〔亡名氏混俗顺生录〕宋志二卷 佚
〔玉鉴论〕宋志五卷 佚
〔丁氏（信臣）左藏方〕佚
刘 曰。西京左藏库使丁信臣。（幼幼新书）
〔梁氏（逢尧）惠眼观证〕佚
刘 曰。宜黄戴师悯术。翰林医学梁逢尧撰。得之前宗正丞蔡冲子周家藏。
〔亡名氏凤髓经〕佚
〔飞仙论〕佚
〔联珠论〕佚
〔保信论〕佚
〔惠济歌〕佚
〔吉氏（ 之）家传方〕佚
刘 曰。此书。皆得之前岳州平江令吉 之谦伯家藏。上六书。（旧有宝童方。今别录于儿科部。故欠其
一。）并不载所作之人。内吉氏家传。乃谦伯手集之方。
〔聚宝方〕佚
刘 曰。不载所作之人。得之长沙医工郑愈。
〔五关贯真珠囊〕佚
刘 曰。不载所作之人。得之长沙医工毛彬。
〔卢氏（昶）医镜〕佚
〔史氏（堪）指南方〕宋志二卷 存
陈振孙曰。指南方三卷。蜀人史堪载之撰。凡三十一门。各有论。王 曰。史载之指南方。严州公库有版。
（百一选方）
鲁应龙曰。朱师古眉州人。年三十时。得疾不能食。闻荤腥即呕。用火铛旋煮汤。沃淡饭。数数食之。医莫
能知。史载之曰。俗辈不读医经。而妄欲疗人。可叹也。君之疾。正在素问经中，名食挂。凡人肺六叶。舒张如
盖。下覆于脾。子母气和则进食。一或有戾。则肺不能舒。脾为之蔽。故不嗜食。素问曰。肺叶焦热挂。遂授一
方。买药服之。三日闻人食肉甚香。取而啖之。遂愈。（闲窗括异志）
施彦执曰。蔡元长苦大肠秘固。医不能通。盖元长不服大黄等药故也。时史载之未知名。往谒之。阍者龃龉。
久之乃得见。已诊脉。史欲示奇。曰。请求二十钱。元长曰。何为。曰。欲市紫菀耳。史遂市紫菀二十文。末之
以进。须史遂通。元长大惊。问其说。曰。大肠肺之传送。今之秘无他。以肺气浊耳。紫菀清肺气。此所以通也。
此古今所未闻。但不知用何汤下耳。（北窗炙 录）
〔宋氏（阙名）千金方〕艺文略三卷 佚
〔张氏（处环）方〕艺文略三卷 佚
〔亡名氏意外方〕艺文略口卷 佚
〔韦氏（阙名）月录方〕艺文略一卷 佚
〔陈氏（阙名）太医方〕艺文略一卷 佚
〔张氏（锐）鸡峰备急方〕宋志一卷 佚
陈振孙曰。鸡峰备急方一卷。太医局教授张锐撰。绍兴
三年为序。大抵皆单方。
刘 曰。鸡峰备急。蜀医张锐编。锐字子刚。
张杲曰。予伯祖张讳（宁宗庙讳。）字子充。歙人也。家旧以财雄乡里。族人有以医名者。因留意焉。长闻
蕲水道人庞君安常以医闻淮甸。往从之游。一日丐者扣门。自言为风寒所苦。庞君令以药济之。丐者问当用何汤。
庞君见其手执败扇。指以此煎药。调所服之药。公初不省其意。乃曰。岂非本草所谓败扇能出汗者乎。庞曰。然。
公辞归。叹曰。庞君用药则善矣。闻川有王朴先生者。其察脉。非特知人之病。而太素之妙。能测人之死生祸福。
见于未着之前。服膺几年。尽得其妙。乃辞而归。先是宣之南陵有富者。唯一子。而家累万计。适中寒疾。以为
不可救。则气息仅存。以为可疗。则邈不知人。召公治之。公笑曰。正有此药。然此病后三日当苏。苏必欲饮水。
则以此药与之。服毕当酣寝。切勿惊动。醒则汗解而安矣。富者如其言。其子之疾果愈。南陵宰其妻亦苦寒疾。
医者环视。无所措手。公探囊中得药。服之即起矣。如其言而亦安云云。惜乎公名盛于崇宁大观时。而享年只四
十有九。卒于南昌。是日也。晨起见郡将云。某之大事。在今日午时。后事必当累公。郡将曰。不至此。公曰。
吾诊脉。血已入心矣。使人候之。果如期而卒。张季明自记其伯祖子充事。
〔宋氏（道方）全生集〕佚
刘 曰。全生集。宋道方撰。道方字义叔。拱州人。
王明清曰。宋道方毅叔。以医名天下。居南京。然不肯赴请。病者扶携。以就求脉。政和初。田登守郡。母病
危甚。呼之不至。登怒曰。使吾母死。亦以忧去。杀此人不过
斥责。即遣人禽至庭下。呵之曰。三日之内不痊。则吾当诛汝以徇众。毅叔曰。容为诊之。既而曰。尚可活。处
以丹剂遂愈。田喜甚。云。吾一时相困辱。然岂可不刷前耻乎。用太守之车。从妓乐酬以千缗。俾群卒负于前。
增以彩酿。导
引还其家。旬日后。田母病复作。呼之则全家遁去。田母遂殂。盖其疾先已在膏肓。宋姑以良药□其死耳。（挥
尘余话）
〔徽宗圣济经〕宋志十卷 佚
御制序曰。一阴一阳之谓道。偏阴偏阳之谓疾。不明乎道。未有能已人之疾者。阴阳相照。相盖相治。四时
相代。相生相杀。五行更王。更废更相。人生其间。繇于阴阳。复于四时。制于五行。平则为福。有余则为祸。
淫则为疾。惟非数之所能摄。而独立于万形之上。非物之所能制。而周行于万有之内。为能以道御时。以神用数。
形全精复。与天为一。昔者黄帝氏盖体神而明乎道者也。问道于广成。见大块于具茨。而自亲事于法宫之中。垂
衣裳作书契。造甲子定律历，所以成天之 者。虽风后力牧常先太鸿。奉令成教之不暇。而不可 及。然且叹世
德之下衰。悯斯民之散朴。上悖日月之明。下铄山川之精。中堕四时之施。至于逐妄耗真。曾不终其天年。而中
道以夭。乃询岐伯。作为内经。通神明之德。类万物之情。其言与典坟相为表里。而世莫得其传。至号医者流。
与谓易为卜筮者何异。朕甚悼之。自继述以来。兢兢业业。夙夜不敢康。万机之余。 绎访问。务法上古。探天
人之赜。原性命之理。明荣卫之清浊。究七八之盛衰。辨逆顺。鉴盈虚。为书十篇。凡四十二章。名之曰圣济
经。使上士闻之。意契而道存。中士考之。自华而摭实。可以养生。可以立命。可以跻一世之民于仁寿之城。用
广黄
帝氏之传。岂不美哉。呜呼。阴淫寒疾。阳淫热疾。风淫末疾。雨淫腹疾。阴阳之寇。外伤其形。有如此者。意
伤于忧悲而支废。魂伤于悲衰而筋挛。魄伤于喜乐而皮槁。志伤于恚怒而不能俯仰。情 之感。内伤其真。有如
此者。积亏成损。积损成衰。患固多藏于细微。而发于人之所忽。益止于畎会。而损在于尾闾。戒之慎之。疾成
而后药。神医不可为也。若乃推行道术。辅正而去邪。立学建官。群多士而教养廪。无告救病苦。而 其亡殁。
则布之政令。载在有司。此不复叙。
赵希弁曰。御制圣济经十卷。上徽宗皇帝所制也。政和八年。五月十一日。诏颁之天下学校。九月二十四日。
大司成李邦彦等言。乃者从侍臣之请。令内外学校。课试于圣济经出题。臣等切谓。今内经道德经。既已遵博士
