自序略曰。余尝谓人生而无济于人者。君子之谓虚生。苟徒自为调摄。而秘藏不以告人。则黄帝岐伯之术。
何以流传至今。而卢公扁鹊何以有不自医之说哉。故尝与大兄尔介仲兄彦方。精选药料。秘制丸散。若寸金丹。
催生丸。及太乙灵膏。普施广送。毫不取其直。此固远迩所感知者。然犹以为传药不如传方。盖传药则吾一家能
辨。而传方则人人可辨也。乃网罗旧闻。摭拾新编。几费采择。而后付剞劂。将
以布诸海内。俾远乡僻壤之家。咸得一目了然。思所以预防而疗治之。以无负余意。其有未曾经验者。概不收录。
书既成。仍颜之曰丹方类编。盖吴门钱青KT 先生旧有此书。沈子怀玉曾为重梓。而徐子 与慕琛吴尚采诸公皆有
序。余往求原本不可得。倩友抄录一通。今踵刻多方。另为开雕。而仍用其名者。不敢忘其所自也。且亦遂余凛
遵庭训。与人为善之素志也。故序数言于简端。以告当世之阅是编者。
周朗序曰。余不敏。少所指授。弗能为良医。窃意济人利物之事。随在可行。居尝与四方君子。咨诹药石。
又尝周历吴越诸邦。所在延访古先名手医方若干。汇为一册。试之辄效。用之通神。私窃自喜。藉此可以利物济
人矣。比年秋谋付梓人。流之于世。适新安俞君晓园重刻经验丹方类编。余既重乐此书之大有利济于人物也。余
正重乐此书之适相浃洽于鄙衷也。爰拣生平编集奇方一册。附刻于后。夫故未敢妄附于为良之列。亦用自托于一
介存心之意云。
〔刘氏（阙名）医统管见〕未见
〔孙氏（伟）经验藏书〕二卷 未见
〔良朋汇集〕五卷 存
亡名氏序略曰。燕山孙子。慷慨好义士也。讳伟。号望林。今行年七十有六。自述幼因家寒。父兄教以钱行
米为业。颇不愿意。留心方术。施药济人。年二十许。涉历江湖。流寓楚之常山。卖药数载。思归故里。遂于
崇文门内悬壶。二十余年。每见重于当代之王公大人。延请招致。迨无虚日。后又进内院供事十四年。在方略馆。
沾恩授贵州关山岭管驿。因年近古稀。只身万里。告职还里。有五十年行道所积之方。集成二卷。名曰经验藏书。
将版驼进京城。刷印三千余部行世。伟自说近日又得许多奇方。可惜无传。吴德老悯公之志曰。新书之费几何。
首举者属余。为公前驱。同友中有情愿相帮任。如之大家作此功德。故尔同一发心。刊刻药书，一部五卷。分金
木水火土名。标曰良朋汇集。此书不踪别书。不言脉理。不谙文法。皆大家与众人所有经验应手家藏。海外异人。
种种秘方。杂集成书。虽不能以理言动高明。用方救人。效在顷刻。虽隔山一照。其病即灵。用药无不效也。诚
信然耳。燕山黄子闻其说而嘉之。愚昔 良友刘子。汇集古今方书脉理经络药性病机。无不备载。名曰医统管见。
缮写成书。宛然如昨。抚旧帙而太息。感遗物而兴怀。则于孙子是书也。知为济物利人。登俗仁寿之至意云。
〔吴氏（世昌）奇方类编〕二卷 存
〔董氏（纪）正谊堂课余〕二卷 未见
凤阳县志曰。董纪。字仲修。丹徒人。幼多病。于诸方书无不读。病既愈。医亦精。康熙末卢凤道鲍钤延至
凤阳。遂占籍焉。性恬静工书。善写菊。着正谊堂课余二卷。论证九十三条。经三十年而后脱稿。一时推重。
〔蔡氏（溥）狐白集〕未见
〔医统〕未见
凤阳县志曰。蔡溥。字公济。善医。所着狐白集。医统。藏于家。卒。年八十四。
〔沈氏（国柱）医通〕四十卷 未见
淳安县志曰。沈国柱。字公任。其先越之山阴人。来寓邑东茶坡。徙居赋溪遂家焉。国柱妙解经脉。病必理
其本。处剂不过数种。或直用古人传方辄效。然至其随手之变。则又自用我法。往往以意之。尝取黄帝脉书为宗。
而旁引诸所
论。疏通证明之。着为医书四十卷。青溪诊籍一卷。有以病请。不因寒暑丰啬为去留。国朝雍正中。尝与乡饮宾
筵。盖亦今之越人也。
〔青溪诊籍〕一卷 未见
〔王氏（纳表）医方解〕未见
按上见于建德县志。
〔赵氏（世熙）河洛医宗〕未见
按上见于嘉定县志。
〔汪氏（光爵）医要〕未见
唐大烈曰。汪缵功。名光爵。号学舟。太学生。屡试不售。考授州同知。遂业医。治病多奇中。载在吴县志。
及苏州府医学志。年五十六岁。殁于康熙五十七年。着有医要若干卷。未梓行世。而同学多有传抄为秘本者。（
吴医汇讲）
〔何氏（镇）家传集效方〕二卷 存
〔济生邃论〕十八卷 未见
〔原病式〕未见
按上二书。见于本草纲目必读类纂。
〔李氏（延 ）医学口诀〕未见
按上见于曝书亭集高士李君塔铭。
〔年氏（希尧）集验良方〕六卷 存
自序曰。予素不喜医。而性好览方书。凡河间东垣诸名家著作。无不取而遍观之。而尤嗜集良方。耳目所
睹记。友朋所传说。悉一一举而录之。私之箧衍。中间或遇病者。则出以疗之。亦无不随试辄效。由是愈益嗜之。
如是者三十年矣。癸卯春。宦游五岭。土地卑湿。山川郁蒸。居斯土者。往往以疾 是虑。廷尉梁君适观察是邦。
因惠予集验良方三卷。予取而读之。见其论病则抉夫源。用药则归于正。凡病皆有方。方皆已验。是诚萃河间东
垣之精英。而非世之承陋传讹者可比。心甚善之。意欲广刷千百本。流布人间。越半岁。梁君晋秩廷评。琴鹤北
上。板亦随之度岭。此愿竟未酬也。甲辰长夏。检集丛残。得旧录方书一本。其为梁君所刻者什之三。未刻者什
之七。恐其久而零落也。因合梁君之书。并而梓之。以酬向日之愿。刻既成。将识其缘起。因思大涅 经新医旧
医之说。而深有感焉。夫旧医新医之所用者。皆乳药也，当王之初病也。新医禁旧医之乳药。国中欲服者。当斩
其首。而王病愈。及王之复病也。新医占王病。仍应服旧医之乳药。而王病亦愈。夫旧医之治病也。不辨风热寒
温。悉令服乳。新医之厉禁之宜也。迨王之热病作也。非乳不起。而新医之所以除病者。即所禁旧医之乳药而已。
今所刻诸方。旧医之乳药也。用者能神而明之。则在在皆为新医之乳药矣。若舍旧医之乳药。而欲别求新医之乳
药。虽谒大自在天而求之。岂可得耶。因识其语于简端。并以贻梁君。以为何如也，雍正二年夏五。广宁年希尧
书于五羊官署。
〔程氏（国彭）医学心悟 五卷〕存
自序曰。古人有言。病卧于床。委之庸医。比于不慈不孝。是以为人父子者。不可以不知医。虽然。医岂易
知乎哉。知其浅。而不知其深。犹未知也。知其偏。而不知其全。犹未知也。以卑鄙管窥之见。而自称神良。其
差误殆有甚焉。予少多病。每遘疾。则缠绵难愈。因尔酷嗜医学。潜心玩索者有年。而四方求治者日益繁。四方
从游者日益众。然此衷常栗栗危惧，凡书理有未贯彻者。则昼夜追思。恍然
有悟。即援笔而识之。历今三十载。殊觉此道精微。思贵专一。不容浅尝者问津。学贵沉潜。不容浮躁者涉猎。
盖以上奉君亲。中及僚友。下逮卑幼。性命攸关。其操术不可不工。其处心不可不慈。其读书明理。不至于豁然
大悟不止。爰作是书，以教吾徒。而名之曰医学心悟。盖警之也。然心悟者上达之机。言传者下学之要。二三子
