师崔氏许仁则张文仲之类。今无传者。犹间见于此书。今去振孙四五百年。古书益多散佚。惟赖焘此编以存。弥
可宝贵矣。其间及禁术。盖千金翼方。已有此例。唐小说。载贾耽以千年梳治虱瘕为异闻。其方乃出于此书。第
十二卷中。宋小说。载以念珠取误吞渔钩为奇伎。其方乃在今八卷中。又唐制。腊日赐口脂面药。今不知为何物。
其方亦具在三十一卷中。皆足以资博物。三十七卷。三十八卷。皆乳石论。世说载何晏称服五石散。令人神情开
朗。玉台新咏。有姬人怨服散诗。盖江左以来。用为服食之术。今无所用。又二十八卷。载猫鬼野道方。与巢氏
病
源同。亦南北朝时鬼病。唐以后绝不复闻。然存之亦足资考订也。衍道刻此书。颇有校正。惟不甚解唐以前语。
与后世多异。如痢门称疗痢稍较。衍道注曰。较字疑误。考唐人方言。以稍可为校。故薛能黄蜀葵诗。有记得玉
人春病校句。冯班校才调集，辨之甚明。衍道知其有误。而不知较为校误。犹为未审。然大致多所订定。故今亦
并存焉。
按外台有三义。逸周书王会解曰。受贽者八人。东面者四人。陈币当外台。又魏志王肃传注曰。薛夏太和
中。以公事移兰台。兰台自以台也。而秘书署耳。推使当有坐者。夏报之曰。兰台为外台。秘书为内阁。台阁一
也。何不相移之有。又唐书高元裕传所载。三司监院官带御史者。赵升朝野类要曰。安抚转运。提刑提举。实分
御史之权。亦似汉绣衣之义。而代天子巡狩也。故曰外台。考王焘所以命是书。其自序。署曰银青光禄大夫。持
节邺郡诸军事。兼守刺史。上柱国。清源县开国伯。而不载带御史。则提要所谓是编成于守邺时。故称外台者。
恐未的确。自序又曰。两拜东掖，便繁台阁。二十余岁。久知弘文馆图籍方书等。繇是睹奥升堂。皆探其秘要云。
据此其义取魏志兰台为外台之谓者也。先考弟子 本崧庵（崧）曰。王焘传所谓视絮汤药者。提要以为未详。误。
曲礼云。母絮羹。郑玄注。絮。犹调也。释文。絮。敕虑反。谓加以盐梅也。视絮。即调剂之义也。
〔外台要略〕新唐志十卷 佚
〔徒都子膜子外气方〕（宋志。作膜外气方。）崇文总目一卷 佚
圣济总录曰。诸家方书。论水气甚详。未尝有言膜外气者。唐天宝间。有徒都子者。始着膜外气方书。本
末完具。自成一家。今并编之。然究其义。本于肺受寒邪。传之于肾。肾气虚弱。脾土又衰。不能制水。使水湿
散溢于肌肤之间。气攻于腹膜之外。故谓之膜外气。其病令人虚胀。四肢肿满。按之没指。是也。
郑樵曰。膜外气方。即水气也。
〔德宗贞元集要广利方〕新唐志五卷 佚
旧唐书德宗纪曰。贞元十二年。正月乙丑。上制贞元广利药方五百八十六首。颁降天下。（太平御览。作亲
为之制序。敢题于天下通衢。其方总六十三种。三百八十六首。
〔陆氏（贽）集验方〕（新唐书本传。作今古集验方五十篇。）新唐志十五卷佚
旧唐书本传曰。贽在忠州十年。常闭关静处。人不识其面。复避谤不着书。家居瘴乡。人多疠疫。乃抄疠方。
为陆。氏集验方五十卷。行于世。
叶梦得曰。陆宣公在忠州。集古方书五十卷。史云。避谤不着书。故事尔。避谤不着书可也。何用集方书哉。
或曰。忠州边蛮夷多瘴疠。宣公多疾。盖将以自治。尤非也。宣公岂以一己为休戚者乎。是殆援人于疾苦死亡。
而不得者，犹欲以是见之。在它人不可知。若宣公此志必矣。（避暑录话）
赵希弁曰。陆宣公经验方二卷。上唐陆宣公贽在忠州时所集。而山阴陆游所跋也。或问朱文公曰。陆宣公既
贬避谤。阖门不着书。只为古今集验方云。此亦未见陆宣公是处。岂无圣经贤传。不以传。可以玩索。可以讨论。
杨万里跋曰。陆宣公之贬也。杜门集古方书而已。或曰。避谤者欤。或曰。穷而不怨也。杨子曰。宣公之心。
利天下而已矣。其用也。则医之以奏议。其不用也。则医之以方书。有用有不用者。宣公之身也，宣公之心。亦
有用有不用乎哉。（文集）
〔李氏（暄）岭南香港脚论〕新唐志一卷 佚
新唐书宰相世系表曰。李暄。长州主簿。
〔香港脚方〕新唐志一卷 佚
〔青溪子万病拾遗〕（宋志。作李温。）新唐志三卷 佚
〔消渴论〕新唐志一卷 佚
艺文略曰。青溪子消渴论一卷。唐李暄撰。
〔香港脚论〕新唐志三卷 佚
崇文总目曰。新撰香港脚论三卷。李暄撰。
