〔亡名氏寒食散论〕隋志二卷 佚
〔寒食散汤方〕七录二十卷 佚
〔寒食散方〕七录二十卷 佚
〔曹氏（歙）解寒食散方〕佚
册府元龟曰。魏东平王翕撰解寒食散方。与皇甫谧所撰。并行于世。
〔皇甫氏（谧）曹歙论寒食散方〕七录二卷 佚
〔释氏（道洪）寒食散对疗〕隋志一卷 佚
〔释氏（智斌）解寒食散方〕隋志二卷 佚
〔解散论〕七录二卷 佚
〔亡名氏解寒食散论〕隋志二卷 佚
〔徐氏（叔向）解寒食散方〕七录六卷 佚
〔解散消息节度〕七录八卷 佚
〔解寒食散方〕新唐志十三卷 佚
〔释氏（慧义）寒食解杂论〕七录七卷 佚
〔亡名氏杂散方〕隋志八卷 佚
〔解散方〕七录十二卷 佚
〔解散论〕七录十二卷 佚
〔范氏（阙名）解散方〕七录七卷 佚
〔亡名氏解慧义解散方〕七录一卷 佚
〔服石论〕隋志一卷 佚
〔解散经论并增损寒食节度〕隋志一卷 佚
〔宋氏（尚）太一护命石寒食散〕隋志二卷 佚
〔亡名氏序服石方〕隋志一卷 佚
〔寒食散方（并）消息节度〕新唐志二卷 佚
〔陶氏（阙名）疗目方〕隋志五卷 佚
〔甘氏（浚之）疗耳眼方〕隋志十四卷 佚
〔龙树眼论〕崇文总目一卷（读书后志作三卷）存
赵希弁曰。右佛经龙树大士者。能治眼疾。或假其说。集治七十二种目病之方。
按朝鲜国医方类聚所辑。龙树菩萨眼论。即是书也。弟坚录出以为一卷。跋曰。世传龙树王菩萨能疗眼疾。
故往往假托。以神其书。史志着录。亦颇为繁。今如是书。文辞雅古。与外台秘要谢道人论相出入。而证治之法。
针镰之术。其精微非彼所及。又有波斯之法。与汉土用药不同等语。则或者隋唐间人。传录夷法者矣。白香山病
眼诗云。案上谩铺龙树论。盒中空捻决明丸。盖指是书也。且观其篇第。函盖备具。非出零残之余者宋志所谓龙
树眼论者。亦是耳。唯菩萨疗眼。未详所出。或曰。玄奘西域记。称龙猛善闲医药。隋志亦有龙树菩萨药方四卷。
而菩萨所撰大智度论。辨五种眼。疑后人凑合为言者。余素暗内典。未敢决也。
〔龙木论〕四卷 未见
刘 曰。此论莫所从出。世言龙木王菩萨之书。（幼幼新书）
〔秘传眼科龙木总论〕十卷 存
按是书方论。与圣济总录。幼幼新书所授相符。而自第一卷至第六卷。载七十二证方论。每条搀以审的歌。
第七卷。系宋人诸家名方。第八卷。针灸经。第九第十两卷。辨论药性。盖后人就其旧本。演以成编者也。狩谷
掖斋（望之）尝藏一本。写手精善。古香可爱。云。是应永中所钞者。考应永。即明洪武季年。据此。是书当是
宋元间人所编矣。万历中毅所黄氏所梓行。卷首附葆光道人秘传眼科一卷。每卷各以方论分篇。文本多讹。不易
读矣。顷日常阳丹墀天祥（元祯）示其所藏。大字钞本。原亦系黄刻。题曰秘传眼科龙木集。卷首不着葆光道人
书。
〔眼科龙木论〕国史经籍志一卷 存
按上辑在于危氏得效方第十六卷。较之龙树眼论。及龙木总论。全然别是为一家书。
〔日华子鸿飞集论〕一卷 存
题言曰。昔有日华子。北齐雁门人也。幼年好游猎。忽一日同行数人。各执弓矢。出于雁门。岭南见征鸿数
只飞过。坠于道傍。日华子又张弓而射之。群雁皆弃所舍庐去书二卷，日华子收之。乃览其文。是昔时皇帝岐伯
问答论眼证书。故曰鸿飞集论。
〔孙氏（思邈）银海精微〕二卷 存
四库全书提要曰。银海精微二卷。旧本题唐孙思邈撰。唐宋艺文志。皆不着录。思邈本传。亦不言有是书。
其曰银海者。盖取目为银海之义。苏轼雪诗。有冻合玉楼寒起栗。光摇银海眩生花句。瀛奎律髓。引王安石之说。
谓道书以肩为玉楼。目为银海。银海为目。仅见于此。然迄今无人能举安石所引。出何道书者。则安石以前。绝
无此说。其为宋以后书明矣。前有齐一经序。称管河北道时。得于同僚李氏。亦不着时代年月。莫知何许人也。
其辨析诸证。颇为明晰。其法补泻兼施。寒温互用。亦无偏主一格之弊。方技之家。率多根据托。但求其术之可用。
无庸核其书之必真。本草称神农。素问言黄帝。固不能一一确也，此书疗目之方。较为可
取。则亦就书论书而已。
〔亡名氏医眼针方论〕（艺文略。作医眼针钩方论。）崇文总目一卷 佚
陈诗庭曰。宋志有针眼钩方一卷。注云。针眼。一作眼针。不着撰人。亦即此书。
〔穆氏（昌叙）眼方〕（宋志。作穆昌绪疗眼诸方。注。绪。一作叙。）崇文总目一卷 佚
〔亡名氏审的眼药歌〕崇文总目三卷 佚
〔审的选要歌〕崇文总目一卷 佚
〔刘氏（皓）眼论准的歌〕（宋志。作审的歌。）艺文略一卷 存
审的歌发挥曰。详夫自古名人。无不从学而就功。推穷事理。尽因事以立文。须在理通。方当行用。若或言
词无据。即不足与讨论以从。幼岁此道留心。亦乃数世相传。岂敢妄违先哲。每逢同道。皆言眼疾有七十二般。
及问其数。名迹难言一半。今则谨按诸家眼论。夙夜搜求。敢推眼疾之名。果有七十二种。据其疾状。患者颇多。
论录为歌。以贻后代。又自古诸家之眼。各有条章。病状一一不同。数目皆书不足。或有画作图形。或有歌其药
性。虽则救人为切。详之理。未周圆。遂乃按其古今。缀为歌颂。名号审的歌矣。庶使心念其言。眼看疾状。认
识既不差错。治疗必有所凭。将用救人。永无伤横。近见庸医之辈。学不从师。自出胸襟。乱行针药。或即虚时
便泻。实则不宣。或则医嫩便针。疮痕割烙。或即不看血忌。触犯人神。或即误手太深。损于荣卫。因兹疼痛。
便致损伤。针刀触着五轮。汤药乖于脏腑。亦由病家无鉴。信任庸医。遂使可瘥之眸。永沉黑暗。忝为人子。曷
不愍伤，故书苦口之辞。发挥歌诀义理者也。
按是书世久失其传。考龙木总论。七十二证方论。每段搀以歌括。卷首又附审的歌发挥一篇。即知系刘皓所
撰。先子门人下毛木村友贤（美种）江都冈本椿年（可久）就龙木论中。录出以还旧观。刘书于是得再现幽光矣。
〔疗小儿眼论〕艺文略一卷 佚
〔亡名氏经验眼药方〕艺文略十卷 佚
〔眼论〕艺文略三卷 佚
〔楚人刘氏（豹子）眼论〕艺文略一卷 佚
〔倪氏（维德）原机启微〕医藏目录二卷 存
自序曰。医为儒者之一事。不知何代而两途之。父母至亲。有疾者而委之他人。俾他人之无亲者。乃操父母
之生死。一误谬。则终身不复。平日以仁推于人者。独不能以仁推于父母也。故于仁缺。朋友以义合。故赴其难。
难虽水火兵革勿顾。故周其急。急虽金玉粟帛弗吝。或疾则曰素不审。他者曰甲审。遂以甲者。渠者继曰乙亦审。
又更乙者。纷纭错扰。竟不能辨。此徒能周赴于疮痍。而不能携援于三一也。故于义缺。己身以爱为主。饮食滋