读是书。而更加博览群言。沉思力索。以造诣于精微之域。则心如明镜。笔发春花。于以拯救苍生。而药无虚发。
方必有功。仰体天帝好生之德。修证菩提普救之念。俾闾阎昌炽。比户安和。永杜夭札之伤，咸登仁寿之域。岂
非业医者所深快乎。况为父者知此。可以言慈。为子者知此，可以言孝。以之保身而裕如。以之利人而各足。存
之心则为仁术。见之事则为慈祥。尤吾道中所当景慕也。二三子识之。予日望之。时雍正十年孟春月吉旦。天都
普明子程国彭钟龄自序。
〔王氏（子接）绛雪园古方选注〕三卷 存
自序曰。尝读周礼。疾医掌养万民之疾病。以五味五谷五药养其病。以五声五气五色。 其生死。岁终则各
书其所以。入于医师。盖至慎也。顾通其学室难。苟师心自用。而不准乎古人之成法。患在不学。泥一成之法。
而欲强人之病。以就其说，患在胶执，二者交谈。其于医道。日以 矣。余制举之余。从事于医。力学人二十余
年。燃松继晷。研寻古训。所撰脉色本草伤寒杂病一书。自谓有得。迨年逾五十。始窥古圣贤 奥。乃知从前急
于着书。尚觉卤莽。深自愧悔。尽付之火。然立言明道之心。至老未能或忘。溯上古神农辨药性。轩岐着灵素。
伊芳尹巫咸作汤液。扁鹊解八十一难。皆医中上圣。莫或俪焉。至东汉张仲景。着书一十六
卷。其伤寒论。申明六经治病。采择祖方。化成百十三方。三百九十七法。处方则一成而不易。用法则万变而不
滞。上绍轩黄。下开来哲。犹马迁之于文。子美之于诗。平原之于书。可谓兼先圣之长。其医学之集大成者乎。
厥后唐王冰始有注释。宋钱仲阳发议论。造成无己有方解。吴鹤皋有方考。柯韵伯有名贤方论。国朝汪 庵则集
众说而成注。递相祖述。辅翼前人。厥功伟矣。独于方之有矩。法之有规。犹鲜有旁推交通之者。夫用药之道。
等于用兵。废孙吴之法。而曰我善为阵。我善为战。乌合之众。其不足为节制之师也。明矣。然车战之制。房
用之。而卒以致败。则神明变化之用。终有未尽也。余不敏。窃选古方之合于三方四制十剂者。为之显微阐幽。
申明其方之中矩。法之中规。刚柔有变。约制有道。治三焦则分大小之剂。处铢两则分多寡之数。其间辨五行之
生化。察天时之温严。审人事之阴阳虚实。与夫药性之君臣佐使。无不调而剂焉。所谓运用之妙。存于一心。皆
古人未发之蕴。而犹不敢参以臆说也。盖医之精义。皆具于书。顾世人习焉而不察耳。因厘为三卷。上卷独明仲
景一百一十三方。三百九十七法。中下二卷。发明内科女科疡科幼科眼科。及各科之方。未附杂方药性。名曰古
方选注。虽不敢谓有当立言之业。然古人之书。本可以不朽。而余得疏通推阐于后。则质之古人。或不至以余言
为。而于周礼疾医之旨。殆亦有合也夫。遂书之以为序。雍正十年九月望后六日。古吴王子接晋三序。
四库全书提要曰。绛雪园古方选注三卷。国朝王子接撰。子接字晋三。长洲人。自古集经方者。不过注某丸
某散。主治某证而已。其兼论病源脉候者。已不多见。至于制
方之意，则未有发明之者。近始有医方集解。然所见较浅。亦未尽窥运用之本旨。是书所选之方。虽非秘异。而
其中加减之道。铢两之宜。君臣佐使之义。皆推阐其所以然。前有自序。称厘为三卷。上卷独明仲景一百一十三
方。三百九十七法。中下二卷。发明内科女科外科幼科眼科。及各科之方。未附杂方药性。以书按之。则和寒温
汗吐下六剂。及内科以下诸科。上中下三品本草。俱各自为帙。不题卷数。盖其门人叶桂吴蒙等所分。非子接之
旧也。今仍定为三卷。以还其旧。而得宜本草。则附于末焉。
〔陶氏（承熹）惠直堂经验方〕四卷 存
自序曰。昔仓公挟方术。周行天下。历久而术益工。方益多。是知治病不可无方。而方尤不可不蓄之富也。
予髫年。先大夫之任蠡吾。适民苦疫病。先大夫出箧中所藏辑效方三帙。命从兄慕庄。接方制药。详病施治。无
不应手而愈。丐药者如趋市。民赖存活。不可数计。予益信医之不可无方也如是夫。越数年归里。复得外祖大
来李公生平所集验方若干卷。一见欣然。如获奇珍。厥后每于见闻之余。偶得一方。辄录而藏焉。人或秘不与。
亦必多方购求。务期必得。如是者几二十年。而方略备。往往集同志者。修合施舍以为快。岁甲寅。客东粤。以
所携膏丹药济人。屡获奇效。王子殷玉见是书。即欲梓之以公世。予因择其药味和平。用有成验者。九百余方。
分为四十七门。名之曰经验方。又取怪证急救救荒三门。附于卷末。以备采用。名之曰备急方。共四卷。计方一
千有奇。参究考订。凡五越月。书始成。而王子已仙逝矣。其友孙子聚五好义乐施。笃于交情。慨然欲竟其志。
因为捐资。以付剞劂焉。吁。是书也。先外祖暨先
大夫。集之数十年之前。而予复搜罗博采。历举而试之。至数十年之久。时时以有志未逮为忧。今孙子乃能相与
有成。俾阅是书者。遇病了然。不啻取怀。而予宁非予与孙子之所大快耶。虽然。病有虚实阴阳。方有温凉补泻。
故病不一方。方必对病。古人因病立方。今人以方凑病。苟不详审病情。揣摩方旨。而用之倘有弗验。必咎立方
之未善。是有方反不若无方矣。岂予集方之心。并孙子镌之心哉。所望于用方之君子。为之神明变化于其间也可。
雍正十二年。岁次甲寅冬至日。会稽青山学士陶承熹。
〔尤氏（怡）医学读书记〕三卷 存
自序大致说：我曾经说过，人如果活着而不能帮助他人，那就叫作白白地活着。君子应当如此。如果只是独自调养身体，却将医术秘藏起来不告诉别人，那么黄帝、岐伯的医术，又怎么能流传至今呢？而卢医扁鹊又怎么会有“不能自医”的说法呢？所以我曾经和长兄尔介、二哥彦方，精心挑选药材，秘密制作丸药和散剂，比如寸金丹、催生丸以及太乙灵膏等，普遍施舍赠送，丝毫不收取费用。这确实是远近之人所感知到的。然而我仍然认为，传授药物不如传授方剂。因为传授药物，只有我们一家能够辨别；而传授方剂，人人都可以辨别。于是搜集旧闻，拾取新编，费尽心思进行采择，然后交付刻印，打算将其布告天下，使偏远乡村的家庭都能一目了然，思考如何预防和治疗疾病，以不辜负我的心意。那些未曾经验过的方子，一概不收录。书完成后，依然题名为《丹方类编》。这是因为吴门钱青KT先生旧有此书，沈子怀玉曾重新刊刻，而徐子与、慕琛、吴尚采诸位都有序言。我曾去寻求原本但不可得，便请朋友抄录一通。如今追随多方刻本，另外开雕印刷，而仍沿用其名称，是不敢忘记其来源。这也顺应了我严格遵守父亲教诲、与人为善的素来志向。所以在书前写这几句话，告知当今阅读此书的读者。
周朗在序中说：我不才，年少时缺乏指点，不能成为良医。私下认为济助他人、利益万物的事情，随时随地都可以做。平时常与四方君子咨询探讨医药，又曾周游吴越各地，到处寻访古昔名医的方子若干，汇编成一册，试用总是有效，运用通神，私下暗自欢喜，借此可以利益万物、济助世人。近年秋天谋划交给刻工，流传于世。恰逢新安俞晓园君重刻《经验丹方类编》，我既高兴这本书对人物大有利济，也高兴此书正契合我的内心。于是挑选生平编辑的奇方一册，附刻在后面。我不敢妄自附属于良医之列，也是以此寄托我一介之人的存心罢了。
