石之不可乱投也。它若针灸，若炮炼。若五戒十要造孽报病之说。不啻详哉其言之也。余心其益 矣。集既成。
付之梓。名曰外科正宗。既而揽镜自照。须鬓已白。历下所云。治外较难于治内。庶几识余之苦心哉，里中顾比
部诸君。似亦嘉余之有裨于世。各褒以言。而弁其端。余则惺悚逊谢曰。韩伯休名根未铲耶。第诸君且褒余。余
敢不益广诸君意。谨唯命。而以是公之养生家。时万历丁巳之秋七月既望。东海陈实功谨识。
范凤翼序略曰。吾里若虚陈君。少遇异人，授以刀圭之术。既后乃遂肆力于医。医辄精。即奇疡怪证。一睹
辄皙。投以半匕。无不立痂而愈。虽有浓毒攻中。陷胸洞胁。万无生理者。亦必计日以瘥。心手之间。若有神与
存焉矣。又慷慨重然诺。仁爱不矜。不张言灾祸以伤人之心。不虚高气岸以难人之请。不多言夸严以钩人之贿。
不浓求拜谢以殖己之私。然久之而家顾益饶。乃以间行。斥千金构祠。以祠医王及先代之良于医者。己复分火粥
饥。蠲 HT 骼。好行其德于乡。历数十年不倦。已复念龙宫之秘。久混于凡方。而青囊之书。竟不传于人世。则
又裒刻其生平已效之医案。题曰外科正宗。
〔龚氏（居中）外科百效全书〕六卷 存
〔陈氏（文治）疡科选粹〕（彭宗孟序作疡科秘旨）医藏目录八卷 存
按医藏目录。旧作阵鹤溪。考彭宗孟序。许僖。凡例。当作岳溪。盖文治别号也。
〔郑氏（汝炜）外科宗要」未见
武进县志曰。郑汝炜。字明甫。宛陵世胄。徙居武进。精岐黄。尤以刀圭擅长。每遇危险诸证。汝炜至立起。
有华
元化之风。前授太医院官。后隐迹悬壶。垂六十年。全活甚众。人皆德之。年八十卒。所着有外科宗要。授子文
起。续纂行世。
〔亡名氏秘传外科经验良方〕一卷 存
按是书。附刻于徐用和加减十三方后。卷末有万历新岁谷旦郑继华梓木记。
〔卢氏（万钟）医说佛乘〕一卷 存
自序曰。不佞龆年。学屠龙业。未竟其志。逮冠而先慈恙笃。思忠未若孝也。遂废儒而事医焉。穷素书往帙。
采近名艺方。迄今四十年华。神力罄竭。诸病虽获其奇。总之不外程序。独痈疽梅毒咽喉急证。数种异方。卓然
不伍。真不啻夜光之珠者。每每修合济众。随在必施。随手奏效。昨奉委抵荆。活人之念未辍。而求济者如市。
庶务甚繁。药难骤制。转而筹之。药之济人有限。方之济世无穷。私一己。忍不为世世作津梁也。敬将万举万全
之秘。屡试屡效之奇。序成短刊。以志不朽。愿同志者。毋鄙其浅近忽之。幸甚。天启丙寅孟冬日。觉迟子仁和
卢万钟书。
刘威序曰。尝论之。人世之所以奉佛。为其大慈悲。乃痈疽之在人身。不啻阿鼻。疮痍之系人体。不啻桎梏。
良医一剂去之。虽大士杨枝水。能有如此显应哉。顾乃奉泥鬼而忘活佛。则大可笑矣。卢君者。今世之活佛也。
人每觌面失之。愚方欲广布津梁。济渡众生。而无其术同君。使卢君上乘妙法。不公于世耶。则书成而名以佛乘。
于重得之矣。顾良医作之。而庸医习之。鲜不害事。万一得其粗而忘其精。□反罪卢君。能杀人哉。因骨以抉髓。
由皮以达神。是在善用者。勿蹈读书之覆车可也。故梓之。而复弁其首。
〔岳氏（甫嘉）外科枢要良方〕未见
按上见于医学正印种子编附记。
〔李氏（中梓）外科点化〕未见
按〔陈氏（司成）霉疮秘录〕一卷 存
自序曰。往余弱冠时。与友人某某者。同试虎林。彼狎邪青楼。而余畏不敢从。以余为迂也。北归未几。友
卧病。心知有所中也。不敢彰其言。私倩余商榷。余发先王父遗书。及检各家秘授。合治之乃瘥。居无何。余食
贫而家且圯。遂弃去经生。业长桑君之术。于是披素难。究针经。老人带下婴儿三科。靡不博涉。既而浪游三吴间。
参访遇有剩病。则搜奇剔怪以瘳之。今二十年矣。无药不愈。更见公子王孙。一犯其毒。终为废疾。嗟嗟。方书不
言。言亦不悉。余甚愍之。因察气运天时。病原传染嗜好。爰及或问治验方法。类成一帙。名曰霉疮秘录。非敢
以立言自任。聊补前人所未发耳。幸高明者。不鄙而采之。崇祯壬申秋九月重九日。海宁陈司成九韶甫题。
〔王氏（大纶）外科纂要经验良方〕三卷 存
〔祁氏（坤）外科大成〕四卷 存
祁坤跋曰。医自轩岐而始。原无内外科之分。盖缘本于运气之有司天。有主客加临之迁迭。脏腑之有虚实。
则有淫胜郁复之乖变。用药之有气味。则有逆从反正之权衡。是医者一也。至于唐宋之间。分立一十三科。意在
学难尽述。使人各治一科。如水陆之殊途矣。疮疡虽曰外科。而其本必根于内。且多针灸去腐完肌之技。似治外较
难于治内耶。近之世。重内而轻外者。由近之医。弃内而治外。是舍本而从末
也。予暇中殚精采掇。参素问灵枢之奥旨。搜古今名贤之确论。汇为一书。名曰外科大成。直陈本宋。一目了然。
犹星辰之有躔度。河汉之有源流。庶不致轻人命于草菅焉。今大成梓完。尚有内科证治粗评。相继镌发。因书予
平昔之所见者。着之云尔。愧庵生阳子祁坤跋。
祁宏源序曰。源家世山阴。习儒学。自家忠敏公殉前明难。后业医。先王父广生公幼敏悟。通儒书。诸子旁
流。靡不详究其义。更以外科医。世鲜精者。尤加考求。冥搜幽索。遂尽其奥 。膺世祖章皇帝召。以御医侍值
内庭。先王父性谨慎自重。圣祖仁皇帝尤嘉之。信赐与优渥。累擢太医院判官。遇休沐。兀坐一室。先大人昭远
公与诸伯叔侍。环列惟医家书。发疑问难。校 折衷。隆冬盛暑。常丙夜乃命就寝。在直庐。或中夜有得。必索
火记之。会丁鲁王母忧家居。更简练揣摩。订为书。颜之曰外科大成。凡四卷。部类三十有二。锓而藏其板于家。
是时先大人亦以御医。侍值内庭。性实介慎。历事圣祖仁皇帝世宗宪皇帝两朝。恩眷特殊。赠太医院判官。忆源
方垂髫。先大人即以大成。课源兄弟。而家兄弘涛早世。季弟国兴成戊戌进士。乃心王事。又不果卒业。先大人
尝训源曰。嗣我家学人。其惟女乎。源不肖。惟恐不克仰承。用是黾勉。不敢自逸。于今五十余年。乾隆己未冬。