味。必欲美也。衣冠玩好。必欲佳也。嗣上续下。不敢轻也。疾至不识。任之妇人女子也。任之宗戚朋友也。任
之狂巫医卜也。至危犹不能辨。药误病笃。故于知缺。夫五常之中。三者云缺而不备。故为儒者。不可不兼夫医
也。故曰。医为儒者之一事。伤寒内伤。妇女小儿。皆医通习也。又不知何代而各科之。今世知某者曰专某科。
复指某者曰兼某科。又指某者曰非某科。殊不知古有扁鹊者。世重老人。则疗老人。世重妇女。则疗妇女。重小
儿。则又疗小儿。岂分异而治也。予耄矣。为儒者。则文章政事。致君泽民。不复妄拟也。为医者。伤
寒内伤。妇女小儿。颇为致力也。然论伤寒。则有张仲景论。内伤有李明之论。兼妇女小儿杂证者。有刘守真张
子和。中间括之以歌诗。析之以注解者。又不可以概举也。诸书已具。予不复更加筌凿也。惟叹其治眼一书。独
缺不全。虽杂见于诸书中。且不备不精。意以古人轻之。而不为之着说耶。抑亦授者之不真。而惟受之于浅薄耶。
使为医者。曰热也。风也。上焦有邪也。不为据其所自为。病者曰。目也。细事也。于命无击。不为重其所苦。
致有不睹不见。永不其悟也。予故不自以所论为妄。竟裒集为一书。因阴符经曰。心生于物。死于物。机在目。
故目之曰原机启微。呜呼。志于同者。则备也。事于异者。则分也。古之同者。不能以其所同。而授于人。故列
其所同。而为受同者之轨范。事异者。以才力不能同其同。竟分其所同。而置之为异。以是同源分异。遂失其同。
为儒为医。为伤寒内伤。妇女小儿者。出矣。噫同耶异耶。反此则不同不异也。予为此书。非异于目也。特为补
同者之缺耳。因为之序。以待识同者辨。洪武三年龙集庚戌上元前二日。敕山老人倪维德序。
苏州府志曰。倪维德。字仲贤。先为大梁人。徙居吴。世以医鸣。维德少受尚书于汤碧山。奇其才劝之仕。
曰。爵禄以济物。然有命焉。不可幸致。不若绍承医学。以济吾事。于是取内经。研其奥旨。欣然曰。医之道尽
是矣。操心仁浓。来谒即赴。窭人抱疾求治。维德授药。兼畀烹器。客问曰。药可宿备。瓦缶亦素具乎。维德指
室北隅。盖积数百枚。晚建别墅敕山。自号敕山老人。
〔薛氏（己）原机启微附录〕医藏目录一卷 存
自序略曰。眼目一科。世无全书。予每病焉。尝读南齐龙树王所着龙木论。篇章简略。其义未备。曩予承乏
留都。获敕山老人原机启微。其词古。其论确。刀圭之玄。刀剂之神。炮HT 之精。条分缕析。气运该通。可谓见
道分明。得内经之旨。予嘉之。一日三复。不能去手。尝采诸书中治眼方法。附绣梓传诸四方矣。予将葬睹。卜
地于敕山之麓。怀贤吊古。庐墓丘墟。无复得斯人矣。斯集也。阳湖祠部叙之于前。兹又摘玉机微义论方。附于
卷末。复梓以广其传。毕予之志而已。
〔亡名氏七十二证眼论〕文渊阁书目一部一册（ 竹堂书且作一卷）未见
〔七十二证眼科歌诀〕文渊阁书目一部一册阙（ 竹堂书目作一卷）未见
〔眼科口诀〕文渊阁书目一部一册（ 竹堂书目作一卷）未见
〔石氏（光明）家传方〕国史经籍志一卷 未见
〔顾氏（鼎臣）医眼方论〕国史经籍志一卷 未见
〔亡名氏明目至宝〕国史经籍志四卷 未见
〔眼科捷〕读书敏求记一卷 未见
钱曾曰。赵清常得此书于洪州李念襄。李传写于道士蓝田玉。蓝幸于世庙。名位显隆。旋以不循道瘐死。
此盖录内府秘藏本也。
〔还睛秘论〕读书敏求记一卷 未见
钱曾曰。旧钞本不着撰人。详论目病之所由起。而续之以治之之法。深心于眼科者也。
〔顾氏（可学）眼科对证经验方〕国史经籍志一卷 未见
〔胡氏（永年）明目方〕国史经籍志一卷 未见
〔张氏（景隆）眼目对证心法〕国史经籍志一卷 未见
〔亡名氏眼科拨云图集〕 二卷 未见
〔味斋经验眼论方〕一卷 未见
按上二书见于澹生堂书目。
〔四要集〕医藏目录四卷 未见
〔彭氏（用光）简易便览眼目方〕医藏目录四卷 未见
〔李氏（阙名）心授鸿飞仙丹辨证〕医藏目录一卷 未见
〔亡名氏眼目神验方〕医藏目录一卷 未见
〔神机着略〕医藏目录卷阙 未见
〔宜明眼科〕未见
按上见于本草纲目。
〔李氏（药师）金 秘论〕十二卷 未见
四库全书提要曰。金 秘论十二卷。旧本题梁溪流寓李药师撰。不知何许人。自序称唐李靖以三等法教士。
故以三等法治病。药师之称。适符靖字。殆亦寓名欤。其书分十二门。皆论医目之法。故曰金 。盖取佛书金
刮眼之义也。
〔仆氏（镛）杏庄集〕未见
按〔亡名氏明目良方〕二卷 存
饶铎序曰。愚自早岁。观书过度。患目旬月。遍求之医弗能愈。一日先人乐志翁谓不肖曰。昔有一老军。以
眼科鸣世。还自辽阳。曾惠书一帙。宝藏久矣。子何不考是书以求其效。不肖于是展诵三复。如所谓医瘴证候。
轮廓根源。及眼目形状。治要诗诀。靡不具载。遂令医者按方用药。倏觉双目了然。后初闻者为之骇愕。先人又
喜而谓之曰。是书捷效如此。不可私于一己。异日倘得一官。当捐俸镂板。以广其传。亦济人利物之一端也。呜
呼，先人用心仁矣。今不肖幸而述。录而锓。亦不忘先人之命乎。
〔龚氏（廷贤）秘授眼科百效全书〕三卷 未见
〔哀氏（学渊）秘传眼科七十二证全书〕六卷 存
〔医氏（甫嘉）眼科指迷良方〕未见
按上见于医学正印种子编附记。
〔亡名氏秘传明目直指〕三卷 存
〔亡名氏眼科全书〕三卷 存
王协抄刻始末述略曰。余以辛卯。循序入都。应明经廷试。候选吏部。偶过京山友人秦公绪馆中。见案头有
眼科抄本一部。披阅竟觉其有异。盖世之专门是科者。止云七十二证。此则一倍有奇。前序列形证。后则因证配
【无名氏《寒食散论》】隋代经籍志记载为二卷，已失传。
【《寒食散汤方》】七录记载为二十卷，已失传。
【《寒食散方》】七录记载为二十卷，已失传。
【曹氏（歙）《解寒食散方》】已失传。
《册府元龟》记载：魏国东平王曹翕撰写了解除寒食散毒性的方书，与皇甫谧所撰写的著作并行于世。
【皇甫氏（谧）《曹歙论寒食散方》】七录记载为二卷，已失传。
【释氏（道洪）《寒食散对疗》】隋代经籍志记载为一卷，已失传。
【释氏（智斌）《解寒食散方》】隋代经籍志记载为二卷，已失传。
【《解散论》】七录记载为二卷，已失传。
【无名氏《解寒食散论》】隋代经籍志记载为二卷，已失传。
【徐氏（叔向）《解寒食散方》】七录记载为六卷，已失传。
【《解散消息节度》】七录记载为八卷，已失传。
【《解寒食散方》】新唐书经籍志记载为十三卷，已失传。
