为凭吊寝室，在梦中得到这本书。我私下怀疑其妄诞。论述后附方子，猜想都是邓生增入的。比如黄煎丸，内有山药。古方名薯蓣，为了避宋英宗讳，所以改名为山药。烧肝散内，有白术苍术。本草及古方书，只称术，不分苍白两种。牢牙地黄散细注云：“此方，见僧文莹《湘山野录》。”文莹是宋僧。这三点可以证明它出于邓生之手。读者应当自知。
冯梦祯跋赵魏国书《华氏中藏经》并秘方真迹
说：这是赵魏国晚年闲居养性时写的。抄录《华氏中藏经》四十七条，首尾都不完整，分为二卷，而后附秘方六十道，另为一卷。分开又合并，欢喜地被润卿所有。笔法萧散，闲适随意，意思很多。州先生王百谷、董玄宰已经详细题跋了。而润卿又请求我再转一句话。我看古人以文章书画闻名后世的，类不肯虚度闲暇日子，到了晚年，娱乐养老，闲居养性，这种心意不废弃。相传魏公每天写字万字，佛道圣典，人间秘书，随意挥洒，不胫而走天下。何况这三卷，二万余言，是秘论名方，是救活人寿世，而且希罕流传的呢？晴窗雨轩，随手拿起一卷，焚香翻阅，就可以度过整天。慎卿你要珍惜它。（出自《快雪堂集》）
周锡瓒跋文说：世间流传的医书，没有比《素问》更古老的。王冰说就是《汉·艺文志》中的《黄帝内经》，然而已经不符合十八卷的数量，何况后来出现的书呢？只求其真实可信的相信罢了。《华氏中藏经》，陈直斋《书录解题》云：一卷。《宋史·艺文志》相同。然而《魏志·华佗传》，华佗拿出一卷书给狱吏，狱吏不敢接受，索要火将其烧毁，那么华佗的书早就断绝了。怎么到宋代突然出来呢？传记又称他的弟子吴普、樊阿跟随华佗学习，吴普依照华佗治疗，多所保全救济，樊阿擅长针术，吴普年龄九十多岁，樊阿寿命一百多岁。那么华佗的书虽然不传，而弟子学习其学业的，也可以著书传后。《隋书·经籍志》，记载吴普撰《华佗方》十卷，《华佗内事》五卷，《观形察色，并三部脉经》一卷，《枕中灸刺经》一卷。吴普集华氏药方，《新旧唐书》，都记载于《经籍艺文志》，而《宋艺文志》，也有《华佗药方》一卷。那些书想北宋时，还有流布。或多残缺，所以当时的名医编辑整理，而成此书。另外立名目，以依托于华氏。而且宋朝自建隆以来，非常重视医学。干德初年，考校医官艺术。太平兴国年间访求医书。当时王怀隐编成《太平圣惠方》，李昉详定《唐本草》。仁宗时，许希也著《神应针经要诀》。宋朝重视医学，几乎与唐朝的明法明算等同。怀疑这本书或许出于此时。虽然不是元化的书，但要其精妙的学说，一定有来源。书一刻于宋代的闽中，是仓司本。一个是楼攻愧钥所校本。我得到旧钞本，前后多缺，无序文目录，并楼公跋文，且避高宗孝宗两朝讳。怀疑就是攻愧所校本。于是取新安吴氏刻本补其缺，而用一个“按”字，注于下，以区别于原注。并从攻愧集中，录跋附后。这才得到完书。后附药方，吴本倍于此本。其相同的，仅二十方。其余都是后人以意增入，不是原书。现在全部依从旧本。虽然没有得到宋刊校补，然而已与吴本迥然不同了。书的可传，攻愧跋文已经详细。这里叙述书的由来，而使世上学人，不要因为《魏志》有火于狱的说法，而怀疑它。书共一卷，后附方六十道，因此分为上下二卷。乾隆五十七年，秋九月，茂苑周锡瓒识于枫桥之香严书屋。