〔刘氏（佚名）《医统管见》〕未见
〔孙氏（伟）《经验藏书》〕二卷 未见
〔《良朋汇集》〕五卷 存
佚名者序大致说：燕山孙子是一位慷慨好义的士人，名伟，号望林，今年七十六岁。他自述幼年因家境贫寒，父兄教导他以卖钱行米为业，颇为不愿意，留心于方术，施药济人。二十岁左右，涉历江湖，流寓楚地的常山，卖药数年，想回归故里，于是在崇文门内悬壶行医，二十多年，每每被当世的王公大人看重，延请招致，没有一天空闲。后来又进入内院供职十四年，在方略馆，受恩授任贵州关山岭管驿。因为年纪接近七十，只身万里，告老还乡。有五十年来行医积累的方子，集成二卷，名叫《经验藏书》，将版片驮进京城，刷印三千多部流行于世。伟自己说近日又得到许多奇方，可惜没有传承。吴德老怜悯公孙子的志向说：“新书的费用有多少？首先发起的人委托给我，作为您的先驱，朋友中也有情愿帮忙承担的，如同大家共同做此功德。”所以同一发心，刊刻药书一部五卷，分金木水火土为名，标曰《良朋汇集》。这本书不遵循别的书，不讲脉理，不通文法，都是大家与众人所拥有的经验应手的家藏秘方，海外异人的种种秘方，杂集成书。虽然不能用道理来说动高明之士，但用方救人，效果在顷刻之间，即使隔着山也能照应，病即灵验，用药无不有效。确实诚信如此。燕山的黄子听说后赞赏他。我昔日的良友刘子，汇集古今方书、脉理、经络、药性、病机，无不备载，名叫《医统管见》，缮写成书，宛然如昨。抚摸着旧书叹息，感念遗物而兴起情怀，则对于孙子这本书，知道它是济物利人、登俗仁寿的最高用意。
〔吴氏（世昌）《奇方类编》〕二卷 存
〔董氏（纪）《正谊堂课余》〕二卷 未见
凤阳县志记载：董纪，字仲修，丹徒人。幼年多病，诸方书无不读。病好后，医术也精通了。康熙末年，卢凤道鲍钤将他延请到凤阳，于是落户于此。性格恬静，擅长书法，善于画菊花，著有《正谊堂课余》二卷，论证九十三条，经过三十年才脱稿，当时备受推崇。
〔蔡氏（溥）《狐白集》〕未见
〔《医统》〕未见
凤阳县志记载：蔡溥，字公济，善于医术。所著《狐白集》、《医统》，藏于家中。去世时八十四岁。
〔沈氏（国柱）《医通》〕四十卷 未见
淳安县志记载：沈国柱，字公任，祖先是越地山阴人，迁居到县东茶坡，徙居赋溪遂安家在那里。国柱妙解经脉，治病必探究根本，处方不过几种，有时直接沿用古人传方就有效。然而到了随手变化的时候，又使用自己的方法，往往凭心意操作。曾取《黄帝脉书》为宗旨，旁引各种论述，疏通证明它，著成医书四十卷，《青溪诊籍》一卷。有人因病请求诊治，不因寒暑丰俭而改变去留。清朝雍正年间，曾参加乡饮酒礼的宾筵，大概也是现在的越地人。
〔《青溪诊籍》〕一卷 未见
〔王氏（纳表）《医方解》〕未见
按上述见于建德县志。
〔赵氏（世熙）《河洛医宗》〕未见
按上述见于嘉定县志。
〔汪氏（光爵）《医要》〕未见
唐大烈说：汪缵功，名光爵，号学舟，太学生，多次考试不中，考授州同知，于是从事医学，治病多有奇效，记载在吴县志及苏州府医学志中。五十六岁，死于康熙五十七年。著有《医要》若干卷，未刊刻流行于世，而同学多有传抄作为秘本的。（出自《吴医汇讲》）
〔何氏（镇）《家传集效方》〕二卷 存
〔《济生邃论》〕十八卷 未见
〔《原病式》〕未见
按上述两书，见于《本草纲目必读类纂》。
〔李氏（延 ）《医学口诀》〕未见
按上述见于《曝书亭集高士李君塔铭》。
〔年氏（希尧）《集验良方》〕六卷 存
自序说：我向来不喜欢医学，但生性好览阅方书。凡是河间、东垣等名家的著作，无不取来遍观。尤其嗜好收集良方，耳目所睹记、朋友所传说的，都一一记录收藏。私下放在箱子里。中间如果遇到病人，就拿出来治疗，也没有不是随试辄效的。因此更加嗜好它。像这样过了三十年。癸卯年春天，宦游五岭，土地卑湿，山川郁蒸，居住在这里的人，常常以疾病为忧。廷尉梁君恰好观察此地，于是惠赠我《集验良方》三卷。我取来阅读，见其论病则发掘根源，用药则归于正道。凡病皆有方，方皆已验证，这确实是荟萃了河间、东垣的精华，而不是世上承袭陋习、传播讹误的人可比的。心里很赞许它，想要广泛刷印千百本，流布人间。过了半年，梁君晋升为廷评，带着琴鹤北上，版片也随之度过岭南。这个愿望最终未能实现。甲辰年长夏，检集丛残，得到一本旧录方书，其中梁君所刻的占十分之三，未刻的占十分之七。恐怕它久而零落，于是合梁君之书，一并梓行，以酬谢昔日的愿望。刻成之后，将记录缘起，于是想到《大涅盘经》中新医旧医的说法，而深有感触。那旧医新医所用的，都是乳药。当初王初生病时，新医禁止旧医的乳药，国内想服用的人，当斩首，而王病愈。等到王再次生病时，新医占卜王的病，仍应服用旧医的乳药，而王病也愈了。那旧医治病，不辨风热寒温，全让服用乳药，新医严厉禁止它是应该的。等到王的热病发作时，非乳药不起作用，而新医之所以能除病，就是所禁止的旧医的乳药罢了。现在所刻的各方的，是旧医的乳药。使用者如果能神而明之，那么在在都是新医的乳药了。如果舍弃旧医的乳药，而想别求新医的乳药，即使拜谒大自在天去求，怎么可能得到呢？于是记下这些话在书前，并送给梁君，看怎么样？雍正二年夏五月，广宁年希尧书于五羊官署。
〔程氏（国彭）《医学心悟》五卷〕存
自序说：古人有话说，病卧在床上，托付给庸医，比于不慈不孝。所以做人父子的人，不可以不知道医学。虽然如此，医学难道容易知道吗？知其浅，而不知其深，还是不知道。知其偏，而不知其全，还是不知道。以卑鄙管窥之见，而自称神良，其差误大概有更严重的。我年少多病，每次患病，则缠绵难愈，因此酷嗜医学，潜心玩索多年，而四方求治的人日益繁多，四方跟随学习的人日益众多。然而心中常常战战兢兢，非常恐惧。凡是书理有未贯彻的，则昼夜追思，恍然有悟，随即提笔记录。历经三十载，觉得此道精微，思贵专一，不容浅尝者问津，学贵沉潜，不容浮躁者涉猎。因为上奉养君亲，中涉及僚友，下逮卑幼，性命攸关，其操术不可不工，其处心不可不慈，其读书明理，不到豁然大悟不止。于是作此书，以教我的徒弟，并命名为《医学心悟》，这是警示他们啊。然而心悟是上达的契机，言传是下学的要领。二三子读此书，而更加博览群言，沉思力索，以造诣于精微之域，则心如明镜，笔发春花，以此来拯救苍生，而药无虚发，方必有功，仰体天帝好生之德，修证菩提普救之念，使闾阎昌盛，比户安和，永远杜绝夭折的伤害，咸登仁寿之域，岂不是业医者所深深快慰的吗？况且做父亲的知道这个，可以说慈；做儿子的知道这个，可以说孝。以此保身而裕如，以此利人而各足，存之心则为仁术，见之事则为慈祥，更是吾道中所当景慕的。二三子记住它，我日日盼望你们。时雍正十年孟春月吉旦，天都普明子程国彭钟龄自序。
