〔神农五脏论〕崇文总目一卷 佚
〔黄帝五脏论〕崇文总目一卷 佚
〔岐伯精藏论〕艺文略一卷 佚
〔岐伯五脏论〕未见
按上见于 竹堂书目。
〔张仲景五脏论〕崇文总目一卷 佚
〔五脏荣卫论〕（崇文总目撰人阙）宋志一卷 佚
〔华氏（佗）玄门脉诀内照图〕崇文总目一卷 存
按是书胡文焕所刻。题曰华佗内照图。文本讹脱。殆不可读。友人奈须玄盅（恒德）所借一本。题曰玄门脉
诀内照图。卷末云。绍圣二年三月日。秘阁秘书省正字臣沈铢校书。据此崇文总目所载。即此书也。首篇有欲知
五脏之病。先须识脉诀语。是所以名脉诀欤。卷后。更有新添长葛禹讲师益之晋阳郭教授之才经验。妇人产育小
儿方。运气节要。是则后人所附也。内照图所说。理趣肤浅。其为假托。不待辨而显然矣。
〔亡名氏腑脏要〕七录三卷 佚
〔五脏决〕隋志一卷 佚
〔五脏论〕隋志五卷 佚
〔耆婆五脏论〕崇文总目一卷 存
陈自明曰。五脏论。有称耆婆者，今推其说之理。类皆
浅鄙不经。妄托其名于三藏佛者。语涉怪诞。（妇人良方）
按医方类聚所载五脏论。篇首生育说。与陈氏妇人良方所引同。其药名之部。及五常之体。其文理殆类雷公
炮炙论序。体制古朴。似非唐以后之书也。且有黄帝为医王。耆婆童子。妙述千端。又禀四大五常。假合成身等
语。则所谓托名于耆婆三藏者。而崇文总目所载是也。弟 庭从类聚中录出。别为一卷。
〔孙氏（思邈）五脏旁通明鉴图〕宋志一卷 佚
〔五脏旁通导养图〕艺文略一卷 佚
〔亡名氏五脏论〕旧唐志一卷 佚
〔吴氏（竞）五脏论应象〕新唐志一卷 佚
旧唐书本传略曰。吴竞汴州人。励志勤学。博通经史。直史馆修国史。累月拜右拾遗。内供奉。神龙中。迁
右补阙。与□承庆崔融刘子玄撰。则天实录成。转起居郎。俄迁水部郎中。丁忧还乡里。开元三年服阕。拜谏议
大夫。根据前修史。俄兼修文馆学士。历卫尉少卿右庶子。居职殆三十年叙事简要。人用称之。末年修于大简。国
史未成。十七年。出为荆州司马。制许以史稿自随。累迁台洪饶蕲四州刺史。加银青光禄大夫。迁相州长史。封
长垣县子。天宝初。改官名为邺郡太守。入为恒王传。竞尝以梁陈齐周隋五代史繁杂。乃别撰梁齐周史各十卷。
陈史五卷。隋史二十卷。又伤疏略。竞虽衰耗。犹希史职。而行步伛偻。李林甫以其年老不用。天宝八年卒于家。
时年八十余。
〔裴氏（王进）五脏论〕新唐志一卷 佚
〔刘氏（清海）五脏类合赋〕新唐志五卷 佚
〔裴氏（王庭）五色傍通五脏图〕新唐志一卷 佚
〔张氏（文懿）脏腑通元赋〕新唐志一卷 佚
〔段氏（元亮）五脏镜源〕新唐志四卷 佚
〔亡名氏五脏含鉴论〕（宋志作金鉴论）崇文总目一卷 佚
〔张氏（尚容）大五脏论〕崇文总目一卷 佚
〔小五脏论〕崇文总目一卷 佚
〔亡名氏连方五脏论〕崇文总目一卷 佚
〔亡名氏五脏要诀〕崇文总目一卷 佚
〔五鉴论〕艺文略五卷 佚
〔五脏类纂〕艺文略十二卷 佚
〔诸家五脏论〕艺文略五卷 佚
〔五脏摄要明鉴图〕艺文略一卷 佚
〔玄女五脏论〕艺文略一卷 佚
〔吴氏（简）欧希范五脏图〕佚
赵与时曰。庆历间。广西戮欧希范及其党。凡二日剖五十有六腹。宜州推官灵简皆详视之。为图以传于世。
王莽诛翟义之党。使太医尚方与巧屠。共刳剥之。量度五脏。以竹筵导其脉。知所终始。云可以治病。然其说今
不传。（宾退录）
郑景壁曰。世传欧希范五脏图。此庆历间杜杞待制治广南贼欧希范所作也。希模板书生。桀黠有智数。通晓
文法。尝为推官。乘元昊叛。西方有兵时。度王师必不能及。乃与蒙干啸聚数十人。声摇湖南。朝廷遣杨畋讨之
不得。乃以杞代。杞入境。即伪招降之。说与之通好。希范猖獗。久亦幸苟免。遂从之。与干挟其酋领数十人皆
至。杞大为燕犒。醉之以酒。已乃执于坐上。翌日尽磔于市。且使皆剖腹。刳其肾肠。因使医与画人。一一探索。
绘以为图。未几。若有所睹。一夕登圊。忽卧于圊中。家人急出之。口鼻皆流血。微言欧希范以拳击我。三日竟