按据崇文总目。艺文略。青溪子即李暄别号也。宋志。作李温。岂有所避而改者欤。
〔亡名氏袖中备急要方〕新唐志三卷 佚
〔针灸服药禁忌〕新唐志五卷 佚
〔卫氏（嵩）医门金宝鉴〕（艺文略。作医门金鉴。）新唐志三卷 佚
师崔氏、许仁则、张文仲等人。他们的著作如今已无流传，但偶尔还能在这部书中看到。如今距离孙思邈已有四五百年，古书更加散失，只能依靠王焘的这部编著来保存，更是弥足珍贵了。其中涉及禁术的内容，大概《千金翼方》中已有先例。唐代小说记载贾耽用千年梳治疗虱瘕作为奇闻，那个方子就出自本书。第十二卷中，宋代小说记载用念珠取出误吞的鱼钩作为奇技，那个方子就在现在的第八卷中。又据唐代制度，腊日赐给口脂面药，如今不知是什么东西，其方剂也具备在三十一卷中。这些都足以增长见识。第三十七卷、第三十八卷，都是关于乳石论的内容。《世说新语》记载何晏称服用五石散，让人精神开朗。《玉台新咏》中有姬人怨服散的诗歌，大概是自东晋以来，将其作为服食养生之术。如今已不再使用。另外第二十八卷，记载猫鬼野道方，与巢元方的《诸病源候论》相同，也是南北朝时期的鬼病，唐以后就完全听不到了。然而保留下来也足以供考证参考。衍道刻印此书，颇有校正，只是不太理解唐以前的语言，与后世多有不同。例如痢疾门中称“疗痢稍较”，衍道注释说：“较”字疑似错误。考察唐人方言，以“稍”可为“校”。所以薛能的《黄蜀葵诗》中有“记得玉人春病校”的句子，冯班在《校才调集》中辨析得很清楚。衍道知道有误，却不知“较”是“校”的误写，仍然不够审慎。但大致上多有订正，所以现在也一并保留。
按：《外台秘要》有三层含义。《逸周书·王会解》说：“受贽者八人。东面者四人。陈币当外台。”又《三国志·魏志·王肃传》注曰：“薛夏太和年间，因公事移文兰台。兰台自认为是台，而秘书署罢了。推究使者应当有坐位。薛夏回复说：‘兰台为外台，秘书为内阁。台阁是一回事，有什么不相移的呢？’”又《唐书·高元裕传》所载，三司监院官带御史衔的，赵升《朝野类要》说：“安抚转运、提刑提举，实际分担御史的权力，也类似汉代绣衣使的意义，代替天子巡视各地。”所以称为外台。考证王焘命名这本书的原因，他的自序中，署名是银青光禄大夫、持节邺郡诸军事、兼守刺史、上柱国、清源县开国伯，而没有记载带御史衔，那么《四库全书总目提要》所说这部书成于他守邺州之时，所以称为外台，恐怕不确切。自序又说：“两拜东掖，便繁台阁。二十余岁，久知弘文馆图籍方书等，繇是睹奥升堂，皆探其秘要云。”据此，其义取自《三国志》中兰台为外台的含义。先父弟子崧庵（崧）说：王焘传记中所谓“视絮汤药”，《提要》认为不详，是错误的。《曲礼》说：“母絮羹。”郑玄注：“絮，犹调也。”释文：“絮，敕虑反。”谓加上盐梅。视絮，就是调剂的意思。
〔外台要略〕十卷，见《新唐书·艺文志》，已佚。
〔徒都子膜子外气方〕（《宋史·艺文志》作《膜外气方》。）一卷，见《崇文总目》，已佚。
《圣济总录》说：各家方书，论述水气非常详细，从未有过提及膜外气的。唐天宝年间，有个叫徒都子的，开始撰写《膜外气方书》，本末完备，自成一家。现在一并编入。然而探究其义理，本是肺受寒邪，传给肾，肾气虚弱，脾土又衰，不能制水，使水湿散溢于肌肤之间，气攻于腹膜之外，所以叫做膜外气。这种病让人虚胀，四肢肿满，按之没指，正是如此。
郑樵说：《膜外气方》，就是水气病。
〔德宗贞元集要广利方〕五卷，见《新唐书·艺文志》，已佚。
《旧唐书·德宗纪》说：贞元十二年正月乙丑，皇上制定《贞元广利药方》五百八十六首，颁降天下。（《太平御览》作亲自为之制定序言，敢于题写在天下通衢。其方总共六十三种，三百八十六首。）
〔陆氏（贽）集验方〕（《新唐书·陆贽本传》作《今古集验方五十篇》。）十五卷，见《新唐书·艺文志》，已佚。
《旧唐书·陆贽本传》说：陆贽在忠州十年，常闭关静处，人不识其面。又避谤不著书。家居瘴疠之乡，人多患瘟疫，于是抄录防疫方剂，写成《陆氏集验方》五十卷，行于世。
