如梦遗椿树根丸。淋证六味地黄丸。妇人三补丸等。不录丹溪原方。却于他书。取方名相同。增入药味。与病悬
隔。充恐用者不察。反致有误。今以丹溪原论。考订遗误。录于证首。次附戴元礼辨证。次录正方。以见正法不
杂。其附论不去。题曰附录。用存编者之意也。复尽载附论中方。题曰附方。恐人妄去取也。庶几明白。又增入
外科倒仓等法。以翼其未备。
观者详为。成化庚子花朝日。程充识。
程敏政序略曰。予宗人用光世业儒。而好医。其读素难之书甚稔。最喜朱氏之说。尝以丹溪心法。有川陕二
本。妄为世医所增附。深惧上有累于朱氏。乃为之彪分胪列。厘其误而去其复。以还其旧。凡朱氏之方。有别见
者。则以类入之。书成将刻梓以传。请予序。予故以多病好医。而未能也。辄以医卜并言于篇首。使业医者。知
其道本出于圣人。其书本足以比易。而非可以自卑。则日勉焉。以致力乎。本草素难脉经之书。以及五君子之说。
而尤以朱氏为入道之门。则庶几上可以辅圣主拯世之心。下可以见儒者仁民之效。而医不失职矣。用光名充。休
宁叉口人。与予同出梁将军忠壮公后。
〔方氏（广）丹溪心法附余〕明志二十四卷 存
自序曰。昔予母年艾时。以家事繁冗。不暇啜粥，惟饮冷酒。以致内伤脾胃。遍身发出赤斑。是时天 疮传
染。斑与相类。医之者多不能辨。遽然而卒。罔觉其咎。盖斑无头粒。疮有头粒。易分别而不知尔。厥后葬母。
不得已而与邻人讼。三载始白。既而感激。乃志于学。读书之余。恒取医书丹溪心法览之。见其所谓饮食内伤脾
胃。发出赤斑之论。乃喟然悲叹。其前病果误于医者。正程夫子所谓病卧于床。委之庸医。譬之不孝者也。终天
之恨。曷有穷耶。由是心之于医。若口之于刍豢。不能释也。窃惟斯道肇自轩岐。迄汉而下。代不乏贤。求其可
以为万世法者。张长沙外感。李东垣内伤。刘河间热证。朱丹溪杂病数者而已。然而丹溪实又贯通乎诸君子。尤
号集医道之大成者也。先生既没。而其遗书。则有丹溪心法传于世。盖其术至精。故其为言至切。实
保命之良规。济人之妙诀也。惜乎是书详于法。而犹略于方。袖珍等书。则又详于方。而略于法，皆不便检阅。
时祥符郑尚宜张汝孝辈。亦达于医者也。以予言为然。予于是乃将心法。立讹留正，群方删繁就简。合为一书。
凡五年余始脱稿。不敢他有所名。名之曰丹溪心法附余。其间病目分之以门。药方聚之以类。每证之下。先具心
法。后附群方。俾法不离乎方。方不离乎法。又取丹溪本草衍义补遗。及崔真人脉诀举要。王节斋明医杂着。附
载于中。而于医之药性脉理。病机治法。经络运气。六者粗备。其正误补阙。以俟后之君子。然初学之士。与养
生之家。或有取焉。庶乎得医道之正。而不为他歧所惑。HT 妄之罪。固知无所逃矣。谨序。嘉靖十五年丙申春三
月谷旦。新安后学方广序。
立书本旨曰。予观得医道之全者。丹溪一人。发丹溪之蕴者。心法一书。然其书自程用光重订之后。若无余
憾。第附录不尽削去。而与正法矛盾焉。丹溪纂要。医学集成。虽能备丹溪群书。然因心法混淆。而采取亦不免
于差谬。盖丹溪群书，其门人戴元礼赵以德刘叔渊已采载于丹溪心法之上矣。而纂要集成二书。又是将丹溪群书。
翻誊一次。今以百年之后。追想其人之言。何若亲炙领教之为的哉。玉机微义。搜辑群书。条陈洁白。为医书之
折衷。惜乎丹溪心法。而不得与焉。袖珍方。乾坤生意。保生余录等书。虽备群方。然其间有一等用药辛香燥热。
与夫瞑眩之剂。实非气血虚者所宜乎。因此而留心焉。今除玉机微义一书不烦之外。谨将丹溪心法。除去附录。
止以正法正方具于前。群书惟取切合病情之剂附于后。彪分胪列。集为一书。名曰丹溪心法附余。将与玉机微义
同驱并驾于世。而医之方书。庶几乎备矣。观者详焉。
凡例曰。一病目。谨根据丹溪心法之旧。凡有增入者。注添加二字以别之。其间以门而分者。庶见病机之同也。
一各证。首具丹溪正法正方。根据程用光考索精确。为医门万世之规矩准绳者也。一附诸贤论。庶见病之源流。治
之方法也。不能悉载。其间有阙者。君子宜于玉机微义求之。一附脉理。庶知病之阴阳表里。虚实寒热之情也。
亦不能悉载。其间有阙者。宜于脉经脉诀求之。一附诸方。以辅丹溪所不及。其间以类而聚者。庶见治法之异也。
然方书汗牛充栋。不胜其多。姑取不违于理者。列载于上。以待君子采择焉。一王节斋明医杂着方论。取附于各
证之下。盖节斋深得丹溪之旨。故备栽以俟参考焉。一病证欠发明处。药方有疑难处。予缀俗说以通之。有广按
二字别之。倘有差谬。后之君子。幸赐教焉。一丹溪本草衍义补遗。虽另成一书。然陕板蜀板闽板丹溪心法。咸
载之。程用光重订丹溪心法。而徽板乃削去之。反不为美。今仍取载书首。使人获见丹溪用药之旨也。
贾咏序略曰。予以多病恳乞赐休林下。暇日检方。亦窃疑之，于是远延方君过 。因出所次丹溪心法附余。
凡二十四卷。相与订之。夫方君名广字约之。古庵其号。新安儒医也。尝游河洛。旅寓陈留。野亭刘公亦雅重之。
恒以药活人。乃谓是害超迈群识。尤切日用。虽杨楚玉辈再纂。而不能备集脉诀之详。程用光氏翻刻。而不能尽
芟附录之误。于是重加 栝。讹者正之。伪者去之。且萃诸君子方论于下。精切简要。不畔古经。铨次成帙。间
亦窃附己意。以发明之。
四库全书提要曰。丹溪心法附余二十四卷。明方广撰。
广字约之。号古庵。休宁人。是书成于嘉靖丙申。因程用光所订朱震亨丹溪心法。赘列附录。与震亨本法。或相
矛盾。乃削其附录。独存一家之言。别以诸家方论。与震亨相发明者。分缀各门之末。然均非震亨之原书矣。
〔赵氏（良仁）丹溪药要〕佚
按上见于苏州府志。
〔卢氏（和）丹溪纂要〕国史经籍志八卷（赵应春刻为六卷杨捷刻为二卷）存
凡例曰。丹溪衣钵一书。其立例据病。论治最为切当。但略而未备。门人各为增录。名荟蕞。钩玄。心法。
师友渊源等书。固亦遗漏尚多。且其中互有得失，今肆为删正裁取。更加润色。以归于一。其有附会谬说。窜入
