〔亡名氏金创螈 方〕汉志三十卷 佚
服虔曰。音HT 引之HT 。
颜师古曰。小儿病也。螈。音充制反。 。音子用反。
〔华氏（佗）外科方〕医藏目录卷阙 未见
〔刘氏（涓子）鬼遗方〕（新唐志。作男方。宋志。作鬼论。并讹。）隋志十卷 阙
隋志注曰。龚庆宣撰。
龚庆宣序曰。昔刘涓子。晋末于丹阳郊外照射。忽见一物。高二丈许。射而中之。如雷电。声若风雨。其夜
不敢前追。诘旦率门徒子弟数人。寻踪至山下。见一小儿提罐。问何往。为我主被刘涓子所射。取水洗疮。而问
小儿曰。主人是谁人。云。黄父鬼。仍将小儿相随。还来至门。闻捣药之声。比及远见三人。一人开书。一人捣
药。一人卧尔。乃齐唱叫突。三人并走。遗一卷痈疽方。并药一臼。时从宋武北征。有被创者。以药涂之即愈。
论者云。圣人所作。天必助之。以此天授武帝也。涓子用方为治。千无一失。演为十卷。号曰鬼遗方。（旧脱演
为以下九字。今据太平御览订补。） 适余从叔祖。涓子寄 书。具叙此事。并方一卷。方是丹阳薄纸本写。今
手迹尚存。从家世能为治方。我而不传。其孙道庆与余邻居。情款异常。临终见语家有神方。儿子幼稚。苟非其
人。道不虚行。寻卷诊候。兼辨药性。欲以相传。属余既好方术。受而不辞。自得此方。于今五载。所治皆愈。
可谓天下神验。刘氏昔寄龚方。故草写多无次第。今辄定其前后。簇类相从。为此一部。流布乡曲。有识之士。
幸以自防。齐永元元年大岁已卯五月五日撰。
龚道庆曰。王祖母刘氏有此鬼方一部。道庆祖考相承。谨按处治。万无一失。舅祖涓子兄弟。自写。称云无
纸。而用丹阳录。永和十九年资财不薄。岂复无纸。是以别之耳。（顾修曰。永和只十二年。且去宋武甚远。疑元
嘉之讹。）
宋书宗室传曰。遵考父涓子。彭城内史。
钱曾曰。刘涓子鬼遗方五卷。刘涓子不知何许人。晋末于丹阳郊外。射中一物云云。是书极为奇秘。收藏家
罕见之。别有刘涓子治痈疽神仙遗论一卷。与此同是宋钞。皆宜别录副本备之。
〔神仙遗论〕宋志十卷 阙
陈振孙曰。刘涓子神仙遗论十卷。东蜀刺史李 录。按中兴书目。引崇文总目云。宋龚庆宣撰。刘涓子者。
晋末人。于丹阳县得鬼遗方一卷。皆治痈疽之法。庆宣得而次第之。今按唐志。有龚庆宣刘涓子男方十卷。未知
即此书否。卷。或一板。或止数行。名为十卷。实不多也。
〔甘氏（浚之）痈疽部党杂病疾源〕隋志三卷 佚
〔疗痈疽金创要方〕隋志十四卷 佚
〔疗痈疽毒惋杂病方〕隋志三卷 佚
〔甘氏（伯齐）疗痈疽金创方〕隋志十五卷（唐志作十二卷） 佚
〔亡名氏痈疽论方〕隋志一卷 佚
〔疗痈经〕隋志一卷 佚
〔疗三十六 方〕隋志一卷 佚
〔秦氏（政应）疗痈疽诸疮方〕隋志二卷 佚
〔喻氏（义）纂疗痈疽要诀〕（宋志作广痈疽要诀）唐志一卷 佚
〔疮肿论〕唐志一卷 佚
郑樵曰。唐西州节度史藉喻义撰。
钱侗曰。崇文总目。疮肿论一卷。喻义撰。侗按通志略。作藉喻义撰。误也。
按千金方痈疽门五香连翘汤注曰。要藉喻义有黄 甘草芒硝各六分。据此艺文略史籍二字。当作要籍。盖系
官衔。唐书百官志曰。节度使府院法直官要籍逐要亲事各一人。又艺文志。有江承宗删系药咏三卷。注。凤翔节
度要籍。可以证焉。
〔沈氏（泰之）痈疽论〕唐志二卷 佚
〔蔺道者仙授理伤续断方〕四卷 存
亡名氏序曰。此方乃唐会昌间。有一头陀。结草庵于宜春之钟村。貌甚古。年百四五十岁。买数亩垦 。种
粟以自给。村氓有彭叟者。常常往来其庐。颜情甚稔。或助之耕。一日彭之子升木伐条。误坠于地。折颈挫肱。
呻吟不绝。彭诉于道人。道人请视之。命买数品药。亲制以饵。俄而痛定。数日已如平时。始知道人能医。求者
益众。道人亦厌之。乃取方授彭。使自制以应求者。且誓之以无苟取。毋轻售。毋传非人。由是言治损者宗彭氏。
彭叟之初识道人三十许。今老矣。然风采无异前时。问其姓名。曰蔺道者。问其氏曰。长安人也。始道人闭门不
通人事。人亦少至。唯一邓先生每春晴秋爽。携稚过之。必载酒 从焉。道人悬一椰瓢壁间。邓至则取瓢更酌。
彭或遇之亦酌。二人皆谈笑竟晷。醉则高歌。其词曰。经世学。经世学。成无用着。山中
乐。山中乐。土堪耕凿。瘿瓢有酒。同君酌。醉卧草庐。谁唤觉。松阴忽听双鸠鹤。起来日出穿林薄。彭 朴不知
所言为何。惟熟听其歌。亦得其腔。每归对人歌之。人亦不省。居久。邓先生不至。彭闻道人。道人云。已仙去。
彭卒不悟。后江西观察使行部至袁州。闻彭所歌异之。诘其词得道人姓氏。遂遣人同彭叟至其庐。邀之。至则行
矣。惟瓢存焉。廉大以为恨。谓彭得其治损诸方。因易其村曰巩。道人有书数篇所授者。特其最后一卷云。
〔亡名氏痈疽论〕崇文总目三卷 佚
〔释氏（智宣）发背论〕崇文总目一卷 佚
〔白氏（岑）发背论〕崇文总目十卷（通志略宋志作一卷）佚
李肇曰。白岑尝遇异人。传发背方。其验十全。岑卖弄以求利。后为淮南小节度使高适。胁取其方。然终不
甚效。岑至九江为虎所食。驿吏收其囊中。乃得真本。太原王升之写以传布。（国史补）
〔释波利译吞字贴肿方〕（通志略作唐波驰波利奉诏译）崇文总目一卷 佚
〔亡名氏瘰 方〕崇文总目一卷 佚
〔疗小儿丹法〕通志略一卷 佚
〔邢氏（元补）痈疽论〕（宋志注邪一作邾）宋志一卷 侠
〔徐氏（梦符）外科灸法论粹新书〕宋志一卷 佚
〔王氏（蘧）经效痈疽方〕宋志一卷 佚
自序曰。元 三年夏四月官京师。疽发于背。召国医治之。逾月势益甚。得徐州萧县人张生。以艾火加疮上。
自旦及暮。凡一百五十壮。知痛乃已。明日镊去黑痂。脓血尽溃。肤理皆红。亦不复痛。始别以药敷之。日一易
焉。易时
旋剪去黑烂恶肉。月许疮乃平。是岁秋夏间。京师士大夫。病疽者七人。余独生。此虽司命事。然固有料理。不
知其方。遂至不幸者。以人意论之。可为慨然。于是撰次前后。所得方。模版以施。庶几古人济众之意。绍圣三
年三月日题。（本事方）
