矣。虽半武不出户。亦何损。君子亦理而已矣。何以迹为。予深以为然。因自叙之。以识岁月耳。若后世之传与
否。吾固不得而知之也。正德戊寅上元月。东安老牧。盯眙蔡维藩着。
朱一麟曰。近盱眙蔡氏有斑疹小痘大痘一论。详备。发
千古所未发。
郑大忠曰。蔡氏维藩先生。执钱陈二子之中。谓夏以钱用。而值证之大寒。则又问用乎陈。冬以陈用。而遇
证之大热，则又间用乎钱。得丹溪先生会成达权之意矣。
〔魏氏（直）博爱心鉴〕医藏目录三卷 存
自序曰。窃惟天地以至仁之心。惟在萌茅变蜕至微之间。其功大矣。何婴孩痘毒。易于伤生。无贵残少长。
圈不患及。予不知天也人也。然而圣人虽有裁成之能。未尝发其端倪。医家先师。各立济人之方。亦未尝究其得
失。是以后世医工。莫之考证。于原其的自来者。不在天而在人也。夫太极者。道也。化生万物。而人备焉。故
曰。得其秀而最灵。受父母气血。而有是形。形者。气血之具。天地气化。客感而成者。此道之体全也。天地之
阴阳。动静有常。此道之用行也。人之气血。交感不一。此道之变异也。甚至气感情交。血凝火混。此变异之极
也。变异之极者。淫之溢也。淫之溢者。火也。火之混者。毒也，毒之中者。害也。凡有生身遘此毒者。人也。
非天也。失在人。而不在天也。昔先王讲 □。禁置罗。肖思患于异类。而况人乎哉。予尝慨其不救者。遍索名
方。稽无可极之理，由是深究人身送毒。蓄之 之之义。气血有交会制毒之功。阴阳有传变受毒之害。粗知毫末。
而更屈力传方。折衷加减。靡不利其施用。自揣告人无言。于是博爱心鉴之所作也。顾予浅见薄识。虽未足以发
是证之底蕴。实罄余之初心。而亦着我朝列圣爱民之盛意也。故不敢自私。将欲传诸遐迩。第恐南北风土。移于
枳矣。蕲得我心者。体义而行。俾天下赤子。咸归于仁寿之域。岂不幸幸哉。嘉靖乙酉秋七月。浙东桂岩魏直自
序。
萧山县志曰。魏直。字廷豹。能诗。以医闻吴越间。治痘疹奇验。着博爱心鉴行于世。
高武曰。萧山魏桂岩书。立吉凶悔吝图。及多称太极。恐非大易濂溪本志。求痘之明。为痘之晦。其谓血气
送痘气。则诚是也。
汪若源曰。夫痘疮虽贵乎气血充足。然毒轻则易出。毒化则浆行。此自然之理也。今观魏氏方书。首尾俱以
人参为主。若用于六七日毒化之时。及气虚毒轻者。亦有奇效。若用之于二三日。毒瓦斯方炽。诸热未除之际。则
必补定毒瓦斯。痘疮反不起发。是闭门逐盗。轻则酿成疳毒。重则殒身丧命。可不慎欤。
郑大忠曰。桂岩魏先生立顺逆险三科之法。着保元方论。为治痘之要领。云。痘本于气血。治痘急于扶正抑
邪。又云六日以前。解毒中略加温补。六日以后。温补中略加解毒。则又进于朱蔡二君矣。特其始终。执用保
元。则又不脱偏执之弊。
张宇杰曰。魏桂岩聪慧透窍。提纲挈领。甚谨严矣。第于始出图云。见有险证。忧虞未可加治。使气血交会
之后。以保元汤与之。编中有升葛参苏大黄二黄等方。而此不曰表实者用发散。热奎者用清凉。毒盛者用解泻。
而惟侔其气血交会之后。以保元汤与之。不几表实而难出。热甚而闷乱。毒盛而斑狂矣乎。
〔朱氏（惠民）博爱心鉴发明全书〕三卷 存
朱惠民曰。予旁搜往牒。历诸名医家。其所编帙。无虑充栋。求其精而要。简而明。无出西陵魏氏博爱心鉴
全书。即以县之咸阳市。洵无可增减已。第于阴阳盈虚之理。血气
保元之论。未必人具法眼。乌能睹者识归。予故独行臆见。阐扬奥旨。令先天后天之秘。炳若日星。庶魏氏之涵
蓄未露者。遂一烛无遗。为百千万祀婴孩。植寿命之元。此予之谬为发明也。聊以佐魏氏千虑之一得云。
〔赵氏（继宗）痘疹全书〕医藏目录一卷 未见
刘桂曰。痘疹自汉以前方书不载。至拓拔魏时。始有方药。自唐迄宋。有董汲钱乙。挺然独出。着方立论。
羽翼圣经。最为有功。近时慈溪赵继宗着小儿痘疹全书。板行于世。今始读其序，窃谓继钱乙之后者一人。及读
至终篇。详加考究。与序大异。其书总出六十二方。其间喜用紫草蝉壳大力子露蜂房四味。如是者凡四十六方。
抑何其偏戾如此耶。若小儿气实。有风邪热毒者。用之可也。设使气虚血虚。表里不实。大便自利。灰白色顶陷。
切牙寒战等证。其可轻用之乎。按胡大卿痘疹方论云。紫草虽是疮疹家圣药。然性寒利大肠。若大便结者可用。
又云。蝉壳。八日之后忌用。鼠粘子。即大力子。有虚寒者禁之。按本草图经云。露蜂房。味苦咸。气平。有毒。
主惊痫虫毒。肠痔肿毒。风牙等证，并不及小儿痘疹。赵氏每方用之。此用药之一误也。小儿柔脆弱质。前哲用
药恒少。剂不过三四钱。赵氏动辄用一两六七钱，用药之二误也。或内虚泄泻。或头温足冷。或烦渴。或腹胀。
或气喘。或寒战切牙。此表里俱虚也。赵氏则曰。不可便谓之里虚。乃伤食伤冷所致。既曰伤食伤冷泄泻。主治
仍用鼠粘子紫草。此用药之三误也。甚至痒塌内虚。作泻气促者。复投寒凉之剂。此用药之四误也。赵氏既云寒
战切牙。脾胃受冷。鼠粘子紫草苦参。更不忍舍。殊不知寒冷太过。脾胃清纯之义。宁无损乎。经曰。五脏皆禀
气于胃。胃者五脏之本。胃气一虚。其死可立而待。杨仁斋有云。诸热不可骤去。宜轻解之。盖痘疳无热。则不
能起发。比之种豆。值天时暄暖则易生。古人用药。审度寒暄。推详运气。苟执一偏之见。其误人也必矣。余岂
好辨哉。亦幼吾幼之意云尔。（续医说）
〔胡氏（大卿）痘疹八十一论〕未见
高武曰。胡氏八十一论。大率宗陈文秀。第六论云。不可服升麻汤。以解利矣。于六十九论云。大小便不通
者。失于解利。七十三又云。小儿之病。当先泻失。其自相矛盾如此。（痘疹正宗）
朱一麟曰。胡石壁大卿着八十一论。（治痘大成集）
〔徐氏（谦）仁端录〕十六卷 未见
四库全书提要曰。仁端录十六卷。明徐谦撰。其门人陈葵删定。谦字仲光。嘉兴人。葵字荩夫。秀水人。是
书专论治痘诸法。分别五脏所主。及经络传变。观形察色。系列方论。末卷附治疹之法。案痘疮之证。古所不详。
惟书录解题。载董汲小儿 疹论二卷。作于宋元 中。然其书不传。未知所谓 者即痘否。钱乙药证真诀。于小
