〔高宗御定医宗金鉴〕九十卷 存
四库全书提要曰。乾隆十四年奉敕撰。首为订正伤寒论注十七卷。次为订正金匮要略注八卷。盖医书之最古
者。无过素问。次则八十一难经。然皆有论无方。（案素问有半夏等汤一二方。然偶然及之。非其通例也。）
其有论有方者。自张机始。讲伤寒及杂证者。亦以机此二书为宗。然伤寒论。为诸医所乱。几如争大学之错简。
改本愈多。而义愈晦。病其说之太杂。金匮要略。虽不甚聚讼。然注者罕所发明。又病其说之不详。是以首订二
书。纠讹补漏。以标证治之正轨。次为删补名医方论八卷。辑医方者。往往仅题某丸某散治某病。不知病状相似
者。病本多殊。古人论消息君臣佐使有其宜。攻补缓急有其序。或以相辅为用。或以相制为功。甚或以相反相激。
巧投而取效。必明制方之意。而后能详审病源。以进退加减。故方论并载也。次为四脉举诀一卷。取崔紫虚脉诀。
参以内经。阐虚实表里之要。紫虚者。宋道士崔嘉彦之号也。其书简括而精密。李时珍濒湖脉学。尝录以弁首。
故兹亦取以为准。次运气要诀一卷。阐素问五运六气之理。盖运气虽不可拘泥。亦不可竟废。故次于诊法。次为
诸科心法要诀五十四卷。以尽杂证之变。次为正骨心法要旨五卷。则古有是术。而自薛己正体类要以外。无专门
之书。故补其遗。
皆有图有说。有歌诀。俾学人既易考求。又便诵习也。自古以来。惟宋代最重医学。然林亿高保衡等。校刊古书
而已。不能有所发明。其官撰医书。如圣济总录。太平惠民和剂局方等。或博而寡要。或偏而失中。均不能实俾
于治疗。故圣济总录。惟行节本。而局方尤为朱震亨所攻。此编仰体圣主仁育之心。根据古义。而能通其变。参
酌时宜。而必求其征验寒热不执成见。攻补无所偏施。于以拯济生民。同登寿域。涵濡培养之泽。真无微之不至
矣。
〔沈氏（懋官）医学要则〕三卷 存
自序略曰。医者。理也。意也。实难言也。天地之道虽大。无非一理。医之治病。惟能意会。何所不通。然
理之玄奥难明。而意会之微妙莫测。是非易言也。古之轩辕，幼而聪慧。长而神明。怀圣人之资。抱经纬之才。
忱黎庶之疾苦。乃与岐伯等更相问难。闸发玄微。而作灵素一十八卷。垂万世不朽之弘慈。开亿兆生民之寿域。
第其道理渊深。文辞雅奥。非熟谙研求。鲜有得其解者。后有汤之伊芳尹秦越人。汉之仓公张仲景。魏之华佗。晋
之王叔和。隋之巢元方。唐有孙思邈王启玄。宋有钱乙庞安常。金有成无己刘完素。元有李东垣朱丹溪等。诸贤
踵起。着述不可胜计。未有不阐发经旨玄机。而敢自创也。惟高阳生自负高达。以大小肠之经络与心肺。相连配
于寸口。以肺同诊。三焦列于左尺。以命门列于右尺。而手厥阴膻中置之度外。大乖经旨。为后世之鄙矣。愚心
愤切。故不揣鄙陋。择集内经最要者。立为二十四要则。为后学之规范。并不敢背旨妄言。希图表异也。幸高明
者正之。
〔何氏（梦瑶）医碥〕七卷 存
自序曰。文以载道。医虽小道。亦道也。则医书亦载道之车也，顾其文繁而义晦。读者卒未易得其指归。初
学苦之。瑶少多病失学。于圣贤大道无所得。雅不欲为浮靡之辞。以贻虚车诮。因念道之大者以治心。其次以治
身。庄子曰。人莫大于心死。而身死次之。医所以治身也。身死则心无所寄。固小道中之大者。爰取少日所诵岐
黄家言。芟其繁芜，疏其湮郁。参以己见。泐为一书。用以阶梯初学。非敢谓是载道之车。欲使升车者。藉此以
登。如履碥石云耳。故以碥名编。或曰。方今景于昆冈。子作焦头烂额客炯矣。人咸谓子非医病。实医医。是书
出。其时医之药石欤。碥当作砭。予笑而不敢言。乾隆十六年岁次幸未季春望日。南海何梦瑶书于乐只堂。
赵林临序曰。予友何君西池年三十八。始成进士。其成晚。故得博通诸艺。能医。尤其笃嗜而专精者也。然
自其为诸生时。即文名藉甚。学士惠公称为南海明珠。于是西池之见知于人者。独着于诗文。余技遂为所掩。己
酉选拔。策询水利。西池以医喻。娓娓且千古。学士顾公亟赏之。拔置第一。予亦与选。得读其文。然后知西池
之旁通于医。而犹未悉其妙也。西池联捷后。寻观政西粤。历宰义宁阳朔岑溪思恩诸邑。迁牧辽阳。则又但以善
政闻。然其在思恩也。疠疫流行。西池广施方药。饮者辄起。制府策公。下其方于郡邑。存活甚众。辽阳民王洪
病风年余。狂易多力。投人秫火中。焦烂无完肤。敷以药数日愈。于是西池坐厅事。呼伍伯缚王洪庭柱间。洪且
骂且歌。州人聚观如堵。西池先威以刑。令怖 。旋予汤液。两人持耳灌之。有顷暴吐下。其病遽失。人咸惊为
神。嗣是西池之医。遂稍稍着矣。庚午夏。
予内子病。两月不少间。诸医皆束手。已治木矣。适西池请告归里。亟延诊。先后处大承气白虎小柴胡数十剂。
效在桴鼓。予谓西池。诸医皆言阳虚宜扶阳。非参附勿用。子独反之。何也。曰。此非粗工所知。且此辈妄引易
义。动言扶阳抑阴。夫易阳君子阴小人。故当扶抑。医言阴阳。但气耳。气非正则邪。正虚无论阴阳。均当扶。
邪胜无论寒热。均当抑。何得牵合惑人耶。又曰。温补之说。借口春夏。不识归根复命。四时皆生之理。苟明亢
害承制。以克为生。则大黄朴硝。即回阳之上品。故药之补泻。初无定名。惟视病之寒热。以为去取。今不问何
证。概从温补。何异惩溺而群趋火坑。不亦惑乎。又曰。医有庸有黠。庸医不知温补之能杀人也。以为平稳而用
之。黠医知温补之能杀人。而人不怨。以为可以藏拙而用之。于是景岳之徒遍天下。而河间丹溪之学绝矣。距邪
闲正。吾能已乎。西池之言若此。然则西池之医之着于天下也。所系固不少矣。西池所辑医书凡数种。向欲梓以
问世。而不名一钱。此编乃朋好所醵刻。先行者工竣。命予弁其端。予惟西池自序。简括精妙。无可复益。聊缀
拾其言论集验之未着于篇者。告诸世。使知西池之所长。不独在文章政事间而象着之以嘉惠天下也。是为序。赐
进士出身截选知县年眷同学弟赵林临序。
四库全书提要曰。何梦瑶。字报之。南海人。雍正庚戌进士。（赓和录注）
〔叶氏（桂）临证指南医案〕十卷 存
华岫云序略曰。吴阊叶氏晚年日记医案。辞简理明。悟超象外。其审证则卓识绝伦。处方则简洁明净。案中
评证。方中气味。于理吻合。能运古法。而仍周以中规。化新奇而仍折以中矩。察其学识。盖先生固幼禀颖绝之
才。众所素稔。然徒恃资敏。若不具沉潜力学。恐亦未易臻此神化也。惜其医案所得无多。不过二三年间之遗帙。
每细参玩。只觉灵机满纸。其于轩岐之学。一如程朱之于孔孟。深得夫道统之真传者。以此垂训后人。是即先生
不朽之立言也。故亟付剞劂。以公诸世。至其一世之遗稿。自有倍蓰于此。个中义理。必更有不可思议者。自必
存在诸及门处。什袭珍藏。尚未轻以示人也。然吾知卞氏之玉。丰城之剑。其精英瑞气。断不至于泯没。自必终
显于世。只在先后之间耳。倘有见余是刻。能悉将先生遗稿。急续刻行世。此岂非医林中之大快事。抑亦病家之
大幸事也。谅亦必有同志者。余将翘企而望之。因以为序。
沈德潜叶香岩传曰。君名桂。字天士。号香岩先生。自歙迁吴。君少从师受经书。暮归。君考阳生翁授以岐
黄学。年十四。翁弃养。君乃从翁门人朱君某。专学为医。朱君即举翁平日所教教之。君闻言即彻其蕴。见出朱
