〔冯氏（兆张）锦囊秘录〕二十卷 存
自序曰。大哉医道之不可不知也。慎哉医道之不可不深知也。人不知医。则养生之道何以明。良相之心何以
济。然知之而不深。其患尤甚。病有虚虚实实之变。法有正治从治。标本攻补。先后之宜。识认不清。龙雷者治
作实火。中空者治作内余。血虚作楚。治作风邪外束。火冒头疼。治作太阳受寒。肾虚作泻。治作脾胃内伤。燥
涩膈噎。治作痰火郁滞，无根脱气上冲。治作有余消导。肾虚奔豚游痛。治作血块峻攻。以至脾虚困倦之疟疾。
误为肝强而削代。劳伤虚袭之微邪。误为伤寒而重疏。困倦内伤之微滞。误为伤食而重攻。且外微热而里和思食。
少少进食何妨。因微热而严禁之。每多饿死之冤。表气虚而畏寒怕风。微微养卫。最宜疑外感而遽汗之。尚有亡
阳之叹。罔顾本而徒顾标。标未尽而本先找。纵标尽而何功。不切脉而惟问候。候有误而脉无虚。候若异而何据。
守千古以上之成方。奈千古以下之人。病情不合。读万载流传之证论。嗟万载流传以下。浓薄迥殊。本浓者何妨
忘本攻邪。本浅者理宜顾主逐客。凡此种种。察治稍乖。安危顿异。岂不难哉。况男妇之治不同。少长之候有别。
先哲云。宁治十男子。莫治一妇人。宁治十妇人。莫治一小儿。盖言其延医之更难也。何则。凡治病有望闻问切
四法。若婴孩一见生人。定声啼色变。若是则声不得其平。色不得其正。而望闻之法废矣。饥饱未知。痛痒莫晓。
欲问其所苦。询其所由。莫得一二。且脉气未全未固。嬉戏之余。脉因而动。宁息之际。脉因而静。则问切之法
又废矣。四法既废。察治实难。自非受治精微。阐明至理。视于无形者。安得临证别有一种玄机。洞见五内。而
极得心应手之乐。口不能言之妙哉。张自业医以来。日夕兢兢。常思人命最重。所任匪轻。况寄蜉蝣于六合。得
天地好生之德。以有生敢不体天地好生之德以济人。奈资禀庸拙。不学心聋。徒怀济世之至诚。深愧测海之浅见。
然要之见虽浅而念则诚。计唯图尽吾心而已。是殚心课纂杂证大小合参。痘疹全集。内经纂要。药性合参。以及
女科外科脉诀读书。计共二十余篇。凡历三十载而始竣。自今圣天子道德性成。万庶均歌尧舜慈爱。念切群黎。
逼颂羲黄。奈张衰老生理残障。既不能少效蚁力。敢不复仰体天心。读杼野人管 之见。少佐医林大学之观。惟冀高
明爱我。摘其疵而明教之。幸甚。时康熙岁次甲戌夏六月既望。后学冯兆张谨识。
〔张氏（璐）医通〕十六卷 存
自序曰。齐一变至于鲁。鲁一变至于道。道之兴废。靡不由风俗之变通。非达道人。不能达权通变。以挽风
俗之 弊也。今夫医道之变。至再至三。岂特一而已哉。余生万历丁巳。于时风俗虽漓。古道未泯。业是道者。
各擅专科。未尝混厕而治也。甲申世变。黎庶奔亡。流离困苦。中病不择医。医随应请。道之一变。自此而始。
当是时也。 孑遗。托迹灵威丈人之故墟。赖有医药种树之书。消磨岁月。因循十有余载。身同匏系。以着书
自娱。岁己亥。赋归故
园。箧中辑得方书一通。因名医归。大都吻合准渑。所间汇集往古传习诸篇。多有不能畅发其义者。次第以近代
名言易之。草创甫成。同人速予授梓。自揣多所未惬。难以示人。仅以伤寒缵绪二论。先行问世。颇蒙宇内颔之。
壬寅以来。儒林上达。每多降志于医。医林好尚之士。日渐声气交通。便得名 一时。于是医风大振。比户皆医。
此道之再变也。嗟予固陋。不能与世推移。应机接物。而外时与先圣晤对一堂。无异手提面命。递年以来。颖秃
半床。稿凡十易。惜乎数奇不偶。曩因趋赴孝伯耿公之招。携至 川公暑。失去目科一门。先是内侄顾惠吉持去
痘疹一册。久假不归。竟成乌有。知机不偶。已将残编。置之高阁。无复行世之心矣。近闻悬壶之士。与垂帘之
侣。互参恒德之术。圣门之教无违。炎黄之德不显。道之三变。匪特自今。吾于志学之年。留心是道。迄今桑榆
入望。历世颇多。每思物壮则老。时盛必衰。欲挽风俗之陨弊。宁辞笔削之罪。知因是仍将宿昔所述之言。从头
检点。爰命倬儿补辑目科治例。志儿参入痘疹心传。足成全编。易以通名。标诸签额。书未竟。适逢客至。随手
开函而语曰。在昔韩氏医通。名世已久。子亦以是名。得无名实相混之虑乎。予谓不然。吾闻元氏集名长庆。白
氏之集。亦名长庆。二集并驱。后世未尝因名混实。奚必拘拘于是耶。客莞然而退。遂以医通定名。迨夫三变之
术。法外之法。非可言语形容也。康熙乙亥季夏石顽张璐。时年七十有九。
四库全书提要曰。张氏医通十六卷。国朝张璐撰。璐字路玉。号石顽。吴江人。是取历代名家名论。汇次成
编。门类先后。悉根据王肯堂证治准绳。方药主治。多本薛己医案。张介宾景岳全书。而以己意参定之。凡古来相
传之说。稍有晦滞者。皆削不录。其辞气未畅者。皆润色发挥。务阐其意。康熙乙酉。圣祖仁皇帝南巡。璐子以
柔以璐所着本经逢原。诊宗三昧。伤寒缵绪论。及此书。汇辑恭进。得旨留览。考璐自序。是书初名医归。未及
刊行。佚其目科痘疹二册。晚年命其子以倬。重修目科治例。以柔重辑痘疹心传。补成完帙。改题此名。时韩氏
医通。已久行于世。璐书名与相复。自序谓元氏集名长庆。白氏集亦名长庆。未尝混也。今刊氏题张氏医通。盖
亦别于韩氏云。
〔郑氏（兼山）论证琐言〕未见
尤侗郑兼山墓表略曰。郑之先。 自宋武显大夫。扈跸南渡。赐田松陵。子孙留。外家李氏带下医。七世祖
海官太医承事。即始卜居长洲之吉田里。门前累卷石为小圃。至今称僻山郑氏。而其子孙。亦世以山为号云。以
予所见。有保御三山公。君之祖也。孝子青山。君之父也。昔太仓昊梅村祭酒尝表保御之墓。而为孝子志铭。述
其行谊甚详。可谓信而有征矣。君之少也。攻经生家言。以早失怙恃。未遑卒业。卒习保御之传。保御为医。有
大名于三吴。不减古之秦越人太仓公，以孝子之殁。未有替人。君乃蹶然代兴。家声赖以不坠。是保御之有君。
犹康成之有小同也。君孝子所自出。襁抱于君昭伯为后。严孺人其节母也。君入则奉节母之养。出则承孝子之教。
保御左提而右挈之。一门之内。诉诉如也。君族祖桐庵先生以名孝廉。隐居教授。君执经问业。多所发覆。先生
雅器重之。后虽折肱。手不释卷。尝以所受害。教其子焯。中夜为讲禹贡。条委甚悉，君故医而儒也。至其考究
难经索问金匮禁方。保御未尝数数然有所指授也。
而君宿惠妙解。以意得之。虽遇疑疾。投之辄愈。居恒记其所验治者。一岁几何。更仆难数。有如淳于意之对文
帝者。所着书。有论证琐言。及先天水火广嗣诸论。其亦太史公所谓守数精明。修序弗易者乎。（艮斋倦稿）
按蒋示吉医宗说约参阅姓氏。有郑栉兼山。
〔吴氏（仲朗）医验遗书〕未见
方象瑛序曰。内父仲朗先生生世胄。文行藉藉庠序间。非业医者比也。先世廉宪公精医蕴。翁父比部公继之。
皆以施方济物为志。翁习闻家学。综群书而神明之。盖殚心者三十年矣。翁之言曰。儒者之医。先明气运。启祯之
际。人体多热。宜用清凉。近今以来。人性多寒。宜用温补。且服热而误。十可救九。服寒而误。百无一生。故
其按脉制方。不必与证对。而施治之要。惟以培元气固脾土为本。盖土者五行之母。气者诸阳之总。母壮则子盛。
阳生则阴长。持论有最精者。时医莫不心诽之。然翁施治立应。全活岁数百人。或者谓翁生平所用。率本理中异
功。而权衡之得。无偏于燥烈。而不知非偏也。予尝见其白痢用芩连。赤痢用姜桂。目疾宜寒矣。而参附奏功。
胎产宜温矣。而石膏获效。神明变化。初非执一道以为功。盖意不前定。以理之所存为意。此乃所以善用其意也。
翁初未尝着书。乙巳过予视痘疹。劝其立说垂世。始汇生平治验。冠以论辨。甫及半而殁。才十八篇。危难杂证。
尚未属草。而神明变化之用。大略可以类推。使稍假以年。振聋聩而起夭札。岂浅鲜哉。虽然。赵括读父书而丧
师。荆公用周礼以乱宋。天下之事。莫不皆然。徒守翁遗编。而不能神明。其参附之误。与庸医等耳。吾安得起
翁九原。而与之谋利济哉，（留青采珍集）
〔郭氏（浚）世传诗括灵方〕未见
自序略曰。予家自宋南渡。以牡丹仙方。得赐国姓称赵郭。至今代有名医。其方多所施验。余弱冠负 。喜
攻方术。每窃闻宗党诸长老之言。及博攻张刘李朱四先生之论。为之析同异。极变化。求所为一证一方。以立权
度于万世。盖益叹穷理之难。而思简方之便之不易易也。因出家藏秘本诗括灵方。手自参较。梓以行世。复于原
方首末。备书治病主用。诊候脉证。药味君臣。详悉靡遗。殆将以昭先业示来学。既不诡于素难二书。复易通乎。
（虹映堂集）
〔钱氏（煌）医学辨谬〕未见
姚际恒曰。吾友桐乡钱晓城煌着有医学辨谬一书。分别仲景书之真伪。兼论医家源流。虽议论不无过高。使
