按是书。收在于 仙活人心下卷。盖演徐文中之方而所编。仍附于此。
〔潘氏（阳坡）加减方〕一卷 未见
朱 曰。刘守真先生。金朝人也。初传得刘君荣甫。再传得刘君吉甫。三传得阳坡潘君。（心印绀珠经序）
按上见于 竹堂书目。
〔李氏（仲南）永类钤方〕医藏目录二十二卷 存
自序曰。尝闻病家有抱病以用医者矣。有人子而不知医药。纳死生□他人之手者矣。医家有曰。家传秘密
贳药。而不录方。因有以药试病者矣。世之方药何限矣。仅可以备医氏之搜检。而或尚昧于所施。病者医者。隐
忍诖冒。何所逭哉，钤方之作。本之医经。伤寒有法。杂病有方。伤寒属外因。言法者一定之例也。杂病通三因。
立方者。当谨所向也。要知伤寒之法。可以推而治杂病。而杂病之方。未尝不出于仲景百十三方也。今人讳疾恶
目伤寒之名。弃其书而不读。乃攻杂病之方以出奇。是皆弃其本者。是编以风寒暑湿四中四伤。居其前。以伤寒
杂病。通为一门。凡仲景伤寒证中。有此病者。因以杂病之亦有此病者。附其后。而加三因之所向以明之。并以
脉病因证治。增为五事。钤而为图。贯串彼此。互为发明。泛观者。必以博为烦。详考之。当知其约且要也。医
学家不独得处用感发之助。卫生家实可备持循切急之救。岂复有隐忍诖冒之失哉。虽然。医经犹易经也。医者意
也。易者变也。程子之序易曰。至微者理也。予所传者辞也。由辞以得意。则在于人焉。愚曰。易之阴阳。亦犹
夫病之有阴阳也。羲黄是书。理固由此而出也。推意而知变者。当自得之。钤成。允贤孙君常恨其集成之略。揭
治法于此。补订加详焉。倡诸公之刻则盛。中天隐德君子也。方本曰锡类者。天池先兄夸言之。今曰永类。诚欲
着吾永感也。至顺二年辛未至日。栖碧山中李仲南序。
滕宾序略曰。是编曰锡类钤方者。吾天池李君名乃季栖碧所为也。栖碧平生无世俗嗜好。见其光四方。其弟
馆百里
外。念伯季既不可以俱出。而双亲老恩。有以寿之者。则谢诸公馆聘，结道院水月间。以延方外。必有如眇道士
回先生者。过之有以寿其亲也。既于还丹之学有得会。而乃翁还。初先生不相待矣。则慨曰。丹之道远矣。庶几
明方脉。以寿吾母耳。则大集古人医书。条其钤列。为锡类之书，盖诸科之方药。一阅而无不在目者矣。仓卒遇
证。如暮夜求水火。无不应者。嗟乎。栖碧方着是书。岂搜猎岐黄之遗哉。求以生其亲。而不可得。则是衔哀茹
痛。恨得其道之不早。而先君子之不可复生也。而其寿母夫人者犹在此，则此书之传。岂非以锡类为孝哉。
钱曾曰。永类钤方二十二卷。栖碧山中人李仲南。校检古今医书。并以脉病因证治。增为五事。钤而为图。
贯串彼此。发明成书。使人一览了然，其初名曰锡类。后改为永类者。仲南以书成于亲殁之后。衔哀茹痛。所谓
着其永感耳。
〔危氏（亦林）世医得效方〕国史经籍志二十卷 存
自序曰。工欲善其事。必先利其器。器利而后工。乃精医者。舍方书何以为疗病之本。自难经汤液灵枢伤寒
论等篇出。而后之医师。着述者殆数百家。盖发纵指示。俾对病而知证。因证而得药。其用心亦仁矣哉。仆幼而
好学。弱冠而业医。重念先世授受之难。由鼻祖自抚而迁于南丰。高祖云仙游学东京。遇董奉二十五世孙京。授以
大方脉家。而医道日行。伯祖子美。复传妇人正骨金镞等科。其父碧崖。得小方科于周氏伯熙。载进学眼科。及
疗瘵疾。至仆再参究疮肿咽喉口齿等。及储积古方。并近代名医诸方。由高祖至仆。凡五世矣。随试随效。然而
方浩若沧海。卒有所索。目不能周。乃于天历初元。以十三科名目。根据按古方。参之家传。
