无沈存中良方。尤袤遂初堂书目亦同。晁公武读书志。则二书并列。而于沈存中良方下云。或以苏子瞻论医药杂
说附之。苏沈良方下亦云。括集得效方成一书。后人附益。以苏轼医学杂说附之者。盖晁氏所载良方。即括之原
本。其云或以苏子瞻论医药杂说附之者。即指苏沈良方。由其书初尚并行。故晁氏两载。其后附苏说者盛行。原
本遂微。故尤氏陈氏遂不载其原本。今永乐大典。载有苏沈良方原序一篇。亦括一人所作。且自言予所作良方云
云。无一字及轼。是后人增附之后。并其标题追改也。按明晁KT 宝文堂书目。有苏沈二内翰良方一部。是正嘉
以前。传本未绝。其后不知何时散佚。今据永乐大典所载。掇拾编次。厘为八卷。史称括于医药卜算。无所不通。
皆有所论著。今所传括梦溪笔谈。末为药议一卷。于形状性味。真伪同异。辨别尤精。轼杂着。时言医理。于是
事亦颇究心。盖方药之事。术家能习其技。而不能知其所以然。儒者能明其理。而又往往未经试验。此书以经效
之方。而集于博通物理者之手。固宜非他方所能及矣。
程永培跋曰。沈氏良方。后人益以苏氏之说。名之曰苏沈良方。非当时合著之书也。余藏旧刻印本。书不列
存中氏原序。而载有林灵素一叙。亦止论沈。未及苏。其卷首一
叙。兼及苏沈。文颇拙蹇。不著作者姓名。盖俗笔也。按永乐大典中。有苏沈良方名曰。盖从宋史艺文志来者。
则知合苏沈。而传于今日之本。约略宋末人为之耳。又考宋史。良方十卷。苏沈良方十五卷。以藏本卷数较之。
虽合沈氏。却杂以苏说。若从苏沈良方。则少五卷矣。岂在当时已散佚不全耶。其中误字甚多。几至不可读。为
之订正。然内证外证。妇人小儿。以至杂说。依稀略备。似非不全之本。盖古人以医卜为贱术。作史者志方书。
未必详加考订。即如刘涓子之鬼遗方论。宋史作鬼论。脱去遗方二字。则其他之疏略可知也。此书卷帙未符宋志。
其间分合多寡。不可考矣。内中诸方。间已见之博济灵苑诸书。即其余亦莫不应病神验异常。至有不可以理测者。
岂非龙宫之所授耶。今为授梓。并补叙沈氏原叙一篇。熟读五难。大有裨益。瘦樵程永培跋。
鲍廷博跋曰。良方托始于沈梦溪。迨宋南渡后。或益以东坡论说。而苏沈之名著焉。元明以来。其传渐寡。
近年吴郡程君永培始出藏本。授梓以行。会朝廷诏颁内殿聚珍版本于各直省。于是其书复大显于世。顾殿本初颁。
藏家争先快睹。既不敷承领。而程刻又不列坊肆。无以餍四方之求。博因参合两本。益广其传。上以仰副圣天
子嘉惠艺林之至意。而程君活人济世之心。抑又推而广之矣。殿本辑自永乐大典。大概详沈而略苏。程刻较完。
而承讹袭谬。无从是正。往时程君过予。语次及之。若有歉然于中者。盖虑其贻误。较他书所系尤重也。今证以
殿本。尽刊其误。其为愉快。当何如耶。刊成谨冠提要于简端。以还殿刻之旧。卷末仍先以程跋。用示不敢掠美
之意。乾隆癸丑十月上浣四日。歙鲍廷博识于柳塘寓庐。
〔苏氏（轼）圣散子方〕读书敏求记一卷 未见
自序曰。昔尝览千金方三建散。云风冷痰饮，症癖 疟。无所不治。而孙思邈特为着论。以谓此方用药节度。
不近人情。至于救急。其验特异。乃知神物效灵。不拘常制。至理开惑。智不能知。今杰所蓄圣散子。殆此类耶。
自古论病。唯伤寒最为危急。其表里虚实。日数证候应汗应下之法。差之毫厘。辄至不救。而用圣散子者。一切
不问阴阳二毒。男女相易。状至危急者。连饮数剂。即汗出气通。饮食稍进。神宇完复。更不用诸药。连服取瘥。
其余轻者。心额微汗。止尔无恙。药性微热。而阳毒发狂之类。入口即觉清凉。此殆不可以常理诘也。若时疫流
行。平旦于大釜中煮之。不问老少良贱。各服一大盏。实时气不入其门。平居无疾。能空腹一服则饮食倍常。百
疾不生。真济世之具。卫生之宝也。其方不知所从出。得之于眉山人巢君谷。谷多学好古。秘惜此方。不传其子。
余苦求得之，谪居黄州。比年时疫。合此药散之。所活者不可胜数。巢始授余。约不传人。指江水为盟。余窃隘
之。乃以传蕲水庞君安时。安时以善医闻于世。又善着书。欲以传后。故授之。且使巢君之名。与此方同不朽也。
（文集）
又后序曰。圣散子。主疾功效非一。去年春。杭之民病。得此药全活者。不可胜数。所用此中下品药。略计
每千钱即得千服。由之积之。其利甚博。凡人欲施惠。而力能自辨者。犹有所止。若合众力。则人有善利。其行
可久。今募信士。就楞严院修制。自立春后起施。直至来年春夏之交。有入名者。径以施送本院。昔薄拘罗尊者
以诃梨勒。施一病比丘。故获报身。身常无众疾。施无多寡。随力助缘。疾病
必相扶持。功德岂有限量。仁者恻隐，当崇善因。吴郡陆广秀才。施此方并药。得之于智藏主禅月大师宝泽。乃
乡僧也。其陆广见在京。施用并药。在麦曲巷居住。（文集）
朱子曰。苏轼字子赡。老苏之长子。中进士第。再中制科优等。事仁宗英宗神宗哲宗。官至礼部尚书。兼端
明殿翰林侍读二学士。