世俗惊骇。然理自不可易。诚为医家独开生面者也。今其书藏于家。（古今伪书考）
〔景氏（日 ）嵩崖尊生书〕十五卷 存
弁言曰。予自 角时治周易。稍长以先孺人寝疾。从事岐黄之学。又数年读难经本义。已而读内经灵枢素问
诸篇。恍然于医易之同原也。今夫天地间。不过此阴阳动静之理。消长变化之机。在天地与人身。原无二致。乾坤
之阖辟。即人身之呼吸。昼夜之潮汐。即人身之脉息。故内经言五运六气。而民病因之。夫易以道阴阳。伏羲八
卦。分两仪之体象。文王八卦。明五行之精微。对待流行。交感错综。凡天地间之有形有气。有体有质。其变化
不测尽之矣。干尽于午。坤尽于子。当二至之令。为天地之中。而左右以判人身之左右。所以有升有降也。离尽
于卯。坎尽于酉。当二分之中，为阴阳之半。而上下以分人身之上下。所以别清别浊
也。圆图象天。其阳在东南。故天不足西北。人身之耳目。所以左明于右也。方图类地。其刚在西北。故地不满
东南。人身之手足。所以右强于左也。要之人身之配天地。不过此一阴一阳之道。而医理之赞化育。不过此为升
为降之理。微阳宜养。而亢龙有悔。微阴宜惜。而坚冰可畏。所以阳极则热。阴盛则寒。微者甚之基。盛者衰之
渐。故上工不治已然。治未然也。宜降不宜升者。防剥之再进。宜升不宜降者。培复之始生。畏剥所从衰。须从
观始。求复之渐进。宜向临行。盖不易以立其体。而后变易。以致其用。不通变不足以知常。不守常亦不足以达
变。易医之理。括于此矣。业医者。诚能融会内经。合之四圣之书。则阴阳聚散。剥复消长。一以贯之。运一寻
之木。转万斛之舟。拨一寸之机。发千钧之弩。易危为安。转乱为治。所谓天地好生之心。圣贤仁孝之精也。非
穷理尽性。格物致知。不足与于此矣。夫医之有灵枢素问。犹儒之有六经。和缓庆意诸大家。皆能窥见奥微。吻
合经旨。故其书传自内经。不列于学官。懦者斥为小道。荐绅家无称述之者。一二粗工。不过以索方书。求糟粕
为绝技。故世人不死于病。而死于医。亦不死于医。乃死于圣经之遗亡也。余固研心有年。略见大意。聊次其所
及知。及素所闻见者。叙述为篇。其于易医同原之理。或亦有一解云尔。康熙丙子年八月既望。嵩崖景日 东阳
氏识。
四库全书提要曰。景日 。字东阳。登封人。康熙辛未进士。官至户部侍郎。（史部地理类存目说嵩注）
〔亡名氏医师秘笈〕二卷 存
申赞皇序曰。秘笈一书。乃滇南云州学博李君九茎之祖上发公作。令山东聊城时。有隐君子。流寓其地。为
人治病多奇效。乃父言恭公延之再三。其人誓不入官衙。后感其诚。出是书以授曰。读此可以为良医矣。次日其
人即去。盖隐者之秘笈也。乾隆四十二年。顺宁太守佛尼勒捐资刻成。余适游宦滇南。因得之。余观是书所言。
以太极阴阳。河图洛书。先后天之理。阐素问灵枢难经金匮之旨。发前人所未发。实医道之根源。而其脉证经药。
又简而明。切而要。诚渡世之宝筏也。同志者勿忽诸。
〔陈氏（治）证治大还〕四十卷 存
〔李氏（菩）杂证要诀〕二卷 存
〔治痧要略〕二卷 存
〔端木氏（缙）医学汇纂指南〕八卷 未见
四库全书提要曰。上国朝端木缙撰。缙字义标。当涂人。是书成于康熙丁亥。摘取古今医书。荟萃成帙。每
病之下。先详脉理。次病因。次现证。次治法。颇为明析。惟于素问五运六气。拘执过甚。未免失于泥古。又第
七卷所列医集。惟载近人治验。而古法一概不录。虽医贵因时。又不免局于目见矣。
〔钱氏（峻）经验丹方汇纶〕一卷 存
〔俞氏（焕）丹方类纶〕一卷 存
【冯兆张《锦囊秘录》】二十卷，现存。
自序说：医道真是宏大啊，不可不学习；医道真是谨慎啊，不可不深入理解。人如果不了解医学，那么养生的道理如何能阐明？良相救世的心志如何能实现？然而，如果只知道却不深入，其危害尤其严重。疾病有虚实变化的变局，治疗方法有正治与从治、标本攻补、先后缓急的适宜原则。如果认识不清，就会把龙雷之火（肾中虚火）当作实火来治，把中空之证（正气亏虚）当作内有余邪来治，把血虚引起的酸痛当作风邪外束来治，把火气上冒引起的头痛当作太阳经受寒来治，把肾虚引起的腹泻当作脾胃内伤来治，把燥涩膈噎当作痰火郁滞来治，把无根脱气上冲当作有余之证用消导法来治，把肾虚奔豚游走疼痛当作血块用峻猛攻伐法来治，以至于脾虚困倦导致的疟疾，误认为是肝强而用削伐之法；劳伤虚损感受微邪，误认为是伤寒而用重剂发汗；困倦内伤导致的轻微积滞，误认为是伤食而用重剂攻下。况且外表微热而里气和顺思食，稍微进食有何妨碍？却因微热而严禁饮食，往往造成许多饿死的冤屈。表气虚弱而畏寒怕风，微微养护卫气最为适宜，却最容易被怀疑为外感而急于发汗，甚至导致亡阳的叹息。不顾根本而只顾及标症，标症未除而根本先绝，即使标症去除又有什么功效？不切脉而只凭问诊，问诊有误而脉象并无虚象，问诊若不同又依据什么？死守千古以前的成方，无奈千古以后的人，病情并不相符；读万代流传的证论，感叹万代以后的人，禀赋浓薄截然不同。禀赋厚者不妨忘掉根本去攻邪，禀赋薄者理应顾护主体驱除客邪。凡此种种，诊治稍有偏差，安危立刻不同。这难道不难吗？何况男女治疗不同，老少征候有别。先哲说：宁可治十个男子，也不治一个妇人；宁可治十个妇人，也不治一个小儿。这是说给小儿看病更难。为什么呢？大凡治病有望、闻、问、切四种方法。如果是婴孩，一见生人，必定哭声改变脸色变化，这样声音就不平和，面色就不正常，望法和闻法就废除了。饥饱不知，痛痒不明，想询问他的痛苦和缘由，却无法得知一二。而且小儿脉气未全未固，嬉戏时脉动，安静时脉静，这样问法和切法也就废除了。四种方法既然都难以实施，察治确实困难。如果不是受治精微，阐明至理，能在无形之中观察，怎么能临证时别有玄机，洞见五脏六腑，达到得心应手、口不能言的妙境呢？我自从事医学以来，日夜兢兢业业，常想人命最重，所承担的责任不轻。况且人生寄寓于天地之间，得天地好生之德，有了生命怎敢不体察天地好生之德来救济世人？无奈资质平庸拙劣，不学则心盲耳聋，空怀济世的至诚，深深惭愧见识浅陋如测海。但是总之，虽然见识浅但念头真诚，计划只是力求尽我的心意罢了。于是尽心编纂杂证大小合参、痘疹全集、内经纂要、药性合参，以及女科外科脉诀读书等，共计二十余篇。历经三十年才完成。如今圣天子道德天成，万民均歌颂尧舜的慈爱，关切百姓，称颂羲黄。无奈我衰老生理残障，既不能稍效蚁力，怎敢不再次仰体天心，阅读乡野之人管窥之见，以少佐医林大学之观。只希望高明之士爱我，指出我的瑕疵并明教，幸甚。时间是康熙甲戌年夏六月十六日，后学冯兆张谨识。
【张璐《医通》】十六卷，现存。
自序说：齐国变革一次能达到鲁国的水平，鲁国变革一次能达到道的境界。道的兴盛或废弃，无不取决于风俗的通变。不是通达事理的人，不能权衡变通，以挽回风俗的弊端。现在的医道变化，到了再三次，岂止是一次而已？我生于万历丁巳年，当时风俗虽然淡薄，古道尚未泯灭。从事这个行业的人，各自擅长专科，未曾混杂在一起治疗。甲申年世事巨变，百姓流亡离散，困苦不堪，生病时不选择医生，医生随应请求而去，医道的第一次变化，从此开始。当时，我孑然一身，托身于灵威丈人的故墟，依靠医药种树的书，消磨岁月，因循了十多年，身体如同被匏瓜系住一样不得自由，以著书自娱。己亥年，回到故乡，箱箧中辑得一部方书，因为名医归氏的大多吻合准绳，所间汇集往古传习的各篇，多有不能畅达表达其义的地方，依次用近代的名言替换它。刚草创完成，同人催促我刻印，自揣有很多不满意之处，难以示人。仅将伤寒缵绪二论先行问世，颇蒙天下人认可。壬寅年以来，儒林上层人士，多降志于医学，医林中喜好的人士，日渐声气相通，便得名声显赫一时，于是医风大振，家家户户都有医生，这是医道的第二次变化。唉，我固然鄙陋，不能随世推移，应机接物，而与先圣晤对一堂，无异于手提面命。逐年下来，头发白了半床，稿子改了十次。可惜命运不好，先前因为赶赴孝伯耿公的邀请，带到四川公暑，失去了眼科一门。在此之前，内侄顾惠吉拿走了痘疹一册，久借不还，竟成乌有。知道命运不好，已将残编，放置在高阁，不再有行世之心了。最近听说悬壶之士，与垂帘之侣，互参恒德之术，圣门的教化没有违背，炎黄的美德不显扬，医道的第三次变化，不仅从今天开始。我从立志学习的年纪，留心这个道，直到桑榆之年望去，经历了很多世代。常想事物壮大就会衰老，时势兴盛必然衰败，想要挽回风俗的陨落弊端，岂能推辞笔削的罪责？知道因此仍将过去所说的话，从头检查点校。于是命令儿子倬儿补辑眼科治例，儿子志儿参入痘疹心传，足以成全全书。改名为通，标示在签额上。书未完成，恰逢客人到来，随手打开函件说道：从前韩氏的《医通》，名世已久，你也以此命名，担心有名实相混的忧虑吗？我说不是。我听说元氏的集名叫长庆，白氏的集，也叫长庆。两集并驾齐驱，后世未曾因名字混淆实质，何必拘泥于此呢？客人笑着退下，于是定名为《医通》。至于三变的法术，法外的法，不可以言语形容。康熙乙亥年季夏月，石顽张璐，当时年龄七十九岁。