卒。（剧谈录）
杨介曰。宜贼欧希范被刑时。州吏吴简令画工就图之以记。详得其证。吴简云。凡二日剖欧希范等五十有六
腹。皆详视之。喉中有窍三。一食。一水。一气。互令人吹之。各不相戾。肺之下。则有心肝胆脾。胃之下。有
小肠。小肠下有大肠。小肠皆莹洁无物。大肠则为滓秽。大肠之傍则有膀胱。若心有大者。小者。方者。长者。
斜者。直者。有窍者。无窍者。了无相类。唯希范之心。则红而 。如所绘焉。肝则有独片者。有二片者。有
三片者。肾则有一在肝之右微下。一在脾之左微上。脾则有在心之左。至若蒙干多病嗽。则肺且胆黑。欧诠少得
目疾。肝有白点。此又别内外之应。其中黄漫者脂也。（僧幻云史记标注。引存真图。）
〔杨氏（介）存真图〕读书后志一卷 佚
杨介曰。黄帝时医有俞跗。一拨见病因。能割皮解肌。湔浣肠胃。以祛百病云。宜贼欧希范被刑时。州吏吴
简令画工就图之记。详得其状。或以书考之则未完。崇宁中。泗贼于市。郡守李夷行遣医并画工往观。决膜摘膏。
曲折图之。得尽纤悉。介取以校之。其自喉咽而下。心肺肝脾胆胃之系属小肠。大肠腰肾膀胱之营叠其中。经络
联附。水谷泌别。精血运输。源委流达。悉如古书。无少异者。（僧幻云史记标注引。）
政和三年洛阳贾伟节存真环中图序曰。杨君介吉老以所见五脏之真。绘而为图。取烟萝子所画。条析而厘正
之。又益之十二经。以存真环中名之。（同上。幻云曰。存真。五脏六腑图也。环中。十二经图也。）
赵希弁曰。存真图一卷。上皇朝杨介编。崇宁间。泗州刑贼于市。郡守李夷行遣医并画工往。亲决膜摘膏
肓。曲折
图之。尽得纤悉。介校以古书。无少异者。比欧希范五脏图。过之远矣。实有益于医家也。王莽时。捕得翟义党
王孙庆。使太医尚方。与巧屠共刳剥之。量度五脏以竹筵导其脉。知所终始。云可以治病。亦是此意。
王明清曰。杨介吉老者。泗州人。以医术闻四方。（挥尘余话）
〔亡名氏医门玉髓〕书录解题一卷 佚
陈振孙曰。不知作者。皆为歌诀。论五脏六腑相传之理。
〔朱氏（肱）内外二景图〕读书敏求记一卷 未见
钱曾曰。政和八年。朱肱取嘉 中丁德用画左右手足。并荣俞经合原。及石藏用画任督二脉十二经疏注。杨
介画心肺肝胆脾胃之系属。大小肠膀胱之营垒。较其讹舛。补以针法。名曰内外二景图。此系旧钞。复以朱界其
穴而标之。未知有刊本行世否。
〔亡名氏脏腑证治图说人镜经〕八卷 存
钱雷序曰。余上世仲 氏仕宋。以医名世。神宗擢翰林医院。赐金紫。家学传今。父祖皆继是业。源远而绪
分。痛余考早世。无所指授。乃从业宗泉王先生。先生。光禄大夫上柱国谷斋先生后。谷斋事高庙，以内科。全
皇太后濒危。事文庙以幼科苏皇太子风蹶。立殊勋。征进御院。加授太保谨身殿大学士。名震朝野。诸撰摭补偏
拾遗。剔歧彰隐。先生出其后。学迈凡伦。余传其秘奥。道遂行。爰售知抚院藩臬郡邑诸公。岁辛未代巡虬峰
孙公亦效。公改巡江右。征往讲医论道。历三时以归。归则先生即世矣。不获启手足。心犹痛焉，人亡书亦散亡
矣。购其遗得一书。曰脏腑证治图说人
镜经。尽采素灵十二经。奇经八脉。次第汇编。每经主之以脏。配之以腑。继以图说。 脉步穴所在。五运有太
过不及平气。而先后之不齐。六气有司天在泉。淫胜厥复之不一。气运主客所临。胥为民病。而又别是动所生之
见证。脉诊四时顺逆。而推阴阳表里寒热。血气虚实之所因。详五邪十变。而断平病死生之有定。各经投以药饵。
正逆引导。随其气味浓薄。升降所宜。相虚实。垂子母补泻之法。内景别喉咽分气食。揭七冲四海八会。而知荣
卫经脉之流行。外景列正背侧图。着头面胸背腹胁腰脊足股骨节。而举形体之悉备。手足虽分十二经。而周流交
接。条贯互根。至简至妙。譬之探奇武库。张乐洞庭。其义备。挈裘于领。提网于纲。其要举。不必皓首穷研。
丹铅椠录。而包括无遗也。深得轩岐心法。高出于诸贤之纂辑。会而通之。可以辨证。可以处方。可以拯疲癃。
