典藏书目

In ancient times, people generally lived long lives, reaching ten thousand years. Since the Yellow Emperor (Huangdi) arbitrarily compiled the *Classic of Hundred Herbs* (Bai Cao Jing, a text recording the properties of various medicinal substances), he used toxic substances to harm future generations, causing hundreds of diseases to erupt suddenly, and people could hardly preserve their lives. However, if we were to immediately label this book as "inhumane," it would still be indispensable. Why? It depends entirely on how those who employ these medical arts use them. I am in charge of penal law, feeling anxious and fearful of deviating from the benevolent art of healing. Yet, regarding the original intent of the ancient sage kings in establishing penal laws, I strive diligently. This is because penal law restrains people much like medicine attacks diseases: when the disease ceases, treatment stops; when a person rectifies their conduct, they are pardoned. The principle is the same.

Therefore, during my leisure time after official duties, I saw Governor Wang reviewing administrative affairs while reading the book *Ren Shu Bian Lan* (Convenient Guide to Benevolent Arts). I was delighted and read it tirelessly, knowing it was compiled by Master Zhang. Pitying its omissions, I supplemented them but dared not add anything arbitrarily. Indeed, the way of medicine requires penetrating insight into the location and nature of the pathology before one can accurately administer remedies with precise measurements (Dao Gui). If one adheres rigidly to established prescriptions and causes death, what difference is there from killing someone with a club or a blade? Such actions would harm the world severely and harm future generations even more severely. However, having this book without practicing benevolence allows inhumanity to grow; casting penal codes waits for people to seek redress, while preserving this medical text waits for people to apply it with clarity and wisdom, both aiming to remove disease. By equally respecting legal norms, people can return to the simplicity of antiquity. What difference is there from the Yellow Emperor personally transmitting a medical classic? Otherwise, I, a killer (in the sense of executing criminals), would be plotting to save lives. Future readers who fail to understand this book properly might even turn life-saving practices into lethal ones. Is this my intention?

Practitioners of the Qi-Huang school (Traditional Chinese Medicine lineage) boast about formulas and techniques. People hold their theories and argue over right and wrong, leading to absurdities akin to the paradox of "Zang having three ears." Their discussions on root and branch, collateral transmission, and pulse characteristics such as floating, sinking, slow, rapid, full, fine, rising, and falling, all categorize pulses according to the five zang organs and condense them into the three positions (Cun, Guan, Chi) of the wrist. Even if Bian Que (courtesy name Yue Ren) were to look inside walls and enhance his skills tenfold, he would likely not abandon treating incurable conditions (Gao Huang) nor accurately diagnose the heir apparent's illness. As the Grand Doctor of Taicang (Chunyu Yi) said: "I cannot raise the dead, but I can predict life and death. Patients seek treatment according to their own wills, and cures often follow. Thus, treatment itself is not difficult; the difficulty lies in hitting the target accurately." Medical texts and formularies are numerous enough to fill buildings, yet if practitioners' finger placements are only slightly similar, they should be burned in a single fire at Xianyang.

Master Zhang, a literary scholar, began his career as a Confucian scholar but later abandoned it, favoring regimens for longevity. Consequently, he collected ancient validations and modern experiences, accumulating them into volumes, and titled the work *Ren Shu Bian Lan*. Upon opening the scroll, the entirety of medical knowledge is available, like entering an armory with weapons arranged in all directions. Its language is concise, and its principles essential, clear as looking at one's palm. It is truly the south-pointing chariot (guide) for those who cultivate their bodies. Those who cherish life and seek longevity, understanding destiny, certainly do not despise it. However, if diseases do not strike prematurely or obliquely but hit their mark, it can also benefit humanity, reflecting the heart of a benevolent elder. Governor Wang, praised by the contemporary world as a benevolent man, has already alleviated the suffering of the weak and disabled through his grace. This aligns particularly well with Master Zhang's words. He sent a swift letter ordering Fang Yingxuan to write a preface. Governor Wang's foresight is profound. His governance brings longevity to the commandery; his heart brings longevity to the generation. Within the earth, he feels sorrow for the exhausted and crying poor. Wherever his banner reaches, people find peace. Even in cases of severe illness, where the medicine cabinet is ready, revitalization can achieve boundless results. This entrusts his compassion to soothe the people. Xia Weiqin, a student of the prefectural academy, excels in his learning and is called a national master. The governor once entrusted him with proofreading, and he too considered every word worth a thousand gold pieces. This is indeed the essence of classics.

On the fifteenth day of the ninth month of autumn, in the Yiyi year of the Wanli era,
Fang Yingxuan, Prefect of Jizhou and subordinate official, respectfully composed this.