叶梦得曰。子瞻在黄州。蕲州医庞安常亦善医伤寒。得仲景意。蜀人巢谷出圣散子方。初不见于世前医书。
自言得之于异人。凡伤寒不问证候如何。一以是治之无不愈。子瞻奇之。为作序。比之孙思邈三建散。虽安常不
敢非也。乃附其所着伤寒□中。天下信以为然。疾之毫厘不可差。无过于伤寒。用药一失其度。则立死者皆是。
安有不问证候而可用者乎。宣和后。此药盛行于京师。太学诸生。信之尤笃。杀人无数。今医者悟始废不用。巢
谷本任侠好奇。从陕西将韩存宝。出入兵间。不得志客黄州。子瞻以故与之游。子瞻以谷奇侠。而取其方。天下
以子瞻文章。而信其方。事本不相因。而趋名者。又至于忘性命。而试其药。人之惑。盖有至是也。（避暑录话
）
陈言曰。此药以治寒疫。因东坡作序。天下通行。辛未年。永嘉瘟疫。被害者不可胜数。往往顷时寒疫流行。
其药偶中。抑未知方土有所偏宜。未可考也。东坡便谓与三建散同类。一切不问。似太不近人情。夫寒疫亦能自
发狂。盖阴能发躁。阳能发厥。物极则变。理之常然。不可不知。（三因方）
俞弁曰。圣散子方。因东坡先生作序。由是天下神之。宋末辛未年。永嘉瘟疫。服此方被害者。不可胜纪。
今阅叶
石林避暑录云。宣和间。此药盛行于京师。太学生信之尤笃。杀人无数。医顿废之。昔坡翁谪居黄州。时其地濒
江多卑湿。而黄之居人所感者。或因中湿而病。或因雨水浸淫而得。所以服此药而多效。是以通行于世。遗祸于
无穷也。弘治癸丑年。吴中疫疠大作。吴邑令孙磐令医人修合圣散子。遍施街衢。并以其方刊行。病者服之。十
无一生。率皆狂躁昏瞀而卒。噫。孙公之意。本以活人。殊不知圣散子方中。有附子良姜吴茱萸豆蔻麻黄藿香等
剂。皆性燥热。反助火邪。不死何待。若不辨阴阳二证。一概施治。杀人利于刀剑。有能广此说。以告人人。亦
仁者之一端也。（续医说）
钱曾曰。圣散子方一卷。此方不过二十二味。诸病可治。东坡得之于眉山人巢谷。谪居黄州。时疫益行。合
此药散之，所活不胜数。因制序以传不朽。惜其方世罕之见。郭五常得之于都宪袁公。即为梓行于郧阳。附录华
佗危病十方。及经验三方。继得者复刊为续录。坡序称济世之具。卫生之宝。真此书之谓也。
〔杜氏（壬）医准〕一卷 佚
叶少蕴曰。尝见杜壬作医准一卷。记其平生治人用药之验。其一记郝质子妇产四日。螈 戴眼。弓背反张。
壬以为痉病。与大豆紫汤独活汤而愈。政和间。余妻才分娩。犹在蓐中。忽作此证。头足反接。相去几二尺。家
人惊骇。以数婢张拗之。不直。适记所云。而药囊在独活。乃急为之。召医未至。连进三剂。遂能直。医至则愈
矣。更不复用大豆紫汤。古人处方神验类尔。但世所用之。不当其疾。每易之。自是家人有临乳者。应所须药物
必备。不可不广告人。二方皆在千金第三卷。
没有沈括的《良方》。尤袤的《遂初堂书目》记载也相同。晁公武的《读书志》中，这两本书并列记载，并在沈括《良方》下写道：“或许将苏东坡论述医药的杂说附在其中。”在《苏沈良方》下也说：“沈括收集有效方剂编成一书，后人加以增补，将苏轼的医学杂说附在后面。”大概晁公武所记载的《良方》，就是沈括的原著。他说“或许将苏东坡论述医药的杂说附在其中”，指的就是《苏沈良方》。因为这本书起初还并行流传，所以晁公武两处都记载了。后来附有苏轼言论的版本盛行，原本反而衰微，所以尤袤、陈振孙等人就不再记载其原本。现在《永乐大典》中载有一篇《苏沈良方》原序，也是沈括一人所作，且文中自称“我所作的《良方》”云云，没有一个字提到苏轼，这是后人增补附会之后，连标题都一并篡改了。据明代晁瑮的《宝文堂书目》记载，有《苏沈二内翰良方》一部，说明正德、嘉靖以前，传本尚未断绝。后来不知何时散佚。现在依据《永乐大典》所载，搜集整理编排，分为八卷。史书称沈括在医药、占卜算术方面无所不通，都有论著。现在流传的沈括《梦溪笔谈》，末尾有一卷《药议》，对药物的形状、性味、真伪异同的辨别尤其精到。苏轼的杂著中，时常谈论医理，对于此事也很用心。大概方药之事，术士能熟练其技艺，但不能知其所以然；儒者能阐明其道理，却又往往未经过实际试验。此书以经验证有效的方剂，汇集于博通物理之人手中，本来就不是一般方书所能比及的。
程永培跋文说：沈氏的《良方》，后人增加了苏轼的言论，命名为《苏沈良方》，并非当时合著的书。我收藏的旧刻印本，书中没有列出沈存中的原序，而载有林灵素的一篇叙言，也只论述沈括，未提及苏轼。书首的一篇叙言，兼及苏、沈二人，文字颇为拙劣生硬，不署作者姓名，大概是俗人笔迹。按《永乐大典》中，《苏沈良方》的名称，大概是沿袭自《宋史·艺文志》，由此可知将苏、沈合编并流传至今的版本，大约是宋代末年的人所为。又考证《宋史》，《良方》十卷，《苏沈良方》十五卷，与藏本的卷数相比，虽然汇集了沈氏之书，却混杂了苏轼的言论；如果按照《苏沈良方》十五卷来看，就少了五卷。难道在当时已经散佚不全了吗？其中错字很多，几乎难以阅读，为之订正后，内证、外证、妇人、小儿以及杂说等内容，依稀大致具备，似乎不是不全的本子。大概古人视医卜为低贱之术，修史者在记录方书时，未必详细考证。就像刘涓子的《鬼遗方》，《宋史》写作《鬼论》，脱去了“遗方”二字，那么其他的疏漏也就可想而知了。此书卷帙数量不符合《宋史·艺文志》的记载，其中分合多寡，已不可考。其中的各方，有的已经在《博济方》、《灵苑方》等书中见过，其余的也都应病神效异常，甚至有无法用常理推测的，难道不是龙宫传授的吗？现在将其刊刻印刷，并补入沈氏原叙一篇，熟读《难经》，大有裨益。瘦樵程永培跋。
