也。有斯病。必形斯候者也。证必有脉。脉者。脏腑经络。寒热虚
实。所由分也。有与证相符者。有与证不相符者。必参验之。而后可施治者也。察脉辨证。而方立焉。方者。一
定不可易之名。有是病者。必主是药，非可移游彼此。用之为尝试者也。方之祖始于仲景。后人触类。扩而充之。
不可计殚。然皆不能越仲景之范围。盖前人作法。后人因焉。创始者难为方。后起者易为功。取古人已验之成规。
而斟酌用之。为效不既易乎。然而执方医病。而病不能瘳甚。或反以杀人者。又何以说焉。则以脉证未辨。药性
未明。惑于似。而反失其真。知有方。而不知方之解故也。方之有解。始于成无己。无己慨仲景之书。后人罕识。
爰取伤寒论而训诂之。诠症释方。使观者有所循入。诚哉仲景之功臣。而后觉之先导矣。厥后名贤辈出。谓当踵
事增华。析微阐奥。使古方时方。大明于世。宁不愉快。夫何着方者日益多。注方者不再见。岂金针不度欤。抑
工于医者。未必工于文词。不能达意。遂置而不讲欤。迄明始有吴鹤皋之医方考。文义清疏。同人脍炙。是以梨
枣再易。岂为空谷足音。故见之而易喜欤。然吴氏但一家之言。其于致远钩深。或未彻尽。兹特博采广搜。纲罗
群书。精穷蕴奥。或同或异。各存所见。以备参稽。使探宝者不止一藏。尝鼎者不仅一脔。几病者观之。得以印
证。用者据之。不致径庭。宁非卫生之一助欤。或曰。善师者不陈。得鱼者忘筌。运用之妙。在于一心。何以方
为。余曰。般 不弃规矩。师旷不废六律。夫易之为书。变动不居。然亦有变易不易二义。故曰。着之德圆而
神。卦之德方以智。夫卦诚方矣。岂方智之中。遂无圆神之妙也哉。吾愿读吾书者。取是方而圆用之。斯真为得方
之解也已。康熙壬戌岁阳月。休宁 庵汪昂题。
〔医方汤头歌括〕一卷 存
〔李氏（文来）医鉴〕十卷 未见
四库全书提要曰。国朝李文来编。文来字昌期，婺源人。初休宁汪桓作医方集解。本草备要二书。浅显易明。
颇行于世。康熙丙子。文来撮合两书。条分缕析。分类排纂。以成是书。名曰李氏医鉴。实则汪氏书也。又以杂
证及伤寒有未备者。更辑为续补二卷。未附桓所作三焦命门辨一篇。称医鉴成。请正于桓。详校差讹。玉成完璧。
更授以是编。附刻卷末。则文来辑是书时。桓尚无恙。与所手定无异矣。
按着医方集解本草备要者。汪桓之兄昂也。提要何以相混若此。
〔医鉴续补〕二卷 未见
〔尤氏（乘）寿世青编〕二卷 存
〔徐氏（人凤）医方指南〕十卷 存
〔陈氏（士铎）石室秘录〕六卷 存
四库全书提要曰。国朝陈士铎撰。士铎字远公。山阴人。是书托名岐伯所传。张机华佗等所发明。雷公所增
补。凡分一百二十八法。议论诡异。所列之方。多不经见。称康熙丁卯遇岐伯诸人于京都。亲受其法。前有岐伯
序。自题中清殿下宏宣秘录无上天大帝真君。又有张机序。自题广蕴真人。方术家固多根据托。然未有怪妄至此者。
亦拙于作伪矣。
〔辨证录〕十四卷 存
自序曰。丁卯秋余客燕市。黄菊初开。怀人自远。忽闻剥啄声。启扉迓之。见二老者衣冠伟甚。余奇之。载
拜问曰。先生何方来。得毋有奇闻诲铎乎。二老者曰。闻君好医。特来辨难耳。余谢不敏。二老者曰。君擅著作
才。何不着书。君自堆顾。 时艺。窃耻之。余壮其言。乃尚论灵
素诸书。辨脉辨证。多非世间语。余益奇之。数共晨夕。遂尽闻绪论。阅五月别去。训铎曰。今而后君可出而着
书矣。铎退而记忆。合以所试方。日书数则。久乃成帙。夫医道之难也。不辨脉。罔识脉之微。不辨证。罔识证
之变。今世人习诊者。亦甚多矣。言人人殊。究不得其指归。似宜辨脉。不必辨证也。虽然。辨脉难知。不若辨
证易知也。古虽有从脉不从证之文。毕竟从脉者少。从证者众。且证亦不易辨也。今人所共知者。必不辨也。古
人所已言者。不必辨也。必取今人之所不敢言。与古人之所未及言者。而畅辨之。论其证之所必有。非诡其理之
所或无。乍闻之而奇。徐思之而实未奇也。客曰。布帛菽粟。可以活人。安在谈医之必奇乎。余谢之曰。布帛菽
粟。平淡无奇。而治人之理实奇也。日服之而不知其何以温。日食之而不知其何以饱。致使其理之彰可乎。铎之
辨证。犹谈布帛菽粟之理耳。客又笑曰。君辨理奇矣。已足显著作之才。奚必托仙以KT 奇耶。铎。尼山之弟子也。
敢轻言著作乎。闻二先生教。亦述之而已矣。何必讳其非仙哉。仙不必讳。而必谓见书非述也。得欺世以KT 奇乎。
书非KT 奇而仍以奇闻名者。以铎闻二先生之教，不过五阅月耳。数十万言。尽记忆无忘。述之成帙。是则可奇者
乎。岂矜世以KT 奇哉。山阴陈士铎敬之甫。别号远公。又号朱华子。题于大雅堂。
〔李氏（用粹）证治汇补〕八卷 存
自序略曰。古人立说。各有一长。取其所长。合为全璧。先圣后圣。其揆一也。然广征万卷。恐多歧亡羊。
专执一说。是守株待兔。不若内遵经旨。外律诸家者为当耳。于是不揣孤陋。取古人书。而汇集之。删其繁而存
其要。补其缺而正其偏。每证列成一章。每章分为数节。其间首述灵素。示尊经也。下注书目。传道统也。冠以
大意。提纲领也。赘以管见。补遗略也。稿凡三易。辑成数卷。颜其端曰证治汇补。盖欲以汇合古人之精意。而
补古人之未备也。大概此集编次法。即为临证审治法。先以病因。详标本也。次以外候。察病状也。次条目。审
经络也。次辨证。决疑似也。次脉象。凭折衷也。次治法。调虚实也。次劫法。垂奇方也。次用药。指入门也。
续以附证。博学问也。终以方剂。与绳墨也。每证之中。首尾编次。皆列为十事。如是而大纲毕备。条理井然。
合其章句。前后相贯。分其节目。次第成章。庶几流览诵读。无大繁太简之弊。俾贤智者俯而就之。即不及者。
亦而致之。是或继往开来之一助耳。但病机变化。诚难尽于纸上陈言。证治玄融。岂易罄夫心中妙理。予才末
学。兹集少文。是知规矩不足尽匠氏之功。彀率无以喻射者之智。彼临机应变。必竣神圣通心。举错合宜。方为
化工在手。斯实望于世之君子。时康熙丁卯孟冬上浣。申江李用粹修之氏题。
〔刘氏（晓）济人宝笈〕二卷 存
〔王氏（宏翰）医学原始〕九卷 存
自序曰。盖闻忧于道者神清。精于学人靡暇。是以学问之原。须应致知格物。而格学之功。莫不有机焉。余
少苦志业儒。因慕古人有言。不为良相。则为良医。然良医岂易言哉。上知天文气运之变化。下达地理万物之质
性。中明人事情欲之乘克。庶几医学之原。在于斯矣。愚虽不敏。每思人之性命于天。而本来之原。务须明确。