儿诸病。皆条列至详。亦不及于是事。惟周密齐东野语曰。小儿痘疮。固是危事。然要不可扰之。赵宾 曰。或
多以酒面等物发之。非也。或以消毒饮升麻汤等解之。亦非也。大约在固脏气之外。任其自然耳。然或有变证。
则不得不资于药云云。所列本事方捻金散。四君子汤如黄 。及狗蝇七枚。擂细酒服。治倒靥。天花粉蛇蜕同煎。
羊肝治目翳证。药乃皆与今同。盖人情之嗜欲日深。故其毒根于先天。而其发感于时气。自元明以来，遂为人生
之通病。而着方立论者。亦自元明以后
始详。其间以固元气为主者。谓元气既盛。自能驱毒瓦斯使出。以攻毒瓦斯为主者。谓毒瓦斯即解。始可保元气无恙。
于是攻补异途。寒温殊用。痘家遂分为两歧。龈龈执门户之见。是编独审证施疗。无所偏主。推原本始。备载治
验。颇能持两家之平。较之先立成法。至于胶柱而鼓瑟者。殆不可以道里计矣。
〔汪氏（机）痘治理辨〕一卷 存
自序曰。嘉靖庚寅冬。有非时之暖。痘灾盛行。而死者过半。予甚悯焉。于是探索群书。见有论治痘疮者。
纂为一编。以备仓卒。易为检阅。免致临病而慌忙失措也。世之治痘者。多宗钱氏之论。或用陈氏之方。二家互
有得失。罔获万全。予心若有所未慊者。既而获睹浙之桂岩魏先生博爱心鉴。其论一本于太极。其治皆出于特见。
诚哉度越乎前人。而超迈乎等夷者也。予昔之所未慊者。兹皆豁然。而慊于心矣。何其幸哉。所论痘疮。皆原于
淫火之毒。只此一语。便见其造理之真到也。盖男女交感。罔不纵情恣欲。而扇动五脏。厥阳之火。五脏之精血。
已自孕有火毒。于焉施化。以成男女之形。则儿之五脏百骸。莫非火毒所潜伏。火与元气。不容两立。殆必待时
而发耳。所以多感异气而发者。淫欲之火。亦异气也。以异感异。譬犹火就燥。水就湿。同类相召。宁弗应乎。
予今所辑。以诸家所论。列之于前。而以魏君之说。辨之于后。庶得以为全书。而凡诸说之同异得失。亦皆了然。
不复为其所惑矣。书成。因名之曰痘治理辨。刊梨广布。嘉与四方共之。按法施治。庶或免死于非命也。岂忍私
之于一家云。嘉靖辛卯十一月长至日。新安祁门汪机省之序。
四库全书提要曰。痘治理辨一卷。附方一卷。明汪机撰。前列诸家治痘方法。后引浙中魏氏之说以辨之。自
序云。嘉靖庚寅。痘疹盛行。因探索群书。见有论痘疮者。纂为一编。其论痘皆主于火。然痘虽胎火之毒。而虚
实异禀。则攻补异宜。又多兼杂证。不可拘以一说也。
〔痘治附方〕一卷 存
汪机曰。附方总一百五十三道。皆前诸论中之所载也。以魏君所定十六方观之。则一百五十三方。似皆无所
用矣。今犹附之篇末。意欲辑为全书。有论无方。非所以广见闻也。且临证施治。亦有便于检阅。免致为其所惑
焉。
〔高氏（武）痘疹正宗〕医藏目录四卷 存
后序曰。世无师旷。韶舞郑声并作。而莫辨其邪正。世□□阳。骐骥驽骀同皂。而莫识其驯劣。素问之□□
□矣。又奚性于偏门。正宗之书并存。而人不知所择哉。医仁术也。非德薄而KT 其术者所能也。粤自轩岐之后。
虽代不乏人。若受由遭刺。矜能陷戮者。明哲保身。懵然罔识。不仁其身。焉能仁人。余疑史氏之文胜。以之承
医统。犹不肖子之缵先绪也。汉之张仲景举孝廉。官长沙太守。因人夭札。恻然兴思。着伤寒论以活人。正宗也。
若作活人书者。殆吕姓之乱嬴氏也。宋之钱仲阳隐汶阳。应仁宗昭明。尝患周痹。精医自疗。着小儿以幼幼。正
宗也。若制异功散辈者。殆牛姓之乱晋室也。统宗久绝。夫谁能续。 者金元相继。滑夏二百年。不幸之幸。乃
若易水张洁古。东垣李明之。古赵王海藏。金华朱震亨。耻食腥 而衣左衽。考 在涧。肆力于医。皆着书立言。
万古不磨。活人之功。固不下于执政者。至我圣朝。多士多能。永乐间。吴陵刘宗浓以文学之
余。着玉机微义。医经国小。伤寒杂病治例。弘治间。慈溪王节斋以政事之暇。着本草集要。明医杂着。医论问
答。皆本之素问。家藏人诵。脍炙人口。然则张李王朱。固张钱宗子。而刘王□发为宗孙也。至是而谱牒不紊矣。
昔者三千之徒。莫不闻孔氏之说。而曾氏之传。独得其宗。是正宗之难得也。故敢集其议论方法。以广幼幼之心。
呜呼。诸吕□诜惟宋昌能迎代王为高帝之子。前此人皆以少帝恒山梁淮山为苗裔也。三国鼎峙。惟孔明能知先主
为中山靖王之胄。前此人皆以系孙曹操为英主也。是正宗之难识。愧兹集之僭也。妄也。窃谓金石丝竹。迭奏者。
知其音之不同。奚俟于聪。骅骝跛鳖。并驰不瞽者。识其步之迟速。奚俟于明。信兹集又宜也分也。乃若窃附管
见。诚聋瞽之言也。因有感焉。复书诸卷尾。嘉靖己未岁孟春望日。四明高武识。
〔万氏（全）痘疹世医心法〕十二卷（密斋全书析为三十二卷）存
自序曰。家世业医方脉。悉有异传。吾奉先子之训。凡医者流。按图索骥。未免多歧亡羊也。吾乃本之素难。
求之脉经。攻之本草。参之长沙河间东垣丹溪诸家之书。抽关启钥。探玄钩隐。颇得其趣。日录所见。积久成帙。
如素问则有浅解。本草则有拾珠。脉诀则有的旨。伤寒则有蠡测。又如医门摘锦。保婴家秘。皆持井蛙之识。梧
鼠之能。不敢自售以笑唉也。惟痘疹一科。钱氏用凉泻。阵氏用温补。立法不同。执偏门之说者。无以白二先生
之心。先子为吾剖析发明。仲阳之用凉泻。因其烦躁大小便不通也。文中之用温补。因其泄泻手足冷也。虚则补
之。实则泻之。所谓无伐天和。无翼其胜也。吾谨识之。但遇斑疹。如教施治。多所全活。乃叹古人立法之善。
先子用法之精。非滞隅之能及。于是搜辑家教。汇成歌括。命曰世医心法。用寿诸梓。与天下后世共之。庶先子
之仁术。与钱陈二家同芳。不徒泯泯已焉耳。先子讳筐。字恭叔。行三。菊轩号也。时嘉靖二十又八年岁己酉冬
十二月既生魄。后学楚万全拜书。
〔痘疹格致要论〕医藏目录五卷 存
〔痘疹启微〕未见
按上见于罗田县志。
〔黄氏（廉）痘疹全书〕十卷 存
自序曰。治痘之要。诸书载之已详。大抵临病应变。因时制宜，其用归于使人正气不损。邪气得解而已。后