〔胡氏（权）治痈疽脓毒方〕宋志一卷 佚
〔史氏（源）治背疮方〕宋志一卷 佚
史源序曰。源幼时学毕业。全不知医药。甲戌年。自太学归省。国医常颖士器之适在府下。求为母氏一诊。
云。有蓄热必渴。时母子不引饮。略喜水。又云。但防作疮觉疮。便着艾于上。热盛则五花灸之。（谓中及四旁。
随赤到处灸。非方停也。）切记。至辛巳年六月望日。母氏忽言。背胛间微痒。视之有赤半寸许。方有白粒如黍
粟。记器之言。乃急着艾。其赤随消。故二七壮而止。信宿复觉微痛。视之有赤下流。长二寸。阔如韭叶。举家
不悉。皆以前灸为悔。亲戚交谪。谓赤热如何用火。有诋器之者。遂呼外医。用膏药覆之。益引一日夜。增一晕。
至二十二日。衡斜约六七寸。痛楚不胜。间一呻吟。听之心碎。苍忙询告。或云。等慈寺尼知全者。前病疮甚大。
得灸而愈。奔问之。全云。剧时昏不知。但小师辈言。范八奉议。（忠宣之子）守定灸八百余壮。方苏。约艾一筛尔。
亟归白之见从。始以银杏作炷。其上十数。殊不觉。乃截四旁。亦引其炷。灭四之三。皆觉痛。七壮后觉痒。每
一壮烬。则赤随缩入。灸至三十余壮。赤晕收退。病者信。遂以艾作团梅杏大。灸其上。渐加至鸡黄大。约四十
团。方觉痛。视火焦处已寸余。盖灸之迟。而初发处。肉已坏。坏肉盛隔。至好肉方痛尔。四旁知痛者。肉未坏
也。又有言。
一潘殿直居城南。施疮药每效。源即再拜邀讲。时已曛黑。火 满背。潘以手离疮五六寸许试之。云。疮高阜而
热。不妨。（且云。怕不高而热气少者。）病者食粥讫安寝。（前此六夜不寝。）至晓示之疮。如覆一瓯。突然高三四寸。
上有百数小窍。色正黑。以千金所说。与潘氏高阜之言求之。突然高者。毒瓦斯出外而聚也。百数小窍者。毒未聚。
而浮攻肌肤也。色正黑者。皮与肉俱坏也。非艾火出其毒于坏肉之里。则五脏逼矣。至是方悟明堂图。与烟萝子
所画。五脏在背。如悬挂然。今毒行分肉间。待其外穿溃。则内虚外实。虚则易入。实难出。较然可见。而
听庸医。用寻常赤肿敷贴凉冷药。以消散之。此借寇兵也。源痛自咎。为人子不晓医药。致亲疾危甚。荷神明扶
佑于苍茫间。问知艾力已危而获安。顾何以报神明之德。唯详具灸效。及以名医所论。长者所教。体常治疗。将
养避忌之法。尽告后来。庶以推展圣贤垂济之意。警发人子之用心。少谢母氏独获更生之幸云。壬午上元日颖昌
史源序。
〔定斋居士五痔方〕宋志一卷 佚
〔宋氏（霖）丹毒备急方〕宋志三卷 佚
〔李氏（阙名）痈疽方〕宋志一卷 佚
〔亡名氏治发背恶疮内补方〕宋志一卷 佚
〔亡名氏卫济宝书〕宋志一卷 未见
陈振孙曰。卫济宝书一卷。称东轩居士。不著名氏。治痈疽方也。
四库全书提要曰。卫济宝书二卷。旧本题东轩居士撰。不著名氏。陈振孙书录解题。宋史艺文志。皆列其目。
为一卷。世间久无传本。惟永乐大典内。尚有其文。并原序一篇。称予家藏痈疽方论二十二篇。图证悉具。可传
无穷。故记之曰家传卫济宝书。序中具述方论之所自来。而复言恁文注解。片言只字。皆不妄发云云。然则是书
所载。本以经验旧方。裒辑成帙。惟中间注语。乃东轩居士所增入耳。又别有董琏序一篇。纪其得此书于妻家汪
氏始末。中有干道纪年。知东轩居士尚当为孝宗以前人。特其姓名。终不可考。至徐文礼。不过校正刊行。而所
作后序。亦有举诸家治法。集成一书之语。乃当时坊本。售名欺世之陋习。不足信也。其书首列论治诸条。皆设
为问答之词。原序以为传之不老山高先生。其说颇荒诞不可稽。而剖晰精微。深中奥妙。实非有所师授者不能。
其后胪列诸方。附以图说。于药物之修制。针灸之利害。抉摘无遗。多后来医流所未见。谨因其旧文。掇拾排比。
析为上下二卷。着之于录。以备医家之一种。其乳痈软疖二门。则别系之卷末。俾各从其类焉。
〔李氏（迅）集验背疽方〕书录解题一卷 未见
李迅序曰。耕当问农。识当问婢。业之贵乎专门。固也。苟得于口耳道听。古人所不取。余自上世。本以儒
术名家。取科第与乡荐。代不乏人。今犹未艾于医方。特寓意于其间。志在济人而已。他无苟焉。其视徒广于收
方。每有所得。靳而不与人者。心实病之。凡士大夫家传名方。每喜于更相传授。至于医生术士。或有所长。赂
以重贿。幸而得之，则必试而用之。心知其经验有固。病来叩随证赠方。一无吝色，行之无倦。继志述事。今历
二世。独背疽之疾。世医以为奇疾。望风敛手。于是尤尽心焉。始则试之田夫野人。中则用之富家巨室。久而献
之贵官达官。有如印券契钥之验。屡欲编集。以贻后人。愧非专门而止。兹因贤土大
夫。适尔过听。谆谆下问。欲广其传。乃退而敬叹其存心之良。高出收方之士数百等。用是不敢固辞。取平昔所
用经验之方。从而编次。明辨其证候。详论其颠末。与夫用药之先后。修合之精粗。病者之调摄。饮食居所之戒
忌。靡所不载。自知鄙俚而繁赘。然以口授心传之术。而寄于笔端。一或不详且尽。因致错误。则性命所系。阴
谴之报。其谁尸之。故不耻而为之撰集。用药之际。更宜读思之。明辨之。宦游四方。闻见益广。续得名方。因
风教告。以警不逮。岂特愚之素志。实君子闻善相告之意也。庆元岁在柔兆执徐。律中大吕中浣日。遂江李迅嗣
立书。（外科精要）
陈振孙曰。李氏集验背疽方一卷。泉江李迅嗣立撰。凡五十二条。其论议详尽曲当。
四库全书提要曰。集验背疽方一卷。宋李迅撰。迅字嗣立。泉州人。官大理评事。以医著名。此书见于陈振
孙书录解题。称所集凡五十三条。其议论详尽曲当。马端临经籍考。亦着于录。而题作李逸撰。与书录解题不合。
今案此书。前有郭应祥序。亦云嗣立名迅。则通考误也。背疽为患至钜。俗医剽窃一二册方。或妄施刀针。而于
受病之源。发病之形。及夫用药次第。节宣禁忌之所宜。俱置不讲。后夭瘀者。十恒八九。今迅所撰。于集方之
前。俱系以论说。凡诊候之虚实。治疗之节度。无不斟酌轻重。辨析毫芒。使读者了如指掌。中如五香连翘汤。
