典藏书目

Qian Yi, courtesy name Zhongyang. His ancestors were from Qiantang and were related to the King of Wuyue. After the surrender of Wuyue, his great-grandfather moved north with the court and settled in Yunzhou. His father, Qian Hao, was skilled in acupuncture and medicine but had a penchant for wine and travel. One day, he concealed his identity, traveled east along the sea, and never returned. At that time, Qian Yi was only three years old. His mother had passed away earlier, and his father's half-sister, who had married a physician surnamed Lv, pitied his orphaned state and adopted him as her son. As he grew older and began studying, he learned medicine from Master Lv. Before Master Lv's death, he revealed Qian Yi's family background. Qian Yi wept bitterly and requested to search for his father. After five or six trips, he finally found his father's whereabouts. Several more years passed before he could bring his father home. By then, Qian Yi was over thirty years old. The townspeople were amazed and moved to tears by this story, with many composing poems to praise it. Seven years later, his father died of old age, and his funeral rites were conducted according to propriety. Qian Yi served Master Lv as if he were his own father. When Master Lv died without heirs, Qian Yi arranged for his burial and mourning attire, married off his orphaned daughter, and offered sacrifices to him during festivals, treating him exactly like his biological parents. Qian Yi initially gained fame in Shandong through the *Cranial Fontanelle Formula* (*Luxin Fang*). During the Yuanfeng era, the daughter of the Eldest Princess fell ill; Qian Yi was summoned to treat her and achieved significant results. Consequently, he was recommended for the position of Hanlin Medical Officer and granted permission to wear a crimson official robe. The following year, an imperial edict collected medical texts from across the land. When officials were gathering materials, families possessing secret books competed to offer them. However, the authentic version of this book was not obtained at that time. Now that it has reappeared in the world, is it not because the essence and spirit of the ancients are indestructible? The original printed edition attributed the authorship to "Yan Zhong" and titled the work "Zhen Jue" (True Secrets); I dare not change this now. The "Juzhen Edition" often contains Yan's formulas and discussions mistakenly inserted into Qian's book. Based on the Zhu edition, these have been correctly separated. Differences in herbal ingredients and dosages are noted at the end of each respective formula. As for the *Xue Shi Yi An* (Xue's Medical Cases) edition, it has been altered by Xue and is insufficient for citation.

Recorded with caution by Zhou Xuehai, Middle Secretary of the Grand Secretariat, in the long summer of Xinmao, the 17th year of Guangxu.

A chaotic pulse indicates untreatability; a wiry and rapid pulse indicates disharmony of Qi; a deep and slow pulse indicates food stagnation; a hurried and rapid pulse indicates deficiency fright; a floating pulse indicates wind; a deep and fine pulse indicates cold.

While in the womb, the infant begins to develop bone Qi, and the Zang-Fu organs take shape but are not fully mature. After birth, the skeletal channels grow rapidly, and the spiritual intelligence of the Zang-Fu organs awakens. "Bian" (Change/Transformation) refers to alteration. (Chao Yuanfang states: Upper changes involve Qi.) "Zheng" (Steaming) refers to internal growth extending outward and upward, accompanied by body heat. Therefore, every thirty-two days after birth constitutes one "Bian." Upon completion of each "Bian," the child's temperament differs from before. Why? Because this process generates the wisdom and intent of the Zang-Fu organs. What does the thirty-two-day cycle entail? Ten segments form a section, and ten days comprise one hundred segments. Thirty-two days amount to three hundred twenty segments, constituting one full cycle, also called one "Zheng." The residual Qi of bones enters from the brain into the gums, forming thirty-two teeth. Some children have fewer than thirty-two teeth due to incomplete transformation cycles. Some may reach maturity in twenty-eight days, growing twenty-eight teeth, and so forth, but never exceeding thirty-two. Upon completing one full cycle, deficient heat may appear, and various ailments may arise similarly. After ten cycles, the minor steaming concludes. Three hundred twenty days generate bone Qi, resulting in completeness but not yet robustness. Thus, the first Bian at thirty-two days generates the Kidney and governs Will (Zhi). The second Bian at sixty-four days generates the Bladder, manifesting as cold ears. Since Kidney and Bladder govern Water, and the number of Water is one, they transform first. The third Bian at ninety-six days generates the Heart and governs Joy (Xi). The fourth Bian at one hundred twenty-eight days generates the Small Intestine, manifesting as sweating and slight fright. The Heart belongs to Fire, and the number of Fire is two. The fifth Bian at one hundred sixty days generates the Liver and governs Crying (Ku). The sixth Bian at one hundred ninety-two days generates the Gallbladder, manifesting as eyes that cannot open and appear red. The Liver governs Wood, and the number of Wood is three. The seventh Bian at two hundred twenty-four days generates the Lungs and governs Voice (Sheng). The eighth Bian at two hundred fifty-six days generates the Large Intestine, manifesting as skin heat with or without sweat. The Lungs belong to Metal, and the number of Metal is four. The ninth Bian at two hundred eighty-eight days generates the Spleen and governs Intelligence (Zhi). The tenth Bian at three hundred twenty days generates the Stomach, manifesting as refusal to eat, intestinal pain, and vomiting milk. Thereafter, teeth emerge, speech develops, and emotions like joy and anger are understood, hence it is said that completeness begins. Tai Cang Gong stated: Qi enters the four limbs, and fragmented bones grow during the tenth Bian. Sixty-four days later, meridians grow, and blood nourishes the hands and feet, enabling grasping and walking. The classics state: "Bian and Zheng" refers to the completion of steaming upon reaching one year of age. The Master said: For fever without sweating, induce sweating; for severe vomiting, use mild purgation; do not use other treatments. Thus, infants must undergo Bian-Zheng. Shedding teeth is like flowers replacing seedlings. Teeth numbering less than thirty-two result from incomplete Bian processes. Tooth development should align with Bian days; clarity comes with age.