世不知古人立法。一以中和为贵。曲学偏见。滞于一隅。喜行温补者。既昧解毒之剂。专用凉药者。又失中和之
罢了。即使半步也不迈出家门，又有什么损失呢？君子只要依理行事罢了，何必追求外在的形迹呢？我深深地赞同这个观点，于是写下这些文字，以记录年月而已。至于后世是否流传，我本来就无法得知了。正德戊寅年上元月，东安老牧、眙蔡维藩撰写。
朱一麟说：近来盱眙蔡氏有一篇关于斑疹、小痘、大痘的论述，详尽完备，阐发了千古以来未曾发掘的道理。
郑大忠说：蔡氏维藩先生，在钱乙和陈文中两位医家之间执中而行，认为夏季多用钱乙之法，而遇到证候表现为大寒时，则又询问是否使用陈文中的方法；冬季多用陈文中的方法，而遇到证候表现为大热时，则又间歇性地使用钱乙的方法。这得到了丹溪先生融会贯通、通达权变的意思了。
〔魏氏（直）《博爱心鉴》〕医藏目录三卷 存
自序说：我私下认为，天地怀着最仁慈的心，其功绩主要体现在草木萌芽、蜕变等极其细微的变化之中，这是多么伟大啊！为什么婴儿患痘毒，却容易伤害生命？无论贵贱、残全、老少，无不受到侵害。我不知道这是天命还是人为。然而圣人虽然有裁成辅相的能力，也未曾揭示其中的端倪；医家的先师们，各自设立救人的方术，也未曾究明其中的得失。因此后世的医生，没有人考证它，探究其真正的来源，不在于天而在于人。所谓太极，就是道。道化生万物，而人具备得最为灵秀，所以说“得其秀而最灵”。人承受父母的气血，从而有了这种形体。形体，是气血的载体。天地气化，受外邪感召而成，这就是道的本体完全体现。天地的阴阳，动静有常规，这是道的运用得以施行。人的气血，交感变化不一，这是道的变异。甚至气与情相互感应，血凝滞火混杂，这是变异的极端。变异的极端，就是淫溢。淫溢的东西，就是火。火混杂的东西，就是毒。毒侵入人体内部，就是害。凡是出生的人遭遇这种毒，是人造成的，不是天造成的。过失在人，而不在天。从前先王讲习礼仪，禁止设置罗网，在异类身上思考祸患，何况是人呢？我曾经感慨那些无法救治的人，遍搜名方，考察却没有穷尽的道理，于是深入探究人身送毒、蓄积的意义。气血有交会制伏毒邪的功效，阴阳有传变遭受毒害的危害。粗略知晓皮毛之理，便更加尽力传播方剂，折衷加减，没有不便利施用的。自己揣度告诉别人没有言语可说，于是创作了《博爱心鉴》。虽然我浅薄的见识，还不足以发掘这种病症的底蕴，但确实倾吐了我的初心，也体现了本朝各位圣君爱民的美意。所以不敢自私，想要将其传播到远近各地。只是担心南北风土不同，可能会产生偏差。希望得到我心意相通的人，体会义理而实行，使天下的婴儿，都归于仁寿的境界，难道不是幸事吗？嘉靖乙酉年秋七月，浙东桂岩魏直自序。
萧山县志记载：魏直，字廷豹，擅长诗歌，在吴越间以医术闻名。治疗痘疹效果奇特显著，著有《博爱心鉴》流行于世。
高武说：萧山魏桂岩的书，设立了吉凶悔吝图，以及多处称引太极，恐怕不符合《大易》和周敦颐的本意。寻求痘疹的明晰，反而使痘疹变得晦暗。他说血气运送痘气，这确实是正确的。
汪若源说：痘疮虽然贵在气血充足，但是毒轻则容易发出，毒化解则浆液运行，这是自然的道理。现在看魏氏的方书，从头到尾都以人参为主药。如果用在六七日毒邪化解的时候，以及气虚毒轻的患者身上，也有奇效。如果用在二三日，毒气正旺盛，各种热象尚未去除之际，那么必然会补助定住毒气，痘疮反而不能起发，这是关门逐盗，轻则酿成疳毒，重则丧命，能不谨慎吗？
郑大忠说：桂岩魏先生确立了顺、逆、险三科的方法，撰写了《保元方论》，作为治疗痘疹的要领。他说：痘疹源于气血，治疗痘疹急于扶正抑邪。又说六日以前，解毒中略加温补；六日以后，温补中略加解毒，这就比朱丹溪、蔡维藩两位更进一步了。只是他始终执着于使用保元汤，这又不脱离偏执的弊病。
张宇杰说：魏桂岩聪慧透彻，提纲挈领，非常严谨。只是在初出图时说：见到有险证，忧虑未可加治，等到气血交会之后，给予保元汤。书中编有升麻葛根汤、参苏饮、大黄、二黄等方剂，这里却不说是表实证用发散，热盛者用清凉，毒盛者用解泻，而只是等待其气血交会之后，给予保元汤，这不就像表实而难以发出，热甚而烦闷混乱，毒盛而发斑狂乱了吗？
〔朱氏（惠民）《博爱心鉴发明全书》〕三卷 存
朱惠民说：我广泛搜集过去的典籍，历经各名医家，他们所编纂的书籍，不少于堆积如山的程度，寻求其中精要、简明、清晰的，没有超过西陵魏氏的《博爱心鉴全书》的。就拿县里的咸阳市来说，确实是没有可以增减的了。只是在阴阳盈虚的道理，气血保元的论述方面，未必人人都具有法眼，谁能看到并认识到归宿呢？所以我独自发表主观见解，阐扬深奥的宗旨，让先天后天的秘密，像日月星辰一样明亮，希望魏氏含蓄未显露的内容，能够一一烛照无遗，为千万世代的婴儿，树立寿命的根本，这就是我荒谬地加以发明的原因。姑且用来辅助魏氏千虑之一得罢了。
〔赵氏（继宗）《痘疹全书》〕医藏目录一卷 未见
刘桂说：痘疹从汉代以前的方书中没有记载，到了北魏时期，才开始有方药。从唐代到宋代，有董汲、钱乙，挺然独立，撰写方剂确立理论，辅助经典，功劳最大。近代慈溪赵继宗编写《小儿痘疹全书》，刻板发行于世。我现在才读他的序言，私下认为他是继钱乙之后的一个人物。等到读到终篇，详细考究，与序言大不相同。他的书总共列出六十二个方剂，其中喜欢使用紫草、蝉壳、牛蒡子、露蜂房这四味药，像这样的方剂共有四十六个。为何如此偏颇乖戾呢？如果小儿体质壮实，有风邪热毒的，可以使用。假如气虚血虚，表里不实，大便自利，灰白色，顶陷，切牙寒战等证候，怎么可以轻易使用呢？按胡大卿《痘疹方论》说：紫草虽然是疮疹家的圣药，但是性寒利大肠，如果大便结燥的可以使用。又说：蝉壳，八日之后忌用。鼠粘子，即牛蒡子，有虚寒的禁服。按《本草图经》说：露蜂房，味苦咸，气平，有毒。主治惊痫虫毒，肠痔肿毒，风牙等证，并不涉及小儿痘疹。赵氏每方都用它，这是用药的第一次失误。