〔黄氏（承昊）折肱漫录〕七卷（明志作六卷）存
自小引曰。古人云。不为良相。则为良医。意在济世也。予少年病羸。徽 一二十年。备尝诸苦。少不知医
多误药。苦乃弥甚。当茹荼时。苦极而悔。侮极而恨。惝恍HT 。几滨于死。私自矢曰。吾病得愈。吾年得老。
必揭此以告同患者。使毋蹈予之覆辙。有所苦随笔记之。久而成帙。迨后病得渐瘥。更得致身云路。碌碌世缘。
未暇问此。且念吾年未老。阅历未深。恐识见尚有误以误人。姑笥而藏之。今归田无事。年已六十矣。阅历深。
识见定矣。庶可灾黎以告同患乎。乃搜故簏所存。而益以近记。题曰折肱漫录。盖取三折肱成良医之义。一曰养
神。一曰养形。一曰医药。非身所亲历。口所亲尝。目所亲亲。都不敢混载以欺人。盖予生平凡方书所载之症。
十患四五。本草所载之药。亦十尝四五。夫岂剿陈言。拾道听。以侈观览者。予官虽不甚显。而宦辙所致。必孜
孜以利济为事。今梓是编。亦一片婆心所使。上不能为良相。而颇存良相之心。下不能为良医。而略明良医之
道云尔。崇祯乙亥菊月 。乐白道人黄承昊题于乐白轩。
程永培跋曰。黄履素前明万历丙辰进士。幼而赋质虚弱。年至七十余岁。自云药品十尝四五。则一生无日不
在病中矣。有妄投峻剂。为医误者。有调理不善。而自误者。历
验亲切。遂着折肱漫录一书。一则曰养神篇。一则曰养形篇。一则曰医药篇。其意是惕病者之鉴戒。原非为医家
立说也。曾收入杏林法海书目中。盖欲医与病者。皆不可粗忽也。沈存中有五难之说。此非二难乎。如阴亏质弱之
人。或一流览。则病情不致于固结。医药不致于轻试。则此书之功。亦不浅矣。但养神篇。虽所采皆子史。傍及
释道。其说颇杂。莫如案头置鹤林玉露等书更胜矣。故不刊木。乾隆五十九年三月古吴瘦樵程永培跋于紫藤花下读
书轩。
四库全书提要曰。折肱漫录六卷。明黄承吴撰。承昊字履素。号暗斋。秀水人。黄洪宪之子也。万历丙辰进
士。官至福建安察使。承昊体羸善病。因参究医理。疏其所得。以着是书。分养神养气医药三门。其论专主于补
益。未免一偏。
〔聂氏（尚恒）奇效医述〕一卷 存
自序曰。医术肇自圣神。其效可以安危而起死。乃民生寿命之急需。而造化功用。所不及者。赖之以赞助也。
古有达则为良相。不达则为良医之语。盖谓其与燮理同功耳。然古今高明之士。多视为小技。而漫不究心。一旦
身有病。与所亲之人有病。则悉付庸愚之手。使庸愚之陋识。反得以握贤智之生死。岂不谬哉。闻有涉猎斯术者。
又自恃聪明。不肯究极精深。仅知粗浅。而即自信自用。反致误己误人。其害尤甚也。此二者。古今之通弊。余
尝鉴之而思为身计。又思为身所亲者计。是以究心于斯术。数十年来博取而精研之。深思而透悟之。自觉有入于
神妙者。因病制方。不胶于古方。得心应手。不拘于成说。其初聊以自为。久而有知。信者以躯命来托。不论亲
疏贵残。皆尽心为之调治。是以每每取效。而其效又多奇也。效何以奇。凡病有易治者。皆求治于时医。不求余
治也。其有病危难治。时医束手者。然后求救于予。余不计其危而治之。十尝治其八九。与寻常功效不同。此其
所以奇也。或有一二不治者。则病已在膏肓。而入骨髓。扁鹊望之而走耳。然余且为之委曲求生。至于必无生意
而后已。岂忍为扁鹊之走乎。余归休颇有暇日。因取从前医而效。效而奇。详述而录之。病情与治法俱备。令人
可对勘也。俾览者咸知某病已危。用某药得宜而获安。某病滨死。用某药中 而回生。庶令后之病证。有相类者。
可以触类而通。合宜而用。则于天下后世之疾苦沉 。未必无裨也。此余刻医述意也。兹刻仅录其往者。而来者
犹可以续刻。用是引诸其首。时万历丙辰秋仲之吉。前知福建汀洲府宁化县事清江久吾聂尚恒识。
〔医学汇函〕十三卷 存
〔邹氏（元标）仁文书院集验方〕七卷 存
引曰。是书凡四种。其一为剑江李司马亲验方。其一为麻城刘司马彰赐堂集方。其一为焦翰撰墨宝斋集方。
其一予所得贺大学所集海上奇方。侍御孙公刻以传者。盖诸公卿家奇人奇书多有。故足述也。是书大者如琼林武
库。无所不载。单者如以短兵接战。取胜在人自择不耳。间常窥世之病道多涂。而不病病之方寡。方及寡又多庸
医。虚实阴阳罔辨。立置人死地者。实可哀怜。予力既不能济人之生。又不忍视人之死。故托朱君侯仁者以广传。
因忆古人杜门集方。良有以也。泰昌元年菊月吉旦。吉水邹元标。
冯嘉会序曰。闻之医者意也。然则自轩岐来。所博取于洪纤。而详研于 腑者。尽意之云乎。夫天下意与法。
原自
相持。意缘法以行。而后驭之精。法传意以出。而后垂之永。凡事皆然。不独医已。若不措法内之意。而第骋意
外之法。以之应事。未有不续堕。而以之用药。未有不人费者。今庸医辈病政坐此。余每谓天地好生。民生实难。
世无善意之医。医无可守之法。 张就毙。累累而是。思欲掇拾诸方。传布宇内。以为调燮之大端。所不可废者。
而苦无善本。会余当抚大梁。大中丞南皋邹公以所汇仁文书院方见示。余欣受而梓之。以广公志。时毗陵段生以
儒术工医。从余使院。复取其肘后一册附于后。噫。是刻也。邹公所辑凡四种。余一种法。大略具是矣。亦俟夫
善意者之取筏焉。而勿第曰医行意也。天启二年桂月吉旦。瀛海冯嘉会书。
〔卢氏（复）芷园覆余〕一卷 存
题词曰。覆余原名病呓。辛亥病中六月风雨之夕。偶拈者。皆平日见闻。及一二自得语。期就正有道。而未
逮也。癸丑刻金 释文。暇将检校授剞劂。不意为门人覆瓿矣。仅从瓿上得数叶。聊付刻以竟予就正之志。因名
覆余。癸丑仲夏自记。
钱塘县志曰。卢复。字不远。习岐黄兼通大乘。与子之颐善疗奇疾。凡尸蹶 风。投剂无不立愈。
〔芷园臆草勘方〕一卷 存
题词曰。甲午学医。读诸方括。头昏心塞。求解不能。及见医方考。如儿方尝甘草。喜不自胜。久之转增懊闷。
闻素社论仲景方有省。信手拈弄一二则。兴尽且止。虽披沥肺肝。多惭折袜。呈似博识。少佐解颐。壬戌长至日
自记。
〔芷园臆草存案〕一卷 存
题词曰。辛酉病间。出寄紫芝禅室。忆自疾作案。它日反复展视。似觉有启于中。因思二十年作医。其昭着
人耳目。真实得意处。颇有限量。因随记数则。其望古人一着不虚。岂不愧杀。普请博识大方。洞察一生败阙。
癸亥夏孟自记。
〔曹氏（秉铉）杏园医案〕未见
武进县志曰。曹秉铉。字公辅。喜读书。有济世之志。因父病遂学医。曰。我姑寿此一方民。以延亲寿。庚
申辛酉两年大疫。秉铉不避危险。治之不取其值。所到处赖全活。着杏园医案行世。
〔沈氏（应 ）明医选要济世奇方〕十卷 存
〔张氏（鹤腾）伤暑全书〕二卷 存
自序曰。夫医九流一技也。而回夭札。与安乐。跻寿域而补造物之不逮。厥功博已。顾五行在手。则夭可延。