君上。因有闻于时。君察脉望色。听声写形。言病之所在。如见五脏 结。治方不执成见。尝云。剂之寒温。视
疾之凉热。自刘河间以暑火立论。专用寒凉。东垣论脾胃之火。必务温养。习用参附。丹溪创阴虚火动之论。又
偏于寒凉。嗣是宗丹溪者多寒凉。宗东垣者多温养。近之医者。茫无定识。假兼备以幸中。借和平以藏拙。甚至
朝用一方。晚易一剂。而无有成见。盖病有见证。有变证。有转证。必灼见其初终转变。胸有成竹。而后施之以
方。否则以药治药。实以人试药也。持论如是。以是名著朝野。即下至贩夫竖子。远至邻省外服。无不知有叶
天士先生。由其实至而名归也。居家敦伦纪。内
外修备。交朋忠信。人以事就商。为剖析成败利钝。如决疾然。洞中 会。以患难相告者。倾橐拯之。无所顾藉。
君又不止以医擅名者。殁。年八十。（归愚文钞）
四库全书提要曰。临证指南医案十卷。国朝叶桂撰。桂字天士。吴县人。以医术名于近时。然生平无所着述。
是编乃门人取其方药治验。分门别类。集为一书。附以论断。未必尽桂本意也。
〔种福堂公选良方〕四卷 存
杜玉林序曰。华与余家世为姻娅。华君岫云精通岐黄术。常存利济救人之心。孜孜不倦。向慕吴门叶天士先
生为当世卢扁。留心觅其医案。约计盈万。分门选刻。共成十卷。名曰临证指南。已遍行海宇矣。壬申岁。又将
其续补医案温热论。与平生所集数种经验奇方。付刊以备救急。其愿甚诚。忽于癸秋谢世。其方止刻十之二三。
半涂而废。见者咸为惋惜。华君好友岳君廷璋不忍膜视。力劝徽苏义商程叶两君子。授梓完璧。以公同志。一日
汉川程君来蜀。出此编丐余作序。予素不知医。且当公务纷拿。军书旁午。竟不暇及。第展阅一过。了然心目。
洵为青囊家不可缺之一书。即卢扁复起。亦不能舍是。而别开 奥。倘于乡陬僻壤。证患奇难。一时罕有良医调
剂。备此查考。对证用药。立能起死回生。功效匪浅。慎勿以此编易简而忽诸。
〔黄氏（宫绣）医学求真录〕十六卷 未见
〔医学求真录总论〕五卷 未见
四库全书提要曰。医学求真总论五卷。国朝黄宫绣撰。宫绣。宜黄人。是书成于乾隆庚午。据其凡例。称尝
着医学求真录十六卷。别钞其篇首总论。勒为五卷。以标明其宗旨。议论亦明白易解。然不无臆说。如论风土
不齐。而云西北人不可温补。则未免胶柱而鼓瑟矣。
〔徐氏（大椿）医学源流论〕二卷 存
自序曰。医。小道也。精义也。重任也。贱工也。古者大人之学。将以治天下国家。使无一夫不被其泽。甚
者天地位而万物育。斯学人之极功也。若夫日救一人。月治数病。顾此则失彼。虽数十里之近。不能兼及。况乎
不可治者。又非能起死者而使之生。其道不已小乎。虽然古圣人之治病也。通于天地之故。究于性命之原。经络
脏腑。气血骨脉。洞然如见。然后察其受病之由。用药以驱除而调剂之。其中自有玄机妙悟。不可得而言喻者。
盖与造化相维。其义不亦精乎。道小则有志之士。有所不屑为。义精则无识之徒。有所不能窥也。人之所系。莫
大乎生死。王公大人。圣贤豪杰。可以旋转乾坤。而不能保无疾病之患。一有疾病。不得不听之医者。而生杀唯
命矣。夫一人系天下之重。而天下所系之人。其命又悬于医者。下而一国一家。所系之人。更无论矣。其任不亦
重乎。而独是其人者。又非有爵禄道德之尊。父兄师保之重。既非世之所隆。而其人之自视。亦不过为衣食口腹
之计。虽以一介之微。呼之而立至。其业不甚贱乎。任重。则托之者。必得伟人。工贱。则业之者。必无奇士。
所以势出于相逢。而道因之易坠也。余少时颇有忠于穷经。而骨肉数人。疾病连年。死亡略尽。于是博览方书。
寝食俱废。如是数年。虽无生死肉骨之方。实有寻本溯源之学。九折臂而成医。至今尤信。而窃慨唐宋以来。无
儒者为之振兴。视为下业。逡巡失传。至理已失。良法并亡。 焉伤怀。恐自今以往。不复有生人之术。不揣庸
妄。用敷厥言。倘有所补。所
全者。或不仅一人一世已乎。乾隆丁丑秋七月。洄溪徐大椿书于吴山之半松书屋。
四库全书提要曰。医学源流论二卷。国朝徐大椿撰。其大纲凡七。曰经络脏腑。曰脉。曰病。曰药。曰治法。
曰书论。曰古今。分子目九十有三。持论多精凿有据。如谓病之名有万。而脉之象不过数十种。是必以望闻问三
者参之。又如病同人异之辨。兼证兼病之别。亡阴亡阳之分。病有不愈不死。有虽愈必死。又有药误不即死。药
性有今古变迁。内经司天运气之说不可泥。针灸之法失传。其说皆可取。而人参论一篇。涉猎医书论一篇。尤深
切着明。至于有欲救俗医之弊。而矫枉过直者。有求胜古今之心。而大言失实者。故其论病。则自岐黄以外。秦
越人亦不免诋排。其论方。则自张机金匮要略伤寒论之外。孙思邈刘守真李杲朱震亨皆遭驳诘。于医学中。殆同
毛奇龄之说经。然其切中庸医之弊者。不可废也。
〔兰台轨范〕八卷 存
自序曰。欲治病者。必先识病之名。能识病名。而后求其病之所由生。知其所由生。又当辨其生之因各不同。
【高宗御定医宗金鉴】九十卷 存
《四库全书》提要记载：乾隆十四年奉皇帝诏令编纂。首先是对《伤寒论》的注本进行订正，共十七卷。其次是对《金匮要略》的注本进行订正，共八卷。这两部书可以说是医学书籍中最古老的。没有比《素问》更古老的了，其次是《八十一难经》。然而它们都只有理论论述而没有方剂。（按：《素问》中有半夏等汤一二首方子，但只是偶尔提及，并非通例。）
那些既有理论又有方剂的，从张机（字仲景）开始。讲解伤寒及杂病的人，也以张机的这两本书为宗师。然而，《伤寒论》被众多医生扰乱，几乎像争夺《大学》错简一样混乱。改动的版本越多，义理就越晦涩。人们担忧其学说过于杂乱。《金匮要略》虽然争议不多，但注释者很少有所发明。又担忧其解说不够详尽。因此首先对这两本书进行订正，纠正错误，补充遗漏，以标示证治的正统方向。其次删补名医方论八卷。辑录医方的人，往往只题写某丸某散治疗某病，不知道症状相似者，病因大多不同。古人论述君臣佐使的配合有其适宜之处，攻补缓急的顺序有其规律。有的相辅相成，有的相互制约而显功效，甚至有的相反相激，巧妙投药而取得疗效。必须明白制方的用意，然后才能详细审察病源，从而进行进退加减。所以将方剂和方论一并记载。其次有《四脉举诀》一卷，选取崔紫虚的《脉诀》，参考《内经》，阐发虚实表里的要点。紫虚是宋代道士崔嘉彦的号。他的书简明扼要且精密，李时珍的《濒湖脉学》曾将其收录在卷首。所以这里也取它作为标准。其次有《运气要诀》一卷，阐发《素问》五运六气的道理。大概运气学说虽然不可拘泥，也不可完全废弃，所以放在诊法之后。其次有《诸科心法要诀》五十四卷，以穷尽杂病的变化。其次有《正骨心法要旨》五卷，古代虽有此术，但在薛己的《正体类要》之外，没有专门的书，所以补充其缺失。
都有图和解说，有歌诀，使学习者既容易考证寻求，又便于诵读学习。自古以来，只有宋代最重视医学。然而林亿、高保衡等人，只是校刊古书而已，不能有所发明。他们官修的医书，如《圣济总录》、《太平惠民和剂局方》等，要么广博而缺乏要点，要么偏颇而失中，都不能切实有助于治疗。所以《圣济总录》只流行节本，而《局方》尤其受到朱震亨的攻击。这部书秉承圣主仁爱养育百姓的心意，根据古义而又能通变，参酌时宜而必求征验。寒热不执守成见，攻补不偏施。以此来拯救救济百姓，共同达到长寿的境界。这种涵养培养恩泽，真是无微不至啊。