鲍廷博跋文说：《良方》托始于沈括（号梦溪），等到宋朝南渡之后，或许增加了苏轼的论述，于是《苏沈良方》之名显扬于世。元明以来，其流传逐渐稀少。近年吴郡程永培先生才拿出收藏的本子，刊刻发行。恰逢朝廷诏令在各直省颁行内府聚珍版本，于是这本书再次显扬于世。但是殿本初次颁发时，藏书家争先恐后地观看，既不够分发，而程刻又不列入市肆，无法满足四方读者的需求。我因此参合两个版本，使其传播更广，上以仰副圣天子嘉惠艺林的至意，而程君救活世人、救济世道的心意，也因此得以推广扩大。殿本辑录自《永乐大典》，大体详于沈括而略于苏轼；程刻较为完备，但承袭讹误谬误，无从纠正。过去程君拜访我，谈话间提到此事，心中若有歉疚，大概是担心贻误读者，这比其他书籍的关系更为重大。现在参照殿本，全部刊除其错误，那种愉快的心情，该是怎样的呢？刊成后，谨将提要置于书前，以恢复殿刻的旧貌，卷末仍先放程君的跋文，以示不敢掠美之意。乾隆癸丑年十月上旬四日，歙县鲍廷博识于柳塘寓庐。
〔苏轼《圣散子方》〕《读书敏求记》一卷 未见
苏轼自序说：过去我曾阅览《千金方》中的三建散，说它能治疗风冷、痰饮、症癖、疟疾等病，无所不治，而孙思邈特别为此作论，认为此方用药的法度，不合人情。至于急救，其疗效特异。这才知道神灵之物效验灵异，不拘泥于常规制度；深奥的道理启发疑惑，智慧也不能完全知晓。现在杰所保存的《圣散子》，大概属于这一类吧。自古以来谈论疾病，只有伤寒最为危急。其表里虚实、日数证候、应当发汗或攻下的方法，差之毫厘，就会导致无法挽救。而使用《圣散子》的人，一概不问是阴毒还是阳毒，也不问男女是否相互传染，病情危急到极点的人，连续服用几剂，就能出汗气通，饮食稍进，精神面貌恢复完整，更不用其他药物，连续服用即可痊愈。其余较轻的患者，心口额头微微出汗，就此无恙。药性微热，但对于阳毒发狂之类病症，入口即觉清凉。这大概不能用常理来诘问。如果是时疫流行，清晨在大锅中煮药，不问老少贵贱，每人服用一大盏，即时邪气不入其门。平时没有疾病的人，能空腹服用一次，则饮食加倍，百病不生，真是救济世间的工具，保养生命的宝物。这个方子不知道出自哪里，是从眉山人巢谷那里得到的。巢谷好学且喜爱古物，秘惜此方，不传给他的儿子。我苦苦求得此方，被贬谪居住在黄州时，连年发生时疫，配制此药散发给百姓，救活的人不可胜数。巢谷起初授予我时，约定不传人，指着江水发誓。我私下觉得这样太狭隘，于是将此方传授给蕲水庞君安时。安时以善于医术闻名于世，又擅长著书，想要以此传之后世，所以授给他，并且使巢君的名字与此方一同不朽。（收录于《文集》）
后又序说：《圣散子》主治疾病的功效不止一种。去年春天，杭州百姓患病，得到此药而全活的人，不可胜数。所用的是中下品药材，粗略计算，每千钱可得一千服，由此积累起来，利益非常广博。大凡人想要施恩惠，而力量能够自我辨别的，还有止境；如果集合众人的力量，则人人有利，这种行为可以长久。现在招募信士，在楞严院制作，从立春后开始施药，直到来年春夏之交。有捐资的人，直接施送给本院。过去薄拘罗尊者以诃梨勒施予一个患病的比丘，因此获得福报之身，身体常无众疾。施舍无论多少，随力协助因缘，疾病必定互相扶持，功德岂有限量？仁者怀有恻隐之心，应当崇尚善因。吴郡陆广秀才，施舍此方及药物，是从智藏主禅月大师宝泽那里得到的，他是乡僧。陆广当时住在京城麦曲巷，施用此方及药物。（收录于《文集》）
朱熹说：苏轼字子瞻，是老苏（苏洵）的长子，考中进士，又考中制科优等，侍奉仁宗、英宗、神宗、哲宗四位皇帝，官至礼部尚书，兼任端明殿和翰林侍读二学士。
叶梦得说：子瞻在黄州时，蕲州的医生庞安常也善于治疗伤寒，深得张仲景的心意。蜀人巢谷拿出《圣散子方》，起初不见于前代医书，自称是从异人那里得到的。凡是伤寒病，不问证候如何，一律用此方治疗，无不痊愈。子瞻认为这很奇特，为此作了序，将其比作孙思邈的三建散，虽然安常也不敢非议，但他将此方附在自己所著的《伤寒论》相关著作中，天下人都相信并认为是真的。疾病的治疗，毫厘之差都不可以，没有比伤寒更需要注意的了，用药一旦失去法度，立刻死亡的到处都是，哪有不管证候就可以使用的呢？宣和年以后，此药在京师盛行，太学的学生们相信它尤为笃定，杀死了无数人。现在的医生醒悟后才废弃不用。巢谷本是任侠好奇之人，跟随陕西将领韩存宝，出入兵间，不得志后客居黄州，子瞻因为旧交与他交往。子瞻因为巢谷奇侠，而取用了他的方子，天下人因为子瞻的文章，而相信他的方子。事情本来不相干，但追求名声的人，甚至至于不顾性命，去尝试这种药。人的迷惑，大概到了这种地步。（收录于《避暑录话》）