不致贸贸虚度。于是从师讨究。博访异人。而轩岐叔和仲景东垣河间诸家。及天
文坤与性学等书。罗核详考。而天地造化之理。五运六气之变迁。人身气血之盈虚。脏腑经络之病机。悉皆参论。
至于人之受命本末。最为关切。先儒虽有谆谆之论。今儒务末。置而不讲。虽有论者。俱多远儒近释。大医大儒。
道无二理。亦岂愦愦乎。愚慨性命之学不明。今而幸闻凡究确而得于心者。不敢私秘。首立元神元质一说。明人
道之生机。上帝赋畀之本原。一烛了然。不使诱入修炼旁门之误。次论受形男女之分别。知受赋立命之原。命既
立矣。而元质生机。原系四元行缔结。资饮食而成四液。繇四液以发知觉。而五官四司。得以涉记明晤。至寤寐
睡梦。前人论而不确。或言梦乃魂出而成。殊不知魂称身生。魂离身死。岂有魂游于万里之外。而一唤即归醒之
理乎。又道家托言出神远游。虚幻妄诞之谈。俱经分晰理。明人五脏六腑。其中各有胎生之原。病如心脏。
KT弱小者心脆。心脆则善病消瘅热中。肺脏。合腋张胁者肺下。肺下则善肋下痛。医逢此证。若不胸有灵素。何以知
其原。又医不知经络。犹夜行无烛。是以一脏一腑之下。详论经络脉穴起止。病原分列。每经正侧细图。致内
照灼然。及奇经八脉之奥。亦并陈缀至周身俞穴。主病针灸补泻之法。俱经详悉。而引经用药之理。靡不由斯。
凡昔贤与儒说。不出于医。而有关于性旨者。亦辨悉而着之。间以不揣之愚。附管窥以缀其中，皆出乎性学之实
理。不敢以意为度也。使学人知变化曲折之深。得探性命之原。亦未必不于是而得之。岂止医道云乎哉。付诸梨
枣。以公于世。若当吾世。有高明之彦。积乎学之深。而更得其渊源。为余意之所未及者。犹幸而望其教我。以
教天下者也。康熙二十七年端月下浣。云间浩然子王宏翰自撰。
〔病机洞垣〕未见
按上见于吴县志。
〔程氏（履新）易简方论〕六卷 存
引曰。尝读内经妙义。如牟尼珠活活泼泼。莫可端倪。自非上智之士。鲜能晰其精微。降至汉末张长沙。慨
其族人误没于伤寒者。十常八九。于是着伤寒论。立三百九十七法。一百十三方。方方俱有妙义。自非登堂入室
者。鲜能用之。自兹以往。方书日多。汗牛充栋。不可胜计。习医者亦满天下。不可胜计。于不可胜计之中。求
其良者什一。庸者什九。良者自能晰内经之精微。究天下之秘奥。施利济于无穷也。庸者示以伤寒方法。茫无所
从。虽长沙之堂。尚不易升。而况欲入灵素之室乎。于是庸浅之流。惮经论深奥。莫能窥测。乃率以方授受。问
症检方。习以为常。若强语以精微经论。反冰炭而不相投。不若因时俗习尚之常。而发明其应否之议。是余不得
已之苦心也。若夫沉 痼疾。伤寒痘疹。良医亲视。望闻问切。犹恐疑难。岂可以一定之方。而应无穷之变。故
不敢载。兹但取寻常易识之症。和平稳安之方。参以昔贤斟酌之论。俾山陬海隅。求良医而不速得。开卷检方。
折衷其论。而自药焉。不致为庸妄所误耳。易曰。易则易知。简则易从。由易知易从之方而论之。编为六卷。题
其端曰易简方论。皆述前贤遗意。非敢妄添蛇足也。古云。用古方治今病。譬如拆旧料盖新房。不经良工之手。
不易成也。神而明之。存乎其人。是又望于后之君子。若夫尚论千古。未张孙而本轩岐。劣群方而优经论。则孟
子所谓游于圣人之门者。安用夫斯编之赘耶。
（前文接：）有这种病，必然会出现这种证候。证候必然通过脉象来体现。脉象是区分脏腑经络、寒热虚实的关键依据。脉象与证候相符的，也有不相符的，必须综合参验，然后才能施治。通过诊察脉象和辨析证候，方剂便确立起来。方剂是固定不可更改的名称，有某种疾病，就必须用主治该病的药物，不能随意移用，拿它来当作尝试的工具。方剂的祖始始于张仲景，后人触类旁通，扩充补充，数量多得无法穷尽。然而都不能超出张仲景的范围。大概前人制定法则，后人遵循它。创始者难以制定方剂，后起者容易取得成效。取用古人已经验证的成规，加以斟酌使用，疗效不是更容易吗？然而，拘泥于方剂治病，而病不能痊愈，甚至反而致人死亡的，又怎么解释呢？这是因为脉证没有辨明，药性没有弄懂，被似是而非的现象迷惑，反而失去了真相；只知道有方剂，却不知道对方剂原理的理解。对方剂进行注解阐释，始于成无己。成无己感慨张仲景的书籍，后人很少能认识理解，于是选取《伤寒论》进行训诂解释，诠解症状，阐释方义，使读者有所遵循入门，这确实是张仲景的功臣，也是后来者的先导。此后名贤辈出，认为应当继承前事并增添文采，剖析微妙，阐发深奥，使古方时方在世上大明于世，难道不令人愉快吗？为何著写方书的日益增多，注解方书的却不再出现。难道是金针不度人吗？还是精通医术的人，未必擅长文辞，不能表达心意，于是放置不讲求呢？直到明代才有吴鹤皋的《医方考》，文义清晰疏朗，人们争相传阅，因此刻版多次重印，难道是像空谷足音那样少见，所以见到就容易欢喜吗？然而吴氏只是的一家之言，对于深远精微之处，或许未能透彻详尽。这里特意博采广搜，网罗群书，精心穷究蕴藏的精奥，或同或异，各自保存所见，以备参考稽考，使探宝者不止一个宝藏，尝鼎者不仅是一块肉。患病者观看，得以印证，使用者依据，不至于大相径庭，岂不是卫生保健的一个帮助吗？有人说，善于为师者不陈设（指不拘泥形式），得到鱼就忘记筌（工具），运用的妙处在于一心，为什么还要讲究方剂呢？我说，鲁班不弃规矩，师旷不废六律。《易经》这部书，变动不居，但也有变易和不易两方面的意义。所以说，蓍草的德行圆融而神妙，卦象的德行方正而智慧。卦象确实方正了，难道在方智之中，就没有圆神之妙吗？我希望读我这本书的人，取这个方剂而圆融地运用它，这才是真正得到了对方剂的理解啊。康熙壬戌年阳月，休宁汪昂题。
〔《医方汤头歌括》〕一卷 存
〔《李氏（文来）医鉴》〕十卷 未见
四库全书提要说：本朝李文来编纂。文来字昌期，婺源人。起初休宁汪桓编写了《医方集解》、《本草备要》两本书，浅显易懂，颇流行于世。康熙丙子年，文来撮合这两本书，条分缕析，分类排纂，从而写成此书，名叫《李氏医鉴》，实际上就是汪氏的书。又因为杂证及伤寒方面有未完备的地方，更辑录为续补二卷，未附上汪桓所作的《三焦命门辨》一篇。称《医鉴》完成后，请汪桓校正，详细校对差错讹误，成就完美之作，又将此编授给汪桓，附刻在卷末，那么文来辑录这本书时，汪桓还健在，与他亲手定稿无异。