昕夕弗怠。刻苦凡十稔。编次甫成。为十有九卷。名曰世医得效方。首论脉病证治。次由大方脉杂医科以发端。
至疮肿科而终编。分门析类。一开卷间。纲举而目张。由博以见约。固非敢求异于昔人。直不过欲便于观览云耳。
敛惟国朝念群黎之疾苦。惠民有局。设教有学。于医尤切。然自愧山林鄙陋。见闻不博。妄意纂集。舛谬惟多。
尤赖当道缙绅医师。进而教之。订其讹。补其偏。俾绣诸梓。则庶几广圣皇好生之仁于无穷。岂不韪欤。仍至元
三年岁丁丑七月既望。嘉禾后学达斋危亦林拜手谨书。
啥刺歹等题辞曰。南丰危亦林世医得效方。编次有法。科目无遗。江西提举司校正之。笺上于院。下诸路提
举司重校之。复白于院。院之长二僚属皆曰善。付其属俾绣梓焉。噫。是方之效。岂以此一言。而遂传欤。至元
五年。太医院识。
四库全书提要曰。世医得效方二十卷。元危亦林撰。亦林字达斋。南丰人。官本州医学教授。是编积其高祖
以下五世所集医方。合而成书。一曰大方脉科。分子目九十有一。二曰小方脉科。分子目七十一。三曰风科。分
子目十。四曰产科。兼妇人杂病科。分子目三十有三。五曰眼科。分子目十二。六曰口齿兼咽喉科。分子目六。
七曰正骨兼金镞科。分子目二十九。八曰疮肿科。分子目二十四。共十九卷。附以孙真人养生法节文一卷。其总
目针灸一科。有科无书。校检其文。皆散附各科之中。盖标题疏舛。实非阙佚。自序称，创始于天历元年。迄功
于后至元三年。其用力亦云勤笃。前有至元五年太医院题识。备列院使十一人。同知院事二人。佥院事二人同佥
院事二人。判官二人。经历二人。都事二人。
掾吏一人，衔名盖江西官医提举司。以是书牒医院。下诸路提举司重校。覆白于医院。而后刊行。亦颇矜慎。序
中称其高祖遇仙人董奉二十五世孙。传其秘方。虽技术家根据托之言。不足深诘。而所载古方至多。皆可以资考据。
未可以罕所发明废之也。
〔仁存孙氏（阙名）治病秘方〕十卷 阙
文渊阁书目。孙氏仁存方。一部四册阙。
按 先子曰。是书。向有同僚藏去者。借而阅之。旧人钞本。盖二百年前物。缺自首卷至第四卷。所存第五
卷以下。仅六本。是虽零残。然希世之异编。因钞而藏之。甲子冬。偶诣少将云州公（治卿）邸。座间有书数卷。
公举见示。乃是书 本。亦恨阙第一卷。然文本端雅。纸刻精妙。实元板也。余遂贷归，钞补前四卷。虽未至完。
然各病门类。于是始具矣。但无序跋。故不得知孙氏何代人。熊均医学源流曰。仁存孙氏治法方。虽有板刻以行。
未详其年代出处。今考其书体例。论病集方之旨。亦为元人无疑矣。本草纲目附方。引孙氏仁存堂经验方。考诸
是书。靡有载者。岂别有其书者欤。
〔孙氏仁存堂经验方〕未见
按上见于本草纲目附方。
〔亡名氏神异诸方〕文渊阁书目一部一册阙 佚
按：此书收录于《仙活人心》卷下。大概是推演徐文中的方剂而编纂的，仍附在此处。
〔潘氏（阳坡）加减方〕一卷 未见
朱震亨说：刘守真先生是金朝人。最初从刘君荣甫处传承，再传得到刘君吉甫，三传得到阳坡潘君。（出自《心印绀珠经序》）
按：上述记载见于《竹堂书目》。
〔李氏（仲南）永类钤方〕医藏目录二十二卷 存
