〔师巫颅囟经〕宋志二卷 存
原序曰。夫颅囟者。谓天地阴阳。化感颅囟。故受名也。尝贤黄帝内传。王母金文。始演四序二仪阴阳之术。
三才一元之道。采御灵机。黄帝得之升天。秘藏金匮。名曰内经。百姓莫可见之。后穆王贤士师巫于崆峒山。得
而释之。叙天地大德。阴阳化功。父母交和。中成胎质。爰自精凝血室。儿感阳兴。血入精宫。女随阴往。故以
清气降。而阳谷生。浊气升。而阴井盛也。甚者二仪互换。五气相参。目睹元机。非贤莫达。谓真阴错杂。使精
血聚而成殃。阳发异端。感荣卫合而有疾逆。使婴儿才养。惊候多生。庸愚不测始末。乱施攻疗。便致枉损婴儿。
吁哉吁哉。遂究古言。寻察端由。叙成□目曰颇囟经焉。
巢元方曰。中古有巫方。立小儿颅囟经。以占夭寿。判疾病死生。世所相传。有小儿方焉。（诸病源候论○
千金方作巫妨）
刘 曰。颅囟经。世传为黄帝之书。至周穆王时。师巫得之于崆峒洞。今不可考。（幼幼新书）
陈自明曰。婴童宝鉴集云。小儿方论。起自巫方。黄帝云。吾不能察幼小。赖国有巫方。能知小儿之寿夭耳。
（妇人良方）
四库全书提要曰。颅囟经二卷。不着撰人名氏。世亦别
无传本。独永乐大典内。载有其书。考历代史志。自唐艺文志以上。皆无此名。至宋艺文志。始有师巫颅囟经二
卷。今检此书。前有序文一篇。其所谓师巫。与宋志相合。当即此本。疑是唐末宋初人所为。以王冰素问注第七
卷内。有师氏藏之一语。遂托名师巫。以神其说耳。其名颅囟者。案首骨曰颅。脑盖曰囟。殆因小儿初生。颅囟
未合。证治各别。故取以名其书。首论脉候至数之法。小儿与大人不同。次论受病之本。与治疗之术。皆极中肯
綮。要言不烦。次论火丹证治。分别十五名目。皆他书所未尝见。其论杂证。亦多秘方。非后世俗医所可及。盖
必别有师承。故能精晰如此。宋史方技传。钱乙始以颅囟经著名。召至京师。视长公主女疾。授翰林医学。钱乙
幼科冠绝一代。而其源实出于此书。亦可知其术之精矣。护据永乐大典所载。裒而辑之。根据宋志旧目。厘为二卷。
俾不至无传于后矣。
按诸病源候论。所谓巫方颅囟经。即是书也。方与彭通。吕览□□□□曰。巫彭作医。师巫亦是巫方之谓也。
是书非据王冰师氏藏之一语。而托名者也。
〔卫氏（泛）颅囟经〕三卷 佚
按上见于太平御览张仲景方序。
〔俞氏（阙名）疗小儿方〕隋志四卷 佚
〔徐氏（叔向）疗少小百病方〕七录三十七卷 佚
〔亡名氏疗少小杂方〕七录二十卷 佚
〔疗少小杂方〕七录二十九卷 佚
〔范氏（阙名）疗小儿药方〕七录一卷 佚
〔王氏（末）疗小儿杂方〕七录十七卷 佚
〔亡名氏少小方〕隋志一卷（旧唐志作十卷）佚
〔疗小儿丹法〕隋志一卷 佚
〔小儿经〕隋志一卷 佚
〔王氏（超）仙人水镜图诀〕新唐志一卷注曰。贞观人。佚
〔姚氏（和众）童子秘诀〕新唐志二卷 佚
〔孙氏（会）婴孺方〕新唐志十卷 佚
〔李氏（言少）婴孩病源论〕（旧阙撰人今据宋志录之宋志作婴孺病论）崇文总目一卷 佚
〔崔氏（阙名）小儿论〕（宋志扬全迪崔氏小儿论）崇文总目一卷 佚
〔亡名氏疗小儿论〕（宋志作疗小儿疳病论）崇文总目一卷 佚
〔小儿五疳二十四候论〕崇文总目一卷 佚
〔小儿官气集〕（艺文略作宫气）崇文总目三卷 佚
〔小儿方术论〕崇文总目一卷 佚
〔朱氏（篆）孩孺明珠变蒸七疳方论〕（旧阙撰人今据艺文略录。宋志作朱传）崇文总目一卷 佚
〔亡名氏孩子脉诀论〕崇文总目一卷 佚
〔刘氏（景裕）小儿药证〕崇文总目一卷 佚
按是书久佚。弟坚从医方类聚各证门所辑录出。裒为一编。
〔亡名氏小儿秘录〕（宋志作小儿秘录集要方）崇文总目一卷 佚
〔杨大邺婴儿论〕宋志二卷 佚
〔周氏（挺）保童方〕（艺文略作伪蜀周挺）崇文总目一卷 佚
〔亡名氏婴儿杂方〕（艺文略作婴孩杂方宋志作孩孺杂病方）崇文总目五卷 佚
〔婴儿论〕艺文略三卷 佚
〔小儿水鉴论〕艺文略三卷 佚
〔小儿玉匮金锁诀〕艺文略一卷 佚
〔小儿葱台诀〕艺文略一卷 佚
〔小儿备急方〕艺文略一卷 佚
〔童子元感秘诀〕艺文略三卷 佚
〔婴童宝鉴〕艺文略三卷 佚
〔幼幼方〕艺文略一卷 佚
〔小儿病源〕艺文略六卷 佚
〔钱氏（汶）小儿论〕艺文略三卷 佚
〔亡名氏小儿诀〕艺文略三卷 佚
〔钱氏（乙）小儿药证直诀〕宋志八卷 未见
〔钱氏小儿药证真诀〕书录解题三卷 未见
陈振孙曰。钱氏小儿药证真诀三卷。大医丞东平钱乙仲阳撰。宣教郎大梁阎季忠集。上卷言证。中卷叙尝所
治病。下卷为方。季忠亦颇附以己说。且以刘斯立所作仲阳传附于末。宣和元年也。
曹世荣曰。晋朝有医工钱氏讳乙。设方用药。明证识候。直究竟婴孩脏腑冷热。表里虚实传变。顿取其效。
正所谓医孩童之意。准绳法则之道如此。后世欲以及其仪者。盖阙如也。往往诵钱君之书。记钱君之药。钱君之
意旨。未之闻也。愚详其意。径且直。其说劲且锐。其方截而良。其用功而速。深达其要。广操其言。万世不可
掩其妙。四方皆可遵其说。凡八十一家书。各述精通。莫若钱君智意克效。究竟不劳再三。亦无中道而废。门人
阎公编集。未具钱君心服。想计恢洪纯粹。妙理希奇。纸笔不可得而录者耶。时有高见之士。一悟钱君意旨。医
之与药。规矩法度。无以异钱君。运乎中。显乎机。而自然造化者。莫之能语也。良工妙用。信乎野老之言。毋
曰管见。后之学人。尽心讨论。必有深着于胸次。且德义于人。扬名于后世之道。不亦宜乎。（活幼口议）
曾世荣曰。郑氏议古人医书。不能无失。如钱氏治慢惊用栝蒌汤。与病不相主对。是谓之失。以愚观之。所
待药性。医者之通晓。纵有前证。未必肯用。但不容不讲明耳。殊不知钱氏既没之后。其书成于仕路故人阎孝忠
编集刊行。屡经异代。况钱氏儒医。名闻朝野。施治之法。如珠在贯。未尝少瘥。郑氏所指慢惊。误用栝蒌汤。
然本方下。明载治肺热涎盛。非为慢惊之设。阎孝忠岂不知此。其或居官录梓之日。失于参考。误传此剂。致有
前议。奈历年已远。卒难校正。若论五脏补泻之妙。却无瑕可指。及杂方有功于世。不为不多。直诀一书。信不
诬矣。（活幼心书）
〔钱氏小儿方〕艺文略八卷 未见
赵希弁曰。钱氏小儿方八卷。上皇朝钱乙仲阳撰。神宗时擢太医丞。于书无所不窥。它人靳靳守古。独度越
纵舍。卒与法合。尤邃本草。多识物理。辨正阙误。最工疗婴孺病。年八十二而终。阎季忠方附于后。
按是书。与宋志所载。未知果为一书否。书录解题作三卷者。似有不同。亦以未可决定。并着于录。