内补十宣散。加料十全汤。加减八味丸。立效散之类。皆醇粹无疵。足称良剂。至忍冬丸。与治乳痈发背神方。
皆只金银花一味。用药易而收功多。于穷乡僻壤。难以觅医。或贫家无力服药者。尤为有益。洵疡科中之善本矣。
【无名氏《金创螈》方】汉代著录三十卷，已佚。
服虔说：读音为“HT”，意为牵引、引导之“HT”。
颜师古说：这是小儿的疾病。“螈”字，反切音为“充制”；“ ”字，反切音为“子用”。
【华佗《外科方》】见于《医藏目录》，卷数缺失，未见原书。
【刘涓子《鬼遗方》】（《新唐书·艺文志》作《男方》，《宋史·艺文志》作《鬼论》，均系讹误。）隋代著录十卷，已缺。
隋志注解说：由龚庆宣撰写。
龚庆宣序言说：从前刘涓子在晋朝末年，在丹阳郊外射箭，忽然看见一个物体，高约二丈左右，射中它后，发出如雷电般的声响，声音像风雨一样。当晚不敢上前追赶。第二天清晨率领门徒子弟几人，顺着踪迹追到山下，看见一个小孩子提着罐子，便问他去哪里。小孩说：“我的主人被刘涓子射伤了，取水来洗疮。”又问小孩说：“你主人是谁？”小孩回答：“是黄父鬼。”于是带着小孩一同回去，到了门口，听到捣药的声音。等到远远看见三个人，一个人在看书，一个人在捣药，一个人躺着。大家一齐呼喊冲撞过去，三人都逃跑了，留下了一卷治疗痈疽的方子和一臼药。当时正跟随宋武帝北征，有受伤的人，涂上这种药立刻痊愈。议论的人说：“圣人制作的药物，上天必定会帮助，这是上天授予武帝的神药。”刘涓子用这些方子治病，千次治疗没有一次失误。他将其演绎整理为十卷，命名为《鬼遗方》。（旧本脱漏了“演为以下九字”，现在依据《太平御览》订正补充。）恰好我的叔祖刘涓子寄给我书信，详细叙述了这件事，并附有一卷方子。方子是写在丹阳薄纸上的，如今手迹尚存。我家世代能配制此方，但我未能传承。他的孙子道庆与我邻居，情谊深厚非同寻常。临终前告诉我家里有神方，儿子年幼，如果不是合适的人选，这方子不会轻易流传。我随即研读卷宗以诊察病候，兼辨药性，想要将它传下去。恰逢我也喜好方术，我便接受而没有推辞。自从得到这个方子，到现在五年，所治疗的病人都痊愈了，真可以说是天下神奇灵验。刘氏以前寄给龚氏的方子，所以草写很多没有次序，现在我随意确定了前后的顺序，分类归纳在一起，编成这一部书，流传于乡里。希望有识之士，能够用它来预防疾病。齐永元元年太岁己卯五月五日撰写。
龚道庆说：王祖母刘氏拥有这部《鬼方》，道庆的祖父辈相继承受，谨慎地按照方子治疗，万无一失。舅祖刘涓子兄弟，亲自抄写，声称没有纸，而使用了丹阳产的“录”纸。永和十九年时家资并不微薄，怎么会没有纸？所以特意用了这种纸罢了。（顾修说：永和只有十二年，而且距离宋武帝时代很远，怀疑是“元嘉”年的讹误。）
《宋书·宗室传》记载：遵考的父亲刘涓子，曾任彭城内史。
钱曾说：《刘涓子鬼遗方》五卷，刘涓子不知道是什么地方人。晋朝末年在丹阳郊外，射中了一个物体等等。这本书极为奇秘，收藏家很少见到。另外还有一卷《刘涓子治痈疽神仙遗论》，与此书同为宋代抄本，都应当分别记录副本以备查考。
【《神仙遗论》】宋代著录十卷，已缺。
陈振孙说：《刘涓子神仙遗论》十卷，由东蜀刺史李 收录。按《中兴书目》引用《崇文总目》说：宋代龚庆宣撰写。刘涓子是晋朝末年的人，在丹阳县得到了《鬼遗方》一卷，都是治疗痈疽的方法。庆宣得到后加以整理编排。现在考察唐代艺文志，有龚庆宣《刘涓子男方》十卷，不知道是不是就是这本书。有的版本一卷只有一板，或者只有几行，名义上是十卷，实际上内容不多。
【甘浚之《痈疽部党杂病疾源》】隋代著录三卷，已佚。
【《疗痈疽金创要方》】隋代著录十四卷，已佚。
【《疗痈疽毒惋杂病方》】隋代著录三卷，已佚。
【甘伯齐《疗痈疽金创方》】隋代著录十五卷（唐代著录作十二卷），已佚。
【无名氏《痈疽论方》】隋代著录一卷，已佚。
【《疗痈经》】隋代著录一卷，已佚。
【《疗三十六 方》】隋代著录一卷，已佚。
【秦政应《疗痈疽诸疮方》】隋代著录二卷，已佚。
【喻义《纂疗痈疽要诀》】（宋代著录作《广痈疽要诀》）唐代著录一卷，已佚。
【《疮肿论》】唐代著录一卷，已佚。
郑樵说：唐代西州节度使府属官喻义撰写。
钱侗说：《崇文总目》记载，《疮肿论》一卷，喻义撰写。我考证《通志略》，写作“藉喻义”撰写，是错误的。
按《千金方·痈疽门》五香连翘汤的注释说：“要藉喻义有黄 、甘草、芒硝各六分。”据此，“艺文略”中的“史籍”二字，应当作“要籍”。这大概是官职名称。《唐书·百官志》记载：“节度使府院法直官、要籍、逐要亲事各一人。”另外《艺文志》中有江承宗删定的《系药咏》三卷，注释说是“凤翔节度要籍”，可以证明这一点。
【沈泰之《痈疽论》】唐代著录二卷，已佚。
【蔺道者《仙授理伤续断方》】四卷，现存。
无名氏序言说：这个方子是唐朝会昌年间，有一个头陀（行脚僧），在宜春县的钟村搭建草庵居住。相貌很古朴，年龄一百四五十岁。买了几亩地开垦，种粟米来维持生计。村里有个叫彭叟的老人，常常往来于他的草庐，交情很深。有时帮助他耕种。有一天，彭叟的儿子爬树砍枝条，不小心掉在地上，折断了脖子，挫伤了手臂，呻吟不停。彭叟向道人诉说。道人请去查看，命令买几种药，亲自制作给他服用。不久疼痛停止，几天后就和平时一样了。这才知道道人会医术，求医的人越来越多。道人也厌烦了，于是把方子交给彭叟，让他自己制作来应付求医者。并且发誓不要随便索取，不要轻率出售，不要传给不合适的人。从此，治疗损伤的人都尊奉彭氏的方法。彭叟初识道人时，道人大约三十多岁，现在老了，但风采与以前无异。问他的姓名，他说叫“蔺道者”。问他的姓氏，他说自己是长安人。起初道人闭门不出，不通人事，别人也很少去拜访。只有一个邓先生，每逢春晴秋爽的日子，带着孩子去拜访，一定带着酒相随。