隐士金汝铉。常起危疾。每虑药性多偏。小不谨辄致害人。着医学慎术。以发明其旨。
〔顾氏（阙名）燕台医案〕 未见
毛奇龄序曰。仓公受扁鹊之书于公乘阳庆。逮其家居。汉帝尝其治病所验者。记之于册。此后人医案所自始
也。顾治十得九。世虽其人。浸假得失平参。世必好举其所失。而略其所得。况浮湛汤液。因循取验。其得失原
无成形。安能历考其所得。而为之记之。云间顾先生不然。先生以经义治四门学。作选人。京师藉藉。闻先生善
医。其家居时。每医人有成绩。称圣儒。其为声在崔长史李庆嗣上。姑请召之。而先生亦复以邸舍岑寂。即应召
往。顾京师多官私医。萃天下之能医者。而僦于其间。自给事内廷。以至踟 幸舍者。比比而是。即有诏召问按
验。亦别有给事在左右者。而先生非其人也。然而所至辄起。亦且有医药已病之状。书之成帙。夫上医医国。其
次医人。夫人而知之矣。生平读书讲道。治举子之学。原不能抉阴阳之精。调燮补助。而即其试仕方州。骤膺民
物。其张弛激扬。亦何能展我欲为。而有如呼吸之间。就人之死生。转旋俄顷。以与造物者。争其权度。此亦吾
儒施济一快事也。若夫其按可验。则予之家人。已列其一。如薄忧女子者。又何怪焉。（西河合集）
〔余氏（元度）用药心法〕 未见
华希闵序曰。余举业之暇。喜读岐黄书。喜与岐黄家言。言人人殊。其学有据根据。不为夸言欺世者。莫如外
舅余元度先生。先生之言曰。治病之法。在望闻问切。切以探其内之情。望闻问以尽其外之形。情隐而形显。故望
闻问较先于切。今人喜言切脉。而略于对证者蔽也。先生之学。传自异人镜机子。治病百无误。尝语余。病一而
证之变凡几。证一而候之变凡几。识其证。审其候。而后可以用药。余既尽闻其证候诸变说。退疏其言成帙。窃
谓可尽乎人之病矣。尽乎吾药之法矣。名曰用药心法。写二帙。一授儿嘉。一授从弟。（延绿阁集）
〔王氏（梦兰）秘方集验〕二卷 存
自序略曰。近世方术之秘者多矣。但秘无不验。验何取乎秘。而世之人。始因秘求验。继因验反秘。即出而
公世
者。最不秘矣。时虑其或验或不验。又不能集所屡验。以尽去所未验，于是秘者则益秘。验者不即验。此予之因
有是役也。曰秘方者。秘则传人所不传也。曰集验者。验则试人所屡试也。不秘不验者。概置不集。集必秘秘必
验。秘必验者。始命诸梓。以广其传。仁和醒庵主人王梦兰敬题。
〔蒋氏（示吉）医宗说约〕六卷 存
自序曰。余年十二。先母周夫人见背。先君子君辅公杜门读书。道义自许。口不道阿堵字。以故家贫甚。尝
寄食子佩舅氏家。舅氏抚教有加焉。于时明发有怀。固思生戚HT HT 大病。每于诵读之暇。间览方书。先君子遂谓
小子曰。汝有意于此乎。古人不得为良相。每愿良医。盖良相良医。其功正相等耳。果能精之。则可以自疗。并
可以疗人。亦内典所自利利他之道也。予拜训之下。深谢不敏。长而遭沧桑之变。寄迹于穹窿之阳。人有疾者。
按方加减与之。所投辄效。因而叩户求方者。殆无虚晷。窃思古人陈案。虽各臻其妙。然论多方杂。未易窥测。
不免杨朱之叹。故于晨窗夕几，究心灵素。博涉群书。斟酌尽善。成山居述四卷。有论有方。有经有变。颇备苦
心。但力绵不克就梓。久置庋阁。今年春偶公逊叔过斋头。见而阅之。谓曰。汝有此。而不与人共之。不亦同于
怀宝迷邦者乎。且汝先子之言具在。顾其忘诸。予益唯唯谢不敏。长夏无事。因于山居述中。简其要者为主。方
随证加减。一证一方。以见其常。加减附论。以通其变。编为俚句。名曰说约。庶几学岐黄者。得会归之源。去
烦苦之失耳。若曰从此活人。功与调元者等。则予岂敢。康熙二年夏四月。古吴自了汉蒋示吉仲芳氏识。
〔山居述〕四卷 未见
〔医意商〕一卷 存
〔医宗小补〕九卷 未见
〔通医外治〕一卷 存
尤乘序略曰。先生乃周忠介公从外孙。世居娄江。因母氏而迁金阊。桐泾一曲。时应病家之请。往来松浙间。
默契往圣之神。访异人之指授。临证已多。活人无算。囊中怀医宗小补九卷。首重法。次论方。一法可治众病。
一病亦具诸法。实灵素之阶梯。后学之指南也。复撰通医外治一卷。头面手足。九窍皮毛之疾。俱能不药而愈。
余喟然叹曰。用心之密。学问之博。有如此乎。治病如治国。用药如用兵。汤丸服饵。内攻也。敷熨等法。外应
也。以此攻疾。何疾不瘳。呜呼。白驹易过。纡金拖紫。同草木腐者多矣。先生立此不朽之业。岂仅为大江以南
一人而已哉。余固知其非寻常人也。
〔朱氏（凤台）医学集要〕九卷 存
〔张氏（介石）资蒙医径〕三卷 存
引曰。夫医者意也。呼吸操生死之权。用药存病患之命。述□穷而心不慎者可乎。余历验焉。倘临证意忽。
则负病患弗浅也。何者。凡际视证。贵在死机。有一段活泼。未有不活泼之医。而能起沉 之病。司斯术者。盍
自问焉。得述之穷乎。得临证之意乎。得病脉之符乎。得虚实之准乎。得轻重之量乎。得生死之诀乎。对病者得
自心之无疑乎。矢神天得自心之无愧乎。试自历问。吾斯能信。敢当仁心仁术之权。是操三折其肱也。有神虚不
宜补益者。火盛不宜导泄者。痰盛不宜行吐者。咳喘不宜止嗽者。患疼不宜止痛者。麻木不宜疏风者。哕呕不宜
止吐者。失血不宜止血者。感冒
不宜表汗者。腹胀不宜消导者。病在上而不宜降者。病在下而不宜升者。病在缓而急医者。病在急而缓医者。有
脉不符病者。有病不投药者。有服药而不愈者。有不服药而自愈者。如此情弊。不可不察。神虚不宜补益者。
邪盛虽虚而患补。火盛不宜导泄者。火激而愈炽。痰盛不宜行吐者。气吊而痰生。咳喘不宜止嗽者。嗽止而肺敛。