〔熊氏（宗立）类证注释钱氏小儿方诀〕十卷 存
自序曰。宋钱氏仲阳着小儿直诀。太医陈文中作痘疹方论。世称活幼之筌蹄。全婴之轨范。当时门人传写本。
未免有造次错文之患。后之读是书者。往往莫无疑难。予不揣凡陋。已知僭妄。窃以二书。疏其源流。类其证治。
要之支分节解。脉络贯通。间附注以发明之。使我同志初学之士。展卷观读。则前之疑难者。今尽涣然冰释。而
一归至当矣。抑亦人人保赤子之心。油然而兴。不至委命于庸夫之手乎。
为之医者。为能以二书浃洽于胸臆之中。临治之际。□功取效。如鼓应 。必无馈药有不敢尝之讥焉。庶乎太上
好生幼幼之仁。而不负国家惠民之初。岂其视钻核独善之人。吾不忍为之。遂锓诸梓。以广其传云。
〔薛氏（己）校注钱氏小儿直诀〕三卷 存
自序曰。宋神宗时。有太医丞钱仲阳氏。贯阴阳于一理。合色脉于万全。伟论雄才。迥迈前列。可谓杰起而
振出者。门人阎孝忠记其典要。缉成直诀若干卷。而幼稚之色脉证治。无遗漏矣。先君尝语余曰。幼幼之药。宜
善调之。古谓小儿为芽儿。如草之萌。如水之沤。故其命方。曰保婴。曰全幼者。盖不欲以峻攻耳。钱氏之法。
可以日用。钱氏之方。可以特省也。愚服膺先人之言。仅有年矣，遇施之治。有一得验者。辄自识之。用补注于
钱文之下。同幼其幼。不敢以紫乱朱。以熏并兰也。非特以钱氏峻攻。为不可用也。视古既远。元气亦殊。不欲
直施之于今耳。敬以一得之愚。附续貂尾。更觊明哲者正诸。
〔亡名氏童子要诀〕艺文略三卷 佚
〔潘氏（阙名）小儿方〕艺文略一卷 佚
〔陈氏（宗望）小儿方〕艺文略一卷 佚
〔陈氏（琥）小儿方〕艺文略一卷 佚
〔王氏（阙名）小儿方〕艺文略一卷 佚
〔柄真子婴孩宝鉴方〕（读书后志作婴童宝镜）宋志十卷 佚
赵希弁曰。上题云栖真子。不着姓名。录世行应验方。成此书。
刘 曰。大湖钓叟栖真子撰。
〔汉东王先生小儿形证方〕宋志三卷 未见
刘 曰。汉东王先生。本方不载名字。
曾世荣曰。小儿方书。世传有三。王氏东汉。作方论二十篇。今家宝是其或大同少异。往往好事作德君子。
刊施济众。就平增损者有之。大抵其言有序。自微至着。其旨有归。自隐至显。话括周遍。事无繁述。参以数十
名家。比较优劣。始知先生用药淳和。方排继续。考之而取其功。究之而救其疾。斟酌升降。以和为用。其意在
调理。尽善之最也。虽然。后学之士。治家之子。检阅投饵。或有不当。毋至差忒致害。其书故得家宝之称。夫
良士用心。妙理活人。医之与药，犹若权衡。权衡者。法之一端也。参究均平。考较定论。循方以应脉。有条而
不紊。王氏之书。乃幼幼方脉之规模。习小圆散。岂可循此。如大人疾患。有叔和脉诀。考五行有珞 子。命书
学六爻。有火珠卦文。知贵贱。有人伦风鉴相法。如斯等术。皆名家所集。详辨以为上首。冠诸妙义。得毋枉冤。
虽然。各有广要。篇章终不远越而在总归。非曰训童发蒙之谓。垂老足钦。至妙之道也已。（活幼口议）
钱曾曰。王氏小儿形证方二卷。医之科有十三。惟小儿为哑科。察色观形。最为难治。汉东王氏秘其方为家
宝。良有以也。此书刻于元贞新元。序之者为古梅野逸。不知何人。后附录秘传小儿方三十二。及秣陵牛黄镇惊
锭子方。皆庸医所不知者。宜珍视之。
〔亡名氏小儿灵秘方〕读书后志十三卷 佚
赵希弁曰。上不题撰人。辨小儿疾证。及治疗之方。多为歌括。
〔小儿玉诀〕读书后志一卷 佚
赵希弁曰。上未详撰人名氏。为韵语以记小儿疾证治
法。凡二十三。
按幼幼新书。载玉诀一书曰。玉诀太元真人撰。三十六种。四十八候。皆托以神仙所传。不知其果为何人。
得之长沙诸医云。读书志所着。似与其书不同。今附记以俟考。
〔婴孺方〕十一卷 佚
刘 曰。婴孺方，此方得之湖南抚干向澹伯海云。相传出于秘阁。凡十一卷。近崇文总目求遗书。有两婴孺
方。卷目皆同，亦不载所作之人。
〔宝童方〕佚
按上见于幼幼新书。
〔张氏（涣）小儿医方妙选〕宋志三卷 佚
刘 曰。张涣编。总方四百二十道。长沙小儿医丘松年又得遗方数十首。分载诸门。
陈振孙曰。小儿医方妙选三卷。成安大夫惠州团练使张涣撰。凡四百二十方。涣五世为小儿医。未尝改科。
靖康元年。自为之序。
曾世荣曰。宋朝徽宗朝。太子寿王聪慧。幼时常发痫疾。诸大名医莫之安愈。时有草泽医士张涣。挟 货药
于都下。召之入内。用药即效。官至翰林医正。张氏北人也。留方五百有余。逐病叙说。深参其要。近传于世。
目曰张氏妙选。四方士夫乐而用之。殊不知南人得病。以北人处方。自是道地相反。意议不同。所谓北人水气多。
南人瘟疫盛。地气天时。使之然也。北人水气盛。盛则就湿。湿即与燥之。南人瘟疫盛。盛即作热。热宜发散。
更加燥热之药。病热传作它证。药既不宜。疾何能愈。夫幼童阴阳相偏。表里固同。脏腑怯弱。岂可以热制冷。
以凉止燥。其说证候可以循
简。述论颇有优长。然其方药。初使人疑之。次复惑之。或有不当。必与悔之。曰。南人用北人方药。曷不知之。
学人参究尽善。不必 方。如前有云。意与医同。药与病谐。方可投之。若也据乎云云。而用之者。斯谓愚医。
不无妄投其饵。在乎得失。须当审之。宜其察之。（活幼口议）
〔张氏（永）小儿方〕佚
按上见于绍兴府志。
〔王氏（伯顺）小儿方〕宋志三卷 佚
〔李氏（柽）小儿保生要方〕（书录解题作小儿保生方）宋志三卷 佚
陈振孙曰。小儿保生方三卷。左司郎姑孰李柽与几撰。
〔阎氏（孝忠）重广保生信效方〕宋志一卷 佚
〔刘氏（ ）幼幼新书〕宋志四十卷 存
【师巫颅囟经】宋代目录记载为二卷，现存。
原序说：所谓“颅囟”，是指天地阴阳之气感应于婴儿初生时的头骨缝隙，因此得名。曾研读《黄帝内传》和王母的金文，开始推演四时顺序、天地二仪以及阴阳变化的术数。
这是三才（天、地、人）一元之道的体现，采撷并运用灵妙的机理。黄帝得到它后升天成仙，将其秘密收藏在金属制成的柜子里，命名为《内经》，普通百姓无法得见。后来，周穆王的贤士师巫在崆峒山得到此书并加以阐释。书中叙述了天地的大德和阴阳的化育之功，父母阴阳交合，在中宫形成胎儿的体质。于是从精血凝聚于子宫开始，婴儿感受阳气而兴起，血液进入精室；女子随阴气前往，所以清气下降，阳谷由此产生；浊气上升，阴井因此旺盛。如果情况严重，导致天地二仪互换，五行之气相互参杂，只有目睹先天玄机的人才能通达。如果说真阴错杂，使精血聚结而成灾殃；阳气发出异端，感召荣卫合逆而产生疾病，那么婴儿刚刚养育，惊风等病症就会多发生。平庸愚笨之人不能测知病情的始末，胡乱施用攻伐治疗，便导致无辜损伤婴儿的生命。唉呀，唉呀！于是探究古人的言论，寻察病因的缘由，叙述整理成篇，定名为《颇囟经》（注：原文作“颇囟”，疑为“颅囟”之误或异名）。