道人墙上挂着一个椰瓢，邓先生来了就取瓢斟酒。彭叟遇到他也斟酒。两人都谈笑终日，喝醉了就高声歌唱，歌词说：“经世学，经世学，成了无用着。山中乐，山中乐，泥土可耕凿。瘿瓢有酒，与你同酌。醉卧草庐，谁唤醒？松阴忽听双鸠鹤。起来日出穿林薄。”彭叟朴实不知歌词是什么意思，只是熟听他的歌，也学会了曲调。每次回家对着人唱，别人也不明白。住了很久，邓先生不再来了。彭叟听说道人去世了，道人其实已经“仙去”（去世）。彭叟始终不明白。后来江西观察使巡视到袁州，听到彭叟唱的歌觉得奇怪，询问歌词得知道人的姓氏，于是派人同彭叟去他的草庐邀请他。到达时道人已经走了，只留下了那个瓢。廉大（指观察使或相关官员）对此感到遗憾。因为彭叟得到了治疗损伤的各种方子，于是改该村名为“巩”村。道人有几篇书稿传授给他，这只是最后一卷罢了。
【无名氏《痈疽论》】《崇文总目》著录三卷，已佚。
【智宣《发背论》】《崇文总目》著录一卷，已佚。
【白岑《发背论》】《崇文总目》著录十卷（《通志略》、《宋志》作一卷），已佚。
李肇说：白岑曾经遇到异人，传授治疗发背的方子，疗效十全十美。白岑卖弄以求利，后来被淮南小节度使高适胁迫夺取了方子，然而最终效果并不好。白岑到九江时被老虎吃掉。驿吏收拾他的行囊，才得到真正的原本。太原人王升之抄写下来传播。（出自《国史补》）
【波利译《吞字贴肿方》】（《通志略》作“唐波驰波利奉诏译”）《崇文总目》著录一卷，已佚。
【无名氏《瘰 方》】《崇文总目》著录一卷，已佚。
【《疗小儿丹法》】《通志略》著录一卷，已佚。
【邢元补《痈疽论》】（宋代著录注“邪”一作“邾”）宋代著录一卷，已佚。
【徐梦符《外科灸法论粹新书》】宋代著录一卷，已佚。
【王蘧《经效痈疽方》】宋代著录一卷，已佚。
自序说：元 三年夏四月，我在京城做官。背上发了疽，召太医治疗。过了一个月病情更加严重。得到徐州萧县人张生，用艾火加在疮上，从早晨到晚上，共施灸一百五十壮。直到病人知道痛才停止。第二天镊去黑痂，脓血全部溃出，皮肤纹理都变红，也不再疼痛。开始另外用药敷，每天更换一次。更换时随即剪去黑烂恶肉。一个月左右疮口平了。这一年春夏间，京城的士大夫得疽病的有七人，唯独我活了下来。这虽然是司命（掌管生死之神）的事，但也确实有调理的方法。不知道方法，以至于不幸丧命的，凭常理推断，令人感慨。于是整理前后所得的方子，刻版印刷以施予世人，希望能符合古人济助众人的心意。绍圣三年三月某日题。（出自《本事方》）
【胡权《治痈疽脓毒方》】宋代著录一卷，已佚。
【史源《治背疮方》】宋代著录一卷，已佚。
史源序言说：我小时候学业结束，完全不懂医药。甲戌年，我从太学回家探亲。国医常颖士器之正好在府下，我为母亲求诊。他说：“体内有蓄热必然口渴。”当时母子都不怎么喝水，稍微喜欢水。又说：“只要防备长疮，觉着长疮，就在上面放艾灸。热盛则用五花灸法。”（意思是灸中间及四周，随着发红处灸，不是固定位置灸。）切记。到了辛巳年六月十五日，母亲忽然说背部肩胛间微痒。看那里有半寸左右的红斑，上面有像黍粟大小的白粒。想起器之的话，急忙放上艾火，红斑随之消退。所以灸了十四壮就停止了。隔了两个晚上又觉得微痛。看那里有红斑向下流，长二寸，宽如韭菜叶。全家都不知道，都后悔之前的灸法。亲戚互相指责，说红肿热痛怎么能用火。有人诋毁器之。于是叫来外面的医生，用膏药覆盖。又过了一天一夜，增加了一圈晕。到了二十二天，纵横约六七寸，痛苦不堪，偶尔呻吟，听了让人心碎。匆忙询问告知，有人说等慈寺尼姑知全，以前患疮很大，靠灸治愈了。跑去问她，知全说：“严重时昏迷不醒，只听小徒弟们说，范八奉议（忠宣之子）坚持灸了八百多壮，才苏醒。大约用了一筛子的艾绒。”急忙回去告诉家人，听从建议。开始用银杏做艾炷，在上面灸了十几个，特别不觉得痛。于是截取四周，也插上艾炷，灭了三分之四，都觉得痛。灸了七壮后觉得痒。每一壮烧完，红斑就随之收缩。灸到三十多壮，红斑收退。病人相信了，于是用艾做成梅杏大小的团，灸在上面，逐渐增加到鸡蛋黄大小。大约四十个团，才觉得痛。看火烧焦的地方已经一寸多了。这是因为灸得迟，而初发处，肉已经坏死。坏肉堆积阻隔，直到好肉才痛罢了。四周知道痛的，是因为肉还没坏死。又有说法：
有一位潘殿直住在城南，使用他的疮药每次都有效。我就再拜邀请他讲解。当时天色已晚，火气充满背部。潘用手离疮五六寸左右试探，说：“疮高突且热，不妨碍。”（并且说：“怕的是不高而热气少的。”）病人吃完粥安心睡觉。（此前六夜未睡。）天亮展示疮面，像倒扣的一个瓯，突然高三四寸，上面有数百个小孔，颜色正黑。根据《千金方》所说的，结合潘氏说的“高突”，突然高起的是毒瓦斯向外聚集；数百个小孔是毒未聚集，而浮攻肌肤；颜色正黑是皮与肉都坏死。如果不靠艾火将毒排出在坏肉之中，五脏就要被逼坏了。至此才明白明堂图，以及烟萝子所画的，五脏在背部，如同悬挂的样子。现在毒行走在分肉之间，等待它向外穿透溃烂，那么内部空虚外部充实。空虚则易入，充实则难出，这是显而易见的。却听信庸医，用寻常的红肿敷贴凉冷药来消散它。这是借兵器给寇贼啊。我痛恨自己责备自己，作为儿子不懂医药，导致亲人病情危重。感谢神明扶持保佑，在迷茫中询问得知艾灸的力量，在危急中获得安宁。回想如何报答神明的恩德？只有详细记录灸的疗效，以及名医的论述、长者的教导，体会常规治疗和调养避忌的方法，全部告诉后来人，希望能推广圣贤垂救的心意，警醒为人子女的用心的，以此稍微谢免母亲独获再生的幸运。壬午上元日颖昌史源序。
【定斋居士《五痔方》】宋代著录一卷，已佚。
【宋霖《丹毒备急方》】宋代著录三卷，已佚。
【佚名《痈疽方》】宋代著录一卷，已佚。
【佚名《治发背恶疮内补方》】宋代著录一卷，已佚。