陈言说：此药用来治疗寒疫，因为东坡作了序，天下通行。辛未年，永嘉发生瘟疫，被害的人不可胜数。往往是短时间内寒疫流行，此药偶然对症。或者不知道方土有所偏宜，不可考证。东坡便说它与三建散同类，一概不问，似乎太不合人情。寒疫也能使人自发狂躁，大概阴盛能发躁，阳盛能发厥，物极必反，这是常理，不可不知。（收录于《三因方》）
俞弁说：《圣散子方》，因为东坡先生作了序，从此天下人把它当作神方。宋末辛未年，永嘉瘟疫，服用此药被害的人，不可胜数。现在阅读叶石林《避暑录话》说，宣和年间，此药在京师盛行，太学生相信它尤为笃定，杀死了无数人，医生们顿时废弃不用。过去坡翁被贬谪居住在黄州，当时那地方临近江边，多卑湿之气，而黄州居民所感染的病，有的是因为中湿而病，有的是因为雨水浸淫而得，所以服用此药大多有效，因此通行于世，遗祸无穷。弘治癸丑年，吴中地区疫病大作，吴县县令孙磐命令医生配制《圣散子》，遍施于街衢，并将此方刊印发行。病人服用后，十个中没有活过一个，大都因狂躁昏瞀而死。唉！孙公的本意本来是救人，却不知道《圣散子方》中有附子、良姜、吴茱萸、豆蔻、麻黄、藿香等药剂，都是性燥热的，反而助长火邪，不死还等什么？如果不分辨阴阳两种证候，一概施治，杀人比刀剑还快。如果有能广泛传播此说法，告诉众人，也是仁者的一个表现。（收录于《续医说》）
钱曾说：《圣散子方》一卷，此方不过二十二味药，各种病都可治疗。东坡从眉山人巢谷那里得到此方，被贬谪居住在黄州时，时疫更加流行，配制此药散发，救活的人不计其数，于是作序以传之久远。可惜此方世间很少见到。郭五常从都宪袁公那里得到此方，就在郧阳刊刻发行，附录华佗危病十方及经验三方，后来得到的人又刊刻为续录。东坡序言称其为“济世之具，卫生之宝”，真可以说是形容这本书的。
〔杜壬《医准》〕一卷 已佚
叶少蕴说：曾经见到杜壬写的《医准》一卷，记录他平生治病用药的验案。其中一则记载郝质子妇产后四天，出现抽搐、戴眼、弓背反张的症状。杜壬认为是痉病，给予大豆紫汤和独活汤而痊愈。政和年间，我的妻子刚分娩，还在产褥期，忽然出现这种症状，头足反向相接，相距近两尺。家人惊骇，让几个婢女强行掰直，不行。恰好记得书中所说的，而药囊里有独活，于是急忙配制此药，召请医生还没到，连续服用三剂，身体就能伸直了。医生到了病就好了，不再需要用大豆紫汤。古人处方神效大抵如此。只是世间所用的药，不当其病，每每更换。从此家里有人临产，所需药物必备，不能不告诫他人。这两个方子都在《千金方》第三卷。
There is no Shen Kuo's *Liangfang* (Effective Prescriptions). You Mao's *Sunchi Tang Shumu* (Catalogue of the Sunchi Hall) records it identically. Chao Gongwu's *Dushu Zhi* (Record of Reading Books) lists both books side by side, and under Shen Kuo's *Liangfang*, it states: "Perhaps Su Dongpo's miscellaneous discussions on medicine and health were appended to it." Under *Su Shen Liangfang* (Su and Shen's Effective Prescriptions), it also says: "Shen Kuo collected effective prescriptions into one book, which was later augmented by subsequent generations with Su Shi's medical miscellaneous essays." It seems that the *Liangfang* recorded by Chao refers to Shen Kuo's original work. When he mentions appending Su Dongpo's discussions, he is referring