训说。乞更以圣济经。附二经兼讲。从之。
王应麟曰。圣济经十卷。政和中御制并序。体真。原化。慈切。达道。正纪。食颐。守机。卫生。药理。审
剂。凡十篇。阴阳适平。精神内守而次。凡四十二章。一本云。政和八年。五月壬辰。颁御制圣济经。以广黄帝
之传。其篇五十。其章四十有二。
〔吴氏（ ）注圣济经〕书录解题十卷 存
陈振孙曰。政和御制。辟痈学生昭武吴 注。
内阁书目曰。圣济经解义一册。宋徽宗着。太学生吴 解释医书也。
吕复曰。圣济经十卷。宋征宗所作。大要祖述内素。而引授六经。旁及老氏之言。以辟轩岐遗旨。政和间。
班是经于两学。辟痈生吴 为之解义。若达道正纪等篇。皆足以裨益治道。启迪众工。余如孕元。立本。制字。
命物。二三章。释诸字义。失于穿凿。良由不考六书之过。瑕瑜具存。固无害于美玉也。
〔黄氏（维）圣济经解义〕宋志十卷 佚
〔政和圣济总录〕二百卷目录一卷 存
文渊阁书目曰。圣济总录。一部。一百二十册阙。又曰。圣济总录。一部。九十五册阙。欠四十二卷。
内阁书目录曰。圣济总录。二十六册。不全。元大德间重校。莫详姓氏。
御制序曰。生者。天地之大德。疾者。有生之大患。方术者。治疾之大法。昔者神农氏黄帝氏。独观太初。
旁烛妙有。味百药以辨物。审百疾以全生。其制名。其取类。其正君臣。其立佐使。其见于太素玉册之书。雷公
岐伯之间。盖皆开神明之蕴。穷阴阳之变。原性命之理。而与天地同其覆载。中古以还。镂之玉版。藏之金匮。
功利及草木。惠泽被牛马。所以遗天下后世甚浓。历年既久。流弊滋甚。糟粕具在。而精意不传。内经有病名而
莫之究。有治法而莫之习。极其妙。至于通仙。而莫之悟。人之生也。其位参于天地。其灵贵于万物。形不盈仞。
而心侔造化。昆仑尺宅。修之可以长生。寸田神牖。闲之可以反照。天关神庐。息之可以召和去土。符书金格。
炼丹却粒。御气凌虚。不假于物。而裕然自足。嗟夫。达士可以神解。昧者且不能养其形。而况于了其心乎。内
之五脏六腑。外之九窍四关。着之于色。发之于声。寓之三部九候。一失其平。则疾 随至。神圣治于未兆。工
巧救其已然。非天下之至精。孰能探天下之至赜。非天下之至粗。孰能 天下之至神。朕悯大道之郁滞。流俗之
积习。斯民之沉痼。庸医之妄作。学非精博。识非悟解。五行之数。
六气之化。莫索其隐。莫拟其远。曰寒曰热。寒热之相搏。差之毫厘。失以千里。而有余者益之。不足者损之。
率意用法。草石杂进。夭枉者半。不胜叹哉。万机之余。着书四十二章。发明内经之妙。曰望济经。其意精微。
其旨迈远。其所言在理。所以探天下之至赜。亦诏天下以方术来上。并御府所藏颁之。为补遗一卷。治法一卷。
卷凡二百。方几二万。以病分门。门各有论。而叙统附焉。首之以夙疾之变动。终之以神仙之服饵。详至于俞穴
经络。祝由符禁。无不悉备。名之曰政和圣济总录。其所载在事。所以 天下之至神。盖圣人之骇世。本在于上。
末在于下。无见于上。则治之道不立。无见于下。则治之具不行。经之所言者道也。医得之而穷神。总录之所载
者具也。医用之而已疾。汉张仲景作伤寒论。而杂之以方。唐孙思邈作千金方。而继之以翼。以谓不如是。则世
莫能用其术。然之二人者。游于方术之内者也。彼超然独见于方术之外。下顾岐伯之流。而与之议。始可谓知道。
朕作总录。于以急世用。而救民疾。亦斯道之筌蹄云耳。天下后世。宜致思于忘筌蹄。而自得者。俯仰之间。
笑之度。御五行之数。远六气之化。以相天地。以育万物。至于反营魂而起当生者。岂细事哉。盖有来者焉。
焦养直序曰。臣闻。天地以溥生为大德。所以曲成万物而不遗。圣人赞天地之化育。故敛时五福。以敷锡于
庶民。夫民之为物也。智者寡。愚者众。起居失常。食饮无节。外为寒暑燥湿风以贼其形。内焉喜怒思忧恐以乱
其气。形气乃伤。疾所由作。圣人有忧之。谓祝由不可以尽已也。遂制药石针艾。以攻八风六气之邪。为汤液醪
醴。以佐四时五行之正。防其未然。救其已病。然后物各遂其生。民不夭其命
矣。亦谓非立宪言。不可以福万世也，于是上法天道。下因地宜。究阴阳之本。明生死之由。考于古而验之今。
取诸己而施之人。定为成书，着之玉版。藏之金匮。宣之于布政之堂。秘之于灵兰之室。以侔来哲。以施无穷。
其为仁民爱物之心。斯可谓极矣。然其言至简。其论至要。其理至深。后世学人。虽有上智。非研精核虑。则亦
未见窥其奥也。故旷代之中。能以斯术鸣世者，时固有之。若夫神圣工巧。独得先世不传之秘。如和缓越人。亦
不过十余人而已。况去圣已远。支分派别。折而为众科。业而为专门。所以人各拘其偏。而莫肯究其全。则益不
逮于古矣。积习成常。流弊滋甚。惧大道将遂于湮微。故圣济总录。由是而作焉。上下凡二百余卷。始终几二百
万言。逐病分门。门各有方。据经立论。论皆有统。盖将使读之者。观论以求病。因方以命药。则世无不识之病。
病无妄投之药。唯法有逆从。治有先后。在乎智者。择其所当。从其所宜而已。究而言之。实医经之会要。学人
之指南。生民之司命也。惜其始成于政和。重刊于大定。既绵历百年之久。不能无三豕之讹。今主上神极御天。
修饰制度。治具毕张。以谓是书所载。虽先圣之绪余。其所以康济斯民。亦致治之一助也。乃诏江浙行省。刊于
有司。布之天下。其或缪戾随加厘正。复降德音。俾下臣为之序引。臣诚愚陋，窃不自量。仰惟圣德如天。甄陶
万类。爰自即位以来。于今七年。恩浃飞沉。仁及草木。然夙夜孜孜。广求民瘼。或一物不得其所。则必之恻然。
臣谓此书复出。则上可以辅相天地之宜。下可以永底蒸民之生。物无疵疠。咸跻于仁寿之域矣。大德四年二月。
集贤学士嘉议大夫典瑞少监臣焦养直序。
按 先子曰。是书。宋志。并诸家书目不载。南宋诸方书未见引据者。盖是书之成。在于徽宗之季年。圣济
【佚名《混俗顺生录》】宋代著录，二卷。已佚。
【《玉鉴论》】宋代著录，五卷。已佚。
【丁氏（信臣）《左藏方》】已佚。
刘昉说：西京左藏库使丁信臣。（出自《幼幼新书》）
【梁氏（逢尧）《惠眼观证》】已佚。
刘昉说：宜黄戴师悯术。翰林医学梁逢尧撰写。此书得自前宗正丞蔡冲之子周家中所藏。