巢元方说：中古时期有巫方，撰写了《小儿颅囟经》，用来占卜寿命长短，判断疾病的生死。这是世间所相传的儿科方书。（出自《诸病源候论》，《千金方》中写作“巫妨”）
刘昉说：《颅囟经》，世间传说是黄帝的著作，到了周穆王时代，师巫在崆峒洞中得到它，如今已不可考证。（出自《幼幼新书》）
陈自明说：《婴童宝鉴集》记载：儿科方论，起源于巫方。黄帝说：“我不能洞察幼小之疾，依赖国家的巫方，能知晓小儿的寿夭罢了。”（出自《妇人良方》）
《四库全书提要》说：《颅囟经》二卷，不著作者姓名，世间也没有其他传本，唯独在《永乐大典》中载有这本书。考察历代史志目录，从《唐艺文志》以上，都没有这个书名，直到《宋艺文志》，才开始出现《师巫颅囟经》二卷。现在检查这本书，前面有一篇序文，其中所说的“师巫”，与宋代目录相符，应当就是此本。怀疑是唐末宋初人所作，因为王冰在《素问》注第七卷中有“师氏藏之一语”，于是托名师巫，以神化其学说。书名叫“颅囟”，案首骨称为“颅”，脑盖称为“囟”，大概是因为小儿初生时，颅囟未闭合，证治方法各不相同，所以取此名来命名这本书。首先论述脉候至数的方法，指出小儿与大人不同；其次论述发病的根本和治疗的技术，都极其切中要害，简明扼要。接着论述火丹（丹毒）的证治，分为十五个名目，都是其他书籍未曾见过的。其论述杂证，也多有秘方，不是后世世俗医生所能达到的。这必定另有师承，所以能如此精细清晰。《宋史·方技传》记载，钱乙起初凭借《颅囟经》著名，被召至京师，诊治长公主的女儿，授予翰林医学之职。钱乙的儿科医术冠绝一代，而其源头实际上出于这本书，也可以看出其医术的精妙。护据《永乐大典》所载，收集编辑而成，根据宋代目录旧名，厘定为二卷，使其不至于失传于后世。
按：《诸病源候论》中所说的巫方《颅囟经》，就是这本书。方与彭通，《吕览》中说：“巫彭作医”，师巫也是指巫方。这本书并非依据王冰“师氏藏之一语”而托名的。
【卫氏（泛）颅囟经】三卷，已佚。
按：上文见于《太平御览》张仲景方序。
【俞氏（佚名）疗小儿方】《隋书·经籍志》著录四卷，已佚。
【徐氏（叔向）疗少小百病方】《七录》著录三十七卷，已佚。
【无名氏疗少小杂方】《七录》著录二十卷，已佚。
【疗少小杂方】《七录》著录二十九卷，已佚。
【范氏（佚名）疗小儿药方】《七录》著录一卷，已佚。
【王氏（末）疗小儿杂方】《七录》著录十七卷，已佚。
【无名氏少小方】《隋书·经籍志》著录一卷（《旧唐书·经籍志》作十卷），已佚。
【疗小儿丹法】《隋书·经籍志》著录一卷，已佚。
【小儿经】《隋书·经籍志》著录一卷，已佚。
【王氏（超）仙人水镜图诀】《新唐书·经籍志》著录一卷。注释说：作者是贞观年间的人。已佚。
【姚氏（和众）童子秘诀】《新唐书·经籍志》著录二卷，已佚。
【孙氏（会）婴孺方】《新唐书·经籍志》著录十卷，已佚。
【李氏（言少）婴孩病源论】（原缺撰人，今据《宋志》录入，《宋志》作《婴孺病论》）《崇文总目》著录一卷，已佚。
【崔氏（佚名）小儿论】（《宋志》作扬全迪《崔氏小儿论》）《崇文总目》著录一卷，已佚。
【无名氏疗小儿论】（《宋志》作《疗小儿疳病论》）《崇文总目》著录一卷，已佚。
【小儿五疳二十四候论】《崇文总目》著录一卷，已佚。
【小儿官气集】（《艺文略》作《宫气》）《崇文总目》著录三卷，已佚。
【小儿方术论】《崇文总目》著录一卷，已佚。
【朱氏（篆）孩孺明珠变蒸七疳方论】（原缺撰人，今据《艺文略》录入，《宋志》作《朱传》）《崇文总目》著录一卷，已佚。
【无名氏孩子脉诀论】《崇文总目》著录一卷，已佚。
【刘氏（景裕）小儿药证】《崇文总目》著录一卷，已佚。
按：此书早已失传，弟弟刘坚从《医方类聚》各证门中辑录出来，汇编成一编。
【无名氏小儿秘录】（《宋志》作《小儿秘录集要方》）《崇文总目》著录一卷，已佚。
【杨大邺婴儿论】《宋志》著录二卷，已佚。
【周氏（挺）保童方】（《艺文略》作伪蜀周挺）《崇文总目》著录一卷，已佚。
【无名氏婴儿杂方】（《艺文略》作《婴孩杂方》，《宋志》作《孩孺杂病方》）《崇文总目》著录五卷，已佚。
【婴儿论】《艺文略》著录三卷，已佚。
【小儿水鉴论】《艺文略》著录三卷，已佚。
【小儿玉匮金锁诀】《艺文略》著录一卷，已佚。
【小儿葱台诀】《艺文略》著录一卷，已佚。
【小儿备急方】《艺文略》著录一卷，已佚。
【童子元感秘诀】《艺文略》著录三卷，已佚。
【婴童宝鉴】《艺文略》著录三卷，已佚。
【幼幼方】《艺文略》著录一卷，已佚。
【小儿病源】《艺文略》著录六卷，已佚。
【钱氏（汶）小儿论】《艺文略》著录三卷，已佚。
【无名氏小儿诀】《艺文略》著录三卷，已佚。
【钱氏（乙）小儿药证直诀】《宋志》著录八卷，未见。
【钱氏小儿药证真诀】《直斋书录解题》著录三卷，未见。
陈振孙说：《钱氏小儿药证真诀》三卷，由大医丞东平人钱乙（字仲阳）撰写，宣教郎大梁人阎季忠汇集整理。上卷论述证候，中卷叙述曾经治疗的病例，下卷为方剂。阎季忠也附加了自己的见解，并将刘斯立所作的钱乙传记附在末尾，时间是宣和元年。
曹世荣说：晋朝有一位姓钱的医工叫钱乙，设立方药，明辨证候，直接探究婴幼儿脏腑的冷热、表里的虚实及传变规律，立刻取得疗效。这正是医治孩童的心意，准则法则之道就是如此。后世想要效仿他的仪轨，却空空如也。人们往往诵读钱君的书，记住钱君的药，却不了解钱君的心意旨趣。我仔细推敲他的心意，直接而坦率，他的学说刚劲而锐利，他的方剂简截而优良，使用功效迅速，深得要领，广博运用言辞，万世不能掩盖其精妙，四方都可以遵循他的学说。凡是八十一家的书籍，各自陈述精通之处，都不如钱君的智慧心意能奏效，彻底探究而不需反复，也没有中途废止。门人阎公编辑整理，未能完全展现钱君的心思，想必恢弘纯粹、妙理希奇，是纸笔无法完全记录的吗？当时有高见的士人，一旦领悟钱君的心意，在医药方面，规矩法度与钱君无异，心中运筹，显现机巧，自然造化，没有人能言语形容。真正的高明医生的妙用，确实像野老所说的那样，不要说是浅见，后来的学人，尽心讨论，一定会有深刻的体会在心中，并且对他人施以德义，扬名于后世，不也是应该的吗？（出自《活幼口议》）