〔王氏（子接）《绛雪园古方选注》〕三卷 存
自序说：曾读《周礼》，疾医掌管养育万民的疾病，以五味五谷五药养其病，以五声五气五色，察其生死，岁终则各自记录其原因，入于医师。这是极其谨慎的。顾通其学室难，如果师心自用，而不准乎古人的成法，患在不学；泥于一成之法，而欲强人之病以就其说，患在胶执。二者交谈，其于医道，日渐衰微了。我在制举之余，从事于医，力学人二十余年，燃松继晷，研寻古训，所撰脉色本草伤寒杂病一书，自谓有心得。等到年过五十，始窥古圣贤之奥，才知道从前急于着书，尚觉卤莽，深自愧悔，尽付之火。然而立言明道之心，至老未能或忘。追溯上古神农辨药性，轩岐着灵素，伊芳尹巫咸作汤液，扁鹊解八十一难，都是医中上圣，无人能比。至东汉张仲景，着书一十六卷，其《伤寒论》，申明六经治病，采择祖方，化成百十三方，三百九十七法，处方则一成而不易，用法则万变而不滞，上绍轩黄，下开来哲，犹马迁之于文，子美之于诗，平原之于书，可谓兼先圣之长，是医学之集大成者吧。其后唐王冰始有注释，宋钱仲阳发议论，造成无己有方解，吴鹤皋有方考，柯韵伯有名贤方论，国朝汪昂则集众说而成注，递相祖述，辅翼前人，厥功伟矣。独于方之有矩，法之有规，犹鲜有旁推交通之者。夫用药之道，等于用兵，废孙吴之法，而曰我善为阵，我善为战，乌合之众，其不足为节制之师也，明矣。然车战之制，房用之，而卒以致败，则神明变化之用，终有未尽也。我不才，窃选古方之合于三方四制十剂者，为之显微阐幽，申明其方之中矩，法之中规，刚柔有变，约制有道，治三焦则分大小之剂，处铢两则分多寡之数，其间辨五行之生化，察天时之温严，审人事之阴阳虚实，与夫药性之君臣佐使，无不调而剂焉。所谓运用之妙，存于一心，皆古人未发之蕴，而犹不敢参以臆说也。盖医之精义，皆具于书，顾世人习焉而不察耳。因厘为三卷，上卷独明仲景一百一十三方，三百九十七法，中下二卷，发明内科女科疡科幼科眼科，及各科之方，未附杂方药性，名曰《古方选注》。虽不敢谓有当立言之业，然古人之书，本可以不朽，而余得疏通推阐于后，则质之古人，或不至以余言为谬，而于周礼疾医之旨，殆亦有合也夫。遂书之以为序。雍正十年九月望后六日，古吴王子接晋三序。
四库全书提要说：《绛雪园古方选注》三卷，国朝王子接撰。子接字晋三，长洲人。自古集经方者，不过注某丸某散，主治某证而已。其兼论病源脉候者，已不多见。至于制方之意，则未有发明之者。近始有《医方集解》，然所见较浅，亦未尽窥运用之本旨。是书所选之方，虽非秘异，而其中加减之道，铢两之宜，君臣佐使之义，皆推阐其所以然。前有自序，称厘为三卷，上卷独明仲景一百一十三方，三百九十七法，中下二卷，发明内科女科外科幼科眼科，及各科之方，未附杂方药性。以书按之，则和寒温汗吐下六剂，及内科以下诸科，上中下三品本草，俱各自为帙，不题卷数，盖其门人叶桂、吴蒙等所分，非子接之旧也。今仍定为三卷，以还其旧，而得宜本草，则附于末焉。
〔陶氏（承熹）《惠直堂经验方》〕四卷 存
自序说：昔日仓公挟方术，周行天下，历久而术益工，方益多，是知治病不可无方，而方尤不可不蓄之富也。我髫年，先大夫任蠡吾，适民苦疫病，先大夫出箧中所藏辑效方三帙，命从兄慕庄，接方制药，详病施治，无不应手而愈。丐药者如趋市，民赖存活，不可数计。我更加相信医学不可无方是这样。过了几年归里，又得外祖大来李公生平所集验方若干卷，一见欣然，如获奇珍。厥后每于见闻之余，偶得一方，辄录而藏焉。人或秘不与，亦必多方购求，务期必得。像这样过了近二十年，而方略备。往往集同志者，修合施舍以为快。岁甲寅，客东粤，以所携膏丹药济人，屡获奇效。王子殷玉见是书，即欲梓之以公世，我因择其药味和平，用有成验者，九百余方，分为四十七门，名之曰《经验方》。又取怪证急救救荒三门，附于卷末，以备采用，名之曰《备急方》，共四卷，计方一千有余，参究考订，凡五越月，书始成，而王子已仙逝矣。其友孙子聚五好义乐施，笃于交情，慨然欲竟其志，因为捐资，以付剞劂焉。吁，是书也，先外祖暨先大夫，集之数十年之前，而我复搜罗博采，历举而试之，至数十年之久，时时以有志未逮为忧。今孙子乃能相与有成，俾阅是书者，遇病了然，不啻取怀，而我宁非我与孙子之所大快耶。虽然，病有虚实阴阳，方有温凉补泻，故病不一方，方必对病。古人因病立方，今人以方凑病，苟不详审病情，揣摩方旨，而用之倘有弗验，必咎立方之未善，是有方反不若无方矣。岂予集方之心，并孙子镌之心哉。所望于用方之君子，为之神明变化于其间也可。雍正十二年，岁次甲寅冬至日，会稽青山学士陶承熹。
〔尤氏（怡）《医学读书记》〕三卷 存
Preface roughly states: I have often said that if a person lives without being able to help others, it is called living in vain. This is what a gentleman should be. If one merely takes care of oneself and keeps medical knowledge secret without sharing it with others, then how could the arts of Huangdi (Yellow Emperor) and Qibo be passed down to this day? And why would Lu Yi Bianque have the saying that he "could not cure himself"? Therefore, I once, together with my eldest brother Erjie and second brother Yanfang, carefully selected medicinal materials and secretly prepared pills and powders, such as Cundan Pill (Cun Jin Dan), Cuisheng Pill (Cuisheng Wan), and Taiyi Ling Gao (Taiyi Spirit Ointment), distributing them widely and