今上谕太医院判官吴谦等。纂医宗金鉴一书。以源世外科书。钦命纂修。源识谫学陋。何所与能。惟窃取先王父
大成之意旨。而敷扬之耳。而谬叨优录。感愧交并。嗟夫。医者意也。意之所之。死生系焉。矧外科之六脉三因。
阴阳善恶，端杂绪棼。黍粟不辨。有失之尺丈而不知者。是编也。义晰辞明。字释句解。部分类别。领挈纲提。
疮疡之微者无不载。方法之善者无不备。集曰大成。洵可谓集外科之大成也与。源年届七旬。两儿邦相邦柱俱驽钝。深
惧先业失传。缘命坊人。印行海内。非特业是科者。有所式循。庶几先王父之精神学问。亦不至湮没云尔。时乾隆岁次
癸亥秋七月既望。孙男宏源敬识。
〔何氏（镇）疮疡济生论〕 未见
按上见于本草纲目必读类纂。
〔释氏（传杰）明医诸风疠疡全书指掌〕六卷 存
自引曰。慧愚超堕。等级悬殊。为僧而果能练性根据空。安禅辟悟。去来生死。脱然无碍者。盖其难之。兼能识岸俱
消。身田无相。一意于渡。迷拔诸苦。真实不虚。亦非易事。勿然而闭门饮食。私心独了。茅檐隙窦。兀自沉沦。又非
觉王遗旨。勿然而影现规仪。蹒跚世法。临深加少。妙舌纵横。已布地狱种子。勿然而四声五弦。丹青黑白。夸矜技绝。
不异优孟衣冠。山河大地。浮浪何堪。然则人亦何苦而为僧。而有不得不为僧之时之势。又适有可以为僧之筏之根。则
三十年来。余之幻寄是已。余本上虞兰亭成氏。十龄而失怙恃。根据兄习学。稍长而嗜经文。遇师归戒。乙酉鼎沸。家口
流离。漂泊江南。只影颠沛。嗣后乡邑亲知。虽间通音问。而空门之愿。失誓已决。遂投澄江智文师。为余削除。遵遗
命。与师兄寅白相根据为伴。寻亦谢世。险危孤 。独余为甚。谬生天地。未执君亲。因思好生之德。无过于医。而疠疡
一证。备诸疾苦。早年即留心此学。搜罗医典。咨访同术。窃以博而不精。不若卑而取效。既得丸散之方于智文先师。
复得针刺之法于金溪子宣林先生。朝夕研思。揣今订古。心手相随。渐臻神境。意者如来之启迪。俾余得展布心神。遐
通慧愿。以迄有成。未可知也。岁月既久。积稿成编。大抵诊脉察色。以知其人之表里虚实。审音核证。以悉其病之寒
热经络。用针刺以去其毒血。施汤散以导其邪风。内以拔脏腑之根原。则剂有先后。外以敷疮疡之肿溃。则法分轻重。
直至气血和通。肤肉完好。病根书除。永不复发。无碍生育。不留斑痕。咸称美善。庶几疠疡一证。不致医者畏难而束
手。患者苟安而陨命。亦觉王救世之一快事也。今余寓锡之陡门万寿庵。市嚣不接。生趣悠然。谨将平生累用累验诸法
与方。和盘而出。公诸海内。不负先师衣钵。破除一切私吝。遐迩抄誊。愧非帐秘。而檀善助梓。冀以流通。但余性禀
下根。学力又浅。句词不文。义理未洽。灾梨之诮。其能免乎。尚恳当世贤哲大方。惠垂教削。则幸甚。康熙岁在乙卯。
桂月既望。曹溪释氏子木传杰谨识。
〔金氏（ 珂）外科精微〕 未见
（按上见于钱塘县志。）
〔陈氏（士铎）洞天奥旨〕 十六卷 存
自序曰。医不穷理。不可谈医。药不执方。不可用药。以医药之难精也。铎性□刀圭。然而获效者半。每致叹于无
师也。康熙丁卯秋。遇岐伯天师于燕市者。五阅月。凡脏腑经络。阴阳色脉。气血顺逆。邪正虚实。寒热异同。罔不尽
□无隐。且遍传方术。试之多奇验。铎信师之深。退着述若素问。若灵枢。若六气新编。若辨证录。俱已告竣。计八□
□有奇。亦可谓书之富矣。癸亥冬。再游燕市。所遇者。皆疮疡坏证。铎执方疗之。病家怀疑。弃而不用。反信任世医。
刀针割裂。变出非常。复以琐细轻剂救缓。卒至死。已不悟。铎痛悯久之。因再着兹编。名曰洞天奥旨。谈医用药。无
非本诸洞天之传也。又虑证多方略。附祖父家传。采古今验方。列于后。无证不备。无方不神。总不忍夫千百世人。因
疮疡而夭丧也。或曰。子着述甚富。灵素之书。穷理甚晰。又传外科。毋乃太多难执乎。铎谢之曰。灵
素之谈疮疡。仅论营气不调耳。末尝遍传方法也。且疮疡之论。非一二言可罄。其证实多。其变实异。而其祸实
大。病已成而后药之。必非轻小剂可药也。乱已成而后治之。必非因循常法可治也。今世治疮疡者。不姑息养痈。
必卤莽尝试。害相等也。而其咎本乎不学。然而学亦非易。天下读外科者，比比也。往往用之败绩。因传书术之
未可师也。铎之书术。传诸洞天之师。其理渊微。其方秘奥。即间采家传世传之方。百试百验。可信可师。传之
千百世。而无误者也。或又曰。古人治疮疡者。多用刀针成名。吾子医精究理。药善执方。何独刀针略之。吾恐
子有师而无师也。嗟乎。铎岂无师者哉。疮疡之尚刀针者。古人不得已而用之。盖疮疡宜急治。而不可少缓。宜重
治。而不可过轻。治之早且重。则毒且尽散。毒散则肌肉顿生。何必尚刀针乎。凡用刀针者。此救败之法也。天
师所最忌。故方中无传。铎诚□未备。探前代名医用刀针之法。入之以佐诸方之不逮。然尚割肉损皮。无神方以
辅之。未有不颠沛故也。是刀针可以救败。而不可以成功。何若专用验方。转败尤速。而取胜更神。万无一失之
为得乎。然则铎之穷理执方。乃善于得师也。书成因弁之首。山阴陈士铎字敬之号远公。别号朱华子。题于燕市。
时康熙甲戌仲冬望后三日。
〔程氏（国彭）外科十法〕一卷 存
自序曰。外科十法者。予归宗普陀时所作也。予自普陀
生长天都。五十有三载。业医者凡三十年。爰着医学心悟一书。详言内证梓行于世。而外科有未及。壬子冬还归
普陀修行。适逢圣天子广发帑金。修茸我菩萨行宫。前后寺僧。及任务人等。不下数千人。其中病患不一。予为
调治悉痊。复有患背疽者。有患 疮疥癣者。投以膏散。不半月而收功。因思予在天都时，仅着内科。而未及外
科。亦一时之阙略也。乃复会聚精神。参悟外科旨要。约以十法。而施治之道。以无余蕴。言简而该。方约而效。