按：撰写《医方集解》、《本草备要》的是汪桓的哥哥汪昂。提要怎么会混淆到这种地步。
〔《医鉴续补》〕二卷 未见
〔《尤氏（乘）寿世青编》〕二卷 存
〔《徐氏（人凤）医方指南》〕十卷 存
〔《陈氏（士铎）石室秘录》〕六卷 存
四库全书提要说：本朝陈士铎撰写。士铎字远公，山阴人。这本书托名岐伯所传，张机、华佗等人所发明，雷公所增补。共分一百二十八法，议论诡异，所列的方剂，多不常见。自称康熙丁卯年在京都遇到岐伯等人，亲自受其法，前有岐伯序，自题中清殿下宏宣秘录无上天大帝真君，又有张机序，自题广蕴真人。方术家固然多有依托，但没有怪妄到这种程度的，也是拙劣于作伪了。
〔《辨证录》〕十四卷 存
自序说：丁卯年秋天，我客居燕市，黄菊初开，怀念远方的人。忽然听到敲门声，开门迎接，看见两位老者衣冠非常伟岸。我感到奇怪，乘车拜见问道：“先生从哪里来，莫非有奇闻教导我吗？”两位老者说：“听说您喜好医学，特地来辩难罢了。”我推辞说不才。两位老者说：“您擅长写作才华，为什么不著书？您自己顾惜科举时文，我窃以为可耻。”我赞赏他的话，于是进而论述《灵枢》、《素问》等书，辨脉辨证，大多不是世间的话语。我更加感到奇怪，多次共同度过早晚，于是听尽了绪论。过了五个月分别离去，训导我说：“从今以后您可以出来著书了。”我退下回忆记忆，结合所试用的方剂，每天书写数则，久而久之成册。医学之道很难，不辨脉，无法识别脉的微细；不辨证，无法识别证的变幻。现在世人学习诊脉的也很多，言人人殊，最终不得其宗旨，似乎应该辨脉，不必辨证吧。虽然如此，辨脉难知，不如辨证易知。古代虽然有从脉不从证的文字，毕竟从脉的人少，从证的人多。而且证也不容易辨别。现在众人所知道的，一定不需要辨别；古人已经说过的，不必辨别。一定要取今人不敢说的，与古人所未曾涉及的，而畅快地辨别它。论述证的必然存在，不是诡辩那些可能没有的道理。乍一听觉得奇怪，慢慢思考其实并不奇怪。客人说：“布帛菽粟，可以养活人，哪里谈医学一定要奇怪呢？”我谢罪说：“布帛菽粟，平淡无奇，但治人的道理实在奇妙。每天服用却不知道它为什么温暖，每天食用却不知道它为什么饱腹，致使它的道理彰显可以吗？我的辨证，就像谈论布帛菽粟的道理罢了。”客人又笑着说：“您辨理奇特，已经足以显著您的著作才华，何必依托神仙以显示奇特呢？”我，是孔子的弟子，敢轻言著作吗？听闻两位先生的教诲，也只是陈述罢了。何必忌讳它们不是神仙呢？神仙不必忌讳，但一定要说看到书不是陈述，能欺骗世人以显示奇特吗？书不是为了显示奇特而仍以奇特闻名的，因为我听闻两位先生的教诲，不过五个月而已。数十万言，全部记忆不忘，陈述成册，这倒是可以奇特的地方吗？岂是夸耀世人以显示奇特呢？山阴陈士铎敬之甫，别号远公，又号朱华子，题于大雅堂。
〔《李氏（用粹）证治汇补》〕八卷 存
自序大意说：古人立说，各有一长，取其所长，合为全璧。先圣后圣，其道理是一样的。然而广征万卷，恐怕多歧亡羊；专执一说，是守株待兔。不如内遵经旨，外律诸家者为当。于是不揣孤陋，取古人书，而汇集之。删其繁而存其要，补其缺而正其偏。每证列成一章，每章分为数节。其间首先叙述《灵枢》、《素问》，以示尊经；下面注书目，以传道统；冠以大意，以提纲领；赘以管见，以补遗略。稿凡三易，辑成数卷。标题端曰《证治汇补》，大概想以汇合古人的精意，而补古人的未备。大概此集编次法，即为临证审治法。先以病因，详标本；次以外候，察病状；次条目，审经络；次辨证，决疑似；次脉象，凭折衷；次治法，调虚实；次劫法，垂奇方；次用药，指入门；续以附证，博学问；终以方剂，与绳墨。每证之中，首尾编次，皆列为十事。如是而大纲毕备，条理井然。合其章句，前后相贯；分其节目，次第成章。庶几流览诵读，无大繁太简之弊。使贤智者俯而就之，即使不及者，也能达到。这是或许继往开来的一助耳。但病机变化，诚难尽于纸上陈言；证治玄融，岂易罄夫心中妙理。予才末学，兹集少文。是知规矩不足尽匠氏之功，彀率无以喻射者之智。彼临机应变，必竣神圣通心，举错合宜，方为化工在手。斯实望于世之君子。时康熙丁卯孟冬上浣，申江李用粹修之氏题。
〔《刘氏（晓）济人宝笈》〕二卷 存
〔《王氏（宏翰）医学原始》〕九卷 存
自序说：大概听说忧道者神清，精于学者人无闲暇。因此学问之源，须应致知格物，而格学之功，莫不有机焉。我年少苦志业儒，因羡慕古人有言，不为良相，则为良医。然而良医岂易言哉！上知天文气运之变化，下达地理万物之质性，中明人事情欲之乘克，庶几医学之源，在于斯矣。愚虽不敏，每思人之性命于天，而本来之源，务须明确，不致贸贸虚度。于是从师讨究，博访异人，而轩岐、叔和、仲景、东垣、河间诸家，及天文坤舆、性学等书，罗核详考。而天地造化之理，五运六气之变迁，人身气血之盈虚，脏腑经络之病机，悉皆参论。至于人之受命本末，最为关切。先儒虽有谆谆之论，今儒务末，置而不讲。虽有论者，俱多远儒近释。大医大儒，道无二理，亦岂愦愦乎。愚慨性命之学不明，今而幸闻凡究确而得于心者，不敢私秘。首立元神元质一说，明人道之生机，上帝赋畀之本原，一烛了然，不使诱入修炼旁门之误。次论受形男女之分别，知受赋立命之源。命既立矣，而元质生机，原系四元行缔结，资饮食而成四液，繇四液以发知觉，而五官四司，得以涉记明晤。至寤寐睡梦，前人论而不确。或言梦乃魂出而成，殊不知魂称身生，魂离身死，岂有魂游于万里之外，而一唤即归醒之理乎？又道家托言出神远游，虚幻妄诞之谈，俱经分晰理。明人五脏六腑，其中各有胎生之源。病如心脏，KT弱小者心脆，心脆则善病消瘅热中。肺脏，合腋张胁者肺下，肺下则善肋下痛。医逢此证，若不胸有灵素，何以知其源。又医不知经络，犹夜行无烛，是以一脏一腑之下，详论经络脉穴起止，病原分列，每经正侧细图，致内照灼然。及奇经八脉之奥，亦并陈缀至周身俞穴，主病针灸补泻之法，俱经详悉，而引经用药之理，靡不由斯。凡昔贤与儒说，不出于医，而有关于性旨者，亦辨悉而着之。间以不揣之愚，附管窥以缀其中，皆出乎性学之实理，不敢以意为度也。使学人知变化曲折之深，得探性命之源，亦未必不于是而得之。岂止医道云乎哉。付诸梨枣，以公于世。若当吾世，有高明之彦，积乎学之深，而更得其渊源，为余意之所未及者，犹幸而望其教我，以教天下者也。康熙二十七年端月下浣，云间浩然子王宏翰自撰。
