而病状所由异。然后考其治之之法。一病必有主方。一方必有主药。或病名同。而病因异。或病因同。而病证异。
则又各有主方。各有主药。千变万化之中。实有一定不移之法。即或有加减出入。而纪律井然。先圣后圣。其揆
一也。自南阳夫子以后。此道渐微。六朝以降。传书绝少。迨唐人外台千金。不过裒集古方。未能原本内经。精
通病变。然病名尚能确指。药味犹多精切。自宋以还。无非阴阳气血。寒热补泻。诸肤廓笼统之谈。其一病之主
方主药。茫然不晓。亦间有分门立类。先述病原。后讲治法。其议论则杂乱无统。其方药则浮泛不经。已如云中
见月。雾里看花。仿佛想象而已。至于近世。则惟记通治之方数首。药名数十种。以治万病。全不知病之各有定
名。方之各有法度。药之各有专能。中无定见。随心所忆。姑且一试。动辄误人。余深悯焉。兹书之所由作也。
本内经以探其源。次难经及金匮伤寒论。以求其治。其有未备者。则取六朝唐人之方。以广其法。自宋以后诸家。
及诸单方异诀。择其义有可推试。多获效者附焉。古圣治病之法。尚可复睹。使学人有所持循。不至彷徨无措。
至于推求原本。仍当取内经金匮等全书。潜心体认。而后世之书。亦当穷其流派。掇其精华。摘其缪误。而后此
书之精意。自能融会贯通。而心有实获。则变化在我矣。乾隆二十九年四月。洄溪徐灵胎书。
四库全书提要曰。兰台轨范八卷。国朝徐大椿撰。大椿持论。以张机所传为主。谓为古之经方。唐人所传。
已有合有不合。宋元以后。则弥失古法。故是编所录病论。惟取灵枢。素问难经。金匮要略。伤寒论。隋巢元方
病源。唐孙思邈千金方。王焘外台秘要而止。所录诸方。亦多取于诸书。而宋以后方。则采其义有可推试。多获
效者。其去取最为谨严。每方之下。多有附注。论配合之旨。与施用之宜。于疑似出入之间。辨别尤悉。较诸家
方书。但云主治某证。而不言其所以然者。特为精密。独其天性好奇。颇信服食之说。故所注本草。于久服延年
之论，皆无所驳正。而此书所列通治方中。于千金方钟乳粉。和剂局方玉霜丸之类。金石燥烈之药。往往取之。
是其过中之一弊。观是书者。亦不可不知其所短焉。
〔慎疾 言〕未见
徐大椿曰。医学绝传。邪说互出。杀人之祸烈也。故作慎疾 言。（征士洄溪君自序）
〔江氏（之兰）医津一筏〕一卷 存
四库全书提要曰。国朝江之兰撰。之兰字含微。歙县人。是书凡十四篇。每篇以内经数语为主。而分条疏论
于其后。
〔汪氏（西颢）疟苑〕未见
杭世骏序曰。钱塘汪君西颢荟古今疟病之事为一书。其目有四。曰原病。曰微痊。曰纪事。曰艺文。属杭子
序其端。曰。疟之为疾。疾之至奇者也。若 之有期。若潮汐之不爽其信。风暑寒热。以人身为之囊橐。而或
者谓有鬼物以凭根据之。一以为颛顼之不才子。一以为宋司马桓魅之二鬼者。生既不得齿于正人。乃其既死之魂魄。
能为虐于君子。而狡焉以逞。度亦理之所必无。然其为是说者。盖已历之数千百年之久。避之而得免。吓之而可
愈。斯说也。吾疑信参焉，既思凡疾之起。必中有不慎。而后外物得而乘之。疟之病不足以杀人。而责为诸疾之
缘起。间日曰 。三日曰 。曰寒。曰温。曰痹。曰牝。传则为疫。伤则为劳。锢则为痞。汪君征前事以为鉴。
惩羹吹齑。不亦仁人君子之用心乎。闲尝静观身世之交。何莫不由斯道也。阴阳相搏。寒暑代嬗。剥复通变之几。
寓其中矣。一境而甘苦分。一日而忧乐半。一事而荣辱并。间见层出。天若物物俪而配之者焉。砭之以箴铭监史。
药之以仁义道德。沃之以诗书礼乐。是尧舜为之量刀圭。而周孔调汤剂也。频如二鬼者。且 乎其辞避。而何
厥疾之弗瘳也欤。汪子曰。旨哉言乎。遂书于首简。（道古堂集）
〔吴氏（仪洛）成方切用〕十四卷 未见
四库全书提要曰。国朝吴仪洛撰。仪洛字遵程。海盐人。此书为其医学述之第四种。取古今成方一千三百余
首。本经按证。加以论断。卷首载内经一十二方。第一卷至第十二卷。每卷各有上下。分治气。理血。补养。涩
固。表散。涌吐。攻下。消散。和解，表里。祛风。祛寒。消暑。燥湿。润燥。泻火。除痰。杀虫。经带胎产。
婴孩。痈疡。眼目。救急。凡二十四门。卷末载勿药元诠七十四条。大旨谓古方不宜今用。故所录皆切于时用之
方。凡例于汪桓医方集解。颇有微词。然桓书浅略。亦可无庸掊击也。
〔一源必彻〕未见
按上见于本草从新序。
〔沈氏（金鳌）杂病源流犀烛〕三十卷 存
自序曰。极天下能烛幽者。犀之角而已。角何能烛。以犀性之通灵也。犀之神力。全注于角，其通灵之性。
亦全聚于角，是以燃之而幽无弗烛也。夫人得天地最秀最灵之气。失其灵者。私汨之耳。私汨其灵。必是非莫辨。
矧能烛幽。若是者吾于医有感焉。人之有病。或感七情。或染六淫。皮毛肌肉。经络脏腑。受其邪即成病。而病
即发于皮毛肌肉。经络脏腑之间。故曰杂也。杂者。表里易蒙。寒热易混。虚实易淆。阴阳易蔽。纷形错出。似
是实非。欲于易蒙易混。易淆易蔽中。确定为勿蒙勿混。勿淆勿蔽之证。非本通灵之性。洞彻精微。安能如犀之
无幽弗烛。秦越人视病。洞见人脏腑癖结。能烛幽也。能本通灵之性。以烛乎至幽也。夫医何能尽如秦越人。然
切脉辨证。就证合脉。反复推究。从流溯源。纵不能洞见癖结。当必求昭悉于皮毛肌肉经络脏腑之
间。成为七情所伤。或为六淫所犯。知其由来。当其变迁。夫而后表里不相蒙。寒热不相混。虚实不相淆。阴阳
不相蔽。悉皆通灵之为用也。悉皆通灵之用。原本于性生者也。虽不燃犀。奚翅幽之能烛乎。亦何忧病之纷形。
错出于皮毛肌肉经络脏腑间乎。书既成。因名之曰杂病源流犀烛。乾隆癸巳清明前一日。锡山沈金鳌芊绿氏自书。
沈氏尊生书总序曰。予自弱冠时。读左国史汉。一人一事。必究其详。知扁鹊仓公辈。皆医之神者。其所以
能神处务。切求而根据之。遂搜阅古人方书。如灵枢素问等帙。古奥质实。直追汉魏。可与史汉参论笔法。乃益
爱读焉。嗣是而后。积数十年。稽古之功。往往兼习不废。得遍悉仲景以下诸名家。或论伤寒。或言杂病。或明
脉法。或详药性。分门别户。各有师承。正如诸子百家。流派不一。而汇归于是。未尝北辙南辕。甚哉医之道。
大而深也。盖医系人之生死。凡治一证。构一方。用一药。在立法着书者。非要于至精至当。则遗误后世。被其
害者必多。在读书用法者。非审乎至精至当。则冒昧从事。被其害者更多。又况古人之书。或议证而无方。或存
方而略证。或阐脉而遗药。或论药而置脉。神明变化。每纷见杂出于残编剩简中。医者以庸陋之姿。胶执之见。
贪鄙之心。相与从事。甚且读书。而不通其义。虽浅近之语。亦谬解讹传。吾见其治一病。必杀一人。即或有
时偶中。侥幸得生。在医者并不知其所以然。犹张目大言。自据其功。以为非我莫治。不亦可愧之甚矣乎。吾愧
之。吾又悯之。因统会平日所读方书。研审其意理。或采前人之语。或抒一己之见。参互考订。辑为脉象统类一