【佚名《凤髓经》】已佚。
【《飞仙论》】已佚。
【《联珠论》】已佚。
【《保信论》】已佚。
【《惠济歌》】已佚。
【吉氏（之谦伯）《家传方》】已佚。
刘昉说：这本书，都是从前岳州平江县令吉之谦伯家中所藏得到的。以上六本书（旧时曾有《宝童方》，如今单独收录在儿科部，所以这里少了一部。）都不记载作者是谁。其中《吉氏家传》，乃是吉之谦伯亲手收集的医方。
【《聚宝方》】已佚。
刘昉说：不记载作者是谁。从长沙医生郑愈处得到。
【《五关贯真珠囊》】已佚。
刘昉说：不记载作者是谁。从长沙医生毛彬处得到。
【卢氏（昶）《医镜》】已佚。
【史氏（堪）《指南方》】宋代著录，二卷。现存。
陈振孙说：《指南方》三卷。蜀地人史载之撰写。共三十一门，每门都有论述。王璆说：史载之的《指南方》，严州公库有刻板印本。（出自《百一选方》）
鲁应龙说：朱师古是眉州人。三十岁时，患病无法进食，闻到荤腥就呕吐。用烧热的铁锅煮汤，浇在淡饭上，多次食用。医生们都不知道怎么治。史载之说：“世俗之人不读医经，却妄图治病，真是可叹啊！您的病，正好在《素问》中有记载，名叫‘食挂’。人的肺有六叶，舒张如伞盖，向下覆盖在脾脏之上。如果子母之气调和就能进食；一旦有违和，肺气就不能舒展，脾脏被遮蔽，所以不喜欢吃东西。《素问》说：‘肺叶焦热挂’。”于是传授给他一个方子，买药服用。三天后，闻到别人吃肉觉得很香，拿过来吃，病就好了。（出自《闲窗括异志》）
施彦执说：蔡元长苦于大肠便秘不通，医生们无法通导。大概是因为蔡元长不服用大黄等药物的缘故。当时史载之还未出名，前去拜见他。守门人刁难，过了很久才见到。诊脉后，史载之想显示奇效，说：“请求给二十文钱。”蔡元长问：“为什么？”史载之说：“想买紫菀罢了。”史载之于是买了二十文钱的紫菀，研末送服。不久大便通畅。蔡元长非常惊讶，询问其中的道理。史载之说：“大肠是肺的传导之腑，现在的便秘没有别的原因，只是肺气浑浊罢了。紫菀能清肺气，这就是通畅的原因。这是古今未曾听闻的，只是不知道用什么汤剂送服罢了。”（出自《北窗炙輠录》）
【宋氏（佚名）《千金方》】《艺文略》著录，三卷。已佚。
【张氏（处环）《方》】《艺文略》著录，三卷。已佚。
【佚名《意外方》】《艺文略》著录，一卷。已佚。
【韦氏（佚名）《月录方》】《艺文略》著录，一卷。已佚。
【陈氏（佚名）《太医方》】《艺文略》著录，一卷。已佚。
【张氏（锐）《鸡峰备急方》】宋代著录，一卷。已佚。
陈振孙说：《鸡峰备急方》一卷。太医局教授张锐撰写。绍兴三年作序。大抵都是单方。
刘昉说：《鸡峰备急》，由蜀医张锐编纂。张锐字子刚。
张杲说：我的伯祖父张讳（宁宗庙讳），字子充，歙县人。家族旧日以财富在乡里称雄。族中有人以医术闻名，因此他留意于此。后来听说蕲水道人庞君安常因医术在淮甸一带闻名，便前往跟随他游学。一天，有个乞丐敲门，自称受风寒困扰。庞君让他用药救济。乞丐问应当用什么汤剂。庞君见其手中拿着破扇子，指着这把扇子让他煎药，并调和他所服用的药物。我伯祖起初不明白他的意思，于是问：“莫非是《本草》所说的败扇能发汗吗？”庞君说：“是的。”我伯祖告辞回家，感叹道：“庞君用药确实巧妙。听说四川有位王朴先生，他诊脉，不仅知道人的疾病，而且精通太素之妙，能在征兆显现之前预测人的死生祸福。我信奉追随几年，尽得其妙。于是辞别回去。此前宣州南陵县有个富人，只有一个儿子，家产万计。恰好得了寒疾，认为不可救，则气息仅存；认为可治，则茫然不知人事。召请我伯祖诊治。我伯祖笑着说：‘正好有此药。但这病三天后会苏醒，苏醒后必定想喝水，就把这药给他。服完后应当熟睡，千万不要惊动。醒来则出汗而痊愈了。’富者照他的话做，其子的病果然好了。南陵县宰的妻子也苦于寒疾，医生们围观，束手无策。我伯祖从袋中取出药，服下后立即起身了。照他的话做，也平安无事。可惜我伯祖名声盛于崇宁、大观年间，但享年只有四十九岁。死于南昌。那天早晨，他对郡守说：‘我的大事，就在今天午时。后事必定要麻烦您。’郡守说：‘不至于这样吧。’我伯祖说：‘我诊脉，血已经入心了。派人等候，果然如期去世。’这是张季明自己记录其伯祖子充的事迹。
【宋氏（道方）《全生集》】已佚。
刘昉说：《全生集》，由宋道方撰写。宋道方字义叔，拱州人。
王明清说：宋道方，字毅叔，以医术闻名天下。居住在南京。但不肯接受邀请。病人扶携着去求他诊脉。政和初年，田登担任郡守，母亲病危得很，叫他不去。田登发怒说：“如果我母亲死了，我也因为忧劳离职。杀这个人不过是被斥责罢了。”于是派人将他在庭下擒获，呵斥他说：“三天之内不好，我就杀你示众。”毅叔说：“容许我为她诊脉。”随后说：“还可以活。”处以丹剂治疗，于是痊愈。田登非常高兴，说：“我一时困辱了你，但怎能不洗刷之前的耻辱呢？”于是用太守的车，带着妓女音乐，酬谢一千缗钱，让士兵在前面背负，加上彩酿，引导送回他家。十天后，田母的病又发作，叫他去，全家都逃走了。田母于是死亡。大概她的病先前已经在膏肓，宋道方姑且用良药延缓了她的死亡罢了。（出自《挥尘余话》）
【《徽宗圣济经》】宋代著录，十卷。已佚。