to *Su Shen Liangfang*. Since this book was initially circulated in parallel versions, Chao recorded it in two places. Later, the version appended with Su Shi's remarks became popular, while the original version declined. Consequently, You Mao and Chen Zhen Sun did not record the original version. Currently, an original preface to *Su Shen Liangfang* is contained in the *Yongle Dadian* (Yongle Encyclopedia), authored solely by Shen Kuo. He refers to himself as having written the *Liangfang*, with not a single word mentioning Su Shi. This indicates that after later additions and appendages, even the title was altered. According to the Ming dynasty Chao Nie's *Baowen Tang Shumu* (Catalogue of the Baowen Hall), there was a copy of *Su Shen Er Neihan Liangfang* (Effective Prescriptions of the Two Hanlin Academicians Su and Shen), indicating that before the Zhengde and Jiajing reigns, the transmitted copies had not yet disappeared. It is unknown when they were lost subsequently. Based on the content in the *Yongle Dadian*, I have gathered and compiled them into eight volumes. Historical records state that Shen Kuo was proficient in medicine, divination, and mathematics, producing treatises on all these subjects. The currently extant *Mengxi Bitan* (Dream Pool Essays) by Shen Kuo ends with a volume titled *Yaoyi* (Discussion on Medicines), which offers particularly precise discrimination regarding the shape, nature, flavor, authenticity, and differences of medicinal materials. Su Shi's miscellaneous writings often discuss medical principles, showing considerable interest in this field. Generally, practitioners can master the skills of prescription but may not understand the underlying rationale; scholars can elucidate the principles but often lack practical experience. This book compiles clinically effective prescriptions into the hands of someone who comprehensively understands physical laws, making it inherently superior to other prescription collections.