卷。诸脉主病诗一卷。杂病源流犀烛三十卷。伤寒论纲目十八卷。妇科玉尺六卷。幼科释谜六卷。要药分剂十卷。
共七种。计共七十二卷。总名之曰沈氏尊生书。盖以人之生至重。必知其重。而有以尊之。庶不至草菅人命也。
系以沈氏者。以是书之作。实由予悯人生命。思有以尊之而成。故不妨直任为己书也。虽然。沈氏尊人之生。而
成是书。亦沈氏自藏之。自阅之而已。何敢表示于人。自诩为着述也哉。特书以志意。
〔吴氏（道源）痢证汇参〕未见
吴道源曰。余幼殚精举业。亦究心岐黄。缘历试不遇。遂以方药应世。数十年来。穷源竟委。上采前贤之着
述。旁绿时人之议论。成痢证汇参一书。（女科切要序）
〔董氏（西园）医级〕十卷 存
自序曰。尝闻宣圣云。不登东山。不知鲁国之仅一片壤。不登泰山。不知天下之同一寰辙。此固圣门喻道之
高远。医理亦无不然。轩岐之道尚矣。灵素遗文。由阴阳消长之理。以明四时六气之有余不及。推五行之运。以
合声色臭味之生克制化。其于象藏之刚柔。情气之从乘。发病之因由。病机之顺逆。莫不灿然具备。其理一而其
象纷繁。其辙同而其变不测。苟得一以自足。浅尝而妄试。其不误人者鲜矣。夫学问之道。不外行远登高之义。
进一步有一步之优游。历一级有一级之凭眺。登峰造极之见。不能躐等而几也。张李刘朱。其卓卓表着者也。四
家虽各自成家。亦各由级而诣其极。而始得羽翼轩岐。指南后学。他如越人淳于。及张氏葛氏喻氏王氏薛氏辈。
奚啻数十家。莫不各有发明。昭兹来学。是亦皆走趋之级也。第编缃充栋。立言未尝不备。每苦泛滥汪洋。童年
习之者。皓首而不得其传。此由不能循级以登。致多歧亡羊。而无可把握。以故求道之士。畏
其艰于诵读。恒欲得一家宗之。夫精微广大之蕴。岂一家之学所可竟耶。余因荟萃群书。摘其要领。编章约句。
推原辨证。即就证约方。首集经典明论。以示必需之要。次及伤寒。以明传变之机。再详杂病女科。以备治法。
凡各证之后。申明治疗大法。诸义备详。方药三卷。脉诀一章。并附无问录臆见一篇。冀为后学启蒙之阶级。聊
取简要易明之意。非敢以尺寸之守。漫附于著作之林也。第由是而几之。其于高远。或庶几矣。钱塘董西园魏如
谨书。
〔无问录〕一卷 存
〔孙氏（从添）石芝医话〕未见
唐大烈曰。孙庆增。名从添。号石芝。常熟人。迁居郡城葑溪。年七十六岁。殁于乾隆丁亥。所遗石芝医话。
（吴医汇讲）
〔沈氏（果之）医学希贤录〕十卷 未见
唐大烈曰。沈实夫。名果之。号橘园。国学生。辑医学希贤录十卷。未梓。年四十七岁。殁于乾隆乙巳。（
吴医汇讲）
〔李氏（文渊）得心录〕一卷 未见
四库全书提要曰。国朝李文渊撰。是编皆所制新方。前有自题云。古方不能尽中后人之病。后人不得尽泥古
人之法。故名曰得心录。凡十九方。其 参膏四方。案应补之证。委曲调剂。以他药代之。为贫不能具参者计。
虽未必果能相代。然其用志可尚也。
〔黄氏（元御）四圣心源〕十卷 未见
四库全书提要曰。国朝黄元御撰。四圣者。黄帝岐伯秦越人张机也。元御于素问灵枢难经伤寒论金匮玉函经
五书。已各为之解。复融贯其旨。以为此书。其文极为博辩。而词胜于意者多。
〔四圣悬枢〕四卷 未见
四库全书提要曰。国朝黄元御撰。是书谓寒疫。温疫。痘病。疹病。皆由于岁气。世皆以小儿之痘为胎毒。
非也。若能因其将发。而急表散之。则痘可以不出。其说为宋以来所未有。夫痘病之发。每一时而遍及远近。且
轻则大概皆轻。重则大概皆重。则谓之岁气。亦非无理。然究由胎毒伏于内。岁气感于外。相触而发。必谓不系
胎毒。何以小儿同感岁气。而未出痘者乃病痘。已出痘者。不病痘乎。是又未可举一废百也。
〔素灵微蕴〕四卷 未见
四库全书提要曰。国朝黄元御撰。其书以胎化。脏象。经脉。营卫。藏候。五色。五声。问法。诊法。医方。
为十篇。又病解十六篇。多附以医案。其说诋诃历代名医。无所不至。以钱乙为悖谬。以李杲为昏蒙。以刘完素
朱震亨为罪孽深重。擢发难数。可谓之善骂矣。
〔亡名氏脉因证治〕八卷 未见
四库全书提要曰。不着撰人名氏。其书按四时气候。详列诸病。先脉次因。次证次治。颇有条理。而分属
处。未免牵强。如霍乱泄泻。属夏三月。伤寒。属冬三月。已为拘滞。至于以癫狂惊痫痔漏脱肛。分属冬夏。益
为无说矣。春三月之证。分别真阴元阴。真阳元阳。其意主先后天立说。亦牵合不能了了。案元朱震亨有脉因证
治一书。国朝喻昌尝惜其不行。说见所撰寓意草。是书卷首无序。后有嘉禾石氏一跋。称岐黄家。久奉为枕秘。
因讹脱甚多。借得藏书家善本校录。似即震亨之书。然所载各方。如左归丸。右归丸之
类。皆出自张介宾景岳全书。而亦以古方目之。知其断非震亨所着矣。
〔秦氏（之 ）证因脉治〕未见
高 曰。余原籍奉天。先大夫参政京华。遂居辇毂下。四方医士。云集京邸。因闻天下名医。出在松江。然
多高隐。未得来京。未获亲逢考究。自辛卯春。迁任吴阊。得见云间秦子皇士之书。名曰证因脉治。施子宇瞻昆
季所刻也。证分外感内伤。治分经络表里。就证以审因。就因以审脉审治。因叹向闻松郡多明医。是书果为寿世。
（伤寒大白序）
〔刘氏（奎）四大家医粹〕未见
〔松峰医话〕未见
〔刘氏（秉锦）濯西救急简方〕未见
然而疾病的症状表现之所以不同。然后考察治疗它的方法。一种疾病必然有主要方剂，一个方剂必然有主要药物。或者病名相同，但病因不同；或者病因相同，但病症不同。
那么又各自有主要方剂，各自有主要药物。在千变万化之中，实际上有坚定不移的原则。即使有加减变化，而纪律井然有序。先圣后圣，他们的道理是一致的。自从南阳张仲景先生以后，这门学问逐渐衰微，六朝以来，流传的书籍极少。等到唐代《外台秘要》和《千金方》，不过是收集古方，未能追溯《内经》本源，精通病变机理。然而病名尚能确切指出，药味还多精当贴切。自从宋代以来，无非是阴阳气血、寒热补泻等肤浅笼统的谈论。对于一种疾病的主要方剂和主要药物，茫然不知。也间或有分门别类，先叙述病原，后讲解治法，其议论杂乱无章，其方药浮泛不切实际。已经如同云中见月，雾里看花，只是仿佛想象罢了。至于近代，则只记录几个通用方剂，几十种药名，用来治疗各种疾病。完全不知道疾病各有定名，方剂各有法度，药物各有专长。心中没有定见，随心回忆，姑且尝试一下。动辄误人。我深深怜悯这种情况。这就是编写这本书的原因。
本于《内经》以探寻源头，次列《难经》及《金匮要略》《伤寒论》，以求治疗方法。其中有所不足的，则取用六朝唐人的方剂，以扩充方法。自宋以后诸家，以及各方单方异诀，选择那些义理可推究试验，多获效验的附在后面。古代圣人治病的方法，还可以再次看到，使学习者有所遵循，不至于彷徨无措。至于推求原本，仍应当取用《内经》《金匮要略》等全书，潜心体认。而后世之书，也应当穷究其流派，摘取其精华，指出其谬误。这样这本书的精意，自然能够融会贯通，心里有实实在在的收获，那么变化就掌握在自己手中了。乾隆二十九年四月，洄溪徐灵胎书写。
