〔赵氏（大中）风科集验名方〕（旧阙撰人名氏。验字作论。今据读书敏求记补订。）国史经籍志二十八卷 阙
赵素序曰。夫方者。乃九州风物之宜。治病之方也。上古大圣人帝羲帝农帝轩。忧患后世生灵之疾苦。所以
作也。曰方。曰法。曰术。乃雷公巫彭之所授也。上自周秦。下及唐宋。皆以风论为首。诸科为亚。其次方书。
偏曲阔略。未可以为后世法则也。予云游三十载。仿佛半天下。历江湖。省蛮蜀之药。适幽云。晓羌戎之剂。齐
楚不同。夏丽各异。居方隅未可言有所得也。谚云。不愿为相者。可以为医。非谙于病者。难以知药。噫。医非
细事。可知五行万物之数之气之味之性用。方剂始可为据也。故将耳闻目见。得效作验者。书为十集。目之曰风
科集验名方。实非利禄之学。以备国家无疆之地。资医药夭横之急尔。时岁在昭阳赤奋若。仲夏着雍敦祥朔旦。
大元 特赐虚白处士河中心庵赵素才卿敬题。
大元诸路覆实官安庆光华序曰。予世居恒山。幼适欠州。太祖亲差驰 。燕然覆天下材谷。每于致知格物。
恨未究底蕴。奉遇吾师明阳先生朝经暮典。温故知新。乃至医卜道释。儒农工商。技艺罔不传习。目若权衡。手
如刀尺。未有不知其要略者。岁庚子间。又会心庵。乃明阳嗣法之子。至
丙午岁。蒙恩特赐皇极道院。赐号虚白处士。来镇阳也。予一日中酒风。吐血数碗。诸医不救。处士用一物解之。
不三日保康。翌日亲谒。诘其所处之方。遂出示一书。题曰风科经验名方。通乎圣惠。乃北京太医赵大中奉敕编
修。值金乱遁于吴山。有车怀赵子中。传习湮没其本。虚白处士涉于荆湖间。获元本失其序引。岁丙申挟策。归
明大元。复居恒山。仕宦名家。凡有中风者。治之不逾月而痊愈。奚可数焉。予怜其编缉诸风未备者。补缀完美。
不揆荒芜而序。其笔汗之劳。使疾人不置拐杖。而复登车上马。天下万世。有赖不为细事矣。
左斗元序曰。先正有言。达则愿为良相。不达愿为良医。医固非良相比也。然任大责重。其有关于人之休戚
则一也。医岂易书哉。医之良。非医之良也。方良也。元贞丙申夏。官医提举刘公君卿访予沙羡寓舍。出示虚白
赵处士所着风科一编。曰。此济世奇书也。然传愈久。讹愈多。盖不特以一亥为三家而已。知君平日爱人以德。
有志活人。敢以校雠为请。予不敏。载念自幼多疾。视人之疾。犹己之疾。今既不得如王 陆宣公。达以行其志。
独不能推二公当时辑秘要裒集验方之心。以淑诸人乎。遂不复辞让。乃研精披究。于是取素问。灵枢。难经。中
藏巢源。千金。外台。圣惠。医说等书。及南北经验名方。并说文本书。逐一参订。讹者正之。脱者补之。复者
削之。舛者窜之。略者增之。疑者缺之。又取经子史集。古今圣贤。名医治风药品。治理制度。动风食忌。列于
前。庶成全书。门类七十有七。今增广一百六十有五道。计二百四十二类。元方六百三十二。今续添一千三百四
十七道。计一千九百七十九方。厘为二十八卷。每
类则取圣贤议论。病证源流。或脉法针法灸法备载篇首。使览者即了然于心目之间。其愿为良医者。皆有所根据。
察脉以验病。遵方而用药。可以已疾。而免医误之诮。乃予之深愿。亦刘公相属之盛心。是书也。予朝斯夕斯。
疲精竭神。阅历两期。始克就绪。不惟始终条理秩秩。较之元本。不为无补。昔吕文靖公集中书条例成。谓人曰。
自予有此例。虽使一庸夫执之。亦可以为相。今风科既成。予亦曰。使常人得此。亦可作明医云。大德戊戌端阳
日。后学庐陵左斗元辰叟自叙。
元好问皇极道院铭序曰。虚白处士赵君已入全真。而能以服膺儒教为业、发源语孟。渐于伊芳洛之学。方且探
三圣书。而问津焉。计其真积之力。虽占候医卜。精诣绝出。特征。曳裾王门。大蒙宠遇。三年以母老得请归。
在镇阳行台。奉被恩旨。发泉公帑。筑馆迎祥观之故基。是为皇极道院。季月日实叙而铭之。处士名素。字才卿。
河中人。虚白其赐号云
钱曾曰。风科集验名方二十八卷。此书乃赵大中编辑。值金乱遁于吴山。覃怀赵子中传习之。虚白处士赵素
才卿获原本于湖湘。订讹补缺。元方六百三十二。续添一千三百四十七。通计一千九百七十九方。厘为二十八卷。
得成全书。才卿被召。赐还处于皇极道院。元遗山为之作铭。是书传极少。医家鲜有知虚白处士者。予故着其详
于此。
〔释氏（继洪）岭南卫生方〕医藏目录四卷 存
亡名氏序曰、尝读沈括良方序。谓治病有五难。辨疾难。治疾难。饮药难。处方难。别药难。而于治疾尤详。
且谓古之治疾者。先知阴阳运历之变故。山林川泽之窍发。而又视
其老少肥瘠。贵贱居养。性术好恶。忧喜劳逸。顺其所宜。违其所不宜。其精过于承蜩。其察甚于刺棘。可谓至
密矣。而恐非医之浅浅者所能与。比至岭南。见外方至者。病不虚日。虽居民亦鲜有不病者。因思岭以外号炎方。
又濒海。气常燠而地多湿。与中州异。气燠故阳常泄。而患不降。地湿故阴常盛。而患不升。业医者。苟不察粤
地山川窍发之异。有以夺阴阳运历之变。而徒治以中州常法。鲜有不失者。何也。夫以其常泄之阳而重汗。则元
气不固。以其常盛之阴而轻利之。则其气愈陷。是医药之害。与山川之害。交为吾人病也。每思有以济之。而未
得其术。一日获岭南卫生方读之。曰。此仁人之用心也。虽其处方投剂。在临证审的之。然其论瘴病始末。诚有
以握其要领矣。因手校之若干。叶江施公图公诸人。乃遂慨然。相捧其梓。以广其传。复命娄医安道。附八论及
药性于其后。八论者。虑人惑于病证之似也。使知有所辨药性者。虑僻壤之鲜医。或可困证考药。而增减之。使
知有所据。亦昔人辨疾别药意也。读是编者。诚知岭外受病之由。与所以服药之宜。而又能参以老少肥瘠贵贱之