自序说：曾听说有病家抱着病去求医，也有为人之子却不懂医药，将生死托付给他人之手的情况。医家中有的声称家传秘密药物，却不记录方剂，于是有人拿药来试探病情。世间的方药何止千万，仅仅可以用来供医生搜罗检阅，或者仍然不明白如何施用。病人和医生，隐忍欺骗冒犯，哪里能逃避责任呢？编写《钤方》，依据医学经典。伤寒有法则，杂病有方剂。伤寒属于外因，谈论法则是固定的条例。杂病通晓内、外、不内外三因，制定方剂时，应当谨慎地针对病因。要知道伤寒的法度，可以推演用于治疗杂病，而杂病的方剂，未尝不是出于张仲景的一百一十三首方剂。现在的人忌讳疾病，厌恶提到“伤寒”这个名字，抛弃那本书不读，反而攻治杂病的方剂以求新奇，这都是舍弃根本的做法。本编将风、寒、暑、湿四中四伤放在前面，将伤寒和杂病通归为一门。凡是张仲景伤寒证候中有的病，因为杂病中也有此病，就附在后面，并加上三因所属以明确其理。并将脉象、病因、证候、治疗增为五件事，用图铃括起来，贯穿彼此，互相发明。泛观的人，必定认为广博就是繁琐；详细考证的人，应当知道它简约且重要。医学家不仅能在处方用药上得到启发帮助，养生家确实也可以备有紧急切要的救助，难道还会有隐忍欺骗冒犯的过失吗？虽然如此，医学经典就像《易经》一样。医者靠意念理解，易道在于变化。程子为《易经》作序说：“最微妙的是理，我所传授的是辞。通过辞来领会意，这取决于人。”我说：《易经》的阴阳，也如同疾病的阴阳一样。伏羲、黄帝的这本书，道理本来由此而出。推究意念而知变化的人，应当自然领悟。《钤方》完成后，孙允贤遗憾书集成略，在此揭示治法，补充修订加以详细阐述。倡导各位公卿刻印则盛况空前，中天是一位隐居积德的君子。方剂原本叫《锡类》，是天池先兄夸之说的。现在叫《永类》，确实是想要表达我永远的感念。至顺二年辛未冬至日，栖碧山中李仲南序。
滕宾序略说：这部书叫《锡类钤方》，是我们天池李季栖碧所著的。栖碧平生没有世俗嗜好，看到他的光辉照耀四方。他的弟弟在百里外的馆舍，想念伯父和季父既不能一起外出，而双亲年老恩重，有人建议长寿的方法，他就谢绝了公馆的聘请，结庐于水月间道院，以延请方外之人。一定有像眇道士回先生这样的人，经过这里来祝寿他的父母。既然在还丹之学上有心得，而父亲回来，起初先生不相等待了，就感慨说：“丹道遥远啊，差不多要精通方脉，来使母亲长寿罢了。”于是大集古人医书，条理排列，成为《锡类》之书，大概各科的方药，一阅就在眼中了。仓促遇到证候，如同在黑夜中寻找水火，没有不应验的。唉！栖碧撰写这部书，难道是搜猎岐黄之术的遗存吗？是想以此救活他的亲人，却不可得，所以衔哀茹痛，恨得到道太晚，而先父不能再复活。而他使母亲长寿的心意还在这里，那么这本书的流传，难道不是以赐福同类为孝吗？
钱曾说：《永类钤方》二十二卷，栖碧山中人李仲南，校检古今医书，并将脉象、病因、证候、治疗增为五事，用图铃括起来，贯穿彼此，发明而成书，使人一览了然。它初名《锡类》，后改为《永类》，是因为仲南在亲人去世之后完成此书，衔哀茹痛，所谓著述以表达永远的感念。
〔危氏（亦林）世医得效方〕国史经籍志二十卷 存
自序说：工匠要想做好工作，必须先使工具锋利。工具锋利然后工匠才能精熟。医生，舍弃方书凭什么作为治疗疾病的根本？自从《难经》、《汤液》、《灵枢》、《伤寒论》等篇出现，而后世的医师，著述的几乎有数百家。大概是发出指示，使人们面对疾病而知晓证候，根据证候而得到药物，他们的用心也是仁慈的啊。我年幼好学，二十岁开始业医，深切考虑到先世传授的艰难，由鼻祖从抚州迁居到南丰，高祖云仙游学东京，遇到董奉二十五世孙京，传授大方脉家医术，而医道日益流行。伯祖子美，又传承妇人正骨金镞等科。我的父亲碧崖，从周氏伯熙处得到小方科，进而学习眼科，以及治疗痨瘵疾。到我再次参究疮肿、咽喉、口齿等科，并储积古方，以及近代名医诸方，从高祖到我，共五代了。随试随效，然而方书浩若沧海，突然有所索取，眼睛不能看遍，于是在天历初年，以十三科名目，根据古方，参考家传，早晚不懈怠，刻苦十年，编排刚完成，共十九卷，名叫《世医得效方》。