四库全书提要说：张氏《医通》十六卷，本朝张璐撰。张璐字路玉，号石顽，吴江人。他是选取历代名家名论，汇次成编，门类先后，完全根据王肯堂《证治准绳》，方药主治，多基于薛己《医案》、张介宾《景岳全书》，而以己意参定。凡是古来相传的说法，稍有晦涩阻滞的，都删削不录；言辞气势未畅达的，都润色发挥，务必阐发其意。康熙乙酉年，圣祖仁皇帝南巡，张璐之子张以柔将张璐所著的《本经逢原》、《诊宗三昧》、《伤寒缵绪论》及此书，汇辑恭进，得到旨意留览。考察张璐自序，这本书最初叫《医归》，来不及刊行，遗失了眼科和痘疹两册。晚年命令其子张以倬重修眼科治例，张以柔重辑痘疹心传，补成完帙，改题此名。当时韩氏《医通》，早已行于世，张璐书名与之重复，自序说元氏集名长庆，白氏集也名长庆，未曾混淆。现在刊本题为张氏《医通》，大概是区别于韩氏而言。
【郑兼山《论证琐言》】未见。
尤侗《郑兼山墓表》略说：郑氏祖先，从宋武显大夫，扈从皇帝南渡，赐田松陵，子孙留下。外家李氏是带下医，七世祖海官太医承事，才开始定居长洲的吉田里。门前堆叠石头为小园，至今称为僻山郑氏，而其子孙，也以山为号。以我所见，有保御三山公，是君的祖父。孝子青山，是君的父亲。昔日太仓昊梅村祭酒曾表彰保御的墓，并为孝子写志铭，叙述他的行谊非常详细，可谓信而有征。君年少时，攻读经生家的学问，因为早年失去父母，无暇完成学业，最终继承保御的传承。保御行医，在三吴地区有大名，不亚于古代的秦越人、太仓公，因为孝子的去世，没有人继承，君于是奋起代兴，家声赖以不坠。这就像保御有君，犹如康成有小同。君是孝子所出，襁褓中过继给君昭伯为后，严孺人是他的节母。君在家则奉养节母，出门则承受孝子的教诲，保御左提右挈，一门之内，肃肃有序。君的族祖桐庵先生以名孝廉身份，隐居教授，君执经问业，多有启发，先生很器重他，后来虽然折肱（喻指精通医术），手不释卷。曾用所受害，教导其子焯，半夜讲解《禹贡》，条理详尽。君本来是医生而也是儒者，至于考究《难经》、《素问》、《金匮》禁方，保御未曾屡次有所指点。而君宿惠妙解，以意得之，即使遇到疑难疾病，投药辄愈。平时记录他所验证治疗的，一年多少，更仆难数，有如淳于意对文帝那样。所著书，有《论证琐言》，及先天水火广嗣诸论，这也就是太史公所谓守数精明，修序弗易吧。（出自《艮斋倦稿》）按蒋示吉《医宗说约》参阅姓氏，有郑栉兼山。
【吴仲朗《医验遗书》】未见。
方象瑛序说：内父仲朗先生生于世家，文行在庠序间著名，不是从事医学的人可比。先世廉宪公精通医学蕴奥，翁父比部公继承之，都以施方济物为志向。翁习闻家学，综群书而神明之，大概尽心三十年了。翁的话说：儒者的医学，先明气运。启祯之际，人体多热，宜用清凉。近来以来，人性多寒，宜用温补。且服热药而误，十可救九，服寒药而误，百无一生。所以他按脉制方，不必与证对，而施治的要领，惟以培元气固脾土为本。盖土是五行之母，气是诸阳之总，母壮则子盛，阳生则阴长。持论有最精辟的，当时医生无不心中非议。然而翁施治立应，保全活岁数百人。有人谓翁生平所用，率本理中异功，而权衡得当，无偏于燥烈，而不知道并非偏颇。我曾见他白痢用芩连，赤痢用姜桂，目疾宜寒矣，而参附奏功，胎产宜温矣，而石膏获效。神明变化，初非执一道以为功。盖意不前定，以理之所存为意，这才是善用其意。翁起初未曾著书，乙巳年过我视痘疹，劝他立说垂世，始汇生平治验，冠以论辨，刚到一半而去世，才十八篇，危难杂证，尚未属草，而神明变化之用，大略可以类推。假如稍假以年，振聋聩而起夭札，岂是浅少的呢？虽然如此，赵括读父书而丧师，荆公用周礼以乱宋，天下之事，莫不皆然。徒守翁遗编，而不能神明，其参附之误，与庸医等同耳。我怎能起翁于九原，而与之谋利济哉？（出自《留青采珍集》）
【郭浚《世传诗括灵方》】未见。
自序略说：我家自宋南渡，以牡丹仙方，得赐国姓称赵郭，至今代有名医，其方多所施验。我弱冠负笈，喜欢攻研方术，每窃闻宗党诸长老之言，及博攻张刘李朱四先生之论，为之析同异，极变化，求所为一证一方，以立权度于万世。更加感叹穷理之难，而思简方之便之不易易也。于是出家藏秘本《诗括灵方》，手自参较，梓以行世，复于原方首末，备书治病主用，诊候脉证，药味君臣，详悉靡遗。殆将以昭先业示来学，既不诡于素难二书，复易通乎。（出自《虹映堂集》）
【钱煌《医学辨谬》】未见。
姚际恒说：我的朋友桐乡钱晓城煌著有《医学辨谬》一书，分别仲景书的真伪，兼论医家源流，虽然议论不无过高，使世俗惊骇，然而理自不可易，诚为医家独开生面者也。现在他的书藏于家。（出自《古今伪书考》）
【景日 嵩崖尊生书】十五卷，现存。
弁言说：我自幼角时治周易，稍长因为先孺人寝疾，从事岐黄之学，又数年读《难经本义》，继而读《内经》灵枢素问诸篇，恍然于医易之同原也。今夫天地间，不过此阴阳动静之理，消长变化之机，在天地与人身，原无二致。乾坤之阖辟，即人身之呼吸，昼夜之潮汐，即人身之脉息。所以《内经》言五运六气，而民病因之。夫《易》以道阴阳，伏羲八卦，分两仪之体象，文王八卦，明五行之精微，对待流行，交感错综，凡天地间之有形有气，有体有质，其变化不测尽之矣。干尽于午，坤尽于子，当二至之令，为天地之中，而左右以判人身之左右，所以有升有降也。离尽于卯，坎尽于酉，当二分之中，为阴阳之半，而上下以分人身之上下，所以别清别浊也。圆图象天，其阳在东南，故天不足西北，人身之耳目，所以左明于右也。方图类地，其刚在西北，故地不满东南，人身之手足，所以右强于左也。要之人身之配天地，不过此一阴一阳之道，而医理之赞化育，不过此为升为降之理。微阳宜养，而亢龙有悔，微阴宜惜，而坚冰可畏。所以阳极则热，阴盛则寒，微者甚之基，盛者衰之渐。故上工不治已然，治未然也。宜降不宜升者，防剥之再进，宜升不宜降者，培复之始生。畏剥所从衰，须从观始，求复之渐进，宜向临行。盖不易以立其体，而后变易，以致其用，不通变不足以知常，不守常亦不足以达变。易医之理，括于此矣。业医者，诚能融会《内经》，合之四圣之书，则阴阳聚散，剥复消长，一以贯之。运一寻之木，转万斛之舟，拨一寸之机，发千钧之弩，易危为安，转乱为治，所谓天地好生之心，圣贤仁孝之精也。非穷理尽性，格物致知，不足与于此矣。夫医之有《灵枢》《素问》，犹儒之有六经，和缓庆意诸大家，皆能窥见奥微，吻合经旨，故其书传自《内经》，不列于学官，懦者斥为小道，荐绅家无称述之者，一二粗工，不过以索方书，求糟粕为绝技，故世人不死于病，而死于医，亦不死于医，乃死于圣经之遗亡也。余固研心有年，略见大意，聊次其所及知，及素所闻见者，叙述为篇，其于易医同原之理，或亦有一解云尔。康熙丙子年八月既望，嵩崖景日 东阳氏识。
四库全书提要说：景日 ，字东阳，登封人，康熙辛未进士，官至户部侍郎。（出自《史部地理类存目说嵩注》）
【无名氏《医师秘笈》】二卷，现存。
申赞皇序说：秘笈一书，乃滇南云州学博李君九茎之祖上发公作。令山东聊城时，有隐君子，流寓其地，为人治病多奇效，乃父言恭公延之再三，其人誓不入官衙，后感其诚，出是书以授曰：读此可以为良医矣。次日其人即去，盖隐者之秘笈也。乾隆四十二年，顺宁太守佛尼勒捐资刻成。余适游宦滇南，因得之。余观是书所言，以太极阴阳，河图洛书，先后天之理，阐素问灵枢难经金匮之旨，发前人所未发，实医道之根源，而其脉证经药，又简而明，切而要，诚渡世之宝筏也。同志者勿忽诸。
【陈治《证治大还》】四十卷，现存。
【李菩《杂证要诀》】二卷，现存。
【《治痧要略》】二卷，现存。
【端木缙《医学汇纂指南》】八卷，未见。
四库全书提要说：以上本朝端木缙撰。缙字义标，当涂人。是书成于康熙丁亥，摘取古今医书，荟萃成帙。每病之下，先详脉理，次病因，次现证，次治法，颇为明析。惟于《素问》五运六气，拘执过甚，未免失于泥古，又第七卷所列医集，惟载近人治验，而古法一概不录，虽医贵因时，又不免局于目见矣。