阴阳未分。则延者促。已审之在跬步。而适之则燕越可畏哉。寒暑均天地之厉气。伤寒伤暑二病。均厉气之能生
杀人者。素问因寒因暑之说。昭昭为万世的。顾伤寒书。创自张长沙。详于朱南阳也。反复精析于陶节庵。其全
书若眉列然。学人类能据籍按方而施治。故往往取效。若伤暑一证。医书止勒小款中。世皆忽之。一遇是证。率
目为伤寒。以发散等剂投之。间加衣被取汗。甚灸以致伤生者。累累不悟。可不悲欤。予诸生时。万历戊子夏患
兹证。势极气索。瞀然自愦。庸医以为脾胃内伤。或以为劳役中折。几不自持。徽医汪韫石适在旁。蹙然曰。心
烦面垢。此暑证也。何多指。闻之皆骇其名。予于瞀中微解。根据之服益元散二剂而苏。仍调以加味香薷饮。数剂
而愈。遂着伤寒伤暑辨一篇。刊于暑月印布。兼施药饵。其捷效若谷响。乃发愿搜罗群书。着为全帙以济世。惧
阅历未久。不中 期。五十以后。方就笔研。戊
申自计部以目恙请告。杜门静摄。得毕志于性命黄老诸家。昕夕 。无逸晷暇。即焚香兀坐。间入圜内视。百
日不佞目愈。后至天启壬戌。感仙师教就笔研。挟古诸名家。参考编集而成帙。拮据十余载。约二万余千言。分
为上下两卷。议论皆常语。不敢钩深。以便医家览解。方多遵古无它奇。宜证则灵菽粟。岂珍惜而食。其时百骸
理宜也。要在于燕越歧路处着力耳。平高贡除妒忌。澄心察理。审证投咀。医之上计乎。宁独医人一心耳。虚与
实相反。拗与圆相仇。古今成败之大关也。秉国成者。与谋国计者。身系社稷安危。操万姓命脉。虚心圆智。盖
可忽乎哉。予因医而广其说。天启三年。岁次癸亥。孟夏朔旦。赐进士出身奉政大夫户部陕西司郎中颖郡张鹤腾
撰。吴伟业曰。颖州之难。副使张公鹤腾骂贼死。（绥寇细略补遗）
〔李氏（盛春）病机要旨〕一卷 存
〔治杂证验方研悦〕一卷 存
〔张氏（介宾）景岳全书〕六十四卷 存
林日蔚纪略曰。先外祖张景岳公名介宾。字会卿。先世居四川绵竹县。明初以军功。世授绍兴卫指挥。卜室
郡城会稽之东。生颖异。读书不屑章句。韬钤轩歧之学。尤所淹贯。壮岁游燕冀间。从戎幕府。出榆关。履碣石。
经凤城。渡鸭绿。居数年无所就。亲益老。家益贫。翻然而归。功名壮志消磨殆尽。尽弃所学。而肆力于轩岐。
探隐研神。医日进。名日彰。时人比之仲景东垣云。苦志编缉内经。穷年缕析。汇成类经若干卷问世。世奉为金
匮玉函者久矣。全书者。博采前人之精义。考验得之玄微。以自成一家之书。首传忠录。统论阴阳六气。先贤可
否。凡三卷。次脉神草。择诸家珍要精髓。以测病情。凡二卷。着伤寒为典。杂证为谟。妇人为规。小儿为则。
痘疹为诠。外科为钤。凡四十卷。采药味三百种。人参附子熟地大黄。为药中四维。更推参地为良相。黄附为良
将。凡二卷。创药方分八阵。曰补。曰和。曰寒。曰热。曰固。曰因。曰攻。曰散。名新方八阵。凡四十卷。集
古方分八阵。名古方八阵。凡八卷。别辑妇人小儿痘疹外科方。总皆出入古今八阵。以神其用。凡四卷。共六十
四卷，名景岳全书。是书也。继往开来。功岂小补哉。以兵法部署方略者。古人用药如用兵也。或云。公生平善
韬钤。不得遂其幼学壮行之志。而寓意于医。以发泄其五花八门之奇。余曰。此盖有天焉。特老其才救世。而接
医统之精传。造物之意。夫岂其微欤。是编成于晚年。力不能梓。授先君。先君复授日蔚。余何人斯。而能继先
人之遗志哉。是岁庚辰携走粤东。告方伯鲁公。公曰。此济世慈航也。天下之宝。当与天下共之。捐俸付剞劂。
阅数月工竣。不肖得藉慰先人。以慰先外祖于九原。先外祖可不朽矣。外孙林日蔚汝辉敬跋。
四库全书提要曰。景岳全书六十四卷。明张介宾撰。是书首为传忠录三卷。统论阴阳六气。及前人得失。次
脉神草三卷。录诊家要语。次为伤寒典。杂证谟。妇人规。小儿则。痘疹诠。外科钤。凡四十一卷。又本草正二
卷。探药味三百种。以人参附子熟地大黄。为药中四维。更推人参地黄为良相。大黄附子为良将。次新方二卷。
古方九卷。皆分八阵。曰补。曰和。曰寒。曰热。曰固。曰因。曰攻。曰散。又别辑妇人小儿痘疹外科方四卷终
焉。其命名皆沿明末纤佻之习。至以伤寒为典。杂证为谟。既僭经名。且不符字义。尤
为乖谬。其持论则谓金元以来。河间刘守真立诸病皆属于火之论。丹溪朱震亨立阳有余阴不足。及阴虚火动之论。
后人拘守成方。不能审求虚实。寒凉攻伐。动辄贻害。是以力救其偏。谓人之生气。以阳为主。难得而易失者惟
阳。既失而难复者亦惟阳。因专以温补为宗。颇足以纠卤莽灭裂之弊。于医术不为无功。至于颂其说者。不察证
候之标本。不究气血之盛衰。概补概温。谓之王道。不知误施参桂。亦足戕人。则矫枉过直。其失与寒凉攻伐等
矣。大抵病情万变。不主一途。用药者从病之宜。亦难拘一格。必欲先立一宗旨。以统括诸治。未有不至于偏者。
元许衡鲁斋集。有论梁宽甫病证书曰。近世诸医。有主易州张氏者。有主河间刘氏者。张氏用药。根据准四时阴阳。
而增损之。正内经四气调神之义。医而不知。此妄行也。刘氏用药。务在推陈致新。不使少有怫郁。正造化新新
不停之义。医而不知。此无术也。然而主张氏者。或未尽张氏之妙。则瞑眩之剂。终不敢投。至失几后时。而不
救者多矣。主刘氏者。或未悉刘氏之蕴。则劫效目前。阴损正气。贻祸于后日者多矣。能用二家之长。而无二家
之弊。则治庶几乎。其言至为明切。夫扶阳抑阴，天之道也。然阴之极至于龙战。阳之极亦至于亢龙。使六阴盛
【黄承昊《折肱漫录》】七卷（明代志书作六卷）现存。
自序说：古人说：“做不了好的宰相，就做好的医生。”其意图在于救济世人。我少年时身体瘦弱多病，患病一二十年，尝遍了各种痛苦。年轻时不懂医学，多次误服药物，病情因此更加严重。在忍受如茶般的苦楚时，苦到了极点而后悔，悔恨到了极点而怨恨，精神恍惚，几乎濒临死亡。我私下发誓说：“如果我的病能痊愈，如果能活到年老，一定要公开这本书来告诉同样患病的人，使他们不要重蹈我的覆辙。”有什么痛苦就随时记录下来，久而久之汇编成册。等到后来病情逐渐好转，又有机会步入仕途，忙于世俗事务，没有空闲时间来整理此书。况且想到自己年纪尚轻，阅历不深，恐怕见识还有错误从而误导他人，姑且把它收起来藏好。如今辞官归田，无事可做，年龄已经六十岁了。阅历深厚，见识确定，或许可以告知受灾的百姓和同病患者。于是搜索旧箱中保存的资料，并补充近年的记录，题名为《折肱漫录》。这是取自“三折肱为良医”的意思。书中内容分为三部分：一是养神，二是养形，三是医药。如果不是亲身经历的、亲口尝试的、亲眼看到的，都不敢胡乱记载来欺骗人。大概我平生凡方书中记载的病证，十人中患过四五；本草中记载的药物，也十种中尝试过四五。这哪里是抄袭陈词滥调、道听途说来炫耀见闻呢？我虽然官职不算显赫，但所任职的地方，必定孜孜不倦地以利于救济百姓为事。现在刊印这本书，也是一片慈悲心驱使。上不能成为好的宰相，但颇存有好的宰相之心；下不能成为好的医生，但略微明白好的医生的道理罢了。崇祯乙亥年九月，乐白道人黄承昊题写于乐白轩。