【佚名《卫济宝书》】宋代著录一卷，未见。
陈振孙说：《卫济宝书》一卷，自称东轩居士，不著名姓。是治疗痈疽的方书。
《四库全书提要》说：《卫济宝书》二卷，旧本题东轩居士撰写，不著名姓。陈振孙《书录解题》、《宋史·艺文志》都列有其目，为一卷。世间长久没有传本，只有《永乐大典》内还有其文，并有一篇原序，称“我家收藏痈疽方论二十二篇，图证齐全，可以流传无穷，所以记录下来叫《家传卫济宝书》”。序中详细叙述了方论的来源，又说注解文字，片言只字，都不妄发等等。既然是这样，那么这本书所载，本来是以经验旧方，汇编成册，只是中间的注语，是东轩居士增入的。另外还有董琏的一篇序，记载他从妻家汪氏得到此书的始末，其中有干道纪年，知道东轩居士应当是孝宗以前的人，只是他的姓名，终究不可考证。至于徐文礼，不过是校正刊行，他所作的后序，也有列举各家治法，集成一书的话语，那是当时坊间刻本，售名欺世的陋习，不值得相信。这本书首先列出论治的各条，都是设为问答的词句。原序以为传给不老山高先生，这种说法颇为荒诞不可考证。但是剖析精微，深中奥妙，实在不是有所师承的人不能做到。其后罗列各方，附上图说，对于药物的修制，针灸的利害，抉摘无遗，多是后来医流所未见过的。谨慎地依照其旧文，拾掇排比，析分为上下二卷，著录于此，以备医家的一种。其中乳痈、软疖两个门类，则别系在卷末，使各自归类。
【李迅《集验背疽方》】《书录解题》著录一卷，未见。
李迅序言说：耕田应当问农夫，见识应当问婢女。职业贵在专门，固然如此。如果通过口头耳闻、道听途说得来的，古人是不取的。我自从祖上以来，本以儒术名家，考取科第与乡荐，代代不乏其人。如今在医方上还没有停止，只是寄托意趣在其中，志向在于济助世人而已，没有其他苟且之心。那些仅仅广泛收集方子，每有所得就吝啬不给别人的，我心里实在鄙夷。凡是士大夫家传的名方，每每喜欢互相传授。至于医生术士，如果有专长，用重金贿赂，侥幸得到，就一定试用。心里知道确实有经验有效，病人来叩头请求随证赠方，毫无吝色，施行不知疲倦。继承先志，陈述事业，到现在历经两代。唯独背疽这种疾病，世医认为是奇疾，望风敛手。于是我尤其尽心。开始时在农夫野人身上试用，中间用在富家巨室，久了献给贵官达官，就像印券契钥一样灵验。屡次想编集，以留给后人，惭愧自己不是专门家而停止。这次因为贤士大夫，偶然听过，谆谆下问，想要广泛传播，于是退而恭敬赞叹他们存心的良善，高出收集方子的人几百倍。因此不敢固执推辞，取平日所用的经验方子，从而编次，明辨其证候，详论其颠末，以及用药的先后，修合的精粗，病人的调摄，饮食居所的戒忌，无所不载。自知鄙陋而繁赘，但以口授心传之术，寄托于笔端，一旦不详且尽，因而导致错误，则是性命所系，阴谴之报，谁来承担呢？所以不耻而为之撰集。用药之际，更宜读思之，明辨之。宦游四方，见闻更广，续得名方，因风教告，以警不逮。这岂止是我平素的志向，实在是君子闻善相告的心意。庆元岁在柔兆执徐，律中大吕中浣日，遂江李迅嗣立书。（出自《外科精要》）
陈振孙说：《李氏集验背疽方》一卷，泉江李迅嗣立撰写。凡五十二条，其论议详尽恰当。
《四库全书提要》说：《集验背疽方》一卷，宋代李迅撰写。李迅字嗣立，泉州人，官大理评事，以医术著名。此书见于陈振孙《书录解题》，称所集凡五十三条，其论议详尽恰当。马端临《经籍考》也著录于录，但题作李逸撰写，与《书录解题》不合。现在考察此书，前有郭应祥序，也说嗣立名迅，则《通考》有误。背疽为患极大，俗医剽窃一二册方子，或妄施刀针，而对于受病的源头，发病的形状，以及用药次第，节宣禁忌之所宜，全都放置不讲。后来夭亡的，十有八九。现在李迅所撰，在集方之前，都系以论说，凡是诊候的虚实，治疗的节度，无不斟酌轻重，辨析毫芒，使读者了如指掌。其中的五香连翘汤、内补十宣散、加料十全汤、加减八味丸、立效散之类，都醇粹无疵，足称良剂。至于忍冬丸，与治乳痈发背神方，都只用金银花一味，用药容易而收功多，对于穷乡僻壤难以觅医，或贫家无力服药者，尤为有益。确实是疡科中的善本了。
[Anonymous "Jinchuang Chong" Formula] Recorded in the Han Dynasty as thirty volumes, now lost.
Fu Qian stated: The pronunciation is "HT", meaning to pull or guide ("HT").
Yan Shigu stated: This is a disease affecting children. The character "Chong" is pronounced with the reverse cut of "Chong Zhi"; the character " " is pronounced with the reverse cut of "Zi Yong".
[Hua Tuo's "Waike Fang"] Listed in "Yicang Mulu", volume count missing, original text not seen.
[Liu Juanzi's "Guiyi Fang"] (Recorded as "Nanfang" in *New Book of Tang*, and as "Guilun" in *Song History*, both are errors.) Recorded in Sui Dynasty as ten volumes, now missing.
Sui Zhi annotation states: Authored by Gong Qingxuan.