【钱峻《经验丹方汇纶》】一卷，现存。
【俞焕《丹方类纶》】一卷，现存。
[Feng Zhaozhang's *Jinnang Milu* (Secret Records of the Brocade Pouch)] Twenty volumes, extant.
Preface by the author states: The Way of Medicine is truly grand; it must not be unknown. The Way of Medicine is truly cautious; it must not be deeply understood without caution. If a person does not know medicine, how can the Way of Health Preservation be clarified? How can the heart of a good minister to save the world be realized? However, if one knows but does not understand deeply, the harm is even more severe. Diseases have variations of deficiency and excess. Treatment methods include direct treatment (Zheng Zhi) and contrary treatment (Cong Zhi), attacking or tonifying the root (Ben) and branch (Biao), and determining the priority of sequence. If recognition is unclear, one may treat Dragon and Thunder Fire (deficient fire arising from the Kidney) as excess fire; treat hollow conditions (deficiency of healthy Qi) as internal surplus; treat pain caused by Blood deficiency as external constraint by Wind pathogen; treat headache caused by flaming fire rising as Cold invading the Taiyang channel; treat diarrhea caused by Kidney deficiency as internal injury of the Spleen and Stomach; treat dryness, obstruction, and dysphagia as stagnation of Phlegm-Fire; treat upward rushing of rootless and escaping Qi as surplus and use digestive methods; treat running piglet (Ben Tun) and wandering pain caused by Kidney deficiency as blood stasis and use harsh purgatives. Consequently, malaria caused by Spleen deficiency and fatigue may be mistakenly treated as Liver excess and subjected to draining; slight pathogens in labor injury and deficiency may be mistaken for Cold Damage and heavily dispelled via sweating; slight stagnation in fatigue and internal injury may be mistaken for food retention and heavily attacked with purgatives. Moreover, when there is slight external heat but the interior is harmonious and appetite exists, eating a little is harmless; yet forbidding food due to slight heat often leads to unjust deaths from starvation. When exterior Qi is deficient and fear of cold and wind exists, gently nourishing the Defensive Qi is most appropriate; yet suspecting external contraction and hastily inducing sweating may lead to sighs of Yang collapse. Neglecting the root to attend only to the branch: if the branch is not cleared while the root perishes first, what merit remains even if the branch is cleared? Not taking the pulse but relying solely on inquiry: if inquiry is erroneous but the pulse shows no deficiency, what is the basis if they differ? Clinging to established prescriptions from millennia ago, yet people millennia later do not match the conditions; reading diagnostic theories passed down for ten thousand years, sighing that people after ten thousand years have vastly different constitutions. For those with thick constitutions, neglecting the root to attack the pathogen may be acceptable; for those with thin constitutions, protecting the host while expelling the guest is proper. All these cases show that slight deviation in observation and treatment leads to immediate differences in safety and danger. Is this not difficult? Furthermore, treatments for men and women differ, and signs vary between young and old. Ancients said: "Better to treat ten men than one woman; better to treat ten women than one child." This speaks to the difficulty of treating