曾世荣说：郑氏评议古代医书，不能没有失误。比如钱氏治疗慢惊风用栝蒌汤，与病情不相主对，这就叫失误。在我看来，对待药性，医者应当通晓，纵然有前面的证候，未必肯用，只是不容不讲明罢了。殊不知钱氏去世之后，他的书是由仕途故人阎孝忠编辑刊行的，历经多个朝代。况且钱氏是儒医，名声闻于朝廷民间，施治的方法，如同珍珠串联，从未有过丝毫差错。郑氏所指出的慢惊风误用栝蒌汤，然而在本方下面，明确记载治疗肺热涎盛，并非为慢惊风设立的。阎孝忠难道不知道这一点吗？或许是在做官刻印的时候，疏于参考，误传此剂，导致前面的议论。无奈年代久远，终究难以校正。若论五脏补泻的妙处，却没有瑕疵可指，以及杂方对世人的贡献，不为不多。《直诀》一书，确实没有虚假。（出自《活幼心书》）
【钱氏小儿方】《艺文略》著录八卷，未见。
赵希弁说：《钱氏小儿方》八卷，由宋朝的钱乙（字仲阳）撰写。神宗时期提拔为太医丞，对于书籍无所不窥探，别人拘谨地坚守古法，唯独他超越纵舍，最终与法度相合。尤其精通本草，多识物理，辨正缺失错误，最擅长治疗婴幼儿疾病，享年八十二岁去世。阎季忠的方子附在后面。
按：这本书，与《宋志》所载，不知果真是同一本书否？《书录解题》作三卷的，似乎有所不同，也因未能决定，一并著录于目录中。
【熊氏（宗立）类证注释钱氏小儿方诀】十卷，现存。
自序说：宋朝钱乙（字仲阳）撰写《小儿直诀》，太医陈文中撰写《痘疹方论》，世人称为保全幼儿的指南，全婴的规范。当时的门人传抄版本，难免有仓促错文的隐患。后来的读者，往往多有疑难。我不自量力，明知僭越狂妄，私下认为这两本书，梳理其源流，分类其证治，总之是支分节解，脉络贯通，间或附加注解以阐明发明，使我志同道合的初学者，展开书本阅读，那么之前的疑难，如今尽如冰释，而归于一当。这也正是人人保护赤子之心油然而生，不至于将性命委托给庸夫之手吧。
行医的人，如果能将这两书融会贯通于心胸之中，临症治疗之际，功效取效，如鼓应槌，必定没有馈赠药物不敢尝试的讥讽。庶几符合太上皇好生之德和爱护幼儿之仁，不辜负国家惠民的初衷，难道还要看轻那些独善其身的人吗？我不忍心这样做，于是刻印梓行，以广泛流传。
【薛氏（己）校注钱氏小儿直诀】三卷，现存。
自序说：宋神宗时期，有位太医丞钱仲阳先生，贯通阴阳于一理，结合色脉于万全，伟论雄才，远远超过前人，可以说是杰出崛起的人物。门人阎孝忠记录其典要，编纂成《直诀》若干卷，而婴幼儿的色脉证治，就没有遗漏了。先父曾经告诉我：治疗幼儿的药物，应当善于调理。古人称小儿为“芽儿”，像草木萌芽，像水泡沤起，所以他的命方，叫做“保婴”、“全幼”，大概是不想用峻猛攻伐的药物。钱氏的方法，可以日常使用；钱氏的方剂，可以特别节省。我信奉先父的话，已有多年，遇到施治，有一得验证的，就自行记录，用于补充注释在钱文之下，愿与幼儿同寿，不敢以紫乱朱，以熏乱兰。不仅仅是因为钱氏的峻猛攻伐不可用，而是视古代已远，元气也不同，不想直接施用于当今罢了。恭敬地以一得之愚见，附续貂尾，更希望明智者指正。
【无名氏童子要诀】《艺文略》著录三卷，已佚。
【潘氏（佚名）小儿方】《艺文略》著录一卷，已佚。
【陈氏（宗望）小儿方】《艺文略》著录一卷，已佚。
【陈氏（琥）小儿方】《艺文略》著录一卷，已佚。
【王氏（佚名）小儿方】《艺文略》著录一卷，已佚。
【柄真子婴孩宝鉴方】（《读书后志》作《婴童宝镜》）《宋志》著录十卷，已佚。
赵希弁说：上面题名为栖真子，不著姓名，收录世间流行的应验方，成此书。
刘曰：大湖钓叟栖真子撰写。
【汉东王先生小儿形证方】《宋志》著录三卷，未见。
刘曰：汉东王先生，本方不载名字。
曾世荣说：小儿方书，世间流传有三家，王氏东汉人，作方论二十篇，如今家宝是其或大同小异，往往好事做德的君子，刊施济众，就地增减的有之。大体上其言有序，自微至着，其旨有归，自隐至显，话括周遍，事无繁述，参以数十名家，比较优劣，始知先生用药淳和，方排继续，考之而取其功，究之而救其疾，斟酌升降，以和为用，其意在调理，尽善之最也。虽然，后学之士，治家之子，检阅投饵，或有不当，毋至差忒致害。其书故得家宝之称。夫良士用心，妙理活人，医之与药，犹若权衡。权衡者，法之一端也。参究均平，考较定论，循方以应脉，有条而不紊。王氏之书，乃幼幼方脉之规模，习小圆散，岂可循此。如大人疾患，有叔和脉诀，考五行有珞 子，命书学六爻，有火珠卦文，知贵贱，有人伦风鉴相法，如斯等术，皆名家所集，详辨以为上首，冠诸妙义，得毋枉冤。虽然，各有广要，篇章终不远越而在总归，非曰训童发蒙之谓。垂老足钦，至妙之道也已。（出自《活幼口议》）
钱曾说：《王氏小儿形证方》二卷，医科有十三种，惟独儿科为哑科，察色观形，最为难治。汉东王氏秘其方为家宝，确实有原因。此书刻于元贞新元年，作序的是古梅野逸，不知何人。后附录秘传小儿方三十二，及秣陵牛黄镇惊锭子方，都是庸医所不知道的，应当珍视。
【无名氏小儿灵秘方】《读书后志》著录十三卷，已佚。
赵希弁说：上不题撰人，辨析小儿疾证，及治疗之方，多为歌括。
【小儿玉诀】《读书后志》著录一卷，已佚。
赵希弁说：上未详撰人名氏，为韵语以记小儿疾证治法，凡二十三。
按：《幼幼新书》载《玉诀》一书说：《玉诀》由太元真人撰写，三十六种，四十八候，都托名神仙所传，不知其果为何人。从长沙各位医生处得知，《读书志》所著，似乎与其书不同，今附记以俟考。
【婴孺方】十一卷，已佚。
刘曰：《婴孺方》，此方得之湖南抚干向澹伯海云，相传出于秘阁，凡十一卷。近《崇文总目》求遗书，有两部《婴孺方》，卷目皆同，也不载所作之人。
【宝童方】已佚。
按：上文见于《幼幼新书》。
【张氏（涣）小儿医方妙选】《宋志》著录三卷，已佚。
刘曰：张涣编，总方四百二十道，长沙小儿医丘松年又得遗方数十首，分载诸门。
陈振孙说：《小儿医方妙选》三卷，由成安大夫惠州团练使张涣撰写，共四百二十方。张涣五代均为小儿医，未曾改科。靖康元年，亲自作序。