杂方。直削之。一格致余论等成书。并本传。及书柬中所具长篇。则摘取其要语。少加润色录之。一凡门人所录
论方。果系丹溪所授者。不复识别。一篇中所有古方。如内伤篇补中益气汤之类。悉附于后。又有一等古方。如
伤寒篇麻黄汤之类。虽非篇中所用。然皆切于施治。而不可无者。亦附之以备参用。一凡药方。惟备于一处。于
目录中见之。一凡丹溪本文。皆大字。愚所注皆小字。但其药方下。分两制度。亦照旧用小字者。所以便观览也。
一凡篇中药方下。分两制度。或有或无。或详或略。或大字。或小字。皆仍诸书之旧也。一凡篇中方名。亦用阳
文。各药亦分层具列。皆所以便检览也。
李呈祥曰。丹溪。隐君子也。细观纂要一书。燮理之道寓焉。不但可为却病延年之助而已。（古源山人集）
按医藏目录。有赵应春丹溪心要。据费延之纂要序曰。丹溪纂要。
海内刻之累矣。重校之者。江阴蟠龙山人也。山人赵姓。讳应春。幼业举子。书画殊绝。有松雪遗风。素多病。
尤精于医云。则所谓心要者。亦是书也。余尝得丹溪要删一书。凡八卷。题云山阴适适道人校。盖亦唯改是书篇
目者。乃明时坊刻也。
〔亡名氏丹溪适玄〕医藏目录三十卷 未见
〔丹溪心要〕八卷 存
高宾序日。医家之有丹溪。犹吾儒之□□□夫子。盖惟深于其道。而□□□□真独得之妙。则凡立言成□
□□继往开来。师法百世。莫之□□□丹溪之□□□□为医□□□□南者多矣。成化间。又有心法之刻。弘治间。
又有医要之刻。此外又有心要一书。则所家藏而未出者。□岁虽已刊行。而鲁鱼亥豕。讹舛特甚，吾侄子正潜心
斯道之久。而常寤寐于丹溪之心。故于是书。尤注意焉。又诚不忍坐视其谬。以误天下也。遂加手校而重刻之。
俾同人以共跻斯民于仁寿之域。虽极劳费。所不辞焉。可尚也已。吾因错五三书。而互观之，心法言心。而不曰
要。医要言要。而不曰心。此则曰心。又曰要焉。盖虽一家之言。互相出入。而此书之视二书。则尤精且备焉。
盖实丹溪精神心术之微，凿凿乎流出肺腑者矣。此心要之所由名也。
〔葛氏（干孙）医学启蒙〕佚
徐显葛干孙传曰。葛干孙。字可久。平江人也。生而负奇气。仪状伟特。膂力绝伦。未冠好为击刺之术。战
陈之教。百家众技。靡不精究。及长遂吏。折节读书。应进士举所业。出语惊人。主司方按图索骥。不能识 弛
士。把玩不忍舍。置君亚撰。君曰。此不足为也。吾宁龌龊从谀。离析经旨。以媚有司意乎。遂不复应试。犹时
时指授弟子。皆有
可观。金华黄公 。尤奇其文。劝之仕不应。世传药书方论。而君之工巧。独自天得。治疾多奇验。自丞相以下。
诸贵人得奇疾。他医所不能治者。咸以谒君。无不随愈。有士人患伤寒。疾不得汗。比君往视。则发狂循河而走。
君就 置水中。使禁不得出。良久出之。裹以重茧。得汗解。其治他疾。多类此。当是时。可久之名。重于南北。
吴人有之四方者。必以可久为问。四方大夫士过吴中。亦必造可久之居而请焉。其为人倜傥而温雅。慈爱而好施。
故人无贤不肖。皆爱敬之，至正壬辰。徽寇转掠江浙。吴人震恐。浙西廉访佥事李公仲善。请君与图。君劝城之。
因守以讨贼。仍请身任其事。李公壮其言。然其计。卒城之。而民赖以安。明年癸巳春正月。与予游开元佛舍。
私与予言。吾闻中原豪杰方兴。而吾不及预命也。夫公兹六气淫厉。吾犯司地。殆将死矣。如斯必于秋。予曰。
何至是。逾月果疾。予注视之。则犹谈笑无他苦。秋七月。沐浴竟。遂偃然而逝。年四十有九。其诗未及诠次。
藏于家。其行于世者。有医学启蒙。又经络十二论。君既没。而朝廷聘君之命适至。已无及矣。（稗史集传）
〔十药新书〕澹生堂书目一卷 存
序略曰。前十药。如神之妙。如仙之灵。虽卢医扁鹊在世。亦不过此。吁。时之方脉用药。不过药木金石。
碌碌之常用耳。何以得通神至仙。奇异决效之药也。予蒙先师传授此书。在于中吴。治劳证。起死回生者。何止
千余人。止用得十灰散。花蕊石散。独参汤。保和汤。保真汤。太平丸。消化丸。病决愈。未尝用后之三食料之
药。间或用之。则犹遽愈。予平生得此妙用。受其金银礼物。曷可计也。未尝与一人。予今渐老。恐此书泯失。
重录次序一新。名之曰劳证
十药神书。留遗吾家子孙用之。不许乱授外人。如违父训。以不孝也。时至正乙酉一阳日。可久书于姑苏养道丹
房。
又曰。余自髫稚。学业医道。考究方脉。三十余年。遍历江湖。多学广博者。不过言国文本形容之耳。及至
用药治病。皆不能捷。是以日夜苦心用志。务在中病。后遇至人。同处三月。斯人极明医道。精通方脉。用药如
发矢。无不中的。余曰。必神人也。遂拜为师。得授奇方一册。阅之或群队者。或三四味者。皆余目观至人用效
者也。使予如久旱逢霖。夜行得月。心中豁然。自此回至吴中。一用一捷。无不刻验。信乎奇方。可锓梓者也。
余以三余暇日。将至人所授奇方。并日用决效之法。类成一帙。名曰十药神书。盖余用效者。辄记录之。今西浙
大痴道人与余通家之好。用礼求授。故录以奉养生济人之功用尔。时至正戊子春正月三阳日。可久书于苏之春先
堂。
宁献王序曰。药有奇方。医有妙理。非天赐神授。世俗而能是乎。古之医方非不多。世之名医非不众。治疗
证者。皆载于方册矣。然能知是证。而不能治其疾。染其疾者。而无更生之说。则曰医所不疗之疾也。果方之不
验欤。医之不然欤，孰不知犯大难者。非神力不能免。苟非神圣之功。曷能救其死亡耶。是书也。非世医之常方。
实神授之秘书也。胡氏子瞻传子云翱。云翱传子光霁。八十年间。活数百人矣。未有药到而不愈者。誓曰。不许
轻泄妄传。违者同不孝论。光霁为吾王门佳宾得之。予曰。仁人之心。天下共之。岂特私于家哉。乃取崔氏灸法
付之。以倡其书。仍命刊印。博施化域。诚不刊之秘书也。得之者。实希世之奇遇焉。可谓生死出于指掌。有
是理矣。