可以寿国脉。如运之掌矣。然求其人。惜无序引赞跋可稽。考之医鉴。有徐仲融者。得异人授以葫芦。启视乃扁
鹊人镜经。史言长桑君饮以上池之水。尽见脏腑 结。是经岂扁鹊所遗耶。何以又有后贤之绪论在也。谛疑之。
必有豪杰之士。神符心悟。探赜钩玄。着为济世之典。用以指画后人。若泛舟以适波。斯蹑蹬以登岱华。引之以
入俞跗雷公之域，而不止也，余侍先生。纂述协力。着有脉经本旨。药性统宗。病源纲目。体仁拔萃。灵素枢机。
非不微有发明。未暇HT 梓。而汲汲是编。不敢隐秘自私。不特为吾辈筌蹄。虽以呈缙绅钜公。一纵目焉。必能知
证疗之概。断不粗工所误矣。是书扶济之功。岂谫浅耶。而余之附骥。岂不远哉。
〔施氏（沛）脏腑指掌图书〕一卷 存
凡例曰。脏腑之在胸腹。犹匣匮之藏禁器。非经神圣论列。岂能洞见隔垣。世有内照图。谓为汉华元化所作。
其论理人形。列别脏腑。颇为简明。但相传既久。未免为后人所乱。余得宋时杨介所绘存真图原本。及王海藏大
法等书。互相参考。而一轨于灵素。纂为是编。与他集迥别。览者辨之。一正误。如或指膈膜为膻中。或谓膻中
为父母。或谓喉中有三窍。或谓膀胱无上口。皆误也。至误引难经。以人之上口。作膀胱下口。曰口广二寸半。
尤足令人绝倒。
〔贾氏（诠）脏腑性鉴〕未见
〔尤氏（乘）脏腑性鉴增补〕二卷 存
凡例曰。脏腑性鉴。实本之扁鹊人镜经。传自北齐徐之才祖仲融。至明杭医钱雷。得之其师王君宗泉者。鸳
水贾君诠附灵素要义。发明脏腑体性。改名脏腑性鉴。余今重加补辑。凡耳目所及。汇纂增补。其中非轩岐问答。
则先哲绪编。及某脏某腑见证。并诊法治法。针灸穴法。兼附无遗。则又余之管见也。
〔李氏（中梓）内外景说〕未见
〔沈氏（彤）释骨〕一卷 存
沈彤曰。骨为身之干。其载于内经甲乙经者。以十百数。皆有其部。与其形象。然名之单复分总。散见错出。
能辨析而会通者实鲜。余方嗟其为学人之阙。适吴生文球从事经穴。数以是请。遂与之详考而条释。以贻之。
四库全书总目曰。沈彤字贯云。号果堂。吴江人。尝预修三礼。及一统志。议叙九品官。（尚书小疏注○
案彤所着周官禄田考。贯云作冠云。）
又曰。释骨一卷。国朝沈彤撰。是编取内经所载人身诸
骨。参以他书所说。胪而释之。中间多所辨正。如谓经筋篇。足少阳之脉。循耳后上额鱼。额乃头字之讹。谓曲
角之曲。经文刊本。皆误作周。据气腑论注改定。谓颔字。说文作 。与颐同训。 盖自口内言之。如从口外言。
则两旁为颔。颔前为颐。两不相假。故内经无通称者。谓或骨之或。乃古域字。引说文为证。谓齿数奇当为牡。
偶当牝。说文玉篇。并以牙为牡齿。恐误。谓曲牙二穴。侠口旁四分。王冰以为颊车穴。恐非经义。谓高骨通指
脊骨。不专指命门穴上一节。谓膺中有六穴。穴在骨间。则骨当有七。谓张介宾误以胁下为 。谓 骨。即肩端
骨。谓经脉篇。斜下贯胛之胛。乃胂字之讹。谓本 篇肘内大骨。内字乃外字之讹。掌后两骨。骨字乃筋字之讹
。谓掌后兑骨。非手髁。谓壅骨。在鱼际傍寸口前。非掌后高骨。谓楗。即髀骨之直者。谓骨空论。颏下为辅。
下字乃上字之讹。谓刺腰痛论。成骨在膝外廉。膝字。乃 字之讹。其考证皆极精核。非惟正名物之舛。并可以
纠针砭之谬。已加载所着果堂集。此其别行之本。序称为吴文球。讲明经穴而作。则其本旨。以谈医而起。今附
存其目于医家焉。
【神农五脏论】收录于《崇文总目》，一卷，已佚。
【黄帝五脏论】收录于《崇文总目》，一卷，已佚。
【岐伯精藏论】收录于《艺文略》，一卷，已佚。
【岐伯五脏论】未见流传。
按：上述书目见于《竹堂书目》。
【张仲景五脏论】收录于《崇文总目》，一卷，已佚。
【五脏荣卫论】（《崇文总目》未载撰人），宋代目录著录为一卷，已佚。
【华氏（佗）玄门脉诀内照图】收录于《崇文总目》，一卷，现存。