〔沈氏（懋官）医学要则〕三卷 存
自序大致说：医学，是理，是意，实在难以言说。天地的道理虽然宏大，无非是一个理。医生治病，只能靠心意领会，有什么不通达的呢？然而理的玄奥难以明了，而心意领会的微妙难以测度，这不是轻易能说的。古代的轩辕，年幼时就聪慧，长大后神明，怀有圣人的资质，抱有经纬之才，怜悯百姓的疾苦，于是与岐伯等人互相问答，阐发玄微，而作成《灵枢》、《素问》十八卷，流传万世不朽的大慈大悲，开启亿万生民的长寿境界。只是其中的道理渊深，文辞雅奥，如果不熟悉钻研探求，很少有人能理解。后来有商朝的伊尹、秦越人，汉朝的仓公、张仲景，魏国的华佗，晋朝的王叔和，隋朝的巢元方，唐朝的孙思邈、王启玄，宋朝的钱乙、庞安常，金朝有成无己、刘完素，元朝有李东垣、朱丹溪等。各位贤才相继兴起，著作不可胜数，没有不阐发经典旨意和玄机的，而敢自行创立的。只有高阳生自负高大通达，认为大小肠的经络与心肺相连配于寸口，以肺同诊，三焦列于左尺，以命门列于右尺，而将手厥阴膻中置之度外，大大违背了经典旨意，被后世所鄙夷。我心中愤慨急切，所以不顾自己浅陋，择集《内经》中最重要的内容，立为二十四条要则，作为后学的规范。并不敢背离旨意妄言，希望标新立异。幸高明者指正。
〔何氏（梦瑶）医碥〕七卷 存
自序说：文章用来承载道，医学虽然是小道，也是道。那么医书也是载道的车。只是它的文字繁杂而义理晦涩，读者最终不容易得到它的宗旨。初学者为此苦恼。我年少多病失学，在圣贤大道上没有所得，向来不想用浮靡的文辞，来招致空车的讥笑。因而想到道的大者在于治心，其次在于治身。庄子说：人没有比心死更大的悲哀，而身死次之。医学是用来治身的。身死了心就没有寄托，固然是小道中的大者。于是选取年轻时诵读的岐黄家言论，删去繁芜，疏通湮郁，参入自己的见解，刻成一书，用来作为初学的阶梯。不敢说是载道的车，是想让登车的人，借此能够登上高处，就像踩在石磴上一样。所以用“碥”命名这篇编著。有人说：当今正如景星出现在昆仑山，您却做那救火受伤的客卿（指庸医）。大家都说您不是在治病，而是在医治医生。这本书出来，难道是当时医生的药石吗？“碥”应当作“砭”。我笑着不敢说话。乾隆十六年岁次辛未季春望日，南海何梦瑶书写于乐只堂。
赵林临序说：我的朋友何君西池三十八岁时，才考中进士。他成名晚，所以能博通各种技艺。擅长医学，更是他笃爱并专精的领域。然而自从他做秀才时，就文名显著，学士惠公称他为南海明珠。于是西池被人所知，唯独在诗文方面突出，其他技艺就被掩盖了。己酉年选拔，策询水利，西池用医学来比喻，娓娓道来贯通千古。学士顾公非常赞赏，拔置第一。我也入选，得以读他的文章，然后知道西池旁通于医学，但还不了解他的精妙。西池接连考中后，随即到西粤观政，历任义宁、阳朔、岑溪、思恩各县县令，升任辽阳知府，则以善政闻名。然而他在思恩时，疠疫流行，西池广泛施给药方，喝的人立刻痊愈。制府策公，将他的方子下发到郡邑，存活的人很多。辽阳百姓王洪患风病一年多，狂乱易怒力气大，把人扔进烧热的秫米火中，烧得焦烂没有完好的皮肤。敷药几天就好了。于是西池坐在厅事，叫差役把王洪绑在庭柱间。王洪一边骂一边唱，州人聚集观看如墙。西池先用刑罚威慑，让他恐惧，然后给予汤液。两个人捏住耳朵灌下去。过了一会儿猛烈吐下，他的病突然消失。人都惊讶地认为是神技。从此以后，西池的医术逐渐著名。庚午年夏天，
我的内子生病，两个月没有稍好，众医生都束手无策，已经准备棺材了。恰好西池请假回家，急忙请他来诊治。先后开出大承气汤、白虎汤、小柴胡汤几十剂，效果如击鼓应响般迅速。我对西池说：众医生都说阳虚应该扶阳，不用人参附子不行。您却反其道而行，为什么呢？他说：这不是粗工所能知道的。况且这些人胡乱引用易经义理，动不动就说扶阳抑阴。易经中阳是君子阴是小人，所以应当扶阳抑阴。医学讲阴阳，只是气罢了。气不正就是邪，正气虚无论阴阳都应当扶持，邪气盛无论寒热都应当抑制。怎么能牵强附会迷惑人呢？又说：温补之说，借口春夏，不懂得归根复命，四季都是生长的道理。如果明白亢害承制，以克制为生，那么大黄朴硝，就是回阳的上品。所以药的补泻，本来没有固定名称，只看病的寒热，来决定取舍。现在不问什么证候，一概从温补，这和因为怕溺水而群群趋向火坑有什么不同，不是太糊涂了吗？又说：医生有庸医和狡猾的医生。庸医不知道温补能杀人，以为平稳而使用它；狡猾的医生知道温补能杀人，而病人不怨恨，以为可以隐藏拙劣而使用它。于是张景岳的门徒遍天下，而河间、丹溪的学问断绝了。抵御邪气，闲正防非，我能停止吗？西池的话像这样。那么西池的医术闻名天下，关系确实不小了。西池所辑医书凡几种，先前想刻印问世，但没有钱。这部书乃朋友集资刻印，先行者完工，命令我在前面写序。我只觉得西池的自序，简明扼要精妙，无可再增加，姑且拾取他言论集中未见于篇章的验案，告诉世人，使知道西池的长处，不仅仅在文章政事之间，而且象着之以嘉惠天下。这就是序。赐进士出身截选知县年眷同学弟赵林临序。
《四库全书》提要说：何梦瑶，字报之，南海人，雍正庚戌进士。（《赓和录》注）
〔叶氏（桂）临证指南医案〕十卷 存
华岫云序大致说：吴地阊门的叶氏晚年日记医案，言辞简练义理明确，悟性超越形象之外。他审察证候则卓识绝伦，处方则简洁明净。案中评证，方中气味，与理吻合，能运用古法，而仍周备合乎规矩，化新奇而仍折中合乎法度。考察他的学识，大概先生原本幼年禀赋颖绝之才，众人一向熟知。然而如果只依赖资敏，如果不具备沉潜力学，恐怕也难以达到这种神化境界。可惜他的医案所得不多，不过两三年间的遗稿。每次仔细参玩，只觉得灵机满纸。他对轩岐之学，就像程朱之于孔孟，深得道统的真传。以此垂训后人，这就是先生不朽的立言。所以赶紧付梓，以公开于世。至于他这一世的遗稿，自然有几倍于此。其中的义理，必定更有不可思议的地方。自然一定保存在弟子们那里，层层包裹珍藏，尚未轻易示人。然而我知道卞氏的玉，丰城的剑，它们的精英瑞气，断不至于泯没，自然最终会显于世，只在先后之间罢了。如果有见到这刻本的人，能将先生的遗稿全部搜集起来，急忙续刻行世，这难道不是医林中的大快事，也是病家的大幸事吗？想必一定有同志者。我将翘首企盼。因此作序。