以之问世。庶几其有小补乎，新安江子耀舟见是书。而深喜之。遂捐资付之剞劂。将见十法一书。当与前医学心
悟。并行于天壤间也。时雍正癸丑孟夏月吉旦。归宗普陀善财国彭自序。
〔王氏（维德）外科证治全生前集〕三卷 存
自序曰。明刘诚意伯言。药不对证。枉死者多。余曾祖若谷公秘集云。痈疽无一死证。而诸书所载。患生何
处。病属何经。治乳岩。而用羚羊犀角。治横 。而用生地防己。治瘰 恶核。而用夏枯连翅。概不论阴虚阳实。
石头般的药石不可胡乱投掷。其他如针灸、炮制炼药，以及关于“五戒十要”造孽招致报应的说法，说得详尽极了。我心里感到欣慰。书集完成后，交付刻印，命名为《外科正宗》。不久后对着镜子自照，胡须和鬓发已经变白。正如历下（指济南地区）所说，治疗外部疾病比治疗内部疾病更难，这或许能理解我的苦心吧。乡里的顾比部各位先生，似乎也赞许我对世人的裨益，各自用言语褒奖我，并写在书的开头。我则惶恐谦逊地推辞说：韩伯休（东汉隐士，名不虚传）的名根难道还没铲除吗？只是各位先生且褒奖我，我怎敢不进一步发扬各位的心意。恭敬地遵从命令，并将此书公之于养生之家。时间是万历丁巳年（1617年）秋七月十六日，东海陈实功谨识。
范凤翼序略述道：我们乡里的虚白陈先生，年轻时遇到异人，传授给他医术（刀圭之术）。后来便致力于医学，医术随即精进。即使是奇异的疮疡怪病，看一眼就能明白病因，只需半匕药量，没有不能立刻结痂痊愈的。即使是有浓毒攻入体内，导致胸陷胁穿，万无生机的情况，也必定按日期治愈。在心手之间，仿佛有神灵相助。他又慷慨重信守诺，仁爱而不骄傲，不夸大灾祸以伤害人心，不摆出高傲姿态以刁难别人的请求，不多言夸耀以勾取贿赂，不厚求拜谢以谋取私利。然而时间久了，家境反而更加富裕。于是抽空出资建造祠堂，供奉医王及前代优秀的医生。自己又分发粥食救济饥民，免除债务，在乡里行善积德，历经数十年不知疲倦。后来又想到龙宫（比喻深奥隐秘）的秘密，长久混杂于普通方剂中，而青囊之书（指医书）竟然没有在人间流传。于是又收集刻印他生平有效的医案，题名为《外科正宗》。
〔龚居中《外科百效全书》〕六卷 存
〔陈文治《疡科选粹》〕（彭宗孟序作《疡科秘旨》）《医藏目录》八卷 存
按《医藏目录》，旧作阵鹤溪。考证彭宗孟序、许僖凡例，应作岳溪。大概是文治的别号。
〔郑汝炜《外科宗要》〕未见
武进县志记载：郑汝炜，字明甫，宛陵世家后裔，迁居武进。精通岐黄之术，尤其擅长医术。每次遇到危险的病症，郑汝炜一到便能立即起死回生。有华佗的风范。先前被授予太医院官职，后来隐居行医，长达六十年，救活的人很多，人们都感激他。八十岁去世。所著有《外科宗要》，传授给儿子郑文起，续编后刊行于世。
〔无名氏《秘传外科经验良方》〕一卷 存
按此书，附刻在徐用和《加减十三方》之后。卷末有万历新年吉日郑继华梓木记。
〔卢万钟《医说佛乘》〕一卷 存
自序说：我不才，童年时学习屠龙之术，未竟其志。等到成年，先母病重，思虑忠孝之中孝更为紧迫。于是放弃儒学而从事医学。穷尽古代书籍，采集近代著名艺方的药方，至今四十年，心力耗尽。各种病虽然获得了奇特的疗效，总之不外乎遵循程序。唯独痈疽、梅毒、咽喉急症等几种异方，卓越不凡，真可谓夜光之珠。常常调制济助众人，随时必须施行，随手奏效。昨天奉命抵达荆州，救人的念头未停，而寻求救济的人像市场一样多。事务繁多，药物难以快速制备。转而筹谋，药物救人有限，方剂济世无穷。如果只为了自己，忍心不为世人做桥梁吗？恭敬地将万举万全的秘密，屡试屡效的奇特，整理成短小刊本，以志不朽。希望同道中人，不要轻视它的浅近而忽略它，幸甚。天启丙寅年（1626年）孟冬月，觉迟子仁和卢万钟书。
刘威序说：曾经议论过，世人之所以信奉佛教，是因为其大慈悲。然而人身上的痈疽，不啻于阿鼻地狱；身上的疮痍，不啻于枷锁镣铐。良医一剂药去除它，即使是观音大士的杨枝水，能有如此显著的感应吗？却反而供奉泥塑的鬼神而忘记活着的佛，这就大可笑了。卢君，是当今的活佛。人们往往当面错过他。我正想广泛传播这座桥梁，渡化众生，却没有同样的方法帮助卢君，让卢君的高妙法门不公开于世吗？因此书成后命名为《佛乘》，算是得到了重视。但是良医制作，庸医习得，很少有不害事的。万一得到其粗浅而忘记其精微，反而责怪卢君，能杀人吗？因骨以抉髓，由皮以达神，在于善于使用的人，不要重蹈读书人的覆辙即可。所以刻印它，并在前面加上序言。
〔岳甫嘉《外科枢要良方》〕未见
按上文见于《医学正印种子编》附记。
〔李中梓《外科点化》〕未见
按〔陈司成《霉疮秘录》〕一卷 存
自序说：过去我二十岁时，与朋友某某一起到虎林应试。那人亲近妓院，而我害怕不敢跟随，他认为我迂腐。北归不久，朋友卧病，心里知道是被邪气侵扰，不敢张扬其言，私下请我商量。我翻开先祖父遗留的书，并检查各家秘密传授的药方，合起来治疗才痊愈。没过多久，我生活贫困且家将破败，于是放弃书生职业，从事长桑君（扁鹊）的医术。于是研读《素问》、探究《针经》，老人、带下、婴儿三科，无不广泛涉猎。随后浪游三吴之间，参访遇到有疑难杂症，就搜罗奇特怪异的方法以治愈他们。如今二十年过去了，没有药不能治愈的。又见到公子王孙，一旦染上这种毒，最终成为废疾。唉，方书中不说，说了也不详尽。我很怜悯他们。于是考察气运天时、病原传染嗜好，以及或问治验方法，分类整理成一册，命名为《霉疮秘录》。不敢以立言自任，姑且弥补前人所未阐发的地方。希望高明者，不鄙弃而采纳。崇祯壬申年（1632年）秋九月重阳节，海宁陈司成九韶甫题。
〔王大纶《外科纂要经验良方》〕三卷 存
〔祁坤《外科大成》〕四卷 存
