〔郭氏（志邃）痧胀玉衡书〕三卷 存
王庭序曰。忆昔癸未秋。余在燕都。其时疫病大作。患者胸腹稍满。生白毛如羊。日死人数千。竟不知所名。
有海昌明经李君。见之曰。此痧也。挑之以针。血出病随手愈。于是城中舁而就医者。亦日以千计。皆得愈而去。
顷之证变而为嗽。嗽甚轻。不半日随毙。时李君已出都。有知者曰。此亦痧也。用前法挑之。亦随愈矣。余时目
击其事。归而与知医者言之。卒疑信交半。无何则吾乡挑痧之法盛行矣。先是乡人有粪秽感痧。例用钱物蘸油而
刮。及此多用挑。然行之大都妇人。以故为名医者不道及。考诸医书。古时未有论及。后人稍有青筋之说。仍略
而不详。因而求人之信者少。疑者益多。用药之方。遂置之不论。人不幸犯是证。无得全者。噫。是可悯也。友
人上陶郭君明理读书。旁搜医学。见近之患痧者日益众。而治痧者不闻。乃精心殚思。推原于小儿瘀疹之理。兼
求之古方。多有不言痧。而见痧之意者。且验之。诸所救疗无或爽。因以自信。遂发愿广之天下后世。为百千万
人命之救。着有玉衡一书。上陶之心切矣。上陶之功大矣。上陶尝言痧本无定脉。凡脉与所患之证。不相应者。
即为痧之脉。痧亦无定证。或感风感食。感劳感痰。而以本证治之不效者。皆为痧之证。为立之方使知遵也。为记
之验。使知信也。后以药性终之。使知用之有宜不宜。不与他证同也。上陶治痧之法。于是书乎全。而世人将读
其书以治痧。兼以治上陶之所不及治。上陶之心于是大快。虽不欲居其功。功又安归哉。余既见痧之事。又信上
陶之说。敢为之言。虽然。不足为愚者道也。康熙十四年乙卯重阳日。
〔朱氏（鸿雪）方便书〕十卷 未见
钱朝鼎序曰。宇内书籍。莫尊于圣经贤传，其次百家着述。有切于民生日用者。无如医，故秦火之厄。神农
岐黄之编。得与壁经俱存。自后医书之广。不下八百余家。即白首其业者。尚不能遍览。况不为医者哉。吾虞朱
子若瑛。贫士也，心存利济。选古今名医经验单方。集为方便书十卷。救急须知一卷，凡有疾者。不必求医。不
必市药。信手拈来。立可奏效，且一览了然。贤愚共晓。家藏一册。则人可为医。调之方便。洵不诬矣。昔陆羽
着茶经。王积着酒经。俱足不朽。然未若是编之有益于民生也。喜为之序。时康熙十六年三月朔日。
〔方便书补遗〕一卷 存
〔救急须知〕一卷 未见
〔张氏（勇）方以类聚〕五十卷目录一卷 存
自序曰。余善病。且连年同诸将士。以野为家。以幕为宇。其间风寒暑湿。加之饥饱劳役。何非病因也。则
药所必需。岂敢以未达轻试。则本草纲目所必需。即以其中所附方。酌而用之。颇获效。每惜散见。查捡为难。
适际休秣皋兰。病忽剧。其需方药为尤切。因念人之遇病也。皆犹是矣。寻瘥。遂命类而聚之。群而分之。始知
纲目收方。味不多而为力专。宜入之功也。其有安卧床箐。孝子顺孙子
侍。又以落落晨星。尝而进之乎。则准绳诸书。多方调护之剂。所以需先为不可败义也。因益之。不辨病名。不
明病因。则方虽用。故剪截诸论。而条列之。且削原方泛滥及誉词。虑厌达人目也。能于五十卷内。会其间而备。
运用一心。则亢害承制之理。亦在是。□即根据灵素诸家五运六气。一作痴观。未必不如周礼不可行。井田不可复。
适足以坏人证耳。康熙十六年重阳日。关中飞熊氏题。
余金曰。靖逆侯张勇字飞熊。国初定鼎。即仗剑出关。求见英王。王大奇之。提督甘肃。知吴三桂将反。命
子云翼。间道入都。首发其奸。圣祖亲解御袍赐之。功成后谥襄壮。相传其封公梦夏侯 而生。侯薨后。葬坟掘
地。得夏侯碑碣。亦奇事也。（熙朝新语）
按 先子曰。飞熊氏未详何人。自序称连年同诸将士。以野为家。以幕为宇。知是武职。而非医家也。近阅
黎士弘托素斋集。有赠将军张飞熊诗。当是其人。
〔王氏（ ）万全备急方〕一卷 存
自序曰。庚申夏秋之交。江南淫潦为灾。饥馑载涂。继以疫疠。大师相开府慕公既以蠲赈得请于朝。复大
施方药。以疗民疾。所全活者。以亿万计。上洋曹君绿岩闻而谓余曰。我闻病有万端。药亦千变。今开府以一方
疗众疾。亦有说乎。余应之曰。丹溪有言矣。杂合之病。当以杂合之法治之。今江南所患。正天行杂合之法治之。
今江南所患。正天行杂合病也。似疟非疟。似痢非痢。治以杂合则生。治以疟痢则死。开府所传。信有本矣。
绿岩又曰。是方也。独不可以疗众疾乎。余又应之曰。一方疗众疾者。天行病也。一方疗一病者。正病也。治天
行者。不可以治正病。犹之治正病者。不可以治天行。苟不明乎十剂之宜。八方之制。而欲执古方以治今病。未
必一一能活人也。虽然。余闻夫穷僻之乡。贫窭之子。与夫梯山航海之客。一旦有疾。不能猝致良医。不能猝求
良药。非委命庸工。即束手视毙。以此夭枉甚众。间尝上稽农经。下考仲景以来二百七十余家之书。知天地生一
物。即有一性。生民有一病。即有一治。大抵山居知木。湿居知草。渔佃者如飞走虫鱼。如油煎可以引发蛇。苏
子可以吐鸡雏。鸬 杀蛊。獭髓辟尸之类。凡耳目间。仰取俯拾。何物非药。何药无治。奚必生而神灵。始能遇
物辨性。身试百毒。后乃按药已病哉。所以昔贤如孙思邈张文仲张鸡峰。各有随身备急方以救世。备急云者。法
取经验。品从简易也。余于编辑伤寒杂证全书之暇。以其绪余。亦手录备急方八百余首。另为一编。名曰万全备
急方。其间录其功。必表其过。用其正。间收其奇。方则宜于贫贱者多。宜于富贵者少。药则得之山野者多。
得之市肆者少。盖富贵之家。市肆之地。易致良医。易求良药。于备急之义无所取尔也。然是书也。或一证数方。
或一药数治。虽曰小方。合之而即为大方。虽曰奇方。两之而即为偶方。又重之而即为复方。惟在用药者神而明