叶梦得说：陆宣公在忠州，收集古方书五十卷。史书说避谤不著书，其实是这样做的。避谤不著书是可以的，为什么要收集方书呢？有人说：忠州边远蛮夷之地多瘴疠，宣公多病，大概是为了自治。这更不对了。宣公岂是以一己之休戚为重的人吗？这大概是救济他人于疾苦死亡之中，而不得其法，还想以此展现出来。在别人不可知，若论宣公此志，必定如此。（《避暑录话》）
赵希弁说：《陆宣公经验方》二卷，收录的是唐陆宣公贽在忠州时所集的方子，由山阴陆游作跋。有人问朱熹说：陆宣公既然被贬避谤，阖门不著书，只写了《古今集验方》。这也未见陆宣公的高尚之处。难道没有圣经贤传可以研读讨论吗？杨万里作跋说：陆宣公被贬后，闭门收集古方书罢了。有人说这是避谤吧？有人说这是穷困而不抱怨吧？杨子说：宣公的心，只是为了利天下而已。他得志时，用医道通过奏议体现；不得志时，用医道通过方书体现。有用和不用，体现在宣公的身上；宣公的心，难道也有有用和不用之分吗？（《文集》）
〔李氏（暄）岭南香港脚论〕一卷，见《新唐书·艺文志》，已佚。
《新唐书·宰相世系表》说：李暄，长州主簿。
〔香港脚方〕一卷，见《新唐书·艺文志》，已佚。
〔青溪子万病拾遗〕（《宋史·艺文志》作李温。）三卷，见《新唐书·艺文志》，已佚。
〔消渴论〕一卷，见《新唐书·艺文志》，已佚。
《艺文略》说：《青溪子消渴论》一卷，唐李暄撰。
〔香港脚论〕三卷，见《新唐书·艺文志》，已佚。
《崇文总目》说：新撰《香港脚论》三卷，李暄撰。
按：根据《崇文总目》、《艺文略》，青溪子即李暄的别号。《宋史·艺文志》作李温，难道是有所避讳而改的吗？
〔亡名氏袖中备急要方〕三卷，见《新唐书·艺文志》，已佚。
〔针灸服药禁忌〕五卷，见《新唐书·艺文志》，已佚。
〔卫氏（嵩）医门金宝鉴〕（《艺文略》作《医门金鉴》。）三卷，见《新唐书·艺文志》，已佚。
Teachers such as Cui Shi, Xu Renze, and Zhang Wenzhong. Their works are no longer transmitted today, but occasionally appear in this book. Now, four or five hundred years have passed since Sun Simiao, and ancient books have become increasingly scattered and lost; we rely solely on Wang Tao's compilation to preserve them, making it even more precious. The content involving forbidden arts (Jinshu) likely has precedents in *Qianjin Yifang* (Supplement to the Thousand Golden Formulas). Tang dynasty novels record Jia Dan using a thousand-year comb to treat pediculosis phyma (lice-induced skin growths) as a strange tale; that formula originates from this book. In Volume 12, Song dynasty novels record using prayer beads to retrieve swallowed fishhooks as a skillful trick; that formula is found in the current Volume 8. Furthermore, according to Tang dynasty regulations, lip balm and facial medicine were bestowed on the day of the Waxing Moon (Lari), though what these substances were is now