小儿柔弱脆弱的体质，前代哲人用药常常很少，剂量不过三四钱。赵氏动辄用一两六七钱，这是用药的第二次失误。或者内虚泄泻，或者头温足冷，或者烦渴，或者腹胀，或者气喘，或者寒战切牙，这是表里俱虚。赵氏却说：不可以就说是里虚，乃是伤食伤冷所致。既然说是伤食伤冷泄泻，主治仍然用牛蒡子、紫草，这是用药的第三次失误。甚至痒塌内虚，作泻气促的，又投予寒凉的药剂，这是用药的第四次失误。赵氏既然说寒战切牙，脾胃受冷，牛蒡子、紫草、苦参，更不忍舍弃，殊不知寒冷太过，脾胃清纯的意义，难道没有损害吗？《内经》说：五脏都禀受气于胃，胃是五脏的根本。胃气一旦虚弱，死亡立刻就会到来。杨仁斋有话说：各种热症不可骤然去除，宜轻微解除。大概痘疳如果没有热，就不能起发，好比种豆子，遇到天气温暖就容易生长。古人用药，审度寒暖，推详运气，如果固执于一偏之见，误人必定严重。我难道是喜欢争辩吗？也是爱护幼小的心意罢了。（出自《续医说》）
〔胡氏（大卿）《痘疹八十一论》〕未见
高武说：胡氏的八十一论，大体上尊崇陈文秀。第六论说：不可服用升麻汤，因为已经解利了。在第六十九论说：大小便不通的，是失于解利。第七十三论又说：小儿的病，应当先泻下。它们自相矛盾如此。（出自《痘疹正宗》）
朱一麟说：胡石壁大卿撰写了八十一论。（出自《治痘大成集》）
〔徐氏（谦）《仁端录》〕十六卷 未见
四库全书提要说：《仁端录》十六卷，明代徐谦撰写。他的门人陈葵删定。徐谦字仲光，嘉兴人。陈葵字荩夫，秀水人。这本书专门论述治疗痘疹的各种方法，分别五脏所主，以及经络传变，观察形态察验面色，系列方论。末卷附带治疗疹的方法。案：痘疮的证候，古代记载不详。只有《书录解题》记载董汲《小儿痘疹论》二卷，作于宋元祐年间。然而那本书不流传，不知道所谓的“痘”是不是就是痘疹。钱乙《药证真诀》，对于小儿各种疾病，都条列得非常详细，也不涉及这件事。只有周密《齐东野语》说：小儿痘疮，固然是危险的事情，但是千万不要扰乱它。赵宾说：有的人多用酒面等物来发汗，不对。有的人用消毒饮、升麻汤等来解表，也不对。大约在固护脏气之外，任凭其自然罢了。然而如果有变证，则不得不借助药物云云。所列的《本事方》捻金散、四君子汤加黄芪，以及狗蝇七枚，研细用酒服，治疗倒靥。天花粉、蛇蜕同煎，羊肝治疗目翳证。药物都与现在相同。大概人情嗜欲日益加深，所以毒根源于先天，而其发作感受于时气。自元明以来，就成为人生的通病，而著方立论的，也从元明以后才开始详细。其中以太元气为主的，认为元气既已强盛，自然能驱除毒瓦斯使其发出。以攻毒瓦斯为主的，认为毒瓦斯既已解除，始可保全元气无恙。于是攻补途径不同，寒温用法殊异，痘家于是分为两派。争执门户之见，这本书唯独审证施疗，没有偏主，推原本始，备载治疗验证，颇能持平两家。比起那些先立成法，以至于胶柱鼓瑟的人，相差简直不能用道路计算了。
〔汪氏（机）《痘治理辨》〕一卷 存
自序说：嘉靖庚寅年冬天，有不正常的温暖，痘灾盛行，而死的人超过一半。我很怜悯他们。于是探索群书，看见有关于论治痘疮的，编纂为一编，以备仓促之用，便于检阅，避免面对疾病时慌忙失措。世上的治痘者，多尊崇钱氏的论述，或者使用陈氏的方剂，两家家互有得失，未能获得万全。我心里好像有所不满。不久看到了浙江桂岩魏先生的《博爱心鉴》，他的论述一本于太极，他的治疗都出于独到见解，确实是超越前人，超迈于同辈的啊。我以前所不满的，现在都豁然开朗，心里满足了。何其幸运啊。他所论述的痘疮，都源于淫火之毒，只这一句话，就能看出他造理的真正到位。大概男女交感，无不纵情恣欲，而扇动五脏，厥阳之火，五脏的精血，已经孕育有火毒，于是施化，形成男女的形体，那么婴儿的五脏百骸，莫非是火毒潜伏的地方。火与元气，不容两立，大概一定要等待时机而发作。所以多感受异气而发的，淫欲之火，也是异气。以异感异，譬如火就燥，水就湿，同类相召，难道不应验吗？我现在所辑录的，把诸家所论，列在前面，而以魏君的说法，在后面辨析，希望能成为全书，而凡诸说的同异得失，也都了然，不再被他们迷惑了。书成，于是命名为《痘治理辨》，刊刻梨木广泛散布，愿意与四方共同分享。按照方法施治，或许可以避免死于非命。怎么忍心私藏于一家人呢？嘉靖辛卯十一月长至日，新安祁门汪机省之序。
四库全书提要说：《痘治理辨》一卷，附方一卷，明代汪机撰写。前列诸家治痘方法，后引浙江魏氏的说法来辨析。自序说：嘉靖庚寅年，痘疹盛行，于是探索群书，看见有关于痘疮的，编纂为一编。他的论痘都主于火，然而痘虽然是胎火之毒，而虚实禀赋不同，则攻补适宜不同，又多兼杂证，不可拘泥于一说。
〔《痘治附方》〕一卷 存
汪机说：附方总一百五十三道，都是前面诸论中所记载的。以魏君所定的十六方来看，那么一百五十三方，似乎都没有用了。现在还附在篇末，意图想辑录为全书，有论无方，不是用来广见闻的方法。而且临证施治，也有便于检阅，避免被他们迷惑的意思。
〔高氏（武）《痘疹正宗》〕医藏目录四卷 存
后序说：世上没有师旷那样的音乐家，韶乐与郑声并作，而没有人辨别其邪正。世上……阳气……骐骥与劣马同槽，而没有人识别其驯良与劣等。《素问》的……已经……又何必专注于偏门？正宗的书并存，而人们不知道如何选择。医是仁术，不是德行浅薄而精通其术的人所能做到的。自从轩辕、岐伯之后，虽然代代不乏人才，像受由遭刺、矜能陷戮那样，明哲保身，懵然无知。不仁爱自身，怎么能仁爱他人？我怀疑史书的文辞胜过实质，以此承袭医统，就像不肖子孙继承先业一样。汉代的张仲景举孝廉，官至长沙太守，因为有人夭折，恻然兴起思念，撰写《伤寒论》以救人，这是正宗。如果写活人书的，大概是吕姓之人扰乱嬴氏政权。宋代的钱仲阳隐居汶阳，响应仁宗昭明，曾经患周痹，精于医术自我治疗，撰写《小儿药证直诀》以爱护幼儿，这是正宗。如果制作异功散之类，大概是牛姓之人扰乱晋室。统宗久已断绝，谁能继续？