〔《病机洞垣》〕未见
按：上述见于吴县志。
〔《程氏（履新）易简方论》〕六卷 存
引曰：曾经阅读《内经》妙义，如牟尼珠活活泼泼，莫可端倪。如果不是上智之士，很少能解析其精微。降至汉末张长沙，感慨其族人误没于伤寒者，十常八九。于是著《伤寒论》，立三百九十七法，一百十三方。方方俱有妙义，如果不是登堂入室者，很少能用之。自此以往，方书日多，汗牛充栋，不可胜计。习医者亦满天下，不可胜计。于不可胜计之中，求其良者什一，庸者什九。良者自能解析《内经》之精微，究天下之秘奥，施利济于无穷也。庸者示以伤寒方法，茫无所从，虽长沙之堂，尚不易升，而况欲入灵素之室乎。于是庸浅之流，惮经论深奥，莫能窥测，乃率以方授受，问症检方，习以为常。若强语以精微经论，反冰炭而不相投。不若因时俗习尚之常，而发明其应否之议，是余不得已之苦心也。若夫沉疴痼疾，伤寒痘疹，良医亲视，望闻问切，犹恐疑难，岂可以一定之方，而应无穷之变。故不敢载。兹但取寻常易识之症，和平稳安之方，参以昔贤斟酌之论，俾山陬海隅，求良医而不速得，开卷检方，折衷其论，而自药焉，不致为庸妄所误耳。《易》曰：易则易知，简则易从。由易知易从之方而论之，编为六卷。题其端曰《易简方论》，皆述前贤遗意，非敢妄添蛇足也。古云：用古方治今病，譬如拆旧料盖新房，不经良工之手，不易成也。神而明之，存乎其人。是又望于后之君子。若夫尚论千古，未张孙而本轩岐，劣群方而优经论，则孟子所谓游于圣人之门者，安用夫斯编之赘耶。
(Continuing from the previous text:) When there is such a disease, there must manifest such a pattern (Zheng). Patterns must necessarily be reflected in the pulse. The pulse is the means by which Zang-Fu organs and meridians, cold and heat, deficiency and excess are distinguished. There are cases where the pulse corresponds to the pattern, and cases where it does not; comprehensive verification is required before treatment can be administered. By observing the pulse and differentiating the pattern, a formula is established. A formula is a fixed name that cannot be altered arbitrarily; for a specific disease, one must use the herbs that specifically treat it, rather than shifting them casually or using them as mere experiments. The origin of formulas begins with Zhang Zhongjing. Later generations expanded upon his work through analogy and supplementation, resulting in an incalculable number of formulas. However, none transcend the scope established by Zhang Zhongjing. Generally, later generations follow the rules set by their predecessors. It is difficult for founders to create formulas, while successors find it easier to achieve results. By adopting proven regulations from antiquity and exercising discretion in their application, efficacy is indeed more readily achieved. Yet, why do some rigidly adhere to formulas to treat diseases without success, or even cause death? This occurs because the pulse and pattern have not been clearly differentiated, and the properties of the herbs are not understood. One is confused by superficial similarities and loses sight of the truth, knowing only of the existence of formulas but lacking an understanding of their principles. Annotation and explanation of formulas began with Cheng Wuji. Cheng Wuji lamented that few people in later generations could understand Zhang Zhongjing's works, so he selected the *Shanghan Lun* (Treatise on Cold Damage) for exegesis, interpreting symptoms and