孙星衍序说：《华氏中藏经》，见于郑樵《通志·艺文略》，为一卷。陈振孙《书录解题》相同。云：汉代谯郡华佗元化撰写。《宋史·艺文志》，华氏作黄。大概是误写。今世传本有八卷。吴勉学刊刻在《古今医统》中。我在乾隆丁未年，进入翰林院，在京城见到赵文敏手写本。卷上，从第十篇，“性忌则脉急”以下起，至第二十九篇，为一卷。卷下，从万应丸药方至末尾，为一卷。丢失了中卷。审定是真迹，后来归张太史锦芳。他的弟弟抄录稿赠送给我。又在嘉庆戊辰年，请假南归，在吴门见到周氏所藏的元代写本，也称赵书。具有上中下三卷，而缺少《论诊杂病必死候》第四十八，及《察声色形证决死法》第四十九两篇。合前后二本校勘，明本每篇脱落舛误，凡有数百字。其方药名件，次序分量，俱经后人改易。或有删去其方的。现在以赵写两本为定。此书文义古奥，似是六朝人所撰，不是后世所能假托。考《隋书·经籍志》，有《华佗观形察色，并三部脉经》一卷。怀疑就是中卷《论诊杂病必死候》以下二篇。所以不在赵写本中。不敢确定。邓处中之名，不见于书传。陈振孙也说：自称是华先生外孙，称此书因梦得于石函，无法考证。序末称甲寅秋九月序。古人也没有用干支纪岁，不着岁字的。怀疑其序伪作。至于一卷、三卷、八卷，分合的差异，则是后人改动的。赵写本旁注，有高宗孝宗庙讳。又称有库本陆本异同。是根据宋本手录。元代不避宋讳，而不更其字。可见古人审慎阙疑之意。此书，《四库全书》既未录存，又两次见到赵写善本，急宜刊刻，以公同好。卷下万应圆等，皆以丸散治疾，而无汤药。古人配合药物分量，案五脏五味，配以五行生成之数。今俗医任意增减，不识君臣佐使，是以古人有不服药为中医之叹。要知道外科丸散，率用古方分量，故其效过于内科。这就是古方不可增减的明证。我所获得的宋本医学书很多，都足以证明明人改乱古书的谬误。可惜没有深通医理者，与共证之。嘉庆十三年，太岁戊辰，十月四日，孙星衍撰序于安德使署之平津馆。
按：是书名“中藏”，取宝而藏之的意义。《后汉书·百官志》曰：中宫私府令一人，六百石。注：官者，主中藏币帛诸物。又《盖勋传》曰：多出中藏财物以饵士。注：中藏，犹内藏也。孙星衍谓卷第分合之异，是后人改的。然而考楼跋，宋代已有两本。大概是吴勉学所辑，依据闽中仓司刊本的，与楼氏所谓一版或改定数十百字，药方增三之二相符。赵文敏所书，则以蕲春王成父刊本为祖的。其详记楼氏校语，并避两朝庙讳，则可以为此作证。特周刻合为二卷，大概不可解。孙氏序称周本具有上中下三卷，而周刻卷末，有以上八方，陆本在中卷四十论后语，则原来又是三卷。孙又称中卷《论诊杂病必死》以下二篇，以为隋志所载佗书遗文。因而查王叔和《脉经》，有《扁鹊华佗察声色要诀》，其论约略相类。则知它出于佗书，孙说可谓详确矣。
【华佗尤候】已佚
按：上文见于《幼幼新书》。
【青囊方】已佚
徐春甫说：魏华佗得异人授受，如今已亡失。
【耿氏（奉）方】六卷，见《七录》，已佚
【李氏（ 之）药方】一卷，见《七录》，已佚
【吕氏（广）金韬玉鉴经】三卷，见《宋书·经籍志》，已佚
【葛仙公杏仁煎方】一卷，见《宋书·经籍志》，已佚
《晋书·葛洪传》说：葛洪的祖父葛玄，吴国时学道得仙。号称葛仙公。
[Wei Shi (Fan) Si Ni San Bu Jue Jing] Lost.