【释氏（慧义）《寒食解杂论》】七录记载为七卷，已失传。
【无名氏《杂散方》】隋代经籍志记载为八卷，已失传。
【《解散方》】七录记载为十二卷，已失传。
【《解散论》】七录记载为十二卷，已失传。
【范氏（佚名）《解散方》】七录记载为七卷，已失传。
【无名氏《解慧义解散方》】七录记载为一卷，已失传。
【《服石论》】隋代经籍志记载为一卷，已失传。
【《解散经论并增损寒食节度》】隋代经籍志记载为一卷，已失传。
【宋氏（尚）《太一护命石寒食散》】隋代经籍志记载为二卷，已失传。
【无名氏《序服石方》】隋代经籍志记载为一卷，已失传。
【《寒食散方（并）消息节度》】新唐书经籍志记载为二卷，已失传。
【陶氏（佚名）《疗目方》】隋代经籍志记载为五卷，已失传。
【甘氏（浚之）《疗耳眼方》】隋代经籍志记载为十四卷，已失传。
【《龙树眼论》】崇文总目记载为一卷（《读书后志》作三卷），现存。
赵希弁说：上述提到的佛经中龙树大士，能治疗眼疾。有人假托其名，收集了治疗七十二种眼病的方剂。
据朝鲜《医方类聚》所辑录，《龙树菩萨眼论》就是这本书。其弟坚将其摘录整理为一卷，并在跋文中说：世间流传龙树王菩萨能治疗眼疾，因此往往假托其名，以神化此书。史志目录著录的此类书籍颇为繁多。如今像这样一本书，文辞典雅古朴，与《外台秘要》中谢道人论述的内容大致相同，但其证治方法和针镰之术的精微之处，却不是后者所能比及的。书中还有关于波斯的方法，以及与中原地区用药不同的说法，这可能是隋唐时期的人传录西域医术的结果。白居易（白香山）患眼病诗中说：“案上谩铺龙树论，盒中空捻决明丸。”大概指的就是这本书。而且看它的篇章结构，涵盖完备，不是从残缺不全的残本中拼凑而成的。宋代经籍志中所说的《龙树眼论》，也是这类书罢了。只是关于菩萨治疗眼疾的记载，不详出自何处。有人说，《玄奘西域记》称龙猛菩萨精通医药，隋代经籍志也有《龙树菩萨药方》四卷，而菩萨所撰写的《大智度论》中辨析了五种眼，怀疑是后人凑合而成的言论。我向来不熟悉佛教经典，不敢妄下结论。
【《龙木论》】四卷，未见。
刘曰：此书的出处无从考证。世人说是龙木王菩萨的著作。（引自《幼幼新书》）
【《秘传眼科龙木总论》】十卷，现存。
按：本书的方论，与《圣济总录》、《幼幼新书》所载相符。其中第一卷至第六卷，记载了七十二种病症的方论，每条都夹杂有“审的歌”。第七卷，收录了宋代各家名方。第八卷，是针灸经典。第九、第十两卷，辨析药物性质。这大概是后人根据旧本扩充编撰而成的。狩谷掖斋（望之）曾收藏一本，抄写精良，古香可爱，说是应永年间抄写的。考应永即明朝洪武末年。据此推断，这本书应该是宋元间人编纂的。万历年间，毅所黄氏刊行此书，卷首附有葆光道人《秘传眼科》一卷。每卷各以方论分篇，文本多有讹误，不易阅读。近日，常阳丹墀天祥（元祯）展示他所收藏的大字抄本，原本也是黄刻本，题名为《秘传眼科龙木集》，卷首没有葆光道人的书。
【《眼科龙木论》】《国史经籍志》记载为一卷，现存。
按：上述辑录在于危氏《得效方》第十六卷，与《龙树眼论》及《龙木总论》完全不同，是一家独立的书籍。
【《日华子鸿飞集论》】一卷，现存。
题言说：昔日有位日华子，是北齐雁门人。年轻时喜欢游猎，有一天同行几人，各自拿着弓箭，走出雁门。在岭南看见几只征鸿飞过，掉落在路边。日华子又拉弓射之，群雁都抛弃了巢穴离去。书上记载了两卷，日华子捡拾起来，阅览其中的文字，是昔日皇帝与岐伯问答讨论眼疾确诊的文章，所以叫《鸿飞集论》。
【孙氏（思邈）《银海精微》】二卷，现存。
《四库全书提要》说：《银海精微》二卷，旧题唐代孙思邈撰写。唐宋艺文志均未著录。孙思邈的本传中，也不提有此书。所谓“银海”，大概是取眼睛为银海的意思。苏轼雪诗中有“冻合玉楼寒起栗，光摇银海眩生花”句。《瀛奎律髓》引用王安石的说法，认为道书以肩膀为玉楼，以眼睛为银海。“银海”指眼睛，仅见于此处。然而至今没有人能举出王安石所引用的道书出处，那么在王安石之前，绝对没有这种说法，这显然是宋以后的书，这是很明显的。前面有齐一经的序，称他在管理河北道时，从同僚李氏处得到此书，也未注明时代年月，不知是何许人也。书中辨析各种病症，颇为清晰。其治疗方法补泻兼施，寒温互用，也没有偏执一格弊端。从事方技的人，大多依托古人，只要技术可用，不必核实书籍是否一定真实。本草称神农，素问言黄帝，本来就不能一一确证。这本书治疗眼疾的方剂，较为可取，也就就书论书罢了。
【无名氏《医眼针方论》】（《艺文略》作《医眼针钩方论》），崇文总目记载为一卷，已失传。
陈诗庭说：宋代经籍志有《针眼钩方》一卷，注解说：针眼，一作眼针，不著作者。也就是这本书。
【穆氏（昌叙）《眼方》】（宋代经籍志作《穆昌绪疗眼诸方》，注：绪，一作叙），崇文总目记载为一卷，已失传。
【无名氏《审的眼药歌》】崇文总目记载为三卷，已失传。
【《审的选要歌》】崇文总目记载为一卷，已失传。
【刘氏（皓）《眼论准的歌》】（宋代经籍志作《审的歌》），《艺文略》记载为一卷，现存。
《审的歌发挥》说：详查自古名人，无不通过学习而成就功业，推究事理，完全依据事物来立文章，必须在道理通晓的情况下，才能施行应用。如果言辞没有依据，就不值得与之讨论从而跟随学习。我年幼时就留心此道，也是数世相传，岂敢违背先哲？每逢遇到同道中人，都说眼疾有七十二种。等到询问具体数目和名称，难以说出一半。如今则谨慎地按照各家眼论，日夜搜求，敢于推演眼疾的名称，果然有七十二种。根据其疾病症状，患病者很多。论述记录成歌诀，以留给后代。又自古各家关于眼的论述，各有条理章节，病情症状各不相同，数目都书写不完。有的绘制图形，有的歌颂药物性质。虽然救人急切，但详细推究道理，并不周全。于是考察古今，缀连成歌颂，命名为《审的歌》。希望使人心念其言语，眼看疾病症状，认识既不差错，治疗必有依据。用来拯救他人，永远没有伤害。近来见到庸医之辈，学习不从师承，擅自发挥胸臆，乱用针药。有的在虚证时反而泻下，实证时反而宣散；或者医生稚嫩便施针，疮痕割烙；或者不看血忌之日，触犯人神；或者误刺手太深，损伤营卫，因此疼痛，导致损伤。针刀触碰到五轮，汤药违背脏腑规律。也因为病人缺乏鉴别，信任庸医，致使可以治愈的眼睛，永远陷入黑暗。愧为人子，怎能不怜悯悲伤？所以写下苦口之言，发挥歌诀义理。