之。则长沙河间东垣丹溪诸大家。俱可变化于八百方矩 之中。岂特区区备急云尔哉。绿岩始跃然起曰。开府慕
公身为师相。以仁政佐国家。活万民。今子身为布衣。亦出名方。活人无算。良相良医。地不同也。而心同有如
是乎。是书也。请为君梓之。余谢不敏。曰君言过矣。君以好生为德。是书也。余辑之。君梓之。苟以是为好
生录。则君与余共之可也。他则何敢。因序其问答。以弁于简端。时康熙十有九年菊月中浣。吴 东皋王栩谨序。
〔万全备急续方〕一卷 存
跋曰。予备急初编。成于庚申之冬。刻期告竣。以应我绿岩先生救世活人之请。殊未惬予怀也。次年复从吴
下白门。搜罗坊刻旧本。有似葛洪肘后。澹寮百一者数家。翻覆简阅。去其雷同舛谬。更得名方四百余。则汇而
观之。庶可以悉病情穷药用矣。遂录而呈之绿岩先生。先生能以觉言诸书医众生心。更能以是书医众生病。是亦
当今之五地菩萨乎。癸亥春仲。平浣王 谨跋。
〔杂证圆机〕未见
扶上见于嘉定县志。
〔沈氏（ ）病机汇编〕十八卷
苏州府志曰。沈 。字朗仲。颢弟。以医擅名。品行高雅。士论重之。
〔马氏（ ）印机草〕一卷 存
〔马师津梁〕八卷 未见
四库全书提要曰。国朝马元仪撰。元仪。苏州人。是编前有雍正壬子汪濂夫序。称元仪受学于云间李士材西
昌喻嘉言。士材。李仲梓之字。嘉言。喻昌之字。二人皆国初人。则元仪着书。当在康熙初矣。其曰马师津梁者。
盖元仪门人姜思吾传其钞本。濂夫追题此名。非其本目也。所论多原本旧文。大抵谨守绳尺。不敢放言高论。亦
不能有所发明。所载诸方。或与所论不甚符。如中风一门。既知病由内虚。不属外邪。而附方仍多驱风涤痰。一
切峻利之药。知其亦见寒医寒。见热医热。随时补救之技。非神明其意。运用自如者矣。
〔萧氏（埙）医学经纶全集〕一百三十卷 未见
萧埙曰。医学经纶全集。凡八种。杂证八十卷。伤寒八卷。幼科杂证八卷。痘疹十卷。方论八卷。本草八卷。
脉学四卷。统汇经纶。而各自分帙。女科八卷。其一也。全书共得一百三十四卷云。（女科经纶凡例）
〔汪氏（琥）医意不执方〕未见
按上见于李逢春伤寒论辨证广注跋。
〔张氏（志聪）侣山堂类辩〕二卷 存
自序曰。余家胥山之阴。峨嵋之麓。有石累焉纷出。余因其屹然立者。植之为峰。块然枵者。根据之为冈。峭
然削。洞然谷者。缀之为曲屈。为深窈。就其上筑数椽。而南则构轩临其山。客有访余者。望其蓊蔚阴秀。咸低
徊留之。拟冷泉风况焉。余日坐轩中。几三十年。凡所着述，悉于此中得之。去冬素问成。渐次问世。偶慨叹
曰。既阐圣绪。仍任习讹。譬比倒澜。等同鸥泛。爰是错综尽蕴。参伍考详。随类而辩起焉。虽然。恶乎辩哉。
夫天下有理所同者。同无容辩。天下有理所异者。异亦无容辩。即天下有理之同。而勿为理之所异。理之异。而
或为理之所同者。同中异。异中同。又无容辩。惟是理之同矣。而同者竟若异。理之异矣。而异者竟勿同。同之
不可为异。异之不可为同。又何容无辩。辩之而使后世知其同。即知其所以异矣。知其异。即知其所以同矣。知
其同不为异。异不为同。即知其所以同。所以异矣。无事辩矣。若曰予好。岂敢云然。康熙岁次庚戌正阳月。西
泠隐庵张志聪书于岩池之花兰。
王琦跋曰。闻之耆老。自顺治至康熙之初。四十年间。外郡人称武林为医薮。盖其时卢君晋公以禅理参证医
理。治奇疾辄效。名动一时。张君隐庵继之而起，名与相埒。构侣
山堂。招同学友生。及诸门弟子。讲论其中。参考经论之同异。而辨其是非。于是谈轩岐之学人。咸向往于两君
之门。称极盛焉。两君所着书。皆堪传世。张氏所辑者。俱已授梓行世。甫及百年。流传日少。其针灸秘传。及
侣山堂类辨二种。已难得购。余寻之有年。始得类辩一种。观其准古衡今。析疑纠谬。足为后学规矩准绳。亟为
重梓。以广其传。后之学人。苟以此为指南。庶能得正道而由之。宁有歧路之迷。邪径之误哉。隐庵初为粮道书
吏。粮道患癃闭。诸医用药皆罔效。或荐隐庵。隐庵以补中益气汤投之。一剂而愈。或问之曰。人治以降利之药
而不效。子易以升提之药而效。其理安在。隐庵曰。公不见夫水注子乎。闭其上而倒悬之。点滴不能下也。去其
上之闭。而水自通流。非其法耶。今阅编中所释。将欲下之。必先举之。而引辘轳之绳以喻。正是此理。人能以
此法。触类而通之。医法固无尽藏哉。兹事余盖闻之黄君观石者如是。近又闻张君东扶言。卢晋公事粮道。患内
闭溺不得下。势甚亟。诸医皆束手。晋公先生以人参麻黄各一两定剂。诸医嗫嚅。不敢谓是。粮道不疑。而饮其
药。不超时溺下。粮道喜。以千金赠晋公。与予前所闻者异辞。予意卢张二君所治。各一当事。而传者均属之粮
道。致有异同之疑耳。黄张二友。皆非妄言者。故并纪之。以为治癃闭之法。并以证此帙中。名言精理。所蕴不
少。人当殚思细参。以收其益。慎毋视为浅近而忽之也。乾隆己丑三月五日戊子。胥山老人王琦跋。
〔高氏（世 ）医学真传〕一卷 存
王嘉嗣序曰。医之道奚起乎。造物以正气生人。而不能无夭札疫疠之患。故复假诸物性之相辅相制者。以为
补救。
而寄其权于医。夭可使寿。弱可使强。病可使痊。困可使起。医实代天生人。参其功而平其憾者也。溯自农皇肇
起。辨草木以着药性。轩岐继作。明阴阳以着内经。至汉末。笃生张仲景先师。上承农轩之理。着卒病杂病两论。
率皆倡明正学。以垂医统。仲师既没。而经论之道。遂失其传。舛谬纷纭。靡所止极。甚且家自为书。人自为学。
世之所以赖有医者。反不若无医之为愈。每为旷览。窃尝病之。我士宗夫子。性灵独异。学识超群。注释经论。