疼痛而不宜止痛者。遏气而弗伸。麻木不宜疏风者。耗血而生痹。哕呕不宜止吐者。蕴病而收脾。失血而不宜止
血者。瘀积而成瘵。感冒而不宜表汗者。气弱而防危。腹胀而不宜消导者。谨严而剥胃。病在上而不宜降者。防
毒而入脏。病在下而不宜升者。恐毒而升提。病在缓而急医者。防后变证。病在急而缓医者。峻药难支。有脉不
符病者。临病未细。有病而不投药者。自反其医。有服药而不愈者。病患神短。有不药而自愈者。遭际庸医。究
竟今之术士。不检自之心病。而滥医人之身病。谓滥竽轩岐。无怪其不明典籍也。青囊秘邃之繁。使今人难于述
趋。习寡犹无习也、非吾儒考试而后可以拔萃超群。不佞罹难。得梦中之境界。将生平所得之术。着以成卷。蒙
神人目之。曰资蒙医径。是排遣难里毛锥。以消狴门永日。门徒遂尔录梓。敢曰于岐黄为有小补。噫。与其不学
无术。能读此资蒙医径。讵有戕人之命乎。医者意也。苟为其意。则临证变化。而取效者之谓神。吾不知其骂我
罪我者若许乎。
（程氏（林）即得方〕未见。
尤侗序曰。吾友蒋虎臣太史尝着蒋说。其所钞禁方。居十之五。皆世所不经见者。予既奇而录之。复诘之曰。
子之方。其得之传闻乎。其有所试乎。蒋子笑曰。吾非有所试也。往予善病。多从人乞方。以方告者日来。予喜
其说之可以救人也。故笔之于书。其验与不验。则未可知也。予曰。若然。则自成其为蒋方而已。夫学琴之子。
必出牙旷之门。学书之子。必入钟王之室。然使拊弦而忘勾剔。握管而误波戈。不过发溺人之一笑。而无伤焉。若学医
人费。而可以请尝试乎。幸子之未学医。而人或不子信也。于是蒋子笑而止。新安程云来先生。予闻其名。
而未识也。及门周雨三携其所辑即得方示予。将梓以行。而命一言。予非越人。恶知医意。然发其书而读之。大
约罗古人已验之方。而择其尤简易者。程子于此道三折肱矣。述而不作。其慎如是。且虑穷乡逆旅。寒暑苍黄。
未能蓄 艾于三年。求缓和于千里。故以是书悬之肘后。撮在目前。事半功倍。其术至良。其心亦至苦矣。神而
明之。存乎其人。予虽未敢决其方之必验与否。然如先生自言不出户庭。立可奏效。虽有参差。于病无损。则诚
哉笃论也。予既以告周子。周子请益。予戏语之曰。昔范武子有疾。从张湛求方。湛授以六物。用损读书一。减
思虑二。专内视三。简外观四。旦晚起五。夜早眠六。范一服而愈。此亦吾家即效方也。幸以此复程先生。书成
当邮寄蒋子。蒋子且忻然而笑曰。尤子欺予哉。如此方者。吾又将笔之蒋说也。（西堂杂组二集）
〔医暇卮言〕未见
尤侗序曰。新安程云来先生尝辑即得方。予既序而行之矣。居久之。复出医暇卮言示予。予读而笑曰。嘻。
夫医安得暇哉。世所谓名医。吾知之矣。且起而纳谒者。屦满户焉。入其室。问其疾。各投以药而去。其士大夫
以折简邀者。则登名于版。日中而食。肩舆而出。望门而止。候主人
之颜色。酬酢未毕。索笔定案。以授使者。归而谋之弟子。俾参剂焉。抵暮而返。则药囊果然矣。其为小儿医者。
昼居不出。昏夜叩人之门户。秉烛一视。疾趋而去。若驿传之速。漏尽始休。或要于路。或候于门。皆喜其来。
而恨其晚也。其下医窃慕之。虽病者之有无多寡。未可知。往往乘车从仆。招摇过市。穷日之力而后已。见者诧
之曰。夫夫也忙甚。必名医也。医安得暇乎哉。先生曰。唯唯否否。医而不暇。何以为医良。医病万变。药亦万
变。是故以志一之。以气辅之。以理持之。以神守之。寂而通之。息而游之。此岂汲汲遑遑所能治乎。夫治病犹
治兵也。栾针之称晋师曰。好以暇金鼓方急。使摄饮焉。鄢陵所以胜也。诸葛之羽扇。谢艾之胡床。蔡遵之投壶。
安石之赌墅。皆暇也。予之治病。亦如是矣。或谓先生既暇。当着问难之书。何取乎卮言。盖闻之许子。医者意
也。意之所解。不可言传。故先生即得方。述而不作也。若其卮言。笼天地。罗万物。 洋纵恣。于坚白同异之
说。不言医。医通寓焉。斫轮之说。通于读书。解牛之旨。进于养生。观卮言。则问难思过半矣。周礼。医事十
全为上。十失一次之。十失二三次之。十失四为下。未有即得者。先生之即得。先生之暇为之也夫。（西堂杂组
二集。）
〔胡氏（其重）医约先规〕未见
〔医门博要〕未见
〔急救危证简便验方〕二卷 存
〔急救危证简便验方续集〕二卷 存
自序略曰。予不敏。自髫年诵读之余。即嗜轩岐之学。窃尝萃其要旨。约其治法。纂为医约先规。而又博涉
群书。
挹其精英。名曰医门博要。尚有未竣。行将次第登梨。就正有道。姑先梓急救危证简便验方。以便贫乏。而济仓
卒。一时仁人君子。业蒙鉴赏。但尚有遗珠。兼以新得。暨向来所得奇秘诸方。与夫轻缓诸证。但割爱姑置。未
遑详载。恐当检用之时。致有遗漏之嗟。兹集乃补其未备。续其全貂。公其秘密。如入宝山。任其取用。不更愉快
也哉。因值力绵。未能续梓。邓翁仲贞修长者行。勇于为善。且无倦心。复与谋之。翁毅然曰。记有云。已所不
欲。勿施于人。今子之所快。即予之所快。亦即世人之所共快也。其施又乌容已。已复同张翁令仪。助资剞劂。
与前方并广其传。其廓然大公之心。 一体之念。吾于两翁亲见之矣。亦何幸焉。
〔阵氏（谟）神验单方〕一卷 存
〔罗氏（美）古今名医方论〕四卷 未见
〔古今名医汇粹〕八卷 存
徐衣冠文物序略曰。本朝康熙乙卯年间。有新安罗东美先生。当代之名贤也。著作颇多。惜乎不能概行于世。流
传惟有古今名医方论四卷。古今名医汇粹八卷。其方论四卷。久已登之枣栗。嘉惠后学矣。而汇粹八卷。抄本系
文之祖遗家传珍秘。是书本乎灵素二经。证以病情。而汇集之也。此乃先生苦心评定者。又慈溪柯韵伯先生所参