按：此书由胡文焕刻印。题名为《华佗内照图》，但文本存在讹误脱漏，几乎无法阅读。友人奈须玄盅（名恒德）所借的一本，题为《玄门脉诀内照图》。卷末记载：“绍圣二年三月日，秘阁秘书省正字臣沈铢校书。”据此，《崇文总目》所载即为此书。首篇有“欲知五脏之病，先须识脉诀”的话语，这大概就是它被称为“脉诀”的原因。卷后还有新增加的长葛禹讲师益之、晋阳郭教授之才的经验方，包括妇人产育小儿方、运气节要等内容，这是后人附加的。书中关于“内照图”的说法，理趣肤浅，显然是假托之作，不用辨析也就显而易见了。
【亡名氏腑脏要】收录于《七录》，三卷，已佚。
【五脏决】收录于《隋志》，一卷，已佚。
【五脏论】收录于《隋志》，五卷，已佚。
【耆婆五脏论】收录于《崇文总目》，一卷，现存。
陈自明说：“《五脏论》中有称为耆婆所作的，现在推究其理论道理，大都很浅陋粗鄙，不合常理，是妄自将名字托附在三藏佛者身上，言语涉及怪诞不经之事。”（出自《妇人良方》）
按：《医方类聚》所载的《五脏论》，篇首的生育说，与陈氏《妇人良方》所引用的相同。其中药名部分及五常之体，其文理大概类似《雷公炮炙论序》，体制古朴，似乎不是唐代以后的书籍。并且其中有“黄帝为医王，耆婆童子，妙述千端，又禀四大五常，假合成身”等话语，那么所谓托名于耆婆三藏的，就是《崇文总目》所载的那本了。弟弟庭从《医方类聚》中抄录出来，单独作为一卷。
【孙氏（思邈）五脏旁通明鉴图】收录于宋代目录，一卷，已佚。
【五脏旁通导养图】收录于《艺文略》，一卷，已佚。
【亡名氏五脏论】收录于《旧唐志》，一卷，已佚。
【吴氏（竞）五脏论应象】收录于《新唐志》，一卷，已佚。
《旧唐书》本传大致记载：“吴竞是汴州人。立志勤奋学习，博通经史。在史馆任职修国史。多次升迁后被任命为右拾遗、内供奉。神龙年间，升任右补阙。与□承庆、崔融、刘子玄共同撰写成《则天实录》。转任起居郎。不久升任水部郎中。遭遇父母丧事回乡守孝。开元三年服丧期满，被任命为谏议大夫。根据之前修史的经历，不久兼任修文馆学士。历任卫尉少卿、右庶子。在职将近三十年，叙事简要，人们称赞他。晚年在大简上修史，国史未完成。十七年，外放为荆州司马。诏令允许携带史稿随行。多次升迁担任台、洪、饶、蕲四州刺史。加封银青光禄大夫。升任相州长史。封长垣县子爵。天宝初年，改官名为邺郡太守。入朝担任恒王傅。吴竞曾认为梁、陈、齐、周、隋五代史繁杂，于是另外撰写《梁齐周史》各十卷，《陈史》五卷，《隋史》二十卷。又担心疏漏粗略，吴竞虽然衰老耗损，仍希望从事史职，但他行走时背驼弯曲，李林甫因为他年老而不任用。天宝八年在家中去世。当时八十多岁。”
【裴氏（王进）五脏论】收录于《新唐志》，一卷，已佚。
【刘氏（清海）五脏类合赋】收录于《新唐志》，五卷，已佚。
【裴氏（王庭）五色傍通五脏图】收录于《新唐志》，一卷，已佚。
【张氏（文懿）脏腑通元赋】收录于《新唐志》，一卷，已佚。
【段氏（元亮）五脏镜源】收录于《新唐志》，四卷，已佚。
【亡名氏五脏含鉴论】（宋代目录作《金鉴论》），收录于《崇文总目》，一卷，已佚。
【张氏（尚容）大五脏论】收录于《崇文总目》，一卷，已佚。
【小五脏论】收录于《崇文总目》，一卷，已佚。
【亡名氏连方五脏论】收录于《崇文总目》，一卷，已佚。
【亡名氏五脏要诀】收录于《崇文总目》，一卷，已佚。
【五鉴论】收录于《艺文略》，五卷，已佚。
【五脏类纂】收录于《艺文略》，十二卷，已佚。
【诸家五脏论】收录于《艺文略》，五卷，已佚。
【五脏摄要明鉴图】收录于《艺文略》，一卷，已佚。
【玄女五脏论】收录于《艺文略》，一卷，已佚。
【吴氏（简）欧希范五脏图】已佚。
赵与时说：“庆历年间，广西处决欧希范及其党羽。两天内解剖了五十六具尸体，宜州推官灵简都仔细查看过。绘制图谱以流传于世。王莽诛杀翟义的党羽时，让太医尚方和巧屠一起剖剥他们，测量五脏，用竹签引导脉络，知道起止情况，声称可以治病。然而这种说法现在没有流传下来。”（出自《宾退录》）