首先论述脉病证治，其次由大方脉杂医科发端，到疮肿科结束编排。分门析类，一开卷之间，纲举目张，由博见约，本来不敢求异于前人，只不过想便于观览罢了。我想本朝顾念百姓疾苦，设立惠民局，设置教习学校，对于医学尤其迫切。然而惭愧自己山林鄙陋，见闻不广，妄意纂集，舛谬很多。尤其依赖当权缙绅医师，进而来教导我，订正错误，补偏救弊，使其刻印出版，则或许能广泛传播圣皇好生的仁德，难道不很好吗？仍至元三年岁丁丑七月十六日，嘉禾后学达斋危亦林拜手谨书。
啥刺歹等题辞说：南丰危亦林《世医得效方》，编排有法，科目无遗漏。江西提举司校正它，笺注上报于太医院，下发各路提举司重新校正，再报告于太医院。太医院的长官和二僚属都说好，交给下属使其刻印。噫，这个方剂的疗效，难道凭这一句话就能流传吗？至元五年，太医院识。
四库全书提要说：《世医得效方》二十卷，元代危亦林撰。亦林字达斋，南丰人，官任本州医学教授。这部书汇集了他高祖以下五代所集的医方，合而成书。一曰大方脉科，分子目九十一；二曰小方脉科，分子目七十一；三曰风科，分子目十；四曰产科，兼妇人杂病科，分子目三十三；五曰眼科，分子目十二；六曰口齿兼咽喉科，分子目六；七曰正骨兼金镞科，分子目二十九；八曰疮肿科，分子目二十四，共十九卷。附录孙真人养生法节文一卷。其总目针灸一科，有科无书，校检其文，都散附在各科之中，大概是标题疏漏，实际并非缺佚。自序称，创始于天历元年，完工于后至元三年，其用力也算勤勉笃实。前有至元五年太医院题识，备列院使十一人，同知院事二人，佥院事二人，同佥院事二人，判官二人，经历二人，都事二人，掾吏一人，衔名大概是江西官医提举司，以这本书牒报医院，下发各路提举司重校，覆报于医院，然后刊行，也很慎重。序中称其高祖遇到仙人董奉二十五世孙，传授秘方，虽然是技术家依托之言，不值得深究，但所载古方极多，都可以资考据，不可以因少有发明而废弃它。
〔仁存孙氏（阙名）治病秘方〕十卷 阙
文渊阁书目：孙氏仁存方，一部四册阙。
按：先父说：这本书，以前有同僚收藏，借来阅读。旧人抄本，大概是两百年前的物品，缺自首卷至第四卷，所存的第五卷以下，仅六本。这虽然是零残，但是稀世异编，因此抄写收藏。甲子年冬天，偶然拜访少将云州公（治卿）府邸，座间有几卷书，公举出来展示，是这本书的底本，也遗憾缺第一卷，然而文本端正雅致，纸刻精妙，实在是元板。我便借贷回去，抄写补全前四卷，虽然未至完整，但各病门类，于此始具备。但没有序跋，所以不知道孙氏是何代人。熊均《医学源流》说：仁存孙氏治法方，虽然有板刻发行，不详其年代出处。现在考察其书体例，论病集方的旨意，也无疑是元人。《本草纲目》附方，引用孙氏仁存堂经验方，考察这本书，没有记载，难道另有其书吗？
〔孙氏仁存堂经验方〕未见
按：上述见于《本草纲目》附方。
〔亡名氏神异诸方〕文渊阁书目一部一册阙 佚
According to this book, it is collected in the lower volume of *Xian Huo Ren Xin* (Immortal Life-Activating Human Heart). It was likely compiled by elaborating on the prescriptions of Xu Wenzhong and is still attached here.