Cheng Yongpei wrote in his postscript: Shen's *Liangfang* was later augmented with Su's remarks and named *Su Shen Liangfang*; it was not a co-authored work from that time. In my collection of an old printed edition, the book does not list Shen Cunzhong's original preface but contains a narrative by Lin Lingsu, which only discusses Shen and does not mention Su. The preface at the beginning of the volume covers both Su and Shen, but the text is rather clumsy and unattributed, likely written by a vulgar hand. According to the *Yongle Dadian*, the name *Su Shen Liangfang* likely derives from the *Song Shi Yiwenzhi* (Bibliography of the History of Song). This suggests that the combined Su-Shen version transmitted to today was roughly compiled by someone in the late Song Dynasty. Further examination of the *Song Shi* shows *Liangfang* in ten volumes and *Su Shen Liangfang* in fifteen volumes. Comparing this with the extant copy, although it combines Shen's work, it mixes in Su's theories. If we follow the fifteen-volume *Su Shen Liangfang*, five volumes are missing. Was it already incomplete due to loss at that time? There are many erroneous characters, making it nearly unreadable. After correcting them, the sections on internal and external syndromes, women and children, and miscellaneous discussions appear roughly complete, suggesting it is not an incomplete version. Perhaps ancients considered medicine and divination as lowly arts, so historians compiling bibliographies of medical texts did not necessarily conduct detailed verification. For instance, Liu Juanzi's *Guiyi Fang* is recorded in the *Song Shi* simply as *Guilun* (Ghost Discussion), omitting the words *Yi Fang* (Remainder Prescriptions); thus, other omissions can be inferred. The volume count of this book does not match the *Song Shi* bibliography, and its divisions and combinations cannot be verified. Some prescriptions within have appeared in other books like *Boji Fang* and *Lingyuan Fang*, while the rest are equally miraculous and inexplicable by ordinary logic, perhaps even bestowed from the Dragon Palace. I am now having it printed and supplementing it with Shen's original preface. Studying the *Nanjing* (Classic of Difficult Issues) thoroughly will be highly beneficial. Cheng Yongpei, pseudonym Shouqiao, wrote the postscript.
Bao Tingbo wrote in his postscript: *Liangfang* originated with Shen Mengxi. After the Southern Song Dynasty, Su Dongpo's discussions were added, giving rise to the fame of *Su Shen Liangfang*. From the Yuan and Ming dynasties onwards, its transmission gradually diminished. Recently, Mr. Cheng Yongpei of Wu Commandery produced a collected edition for printing. Coinciding with the imperial court's decree to distribute the Imperial Press (Neidian Juzhen) editions to various provinces, the book once again gained prominence. However, upon the initial distribution of the Imperial edition, collectors rushed to view it, leading to shortages, while Cheng's edition was not available in bookshops, failing to satisfy demand across the region. Therefore, I compared the two editions to broaden its dissemination, thereby honoring the Emperor's benevolence towards literary arts and extending Mr. Cheng's intention to save lives and benefit the world. The Imperial edition, compiled from the *Yongle Dadian*, generally details Shen's contributions while briefly mentioning Su; Cheng's edition is more complete but inherits errors without correction. Previously, Mr. Cheng visited me and mentioned this matter with apparent regret, fearing it might mislead readers—a concern more critical than for other books. Now, by verifying against the Imperial edition, all errors have been corrected, bringing immense joy. I have placed the summary at the beginning to restore the Imperial edition's format and kept Mr. Cheng's postscript at the end to avoid claiming undue credit. Written on the fourth day of the first ten days of the tenth month in the Gui Chou year of Qianlong, by Bao Tingbo of Shexian, at his residence in Liutang.