……金元相继，滑寿、夏禹铸二百年，不幸中的幸事，乃至于易水张洁古，东垣李明之，古赵王海藏，金华朱震亨，耻食腥膻而衣左衽，考……在涧，致力于医学，都著书立言，万古不磨。救人的功劳，固然不亚于执政者。到我圣朝，多士多能，永乐年间，吴陵刘宗浓以文学之余，撰写《玉机微义》，医经国小，《伤寒杂病治例》，弘治年间，慈溪王节斋以政事之暇，撰写《本草集要》，《明医杂着》，《医论问答》，都本之于《素问》，家藏人诵，脍炙人口。然而张、李、王、朱，固然是张、钱的宗子，而刘、王……发扬为宗孙。至此而谱牒不紊乱了。昔日三千弟子，无不听闻孔氏之说，而曾子的传承，独得其宗。这是正宗的难得。所以敢收集其议论方法，以广布爱护幼儿之心。呜呼，诸吕……诜惟宋昌能迎立代王为高帝之子，此前的人都以为少帝恒山梁淮山是苗裔。三国鼎峙，只有诸葛亮知道先主是中山靖王的后裔，此前的人都以为系孙曹操是英主。这是正宗的难识，惭愧这次集结的僭越和狂妄。窃谓金石丝竹，交替演奏，知道声音的不同，何须聪敏？骅骝跛鳖，并驰不盲，识别步伐的迟速，何须眼明？相信这次集结也是应该的分内之事。至于窃附管见，实在是聋瞽之言。因为有感，再次写在卷尾。嘉靖己未岁孟春望日，四明高武识。
〔万氏（全）《痘疹世医心法》〕十二卷（密斋全书析为三十二卷）存
自序说：我家世代从事医方脉学，都有奇异传承。我奉行先父的训诫，凡是医者流派，按图索骥，未免多歧亡羊。我于是本之于《素问》、《难经》，求之于《脉经》，攻之于《本草》，参酌长沙、河间、东垣、丹溪诸家的书，抽关启钥，探玄钩隐，颇得其趣味。每日记录所见，积久成册。如《素问》则有浅解，《本草》则有拾珠，《脉诀》则有的旨，《伤寒》则有蠡测。又如《医门摘锦》、《保婴家秘》，都持有井蛙之识，梧鼠之能，不敢自卖以取笑。只有痘疹一科，钱氏用凉泻，陈氏用温补，立法不同。执着于偏门之说的人，无法明白二位先生的用心。先父为我剖析发明，仲阳之用凉泻，是因为其烦躁大小便不通。文中之用温补，是因为其泄泻手足冷。虚则补之，实则泻之，所谓不伐天和，不翼其胜。我谨记下来，但遇到斑疹，如教施治，多所保全存活。于是感叹古人立法的善，先父用法的精，不是局限于一隅的能力所能达到的。于是搜辑家教，汇成歌括，命名为《世医心法》，用于刻印，与天下后世共同分享。希望先父的仁术，与钱、陈二家同芳，不仅仅泯灭而已。先父讳筐，字恭叔，行三，号菊轩。时嘉靖二十八年岁己酉冬十二月既生魄，后学楚万全拜书。
〔《痘疹格致要论》〕医藏目录五卷 存
〔《痘疹启微》〕未见
按：上述见于罗田县志。
〔黄氏（廉）《痘疹全书》〕十卷 存
自序说：治疗痘疹的要领，诸书记载已经很详细。大致临病应变，因时制宜，其作用归于使人正气不损，邪气得解而已。后世不知道古人立法，一以中和为贵，曲学偏见，滞于一隅。喜欢行温补的，既不明白解毒的药剂，专用凉药的，又失去了中和的……
It is finished. Even if one does not step half a pace out of the door, what harm is there? A gentleman merely follows principle; why seek external traces? I deeply agree with this view, and thus wrote these words to record the year and month. As for whether it will be transmitted to later generations, I certainly cannot know. On the Lantern Festival of the Wuyin year of Zhengde, written by Cai Weifan, the Old Shepherd of Dong'an.
Zhu Yilin said: Recently, Mr. Cai from Xuyi has a treatise on macules, rashes, smallpox (Xiaodou), and variola major (Dadou). It is detailed and comprehensive, uncovering principles never before revealed in millennia.
Zheng Dazhong said: Mr. Cai Weifan holds a middle ground between Qian Yi and Chen Zhongwen. He believes that in summer, Qian's methods should be used primarily, but when encountering conditions of extreme cold, one should inquire about using Chen's methods. In winter, Chen's methods should be used primarily, but when encountering conditions of extreme heat, one should intermittently use Qian's methods. This captures the spirit of Master Danxi regarding integration and adaptability.
[Wei Zhi's *Bao Ai Xin Jian*] Catalogue of Medical Treasures, Volume 3. Extant.