freely without charging any fees. This is indeed what people near and far have perceived. However, I still believe that transmitting formulas is better than transmitting medicines. Because transmitting medicines, only our family can distinguish them; whereas transmitting formulas, everyone can distinguish them. Thus, I collected old records and gathered new compilations, spending great effort on selection, before handing them over for printing, intending to disseminate them throughout the land, so that families in remote villages could understand them at a glance and think about how to prevent and treat diseases, thereby fulfilling my intentions. Formulas that had not been experienced were generally not included. Upon completion of the book, I retained the title *Dan Fang Lei Bian* (Classification of Alchemical/Prescription Formulas). This is because Mr. Qian Qing KT from Wu Gate previously had a book with this name, Shen Zaiyu had reprinted it, and Xu Ziyu, Mu Chen, Wu Shangcai, and others all wrote prefaces. I sought the original but could not obtain it, so I asked a friend to copy it. Now, following various printed editions, I have newly carved blocks for printing, yet still use the original name, out of respect for its origin. This also fulfills my long-standing aspiration to strictly follow my father's teachings and do good to others. Thus, I write these few words at the beginning to inform contemporary readers of this compilation.
Zhou Lang stated in his preface: I am unwise and lacked guidance in my youth, so I could not become a good physician. I privately believe that acts of benefiting others and aiding all things can be performed anywhere and anytime. I usually consult with gentlemen from all directions regarding medicine and herbs. I have also traveled extensively through the states of Wu and Yue, visiting everywhere to collect prescriptions from ancient famous doctors, compiling them into one volume. When tested, they were always effective; when used, they worked miraculously. I privately rejoiced, thinking that through this I could benefit all things and aid humanity. In recent autumns, I planned to hand them to printers for circulation in the world. Coincidentally, Mr. Yu Xiaoyuan from Xin'an was reprinting *Jingyan Dan Fang Lei Bian* (Compilation of Experienced Alchemical Formulas). I was both delighted that this book greatly benefits people and things, and pleased that it aligned perfectly with my inner thoughts. Therefore, I selected a volume of miraculous formulas compiled in my life and appended it for printing behind the main text. I dare not presumptuously attach myself to the ranks of good physicians; rather, I use this to express the intention of a simple person.