程永培跋曰。吾吴天士叶先生凡治吐血症。皆祖葛可久十药神书。更参以人之情性。病之浅深。随宜应变。
无过不及。治无不愈。然亦治之于初病之时。与夫病之未经深入者，若至五脏遍传。虽卢扁亦莫可如何矣。家藏
此书有年。几获脉望。故亟付梓。然书中仅列十方。世皆以方少忽之。不知十方中错综变化。有几千百方。故复
如梦遗病用的椿树根丸、淋证用的六味地黄丸、妇人病用的三补丸等，不收录朱丹溪的原方，而是从其他书籍中选取名称相同但增加了药味的方子。这些方子与病症相去甚远，我担心使用者不加考察，反而导致误治。现在依据朱丹溪的原论，考订并纠正其中的遗漏和错误，记录在各类病症之首。其次附上戴元礼的辨证内容，再记录正确的方剂，以显示正统方法不被混杂。那些附录的论述不予删除，题名为“附录”，用以保存编者的用意。又全部记载附录中的方剂，题名为“附方”，是担心人们随意删减取舍，希望以此使内容明白清晰。另外增入外科的倒仓法等，以弥补其不足之处。
读者请详细审阅。成化庚子年花朝日，程充记。
程敏政序言大意说：我的同宗人程用光世代研习儒家经典，而喜好医学。他研读《素问》《难经》等书非常熟悉，最喜欢朱震亨（丹溪）的学说。曾经因为朱丹溪的《心法》有川陕两个版本，被世俗医生妄自增加附录，深怕这连累损害了朱氏的名声，于是为之分类罗列，厘清错误并去除重复，以恢复其旧貌。凡是朱氏的方剂，在其他地方见过的，就按类别收入书中。书成后将刻印流传，请求我为之作序。我因多病且喜好医学，却未能精通，便在篇首兼谈医道与卜筮，使从事医学的人知道，医道本源出自圣人，医书足以与《易经》相比拟，并非可以自卑轻视的，从而每日勉励自己，致力于《本草》《素问》《难经》《脉经》等书，以及“五君子”（指张仲景、李东垣、刘河间、朱丹溪及另一位医家）的学说，尤其将朱氏学说作为入门之道。这样或许上可以辅助圣主拯救世人的心意，下可以展现儒者仁爱百姓的功效，而医学也不失其职了。程用光名充，休宁叉口人，与我同出梁将军忠壮公之后。
自序说：过去我母亲年老时，因家事繁杂冗乱，无暇喝粥，只喝冷酒，导致内伤脾胃，遍身发出赤斑。当时天行疮疹（一种传染性皮肤病）流行，斑疹与此相似，医生大多不能辨别，母亲突然去世，无人察觉这是医生的过错。大概斑疹没有头粒，疮疹有头粒，本易分辨却不了解罢了。后来安葬母亲，不得已与邻居打官司，三年才真相大白。此后我心怀感激，立志求学。读书之余，常取医书《丹溪心法》阅读，见到其中关于饮食内伤脾胃、发出赤斑的论述，不禁悲叹，之前的病果然误于医生，正是程夫子所说的“病人卧在床上，托付给庸医，就像不孝一样”。终身的遗憾，哪有穷尽之时。从此我对医学之心，如同嘴巴对美食一样，不能释怀。我私下认为，医学之道始于轩辕、岐伯，到了汉代以下，代代不乏贤人，寻求可以作为万世法则的，只有张仲景的外感病、李东垣的内伤病、刘河间的热性病、朱丹溪的杂病这几类而已。然而朱丹溪实际上贯通了各位先贤，尤其号称集医学之大成者。先生去世后，他的遗著有《丹溪心法》传世。大概因为医术极其精妙，所以言论极其恳切，实在是保全生命的良规，救人的妙诀。可惜这本书详于治法，却略于方剂；袖珍类等书则详于方剂，却略于治法，都不便于查阅。当时祥符人郑尚宜、张汝孝等人，也通晓医学。他们认为我的话是对的，于是我于是将《心法》校正讹误、保留正确内容，将众多方剂删繁就简，合为一书。经过五年多才脱稿，不敢另起名字，命名为《丹溪心法附余》。其中病目分门别类，药方聚集归类。每证之下，先具备《心法》，后附众方，使治法不离方剂，方剂不离治法。又取朱丹溪的《本草衍义补遗》，以及崔真人《脉诀举要》、王节斋《明医杂著》，附载其中，而医学的药性、脉理、病机、治法、经络、运气这六个方面大致完备。至于正误补阙，留给后来的君子去做。然而初学的士人和养生之家，或许能从中有所取益，希望能得到医学的正道，而不被其他旁门左道所迷惑。如果我有狂妄之罪，自然知道无法逃避。谨此作序。嘉靖十五年丙申春三月吉日，新安后学方广序。
立书本旨说：我看能够掌握医学全貌的，只有朱丹溪一人；发挥朱丹溪蕴奥的，只有《心法》一书。然而这本书自从程用光重新修订之后，如果没有什么遗憾的话，只是附录没有完全删去，而与正法相矛盾。《丹溪纂要》、《医学集成》虽然备录了朱丹溪的各种著作，但因为《心法》内容混淆，采取摘录也不免出现差错。大概朱丹溪的各种著作，他的门人戴元礼、赵以德、刘叔渊已经采录在《丹溪心法》上了。而《纂要》、《集成》两书，又是将朱丹溪的各种著作翻誊一次。如今在一百年之后，回想那个人的言论，哪里比得上亲自受教来得确切呢？《玉机微义》搜辑群书，条理陈述洁白清晰，是医书的折衷之作，可惜没有包含《丹溪心法》。《袖珍方》、《乾坤生意》、《保生余录》等书，虽然备录各种方剂，但其中有一类用药辛香燥热，以及瞑眩之剂，实在不适合气血虚弱的人服用。因此留心于此。现在除了《玉机微义》一书不需烦劳之外，谨将《丹溪心法》，除去附录，只以正法和正方置于前面，群书中只选取切合病情的方剂附在后面，分类罗列，集为一书，命名为《丹溪心法附余》。将与《玉机微义》一同驰骋于世，那么医家的方书，差不多就完备了。读者请详细审阅。
凡例说：一、病目，严格根据《丹溪心法》的旧例。凡是增入的内容，标注“添加”二字以示区别。其中分门的，是为了显示病机的相同。一、各证，首先具备丹溪的正法正方，根据程用光精确的考证，这是医门万世的规矩准绳。一、附录各位贤人的论述，为了显示病的源流和治疗方法。不能全部记载，其中有缺漏的，君子应当在《玉机微义》中寻求。一、附录脉理，为了知晓病的阴阳表里、虚实寒热的情况。也不能全部记载，其中有缺漏的，应当在《脉经》《脉诀》中寻求。一、附录各方，以辅助丹溪所不及之处。其中按类聚集的，是为了显示治法的不同。然而方书汗牛充栋，不胜其多，姑且选取不违背医理的，列载在上面，等待君子采择。一、王节斋《明医杂著》的方论，取来附在各证之下。因为节斋深得丹溪的宗旨，所以备载以等待参考。一、病证欠发明处，药方有疑难处，我缀以通俗说法来通达它，用“广按”二字以示区别。如果有差错谬误，后来的君子，希望赐教。一、丹溪《本草衍义补遗》，虽然另成一书，但陕板、蜀板、闽板的《丹溪心法》，都载有此内容。程用光重订《丹溪心法》，而徽板却将其删去，反而不好。现在仍取载于书首，使人得以看见丹溪用药的宗旨。