Zhang Zhongjing stated in the preface to his formulas: Wei Fan was fond of medical arts, studied under Zhang Zhongjing in his youth, and possessed talent and insight. He authored *Si Ni San Bu Jue Jing* (Classic on Cold Extremities and Three Regions of Reversal), as well as *Fu Ren Tai Zang Jing* (Classic on Women's Uterine Organs) and *Xiao Er Lu Xin Fang* (Formulas for Children's Skull Fontanelle), totaling three volumes, which circulated in the world. (From *Taiping Yulan*)
[Hua Shi (Tuo) Nei Shi] Five volumes, recorded in *Qi Lu*, lost.
[Hua Tuo Fang] Ten volumes, recorded in *Sui Shu · Jing Ji Zhi* (recorded as one volume in *Song Shu · Jing Ji Zhi*), lost.
*Sui Shu · Jing Ji Zhi* states: Compiled by Wu Pu. Hua Tuo was a person of the Later Han dynasty.
[Zhong Zang Jing] One volume, recorded in *Song Shu · Jing Ji Zhi*, extant.
Deng Chuzhong wrote the preface: Mr. Hua, named Tuo, courtesy name Yuanhua, had a nature that was tranquil and indifferent, enjoyed reading medical texts, and often traveled to famous mountains and secluded caves, often having encounters. One day, while resting after drinking in front of an ancient cave at Gongyi Mountain, he suddenly heard people discussing methods for treating diseases. The Master was surprised by their uniqueness, secretly approached the cave to eavesdrop. Soon someone said, "Master Hua is nearby; the medical art can be passed to him." Another person said, "Daosheng is greedy and does not pity living beings; how can it be passed to him?" The Master became even more startled, leaped into the cave, and saw two old men wearing bark clothes and straw hats. The Master respectfully bowed to them on both sides and said, "I just heard the sages discuss medical arts, so I forgot to return home. Moreover, the way of saving people is what I have always loved. My regret is that I have not encountered a method that can be applied effectively, leaving me feeling inadequate. I hope the sages will consider my sincerity and grant enlightenment. I will never fail to repay your kindness." The senior elder said to the Master, "The art is not withheld, but I fear it may become a burden to you in the future. If you hold no distinctions of high or low, rich or poor, noble or base, do not seek wealth, do not shun hardship, and prioritize compassion for the elderly and care for the young, then only then can disaster be averted from you." The Master bowed again and thanked them, saying, "I will not forget the words of the sages and will follow them all." The two elders smiled and pointed to the eastern cave, saying, "There is a book case on the stone bed; take it yourself. Leave our dwelling quickly and do not show it to secular people; keep it secret." When the Master obtained the book and looked back, the old men were gone. The Master, trembling with fear, left the cave, and suddenly they vanished. Clouds rushed and rain poured, and the stone cave collapsed. After reading the medical theories within, which were mostly strange, he subsequently treated patients, and the efficacy was invariably miraculous. Before reaching sixty years of age, he was indeed executed by the state of Wei. The words of the elders were prophetic. I am the Master's maternal grandson. While mourning in the Master's bedroom, I dreamed that the Master invited me to sit and talk, saying, "*Zhong Zang Jing* is truly a method for saving lives. You may take it, but do not pass it to unworthy persons." I woke up terrified and unsettled, so I searched for the Master's old belongings and found a stone case. Opening it, I obtained a bundle of books, which was *Zhong Zang Jing*. Being clumsy in its use, I passed it to my second son, Si, and thus recorded the truth of the matter. Preface written in the autumn of the ninth month of the Jiayin year.
Chen Zhen Sun stated: *Zhong Zang Jing*, one volume, authored by Hua Tuo Yuanhua of Qiao Commandery, Han Dynasty. Its preface claims Deng Chuzhong, Lord of Lingdong at Mount Shaoshi, calls himself the Master's maternal grandson, which cannot be verified.