校。可谓济世之梁筏，医学之精髓也。思夫学问。乃天下公共之事。岂可私于一己。而秘之于家者也。用是于嘉
庆己未年仲春。商之于陶氏柏筠堂。镌板流传。以公同好，庶几习是业者。得以究其精微。相期进乎堂奥也云。
亡名氏跋曰。澹生先生姓罗名美。新安人。乔居虞山。以名儒而兼习岐黄术。生平制述甚富。惟名医方论一
书。已
刊布人间。是书皆汇集前贤精蕴。纯一而不流于诡异。非手眼俱到者。采取曷能尽善焉。庚辰春。得之友人斋头。
故喜欲缮写。无如何疏惰之至。迨辛巳之秋七月告成。特是舛错颇多。虽略为较正。终不免鲁鱼亥豕之讥。善读
书者。领略其意味。而寻绎之则可矣。
按是书抄本亦八卷。有亡名氏跋。宽政丁巳。先子得之长崎镇台平贺氏。先子曰。是当乾隆中人所录。据此
文。则罗名美字澹生。刻本早称东美先生。似是别字。
〔高氏（鼓峰）医家心法〕（己任编作四明心法）一卷（己任编作三卷）存
隐士金汝铉，经常患危重疾病。他常常担心药性大多偏颇，稍微不谨慎就会伤害人，于是撰写了《医学慎术》，来阐明其中的旨意。
〔顾氏（佚名）《燕台医案》〕 未见
毛奇龄作序说：仓公从公乘阳庆那里受学于扁鹊的医术，等到他居家时，汉帝曾考察他治病有效的案例，记录在册子中，这就是后人医案的起源。顾先生诊治病人十次能治愈九次，世间虽然有这样的能人，但渐渐地得失相当，世人必定喜欢列举他的失误，而忽略他的成功。况且在汤液药剂中浮沉，因循求取疗效，其得失原本没有固定的形态，怎么能逐一考证他所成功的案例并记录下来呢？云间的顾先生却不是这样。先生用经义治理四门学问，作为选拔人才的标准，京城里议论纷纷，听说先生擅长医术，他在居家时，每次医治人有成绩，被称为“圣儒”，他的名声在崔长史李庆嗣之上。姑且请召见他，而先生也因为客居之地冷清寂寞，就应召前往。然而京城中有很多官私医生，聚集了天下擅长医术的人，并且租住在其中，从在宫廷任职的官员，到徘徊在宠幸者住所的人，比比皆是。即使有诏令召问查验，也另有供职的人在左右侍奉，而先生并不是这种人。然而他所到之处都能起死回生，甚至已经有医药已经治愈病人的状况，写成书册成卷。上等的医生医治国家，其次才医治人，这是人人都知道的道理。先生一生读书讲道，研习科举之学，原本不能洞察阴阳的精微，调和补助，而当他尝试在州县施政时，突然承担管理百姓的责任，他的张弛激扬，又怎能施展我想做的抱负呢？而在呼吸之间，决定人的生死，顷刻间扭转乾坤，与造物主争夺权度，这也是我们儒家施舍救济的一大快事啊。至于那些可以验证的案例，我的家人已经列在其中，像那个薄忧的女子，又有什么奇怪的呢。（出自《西河合集》）
〔余氏（元度）《用药心法》〕 未见
华希闵作序说：我在举业之余，喜欢读岐黄之书，喜欢与岐黄家交谈。言人人殊，他们的学问有根据、有依据，不夸大言辞欺骗世人的，没有比得上我的岳父余元度先生的。先生说：治病的方法，在于望、闻、问、切。切脉以探知体内的情况，望、闻、问以穷尽体外的形症。病情隐蔽而外形显露，所以望、闻、问比切脉更优先。现在的人喜欢谈论切脉，而忽略对证候的分析，这是弊病所在。先生的学问，传承自异人镜机子，治病百发百中。曾经告诉我，一种病而证候的变化凡有几类，一种证候而征象的变化凡有几类。识别了证候，审察了征象，然后才能用药。我既然听完了关于证候各种变化的说法，退下来梳理这些言论成卷，私下认为可以穷尽人的疾病了，穷尽药物的用法了。命名为《用药心法》，抄写两卷，一卷传授给儿子嘉，一卷传授给堂弟。（出自《延绿阁集》）
〔王氏（梦兰）《秘方集验》〕二卷 存
自序大致说：近代方术秘密的很多，但是秘密的无不有效，有效何必追求秘密？而世上的人，开始因为秘密寻求有效，后来因为有效反而更加秘密。即使公布于世，最不秘密的了。时常担心有的有效有的无效，又不能收集那些屡试有效的，以完全去除那些无效的，于是秘密的更加秘密，有效的也不立即见效。这就是我从事这项工作的原因。所谓“秘方”，秘密是指传授别人所不传的；所谓“集验”，有效是指尝试别人所屡试的。不秘密、无效的，一概放置不收集。收集的必定秘密，秘密的必定有效，秘密且有效的，才开始刻印出版，以广泛流传。仁和醒庵主人王梦兰敬题。
〔蒋氏（示吉）《医宗说约》〕六卷 存
自序说：我十二岁时，先母周夫人去世，先父君辅公闭门读书，以道义自许，口中不说钱字，因此家境非常贫困。曾经寄居在子佩舅舅家，舅舅抚养教育有加。当时早晨醒来心中怀念亲人，本来思念亲戚中有大病的人，经常在诵读之余，偶尔翻阅医书。先父于是对我说：“你有意于此吗？古人如果不能成为良相，往往希望成为良医。大概良相和良医的功效是正相等的。如果能精通此道，就可以自我疗治，也可以疗治他人，这也是佛典中自利利他的道理。”我拜受训导之下，深深感谢自己愚钝。长大后遭遇沧桑巨变，寄居在穹窿山的南面。有人生病，我按照方剂加减给予他们，投药辄效，因而敲门求方的人，几乎没有空闲的时刻。私下思考古人的陈年医案，虽然各自达到精妙，但是论述多方杂乱，不容易窥测，不免发出杨朱般的感叹。所以在晨窗夕几之间，探究心灵本源，广泛涉猎群书，斟酌完善，写成《山居述》四卷。有论述有方剂，有常规有变化，颇费苦心。但是力量微薄无法刻印，长久放置在架子上。今年春天，偶然公逊叔经过书房，看见并阅读它，说道：“你有这个，却不与人共享，不也是像怀藏宝物迷失邦国的人吗？而且你父亲的话还在，难道忘记了吗？”我更加唯唯诺诺地谢罪。长夏无事，因此在《山居述》中，简略其主要内容为主，方剂随证候加减，一证一方，以显示其常规，加减附论，以通晓其变化，编为通俗语句，命名为《说约》，希望学习岐黄之术的人，能得到会归的源头，去除繁琐痛苦的失误罢了。如果说从此能救人，功效与调和国家元气相等，那我怎么敢当。康熙二年夏四月，古吴自了汉蒋示吉仲芳氏识。