程永培跋文说：黄履素是前明万历丙辰年的进士。幼年体质虚弱，年龄七十多岁，自称药品十种中尝试过四五，那么一生中没有一天不在病中。有因乱用峻猛药剂而被医生误治的，有因调理不善而自己耽误病情的。经历验证亲切，于是撰写了《折肱漫录》一书。其中一篇叫养神篇，一篇叫养形篇，一篇叫医药篇。其用意是作为病人的借鉴警戒，原本不是为医家立说的。曾收入《杏林法海》书目中。大概是希望医生和病人都不可粗心大意。沈存中有“五难”的说法，这难道不是其中的第二难吗？像阴亏体质虚弱的人，如果阅读此书，则病情不至于固结不通，医药不至于轻率尝试，那么这本书的功效，也不浅薄了。只是养神篇，虽然采集的都是诸子史籍，旁及佛教道教，说法颇为驳杂，不如在案头放置《鹤林玉露》等书更好。所以不刻印。乾隆五十九年三月，古吴瘦樵程永培跋于紫藤花下读书轩。
四库全书提要说：《折肱漫录》六卷，明代黄承吴撰。承昊字履素，号暗斋，秀水人。是黄洪宪的儿子。万历丙辰年进士，官至福建按察使。承昊身体瘦弱善于生病，因此参悟研究医理，梳理他的心得，以此著成此书。分为养神、养气、医药三门。其论述专门主张补益，未免有些偏颇。
〔聂尚恒《奇效医述》〕一卷 现存。
自序说：医术起源于圣神，其功效可以使危险转为安全，使死人复活。这是民生寿命的急需，也是造化功用所不及的，依靠它来赞助补救。古代有“通达时做良相，不得志时做良医”的话，大概说是它与调理国家有同样的功劳。然而古今高明的人士，大多将其视为小技，随意而不用心研究。一旦自身有病，或亲人有病，就将全部托付给平庸愚笨的人手中，使庸愚的低陋见识，反而能够掌握贤智之人的生死，这难道不荒谬吗？听说有人涉猎这门技艺，又自恃聪明，不肯探究精深，仅知道粗浅的内容就自信自用，反而导致误己误人，危害尤其严重。这两种情况，是古今的通病。我曾经以此为鉴并思考如何为自己打算，又思考如何为亲人打算，因此用心钻研这门技艺。几十年来广泛吸取并精密研究，深思并透彻领悟，自觉有进入神妙境界的。因病制定方剂，不拘泥于古方，得心应手，不拘泥于成说。起初只是为了自己使用，久而久之有了知晓者，信任我的人将性命托付给我，不论亲疏贵贱，都尽心为他们调治。因此每每取得疗效，而且疗效又多奇特。疗效为什么奇特？凡是容易治疗的病，都求治于当时的医生，不求我治疗。那些病情危重难以治疗的病，当时的医生束手无策，然后才来求救于我。我不计较其危险而进行治疗，十次中治好八九次，与寻常的功效不同。这就是之所以奇特的原因。也许有一两个治不好的，则是病已在膏肓，深入骨髓，连扁鹊看了都会跑掉。然而我仍然为之委婉设法求生，直到确信绝无生机才停止，怎么忍心像扁鹊那样跑掉呢？我退休后有闲暇日子，于是取从前医治有效、有效且奇特的病例，详细叙述并记录下来。病情与治法都具备，让人可以对勘比较。使读者都知道某病已危重，用某药得当而获得安宁；某病濒死，用某药准确而起死回生。希望让后世的病证，有相似情况的，可以触类旁通，合宜地使用，那么对于天下后世疾苦沉疴，未必没有帮助。这是我刻印《医述》的用意。此次刻印只收录过去的案例，未来的还可以续刻。因此写在前面。时值万历丙辰年秋季中旬吉日，前福建汀洲府宁化县知县清江久吾聂尚恒识记。
〔《医学汇函》〕十三卷 现存。
〔邹元标《仁文书院集验方》〕七卷 现存。
引语说：这本书共有四种。一种是剑江李司马亲验方，一种是麻城刘司马彰赐堂集方，一种是焦翰撰墨宝斋集方，一种是我所得贺大学士所集海上奇方，由侍御孙公刻印流传的。大概各位公卿家中的奇人奇书很多，所以值得记述。这本书大的方面如同琼林武库，无所不载；小的方面如同用短兵器交战，取胜在于人自己选择而已。时常窥探世间的治病之道途径很多，而没有病痛的方子很少，方子少又多庸医，虚实阴阳无法辨别，立刻置人于死地，实在可怜。我力量既不能救人生命，又不忍看人死去，所以委托朱君侯仁者广泛传播。因而想起古人闭门收集方剂，确实是有道理的。泰昌元年九月吉日，吉水邹元标。
冯嘉会序说：听说医生说：“医者意也。”那么自从轩辕、岐伯以来，广泛采集细微之处，详细研究脏腑的，都是尽意的体现吗？天下之意与法，原本相互支持。意凭借法来施行，而后驾驭得精妙；法通过意来传出，而后流传久远。凡事都是这样，不只是医学如此。如果不把意放在法之内，而只是驰骋法之外的意，用它来应对事情，没有不接连失败的；用它来用药，没有不使人破费的。现在庸医辈出的弊端正坐在这里。我常说天地喜好生灵，民生实在艰难。世间没有善意的医生，医生没有可坚守的法度，张着嘴就等着死，接连不断。想要搜集各方，传布天下，作为调燮的大端，是不可废弃的，但苦于没有好的版本。恰逢我担任大梁巡抚，大中丞南皋邹公出示他所汇集的仁文书院方，我欣然接受并刻印它，以扩大他的志向。当时毗陵段生以儒术精通医学，跟随我在巡抚衙门，又取他的肘后方一册附在后面。唉！这次刻印，邹公所辑集的四种，加上我的一种方法，大致具备了。也等待善意的人取其筏渡河，而不要仅仅说医行意也。天启二年八月吉日，瀛海冯嘉会书写。
〔卢复《芷园覆瓿》〕一卷 现存。
题词说：覆瓿原名《病呓》。辛亥年患病期间，六月风雨之夜，偶然拿起笔写的，都是平日见闻以及一二自得的话语，期望向有道之人请教，但未达到目的。癸丑年刻印金泽释文，闲暇时将检校交给刻工，没想到被门人当作废纸覆盖瓦罐了。仅从瓦罐上得到几页，勉强付梓以完成我请教的志向，因此命名为《覆瓿》。癸丑年仲夏自记。
钱塘县志说：卢复，字不远，学习岐黄之术兼通大乘佛法。与儿子卢之颐擅长治疗奇疾。凡是尸厥、风病，投药无不立即痊愈。
〔《芷园臆草勘方》〕一卷 现存。
题词说：甲午年学医，读各种方书纲要，头晕心塞，求解不能。等到见到《医方考》，像婴儿尝甘草一样，欢喜不自胜。久了反而增加懊恼郁闷。听说素社讨论仲景方有所醒悟，信手拈弄一两则，兴致尽了就停止。虽然披肝沥胆，多惭愧如折断袜子般浅薄。呈给博识之人，稍助解颐。壬戌年冬至日自记。
〔《芷园臆草存案》〕一卷 现存。