children. Why? Generally, treating disease involves four methods: inspection, auscultation/olfaction, inquiry, and palpation. If an infant sees a stranger, crying changes and expression alters; thus, voice is not level, color is not correct, and the methods of inspection and auscultation are nullified. Hunger and fullness are unknown, pain and itching are unclear; wishing to ask about their suffering and cause yields nothing. Moreover, infant pulse Qi is incomplete and unconsolidated; during play, the pulse moves; during rest, the pulse calms. Thus, the methods of inquiry and palpation are also nullified. With all four methods ineffective, observation and treatment are truly difficult. Unless one receives subtle treatment and elucidates profound principles, observing the formless, how can one possess another kind of mystery in clinical practice, seeing clearly into the five viscera, achieving the joy of hand-and-heart coordination and the wonder beyond words? Since I engaged in medicine, day and night I have been diligent, often thinking human life is heaviest and my responsibility is significant. Moreover, life is like a mayfly lodged in the six directions, endowed with Heaven and Earth's virtue of loving life. Having life, how dare I not embody Heaven and Earth's virtue of loving life to help others? Alas, my endowment is mediocre and clumsy; unlearned, my heart is deaf and ears blind. I vainly harbor sincere intentions to save the world, deeply ashamed of my shallow insight like measuring the sea. Nevertheless, though my insight is shallow, my intention is sincere. My plan is merely to strive to exhaust my heart. Thus, I devoted myself to compiling *Zazheng Da Xiao Hecan* (Comprehensive Reference for Various Diseases), *Douzhen Quanji* (Complete Collection of Smallpox and Chickenpox), *Neijing Zuanyao* (Essentials of the Inner Canon), *Yaoxing Hecan* (Comprehensive Reference on Drug Properties), as well as texts on Gynecology, Surgery, Pulse Diagnosis, and reading notes, totaling over twenty essays. It took thirty years to complete. Now, the Holy Son of Heaven has perfected morality through nature, and all people sing of Yao and Shun's compassion, caring deeply for the masses and praising Fu Xi and Yan Di. Alas, I am old, physically impaired, unable to contribute even the strength of an ant; how dare I not again look up to the Heart of Heaven, reading the tube-like view of a commoner, to slightly assist the great vision of the medical forest. I only hope the enlightened love me, point out my flaws, and instruct me clearly. How fortunate. Time: Mid-June of the Jiaxu Year of Kangxi. Written respectfully by the junior learner Feng Zhaozhang.
[Zhang Lu's *Yitong* (Medical General)] Sixteen volumes, extant.
Preface by the author states: When Qi transforms once, it reaches the standard of Lu; when Lu transforms once, it reaches the Dao. The rise and fall of the Dao depend entirely on the transformation of customs. Only a person who understands rights and transformations can adapt to circumstances to remedy the defects of customs. The transformation of the medical Dao has occurred twice, even three times; how could it be just once? I was born in the Ding Si year of Wanli. At that time, although customs were thin, ancient ways had not vanished. Practitioners each specialized in specific areas and did not mix treatments. In the Jia Shen year, worldly changes occurred, people fled and suffered displacement