Gong Qingxuan's preface states: In the late Jin Dynasty, Liu Juanzi was shooting arrows in the suburbs of Danyang when he suddenly saw an object, approximately two zhang high. Upon hitting it, it emitted sounds like thunder and lightning, resembling wind and rain. He dared not pursue it that night. At dawn the next day, leading several disciples and sons, he followed the tracks to the foot of the mountain. There he saw a child carrying a jar and asked where he was going. The child replied, "My master was shot by Liu Juanzi; I am fetching water to wash his wound." Gong then asked, "Who is your master?" The child answered, "It is Huangfu Gui (Yellow Father Ghost)." Gong took the child back to the gate, where they heard the sound of pounding medicine. Looking from afar, they saw three figures: one reading a book, one pounding medicine, and one lying down. They shouted and rushed forward, causing all three to flee, leaving behind a scroll of formulas for treating carbuncles and sores, along with a mortar of medicine. At that time, he was participating in Emperor Wu of Song's northern campaign. When applied to injured soldiers, the wounds healed immediately. Commentators said, "Medicine created by sages is assisted by heaven; this is a divine gift bestowed upon Emperor Wu." Liu Juanzi used these formulas to treat patients, succeeding in nearly every case without error. He expanded and organized them into ten volumes, naming it *Guiyi Fang* (Ghost's Legacy). (The previous edition omitted nine characters starting from "Yan wei"; this has been corrected based on *Taiping Yulan*.) Coincidentally, my great-uncle Liu Juanzi sent me a letter detailing this event, along with a scroll of formulas. The formulas were written on thin paper from Danyang, and the handwriting remains extant. My family has generations of experience in preparing this formula, but I did not inherit it. His grandson, Daoqing, was my close neighbor with exceptional friendship. On his deathbed, he told me of the divine formula at home, noting his son was too young and the formula would not be passed on unless to the right person. I studied the scrolls to diagnose conditions and discern drug properties, intending to transmit it. As I also had an interest in medical arts, I accepted it without hesitation. Having possessed this formula for five years, all treated cases have recovered, truly proving its miraculous efficacy under heaven. The formulas originally sent by the Liu family to the Gong family were handwritten and disordered. I have arranged them in order and categorized them to form this volume, circulating it locally. May those with insight use it for prevention. Written on the fifth day of the fifth month, Ji Mao year of the Yongyuan era, Qi Dynasty.
Gong Daoqing stated: Wang's grandmother Liu possessed this *Gui Fang*. Daoqing's ancestors inherited it and treated patients strictly according to the formulas, never failing. Uncle-grandfather Liu Juanzi and his brothers copied it themselves, claiming lack of paper and using Danyang "Lu" paper instead. In the 19th year of Yonghe, their wealth was not poor, so why no paper? Hence the special choice. (Gu Xiu notes: Yonghe only lasted twelve years, and is far removed from the time of Emperor Wu of Song; suspect it is an error for "Yuanyuan".)
*Book of Song: Biographies of the Imperial Clan* records: Zunkao's father, Liu Juanzi, served as Inspector of Pengcheng.
Qian Zeng stated: *Liu Juanzi Guiyi Fang* consists of five volumes. Liu Juanzi's origin is unknown. In the late Jin Dynasty, he shot an object in the suburbs of Danyang, etc. This book is extremely rare and secret, seldom seen by collectors. Additionally, there is a single volume titled *Liu Juanzi Zhi Yongju Shenxian Yilun* (Divine Legacy on Treating Carbuncles and Sores), which is also a Song dynasty manuscript copy, similar to this one. Both should be recorded separately with copies for reference.
[*Shenxian Yilun*] Recorded in Song Dynasty as ten volumes, now missing.
Chen Zhensun stated: *Liu Juanzi Shenxian Yilun* comprises ten volumes, compiled by Li , Governor of Dongshu. According to *Zhongxing Shumu* citing *Chongwen Zongmu*: It was authored by Gong Qingxuan of the Song Dynasty. Liu Juanzi was a person from the late Jin Dynasty who obtained a scroll of *Guiyi Fang* in Danyang County, containing methods for treating carbuncles and sores. Qingxuan obtained it and arranged it. Checking the Tang Dynasty bibliography, there is *Gong Qingxuan Liu Juanzi Nanfang* in ten volumes; it is unclear if this is the same book. Some editions have only one plate or a few lines per volume, nominally ten volumes, but actually containing little content.
[Gan Junzhi's "Yongju Budang Zabing Jiyuan"] Recorded in Sui Dynasty as three volumes, lost.
["Liao Yongju Jinchuang Yaofang"] Recorded in Sui Dynasty as fourteen volumes, lost.
["Liao Yongju Duwan Zabing Fang"] Recorded in Sui Dynasty as three volumes, lost.
[Gan Boqi's "Liao Yongju Jinchuang Fang"] Recorded in Sui Dynasty as fifteen volumes (Tang records say twelve volumes), lost.
[Anonymous "Yongju Lun Fang"] Recorded in Sui Dynasty as one volume, lost.
[*Liao Jing*] Recorded in Sui Dynasty as one volume, lost.
["Liao Sanshiliu Fang"] Recorded in Sui Dynasty as one volume, lost.
[Qin Zhengying's "Liao Yongju Zhu Chuang Fang"] Recorded in Sui Dynasty as two volumes, lost.
[Yu Yi's "Zuan Liao Yongju Yaojue"] (Song records title it *Guang Yongju Yaojue*) Recorded in Tang Dynasty as one volume, lost.
[*Chuangzhong Lun*] Recorded in Tang Dynasty as one volume, lost.
Zheng Qiao stated: Authored by Yu Yi, an official in the Western Zhou Military Command during the Tang Dynasty.
Qian Tong stated: *Chongwen Zongmu* lists *Chuangzhong Lun*, one volume, authored by Yu Yi. I examined *Tongzhi Lue*, which attributes it to "Jie Yu Yi", which is incorrect.
According to the annotation for Wuxiang Liaoqiao Tang in the Carbuncle and Sore section of *Qianjin Fang*: "Yaoji Yu Yi has [Huang ], Licorice, and Mirabilite, each six fen." Based on this, the term "Shiji" in *Yiwenuelue* should be read as "Yaoji". This appears to be an official title. *Book of Tang: Treatise on Officials* states: "In the Military Command headquarters, there is one Fuzhi Official, one Yaoji, and one Zhu Yao Qinshi." Furthermore, *Yiwenzhi* lists Jiang Chengzong's edited *Xiyaoyong* in three volumes, annotated as "Fengxiang Military Command Yaoji", which confirms this.
[Shen Taizhi's "Yongju Lun"] Recorded in Tang Dynasty as two volumes, lost.
[Lin Daozhe's "Xianshou Lishang Xuduan Fang"] Four volumes, extant.