题词说：辛酉年病愈期间，拿出寄存在紫芝禅室的，回忆自己生病时的案例，日后反复查看，似乎觉得对内心有所启发。因而思考二十年行医，那些昭著于人耳目、真实得意的地方，颇有局限。于是随手记录几则。那望向古人的一着不虚，岂不羞愧至极。普请博识大方之士，洞察一生的败缺。癸亥年孟夏自记。
〔曹秉铉《杏园医案》〕未见。
武进县志说：曹秉铉，字公辅，喜欢读书，有济世之志。因为父亲生病于是学医。说：“我暂且长寿这一方百姓，以延续父亲的寿命。”庚申、辛酉两年发生大瘟疫，秉铉不避危险，治疗不收取费用，所到之处依赖他保全性命，著有《杏园医案》流行于世。
〔沈应麟《明医选要济世奇方》〕十卷 现存。
〔张鹤腾《伤暑全书》〕二卷 现存。
自序说：医术是九流中的一技，而使夭折者延寿，使安乐者更安，跻身高寿领域弥补造化的不足，其功德博大啊。顾五行在手，则夭折可延长；阴阳未分，则延长者变短促。已经审察在咫尺之间，而适得其反则燕越之别令人畏惧。寒暑都是天地间的厉气，伤寒和伤暑两病，都是厉气能生杀人的。《素问》关于因寒因暑的说法，昭然若揭成为万世的准则。顾伤寒之书，创始于张长沙，详备于朱南阳，反复精析于陶节庵，其全书如果眉目罗列一般，学者大都能依据书籍按方施治，所以往往取得疗效。至于伤暑这一证候，医书只记载在小条目中，世人都忽视它。一遇到这个证候，大都看作伤寒，用发散等药剂投予，间或加衣被取汗，甚至灸疗以致伤害生命的，接连不断而不醒悟，能不悲哀吗？我诸生时期，万历戊子年夏天患此证，势头极盛气息索然，昏乱自我困倦，庸医认为是脾胃内伤，有的认为是劳役中折，几乎不能自持。徽医汪韫石恰好在旁边，皱眉说：“心烦面垢，这是暑证啊，为何多指其他？”听到的人都对他的名字感到惊骇。我在昏乱中微微理解，根据此服用益元散两剂而苏醒，仍用加味香薷饮调理，数剂而痊愈。于是撰写《伤寒伤暑辨》一篇，在暑月印刷散发，兼施药饵，其捷效如谷响回应。于是发愿搜罗群书，著成全书以救济世人。害怕阅历不久，不符合预期。五十岁以后，才从事笔墨。戊申年我从部属职位因眼疾请假告退，闭门静养，得以专心于性命、黄帝、老子各家学说，早晚研习，没有空闲时刻，即焚香独坐，间入圆内观察，百日眼睛痊愈。后至天启壬戌年，感仙师教导从事笔墨，挟带古代诸名家，参考编集而成书。拮据十余年，约二万余字，分为上下两卷。议论都是常语，不敢钩深，以便医家览解。方剂多遵循古法无其他奇特，适宜证候则灵如菽粟，岂是珍惜而食用？其时百骸理应调理。关键在于在燕越歧路处着力。平高贡除嫉妒，澄心察理，审证投药，是医家的上计吗？岂止是医人一心而已。虚与实相反，拗与圆相仇，这是古今成败的大关键。执掌国成者，与谋国计者，身系社稷安危，操万姓命脉，虚心圆智，可以忽略吗？我因医学而广其说。天启三年，岁次癸亥，孟夏朔旦，赐进士出身奉政大夫户部陕西司郎中颖郡张鹤腾撰。吴伟业说：颖州之难，副使张公鹤腾骂贼而死。（《绥寇细略补遗》）
〔李盛春《病机要旨》〕一卷 现存。
〔《治杂证验方研悦》〕一卷 现存。
〔张介宾《景岳全书》〕六十四卷 现存。
林日蔚纪略说：先外祖父张景岳公名介宾，字会卿，先世居住在四川绵竹县。明初因军功，世代授予绍兴卫指挥。在郡城会稽之东卜居。生性聪颖，读书不屑于章句，韬钤（兵法）和岐黄（医学）之学，尤其淹贯精通。壮年游历燕冀之间，从戎幕府，出榆关，踏碣石，经凤城，渡鸭绿江，居住数年无所成就。父母日益衰老，家境日益贫困，幡然归来，功名壮志消磨殆尽。完全放弃所学，而致力于岐黄医学，探索隐微研究神奇，医术日益进步，名声日益彰显。当时人将他比作张仲景和李东垣。苦心编辑《内经》，穷尽一年细致分析，汇编成《类经》若干卷问世。世人奉为金匮玉函已久。《全书》广泛采集前人的精义，考验得之玄微，以自成一家之书。首列《传忠录》，统论阴阳六气，先贤可否，共三卷。次列《脉神草》，择诸家珍要精髓，以测病情，共二卷。著《伤寒》为典，《杂证》为谟，《妇人》为规，《小儿》为则，《痘疹》为诠，《外科》为钤，共四十卷。采药味三百种，人参、附子、熟地、大黄，为药中四维，更推人参、地黄为良相，大黄、附子为良将，共二卷。创药方分八阵，曰补、曰和、曰寒、曰热、曰固、曰因、曰攻、曰散，名新方八阵，共四十卷。集古方分八阵，名古方八阵，共八卷。别辑妇人、小儿、痘疹、外科方，总皆出入古今八阵，以神其用，共四卷。共六十四卷，名《景岳全书》。这本书，继往开来，功劳岂是小补？以兵法部署方略者，古人用药如用兵。有人说，公生平善于韬钤，未能遂其幼学壮行之志，而寓意于医，以发泄其五花八门之奇。我说：这大概有天意，特意老其才以救世，而接医统之精传，造物之意，难道微小吗？此编成于晚年，无力刻印，授给先父，先父又授给日蔚，我是什么人，能继承先人之遗志吗？这一年庚辰年携走广东，告知方伯鲁公，公说：这是济世慈航，天下的宝物，应当与天下共享。捐俸付梓，经过几个月工程完工，不肖子孙得以慰藉先人，以慰藉先外祖父于九泉之下。先外祖父可不朽矣。外孙林日蔚汝辉敬跋。
四库全书提要说：《景岳全书》六十四卷，明代张介宾撰。此书首为《传忠录》三卷，统论阴阳六气，及前人得失。次《脉神草》三卷，录诊家要语。次为《伤寒典》、《杂证谟》、《妇人规》、《小儿则》、《痘疹诠》、《外科钤》，共四十一卷。又《本草正》二卷，探药味三百种，以人参、附子、熟地、大黄，为药中四维，更推人参、地黄为良相，大黄、附子为良将。次新方二卷，古方九卷，皆分八阵，曰补、曰和、曰寒、曰热、曰固、曰因、曰攻、曰散。又别辑妇人、小儿、痘疹、外科方四卷终焉。其命名皆沿明末纤佻之习，至以伤寒为典，杂证为谟，既僭越经典之名，且不符字义，尤为乖谬。其持论则认为金元以来，河间刘守真立诸病皆属于火之论，丹溪朱震亨立阳有余阴不足，及阴虚火动之论，后人拘守成方，不能审求虚实，寒凉攻伐，动辄贻害。是以力救其偏，谓人之生气，以阳为主，难得而易失者惟阳，既失而难复者亦惟阳。因专以温补为宗，颇足以纠正卤莽灭裂之弊，于医术不为无功。至于颂扬其说者，不察证候之标本，不究气血之盛衰，概补概温，称为王道，不知误施参桂，也足以戕害人命，则矫枉过直，其过失与寒凉攻伐等同。大抵病情万变，不主一途，用药者顺从病的适宜，也难拘一格，必欲先立一宗旨，以统括诸治，未有不至于偏者的。元代许衡《鲁斋集》，有论梁宽甫病证书曰：近世诸医，有主易州张氏者，有主河间刘氏者。张氏用药，根据准四时阴阳而增损之，正合《内经》四气调神之义，医而不知此，是妄行也。刘氏用药，务在推陈致新，不使少有怫郁，正合造化新新不停之义，医而不知此，是无术也。然而主张氏者，或未尽张氏之妙，则瞑眩之剂，终不敢投，至失几后时，而不救者多矣。主刘氏者，或未悉刘氏之蕴，则劫效目前，阴损正气，贻祸于后日者多矣。能用二家之长，而无二家之弊，则治庶几乎。其言至为明切。夫扶阳抑阴，是天之道也。然阴之极至于龙战，阳之极亦至于亢龙，使六阴盛