Lou Yue wrote the postscript: In my youth, I read the biography of Hua Tuo and was amazed by the奇 (extraordinary) nature of his medicine, yet lamented that his books were burned in prison. Had they survived, techniques such as abdominal surgery and limb amputation, which are beyond the description of mere text, would be known. Lu Conglao of Gu Bian was a fine physician of recent times. Once, when discussing pulse diagnosis with him, he said, "None compare to Hua Tuo's discussions as pertinent." He said, "Those with an impatient nature have an impatient pulse; those with a slow nature have a slow pulse. Long-limbed people have long pulses; short-limbed people have short pulses." I did not have time to explore this theory deeply. One day, I obtained and read the edition of *Zhong Zang Jing* published by the Granary Administration in Minzhong. The theories therein are fully present. It was likely published when Jiang Gongshen served as an envoy. More than thirty years had passed before I obtained it. The preface contains claims involving the supernatural, which are hard to believe entirely. However, its arguments are outstanding, profound, and lofty, using pulse diagnosis and observation of complexion to determine life and death. Although I dare not claim it is truly Yuanhua's work, if it circulates in the world, allowing physicians to study it, many will be saved. Alas, there are errors making it unreliable. I took it to Yaojiang to consult Conglao. Conglao laughed and said, "This is a secret kept in my family; I did not know the printed version had circulated for so long." He lent me the book. Upon collation, I realized the Minzhong edition was inferior, with some versions altering dozens or hundreds of characters. It had a table of contents at the front and a postscript at the back, with prescriptions increased by two-thirds. The Minzhong edition occasionally had merits that could prove errors in Lu's version. Differences that should not be lightly changed were preserved in both. Thus, a good edition was obtained. Too old to copy, I had my nephew Gai transcribe it by hand. Wang Chengfu, Envoy of Qichun, heard of this with joy and wished to print it widely in his jurisdiction to benefit later scholars and fulfill my wish. Gai's transcription was handed over personally, and the details are recorded below. There are sixty prescriptions in total, some of which are still used today. Some are difficult to understand, perhaps beyond ordinary knowledge. The biography of Hua Tuo states he used no more than a few types of herbs, and it is unknown if this applies here. Enthusiasts who collate this with the Minzhong edition will realize this version is worthy of transmission.
Lu Fu stated: *Zhong Zang Jing*, eight volumes. Deng Chuzhong of Mount Shaoshi said: Master Hua Tuo visited the ancient cave at Gongyi Mountain, met two old men who taught him healing methods, and received a book case on a stone bed, which proved very effective in practice. He claimed to be the Master's maternal grandson. Mourning in the Master's bedroom, he received teachings in a dream and found this classic in the stone case. Such fabrication is absurd. It fails to examine the actual record in the biography that the prison guard burned the books, making its falsity self-evident without attack. According to the *Tang Shu · Jing Ji Zhi*, there is *Wu Pu Ji Hua Shi Yao Fang* (Collected Formulas of Hua Shi by Wu Pu), but no mention of *Zhong Zang Jing*. Pu was his disciple and likely collected materials. I suspect the theoretical discussions could not have been written by Pu's generation. Deng specifically appended other formulas and gave them the current name. Presumably, some formulas used Taiping coins and Shan Yao (Dioscorea opposita). "Taiping" was the era name at the beginning of Emperor Xizong of Song's reign. "Shuyu" was renamed "Shanyao" to avoid the taboo of Emperor Yingzong of Song's personal name. The rest can be inferred similarly. However, the discussions in *Mai Yao* (Essentials of Pulse) and observing voice, color, form, and symptoms must stem from Yuanhua's original intent. Readers who examine carefully will know.