贾咏序言大意说：我因多病恳求告老还乡，闲暇时日检视方书，也曾暗自疑惑，于是远道延请方君过访。于是拿出他所编次的《丹溪心法附余》，共二十四卷，共同校订。方君名广，字约之，号古庵，是新安的儒医。曾经游学河洛，旅居陈留，野亭刘公也很敬重他，经常以药物救人。他说方君超迈群识，尤其切合日用所需，虽然杨楚玉等人再次编纂，但不能备集脉诀的详细资料；程用光氏翻刻，但不能尽除附录的错误。于是重新加以整理，错误的予以纠正，虚假的去掉，并且荟萃各位君子的方论在下面，精切简要，不背离古经，编排成册，偶尔也私下附上自己的意思，以发明其义。
方广字约之，号古庵，休宁人。此书成于嘉靖丙申年。因为程用光所订正的朱震亨《丹溪心法》，赘列附录，与震亨的本法，有时相互矛盾，于是删去其附录，独存一家之言，另外以诸家方论，与震亨相互发明的，分别附缀在各门之末。然而都不是震亨的原书了。
〔赵良仁 丹溪药要〕佚
按：上述见于苏州府志。
〔卢和 丹溪纂要〕国史经籍志八卷（赵应春刻为六卷，杨捷刻为二卷）存
凡例说：丹溪衣钵之书，其体例依据病症，论治最为恰当。但简略而未完备。门人各自增录，名为《荟蕞》、《钩玄》、《心法》、《师友渊源》等书，固然也有遗漏尚多，且其中互有得失。现在肆意删正裁取，更加润色，以归于一。其中有附会谬说、窜入杂方的，直接删去。《格致余论》等成书，以及本传，及书信中所具长篇，则摘取其要语，稍加润色录入。一、凡是门人所录的论方，果真是丹溪所传授的，不再特别识别。一篇中所有的古方，如内伤篇的补中益气汤之类，全部附在后面。又有一等古方，如伤寒篇的麻黄汤之类，虽然不是本篇所用，但都切合施治，不可无的，也附之以备参考。一、凡是药方，只备录于一处，在目录中可见。一、凡是丹溪本文，都用大字，我所注的都用小字。但其药方下的分两制度，也照旧用小字的，以便于观览。一、凡是篇中药方下，分两制度，或有或无，或详或略，或大字，或小字，都沿袭诸书的旧例。一、凡是篇中方名，也用阳文（凸版印刷），各药也分层具列，都是为了便于检览。
李呈祥说：丹溪，是隐居的君子。细观《纂要》一书，调理之道寓含其中。不但可作为祛病延年的帮助而已。（见《古源山人集》）
按：《医藏目录》中有赵应春《丹溪心要》。据费延之《纂要序》说：《丹溪纂要》，海内刻印多次了。重新校订的是江阴蟠龙山人。山人姓赵，名应春，幼年攻读举业，书画极为绝妙，有赵孟頫（松雪）的遗风，素来多病，尤其精通医学。那么所谓《心要》的，也是这本书。我曾经得到《丹溪要删》一书，共八卷，题名为山阴适适道人校订。大概也只是改动这本书篇目的，是明代的坊刻本。
〔无名氏 丹溪适玄〕医藏目录三十卷 未见
高宾序说：医家有丹溪，就像我们儒家有孔子。大概只有深深懂得其道，而真正独得妙处，那么凡是立言成就，继承前人开创未来，师法百世，没有人能超越。丹溪的...（原文缺字）为医...（原文缺字）南者多了。成化年间，又有《心法》的刻本，弘治年间，又有《医要》的刻本。此外又有《心要》一书，则是各家私藏而未出版的。...（原文缺字）岁虽然已刊行，但鲁鱼亥豕（指文字错讹），讹舛特别严重。我的侄子子正潜心此道很久，而常常寤寐于丹溪之心，所以对于这本书，尤其注意。又实在不忍心坐视其谬误，以误导天下人。于是亲手校订并重刻，使同人一起将百姓推向仁寿之境，即使极劳费，也不推辞。值得称颂啊。我因此错开这三本书，互相观照，《心法》言心，而不叫要；《医要》言要，而不叫心。这本既叫心，又叫要。大概虽是一家之言，互相出入，而此书比起这两本，则尤其精备。大概是丹溪精神心术的微奥，确凿地流出肺腑的啊。这就是《心要》命名的由来。
〔葛干孙 医学启蒙〕佚
徐显《葛干孙传》说：葛干孙，字可久，平江人。生来负有奇气，仪态伟岸特异，体力绝伦。未成年喜欢击刺之术，战阵之教，百家众技，无不精究。长大后做小吏，改变节操读书，考进士，所作文章出语惊人，主考官按图索骥，不能识别这位狂放的士人，把玩不忍舍弃，置之于亚选之列。葛君说：“这不足以成为。”我宁愿龌龊从谀，离析经旨，以媚俗有司之意吗？于是不再应试。还时时指点弟子，都有可观之处。金华黄公，尤其惊奇他的文章，劝他出仕，他不答应。世间流传药书方论，而葛君的工巧，独自天赋所得，治病多有奇验。自丞相以下，各位贵人得了怪病，其他医生不能治的，都去拜谒葛君，无不随即痊愈。有个士人患伤寒，病不得汗，等到葛君前往诊治，则发狂沿着河边跑。葛君就在河中放置水，让他禁止不得出来，很久后把他拉出来，裹以厚茧，得汗而解。他治其他病，大多类似这样。当时，可久的名声，重于南北。吴人有去四方者，必以可久为问；四方大夫士经过吴中，也必造访可久的居所而请教。他为人倜傥而温雅，慈爱而好施舍，所以人无贤愚，都爱敬他。至正壬辰年，徽州寇贼辗转掠夺江浙，吴人震恐。浙西廉访佥事李公仲善，请葛君与之谋划。葛君劝他们筑城。于是守城以讨贼，仍请求亲身承担此事。李公壮其言，采纳其计，最终筑成城，而民众赖以安宁。第二年癸巳春正月，与我游开元佛舍，私下对我说：“我听说中原豪杰方兴，而我来不及参与命运了。夫公兹六气淫厉，我犯司地，殆将死矣。如果这样一定在秋天。”我说：“何至于此。”过了一个月果然生病。我注视他，则依然谈笑无其他痛苦。秋七月，沐浴完毕，便安详离世，年四十九。他的诗未及整理，藏于家中。其行于世的，有《医学启蒙》，又有《经络十二论》。葛君死后，朝廷聘君的命令恰好到达，已经来不及了。（见《稗史集传》）