沈德潜《叶香岩传》说：先生名桂，字天士，号香岩先生。从歙县迁居吴地。先生少年时跟从老师受读经书，晚上回来，父亲阳生翁传授他岐黄学。十四岁时，父亲去世，先生便跟随父亲的门人朱先生，专力学医。朱先生即把父亲平日所教的教给他。先生听到话就透彻其中的蕴意，见识超出朱先生之上。因此有名于当时。先生察脉望色，听声写形，说出病所在，如同看见五脏结聚。治方不执守成见。曾说：药剂的寒温，视疾病的凉热而定。自从刘河间以暑火立论，专用寒凉；东垣论脾胃之火，必务温养，习用参附；丹溪创阴虚火动之论，又偏于寒凉。此后宗奉丹溪的多用寒凉，宗奉东垣的多用温养。近来的医生，茫然没有定识，假借兼备来侥幸命中，借和平来隐藏拙劣。甚至早上用一方，晚上换一剂，而没有成见。大概病有见证，有变证，有转证，必须灼见其初终转变，胸有成竹，然后施以方剂。否则以药治药，实在是拿人来试药。持论如此，因此名著朝野。即使下至贩夫竖子，远至邻省外服，没有人不知道有叶天士先生。由其实至而名归。居家敦厚伦理，内外修备，交友忠信。别人有事来商量，为他剖析成败利钝，如决断疾速。洞察会意，以患难相告者，倾囊拯救，无所顾忌。先生又不止以医擅名。去世时八十岁。（《归愚文钞》）
《四库全书》提要说：《临证指南医案》十卷，清朝叶桂撰。叶桂字天士，吴县人，以医术闻名于近代。然而生平没有著作。这部书乃是门人取其方药治验，分门别类，集为一书，附上论断，未必全是叶桂的本意。
〔种福堂公选良方〕四卷 存
杜玉林序说：华君岫云与我家世代为姻亲。华君精通岐黄术，常存利济救人之心，孜孜不倦。向来仰慕吴门叶天士先生为当代卢扁，留心寻找他的医案，约计上万，分门选刻，共成十卷，名叫《临证指南》，已遍行海内。壬申年，又将续补医案《温热论》，与平生所集几种经验奇方，付印以备救急。他的愿望很诚恳，忽然在癸秋去世。他的方子只刻了十分之二三，半途而废。见的人都为之惋惜。华君好友岳君廷璋不忍心漠视，极力劝徽苏义商程叶两位君子，授梓完璧，以公之于同志。有一天汉川程君来到蜀地，拿出这部书请求我为之作序。我向来不懂医，且当公务纷扰，军书旁午，竟无暇顾及。只是翻阅一遍，了然于心。确实是青囊家不可缺少的一本书，即使是卢扁复活，也不能舍弃这个而另开奥秘。如果在乡僻角落，遇到奇难病患，一时很少有良医调剂，备查此书，对证用药，立刻能起死回生，功效不菲。千万不要因为这部书简易而忽视它。
〔黄氏（宫绣）医学求真录〕十六卷 未见
〔医学求真录总论〕五卷 未见
《四库全书》提要说：《医学求真总论》五卷，清朝黄宫绣撰。黄宫绣，宜黄人。这部书成于乾隆庚午年。据其凡例，称曾经著有《医学求真录》十六卷，另外抄录其篇首总论，勒为五卷，以标明其宗旨。议论也明白易解，然而不无臆说。如论风土不齐，而说西北人不可温补，则未免胶柱鼓瑟了。
〔徐氏（大椿）医学源流论〕二卷 存
自序说：医学，是小道，是精义，是重任，是贱业。古代大人的学问，将要治理天下国家，使没有一个男子不被其恩泽。甚者天地定位而万物化育，这是学人的极功。至于每天救一人，每月治几病，顾此失彼，即使距离很近，也不能兼顾。何况那些不可治的，又不是能让死者复生。其道不是很渺小吗？虽然如此，古代圣人治病，通晓天地的缘故，究明性命的本源。经络脏腑，气血骨脉，洞然如见。然后察受病的缘由，用药驱除而调剂它。其中自有玄机妙悟，不可言喻。大概与造化相维系，其义不是很精妙吗？道小有志之士不屑去做，义精无识之徒不能窥探。人所系念，莫过于生死。王公大人，圣贤豪杰，可以旋转乾坤，而不能保证无疾病之患。一有疾病，不得不听命于医生，而生杀唯命是从。一个人系天下之重，而天下所系之人，其命又悬于医生。下而一国一家，所系之人，更不用说。其任不是很重吗？然而独独这个人，又没有爵禄道德的尊贵，父兄师保的重任。既然不是世所推崇，而其人自视，也不过是为衣食口腹之计。虽以一介微贱，呼之而立至，其业不是很卑贱吗？任重，委托他的人，必得伟人。工贱，从事这业的人，必无奇士。所以势出于相逢，而道因此容易坠落。我年轻时颇有忠于穷经的念头，而骨肉几人，疾病连年，死亡殆尽。于是博览方书，寝食俱废。如是数年，虽然没有生死肉骨的方子，实有寻本溯源的学问。九折臂而成医，至今尤其相信。而私下感慨唐宋以来，没有儒者振兴，视为下业，逡巡失传，至理已失，良法并亡。怎能不伤怀？恐怕自今以往，不再有活人之术。不顾平庸狂妄，铺陈其言。倘若有所补益，保全的，或许不仅是一人一世罢了。乾隆丁丑秋七月，洄溪徐大椿书写于吴山之半松书屋。
《四库全书》提要说：《医学源流论》二卷，清朝徐大椿撰。其大纲凡七，曰经络脏腑，曰脉，曰病，曰药，曰治法，曰书论，曰古今。分子目九十有三。持论多精凿有据。如谓病之名有万，而脉之象不过数十种，是必以望闻问三者参之。又如病同人异之辨，兼证兼病之别，亡阴亡阳之分，病有不愈不死，有虽愈必死，又有药误不即死，药性有今古变迁，《内经》司天运气之说不可泥，针灸之法失传。其说皆可取。而《人参论》一篇，《涉猎医书论》一篇，尤深切着明。至于有欲救俗医之弊，而矫枉过直者，有求胜古今之心，而大言失实者。故其论病，则自岐黄以外，秦越人亦不免诋排。其论方，则自张机《金匮要略》、《伤寒论》之外，孙思邈、刘守真、李杲、朱震亨皆遭驳诘。于医学中，殆同毛奇龄之说经。然而其切中庸医之弊者，不可废也。
〔兰台轨范〕八卷 存
自序说：想要治病的人，必须先认识病的名称。能认识病名，然后求其病之所由生。知道其所由生，又当辨别其生之因各不同。
[Imperially Commissioned Medical Canon of the Golden Mirror by Emperor Gaozong] 90 volumes. Extant.
The Summary of the Complete Library of the Four Treasuries states: Compiled by imperial edict in the 14th year of Qianlong. It begins with the corrected annotations of *Treatise on Cold Damage* (*Shanghan Lun*) in 17 volumes. Next are the corrected annotations of *Essential Prescriptions of the Golden Cabinet* (*Jingui Yaolue*) in 8 volumes. These can be considered the oldest medical texts. None are older than the *Suwen* (Basic Questions), followed by the *Nanjing* (Classic of Difficult Issues). However, both contain only theoretical discussions without prescriptions. (Note: The *Suwen* mentions one or two formulas such as Banxia Tang [Pinellia Decoction], but this is incidental and not the general rule.)