unknown; their formulas are also included in Volume 31. All these suffice to enrich one's knowledge. Volumes 37 and 38 both discuss Lunshi (Breast Stones/Mineral Drugs). *Shishuo Xinyu* records He Yan stating that taking the Five-Mineral Powder (Wushi San) makes one's spirit open and clear. *Yutai Xinyong* contains a poem by Ji Ren complaining about taking the powder. It seems that since the Eastern Jin dynasty, it was used as a method of ingestion for longevity and health cultivation. It is no longer used today. Additionally, Volume 28 records the Fang Guiye Dao (Cat Demon Wild Path Formula), which is identical to Chao Yuanfang's *Zhubing Yuanyuan* (General Treatise on the Origins and Symptoms of All Diseases), representing ghost diseases (Guibing) of the Southern and Northern Dynasties, which were never heard of again after the Tang dynasty. However, preserving it suffices for textual research. Yan Dao's printing and correction of this book were quite thorough, yet he did not fully understand pre-Tang language, leading to many differences with later periods. For example, in the Dysentery section, it mentions "Liao Li Shao Jiao" (Treating dysentery slightly compares/corrects). Yan Dao annotated: "The character 'Jiao' is suspected to be an error." Examining Tang dialect, "Shao" can serve as "Xiao" (to compare/correct). Thus, Xue Neng's poem *Yellow Hollyhock* contains the line "Remembering the jade beauty's spring illness corrected," and Feng Ban clarified this in his *Jiao Caitiao Ji*. Yan Dao knew there was an error but did not realize "Jiao" was a misspelling of "Xiao," showing insufficient scrutiny. Nevertheless, generally, much has been revised, so I retain them together here.