按：这本书世间久已失传。考证《龙木总论》七十二证方论，每段夹杂歌括，卷首又附《审的歌发挥》一篇，就知道是刘皓所撰写。先父的门人下毛木村友贤（美种）、江都冈本椿年（可久）从《龙木论》中摘录出来，恢复其旧观。刘氏之书于是得以重现光辉。
【《疗小儿眼论》】《艺文略》记载为一卷，已失传。
【无名氏《经验眼药方》】《艺文略》记载为十卷，已失传。
【《眼论》】《艺文略》记载为三卷，已失传。
【楚人刘氏（豹子）《眼论》】《艺文略》记载为一卷，已失传。
【倪氏（维德）《原机启微》】《医藏目录》记载为二卷，现存。
自序说：医学是儒者的事情之一，不知从哪个朝代开始分为两途。父母至亲，有病却委托给他人，让没有亲属关系的人掌握父母的生死。一旦误谬，终身无法挽回。平日以仁爱推及他人的人，唯独不能将仁爱推及父母，所以在“仁”上有缺失。朋友以义结合，所以赴难。难虽涉及水火兵革也不顾惜，所以周济急难。急难虽涉及金玉粟帛也不吝惜，但在疾病面前却说素不相识，别人说甲懂，于是以甲继任，乙也说懂，又更替乙，纷纭错扰，最终不能辨别。这只能周济应付疮痍，而不能在三一（可能指根本或整体）方面给予援助，所以在“义”上有缺失。自身以爱为主，饮食滋味，一定要美味；衣冠玩好，一定要精美。继承祖先、养育后代，不敢轻慢。疾病来了却不识，委托给妇人女子，委托给宗族亲戚朋友，委托给狂巫医卜。到了危险境地还不能辨别，药物误用导致病情加重，所以在“知”上有缺失。五常之中，仁、义、知三者缺失而不具备，所以作为儒者，不可不兼修医学。所以说：医学是儒者的事情之一。伤寒、内伤、妇女、小儿，都是医生通习的。又不知从哪个朝代开始有了各科之分。现在知道某人专攻某科，又指某人兼攻某科，又指某人非某科。殊不知古代有扁鹊，世重老人，就治疗老人；世重妇女，就治疗妇女；重小儿，就又治疗小儿，难道要分异而治吗？我已年老，作为儒者，则在文章政事、致君泽民方面，不再妄加比拟。作为医生，在伤寒、内伤、妇女、小儿方面，颇为致力。然而论述伤寒，则有张仲景的论述；内伤有李明之的论述；兼治妇女小儿杂证的，有刘守真、张子和。中间用诗歌概括、注解分析的，又不能一一列举。诸书已经具备，我不再多加斧凿。只是感叹治疗眼睛的书籍，单独缺失不全。虽然杂乱见于诸书中，但不完备不精妙。意思是古人轻视它，不为它著说呢？还是传授者不真，只接受于浅薄之人呢？使得医生说是热邪、风邪、上焦有邪，不依据其本源，病人说是眼睛，小事而已，对生命无影响，不重视其痛苦，导致看不见，永不醒悟。所以我不自以为所论荒谬，竟收集成书。因《阴符经》说：“心生于物，死于物，机在目。”所以命名为《原机启微》。唉！有志于同道的人，就会完备；致力于异道的人，就会分裂。古代的同道者，不能以其所同授于人，所以列出其所同，作为接受同道者的规范。致力于异道的人，因为才力不能同其同，竟分裂其所同，置之为异。因此同源分异，遂失其同。成为儒者、医者，成为治疗伤寒内伤、妇女小儿的人，出现了。噫！是同还是异？反过来就既不同也不异。我写这本书，并非异于眼睛，特为补充同道者的缺失罢了。因此作序，等待识同者辨别。洪武三年庚戌岁上元前二日，敕山老人倪维德序。
苏州府志记载：倪维德，字仲贤，先是梁国人，迁徙居住到吴地。世代以医术闻名。倪维德年轻时向汤碧山受尚书学业，汤碧山赏识他的才华，劝他做官。他说：爵禄是用来济世救物的，但有命运安排，不可侥幸获得。不如继承医学，以完成我的事业。于是取《内经》，研究其奥旨，欣然说：医道的精髓都在这里了。心存仁爱浓厚，前来就诊的就立即接待。贫穷人生病求治，倪维德给药，同时提供炊具。客人问：药可以预先备好，瓦罐也素来具备吗？倪维德指向房间北角，堆积了数百枚。晚年建造别墅敕山，自号敕山老人。
【薛氏（己）《原机启微附录》】《医藏目录》记载为一卷，现存。
自序大意说：眼科这一科，世间没有全书。我常常为此苦恼。曾经读南齐龙树王所著的《龙木论》，篇章简略，其义未备。从前我暂留都城，获得敕山老人《原机启微》，其词古朴，其论确切，刀圭之玄妙，刀剂之神效，炮制之精细，条分缕析，气运贯通，可以说是见解分明，深得《内经》宗旨。我赞赏它，一日反复阅读，不能放手。曾经采集诸书中治疗眼疾的方法，附刻印传播四方。我将埋葬父亲，在敕山脚下占卜墓地，怀念贤人吊唁古人，在丘墟建庐守墓，再也得不到这个人了。这个文集，阳湖祠部在前面叙述，这里又摘取《玉机微义》论方，附在卷末，再次刻印以广泛传播，完成我的心愿罢了。
【无名氏《七十二证眼论》】《文渊阁书目》一部一册（《竹堂书目》作一卷），未见。
【《七十二证眼科歌诀》】《文渊阁书目》一部一册缺（《竹堂书目》作一卷），未见。
【《眼科口诀》】《文渊阁书目》一部一册（《竹堂书目》作一卷），未见。
【石氏（光明）《家传方》】《国史经籍志》记载为一卷，未见。
【顾氏（鼎臣）《医眼方论》】《国史经籍志》记载为一卷，未见。
【无名氏《明目至宝》】《国史经籍志》记载为四卷，未见。
【《眼科捷》】《读书敏求记》记载为一卷，未见。
钱曾说：赵清常在洪州李念襄处得到此书，李传写于道士蓝田玉。蓝在世庙时期，名位显赫隆盛，随即因不循道法囚死。这大概是录自内府秘藏本。
【《还睛秘论》】《读书敏求记》记载为一卷，未见。
钱曾说：旧钞本不著作者。详细论述眼病产生的原因，接着讲述治疗方法，深切关注眼科。
【顾氏（可学）《眼科对证经验方》】《国史经籍志》记载为一卷，未见。
【胡氏（永年）《明目方》】《国史经籍志》记载为一卷，未见。
【张氏（景隆）《眼目对证心法》】《国史经籍志》记载为一卷，未见。
【无名氏《眼科拨云图集》】二卷，未见。
【《味斋经验眼论方》】一卷，未见。
按：上述两书见于《澹生堂书目》。
【《四要集》】《医藏目录》记载为四卷，未见。
【彭氏（用光）《简易便览眼目方》】《医藏目录》记载为四卷，未见。
【李氏（佚名）《心授鸿飞仙丹辨证》】《医藏目录》记载为一卷，未见。
【无名氏《眼目神验方》】《医藏目录》记载为一卷，未见。
【《神机着略》】《医藏目录》卷阙，未见。
【《宜明眼科》】未见。
按：上述见于《本草纲目》。
【李氏（药师）《金 秘论》】十二卷，未见。