and hardship. Sick people did not choose doctors; doctors went wherever requested. This was the first transformation of the medical Dao. At that time, I was alone, staying in the ruins of Lingwei Zhangren, relying on books on medicine and horticulture to pass the time, lingering for over ten years, my body bound like a gourd, entertaining myself with writing. In the Ji Hai year, I returned to my homeland. In my chest compartment, I compiled a volume of prescription books. Because the famous physician Gui's works mostly aligned with the *Zhunsheng*, and collecting various ancient transmitted chapters often failed to fully express their meaning, I sequentially replaced them with modern expressions. Once the draft was complete, colleagues urged me to print it. Feeling many dissatisfactions, I dared not show it to others. I only published two essays on *Shanghan Zanxu* (Continuation of Treatise on Cold Damage). It was well received. Since the Ren Yin year, scholars of high rank have lowered themselves to study medicine. Enthusiasts in the medical field have increasingly connected. I gained fame for a time. Thus, medical风气 (fengqi/customs) rose greatly; every household had a doctor. This was the second transformation of the medical Dao. Alas, I am rigid and narrow-minded, unable to shift with the world or respond to situations, yet facing sages in one hall is like receiving personal instruction. Year after year, half my pillow is covered with white hair; manuscripts changed ten times. Unfortunately, my fate was ill-omened. Previously, attending the invitation of Mr. Geng Xiaobo, I took the book to Sichuan, where the ophthalmology section was lost. Earlier, my nephew-in-law Gu Huiji took a volume on smallpox and chickenpox, borrowed it long-term, and it became non-existent. Knowing my fate was ill-omened, I placed the remaining fragments on a high shelf, losing the desire to publish. Recently, I heard that practitioners and female physicians mutually studied the art of Hengde, adhering to Confucian teachings and preserving Yan-Huang virtues. The third transformation of the medical Dao is not only from today. From my youth, I focused on this Dao; now looking at the evening star, I have lived through many generations. Often thinking that things grow old when strong, and prosperity declines when peak, wanting to remedy the falling customs, how could I decline the sin of editing? Knowing this, I will review past writings from the beginning. I ordered my son Zhuo to supplement the ophthalmology treatment examples, and my son Zhi to incorporate the smallpox/chickenpox heart transmission, sufficient to complete the whole work. Changed the name to *Tong* (General/Connect), labeled on the spine. Before the book was finished, a guest arrived. Opening the box casually, I said: In the past, Han Shi's *Yitong* has been famous for a long time. You also name yours *Yitong*. Are you not worried about confusion of name and substance? I said no. I heard Yuan Shi's collection is named *Changqing*, and Bai Shi's collection is also named *Changqing*. Two collections run parallel; later generations never confused substance because of name. Why be so拘拘 (pedantic/constrained)? The guest smiled and left. Thus, the name *Yitong* was fixed. As for the techniques of the three transformations, the law beyond law cannot be described in words. Late Summer of the Yi Hai year of Kangxi, Zhang Lu of Shiwang, aged seventy-nine.