〔十药新书〕澹生堂书目一卷 存
序言大意说：前十药，如神般奇妙，如仙般灵验，即使是卢医扁鹊在世，也不过如此。唉！当时的方脉用药，不过是草木金石，碌碌平常的常用药罢了，怎么能得到通神至仙、奇异决效的药呢？我蒙受先师传授此书，在中吴之地，治疗劳证，起死回生的，何止千余人。只用得十灰散、花蕊石散、独参汤、保和汤、保真汤、太平丸、消化丸，病决愈，未曾使用后三种食料之药。间或用之，则仍然迅速痊愈。我平生得到此妙用，接受的金银礼物，岂可计算。未曾给予一人。我现在渐渐老了，恐怕此书泯灭失传，重新录制次序一新，命名为《劳证十药神书》，留遗给我的子孙使用，不许乱授外人。如果违反父亲训诫，视为不孝。时至正乙酉年一阳日，可久书于姑苏养道丹房。
又说：我自童年起，学业医道，考究方脉，三十余年，遍历江湖，多学广博者，不过言国文本形容之耳。等到用药治病，都不能快捷。因此日夜苦心用志，务求中病。后来遇到至人，同住三月，此人极明医道，精通方脉，用药如发矢，无不中的。我说：“必是神人也。”于是拜为师，得授奇方一册。阅之，有的成群队，有的三四味，都是我亲眼观看至人使用有效的。使我如久旱逢霖，夜行得月，心中豁然开朗。从此回到吴中，一用一捷，无不刻验。信乎奇方，可刻印者也。我在三余暇日，将至人所授奇方，并日用决效之法，类成一帙，命名为《十药神书》。大概我使用有效的，辄记录之。现在西浙大痴道人与我有通家之好，用礼求授，故录以奉送，用于养生济人之功用尔。时至正戊子春正月三阳日，可久书于苏之春先堂。
宁献王序说：药有奇方，医有妙理，非天赐神授，世俗人能这样吗？古代的医方不是不多，世上的名医不是不众，治疗证候的，都记载于方册了。然而能知是证，而不能治其疾，染其疾者，而无更生之说，就说这是医所不疗之疾。果真是方剂不灵验呢？还是医生不行呢？谁不知道犯大难者，非神力不能免。如果不是神圣之功，怎能救其死亡呢？这本书，不是世医的常方，实是神授的秘书。胡氏子瞻传给子云翱，云翱传给子光霁，八十年间，活数百人了，未有药到而不愈的。发誓说：不许轻泄妄传，违者同不孝论。光霁是我的王府佳宾得到的。我说：仁人之心，天下共有，岂特私于家哉。于是取崔氏灸法付之，以倡导此书，仍命刊印，博施化域，诚是不刊之秘书。得到的人，实是希世之奇遇焉。可谓生死出于指掌，有是理矣。
程永培跋说：我们吴地的天士叶先生，凡是治疗吐血症，都祖述葛可久《十药神书》，更参以人的情性、病的浅深，随宜应变，无过不及，治无不愈。然而也是治之于初病之时，以及病之未经深入者。若至五脏遍传，即使是卢扁也无可奈何了。家藏此书有年，几获脉望，故亟付梓。然书中仅列十方，世人皆以方少忽之，不知十方中错综变化，有几千百方，故复...
Like the Cinnamon Tree Root Pill (Chunshugen Wan) for nocturnal emission, Liuwei Dihuang Wan (Six-Ingredient Rehmannia Pill) for strangury, and Sanbu Wan (Three-Tonifying Pill) for women's diseases, etc., the original formulas of Zhu Danxi are not recorded. Instead, formulas with the same names but with added herbs are taken from other books. These formulas are far removed from the diseases, and I fear that users who do not examine them carefully may cause errors. Now, based on Zhu Danxi's original discussions, I have examined and corrected omissions and errors, recording them at the beginning of each syndrome section. Next, Dai Yuanli's differentiation of syndromes is attached, followed by the correct formulas, to show that orthodox methods are not mixed. The appended discussions are not removed; they are titled "Appendix" to preserve the editor's intent. Furthermore, all formulas in the appendix are recorded, titled "Attached Formulas," lest people arbitrarily delete or select them, hoping to make the content clear. Additionally, surgical methods such as the "Inversion Granary" method are added to supplement deficiencies.