《四库全书提要》说：《金 秘论》十二卷，旧题梁溪流寓李药师撰写，不知是何处人。自序称唐代李靖以三等法教士，所以以三等法治病。药师之称，恰好符合靖字，大概也是化名吧。这本书分十二门，都论述医治眼睛的方法，所以叫《金 》。大概是取佛书金刮眼的意义。
【仆氏（镛）《杏庄集》】未见。
按【无名氏《明目良方》】二卷，现存。
饶铎序说：我自幼年起，看书过度，患眼疾一个月，遍求医生不能痊愈。一天，先父乐志翁对我说：昔日有一位老军，以眼科闻名于世，从辽阳回来，曾赠我一书，珍藏已久，你何不考察此书以求疗效？于是我展读再三，如所谓的医瘴证候、轮廓根源，以及眼目形状、治要诗诀，无不具备。于是令医生按方用药，忽然觉得双眼明亮。起初听到的人为之惊愕。先父又高兴地对他说：这本书见效如此快捷，不可私藏于一己。他日倘若得一官职，应当捐出俸禄刻板印刷，以广泛传播，这也是济人利物的一种方式啊。唉，先父用心仁爱啊。如今我不幸而述说、记录并刻印，也不忘先父的教诲。
【龚氏（廷贤）《秘授眼科百效全书》】三卷，未见。
【哀氏（学渊）《秘传眼科七十二证全书》】六卷，现存。
【医氏（甫嘉）《眼科指迷良方》】未见。
按：上述见于《医学正印种子编》附记。
【无名氏《秘传明目直指》】三卷，现存。
【无名氏《眼科全书》】三卷，现存。
王协抄刻始末述略说：我在辛卯年，按顺序进入京城，参加明经廷试，候选吏部。偶然经过京山友人秦公绪的馆舍，见案头有一部眼科抄本，翻阅完觉得其中有异样。世上专门研究这一科的，只说七十二证，这本则多出一倍有余。前列序列形证，后则因证配
[Anonymous *Lun Hanshi San* (Treatise on Cold Food Powder)] Two volumes recorded in the Sui Dynasty bibliography; lost.
[*Hanshi San Tang Fang* (Decoction Formula for Cold Food Powder)] Twenty volumes recorded in *Qilu*; lost.
[*Hanshi San Fang* (Formula for Cold Food Powder)] Twenty volumes recorded in *Qilu*; lost.
*Cao Shi (She)* *Jie Hanshi San Fang* (Cao She's Formula for Resolving Cold Food Powder); lost.
*Cefu Yuangui* records: Cao Xi, Prince of Dongping of Wei, wrote a formula book for resolving Cold Food Powder, which circulated alongside works by Huangfu Mi.
[Huangfu Shi (Mi) *Cao She Lun Hanshi San Fang* (Huangfu Mi on Cao She's Treatise on Cold Food Powder)] Two volumes recorded in *Qilu*; lost.
[Shi Shi (Daohong) *Hanshi San Dui Liao* (Buddhist Monk Daohong's Comparative Treatment of Cold Food Powder)] One volume recorded in the Sui Dynasty bibliography; lost.
[Shi Shi (Zhibin) *Jie Hanshi San Fang* (Buddhist Monk Zhibin's Formula for Resolving Cold Food Powder)] Two volumes recorded in the Sui Dynasty bibliography; lost.
[*Jie San Lun* (Treatise on Resolution)] Two volumes recorded in *Qilu*; lost.
[Anonymous *Jie Hanshi San Lun* (Anonymous Treatise on Resolving Cold Food Powder)] Two volumes recorded in the Sui Dynasty bibliography; lost.
[Xu Shi (Shuxiang) *Jie Hanshi San Fang* (Xu Shuxiang's Formula for Resolving Cold Food Powder)] Six volumes recorded in *Qilu*; lost.
[*Jie San Xiaoxi Jiedu* (Regulations on the Moderation of Resolution)] Eight volumes recorded in *Qilu*; lost.
[*Jie Hanshi San Fang* (Formula for Resolving Cold Food Powder)] Thirteen volumes recorded in the *New Book of Tang Bibliography*; lost.
[Shi Shi (Huiyi) *Hanshi Jie Za Lun* (Buddhist Monk Huiyi's Miscellaneous Treatise on Cold Food Resolution)] Seven volumes recorded in *Qilu*; lost.
[Anonymous *Za San Fang* (Anonymous Miscellaneous Powder Formulas)] Eight volumes recorded in the Sui Dynasty bibliography; lost.