Yu Bian stated: *Zhong Zang Jing*, eight volumes, traditionally attributed to Hua Yuanhua. According to the *Tang Shu · Yi Wen Zhi*, there is *Wu Pu Ji Yuanhua Yao Fang*, with no mention of *Zhong Zang Jing*. Pu was from Guangling and studied directly under Yuanhua, gaining fame for his skills. The discussions in the current collection could not have been written by anyone but Pu. The preface by Deng Chuzhong, Daoist of Lingdong, claims to be Yuanhua's maternal grandson, finding the book in a dream while mourning in the bedroom. I suspect this is fabricated. The formulas attached after the discussions are likely additions by Deng. For example, Huang Jian Wan contains Shan Yao. Ancient formulas called it Shuyu, renamed Shan Yao to avoid the taboo of Emperor Yingzong of Song. Shao Gan San contains Bai Zhu and Cang Zhu. Materia Medica and ancient formula books only refer to "Zhu," distinguishing neither white nor苍 (Cang). Lao Ya Di Huang San notes: "This formula appears in Monk Wenying's *Xiangshan Yelu*." Wenying was a Song monk. These three points prove it originated from Deng's hand. Readers should recognize this.
Feng Mengzhen wrote a postscript to Zhao Weiguo's handwritten original of *Hua Shi Zhong Zang Jing* and secret formulas: This was written by Zhao Weiguo in his later years during retirement. It records forty-seven articles from *Hua Shi Zhong Zang Jing*, incomplete at the beginning and end, divided into two volumes, followed by sixty secret formulas in a separate volume. Separated and combined, it was happily owned by Runqing. The brushwork is free and unrestrained, casual and unintentional, with much meaning. Mr. Zhou, Mr. Wang Baigu, and Dong Xuanzai have already provided detailed colophons. Runqing requested another comment from me. I observe that ancients famous for literature and calligraphy rarely wasted leisure time. Even in old age, entertaining themselves and retiring, this intention was not abandoned. It is said that Lord Wei dictated ten thousand characters daily. Buddhist and Daoist classics, and secret manuscripts of the world, were freely written and spread across the land without effort. How much more so these three volumes, over twenty thousand words, containing secret theories and famous formulas, which save lives and are rare? By the sunny window and rainy pavilion, picking up a volume, burning incense, and reading allows one to pass the whole day. Shenqing, treasure it. (From *Kuai Xue Tang Ji*)
Zhou Xizan wrote a postscript: Among medical books circulating in the world, none are older than *Su Wen* (Basic Questions). Wang Bing stated it is identical to *Huang Di Nei Jing* (Yellow Emperor's Inner Canon) in the *Han · Yi Wen Zhi*, yet it no longer matches the number of eighteen volumes, let alone later works. One should only believe what is true and reliable. *Hua Shi Zhong Zang Jing*: Chen Zhizhai's *Shu Lu Jie Ti* states: One volume. Same in *Song Shi · Yi Wen Zhi*. However, in *Wei Zhi · Hua Tuo Zhuan*, Hua Tuo gave a scroll to the prison guard, who dared not accept it and asked for fire to burn it. Thus, Hua Tuo's books were long extinct. How could they suddenly appear in the Song dynasty? The biography also states his disciples Wu Pu and Fan A studied under him. Wu Pu followed Hua Tuo's treatments and saved many. Fan A excelled in acupuncture. Wu Pu lived to over ninety, and Fan A over a hundred. Thus, although Hua Tuo's books were not transmitted, his disciples who learned his profession could write books to pass down. *Sui Jing Ji Zhi* records Wu Pu's *Hua Tuo Fang* (Ten Volumes), *Hua Tuo Nei Shi* (Five Volumes), *Guan Xing Cha Se, Bing San Bu Mai Jing* (One Volume), and *Zhen Zhong Jiu Ci Jing* (One Volume). Wu Pu's *Ji Hua Shi Yao Fang* is recorded in both *New and Old Tang Books* in the *Jing Ji Yi Wen Zhi*, and *Song Yi Wen Zhi* also lists *Hua Tuo Yao Fang* (One Volume). These books likely still circulated in the Northern Song, though possibly fragmented. Therefore, famous physicians of the time compiled and edited them into this book, creating a new title to attribute it to the Hua school. Furthermore, since the Jianlong