elucidating formulas to provide readers with a guide for entry. He was truly a meritorious servant of Zhang Zhongjing and a pioneer for those who came after. Subsequently, many eminent scholars emerged, believing that one should inherit previous endeavors and add refinement, analyzing subtleties and elucidating profundities, thereby making ancient and contemporary formulas widely known. Would this not be delightful? Why then do those writing about formulas increase daily, while those annotating them disappear? Is the golden needle [of knowledge] not passed down? Or perhaps those skilled in medicine are not necessarily skilled in literary expression, unable to convey their meaning, and thus neglect the subject? It was not until the Ming Dynasty that Wu Hegao published *Yifang Kao* (Examination of Medical Formulas), whose clear and lucid prose became widely appreciated, leading to multiple reprints. Was it because such works were rare as "footsteps in an empty valley," causing joy upon seeing them? However, Wu's work represents only one school of thought, and its exploration of profound depths may not be exhaustive. Here, I have extensively collected and searched, compiling numerous books, carefully investigating hidden profundities, preserving both similarities and differences according to each author's view, for reference and verification. This ensures that seekers of treasure have more than one source, and tasters of the tripod have more than one piece of meat. Patients who read it can verify their conditions, and practitioners who rely on it will not deviate significantly. Is this not a help to health preservation? Some say: "A good teacher does not display everything; once you catch the fish, forget the trap." The subtlety of application lies in the mind itself; why emphasize formulas? I reply: Lu Ban does not abandon compass and square; Shi Kuang does not discard the six pitches. The *I Ching* (Book of Changes) teaches constant change, yet also contains the principles of change and constancy. Thus it is said: "The virtue of the yarrow stalks is round and spiritual; the virtue of the hexagrams is square and wise." Although hexagrams are indeed square, does this mean there is no round and spiritual subtlety within square wisdom? I hope readers of my book will take these formulas and apply them with flexibility and spirit; this is truly to grasp the essence of formulas. Written by Wang Ang of Xiuning in the Yang month of the Renxu year of Kangxi.
*[Yifang Tangtou Geku]* (Songbook of Medical Formulas and Decoctions), 1 volume. Extant.