[*Jie San Fang* (Formula for Resolution)] Twelve volumes recorded in *Qilu*; lost.
[*Jie San Lun* (Treatise on Resolution)] Twelve volumes recorded in *Qilu*; lost.
[Fan Shi (Anonymous) *Jie San Fang* (Fan Family's Formula for Resolution)] Seven volumes recorded in *Qilu*; lost.
[Anonymous *Jie Huiyi Jie San Fang* (Anonymous Formula for Resolving Huiyi's Resolution)] One volume recorded in *Qilu*; lost.
[*Fu Shi Lun* (Treatise on Ingesting Stones)] One volume recorded in the Sui Dynasty bibliography; lost.
[*Jie San Jing Lun Bing Zengsun Hanshi Jiedu* (Scripture and Treatise on Resolution with Modifications to Cold Food Regulations)] One volume recorded in the Sui Dynasty bibliography; lost.
[Song Shi (Shang) *Taiyi Humin Shi Hanshi San* (Song Shang's Taiyi Protecting Life Stone Cold Food Powder)] Two volumes recorded in the Sui Dynasty bibliography; lost.
[Anonymous *Xu Fu Shi Fang* (Anonymous Preface to Ingesting Stone Formulas)] One volume recorded in the Sui Dynasty bibliography; lost.
[*Hanshi San Fang (Bing) Xiaoxi Jiedu* (Cold Food Powder Formulas with Moderation Regulations)] Two volumes recorded in the *New Book of Tang Bibliography*; lost.
[Tao Shi (Anonymous) *Liao Mu Fang* (Tao Family's Formula for Treating Eyes)] Five volumes recorded in the Sui Dynasty bibliography; lost.
[Gan Shi (Junzhi) *Liao Er Yan Fang* (Gan Junzhi's Formula for Treating Ears and Eyes)] Fourteen volumes recorded in the Sui Dynasty bibliography; lost.
[*Longshu Yan Lun* (Dragon Tree Eye Treatise)] One volume recorded in *Chongwen Zongmu* (Three volumes in *Dushu Houzhi*); extant.
Zhao Xibian stated: The aforementioned Dragon Tree Mahasattva from Buddhist scriptures was able to treat eye diseases. Some fabricated theories under his name, compiling formulas for treating seventy-two types of eye diseases.
According to the compilation in Korea's *Yifang Leiju*, *Longshu Pusa Yan Lun* (Dragon Tree Bodhisattva Eye Treatise) is this very book. Its younger brother Jian extracted it into one volume. The postscript states: The world transmits that King Dragon Tree Bodhisattva can treat eye diseases, so people often falsely attribute books to him to mystify them. Historical bibliographies record many such works. This particular book has elegant and ancient language, similar to the discussion by Daoist Xie in *Waitai Miyao*, but its methods for syndrome differentiation and treatment, as well as the subtlety of needle and scalpel techniques, surpass the latter. It also mentions Persian methods differing from Chinese herbal usage, suggesting it might be a transcription of foreign medical methods during the Sui or Tang dynasties. Bai Juyi (Bai Xiangshan) wrote in his poem on eye disease: "The desk is casually spread with the Longshu Treatise, / The box holds empty rolling of Cassia pills." This likely refers to this book. Moreover, its chapters are comprehensive, not pieced together from fragmented remains. The *Longshu Yan Lun* mentioned in the Song Dynasty bibliography is also of this kind. However, the origin of the Bodhisattva treating eyes is unclear. Some say *Xuanzang's Records of the Western Regions* mentions Nagarjuna (Long Meng) being skilled in medicine, and the Sui bibliography lists *Longshu Pusa Yao Fang* (Dragon Tree Bodhisattva Medical Formulas) in four volumes. Nagarjuna's *Mahaprajnaparamita Sastra* discusses five types of eyes. It is suspected to be a later fabrication. I am unfamiliar with Buddhist canon and dare not decide.
[*Longmu Lun* (Dragon Wood Treatise)] Four volumes; not seen.
Liu stated: The origin of this treatise is unknown. The world says it is the work of Dragon Wood King Bodhisattva. (Cited from *Youyou Xinshu*)
[*Mizhuan Yanke Longmu Zonglun* (Secretly Transmitted Ophthalmology Longmu General Treatise)] Ten volumes; extant.
Note: The formulas and discussions in this book correspond with those in *Shengji Zonglu* and *Youyou Xinshu*. Volumes 1 to 6 contain formulas and discussions for seventy-two syndromes, each interspersed with "Shen De Ge" (Accurate Song). Volume 7 contains famous formulas from various Song dynasty physicians. Volume 8 covers acupuncture classics. Volumes 9 and 10 discuss drug properties. This appears to be a compilation expanded by later authors from an old version. Shouya Yasaï (Wangzhi) once owned a copy, excellently copied with an antique charm, said to be transcribed during the Eio period (corresponding to the late Hongwu era of Ming). Thus, this book was likely compiled during the Song-Yuan period. During the Wanli era, Huang Shi of Yisuo published it, attaching Baoguang Daoren's *Mizhuan Yanke* (Secretly Transmitted Ophthalmology) to the frontispiece. Each volume is divided into chapters by formula and discussion, but the text has many errors and is difficult to read. Recently, Changyang Danchi Tianxiang (Yuanzhen) showed me his large-character manuscript copy, originally from the Huang edition, titled *Mizhuan Yanke Longmu Ji* (Secretly Transmitted Ophthalmology Longmu Collection), without Baoguang Daoren's book at the front.
[*Yanke Longmu Lun* (Ophthalmology Dragon Wood Treatise)] One volume recorded in *Guoshi Jingjizhi*; extant.
Note: The above excerpt is found in Volume 16 of Yuwei's *Defang Fang*. It is completely distinct from *Longshu Yan Lun* and *Longmu Zonglun*, belonging to a different school.
[*Rihuazi Hongfei Ji Lun* (Rihuazi's Swan Flight Collection Treatise)] One volume; extant.
The title statement says: In the past, there was a Rihuazi, a native of Yanmen from Northern Qi. In his youth, he enjoyed hunting. One day, several companions went out from Yanmen with bows and arrows. In Lingnan, they saw several migratory geese flying over, falling by the road. Rihuazi drew his bow to shoot, and the flock abandoned their nests and left. The book records two volumes. Rihuazi collected them and read the text, which was a dialogue between the Emperor and Qibo discussing eye disease diagnosis from ancient times, hence named *Hongfei Ji Lun* (Swan Flight Collection Treatise).
[Sun Shi (Simiao) *Yinhai Jingwei* (Sun Simiao's Essence and Subtlety of the Silver Sea)] Two volumes; extant.