祁坤跋语说：医学自从轩辕、岐伯开始，原本没有内外科之分。大概因为运气有司天、主客加临的变迁，脏腑有虚实，就有淫胜郁复的乖变。用药有气味，就有逆从反正的权衡。这是医者的一体性。至于唐宋之间，分立十三科，意在学问难以尽述，使人各治一科，如水陆殊途。疮疡虽说是外科，但其根本必然源于内部，且多有针灸去腐完肌的技术，似乎治疗外部比治疗内部更难呢。近世，重视内科而轻视外科，是由于近世的医生，抛弃内科而去治外科，这是舍本逐末。我在闲暇中殚精竭虑采掇，参悟《素问》《灵枢》的奥旨，搜罗古今名贤的确切论述，汇集成一本书，命名为《外科大成》。直陈本源，一目了然，如同星辰有轨道，银河有源流，庶几不至于轻贱人命如草芥。如今《大成》刻印完成，还有内科证治粗略评论，相继刊发。因此写下我平昔所见，以此结束。愧庵生阳子祁坤跋。
祁宏源序说：我家世代山阴，习儒学。自先祖忠敏公殉前明之难后，家族改业从医。先祖父广生公幼年聪敏，通晓儒书，诸子旁流，无不详细研究其义理。更以外科医生闻名，世间少有精通者，尤其加以考究追求，冥搜幽索，遂尽其奥妙。受世祖章皇帝召见，以御医身份侍值内庭。先祖父性格谨慎自重，圣祖仁皇帝特别嘉奖他，恩赐优渥，屡次提拔为太医院判官。遇到休假，独自静坐一室，先父昭远公与各位伯叔侍奉，周围列满医家书籍，发疑问难，校勘折衷。隆冬盛暑，常至半夜才命就寝。在值房，有时半夜有所心得，必索火记录。恰逢鲁王母亲去世居家，更加简练揣摩，订为书，题名为《外科大成》。共四卷，部类三十二，刻版藏于家中。这时先父也以御医身份侍值内庭，性格耿介谨慎，历事圣祖仁皇帝、世宗宪皇帝两朝，恩眷特殊，赠太医院判官。回忆我年幼时，先父即以《大成》教导我和兄弟，而兄长弘涛早逝，弟弟国兴考中戊戌进士，一心为王事，未能完成学业。先父曾训诫我说：继承我家学人的，恐怕只有你了吧。我不肖，唯恐不能仰承，因此勤勉不懈，不敢自逸。至今五十多年。乾隆己未年（1739年），当今皇上谕令太医院判官吴谦等人编纂《医宗金鉴》一书，因我家有外科书，钦命我纂修。我学识浅陋，何能为力。只是窃取先祖父《大成》的意旨而敷扬之罢了。却谬受优录，感愧交并。唉，医者意也，意念所至，生死系焉。何况外科的六脉三因，阴阳善恶，端绪繁杂，黍粟不辨，有失之毫厘而不知的人。这本书，义理清晰言辞明确，字释句解，部分类别，提纲挈领。疮疡细微之处无不记载，方法善处无不具备。集曰大成，确实可称为集外科之大成啊。我年届七十，两个儿子邦相、邦柱都愚钝，深惧先业失传，因此命坊间印行海内。不仅使从事此科者有所遵循，庶几先祖父的精神学问，也不会湮没。时间乾隆岁次癸亥年（1743年）秋七月十六日，孙男宏源敬识。
〔释传杰《明医诸风疠疡全书指掌》〕六卷 存
自引说：慧愚超堕，等级悬殊。身为僧人如果能真正修炼心性根据空性，安禅辟悟，来去生死，脱然无碍，这很难。兼能识岸俱消，身田无相，一意于渡，拔除诸苦，真实不虚，也不是易事。然而闭门饮食，私心独了，茅檐隙窦，兀自沉沦，又不是觉王遗旨。然而影现规仪，蹒跚世法，临深加少，妙舌纵横，已布地狱种子。然而四声五弦，丹青黑白，夸矜技绝，不异优孟衣冠，山河大地，浮浪何堪。那么人又何必苦而为僧，而有不得不为僧之时势。又有适可以为僧之筏之根，那么三十年来，我的幻寄于此。我本是上虞兰亭成氏，十岁失去父母，依靠兄长学习。稍长而嗜经文，遇师归戒。乙酉年鼎沸，家口流离，漂泊江南，只影颠沛。嗣后乡邑亲知，虽间通音问，而空门之愿，失誓已决。于是投澄江智文师，为我剃度。遵遗命，与师兄寅白相依为伴，寻亦谢世。险危孤独，我尤为甚。谬生天地，未执君亲。因此思考好生之德，无过于医。而疠疡一证，备诸疾苦。早年即留心此学，搜罗医典，咨访同术。窃以为博而不精，不如卑而取效。既得丸散之方于智文先师，复得针刺之法于金溪子宣林先生。朝夕研思，揣今订古，心手相随，渐臻神境。意如来佛祖启迪，使我得展布心神，遐通慧愿，以迄有成，未可知也。岁月既久，积稿成编。大抵诊脉察色，以知其人之表里虚实。审音核证，以悉其病之寒热经络。用针刺以去其毒血，施汤散以导其邪风。内以拔脏腑之根原，则剂有先后。外以敷疮疡之肿溃，则法分轻重。直至气血和通，肤肉完好，病根尽除，永不复发，无碍生育，不留斑痕，咸称美善。庶几疠疡一证，不致医者畏难而束手，患者苟安而陨命。也是觉王救世之一快事也。如今我寓居锡之陡门万寿庵，市嚣不接，生趣悠然。谨将平生累用累验诸法与方，和盘而出，公诸海内。不负先师衣钵，破除一切私吝，遐迩抄誊，愧非帐秘。而檀善助梓，冀以流通。但我禀性下根，学力又浅，句词不文，义理未洽，灾梨之诮，其能免乎？尚恳当世贤哲大方，惠垂教削，则幸甚。康熙岁在乙卯（1735年），桂月既望，曹溪释氏子木传杰谨识。
〔金珂《外科精微》〕未见
（按上文见于钱塘县志。）
〔陈士铎《洞天奥旨》〕十六卷 存
自序说：医不穷理，不可谈医。药不执方，不可用药。以医药之难精也。我本性喜好医术，然而获效者半，每致叹于无师也。康熙丁卯年（1687年）秋，在燕市遇到岐伯天师。五个月，凡脏腑经络，阴阳色脉，气血顺逆，邪正虚实，寒热异同，无不详尽无隐。且遍传方术，试之多奇验。我深信师之深，退而著述，若《素问》，若《灵枢》，若《六气新编》，若《辨证录》，都已告竣，计八种以上，也可谓书之富矣。癸亥年（1683年）冬，再游燕市，所遇者，皆疮疡坏证。我执方疗之，病家怀疑，弃而不用，反信任世医，刀针割裂，变出非常，复以琐细轻剂救缓，卒至死，已不悟。我痛悯久之，因再着兹编，名曰《洞天奥旨》。谈医用药，无非本诸洞天之传也。又虑证多方略，附祖父家传，采古今验方，列于后。无证不备，无方不神，总不忍夫千百世人，因疮疡而夭丧也。有人说：您著述甚富，《灵》《素》之书，穷理甚晰，又传外科，毋乃太多难执乎。