御制序说：一阴一阳叫做道，偏阴偏阳叫做疾。不明白道，就没有能治愈他人疾病的人。阴阳相互映照，相互覆盖相互治理，四季相互替代，相生相杀。五行更替为王，更废更相。人生在这中间，由于阴阳，复归于四时，受制于五行。平和就是福，有余就是祸，过度就是疾。只有非数所能摄取的，而独立于万物形态之上；非物所能制约的，而周行于万物之内。能够以道驾驭时机，以神运用数理，形体保全，精神恢复，与天合一。昔日黄帝氏大概是体悟神明而明白道的人。向广成子问道，在具茨山见大块，而在法宫中亲自处理事务，垂衣裳而治，制作书契，制定甲子，定律历，以此来成就天的功业。虽然风后、力牧常常先于太鸿，奉行命令完成教化尚且来不及，但也无法企及。然而还是感叹世德的下衰，怜悯百姓的散失淳朴。上违背日月之明，下销蚀山川之精，中毁坏四时的施化。以至于追逐虚妄耗损真实，甚至不能享尽天年，中途夭折。于是咨询岐伯，编写《内经》，通晓神明之德，分类万物之情。其言论与典坟互为表里，但世人没有得到它的传承。到了号称医者这一流派，与把《易经》当作卜筮的人有什么不同？我很哀悼这一点。自从继承大业以来，兢兢业业，早晚不敢安逸。在政务之余，寻绎访问，务必效法上古，探究天人奥妙，推原本性之理，明辨营卫的清浊，究察七八的盛衰，辨别逆顺，借鉴盈虚。编写十篇书，共四十二章，命名为《圣济经》。使上等士人听到它，心意契合而道存在；中等士人考察它，由华丽而拾取朴实。可以养生，可以立命，可以使一世百姓进入仁寿之城。用来弘扬黄帝氏的传承，难道不美好吗？唉！阴气过盛导致寒疾，阳气过盛导致热疾，风气过盛导致四肢末端之疾，雨气过盛导致腹部之疾。阴阳的寇邪，从外部伤害形体，有像这样的情况。意念因忧悲而损伤导致肢体废用，魂魄因悲伤衰弱而损伤导致筋挛，意志因恚怒而损伤导致不能俯仰。情志的感受，从内部损伤真气，有像这样的情况。积累亏损成为损证，积累损证成为衰证。病患大多藏在细微之处，而发作于人们忽视的地方。益处止于沟渠，损害在于尾闾。要警惕谨慎啊，疾病形成后再用药，神医也无法救治了。至于推行道术，辅助正气去除邪气，设立学校建立官职，聚集众多士人进行教养供给，救助无处申诉的病苦，以及他们的死亡，这些颁布政令，记载在有关部门，这里不再叙述。
赵希弁说：御制《圣济经》十卷，是上徽宗皇帝所制作的。政和八年五月十一日，下诏颁行天下学校。九月二十四日，大司成李邦彦等人进言：“此前听从侍臣的请求，命令内外学校，在《圣济经》出题考试。我们私下认为，现在《内经》《道德经》已经遵循博士的训说，乞求再让《圣济经》附在两经中兼讲。”朝廷同意了。
王应麟说：《圣济经》十卷，政和年间御制并有序。体真、原化、慈切、达道、正纪、食颐、守机、卫生、药理、审剂，共十篇。阴阳适平，精神内守而排序。共四十二章。另一版本说：政和八年五月壬辰，颁行御制《圣济经》，以弘扬黄帝之传承。其篇五十，其章四十二。
【吴氏（佚名）注《圣济经》】《书录解题》著录，十卷。现存。
陈振孙说：政和御制，辟雍学生昭武吴氏注释。
内阁书目说：《圣济经解义》一册，宋徽宗著，太学生吴氏解释医书。
吕复说：《圣济经》十卷，宋徽宗所作。大体上祖述《内经》《素问》，而引述六经，旁及老子的言论，以开辟轩辕、岐伯遗留的宗旨。政和年间，将此经颁行于两学，辟雍学生吴氏为之解义。像达道、正纪等篇，都足以裨益治国之道，启迪众工匠。其余如孕元、立本、制字、命物等二三章，解释各个字的意义，失于穿凿，实在是因为没有考证“六书”的过错。瑕疵和优点并存，本来不妨害美玉的美质。
【黄氏（维）《圣济经解义》】宋代著录，十卷。已佚。
【《政和圣济总录》】二百卷，目录一卷。现存。
文渊阁书目说：《圣济总录》，一部，一百二十册缺。又说：《圣济总录》，一部，九十五册缺，欠四十二卷。
内阁书目录说：《圣济总录》，二十六册，不全。元代大德年间重校，不详姓氏。
御制序说：生命，是天地的大德；疾病，是有生命者的最大祸患。方术，是治疗疾病的根本大法。昔日神农氏、黄帝氏，独自观察太初，旁照妙有。品尝百草以辨别物性，审察百病以保全生命。他们制定名称，选取类别，端正君臣关系，确立佐使地位。这些见于太素玉册之书，雷公、岐伯之间，大概是开启神明蕴藏，穷尽阴阳变化，推原本性之理，而与天地同其覆盖承载。中古以来，刻在玉版，藏在金匮。功利惠及草木，恩泽波及牛马，所以留给天下后世的情意很深。年代久远，流弊滋生严重。糟粕还在，而精微之意没有传承。《内经》有病名却不深究，有治法却不学习。极其精妙，甚至通仙，却无人领悟。人的生存，其地位参配天地，其灵性贵重于万物。身形不满七尺，而心志等同造化。昆仑山般的头部，修养它可以长生；寸田般的心，闲暇时可以反照自身；天关神庐般的呼吸，调节它可以召唤和谐去除土气。符书金格，炼丹却粒，御气凌虚，不假借外物，而富裕自然满足。唉！通达之士可以神解，愚昧者连养形都做不到，何况是明了其心呢？内的五脏六腑，外的九窍四关，表现于颜色，发之于声音，寄托于三部九候。一旦失去平衡，疾病就随之而来。神圣者在征兆未现时治疗，工巧者在已然发生后补救。不是天下最精妙的人，谁能探求天下最奥妙的道理？不是天下最粗疏的人，谁能...（此处原文似有脱漏或语意未完，依上下文意译）...天下最神奇的功效？我怜悯大道郁滞，流俗积习，百姓沉疴，庸医妄作。学问不精博，见识不悟解。五行之数，六气之化，没有人探寻其隐微，没有人揣度其深远。说是寒说是热，寒热相互搏结，差之毫厘，失之千里。有余的就增加，不足的就减少。随意使用疗法，草药杂进，夭折枉死者过半，不胜叹息啊。在政务之余，编写四十二章，发明《内经》的妙处，名为《望济经》。其意精微，其旨深远。其所言在理，所以探求天下最奥妙的道理。也诏令天下以方术上报，并拿出御府所藏的颁发。作为补遗一卷，治法一卷。全书共二百卷，方剂近两万首。按病分门，每门各有论述，并附上统绪。开头讲述宿疾的变动，结尾讲述神仙的服饵。详细到腧穴经络，祝由符禁，无不具备。命名为《政和圣济总录》。其中所载的事，所以展现天下最神奇的功效。大概圣人的骇世之举，根本在于上，末节在于下。没有见于上的，那么治道的原则就不确立；没有见于下的，那么治具的方法就不施行。经书所言的是道，医生得到它就能穷尽神妙；总录所载的是具，医生使用它就能治愈疾病。汉代张仲景写《伤寒论》，而混杂以方剂；唐代孙思邈写《千金方》，而继之以《翼》。认为如果不这样，世人就不能使用他的医术。然而这两个人，是在方术之中游历的人。那些超然独见于方术之外，俯视岐伯一流，并与他们议论，才可以称为知道。我编写总录，用以急切于世用，而拯救百姓疾苦，也是这个道的工具罢了。天下后世，应该致力于忘记工具，而自得于心。俯仰之间，笑看度量。驾驭五行之数，远离六气之化，以相辅天地，以养育万物。至于挽回营魂而救起当生者，难道是小事吗？大概会有后来者吧。