郑景壁说：“世间流传的《欧希范五脏图》，是庆历年间杜杞待制治理广南贼寇欧希范时所作的。欧希模板是书生，桀骜狡黠且有智谋，通晓文法，曾经担任推官。趁着元昊叛乱，西方有战事时，估计朝廷军队必定不能及时赶到，于是与蒙干等人聚集几十人，声势震动湖南。朝廷派遣杨畋讨伐未能成功，于是派杜杞替代。杜杞进入境内，就假装招降他们，劝说与他们通好。欧希范猖獗，长久以来侥幸苟且免罪，于是听从了建议，带着蒙干等几十个首领一起来到。杜杞大设宴席犒劳，用酒灌醉他们，然后在座位上逮捕了他们。第二天在集市上全部肢解，并且让人剖腹，挖出肾肠。于是让医生和画师，一一探索，绘制成图。不久，杜杞好像看到了什么，一天晚上去厕所，忽然昏倒在厕所中。家人急忙把他抬出来，口鼻都流血，低声说欧希范用拳击打我。三天后竟然去世。”（出自《剧谈录》）
杨介说：“宜州贼寇欧希范受刑时，州吏吴简命令画工就地绘图记录，详细获得了证据。吴简说：‘两天内解剖欧希范等五十六具尸体，都仔细查看。喉中有三个窍孔，一个用于进食，一个用于饮水，一个用于呼吸。轮流让人吹气，互不冲突。肺之下，有心、肝、胆、脾。胃之下，有小肠。小肠下有大肠。小肠都洁净无物。大肠则为渣滓秽物。大肠旁边则有膀胱。心脏有的大，有的小，有的方，有的长，有的斜，有的直，有的有窍，有的无窍，完全没有相似的。只有欧希范的心脏，红润而……如所绘制的那样。肝脏有的独一片，有的两片，有的三片。肾脏有一个在肝右侧微下方，一个在脾左侧微上方。脾脏在心左侧。至于蒙干多咳嗽病，则肺和胆发黑。欧诠年轻时得眼疾，肝脏有白点。这又是内外相应的表现。其中黄色弥漫的是脂肪。（僧幻云《史记标注》引用了《存真图》。）’”
【杨氏（介）存真图】收录于《读书后志》，一卷，已佚。
杨介说：“黄帝时的医生俞跗，一拨动就能看见病因，能割皮解肌，清洗肠胃，以祛除百病。宜州贼寇欧希范受刑时，州吏吴简命令画工就地绘图记录，详细获得形状。有人考证书籍则不完整。崇宁年间，泗州贼寇在市井受刑，郡守李夷行派遣医生和画工前往观看。切开膜层，摘取膏肓，曲折地绘制出来，详尽细微之处都获得了。杨介拿来与古书校对，从咽喉向下，心、肺、肝、脾、胆、胃系属于小肠，大肠、腰、肾、膀胱营垒在其中，经络联附，水谷泌别，精血运输，源流通达，完全像古书所说，没有丝毫差异。”（僧幻云《史记标注》引用。）
政和三年，洛阳贾伟节为《存真环中图》作序说：“杨君介吉老将他所见到的五脏真实情况，绘制成图。选取烟萝子所画的，条理分析并厘正。又增加了十二经脉，命名为《存真环中图》。”（同上。幻云说：“存真”是五脏六腑图，“环中”是十二经脉图。）
赵希弁说：“《存真图》一卷，由皇朝杨介编纂。崇宁年间，泗州贼寇在市井受刑，郡守李夷行派遣医生和画工前往，亲自切开膜层，摘取膏肓，曲折绘制，详尽细微之处都获得了。杨介拿它与古书校对，没有丝毫差异。比《欧希范五脏图》远远超过。确实对医家有好处。王莽时，捕获翟义党羽王孙庆，让太医尚方和巧屠一起剖剥他们，测量五脏，用竹签引导脉络，知道起止情况，声称可以治病。也是这个意思。”
王明清说：“杨介吉老是泗州人，以医术闻名四方。”（出自《挥尘余话》）
【亡名氏医门玉髓】收录于《书录解题》，一卷，已佚。
陈振孙说：“不知道作者是谁，都是歌诀，论述五脏六腑相传的道理。”
【朱氏（肱）内外二景图】收录于《读书敏求记》，一卷，未见。
钱曾说：“政和八年，朱肱选取嘉祐年间丁德用绘制的左右手足，以及荣穴、俞穴、经穴、合穴、原穴，还有石藏用绘制的任脉、督脉十二经脉疏注，杨介绘制的心、肺、肝、胆、胃、脾系属，大小肠、膀胱的营垒，比较其中的错误，补充针灸方法，命名为《内外二景图》。这是旧的抄本，又用朱笔标出穴位，不知道是否有刊本流传于世。”
【亡名氏脏腑证治图说人镜经】八卷，现存。