既已述大道而正其传。暇日簇弟子。往复论难。提命之下。及门手录。颜曰医学真传。其闻阴阳血气。脏腑经
络。与夫五运六气之理。凡前圣所孕含未剖者。阐着靡遗。而诸书所表章未备者。迄无余蕴。洵足补救斯人而为
功于造物。其所系岂浅鲜哉。嗣等汇集成帙。摘其要者。梓以问世。皆知医之传有其真。而学以不伪。是诚我夫
子扶挽斯道之志也失。时康熙己卯之春。钱唐王嘉嗣子佳敬题。
〔陆氏（圻）医林口谱〕海宁续目二卷 未见
〔医案〕海宁续目一卷 未见
〔医林新论〕未见
按上见于张氏医通引用书目。海宁续目。有医论十篇。岂同书欤。
〔汪氏（昂）医方集解〕三卷 存
自序曰。孔子曰。能近取譬。可谓仁之方也已。夫仁为心性之学。尚不可以无方。况乎百家众艺。可以无方。
而能善此乎。诸艺之中。医为尤重。以其为生人之司命。而圣人之所必慎者也。窃尝思之。凡病必有症。症者证
【郭氏（志邃）痧胀玉衡书】三卷 存留
王庭序言：回忆过去癸未年秋天，我在燕京。当时疫病大规模爆发，患者胸部和腹部稍微胀满，舌头上生出像羊毛一样的白毛，每天死去几千人，最终不知道这是什么病。
有位海昌县的举人李君，看到这种情况说：“这是痧症。”用针挑刺治疗，血液流出，病随即痊愈。于是城里抬着病人来就医的，每天也以千计，都痊愈离开了。
不久后，病情变化为咳嗽，咳嗽很轻微，不到半天就死亡。当时李君已经离开京城，有知情的人说：“这也是痧症。”用前面的方法挑刺，也随即痊愈了。我当时亲眼目睹了这件事，回来后跟懂医的人谈论，大家还是半信半疑。没过多久，我们家乡挑痧的方法就盛行了。在此之前，乡里有人因接触粪秽感染痧气，惯例是用钱物蘸油进行刮痧；到了这时多用挑法。然而这种方法大多由妇人施行，因此名医们不提及它。查阅医书，古代没有论及此病，后人虽有“青筋”的说法，但仍然简略不详，因此相信的人少，怀疑的人更多。用药的方剂，于是搁置不论。人不幸染上这种病，没有能完全康复的。唉，这真是值得怜悯啊。友人上陶郭君明理，读书之余广泛搜集医学知识，见近来患痧症的人日益增多，而治疗痧症的方法却无人知晓，于是精心深思，推究其理源于小儿瘀疹的道理，兼求之于古方，发现有很多不言痧症，但含有治痧之意者。并且经过验证，所救疗的病人无不奏效，因此自信，于是发愿将此法推广于天下后世，以拯救千万人的生命。著有《玉衡》一书。上陶的心意急切啊，上陶的功劳大啊。上陶曾说：痧症本来没有固定的脉象，凡是脉象与所患之证不相符合的，就是痧症的脉象。痧症也没有固定的症状，或是感受风邪、食积、劳倦、痰饮，如果用本证的方法治疗无效，都是痧症的症状。为此设立方剂使人们知道遵循，记录疗效使人们相信。最后以药性结束全书，使人们知道使用药物有适宜和不适宜之处，与其他病症不同。上陶治疗痧症的方法，在这本书中全面展现，世人将读这本书来治疗痧症，兼以治疗上陶未能顾及的地方，上陶的心意于是非常畅快。虽然不想居功，但功劳又归于谁呢？我既见识了痧症的事情，又相信上陶的理论，敢于为此作序。虽然如此，这些话不足以对愚昧的人说。康熙十四年乙卯重阳节。
【朱氏（鸿雪）方便书】十卷 未见
钱朝鼎序言：天下的书籍，没有比圣人的经典和贤人的著作更尊贵的，其次是各家的著述。有切近于百姓日常生活的，没有比医学更重要的，所以秦始皇焚书的灾难中，神农、岐黄的著作，得以与壁中经一起保存。从此以后，医书的数量之多，不下八百多家，即使是终身从事医学的人，尚且不能遍览，何况是不从事医学的人呢？我的同乡朱若瑛先生，是个贫寒的士人，心存救济之心，选取古今名医的经验单方，集结成《方便书》十卷，《救急须知》一卷。凡是有疾病的人，不必求医，不必买药，信手拈来，立刻就能见效，而且一目了然，贤者和愚者都能明白。家中藏有一册，那么人人可以成为医生，称为“方便”，确实不虚假啊。以前陆羽写《茶经》，王积写《酒经》，都足以不朽，然而都不如这部书有益于民生。高兴地为之作序。时康熙十六年三月初一。
【方便书补遗】一卷 存留
【救急须知】一卷 未见
【张氏（勇）方以类聚】五十卷目录一卷 存留
自序言：我容易生病，而且连年跟随各位将士，以野外为家，以帐篷为屋。其中的风寒暑湿，加上饥饱劳役，哪一样不是病因呢？那么药物是必需的，岂敢因为不懂而轻易尝试？于是参考《本草纲目》中所必需的内容，以及其中附带的方剂，斟酌使用后，颇获疗效。可惜这些方剂散见各处，查找困难。恰逢在秣陵皋兰休假时，病情突然加重，此时对方药的需求尤为迫切。于是想到人遇到生病的情况，都是一样的。病愈后，于是命令将方剂分类聚集，群分列出。才知道《纲目》收录的方剂，药味不多而力量专一，适合入药的功效。那些安卧床榻，孝子顺孙侍奉左右，又如同晨星般稀少，尝过并进献的人呢？于是参考《准绳》等书，多方调护的药剂，所以需要先做到不可败坏的原则。于是补充进去。不辨别病名，不明确病因，那么方剂虽然使用，故剪截各种论述而条理列之。并且删去原方泛滥及赞誉之词，担心引起通达之士的反感。能在五十卷内，综合其间内容而完备，运用一心，那么亢害承制的道理，也包含在其中。即使根据《灵枢》《素问》诸家五运六气的理论，做一次痴观，未必不如周礼不可行，井田制不可恢复，恰好足以败坏人的证候罢了。康熙十六年重阳节，关中飞熊氏题。
余金按语：靖逆侯张勇字飞熊，国初定鼎之时，即仗剑出关，求见英王，大王对他感到惊奇。提拔他为甘肃提督，得知吴三桂将要反叛，命令儿子云翼，从小路进入京城，首先揭发他的奸谋。圣祖亲自解下御袍赐给他。功成之后谥号襄壮。相传他封公时梦见夏侯而产生，侯去世后，葬坟掘地，得到夏侯碑碣，也是奇事。（熙朝新语）