Note: There are three meanings for *Waitai* (Outer Terrace). *Yi Zhou Shu · Wanghui Jie* states: "Eight recipients of gifts. Four facing east. Offering coins at the Outer Terrace." Also, commentary on *Wei Shu · Wang Su Zhuan* says: "During the Taihe era, Xue Xia transferred official documents to the Lantai (Orchid Pavilion/Library). Lantai considered itself a Tai (Terrace/Bureau), whereas the Secretariat was merely an office. Investigating, the envoy should have had a seat. Xia replied: 'Lantai is the Outer Terrace, the Secretariat is the Inner Cabinet. The Terrace and Cabinet are one; why should they not be transferred?'" Also, recorded in *Tang Shu · Gao Yuanyu Zhuan*, officials of the Three Departments supervising courts who held the title of Censor... Zhao Sheng's *Chaoye Leyao* states: "Anfu Transport Commissioners, Tixing (Judicial Intendants), and Tijü (Commissioners) actually share the power of Censors, resembling the meaning of Han Dynasty Xiuyi Shi (Embroidered Uniform Envoys), acting on behalf of the Son of Heaven to inspect regions." Hence called Outer Terrace. Investigating why Wang Tao named this book, his preface signs himself as Silver Light Qilu Daifu, Chi Jie (Holding the Tally) Commander of Various Military Affairs of Ye Commandery, Concurrent Governor of Cishi, Shangzhuguo, Duke of Qingyuan County, without mentioning holding a Censor title. Therefore, the claim in the *Siku Quanshu Zongmu Tiyao* (Abstracts of the Complete Library of the Four Treasuries) that this work was completed during his governorship of Ye, hence called Outer Terrace, is likely inaccurate. The preface further states: "Appointed twice to the Eastern Porch, busy within the Terrace and Cabinet for over twenty years. Long familiar with the Hongwen Academy's maps, texts, and medical books, thereby penetrating the profound and ascending to the hall, exploring all its secrets." Based on this, the meaning derives from the *San Guo Zhi* reference where Lantai is the Outer Terrace. My late father's disciple, Song An (Song), said: Regarding Wang Tao's biography mentioning "Shi Xu Tang Yao" (Viewing and mixing decoctions), the *Ti Yao* considers it unclear and erroneous. This is wrong. *Qu Li* states: "Mother mixes the soup." Zheng Xuan's annotation: "Xu means adjusting." The phonetic gloss: "Xu, pronounced chi-lü-fan," meaning adding salt and plum. "Shi Xu" implies the meaning of adjustment/mixing.
[Waitai Yaolue] (Brief Essentials of Waitai): 10 volumes, cited in *Xin Tang Shu · Yiwen Zhi*, extant copies lost.
[Tuduzi Mozizai Waqi Fang] (Tuduzi Membrane-External Qi Formula): (Cited in *Song Shi · Yiwen Zhi* as *Mowaiqi Fang*.) 1 volume, cited in *Chongwen Zongmu*, extant copies lost.
*Shengji Zonglu* states: Various families of medical books discuss water qi (Shuiqi) in great detail, but none mention membrane-external qi. During the Tianbao era of the Tang dynasty, a man named Tuduzi began writing the *Membrane-External Qi Formula Book*, complete in origin and end, forming a unique school. It is now compiled together. However, investigating its principle, it originates from the Lung receiving cold pathogenic factors, transmitting to the Kidney. With Kidney Qi weak and Spleen Earth declining, failing to control Water, causing dampness to scatter and overflow between the skin and muscles, with Qi attacking outside the abdominal membrane, thus called membrane-external qi. This disease causes false distension, swelling and fullness of the four limbs, leaving an indentation upon pressure. This is correct.
Zheng Qiao states: The *Membrane-External Qi Formula* is simply Water Qi disease.
[Dezong Zhenyuan Jiyaoguangli Fang] (Emperor Dezong's Zhenyuan Essential Collection for Broad Beneficence): 5 volumes, cited in *Xin Tang Shu · Yiwen Zhi*, extant copies lost.
*Jiu Tang Shu · Dezong Ji* states: In the first month of Yichou in the 12th year of Zhenyuan, the Emperor formulated 586 prescriptions of the *Zhenyuan Guangli Medical Formulas* and distributed them throughout the realm. (*Taiping Yulan* states he personally composed the preface, daring to inscribe it on major thoroughfares throughout the world. The formulas total 63 types and 386 prescriptions.)
[Lushi (Zhi) Jiyan Fang] (Master Lu's [Lu Zhi] Collected Verified Formulas): (Cited in *Xin Tang Shu · Lu Zhi Benzhuan* as *Jingu Jiyan Fang Fifty Chapters*.) 15 volumes, cited in *Xin Tang Shu · Yiwen Zhi*, extant copies lost.
*Jiu Tang Shu · Lu Zhi Benzhuan* states: Lu Zhi spent ten years in Zhongzhou, often closing doors and dwelling in quietude; people did not know his face. To avoid slander, he refrained from writing books. Living in a miasma-prone region where many suffered from epidemics, he copied plague-prevention formulas, compiling them into *Lu Shi Jiyan Fang* (Master Lu's Collected Verified Formulas), 50 volumes, which circulated in the world.