别。及居养性术。好恶忧喜。劳逸之殊。庶几顺其宜。违其所不宜。握阴阳升降之机。而不敢为山川风气所侵。
以各全其天年云。
娄安道曰。按诸证皆有发热。不可悉归于瘴也。故敢搜辑八证。标其类之尤者。以便于分析。使可便召名医
之专门者调治。况北人初至百粤。及于遐荒绝域之地，其业医者。既详且缪。一时未谙。概以瘴论。反归咎于是
书也。倘留心于是。则或少逭横夭者之一二。求同志者以发扬云尔。并附东垣药性谱于后。以便处方观览。
按是书原三卷。其第四卷。娄安道附录也。卷首载李待制KT 疟论。故医藏目录。误为KT 所着。
〔澹寮集验秘方〕十五卷 存
自序略曰。早岁南游。辄刊瘴疟诸方于岭表。或谓可以济人缓急。兹复以生平所取杂方。编次门类。以鄙见
质之同志。若瘳一切人疾苦。然后复俾一切人知病。是众生良药。皆犹药王上。而顿悟味因。余之愿得矣。至元
癸未解制后五日。汝川释继洪书。
〔许氏（国祯）御药院方〕十一卷 存
高鸣序曰。圣朝以三代相生养之道。域民于仁寿。唯血气之属。不能无病。又立医师。掌医之政令。如周制
而加详焉。医之术固深。大概已效之方。为前人所宝藏者。尤为难得。太医提点荣禄许公。暨二三僚友。取御药
院壬寅所刊方书板。正其讹。补其缺。求其遗亡。而附益之。将宏肆流传。俾人人如在良医左右。余嘉其用心。
从而叙述之。自仲景伤寒论。论证处方之后。后世以方为书者。无虑数百家。至御药院。号称大备。盖裒集诸家
之善。而增损持择。虽汤液齐和。昭然无纤介畸件。殆与黄帝内外经。扁鹊八十一难相表里。其功用岂浅浅哉。
云起太山。肤寸而合。不崇朝而遍雨乎天下。格物君子。请以是观之。至元丁卯八月九日。翰林直学士河东高鸣
序。
元史曰。许国祯。曲沃人。博通经史。尤精医术。金末避兵嵩州永宁县。河南平。归寓太原。元世祖在潜
邸。以医征至瀚海。留守。掌医药。庄太后有疾。国祯刻期而愈。世祖即位。授荣禄大夫。提点太医院院事。赐
金符。至元三年。改授金虎符。十二年。迁礼部尚书。尝上疏。言节财
赋。禁服色。明法律。严武备。设谏官。均卫兵。建学校。立朝仪。事多施行。凡所荐引。皆知名士。世祖嘉之。
遂拜集贤大学士。高级光禄大夫。卒。年七十六。特赠金紫光禄大夫。谥忠宪。后追封蓟国公。
按 先子曰。是书。旧逸撰人名氏。高鸣序云。太医提点荣禄许公。暨二三僚友。取御药院壬寅所刊方书板。
正其讹。补其缺云。元史许国祯传。世祖即位。授荣禄大夫。提点太医院事。考壬寅。元太宗十四年。乃宋淳
三年也。据此。其书系于太宗朝所集。高序成于至元四年。距壬寅二十五年。许迁礼部尚书。在至元十三年。乃
知所谓许公者。为国祯矣。又考证类本草。引御药院方十余道。今征是书。无一所见。宋志及晁陈二氏。俱不载
其目。盖宋旧有御药院方矣。古今医统。载此书方药。而其采摭书目。则云宋太宗朝无名氏集。抑考核之不审也。
佐伯毛利君（高标）所藏系朝鲜国活板。盖根据元本而配印者。宽政戊午冬。千贺芳久仿乾隆聚珍之式。刷印是书
二百五十部。请先子跋之。庚申春。先子建言。以数部付崎阳镇台丰后守肥田□□。送清商沈敬瞻。尔来 无消
息。不知何故。
〔医学源流〕未见
按上见于古今医统。
〔罗氏（天益）卫生宝鉴〕国史经籍志二十四卷 存
砚坚序曰。太医罗先生学于东垣李君。源流于易水张君。其道大行。耀夫二君之传。久而泯没也。集录铨次。
而刻之梓者。非一编矣。暇日携成书四帙见示。而曰。且将板行。一序毋吝。翻而阅之曰。药误永鉴者。知前车
之覆。恐后人蹈之也。曰名方类集者。古今之方。择之已精。详而录之。使后人有所据根据也。曰药类法象者。气
味浓薄。各有所用。证治增损。欲后人信之也。曰医验纪述者。遇如是病。用如是药。获如是效。使后人悟之也。
大抵皆仁者之用心。
抑论之。天下之事。辨之不明。固有似是而非。利于此而害于彼者。况医之为道。阴阳虚实。千状万态。神圣工
巧。存乎其人。合四者而一之。名曰卫生宝鉴。夫鉴之本明。其应物也。无心乎妍丑。而妍丑莫能掩。得是书者。
诚能习而读之。玩而味之。了然于心而无疑。一旦临用。如鉴之虚明。物来而应。若妍若丑。无纤毫之差。其用
岂不博哉。不然。未用时置之高阁。仓卒间但备检阅。殆有辨之不明。似是而非。其所失不啻霄壤，诗云。伐柯
伐柯。其则不远。执柯以伐柯。睨而视之。犹以为远。殆非先生垂示后人之意也。至元辛巳冬至日。郧城砚坚题
于卷首。
王恽序曰。夫医与造化参。学之精者为难。至着书垂训。其后世必然之用者。为尤难。罗君谦甫。东垣先生
之高弟。尝谓予言。初受简席下。东垣先生曰。汝将为二人之学欤。闻道之士乎。请曰。愚虽不敏。幸家君生与
教理之深指。乃所愿也。故十数年间。虽祁寒盛暑。亲炙不少辍。真积力久。尽传其私淑不传之妙。大抵人之疾 。
不外夫阴阳变征。我能参两间会一身。推穷其所受根源。方为可尔。用是以所得日用之间。如敌在目中。然后审
药为攻。未尝不如吾之所必取也。因集为一书。题曰卫生宝鉴。曰辨误者。证世之差谬。明其理之所自也。曰择
方者。别夫药之精粗寒燠。以酌其疾证之宜否也。曰纪验者。述其己之拯疗。与被之深浅。见其功效之实也。仆
平昔所得者如是。吾子其为我序之。余闻医之为学。古圣贤致知格物之一端也。轩岐以来。难素灵枢等书。累千
万言。自非以医为任者。孰克而究之。若罗君者。可谓以医为任。而究其理之所自欤。昔王彦伯医声。既曰列三
四灶。煮药于庭。老幼塞门来请。彦伯曰。热
者饮此。寒者饮此。风者气者各饮此。初不计其酬谢。今罗君亦以道心济物。复能着书垂后。冀必然之用。其仁
心普济。当以彦伯同流。其谁曰不然。故乐为题其端云。至元癸未清明日。中议大夫治书侍御史汲郡王恽叙。