按语：先父说：飞熊氏不详是何人。自序称连年跟随各位将士，以野外为家，以帐篷为屋，可知是武职人员，而非医家。最近阅读黎士弘《托素斋集》，有赠将军张飞熊的诗，应当就是此人。
【王氏（ ）万全备急方】一卷 存留
自序言：庚申年夏秋之交，江南淫雨成灾，饥荒遍地，接着又有瘟疫。大师相开府慕公既已向朝廷请求免除赋税赈济，又大量施放方药，以治疗百姓的疾病。所保全活命的人，数以亿计。上海曹绿岩君听说后对我说：“我听说病有万种，药也有千变。现在开府用一个方剂治疗多种疾病，有什么说法吗？”我回答说：“丹溪说过：杂合的病，应当用杂合的方法来治疗。现在江南所患的，正是天行杂合病。似疟非疟，似痢非痢，用杂合法治疗则生，用治疟痢的方法治疗则死。开府所传的，确实有本源啊。”
绿岩又说：“这个方剂，难道不可以治疗多种疾病吗？”我又回答说：“一个方剂治疗多种疾病的，是天行病；一个方剂治疗一种疾病的，是正病。治疗天行病的，不可以用来治疗正病，就像治疗正病的，不可以用来治疗天行病。如果不明白十剂的适宜，八方的制剂，而想拿着古方治疗今病，不一定能一一让人活下来。虽然如此，我听说穷僻之乡，贫穷之子，以及翻山越海之客，一旦有病，不能突然找到好医生，不能突然求得良药，不是把性命交给庸医，就是束手待毙。因此夭折枉死者很多。我曾经上查农经，下考从仲景以来二百七十多家之书，知道天地生出一物，就有一种特性；生民有一种病，就有一种治法。大致山居者知木性，湿居者知草性，渔猎佃户了解飞走虫鱼，比如油煎可以引发蛇，苏子可以吐出鸡雏，鸬鹚杀蛊，獭髓辟尸之类。凡是耳目之间，仰取俯拾，什么东西不是药？什么药没有治法？何必生而神灵，才能遇物辨性，亲身尝试百毒，然后按照药物治愈疾病呢？所以以前的贤人如孙思邈、张文仲、张机峰，各有随身备急方以救世。所谓备急，法是取经验，品从简易。我在编辑《伤寒杂证全书》之余，以其剩余精力，也亲手抄录备急方八百多首，另成一编，名为《万全备急方》。其中记录功效，必定指出过失；使用正确的，间或收集奇特的。方剂更适合贫贱者，不适合富贵者少；药物得自山野的多，得自市肆的少。大概富贵之家，市肆之地，容易找到好医生，容易求得良药，对于备急的意义没有什么可取的罢了。然而这本书，或者一个症状几个方剂，或者一种药物几种治法，虽然说是小方，合起来就是大方；虽然说是奇方，加倍就是偶方；再重复就是复方。只在用药者神而明之，那么长沙（张仲景）、河间（刘完素）、东垣（李杲）、丹溪（朱震亨）各位大家，都可以在八百方矩之中变化运用，哪里仅仅是区区备急而已呢？”绿岩听后跃然起立说：“开府慕公身为师相，以仁政辅佐国家，活万民。现在你身为布衣，也拿出名方，活人无算。良相良医，地点不同，而心意相同到这种地步吗？这本书，请让我为你刻印。”我推辞说不才。他说：“您说错了。您以好生为德，这本书，我编辑，您刻印。如果把这当作好生录，那么您可以与我共同享有。其他不敢当。”于是记下问答，放在书前。时康熙十九年九月月中旬，吴东皋王栩谨序。
【万全备急续方】一卷 存留
跋言：我的备急初编，完成于庚申年冬天，刻期告竣，以回应我绿岩先生救世活人之请，殊未满足我的心怀。次年又从吴下白门，搜罗坊刻旧本，有类似葛洪《肘后方》、澹寮《百一选方》等数家，反复翻阅，去除雷同舛谬，更得名方四百多首，于是汇总观看，或许可以详尽病情穷尽药用。于是抄录呈给绿岩先生。先生能以觉悟之言使诸书医者众生心，更能以这本书医治众生病，这不也是当今的五地菩萨吗？癸亥年春二月，平浣王谨跋。
【杂证圆机】未见
扶上见于嘉定县志。
【沈氏（ ）病机汇编】十八卷
苏州府志记载：沈某，字朗仲，颢之弟，以医术闻名。品行高雅，士人评论重视他。
【马氏（ ）印机草】一卷 存留
【马师津梁】八卷 未见
四库全书提要记载：国朝马元仪撰写。元仪，苏州人。此书前有雍正壬子年汪濂夫序，称元仪受学于云间李士材、西昌喻嘉言。士材，李仲梓的字；嘉言，喻昌的字。二人都是国初人，那么元仪著书，应当在康熙初年。其书名《马师津梁》，大概是元仪门人姜思吾传其钞本，濂夫追题此名，并非原本书目。所论多依据旧文，大致谨守规矩，不敢放言高论，也不能有所发明。所载各方，或与所论不太相符。如中风一门，既然知道病由内虚，不属于外邪，而附方仍多驱风涤痰，一切峻利之药。知道他也是见寒医寒，见热医热，随时补救的技巧，不是神明其意，运用自如的人所能做到的。
【萧氏（埙）医学经纶全集】一百三十卷 未见
萧埙说：《医学经纶全集》，共八种。杂证八十卷，伤寒八卷，幼科杂证八卷，痘疹十卷，方论八卷，本草八卷，脉学四卷，统汇经纶，而各自分帙。女科八卷，是其中之一。全书共得一百三十四卷。（《女科经纶》凡例）
【汪氏（琥）医意不执方】未见
按语：上述见于李逢春《伤寒论辨证广注》跋。
【张氏（志聪）侣山堂类辩】二卷 存留
自序言：我家在胥山之南，峨嵋之麓，石头堆积纷出。我因其屹立者，种植为峰；块然空虚者，依靠为冈；峭然削立，洞然成谷者，缀之为曲折，为深窈。在其上建几间房，向南构轩临山。客人来访，望其蓊蔚阴秀，都徘徊留恋，拟作冷泉风况。我每天坐在轩中，将近三十年。凡我所著述，都由此中得到。去年《素问》成书，逐渐问世，偶尔感叹说：既然阐发圣绪，仍任习讹。譬比倒澜，等同鸥泛。于是错综尽蕴，参伍考详，随类而辩起焉。虽然，如何辩呢？天下有理所同者，同无容辩；天下有理所异者，异亦无容辩。即天下有理之同，而勿为理之所异；理之异，而或为理之所同者，同中异，异中同，又无容辩。惟是理之同矣，而同者竟若异；理之异矣，而异者竟勿同。同之不可为异，异之不可为同，又何容无辩？辩之而使后世知其同，即知其所以异矣；知其异，即知其所以同矣；知其同不为异，异不为同，即知其所以同，所以异矣。无事辩矣。如果说我喜欢辩论，岂敢这样说。康熙岁次庚戌正月，西泠隐庵张志聪书于岩池之花兰。