Those that contain both theory and prescriptions began with Zhang Ji (courtesy name Zhongjing). Those who discuss cold damage and miscellaneous diseases take these two books by Zhang Ji as their authority. However, the *Treatise on Cold Damage* has been disrupted by various physicians, becoming as chaotic as the disputed bamboo slips of the *Great Learning*. The more versions were altered, the more obscure its meaning became. People criticized its theories as too杂 (mixed/complex). Although the *Essential Prescriptions of the Golden Cabinet* did not suffer from much controversy, commentators rarely made significant discoveries. It was also criticized for being insufficiently detailed. Therefore, the first task was to correct these two books, rectifying errors and filling omissions to establish the orthodox direction of syndrome differentiation and treatment. Next, eight volumes of selected and supplemented treatises on famous doctors' prescriptions were compiled. Editors of medical formulas often merely listed "which pill or powder treats which disease," unaware that patients with similar symptoms often have different underlying pathologies. The ancients discussed the appropriate coordination of Sovereign, Minister, Assistant, and Courier herbs, and the sequence of attacking and tonifying, relieving urgency. Some herbs work synergistically, some exert effects through mutual restraint, and some even produce efficacy through opposing interactions when administered skillfully. One must understand the intent behind formulating a prescription before one can carefully examine the disease source to adjust additions and subtractions. Hence, both formulas and treatises on them are recorded together. Next is *Four Pulse Key Principles* (*Simai Jujue*), one volume, selecting Cui Zixu's *Pulse Classic*, referencing the *Neijing* to elucidate the essentials of deficiency/excess and interior/exterior. Zixu was the pseudonym of Cui Jiayan, a Daoist priest of the Song Dynasty. His book was concise yet precise; Li Shizhen's *Binhu Puxue* (Binhu Study of Pulses) once included it at the beginning. Thus, it is taken here as a standard. Next is *Key Principles of Vital Qi Movements* (*Yunqi Yaojue*), one volume, elucidating the principles of Five Movements and Six Qi from the *Suwen*. Generally, while the study of Vital Qi Movements should not be rigidly adhered to, it should not be completely discarded; thus, it follows the diagnostic methods. Next are *Key Principles of Heart Methods for Various Departments* (*Zhuke Xinfa Yaojue*), 54 volumes, to exhaust the variations of miscellaneous diseases. Next is *Core Principles of Bone Setting Heart Method* (*Zhenggu Xinfa Yaozhi*), five volumes. Although this technique existed in ancient times, apart from Xue Ji's *Zhengti Leyao* (Classified Essentials of Orthopedics), there were no specialized books, so this supplements the omission.