Preface states: I privately believe that Heaven and Earth, with their most benevolent heart, manifest their great merit in the subtle changes of sprouting grasses and metamorphosis. Why, then, do infants suffering from smallpox toxin easily lose their lives? Regardless of status, wholeness, age, or youth, none are spared. I do not know if this is due to Heaven or Man. Although Sages have the ability to assist in creation, they have not revealed its origins. Medical ancestors established various methods to save people but did not thoroughly investigate their successes and failures. Therefore, later physicians have not verified them, failing to trace their true source, which lies not in Heaven but in Man. Taiji is the Dao. The Dao generates all things, and humans possess the most spiritual essence, hence it is said, "Obtaining the finest essence, one is most spiritual." Humans receive Qi and Blood from parents, thereby forming a body. The body is the vessel of Qi and Blood. Heaven and Earth's Qi transformation, influenced by external pathogens, constitutes the complete manifestation of the Dao. Heaven and Earth's Yin and Yang have constant movements and stillness; this is the application of the Dao. Human Qi and Blood interact differently; this is the variation of the Dao. Even when Qi and emotions interact, and Blood coagulates while Fire mixes, this is the extreme of variation. The extreme of variation is excess overflow. That which overflows is Fire. What mixes with Fire is Toxin. What enters the interior via Toxin is Harm. All living beings who encounter this Toxin are affected by Man, not Heaven. The fault lies with Man, not Heaven. Formerly, ancient Kings discussed rituals and prohibited setting nets, contemplating disasters among other creatures, let alone humans. I often lamented those who could not be saved, searching widely for famous prescriptions but finding no ultimate principle. Thus, I deeply investigated the meaning of the body sending out toxins and accumulating them. Qi and Blood have the function of intersecting to control toxins; Yin and Yang have the harm of transmission and receiving toxins. Knowing only the slightest details, I exerted myself to transmit prescriptions, balancing additions and reductions, ensuring they were easy to apply. Feeling that I had no words to teach others, I composed *Bao Ai Xin Jian*. Although my shallow knowledge is insufficient to reveal the depths of this disease, it truly expresses my original intention and reflects the profound love for the people shown by the emperors of our dynasty. Therefore, I dare not keep it private but wish to spread it far and wide. I fear that differences in climate and soil between North and South may cause deviations. I hope those who understand my mind will embody the principles and practice them, so that all children under heaven may return to the realm of benevolence and longevity. Is this not a joy? In the seventh month of autumn, Yiyi year of Jiajing, Wei Zhi of Guiyan, Eastern Zhejiang, wrote the preface.
The Gazetteer of Xiaoshan County records: Wei Zhi, courtesy name Tingbao, was skilled in poetry and renowned for his medical practice in the Wu-Yue region. His treatment of smallpox was remarkably effective. He authored *Bao Ai Xin Jian*, which circulated in the world.
Gao Wu said: The book by Wei Guiyan of Xiaoshan establishes diagrams of Auspiciousness, Inauspiciousness, Regret, and Peril, and frequently cites Taiji. This恐 (fears) does not align with the original intent of the *Great Transformation* (*Yijing*) and Zhou Dunyi. Seeking clarity in smallpox反而 (instead) obscures it. His statement that Qi and Blood transport smallpox Qi is indeed correct.
Wang Ruoyuan said: Smallpox relies heavily on sufficient Qi and Blood. However, if the toxin is light, it emerges easily; if the toxin resolves, pus forms. This is natural law. Now, observing Mr. Wei's prescriptions, Ginseng Ren Shen (Radix Ginseng) is the main ingredient throughout. If used during the 6th-7th day when the toxin resolves, or in cases of Qi deficiency and light toxin, it yields miraculous effects. But if used on the 2nd-3rd day, when the toxic gas is fierce and heat symptoms remain, it will inevitably consolidate the toxic gas, preventing the smallpox from erupting. This is like closing the door to chase thieves; lightly it breeds malnutrition toxins, heavily it causes death. Can one not be cautious?
Zheng Dazhong said: Mr. Guiyan Wei established the categories of Smooth, Adverse, and Dangerous, and wrote *Baoyuan Fang Lun*, which serves as the key to treating smallpox. He stated: Smallpox originates from Qi and Blood; treating it urgently requires supporting the righteous and suppressing the pathogenic. He also said: Before the 6th day, add slight warming tonification to detoxification; after the 6th day, add slight detoxification to warming tonification. This advances beyond Masters Zhu and Cai. However, his consistent reliance on Baoyuan Tang implies a bias.
Zhang Yujie said: Wei Guiyan was intelligent and penetrating, grasping the essentials with great rigor. Yet in the diagram for initial eruption, he says: When dangerous signs appear, worry and hesitation prevent immediate treatment; wait until Qi and Blood intersect, then administer Baoyuan Tang. The book contains formulas like Shengma Gegen Tang (Cimicifugae et Puerariae Decoction), Renshen Suye Tang (Ginseng and Perilla Leaf Decoction), Dahuang (Rhubarb Root), and Erhuang. Here, he does not say that exterior excess uses dispersants, severe heat uses cooling agents, or abundant toxin uses purgatives/detoxifiers. Instead, he waits for Qi and Blood intersection to give Baoyuan Tang. Would this not lead to exterior excess making eruption difficult, severe heat causing confusion, and abundant toxin causing macules and mania?
[Zhu Huimin's *Bao Ai Xin Jian Fa Ming Quan Shu*] Three Volumes. Extant.
Zhu Huimin said: I extensively searched past records and various famous doctors' compilations, which number in the tens of thousands. Seeking precision, conciseness, and clarity, none surpass Xieling Wei's *Bao Ai Xin Jian Quan Shu*. Taking the county of Xianyang as an example, there is truly nothing to add or subtract. However, regarding the principles of Yin-Yang fullness/emptiness and the discussion of Qi-Blood preservation, not everyone possesses the Dharma eye to see and recognize the destination. Therefore, I independently express my subjective views to elucidate profound meanings, making the secrets of Pre-Heaven and Post-Heaven as bright as sun and stars. I hope to fully illuminate what Wei concealed, establishing the root of life for countless generations of infants. This is my presumptuous invention, intended to assist Wei's one insight from a thousand deliberations.
[Zhao Jizong's *Douzhen Quan Shu*] Catalogue of Medical Treasures, Volume 1. Not seen.