曾世荣说：宋朝徽宗朝，太子寿王聪慧，幼年时常发痫疾，诸位大名医未能治愈。时有草泽医士张涣，携带货物药于都下，召之入内，用药即效，官至翰林医正。张氏是北人，留方五百有余，逐病叙说，深参其要，近传于世，目曰《张氏妙选》，四方士夫乐而用之。殊不知南人得病，以北人处方，自是道地相反，意议不同。所谓北人水气多，南人瘟疫盛，地气天时，使之然也。北人水气盛，盛则就湿，湿即与燥之；南人瘟疫盛，盛即作热，热宜发散，更加燥热之药，病热传作它证，药既不宜，疾何能愈。夫幼童阴阳相偏，表里固同，脏腑怯弱，岂可以热制冷，以凉止燥。其说证候可以循简，述论颇有优长，然其方药，初使人疑之，次复惑之，或有不当，必与悔之。曰：南人用北人方药，曷不知之。学人参究尽善，不必泥方，如前有云，意与医同，药与病谐，方可投之。若也据乎云云，而用之者，斯谓愚医，不无妄投其饵，在乎得失，须当审之，宜其察之。（出自《活幼口议》）
【张氏（永）小儿方】已佚。
按：上文见于《绍兴府志》。
【王氏（伯顺）小儿方】《宋志》著录三卷，已佚。
【李氏（柽）小儿保生要方】（《书录解题》作《小儿保生方》）《宋志》著录三卷，已佚。
陈振孙说：《小儿保生方》三卷，由左司郎姑孰人李柽与几撰写。
【阎氏（孝忠）重广保生信效方】《宋志》著录一卷，已佚。
【刘氏（ ）幼幼新书】《宋志》著录四十卷，现存。
[Shiwu Luxin Jing (Classic of the Cranial Fontanelle by Master Shaman)] Recorded as two volumes in the Song Dynasty bibliography; extant.
The original preface states: The term "Luxin" (cranial fontanelle) refers to the phenomenon where the yin and yang of heaven and earth influence the cranial fontanelle of a newborn, hence the name. I have studied the *Inner Transmission of the Yellow Emperor* and the golden script of the Queen Mother of the West, beginning to deduce the arts of the four seasons, the two instruments of heaven and earth, and the principles of yin and yang.
This embodies the Dao of the Three Powers (Heaven, Earth, Human) as one origin, utilizing spiritual mechanisms. The Yellow Emperor obtained it and ascended to heaven, secretly storing it in a golden casket, naming it *Neijing* (Inner Classic), which ordinary people could not see. Later, Shi Wu (Master Shaman), a wise man of King Mu of Zhou, obtained and interpreted it at Mount Kongtong. It narrates the great virtue of heaven and earth and the transformative power of yin and yang. When parents' yin and yang interact, the fetal constitution is formed in the middle palace. From the coagulation of essence and blood in the uterus, the fetus senses yang energy rising, with blood entering the essence chamber; for females, yin energy moves downward. Thus, clear qi descends, giving rise to the Yang Valley; turbid qi ascends, strengthening the Yin Well. If severe, the two instruments may reverse, and the five qi may intermingle; only those who perceive the primordial mechanism can understand. If true yin is mixed, causing essence and blood to gather into disaster, or if yang emits heterodox paths, affecting Ying and Wei (nutritive and defensive qi) to cause disease reversal, then when infants are just being nurtured, conditions like fright syndrome often arise. Mediocre and ignorant people cannot discern the beginning and end, applying indiscriminate attacking treatments, thereby causing unjust harm to infants. Alas, alas! Thus, investigating ancient words and examining the causes, I compiled this into chapters, naming it *Pixun Jing*.