era, the Song dynasty highly valued medicine. In the early Kangde era, medical arts were examined. During the Taiping Xingguo era, medical books were sought. At that time, Wang Huaiyin completed *Taiping Sheng Hui Fang*, Li Fang revised *Tang Ben Cao*. During Emperor Renzong's reign, Xu Xi wrote *Shen Ying Zhen Jing Yao Jue*. Song's emphasis on medicine was comparable to the Tang's emphasis on law and mathematics. I suspect this book may originate from this period. Although not Yuanhua's work, its refined theories must have sources. One edition was printed in Minzhong, Song dynasty, as the Cangsi edition. Another is the collated edition by Lou Gongkui Yue. I obtained an old manuscript copy, missing much at the beginning and end, lacking preface, table of contents, and Lou's postscript, and avoiding the temple names of Emperors Gaozong and Xiaozong. I suspect it is the edition collated by Gongkui. I used the Xin'an Wu clan's printed edition to fill the gaps, adding annotations marked with "An" (Note) below to distinguish them from original notes, copying from Gongkui's collection and attaching the postscript. Thus, a complete book was obtained. The appended formulas in the Wu edition double this version. Only twenty formulas are identical; the rest are later additions by others, not the original. Now, I strictly follow the old edition. Although I did not obtain the Song printed collated version, it is now distinct from the Wu edition. The worthiness of transmission is detailed in Gongkui's postscript. Here I narrate the origin of the book so that learners in the world will not doubt it because of the statement in *Wei Zhi* about burning in prison. The book consists of one volume, with sixty formulas appended, thus divided into upper and lower volumes. Recorded in the autumn of the ninth month, 57th year of Qianlong, by Zhou Xizan of Maoyuan at Xiangyan Study House, Fengqiao.
Sun Xingyan wrote the preface: *Hua Shi Zhong Zang Jing* is seen in Zheng Qiao's *Tong Zhi · Yi Wen Lue* as one volume. Chen Zhen Sun's *Shu Lu Jie Ti* agrees, stating it was authored by Hua Tuo Yuanhua of Qiao Commandery, Han Dynasty. In *Song Shi · Yi Wen Zhi*, "Hua Shi" is written as "Huang Shi," likely an error. The currently circulating edition has eight volumes. Wu Mianxue published it in *Gu Jin Yi Tong*. In the Dingwei year of Qianlong, I entered the Hanlin Academy and saw Zhao Mengfu's handwritten edition in the capital. The upper volume starts from the tenth article, "Xing Ji Ze Mai Ji" (Impatience leads to rapid pulse), down to the twenty-ninth article, forming one volume. The lower volume runs from Wan Ying Wan Yao Fang to the end, forming one volume. The middle volume is lost. Verified as authentic, it later belonged to Grand Secretary Zhang Jinfang. His brother copied the draft and gifted it to me. In the Wuchen year of Jiaqing, I took leave to return south and saw the Yuan dynasty manuscript held by the Zhou family in Wumen, also referred to as Zhao's book. It had upper, middle, and lower volumes but lacked the forty-eighth article, *Lun Zhen Za Bing Bi Si Hou* (Discussion on Inevitably Fatal Conditions of Miscellaneous Diseases), and the forty-ninth article, *Cha Se Sheng Xing Zheng Jue Si Fa* (Methods for Determining Life and Death by Observing Color, Voice, Form, and Symptoms). Collating with the front and back editions, the Ming edition had hundreds of characters missing or erroneous per article. The names, order, and dosages of herbs were altered by later generations, and some formulas were deleted. Now, I establish the Zhao handwritten editions as the standard. The language and meaning of this book are archaic, seemingly written by Six Dynasties scholars, not easily forged by later generations. Examining *Sui Shu · Jing Ji Zhi*, there is *Hua Tuo Guan Xing Cha Se, Bing San Bu Mai Jing* (One Volume). I suspect this corresponds to the middle volume's last two articles. Hence, they are absent in the Zhao manuscripts. I dare not confirm this. The name Deng Chuzhong does not appear in historical records. Chen Zhen Sun also says he claims to be the Master's maternal grandson and