[Liu Shi (Anonymous) *Yi Tong Guan Jian*] Not seen
[Sun Shi (Wei) *Jingyan Cangshu*] Two volumes. Not seen
[ *Liangpeng Huiji* ] Five volumes. Extant.
The anonymous preface roughly states: Sunzi from Yanshan was a generous and righteous scholar, named Wei, pseudonym Wanglin, currently seventy-six years old. He recounted that in his childhood, due to poverty, his father and brothers taught him to deal in money and rice, which he was quite unwilling to do. Instead, he focused on medical arts, distributing medicine to aid people. Around the age of twenty, he wandered the rivers and lakes, residing in Changshan, Chu, selling medicine for several years. Thinking of returning home, he hung his gourd (practiced medicine) inside Chongwen Gate for over twenty years. He was often valued by princes and nobles of the time, who invited and recruited him daily without exception. Later, he served in the Inner Court for fourteen years in the Fanglue Guan (Strategy Hall), receiving grace and appointment as Manager of Guanshanling Post Station in Guizhou. As he approached seventy, traveling alone for ten thousand li, he retired and returned home. He had accumulated prescriptions from fifty years of practice, compiled into two volumes, named *Jingyan Cangshu* (Experienced Prescriptions Collection). He transported the woodblocks to the capital, printed over three thousand copies for circulation. Wei himself said that recently he obtained many more miraculous formulas, but unfortunately, there was no transmission. Wu Delao pitied Grandson Sun's ambition and said, "How much will the cost of the new book be? The initiator entrusted it to me to lead the way. Among friends, there are those willing to help share the burden, just like everyone doing this merit together." Thus, with the same intention, they published a five-volume medical book, named after the Five Elements (Metal, Wood, Water, Fire, Earth), titled *Liangpeng Huiji* (Gathering of Good Friends). This book does not follow other books, does not discuss pulse theory, nor literary methods; it consists entirely of experienced, home-stored prescriptions effective for immediate results from masters and commoners alike, along with various secret recipes from exotic foreigners outside the seas, compiled into a book. Although it may not move the sophisticated with theoretical reasoning, using these formulas to save people yields effects instantly; even across mountains, the disease responds immediately, and medication is invariably effective. It is truly sincere and true. Huangzi from Yanshan heard of this and praised it. My former good friend Liu Zi compiled ancient and modern medical books, pulse theories, meridians, drug properties, and pathogenesis, covering everything comprehensively, naming it *Yi Tong Guan Jian*. It was written up and looks fresh as yesterday. Caressing the old volumes with a sigh, feeling nostalgia for lost items, I know that for Sunzi's book, it represents the highest intent of benefiting all things and aiding humanity, leading to longevity and benevolence.
[Wu Shi (Shichang) *Qifang Leibian*] Two volumes. Extant.
[Dong Shi (Ji) *Zhengyitang Keyu*] Two volumes. Not seen.
Fengyang County Annals record: Dong Ji, courtesy name Zhongxiu, from Dantu. He was sickly in childhood and read all medical texts. After recovering, his medical skills became refined. At the end of the Kangxi reign, Bao Qian, Daoist of Lu Feng, invited him to Fengyang, where he settled. He had a tranquil nature, excelled in calligraphy, and was skilled in painting chrysanthemums. He authored *Zhengyitang Keyu* (Leisure Time at Zhengyi Hall), two volumes, containing ninety-three discussions on syndromes, taking thirty years to complete. He was highly respected at the time.
[Cai Shi (Pu) *Hubai Ji*] Not seen.
[ *YiTong* ] Not seen.
Fengyang County Annals record: Cai Pu, courtesy name Gongji, was skilled in medicine. His works *Hubai Ji* and *YiTong* were kept in his family. He died at eighty-four.
[Shen Shi (Guozhu) *YiTong*] Forty volumes. Not seen.
Chunan County Annals record: Shen Guozhu, courtesy name Gongren, whose ancestors were from Shanyin, Yue. He moved to Chaopo east of the county and settled in Fuxi. Guozhu had a profound understanding of meridians. When treating diseases, he must address the root cause. His prescriptions rarely exceeded a few types; sometimes directly using ancient transmitted formulas yielded immediate results. However, in spontaneous changes, he employed his own methods, often acting according to his intuition. He took the *Huangdi Maishu* (Yellow Emperor's Pulse Book) as his foundation, drawing upon various discussions to clarify and prove them, resulting in forty volumes of medical books and one volume of *Qingxi Zhenji* (Records of Diagnosis from Qingxi). When people requested treatment for illness, he did not change his availability based on cold, heat, abundance, or scarcity. During the Yongzheng era of the Qing Dynasty, he participated in the Banquet of the Elderly in his hometown. He was essentially a man of Yue in the present times.
[ *Qingxi Zhenji* ] One volume. Not seen.
[Wang Shi (Nabiao) *Yifang Jie*] Not seen.
According to the above, recorded in Jiande County Annals.
[Zhao Shi (Shixi) *Heluo Yizong*] Not seen.
According to the above, recorded in Jiading County Annals.
[Wang Shi (Guangjue) *Yiyao*] Not seen.
Tang Dalie stated: Wang Zuangong, named Guangjue, pseudonym Xuezhou, was a Taixuesheng (Imperial Student). He failed the examinations repeatedly, was appointed as Zhou Tongzhi, and then practiced medicine. He treated diseases with many miraculous hits, recorded in Wuxian County Annals and Suzhou Prefecture Medical Annals. He died at fifty-six in the 57th year of Kangxi. He authored *Yiyao* (Medical Essentials) in several volumes, which were not printed for circulation, although many classmates copied them as secret manuscripts. (From *Wu Yi Huijiang*)
[He Shi (Zhen) *Jiachuan Jixiaofang*] Two volumes. Extant.
[ *Jisheng Sulun* ] Eighteen volumes. Not seen.
[ *Yuanbingshi* ] Not seen.
According to the above two books, found in *Bencao Gangmu Bidu Leizuan*.
[Li Shi (Yan ) *Yixue Koujue*] Not seen.
According to the above, found in *Bashuting Ji Gao Shi Li Jun Tamings*.
[Nian Shi (Xiyao) *Jiyan Liangfang*] Six volumes. Extant.