[Huang Chenghao's *Zhe Gong Man Lu*] Seven volumes (Ming dynasty records state six volumes), extant.
Preface states: The ancients said, "If one cannot be a good prime minister, then be a good physician." The intention is to benefit the world. In my youth, I was frail and sickly, suffering for twenty years, experiencing all kinds of hardships. Lacking medical knowledge in my youth, I frequently took incorrect medicines, causing my suffering to intensify. When enduring bitterness like tea, the bitterness reached its peak leading to regret, and humiliation reached its peak leading to hatred; I was dazed and nearly died. I privately vowed, "If my illness can be cured, if I can live to old age, I will publish this to inform fellow sufferers, so they do not tread in my footsteps." Whatever suffering occurred, I recorded it immediately, and over time it formed a volume. Later, as my illness gradually improved and I entered officialdom, busy with worldly affairs, I had no leisure to attend to this. Moreover, considering that I was not yet old and my experience was shallow, fearing my insights might still be erroneous and mislead others, I temporarily stored it away. Now retired from office with nothing to do, I am sixty years old. My experience is profound, and my insights are settled. Perhaps I can now inform the afflicted people and fellow sufferers. Thus, I searched through old boxes for preserved materials and added recent records, titling it *Zhe Gong Man Lu*. This takes the meaning of "three broken arms make a good physician." It covers three aspects: nourishing the spirit (Yang Shen), nourishing the form (Yang Xing), and medicine (Yi Yao). If it was not personally experienced, personally tasted, or personally seen, I dared not record it randomly to deceive people. Generally, among the conditions recorded in prescription books, I suffered from four or five out of ten; among the herbs recorded in Materia Medica, I also tried four or five out of ten. How could this be copying clichés or gathering hearsay to show off? Although my official rank was not very prominent, wherever I served, I diligently focused on benefiting and relieving others. Now printing this book is driven by a compassionate heart. Above, I cannot be a good prime minister, but I somewhat retain the heart of a good prime minister; below, I cannot be a good physician, but I slightly understand the way of a good physician. Written in the ninth month of the Yihai year of Chongzhen, Lebai Daoren Huang Chenghao at Lebai Xuan.