Ye Mengde states: Lu Xiangong (Lu Zhi) in Zhongzhou collected 50 volumes of ancient medical books. The historical records say he avoided slander by not writing books, which explains this action. Avoiding slander by not writing books is acceptable, but why collect medical formulas? Some say: Zhongzhou is a remote barbarian area with much miasma and plague; Xiangong suffered from illness, likely intending self-treatment. This is even more incorrect. How could Xiangong be concerned only with his own well-being? This was likely intended to rescue others from suffering and death who lacked methods, wishing to demonstrate this through the text. While intentions of others are unknown, regarding Xiangong's intent, this must be the case. (*Bishu Luhua*)
Zhao Xibian states: *Lu Xiangong Jingyan Fang* (Master Lu Xiangong's Experienced Formulas), 2 volumes, contains formulas collected by Tang Lu Xiangong Zhi while in Zhongzhou, with a postscript by Lu You of Shanyin. Someone asked Zhu Xi: Since Lu Xiangong was demoted and avoided slander, closing his door and not writing books, only compiling *Jingu Jiyan Fang*, this does not show Lu Xiangong's virtue. Are there no sacred classics and wise teachings to study and discuss? Yang Wanli wrote a postscript: After Lu Xiangong's demotion, he closed his door and collected ancient medical formulas. Some say this was to avoid slander? Some say this was poverty without resentment? Master Yang said: Xiangong's heart was solely for the benefit of the world. When employed, he practiced medicine through memorials; when not employed, he practiced medicine through formulas. Use and non-use manifested in Xiangong's person; did Xiangong's heart also have use and non-use? (*Collected Works*)
[Li Shi (Xuan) Lingnan Gangjiao Lun] (Master Li's [Li Xuan] Discourse on Gangjiao in Lingnan): 1 volume, cited in *Xin Tang Shu · Yiwen Zhi*, extant copies lost.
*Xin Tang Shu · Zaixiang Shixi Biao* states: Li Xuan, Chief Clerk of Changzhou.
[Gangjiao Fang] (Gangjiao Formula): 1 volume, cited in *Xin Tang Shu · Yiwen Zhi*, extant copies lost.
[Qingxizi Wanbing Shiyi] (Green Stream Master's Supplement for Ten Thousand Diseases): (Cited in *Song Shi · Yiwen Zhi* as Li Wen.) 3 volumes, cited in *Xin Tang Shu · Yiwen Zhi*, extant copies lost.
[Xiaoke Lun] (Discourse on Xiao Ke / Diabetes Mellitus): 1 volume, cited in *Xin Tang Shu · Yiwen Zhi*, extant copies lost.
*Yiwen Lue* states: *Qingxizi Xiaoke Lun* (Green Stream Master's Discourse on Xiao Ke), 1 volume, authored by Tang Li Xuan.
[Gangjiao Lun] (Discourse on Gangjiao): 3 volumes, cited in *Xin Tang Shu · Yiwen Zhi*, extant copies lost.
*Chongwen Zongmu* states: Newly compiled *Gangjiao Lun*, 3 volumes, authored by Li Xuan.
Note: According to *Chongwen Zongmu* and *Yiwen Lue*, Qingxizi is the pseudonym of Li Xuan. *Song Shi · Yiwen Zhi* lists him as Li Wen. Was this changed due to some taboo avoidance?
[Wuming Shi Xiuzhong Beiji Yaofang] (Anonymous Sleeve-Ready Emergency Important Formulas): 3 volumes, cited in *Xin Tang Shu · Yiwen Zhi*, extant copies lost.
[Zhenjiu Fu Yao Jinji] (Contraindications for Acupuncture, Moxibustion, and Medication): 5 volumes, cited in *Xin Tang Shu · Yiwen Zhi*, extant copies lost.
[Wei Shi (Song) Yimen Jinbaojian] (Master Wei's [Wei Song] Treasure Mirror Gate of Medicine): (Cited in *Yiwen Lue* as *Yimen Jinjian*.) 3 volumes, cited in *Xin Tang Shu · Yiwen Zhi*, extant copies lost.