Readers please examine carefully. Recorded by Cheng Chong on the Flower Festival Day of the Gengzi Year of the Chenghua Era.
The preface by Cheng Minzheng states: My clansman Cheng Yongguang comes from a family that has practiced Confucianism for generations but loves medicine. He is very familiar with reading classics like *Suwen* (Basic Questions) and *Nanjing* (Classic of Difficult Issues), and he particularly favors the theories of Zhu Zhenheng (Danxi). Previously, because there were two versions of Danxi's *Xinfa* (Essential Methods) from Sichuan and Shaanxi, which had been wantlessly appended by secular physicians, he deeply feared this would harm Zhu's reputation. Therefore, he classified and listed them, clarified errors, removed repetitions, and restored the original text. Any formulas of Zhu found elsewhere were included by category. Upon completion, he intended to print it for transmission and asked me for a preface. Due to my frequent illnesses and interest in medicine, though I have not mastered it, I briefly discuss medicine and divination at the beginning of the chapter, so that those practicing medicine know that its origin lies with the Sages, and its texts are comparable to the *Yijing* (Book of Changes), and should not be despised. Thus, they may encourage themselves daily to devote effort to studying *Bencao* (Materia Medica), *Suwen*, *Nanjing*, *Maijing* (Pulse Classic), and the teachings of the "Five Gentlemen," especially regarding Zhu's school as the gateway to the Dao. In this way, one might assist the Sage Ruler in saving the world, demonstrate the benevolence of scholars towards the people, and ensure medicine does not fail in its duty. Cheng Yongguang, whose given name was Chong, was from Chakou, Xiuning, and descended from the same lineage as General Liang Zhongzhuang.
[Fang Guang] *Danxi Xinfa Fuyu* (Supplement to Danxi's Essential Methods), Ming Dynasty, 24 volumes, extant.
Autobiographical Preface: In the past, when my mother was elderly, due to complex and tedious family affairs, she had no time to drink porridge, only drinking cold wine. This led to internal injury of the Spleen and Stomach, causing red macules to appear all over her body. At that time, an epidemic pestilence (smallpox/rubella-like disease) was spreading, and the macules resembled it. Many doctors could not distinguish between them, and she died suddenly. No one realized the fault lay with the doctors. Generally, macules have no heads/granules, while sores/eruptions have heads/granules; they are easy to distinguish if known. Later, when burying my mother, I was forced into litigation with neighbors, which took three years to resolve. Thereafter, moved by emotion, I resolved to study. During my reading breaks, I often consulted medical texts, specifically *Danxi Xinfa*. Seeing his discussion on dietary internal injury to the Spleen and Stomach causing red macules, I sighed sadly. The previous illness was indeed misdiagnosed by doctors, exactly as Master Cheng said: "A patient lying in bed, entrusted to incompetent doctors, is akin to unfilial conduct." The regret of eternal loss, when will it end? From then on, my heart for medicine was like the mouth's desire for food, unable to let go. I privately believe that the Way of Medicine originated from Xuanyuan and Qibo. From the Han Dynasty onwards, sages were not lacking. Seeking those who can serve as models for ten thousand generations, there are Zhang Zhongjing's external contraction diseases, Li Dongyuan's internal injury diseases, Liu Wansu's heat syndromes, and Zhu Danxi's miscellaneous diseases. However, Zhu Danxi actually integrated the teachings of these gentlemen and is hailed as the great synthesizer of medical arts. After the Master passed away, his遗著 (legacy writings) included *Danxi Xinfa*. Because his techniques were extremely refined, his words were extremely earnest, truly serving as good guidelines for preserving life and wonderful secrets for saving others. Unfortunately, this book details methods but omits formulas; pocket-sized books detail formulas but omit methods, both being inconvenient for reference. People like Zheng Shangyi and Zhang Ruxiao from Xiangfu also understood medicine. They agreed with my views. Thus, I corrected errors, retained truths, simplified numerous formulas, and combined them into one book. It took over five years to complete. I dared not give it another name, calling it *Danxi Xinfa Fuyu*. Disease categories are divided into sections, and prescriptions are gathered by class. Under each syndrome, the *Xinfa* is presented first, followed by various formulas, ensuring methods do not depart from formulas, and formulas do not depart from methods. I also included Zhu Danxi's *Bencao Yan Yi Bu Yi* (Supplement to the Extended Meaning of Materia Medica), Cui Zhenren's *Mai Jue Ju Yao* (Key Points of Pulse Secrets), and Wang Jiezhai's *Ming Yi Za Zhuo* (Miscellaneous Writings of Famous Doctors), attaching them within. The six aspects of drug properties, pulse principles, disease mechanisms, treatment methods, meridians, and luck cycles are roughly prepared. Corrections and supplements are left for future scholars. Perhaps beginners and those cultivating health may benefit, hopefully obtaining the orthodoxy of medicine and not being confused by heterodox paths. If I commit the sin of arrogance, I know I cannot escape it. Respectfully prefaced. On a propitious day in the third month of spring, Bing Shen year (1536), Fang Guang, junior scholar of Xin'an.
Statement of Purpose: I observe that among those who grasped the entirety of the medical Dao, Zhu Danxi was one; among those who revealed Zhu Danxi's hidden depths, *Xinfa* was one book. However, since Cheng Yongguang's revision, if there are no regrets, it is merely that the appendices were not completely removed, contradicting the main methods. *Danxi Zuanyao* (Summary of Danxi) and *Yixue Jicheng* (Integration of Medical Learning) although prepared Danxi's works, due to the confusion in *Xinfa*, their selection难免 (inevitably) contained errors. Danxi's various works had already been excerpted by his disciples Dai Yuanli, Zhao Yide, and Liu Shuyuan into *Danxi Xinfa*. *Zuanyao* and *Jicheng* were merely re-transcriptions. Now, a century later, recalling the words of the deceased, how can they compare to direct instruction? *Yuji Wei Yi* (Subtle Meanings of the Jade Machine) collected various books and stated them clearly, serving as an arbitration of medical texts, but unfortunately did not include *Danxi Xinfa*. *Xiu Zhen Fang* (Pocket Prescriptions), *Qiankun Shengyi* (Life Generating Principles of Heaven and Earth), *Baosheng Yulu* (Records of Preserving Life), etc., although containing many formulas, included some using pungent, aromatic, dry, and hot drugs, or drastic purgatives, which are truly unsuitable for those with Qi and Blood deficiency. Taking note of this, except for *Yuji Wei Yi* which requires no trouble, I have strictly removed the appendices from *Danxi Xinfa*, placing only the orthodox methods and formulas at the front. From other books, I selected only those closely matching the condition and attached them behind. Classified and listed, collected into one book, named *Danxi Xinfa Fuyu*. It will run parallel with *Yuji Wei Yi* in the world, making medical formula books nearly complete. Readers please examine carefully.