*[Li Shi Yi Jian]* (Li's Medical Mirror), 10 volumes. Not seen.
The Summary of the Siku Quanshu states: Compiled by Li Wenlai of the Qing dynasty. Wenlai, courtesy name Changqi, was from Wuyuan. Initially, Wang Huan of Xiuning compiled two books, *Yifang Jijie* (Collected Explanations of Medical Formulas) and *Bencao Beiyao* (Essential Materia Medica), which were simple and easy to understand, becoming popular. In the Bingzi year of Kangxi, Wenlai combined these two books, analyzing them item by item and categorizing them to create this work, titled *Li Shi Yi Jian*, which is essentially Wang's work. Because it lacked coverage of miscellaneous diseases and cold damage, two additional volumes of supplements were compiled. An essay by Wang Huan titled *Sanjiao Mingmen Bian* (Discrimination of Triple Burner and Gate of Life) was not included. Upon completion of *Yi Jian*, it was submitted to Wang Huan for correction, who meticulously checked for errors to perfect the work. This edition was attached to the end of the volume, indicating that when Wenlai compiled this book, Wang Huan was still alive, and the content remained consistent with Wang's original draft.
Note: The authors of *Yifang Jijie* and *Bencao Beiyao* were Wang Ang, the elder brother of Wang Huan. How the Summary confuses them in this manner is unclear.
*[Yi Jian Xubu]* (Supplements to Medical Mirror), 2 volumes. Not seen.
*[Yu Shi Shoushi Qingbian]* (Yu's Green Compilation for Longevity), 2 volumes. Extant.
*[Xu Shi Yifang Zhinan]* (Xu's Guide to Medical Formulas), 10 volumes. Extant.
*[Chen Shi Shishi Milu]* (Chen's Secret Records of the Stone Chamber), 6 volumes. Extant.
The Summary of the Siku Quanshu states: Authored by Chen Shiduo of the Qing dynasty. Shiduo, courtesy name Yuangong, was from Shanyin. This book claims to be transmitted by Qibo, developed by Zhang Ji and Hua Tuo, and supplemented by Lei Gong. It is divided into 128 methods. The discussions are bizarre, and the listed formulas are rarely seen. He claimed to have met Qibo and others in the capital in the Dingmao year of Kangxi and received their methods personally. There is a preface by Qibo, where he titles himself "Great Emperor True Lord of Heaven, Macro-Propagator of Secret Records under the Middle Clear Pavilion." There is also a preface by Zhang Ji, where he titles himself "Broadly Accumulated True Person." While practitioners often resort to false attributions, none are as absurd and bizarre as this; it is clumsy forgery.
*[Bianzheng Lu]* (Record of Pattern Differentiation), 14 volumes. Extant.