All contain diagrams and explanations, as well as mnemonic verses, making it easy for students to research and convenient for memorization. Since ancient times, the Song Dynasty valued medicine most highly. However, Lin Yi, Gao Baoheng, and others merely proofread and published ancient texts without making new discoveries. Officially commissioned medical books, such as *Shengji Zonglu* (General Records of Holy Relief) and *Taiping Huimin Heji Jufang* (Formulas of the Bureau of Public Welfare for Benefiting the People), were either too broad lacking focus or biased losing balance, and could not practically aid treatment. Thus, only an abridged version of *Shengji Zonglu* circulated, and the *Heji Jufang* was particularly attacked by Zhu Zhenheng. This compilation embodies the Sage Emperor's benevolent heart to nurture life, bases itself on ancient principles while adapting to changes, consults contemporary needs, and seeks verification. It does not adhere to preconceived notions regarding heat or cold, nor does it bias towards attacking or tonifying. By doing so, it saves and relieves the people, leading them all to longevity. Its nurturing and cultivating grace is truly meticulous and comprehensive.
[Shen Shi (Maoguan) Essential Principles of Medicine] 3 volumes. Extant.
The preface roughly states: Medicine is principle (Li), and it is intuition (Yi); it is indeed difficult to describe. Although the Way of Heaven and Earth is vast, it is nothing but one Principle. A doctor treating disease relies solely on intuitive comprehension; what cannot be accessed? However, the profundity of Principle is hard to clarify, and the subtlety of intuitive comprehension is unfathomable; this is not something easily spoken of. Ancient Xuanyuan was wise in childhood and divine in adulthood, possessing the endowment of a sage and the talent of statecraft. Compassionate for the suffering of the common people, he engaged in mutual questioning with Qibo and others, elucidating profound mysteries, thereby creating the *Lingshu* and *Suwen* in eighteen volumes. This passed down eternal great compassion for ten thousand generations and opened the realm of longevity for hundreds of millions of people. Yet, its principles are profound, and its language elegant and obscure; without familiar study and inquiry, few can understand it. Later came Yi Yin of the Shang Dynasty, Qin Yueren, Cang Gong and Zhang Zhongjing of the Han Dynasty, Hua Tuo of the Wei Dynasty, Wang Shuhe of the Jin Dynasty, Chao Yuanfang of the Sui Dynasty, Sun Simiao and Wang Bing (Qixuan) of the Tang Dynasty, Qian Yi and Pang Anchang of the Song Dynasty, Cheng Wuji and Liu Wansu of the Jin Dynasty, and Li Dongyuan and Zhu Danxi of the Yuan Dynasty. These sages rose successively, producing countless works, none daring to create independently without elucidating the purport and mystery of the classics. Only Gao Yangsheng arrogantly claimed high attainment, asserting that the meridians of the Large and Small Intestines connect to the Heart and Lungs at the Cun Kou pulse position, diagnosing Lung together, placing San Jiao at the left Chi position, and Ming Men at the right Chi position, while ignoring the Pericardium Meridian of Hand-Jueyin. This greatly deviated from classical purport and was despised by later generations. My heart was indignant and urgent, so disregarding my own shallowness, I selected the most essential parts of the *Neijing*, establishing twenty-four essential principles as a norm for later learners. I dare not betray the purport or speak recklessly to seek distinction. I hope the enlightened will correct me.
[He Shi (Mengyao) Medical Stepping Stones] 7 volumes. Extant.
The preface states: Literature carries the Dao. Medicine, though a minor art, is also the Dao. Thus, medical books are vehicles carrying the Dao. However, their text is verbose and meaning obscure, making it difficult for readers to grasp the ultimate goal. Beginners suffer from this. I suffered from illness and lost schooling in my youth, gaining nothing from the Great Dao of the sages. I had no desire to write flowery prose to invite ridicule for empty vehicles. I thought that the greatest aspect of Dao lies in governing the mind, and next in governing the body. Zhuangzi said: There is nothing greater for a person than death of the mind, and death of the body is secondary. Medicine governs the body. If the body dies, the mind has no place to reside; thus, it is the greatest among minor arts. I therefore took the words of the Qi-Huang school recited in my youth, pruned the superfluous, cleared the obstructed, incorporated my own views, and carved them into a book to serve as a ladder for beginners. I do not dare claim this is a vehicle for the Dao, but rather wish to enable those who board it to ascend, like stepping on stone stairs. Hence, I named this compilation "Bian" (Stepping Stone). Someone said: Today, just as auspicious stars appear over Kunlun Mountain, you act as a guest who burns his head putting out fires (a metaphor for a mediocre doctor). Everyone says you are not curing diseases, but curing doctors. When this book comes out, will it be the medicine for the doctors of our time? "Bian" should be written as "Bian" (stone needle). I smiled and dared not reply. On the Full Moon day of late Spring in the year Xingwei (1751), He Mengyao of Nanhai wrote this at Lezhi Hall.