四库全书提要说：《兰台轨范》八卷，清代徐大椿撰写。徐大椿持论，以张机所传的为主，认为是古代的经方。唐人传下来的，已有合有不合。宋元以后，则更加失去古法。所以这部书所录的病论，只取《灵枢》《素问》《难经》《金匮要略》《伤寒论》、隋代巢元方《病源》、唐代孙思邈《千金方》、王焘《外台秘要》而止。所录诸方，也多取于这些书，而宋以后的方，则选取那些义理可推究试验，多获效验的。其取舍最为严谨。每方之下，多有附注，论述配合的宗旨，与施用的适宜之处。在疑似出入之间，辨别尤其详尽。较诸家方书，只说主治某证，而不说为什么那样的，特别精密。唯独他天性好奇，颇信服服食之说，所以所注本草，对于久服延年的言论，都没有驳正。而这本书所列通治方中，对于《千金方》钟乳粉、《和剂局方》玉霜丸之类，金石燥烈之药，往往取用。这是他的过失之一弊。读这本书的人，也不可不知道他的短处啊。
〔慎疾言〕未见
徐大椿说：医学断绝传承，邪说互相出现，杀人的祸害很猛烈。所以作《慎疾言》。（征士洄溪君自序）
〔江氏（之兰）医津一筏〕一卷 存
四库全书提要说：清代江之兰撰写。江之兰字含微，歙县人。这本书共十四篇，每篇以内经数语为主，而在其后分条疏论。
〔汪氏（西颢）疟苑〕未见
杭世骏序说：钱塘汪君西颢汇集古今疟病的事情为一本书。其目录有四：曰原病，曰微痊，曰纪事，曰艺文。嘱托杭子为其作序在前面。说：疟这种病，是病中最奇特的。像有定期，像潮汐不差失信。风暑寒热，以人身为囊橐，而有的人说有鬼物凭借依托。一说以为是颛顼的不才子，一说以为是宋司马桓魅的两个鬼。生前既然不能列入正人君子之列，死后魂魄，能为虐于君子，而狡黠地逞强。推测也是理所必无的。然而说这种话的人，大概已经历经数千百年之久。避开它就能免除，吓唬它就可以痊愈。这个说法，我怀疑信参半。既想凡是病的发生，必定中间有不谨慎，而后外物得以乘虚而入。疟病不足以杀人，却责备为各种病的缘起。间日发作为疟，三日发作为瘅。曰寒，曰温，曰痹，曰牝。传变则为疫，受伤则为劳，锢结则为痞。汪君征集前事以为鉴戒，被烫过的粥吹凉了才吃，不也是仁人君子的用心吗？我曾静观身世的交错，什么不是由这个道理呢？阴阳相搏，寒暑交替，剥复通变的契机，寓在其中。一个境界而甘苦分开，一天而忧乐各半，一件事而荣辱并存。间见层出，天好像万物配对一样。用箴铭监史来砭刺，用仁义道德来制药，用诗书礼乐来浇灌。这是尧舜为他们量刀圭，周孔调制汤剂。像那两个鬼一样的邪说，况且回避它的言辞，那为什么那个病不痊愈呢？汪子说：这话真深刻啊。于是写在第一页。（道古堂集）
〔吴氏（仪洛）成方切用〕十四卷 未见
四库全书提要说：清代吴仪洛撰写。吴仪洛字遵程，海盐人。这本书是他的医学述之第四种。取古今成方一千三百余首，本经按证，加以论断。卷首载内经十二方。第一卷至第十二卷，每卷各有上下。分治气，理血，补养，涩固，表散，涌吐，攻下，消散，和解，表里，祛风，祛寒，消暑，燥湿，润燥，泻火，除痰，杀虫，经带胎产，婴孩，痈疡，眼目，救急。凡二十四门。卷末载勿药元诠七十四条。大旨谓古方不宜今用，所以所录都是切合时用的方剂。凡例对汪桓《医方集解》，颇有微词。然而汪书浅略，也可以不用抨击。
〔一源必彻〕未见
按上面见于《本草从新》序。
〔沈氏（金鳌）杂病源流犀烛〕三十卷 存
自序说：极天下能照见幽暗的，只有犀牛角而已。角怎么能照见？因为犀性通灵。犀的神力，全注于角，其通灵的性质，也全聚于角，所以燃烧它而幽暗没有不照见的。人得天地最秀最灵之气，失去其灵性，是被私欲淹没了。私欲淹没其灵性，必然是非莫辨，何况能照见幽暗。像这样的人，我对医学有感。人有病，有的感受七情，有的感染六淫。皮毛肌肉，经络脏腑，受其邪即成病，而病就发于皮毛肌肉，经络脏腑之间。所以说杂。杂者，表里容易蒙蔽，寒热容易混淆，虚实容易错乱，阴阳容易遮蔽。纷形错出，似是实非。想要在易蒙易混，易淆易蔽中，确定为勿蒙勿混，勿淆勿蔽的证，不是本于通灵的性质，洞彻精微，怎么能像犀角那样没有幽暗不照见的？秦越人视病，洞见人脏腑癖结，能照见幽暗。能本于通灵的性质，以照见至极幽暗。医学怎么能尽如秦越人？然而切脉辨证，就证合脉，反复推究，从流溯源。纵然不能洞见癖结，应当必求昭悉于皮毛肌肉经络脏腑之间。成为七情所伤，或为六淫所犯。知其由来，当其变迁。这样之后表里不相蒙，寒热不相混，虚实不相淆，阴阳不相蔽。悉皆通灵的作用。悉皆通灵之用，原本于性生者也。虽然不燃犀，何止幽暗能照见。又何忧病的纷形，错出于皮毛肌肉经络脏腑间呢？书既成，因此命名为《杂病源流犀烛》。乾隆癸巳清明前一日，锡山沈金鳌芊绿氏自书。
沈氏尊生书总序说：我从年轻时，读左国史汉，一人一事，必究其详。知道扁鹊仓公辈，都是医之神者。他们之所以能神的地方，务必探求而根据之。于是搜阅古人方书，如《灵枢》《素问》等帙。古奥质实，直追汉魏，可与史汉参论笔法。于是更加爱读。此后，积数十年，稽古之功，往往兼习不废。得遍悉仲景以下诸名家。或论伤寒，或言杂病，或明脉法，或详药性。分门别户，各有师承。正如诸子百家，流派不一。而汇归于此，未曾北辙南辕。医学之道，大而深啊。大概医系人之生死。凡治一证，构一方，用一药，在立法着书者，非要于至精至当，则遗误后世，被其害者必多。在读书用法者，非审乎至精至当，则冒昧从事，被其害者更多。又况古人之书，或议证而无方，或存方而略证，或阐脉而遗药，或论药而置脉。神明变化，每纷见杂出于残编剩简中。医者以庸陋之姿，胶执之见，贪鄙之心，相与从事。甚甚至读书，而不通其义。虽浅近之语，亦谬解讹传。我看见他治一病，必杀一人。即使有时偶中，侥幸得生，在医者并不知其所以然。犹张目大言，自据其功，以为非我莫治。不也可愧之甚了吗。我愧之。我又悯之。于是统会平日所读方书，研审其意理。或采前人之语，或抒一己之见。参互考订，辑为《脉象统类》一卷，《诸脉主病诗》一卷，《杂病源流犀烛》三十卷，《伤寒论纲目》十八卷，《妇科玉尺》六卷，《幼科释谜》六卷，《要药分剂》十卷。共七种。计共七十二卷。总名之曰《沈氏尊生书》。大概以人之生至重，必知其重，而有以尊之。庶不至草菅人命也。系以沈氏者，以是书之作，实由予悯人生命，思有以尊之而成。故不妨直任为己书也。虽然，沈氏尊人之生，而成是书，亦沈氏自藏之，自阅之而已。何敢表示于人，自诩为着述也哉。特书以志意。
〔吴氏（道源）痢证汇参〕未见