[Su Shi's *Shengsanzi Formula*] *Dushu Minqiu Ji* (Records of Delighting in Reading), Volume 1. Not seen.
Su Shi's self-preface states: I once read about the Sanjian San (Three Jian Powder) in the *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold), which claims to treat wind-cold, phlegm-fluid retention, mass formations, and malaria, among other conditions. Sun Simiao specifically wrote a treatise on it, arguing that the dosage and administration of this formula are contrary to human nature. Yet, for emergency rescue, its efficacy is extraordinary. Thus, I realize that divine substances operate with spiritual efficacy, unconstrained by conventional rules; profound truths dispel confusion, surpassing mere intellectual comprehension. The *Shengsanzi* (Holy Dispersion Powder) currently preserved by Jie must belong to this category. Historically, among diseases, Shanghan (Cold Damage) is the most critical. Errors in determining exterior/interior, deficiency/excess, days elapsed, symptoms, and whether to induce sweating or purge can lead to untreatable outcomes. However, users of *Shengsanzi* disregard distinctions between Yin and Yang poisons or gender-specific transmission. Even in critical cases, continuous administration leads to sweating, free qi flow, improved appetite, and restored vitality, without needing other medicines. Continuous use results in recovery. For milder cases, slight sweating on the heart and forehead suffices for wellness. Although the medicinal nature is slightly warm, it brings a cooling sensation even for Yang poison-induced mania. This defies ordinary logical explanation. During epidemic outbreaks, boiling it in large cauldrons at dawn and administering a large cup to everyone regardless of age or status prevents pathogenic qi from entering. For healthy individuals, fasting consumption boosts appetite and prevents myriad diseases. It is truly a tool for saving the world and a treasure for preserving health. The origin of this formula is unknown; I obtained it from Chao Gu of Meishan. Chao valued learning and antiquity, treasuring this formula and refusing to pass it to his son. I struggled to obtain it. While exiled in Huangzhou, during years of epidemic, I prepared and distributed this powder, saving countless lives. Chao initially granted it to me with a vow never to transmit it, swearing by the river. I privately felt this was too restrictive and thus transmitted it to Pang Anjunshi of Qishui. Pang was renowned for his medical skill and writing, wishing to preserve it for posterity, so I gave it to him, ensuring Chao's name and this formula remain immortal. (From *Collected Works*)
Another postscript states: *Shengsanzi* has multiple curative effects. Last spring, during an illness outbreak in Hangzhou, countless people were saved by this medicine. The ingredients used are mid-to-low grade herbs; roughly, one thousand cash yields one thousand doses, generating substantial profit. While individual charity has limits, collective effort ensures lasting benefit. I now recruit believers to prepare and distribute this at Lengyan Temple, starting after the Beginning of Spring until the transition from spring to summer next year. Donors can send funds directly to the temple. In the past, Venerable Bhadrika donated Haritaki to a sick bhikshu and received a body free from disease in return. Whether the donation is large or small, assisting causes according to one's ability ensures mutual support against illness. How could merit be limited? Benevolent people should cherish compassion and cultivate good causes. Lu Guang, a scholar from Wu Commandery, donated this formula and medicines, obtained from Chan Master Baoze (Zen Moon Master), a local monk. Lu Guang resided in Maiqu Alley in the capital, where he administered the formula and medicines. (From *Collected Works*)
Zhu Xi stated: Su Shi, courtesy name Zizhan, was the eldest son of Old Su (Su Xun). He passed the Jinshi examination and excelled in the Imperial Examination. He served Emperors Renzong, Yingzong, Shenzong, and Zhezong, rising to the position of Minister of Rites and concurrently serving as Academician of Duanming Hall and Hanlin Academy Reader.