我谢之曰：《灵》《素》之谈疮疡，仅论营气不调耳。未曾遍传方法也。且疮疡之论，非一二言可罄。其证实多，其变实异，而其祸实大。病已成而后药之，必非轻小剂可药也。乱已成而后治之，必非因循常法可治也。今世治疮疡者，不姑息养痈，必卤莽尝试，害相等也。而其咎本乎不学。然而学亦非易。天下读外科者，比比也。往往用之败绩，因传书术之未可师也。我的书术，传诸洞天之师，其理渊微，其方秘奥，即间采家传世传之方，百试百验，可信可师，传之千百世，而无误者也。有人又说：古人治疮疡者，多用刀针成名，吾子医精究理，药善执方，何独刀针略之。吾恐子有师而无师也。唉！我岂无师者哉。疮疡之尚刀针者，古人不得已而用之。盖疮疡宜急治，而不可少缓。宜重治，而不可过轻。治之早且重，则毒且尽散。毒散则肌肉顿生，何必尚刀针乎。凡用刀针者，此救败之法也。天师所最忌，故方中无传。我诚恐未备，探前代名医用刀针之法，入之以佐诸方之不逮。然尚割肉损皮，无神方以辅之，未有不颠沛故也。是刀针可以救败，而不可以成功。何若专用验方，转败尤速，而取胜更神，万无一失之为得乎。然而我之穷理执方，乃善于得师也。书成因弁之首。山阴陈士铎字敬之号远公，别号朱华子，题于燕市。时康熙甲戌年（1694年）仲冬望后三日。
〔程国彭《外科十法》〕一卷 存
自序说：外科十法，是我归宗普陀时所作。我自普陀生长天都，五十有三载，业医者凡三十年。于是著《医学心悟》一书，详言内证梓行于世。而外科有未及。壬子年（1732年）冬还归普陀修行，适逢圣天子广发帑金，修茸我菩萨行宫。前后寺僧，及任务人等，不下数千人。其中病患不一，我为调治悉痊。复有患背疽者，有患癣疥者，投以膏散，不半月而收功。因此思考我在天都时，仅着内科，而未及外科，亦一时之阙略也。于是复会聚精神，参悟外科旨要，约以十法，而施治之道，以无余蕴。言简而该，方约而效。以之问世，庶几其有小补乎。新安江子耀舟见是书，而深喜之，遂捐资付之剞劂。将见十法一书，当与前《医学心悟》，并行于天壤间也。时雍正癸丑年（1733年）孟夏月吉旦，归宗普陀善财国彭自序。
〔王维德《外科证治全生前集》〕三卷 存
自序说：明刘诚意伯言：药不对证，枉死者多。我曾祖若谷公秘集云：痈疽无一死证。而诸书所载，患生何处，病属何经。治乳岩，而用羚羊犀角。治横痃，而用生地防己。治瘰疬恶核，而用夏枯连翅。概不论阴虚阳实。
Stone-like medicines must not be thrown indiscriminately. Other methods such as acupuncture, moxibustion, and processing/refining of herbs, as well as the doctrines regarding "Five Precepts and Ten Requirements" where sin leads to retributive illness, are discussed in great detail. I felt my mind was benefited. Once the collection was completed, it was handed over for printing and named *Waike Zhengzong* (Orthodox Manual of External Medicine). Shortly after, looking at myself in the mirror, my beard and sideburns had already turned white. As said in Lixia (Jinan), treating external conditions is more difficult than treating internal ones; perhaps this will allow others to understand my painstaking efforts. The gentlemen of the Bu-bu (Ministry of Justice) in my hometown, Mr. Gu and others, seem to also appreciate my contribution to the world, each offering words of praise which they placed at the beginning. I responded with humility and fear, saying: Has Han Boxiu's root of fame not yet been eradicated? However, since you gentlemen praise me, how dare I not further expand upon your intentions? I respectfully obey your commands and make this available to those who cultivate health. The time is the mid-autumn day of the seventh month in the Ding-si year of the Wanli era (1617 AD). Chen Shigong of Donghai records this with respect.