吴道源说：我幼年耗尽精力于举业，也究心岐黄。因为历试不遇，遂以方药应世。数十年来，穷源竟委，上采前贤之著述，旁录时人之议论。成《痢证汇参》一书。（女科切要序）
〔董氏（西园）医级〕十卷 存
自序说：曾听说宣圣说：不登东山，不知鲁国之仅一片壤。不登泰山，不知天下之同一寰辙。这固然是圣门喻道的高远，医理也无不然。轩岐之道尚矣。《灵》《素》遗文，由阴阳消长之理，以明四时六气之有余不及。推五行之运，以合声色臭味之生克制化。其于象藏之刚柔，情气之从乘，发病之因由，病机之顺逆，莫不灿然具备。其理一而其象纷繁，其辙同而其变不测。苟得一以自足，浅尝而妄试，其不误人者鲜矣。夫学问之道，不外行远登高之义。进一步有一步之优游，历一级有一级之凭眺。登峰造极之见，不能躐等而几也。张李刘朱，其卓卓表著者也。四家虽各自成家，亦各由级而诣其极。而始得羽翼轩岐，指南后学。他如越人淳于，及张氏葛氏喻氏王氏薛氏辈，奚啻数十家。莫不各有发明，昭兹来学。是亦皆走趋之级也。第编缃充栋，立言未尝不备。每苦泛滥汪洋，童年习之者，皓首而不得其传。此由不能循级以登，致多歧亡羊，而无可把握。以故求道之士，畏其艰于诵读，恒欲得一家宗之。夫精微广大之蕴，岂一家之学所可竟耶。余因荟萃群书，摘其要领。编章约句，推原辨证。即就证约方。首集经典明论，以示必需之要。次及伤寒，以明传变之机。再详杂病女科，以备治法。凡各证之后，申明治疗大法。诸义备详。方药三卷，脉诀一章，并附无问录臆见一篇。冀为后学启蒙之阶级，聊取简要易明之意。非敢以尺寸之守，漫附于著作之林也。第由是而几之，其于高远，或庶几矣。钱塘董西园魏如谨书。
〔无问录〕一卷 存
〔孙氏（从添）石芝医话〕未见
唐大烈说：孙庆增，名从添，号石芝，常熟人。迁居郡城葑溪。年七十六岁。殁于乾隆丁亥。所遗《石芝医话》。（吴医汇讲）
〔沈氏（果之）医学希贤录〕十卷 未见
唐大烈说：沈实夫，名果之，号橘园，国学生。辑《医学希贤录》十卷。未梓。年四十七岁。殁于乾隆乙巳。（吴医汇讲）
〔李氏（文渊）得心录〕一卷 未见
四库全书提要说：清代李文渊撰写。这个编都是他所制新方。前有自题云：古方不能尽中后人之病，后人不得尽泥古人之法。故名曰《得心录》。凡十九方。其参膏四方，案应补之证，委曲调剂，以他药代之。为贫不能具参者计。虽未必果能相代，然其用志可尚也。
〔黄氏（元御）四圣心源〕十卷 未见
四库全书提要说：清代黄元御撰写。四圣者，黄帝岐伯秦越人张机也。元御于《素问》《灵枢》《难经》《伤寒论》《金匮玉函经》五书，已各为之解。复融贯其旨，以为此书。其文极为博辩，而词胜于意者多。
〔四圣悬枢〕四卷 未见
四库全书提要说：清代黄元御撰写。这本书谓寒疫，温疫，痘病，疹病，皆由于岁气。世人皆以小儿之痘为胎毒，非也。若能因其将发，而急表散之，则痘可以不出。其说为宋以来所未有。夫痘病之发，每一时而遍及远近。且轻则大概皆轻，重则大概皆重。则谓之岁气，亦非无理。然究由胎毒伏于内，岁气感于外，相触而发。必谓不系胎毒，何以小儿同感岁气，而未出痘者乃病痘，已出痘者，不病痘乎。是又未可举一废百也。
〔素灵微蕴〕四卷 未见
四库全书提要说：清代黄元御撰写。这本书以胎化，脏象，经脉，营卫，藏候，五色，五声，问法，诊法，医方，为十篇。又病解十六篇。多附以医案。其说诋诃历代名医，无所不至。以钱乙为悖谬，以李杲为昏蒙，以刘完素朱震亨为罪孽深重，擢发难数。可谓之善骂矣。
〔亡名氏脉因证治〕八卷 未见
四库全书提要说：不着撰人名氏。这本书按四时气候，详列诸病。先脉次因，次证次治。颇有条理。而分属处，未免牵强。如霍乱泄泻，属夏三月。伤寒，属冬三月。已为拘滞。至于以癫狂惊痫痔漏脱肛，分属冬夏。益为无说矣。春三月之证，分别真阴元阴，真阳元阳。其意主先后天立说，亦牵合不能了了。案元朱震亨有《脉因证治》一书，清代喻昌尝惜其不行。说见所撰《寓意草》。这本书卷首无序，后有嘉禾石氏一跋。称岐黄家，久奉为枕秘。因讹脱甚多，借得藏书家善本校录。似即震亨之书。然所载各方，如左归丸，右归丸之类，皆出自张介宾《景岳全书》。而亦以古方目之。知其断非震亨所著矣。
〔秦氏（之淦）证因脉治〕未见
高世栻说：我原籍奉天，先大夫参政京华，遂居辇毂下。四方医士，云集京邸。因闻天下名医，出在松江。然多高隐，未得来京。未获亲逢考究。自辛卯春，迁任吴阊。得见云间秦子皇士之书。名曰《证因脉治》。施子宇瞻昆季所刻也。证分外感内伤，治分经络表里。就证以审因，就因以审脉审治。因叹向闻松郡多明医。是书果为寿世。（伤寒大白序）
〔刘氏（奎）四大家医粹〕未见
〔松峰医话〕未见
〔刘氏（秉锦）濯西救急简方〕未见
However, the reasons for the differences in disease manifestations are as follows. Then, examine the methods of treatment. For each disease, there must be a primary formula (Zhu Fang), and within each formula, there must be a primary herb (Zhu Yao). Sometimes, diseases share the same name but have different etiologies; conversely, diseases may share the same etiology but present with different symptoms.
In such cases, there are respective primary formulas and primary herbs. Amidst thousands of variations, there is indeed an unchanging principle. Even when modifications or additions are made, the discipline remains orderly. The principles of the ancient sages and those of later sages are essentially the same. Since Master Zhang Zhongjing of Nanyang, this path has gradually declined. From the Six Dynasties onwards, transmitted