〔亡名氏卫生宝鉴补遗〕一卷 存
题词曰。罗谦甫先生卫生宝鉴一书。分门别类。纤悉具备。惟治伤寒之法。虽纪述一二。而不全录。盖以其
一门理趣幽深。未易殚举。况其玄机妙旨。已备于仲景以下历代名医书中。先生之意。欲可医者。究心寻绎。庶
得其奥。今犹恐遐方僻壤。临病仓卒。医者欲求全书检阅。岂可得乎。故粗述仲景诸公治内伤外感经验方。并中
暑方。附刊卷末。名曰补遗。庶免卤莽灭裂之辈。妄投匕剂。误伤于人耳。若欲究其理致。则仲景治外感。三百
九十七法。一百一十三方。东垣治内伤。国中末三法。及历代名医方论。具有全书。诚能刻意推求。以施治疗。
而全人生。亦仁者之用心也。兹不能尽述也。
【赵氏（大中）风科集验名方】（旧时缺失撰者姓名。书名中的“验”字原作“论”。现依据《读书敏求记》进行补正。）《国史经籍志》记载为二十八卷，但已散佚。
赵素在序言中说：所谓“方”，乃是适应九州各地风土物产特点、用于治疗疾病的处方。上古的大圣人伏羲、神农、轩辕黄帝，为了忧患后世百姓的疾苦，所以创作了这些内容。称为“方”、“法”、“术”，这是雷公和巫彭所传授的。从周朝、秦朝直到唐朝、宋朝，医书都以论述“风病”为首要，其他各科次之，而专门的方书则偏颇、狭隘且简略，不足以作为后世的准则。我云游三十多年，足迹遍布半个天下，遍历江湖，考察蛮蜀地区的药物；来到幽云之地，通晓羌戎地区的药方。齐鲁与楚地不同，夏季与丽地各异，居住在某一角落的人，不能说自己有所心得。俗话说：“不愿做宰相的人，可以做医生。”如果不精通病情，就难以了解药物。唉！医学不是小事，必须通晓五行万物的数量、气、味、性、用，处方用药才有依据。因此，我将耳闻目睹、确有效验的经验，编写成十集，命名为《风科集验名方》。这并非为了功名利禄之学，而是为了准备国家广袤疆域中突发急病的医药需求。时在昭阳赤奋若年（即戊申年），仲夏之月（农历五月）初一，大元特赐虚白处士河中心庵赵素才卿敬题。
大元各路覆实官安庆光华在序言中说：我家世代居住在恒山，幼年时曾到欠州。太祖亲自派遣使者巡视燕然，核查天下的材谷资源。我常常在探究事物原理时，遗憾未能穷尽其底蕴。后来遇到我的老师明阳先生，他早晚研读经典，温习旧知以领悟新意，以至于医学、占卜、道教、佛教，以及儒家、农业、商业、手工业等技艺，无不传授学习。他的眼光如同秤锤和秤杆般精准，双手如同刀尺般利落，没有不知道其要领的。在庚子年间，我又在心庵遇到了明阳先生的法嗣弟子。到了丙午年，蒙受恩赐建立皇极道院，赐予他“虚白处士”的称号，他来镇阳任职。我曾一天中酒后中风，吐血数碗，众医生无法救治。虚白处士用一种药物解除了我的病痛，不到三天我便康复。第二天我亲自拜见他，询问他使用的处方，他便出示了一本书，题为《风科经验名方》，内容与《太平圣惠方》相通。这是北京太医赵大中奉皇帝命令编纂的。正值金朝战乱，他逃匿于吴山。有车怀人赵子中，传承并学习此书，导致原本湮没失传。虚白处士在荆湖之间，获得了原本，但失去了序言和引文。丙申年，他带着书籍回归归顺大元，又居住在恒山。仕宦名家中凡是患有中风的人，经过治疗不超过一个月便痊愈，这样的例子不可胜数。我怜悯他编纂的各种风病资料尚不完善，于是补充修饰使其完美，不顾自己学识浅薄而作此序。感谢他笔耕不辍的辛劳，使病人不再需要拐杖，重新能够登车骑马，天下万世都将依赖于此，这绝非小事。
左斗元在序言中说：先贤有话说：“得志时就愿做良相，不得志时就愿做良医。”医学固然不能与良相相比，然而责任重大，关乎人们的生死祸福，这一点是相同的。医学岂是容易著述的吗？医生的高明，不在于医生本人高明，而在于处方高明。元贞丙申年夏天，官医提举刘君卿到我的沙羡寓所拜访，出示了虚白赵处士所著的《风科》一书，说：“这是济世的奇书。然而流传越久，错误越多。不仅是一个‘亥’字被误分为三家而已。我知道您平日以德行爱人，有志于救人，冒昧请求您校勘此书。”我不才，回想自己从小多病，视他人的疾病如同自己的疾病。既然不能像王旦、陆贽那样，显达以实现志向，难道不能推想这两位公卿当时编辑秘要、收集验方的心意，以此来造福世人吗？于是就不再推辞，精心研究探讨。于是取来《素问》、《灵枢》、《难经》、《中藏经》、《诸病源候论》、《千金方》、《外台秘要》、《太平圣惠方》、《医说》等书，以及南北各地的经验名方，还有《说文解字》等书籍，逐一参校订正。错误的改正，脱漏的补充，重复的删去，错乱的调整，简略的增加，有疑问的保留空缺。又取经书、史书、文集，古今圣贤、名医治疗风病的药品、治理制度、动风食物的禁忌，列在前面，希望成就全书。门类共有七十七类，现在增广为一百六十五道，共计二百四十二类。原有方剂六百三十二首，现在续添一千三百四十七首，共计一千九百七十九首方剂，分为二十八卷。每一类则在篇首收录圣贤议论、病证源流，或者脉法、针法、灸法等详细记载，使阅读者心中立刻明白。那些愿意成为良医的人，都有依据可循。通过诊察脉象来验证疾病，遵循处方来用药，可以治愈疾病，避免被指责医疗失误。这是我的深切愿望，也是刘公委托的美意。这本书，我从早到晚，耗尽精力精神，经历了两个周期，才完成。不仅从头到尾条理清晰，比起原本，也不是没有补益。以前吕文靖公编集中书条例完成后，对人说：“自从我有了这个条例，即使让一个平庸的人拿着它，也可以做宰相。”现在《风科》已成，我也说：“让普通人得到这本书，也可以成为明医。”大德戊戌年端午节，后学庐陵左斗元辰叟自叙。