〔《山居述》〕四卷 未见
〔《医意商》〕一卷 存
〔《医宗小补》〕九卷 未见
〔《通医外治》〕一卷 存
尤乘作序大致说：先生是周忠介公的外孙，世代居住在娄江，因为母亲的原因迁居到金阊。桐泾的一角，时常应病家的邀请，往来于松浙之间。默契往代圣贤的神妙，访求异人的指点。临证经验已多，救活的人无数。囊中怀揣《医宗小补》九卷，首重法则，次论方剂。一个法则可以治疗多种疾病，一种疾病也具备各种法则，确实是《灵枢》、《素问》的阶梯，后学的指南。又撰写《通医外治》一卷，头面手足、九窍皮毛的疾病，都能不药而愈。我感叹地说：用心之精密，学问之广博，有像这样的吗？治病如同治国，用药如同用兵。汤丸服饵，是内攻；敷熨等方法，是外应。以此攻击疾病，什么疾病不能痊愈？呜呼，白驹过隙容易过去，系着金印拖着紫绶的人，同草木一起腐烂的很多了。先生建立这不朽的事业，难道仅仅是为了大江以南一个人而已吗？我本来就知道他不是寻常人。
〔朱氏（凤台）《医学集要》〕九卷 存
〔张氏（介石）《资蒙医径》〕三卷 存
引言说：医者就是意念。呼吸之间掌握生死的大权，用药保存病患的生命。叙述穷尽而心意不谨慎可以吗？我亲自验证过。如果临证时心意疏忽，那就辜负病患不浅了。为什么呢？凡是面对证候，贵在发现死机，有一段活泼之气，没有不活泼的医生，能起沉疴之病。司掌这门技艺的人，何不问问自己呢？是否叙述穷尽了？是否得到临证之意？是否得到病脉相符？是否得到虚实准确？是否得到轻重权衡？是否得到生死秘诀？面对病患是否得到内心无疑？矢神天发誓是否得到内心无愧？试着自我历问，如果我对此能自信，敢担当仁心仁术的大权，这是经过多次折断手臂（喻指经验丰富）得来的。有神虚不宜补益的，火盛不宜导泄的，痰盛不宜行吐法的，咳喘不宜止嗽的，患疼不宜止痛的，麻木不宜疏风的，哕呕不宜止吐的，失血不宜止血的，感冒不宜发汗的，腹胀不宜消导的，病在上部而不宜降的，病在下部而不宜升的，病势缓而急于治疗的，病势急而缓于治疗的，有脉象不符病情的，有病而不投药的，有服药而不愈的，有不服药而自愈的。如此情弊，不可不察。神虚不宜补益的，邪气虽盛但虚弱却患补；火盛不宜导泄的，火被激发而更炽盛；痰盛不宜行吐法的，气吊而上痰生；咳喘不宜止嗽的，嗽止而肺收敛；疼痛而不宜止痛的，遏阻气机而不能伸展；麻木不宜疏风的，耗伤血液而生痹症；哕呕不宜止吐的，蕴积病邪而收涩脾气；失血而不宜止血的，瘀积而成劳瘵；感冒而不宜发汗的，气弱而防危险；腹胀而不宜消导的，谨严而剥蚀胃气；病在上部而不宜降的，防毒邪入脏；病在下部而不宜升的，恐毒邪升提；病势缓而急于治疗的，防后续变证；病势急而缓于治疗的，峻药难支。有脉象不符病情的，临病未细察；有病而不投药的，自我反省其医道；有服药而不愈的，病患神气短少；有不服药而自愈的，遭遇庸医。究竟现在的术士，不检查自己的心病，而滥治人的身病，谓滥竽充数于轩岐之道，难怪他们不明典籍。青囊秘邃的繁多，使今人难于叙述趋向，习得少犹如没习得，不是我们儒家考试后才能拔萃超群。我不幸罹难，得到梦中的境界，将生平所得的技艺，著述成卷，蒙受神人目视，命名为《资蒙医径》，这是排遣难里的毛笔，以消除牢狱中的漫长日子，门徒于是记录刻印，敢说对于岐黄之术有小补。唉，与其不学无术，能读此《资蒙医径》，难道会有戕害人命吗？医者就是意念，如果顺应其意，那么临证变化，而取得疗效的称为神。我不知道那些骂我、怪我的人有多少。
〔程氏（林）《即得方》〕未见。
尤侗作序说：我的朋友蒋虎臣太史曾经撰写《蒋说》，其中抄录的禁方，占十分之五，都是世人所不常见的。我已经惊奇地记录下来，又责问他：“你的方子，是从传闻得到的吗？还是有所尝试过的？”蒋子笑着说：“我并没有尝试过。以前我善于生病，多向人乞求方子，告知方子的人每天来，我喜欢他的说法可以救人，所以笔之于书。其有效与无效，则不可知。”我说：“既然如此，那么自成其为蒋方罢了。学琴的儿子，必须出自学自牙旷的门下；学书的儿子，必须进入钟王之室。然而如果抚弦而忘记勾剔，握管而误写波戈，不过是发溺人之一笑，而无伤害。如果学医花费钱财，而可以请人尝试吗？幸好你没有学医，而人们或许不相信你。”于是蒋子笑着停止。新安程云来先生，我听说过他的名字，但未认识。及门周雨三携带他所辑录的《即得方》给我看，将要刻印发行，而命我写一篇序言。我不是扁鹊，哪里知道医意。然而打开这本书阅读，大约罗列古人已验证的方子，而选择其中尤其简易的。程子在此道上三折其肱（喻指经验丰富）。述而不作，其谨慎如此。并且考虑到穷乡僻壤、逆旅之中，寒暑仓促，未能蓄艾于三年，求缓和于千里，所以用这本书悬挂在肘后，撮取在眼前，事半功倍，其技艺至良，其心亦至苦矣。神而明之，存乎其人。我虽然不敢决断其方子必然有效与否，然而像先生自己所说不出户庭，立可奏效，虽有参差，于病无损，这确实是笃定的言论。我既然告诉周子，周子请求更多益处，我戏谑地对他说：“从前范武子有病，从张湛求方，张湛授予六种方法：减少读书一，减少思虑二，专心内视三，简化外观四，早晚起床五，夜晚早眠六。范武子服用一次而痊愈。这也是我家的即效方。幸好以此回复程先生。书成应当邮寄给蒋子，蒋子将会高兴地说：‘尤子欺骗我吗？’像这样的方子，我又将笔之于《蒋说》。”（出自《西堂杂组二集》）