that the book was found in a stone case via a dream, which cannot be verified. The preface ends with "Preface in the autumn of the ninth month of the Jiayin year." Ancients did not usually mark the year with Ganzhi without specifying the year character. I suspect the preface is forged. As for the differences in volume divisions (one, three, or eight volumes), these were altered by later editors. The marginal notes in the Zhao manuscript mention temple names of Gaozong and Xiaozong and cite differences between the Library Edition and Lu Edition, indicating it was hand-copied from a Song edition. The Yuan dynasty did not avoid Song taboos but retained the characters, showing the ancients' cautious attitude towards uncertainty. This book was not included in the *Siku Quanshu*. Having seen two good Zhao manuscripts, it urgently needs printing to share with enthusiasts. The lower volume, including Wan Ying Wan, treats diseases with pills and powders, without decoctions. Ancients matched herb dosages according to the Five Zang, Five Flavors, and the generating/complete numbers of the Five Elements. Modern vulgar physicians arbitrarily increase or decrease dosages, unaware of the roles of Sovereign, Minister, Assistant, and Courier. Thus, ancients sighed that "not taking medicine is the best medicine." It should be known that surgical pills and powders generally use ancient dosage standards, hence their efficacy exceeds internal medicine. This is clear proof that ancient formulas should not be altered. I possess many Song edition medical books, all proving the fallacy of Ming people altering ancient texts. Alas, there are no experts in medical principles to verify this together. Preface written on the fourth day of the tenth month, 13th year of Jiaqing (Wuchen year), at Pingjin Hall, Ande Envoy's Office, by Sun Xingyan.
Note: The name "Zhong Zang" means treasuring and storing inside. *Hou Han Shu · Bai Guan Zhi* states: One Director of the Private Treasury of the Central Palace, salary six hundred shi. Annotation: This official managed treasures, silks, and other items stored in the central treasury. Also, *Gai Xun Zhuan* states: Distributing much wealth from the central treasury to bribe soldiers. Annotation: "Zhong Zang" is equivalent to "Nei Zang" (Inner Treasury). Sun Xingyan stated that the volume divisions were altered by later editors. However, examining Lou's postscript, two editions existed in the Song dynasty. Probably Wu Mianxue compiled based on the Minzhong Cangsi edition, consistent with Lou's statement that one version altered dozens or hundreds of characters and increased formulas by two-thirds. Zhao Mengfu's writing was based on the Qichun Wang Chengfu printed edition. His detailed recording of Lou's collation notes and avoidance of two generations' temple names serves as proof. Specifically, Zhou's edition combined them into two volumes, which is inexplicable. Sun's preface states Zhou's edition had upper, middle, and lower volumes, but Zhou's edition ends with "The above eight formulas," and Lu's edition places them after the fortieth discussion in the middle volume, implying the original was three volumes. Sun also mentioned the middle volume's last two articles as remnants of Hua Tuo's books recorded in the Sui catalog. Checking Wang Shuhe's *Mai Jing*, there is *Bian Que Hua Tuo Cha Se Sheng Yao Jue*, with similar discussions, confirming its origin from Hua Tuo's works. Sun's explanation is detailed and accurate.
[Hua Tuo You Hou] Lost.
Note: Mentioned above in *You You Xin Shu*.
[Qing Nang Fang] Lost.
Xu Chunfu said: Wei Hua Tuo received teachings from an extraordinary person, now lost.
[Geng Shi (Feng) Fang] Six volumes, recorded in *Qi Lu*, lost.
[Li Shi (Zhi) Yao Fang] One volume, recorded in *Qi Lu*, lost.
[Lv Shi (Guang) Jin Tao Yu Jian Jing] Three volumes, recorded in *Song Shu · Jing Ji Zhi*, lost.
[Ge Xian Gong Xing Ren Jian Fang] One volume, recorded in *Song Shu · Jing Ji Zhi*, lost.
*Jin Shu · Ge Hong Zhuan* states: Ge Hong's grandfather, Ge Xuan, practiced the Dao and attained immortality during the Wu period. He was titled Ge Xian Gong.