焦养直序说：我听说，天地以广博生育为大德，所以曲成万物而不遗漏。圣人赞助天地的化育，所以收敛五种福气，来赐给百姓。百姓作为生物，聪明的少，愚笨的多。起居失常，饮食无节制，外在受寒暑燥湿风贼害形体，内在受喜怒思忧恐扰乱气机。形气乃受伤，疾病由此产生。圣人有忧虑，认为祝由不能完全消除疾病。于是制药石针艾，以攻伐八风六气之邪。制成汤液醪醴，以辅助四时五行之正。防止未然，救治已病。然后万物各自遂其生，百姓不夭折其性命。也说如果不是立下宪章言语，不可以造福万世。于是上法天道，下因地宜。究察阴阳之本，明辨生死之由。考据古代而验证当今，取自自身而施于人。定为成书，刻在玉版，藏在金匮。在布政之堂宣扬，在灵兰之室秘藏。以匹配未来的哲人，以施予无穷。这种仁爱百姓、爱惜万物的用心，可以说是极尽了。然而其言辞至简，其论述至要，其道理至深。后世学人，虽然有上智，如果不研究精密、思考周密，也不能窥见其奥秘。所以在旷代之中，能以这门技艺闻名于世的，时常有。至于神圣工巧，独得先世不传的秘诀，像和缓、越人，也不过十几人而已。何况离圣人已经很远了，分支派别，折分为众多科目，学业成为专门。所以人们各自拘泥于偏见，而不肯究察全面，就更不如古人了。积习成为常态，流弊滋生严重。担心大道将要湮没微弱，所以《圣济总录》由此而作。上下共二百多卷，从头到尾近二百万字。逐病分门，每门各有方剂。依据经典确立论述，论述都有统绪。大概是想让阅读的人，观察论述来寻求病因，根据方剂来开列药物。那么世上就没有不认识病，病没有乱投药的情况。只有法有逆从，治有先后，在乎智者选择应当的，顺从适宜的罢了。推究而言，确实是医经的会要，学人的指南，百姓的生命主宰。可惜它始成于政和，重刊于大定。经历百年之久，不能没有文字讹误。当今皇上神极御天，修饰制度，治具毕张。认为此书所载，虽然是先圣的绪余，其用来康济百姓，也是致治的一助。于是诏令江浙行省，刊刻在有关部门，布行天下。如果有谬误错乱随时加以厘正，又降德音，让我为此书写序引。我实在愚陋，不自量力。仰惟圣德如天，陶铸万物。自从即位以来，到现在七年，恩泽遍及飞禽走兽，仁德及于草木。然而早晚孜孜不倦，广泛寻求百姓疾苦。或者有一物不得其所，就一定感到悲痛。我认为此书再次出现，上可以辅助天地之宜，下可以永远奠定百姓的生路。物无病害，都进入仁寿的境界了。大德四年二月，集贤学士嘉议大夫典瑞少监臣焦养直序。
按语：先父说：这本书，《宋志》和各家家书目都不记载。南宋各方的书籍未见引用的。大概这本书的完成，是在徽宗末年。《圣济...》
[Anonymous *Hunsu Shunsheng Lu*] Recorded in Song dynasty catalogs, 2 volumes. Lost.
[*Yujian Lun*] Recorded in Song dynasty catalogs, 5 volumes. Lost.
[Ding Shi (Xinchén) *Zuo Cang Fang*] Lost.
Liu Fang states: Ding Xinchén, Commissioner of the Western Capital Left Treasury Warehouse. (From *Youyou Xinshu*)
[Liang Shi (Fengyao) *Huiyan Guanzheng*] Lost.
Liu Fang states: Written by Liang Fengyao, Hanlin Medical Official. Obtained from the collection of Cai Chongzi, son of the former Vice Director of the Court of the Imperial Clan.
[Anonymous *Fengsui Jing*] Lost.
[*Feixian Lun*] Lost.
[*Lianzhu Lun*] Lost.
[*Baoxin Lun*] Lost.
[*Huiji Ge*] Lost.
[Ji Shi (Zhi Zhibo) *Jiachuan Fang*] Lost.
Liu Fang states: This book was obtained from the collection of Ji Zhi Zhibo, Magistrate of Pingjiang County, Yuezhou. The above six books (formerly there was *Baotong Fang*, now separately recorded in the Pediatrics section, hence one is missing here.) do not record the author. Among them, *Ji Shi Jiachuan* consists of medical formulas personally collected by Ji Zhi Zhibo.
[*jubao Fang*] Lost.
Liu Fang states: The author is not recorded. Obtained from Zheng Yu, a medical practitioner in Changsha.
[*Wuguan Guan Zhenzhunang*] Lost.
Liu Fang states: The author is not recorded. Obtained from Mao Bin, a medical practitioner in Changsha.
[Lu Shi (Chang) *Yijing*] Lost.
[Shi Shi (Kan) *Zhinnan Fang*] Recorded in Song dynasty catalogs, 2 volumes. Extant.