Cheng Yongpei's Postscript states: Huang Lvsu was a Jinshi graduate in the Bingchen year of Wanli in the previous Ming dynasty. He was physically weak since childhood and lived to over seventy years old. He claimed to have tried four or five out of ten medicines, meaning he was ill every day of his life. Some were mistaken by physicians due to reckless use of harsh remedies; some were delayed by themselves due to poor regulation. Having verified these intimately, he wrote the book *Zhe Gong Man Lu*. One chapter is titled "Nourishing Spirit," another "Nourishing Form," and another "Medicine." Its intent is to serve as a warning for patients, originally not intended to establish theories for physicians. It was once included in the bibliography of *Xinglin Fahai*. It seems to suggest that neither physicians nor patients should be careless. Shen Cunzhong has a theory of "Five Difficulties"; is this not the second difficulty? For those with yin deficiency and weak constitutions, if they read this book, their conditions will not become entrenched, and medicines will not be tested lightly. Thus, the merit of this book is not insignificant. However, the "Nourishing Spirit" chapter collects from various philosophers and historians, extending to Buddhism and Daoism, making its arguments somewhat mixed. It would be better to keep books like *Helin Yulu* on the desk. Therefore, it was not printed. In March of the 59th year of Qianlong, Cheng Yongpei of Guwu, pseudonym Shouqiao, postscripted under the reading pavilion beneath wisteria flowers.
Summary of the Siku Quanshu states: *Zhe Gong Man Lu*, six volumes, written by Huang Chengwu of the Ming dynasty. Chenghao, courtesy name Lvsu, pseudonym Anzhai, was from Xiushui. He was the son of Huang Hongxian. He became a Jinshi in the Bingchen year of Wanli and served as the Surveillance Commissioner of Fujian. Chenghao was frail and prone to illness, so he studied medical principles, organized his findings, and authored this book. It is divided into three sections: Nourishing Spirit, Nourishing Qi, and Medicine. His discussions focus exclusively on tonification, which is somewhat one-sided.
[Nie Shangheng's *Qi Xiao Yi Shu*] One volume, extant.
Preface states: Medical art originated from sages and gods; its efficacy can turn danger into safety and bring the dead back to life. It is an urgent need for people's lifespan and function, supplementing what creation cannot achieve. There is an ancient saying: "When successful, be a good prime minister; when unsuccessful, be a good physician." This implies it shares the same merit as governing the state. However, many outstanding figures in ancient and modern times regarded it as a minor skill and did not study it carefully. Once they or their relatives fell ill, they entrusted everything to mediocre and ignorant hands, allowing low-level understanding to control the life and death of the wise. Is this not absurd? Those who dabbled in this art often relied on their cleverness, refusing to explore its depth, knowing only superficialities yet acting confidently, thereby harming themselves and others, causing even greater harm. These two situations are common faults throughout history. I learned from them and thought about planning for myself and my relatives, so I devoted myself to this art. For decades, I absorbed broadly and studied meticulously, thinking deeply and gaining thorough enlightenment, feeling I had entered a divine realm. I formulated prescriptions based on diseases, not sticking to ancient formulas; I achieved mastery without being bound by established theories. Initially, I did this for myself, but over time, believers entrusted their lives to me. Regardless of kinship, status, or disability, I treated them wholeheartedly, achieving frequent results, many of which were miraculous. Why were the results miraculous? Easily treatable cases were sought by contemporary physicians, not me. Only when cases were critical and difficult, leaving contemporary physicians helpless, did they seek my help. I treated them regardless of danger, curing eight or nine out of ten, differing from ordinary efficacy. This is why it is considered miraculous. If one or two could not be cured, the disease had already reached the epigastrium and bone marrow, where even Bian Que would flee. Yet I still tried every means to save them until there was absolutely no hope, rather than fleeing like Bian Que. After retiring, I had leisure time, so I collected past cases that were effective and miraculous, detailing them for comparison. Both condition and treatment methods are complete, allowing readers to verify. Let readers know that for certain critical illnesses, appropriate medicines brought peace; for near-death cases, accurate medicines brought revival. Hopefully, future patients with similar conditions can learn by analogy and apply appropriately, potentially benefiting the suffering of the world and future generations. This is my intention in publishing *Yi Shu*. This edition only records past cases; future ones can be continued. Written on an auspicious day in mid-autumn of the Bingchen year of Wanli, Nie Shangheng, former Magistrate of Ninghua County, Tingzhou Prefecture, Fujian, pseudonym Qingjiang Jiuwu.
*Yixue Huihan* [Compilation of Medical Letters] Thirteen volumes, extant.
[Zou Yuanbiao's *Renwen Academy Collected Effective Prescriptions*] Seven volumes, extant.
Introduction states: This book contains four types. One is the Verified Prescriptions of Sima Li of Jianjiang; one is the Collected Prescriptions of Sima Liu of Macheng at Zhangcitang; one is the Collected Prescriptions of Hanwei Jiao at Mobaozhai; and one is the Maritime Miraculous Prescriptions collected by University Scholar He, which I obtained and were printed by Censor Sun. There are many remarkable people and books among nobles, so they are worth recording. This book is vast like the Arsenal of Qionglin, containing everything; it is small like short-range combat, where victory depends on individual choice. Often observing the ways of treating illness in the world, there are many paths but few non-illness-preserving formulas, and few formulas are free from quack doctors who cannot distinguish deficiency, excess, yin, and yang, instantly placing people in mortal danger. Truly pitiable. Since I cannot save lives, nor bear to watch deaths, I entrusted Mr. Zhu Hou Ren to spread it widely. Recalling that ancients closed doors to collect prescriptions, there must be reason. On the first day of the ninth month of the Taichang era, Zou Yuanbiao of Jishui.
Preface by Feng Jiahui states: It is heard that "medicine is intention." Since Xuanyuan and Qibo, extensively gathering minute details and studying viscera, is this all about intention? Intention and method in the world naturally support each other. Intention acts through method, mastering precision; method transmits through intention, ensuring permanence. This applies to all things, not just medicine. If one does not place intention within method but merely indulges intention outside method, applying it to affairs leads to continuous failure; applying it to medication leads to waste. The fault of current quacks lies here. I often say heaven and earth love life, yet livelihood is hard. Without kind-hearted physicians and unbreakable methods, people open their mouths waiting to die, one after another. I wanted to gather prescriptions and distribute them nationwide as a major aspect of governance, but lacked good editions. While serving as Governor of Daliang, Grand Secretary Nangao Zou showed me his compiled Renwen Academy Prescriptions. I joyfully accepted and printed them to expand his ambition. At that time, Duan Sheng from Piling, skilled in Confucianism and medicine, followed me in the governor's office, and I appended his *Zhoushou* (Elbow Behind) manual. Alas! This edition includes four types compiled by Mr. Zou and one method of mine, roughly complete. It awaits kind-hearted people to take the raft, not just saying "medicine follows intention." Written on the first day of the eighth month of the Tianqi era, Feng Jiahui of Yinghai.
[Lu Fu's *Zhiyuan Fubu*] One volume, extant.