〔《医暇卮言》〕未见
尤侗作序说：新安程云来先生曾经辑录《即得方》，我已经作序刊行了。过了很久，又拿出《医暇卮言》给我看。我读后笑着说：“嘻，医怎么能有空闲呢？世间所谓的名医，我知道了。而且起来接受拜谒的，鞋子挤满了门口。进入他的房间，询问病情，各自投药而去。那些士大夫用短信邀请的，就登记在名册上，中午吃饭，坐轿而出，望门而止，等候主人的脸色，应酬未完，索取笔墨定案，交给使者。回去与弟子谋划，让参合药剂。直到傍晚返回，药囊果然满了。那些为小儿看病的医生，白天居住不出，黄昏夜晚敲人家的门户，拿着蜡烛一看，疾速离去，像驿站传递一样快，漏尽才休息。或者在路上拦截，或者在门口等候，都喜欢他来，而恨他来晚。那些下医羡慕他，虽然病人的有无多少，不可知，往往乘车带仆从，招摇过市，耗尽一天的精力才停止。看见的人惊讶地说：‘这位先生很忙，一定是名医吧。’医怎么能有空闲呢？”先生说：“唯唯否否。医如果不空闲，怎么成为良医？医病万变，药亦万变。所以用志一之，用气辅之，用理持之，用神守之。寂静而通达它，休息而游憩它。这难道是汲汲遑遑所能治好的吗？夫治病如同治兵。栾针称赞晋师说：‘喜好以闲暇击鼓进军。’鄢陵之所以胜利。诸葛亮的羽扇，谢艾的胡床，蔡遵的投壶，安石的赌墅，都是闲暇。我治病，也是这样。”有人说：“先生既然空闲，应该著作问难的书，为什么取乎卮言？”大概听说许子说：医者意也。意之所解，不可言传。所以先生《即得方》，述而不作。至于他的卮言，笼天地，罗万物，洋洋纵恣，于坚白同异之说，不言医，医通寓焉。斫轮之说，通于读书；解牛之旨，进于养生。观卮言，则问难思过半矣。《周礼》记载，医事十全为上，十失一次之，十失二三次之，十失四为下。未有即得的。先生的即得，是先生之暇为之的。（出自《西堂杂组二集》。）
〔胡氏（其重）《医约先规》〕未见
〔《医门博要》〕未见
〔《急救危证简便验方》〕二卷 存
〔《急救危证简便验方续集》〕二卷 存
自序大致说：我不聪敏，从小时候诵读之余，就嗜好轩岐之学。私下曾荟萃其要旨，约略其治法，编纂为《医约先规》，而又广泛涉猎群书，汲取其精英，命名为《医门博要》。还有未完成的，将依次登载梨枣，请教有道之人。姑且先刻印《急救危证简便验方》，以便贫乏，而济仓促。一时仁人君子，业蒙鉴赏。但还有遗珠，兼以新得，以及向来所得奇秘诸方，与夫轻缓诸证，只是割爱暂置，无暇详细记载。恐怕在检用之时，导致遗漏的叹息。这次集子是补充其未备，续其全貂，公开其秘密，如入宝山，任其取用，不更愉快吗？因为正值力量微薄，未能继续刻印。邓翁仲贞修长者品行高尚，勇于为善，且无倦心，又与他谋划此事。翁毅然说：“记有云：己所不欲，勿施于人。现在你所喜欢的，就是我喜欢的，也就是世人共喜欢的。这种施予又怎么容许停止呢？”于是又同张翁令仪，资助刻印，与前方便方一并广泛流传。其廓然大公之心，一体之念，我亲眼见到两位翁的。又何幸焉。
〔阵氏（谟）《神验单方》〕一卷 存
〔罗氏（美）《古今名医方论》〕四卷 未见
〔《古今名医汇粹》〕八卷 存
徐衣冠文物作序大致说：本朝康熙乙卯年间，有新安罗东美先生，是当代的名贤。著作颇多，可惜不能全部刊行于世。流传只有《古今名医方论》四卷，《古今名医汇粹》八卷。其方论四卷，早已登之枣栗，嘉惠后学了。而汇粹八卷，抄本是文之祖遗家传珍秘。是书本乎《灵枢》、《素问》二经，证以病情，而汇集之。此乃先生苦心评定者，又慈溪柯韵伯先生所参校。可谓济世之梁筏，医学之精髓也。思考学问，乃是天下公共之事，岂可私于一己，而秘之于家者也。因此于嘉庆己未年仲春，商之于陶氏柏筠堂，镌板流传，以公同好，希望学习此业的人，得以究其精微，相期进乎堂奥也。
无名氏跋语说：澹生先生姓罗名美，新安人，侨居虞山，以名儒而兼习岐黄术。生平制述甚富，惟《名医方论》一书，已刊布人间。是书皆汇集前贤精蕴，纯一而不流于诡异，非手眼俱到者，采取曷能尽善焉。庚辰春，得之友人斋头，故喜欲缮写，无奈疏惰之至。迨辛巳之秋七月告成。特是舛错颇多，虽略为较正，终不免鲁鱼亥豕之讥。善读书者，领略其意味，而寻绎之则可矣。
按：是书抄本亦八卷，有无名氏跋。宽政丁巳，先父得之长崎镇台平贺氏。先父说：这是乾隆中人所录。据此文，则罗名美字澹生，刻本早称东美先生，似是别字。
〔高氏（鼓峰）《医家心法》〕（《己任编》作《四明心法》）一卷（《己任编》作三卷）存
The recluse Jin Ruxuan frequently suffered from critical illnesses. He often worried that the properties of medicines were mostly biased, and slight negligence could lead to harm to people. Therefore, he wrote *Xue Sheng Shu* (Cautionary Art of Medicine) to elucidate its purport.
[Gu Shi (Anonymous) *Yantai Yi An* (Medical Cases from Yantai)] Not found.