元好问在《皇极道院铭》序中说：虚白处士赵君已经加入全真教，却能以信奉儒教为职业，发源于《论语》、《孟子》，逐渐进入伊川（程颢）、洛学（程颐）的学问。正在探求三位圣人的书籍并从中请教。估计他真诚积累的力量，虽然在占候、医学、占卜方面精深卓越，受到特别征召，在王门侍奉，深受宠遇。三年后因母亲年老得以请求回家。在镇阳行台，奉承恩旨，发放官府资金，在迎祥观旧址修建馆舍，这就是皇极道院。季月日实际上叙述并刻写了铭文。处士名叫赵素，字才卿，河中人，“虚白”是他的赐号。
钱曾说：《风科集验名方》二十八卷。这本书是赵大中编辑的，正值金朝战乱，他逃匿于吴山。覃怀人赵子中传承学习它。虚白处士赵素才卿在湖湘获得原本，订正错误，补充缺漏。原有方剂六百三十二首，续添一千三百四十七首，共计一千九百七十九首方剂，分为二十八卷，得以成就全书。才卿被召见，赐处于皇极道院。元遗山为他作了铭。这本书流传极少，医家中很少有人知道虚白处士。所以我在此详细记载。
【释氏（继洪）岭南卫生方】《医藏目录》四卷 存
无名氏在序言中说：曾经读沈括《良方》的序言，说治病有五难：辨疾难，治疾难，服药难，处方难，别药难。而在治疾方面尤为详细。并且说古代的治病者，先知晓阴阳运历的变化，山林川泽的气机发动，又观察病人的老少肥瘦，贵贱的生活起居，性格习惯喜好厌恶，忧愁喜悦劳逸。顺应适宜的，违背不适宜的。他们的精细超过捕蝉，他们的观察比刺棘更敏锐。可以说是极其周密了。但这恐怕不是浅薄的医者所能参与的。等到我来到岭南，见到外地来的人，几乎没有不生病的，即使是居民也很少有不生病的。于是想到岭外号称炎热之地，又濒临大海，气候常暖而土地多湿，与中原不同。气候暖所以阳气常泄，而患处在下降；土地湿所以阴气常盛，而患处在上升。从事医学的人，如果不考察粤地山川气机的差异，不能把握阴阳运历的变化，而仅仅用中原的常规方法治疗，很少有不出错的。为什么呢？用他们常泄的阳气再加重发汗，那么元气就不稳固；用他们常盛的阴气再轻率地利水，那么气机更加下陷。这是医药的危害，与山川的危害，交织成为我们的疾病。常常思考有办法来救济它，但未找到方法。有一天获得《岭南卫生方》阅读，说：“这是仁人的用心啊。”虽然他在处方投药上，需要在临证时审慎确切，但他关于瘴病始末的论述，确实掌握了要领。于是我亲手校对了若干叶，江施公、图公等人慷慨地资助刻印，以广泛传播。又命令娄安道，附上八论及药性在后面。八论，是担心人们被相似的病证迷惑，使他们知道如何辨别。药性，是担心偏远地区缺少医生，或许可以根据证候考索药物，从而增减使用，使他们知道有据可依。这也是古人辨疾别药的意思。阅读这本书的人，如果真正知道岭外患病的原因，以及服药的适宜之处，又能参考老少肥瘦贵贱的区别，以及生活起居、性格习惯、喜好忧愁喜悦、劳逸的不同，差不多就能顺应适宜，违背不适宜，把握阴阳升降的关键，而不被山川风气所侵害，从而各自保全自然寿命。
娄安道说：按照各种证候都有发热，不能全部归于瘴病。所以敢搜集八种证候，标出其中特别明显的类别，以便于分析，使可以方便召唤名医的专门者来调治。何况北方人初到百粤，以及到遥远荒僻的地方，从事医学的人，既详细又谬误，一时不熟悉，一概认为是瘴病，反而归咎于这本书。如果留心于此，或许能挽救一两个横死夭折的人，寻求志同道合者来发扬光大。并附上东垣的药性谱在后面，以便处方时查阅。
按：这本书原本是三卷，第四卷是娄安道的附录。卷首载有李待制KT的《疟论》，所以《医藏目录》误认为是KT所著。
【澹寮集验秘方】十五卷 存
自序大致说：早年南游，就在岭表刊印治疗瘴疟的各种方剂。有人说这可以救济人们的急难。现在又将生平所收集的杂方，编排分类，以鄙陋的看法向同志请教。如果能治愈一切人的疾苦，然后让一切人了解疾病，这是众生的良药，都犹如药王之上，而顿悟滋味因缘。这是我心愿达成的。至元癸未年解除限制后的第五天，汝川释继洪书写。
【许氏（国祯）御药院方】十一卷 存
高鸣在序言中说：本朝以三代相生养之道，使民众生活在仁寿之中。只有血气之类的事物，不能没有疾病。又设立医师，掌管医疗政令，像周朝的制度而更加详细。医学的技术固然深厚，大概已经有效的方剂，是被前人珍藏的，尤其难得。太医提点荣禄许公，以及两三位僚友，取来御药院壬寅年刊印的方书刻板，纠正其中的错误，补充其中的缺漏，寻求遗失亡佚的内容，并附加增益。将大规模流传，使人人如同在良医左右。我赞赏他们的用心，从而叙述此事。自从张仲景《伤寒论》论证处方之后，后世以方剂为书的，不少于数百家。到了御药院，号称非常完备。大概是汇集各家之长，而增减选择，虽然汤液调和，明显没有细微的偏差，几乎与《黄帝内外经》、《扁鹊八十一难》相辅相成，其功用难道浅薄吗？云从泰山升起，聚集成寸，不到一个早晨就遍雨天下。格物君子，请由此观察。至元丁卯年八月九日，翰林直学士河东高鸣序。
《元史》说：许国祯，曲沃人。博通经史，尤其精通医术。金朝末年避兵乱于嵩州永宁县。河南平定后，归附寄居太原。元世祖在潜邸时，因医术征召他到瀚海，留守，掌管医药。庄太后有病，许国祯按期治愈。世祖即位，授予荣禄大夫，提点太医院院事，赐金符。至元三年，改授金虎符。十二年，升任礼部尚书。曾经上疏，谈论节约财赋，禁止僭越服色，明确法律，严格武备，设置谏官，均衡卫兵，建立学校，确立朝仪，事情大多施行。凡是他推荐的，都是知名人士。世祖嘉奖他，于是拜为集贤大学士，高级光禄大夫。去世，享年七十六岁。特赠金紫光禄大夫，谥号忠宪。后来追封蓟国公。