王琦跋言：听耆老说，自顺治至康熙之初，四十年间，外郡人称武林为医薮。盖其时卢晋公以禅理参证医理，治奇疾辄效，名动一时。张隐庵继之而起，名与相埒。构侣山堂，招同学友生，及诸门弟子，讲论其中，参考经论之同异，而辨其是非。于是谈轩岐之学人，咸向往于两君之门，称极盛焉。两君所著书，皆堪传世。张氏所辑者，俱已授梓行世。甫及百年，流传日少。其《针灸秘传》，及《侣山堂类辩》二种，已难得购。我寻找多年，始得《类辩》一种。观其准古衡今，析疑纠谬，足为后学规矩准绳，亟为重梓，以广其传。后之学人，苟以此为指南，庶能得正道而由之，宁有歧路之迷，邪径之误哉？隐庵初为粮道书吏，粮道患癃闭，诸医用药皆罔效。或荐隐庵，隐庵以补中益气汤投之，一剂而愈。或问之曰：“人治以降利之药而不效，子易以升提之药而效，其理安在？”隐庵曰：“公不见夫水注子乎？闭其上而倒悬之，点滴不能下也。去其上之闭，而水自通流，非其法耶？”今阅编中所释，将欲下之，必先举之，而引辘轳之绳以喻，正是此理。人能以此法，触类而通之，医法固无尽藏哉！兹事余盖闻之黄君观石者如是。近又闻张君东扶言，卢晋公事粮道，患内闭溺不得下，势甚亟，诸医皆束手。晋公先生以人参麻黄各一两定剂，诸医嗫嚅，不敢谓是。粮道不疑，而饮其药，不超时溺下，粮道喜，以千金赠晋公。与予前所闻者异辞。予意卢张二君所治，各一当事，而传者均属之粮道，致有异同之疑耳。黄张二友，皆非妄言者，故并纪之，以为治癃闭之法，并以证此帙中名言精理，所蕴不少。人当殚思细参，以收其益，慎毋视为浅近而忽之也。乾隆己丑三月五日戊子，胥山老人王琦跋。
【高氏（世 ）医学真传】一卷 存留
王嘉嗣序言：医之道从何而起？造物以正气生人，而不能无夭札疫疠之患，故复假诸物性之相辅相制者，以为补救，而寄其权于医。夭可使寿，弱可使强，病可使痊，困可使起。医实代天生人，参其功而平其憾者也。溯自农皇肇起，辨草木以着药性；轩岐继作，明阴阳以着内经。至汉末，笃生张仲景先师，上承农轩之理，着卒病杂病两论，率皆倡明正学，以垂医统。仲师既没，而经论之道，遂失其传，舛谬纷纭，靡所止极，甚且家自为书，人自为学，世之所以赖有医者，反不若无医之为愈。每为旷览，窃尝病之。我士宗夫子，性灵独异，学识超群，注释经论，既已述大道而正其传。暇日簇弟子，往复论难，提命之下，及门手录，颜曰《医学真传》。其闻阴阳血气，脏腑经络，与夫五运六气之理，凡前圣所孕含未剖者，阐着靡遗，而诸书所表章未备者，迄无余蕴。洵足补救斯人而为功于造物，其所系岂浅鲜哉？嗣等汇集成帙，摘其要者，梓以问世。皆知医之传有其真，而学以不伪。是诚我夫子扶挽斯道之志也失。时康熙己卯之春，钱塘王嘉嗣子佳敬题。
【陆氏（圻）医林口谱】海宁续目二卷 未见
【医案】海宁续目一卷 未见
【医林新论】未见
按语：上述见于张氏《医通》引用书目。海宁续目，有医论十篇，岂同书欤？
【汪氏（昂）医方集解】三卷 存留
自序言：孔子说：“能近取譬，可谓仁之方也已。”夫仁为心性之学，尚不可以无方，况乎百家众艺，可以无方，而能善此乎？诸艺之中，医为尤重，以其为生人之司命，而圣人之所必慎者也。窃尝思之，凡病必有症，症者证
[Guo Shi (Zhisui) Shazhang Yuheng Shu] Three volumes. Extant.
Preface by Wang Ting: I recall the autumn of the Guiwei year. At that time, I was in Yanjing (Beijing). An epidemic broke out on a large scale. Patients had slight fullness in their chest and abdomen, and white hair-like growths appeared on their tongues, resembling sheep's wool. Thousands died each day, and no one knew what disease it was.
A licentiate (Mingjing) from Haichang, Mr. Li, observed this and said, "This is Sha syndrome (a condition characterized by toxic heat or stagnation)." He treated it with needle pricking. When blood flowed out, the illness healed immediately. Consequently, thousands of people carried into the city for medical treatment each day, all recovered and left.