Preface: In the autumn of the Dingmao year, I was staying in the Yan market. As yellow chrysanthemums first bloomed, missing distant friends, I suddenly heard knocking. Opening the door to welcome the visitor, I saw two elderly men dressed very grandly. I was surprised, bowed deeply, and asked, "Where do you come from, Sir? Do you have strange news to instruct me?" The two elders said, "We heard you are fond of medicine and have come specifically to debate." I declined, saying I was incompetent. They said, "You possess talent for writing; why not compose a book? You cling to the eight-legged essay, which I disdain." Impressed by their words, I proceeded to discuss the *Ling Shu* and *Su Wen*. Their differentiation of pulses and patterns used language unlike anything in the world. I found this increasingly strange. After spending many mornings and evenings together, I heard all their fundamental theories. Five months later, they departed, instructing me, "From now on, you may come out and write a book." I retreated, recalled memories, combined them with tested formulas, wrote several entries daily, and eventually formed a manuscript. The way of medicine is difficult; without differentiating the pulse, one cannot recognize its subtleties; without differentiating the pattern, one cannot recognize its variations. Many people today learn diagnosis, yet their opinions vary greatly, ultimately failing to reach the core. One might think it sufficient to differentiate the pulse and not the pattern. Nevertheless, differentiating the pulse is hard to know, whereas differentiating the pattern is easier. Although ancient texts mention following the pulse over the pattern, few actually do so; most follow the pattern. Moreover, patterns are not easy to differentiate. What everyone knows today needs no differentiation; what ancients already said need not be differentiated. One must take what moderns dare not say and what ancients did not cover, and discuss it freely. Discussing what a pattern must inevitably present, rather than speculating on what might not exist, seems strange at first but is solid upon reflection. A guest said, "Cloth and grain can sustain life; why must medical discussion be strange?" I replied, "Cloth and grain are plain and unremarkable, yet the principle of sustaining life is wondrous. We consume them daily without knowing how they warm or satisfy us. Can we make this principle manifest? My differentiation of patterns is like discussing the principles of cloth and grain." The guest laughed again, saying, "Your discussion of principles is unique, sufficiently showing your talent for writing. Why rely on immortals to appear strange?" I am a disciple of Confucius; would I dare lightly claim authorship? Hearing the teachings of the two sirs, I merely record them. Why hide that they are not immortals? Immortals need not be hidden, but claiming the book is not a record but something else would deceive the world to appear strange. The reason this book is famous for its strangeness is that I memorized hundreds of thousands of words from the two sirs' teachings in just five months and compiled them. Is this not strange? Is it to boast to the world? Chen Shiduo of Shanyin, courtesy name Jingzhi, pseudonym Yuangong, also known as Zhu Huazi, inscribed at Daya Hall.
*[Li Shi Zhengzhi Huibu]* (Li's Compilation and Supplement of Syndrome Treatment), 8 volumes. Extant.
Brief Preface: Ancients established theories, each having strengths. Taking their strengths creates a complete jade disc. The principles of former and latter sages are one. However, citing ten thousand volumes may lead to losing the sheep due to too many paths; adhering strictly to one theory is like waiting by a stump for a rabbit. It is better to internally follow canonical principles and externally regulate by various schools. Thus, disregarding my ignorance, I collected ancient books, deleting redundancy to preserve essentials, supplementing deficiencies and correcting biases. Each syndrome forms a chapter, divided into sections. First narrating the *Ling Shu* and *Su Wen* shows respect for the classics; noting book sources transmits the lineage; adding a general outline provides the framework; appending personal insights fills gaps. The draft underwent three revisions. Titled *Zhengzhi Huibu*, aiming to synthesize the refined ideas of ancients and supplement their omissions. The compilation method serves as the clinical examination and treatment method. First, etiology details root and branch; second, external signs observe disease manifestations; third, items examine meridians; fourth, pattern differentiation resolves doubts; fifth, pulse images provide balance; sixth, treatment methods adjust deficiency and excess; seventh, drastic methods present unusual formulas; eighth, herb usage guides entry; ninth, supplementary syndromes broaden knowledge; finally, formulas serve as standards. Each syndrome is structured into ten items. Thus, the main outline is complete and orderly. Chapters connect front to back; sections progress sequentially. This avoids being too verbose or too brief, allowing the wise to approach easily and the less capable to attain proficiency. This may assist in continuing the past and opening the future. However, pathological mechanisms are hard to fully express in written words; the profound integration of syndrome and treatment is difficult to exhaust in thought. With my limited talent and learning, this collection lacks literary flourish. Rules cannot fully capture a craftsman's skill; bow limits cannot illustrate an archer's wisdom. Those who adapt to changing circumstances must achieve divine connection, acting appropriately to wield nature's power. I hope this encourages gentlemen of the world. Written by Li Yongcui of Shenjiang in the early winter of the Dingmao year of Kangxi.
*[Liu Shi Jiren Baoji]* (Liu's Precious Repository for Saving People), 2 volumes. Extant.
*[Wang Shi Yixue Yuan Shi]* (Wang's Original Sources of Medicine), 9 volumes. Extant.
