典藏书目

I studied medicine since childhood, investigating prescriptions and pulse diagnosis. For over thirty years, I traveled through rivers and lakes, encountering many who were learned and broad-minded; however, they mostly merely used ornate language to describe things.

Those who truly understand medical principles and master prescription techniques prescribe medicines as accurately as an archer hitting the target every time. I said, "This must be a divine person!" Thus, I bowed to him as my teacher and received a booklet of miraculous prescriptions. Upon reading it, I found that some formulas consisted of multiple herbs, while others had only three or four ingredients. These were all cases I had personally witnessed being effective when used by masters. It was like meeting rain after a long drought or seeing the moon while traveling at night; my mind became suddenly clear. Thereafter, upon returning to the Wu region, each application yielded immediate results, verified instantly. Indeed, these are miraculous prescriptions worthy of printing. During my spare time, I categorized the miraculous prescriptions taught by my teacher along with methods for daily judgment of efficacy into one volume, naming it *Shi Yao Shen Shu* (Ten Medicines Divine Book). Whenever a prescription proved effective, I recorded it. Now, Daoist Master Da Chi from West Zhejiang, who is a close friend of my family, requested to receive this teaching with courtesy. Therefore, I copied it to offer its functions in nourishing life and benefiting humanity.

Written on the third day of the first month of spring in the year Wuzi of Zhengde era (1348) at Chunxian Hall in Gusu, by Kejiu.

After I was sent on a mission to cross the sea to Taiwan, I contracted the miasma and pestilence of the overseas regions, suffering from hemoptysis (coughing up blood) and cough. While reviewing this book during my spare time, I tried taking the prescribed medicines according to the formulas. Within ten days, the bleeding stopped and the cough subsided. By descending stomach qi, using herbs such as *Mudan Pi* (Cortex Moutan Radicis) and *Shanzhi* (Fructus Gardeniae Jasminoidis) to drain fire from the liver and gallbladder, then clearing lung metal and tonifying spleen earth, and consolidating ying and wei qi step by step, how could it not heal? After Mr. Chen Xiuyuan provided detailed annotations for each formula, they were extremely precise. I further added notes based on my own insights and discussions by famous doctors. Wang Ziyongda Ling requested to read this book, liked it after reading, found it effective in use, and thus arranged for its publication. After the carving was completed, he also requested a preface.

Written in autumn of the year Jimo of Guangxu era (1879) at Jingbai Hall of the Hubei Office, by Pan of Wu.

Reading these ten formulas, all are beyond expectation. The sequence and urgency among them can serve as a model for thousands of generations. Even if one does not need to use all ten formulas simultaneously, one essentially cannot go beyond their framework. People often arbitrarily modify Liuwei Dihuang Wan (Six-Ingredient Rehmannia Pill), hoping to achieve results. This stems from starting with *Yi Guan* (Medical Canon) without truly comprehending *Shen Shu*. *Yi Guan* posits that when kidney water declines, fire flares up causing affliction; strengthening the master of water can suppress excessive yang. Little do they know that among those suffering from this disease, although yin deficiency is common, other causes are also numerous. If acquired from overwork, the injury lies in the Foot-Taiyin Spleen Meridian; if from worry and thought, the injury lies in the Hand-Shaoyin Heart Meridian; if from alcohol indulgence, the injury lies in the Hand-Taiyin Lung Meridian; if from anger, the injury lies in the Foot-Jueyin Liver Meridian. All these lead to symptoms such as hematemesis (vomiting blood), hemoptysis, and spitting blood. Can merely "strengthening water" handle these cases? In summary, blood in the human body travels attached to qi. When one zang organ is injured, qi inevitably becomes disordered, and blood spills outwards. Thus, rebellion causes upward bleeding, sinking causes downward bleeding, stagnation causes obstruction and pain, cold causes coagulation, and heat causes dispersion. This is the natural trend. Do later physicians, during diagnosis and inquiry, carefully weigh the situation to grasp the truth? If one can focus on this, observing which zang organ is injured by the disease, which part of the pulse is affected, and which season corresponds to the timing, half the thinking is done. I once treated a person with spitting blood who was extremely fatigued daily. Every time he spat blood, it was purple-black and formed small clumps. However, there was more after full meals, less after eating little, and either a little or none when fasting. I treated him with chive juice, child's urine, and prepared Rhubarb (*Dahuang*). After two doses, he stabilized. Later, he recovered using Buzhong Yiqi Tang (Tonify the Middle and Augment the Qi Decoction) added with blood-invigorating herbs. Those who understood considered this strange and absurd, but I regarded it as very ordinary. This is because I seriously studied *Shen Shu*, treating *Yi Guan* merely as conversational material.

Recorded in May of the 26th year of Kangxi era (1687) at the residence in Xingsha, by Zhou Yangjun of Wu Gate.