[Pan Shi (Yangpo) Modified Prescriptions] One volume. Not seen.
Zhu Zhenheng said: Mr. Liu Shouzhen was a person of the Jin Dynasty. He initially received transmission from Liu Jun Rongfu, then again from Liu Jun Jifu, and for the third time from Yangpo Pan Jun. (From the Preface to *Xin Yin Gan Zhu Jing*)
Note: The above is recorded in *Zhutang Shu Mu*.
[Li Shi (Zhongnan) Yong Lei Qian Fang] Medical Collection Catalog, Twenty-Two Volumes. Extant.
Preface states: I have heard that there are patients who seek medical treatment while ill, and there are filial sons who do not understand medicine, handing over life and death into others' hands. Among physicians, some claim to have secret family-prescribed medicines but do not record the formulas, leading some to test medicines on diseases. There are countless formulas and medicines in the world; they merely serve for physicians to search and inspect, or perhaps remain ignorant of their application. Patients and physicians endure deception and冒犯 (offense/cheating), how can they evade responsibility? The creation of *Qian Fang* is based on medical classics. For Shanghan (Cold Damage), there are methods; for Zabing (Miscellaneous Diseases), there are formulas. Shanghan belongs to external causes; discussing methods involves fixed principles. Zabing encompasses internal, external, and non-internal/external causes; when creating formulas, one must carefully address the specific cause. It is important to know that the methods for Shanghan can be deduced to treat Zabing, and the formulas for Zabing have never departed from Zhang Zhongjing's 113 formulas. People today avoid naming diseases and dislike mentioning "Shanghan," abandoning its book without reading it, instead attacking miscellaneous disease formulas to seek novelty. This is abandoning the root. This compilation places Feng, Han, Shu, Shi (Wind, Cold, Summerheat, Dampness) four injuries and four harms at the front, combining Shanghan and Zabing into one category. For any disease present in Zhang Zhongjing's Shanghan syndromes, since it also appears in Zabing, it is attached afterwards, clarifying its relation to the three causes. Pulse, etiology, syndrome, and treatment are added as five aspects, enclosed in diagrams, connecting each other and elucidating mutually. Those who glance broadly may consider breadth as tedious; those who examine in detail will find it concise and essential. Physicians can gain inspiration for prescription and usage; health preservers can indeed prepare for urgent and critical rescue. Would there still be errors of enduring deception? Although so, medical classics are like the *I Ching* (Book of Changes). Physicians rely on intent (*Yi*); the *I Ching* lies in change. Cheng Zi's preface to the *I Ching* says: "The most subtle is principle; what I transmit is words. To grasp meaning through words depends on the person." I say: The Yin-Yang of the *I Ching* is also like the Yin-Yang of disease. The book of Fuxi and Huangdi, principles naturally emerge from this. Those who deduce intent and know change will naturally comprehend it. After *Qian Fang* was completed, Sun Yunxian regretted its brief integration, revealing treatment methods here, supplementing and revising with details. Advocating public officials to print it was grand; Zhongtian was a gentleman of hidden virtue. The original name of the formulas was *Xi Lei*, spoken by Tianchi's elder brother Kuazhi. Now it is called *Yong Lei*, truly expressing my eternal feeling. On the Winter Solstice of Xinwei, the second year of Zhishun, Li Zhongnan, residing in the mountains of Qibi, wrote the preface.