Self-preface states: I have never liked medicine, but I have a strong desire to read medical books. I have taken every work by famous experts such as Hejian and Dongyuan and read them thoroughly. I especially love collecting good formulas. Whatever I see, hear, or what friends tell me, I record one by one and keep them in my chest drawer. Occasionally encountering patients, I would take them out to treat them, and they were invariably effective upon trial. Thus, my passion grew. This continued for thirty years. In the spring of Guimao, I traveled officially to the Five Ridges. The land was low and damp, mountains and rivers steaming. People living there often worried about illness. Tingwei Liang Jun happened to be observing this region and kindly gifted me three volumes of *Jiyan Liangfang* (Collected Verified Good Formulas). I took them to read and found that his discussion of diseases explored their sources, and his use of medications returned to orthodoxy. Every disease had a formula, and every formula had been verified. This truly gathered the essence of Hejian and Dongyuan, unlike those in the world who inherit bad habits and spread errors. I greatly approved of it and intended to print thousands of copies to circulate among the people. Half a year later, Liang Jun was promoted to Tingping and traveled north with his zither and crane (symbolizing integrity), and the woodblocks followed him over the ridge. This wish remained unfulfilled. In the long summer of Jiachen, I sorted through fragments and found an old recorded book of formulas. Three-tenths were printed by Jun Liang, and seven-tenths were unprinted. Fearing they would scatter over time, I combined Jun Liang's book with mine and had them printed to fulfill my past wish. Upon completion, I wished to record the origin. I thought of the saying in the *Mahaparinirvana Sutra* regarding old and new doctors. What old and new doctors use are all "milk medicines" (metaphor for essential remedies). When the King first fell ill, the new doctor prohibited the old doctor's milk medicine; anyone in the state who wanted to take it would have their head chopped off, yet the King recovered. When the King fell ill again, the new doctor divined the King's illness and said he should still take the old doctor's milk medicine, and the King recovered. The old doctor treated diseases without distinguishing wind, heat, cold, or warmth, ordering everyone to take milk medicine; thus, the new doctor's strict prohibition was appropriate. But when the King's feverish illness arose, only milk medicine could revive him. The reason the new doctor cured the disease was precisely the old doctor's milk medicine that was prohibited. The formulas currently printed are the old doctor's milk medicine. If users can understand them spiritually and clearly, then everywhere becomes the new doctor's milk medicine. If one abandons the old doctor's milk medicine and seeks another new doctor's milk medicine, even if one bows to Mahasvara to seek it, how could it be obtained? Therefore, I record these words at the beginning and give them to Jun Liang. What do you think? Summer, fifth month, Yongzheng 2nd Year. Nian Xiyao of Guangning wrote at the Wuyang official residence.
[Cheng Shi (Guopeng) *Yixue Xinwu* (Five Volumes)] Extant.
Self-preface states: The ancients said, "If one lies sick in bed and entrusts oneself to mediocre doctors, it is worse than being unfilial and uncaring." Therefore, fathers and sons cannot afford not to know medicine. Although, is medicine easy to know? Knowing the superficial but not the deep is still not knowing. Knowing the partial but not the whole is still not knowing. With humble, narrow views, calling oneself divine and excellent leads to errors even greater than before. I was sickly in youth. Whenever I contracted illness, it lingered and was hard to cure. Thus, I became intensely passionate about medicine, studying it deeply for years. Those seeking treatment from all directions increased daily, as did those following me to learn. Yet my heart was always trembling with fear. Whenever there was something in the books I did not fully comprehend, I pondered day and night until suddenly enlightened, then immediately wrote it down. Over thirty years, I feel this path is subtle and profound. Thought requires unity; shallow tasters should not inquire. Learning requires immersion; restless minds should not browse. Because it concerns serving rulers and parents above, colleagues in the middle, and juniors below, life and death are at stake. One's technique must be skillful, one's mind must be compassionate, and one's reading and understanding of principles must continue until sudden great enlightenment. Thus, I wrote this book to teach my disciples and named it *Yixue Xinwu* (Insights into Medicine), to warn them. However, mental insight is the mechanism for reaching higher levels, while verbal transmission is the key for lower learning. Disciples, read this book, but also extensively browse other writings, think deeply, and strive to reach the subtle realm. Then your heart will be like a bright mirror, your pen will bloom like spring flowers. You will save the common people, your medicines will not miss their mark, and your formulas will surely achieve merit. Aligning with Heaven's virtue of loving life, cultivating Bodhi's vow to save all, may neighborhoods prosper, households be peaceful, forever preventing premature death, and all ascending to the realm of benevolence and longevity. Is this not what practitioners deeply rejoice in? Moreover, if fathers know this, they can speak of compassion; if sons know this, they can speak of filial piety. Using this to preserve oneself brings ease; using this to benefit others brings sufficiency. Stored in the heart, it is the art of benevolence; manifested in deeds, it is kindness and mercy. This is what our path should admire. Disciples, remember this. I look forward to it daily. Auspicious day of the first month of Spring, Yongzheng 10th Year. Cheng Guopeng Zhongling, Pumingzi of Tiandu, self-preface.
[Wang Shi (Zijie) *Jiangxueyuan Gug Fang Xuanzhu* (Three Volumes)] Extant.