texts have been scarce. By the time of the Tang Dynasty works *Waitai Miyao* (Secret Essentials of the Outer Cabinet) and *Qianjin Yaofang* (Essential Prescriptions Worth a Thousand Gold), they merely collected ancient formulas without tracing back to the source of the *Neijing* (Inner Canon) or mastering the mechanisms of pathological changes. Nevertheless, disease names could still be accurately specified, and herbal ingredients were often precise and appropriate. Since the Song Dynasty, discussions have largely consisted of superficial and vague talk about Yin-Yang, Qi-Blood, Cold-Heat, Tonification, and Purging. Regarding the primary formula and primary herb for a specific disease, people were often ignorant. Occasionally, there were classifications that first described the etiology and then discussed treatment methods, but their arguments were chaotic and disorganized, and their formulas and herbs were superficial and impractical. It was like seeing the moon through clouds or flowers in the fog—merely vague imagination. As for recent times, only a few general-purpose formulas and dozens of herb names were recorded to treat myriad diseases. There was a complete ignorance that diseases have specific names, formulas have their own rules, and herbs have their specific functions. Lacking a firm stance, practitioners acted on whim, trying things out tentatively. This frequently led to harming patients. I deeply pity this situation. This is why this book was written.
It bases itself on the *Neijing* (Inner Canon) to explore the origins, followed by the *Nanjing* (Classic of Difficult Issues), *Jingui Yaolue* (Essential Prescriptions from the Golden Cabinet), and *Shanghan Lun* (Treatise on Cold Damage), to seek treatment methods. Where these are insufficient, it takes formulas from the Six Dynasties and Tang Dynasty to expand the methods. From the Song Dynasty onwards, various schools, as well as individual prescriptions and secret recipes, are selected if their principles can be deduced and tested, and if they yield frequent efficacy, and attached here. The healing methods of ancient sages can thus be seen again, providing learners with guidelines so they do not wander aimlessly. To pursue the original sources, one should still study the complete texts of the *Neijing* and *Jingui Yaolue*, contemplating them with deep concentration. For later books, one should investigate their lineages, extract their essences, and point out their errors. Only then can the profound meaning of this book be thoroughly understood and integrated, leading to genuine internalization, after which flexibility lies in one's own hands. Written in the fourth month of the 29th year of Qianlong, by Xu Lingtai of Huixi.