Inscription states: *Fubu* was originally named *Bing Yi* (Disease Delirium). In the summer of the Xinhai year, during a stormy night in June while ill, I casually picked up my pen. These are daily observations and personal insights, hoping to seek correction from experts, but failing. In the Gui Chou year, I prepared the commentary on Jinze's Buddhist texts. In my spare time, I planned to proofread and hand it to the printer, but unexpectedly my disciples used it to cover a pot (*fubu*). I retrieved only a few pages from the pot and barely published them to fulfill my wish for correction, hence naming it *Fubu*. Self-recorded in mid-summer of the Gui Chou year.
Qiantang County Gazetteer states: Lu Fu, courtesy name Buyuan, studied Huangdi Neijing and mastered Mahayana Buddhism. He and his son Lu Zhiyi were skilled in treating strange diseases. For corpse-like coma (*Shijue*) and wind diseases, his prescriptions always worked immediately.
*[Zhiyuan Yicao Kanfang]* [Drafts from Zhi Garden: Examined Prescriptions] One volume, extant.
Inscription states: In the Jiawu year, I began studying medicine. Reading summaries of various prescriptions caused dizziness and chest congestion, unable to find solutions. Upon seeing *Yifang Kao*, I felt like a baby tasting licorice, overjoyed. Over time, this increased to frustration. Hearing discussions at Sushe regarding Zhang Zhongjing's prescriptions gave me some clarity. I casually handled one or two cases, stopping when interest faded. Though pouring out my heart, I feel ashamed of my shallow understanding. Presenting to knowledgeable scholars to aid amusement. Self-recorded on the Winter Solstice of the Renxu year.
*[Zhiyuan Yicao Cun'an]* [Drafts from Zhi Garden: Retained Cases] One volume, extant.
Inscription states: During convalescence in the Xinyou year, I took out letters sent to Zizhi Zen Room, recalling my own illness cases. Reviewing them later seemed to offer internal inspiration. Thinking of twenty years of medical practice, the parts truly impressive to others and genuinely satisfying to me were limited. So I recorded a few cases. Looking back at the ancients, my single move was not false; how shameful. Inviting knowledgeable masters to洞察 (insightfully observe) my lifelong failures. Self-recorded in early summer of the Guihai year.
[Cao Bingxuan's *Xingyuan Yian*] [Cao Family's Apricot Garden Medical Cases] Not seen.
Wujin County Gazetteer states: Cao Bingxuan, courtesy name Gongfu, loved reading and had ambitions to save the world. He studied medicine because his father was ill, saying, "I shall prolong the lives of the people of this region to extend my father's life." During the great epidemics of Genshen and Xinyou years, Bingxuan did not avoid danger, treating patients without charge. Wherever he went, people survived thanks to him. He authored *Xingyuan Yian*, which circulated.
[Shen Yinglin's *Mingyi Xuyao Jishi Qifang*] [Essential Selections of Famous Physicians: Miraculous Prescriptions for Saving the World] Ten volumes, extant.
[Zhang Heteng's *Shangshu Quan Shu*] [Complete Book on Heatstroke] Two volumes, extant.
Preface states: Medicine is one of the nine schools of thought, yet it extends life to the dying, brings peace to the healthy, reaches longevity, and supplements creation's deficiencies. Its merit is vast. With five elements in hand, premature death can be extended; if yin and yang are not distinguished, extension becomes shortening. What is decided in a step can lead to the distance between Yan and Yue if mishandled. Cold and heat are both severe qi of heaven and earth. Cold damage and heat stroke are both diseases capable of killing or saving due to severe qi. The *Suwen*'s theories on cold and heat are clear standards for eternity. Cold damage books were created by Zhang Changsha, detailed by Zhu Nanyang, and refined by Tao Jie'an. Their complete works are clear as eyebrows. Scholars can generally follow books and prescriptions to treat, often achieving results. However, heat stroke cases are only briefly mentioned in small sections of medical books. The world ignores them. Upon encountering such cases, most mistake them for cold damage, using dispersing agents, adding clothes/blankets to induce sweat, or even moxibustion, causing harm and death continuously without realization. Is this not sad? During my time as a student, in the summer of the Wuzi year of Wanli, I suffered this condition. The momentum was extreme, breath faint, mind confused and self-tormented. Quack doctors thought it was spleen/stomach internal injury or fatigue collapse. I could barely hold myself together. Physician Wang Yunshi from Huizhou happened to be nearby, frowning, saying, "Restlessness and dirty face indicate heat stroke. Why point to other causes?" Everyone was shocked by his name. Slightly understanding amidst confusion, I followed his advice, taking Yiyuan San for two doses and revived. Still regulated with Jiawei Xiangru Yin, cured in several doses. Thus, I wrote "Differentiation of Cold Damage and Heat Stroke," printed and distributed in summer months, administering medicine simultaneously. The swift effect was like an echo in a valley. I then vowed to search all books and write a complete volume to save the world. Fearing my experience was insufficient to meet expectations, I waited until after fifty to sit down to write. In the Wushen year, I resigned from the Ministry due to eye trouble, secluded myself to cultivate, dedicating myself to texts on life, nature, Huangdi, and Laozi. Day and night studying, with no idle moments, burning incense and sitting alone, occasionally entering meditation circles. After a hundred days, my eyes healed. Later, in the Renxu year of Tianqi, guided by immortal teachings to resume writing, consulting ancient masters, compiling and editing into a volume. Struggling for over ten years, totaling about 20,000 characters, divided into upper and lower volumes. Discussions are common language, not delving too deep, for ease of understanding by physicians. Prescriptions mostly follow ancient methods without novelty; suitable for conditions, they are effective as staple food. One must focus on the divergence points of Yan and Yue. Eliminate jealousy, clarify the mind to observe principles, examine conditions to prescribe—the highest plan for physicians? Is it not just one heart? Deficiency and excess are opposite; rigidity and flexibility are enemies. This is the major key to success and failure in ancient and modern times. Those holding state power and planning for the nation carry the safety of the state and the lifeline of the people. Humble hearts and flexible wisdom cannot be ignored. I expanded upon medicine with these words. Written on the first day of early summer of the Guihai year, third year of Tianqi, Zhang Heteng of Ying Commandery, Jinshi graduate, Official of the Henan Department, Ministry of Revenue. Wu Weiye stated: During the fall of Yingzhou, Vice Commissioner Zhang Heteng cursed the rebels to his death. (*Sui Kou Xi Lue Bu Yi*)
[Li Shengchun's *Bingji Yaozhi*] [Essentials of Disease Mechanisms] One volume, extant.
*[Zhi Za Zheng Yan Fang Yan Yue*] [Study and Joy in Verified Prescriptions for Miscellaneous Diseases] One volume, extant.
[Zhang Jiebin's *Jingyue Quanshu*] [Complete Works of Jingyue] Sixty-four volumes, extant.