Soon after, the symptoms changed to coughing. The cough was mild, yet patients died within half a day. By then, Mr. Li had already left the capital. Those who understood said, "This is also Sha syndrome." Using the previous method of pricking, they also recovered immediately. I witnessed these events personally. Upon returning home, I discussed them with knowledgeable physicians, but opinions were divided between belief and doubt. Before long, the method of pricking Sha became prevalent in my hometown. Previously, villagers infected with Sha due to exposure to filth would scrape the skin with money or objects dipped in oil. Now, pricking was mostly used. However, since this practice was largely performed by women, renowned physicians did not mention it. Consulting medical books, ancient texts did not discuss this disease. Later authors mentioned "blue veins" (subcutaneous venous congestion), but the descriptions remained brief and unclear. Thus, few believed in it, and doubts increased. Prescriptions for medication were consequently ignored. Those unfortunate enough to contract this disease rarely recovered. Alas, this is truly pitiable.
My friend, Guo Mingli (Shangtao), studied medicine extensively while reading. Observing that cases of Sha were increasing daily while treatments were unknown, he devoted himself to deep thought. He traced the principles back to those of pediatric urticaria (Yuzhen) and sought guidance from ancient prescriptions. He found many ancient texts that did not explicitly mention Sha but contained its therapeutic intent. After verification, his treatments proved effective without fail. Gaining confidence, he vowed to spread this knowledge to the world and future generations to save millions of lives. He authored the book *Yuheng*. Shangtao’s dedication was urgent, and his merit great. Shangtao once stated: Sha has no fixed pulse. Any pulse that does not correspond to the presenting symptoms is indicative of Sha. Sha also has no fixed symptoms. Whether caused by wind, food stagnation, fatigue, or phlegm, if standard treatment for the primary pattern fails, it should be considered Sha. He established formulas for adherence and recorded efficacies to inspire trust. The book concludes with drug properties to clarify appropriate and inappropriate uses, distinguishing Sha from other diseases. The methods for treating Sha are comprehensively presented in this book. Readers may use it to treat Sha and address areas Shangtao could not cover, fulfilling his wish. Although he wishes to avoid credit, where else can the merit lie? Having witnessed Sha and believing in Shangtao’s theory, I dare to write this preface. Nevertheless, these words are not for the ignorant. On the Double Ninth Day of the Yimao Year, 14th year of Kangxi.
[Zhu Shi (Hongxue) Fangbian Shu] Ten volumes. Not seen.
Preface by Qian Chaoding: Among all books in the world, none are more revered than the Classics of Sages and Worthies, followed by various schools of thought. None are as pertinent to people's daily lives as medicine. Therefore, during the burning of books by Qin Shi Huang, the works of Shennong and Qibo survived alongside the wall-library classics. Since then, the number of medical texts has exceeded eight hundred families. Even those who devote their lives to medicine cannot read them all, let alone non-practitioners. My fellow townsman, Mr. Zhu Ruoying, was a poor scholar with a heart for relief. He selected empirical single prescriptions from famous doctors of ancient and modern times, compiling them into *Fangbian Shu* (Convenient Book), ten volumes, and *Jiuji Xuzhi* (Emergency Necessities), one volume. For anyone with an illness, there is no need to seek a doctor or buy medicine; one can simply pick a remedy at hand for immediate effect. It is easy to understand, accessible to both the wise and the foolish. Keeping one copy at home allows everyone to become a physician. Calling it "convenient" is indeed accurate. Lu Yu wrote the *Classic of Tea*, and Wang Ji wrote the *Classic of Wine*, both immortal. Yet neither benefits people's livelihood as much as this book. I am pleased to write this preface. On the first day of the third month, 16th year of Kangxi.
[Fangbian Shu Buyi] One volume. Extant.
[Jiuji Xuzhi] One volume. Not seen.
[Zhang Shi (Yong) Fangyi Leiju] Fifty volumes, plus one volume of catalog. Extant.
Autobiographical Preface: I am prone to illness. For years, I have lived among soldiers, making the wilderness my home and tents my shelter. Exposed to wind, cold, summer heat, dampness, hunger, satiety, and labor, which are not causes of disease? Thus, medicine is essential. How dare I experiment lightly without understanding? I referred to the necessary contents of *Bencao Gangmu* (Compendium of Materia Medica) and its attached prescriptions, using them judiciously, with good results. I regretted that they were scattered and hard to find. While resting in Moli Gaolan, my illness suddenly worsened, making the need for prescriptions urgent. I realized that encountering illness is universal. After recovering, I ordered the prescriptions to be classified and gathered, grouped and divided. I learned that the prescriptions collected in *Gangmu* contain few ingredients but possess concentrated power, suitable for therapeutic efficacy. Regarding those confined to bed, attended by filial sons and grandsons—such rare occurrences—who tastes and offers them? Thus, I supplemented them with protective agents from books like *Zhunsheng*. Without distinguishing disease names or causes, although the prescriptions are used, I excerpted discussions and listed them systematically. I removed excessive original formulations and flattering terms to avoid offending discerning readers. Within fifty volumes, integrating the content comprehensively and applying it with a single mind, the principle of overcoming excessive harm (Kanghai Chengzhi) is included. Even based on the Five Movements and Six Qi theories of *Lingshu* and *Suwen*, offering a naive observation, it might be as unworkable as the Rites of Zhou or well-field system, merely harming clinical evidence. On the Double Ninth Day, 16th year of Kangxi, inscribed by Feixiong Shi of Guanzhong.
Note by Yu Jin: Zhang Yong, courtesy name Feixiong, Marquis Jingning, drew his sword and crossed the pass at the beginning of the dynasty to meet Prince Ying, who greatly admired him. He was appointed Governor-General of Gansu. Knowing Wu Sangui intended to rebel, he ordered his son Yunyi to enter the capital via secret routes to expose the treachery early. The Shengzu Emperor personally bestowed his robe upon him. After achieving merit, he was posthumously titled Xiangzhuang. Legend says he was born after his father, the Duke, dreamed of Xiahou. After his death, excavating his grave revealed a stele of Xiahou, another strange event. (*Xichao Xinyu*)
Annotation: My father said: The identity of Feixiong Shi is unknown. The preface mentions living with soldiers in the wild, indicating a military officer, not a physician. Recently, I read Li Shihong’s *Tuozhai Ji*, which contains a poem dedicated to General Zhang Feixiong. This must be him.
[Wang Shi (?) Wanquan Beiji Fang] One volume. Extant.
Autobiographical Preface: In the transition between summer and autumn of the Genshen year, Jiangnan suffered from continuous rain disasters, famine covered the roads, followed by epidemics. Grand Minister Mu, the Open Government, having requested tax exemptions and relief from the court, also distributed medicines extensively to treat the people's illnesses. Millions were saved. Cao Luyan from Shanghai heard this and asked me, "I hear diseases are myriad and medicines vary infinitely. Now the Grand Minister treats various diseases with one prescription. Is there a rationale?" I replied, "Danxi said: Mixed diseases should be treated with mixed methods. The ailments in Jiangnan are exactly Tianxing mixed diseases. They resemble malaria but are not, resemble dysentery but are not. Treated with mixed methods, life is preserved; treated as malaria or dysentery, death ensues. The transmission from the Grand Minister indeed has a source."