Liu Gui said: Smallpox prescriptions are not recorded in books prior to the Han Dynasty. Prescriptions and medicines appeared starting from the Northern Wei period. From Tang to Song, Dong Ji and Qian Yi stood out prominently, establishing formulas and theories, assisting the classics, and achieving great merit. Recently, Zhao Jizong of Cixi published *Xiao'er Douzhen Quan Shu*. I only recently read his preface, privately thinking he was the successor to Qian Yi. But upon reading the end and investigating carefully, it differs greatly from the preface. The book lists sixty-two formulas in total. Among them, four formulas—Zicao (Arnebiae Radix), Chanqiao (Cicadae Periostracum), Niu Bang Zi (Arctii Fructus), and Lufengfang (Vespa Nidus)—are used frequently, appearing in forty-six formulas. How biased and aberrant is this! If a child has robust Qi and Wind-Heat-Toxin, these can be used. But if there is Qi/Blood deficiency, exterior-interior weakness, spontaneous diarrhea, grayish-white color, depressed tops, teeth-chattering, and chills, how can they be lightly used? According to Hu Daqing's *Douzhen Fang Lun*: Zicao is a holy medicine for sores and rashes, but its nature is cold and promotes bowel movement; it can be used if stool is constipated. Also: Chanqiao is contraindicated after the eighth day. Niubangzi (Arctii Fructus) is forbidden for deficiency-cold. According to *Bencao Tujing*: Lufengfang tastes bitter and salty, is neutral in nature, and is toxic. It treats convulsions, insect toxins, intestinal hemorrhoids, swelling/toxins, and wind-tooth issues, but does not mention pediatric smallpox. Zhao uses it in every formula; this is the first error in medication. Children have fragile constitutions; ancient sages used few medications, dosages rarely exceeding three or four qian. Zhao uses one liang or six-seven qian at a time; this is the second error. Cases of internal deficiency diarrhea, warm head/cold feet, irritability/thirst, abdominal distension, asthma, or teeth-chattering/chills indicate both exterior and interior deficiency. Zhao claims: Do not call this interior deficiency; it is caused by food stagnation or cold injury. Since it is attributed to food/cold injury diarrhea, he still uses Niubangzi and Zicao; this is the third error. Even in cases of itching/collapse, internal deficiency, diarrhea, and rapid breathing, he administers cold-cooling agents; this is the fourth error. Zhao states that teeth-chattering indicates spleen-stomach cold injury, yet he refuses to abandon Niubangzi, Zicao, and Kushen. He fails to realize that excessive cold damages the pure and clear nature of the spleen-stomach. The Classics state: The Five Zang organs all receive Qi from the Stomach; the Stomach is the root of the Five Zang. Once Stomach Qi is deficient, death follows immediately. Yang Renzhai said: Various heat syndromes should not be abruptly removed; mild resolution is appropriate. Generally, without heat, smallpox cannot erupt, similar to planting beans which grow easily in warm weather. Ancient physicians assessed cold/warmth and推算 (calculated) luck cycles. Adhering to partial views inevitably harms people. Am I fond of debating? No, it is merely my desire to protect the young. (From *Xu Yi Shuo*)
[Hu Daqing's *Douzhen Bashiyi Lun*] Not seen.
Gao Wu said: Hu's Eighty-One Discourses largely follow Chen Wenxiu. Discourse Six states: One must not take Shengma Tang because relief has already occurred. Discourse Sixty-Nine states: Constipation and urinary retention result from neglecting relief. Discourse Seventy-Three states: Pediatric diseases should first be purged. They contradict each other so blatantly. (From *Douzhen Zhengzong*)
Zhu Yilin said: Hu Shibi Daqing wrote the Eighty-One Discourses. (From *Zhi Dou Dacheng Ji*)
[Xu Qian's *Ren Duan Lu*] Sixteen Volumes. Not seen.
Siku Quanshu Summary states: *Ren Duan Lu*, sixteen volumes, written by Xu Qian of the Ming Dynasty. Edited by his disciple Chen Kui. Xu Qian, courtesy name Zhongguang, was from Jiaxing. Chen Kui, courtesy name Jinfu, was from Xiushui. This book specifically discusses methods for treating smallpox, distinguishing the governance of the Five Zang, meridian transmission, observing form and color, and listing formulas. The final volume attaches methods for treating rashes. Note: Ancient records of smallpox are unclear. Only *Shulu Jieti* records Dong Ji's *Xiao'er Douzhen Lun* (Two Volumes), written during the Song Yuanyou era. However, that book is lost, and it is unknown if "Dou" refers to smallpox. Qian Yi's *Yao Zheng Zhenjue* details pediatric diseases comprehensively but does not address this matter. Only Zhou Mi's *Qidong Yeyu* states: Pediatric smallpox is indeed critical, but one must not disturb it. Zhao Bin said: Some use wine and noodles to induce sweating, which is incorrect. Others use Xiaodu Yin or Shengma Tang to resolve, which is also incorrect. Generally, outside of consolidating organ Qi, one should let nature take its course. However, if complications arise, medication becomes necessary. The listed formulas include *Benshi Fang* Nianjin San, Sijunzi Tang plus Huangqi (Astragali Radix), and seven dog flies ground fine and taken with wine to treat inverted crusts. Tianhuafen (Trichosanthis Radix) and Shed Snake Skin decocted together; Sheep Liver treats corneal opacity. These drugs are the same as today's. Perhaps human desires deepen daily, so the toxin root lies in Pre-Heaven, and eruption is triggered by seasonal Qi. Since Yuan and Ming dynasties, it has become a common ailment, and detailed prescriptions/theories only began then. Those focusing on consolidating Original Qi believe that strong Original Qi naturally expels toxic gas. Those focusing on attacking toxic gas believe that once the toxin is resolved, Original Qi remains safe. Thus, attack and tonification diverge, cold and warm therapies differ, and smallpox practitioners split into two camps. Arguing over sectarian views, this book uniquely assesses symptoms and applies treatments without bias, tracing origins and recording successful cases, fairly balancing both schools. Compared to those who establish rigid methods and play the zither with glued bridges, the difference is immeasurable.
[Wang Ji's *Dou Li Zhi Bian*] One Volume. Extant.
Preface states: In the winter of Gengyin year of Jiajing, abnormal warmth prevailed, smallpox disaster spread, and more than half died. I felt deep pity. Thus, I explored various books, found discussions on treating smallpox, compiled them into one section for emergency use, facilitating quick reference to avoid panic during illness. Physicians mostly follow Qian's theories or Chen's formulas; both have merits and flaws, lacking perfection. I felt unsatisfied. Later, I saw Mr. Wei Guiyan of Zhejiang's *Bao Ai Xin Jian*. His theory is based on Taiji; his treatment stems from unique insights. Truly surpassing predecessors and peers! My previous dissatisfaction is now resolved. How fortunate! His discussion on smallpox attributes it all to "excess fire toxin." This single phrase reveals his profound understanding of principles. Generally, male-female interaction involves indulgence, stirring the Five Zang, generating Jueyang Fire. The essence and blood of the Five Zang already harbor fire toxin. Through transformation, the male and female forms are created; thus, the infant's five zang and hundred bones are latent with fire toxin. Fire and Original Qi cannot coexist; they await the time to erupt. Hence, many are triggered by external qi; excess desire-fire is also external qi. Like attracts like; fire seeks dryness, water seeks moisture. Should they not respond? What I compile now lists various theories first, followed by Mr. Wei's辨析 (analysis), hoping to create a complete work where similarities, differences, merits, and flaws are clear, preventing confusion. Upon completion, I named it *Dou Li Zhi Bian*, printed it widely, sharing it with all. Following methods for treatment might prevent premature death. How could I selfishly keep it to one family? On the Winter Solstice day of November, Xinmao year of Jiajing, Wang Ji, styled Shengzhi, from Qimen, Xin'an, wrote the preface.