Summary of the Siku Quanshu states: Zhang Shi's *Yitong* (Medical General), sixteen volumes, written by Zhang Lu of our dynasty. Lu, courtesy name Luyu, pseudonym Shiwang, from Wujiang. He selected famous theories from past masters, compiled them into a book. The categories and order follow Wang Kentang's *Zhengzhi Zhunsheng* (Standard Guidelines for Diagnosis and Treatment). Prescription indications are largely based on Xue Ji's *Medical Cases* and Zhang Jiebin's *Complete Works of Jingyue*, adjusted with his own opinions. Any ancient theories that were obscure or stagnant were deleted. Those with unclear rhetoric were polished and expanded to clarify meaning. In the Yi You year of Kangxi, Emperor Shengzu Ren (Kangxi) toured the south. Lu's son, Zhang Yirou, submitted Lu's *Benjing Fengyuan* (Original Meaning of the Classic of Materia Medica), *Zhenzong Sanmei* (Three Wonders of Pulse Diagnosis), *Shanghan Zanxulun* (Essays on Continuation of Cold Damage), and this book, compiled together. The Emperor ordered them kept for review. Examining Lu's preface, the book was originally called *Yigui* (Medical Return), unpublished, missing the ophthalmology and smallpox volumes. In his old age, he ordered his son Yizhuo to revise ophthalmology cases, and Yirou to recompile smallpox heart transmission, completing the set, retitled this name. At that time, Han Shi's *Yitong* was already widely circulated. Lu's title repeated it. In his preface, he noted Yuan Shi's and Bai Shi's collections both named *Changqing* without confusion. The current printed edition is titled Zhang Shi's *Yitong*, likely to distinguish it from Han Shi's.
[Zheng Jianshan's *Lunzheng Suoyan* (Trivial Words on Syndrome Differentiation)] Not seen.
You Tong's *Epitaph for Zheng Jianshan* briefly states: Zheng's ancestors, since Song Wuxian Dafu, followed the emperor south across the river, granted land in Songling, descendants stayed. Maternal Li family were specialists in gynecology. Seven-generation ancestor Hai served as Imperial Physician. They settled in Jitianli, Changzhou. Stones piled before the door formed a small garden, known today as Bishan Zheng family, whose descendants also used "Mountain" as a designation. As far as I know, Baoyu Sanshan Gong was the grandfather of Jun (Mr.). Xiaozii Qingshan was the father. Formerly, Tai Cang Haomeicun Jijiu once commemorated Baoyu's tomb and wrote an epitaph for Xiaozii, detailing his conduct, which was credible. In his youth, Jun studied Confucian classics. Orphaned early, he couldn't finish studies, so he ultimately inherited Baoyu's tradition. Baoyu practiced medicine, famous in Sanwu, comparable to Qin Yue-ren and Taicanggong. With Xiaozii's death, no successor, Jun rose vigorously, preserving family reputation. This is like Baoyu having Jun, as Kangcheng had Xiaotong. Jun was from Xiaozii, adopted by Jun Zhaobo in infancy. Yan Ruren was his chaste mother. At home, he served the chaste mother; outside, he received Xiaozii's teaching. Baoyu guided him left and right; the family was orderly. Jun's clan ancestor, Mr. Tong'an, a famous Xiaolian, taught in seclusion. Jun studied under him, gaining much enlightenment. The esteemed Mr. valued him highly. Later, though "breaking the elbow" (becoming skilled in medicine), he never put down his books. He once taught his son Zhuo using his own ailments, explaining *Yu Gong* (Tribute of Yu) at midnight, detailed and clear. Jun was a doctor but also a Confucian. Regarding studying *Nanjing*, *Suwen*, *Jingui*, and secret formulas, Baoyu rarely instructed him directly. But Jun had innate wisdom and understanding, grasping concepts intuitively. Even with difficult diseases, his prescriptions worked immediately. He usually recorded his successful treatments; the number per year was too many to count, like Chunyu Yi addressing Emperor Wen. His writings include *Lunzheng Suoyan* and essays on Pre-heaven Water and Fire and expanding offspring. This aligns with Sima Qian's description of "keeping numbers precise, maintaining order without changing." (From *Genzhai Juangao*). According to Jiang Shiji's *Yizong Shuoyue* reference names, there is Zheng Zhi Jianshan.
[Wu Zhonglang's *Yiyan Yishu* (Remnant Book of Medical Experiences)] Not seen.
Fang Ying's Preface states: Father-in-law Mr. Zhonglang was born into a noble family, renowned for literature and conduct among scholars, unlike ordinary medical practitioners. Ancestors Lianxian Gong mastered medical profundities; Grandfather Bibu Gong continued this, both aiming to distribute prescriptions to benefit beings. Mr. Zhonglang heard family learning, synthesized numerous books with divine clarity, dedicating thirty years to it. He said: A Confucian doctor must first understand Qi and Fortune. During the Qizhen era, human bodies tended toward Heat, suitable for cooling. Recently, human nature tends toward Cold, suitable for warming. Mistakes with hot medicines can save nine out of ten; mistakes with cold medicines save none out of a hundred. Therefore, his pulse-taking and prescription-making did not necessarily match symptoms directly; the key to treatment was cultivating Original Qi and consolidating Spleen Earth. Earth is the mother of the Five Elements; Qi is the general of all Yang. If the mother is strong, the child flourishes; if Yang generates, Yin grows. His arguments were extremely refined, though contemporary doctors secretly ridiculed them. Yet his treatments worked instantly, saving hundreds yearly. Some said his prescriptions were mostly based on Lizhong Tang and Yigong San, balanced well without being overly drying or acrid, unaware this was not bias. I saw him use Huangqin and Lianhua for white dysentery, and Jiangrou and Guizhi for red dysentery. Eye diseases should use cold, yet Shenfu Tang achieved results. Pregnancy and childbirth should use warmth, yet Shigao achieved results. Divine changes were not sticking to one method. Intent was not predetermined; intent followed reason. This is true skillful use of intent. Mr. Zhonglang initially didn't write books. In the Yisi year, visiting me to see smallpox, he advised establishing theories for posterity. He began compiling lifetime experiences, prefaced with discussions. Halfway through, he died, leaving eighteen essays. Critical miscellaneous cases were not drafted. The utility of divine changes can be inferred. Given more years, awakening the deaf and raising the premature would not be trivial. However, Zhao Kuo reading his father's books lost armies; Wang Anshi using Zhou Li disrupted Song. Worldly affairs are all like this. Merely guarding Mr.'s remnant manuscripts without divine adaptation makes errors in Shenfu equal to quacks. How can I raise Mr. from the underworld to discuss benefiting the world? (From *Liug Qing Caizhen Ji*)
[Guo Jun's *Shichuan Shikualingfang* (Generationally Transmitted Poetic Summary Spirit Prescriptions)] Not seen.
Preface briefly states: My family, since Southern Song, received the Peony Immortal Prescription, granted the imperial surname Zhao-Guo. Generations produced famous doctors; prescriptions were effective. In my twenties, I carried books, liking to study prescriptions. I often heard words of clan elders and extensively studied theories of Masters Zhang, Liu, Li, and Zhu, analyzing similarities and differences, exploring changes, seeking one syndrome-one prescription to establish standards for eternity. I sighed at the difficulty of exhausting principle and thought simplicity of prescriptions was not easy. Thus, I released the family secret *Shikuilingfang*, personally compared it, printed it for the world. At the beginning and end of original prescriptions, I recorded main uses, diagnosis, pulse/symptoms, herb sovereignty/minority relations, in detail. Likely to manifest ancestral achievements to learners, not deviating from *Suwen* and *Nanjing*, but facilitating connection. (From *Hongyingtang Ji*)
[Qian Huang's *Yixue Bianmiu* (辨析 Errors in Medicine)] Not seen.