按：家父说：这本书，旧时缺失撰者姓名。高鸣序说：“太医提点荣禄许公，以及两三位僚友，取来御药院壬寅年刊印的方书刻板，纠正错误，补充缺漏。”《元史·许国祯传》记载，世祖即位，授予荣禄大夫，提点太医院事。考证壬寅年，是元太宗十四年，也就是宋淳祐三年。据此，这本书系于太宗朝所汇集。高序写于至元四年，距离壬寅年二十五年。许国祯迁任礼部尚书，在至元十三年，才知道所谓的许公，就是国祯。又《考证类本草》引用御药院方十余首，如今征引这本书，却无一所见。宋代书目及晁公武、陈振孙两家目录，都不记载此书目。大概宋代旧有《御药院方》。《古今医统》记载此书方药，而其采摭书目，则说是宋太宗朝无名氏汇集，这大概是考核不严谨吧。佐伯毛利君（高标）所收藏的是朝鲜国的活字印刷本，大概是根据元本配印的。宽政戊午年冬天，千贺芳久模仿乾隆聚珍版的样式，刷印此书二百五十部，请家父作跋。庚申年春天，家父建议，将几部交给崎阳镇台丰后守肥田□□，送给清朝商人沈敬瞻。从此没有消息，不知何故。
【医学源流】未见
按：上面见于《古今医统》。
【罗氏（天益）卫生宝鉴】《国史经籍志》二十四卷 存
砚坚在序言中说：太医罗先生师从东垣李君，渊源来自易水张君，其道大大流行，彰显两位老师的传承，时间久了就会泯没。收集记录筛选次序，而刻印出版的，不止一部。闲暇时日携带成书四帙给我看，说：“即将刻版发行，请不要吝惜一篇序言。”翻阅阅读说：“药误永鉴”，是知道前车的倾覆，恐怕后人重蹈覆辙。“名方类集”，是古今的方剂，选择已经精当，详细记录，使后人有所依据。“药类法象”，是气味浓薄，各有用途，证候治疗增减，想要后人相信。“医验纪述”，是遇到这样的病，用这样的药，获得这样的效果，使后人领悟。大体都是仁者的用心。
况且讨论一下，天下的事情，辨析不清楚，本来就有似是而非，利于此而害于彼的情况。何况医学之道，阴阳虚实，千状万态，神、圣、工、巧，取决于人。合这四者为一，名为《卫生宝鉴》。镜子本身明亮，它反映物体时，没有心机区分美丑，而美丑不能掩盖。得到这本书的人，如果能熟练阅读，玩味体会，心中了然无疑，一旦临证使用，就像镜子虚空明亮，物体来了就回应，无论美丑，没有丝毫差错，其作用难道不博大吗？不然的话，未使用时放在高阁，仓促间只备查阅，恐怕有辨析不清楚，似是而非的情况，其所损失不只相差天地。《诗经》说：“伐柯伐柯，其则不远。”拿着斧柄砍斧柄，斜眼看它，还觉得远。这恐怕不是先生垂示后人的本意。至元辛巳年冬至日，郧城砚坚题于卷首。
王恽在序言中说：医学与造化参同，学习精妙很难。至于著书垂训，其后世必然用到的，尤其难。罗君谦甫，是东垣先生的高徒。曾经对我说，起初在席下受业，东垣先生说：“你将为二人之学吗？是闻道之士吗？”请问：“我虽然不聪敏，幸好家父生养教导理之深指，这是我的愿望。”所以十数年间，虽然严寒酷暑，亲身受教不曾停止。真诚积累力量长久，完全传授了他私下不传的奥妙。大体人的疾病，不外乎阴阳变征。我能参透天地，领会一身，推究其受到的根源，这才是可以的。因此用所得在日常之间，如敌人在目中，然后审察药物进行攻击，未曾不如我所必取的。于是汇集为一书，题名《卫生宝鉴》。曰“辨误”，是辨别世间的差谬，阐明道理的来源。曰“择方”，是分别药物的精粗寒热，以斟酌病证的适宜与否。曰“纪验”，是叙述自己的拯救治疗，与被治疗的深浅，见其功效的真实。我平时所得就是这样，希望您为我作序。我听说医学的学习，是古圣贤致知格物的一个方面。自轩岐以来，《难经》、《素问》、《灵枢》等书，累计千万言。如果不是以医学为己任的人，谁能穷究它呢？像罗君这样的人，可以说是以医学为己任，而穷究其道理的来源。以前王彦伯的医声，已经说分设三四口灶，在庭院煮药，老幼塞门前来请求。彦伯说：“热的喝这个，寒的喝这个，风的气的各喝这个。”起初不计较酬谢。现在罗君也以道心济物，又能著书垂后，期望必然用到。其仁心普济，应当与彦伯同流，谁说不是呢？所以乐意为其题写开端。至元癸未年清明节，中议大夫治书侍御史汲郡王恽叙。
【亡名氏卫生宝鉴补遗】一卷 存
题词说：罗谦甫先生的《卫生宝鉴》一书，分门别类，细致完备。只有治疗伤寒的方法，虽然记述一二，但不全录。大概因为这一门理趣幽深，不容易详尽列举。何况其玄机妙旨，已经完备于张仲景以下历代名医书中。先生的心意，想要可医治的人，专心寻绎，或许能得到奥秘。现在仍然担心远方僻壤，临病仓促，医者想要寻求全书查阅，怎么可能呢？所以粗略叙述张仲景各位先生治疗内伤外感的经验方，以及中暑方，附刊在卷末，名为《补遗》，以免鲁莽灭裂之辈，妄投药石，误伤人命。如果想要穷究其理致，那么张仲景治疗外感，三百九十七法，一百一十三方，东垣治疗内伤，国中末三法，以及历代名医方论，具有全书。如果能刻意推求，用来施治治疗，而保全人生，也是仁者的用心。这里不能尽述。
[Zhao's (Dazhong) Feng Ke Ji Yan Ming Fang] (The author's name was originally missing. The character "Yan" in the title was originally written as "Lun". It has been supplemented and revised based on *Dushu Minqiu Ji*.) Recorded in *Guoshi Jingji Zhi* as twenty-eight volumes, but now lost.