The *Siku Quanshu* (Complete Library of the Four Treasuries) Abstract states: *Lantai Guifan* (Standard Rules of the Imperial Clinic), eight volumes, was written by Xu Dachun of the Qing Dynasty. Xu Dachun’s arguments centered on the prescriptions transmitted by Zhang Ji, regarding them as ancient classic formulas (*Jingfang*). He believed that the prescriptions transmitted by Tang physicians were already inconsistent with the classics, and those from the Song and Yuan dynasties had further deviated from ancient methods. Therefore, the disease theories recorded in this work only include the *Lingshu* (Spiritual Pivot), *Suwen* (Basic Questions), *Nanjing*, *Jingui Yaolue*, *Shanghan Lun*, Chao Yuanfang’s *Bingyuan* (Source of Diseases) from the Sui Dynasty, Sun Simiao’s *Qianjin Yaofang* from the Tang Dynasty, and Wang Tao’s *Waitai Miyao*. The formulas recorded are also mostly taken from these books, while Song dynasty formulas are included only if their principles can be deduced and they prove effective. Their selection criteria were particularly rigorous. Below each formula, there are often annotations discussing the rationale of compatibility and appropriate application. Distinctions between similar or divergent cases are explained in great detail. Compared to other medical formularies that merely state indications without explaining the reasoning, this work is notably more precise. However, due to his curious nature, he somewhat believed in the practice of ingestion for longevity. Consequently, in his annotations on Materia Medica, he did not refute claims about long-term use extending life. In the general-purpose formulas listed in this book, he often included harsh and heating mineral drugs such as *Zhongru Fen* (Calcitri Powder) from *Qianjin Yaofang* and *Yushuang Wan* (Jade Frost Pill) from *Heji Jufang*. This is one of his shortcomings. Readers of this book should also be aware of its limitations.
[Shen Ji Yan] (Words on Caution Regarding Illness) Not Seen
Xu Dachun said: Medicine is facing extinction, and heretical theories emerge mutually, causing a devastating disaster of killing people. Therefore, I wrote [Shen Ji Yan]. (Preface by Scholar Xu Lingtai)
[Jiang Shi (Zhilan) Yijin Yi Fa] (A Raft Across the Medical River by Jiang Zhi Lan), one volume. Extant.
The *Siku Quanshu* Abstract states: Written by Jiang Zhilan of the Qing Dynasty. Jiang Zhilan, courtesy name Hanwei, was from Shexian. This book consists of fourteen chapters. Each chapter takes a few sentences from the *Neijing* as the main theme, followed by itemized explanations and discussions.
[Wang Shi (Xihao) Nuoyuan] (Malaria Garden by Wang Xihao) Not Seen.
Preface by Hang Shijun: Mr. Wang Xihao of Qiantang compiled a book on malaria events from ancient and modern times. Its contents are divided into four sections: Etiology, Mild Cures, Records, and Literature. He asked me, Hang, to write the preface. He said: Malaria is among the most bizarre diseases. It occurs at regular intervals, as reliable as the tides. Wind, summer heat, cold, and fever act as vessels within the human body. Some attribute it to ghostly possession. One theory attributes it to the incompetent son of Zhuanxu; another to the two ghosts of Sima Huanmei of Song. Since they were not counted among upright men in life, their posthumous souls torment gentlemen and act cunningly. This seems logically impossible. Yet, those who propagate this theory have done so for thousands of years. Avoidance brings relief, and intimidation brings cure. I am skeptical yet inclined to believe. I think that all illnesses arise from internal negligence, allowing external pathogens to exploit the weakness. Malaria itself is rarely fatal, yet it is blamed as the origin of many diseases. Intermittent attacks are called "Nuó"; every three days, "Dan". They are categorized as Cold, Warm, Bi (Obstruction), and Pin. Transmission leads to Epidemic; injury leads to Labor exhaustion; entrapment leads to Pi (Fullness). Mr. Wang collects past events as warnings. Being cautious after being burned, blowing on hot soup before eating—is this not the heart of a benevolent gentleman? I have quietly observed the interplay of life and world. Is anything not governed by this principle? Yin and Yang contend; cold and heat alternate. The dynamics of decline, restoration, and transformation reside within. A single realm divides sweetness and bitterness; a day splits sorrow and joy; a single event combines honor and disgrace. These appear layer upon layer, as if Heaven pairs everything. Use admonitions and historical mirrors as acupuncture; use Benevolence, Righteousness, Humanity, and Morality as medicine; irrigate with Poetry, Books, Rites, and Music. This is how Yao and Shun measured doses, and how Zhou and Confucius prepared decoctions. Such evil spirits, if avoided in speech, would surely fail to prevent the illness from healing. Mr. Wang said: Profound words! Thus, I wrote them on the first page. (Collection of Daogu Hall)
[Wu Shi (Yiluo) Chengfang Qieyong] (Practical Use of Established Formulas by Wu Yiluo), fourteen volumes. Not Seen.
The *Siku Quanshu* Abstract states: Written by Wu Yiluo of the Qing Dynasty. Wu Yiluo, courtesy name Zuncheng, was from Haiyan. This book is the fourth part of his medical series. It selects over 1,300 established formulas from ancient and modern times, categorizing them according to conditions and adding commentary. The first section contains twelve formulas from the *Neijing*. Volumes 1 to 12 are divided into upper and lower parts, covering twenty-four categories: Regulating Qi, Managing Blood, Tonifying and Nourishing, Astringing and Securing, Exterior Dispersing, Inducing Vomiting, Purgation, Dissipating Accumulation, Harmonizing, Interior-Exterior Treatment, Expelling Wind, Expelling Cold, Clearing Summerheat, Drying Dampness, Moistening Dryness, Draining Fire, Resolving Phlegm, Killing Parasites, Menstruation and Leukorrhea, Pregnancy and Childbirth, Infants, Carbuncles and Sores, Eyes, and Emergencies. The final section contains seventy-four articles from *Wuyao Yuanquan*. The main idea is that ancient formulas are not suitable for current use, so only practical, contemporary formulas are recorded. The examples criticize Wang Huan’s *Yifang Jijie* (Collected Explanations of Medical Formulas). However, Wang’s book is shallow and simple, so such criticism is unnecessary.
[Yiyuan Biche] (Thorough Understanding of the Single Source) Not Seen.
Note: Mentioned above in the preface of *Bencao Congxin*.
[Shen Shi (Jin'ao) Zabing Yuanliu Xizhu] (Rhino Candle Illuminating the Sources and Flows of Miscellaneous Diseases by Shen Jin'ao), thirty volumes. Extant.