*Siku Quanshu Tiyao* (Outline of the Complete Library of the Four Treasuries) states: *Yinhai Jingwei* consists of two volumes, traditionally attributed to Tang dynasty Sun Simiao. Neither Tang nor Song bibliographies list it. Sun Simiao's biography does not mention this book. "Yinhai" (Silver Sea) likely refers to the eyes, derived from Su Shi's poem line "Light shakes the Silver Sea dazzling flowers." *Yingkai Lvsui* cites Wang Anshi's view that Daoist texts call shoulders "Jade Towers" and eyes "Silver Sea." "Silver Sea" referring to eyes appears only here. Yet no one can cite the Daoist text Wang Anshi referred to, meaning this concept did not exist before Wang Anshi. Thus, it is clearly a Song dynasty or later work. There is a preface by Qi Yijing, claiming he obtained it from colleague Li while managing Hebei Circuit, without dating it. The analysis of syndromes is clear. Its methods combine tonification and purging, cold and warm therapies, avoiding bias. Practitioners often attribute works to ancients for credibility; as long as the technique is useful, verifying authenticity is unnecessary. Bencao attributes to Shennong, Suwen to Huangdi; exactness is hard to prove. The eye formulas in this book are relatively valuable, so we judge the book on its own merits.
[Anonymous *Yiyan Zhen Fanglun* (Anonymous Needle Methods for Treating Eyes Treatise)] (*Yiwenuel* calls it *Yiyan Zhenghou Fanglun*), One volume recorded in *Chongwen Zongmu*; lost.
Chen Shiting said: Song bibliography lists *Zhenyan Gou Fang* (Needle Eye Hook Formula) in one volume, noting "Zhenyan" is also "Yanzhen," author unknown. This is the same book.
[Mu Shi (Changxu) *Yan Fang* (Mu Changxu's Eye Formula)] (Song bibliography calls it *Mu Changxu Liaoyan Zhu Fang*, note: Xu is also written as Xu), One volume recorded in *Chongwen Zongmu*; lost.
[Anonymous *Shen De de Yao Ge* (Anonymous Accurate Eye Medicine Song)] Three volumes recorded in *Chongwen Zongmu*; lost.
[*Shen De Xuanya Ge* (Accurate Essential Songs)] One volume recorded in *Chongwen Zongmu*; lost.
[Liu Shi (Hao) *Yan Lun Zhun de Ge* (Liu Hao's Standard Song for Eye Treatise)] (Song bibliography calls it *Shen de Ge*), One volume recorded in *Yiwenuel*; extant.
*Shen de Ge Fahui* (Elucidation of Accurate Songs) states: Since ancient times, famous scholars achieved merit through learning, investigating principles, and writing based on facts. One must understand the theory before application. Without evidence, words are worthless. I paid attention to this field since childhood, passed down through generations, daring not violate ancestors' wisdom. Whenever meeting peers, they said there are seventy-two types of eye diseases. When asked for details, names were hard to recall. Now, carefully consulting various eye treatises, searching day and night, I dare to propose the names of seventy-two eye diseases. Based on symptoms, many suffer. I recorded these as songs for future generations. Ancient eye treatises had chapters, varying symptoms, too numerous to write fully. Some drew diagrams, some sang drug properties. While urgent for saving lives, the reasoning was incomplete. Thus, examining ancient and modern sources, I composed songs named *Shen de Ge* (Accurate Song). May hearts remember the words, eyes observe symptoms, ensuring accurate recognition and reliable treatment, saving lives without harm. Recently, I saw quack doctors who learned without masters, acting arbitrarily, using needles and drugs recklessly. They purged deficiency and tonified excess, or used immature techniques, cutting and cauterizing wounds, ignoring blood taboos and offending spirits, piercing too deep damaging Ying and Wei, causing pain and injury. Needles touched the Five Wheels, herbs violated Zang-Fu logic. Patients, lacking discernment, trusted quacks, letting curable eyes fall into darkness. Ashamed to be human, how can I not pity? Thus, I wrote these bitter words to elucidate the song's meaning.
Note: This book has been lost for a long time. Examining *Longmu Zonglun*'s seventy-two syndrome formulas, each interspersed with songs, and the preface *Shen de Ge Fahui*, confirms it was written by Liu Hao. My father's disciples, Shimotsuki Tomotaka (Meishu) and Okamoto Tannian (Kakyu) from Jiangdu, extracted it from *Longmu Lun* to restore its original form. Liu's book thus regained its light.
[*Liao Xiao'er Yan Lun* (Treatise on Treating Children's Eyes)] One volume recorded in *Yiwenuel*; lost.
[Anonymous *Jingyan Yan Yao Fang* (Anonymous Experience Eye Medicine Formulas)] Ten volumes recorded in *Yiwenuel*; lost.
[*Yan Lun* (Eye Treatise)] Three volumes recorded in *Yiwenuel*; lost.
[Chu person Liu Shi (Baozi) *Yan Lun* (Liu Baozi's Eye Treatise)] One volume recorded in *Yiwenuel*; lost.
[Ni Shi (Weide) *Yuanji Qiwei* (Ni Weide's Origin of Mechanism Revealing Subtlety)] Two volumes recorded in *Yicang Mulu*; extant.
Preface states: Medicine is one of the pursuits of Confucians. I do not know when it split into separate paths. Parents entrust sick children to strangers, letting those without kin hold life and death. A single error is irreversible. Those who practice benevolence towards others fail to extend it to parents, lacking "Ren" (Benevolence). Friends unite by "Yi" (Righteousness), facing dangers like fire and war without hesitation, aiding emergencies regardless of cost. But regarding illness, they claim ignorance, passing responsibility. Chaos ensues. This aids wounds but fails fundamental support, lacking "Yi". Self-love prioritizes food and comfort, neglecting health until crisis, relying on women, relatives, or shamans, leading to fatal errors, lacking "Zhi" (Wisdom). With Ren, Yi, and Zhi deficient, Confucians must study medicine. Thus, medicine is a Confucian pursuit. Cold Damage, Internal Injury, women, and children should be universally studied. I do not know when specialization began. Now people claim specialties. Ancient Bian Que treated elders, women, and children according to need, not separating them. I am old. As a Confucian, I focus on literature and governance. As a doctor, I devote myself to Cold Damage, Internal Injury, women, and children. Zhang Zhongjing treats Cold Damage; Li Mingzhi treats Internal Injury; Liu Shouzhen and Zhang Zihe treat miscellaneous cases. Books abound. I add nothing. I sigh that eye treatment books are missing. Though scattered, they are incomplete. Perhaps ancients despised it, or transmission was poor. Doctors dismiss eye issues as trivial, patients ignore suffering, leading to blindness. I compiled this book. *Yinfu Jing* says: "Mind arises from things, dies from things; the mechanism lies in the eyes." Hence *Yuanji Qiwei*. Ah! Those seeking unity achieve completeness; those seeking division fragment. Ancients unified; later ones divided due to ability, losing unity. I wrote this to supplement the lack among unifiers. Waiting for discerning readers. Third year of Hongwu, Gengxu, before Lantern Festival, Chishan Laoren Ni Weide prefaced.
Suzhou Gazetteer records: Ni Weide, courtesy name Zhongxian, originally from Daliang, moved to Wu. His family was renowned in medicine. Ni studied Classics under Tang Bishan, who praised his talent and urged official career. Ni replied: Official rank helps the world but depends on fate. Better to inherit medicine to serve humanity. He studied *Neijing*, realizing medicine's essence. He was benevolent, treating the poor freely, providing pots for cooking medicine. He kept hundreds of pots ready. Later built Chishan villa, calling himself Chishan Laoren.