Preface: It is said that those concerned with the Dao have clear spirits, and those dedicated to study have no leisure. Therefore, the source of learning requires acquiring knowledge and investigating things. The merit of investigating learning involves mechanism. In my youth, I studied Confucianism with great effort, admiring the saying, "If not a good minister, then a good physician." But how difficult is it to be a good physician! One must understand changes in astronomy and qi cycles above, geographical qualities of all things below, and human desires and interactions in the middle. This is the source of medicine. Though dull, I reflect that human life and destiny come from Heaven, and their original source must be clear to avoid wasting life. Thus, I sought teachers, visited extraordinary people, and examined works by Xuanyuan, Qibo, Hehu, Zhongjing, Dongyuan, Hejian, and others, as well as books on astronomy, earth, and nature studies. I thoroughly investigated the principles of heaven and earth creation, changes of five movements and six qi,盈虚 of qi and blood in the body, and pathological mechanisms of zang-fu and meridians. The beginning and end of human destiny are most concerning. Former Confucians discussed this earnestly, but modern Confucians neglect it, focusing on trivialities. Those who discuss it tend to distance themselves from Confucianism and approach Buddhism. Great physicians and great Confucians share the same Dao; how could they be confused? Lamenting that the study of life and destiny is unclear, and fortunately hearing those who investigate accurately and internalize it, I dare not keep it secret. First, I establish the theory of Primordial Spirit and Primordial Substance, clarifying the vitality of the human path and the original endowment from God, illuminating it clearly to prevent misleading people into erroneous cultivation paths. Second, I discuss the distinction between male and female forms, knowing the origin of endowment and destiny. Once destiny is established, primordial substance and vitality are bound by the four elements, nourished by diet to form four fluids, which develop perception, allowing the five senses and four faculties to function clearly. Regarding waking, sleeping, and dreaming, previous discussions were inaccurate. Some say dreams are formed by the soul leaving the body. Ignorantly, they do not know that the soul is born with the body and dies with it; how could the soul travel ten thousand miles and return instantly upon calling? Also, Taoist claims of spirit travel are illusory and absurd, which I have analyzed. Clarifying that the five zang and six fu organs each have embryonic origins: for heart disease, if the heart is weak, it is brittle and prone to Xiao-Dan (wasting-thirst) and heat accumulation. For lung disease, if the lungs are low, pain occurs under the ribs. If a physician encounters these patterns without understanding the *Ling Shu* and *Su Wen*, how can they know the origin? Furthermore, a physician who does not know meridians is like walking at night without a candle. Below each zang-fu, I detail the starting and ending points of meridians and acupoints, listing pathogens, drawing detailed diagrams of anterior and posterior aspects of each meridian, ensuring internal clarity. Profoundities of the Eight Extraordinary Vessels are also presented, along with acupuncture and moxibustion tonification and sedation methods for all acupoints, explaining the rationale of guiding herbs by meridians. I also discriminate and record ancient sages' and Confucians' statements related to nature and destiny, even if not strictly medical. Occasionally attaching my humble insights, derived from real principles of nature studies, I dare not guess arbitrarily. May learners understand the depth of changes and explore the origin of life and destiny, finding it here, not just in medicine. Published for the public. If there are brilliant scholars in my time who have deep learning and understand the source better than I, I hope they will teach me, so I may teach the world. Written by Wang Honghan, Haoranzi of Yunjian, in the late spring of the 27th year of Kangxi.
*[Bingji Dongyuan]* (Cavern of Pathological Mechanisms). Not seen.
Note: Mentioned above in the Wuxian County Annals.
*[Cheng Shi Yijian Fanglun]* (Cheng's Easy and Simple Formula Discussions), 6 volumes. Extant.
Introduction: I have read the profound meanings of the *Neijing*; they are like precious pearls, lively and vivid, without clear beginnings or ends. Unless one is of superior intelligence, few can clarify their subtleties. Descending to the end of the Han dynasty, Zhang Changsha (Zhang Zhongjing) lamented that nine out of ten of his clan members died from cold damage. Thus, he wrote the *Shanghan Lun*, establishing 397 methods and 113 formulas. Each formula has profound meaning; unless one enters the inner chamber, few can use them. Since then, formula books have increased daily, filling ox-carts and filling warehouses, incalculable. Practitioners fill the world, incalculable. Among the incalculable, one-tenth are excellent, nine-tenths are mediocre. The excellent can clarify the subtleties of the *Neijing*, investigate worldly secrets, and benefit countless people. The mediocre, shown Shanghan methods, are lost and茫然, unable to ascend even to Zhang Changsha's hall, let alone enter the room of Ling Su. Thus, mediocre and shallow flows, fearing the profundity of canonical discussions, cannot fathom them, and simply transmit formulas, asking symptoms and checking formulas as routine. If forced to discuss subtle canonical theories, they clash like ice and charcoal. It is better to follow common customs and explain appropriateness. This is my helpless heartfelt intention. As for chronic stubborn diseases, cold damage, smallpox, and chickenpox, even good physicians examining closely via observation, listening, questioning, and palpation fear difficulties. How can fixed formulas respond to infinite changes? Thus, I dare not include them. Here, I only select common, easily recognizable syndromes and mild, stable formulas, referencing discussions from former sages. For those in remote areas seeking good doctors who are hard to find, opening the book to check formulas and balancing the discussions allows self-medication, preventing error by mediocrity and arrogance. The *I Ching* says: "Easy makes it easy to know; simple makes it easy to follow." Based on formulas that are easy to know and follow, I compiled six volumes. Titled *Yijian Fanglun*, describing the legacy of former sages, daring not add superfluous feet. Ancient saying: Using ancient formulas to treat modern diseases is like dismantling old materials to build a new house; without a skilled craftsman, it is hard to succeed. Divine illumination depends on the person. I hope this encourages future gentlemen. If one discusses antiquity, bases on Xuanyuan and Qibo rather than Sun and Wu, and prefers canonical theories over other formulas, then as Mencius said, those who wander in the gates of the sages, what use is this superfluous compilation?