钱雷序言说：“我的上世仲氏在宋朝做官，以医术闻名于世。神宗提拔至翰林医院，赐金紫袍。家学传承至今，父祖都继承这一事业，源远流长，分支众多。痛心我考中早逝，无人指点传授，于是跟随宗泉王先生学习。先生是光禄大夫上柱国谷斋先生的后代。谷斋侍奉高宗，以内科治愈濒临危重的皇太后；侍奉哲宗，以儿科使患风厥病的皇太子苏醒，立下特殊功勋，被征召进入御院，加授太保谨身殿大学士，名声震动朝野。各种撰述补偏拾遗，剔除歧途彰显隐微，先生出自其后，学问超越常人。我传承他的秘奥，道术得以施行。于是向抚院、藩臬、郡邑各位公侯出售知识。辛未年，代巡虬峰孙公也效仿。孙公改巡江右，征召我去讲解医论道术。经过三个月才回来。回来后先生就去世了。没能握手告别，心里仍然悲痛。人亡故了，书也散失了。购买到他的遗书一本，叫《脏腑证治图说人镜经》。尽采《素问》《灵枢》十二经、奇经八脉，次第汇编。每条经脉以脏为主，配以腑，接着是图说，阐述脉步穴所在。五运有过盛、不足和平气，因而先后不齐。六气有司天、在泉，淫胜、厥复的不同。气运主客所临，都是百姓的疾病。又分别论述是动、所生的见证。脉诊四时顺逆，推断阴阳、表里、寒热、血气虚实的原因。详述五邪十变，判断平、病、死、生的定数。各经投以药饵，正逆引导，随其气味浓薄，升降适宜，配合虚实，垂示子母补泻之法。内景区分喉咽，分清气食，揭示七冲、四海、八会，从而知道营卫经脉的流行。外景列出正背侧图，涵盖头面胸背腹胁腰脊足股骨节，从而列举形体的完备。手足虽分为十二经脉，但周流交接，条贯互根，极其简单微妙。譬如探奇武库，张乐洞庭。其义完备，提裘于领，提网于纲，其要点举起。不必白头穷研，丹铅椠录，而包含无遗。深得轩辕、岐伯的心法，高出诸贤的纂辑。融会贯通，可以辨证，可以处方，可以拯救疲癃，可以保全国脉，如同运转手掌一样。然而寻找其人，可惜没有序引赞跋可查考。查阅《医鉴》，有徐仲融这个人，得到异人授予葫芦，打开看是《扁鹊人镜经》。史书记载长桑君饮以上池之水，尽见脏腑结滞。这本经难道是扁鹊留下的吗？为什么又有后贤的绪论在里面呢？仔细怀疑它，必有豪杰之士，心神契合领悟，探究深奥，著作为济世经典，用来指引后人，如同泛舟适波，登阶登岱华，引入俞跗、雷公的领域，不止于此。我侍奉先生，纂述协力，著有《脉经本旨》《药性统宗》《病源纲目》《体仁拔萃》《灵素枢机》，并非没有微小发明，但未暇刻印，而急切于这部书，不敢隐秘自私，不仅为我们提供工具，即使呈给缙绅巨公，一眼扫过，必能知道证疗的大概，绝不会粗工所误。这本书扶救的功效，难道浅薄吗？而我附骥尾，难道不远吗？”
【施氏（沛）脏腑指掌图书】一卷，现存。
凡例说：“脏腑在胸腹，如同匣柜中收藏的禁器，如果不是经过神圣人的论述排列，怎么能洞见隔墙？世间有《内照图》，说是汉代华元化所作。其论述人体形态，列别脏腑，颇为简明。但流传既久，未免被后人扰乱。我得到宋代杨介所绘的《存真图》原本，以及王海藏《大法》等书，互相参考，而统一于《灵枢》《素问》，编纂为此编。与其他集子截然不同。读者辨别。一、正误。如有人将膈膜指为膻中，或谓膻中为父母，或谓喉中有三窍，或谓膀胱无上口，都是错误的。至于错误引用《难经》，将人的上口当作膀胱下口，说口宽二寸半，更令人绝倒。”
【贾氏（诠）脏腑性鉴】未见。
【尤氏（乘）脏腑性鉴增补】二卷，现存。
凡例说：“《脏腑性鉴》实际上本源于《扁鹊人镜经》，传自北齐徐之才祖仲融，到明代杭州医生钱雷，从其师王君宗泉处得到。鸳水贾君诠附上《灵枢》《素问》要义，发明脏腑体性，改名《脏腑性鉴》。我现在重新加以补辑。凡是耳目所及，汇纂增补。其中非轩辕、岐伯问答，就是先哲绪编，以及某脏某腑见证，并诊法治法，针灸穴法，兼附无遗。这又是我的管见。”
【李氏（中梓）内外景说】未见。
【沈氏（彤）释骨】一卷，现存。