Fan Fengyi briefly prefaces: Our townsman, Master Xu-bai Chen, encountered an extraordinary person in his youth who taught him the art of medicine (Dao-gui technique). Later, he devoted himself to medicine, and his skills quickly became refined. Even with strange ulcers and bizarre syndromes, a single glance allowed him to perceive the pathology clearly. With merely half a spoonful of medicine, there was no case that did not immediately scab and heal. Even when thick toxins attacked the interior, causing chest depression and rib perforation, situations deemed hopeless, he would certainly achieve recovery within days. Between heart and hand, it seemed as if a spirit assisted him. He was generous and valued promises, benevolent without arrogance, never exaggerating disasters to harm people's hearts, nor adopting an aloof attitude to make requests difficult. He did not speak boastfully to extract bribes, nor seek heavy thanks for personal gain. Yet, over time, his family became increasingly wealthy. He used spare funds to construct a shrine, enshrining the King of Medicine and virtuous doctors of past generations. He distributed porridge to relieve famine, waived debts, and practiced virtue in his village for decades without tiring. He then realized that secrets from the Dragon Palace (profound medical knowledge) had long been mixed with common prescriptions, and that the books of Qing-nang (medical texts) had not been transmitted to the human world. Thus, he collected and printed effective medical cases from his life, titling it *Waike Zhengzong*.
[Gong Juzhong's *Waike Baixiao Quanshu*] Six volumes. Extant.
[Chen Wenzhi's *Yangke Xuanhui*] (Preface by Peng Zongmeng titled *Yangke Mizhi*) *Yicang Mulü* Eight volumes. Extant.
According to *Yicang Mulü*, the old text reads Zhen Hexi. Examining the preface by Peng Zongmeng and the general examples by Xu Xi, it should read Yuexi. This is likely Wenzhi's pseudonym.
[Zheng Ruyi's *Waike Zongyao*] Not seen.
The Wujun County Annals state: Zheng Ruyi, courtesy name Mingfu, was a descendant of a noble family from Wanling who moved to Wujun. He excelled in Qi-Huang (Traditional Chinese Medicine) and was particularly skilled in medical arts. Whenever he encountered dangerous syndromes, his arrival led to immediate recovery. He possessed the demeanor of Hua Yuanhua (Hua Tuo). Previously appointed as an official in the Imperial Medical Bureau, he later retired to practice medicine privately for sixty years, saving many lives. People were grateful to him. He died at eighty. His work *Waike Zongyao* was passed to his son Zheng Wenqi, who continued and published it.
[Anonymous *Mizhuan Waike Jingyan Liangfang*] One volume. Extant.
Note: This book is appended after Xu Yonghe's *Jiajian Shisan Fang*. At the end of the volume, there is a record by Zheng Jihua dated to the auspicious day of the New Year in the Wanli era.
[Lu Wanzhong's *Yishuo Focheng*] One volume. Extant.
Autobiographical preface: I, though untalented, learned the art of slaughtering dragons in childhood but did not complete my ambition. Upon reaching adulthood, my late mother fell seriously ill. Reflecting that filial piety outweighs loyalty, I abandoned Confucian studies for medicine. I exhausted ancient texts and collected famous contemporary prescriptions. For forty years, I have expended my strength and divine power. Although various diseases were cured with remarkable results, they essentially followed procedures. Only for carbuncles, sores, syphilis, and acute throat conditions did I find unique formulas that stood apart, truly like pearls of night light. I frequently prepared them to help the masses, administering them whenever possible, achieving immediate effects. Recently, commissioned to travel to Jingzhou, my desire to save people has not ceased, and those seeking relief are like a market. Affairs are numerous, and drugs are hard to prepare quickly. I turned to planning: drugs help individuals limitedly, but formulas benefit the world infinitely. If I kept them for myself, how could I bear not being a bridge for future generations? Respectfully, I compile these secret, infallible, and repeatedly effective methods into a short booklet to ensure immortality. I hope comrades do not disdain its simplicity. It would be fortunate. In the first winter month of the Bing-yin year (1626 AD), Juechizi Renhe Lu Wanzhong writes.
Liu Wei prefaces: I have argued that people worship Buddha for his great compassion. However, carbuncles on the body are like Avici Hell; sores on the body are like shackles. A good physician removes them with one dose; even the Guanyin Bodhisattva's willow branch water cannot produce such obvious miracles. Yet people worship clay idols while forgetting living Buddhas, which is laughable. Master Lu is a living Buddha of our time. People often miss him face-to-face. I wish to widely spread this bridge to ferry sentient beings, but lack the means to assist Master Lu, allowing his superior wonderful methods to remain unshared with the world? Therefore, upon completion, naming it *Focheng* (Buddha Vehicle) is appropriate. However, if good physicians create it and mediocre physicians practice it, few avoid causing harm. If one grasps the coarse but forgets the subtle, blaming Master Lu, can it kill? Extracting marrow from bone, reaching spirit through skin, depends on the adept user not repeating the mistakes of scholars. Thus, I print it and add this preface.
[Yue Fujia's *Waike Shuyao Liangfang*] Not seen.
Note: Appears above in the appendix of *Yixue Zhengyin Zhongzi Bian*.
[Li Zhongzi's *Waike Dianhua*] Not seen.
Note: [Chen Sicheng's *Meichuang Milu*] One volume. Extant.
Autobiographical preface: When I was twenty, I took the imperial examination in Hulin with friends. One friend frequented brothels, but I feared going and did not follow, thinking me pedantic. Shortly after returning north, my friend fell ill. Knowing internally he was poisoned, he dared not reveal it openly but privately consulted me. I opened my late grandfather's legacy books and checked various secret transmissions, combining treatments until he recovered. Soon after, I lived in poverty and my home was crumbling, so I abandoned the scholar's life for the art of Changshangjun (Bian Que). I studied the *Suwen* and explored the *Zhenjing*, broadly covering pediatrics, gynecology, and geriatrics. Then I wandered through Sanwu, visiting and curing difficult cases with rare methods. Now twenty years have passed, and no medicine fails to cure. I have seen young nobles contract this poison and become disabled. Alas, medical books do not mention it, or if they do, not thoroughly. I pity them greatly. Thus, investigating qi movements, weather, disease origins, transmission, and habits, along with Q&A treatment verification methods, I compiled a volume titled *Meichuang Milu* (Secret Record of Syphilis). I dare not claim authorship, but merely supplement what predecessors omitted. Hope the enlightened do not disdain it. On the Double Ninth Day of the ninth month in the autumn of the Ren-shen year (1632 AD), Chen Sicheng Jiushao of Haining signs.