Chen Zhensun states: *Zhinnan Fang*, 3 volumes. Written by Shi Zaizhi, a native of Shu. Contains thirty-one categories, each with its own discussion. Wang Qiu states: Shi Zaizhi's *Zhinnan Fang* has printing blocks at the public treasury of Yanzhou. (From *Baiyi Xuanfang*)
Lu Yinglong states: Zhu Shigu was from Meizhou. At age thirty, he fell ill and could not eat; smelling meat or fish caused vomiting. He used a heated iron pan to boil water, poured it over plain rice, and ate it repeatedly. Physicians did not know how to treat him. Shi Zaizhi said, "Common people who do not read medical classics but rashly attempt to treat others are lamentable. Your illness is described in the *Suwen*: it is called 'Food Hanging' (Shi Gua). The human lung has six lobes, expanding like an umbrella cover, lying below over the spleen. If the mother-son qi harmonizes, one can eat; if there is any discord, the lung cannot expand, and the spleen is blocked, hence loss of appetite. The *Suwen* says, 'The lung lobes are scorched and hot.' Thus, he prescribed a formula. After buying and taking the medicine, after three days, he smelled others eating meat and found it fragrant; he took some and ate it, and was cured. (From *Xianchuang Kuoyi Zhi*)
Shi Yanzhi states: Cai Yuanchang suffered from severe constipation of the large intestine; physicians could not unblock it. This was likely because Cai Yuanchang refused to take drugs like Dahuang (Rhubarb Rhizome et Radix). At that time, Shi Zaizhi was unknown. He went to visit him. The gatekeeper obstructed him, and after a long while, he was allowed to see him. After taking the pulse, Shi Zaizhi wished to show his skill, saying, "I request twenty coins." Yuanchang asked, "Why?" Shi replied, "To buy Ziwan (Aster Root)." Shi then bought twenty wen worth of Ziwan, powdered it, and administered it. Shortly after, bowel movement occurred. Yuanchang was greatly surprised and asked for the explanation. Shi said, "The large intestine is the transmission organ of the lung. The current constipation has no other cause than turbid lung qi. Ziwan clears lung qi; this is why it works. This is unheard of in ancient and modern times, though I do not know what decoction to use for administration." (From *Beichuang Zhigelo Lu*)
[Song Shi (Anonymous) *Qianjin Fang*] Recorded in *Yiwelue*, 3 volumes. Lost.
[Zhang Shi (Chuhuan) *Fang*] Recorded in *Yiwelue*, 3 volumes. Lost.
[Anonymous *Yiwai Fang*] Recorded in *Yiwelue*, 1 volume. Lost.
[Wei Shi (Anonymous) *Yuelu Fang*] Recorded in *Yiwelue*, 1 volume. Lost.
[Chen Shi (Anonymous) *Taiyi Fang*] Recorded in *Yiwelue*, 1 volume. Lost.
[Zhang Shi (Rui) *Jifeng Beiji Fang*] Recorded in Song dynasty catalogs, 1 volume. Lost.
Chen Zhensun states: *Jifeng Beiji Fang*, 1 volume. Written by Zhang Rui, Professor of the Imperial Medical Bureau. Preface dated the third year of Shaoxing. Mostly consists of single-herb prescriptions.
Liu Fang states: *Jifeng Beiji*, compiled by Zhang Rui, a physician from Shu. Zhang Rui, courtesy name Zigang.
Zhang Gao states: My great-uncle, Zhang [Name Omitted due to Emperor Ningzong's taboo], courtesy name Zichong, was from Shexian. His family was wealthy and influential in the locality. A clan member was famous for medicine, so he paid attention to it. Later, he heard that Pang Anuchang, a Daoist from Qishui, was famous for medicine in the Huaidian region, and went to study with him. One day, a beggar knocked on the door, claiming to suffer from wind-cold. Master Pang told him to administer medicine. The beggar asked what decoction to use. Master Pang saw him holding a tattered fan and pointed to it, telling him to decoct it and mix it with the medicine he was taking. My great-uncle initially did not understand his meaning, then asked, "Is it not what the *Bencao* says: a tattered fan can induce sweating?" Master Pang said, "Yes." My great-uncle returned home and sighed, saying, "Master Pang is skilled in using herbs. I heard there is a Mr. Wang Pu in Sichuan; his pulse diagnosis not only knows diseases but also possesses the subtlety of Taisu, able to predict life, death, fortune, and misfortune before signs appear. I followed him for years and mastered his skills. Then I left and returned. Previously, in Nanling County, Xuanchou, there was a rich man with only one son and wealth worth ten thousand. He suddenly contracted a cold disease. It seemed incurable, yet breath remained; it seemed curable, yet he was unconscious. They summoned my great-uncle to treat him. He smiled and said, 'I have exactly this medicine. However, this patient will recover consciousness in three days. When awake, he will desire water; give him this medicine. After taking it, he will sleep deeply. Do not disturb him. When he wakes, he will sweat and be safe.' The rich man followed his advice, and his son's illness was indeed cured. The magistrate of Nanling County's wife also suffered from a cold disease. Physicians stood around, helpless. My great-uncle took medicine from his bag; she took it and got up immediately. Following his advice, she was also safe. Alas, my great-uncle was famous during the Chongning and Daguan eras but lived only forty-nine years. He died in Nanchang. On that day, in the morning, he told the prefect, 'My major affair is today at noon. My funeral matters must trouble you.' The prefect said, 'It won't come to that.' My great-uncle said, 'I diagnosed the pulse; blood has entered the heart.' He sent someone to wait, and indeed he died as predicted. Zhang Jiming recorded these events of his great-uncle Zichong himself.
[Song Shi (Daofang) *Quansheng Ji*] Lost.
Liu Fang states: *Quansheng Ji*, written by Song Daofang. Song Daofang, courtesy name Yishu, was from Gongzhou.
Wang Mingqing states: Song Daofang, courtesy name Yishu, was famous for medicine throughout the world. He resided in Nanjing but refused invitations. Patients had to be carried to seek his pulse. In the early Zhenghe era, Tian Deng was the governor. His mother was critically ill, and he would not go. Deng was angry and said, "If my mother dies, I will also resign due to grief. Killing this man results only in reprimand." So he sent men to arrest him in the courtyard, scolding him, "If she is not cured within three days, I will execute you to appease the crowd." Yishu said, "Allow me to diagnose her." Afterwards, he said, "She can still live." He prescribed a Dan agent, and she recovered. Tian Deng was very pleased, saying, "I humiliated you in a moment, but how can I not wipe away this shame?" He used the governor's carriage, accompanied by musicians and dancers, rewarded him with a thousand strings of cash, and had soldiers carry him back home. Ten days later, Tian's mother's illness relapsed. When called, the whole family fled. Tian's mother then died. Her illness had previously reached the Gaohuang (deep-seated) stage; Song merely used good medicine to delay her death. (From *Huiyu Yuhua*)
[*Huizong Shengji Jing*] Recorded in Song dynasty catalogs, 10 volumes. Lost.