Yao Jiheng states: My friend Qian Xiaocheng Huang from Tongxiang wrote *Yixue Bianmiu*, distinguishing authenticity of Zhang Zhongjing's books and discussing medical lineages. Although arguments may seem overly high, startling the secular world, the logic is irrefutable, truly opening a new face for medical families. His book is now kept at home. (From *Gujin Weishu Kao*)
[Jing Ri [Missing Character] *Songya Zunsheng Shu* (Respectful Life Book of Songya)] Fifteen volumes, extant.
Introduction states: I studied *I Ching* since childhood. Growing up, due to my elder lady's illness, I engaged in Qi-Huang (medical) studies. Years later, I read *Nanjing Benyi*, then *Lingshu* and *Suwen* of *Neijing*, suddenly realizing medicine and *I Ching* share the same origin. Between heaven and earth, there is only the principle of Yin-Yang movement and stillness, waxing and waning, change and transformation. In heaven/earth and human body, there is no difference. Opening and closing of Qian/Kun are breathing of the body; tides of day/night are pulses of the body. Thus *Neijing* discusses Five Movements and Six Qi, causing folk diseases. *I Ching* describes Yin-Yang. Fuxi's Eight Trigrams divide images of Two Powers; King Wen's Eight Trigrams clarify essence of Five Elements. Opposition and flow, interaction and complexity, cover all tangible/form and intangible/qi in heaven and earth. Qian ends at Wu, Kun ends at Zi. At Solstices, center of heaven and earth, left/right judge left/right of body, hence ascending/descending. Li ends at Mao, Kan ends at You. at Equinoxes, half of Yin/Yang, upper/lower divide upper/lower of body, hence clearing/turbid. Round image represents Heaven, Yang in Southeast, so Heaven lacks Northwest; human eyes/ears are clearer on left than right. Square image resembles Earth, Gang in Northwest, so Earth lacks Southeast; human hands/feet are stronger on right than left. Essentially, human body matching heaven and earth is but this One Yin-One Yang Dao. Medical principle assisting creation is but this ascending-descending principle. Slight Yang should be nourished, lest Overbearing Dragon brings regret. Slight Yin should be cherished, lest Hard Ice inspires fear. Thus Yang extreme brings Heat, Yin abundance brings Cold. Slight is foundation of Extreme; Abundant is gradual decline of Peak. Thus superior doctors treat not the existing, but the potential. Descending is preferred over ascending to prevent further剥 (stripping); Ascending is preferred over descending to cultivate Fu (return) beginning. Fear of stripping starting from Guan; seeking return gradually, approaching Lin. Unchanging establishes substance; Change achieves function. Not adapting to change is insufficient to know constancy; not keeping constancy is insufficient to reach change. Principles of Yi and Medicine are contained here. Practitioners who can integrate *Neijing* with Four Sages' books, integrating Yin-Yang gathering/scattering, stripping/returning, waxing/waning, can steer a small wood to turn a huge boat, move an inch mechanism to launch a thousand-jun crossbow, turning danger to safety, chaos to order. This is Heaven and Earth's heart of loving life, sages' essence of benevolence and filial piety. Without exhausting principle, fulfilling nature, investigating things to extend knowledge, one cannot achieve this. Medicine having *Lingshu* and *Suwen* is like Confucians having Six Classics. Masters He, Huan, Qing, Yi all penetrated mysteries, matching canonical intent. Thus their books, transmitted from *Neijing*, are not listed in academies. Timid ones dismiss them as minor arts; officials do not praise them. Crude workers merely seek prescriptions and dregs as supreme skills. Thus people die not from disease, but from doctors; nor from doctors, but from loss of sacred scriptures. I have researched for years, grasping general ideas. Briefly arranging what I know and have heard, narrating as chapters. Perhaps offering one interpretation of the Yi-Medicine shared origin. August Full Moon, Bing Zi Year of Kangxi. Songya Jing Ri [Missing Character], Dongyang clan.
Summary of the Siku Quanshu states: Jing Ri [Missing Character], courtesy name Dongyang, from Dengfeng. Jinshi in Xin Wei year of Kangxi, official to Vice Minister of Revenue. (From *Siku Quanshu Sub-commentary on Geography Class Remnants*)
[Anonymous *Yishi Miji* (Physician's Secret Manual)] Two volumes, extant.
Shen Zhanhuang Preface states: This Secret Manual was made by Fa Gong, ancestor of Scholar Li Jiujing from Yunzhou, Yunnan. While serving as magistrate in Liaocheng, Shandong, a recluse lived there, treating people with miraculous effects. Father Yan Gong invited him repeatedly. The recluse vowed not to enter official yamen. Moved by sincerity, he gave the book saying: "Read this and you can become a good doctor." Next day he left. It is a recluse's secret manual. In 42nd year of Qianlong, Governor Funielle of Shunning donated funds to print it. I happened to be an official in Yunnan, obtained it. Observing the book, it uses Taiji Yin-Yang, Hetu Luoshu, Prior and Posterior Heaven principles to elucidate *Suwen*, *Lingshu*, *Nanjing*, *Jingui*, revealing what predecessors hadn't. It is truly the root of the medical Dao. Pulse, syndromes, classics, drugs are simple, clear, accurate, and essential. Truly a treasure raft crossing the world. Comrades, do not ignore it.
[Chen Zhi *Zhengzhi Dahuan* (Great Return of Syndrome Treatment)] Forty volumes, extant.
[Li Pu *Zazheng Yaojue* (Essential Keys for Miscellaneous Diseases)] Two volumes, extant.
*[Zhi Sha Yaolüe* (Brief Essentials for Treating Sha)] Two volumes, extant.
[Duanmu Jin *Yixue Huizuan Zhinan* (Guide to Medical Compilation)] Eight volumes, not seen.
Summary of the Siku Quanshu states: Written by Duanmu Jin of our dynasty. Jin, courtesy name Yibiao, from Dangtu. Book completed in Ding Hai year of Kangxi. Extracted ancient and modern medical books, compiled into volumes. Under each disease, details pulse theory, etiology, current symptoms, treatment methods, quite clear. However, regarding *Suwen* Five Movements and Six Qi, he was overly rigid, perhaps too stuck in antiquity. Also, Volume 7 lists medical collections, recording only recent experiences, excluding ancient methods. Though medicine values adapting to times, this is limited by personal sight.
[Qian Jun *Jingyan Danfang Huilun* (Compilation of Empirical Elixir Prescriptions)] One volume, extant.
[Yu Huan *Danfang Leilun* (Classified Compilation of Elixir Prescriptions)] One volume, extant.