[Wa Dalun's *Waike Zuanyao Jingyan Liangfang*] Three volumes. Extant.
[Qi Kun's *Waike Dacheng*] Four volumes. Extant.
Qi Kun postscript: Medicine began with Xuanyuan and Qibo, originally having no distinction between internal and external departments. This arose because luck (Yunqi) has Si-tian (Heavenly Stems/Earthly Branches influences) and guest/host interactions changing, and organs have deficiency/excess, leading to abnormal variations. Medicines have flavors and properties, requiring balance of opposition and conformity. Thus, medicine is one. During Tang and Song dynasties, thirteen departments were established because learning is too vast for one person, dividing study like land and water paths. Ulcers, though called external, originate internally and often require acupuncture and debridement techniques, seemingly harder than internal treatment. In recent times, valuing internal over external stems from doctors abandoning internal principles to treat externally, which is neglecting the root for the branch. In my leisure, I concentrated on collecting materials, exploring the profound meanings of *Suwen* and *Lingshu*, searching for accurate theories from ancient and modern sages, compiling them into a book named *Waike Dacheng* (Great Completion of External Medicine). It states the origin clearly, visible at a glance, like stars having orbits and rivers having sources, hopefully preventing the轻视 of human life. Now that *Dacheng* is printed, there are rough comments on internal syndrome treatments to be published subsequently. I write down my usual observations here. Qi Kun, born in Kui'an, postscripts.
Qi Hongyuan preface: My family has lived in Shanyin for generations, studying Confucianism. After my ancestor Zhongmin Gong sacrificed for the fallen Ming Dynasty, our family switched to medicine. My late grandfather Guangsheng Gong was gifted in youth, understood Confucian classics, and studied all branches in detail, especially excelling in external medicine, which was rare. He searched deeply and mastered the mysteries. Summoned by Emperor Shizu Zhang, he served as an Imperial Physician in the inner court. He was cautious and self-respecting, highly praised by Emperor Shizu Ren, receiving generous rewards and promotions to Vice Director of the Imperial Medical Bureau. During leave, he sat alone in a room surrounded by medical books with my father and uncles, discussing questions and correcting errors. In deep winter or intense summer, he often stayed up until midnight. In the duty house, if he had insights at night, he would light a lamp to record them. When mourning his mother, the Princess of Lu, at home, he refined his understanding and compiled a book titled *Waike Dacheng*, four volumes, thirty-two categories, keeping the blocks at home. At that time, my father also served as an Imperial Physician, loyal and cautious, serving Emperors Shizu Ren and Shizong Xian, receiving special grace and posthumous title of Vice Director. Remembering I was young, my father taught me and my brothers using *Dacheng*. My elder brother Hongtao died early; my youngest brother Guoxing became a Jinshi in Wu-xu year, dedicating himself to state affairs, unable to finish his studies. My father once instructed me: "To inherit our family learning, it must be you." I am unworthy, fearing I cannot live up to expectations, so I strive diligently, daring not relax. Now fifty years have passed. In the Ji-wei year of Qianlong (1739 AD), the current Emperor ordered Wu Qian, Vice Director of the Imperial Medical Bureau, and others to compile *Yizong Jinjian*. Because I possess family external medicine books, I was imperially ordered to compile. My knowledge is shallow; what ability do I have? I merely borrow the intent of my late grandfather's *Dacheng* to elaborate. Yet I receive undue favor, feeling both grateful and ashamed. Alas, medicine is intention; where intention goes, life and death depend. Especially in external medicine, six pulses and three causes, yin/yang, good/bad omens, are complex and confusing. Some miss the mark by inches without knowing. This book clarifies meaning and language, explains characters and sentences, categorizes sections, and highlights key points. Nothing subtle in ulcers is unrecorded; no good method is unprepared. Gathering as *Dacheng*, it truly collects the greatness of external medicine. I am nearly seventy; my sons Bangxiang and Bangzhu are dull. Fearing the loss of our heritage, I order printing throughout the land. Not only for practitioners to follow, but so my grandfather's spirit and learning do not vanish. On the mid-autumn day of the seventh month in the Gui-hai year of Qianlong (1743 AD), grandson Hongyuan respectfully records.
[He Zhen's *Chuangyang Jisheng Lun*] Not seen.
Note: Appears above in *Bencao Gangmu Bidu Leizuan*.
[Monk Chuanjie's *Mingyi Zhufeng Liyang Quanshu Zhizhang*] Six volumes. Extant.
Self-introduction: Wisdom and ignorance differ greatly in rank. To be a monk and truly cultivate nature based on emptiness, sit in meditation, awaken, and transcend life and death without hindrance is difficult. To eliminate boundaries, see no form in the field of the body, focus solely on ferrying others out of suffering, is also not easy. Yet closing doors to eat and drink, satisfying private desires, sinking in thatched eaves, is not the Buddha's legacy. Pretending to follow rituals, stumbling in worldly ways, speaking eloquently while planting seeds of hell, or showing off skills in music and painting like actors, is floating and unbearable. Why suffer to be a monk? There are times and circumstances forcing one to be a monk, and roots/rafts enabling it. For thirty years, my illusory dwelling has been this. I was originally Cheng of Lanting, Shangyu. Orphaned at ten, I relied on my brother. Growing up, I loved scriptures. Encountering Master Guijie, in Yi-you year (1645 AD) chaos ensued, my family scattered, drifting south alone. Relatives occasionally sent news, but my vow for the empty gate was firm. I submitted to Master Zhiwen of Chengjiang for tonsure. Following his will, I accompanied senior brother Yinbai, who soon passed away. I faced extreme danger and loneliness. Born absurdly, I failed to serve ruler and parents. Thinking benevolence is best served by medicine, and leprosy/ulcers cause much suffering, I focused on this study early on, collecting texts and consulting peers. Realizing broad but imprecise learning is inferior to humble but effective practice, I obtained pill/powder formulas from Master Zhiwen and acupuncture methods from Lin Xuanzi of Jinxie. Studying day and night, comparing present and past, heart and hand followed each other, approaching spiritual realms. Perhaps Tathagata inspired me to unfold my mind and wisdom, leading to success. Over time, manuscripts accumulated. Generally, pulse diagnosis and color observation determine interior/exterior and deficiency/excess. Listening to sounds and verifying symptoms identifies cold/heat and meridians. Acupuncture removes toxic blood; decoctions/powders guide away evil wind. Internally extracting organ roots dictates dosage sequence; externally applying to swelling/ulceration divides methods by severity. Until qi and blood flow smoothly, flesh heals, disease root removed, no recurrence, fertility unaffected, no scars left, all praising goodness. Hopefully, leprosy/ulcers will not cause doctors to give up or patients to die complacently. It is a joy for the Buddha to save the world. Now residing at Wanshou Nunnery, Doumen, Xishi, far from noise, peaceful. I sincerely present all tested methods and formulas publicly, honoring my master's lineage, breaking all selfishness. Copies circulate widely; I shamelessly do not hide secrets. Donors helped print for distribution. But I am low-rooted and shallow in learning, uncouth in phrasing and unclear in logic. How can I avoid criticism of ruining pear trees (printing)? I earnestly request wise men to teach and correct me. In the eighth month of Yi-mao year (1635 AD) of Kangxi, Monk Chuanjie of Caoxi records.