Chao Yuanfang stated: In the middle antiquity, there was a healer named Wu Fang who established the *Xiao'er Luxin Jing* (Pediatric Classic of the Cranial Fontanelle) to predict longevity and determine life and death from diseases. This is the pediatric prescription passed down in the world. (*Zhubing Yuanhou Lun*; *Qianjin Fang* writes "Wu Fang")
Liu Fang stated: *Luxin Jing* is widely believed to be a book of the Yellow Emperor. During the time of King Mu of Zhou, Shi Wu obtained it in the cave of Mount Kongtong, but it cannot be verified today. (*Youyou Xinshu*)
Chen Ziming stated: According to *Yingtong Baojian Ji*, pediatric theories originated from Wu Fang. The Yellow Emperor said, "I cannot observe the young; I rely on the state's Wu Fang to know the longevity of children." (*Furen Liangfang*)
The *Siku Quanshu Tiyao* (Outline of the Complete Library of the Four Treasuries) states: *Luxin Jing* consists of two volumes, with no author named. There are no other copies in the world, except for its inclusion in *Yongle Dadian*. Examining historical bibliographies from the *Tang Yiwenzhi* upwards, this title does not appear until the *Song Yiwenzhi*, which lists *Shiwu Luxin Jing* in two volumes. Checking this book, the preface mentions "Shiwu," consistent with the Song bibliography, so it must be this version. It is suspected to be written by someone from the late Tang or early Song dynasty. Because Wang Bing's commentary on the *Suwen* (Chapter 7) contains the phrase "Shi Shi zang zhi" (The Master's family stored it), they falsely attributed it to Shi Wu to mystify their theory. The name "Luxin" refers to the skull (Lu) and the fontanelle (Xin). Since the fontanelles of newborns are not yet closed, and their diagnosis and treatment differ, the book takes this name. It first discusses pulse patterns and numbers, noting that infants differ from adults. Next, it discusses the root of illness and treatment methods, hitting the mark precisely and concisely. It then discusses Huodan (erysipelas) treatments, dividing them into fifteen categories, unseen in other books. Its discussion of miscellaneous diseases also contains many secret prescriptions, surpassing secular doctors. This implies a distinct lineage, allowing such precision. The *History of Song · Biography of Technicians* records that Qian Yi became famous initially through *Luxin Jing*, was summoned to the capital to treat the daughter of Princess Zhang, and was appointed Hanlin Medical Officer. Qian Yi's pediatrics surpassed his generation, and its source actually lies in this book, showing the refinement of its techniques. Based on *Yongle Dadian*, it was compiled and edited, divided into two volumes according to the old Song title, ensuring it would not be lost to posterity.
Note: The *Wu Fang Luxin Jing* mentioned in *Zhubing Yuanhou Lun* is this very book. Fang and Peng Tong, in *Lüshi Chunqiu*, say "Wu Peng created medicine"; thus, Shiwu also refers to Wu Fang. This book is not falsely attributed based on Wang Bing's phrase.
[Wei Shi (Fan) Luxin Jing] Three volumes; lost.
Note: Mentioned above in the preface to Zhang Zhongjing's prescriptions in *Taiping Yulan*.
[Yu Shi (Anonymous) Liao Xiao'er Fang] Recorded in *Sui Zhi* as four volumes; lost.
[Xu Shi (Shuxiang) Liao Shaobai Bai Bing Fang] Recorded in *Qilu* as thirty-seven volumes; lost.
[Anonymous Liao Shaobai Za Fang] Recorded in *Qilu* as twenty volumes; lost.
[Liao Shaobai Za Fang] Recorded in *Qilu* as twenty-nine volumes; lost.
[Fan Shi (Anonymous) Liao Xiao'er Yao Fang] Recorded in *Qilu* as one volume; lost.
[Wang Shi (Mo) Liao Xiao'er Za Fang] Recorded in *Qilu* as seventeen volumes; lost.
[Anonymous Shaoxiao Fang] Recorded in *Sui Zhi* as one volume (*Jiu Tang Zhi* as ten volumes); lost.
[Liao Xiao'er Dan Fa] Recorded in *Sui Zhi* as one volume; lost.
[Xiao'er Jing] Recorded in *Sui Zhi* as one volume; lost.
[Wang Shi (Chao) Xianren Shuijing Tu Jue] Recorded in *Xin Tang Zhi* as one volume. Note: Author was a person of the Zhenguan era; lost.
[Yao Shi (Hezhong) Tongzi Mijue] Recorded in *Xin Tang Zhi* as two volumes; lost.
[Sun Shi (Hui) Yingru Fang] Recorded in *Xin Tang Zhi* as ten volumes; lost.
[Li Shi (Yanshao) Yinghai Bingyuan Lun] (Author originally missing, now recorded from *Song Zhi* as *Yingru Binglun*) Recorded in *Chongwen Zongmu* as one volume; lost.
[Cui Shi (Anonymous) Xiao'er Lun] (*Song Zhi* as Yang Quandi's *Cui Shi Xiao'er Lun*) Recorded in *Chongwen Zongmu* as one volume; lost.
[Anonymous Liao Xiao'er Lun] (*Song Zhi* as *Liao Xiao'er Ganbing Lun*) Recorded in *Chongwen Zongmu* as one volume; lost.
[Xiao'er Wu Gan Ershisi Hou Lun] Recorded in *Chongwen Zongmu* as one volume; lost.
[Xiao'er Guanqi Ji] (*Yiwen Lüe* as *Gongqi*) Recorded in *Chongwen Zongmu* as three volumes; lost.
[Xiao'er Fangshu Lun] Recorded in *Chongwen Zongmu* as one volume; lost.
[Zhu Shi (Zhuan) Hairu Mingzhu Bianzheng Qi Gan Fanglun] (Author originally missing, now recorded from *Yiwen Lüe*; *Song Zhi* as *Zhu Chuan*) Recorded in *Chongwen Zongmu* as one volume; lost.
[Anonymous Haizi Maijue Lun] Recorded in *Chongwen Zongmu* as one volume; lost.
[Liu Shi (Jingyu) Xiao'er Yaozheng] Recorded in *Chongwen Zongmu* as one volume; lost.
Note: This book has been lost for a long time. My younger brother Jian collected excerpts from various sections of *Yifang Leiju* and compiled them into one volume.
[Anonymous Xiao'er Milu] (*Song Zhi* as *Xiao'er Milu Jiyao Fang*) Recorded in *Chongwen Zongmu* as one volume; lost.
[Yang Daye Ying'er Lun] Recorded in *Song Zhi* as two volumes; lost.
[Zhou Shi (Ting) Baotong Fang] (*Yiwen Lüe* as Pseudo-Shu Zhou Ting) Recorded in *Chongwen Zongmu* as one volume; lost.
[Anonymous Ying'er Za Fang] (*Yiwen Lüe* as *Yinghai Za Fang*, *Song Zhi* as *Hairu Zabing Fang*) Recorded in *Chongwen Zongmu* as five volumes; lost.
[Ying'er Lun] Recorded in *Yiwen Lüe* as three volumes; lost.
[Xiao'er Shuijian Lun] Recorded in *Yiwen Lüe* as three volumes; lost.
[Xiao'er Yugui Jinluo Jue] Recorded in *Yiwen Lüe* as one volume; lost.
[Xiao'er Congtai Jue] Recorded in *Yiwen Lüe* as one volume; lost.
[Xiao'er Beiji Fang] Recorded in *Yiwen Lüe* as one volume; lost.
[Tongzi Yuangan Mijue] Recorded in *Yiwen Lüe* as three volumes; lost.