Anonymous preface states: This formula originated in the Hui Chang period of the Tang Dynasty. A wandering monk built a thatched hut in Zhong Village, Yichun. He looked very ancient, aged between 140 and 150 years. He bought a few mu of land to cultivate millet for sustenance. An old man named Peng often visited his hut, and they became very close. Sometimes Peng helped him farm. One day, Peng's son climbed a tree to cut branches, fell, broke his neck, and dislocated his arm, groaning incessantly. Peng complained to the Daoist. The Daoist examined him, ordered the purchase of several herbs, prepared them personally, and administered them. Soon the pain subsided, and within days he recovered fully. Only then did people realize the Daoist could practice medicine. Seekers increased, and the Daoist grew weary. He gave the formula to Peng, instructing him to prepare it for others, swearing that it should not be taken lightly, sold cheaply, or given to unworthy persons. Thus, those treating injuries followed Peng's lineage. When Peng first met the Daoist, he was about thirty; now old, his demeanor remained unchanged. Asked his name, he said "Lin Daozhe". Asked his surname, he said he was from Chang'an. Initially, the Daoist kept to himself, rarely receiving visitors. Only Mr. Deng would visit on clear spring or autumn days, bringing his child and wine. The Daoist hung a gourd ladle on the wall; when Deng arrived, he would take it to pour wine. Peng would also drink when he met him. The two talked and laughed until sunset. Drunk, they would sing loudly: "Learning to manage the world, learning to manage the world, becomes useless. Joy in the mountains, joy in the mountains, soil is good for plowing. Gourd ladle has wine, sharing with you. Drunk lying in the thatched hut, who wakes me? Suddenly hearing twin doves and cranes in the pine shade. Rising as the sun penetrates the thin forest." Peng, being simple, did not understand the lyrics, but listened carefully and learned the tune. He would sing it to others at home, who did not comprehend it. After a long time, Mr. Deng stopped coming. Peng heard the Daoist had "ascended to immortality" (died). Peng remained confused. Later, the Observation Commissioner of Jiangxi traveled to Yuanzhou, heard Peng singing, found it strange, questioned him about the lyrics, and learned the Daoist's name. He sent someone with Peng to invite the Daoist. Upon arrival, the Daoist had left, leaving only the ladle. The commissioner regretted this greatly. Since Peng had obtained various formulas for treating injuries, the village was renamed "Gong" Village. The Daoist had several manuscripts, but this was merely the last volume.
[Anonymous "Yongju Lun"] Listed in *Chongwen Zongmu* as three volumes, lost.
[Zhi Xuan's "Fabei Lun"] Listed in *Chongwen Zongmu* as one volume, lost.
[Bai Cen's "Fabei Lun"] Listed in *Chongwen Zongmu* as ten volumes (*Tongzhi Lue* and *Song Shi* list one volume), lost.
Li Zhao stated: Bai Cen once met a supernatural being who transmitted a formula for Fabei (back carbuncle), which was ten times effective. Bai Cen peddled it for profit. Later, Gao Shi, the Junior Military Commissioner of Huainan, coerced him to surrender the formula, but it proved ineffective. Bai Cen was eaten by a tiger in Jiujiang. The post station clerk collected his belongings and found the true original. Wang Shengzhi of Taiyuan copied and circulated it. (From *Guoshi Bu*)
[Bo Li Translated "Tunzi Tiezhong Fang"] (*Tongzhi Lue* records "Tang Bochi Boli translated by imperial decree") Listed in *Chongwen Zongmu* as one volume, lost.
[Anonymous "Luoli Fang"] Listed in *Chongwen Zongmu* as one volume, lost.
["Liao Xiaoe Dan Fa"] Listed in *Tongzhi Lue* as one volume, lost.
[Xing Yuanbu's "Yongju Lun"] (Song annotation notes "Xie" as variant for "Zhu") Listed in Song Dynasty as one volume, lost.
[Xu Mengfu's "Waike Jiufa Lun Cui Xinshu"] Listed in Song Dynasty as one volume, lost.
[Wang Qu's "Jingxiao Yongju Fang"] Listed in Song Dynasty as one volume, lost.
Self-preface states: In the fourth month of summer in the Yuan year, while serving in the capital, I developed a carbuncle on my back. I summoned imperial physicians to treat it. After a month, the condition worsened. I received Zhang Sheng from Xiao County, Xuzhou, who applied moxibustion to the sore. From morning to evening, he performed 150 moxa cones. Treatment ceased only when the patient felt pain. The next day, black scabs were removed with tweezers, pus and blood drained completely, skin texture turned red, and pain ceased. Medication was applied separately, changed daily. During changes, black rotting flesh was trimmed. Within a month, the wound healed. That spring and summer, seven officials in the capital suffered from carbuncles; I alone survived. Although this may be attributed to destiny, proper care is essential. Those who died due to ignorance of treatment methods are lamentable. Thus, I compiled the formulas I had acquired, had them printed, and distributed them to others, hoping to honor the ancients' intent to help the masses. Dated March, Shaosheng 3rd Year. (From *Banshi Fang*)
[Hu Quan's "Zhi Yongju Nongdu Fang"] Listed in Song Dynasty as one volume, lost.
[Shi Yuan's "Zhi Beichuang Fang"] Listed in Song Dynasty as one volume, lost.
Shi Yuan's preface states: In my youth, after completing my studies, I knew nothing of medicine. In the Ji Xu year, returning home from the Imperial Academy to visit my parents, the Imperial Physician Chang Yingshi Qizhi happened to be in the prefecture. I sought a diagnosis for my mother. He said, "Internal heat accumulation causes thirst." At that time, neither mother nor son drank much, only slightly preferring water. He added, "Just beware of sores appearing. Once noticed, apply moxibustion. If heat is severe, use 'Five-Flower Moxibustion'." (Meaning moxa is applied to the center and surrounding areas, following the redness, not fixed points.) Remember this well. By the 15th day of the sixth month in the Xin Si year, my mother suddenly reported slight itching between her shoulder blades. Inspection revealed a half-cun red patch with white grains like millet seeds. Recalling Qizhi's words, I urgently applied moxa, and the redness subsided. Thus, I stopped after 14 cones. Two nights later, slight pain returned. Inspection showed redness spreading downwards, two cun long and broad as a leek leaf. The family was unaware and regretted the previous moxibustion. Relatives criticized, asking how fire could be used for redness and heat. Some slandered Qizhi. An external doctor was called, who applied a plaster. After another day and night, a new ring appeared. By the 22nd day, it spanned six to seven cun horizontally and vertically. Pain was unbearable, with occasional groans, heartbreaking to hear. In panic, I sought advice. Someone mentioned Nun Zhiquan of Dengci Temple, who had cured a large sore with moxibustion. I ran to ask. Zhiquan said, "When severe, the patient is unconscious. I only heard junior nuns say Fan Bayi Fengyi (son of Zhongxuan) persisted with over 800 moxa cones before waking. About one sieve of moxa was used." I hurriedly reported this to my family, who agreed. We started using ginkgo nuts as moxa cones. Dozens were applied to the top, causing little pain. Then we applied cones to the sides, extinguishing three-quarters, which caused pain. After seven cones, itching was felt. With each cone burning out, the redness receded. After over 30 cones, the red ring faded. The patient believed, so we shaped moxa into plum and apricot sizes, applying them gradually increasing to chicken egg yolk size. About 40 cones were used before pain was felt. The burned area was over one cun deep. This was because treatment was delayed; the initial tissue had already necrosed. Necrotic tissue blocks sensation; pain is only felt when healthy tissue is reached. Pain in the sides indicated tissue was not yet necroted. Another account:
A Pan Dianzhi lived south of the city. His ointments were always effective. I bowed and invited him to consult. It was already dusk, and heat filled the back. Pan tested the distance from the sore with his hand, saying, "The sore is elevated and hot, which is acceptable." (He added, "What is feared is low elevation with little heat.") The patient ate porridge and slept peacefully (having not slept for six nights prior). At dawn, the sore resembled an inverted bowl, protruding three to four cun high, with hundreds of small pores, jet black. According to *Qianjin Fang* and Pan's description of "elevation", sudden elevation indicates toxin gathering outwardly; hundreds of pores indicate toxin floating and attacking the skin surface; jet black color indicates necrosis of both skin and flesh. Without moxibustion to expel toxin from within the necrotic tissue, the five viscera would be compromised. Only then did I understand the Mingtang diagram and the drawing by Yanluozi showing the five viscera hanging on the back. Now toxin travels between muscle layers; waiting for external rupture makes the interior empty and exterior full. Emptiness allows entry, fullness hinders exit. This is obvious. Yet, listening to quack doctors using common cooling pastes for red swelling to dissipate it is like lending weapons to bandits. I deeply blamed myself for not knowing medicine as a son, causing my parent's critical illness. Grateful for divine protection in the crisis, learning that moxibustion saved us from danger, how can I repay this grace? I will detail the efficacy of moxibustion, along with famous doctors' discussions and elders' teachings, standard treatments, and nursing precautions, to inform future generations. Hopefully, this expands the sages' intent to save lives and inspires filial piety, expressing gratitude for my mother's survival. Dated Shangyuan Day, Renwu Year, by Shi Yuan of Yingchang.