Siku Quanshu Summary states: *Dou Li Zhi Bian*, one volume, with attached formulas, one volume. Written by Wang Ji of the Ming Dynasty. Lists various physicians' methods first, then cites Mr. Wei of Zhejiang to analyze. Preface states: In Gengyin year of Jiajing, smallpox/rash prevailed, so I explored books, found discussions on smallpox, and compiled them. His theory on smallpox emphasizes Fire. Although smallpox is fetal fire toxin, constitution varies (deficiency/excess), requiring different attack/tonification approaches. Many mixed symptoms exist, so one cannot stick to one theory.
*[Dou Zhi Fu Fang]* One Volume. Extant.
Wang Ji said: Attached formulas total 153, all recorded in previous discourses. Observing the 16 formulas determined by Mr. Wei, the 153 seem useless. Yet I attach them to the end, intending to compile a complete work. Having theory without formulas does not broaden knowledge. Moreover, clinical treatment benefits from easy reference to avoid confusion.
[Gao Wu's *Douzhen Zhengzong*] Catalogue of Medical Treasures, Four Volumes. Extant.
Postscript states: Without a Shi Kuang (master musician), Shao music and Zheng sounds mix, and evil/righteousness cannot be distinguished. ... Yang ... Qiji (fine horses) and Nu Dai (inferior horses) share the stable, and tame/superior qualities are unrecognized. *Suwen*'s ... has been ... Why focus on sectarian doors? Orthodox books coexist, yet people do not know how to choose. Medicine is a benevolent art, not achievable by those with thin virtue but proficient skills. Since Xuanyuan and Qibo, although talents abound, some like Shouyou faced stabbing, and Jingneng fell into execution. Wise men preserve themselves, ignorant of... Unbenevolent to oneself, how can one be benevolent to others? I suspect historical texts prioritize rhetoric over substance; inheriting the medical lineage this way is like an unworthy son continuing ancestral legacy. Zhang Zhongjing of Han passed the Xiaolian exam, served as Grand Administrator of Changsha, and due to widespread mortality, wrote *Shanghan Lun* to save people; this is Orthodoxy. Writing "Life-Saving Books" afterwards is akin to the Lü clan usurping the Ying Qin dynasty. Qian Zhongyang of Song hid in Wenyang, responded to Emperor Renzong's enlightenment, suffered from generalized rheumatism, practiced medicine to heal himself, and wrote *Xiao'er Yao Zheng Zhi Jue* to care for infants; this is Orthodoxy. Creating formulas like Yigong San is akin to the Niu clan disrupting the Jin house. The orthodox lineage has been cut off for long; who can continue? ... Jin and Yuan succeeded each other; Hua Sha and Xia Yuzhu spanned two centuries, an unfortunate fortune. Then came Zhang Jiegou of Yishui, Li Mingzhi of Dongyuan, Hai Haizang of Guozhao, and Zhu Zhenheng of Jinhua. Ashamed of eating meat and wearing left-lapel robes, they studied in streams, devoted themselves to medicine, wrote books, and established teachings, imperishable for eternity. Their saving之功 (merit) rivals high officials. In our Holy Dynasty, many scholars and capable men. During Yongle, Liu Zongnong of Wuling, amidst literary pursuits, wrote *Yuji Wei Yi*; *Yijing Guoxiao* and *Shanghan Zabing Zhili*. During Hongzhi, Wang Jiezhai of Cixi, amidst political duties, wrote *Bencao Jiyao*, *Mingyi Zazhuo*, *Yilun Wenda*, all based on *Suwen*, collected in homes, recited by people, delicious and popular. Thus, Zhang, Li, Wang, Zhu are indeed sons of Zhang and Qian, and Liu, Wang... developed as grandsons. Thus, genealogy remained orderly. Formerly, three thousand disciples heard Confucius's teachings, but Zengzi's transmission alone obtained the orthodoxy. Orthodoxy is hard to obtain. So I dared to collect their discussions and methods to expand the heart of caring for infants. Alas, ... Only Song Chang could welcome the Prince of Dai as the son of Emperor Gaozu; previously, people thought the Young Emperor, Hengshan, Liang, Huaishan were descendants. During the Three Kingdoms standoff, only Zhuge Liang knew the First Lord was descended from Prince Jing of Zhongshan; previously, people thought Cao Cao was the hero. Orthodoxy is hard to recognize; I feel ashamed of this presumptuous collection. I presume metal, stone, silk, bamboo play alternately, knowing sounds differ, why need hearing? Hualou and limping turtles run together, recognizing pace speed, why need sight? Believing this collection is proper duty. As for my humble opinions, they are truly deaf/blind words. Moved, I write at the end of the scroll. On the Full Moon day of the first month, Jiwu year of Jiajing, Gao Wu of Siming inscribed.
[Quan Wan's *Douzhen Shi Yi Xin Fa*] Twelve Volumes (Mizhai Quan Shu divided into 32 Volumes). Extant.
Preface states: My family has practiced medicine and pulse diagnosis for generations, possessing unique transmissions. Following my late father's instructions, I observed that medical schools following charts blindly lead to getting lost on many paths. I therefore based myself on *Suwen* and *Nanjing*, sought in *Maijing*, attacked *Bencao*, and consulted Changsha, Hejian, Dongyuan, and Danxi. Unlocking gates, exploring mysteries, I grasped the essence. Daily records accumulated into volumes. For *Suwen*, there is a shallow explanation; for *Bencao*, pearl gathering; for *Maijue*, precise points; for *Shanghan*, limited measurement. Works like *Yimen Zhijin* and *Baoying Jiami* hold frog-in-a-well knowledge and wu-shu abilities; I dare not sell them to invite laughter. Only in smallpox, Qian used cooling/purging, Chen used warming/tonifying; laws differed. Those clinging to partial views could not understand the masters. My father analyzed and clarified: Zhongyang's cooling/purging addressed irritability and constipation/urinary retention. Wenzhong's warming/tonifying addressed diarrhea and cold limbs. Deficiency calls for tonification, excess for purging. This is "not destroying Heavenly Harmony, not adding to victory." I memorized this. Treating macules/rashes as taught, many were saved. I sighed at the goodness of ancient laws and the precision of my father's methods, beyond limited vision. Thus, I collected family teachings, compiled songs/mantras, named it *Shi Yi Xin Fa*, printed it, sharing with the world. Hoping my father's benevolent art shares fragrance with Qian and Chen, not just fading away. My father's name was Kuang, courtesy name Gongshu, third brother, pseudonym Juxuan. Time: Late December, 12th lunar month, 28th year of Jiajing (Jiyi You). Humble learner Chu Wan Quan bows and writes.
[*Douzhen Gezhi Yaolun*] Catalogue of Medical Treasures, Five Volumes. Extant.
[*Douzhen Qiwei*] Not seen.
Note: Above appears in Luotian County Gazetteer.
[Huang Lian's *Douzhen Quan Shu*] Ten Volumes. Extant.
Preface states: The key to treating smallpox is detailed in various books. Generally, adapting to illness and timing, the goal is preserving righteous Qi and resolving pathogenic Qi. Later generations do not know ancient legislation values Harmony above all. Partial learning and biases stick to corners. Those liking warming/tonifying ignore detoxifiers; those using only cooling miss Harmony...