Luyan further asked, "Can this prescription not treat various diseases?" I answered, "One prescription for multiple diseases applies to Tianxing diseases; one prescription for one disease applies to Zheng diseases. Treating Tianxing diseases cannot cure Zheng diseases, just as treating Zheng diseases cannot cure Tianxing diseases. If one does not understand the appropriateness of the Ten Categories (Shi Ji) and the formulation of the Eight Methods (Ba Fang), and insists on using ancient prescriptions for modern diseases, survival is not guaranteed. However, I have heard that in remote villages, among the poor, and travelers crossing mountains and seas, sudden illness prevents immediate access to good doctors or quality medicine. They either entrust themselves to quacks or wait helplessly for death. Many die prematurely. I consulted agricultural classics and examined over 270 medical texts from Zhang Zhongjing onwards. I know that for every thing created by heaven and earth, there is a specific nature; for every disease afflicting people, there is a cure. Generally, mountain dwellers know wood properties, damp-area dwellers know grass properties, fishermen know flying creatures and insects. For example, frying oil can induce snakes, Perilla seed can induce vomiting of chicks, cormorants kill gu worms, otter marrow repels corpse qi. Everything within sight and reach, whether taken from above or below, is medicine; every medicine has a cure. Why must one be spiritually gifted to identify natures by encounter, test hundreds of poisons, and then match drugs to diseases? Thus, sages like Sun Simiao, Zhang Wenzhong, and Zhang Jifeng each had portable emergency prescriptions to save the world. 'Emergency' means relying on experience and simplicity. During my leisure editing the *Complete Book of Shanghan and Miscellaneous Diseases*, I recorded over 800 emergency prescriptions from the remnants, compiling them into a separate work named *Wanquan Beiji Fang*. It records merits and points out faults; it uses orthodox methods and occasionally includes unique ones. These prescriptions suit the poor and low-status more than the rich and noble; the herbs are sourced more from mountains and fields than from markets. Rich families and marketplaces easily access good doctors and medicines, so the meaning of 'emergency' is less relevant there. However, this book may offer several prescriptions for one symptom, or several treatments for one herb. Though called small prescriptions, combined they form large ones; though called unique, doubled they form paired ones; repeated again they form compound ones. It depends on the prescriber to apply them divinely and intelligently. Then the masters of Changsha (Zhang Zhongjing), Hejian (Liu Wansu), Dongyuan (Li Gao), and Danxi (Zhu Zhenheng) can all transform within the framework of these 800 prescriptions. Is it merely for emergency use?" Luyan jumped up and said, "Grand Minister Mu, as a high official, aids the state with benevolent governance, saving millions. You, a commoner, present famous prescriptions, saving countless lives. Good ministers and good doctors differ in location but share the same heart. Please allow me to print this book." I declined, saying I am unworthy. He said, "You speak too humbly. You value life as virtue. I will edit, you print. If this is regarded as a record of valuing life, we shall share it. I dare not claim otherwise." Thus, I recorded the dialogue and placed it at the beginning. In the middle of the ninth month, 19th year of Kangxi, respectfully prefaced by Wang Xu of Wu Donggao.
[Wanquan Beiji Xufang] One volume. Extant.
Postscript: My initial compilation of emergency prescriptions was completed in the winter of Genshen, ready for printing to fulfill Mr. Luyan’s request to save lives, yet it did not fully satisfy my aspirations. The following year, from Wu and Baimen, I searched for old printed editions similar to Ge Hong’s *Zhouhou Beiji Fang* and Danliao’s *Baiyi Xuanfang*. After careful review, removing duplicates and errors, I added over 400 famous prescriptions. Compiling and viewing them, one might thoroughly understand disease conditions and drug applications. I submitted them to Mr. Luyan. He uses awakening words to heal the hearts of physicians in various books, and now uses this book to heal the diseases of the masses. Is he not a Bodhisattva of the Fifth Ground in today's world? In the second month of spring, Guihai year, Wang Jin of Pinghuan respectfully postscripted.
[Zazheng Yuanji] Not seen.
Mentioned in the Jiading County Gazetteer.
[Shen Shi (?) Bingji Huibian] Eighteen volumes.
Suzhou Prefecture Gazetteer states: Shen [Name omitted], courtesy name Langzhong, younger brother of Hao, gained fame for his medical skills. His conduct was elegant, and scholars respected him.
[Ma Shi (?) Yinji Cao] One volume. Extant.
[Mashi Jinliang] Eight volumes. Not seen.
Summary of the Siku Quanshu: Written by Ma Yuanyi of the Qing Dynasty. Yuanyi was from Suzhou. The preface by Wang Lianfu in the Renzi year of Yongzheng states that Yuanyi studied under Li Shicai from Yunjian and Yu Jiayan from Xichang. Shicai’s courtesy name was Lizhong; Jiayan’s real name was Yu Chang. Both were early Qing figures, so Yuanyi’s writing dates to the early Kangxi period. The title *Mashi Jinliang* was likely added later by Yuanyi’s disciple Jiang Siwu when transmitting the manuscript, or by Lianfu retrospectively, not the original title. The discussions mostly rely on old texts, generally adhering strictly to rules, daring not to make bold claims, nor achieving significant innovations. The prescribed formulas often do not align well with the discussions. For instance, in the stroke section, although acknowledging that the disease stems from internal deficiency rather than external pathogens, the attached formulas still heavily feature wind-dispelling and phlegm-resolving, harsh and purgative drugs. This indicates a technique of treating cold with cold remedies and heat with heat remedies for temporary relief, rather than the skillful application of a master who understands the essence.
[Xiao Shi (Xun) Yixue Jinglun Quanji] One hundred thirty volumes. Not seen.
Xiao Xun states: *Yixue Jinglun Quanji* consists of eight types. Zazheng (Miscellaneous Diseases) eighty volumes, Shanghan (Cold Damage) eight volumes, Pediatric Zazheng eight volumes, Douzhen (Smallpox/Rashes) ten volumes, Fanglun (Prescription Discussions) eight volumes, Bencao (Materia Medica) eight volumes, Maixue (Pulse Studies) four volumes. They integrate Jinglun but are separately bound. Funke (Gynecology) eight volumes is one of them. The complete work totals 134 volumes. (From the Examples of *Funke Jinglun*)
[Wang Shi (Hu) Yiyi Bu Zhi Fang] Not seen.