Autobiographical Preface: Among all things in the world capable of illuminating the dark, the rhinoceros horn is supreme. How can a horn illuminate? Because the rhino possesses spiritual sensitivity. The rhino’s divine power is concentrated entirely in its horn, and its spiritual nature is gathered wholly within it. Thus, when burned, it illuminates all darkness. Humans receive the most exquisite and spiritual Qi from Heaven and Earth. Those who lose their spirituality are drowned by selfish desires. If selfish desires drown one’s spirit, right and wrong become indistinguishable, let alone illuminating the obscure. I feel moved by this in medicine. Human illness arises either from the Seven Emotions or the Six Climatic Pathogens. When the skin, muscles, meridians, and zang-fu organs are invaded by these evils, disease forms, manifesting within the skin, muscles, meridians, and zang-fu. Hence, it is called "Miscellaneous" (Zabing). "Miscellaneous" means exterior and interior easily confuse each other, cold and heat easily mix, deficiency and excess easily blur, and Yin and Yang easily obscure. Complex forms emerge, appearing correct but actually false. To determine clear diagnoses amidst such confusion, one must possess spiritual sensitivity and penetrate the subtleties. How else can one illuminate the dark like a rhino horn? Qin Yueren (Bian Que) could see through to the accumulations in the zang-fu organs, thus illuminating the dark. Can one base oneself on spiritual sensitivity to illuminate the utmost obscurity? Medicine cannot always be like Qin Yueren. However, by palpating pulses and differentiating syndromes, matching syndromes to pulses, and repeatedly investigating, tracing the flow to its source, even if one cannot see accumulations directly, one must strive for clarity regarding the skin, muscles, meridians, and zang-fu. Whether caused by the Seven Emotions or the Six Pathogens, knowing their origin and evolution ensures that exterior and interior do not confuse, cold and heat do not mix, deficiency and excess do not blur, and Yin and Yang do not obscure. All this utilizes spiritual sensitivity. This sensitivity originates from innate nature. Even without burning a rhino horn, how could one fail to illuminate the dark? Why worry about complex diseases emerging in the skin, muscles, meridians, and zang-fu? Upon completing this book, I named it *Zabing Yuanliu Xizhu*. Written on the eve of Qingming, Gui Si Year of Qianlong, by Shen Jin'ao, alias Qianlüshi, from Xishan.
General Preface to Shen Shi Zunsheng Shu: Since my youth, reading the *Zuo Zhuan*, *Guoyu*, *Shiji*, and *Hanshu*, I scrutinized every person and event. I learned that Bian Que and Cang Gong were divine healers. To understand their divinity, I sought their methods and foundations. I searched ancient medical texts like the *Lingshu* and *Suwen*. Their language is archaic and substantial, rivaling the Han and Wei dynasties, comparable to the historiography of *Shiji* and *Hanshu*. I loved reading them. Over decades, I persisted in studying antiquity alongside other pursuits. I became familiar with masters from Zhang Zhongjing onwards. Some discussed Cold Damage, some miscellaneous diseases, some pulse diagnosis, some materia medica. Divided into schools, each with its lineage, much like the Hundred Schools of Thought. Though diverse, they converge here, never contradicting each other fundamentally. Indeed, the Way of Medicine is vast and profound. Medicine concerns life and death. For every syndrome treated, formula composed, or herb used, authors must aim for ultimate precision and appropriateness; otherwise, they mislead future generations, causing harm. Readers and practitioners must also discern ultimate precision; otherwise, acting rashly causes even greater harm. Moreover, ancient texts sometimes discuss syndromes without formulas, preserve formulas without detailing syndromes, explain pulses omitting herbs, or discuss herbs ignoring pulses. Divine transformations often appear fragmented in incomplete manuscripts. Practitioners, with mediocre talents, stubborn views, and greedy hearts, engage in this field. Some read without understanding the meaning, misinterpreting even simple phrases. I have seen them treat one disease and kill one person. Even if occasionally successful by luck, the practitioner does not know why, yet boasts openly, claiming credit, saying no one else could treat it. Is this not deeply shameful? I feel shame for them. I also pity them. Thus, I compiled my daily readings, analyzed their principles, quoted predecessors, expressed my own views, cross-referenced, and edited them into: *Maixiang Tonglei* (Unified Categories of Pulse Images), one volume; *Zhumai Zhu Bing Shi* (Poems on Pulses and Main Diseases), one volume; *Zabing Yuanliu Xizhu* (Rhino Candle...), thirty volumes; *Shanghan Lun Gangmu* (Outline of Treatise on Cold Damage), eighteen volumes; *Fuke Yuchi* (Jade Ruler for Gynecology), six volumes; *Youke Shimie* (Deciphering Pediatrics), six volumes; *Yaoyao Fenji* (Classification of Essential Herbs), ten volumes. Total seven works, seventy-two volumes, collectively titled *Shen Shi Zunsheng Shu* (Shen’s Book on Revering Life). Human life is precious; knowing its value allows us to revere it, preventing us from treating lives as grass. Named "Shen Shi" because this work arose from my compassion for life and desire to revere it. Thus, I claim it as my own. Although Shen reveres life and created this book, it is also for Shen’s own preservation and reading. How dare I display it to others or boast of authorship? I write only to record my intent.
[Wu Shi (Daoyuan) Lizheng Huican] (Comprehensive Reference on Dysentery Syndromes by Wu Daoyuan) Not Seen.
Wu Daoyuan said: In my youth, I devoted myself to imperial examinations and studied Traditional Chinese Medicine. After failing the exams repeatedly, I turned to prescribing herbs to serve the world. For decades, I traced origins and consequences, collecting writings of former sages and contemporary discussions, resulting in this book [Lizheng Huican]. (Preface to *Nüke Qieyao*)
[Dong Shi (Xiyuan) Yiji] (Medical Grades by Dong Xiyuan), ten volumes. Extant.
Autobiographical Preface: I once heard the Sage say: "Not climbing Mount Dong, one does not know Lu State is but a patch of land; not climbing Mount Tai, one does not know the world shares the same path." This illustrates the high and distant Way of the Sage. Medical principles are no different. The Way of Xuanyuan and Qibo is ancient. The surviving texts of *Ling* and *Su* explain the surplus and deficit of the four seasons and six Qi through the waxing and waning of Yin and Yang. They deduce the movement of Five Elements to harmonize the generation and control of sounds, colors, odors, and tastes. Regarding the hardness and softness of images and viscera, the compliance and aggression of emotions and Qi, the causes of disease onset, and the smoothness or reversal of disease mechanisms, all are clearly presented. The principle is one, yet phenomena are complex; the path is the same, yet changes are unpredictable. If one rests content with partial knowledge and experiments superficially, few will avoid harming others. The way of learning is essentially about traveling far and climbing high. Each step offers deeper leisure; each level provides a broader view. The vision of reaching the peak cannot be achieved by skipping levels. Zhang, Li, Liu, and Zhu are outstanding figures. Though each formed their own school, they all climbed step by step to reach perfection, thereby supporting Xuanyuan and Qibo and guiding later students. Others, such as Yueren, Chunyu, and the schools of Zhang, Ge, Yu, Wang, and Xue, number dozens. None failed to make innovations and clarify learning for posterity. These are also steps in the journey. However, libraries are filled with books, and statements are comprehensive. The problem is their vastness and depth. Students who begin young may grow old without mastering the transmission. This is because they cannot climb step by step, leading to getting lost on too many paths and lacking grasp. Thus, seekers of the Way fear the difficulty of reading and often wish to rely on a single master. But can the profound and extensive essence be contained in one school’s learning? I therefore gathered books, extracted key points, condensed chapters and sentences, traced origins, differentiated syndromes, and matched formulas to syndromes. First, I collected clear theories from classics to show essential requirements. Second, I covered Cold Damage to explain transmission mechanisms. Third, I detailed miscellaneous diseases and gynecology to prepare treatment methods. After each syndrome, I clarified major treatment principles. Details are comprehensive. Three volumes on formulas and herbs, one chapter on pulse rhymes, plus an essay on personal opinions in [Wuwen Lu]. I hope this serves as a stepping stone for beginners, aiming for simplicity and clarity. I dare not attach myself to the forest of authors with minor achievements. But by following this, perhaps I can approach the high and distant. Respectfully written by Dong Xiyuan Weiru of Qiantang.