Lin Riwei's Record states: My late maternal grandfather, Mr. Zhang Jingyue, named Jiebin, courtesy name Huiqing, was originally from Mianzhu County, Sichuan. In the early Ming dynasty, due to military merit, his family held the hereditary position of Commander of Shaoxing Guard. They settled east of Kuaiji city in the prefecture. He was intelligent, disdainful of mere textual analysis, and thoroughly mastered military strategy (*Taoling*) and medicine (*Qihuang*). In his prime, he traveled between Yan and Ji, joining military staff, crossing Yuguan, stepping on Jieshi, passing Fengcheng, and crossing the Yalu River. After living there for years with no achievement, his parents aged, and his family grew poorer. He returned abruptly, his ambitions for fame and merit completely worn down. He abandoned his previous studies and devoted himself entirely to medicine, exploring hidden mysteries and researching the divine. His medical skills advanced daily, and his fame grew. People compared him to Zhang Zhongjing and Li Dongyuan. He painstakingly edited the *Neijing*, analyzing it exhaustively over a year, compiling it into *Leijing* (Classified Classic) in several volumes, long revered by the world as golden caskets and jade containers. *Quanshu* extensively collected the essence of predecessors, tested subtle truths, and formed a unique school. It begins with *Chuanzhong Lu* (Record of Passing on Loyalty), discussing yin, yang, and six qi, and evaluating past sages, in three volumes. Next is *Maishen Cao* (Draft of Pulse Spirit), selecting precious essences from various schools to diagnose conditions, in two volumes. It establishes *Shanghan Dian* (Canon of Cold Damage), *Zazheng Mo* (Discourse on Miscellaneous Diseases), *Furen Gui* (Regulations for Women), *Xiao'er Ze* (Standards for Children), *Douzhen Quan* (Commentary on Smallpox), and *Waike Qian* (Talisman for Surgery), totaling forty volumes. It lists three hundred medicinal ingredients, identifying Ginseng, Aconite, Prepared Rehmannia, and Rhubarb as the "Four Pillars" of medicine, further promoting Ginseng and Rehmannia as "Good Ministers" and Rhubarb and Aconite as "Good Generals," in two volumes. It innovates eight formations for prescriptions: Tonify, Harmonize, Cold, Heat, Secure, Induce, Attack, Disperse, named New Formula Eight Formations, in forty volumes. It collects ancient formulas into eight formations, named Ancient Formula Eight Formations, in eight volumes. It separately compiles formulas for women, children, smallpox, and surgery, all utilizing ancient and modern eight formations to enhance utility, in four volumes. Totaling sixty-four volumes, named *Jingyue Quanshu*. This book continues the past and opens the future; its merit is significant. Using military strategy deployment, as ancients said, "using medicine is like using troops." Some say the Master was skilled in military strategy but could not fulfill his youthful ambitions, instead expressing his diverse miracles through medicine. I say: This must be heavenly will, specifically aging his talent to save the world and continuing the precise transmission of medical orthodoxy. The intent of creation, is it trivial? This compilation was completed in his later years, lacking funds for printing. He passed it to my father, who passed it to Riwei. Who am I to inherit my ancestor's will? In the Gengchen year, I took it to Guangdong and informed Governor Lu. He said, "This is a boat of compassion saving the world, a treasure of the world, to be shared with all." He donated his salary for printing. After several months, work was completed. I, unworthy, could comfort my father and my late maternal grandfather in the underworld. My maternal grandfather is thus immortal. Maternal grandson Lin Riwei Ruhui respectfully postscripted.
Summary of the Siku Quanshu states: *Jingyue Quanshu*, sixty-four volumes, written by Zhang Jiebin of the Ming dynasty. The book begins with *Chuanzhong Lu* (Record of Passing on Loyalty), three volumes, discussing yin, yang, six qi, and the gains and losses of predecessors. Next is *Maishen Cao* (Draft of Pulse Spirit), three volumes, recording essential words of pulse diagnosticians. Next are *Shanghan Dian* (Canon of Cold Damage), *Zazheng Mo* (Discourse on Miscellaneous Diseases), *Furen Gui* (Regulations for Women), *Xiao'er Ze* (Standards for Children), *Douzhen Quan* (Commentary on Smallpox), and *Waike Qian* (Talisman for Surgery), totaling forty-one volumes. Also *Bencao Zheng* (Correct Classification of Materia Medica), two volumes, exploring three hundred medicinal ingredients, identifying Ginseng, Aconite, Prepared Rehmannia, and Rhubarb as the "Four Pillars," further promoting Ginseng and Rehmannia as "Good Ministers" and Rhubarb and Aconite as "Good Generals." Next are New Formulas, two volumes, and Ancient Formulas, nine volumes, all divided into eight formations: Tonify, Harmonize, Cold, Heat, Secure, Induce, Attack, Disperse. Finally, separate compilations for women, children, smallpox, and surgery, four volumes. Its naming follows the frivolous habits of the late Ming, elevating Cold Damage to "Canon" and Miscellaneous Diseases to "Discourse," usurping classic titles and contradicting literal meanings, which is particularly absurd. Its theoretical stance argues that since the Jin and Yuan dynasties, Liu Wansu of Hejian proposed that all diseases belong to fire, and Zhu Zhenheng of Danxi proposed that yang is sufficient and yin is deficient, along with theories of yin deficiency and fire movement. Later generations rigidly adhered to established formulas, failing to examine deficiency and excess, and frequently caused harm with cold-cooling and attacking/draining methods. Therefore, he vigorously corrected this bias, stating that human vital energy relies primarily on yang; yang is hard to obtain and easy to lose, and once lost, hard to recover. Thus, he specialized in warming and tonifying, sufficiently correcting the flaws of rashness and destruction, contributing to medical arts. However, those praising his theory failed to examine the root and branch of conditions and the prosperity or decline of qi and blood, indiscriminately tonifying and warming, calling it the "Kingly Way." They did not know that misusing Ginseng and Cinnamon twig can also kill people. Thus, overcorrecting leads to errors equal to those of cold-cooling and attacking methods. Generally, disease conditions change endlessly, not following a single path. Physicians should adapt to the disease's needs, not stick to one style. Insisting on establishing a single principle to govern all treatments inevitably leads to bias. In Yuan Dynasty, Xu Heng's *Luzhai Ji* contains a discussion on Liang Kuanfu's illness certificate: "Contemporary physicians either follow Zhang of Yizhou or Liu of Hejian. Zhang's medications adjust according to the four seasons' yin and yang, aligning with the *Neijing*'s principle of adjusting spirit to four qi. Ignorance of this is reckless action. Liu's medications focus on eliminating the old to generate the new, preventing any stagnation, aligning with creation's constant renewal. Ignorance of this is lack of skill. However, followers of Zhang may not fully grasp his subtleties, thus daring not administer 'mingxuan' (intense) agents, missing opportunities and failing to save many. Followers of Liu may not fully understand his depths, seeking immediate effects, damaging righteous qi, and causing future disasters. Utilizing the strengths of both schools while avoiding their weaknesses leads to near-perfect treatment." His words are extremely clear and incisive. Supporting yang and suppressing yin is the way of heaven. However, extreme yin leads to dragon battle, and extreme yang leads to arrogant dragon. If six yins are abundant...