Teng Bin's brief preface says: This compilation is called *Xi Lei Qian Fang*, authored by our Tianchi Li Ji Qibi. Qibi had no worldly desires in his life, seeing his brilliance shine across the four directions. His younger brother was stationed outside Baili. Missing both his elder and younger brothers who could not travel together, and considering his elderly parents' deep grace, someone suggested longevity methods. He declined official invitations, built a hut between water and moon in a Daoist courtyard, to invite outsiders. There must have been someone like the blind Daoist Master Hui passing by to bless his parents. Having gained insights into the study of returning elixir (*Huan Dan*), and upon his father's return, initially the master did not wait, he sighed: "The Dao of Elixir is far; I might as well master pulse diagnosis and formulas to prolong my mother's life." Thus, he extensively collected ancient medical books, organizing them into the *Xi Lei* book. All prescriptions of various departments were visible at a glance. In sudden encounters with syndromes, it was like seeking fire and water in the dark, with no failure. Alas! Did Qibi write this book merely to hunt for the remnants of Qi and Huang? He sought to save his kin but failed, hence bearing sorrow and pain, regretting not obtaining the Way earlier, and his late father could not be revived. Yet his desire to extend his mother's life remains herein. Is the transmission of this book not filial piety in bestowing benefits to kindred?
Qian Zeng said: *Yong Lei Qian Fang*, twenty-two volumes, by Li Zhongnan of Qibi Mountain, who collated ancient and modern medical books, adding pulse, etiology, syndrome, and treatment to five matters, enclosing them in diagrams, connecting them to create the book, making it clear at a glance. Its initial name was *Xi Lei*, later changed to *Yong Lei* because Zhongnan completed the book after his relative's death, bearing sorrow and pain, writing to express eternal remembrance.
[Wei Shi (Yilin) Shi Yi De Xiao Fang] National History Bibliography, Twenty Volumes. Extant.
Preface states: A craftsman must sharpen his tools to do good work; only with sharp tools can the craftsman excel. For physicians, without formula books, what serves as the foundation for treating disease? Since the emergence of chapters such as *Nan Jing*, *Tang Ye*, *Ling Shu*, and *Shanghan Lun*, subsequent physicians have written nearly hundreds of works. They provide guidance, enabling people to know syndromes facing diseases and obtain medicines according to syndromes; their intention is benevolent. I loved learning in childhood and practiced medicine after coming of age. Deeply reflecting on the difficulty of ancestral transmission, starting from my great-great-grandfather moving from Fu to Nanfeng, my great-grandfather Yunxian studied in Tokyo, met Jing, the 25th generation descendant of Dong Feng, and received transmission of Da Fang Mai (Great Pulse) medicine, causing the medical way to flourish. My great-uncle Zimei further transmitted women's orthopedics and metal arrowhead treatments. My father Biya obtained Xiao Fang (Small Pulse) medicine from Zhou Bixi, advanced to ophthalmology, and treated consumption. I further investigated sores, swellings, throat, mouth, and teeth, accumulating ancient formulas and contemporary famous doctors' prescriptions. From great-grandfather to me, five generations passed. Trials were effective, yet formulas were vast as the ocean; suddenly needing something, eyes could not scan all. Thus, in the first year of Tianli, using the names of thirteen departments, based on ancient formulas and referencing family traditions, working day and night without laziness, striving hard for ten years, the compilation was finally finished, totaling nineteen volumes, named *Shi Yi De Xiao Fang*. It begins with discussions on pulse, disease, syndrome, and treatment, starts with Da Fang Mai and miscellaneous medicine departments, and ends with sore and swelling departments. Categorizing and classifying, within one opening, the outline is raised and details displayed, showing conciseness through breadth. I dare not seek difference from predecessors, merely desiring convenience for viewing. I reflect that the current dynasty cares for the suffering of the masses, establishing Benefiting People Bureaus and teaching schools, especially emphasizing medicine. However, ashamed of my rustic ignorance and narrow experience, presumptuously compiling, errors are many. I especially rely on current officials and physicians to teach me, correct errors, and fill gaps, so that it may be printed, thereby widely spreading the Emperor's benevolence for life. Is this not commendable? On the fifteenth day of the seventh month of Dingchou, the third year of Zhiyuan, We Yilin, humble scholar of Jiahe, bows and writes respectfully.