Self-preface states: I once read the *Rites of Zhou*, which states that physicians manage the diseases of the myriad people, nourishing illnesses with five flavors, five grains, and five drugs, and observing life and death through five sounds, five qi, and five colors. At year's end, each records the reasons and submits them to the Physician-in-Chief. This is extremely cautious. However, mastering this study is difficult. If one relies solely on one's own mind without adhering to the established methods of the ancients, the fault lies in lack of learning. If one sticks rigidly to one fixed method and forces patients' conditions to fit one's theory, the fault lies in dogmatism. These two errors intertwine, causing the medical way to decline daily. After my civil service exams, I engaged in medicine, studying diligently for over twenty years, burning pine wood to extend the night, researching ancient teachings. I wrote a book on pulse, color, materia medica, Shanghan, and miscellaneous diseases, believing I had gained insights. Only after passing fifty did I glimpse the mysteries of ancient sages. I realized my previous haste to publish was rash and deeply regretted it, burning the drafts. However, my heart to establish words and illuminate the Way has never faded since. Tracing back, Shennong distinguished drug properties, Xuanyuan and Qibo wrote *Lingshu* and *Suwen*, Yi Yin and Wuxian created decoctions, and Bianque explained the *Eighty-One Difficulties*. All are supreme saints in medicine, unmatched. Until Zhang Zhongjing of the Eastern Han wrote sixteen volumes. His *Shanghan Lun* (Treatise on Cold Damage) clarifies the six meridians' treatment, selects ancestral formulas, creating 113 formulas and 397 methods. Prescription remains constant and unchanging, while application varies infinitely without stagnation. It inherits from Xuanyuan and Huangdi and opens the way for future scholars. Like Sima Qian in literature, Du Fu in poetry, and Yan Zhenqing in calligraphy, he can be said to combine the strengths of former sages, the great synthesizer of medicine. Later, Wang Bing of Tang provided annotations, Qian Zhongyang of Song offered discussions, Cheng Wuji provided formula explanations, Wu Hegao provided formula investigations, Ke Yunbo provided famous experts' formula theories, and Wang Ang of our dynasty collected various sayings to create annotations. They successively inherited and assisted predecessors, achieving great merit. Rarely, however, has anyone closely connected the rules of formulas and regulations of methods. The way of using medicine equals the way of using troops. Abandoning the methods of Sun Wu and practicing war, claiming "I am good at formation, I am good at battle," a rabble is insufficient to be a disciplined army. This is clear. However, the system of chariot warfare was used by Fang, yet ultimately led to defeat, showing that the use of spiritual transformation was not fully exhausted. I am unwise, having secretly selected ancient formulas conforming to the Three Methods, Four Systems, and Ten Categories, elucidating their hidden depths, clarifying their conformity to rules and standards. Rigidity and flexibility have variations, restraint has its way. Treating the Triple Burner divides large and small doses; measuring weights divides quantities. Therein, one distinguishes the generation and transformation of the Five Elements, observes the warmth and severity of heavenly timing, examines the yin and yang deficiency/excess of human affairs, and the sovereign, minister, assistant, and courier roles of drug properties, all harmonized and adjusted. The subtlety of application resides in one heart. These are all secrets not yet revealed by the ancients, and I dare not add subjective speculation. The essence of medicine is contained in books, but people are accustomed to them without noticing. Therefore, I organized it into three volumes. The upper volume exclusively clarifies Zhang Zhongjing's 113 formulas and 397 methods. The middle and lower volumes explain internal, gynecological, surgical, pediatric, and ophthalmic departments, and formulas for each department, without attaching miscellaneous formulas and drug properties. Named *Gufang Xuanzhu* (Selected Annotations of Ancient Formulas). Though I dare not claim merit in establishing words, ancient books are inherently immortal. My subsequent clarification and expansion, when questioned by the ancients, hopefully will not be considered absurd, and perhaps aligns with the intent of the *Rites of Zhou* regarding physicians. Thus, I write this as a preface. Sixth day after the full moon of the ninth month, Yongzheng 10th Year. Zijie Jin San of Guwu, Wang Zi, preface.
Summary of the Complete Library of the Four Treasuries states: *Jiangxueyuan Gug Fang Xuanzhu* (Selected Annotations of Ancient Formulas from Jiangxue Garden), three volumes, written by Wang Zijie of the Qing Dynasty. Zijie, courtesy name Jin San, was from Changzhou. Since ancient times, compilers of classic formulas merely annotated specific pills and powders and their indications for specific syndromes. Those discussing disease origins and pulse conditions are already rare. As for the intent behind formulating prescriptions, none had clarified it. Recently, *Yifang Jijie* appeared, but its view was shallow and did not fully penetrate the fundamental purpose of application. The formulas selected in this book, though not secret or unusual, elaborate on the ways of modification, the appropriateness of weights, and the meanings of sovereign, minister, assistant, and courier roles, explaining their rationale. The preceding self-preface states it is divided into three volumes: the upper volume exclusively clarifies Zhang Zhongjing's 113 formulas and 397 methods; the middle and lower volumes explain internal, gynecological, surgical, pediatric, and ophthalmic departments, and formulas for each department, without attaching miscellaneous formulas and drug properties. Checking the book, the six categories of harmonizing, warming, sweating, vomiting, purging, and cooling, along with various departments below internal medicine, and the three grades of materia medica, are each separate fascicles without volume numbers. This division was likely done by his disciples Ye Gui, Wu Meng, etc., and is not Wang Zijie's original structure. Now it is redefined into three volumes to restore its original form, with suitable materia medica attached at the end.
[Tao Shi (Chengxi) *Huizhitang Jingyan Fang* (Four Volumes)] Extant.
Self-preface states: In the past, Cang Gong possessed medical arts and traveled the world. The longer he went, the more skilled his techniques became, and the more numerous his formulas. This shows that treating diseases requires formulas, and one must especially accumulate a rich store of them. In my childhood, my late father was appointed in Liwu. The people suffered from epidemics. My father took out three bundles of collected effective formulas from his chest, ordered my elder cousin Muzhuang to prepare medicine according to the formulas, diagnose diseases in detail, and treat accordingly. No case failed to heal immediately. Those begging for medicine rushed like to a market. Countless people relied on him for survival. I further believed that medicine cannot exist without formulas. Years later, upon returning home, I received several volumes of verified formulas collected by my maternal grandfather, Lord Da Lai Li. Seeing them, I was delighted as if obtaining rare treasures. Afterwards, whenever I encountered something new, I would occasionally get a formula, record it, and hide it. If others kept it secret, I would seek it through various means, determined to obtain it. This continued for nearly twenty years, and the collection became comprehensive. I often gathered like-minded people to compound and distribute medicines for joy. In the year Jiayin, I stayed in Guangdong. Using the ointments and pills I brought to aid people, I frequently achieved miraculous effects. Prince Yin Yu saw this book and immediately wanted to print it for public dissemination. I therefore selected over nine hundred formulas with mild ingredients and proven efficacy, dividing them into forty-seven categories, naming them *Jingyan Fang* (Experienced Formulas). I also added three categories—strange syndromes, emergency rescue, and famine relief—to the end of the volume for reference, naming them *Beiji Fang* (Emergency Preparedness Formulas). Together four volumes, counting over one thousand formulas. After investigation and verification for five months, the book was completed, but Prince Yin Yu had already passed away. His friend Sunzi Juwu, who was righteous, generous, and devoted to friendship, generously wanted to complete his wish and donated funds for printing. Alas, this book was collected by my late maternal grandfather and father decades ago, and I further searched, collected, listed, and tested it for decades, often worrying that my aspirations were unfulfilled. Now Sunzi has been able to accomplish this together with me, allowing readers to understand diseases clearly upon encountering them, as if taking from one's bosom. Are we not greatly delighted? Although, diseases have deficiency and excess, yin and yang; formulas have warming, cooling, tonifying, and draining. Thus, diseases are not uniform, and formulas must match diseases. The ancients created formulas based on diseases; modern people force diseases to fit formulas. If one does not carefully examine the condition and probe the intent of the formula, and if usage fails to be effective, one must blame the creator of the formula for imperfection. Having formulas is反而 worse than having none. Is this the heart of my collecting formulas and Sunzi's engraving? I hope that gentlemen using formulas can apply spiritual transformation within them. Winter Solstice Day, Jiayin Year, 12th Year of Yongzheng. Tao Chengxi, Scholar of Qingshan, Kuaiji.
[You Shi (Yi) *Yixue Dujilu* (Three Volumes)] Extant.