Annotation: Mentioned in the postscript of Li Fengchun’s *Shanghan Lun Bianzheng Guangzhu*.
[Zhang Shi (Zhicong) Lushantang Leibian] Two volumes. Extant.
Autobiographical Preface: South of my home lies Xushan, at the foot of Emei, where stones emerge abundantly. I planted the upright ones as peaks, relied on the hollow blocks as ridges, and connected the steep cliffs and deep valleys into winding paths. I built a few rooms on top, and constructed a pavilion facing south overlooking the mountain. Visitors admiring the lush shade lingered, comparing it to the cool springs. I sat in the pavilion for nearly thirty years. All my writings originated here. Last winter, *Suwen* was completed and gradually released. I sighed, "Having elucidated the sacred lineage, yet allowing errors to persist is like trying to reverse a torrent or drifting like a gull." Thus, I integrated the hidden meanings, cross-referenced and detailed them, raising debates according to categories. But how to debate? Where principles are identical, debate is unnecessary. Where principles differ, debate is unnecessary. Even if principles seem identical but are actually different, or vice versa, the interplay of similarity and difference requires no debate. Only when things appear identical but are fundamentally different, or appear different but are fundamentally identical, is debate necessary—to show that sameness is not difference, and difference is not sameness. Debating allows future generations to know the similarity through difference, and the difference through similarity. Knowing that similarity is not difference, and difference is not sameness, reveals the root of both. Then debate ceases. If you say I enjoy debating, I dare not admit it. In the first month of Gengxu year, Zhi Zhicong of Xiling Yinan wrote at Hualan of Yanchi.
Postscript by Wang Qi: Elders told me that from Shunzhi to early Kangxi, over forty years, outsiders called Wulin a reservoir of physicians. At that time, Lu Jingong integrated Zen philosophy with medical theory, curing rare diseases effectively, gaining fame. Zhang Yinan followed, sharing equal renown. They built Lushan Tang, inviting students and disciples to discuss, comparing canonical texts to distinguish right from wrong. Scholars of Xuanyuan and Qibo flocked to their doors, marking a golden age. Their works are worthy of passing down. Zhang’s compilations have been printed. Within a century, copies have dwindled. *Zhenjiu Mizhuan* and *Lushantang Leibian* are now hard to find. I searched for years and finally obtained *Leibian*. Observing its alignment of ancient and modern standards, analysis of doubts, and correction of errors, it serves as a model for learners. I urgently reprinted it to spread its influence. May future learners use it as a guide to stay on the right path, avoiding deviations and wrong turns. Yinan initially served as a clerk for the Grain Intendant. The Intendant suffered from strangury (difficulty urinating). Physicians’ treatments failed. Recommended to Yinan, he administered Buzhong Yiqi Tang. One dose cured him. Asked why descending/purgative drugs failed while ascending/lifting drugs succeeded, Yinan replied, "Have you not seen a water vessel? If the top is closed and inverted, no drops fall. Removing the blockage allows flow. Is this not the method?" The text explains that to descend, one must first ascend, using the pulley rope as a metaphor. Applying this logic universally reveals the inexhaustible nature of medical arts. I heard this from Huang Guanshi. Recently, Zhang Dongfu told me that Lu Jingong treated the Grain Intendant with severe internal blockage preventing urination. Physicians were helpless. Jingong prescribed one liang each of Ginseng and Ephedra. Physicians hesitated, but the Intendant drank it and urinated promptly, rewarding Jingong with a thousand taels. This differs from my previous account. I believe Lu and Zhang treated different patients, but stories conflated them onto the Grain Intendant, causing confusion. Huang and Zhang are not liars, so I record both as methods for treating strangury and proof of the profound theories in this volume. People should ponder carefully to benefit, not dismissing it as superficial. On the fifth day of the third month, Jichou year of Qianlong, Wang Qi of Xushan Lao ren postscripted.
[Gao Shi (Shi) Yixue Zhenzhuan] One volume. Extant.
Preface by Wang Jiasi: From where does the Way of Medicine originate? Heaven creates humans with righteous Qi, but cannot prevent premature death, plague, and pestilence. Thus, it borrows the complementary and restraining properties of natural substances for remediation, entrusting authority to physicians. Premature death can be extended, weakness strengthened, illness cured, distress relieved. Physicians act on behalf of Heaven, participating in creation and balancing regrets. Tracing back to Shennong, who distinguished herbs to define properties, and Qibo, who clarified Yin-Yang for the *Neijing*. In the late Han, Zhang Zhongjing was born, inheriting Shennong and Qibo’s principles, authoring treatises on acute and miscellaneous diseases, promoting orthodox learning to establish the medical lineage. After Zhongjing’s death, the canonical teachings were lost, leading to chaos and endless errors. Families wrote their own books, individuals pursued their own studies. Society’s reliance on physicians became worse than having none. I often lamented this. My teacher, Master Shizong, possessed unique spiritual insight and superior knowledge. He annotated canonical texts, restoring the Great Way and correcting the lineage. In his spare time, he gathered disciples for dialectics. Under his guidance, students recorded his teachings, naming them *Yixue Zhenzhuan* (True Transmission of Medical Learning). They cover Yin-Yang, Qi-Blood, Zang-Fu, meridians, and Five Movements/Six Qi. Whatever previous sages implied but did not fully expound is now clearly revealed; whatever previous books lacked is now complete. Truly sufficient to remedy humanity and merit Heaven’s creation. Its significance is profound. We compiled and extracted key points for printing. Let all know the true transmission of medicine and study without falsehood. This fulfills our teacher’s ambition to uphold the Way. In the spring of Jimei year, Wang Jiasi Zijia respectfully inscribed from Qiantang.
[Lu Shi (Qi) Yilin Koupu] Hai Ning Xumu, two volumes. Not seen.
[Yi’an] Hai Ning Xumu, one volume. Not seen.
[Yilin Xinlun] Not seen.
Annotation: Mentioned in the bibliography cited by Zhang Shi’s *Yitong*. Hai Ning Xumu contains ten medical essays; could it be the same book?
[Wang Shi (Ang) Yifang Jijie] Three volumes. Extant.
Autobiographical Preface: Confucius said, "Being able to take oneself as a analogy can be called the method of Ren (Benevolence)." Ren is a study of mind and nature, yet it cannot lack a method. How much more so for the hundred arts, which cannot excel without a method? Among the arts, medicine is paramount, as it holds the fate of human life and is something sages must treat with caution. I have pondered: Every disease has symptoms; symptoms are evidence.