Mao Qiling wrote a preface stating: Cang Gong learned the medical arts of Bian Que from Gongcheng Yang Qing. When he was at home, the Emperor of Han once examined the cases where his treatments were effective and recorded them in a book. This marks the origin of subsequent medical case records. Mr. Gu treated patients with a success rate of nine out of ten. Although such capable individuals exist in the world, over time, successes and failures became balanced. People tend to highlight his failures while ignoring his successes. Moreover, in the realm of herbal decoctions, relying on routine for efficacy, successes and failures originally lack fixed forms. How can one meticulously verify his successes and record them? However, Mr. Gu from Yunjian is different. He governed four branches of learning using the principles of the Classics, serving as a selector of candidates, causing much discussion in the capital. It was heard that he excelled in medicine. During his residence, whenever he achieved results in treating people, he was praised as a "Sage Confucian." His reputation surpassed that of Cui Changshi and Li Qingzi. We tentatively requested his summons, and he agreed to go because his lodging was lonely and quiet. However, the capital had many official and private physicians, gathering the most skilled healers from across the country, renting spaces among them. From officials serving in the inner court to those lingering near the residences of the favored, they were numerous. Even if there were imperial edicts for inquiry and verification, there were other officials attending to him on the left and right, and Mr. Gu was not such a person. Yet, wherever he went, he brought cures, and there were even cases where diseases were cured by his medicine, compiled into volumes. The highest doctors treat the state; the next best treat individuals—a fact known to all. Mr. Gu spent his life reading and discussing the Dao, studying for civil service examinations. Originally, he could not penetrate the subtleties of Yin and Yang or adjust and supplement them. Yet, when he attempted governance in prefectures, suddenly bearing responsibility for the people, how could his flexibility and encouragement fully realize his ambitions? But in the blink of an eye, determining life and death, turning things around in an instant, competing with the Creator for authority—this is also a great joy for us Confucians in our charitable acts. As for the verifiable cases, my family members are already listed among them. What wonder is there in the case of the woman named Bo You? (From *Xihe Heji*)
[Yu Shi (Yuandu) *Yong Yao Xin Fa* (Core Methods of Medication)] Not found.
Hua Ximin wrote a preface stating: In my spare time from preparing for the civil service exams, I enjoyed reading books on Qi Huang (traditional Chinese medicine) and enjoying conversations with practitioners of Qi Huang. Everyone speaks differently. Among those whose learning is based on evidence and does not use exaggerated words to deceive the world, none surpass my father-in-law, Mr. Yu Yuandu. Mr. Yu said: The method of treating disease lies in Observation (Wang), Listening/Smelling (Wen), Inquiry (Wen), and Palpation (Qie). Palpation probes the internal condition; Observation, Listening, and Inquiry exhaust the external manifestations. Since the condition is hidden and the manifestation is obvious, Observation, Listening, and Inquiry should precede Palpation. Nowadays, people love to discuss pulse diagnosis but neglect syndrome differentiation, which is a flaw. Mr. Yu's learning was transmitted from the strange person Jing Jizi, who treated hundreds of patients without error. He once told me: One disease has several variations in syndromes; one syndrome has several variations in signs. Only after recognizing the syndrome and examining the signs can medication be used. Having heard all his theories on the variations of syndromes and signs, I retired and organized these words into a volume. I privately believe this can exhaust the understanding of human diseases and exhaust the methods of our medicines. Named *Yong Yao Xin Fa*, I copied two volumes: one given to my son Jia, and one to my cousin. (From *Yanlv Ge Ji*)
[Wang Shi (Menglan) *Mifang Jiyan* (Collection of Verified Secret Prescriptions)] 2 Volumes. Extant.
Autobiographical Preface roughly states: There have been many secret formulas in recent times. But secrets are not necessarily effective; why seek secrecy if one is effective? People initially sought efficacy through secrecy, and later, due to efficacy, became even more secretive. Even those published to the world are the least secret. Often worrying about whether some are effective or not, and unable to collect only those repeatedly verified while discarding the unverified, the secret ones become more secret, and the effective ones do not immediately show efficacy. This is why I undertook this task. By "Secret Formula," I mean transmitting what others do not transmit. By "Collected Verification," I mean testing what others have repeatedly tested. Unsecret and unverified ones are generally not collected. Collected ones must be secret; secret ones must be verified. Only those that are secret and verified are commissioned for printing to widely disseminate them. Wang Menglan, Master of Xing'an in Renhe, respectfully inscribed.
[Jiang Shi (Shiji) *Yizhong Shuo Yue* (Brief Discussion on the Medical Canon)] 6 Volumes. Extant.
Autobiographical Preface states: At age twelve, my late mother, Lady Zhou, passed away. My late father, Jun Fu, closed his door to study, claiming righteousness, and never spoke of money. Thus, our family was very poor. We once stayed at the home of my uncle Zi Pei, who cared for and educated me greatly. At that time, waking early with longing thoughts, I missed relatives suffering from serious illnesses. In my spare time from reading, I occasionally browsed medical books. My father then said to me, "Do you have an interest in this? Ancients who could not become good chancellors often wished to be good doctors. Indeed, the merit of a good chancellor and a good doctor are equal. If you can master it, you can treat yourself and others, which is also the path of benefiting oneself and others taught in Buddhist scriptures." I bowed to receive his instruction, deeply thanking him for my dullness. Later, experiencing great changes, I stayed south of Qionglong Mountain. When people were ill, I adjusted prescriptions for them according to the formula, and the effects were immediate. Consequently, people knocking on my door for prescriptions were almost constant. I thought that although ancient medical cases each reached their own brilliance, the discussions were diverse and complex, making them hard to fathom, leading to sighs like those of Yang Zhu. Therefore, at morning windows and evening desks, I explored the source of the spirit, extensively studied various books, and refined them to perfection, writing *Shanju Shu* (Discourses from Mountain Dwelling) in four volumes. It contains discussions and prescriptions, classics and variations, showing considerable effort. However, lacking resources to print it, it remained on the shelf for a long time. This spring, Mr. Gongxunshu accidentally visited my study, saw it, and read it. He said, "You have this but do not share it with others; is this not like hiding treasure and losing one's state? Moreover, your father's words remain. Have you forgotten them?" I humbly apologized again. With nothing to do in the long summer, I simplified the essentials from *Shanju Shu* as the main content. Prescriptions were adjusted according to syndromes: one syndrome, one prescription, to show constancy; supplementary discussions on adjustments to show variability. Compiled into colloquial sentences, named *Shuo Yue*, hoping that those learning Qi Huang arts can find the source of convergence and avoid the loss of tediousness. If one claims to save lives with merit equal to regulating primordial energy, I dare not accept such praise. Summer, April, Kangxi 2nd Year. Jiang Shiji, courtesy name Zhongfang, self-styled Ziliaohan of Guwu, recorded.
[*Shanju Shu*] 4 Volumes. Not found.
[*Yi Yi Shang*] 1 Volume. Extant.
[*Yizhong Xiaobu*] 9 Volumes. Not found.
[*Tongyi Waizhi* (General External Treatment)] 1 Volume. Extant.