Ye Mengde said: When Zizhan was in Huangzhou, Pang Anchang, a physician from Qizhou, was also skilled in treating Shanghan, grasping the essence of Zhang Zhongjing. Chao Gu, a native of Shu, presented the *Shengsanzi Formula*, which was not found in previous medical texts. He claimed to have received it from an extraordinary person. For any Shanghan case, regardless of syndrome differentiation, treating it uniformly with this formula resulted in universal recovery. Zizhan found this remarkable and wrote a preface, comparing it to Sun Simiao's Sanjian San. Although Anchang dared not criticize it, attaching it to his own Shanghan commentaries led the world to believe it unquestionably. In treating diseases, especially Shanghan, even a slight error in diagnosis or treatment can be fatal. How can one ignore syndrome differentiation? After the Xuanhe era, this medicine became prevalent in the capital, with university students believing in it fervently, causing numerous deaths. Physicians eventually realized their mistake and abandoned it. Chao Gu was originally a chivalrous and eccentric figure who followed General Han Cunbao in Shaanxi, experiencing military campaigns. Disappointed, he stayed in Huangzhou, where Zizhan befriended him due to their prior connection. Zizhan valued Chao's eccentricity and adopted his formula. The world trusted the formula because of Zizhan's literary fame. These matters were unrelated, yet fame-seekers disregarded life and safety to test the medicine. Human delusion can reach such extremes. (From *Bushu Luhua*)
Chen Yan stated: This medicine treats cold epidemics. Due to Dongpo's preface, it circulated widely. In the Xinwei year, a plague in Yongjia caused innumerable casualties. Often, during short-term cold epidemics, the medicine happened to be effective. It is unclear if there were regional preferences. Dongpo claimed it was similar to Sanjian San, applied indiscriminately, which seemed unreasonable. Cold epidemics can also cause spontaneous mania; yin excess can irritate, and yang excess can cause collapse. Extremes transform, which is a natural principle that must be understood. (From *San Yin Fang*)
Yu Bian stated: The *Shengsanzi Formula* became revered worldwide after Dongpo's preface. In the Xinwei year of the late Song Dynasty, countless people in Yongjia died from using it during a plague. Reading Ye Shiming's *Bushu Luhua*, it notes that during the Xuanhe period, this medicine was prevalent in the capital, with students believing in it deeply, killing many, until physicians abandoned it. When Dongpo was exiled to Huangzhou, the area was damp and low-lying. Residents suffered from dampness or rain-induced illnesses, so the medicine was often effective there, leading to its widespread use and infinite harm. In the Guichou year of Hongzhi, a severe epidemic broke out in Wuzhong. Magistrate Sun Pan ordered doctors to prepare *Shengsanzi* and distribute it on streets, publishing the formula. Patients who took it rarely survived, mostly dying from mania and confusion. Alas! Magistrate Sun intended to save lives but did not know that *Shengsanzi* contains Fuzi (Aconite Root), Liangjiang (Galangal Rhizome), Wuzhuyu (Evodia Fruit), Doukou (Cardamom Seed), Mahuang (Ephedra Herb), Huoxiang (Patchouli Herb), etc., which are hot and drying, exacerbating fire pathogens. Death is inevitable. Treating all cases without distinguishing Yin and Yang syndromes kills faster than swords. Spreading this knowledge is an act of benevolence. (From *Xu Yishuo*)
Qian Zeng stated: *Shengsanzi Formula*, one volume. This formula consists of only twenty-two ingredients and treats various diseases. Dongpo obtained it from Chao Gu of Meishan. While exiled in Huangzhou, during a worsening epidemic, he prepared and distributed it, saving countless lives, and wrote a preface to ensure its immortality. Regrettably, the formula is rarely seen in the world. Gu Wuchang obtained it from Censor Yuan and printed it in Yunyang, appending Hua Tuo's Ten Critical Formulas and Three Experienced Formulas. Subsequent printers released a continuation. Dongpo's preface calls it a "tool for saving the world and a treasure for preserving health," accurately describing this book.
[Du Ren's *Yizhun*] One volume. Lost.
Ye Shaoyun stated: I once saw Du Ren's *Yizhun* (Medical Standards), one volume, recording his clinical experiences. One case involves Hao Zhi's daughter-in-law, four days postpartum, exhibiting convulsions, upward staring eyes, and opisthotonos (arching back). Du Ren diagnosed it as Jingbing (Spasm Disease) and treated her successfully with Da Dou Zi Tang (Large Bean Purple Decoction) and Duhuo Tang (Angelica Pubescens Decoction). During the Zhenghe era, my wife gave birth and remained in confinement when she suddenly exhibited similar symptoms, with head and feet touching, separated by nearly two chi. Family members were terrified and tried to straighten her limbs with several maidservants without success. Recalling the text, I checked the medicine bag for Duhuo, prepared it urgently, and administered three doses before the doctor arrived. Her body straightened, and the doctor confirmed recovery. We no longer needed Da Dou Zi Tang. Ancient prescriptions were often miraculous. However, commonly used medicines today do not always match the specific disease, leading to frequent changes. Henceforth, families with pregnant women should keep necessary medicines ready and inform others. Both formulas are in Volume 3 of the *Qianjin Fang*.