[Yingtong Baojian] Recorded in *Yiwen Lüe* as three volumes; lost.
[Youyou Fang] Recorded in *Yiwen Lüe* as one volume; lost.
[Xiao'er Bingyuan] Recorded in *Yiwen Lüe* as six volumes; lost.
[Qian Shi (Wen) Xiao'er Lun] Recorded in *Yiwen Lüe* as three volumes; lost.
[Anonymous Xiao'er Jue] Recorded in *Yiwen Lüe* as three volumes; lost.
[Qian Shi (Yi) Xiao'er Yaozheng Zhijue] Recorded in *Song Zhi* as eight volumes; not seen.
[Qian Shi Xiao'er Yaozheng Zhenjue] Recorded in *Shulu Jieti* as three volumes; not seen.
Chen Zhensun stated: *Qian Shi Xiao'er Yaozheng Zhenjue* consists of three volumes, written by Grand Medical Director Qian Yi (courtesy name Zhongyang) of Dongping, and compiled by Yan Jizhong, Promotion Official of Daliang. The upper volume discusses syndromes, the middle volume narrates treated cases, and the lower volume contains prescriptions. Yan Jizhong also added his own comments and appended Liu Sili's biography of Zhongyang at the end, dated the first year of Xuanhe.
Cao Shirong stated: In the Jin Dynasty, there was a medical worker surnamed Qian named Yi. He established prescriptions and medications, clearly understanding syndromes and pulses, directly investigating the coldness and heat of infant organs, the deficiency and excess of interior and exterior, and their transmission, achieving immediate effects. This is truly the intent of treating children, following the standards and laws. Later generations wishing to emulate his methods find them lacking. People often recite Master Qian's book and remember his medicines, but rarely hear of his underlying intent. Carefully analyzing his intent, it is direct and straightforward; his theories are vigorous and sharp; his prescriptions are concise and effective; his application is efficient and rapid. He deeply grasps the essentials and broadly employs his words. His brilliance cannot be obscured for ten thousand generations, and his teachings can be followed everywhere. Among eighty-one schools of thought, none match Master Qian's wisdom and efficacy. He investigates thoroughly without needing repetition or abandoning midway. His disciple Mr. Yan compiled it, but perhaps did not fully capture Master Qian's heart, imagining grand, pure, and rare profound truths that paper and ink cannot record. Scholars with high insights, once understanding Master Qian's intent, will find that in medicine and pharmacology, rules and methods are no different from Master Qian's, operating internally and manifesting externally, achieving natural creation, which no one can fully describe. The wonderful uses of skilled craftsmen are indeed as the old villagers say. Do not call it superficial insight; future learners who devote themselves to discussion will surely have deep impressions and benefit others with virtue, gaining fame in later generations, is this not appropriate? (*Huoyou Kouyi*)
Zeng Shirong stated: Mr. Zheng's critique of ancient medical books has errors. For example, Master Qian used Gualou Tang (Trichosanthes Decoction) to treat slow convulsion, which does not match the disease; this is an error. In my view, regarding drug properties, physicians should be proficient. Even with prior symptoms, they might not be willing to use them, but it is necessary to clarify. Little do they know that after Master Qian's death, his book was compiled and published by his official acquaintance Yan Xiaozhong, passing through many dynasties. Moreover, Master Qian was a Confucian physician, famous in court and among the people, with treatment methods like pearls on a string, never failing. Mr. Zheng pointed out the misuse of Gualou Tang for slow convulsion, but the prescription clearly states it treats lung heat with abundant saliva, not slow convulsion. Would Yan Xiaozhong not know this? Perhaps during his official tenure when printing, he failed to verify, mistakenly transmitting this agent, leading to the previous criticism. However, years have passed, making correction difficult. Regarding the subtleties of tonifying and purging the five zang organs, there are no flaws, and his miscellaneous prescriptions have contributed greatly to the world. *Zhijue* is indeed truthful. (*Huoyou Xinshu*)
[Qian Shi Xiao'er Fang] Recorded in *Yiwen Lüe* as eight volumes; not seen.
Zhao Xibian stated: *Qian Shi Xiao'er Fang* consists of eight volumes, written by Qian Yi (Zhongyang) of the Song Dynasty. Promoted to Grand Medical Director during Emperor Shenzong's reign, he studied all books. While others rigidly adhered to ancient methods, he transcended constraints, ultimately aligning with legal norms. He was particularly profound in Materia Medica, knowledgeable about physical principles, correcting errors, and most skilled in treating infant diseases. He died at age eighty-two. Yan Jizhong's prescriptions are attached at the end.
Note: It is unknown if this book is the same as that recorded in the *Song Zhi*. *Shulu Jieti* lists it as three volumes, suggesting differences. As it cannot be decided, both are listed.
[Xiong Shi (Zongli) Leizheng Zhushi Qian Shi Xiao'er Fang Jue] Ten volumes; extant.
Autobiographical preface states: Master Qian Yi (Zhongyang) of the Song Dynasty wrote *Xiao'er Zhijue*, and Grand Medical Chen Wenzhong wrote *Douzhen Fanglun*. These are known as the guides for preserving infants and the models for complete infancy. The manuscripts transmitted by disciples at the time inevitably suffered from hasty errors. Readers later often had doubts. Presuming on my mediocrity, knowing it is presumptuous, I privately believe these two books trace their sources, categorize syndromes and treatments, dissecting branches and explaining joints, connecting meridians. I occasionally add notes to clarify, so that beginners like us, upon reading, will find previous doubts melted away like ice, returning to appropriateness. This also fosters the innate heart of protecting infants, preventing entrusting lives to mediocre hands.
Physicians who internalize these two books will achieve results like a drum responding to a strike, avoiding ridicule for offering untried medicines. Thus fulfilling the benevolence of preserving life and infants, and not failing the state's initial intention of benefiting people, rather than viewing those who seek only personal goodness, I am unwilling to do so. Thus, I have it printed to spread it widely.
[Xue Shi (Ji) Jiaozhu Qian Shi Xiao'er Zhijue] Three volumes; extant.
Autobiographical preface states: During Emperor Shenzong's reign in the Song Dynasty, there was Grand Medical Director Qian Zhongyang. He integrated yin and yang into one principle and combined color and pulse for perfection. His great theories and heroic talent far exceeded predecessors, emerging as a杰出 figure. His disciple Yan Xiaozhong recorded his essentials, compiling *Zhijue* into several volumes, leaving no omission in infant colors, pulses, syndromes, and treatments. My father once told me: Medicines for infants should be carefully regulated. Ancients called infants "sprouts," like grass germinating or water bubbling, so his prescriptions were named "Baoying" (Protecting Infants) and "Quanyou" (Completing Infancy), presumably to avoid harsh attacking methods. Qian's methods can be used daily; Qian's prescriptions can be particularly economical. I have cherished my father's words for years. Whenever I treat and gain verification, I record it to supplement Qian's text below, wishing to share longevity with infants, daring not to confuse purple with red or mugwort with orchids. It is not just that Qian's harsh attacks are unusable, but because antiquity is distant and vital qi differs, I do not wish to apply them directly to the present. Respectfully adding my humble insights as a supplementary tail, hoping the wise will correct them.