You Cheng wrote a preface roughly stating: Mr. is the maternal grandson of Zhou Zhongjie. His family lived in Loujiang for generations but moved to Jinchang due to his mother. At a bend in Tongjing, he often accepted invitations from patients, traveling between Song and Zhe. He tacitly understood the divine wisdom of past sages and sought guidance from strange persons. With abundant clinical experience, he saved countless lives. Carrying *Yizhong Xiaobu* (Minor Supplement to the Medical Canon) in nine volumes in his bag, prioritizing laws/methods first, then discussing prescriptions. One law can treat multiple diseases; one disease involves various laws. It is truly a ladder to *Lingshu* and *Suwen*, and a guide for later learners. He also wrote *Tongyi Waizhi* (General External Treatment) in one volume, curing diseases of the head, face, hands, feet, nine orifices, skin, and hair without medication. I sighed and said: Such meticulous mind and broad learning! Treating disease is like governing a state; using medicine is like deploying troops. Decoctions and pills are internal attacks; applications and fumigations are external responses. Attacking diseases thus, what disease cannot be cured? Alas, white horses pass quickly. Many who held high offices rot like grass and trees. Mr. established this immortal achievement. Is it merely for one person south of the Great River? I knew he was no ordinary person.
[Zhu Shi (Fengtai) *Yixue Jiyao* (Essentials of Medical Learning)] 9 Volumes. Extant.
[Zhang Shi (Jieshi) *Zimeng Yijing* (Medical Path for Beginners)] 3 Volumes. Extant.
Introduction states: A doctor is intent. In breathing, one holds the power of life and death; using medicine preserves the patient's life. Can one narrate exhaustively while being careless in intent? I have verified this myself. If intent is negligent during clinical practice, one fails the patient significantly. Why? Facing syndromes, one must value the signs of death. Where there is a spark of vitality, there is a doctor full of vitality who can cure severe diseases. Those practicing this art should ask themselves: Have they exhausted narration? Have they grasped clinical intent? Do they match disease and pulse? Are they accurate in deficiency and excess? Do they weigh severity? Do they know the secret of life and death? Facing the patient, is there no doubt in their heart? Swearing to heaven and gods, is there no shame in their heart? Test yourself: If I can believe in this, I dare to wield the authority of benevolent heart and benevolent art. This comes from breaking one's arm three times (gaining extensive experience). There are cases of spiritual deficiency unsuitable for tonification, excessive fire unsuitable for draining, excessive phlegm unsuitable for emesis, cough/wheezing unsuitable for stopping cough, pain unsuitable for pain relief, numbness unsuitable for dispelling wind, hiccups/vomiting unsuitable for stopping vomiting, blood loss unsuitable for stopping bleeding, cold/flu unsuitable for sweating, abdominal distension unsuitable for guiding out, upper body disease unsuitable for descending, lower body disease unsuitable for ascending, slow disease urgent to treat, urgent disease slow to treat, pulse not matching disease, disease not receiving medicine, medicine taken but not cured, no medicine taken but self-cured. Such conditions must be observed. Spiritual deficiency unsuitable for tonification: evil is strong, yet deficiency fears tonification. Excessive fire unsuitable for draining: fire is stimulated and becomes fiercer. Excessive phlegm unsuitable for emesis: qi hangs up and phlegm generates. Cough/wheezing unsuitable for stopping cough: stopping cough causes lung contraction. Pain unsuitable for pain relief: obstructing qi prevents extension. Numbness unsuitable for dispelling wind: consuming blood generates bi-syndrome. Hiccups/vomiting unsuitable for stopping vomiting: retaining disease contracts spleen qi. Blood loss unsuitable for stopping bleeding: stasis accumulates into consumption. Cold/flu unsuitable for sweating: weak qi fears danger. Abdominal distension unsuitable for guiding out: strictness damages stomach. Upper body disease unsuitable for descending: fear of toxin entering organs. Lower body disease unsuitable for ascending: fear of toxin rising. Slow disease urgent to treat: fear of subsequent transformation. Urgent disease slow to treat: harsh drugs cannot support. Pulse not matching disease: failure to examine carefully. Disease not receiving medicine: self-reflection on medical practice. Medicine taken but not cured: patient's spirit is short. No medicine taken but self-cured: encountering mediocre doctors. Ultimately, modern practitioners fail to check their own mental flaws while indiscriminately treating others' physical ailments. Claiming to fill ranks in Xuanyuan and Qibo's tradition, no wonder they do not understand classics. The complexity of secret blue bags makes it hard for moderns to follow. Few habits are like no habits. It is not for Confucians to excel after exams. I suffered disaster, obtained dream realms, and wrote down my lifelong skills into volumes. Deemed worthy by spirits and humans, named *Zimeng Yijing*. This dispels difficulties with a brush, eliminating long days in prison. Disciples recorded and printed it, daring to say it offers a small supplement to Qi Huang. Alas, rather than being unlearned and skillless, reading *Zimeng Yijing*—would it harm anyone's life? Doctor is intent. If following intent, clinical changes yield miraculous effects. I do not know how many curse or blame me.
[Cheng Shi (Lin) *Jide Fang* (Immediately Obtained Prescriptions)] Not found.
You Tong wrote a preface stating: My friend, Grand Secretary Jiang Huchen, once wrote *Jiang Shuo*. Half of it consists of copied secret prescriptions, unseen by the world. I recorded them with surprise and questioned him: "Are your prescriptions from hearsay or have you tested them?" Jiang smiled and said, "I have not tested them. Previously, I was prone to illness and often begged for prescriptions. Those offering prescriptions came daily. I liked their ideas as they could save people, so I wrote them down. Whether effective or not is unknown." I said, "If so, they are merely Jiang's prescriptions. A son learning lute must come from Ya Kuang's school; a son learning calligraphy must enter Zhong Wang's room. But if playing strings forgets fingering, or holding a brush mistakes strokes, it only amuses drowning men without harm. If learning medicine costs money, can one ask others to test it? Fortunately, you have not learned medicine, and people may not trust you." Jiang laughed and stopped. Mr. Cheng Yunlai of Xin'an, I knew his name but had not met him. Zhou Yusan, a student, brought his compiled *Jide Fang* for me to see, intending to print it, and asked for a word. I am not Bian Que; how could I know medical intent? But opening the book, it roughly collects ancient verified prescriptions, selecting the simplest. Cheng has gained experience through repeated failures (three broken arms). Narrating without creating, his caution is such. Considering remote villages and inns, sudden cold and heat, unable to prepare moxa for three years or seek mild remedies from afar, this book is hung at the elbow, close at hand, achieving twice the result with half the effort. The technique is excellent, the heart bitter. Divine illumination depends on the individual. Though I dare not guarantee efficacy, as Mr. says, staying home yields immediate results. Even with discrepancies, it harms no one. This is indeed a solid argument. I told Zhou, who asked for more. I joked: Formerly Fan Wuzi was ill and sought prescriptions from Zhang Zhan. Zhang gave six items: reduce reading one, reduce thinking two, focus inward three, simplify outward observation four, rise early five, sleep early six. Fan took it once and recovered. This is also our family's immediate remedy. Hopefully, reply to Mr. Cheng with this. When the book is done, mail it to Jiang. Jiang will happily say: "You Tong deceives me!" For such prescriptions, I will write them in *Jiang Shuo*. (From *Xitang Zazu Erji*)
[*Yi Xia Zhi Yan* (Casual Words on Medical Leisure)] Not found.