[Dingzhai Jushi's "Wuzhi Fang"] Listed in Song Dynasty as one volume, lost.
[Song Lin's "Dandu Beijifang"] Listed in Song Dynasty as three volumes, lost.
[Anonymous "Yongju Fang"] Listed in Song Dynasty as one volume, lost.
[Anonymous "Zhi Fabei Echuang Neibu Fang"] Listed in Song Dynasty as one volume, lost.
[Anonymous "Weiji Baoshu"] Listed in Song Dynasty as one volume, not seen.
Chen Zhensun stated: *Weiji Baoshu*, one volume, authored by Dongxuan Jushi, name unknown. It is a formula book for treating carbuncles and sores.
*Synopsis of the Complete Library of the Four Treasuries* states: *Weiji Baoshu*, two volumes, traditionally attributed to Dongxuan Jushi, name unknown. Chen Zhensun's *Shulu Jieti* and *Song Shi Yiwenzhi* list it as one volume. No copies existed in the world for a long time; only fragments remain in *Yongle Dadian*, along with an original preface stating, "My family possesses twenty-two articles on carbuncle and sore theories, complete with illustrations, suitable for endless transmission. Hence recorded as *Family Transmission Weiji Baoshu*." The preface details the origin of the formulas and claims annotations are concise and accurate. Thus, the book compiles experienced old formulas, with annotations added by Dongxuan Jushi. Another preface by Dong Lian records obtaining the book from his wife's Wang family, mentioning the Qiandao era, indicating Dongxuan Jushi lived before Emperor Xiaozong, though his name remains unknown. Xu Wenli merely corrected and published it; his postscript mentions compiling various treatments into one book, reflecting the vulgar practice of selling fame and deceiving the world, which is unreliable. The book begins with theoretical questions and answers, supposedly transmitted to Master Gaoshan Bulao, a claim considered absurd and unverifiable. However, the analysis is subtle and profound, implying genuine transmission. Subsequent sections list formulas with diagrams, detailing herb preparation and acupuncture pros/cons, offering insights unseen by later practitioners. Carefully preserving the original text, it is divided into upper and lower volumes for medical reference. Sections on breast abscesses and soft boils are placed at the end for categorization.
[Li Xun's "Jiyan Beijufang"] Listed in *Shulu Jieti* as one volume, not seen.
Li Xun's preface states: Ask farmers about farming, ask maids about knowledge. Specialization is valuable. Knowledge gained through hearsay is rejected by ancients. My family has been renowned for Confucian scholarship since antiquity, producing scholars and officials continuously. I continue this tradition in medicine, aiming to benefit humanity, with no ulterior motives. I despise those who hoard formulas selfishly. Scholars often share family formulas freely. Physicians with specialties demand bribes to reveal them, testing them before use. Knowing their efficacy, I give formulas freely to patients without hesitation, practicing tirelessly. Inheriting this spirit for two generations, I focused especially on Beijufang (Back Carbuncle), a disease feared by many physicians. I tested it on peasants, then wealthy families, and finally offered it to high officials, verifying its efficacy like a contract seal. I desired to compile it for posterity but hesitated due to lack of specialization. Now, prompted by virtuous scholars asking earnestly for wider dissemination, I admire their benevolent intent, surpassing mere collectors. Reluctantly accepting, I compiled my experienced formulas, clarified symptoms, detailed origins, drug sequences, preparation methods, patient care, and dietary taboos. Though humble and verbose, relying on oral transmission risks error, endangering lives and inviting karmic retribution. Thus, I wrote this without shame. Readers should study and reflect carefully. Traveling widely, I gained more famous formulas, sharing them to warn against ignorance. This fulfills my ambition and the gentleman's virtue of sharing good news. Dated Mid-Month of the 10th Lunar Month, Youmu Year of Qingyuan Era, by Li Xun Silì of Suijiang. (From *Waike Jingyao*)
Chen Zhensun stated: *Li Shi Jiyan Beijufang*, one volume, authored by Li Xun Silì of Quanjiang. Contains 52 items, with detailed and appropriate discussions.
*Synopsis of the Complete Library of the Four Treasuries* states: *Jiyan Beijufang*, one volume, authored by Song Dynasty's Li Xun. Li Xun, courtesy name Silì, was from Quanzhou, served as Grand Court Reviewer, and was famous for medicine. Listed in Chen Zhensun's *Shulu Jieti* as 53 items, with detailed discussions. Ma Duanlin's *Jingji Kao* also lists it but attributes it to Li Yi, contradicting *Shulu Jieti*. Examining the current text, Guo Yingxiang's preface confirms Silì's name is Xun, so *Tongkao* is erroneous. Back carbuncles are severe; quacks steal formulas or misuse knives/needles, ignoring etiology, morphology, drug sequence, and taboos. Most patients die. Li Xun's work includes theoretical discussions before formulas, analyzing deficiency/excess and treatment principles meticulously, making it clear to readers. Formulas like Wuxiang Liaoqiao Tang, Neibu Shixuan San, Jiaoliao Shiquan Tang, Jiajian Bawei Wan, and Lixiao San are pure and flawless, worthy of praise. Ren Dong Wan and the Divine Formula for Breast Abscess/Back Carbuncle use only Honeysuckle Flower, easy to obtain and highly effective, especially beneficial for remote areas or poor families unable to afford complex medicines. Truly an excellent text in surgery.