Imperial Preface states: Yin and Yang constitute the Dao; deviation into excess Yin or Yang constitutes disease. Without understanding the Dao, one cannot cure others' diseases. Yin and Yang illuminate each other, cover each other, and govern each other. The four seasons replace each other, generating and destroying each other. The Five Elements reign in turn, alternating between existence and extinction. Humans exist within this framework, governed by Yin and Yang, returning to the four seasons, and controlled by the Five Elements. Balance brings fortune; excess brings disaster; excess leads to disease. Only that which cannot be captured by numbers stands alone above all forms; only that which cannot be controlled by objects circulates within all existences. To govern time with the Dao and use numbers with the Spirit, preserving the form and restoring the spirit, becoming one with Heaven. In ancient times, the Yellow Emperor embodied the Spirit and understood the Dao. He asked Guangchengzi about the Dao and saw the Great Block at Juzi Mountain, while personally attending to affairs in the Palace of Laws. He hung robes and made script, created the Sexagenary Cycle, established music and calendars, thereby completing Heaven's work. Although Feng Hou and Li Mu often preceded Taihong, busy implementing orders and completing teachings, they could not reach his level. Yet he sighed at the decline of virtuous conduct and pitied the scattering of the people's simplicity. Above, they violated the brightness of the sun and moon; below, they melted the essence of mountains and rivers; in the middle, they ruined the distribution of the four seasons. Thus, chasing illusions and wasting truth, they did not complete their natural lifespan but died prematurely. He consulted Qibo and composed the *Neijing* (Inner Canon), communicating the virtue of spirits and categorizing the emotions of all things. Its words stand in relation to the Classics (Dianfen), but the world did not receive its transmission. Until the stream of those calling themselves physicians became no different from those treating the *Yijing* as divination. I deeply mourn this. Since inheriting the throne, I have been diligent and cautious, daring not to rest day or night. Amidst myriad state affairs, I sought and visited, striving to emulate the ancients, exploring the profundity of heaven and humanity, tracing the principle of life and nature, clarifying the clarity and turbidity of Ying and Wei, investigating the prosperity and decline of seven and eight, distinguishing reversal and順 (smoothness), reflecting on fullness and emptiness. I wrote ten chapters, totaling forty-two sections, naming it *Shengji Jing*. Let the superior scholars hear it, their minds aligning with the Dao; let the average scholars examine it, moving from superficiality to substance. It can nourish life and establish destiny, raising the people of the world to the city of benevolence and longevity. Thus spreading the transmission of the Yellow Emperor, is it not beautiful? Alas! Excess Yin causes cold diseases; excess Yang causes heat diseases; excess Wind causes extremity diseases; excess Rain causes abdominal diseases. Pathogens of Yin and Yang damage the body externally, as seen in such cases. Emotional injury from sorrow and grief leads to limb paralysis; Soul injury from excessive sadness leads to tendon contraction; Corporeal injury from excessive joy leads to dry skin; Will injury from anger leads to inability to bend or straighten. Sensations of emotion internally damage true Qi, as seen in such cases. Accumulated deficiency becomes Damage; accumulated Damage becomes Decline. Illnesses are mostly hidden in subtle details and manifest where people neglect them. Benefits stop in small ditches, while losses occur at the Weilu (tailgate/origin of loss). Beware and be cautious! Once disease forms and then medication is used, even a divine physician cannot help. As for promoting the Dao and arts, assisting righteousness and removing evil, establishing schools and offices, gathering scholars for education and support, rescuing the helpless from suffering, and recording their deaths—these are promulgated as government decrees and recorded in relevant departments, so I will not elaborate further.
Zhao Xibian states: The Imperial *Shengji Jing*, 10 volumes, was composed by Emperor Huizong. On May 11th of the 8th year of Zhenghe, an edict was issued to distribute it to schools throughout the realm. On September 24th, Li Bangyan, Grand Director of Studies, and others reported: "Previously, at the request of attending officials, we ordered internal and external schools to test students using questions from the *Shengji Jing*. We respectfully suggest that since the *Neijing* and *Daodejing* already follow the professors' explanations, we request the *Shengji Jing* be included for joint study with the two classics." The court agreed.
Wang Yinglin states: *Shengji Jing*, 10 volumes, Imperial composition and preface during Zhenghe. Chapters: Tizhen, Yuanhua, Ciqie, Dadao, Zhengji, Shiyi, Shouji, Weisheng, Yaoli, Shenji, totaling ten chapters. Yin and Yang in balance, spirit preserved internally. Total forty-two sections. Another version states: On Renchen day of the fifth month in the 8th year of Zhenghe, the Imperial *Shengji Jing* was distributed to broaden the transmission of the Yellow Emperor. Fifty chapters, forty-two sections.
[Wu Shi (Anonymous) Commentary on *Shengji Jing*] Recorded in *Shulu Tiejing*, 10 volumes. Extant.
Chen Zhensun states: Imperial composition of Zhenghe, annotated by Wu Shi of Zhaowu, student of Biyong (Imperial Academy).
Imperial Cabinet Catalog states: *Shengji Jing Jieyi*, one volume. Authored by Song Huizong, interpreted by Wu Shi, a Grand Student.
Lv Fu states: *Shengji Jing*, 10 volumes, composed by Emperor Huizong of Song. Generally following the *Neijing* and *Suwen*, citing the Six Channels, and incorporating Laozi's words to open up the legacy of Xuanyuan and Qibo. During Zhenghe, this classic was distributed to the Two Academies, and student Wu Shi provided commentary. Chapters like Dadao and Zhengji are sufficient to aid governance and inspire practitioners. Others, such as Yunyuan, Liben, Zizi, Mingwu, etc., explain character meanings, falling into forced interpretation, largely due to failing to examine the Six Scripts. Flaws and virtues coexist, which does not harm the beauty of jade.
[Huang Shi (Wei) *Shengji Jing Jieyi*] Recorded in Song dynasty catalogs, 10 volumes. Lost.
[*Zhenghe Shengji Zonglu*] 200 volumes, 1 volume of directory. Extant.
Wenyuan Pavilion Catalog states: *Shengji Zonglu*, one set, 120 volumes missing. Also states: *Shengji Zonglu*, one set, 95 volumes missing, lacking 42 volumes.
Imperial Cabinet Book Catalog states: *Shengji Zonglu*, 26 volumes, incomplete. Re-edited during the Dade era of Yuan, author unknown.