You Tong wrote a preface stating: Mr. Cheng Yunlai of Xin'an compiled *Jide Fang*, which I prefaced and published. After a long time, he showed me *Yi Xia Zhi Yan*. Reading it, I laughed and said: "Heh, how can a doctor have leisure? I know the so-called famous doctors of the world. They rise to receive visits; shoes fill the doorway. Entering their room, asking about illness, prescribing medicine, and leaving. Scholars inviting with notes register names, eat at noon, leave in sedan chairs, stop at doors, wait for the host's expression, finish socializing, take pen and paper to decide the case, give to the messenger. Return to consult disciples, combine ingredients. Return at dusk, medicine bag full. Pediatricians stay indoors during day, knock at night, look by candlelight, rush away like postal runners, resting only when the water clock empties. Intercepted on roads or waited at doors, everyone welcomes them, regretting their lateness. Inferior doctors envy them. Regardless of patient numbers, they ride carriages with servants, parade through markets, exhausting the whole day. Onlookers marvel: 'This man is very busy; he must be a famous doctor.' How can a doctor have leisure?" Mr. said: "Yes, no. If a doctor is not leisurely, how can he be good? Diseases vary infinitely; medicines vary infinitely. Thus, unify with will, assist with qi, hold with reason, guard with spirit. Be silent to connect, rest to wander. Can this be managed with haste? Treating disease is like managing troops. Luanzhen praised the Jin army: 'Preferring leisure to beat drums and advance.' Hence victory at Yanling. Zhuge Liang's feather fan, Xie Ai's folding chair, Cai Zun's pitch-pot, Anshi's gambling villa—all represent leisure. My treatment of disease is the same." Some said: "Since you are leisurely, you should write a book of questions and answers, why casual words?" I heard Xu Zi say: Doctor is intent. What intent understands cannot be spoken. So Mr.'s *Jide Fang* narrates without creating. His casual words encompass heaven and earth, gather all things, vast and free, discussing hardness-whiteness and identity-difference. Not speaking of medicine, yet medicine is implied. The story of wheel-making connects to reading; the meaning of slaughtering ox advances health preservation. Observing casual words, half the questions and answers are understood. *Rites of Zhou* states: Perfect medical practice is top grade; one mistake second; two mistakes third; four mistakes lowest. None achieve immediate success. Mr.'s immediate success is due to his leisure. (From *Xitang Zazu Erji*.)
[Hu Shi (Qichong) *Yiyue Xiangui* (Medical Rules and Preliminary Regulations)] Not found.
[*Yimen Boyao* (Broad Essentials of the Medical Gate)] Not found.
[*Jijiu Weizheng Jianbian Yanfang* (Simple Effective Prescriptions for Emergency Critical Conditions)] 2 Volumes. Extant.
[*Jijiu Weizheng Jianbian Yanfang Xuji* (Supplement to Simple Effective Prescriptions...)] 2 Volumes. Extant.
Autobiographical Preface roughly states: I am not smart. Since childhood, besides reading, I loved the learning of Xuanyuan and Qibo. I gathered their essentials, summarized their treatments, and compiled *Yiyue Xiangui*. Then, extensively studying books, drawing their essence, I named it *Yimen Boyao*. Still unfinished, I will publish them sequentially and seek correction from experts. For now, I print *Jijiu Weizheng Jianbian Yanfang* to help the poor and aid emergencies. Benevolent gentlemen have appreciated it. But pearls are still missing, along with new discoveries and previously obtained secret formulas, as well as mild cases. Out of reluctance to discard them, I did not detail them, fearing omissions when needed. This collection supplements the incomplete, continues the whole, opens secrets, like entering a treasure mountain, allowing free use. Is it not delightful? Lacking strength to continue printing, Old Man Deng Zhongzhen, a gentleman of high conduct, brave in doing good and tireless, discussed this with me. He firmly said: "The Records say: Do not impose on others what you dislike. What pleases you pleases me, and all people. How can such giving stop?" He joined with Old Man Zhang Lingyi to fund printing, spreading both sets together. Their open and impartial heart, feeling of unity, I witnessed personally. How fortunate.
[Zhen Shi (Mo) *Shenyan Danfang* (Miraculously Effective Single Prescriptions)] 1 Volume. Extant.
[Luo Shi (Mei) *Gujin Mingyi Fanglun* (Discussions on Prescriptions of Famous Doctors Past and Present)] 4 Volumes. Not found.
[*Gujin Minghui Huicui* (Compilation of Famous Doctors' Wisdom Past and Present)] 8 Volumes. Extant.
Xu Yiguan Wenwu wrote a preface roughly stating: In the Yi Mao year of the Kangxi reign of our dynasty, there was Mr. Luo Dongmei of Xin'an, a contemporary renowned scholar. He produced many works, unfortunately not all published. Only *Gujin Mingyi Fanglun* (4 vols) and *Gujin Minghui Huicui* (8 vols) circulated. The former was already printed on woodblocks, benefiting later learners. The latter, a manuscript, was a family heirloom of Wen Zhi's ancestor. This book is based on *Lingshu* and *Suwen*, verified against clinical conditions, and compiled. It was painstakingly evaluated by Mr. Luo and reviewed by Mr. Ke Yunbo of Cixi. It can be called a ferry for saving the world and the essence of medicine. Learning is a public matter of the world; how can it be private to oneself and kept secret at home? Therefore, in mid-spring of the Jiwei year of Jiaqing, consulted with Tao's Baijun Tang, carved blocks for circulation, to share with friends, hoping practitioners can explore its subtleties and aim for profound understanding.
Anonymous Postscript states: Mr Dansheng, surname Luo, name Mei, from Xin'an, resided in Yushan. As a famous Confucian, he also practiced Qi Huang arts. He produced rich writings. Only *Mingyi Fanglun* has been published. This book collects the essence of former sages, pure and not deviant. Only those with keen eyes and hands can select perfectly. In spring of Gengchen, I got it from a friend's study, delighted to copy it, but was too lazy. Completed in autumn of Xinsi. Many errors exist; though corrected slightly,难免 criticism of textual corruption. Good readers should appreciate its meaning and trace it.
Note: The manuscript is also 8 volumes, with an anonymous postscript. In Ding Si of Kansei era, my father obtained it from Pinghe, Governor of Nagasaki. My father said: This was recorded by someone in mid-Qianlong. According to this text, Luo Meizi is Dansheng. The printed edition calls him Dongmei earlier, likely a variant character.
[Gao Shi (Gufeng) *Yijia Xinfa* (Heart Method of Medical Families)] (*Jiren Bian* calls it *Siming Xinfa*) 1 Volume (*Jiren Bian* calls it 3 Volumes). Extant.