General Rules:
1. Disease categories strictly follow the old *Danxi Xinfa*. Added items are marked with "Added" to distinguish them. Divided into sections to show similarity in disease mechanisms.
2. Each syndrome first presents Danxi's orthodox methods and formulas, based on Cheng Yongguang's precise research, serving as eternal rules for the medical profession.
3. Appendices of worthy scholars' discussions show the source and flow of disease and treatment methods. Cannot be fully recorded; gaps should be sought in *Yuji Wei Yi*.
4. Appendices of pulse theory reveal Yin/Yang, Exterior/Interior, Deficiency/Excess, Cold/Heat conditions. Cannot be fully recorded; gaps should be sought in *Mai Jing* and *Mai Jue*.
5. Appendices of various formulas supplement what Danxi missed. Gathered by class to show differences in treatment. Given the vast number of formula books, only those consistent with reason are listed for scholars to select.
6. Wang Jiezhai's *Ming Yi Za Zhuo* formulas are attached under respective syndromes because Jiezhai deeply understood Danxi's intent, providing material for reference.
7. For unclear syndromes or difficult formulas, I add colloquial explanations, marked with "Guang An" (Fang's Commentary). Future scholars are requested to correct any errors.
8. Danxi's *Bencao Yan Yi Bu Yi*, though a separate book, is carried in Shaanxi, Shu, and Min editions of *Danxi Xinfa*. Cheng Yongguang's revision removed it in the Huizhou edition, which is less ideal. It is now re-inserted at the beginning to allow readers to see Danxi's medication principles.
Preface by Jia Yong: Due to frequent illness, I requested retirement. In my leisure, I inspected formulas and harbored doubts. Thus, I invited Mr. Fang from afar. He showed me his compiled *Danxi Xinfa Fuyu*, 24 volumes, and we revised it together. Mr. Fang, named Guang, courtesy name Yue Zhi, pseudonym Gu An, was a Confucian physician from Xin'an. He traveled to Heluo and stayed in Chenliu. Lord Yeting Liu respected him greatly, often using his medicines to save people. He said Fang surpassed ordinary knowledge and was practical for daily use. Although Yang Chuyu re-compiled, he failed to collect detailed pulse secrets; Cheng Yongguang's reprint failed to remove erroneous appendices. Thus, Fang reorganized them, correcting errors, removing falsehoods, and gathering various scholars' discussions below. Concise and brief, adhering to ancient classics, arranged into volumes, occasionally adding his own insights to elucidate meanings.
*Si Ku Quan Shu* (Complete Library of the Four Treasuries) Summary: *Danxi Xinfa Fuyu*, 24 volumes, written by Fang Guang of the Ming Dynasty. Fang Guang, courtesy name Yue Zhi, pseudonym Gu An, was from Xiuning. The book was completed in the Bing Shen year of Jiajing. Based on Cheng Yongguang's revised Zhu Zhenheng's *Danxi Xinfa*, which had redundant appendices contradicting Zhu's original methods, Fang removed the appendices, retaining only one school's voice. He separately attached discussions from various schools that elucidated Zhu's work to the end of each section. However, these are no longer Zhu's original texts.
[Zhao Liangren] *Danxi Yaoyao* (Essentials of Danxi): Lost.
Note: Mentioned above in Suzhou Prefecture Gazetteer.
[Lu He] *Danxi Zuanyao* (Summary of Danxi), *Guoshi Jingjizhi* lists 8 volumes (Zhao Yingchun edited to 6 volumes, Yang Jie edited to 2 volumes), extant.
General Rules:
This book of Danxi's legacy sets examples based on diseases, with treatments being most appropriate. But it is brief and incomplete. Disciples added records, naming them *Huizui*, *Gouxuan*, *Xinfa*, *Shiyou Yuanyuan*, etc., yet still omitted much, with mutual gains and losses. Now, I have deleted, corrected, and selected, adding polish to unify them. Apocryphal theories and inserted miscellaneous formulas are directly deleted. *Gezhi Yulun* and other completed works, biographies, and long letters are summarized and polished.
1. Discussions and formulas recorded by disciples, if truly taught by Danxi, are not specially identified.
2. Ancient formulas in chapters, such as Buzhong Yiqi Tang in Internal Injury, are attached at the end. Even ancient formulas not used in the chapter, like Mahuang Tang in Cold Damage, if essential for treatment, are attached for reference.
3. All formulas are prepared in one place, visible in the table of contents.
4. Danxi's original text is in large characters; my notes are in small characters. Dosage systems under formulas remain in small characters for ease of reading.
5. Dosage systems under formulas vary (present/absent, detailed/brief, large/small characters) following the old texts.
6. Formula names use raised characters (embossed printing), and herbs are listed in layers for easy reference.
Li Xiang says: Danxi was a recluse. Observing *Zuanyao* closely, the way of balancing is embedded therein. It serves not only to dispel illness and prolong life. (*Guyuan Shanren Ji*)
Note: *Yicang Mulu* mentions Zhao Yingchun's *Danxi Xinyao*. According to Fei Yanzhi's preface to *Zuanyao*: *Danxi Zuanyao* has been printed repeatedly throughout the realm. The re-collator is the Mountain Man of Panlong, Jiangyin. The mountain man surnamed Zhao, named Yingchun, studied for civil service exams in youth, excelled in calligraphy and painting, inheriting the style of Songxue (Zhao Mengfu). He was chronically ill and particularly skilled in medicine. Thus, *Xinyao* refers to this same book. I once obtained *Danxi Yaoshan*, 8 volumes, titled as collated by Shishidaoren of Shanyin. It seems to be just a re-titled version, a Ming dynasty commercial edition.
[Anonymous] *Danxi Shixuan* (Danxi's Profound Mystery), *Yicang Mulu* lists 30 volumes, unseen.
*[Danxi Xinyao]* (Danxi's Heart Essentials), 8 volumes, extant.