[Wuwen Lu] (Record of No Questions), one volume. Extant.
[Sun Shi (Congtian) Shizhi Yihua] (Medical Conversations by Stone Mushroom/Sun Congtian) Not Seen.
Tang Dalei said: Sun Qingzeng, named Congtian, pseudonym Shizhi, was from Changshu. He moved to Fengxi in the commandery city. He died at age 76 in the Dinghai year of Qianlong. His remaining work [Shizhi Yihua] is mentioned in [Wu Yi Huijiang].
[Shen Shi (Guozhi) Yixue Xixian Lu] (Record of Aiming to Be Worthy in Medicine by Shen Guozhi), ten volumes. Not Seen.
Tang Dalei said: Shen Shifu, named Guozhi, pseudonym Juyuan, was a Guoxue student. He compiled [Yixue Xixian Lu], ten volumes. Unpublished. He died at age 47 in the Yisi year of Qianlong. (Mentioned in [Wu Yi Huijiang])
[Li Shi (Wenyuan) Dexin Lu] (Record of Obtaining the Heart by Li Wenyuan), one volume. Not Seen.
The *Siku Quanshu* Abstract states: Written by Li Wenyuan of the Qing Dynasty. This compilation consists of new formulas created by him. A self-inscription precedes it: "Ancient formulas cannot fully address the diseases of later generations, and later generations should not rigidly adhere to the methods of ancients." Hence, it is named [Dexin Lu]. It contains nineteen formulas. The four Ginseng Pastes address conditions requiring tonification, adjusting with other herbs as substitutes for those who cannot afford Ginseng. Although substitution may not be perfect, the intention is commendable.
[Huang Shi (Yuanyu) Sisheng Xinyuan] (Heart Source of the Four Sages by Huang Yuanyu), ten volumes. Not Seen.
The *Siku Quanshu* Abstract states: Written by Huang Yuanyu of the Qing Dynasty. The "Four Sages" refer to Yellow Emperor, Qibo, Qin Yueren, and Zhang Ji. Huang Yuanyu had previously annotated the *Suwen*, *Lingshu*, *Nanjing*, *Shanghan Lun*, and *Jingui Yujian Jing*. He synthesized their meanings to create this book. The text is highly erudite and argumentative, though rhetoric often outweighs substance.
[Sisheng Xuanshu] (Suspending Pivot of the Four Sages), four volumes. Not Seen.
The *Siku Quanshu* Abstract states: Written by Huang Yuanyu of the Qing Dynasty. This book argues that Cold Epidemics, Warm Epidemics, Smallpox, and Measles are all caused by annual climatic influences. The world believes childhood smallpox is fetal toxin, which is incorrect. If dispersed externally urgently as it begins to erupt, smallpox need not appear. This theory is unprecedented since the Song Dynasty. Smallpox outbreaks spread widely at any given time; mild cases are generally mild, severe cases generally severe. Thus, attributing it to annual climate is not unreasonable. However, ultimately, fetal toxin lies dormant internally, triggered by external annual climate. To deny fetal toxin entirely is illogical. Why do children exposed to the same annual climate develop smallpox while others do not? One cannot discard the whole based on a part.
[Suling Wei Yun] (Subtle Essence of Su and Ling), four volumes. Not Seen.
The *Siku Quanshu* Abstract states: Written by Huang Yuanyu of the Qing Dynasty. The book comprises ten chapters: Fetal Transformation, Zang-Fu Imagery, Meridians, Ying-Wei, Visceral Signs, Five Colors, Five Sounds, Inquiry Methods, Diagnosis Methods, and Medical Formulas. Plus sixteen chapters on Disease Analysis, often accompanied by medical cases. His criticisms of famous doctors throughout history are relentless. He calls Qian Yi absurd, Li Gao confused, and Liu Wansu and Zhu Zhenheng deeply sinful, with faults too numerous to count. He can be called a skilled criticizer.
[Maiyin Zhengzhi] (Pulse, Etiology, Syndrome, and Treatment by Anonymous), eight volumes. Not Seen.
The *Siku Quanshu* Abstract states: The author’s name is unknown. The book details various diseases according to the four seasons’ climates. It lists Pulse, then Etiology, then Syndrome, then Treatment. It is quite organized. However, the classification is forced. For example, Cholera and Diarrhea are assigned to the third month of Summer; Cold Damage to the third month of Winter. This is rigid. Assigning Mania, Delirium, Epilepsy, Hemorrhoids, Fistula, and Rectal Prolapse to Winter and Summer is even less logical. For spring season syndromes, distinguishing True Yin/Yuan Yin and True Yang/Yuan Yang reflects a theory based on Pre-Heaven and Post-Heaven, but the connection is unclear. Note: Zhu Zhenheng of the Yuan Dynasty wrote a book titled [Maiyin Zhengzhi]. Yu Chang of the Qing Dynasty lamented its lack of circulation, as noted in his [Yuyi Cao]. This book lacks a preface but has a postface by Shi of Jiahe, stating it was long kept as a secret treasure by Qi-Huang practitioners. Due to many errors and omissions, it was collated using a good edition from a collector. It seems to be Zhenheng’s book. However, the formulas listed, such as Zuogui Wan and Yougui Wan, originate from Zhang Jiebin’s *Jingyue Quanshu*, yet are labeled as ancient formulas. Thus, it is definitely not authored by Zhenheng.
[Qin Shi (Zhi Gan) Zhengyin Maizhi] (Syndrome, Etiology, Pulse, and Treatment by Qin Zhigan) Not Seen.
Gao Shishi said: My ancestral home is Fengtian. My father served as a censor in the capital, so we lived in the capital. Physicians from all over gathered in the capital. I heard famous doctors came from Songjiang, but they were mostly reclusive and did not come to the capital, so I could not meet them for study. In the spring of Xinmao, I transferred to Wuchang. I obtained the book [Zhengyin Maizhi] by Mr. Qin Huangshi from Yunjian, published by the Shi brothers. Syndromes are divided into Exterior Invasion and Internal Injury; treatments are divided by Meridians, Exterior, and Interior. Based on syndrome to examine etiology, based on etiology to examine pulse and treatment. I sighed, having heard that Songjiang had many enlightened doctors. This book indeed benefits the world. (Preface to *Shanghan Dabai*)
[Liu Shi (Kui) Sidajia Yicui] (Essence of the Four Great Masters by Liu Kui) Not Seen.
[Songfeng Yihua] (Conversations from Songfeng) Not Seen.
[Liu Shi (Bingjin) Zhuoxi Jiuji Jianfang] (Simple Emergency Prescriptions from Zhuoxi by Liu Bingjin) Not Seen.