Imperial Preface states: Life is the great virtue of Heaven and Earth; disease is the great affliction of living beings. Medical arts are the great method for treating disease. In ancient times, Shennong and the Yellow Emperor observed Taichu alone and illuminated Miaoyou broadly. They tasted hundred herbs to distinguish substances and examined hundred diseases to preserve life. They established names, selected categories, regulated Sovereign and Minister roles, and set up Assistants and Enablers. These are seen in the books of Taisu and Jade Tablets, among Leigong and Qibo, opening the mysteries of spirits, exhausting the changes of Yin and Yang, tracing the principles of life and nature, sharing the covering and bearing of Heaven and Earth. Since the middle antiquity, carved on jade plates, stored in golden caskets. Benefits extended to plants and trees, grace covered cattle and horses, leaving deep favor for future generations. As years passed, abuses grew severe. Dregs remained, but profound intent was not transmitted. The *Neijing* lists disease names without investigation, treatment methods without practice. Its wonders, reaching immortality, were not understood. Human life, positioned alongside Heaven and Earth, spiritual and precious among all things. Form less than seven chi, yet mind equals creation. Kunlun (head), cultivated for longevity; Cun Tian (heart), reflected upon in leisure; Tian Guan Shen Lu (respiration), regulated to summon harmony and remove turbidity. Talismans and golden registers, alchemy and grain avoidance, riding Qi and transcending void, requiring no external objects, yet abundantly self-sufficient. Alas! Enlightened ones can achieve spiritual understanding; the ignorant cannot even nurture their form, let alone comprehend their mind. Internally, the five zang and six fu organs; externally, the nine orifices and four gates. Manifested in color, emitted in voice, lodged in the Three Regions and Nine Pulses. Once balance is lost, disease follows immediately. The Divine treats before signs appear; the Skillful saves after it happens. Who but the most exquisite in the world can probe the most profound? Who but the most coarse in the world can... (text seems incomplete here, inferred context) ...the most miraculous? I pity the stagnation of the Great Dao, the accumulated habits of vulgar customs, the chronic illnesses of the people, and the reckless actions of mediocre physicians. Learning is not precise and broad, insight is not enlightened. The numbers of the Five Elements, the transformations of the Six Qi, no one seeks their hidden aspects, no one estimates their distance. Saying cold or saying heat, cold and heat clashing, a difference of a hair's breadth results in a thousand miles of error. Adding to excess, reducing deficiency. Using methods arbitrarily, mixing herbs and minerals, half die prematurely. Sighing heavily. Amidst state affairs, I wrote forty-two chapters to elucidate the wonders of the *Neijing*, named *Wangji Jing*. Its intent is subtle, its purport far-reaching. What it says is based on reason, thus probing the world's profundity. I also commanded the world to submit medical formulas, along with those in the Imperial Treasury, to be published. Added Supplemental Volume 1, Treatment Methods Volume 1. Total 200 volumes, nearly 20,000 formulas. Categorized by disease, each category has a discussion and attached summary. Beginning with the changes of old diseases, ending with the ingestion of elixirs by immortals. Detailed regarding acupoints and meridians, Zhuyou talismans and spells, all fully prepared. Named *Zhenghe Shengji Zonglu*. The events recorded therein demonstrate the world's miracles. The sage's shocking acts are fundamentally high and terminally low. Without the high, the way of treatment is not established; without the low, the tools of treatment do not function. The Classics speak of the Dao; physicians who grasp it exhaust the spirit. The *Zonglu* records the tools; physicians who use them cure diseases. Zhang Zhongjing of Han wrote *Shanghan Lun* mixed with formulas; Sun Simiao of Tang wrote *Qianjin Fang* followed by *Yi*. Believing that without this, the world could not use their arts. However, these two individuals wandered within the arts. Those who transcend and see independently outside the arts, looking down on the lineage of Qibo and debating with them, can be said to know the Dao. I compose the *Zonglu* to urgently serve worldly needs and save people's suffering, merely as a tool for this Dao. Future generations should focus on forgetting the tool and attaining self-realization. In a glance, laughing at measures. Controlling the numbers of Five Elements, distancing from the transformations of Six Qi, assisting Heaven and Earth, nurturing all things. To restore Ying and Hun and revive the dying—is this a small matter? Surely there will be successors.
Preface by Jiao Yangzhi: I have heard that Heaven and Earth consider prolific generation as their great virtue, thus completing all things without omission. The Sage assists the transformation and nurturing of Heaven and Earth, thus gathering the Five Blessings to bestow upon the common people. People, as creatures, are few in wisdom and many in folly. Irregular daily routines, unregulated diet, external attack by cold, heat, dryness, dampness, and wind damaging the form; internal disturbance by joy, anger, worry, sorrow, and fear disrupting the Qi. Form and Qi are injured, and diseases arise. The Sage worried about this, believing Zhuyou could not completely eliminate ailments. Thus, he prepared medicinal stones, needles, and moxa to attack the evils of Eight Winds and Six Qi. Made decoctions and fermented wines to assist the correctness of Four Seasons and Five Elements. Preventing the未然 (not-yet), saving the 已然 (already). Then each thing achieves its life, and people do not lose their lives prematurely. He also believed that without establishing constitutional words, one cannot bless ten thousand generations. Thus, modeling Heaven above, adapting to Earth below. Investigating the root of Yin and Yang, clarifying the cause of life and death. Examining the past and verifying the present. Taking from oneself and applying to others. Definitively forming a book, carving on jade plates, storing in golden caskets. Proclaimed in the Hall of Administration, kept secret in the Chamber of Spiritual Orchids. To match future philosophers, to apply infinitely. This heart of benevolence towards people and love for things can be considered ultimate. However, its words are extremely simple, its arguments extremely essential, its principles extremely profound. Later learners, even with superior intelligence, if not studying meticulously and thinking carefully, will not see its depths. Thus, in vast ages, those who make a name with this art exist occasionally. But regarding Divine, Sacred, Work, and Skillful, uniquely possessing secrets not transmitted from ancestors, like Huan Yuan and Bian Que, there are only more than ten people. Moreover, since the Sages are far away, branches split and sects divide, breaking into many disciplines, professions becoming specialties. Thus, people stick to their biases and refuse to investigate the whole, falling further behind the ancients. Accumulated habits become normal, abuses grow severe. Fearing the Great Dao will soon vanish, the *Shengji Zonglu* was thus created. Up and down, over 200 volumes, beginning to end nearly 2 million words. Categorized by disease, each category has formulas. Based on classics to establish discussions, each discussion has a summary. Intending that readers observe discussions to find diseases, and use formulas to prescribe medicines. Then there will be no unrecognized diseases in the world, and no random medication for illnesses. Only whether the method is contrary or compliant, whether treatment is prior or subsequent, depends on the wise choosing what is appropriate and following what is suitable. Ultimately, it is indeed the compilation of medical classics, the guide for learners, and the master of life for the people. Pity that it was first completed in Zhenghe, reprinted in Dading. Having lasted a century, errors inevitably occurred. Now, our Sovereign rules heaven with divine power, refining systems, and all governance tools are displayed. Believing that although this book contains remnants of ancient sages, its role in healing the people is also an aid to good governance. Thus ordering the Jiangzhe Provincial Administration to print it in official departments and distribute it worldwide. Any errors shall be corrected. Further issuing a gracious decree, commanding me to write a preface. I am truly foolish and humble, daring not to overestimate myself. Looking up, your Sage Virtue is like Heaven, molding all kinds. Since ascending the throne, now seven years, grace penetrates flying and sinking, benevolence reaches plants and trees. Yet day and night diligently, widely seeking people's hardships. If even one thing is not in its proper place, one feels sorrowful. I believe that with the reappearance of this book, above it can assist the suitability of Heaven and Earth, below it can permanently secure the lives of the people. Things free from blight, all entering the realm of benevolence and longevity. Second month, fourth year of Dade. Jiao Yangzhi, Scholar of Collecting Worthies, Counselor, Supervisor of Dianrui,臣 (Subject), wrote the preface.
Note: My father said: This book is not recorded in the *Song Zhi* or various family catalogs. No Southern Song medical books cite it. Probably, this book was completed in the late years of Emperor Huizong. *Shengji...*