Hashadai et al. inscribed: Nanfeng's We Yilin's *Shi Yi De Xiao Fang* is methodically compiled with no missing categories. Corrected by the Jiangxi Tiju Si, annotated and submitted to the Imperial Medical Academy, which ordered local Tiju Sigs to re-correct, then reported back to the Academy. The Academy heads and two subordinates approved, ordering subordinates to print it. Alas, is the efficacy of these formulas spread merely by this statement? Fifth year of Zhiyuan, Imperial Medical Academy records.
Siku Quanshu Summary states: *Shi Yi De Xiao Fang*, twenty volumes, written by Yuan dynasty's We Yilin. Yilin, courtesy name Dazhai, from Nanfeng, served as Professor of Medicine in his prefecture. This compilation aggregates medical formulas collected by his ancestors from his great-grandfather down to five generations. One is Da Fang Mai Department, subdivided into ninety-one items; Two is Xiao Fang Mai Department, seventy-one items; Three is Wind Department, ten items; Four is Obstetrics, including women's miscellaneous diseases, thirty-three items; Five is Ophthalmology, twelve items; Six is Mouth/Teeth and Throat Department, six items; Seven is Orthopedics and Metal Arrowhead Department, twenty-nine items; Eight is Sores and Swellings Department, twenty-four items, totaling nineteen volumes. Appendix includes one volume of Sun Simiao's Health Preservation Excerpts. The general index lists Acupuncture and Moxibustion as a department, but has no text; checking the text, they are scattered among various departments, likely due to labeling errors, not actual loss. The preface states it started in the first year of Tianli and finished in the third year of Houzhiyuan, showing diligent effort. Preceded by a fifth-year Zhiyuan Imperial Medical Academy inscription listing eleven Academy Directors, two Vice Directors, two Assistant Directors, two Co-Assistant Directors, two Judges, two Secretaries, two Clerks, and one Scribe, likely from the Jiangxi Official Medical Tiju Si, submitting the book to the Academy for review before printing, showing caution. The preface claims his great-grandfather met the 25th generation descendant of immortal Dong Feng and received secret formulas; although such technical claims are legendary and not worth deep scrutiny, the recorded ancient formulas are numerous and useful for research, and should not be discarded due to lack of novel inventions.
[Rencun Shi Shi (Anonymous) Treating Disease Secret Formulas] Ten Volumes. Missing.
Wenyuan Ge Shu Mu: Shi Shi Rencun Fang, one set, four volumes missing.
Note: My late father said: This book was previously held by a colleague, borrowed and read. An old manuscript copy, likely from two hundred years ago, missing from the first volume to the fourth. The remaining fifth volume onwards consists of only six copies. Though fragmented, it is a rare treasure, so I copied and stored it. In the winter of Jiazi, I visited the residence of General Yunzhou Gong (Zhiqing), where several volumes of books were shown to me. It was the base text of this book, also regretting the missing first volume. However, the text was elegant, paper and carving exquisite, truly a Yuan edition. I borrowed it home, copying to supplement the first four volumes. Though incomplete, the categories of various diseases were thus established. But lacking prefaces or colophons, I cannot know which era Shi Shi belonged to. Xiong Jun's *Yixue Yuanliu* states: Rencun Shi Shi's treatment methods and formulas were printed and circulated, but the era and origin are unknown. Examining its style and purpose of discussing diseases and collecting formulas, it is undoubtedly by a Yuan person. *Bencao Gangmu* appendix formulas cite Shi Shi Rencun Tang Experience Formulas, but none are found in this book. Could there be another book?
[Shi Shi Rencun Tang Experience Formulas] Not seen.
Note: The above is cited in *Bencao Gangmu* appendix formulas.
[Anonymous Divine and Strange Various Formulas] Wenyuan Ge Shu Mu, one set, one volume missing. Lost.