Zhao Su wrote in his preface: The term "Fang" (prescription/formula) refers to remedies adapted to the local conditions and products of the nine provinces for treating diseases. The great sages of antiquity, Emperor Fuxi, Emperor Shennong, and Emperor Xuanyuan, created these teachings out of concern for the suffering of future generations. They are called "Fang" (formulas), "Fa" (methods), and "Shu" (techniques), which were transmitted by Leigong and Wupeng. From the Zhou and Qin dynasties down to the Tang and Song dynasties, medical texts prioritized the discussion of "Wind Diseases" (diseases caused by wind pathogens or characterized by symptoms like paralysis), with other specialties following. Specialized formula books were often biased, narrow, and brief, and could not serve as standards for later generations. I traveled for thirty years, covering half of the world, traversing rivers and lakes, inspecting medicines in the Man and Shu regions; I went to Youyun, understanding the remedies of the Qiang and Rong peoples. Qi and Chu differ; summer and Li places vary. One residing in a corner cannot claim to have gained true insight. As the saying goes, "One who is unwilling to be a Prime Minister can become a physician." Without thorough knowledge of diseases, one cannot understand medicines. Alas! Medicine is no trivial matter. One must comprehend the numbers, qi, flavors, natures, and functions of the Five Elements and all things before prescriptions can be grounded. Therefore, I have compiled my empirically verified experiences into ten collections, titled *Feng Ke Ji Yan Ming Fang*. This is not for fame or profit, but to prepare for urgent medical needs across the vast territory of the state. The inscription is dated to the year of Zhaoyang Chifenruo (Wushen), on the first day of the fifth lunar month (mid-summer), respectfully inscribed by Zhao Su, courtesy name Caiqing, from Xinxin An in Hezhong, granted the title Void White Hermit (Xubai Chushi) by the Great Yuan.
Anqing Guanghua, Official of Verification for All Routes of the Great Yuan, wrote in his preface: My family has lived in Hengshan for generations. In my youth, I went to Qianzhou. The Taizu Emperor personally dispatched envoys to Yran to inspect national resources. I often regretted not being able to exhaust the depths while investigating things to acquire knowledge. Later, I met my teacher, Mr. Mingyang, who studied classics morning and night, reviewing the old to understand the new. He taught medicine, divination, Daoism, Buddhism, as well as Confucianism, agriculture, commerce, and crafts. His vision was precise as a scale, his hands skillful as a knife and ruler, knowing the essentials of everything. Around the Gengzi year, I met him at Xin'an; he was a successor to Master Mingyang. By the Bingwu year, he was granted the Huangji Daoist Academy and the title Void White Hermit, coming to Zhenyang. Once, after drinking, I suffered a stroke and vomited several bowls of blood. Physicians could not save me. The Hermit cured me with a single substance. Within three days, I recovered. The next day, I visited him and asked about his prescription. He showed me a book titled *Feng Ke Jingyan Ming Fang*, which aligned with the *Taiping Shenghui Fang*. This was compiled by Zhao Dazhong, Imperial Physician of Beijing, by imperial decree. During the Jin turmoil, he fled to Wushan. A man named Zhao Zizhong from Chehuai inherited and studied it, causing the original text to become obscure. The Void White Hermit obtained the original text in the Jinghu region but it lacked the preface and introduction. In the Bing Shen year, he returned to submit to the Great Yuan and resided in Hengshan. Among officials and noble families, those suffering from stroke recovered within a month of treatment; such cases are countless. Pitying that his compilation of various wind diseases was incomplete, I supplemented and perfected it. Ignoring my own lack of talent, I write this preface. Thanks to his laborious writing, patients no longer need crutches and can ride horses again. The world and future generations will rely on this; it is no small matter.
Zuo Douyuan wrote in his preface: Ancients said, "When successful, one wishes to be a good minister; when unsuccessful, one wishes to be a good physician." Medicine may not compare to ministers, but its responsibility is heavy, concerning people's welfare and misfortune equally. Is medicine easy to write? The excellence of a doctor lies not in the doctor himself, but in the excellence of the formula. In the summer of Bing Shen during the Yuanzhen era, Liu Junqing, Official Supervisor of Medical Officers, visited my residence in Shayue and showed me a volume of *Feng Ke* authored by the Void White Hermit Zhao. He said, "This is a miraculous book for saving the world. However, the longer it circulates, the more errors it accumulates. It is not just that one 'Hai' character is split into three families. Knowing your virtue in loving others and your ambition to save lives, I dare to request your proofreading." Unworthy as I am, recalling my childhood illnesses, I view others' sickness as my own. Since I cannot achieve success like Wang Dan or Lu Zhigong to realize my ambitions, can I not emulate their hearts in compiling secret essentials and empirical formulas to benefit people? Thus, I did not decline. I studied meticulously, consulting *Suwen*, *Lingshu*, *Nanjing*, *Zhongzang Jing*, *Zhubing Yuanhou Lun*, *Qianjin Fang*, *Waitai Miyao*, *Taiping Shenghui Fang*, *Yishuo*, and empirical formulas from north and south, as well as *Shuowen Jiezi*. I checked each one: correcting errors, supplementing omissions, deleting repetitions, adjusting disordered texts, adding brevities, and leaving doubts blank. I also listed discussions from sages, origins of diseases, pulse methods, acupuncture, and moxibustion at the beginning of each category, so readers would clearly understand. Those wishing to become good physicians would have a basis. By examining pulses to verify diseases and following formulas to use medicines, one can cure illnesses and avoid criticism of medical error. This is my deep wish and Liu Gong's kind trust. I worked day and night, exhausting my spirit over two cycles, finally completing it. Not only is it orderly from start to finish, offering more than the original, but as Lü Wenjing said after compiling regulations: "With this regulation, even a mediocre person can act as a minister." Now that *Feng Ke* is complete, I say: "Anyone obtaining this can become a wise physician." Self-narrated by Zuo Douyuan, courtesy name Chen Sou, from Luling, on the Duanwu Festival of the Wuxu year of the Dade era.