[Xue Shi (Ji) *Yuanji Qiwei Fulu* (Appendix to Yuanji Qiwei)] One volume recorded in *Yicang Mulu*; extant.
Preface summary: Ophthalmology lacks a complete book. I worried about this. Reading Nan Qi's *Longmu Lun* by Dragon Tree King, I found it brief and incomplete. Previously, staying in the capital, I obtained Chishan Laoren's *Yuanji Qiwei*. Its language is ancient, arguments precise, detailing surgical and herbal nuances thoroughly, aligning with *Neijing*. I admired it, reading it repeatedly. I collected eye treatments from other books to publish. Burrying my father at Chishan, mourning the loss of such a person, I added excerpts from *Yuji Wei Yi* to this collection to spread it further, fulfilling my wish.
[Anonymous *Ershiqi Zheng Yan Lun* (Seventy-Two Syndromes Eye Treatise)] One volume recorded in *Wenyuan Ge Shumu* (*Zhutang Shumu* calls it one volume); not seen.
[*Ershiqi Zheng Yanke Gejue* (Seventy-Two Syndromes Ophthalmology Rhymes)] One volume recorded in *Wenyuan Ge Shumu* (*Zhutang Shumu* calls it one volume); not seen.
[*Yanke Koujue* (Ophthalmology Mantras)] One volume recorded in *Wenyuan Ge Shumu* (*Zhutang Shumu* calls it one volume); not seen.
[Shi Shi (Guangming) *Jiachuan Fang* (Shi Guangming's Family Transmission Formula)] One volume recorded in *Guoshi Jingjizhi*; not seen.
[Gu Shi (Dingchen) *Yiyan Fanglun* (Gu Dingchen's Eye Treatment Formulas and Treatise)] One volume recorded in *Guoshi Jingjizhi*; not seen.
[Anonymous *Mingmu Zhibao* (Anonymous Brightening Eyes Precious Treasure)] Four volumes recorded in *Guoshi Jingjizhi*; not seen.
[*Yanke Jie* (Ophthalmology Shortcut)] One volume recorded in *Dushu Minqiu Ji*; not seen.
Qian Zeng said: Zhao Qingchang obtained this book from Li Nianxiang of Hongzhou, who copied it from Daoist Lan Tianyu. Lan flourished during the Shihao reign, holding high office, but died imprisoned for violating Dao. This was likely copied from an imperial secret collection.
[*Huanjing Milun* (Secret Treatise on Restoring Vision)] One volume recorded in *Dushu Minqiu Ji*; not seen.
Qian Zeng said: Old manuscript has no author. It details causes of eye diseases and subsequent treatments, showing deep concern for ophthalmology.
[Gu Shi (Kexue) *Yanke Duizheng Jingyan Fang* (Gu Kexue's Ophthalmology Syndrome-Specific Experience Formulas)] One volume recorded in *Guoshi Jingjizhi*; not seen.
[Hu Shi (Yongnian) *Mingmu Fang* (Hu Yongnian's Brightening Eyes Formula)] One volume recorded in *Guoshi Jingjizhi*; not seen.
[Zhang Shi (Jinglong) *Yanmu Duizheng Xinfa* (Zhang Jinglong's Heart Method for Eye Syndrome Differentiation)] One volume recorded in *Guoshi Jingjizhi*; not seen.
[Anonymous *Yanke Boyun Tuji* (Anonymous Ophthalmology Parting Clouds Atlas)] Two volumes; not seen.
[*Weizhai Jingyan Yan Lunfang* (Weizhai Experience Eye Treatise and Formulas)] One volume; not seen.
Note: These two books appear in *Danshengtang Shumu*.
[*Siyao Ji* (Four Essentials Collection)] Four volumes recorded in *Yicang Mulu*; not seen.
[Peng Shi (Yongguang) *Jianyi Bianlan Yanmu Fang* (Peng Yongguang's Simple Convenient Eye Formulas)] Four volumes recorded in *Yicang Mulu*; not seen.
[Li Shi (Anonymous) *Xinshou Hongfei Xiandan Bianzheng* (Heart-Transmitted Swan Flight Immortal Pill Syndrome Differentiation)] One volume recorded in *Yicang Mulu*; not seen.
[Anonymous *Yanmu Shenyan Fang* (Anonymous Divine-Efficacy Eye Formulas)] One volume recorded in *Yicang Mulu*; not seen.
[*Shenji Zhalue* (Divine Mechanism Brief Outline)] Volume missing in *Yicang Mulu*; not seen.
[*Yiming Yanke* (Yiming Ophthalmology)]; not seen.
Note: Appears in *Bencao Gangmu*.
[Li Shi (Yaoshi) *Jinqing Milun* (Li Yaoshi's Golden Scraper Secret Treatise)] Twelve volumes; not seen.
*Siku Quanshu Tiyao* states: *Jinqing Milun* twelve volumes, traditionally attributed to Li Yaoshi, a recluse in Liangxi Stream, origin unknown. Preface claims Tang general Li Jing taught soldiers three-tier methods, so Li uses three-tier therapy. "Yaoshi" matches "Jing," likely a pseudonym. The book has twelve sections on eye treatment. "Jinqing" takes meaning from Buddhist scripture "Golden Scraper for Eyes."
[Pu Shi (Yong) *Xingzhuang Ji* (Pu Yong's Apricot Pavilion Collection)]; not seen.
Note [Anonymous *Mingmu Liangfang* (Anonymous Good Brightening Eyes Formulas)] Two volumes; extant.
Rao Duo preface: I overread since youth, suffering eye disease for a month, doctors failed. One day, my father Leyizhi Weng said: An old soldier known for ophthalmology returned from Liaoyang, gifting a book I treasured. Why not consult it? I read it thrice. It covered syndrome origins, eye shapes, and essential songs. Doctors followed the formulas, and my vision cleared. Listeners were amazed. Father rejoiced: Such efficacy should not be hoarded. If I gain office, I will print it to help others. Alas, my father's benevolence! I now record and print, honoring his command.
[Gong Shi (Tingxian) *Mishou Yanke Baixiao Quanshu* (Secretly Received Ophthalmology Hundred-Efficacy Complete Book)] Three volumes; not seen.
[Ai Shi (Xueyuan) *Mizhuan Yanke Ershiqi Zheng Quanshu* (Secretly Transmitted Ophthalmology Seventy-Two Syndromes Complete Book)] Six volumes; extant.
[Yi Shi (Fujia) *Yanke Zhimi Liangfang* (Yi Fujia's Ophthalmology Guiding-Astray Good Formulas)]; not seen.
Note: Appears in *Yixue Zhengyin Zhongzi Bian* appendix.
[Anonymous *Mizhuan Mingmu Zhizhi* (Secretly Transmitted Direct Guide to Brightening Eyes)] Three volumes; extant.
[Anonymous *Yanke Quanshu* (Complete Ophthalmology Book)] Three volumes; extant.
Wang Xie's account of copying and printing: In Xinmao year, I entered the capital for exams. Visiting friend Qin Gongxu, I saw an ophthalmology manuscript. It differed from the usual seventy-two syndromes, having double. Front lists shape syndromes, back matches syndromes to...