Preface by Gao Bin: Having Danxi among physicians is like having Confucius among Confucians. Only those deep in his Dao and possessing unique insights can establish words, inherit the past, open the future, and serve as models for centuries, unsurpassed. ... In the Chenghua era, there was a printing of *Xinfa*; in the Hongzhi era, a printing of *Yiyao*. Besides these, there is *Xinyao*, privately held by families and unpublished. ... Although printed in ..., the errors (Lu Yu Hai Shi - textual corruptions) are severe. My nephew, Zi Zheng, has devoted himself to this path for a long time and dreams of Danxi's heart. Thus, he pays special attention to this book. Unwilling to watch errors mislead the world, he hand-corrected and reprinted it, enabling peers to lead people to benevolence and longevity. Despite the labor and cost, he spared no effort. Admirable! Comparing these three books: *Xinfa* speaks of Heart but not Essentials; *Yiyao* speaks of Essentials but not Heart. This one speaks of both Heart and Essentials. Though from one school with variations, this book is more refined and complete than the other two. It truly flows from the depths of Danxi's spirit and mind. Hence the name *Xinyao*.
[Ge Gan Sun] *Yixue Qimeng* (Medical Enlightenment): Lost.
Xu Xian's Biography of Ge Gan Sun: Ge Gan Sun, courtesy name Kejiu, was from Pingjiang. Born with extraordinary aura, tall and imposing, unmatched in strength. Before adulthood, he liked martial arts and military tactics, mastering various skills. Growing up, he became a minor official, changed his ways to study, and took imperial examinations. His words amazed examiners who couldn't recognize his talent despite looking for it. He placed second. Kejiu said, "This is insufficient. Would I rather be petty and flatter officials by distorting classics?" So he stopped taking exams. He still taught disciples, producing notable results. Huang Gong of Jinhua admired his writing and advised him to seek office, but he refused. Worldly流传 (circulated) medical books and formulas, but Kejiu's skill was innate. He treated diseases with miraculous results. From chancellors down to nobles with strange ailments that other doctors couldn't cure, all sought him, and all recovered. A scholar suffered from Cold Damage without sweating. When Kejiu visited, the patient went mad and ran along the river. Kejiu placed him in water, restraining him until calm, then wrapped him in heavy silk, resulting in sweating and recovery. Other treatments were similar. At that time, Kejiu's fame spread north and south. Wu travelers asked about him; scholars passing through Wu visited him. He was elegant, gentle, kind, and generous, loved and respected by all. In Renchen year of Zhizheng, Hui bandits raided Jiangsu and Zhejiang. Wu people were terrified. Li Zhongshan, Sub-intendant of Zhexi, asked Kejiu for plans. Kejiu advised building walls. They defended against bandits, and Kejiu took charge. Li approved, the city was built, and people were safe. Next year, Gui Si, Spring, January, I visited Kaiyuan Temple with him. He privately told me, "I hear heroes rising in the Central Plains, but I won't live to see it. The six qi are rampant, I am affected by earth qi, likely to die. If so, it will be in Autumn." I said, "Why so?" A month later, he fell ill. I watched him; he talked and laughed without pain. In July, after bathing, he passed away peacefully at age 49. His poems were unedited, kept at home. Works circulated include *Yixue Qimeng* and *Jingluo Shier Lun*. After his death, the court's appointment order arrived, too late. (*Baishi Jizhuan*)
*[Shiyao Xinshu]* (New Book of Ten Medicines), *Dansheng Tang Mulu* lists 1 volume, extant.
Preface: The first ten medicines are divine and immortal. Even Lu Yi and Bian Que reborn could not surpass them. Alas! Contemporary prescriptions use common herbs and minerals. How do they achieve divine efficacy? I received this book from my master. In Zhongwu, treating consumption (TB), bringing the dead back to life numbered in thousands. Using only Shihui San, Huaruishi San, Dushen Tang, Baohe Tang, Baozhen Tang, Taiping Wan, Xiaohua Wan, diseases were cured without using the last three dietary remedies. Occasionally using them accelerated recovery. I gained immense wealth from this miracle but gave nothing away. Now aging, fearing loss, I re-record and reorder, naming it *Laozheng Shiyao Shenshu* (Divine Book of Ten Medicines for Consumption), leaving it to descendants, forbidding unauthorized distribution. Violators deemed unfilial. Written by Kejiu on the First Yang Day of Yiyi Year, Zhizheng, at Yangdao Danyang in Gusu.
Also: Since childhood, I studied medicine, researched pulses for over 30 years, traveled widely. Broad learning often lacks practical speed. I worked hard day and night to hit the target. Then I met a Perfect Man, living together for three months. He mastered medicine and pulses, shooting arrows (prescribing) without missing. I called him a god and became his disciple, receiving a booklet of miraculous formulas. Some were groups, some 3-4 herbs, all observed effective. It was like rain after drought, moonlight at night, clearing my mind. Back in Wu, every application was swift and accurate. Truly miraculous, fit for printing. In spare time, I compiled these and daily effective methods into a volume, *Shiyao Shenshu*. West Zhejiang's Dachidao, a close friend, requested it with gifts, so I recorded it for health and saving lives. Written by Kejiu on the Third Yang Day of Wuzi Year, Spring, Jan, at Chunxian Hall, Su.
Preface by Prince Ning: Medicines have miraculous formulas, doctors have subtle principles. Is this possible without heavenly gift or divine授 (bestowal)? Ancient formulas were many, famous doctors numerous, yet knowing the syndrome didn't guarantee cure. Death was declared incurable. Was the formula ineffective or the doctor incompetent? Who knows that great difficulties require divine power. Without sacred merit, how to save from death? This book is not a common prescription but a secret divine grant. Hu Shizi Zhan passed it to Yun Ao, who passed it to Guangji. In 80 years, hundreds saved, never failing. Sworn not to leak lightly; violators treated as unfilial. Guangji, a guest in my royal house, obtained it. I say: Benevolent hearts are shared by the world, not private. I took Cui's Moxibustion Method to promote this book, ordered its printing, spreading benefits. Truly an imperishable secret. Obtaining it is a rare encounter. Life and death in palm, such logic exists.
Postscript by Cheng Yongpei: Our Wu doctor Ye Tianshi, in treating hematemesis/hemoptysis, always followed Ge Kejiu's *Shiyao Shenshu*, adjusting for personality and disease depth, avoiding excess or deficit, curing all. But only effective in early stages or shallow diseases. Once organs are fully affected, even Lu and Bian could do nothing. I have owned this book for years, almost gaining the Pulse Eye (ultimate knowledge), thus urgently printing it. The book lists only ten formulas, dismissed by the world as few. Yet within these ten, complex variations yield thousands. Thus, re...