[Anonymous Tongzi Yaojue] Recorded in *Yiwen Lüe* as three volumes; lost.
[Pan Shi (Anonymous) Xiao'er Fang] Recorded in *Yiwen Lüe* as one volume; lost.
[Chen Shi (Zongwang) Xiao'er Fang] Recorded in *Yiwen Lüe* as one volume; lost.
[Chen Shi (Hu) Xiao'er Fang] Recorded in *Yiwen Lüe* as one volume; lost.
[Wang Shi (Anonymous) Xiao'er Fang] Recorded in *Yiwen Lüe* as one volume; lost.
[Bingzhenzi Yinghai Baojian Fang] (*Dushu Houzhi* as *Yingtong Baojing*) Recorded in *Song Zhi* as ten volumes; lost.
Zhao Xibian stated: The title is Qizhenzi, with no name given. It records effective prescriptions circulating in the world to form this book.
Liu stated: Written by Dahua Diaso Qizhenzi.
[Handong Wang Xiansheng Xiao'er Xingzheng Fang] Recorded in *Song Zhi* as three volumes; not seen.
Liu stated: Master Wang of Handong, the original prescriptions do not record his name.
Zeng Shirong stated: Pediatric books circulated in the world include three main ones. Master Wang of the Eastern Han wrote twenty articles on prescriptions. Today, *Jiabao* is largely similar with minor differences. Often, virtuous gentlemen who promote kindness print and distribute them, adjusting locally. Generally, their words are orderly, from subtle to manifest; their purpose is focused, from hidden to explicit; comprehensive and thorough, without redundancy. Comparing dozens of experts, we see Master Wang's medication is mild and harmonious, prescriptions continuous. Examining them yields merit; investigating them saves lives. Balancing ascending and descending, using harmony as function, the intent lies in regulation, reaching perfection. Although, for students and household managers, inspecting and administering medication may have inaccuracies, leading to harm. Hence the book earns the name "Family Treasure." Good scholars use their minds, profound principles save lives. Medicine and drugs are like scales. Scales are one aspect of law. Balanced investigation, definitive conclusions, following prescriptions to respond to pulses, orderly and unconfused. Master Wang's book is the framework of pediatric pulse and prescription. Learning small formulas, how can one follow this? For adult diseases, there is Hehuang's Pulse Classic; for Five Elements, there is Luo Zi; for destiny books learning Six Lines, there is Huozhua divination texts; knowing nobility and baseness, there are human relations and physiognomy methods. Such arts are collected by experts, detailed and distinguished as primary, crowned with profound meanings, avoiding injustice. Although each has broad essentials, chapters ultimately do not stray from the general return, not merely for instructing children. Approaching old age, worthy of admiration, the ultimate profound Dao. (*Huoyou Kouyi*)
Qian Zeng stated: *Wang Shi Xiao'er Xingzheng Fang* consists of two volumes. Among thirteen medical disciplines, pediatrics is unique as the "mute discipline," observing color and form is hardest to treat. Master Wang of Handong kept his prescriptions as a family treasure, rightly so. This book was carved in the Xinyuan of Yuanzhen. The preface writer was Gumei Yeyi, identity unknown. Appendices include thirty-two secret pediatric prescriptions and Maoling Niuhuang Zhenjing Dingzi prescriptions, unknown to庸医. They should be treasured.
[Anonymous Xiao'er Lingmifang] Recorded in *Dushu Houzhi* as thirteen volumes; lost.
Zhao Xibian stated: No author titled above. Differentiates infant diseases and treatments, mostly in verse.
[Xiao'er Yujue] Recorded in *Dushu Houzhi* as one volume; lost.
Zhao Xibian stated: Author unknown. Uses rhyme to record infant disease treatments, totaling twenty-three.
Note: *Youyou Xinshu* records *Yujue* stating it was written by Taiyuan Zhenren, covering thirty-six types and forty-eight manifestations, all attributed to immortal transmission, unknown actual author. Learned from Changsha doctors that what is recorded in *Dushu Zhi* seems different from this book. Attached here for verification.
[Yingru Fang] Eleven volumes; lost.
Liu stated: *Yingru Fang*, obtained from Xiang Danhain, Surveyor of Hunan, who said it was passed down from the Secret Pavilion, eleven volumes. Recently, *Chongwen Zongmu* sought lost books, finding two *Yingru Fang* with identical volumes, but no author recorded.
[Baotong Fang] Lost.
Note: Mentioned above in *Youyou Xinshu*.
[Zhang Shi (Huan) Xiao'er Yifang Miaoxuan] Recorded in *Song Zhi* as three volumes; lost.
Liu stated: Compiled by Zhang Huan, totaling 420 prescriptions. Qiu Songnian, a pediatrician from Changsha, obtained dozens more, distributed among sections.
Chen Zhensun stated: *Xiao'er Yifang Miaoxuan* consists of three volumes, written by Cheng'an Dafu and Huizhou Tuanlian Shi Zhang Huan, containing 420 prescriptions. Zhang Huan's family practiced pediatrics for five generations without changing specialties. He wrote the preface himself in the first year of Jingkang.
Zeng Shirong stated: During Emperor Huizong's reign in the Song Dynasty, Crown Prince Shouwang was intelligent but suffered from epilepsy in childhood. Great physicians could not cure him. A folk physician Zhang Huan brought medicines to the capital, was summoned inside, and cured him with medication. He rose to Hanlin Medical Director. Zhang was from the North, leaving over 500 prescriptions, discussing each disease deeply, recently circulated as *Zhang Shi Miaoxuan*. Scholars everywhere happily used it. Little did they know that Southerners getting sick and using Northern prescriptions creates geographical and conceptual mismatches. Northerners have much water-dampness; dampness requires dryness. Southerners have prevalent plagues; plague heat requires dispersal. Adding drying-hot medicines to heat diseases makes them unsuitable, hindering recovery. Infants have biased yin-yang, uniform interior-exterior, weak organs. How can heat control cold or cool stop dryness? Their syndrome discussion is simple and excellent, but their prescriptions cause doubt and confusion. Using Northern prescriptions for Southerners is ignorant. Learners should investigate thoroughly, not blindly follow prescriptions. As previously stated, intent matches doctor, medicine matches disease, then administer. Those who follow blindly are foolish doctors, recklessly administering drugs. Gain and loss require careful examination. (*Huoyou Kouyi*)
[Zhang Shi (Yong) Xiao'er Fang] Lost.
Note: Mentioned above in *Shaoxing Fuzhi*.
[Wang Shi (Boshun) Xiao'er Fang] Recorded in *Song Zhi* as three volumes; lost.
[Li Shi (Cheng) Xiao'er Baosheng Yaofang] (*Shulu Jieti* as *Xiao'er Baosheng Fang*) Recorded in *Song Zhi* as three volumes; lost.
Chen Zhensun stated: *Xiao'er Baosheng Fang* consists of three volumes, written by Lizhi Lang Gushu Li Cheng Yuji.
[Yan Shi (Xiaozhong) Chongguang Baosheng Xinxiao Fang] Recorded in *Song Zhi* as one volume; lost.
[Liu Shi ( ) Youyou Xinshu] Recorded in *Song Zhi* as forty volumes; extant.