沈彤说：“骨是身体的主干，记载于《内经》《甲乙经》中的，数以百计，都有部位和形象。但名称单复、分总，散见错出，能辨析而会通的实在很少。我正感叹这是学者的缺失，恰好吴生文球从事经穴研究，多次以此请求，于是与他详细考证并条解释，赠予他。”
《四库全书总目》说：“沈彤字贯云，号果堂，吴江人。曾参与修订《三礼》及《一统志》，议叙九品官。（《尚书小疏注》○案：沈彤所著《周官禄田考》，贯云写作冠云。）”
又说：“《释骨》一卷，清代沈彤撰。本书选取《内经》所载人身诸骨，参考其他书籍所说，陈列并解释。中间多有辨正。如认为《经筋篇》足少阳之脉，循耳后上额鱼，‘额’乃‘头’字之讹，认为‘曲角’的‘曲’，经文刊本都误作‘周’，据《气腑论》注改正。认为‘颔’字，《说文》写作某，与‘颐’同训。盖从口内而言，如从口外言，则两旁为颔，颔前为颐，两不相假，所以《内经》没有通称。认为‘或骨’的‘或’，乃是古‘域’字，引《说文》为证。认为齿数奇当为牡，偶当牝，《说文》《玉篇》都以牙为牡齿，恐怕错误。认为曲牙二穴，侠口旁四分，王冰认为是颊车穴，恐怕不符合经义。认为高骨通指脊骨，不专指命门穴上一节。认为膺中有六穴，穴在骨间，则骨当有七。认为张介宾误以胁下为某。认为某骨，即肩端骨。认为《经脉篇》斜下贯胛之胛，乃是‘胂’字之讹。认为本某篇肘内大骨，‘内’字乃是‘外’字之讹。掌后两骨，‘骨’字乃是‘筋’字之讹。认为掌后兑骨，非手髁。认为壅骨，在鱼际傍寸口前，非掌后高骨。认为楗，即髀骨之直者。认为《骨空论》颏下为辅，‘下’字乃是‘上’字之讹。认为《刺腰痛论》，成骨在膝外廉，‘膝’字，乃是某字之讹。其考证都极精核，不仅纠正名物之舛，还可以纠针灸之谬。已加载其所著《果堂集》，这是其别行之本。序言称为吴文球，讲明经穴而作，则其本旨，以谈医而起。今附录其目于医家焉。”
[Shennong's Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu* (General Catalog of the Chongwen Library), one volume, lost.
[Huangdi's Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, lost.
[Qibo's Treatise on the Essence of Viscera] Recorded in *Yiwen Lue* (Bibliographic Outline of Literature), one volume, lost.
[Qibo's Treatise on the Five Zang Organs] Not seen.
Note: The above titles appear in *Zhutang Shumu* (Catalog of Zhutang Library).
[Zhang Zhongjing's Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, lost.
[Treatise on the Ying-Wei of the Five Zang Organs] (Author unknown in *Chongwen Zongmu*), recorded in Song dynasty catalogs as one volume, lost.
[Hua [Tuo]'s Xuanmen Maijue Neizhao Tu (Chart of Internal Illumination from the Pulse Secrets of the Mysterious Gate)] Recorded in *Chongwen Zongmu*, one volume, extant.