Preface by Zhao Linlin: My friend, Mr. He Xichi, was thirty-eight years old when he finally passed the metropolitan examination. Because he succeeded late, he was able to master various arts proficiently. He excelled in medicine, which was his deep passion and specialization. However, since his time as a student, his literary fame was prominent; Scholar Hui called him the "Pearl of Nanhai." Thus, Xichi was known to people primarily for his poetry and prose, overshadowing his other skills. In the year Jiyi, during the selection examination where water conservancy was queried, Xichi used medicine as a metaphor, speaking eloquently and connecting to antiquity. Scholar Gu greatly appreciated this and ranked him first. I was also selected and read his writing, then knowing that Xichi had side knowledge of medicine but not fully grasping its subtlety. After Xichi's rapid succession in examinations, he soon served in government in Western Guangdong, serving as magistrate in Yining, Yangshuo, Cenxi, and Si'en counties, and was promoted to Prefect of Liaoyang, where he was known for good governance. However, during his time in Si'en, a plague epidemic spread. Xichi widely distributed prescriptions; those who drank them recovered immediately. Governor Ce ordered his prescriptions distributed to prefectures and counties, saving many lives. In Liaoyang, a commoner named Wang Hong suffered from wind disease for over a year, becoming manic, strong, and throwing people into hot sorghum fire, burning them until skin was charred. After applying medicine for a few days, he healed. Then Xichi sat in the hall, ordered bailiffs to tie Wang Hong to a courtyard pillar. Wang Hong cursed and sang. Citizens gathered to watch like a wall. Xichi first threatened with punishment to instill fear, then gave him decoction. Two men held his ears and poured it in. After a while, he violently vomited and had diarrhea, and his illness suddenly disappeared. People were amazed, calling it divine. From then on, Xichi's medical reputation gradually grew. In the summer of Gengwu,
My wife fell ill for two months without relief. All doctors were helpless, and we had already prepared her coffin. Fortunately, Xichi returned home on leave, and we urgently invited him to diagnose. He prescribed Da Chengqi Tang (Major Orderly Descending Decoction), Baihu Tang (White Tiger Decoction), and Xiaochaihu Tang (Minor Bupleurum Decoction) dozens of times, with effects as immediate as striking a drum. I said to Xichi: All doctors say that Yang deficiency requires supporting Yang, using nothing but Renshen (Ginseng Root) and Fuzi (Aconite Root). Why do you oppose this? He said: This is not understood by crude practitioners. Moreover, these people blindly cite the *I Ching*, always talking about supporting Yang and suppressing Yin. In the *I Ching*, Yang represents the gentleman and Yin the petty man, so one should support and suppress accordingly. In medicine, Yin and Yang refer only to Qi. If Qi is not upright, it becomes Pathogen. If Righteous Qi is deficient, whether Yin or Yang, it must be supported. If Pathogenic Qi is victorious, whether cold or heat, it must be suppressed. How can one force connections to confuse people? He added: The theory of warm tonification uses spring and summer as excuses, failing to understand returning to the root and restoring life; all four seasons are principles of growth. If one understands that excessive harm is controlled by counteracting forces, and that control generates life, then Dahuang (Rhubarb Rhizome) and Puxiao (Mirabilite) are supreme agents for restoring Yang. Therefore, the tonifying or draining nature of drugs has no fixed name; it depends entirely on the cold or heat of the disease to decide usage. Now, regardless of the syndrome, everyone adopts warm tonification. Is this not like fearing drowning and rushing into a fire pit? Is this not confusing? He further said: Doctors can be mediocre or cunning. Mediocre doctors do not know that warm tonification can kill; they use it thinking it is safe. Cunning doctors know warm tonification can kill, but because patients do not complain, they use it to hide their incompetence. Thus, disciples of Zhang Jingyue are everywhere, while the learning of Liu Wansu and Zhu Danxi has perished. To resist evil and guard against deviation, can I stop? Xichi spoke thus. Therefore, Xichi's medical fame throughout the world carries significant weight. Xichi compiled several medical books. Previously, he wanted to print them for the world but lacked funds. This edition was funded by friends and printed. The first part was completed, and he asked me to write the preface. I felt Xichi's self-preface was concise, refined, and wonderful, leaving nothing to add. I merely collected his comments and verified cases not previously published to inform the world, showing that Xichi's strengths lie not only in literature and administration but also in benefiting the world through his medical achievements. This is the preface. Presented Jinshi graduate, appointed county magistrate, junior fellow student Zhao Linlin wrote the preface.
The Summary of the Complete Library of the Four Treasuries states: He Mengyao, courtesy name Baozhi, from Nanhai. Passed the Jinshi examination in the Gengxu year of Yongzheng. (Note from *Genghe Lu*)
[Ye Shi (Gui) Guide to Clinical Practice Medical Cases] 10 volumes. Extant.
Preface by Hua Xiuyun roughly states: The late diary medical cases of the Ye family from Changmen in Wu are concise in language and clear in principle, with insight transcending imagery. His syndrome differentiation showed unparalleled discernment, and his prescriptions were simple and clean. The syndrome evaluations in the cases and the properties of the herbs in the prescriptions align with theory. He could apply ancient methods while remaining within proper norms, transforming novelty while adhering to standard rules. Examining his knowledge and learning, it seems Mr. Ye originally possessed exceptional talent in his youth, well-known to all. However, relying solely on natural acuity, without profound and steady study, it would be difficult to reach such divine transformation. Unfortunately, his collected medical cases are few, merely fragments from two or three years. Every time I carefully study them, I feel spiritual inspiration fills the pages. Regarding the learning of Xuanyuan and Qibo, he was like Cheng Hao, Cheng Yi, and Zhu Xi regarding Confucius and Mencius, deeply inheriting the true transmission of the Way. Using this to instruct future generations is Mr. Ye's immortal literary achievement. Therefore, I hastened to have it printed to share with the world. As for his lifetime manuscripts, there are surely multiples of this amount. The principles within must be even more inconceivable. They are certainly preserved by his disciples, carefully stored, and not lightly shown to others. However, I know that the jade of Bian and the sword of Fengcheng will not lose their essence and auspicious aura; they will eventually shine in the world, only differing in timing. If anyone sees this edition and can collect Mr. Ye's remaining manuscripts and urgently publish them, would this not be a great joy in the medical forest and a great fortune for patients? Surely there will be like-minded individuals. I will wait with anticipation. Thus, I write this preface.
Shen Deqian's *Biography of Ye Xiangyan* states: His name was Gui, courtesy name Tianshi, pseudonym Mr. Xiangyan. He moved from She to Wu. In his youth, he studied classics under a teacher. Returning home in the evening, his father, Mr. Yangsheng, taught him Qi-Huang studies. At fourteen, his father died, and he followed his father's disciple, Mr. Zhu, to specialize in medicine. Mr. Zhu taught him what his father had taught. Upon hearing the teachings, Mr. Ye penetrated their essence, surpassing Mr. Zhu in insight. Thus, he gained fame in his time. Mr. Ye examined pulses and observed complexion, listened to voices and analyzed forms, stating the location of disease as if seeing knots in the five Zang organs. His treatments did not adhere to fixed patterns. He once said: The cold or warmth of a dosage depends on the coolness or heat of the disease. Since Liu Wansu established the theory of summer-heat and fire, exclusively using cold and cooling herbs; Dongyuan discussed fire in the spleen and stomach, insisting on warm nourishment and habitually using Renshen (Ginseng Root) and Fuzi (Aconite Root); Danxi created the theory of Yin deficiency with fire hyperactivity, leaning towards cold and cooling. Since then, those following Danxi mostly used cold and cooling, while those following Dongyuan mostly used warm nourishment. Recent doctors have vague ideas, borrowing comprehensiveness to get lucky, or using mildness to hide incompetence. Sometimes using one formula in the morning and changing another in the evening, without any fixed view. Disease has initial manifestations, changing syndromes, and transformed syndromes. One must clearly see the initial and final transformations, having a complete picture in mind, before prescribing. Otherwise, treating medicine with medicine is essentially using humans as test subjects. Holding such views, he became famous in court and among the people. Even peddlers and laborers, far away in neighboring provinces, knew of Mr. Ye Tianshi. This was due to substance preceding fame. At home, he upheld ethics, cultivated internal and external virtues, and was loyal and trustworthy in friendships. When people consulted him, he analyzed success and failure, sharp and blunt matters, decisively and insightfully. For those sharing hardships, he emptied his purse to help without hesitation. Mr. Ye was not only famous for medicine. He died at the age of eighty. (*Guiyu Wenchao*)
The Summary of the Complete Library of the Four Treasuries states: *Guide to Clinical Practice Medical Cases*, 10 volumes, written by Ye Gui of the Qing Dynasty. Ye Gui, courtesy name Tianshi, from Wu County, was famous for his medical skills in recent times. However, he produced no writings himself. This compilation was assembled by his disciples from his prescriptions and clinical successes, categorized by type, with appended judgments. It may not fully represent Ye Gui's original intent.