Yuan Haowen wrote in the preface to the *Inscription of the Huangji Daoist Academy*: The Void White Hermit, Mr. Zhao, had joined the Quanzhen sect but made Confucianism his profession, originating from the *Analects* and *Mencius*, gradually entering the learning of Cheng Yi and Cheng Hao. He explored the books of the Three Sages. His sincere accumulation of effort made him outstanding in astrology, medicine, and divination. He was specially summoned, served in royal courts, and received great favor. After three years, he requested to return home due to his mother's old age. At the Zhenyang Branch Secretariat, he received an imperial edict to use public funds to build an academy on the site of the former Yingxiang Guan, thus establishing the Huangji Daoist Academy. On the last day of the season, he narrated and inscribed it. The Hermit's name was Su, courtesy name Caiqing, from Hezhong. "Void White" was his conferred title.
Qian Zeng said: *Feng Ke Ji Yan Ming Fang*, twenty-eight volumes. This book was edited by Zhao Dazhong. During the Jin turmoil, he fled to Wushan. Zhao Zizhong from Qinhua inherited it. The Void White Hermit, Zhao Su (Caiqing), obtained the original in Huxiang, corrected errors, and filled gaps. Original formulas: 632; added: 1,347; total: 1,979 formulas, divided into twenty-eight volumes, completing the work. Caiqing was summoned and granted residence at the Huangji Daoist Academy. Yuan Yishan wrote an inscription for him. This book is rarely circulated; few in the medical field know the Void White Hermit. Therefore, I record these details here.
[Shi Shi (Jihong) Lingnan Weisheng Fang] *Yicang Mulu*, four volumes. Extant.
Anonymous Preface: I once read Shen Kuo's preface to *Liangfang*, which stated there are five difficulties in treating disease: distinguishing the disease is difficult, treating it is difficult, administering medicine is difficult, prescribing is difficult, and identifying herbs is difficult. The treatment aspect is particularly detailed. It says ancient healers first understood changes in Yin-Yang cycles and the opening/closing of mountains and rivers, observing the patient's age, fat/thin constitution, status, lifestyle, temperament, preferences, worries, joys, and labor/leisure. They followed what was suitable and avoided what was not. Their precision exceeded catching cicadas, and their observation was sharper than thorns. This is extremely meticulous, likely beyond the reach of shallow practitioners. Upon arriving in Lingnan, I saw that outsiders rarely went a day without illness, and even residents were seldom healthy. I thought that outside the passes, it is known as the hot region, bordering the sea, with warm climate and damp land, different from the Central Plains. Warmth causes Yang to leak, leading to descending pathologies; dampness causes Yin to prevail, leading to ascending pathologies. Practitioners who do not observe the differences in Lingnan's geography and fail to grasp Yin-Yang changes, relying solely on Central Plains methods, will almost certainly err. Why? Using sweating on their leaking Yang damages vital Qi; using draining on their prevailing Yin sinks the Qi further. Thus, medical harm and geographical harm combine to afflict us. I sought a remedy but found none. One day, I read *Lingnan Weisheng Fang* and said, "This is the heart of a benevolent person." Although his prescriptions require careful clinical judgment, his discussion on the onset and progression of miasma diseases grasps the essentials. I proofread several leaves. Jiang Shigong, Tugong, etc., generously funded the printing to spread it. I instructed Lou Andao to append Eight Discussions and Herb Properties. The Eight Discussions prevent confusion by similar symptoms, teaching differentiation. Herb Properties address the scarcity of doctors in remote areas, allowing adjustments based on symptoms. This follows the ancients' intent to distinguish diseases and identify herbs. Readers who understand the causes of illness in Lingnan, proper medication, and consider age, constitution, status, lifestyle, and emotions, can follow suitability, avoid unsuitability, master Yin-Yang dynamics, resist geographical influences, and preserve their natural lifespan.
Lou Andao said: According to various syndromes, fever is present, so it cannot all be attributed to miasma. I collected eight syndromes, highlighting typical ones for easier analysis, facilitating consultation with specialist physicians. Northerners newly arriving in Baiyue or remote areas often mistake unfamiliar conditions for miasma, blaming this book. If one pays attention, perhaps a few premature deaths can be avoided. I seek like-minded individuals to promote it. I also appended Dongyuan's Herb Spectrum for reference. Note: The original book had three volumes; Volume Four is Lou Andao's appendix. The frontispiece contains Li Daizhi KT's *Treatise on Malaria*, so *Yicang Mulu* mistakenly attributes the book to KT.
[Dansiao Jiyan Mifang] Fifteen volumes. Extant.
Self-Preface Summary: In my early years, traveling south, I printed formulas for malaria and miasma in Lingnan. Some said this could help people in emergencies. Now, I compile miscellaneous formulas from my life into categories, submitting my humble views to colleagues. If I can alleviate everyone's suffering and help everyone understand disease, then all beings' good medicine would be like the Medicine King, achieving sudden enlightenment through taste and cause. This is my wish. Written by Shi Jihong of Ruchuan, five days after the Guiwei year of the Zhiyuan era.
[Xu Shi (Guozhen) Yuyao Yuan Fang] Eleven volumes. Extent.
Gao Ming's Preface: Our dynasty uses the way of mutual nourishment of the Three Dynasties to keep people in benevolence and longevity. Beings with blood and qi inevitably fall ill. We established physicians to manage medical policies, detailed like the Zhou system but more comprehensive. Medical art is profound. Effective formulas treasured by predecessors are especially rare. Taiyi Tidian Ronglu Xu Gong, along with colleagues, took the printing blocks of formulas published by the Imperial Pharmacy in the Renyin year, corrected errors, filled gaps, sought lost content, and added supplements. They intend to widely disseminate it so everyone feels near good physicians. I appreciate their intention and write this narrative. Since Zhang Zhongjing's *Shanghan Lun* discussed syndromes and prescriptions, hundreds of subsequent formula books emerged. The Imperial Pharmacy is considered most comprehensive, gathering the best of various schools, selecting and modifying them. Its decoction preparation is flawless, comparable to the *Huangdi Neijing* and *Bianque Nan Jing*. Its utility is not shallow. Clouds rise from Mount Tai, gather, and rain over the world in a morning. Gentlemen who investigate things should observe this. August 9, Dingmao year of Zhiyuan. Preface by Gao Ming, Hanlin Direct Scholar from Hedong.