[Jin Ke's *Waike Jingwei*] Not seen.
(Note: Appears above in Qiantang County Annals.)
[Chen Shiduo's *Dongtian Aozhi*] Sixteen volumes. Extant.
Autobiographical preface: Medicine without exploring principle cannot discuss medicine. Using medicine without adhering to formulas cannot use medicine. Due to the difficulty of mastering medicine and drugs. I naturally love medical arts, but only half succeed, sighing at having no teacher. In autumn of Ding-mao year (1687 AD), I met Heavenly Lord Qibo in Yan City. For five months, we discussed organs, meridians, yin/yang, colors, pulses, qi/blood, pathogenic/righteous, deficiency/excess, cold/heat, leaving nothing hidden. He transmitted all methods, testing many with miraculous results. Deeply believing in my teacher, I wrote works like *Suwen*, *Lingshu*, *Liqi Xinbian*, *Bianzheng Lu*, completing eight volumes, rich indeed. In winter of Gui-hai year (1683 AD), I returned to Yan City, encountering severe ulcer cases. I prescribed, but families doubted, discarded them, trusting local doctors who used knives and needles, causing complications, then using mild remedies to delay, ultimately dying. I mourned for a long time, thus writing this volume, *Dongtian Aozhi*. Discussing medicine and drugs, all based on Dongtian transmission. Fearing many syndromes and strategies, I attached family traditions and collected ancient/modern verified formulas. No syndrome unprepared, no formula ineffective, unwilling to let thousands perish from ulcers. Someone said: You write much, *Ling-Su* explains principles clearly, plus external surgery, isn't it too much to hold? I replied: *Ling-Su* discusses ulcers only regarding maladjusted Ying-Qi, never transmitting full methods. Ulcer theory cannot be exhausted in words. Syndromes are many, changes diverse, disasters great. Treating after disease forms requires more than small doses. Governing chaos after it forms requires more than routine laws. Current ulcer doctors either tolerate tumors or act rashly, equally harmful. Blame lies in lack of learning. Learning is hard. Many read external surgery but fail in practice because transmitted books/methods are unreliable. My methods come from Dongtian Teacher, profound in principle, secret in formulas, including some family/hereditary ones, hundred tests hundred successes, trustworthy and teachable, passing to thousands of generations without error. Another said: Ancients used knives/needles for fame. You study principles and use formulas well, why omit knives/needles? I fear you have teachers but no true teacher. Alas! Do I lack teachers? Ancients used knives/needles reluctantly. Ulcers need urgent/heavy treatment, not slow/light. Early/heavy treatment disperses toxins completely; muscles regenerate instantly. Why rely on knives/needles? They are rescue methods for failure, detested by Heavenly Lords, hence absent in formulas. I fear incompleteness, so I explore ancient名医 knife/needle methods to supplement formulas. Yet cutting flesh/skin without divine assistance leads to ruin. Knives/needles rescue failure but cannot achieve success. Better to use verified formulas to turn defeat to victory faster and more miraculously, ensuring safety. Thus, my exploration of principles and adherence to formulas is benefiting from the teacher. Prefacing the book. Shan-Yin Chen Shiduo, courtesy name Jingzhi, pseudonym Yuangong, alias Zhu Huazi, signs in Yan City. Three days after mid-winter in Jia-xu year (1694 AD) of Kangxi.
[Cheng Guopeng's *Waike Shifa*] One volume. Extant.
Autobiographical preface: *Waike Shifa* was written when I returned to Putuo. I grew up in Tiandu near Putuo for 53 years, practicing medicine for 30 years. I wrote *Yixue Xinwu* detailing internal syndromes for publication, but neglected external medicine. In winter of Ren-zi year (1732 AD), returning to Putuo for cultivation, the Holy Emperor generously funded repairs to the Bodhisattva palace. Thousands of monks and workers were there, with various illnesses. I treated them all successfully. Some had back carbuncles, others ringworm/scabies; applying ointments/powders achieved results in half a month. Reflecting on my time in Tiandu, I only wrote internal medicine, missing external, a temporary omission. I gathered spirit, contemplated external essentials, summarized ten methods, leaving no gap in treatment. Concise speech, comprehensive content; simple formulas, effective results. Sharing with the world, hopefully providing minor help. Jiangzi Yaozhou of Xin'an saw this book, delighted, donated funds for printing. May *Shifa* run parallel with *Yixue Xinwu* in heaven and earth. On the first day of Meng-xia month in Gui-chou year (1733 AD) of Yongzheng, Guizong Putuo Shancai Guopeng autographs.
[Wang Weide's *Waike Zhengzhi Quansheng Xianji*] Three volumes. Extant.
Autobiographical preface: Ming Dynasty Liu Chengyi Bo said: Wrong medicine for syndrome kills many wrongly. My great-grandfather Ruogu Gong's secret collection says: Carbuncles/ulcers have no fatal syndromes. But books describe where lesions occur and which meridians they belong to. Treating breast cancer with antelope horn/rhinoceros horn. Treating inguinal abscess with Rehmannia/Polygonum. Treating scrofula/malignant nodes with Prunella/Vitex. Generally ignoring yin-deficiency/yang-excess.