[Selected Good Prescriptions from Zhongfu Hall] 4 volumes. Extant.
Preface by Du Yulin states: Mr. Hua and my family have been in-laws for generations. Mr. Hua Xiuyun is proficient in Qi-Huang arts, constantly harboring a heart to benefit and save people, diligent and tireless. He admired Mr. Ye Tianshi of Wu Gate as the Lu Bian of the current era, diligently seeking his medical cases, totaling approximately ten thousand. He selected and carved them by category, forming ten volumes, named *Lin Zheng Zhi Nan* (Guide to Clinical Practice), which has circulated throughout the land. In the year Ren Shen, he planned to publish supplementary medical cases and *Wen Re Lun* (Treatise on Warm Diseases), along with several empirical miraculous formulas collected in his lifetime, for emergency use. His intention was sincere. Suddenly, he passed away in the autumn of Gui You. Only two or three tenths of his formulas were printed, leaving the project unfinished. Observers regretted this. Mr. Hua's close friend, Mr. Yue Tingzhang, could not bear to ignore it. He strongly urged the righteous merchants Cheng and Ye from Huizhou and Suzhou to fund the printing to complete the work and share it with colleagues. One day, Mr. Cheng from Hanchuan came to Sichuan and presented this compilation, asking me to write a preface. I have never known medicine, and amidst busy official duties and military correspondence, I had no time. However, after reading it once, it became clear in my mind. It is indeed an indispensable book for practitioners of the Green Bag (medicine). Even if Lu Bian were resurrected, he could not abandon this to open new mysteries. If in remote villages, encountering strange and difficult cases where good doctors are rare, keeping this for reference and prescribing according to syndrome can instantly revive the dying, with considerable efficacy. Do not neglect this compilation because it is simple.
[Huang Shi (Gongxiu) Record of Seeking Truth in Medicine] 16 volumes. Not seen.
[General Discussion of Record of Seeking Truth in Medicine] 5 volumes. Not seen.
The Summary of the Complete Library of the Four Treasuries states: *General Discussion of Record of Seeking Truth in Medicine*, 5 volumes, written by Huang Gongxiu of the Qing Dynasty. Huang Gongxiu was from Yihuang. This book was completed in the Gengwu year of Qianlong. According to its examples, he claims to have previously written *Record of Seeking Truth in Medicine* in 16 volumes, and separately copied the general discussion at the beginning of each chapter into five volumes to highlight its main points. The arguments are clear and easy to understand, yet not free from speculation. For example, discussing uneven geographical influences, he claims people in the northwest should not use warm tonification, which is somewhat rigid.
[Xu Shi (Dachun) Discussion on the Origins and Development of Medicine] 2 volumes. Extant.
Preface states: Medicine is a minor art, yet contains profound principles, bears heavy responsibility, and is considered a lowly profession. The learning of ancient gentlemen aimed to govern heaven and earth, ensuring no man was left without benefit. Ideally, heaven and earth find their places and all things are nurtured; this is the ultimate achievement of scholars. But saving one person a day or treating a few illnesses a month, attending to one while neglecting another, even within a short distance, one cannot cover all. Especially for incurable cases, one cannot bring the dead back to life. Is this way not small? Nevertheless, ancient sages treating disease understood the ways of heaven and earth, investigated the origins of life and nature. Meridians, Zang-Fu organs, Qi and blood, bones and pulses were seen clearly. Then they investigated the cause of disease, using medication to驱除 (expel) and regulate. Within this lies mysterious insight beyond words. It is intertwined with creation; is its principle not profound? Because the way is small, ambitious scholars disdain it. Because the principle is subtle, ignorant people cannot fathom it. Nothing is more critical to humans than life and death. Princes, great men, sages, and heroes can turn the universe but cannot guarantee freedom from disease. Once diseased, they must submit to the doctor, with life and death at his command. One person bears the weight of the world, and the lives of those connected to the world hang in the balance of the doctor. Below, for a nation or family, the people involved are countless. Is the responsibility not heavy? Yet this person holds no noble title, moral prestige, or parental/teacher authority. Not esteemed by the world, and viewing himself merely as seeking food and clothing, even if humble, summoned instantly, is his profession not base? Heavy responsibility means those entrusted must be great men. Base profession means practitioners are rarely extraordinary talents. Thus, circumstances meet by chance, and the Way declines. In my youth, I was devoted to studying classics, but several relatives suffered from illness for years, dying almost entirely. I then博览 (widely read) medical books, neglecting sleep and food for years. Though I had no miracle cure for the dead, I gained knowledge of tracing roots and sources. "Nine broken arms make a doctor," I believe this still. I sigh that since Tang and Song, no Confucian scholar has revitalized it, viewing it as a low trade, leading to its loss, with ultimate truths and good methods perishing. How can I not grieve? I fear that henceforth, no method to save lives will remain. Disregarding my mediocrity and presumption, I expound these words. If there is any benefit, perhaps preserving lives extends beyond one person or one generation. In the seventh month of autumn in the Ding Chou year (1757), Xu Dachun of Huixi wrote this at Bansong Study House on Mount Wu.
The Summary of the Complete Library of the Four Treasuries states: *Discussion on the Origins and Development of Medicine*, 2 volumes, written by Xu Dachun of the Qing Dynasty. Its outline consists of seven parts: Meridians and Zang-Fu, Pulses, Diseases, Herbs, Treatment Methods, Books and Treatises, and Ancient and Modern. It contains ninety-three sub-categories. Its arguments are precise and well-founded. For instance, it states that while there are thousands of disease names, pulse images number only in the dozens, necessitating the combination of observation, listening/smelling, and inquiry. It distinguishes between same disease/different persons, concurrent syndromes/diseases, collapse of Yin/Yang, diseases that are incurable but non-fatal, fatal despite apparent recovery, and deaths caused by medicinal error. It notes changes in herb properties over time, argues against rigid adherence to *Neijing* climate theories, and laments the loss of acupuncture methods. These views are valuable. The chapters on Ginseng and General Survey of Medical Books are particularly profound and clear. However, some attempts to correct vulgar medical abuses go too far, and desires to surpass ancients lead to exaggeration. Thus, besides Qi Bo and Huang Di, Qin Yueren is criticized. Besides Zhang Ji's *Jingui Yaolue* and *Shanghan Lun*, Sun Simiao, Liu Shouzhen, Li Gao, and Zhu Zhenheng are refuted. In medicine, this resembles Mao Qiling's interpretation of classics. Yet, its criticism of庸医 (mediocre doctors) is indispensable.
[Lantai Guifan] 8 volumes. Extant.
Preface states: To treat disease, one must first recognize the name of the disease. Knowing the disease name allows one to seek its origin. Knowing the origin, one must distinguish that the causes of its generation vary.