*History of Yuan*: Xu Guozhen, from Quwo. Profoundly versed in classics and history, especially skilled in medicine. Fled war in Yongning County, Songzhou, at the end of Jin. After Henan pacified, he settled in Taiyuan. When Emperor Shizu was in his潜邸 (private residence), he was summoned to Hanhai for his medical skills, serving as Guardian in charge of medicine. He cured Empress Dowager Zhuang on schedule. Upon Shizu's accession, he was granted Ronglu Daifu and Director of the Imperial Hospital, awarded a gold tally. In the third year of Zhiyuan, changed to a golden tiger tally. In the twelfth year, promoted to Minister of Rites. He submitted memorials on economizing finance, banning sumptuous clothing colors, clarifying laws, strengthening military preparedness, establishing censors, balancing guards, building schools, and setting court rituals. Many proposals were implemented. He recommended famous scholars. Shizu praised him, appointing him Grand Secretary of Jixian and Senior Guanglu Daifu. Died at 76. Posthumously awarded Jinzi Guanglu Daifu, posthumous name Zhongxian. Later enfeoffed as Duke of Ji.
Note: My father said: The author of this book was originally unknown. Gao Ming's preface states: "Taiyi Tidian Ronglu Xu Gong... took the Renyin year printing blocks... corrected errors, filled gaps." *History of Yuan* biography of Xu Guozhen records he was appointed Ronglu Daifu and Director of Imperial Hospital upon Shizu's accession. The Renyin year corresponds to the 14th year of Emperor Ögedei, i.e., the 3rd year of Chunyou in Song. Thus, the book was compiled in the Ögedei era. Gao's preface was written in the 4th year of Zhiyuan, 25 years after Renyin. Xu was promoted to Minister of Rites in the 13th year of Zhiyuan. Hence, "Xu Gong" refers to Guozhen. Also, *Kaogong Leibencao* cites over ten formulas from *Yuyao Yuan Fang*, but none appear in this book. Song bibliographies by Chao and Chen do not list it. There was likely an older Song *Imperial Pharmacy Formulary*. *Gujin Yitong* lists its formulas but claims it was compiled by an anonymous author in the reign of Emperor Taizong of Song, which seems inaccurate. The copy held by Saeki Masatomo (Takataka) is a Korean movable type print based on the Yuan edition. In the winter of Kansei Wuma, Chiga Yoshitsugu printed 250 copies imitating the Qianlong Juzhen style, asking my father for a postscript. In spring of Gengshen, my father suggested sending several copies to Abutaro Hirota, Governor of Bungo, sent to Qing merchant Shen Jingzhan. Since then, no news, reason unknown.
[Yixue Yuanliu] Not seen.
Note: Listed in *Gujin Yitong*.
[Luo Shi (Tianyi) Weisheng Baojian] *Guoshi Jingji Zhi* twenty-four volumes. Extant.
Yan Jian's Preface: Grand Physician Luo studied under Li Dongyuan, tracing his lineage to Zhang Yishui. His teachings spread widely, honoring both masters. Collecting and editing, he had many works printed. Showing me four fascicles of his completed work, he said, "I will soon print it. Please do not spare a preface." Reading it: "Yao Wu Yongjian" (Medication Errors Forever Warned) warns against repeating past mistakes. "Mingfang Leiji" (Collection of Famous Formulas) selects refined ancient and modern formulas for reference. "Yaolei Faxiang" (Characteristics of Herb Categories) explains how flavor density determines usage, aiding trust in modifications. "Yiyan Jishu" (Records of Medical Efficacy) describes specific diseases, treatments, and results to inspire later generations. These are all the efforts of benevolent people.
Moreover, matters unclear in distinction are often似是而非 (seemingly correct but actually wrong), benefiting one while harming another. Medicine involves Yin-Yang deficiency/excess, myriad forms. Divine, sage, skilled, and clever approaches depend on the individual. Combining these four is called *Weisheng Baojian* (Mirror for Health Preservation). A mirror is bright and reflects objects without bias, yet beauty and ugliness cannot be hidden. One who studies and savors this book will understand it clearly. When used, like a clear mirror, it responds to objects without error. Its utility is vast. Otherwise, if stored away and only consulted in haste, distinctions remain unclear, leading to huge losses. The *Book of Songs* says: "Chopping the handle, the rule is not far." Looking sideways at it still seems far. This likely contradicts the Master's intent to guide posterity. Inscribed by Yan Jian of Yuncheng on the Winter Solstice of Xinsi year of Zhiyuan.
Wang Yun's Preface: Medicine parallels creation; mastering it is hard. Writing books for future use is harder. Luo Qianfu, a senior disciple of Dongyuan, told me: "Initially, Master Dongyuan asked, 'Will you learn from two masters? Will you be a seeker of the Dao?' I replied, 'Though dull, I wish to inherit his profound teachings.' For ten years, through cold and heat, I learned constantly. Through sincere accumulation, I mastered his secret transmissions. Human diseases stem from Yin-Yang changes. I integrate heaven and earth with the body, tracing roots. Then, treating as if the enemy is before my eyes, I select herbs precisely. I compiled this into *Weisheng Baojian*. 'Bianwu' distinguishes worldly errors and clarifies principles. 'Zefang' selects fine/coarse, cold/hot herbs appropriate for syndromes. 'Jiyàn' records my treatments and their depth, proving efficacy. This is what I have learned. Please preface it." I heard medicine is part of ancient sages' investigation of things. Since Xuanyuan and Qibo, texts like *Nanjing*, *Suwen*, *Lingshu* amount to millions of words. Only those dedicated to medicine can study them. Luo is such a person. Wang Yanbo treated patients in his courtyard, offering different decoctions for heat, cold, wind, and qi issues without regard for payment. Luo similarly saves beings with Daoist heart and writes for future use. His universal benevolence matches Yanbo's. Who would deny this? I gladly write this prologue. Qingming Festival, Guiwei year of Zhiyuan. Preface by Wang Yun, Zhongyi Dafu and Investigating Censor from Jijun.
[Anonymous Weisheng Baojian Buyi] One volume. Extant.
Title Inscription: Luo Qianfu's *Weisheng Baojian* is categorized comprehensively. However, methods for treating Shanghan (Cold Damage) are only briefly recorded, not fully included. This section's principles are profound and hard to exhaust. Moreover, its mysteries are already covered in books by Zhang Zhongjing and later名医 (famous physicians). The Master's intent was for capable students to study deeply to find the essence. But fearing remote areas where physicians might panic during sudden illness and seek full texts, I roughly summarize empirical formulas for internal injury and external contraction by Zhang Zhongjing and others, plus heatstroke formulas, appending them to the end as *Buyi* (Supplement). This prevents rash practitioners from blindly administering drugs and harming people. To understand the principles, refer to Zhang Zhongjing's 397 methods and 113 formulas for external contraction, and Dongyuan's three methods for internal injury, along with历代名医 (past famous physicians') commentaries. Diligent study and application can save lives, reflecting benevolent intent. Here, I cannot elaborate fully.