Note: This book was printed by Hu Wenhuan. It is titled *Huatuo Neizhao Tu* (Huatuo's Chart of Internal Illumination), but the text contains errors and omissions, making it almost unreadable. A copy borrowed from my friend Nai Xu Xuanzhong (Heng De) is titled *Xuanmen Maijue Neizhao Tu*. At the end of the scroll, it states: "On March [day], 2nd year of Shaosheng, Chen Zhu, Corrector of Books at the Secret Pavilion and Imperial Library, proofread this." Based on this, the work recorded in *Chongwen Zongmu* is indeed this book. The first chapter contains the phrase "To know the diseases of the five zang organs, one must first understand the pulse secrets," which explains why it is called "Maijue" (Pulse Secrets). At the end of the scroll, there are additionally added experiences from Master Yizhi of Changge and Professor Caizhi of Jinyang, including formulas for women's childbirth and pediatric care, and essentials of climatic factors. These were appended by later people. The theories regarding the "Neizhao Tu" are superficial and shallow; its status as a pseudograph is obvious without needing further debate.
[Anonymous Treatise on Fu and Zang Essentials] Recorded in *Qilu*, three volumes, lost.
[Decision on the Five Zang Organs] Recorded in *Sui Zhi* (History of Sui), one volume, lost.
[Treatise on the Five Zang Organs] Recorded in *Sui Zhi*, five volumes, lost.
[Qipó's Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, extant.
Chen Ziming said: "In the *Treatise on the Five Zang Organs*, some attribute it to Qipó. Upon examining its reasoning, it appears mostly shallow, vulgar, and irregular, falsely attributing its name to the Buddhist Tripiṭaka masters, with language involving bizarre and absurd claims." (*Furen Liangfang* / Good Advice for Women)
Note: The *Wuzang Lun* cited in *Yifang Leiju* (Collection of Medical Formulas) begins with a section on reproduction, identical to that quoted in Chen's *Furen Liangfang*. The sections on herb names and the nature of the Five Constants have literary styles similar to the preface of *Leigong Paozhi Lun* (Lei Gong's Processing of Medicinal Materials). Its structure is ancient and simple, suggesting it is not a book from after the Tang dynasty. Furthermore, it contains phrases such as "The Yellow Emperor is the King of Medicine, Qipó the童子 (young boy) describes thousands of subtleties, and the body is formed by borrowing the Four Elements and Five Constants." Thus, the one attributed to Qipó the Tripiṭaka master is the one recorded in *Chongwen Zongmu*. My younger brother Ting transcribed it from *Yifang Leiju* and made it a separate volume.
[Sun [Simiao]'s Wuzang Pangtong Mingjian Tu (Chart of Clear Mirror for the Interconnection of the Five Zang Organs)] Recorded in Song dynasty catalogs, one volume, lost.
[Wuzang Pangtong Daoyang Tu (Chart of Nourishing Life through the Interconnection of the Five Zang Organs)] Recorded in *Yiwen Lue*, one volume, lost.
[Anonymous Treatise on the Five Zang Organs] Recorded in *Jiu Tang Zhi* (Old Book of Tang Bibliography), one volume, lost.
[Wu [Jing]'s Wuzang Lun Yingxiang (Correspondences of the Treatise on the Five Zang Organs)] Recorded in *Xin Tang Zhi* (New Book of Tang Bibliography), one volume, lost.
The biography in the *Old Book of Tang* roughly states: "Wu Jing was from Bianzhou. He resolved to study diligently and was well-versed in the Classics and History. He served in the Historical Records Bureau compiling the national history. After repeated promotions, he was appointed Right Shiyi (Attendant Gentleman) and Inner供奉 (Palace Attendant). During the Shennong era, he was promoted to Right Buque (Remonstrator). Together with [blank], Cheng Qing, Cui Rong, and Liu Zixuan, he completed the *Veritable Records of Empress Wu*. He transferred to Qijulang (Historian Recorder). Soon after, he was promoted to Shuibulangzhong (Director of Water Works). He returned to his hometown to observe mourning for his parents. In the 3rd year of Kaiyuan, upon completion of his mourning period, he was appointed Jianyidafu (Censor-in-Chief). Based on his previous experience in compiling history, he soon concurrently served as Academician of the Xiuwen Academy. He held positions including Vice Minister of the Court of Imperial Ceremonial and Right Shuzi. He served in these posts for nearly thirty years. His narratives were concise, earning him praise. In his later years, he compiled history on large bamboo slips, but the national history remained unfinished. In the 17th year, he was sent out as Sima (Military Commissioner) of Jingzhou. An edict allowed him to take historical drafts with him. He was repeatedly promoted to Governor of Tai, Hong, Rao, and Qi prefectures. He was granted the title Silver Guanglu Dafu. He was promoted to Longshi (Chief Clerk) of Xiangzhou. He was enfeoffed as Viscount of Changyuan County. In the early Tianbao era, his official title was changed to Taishou (Prefect) of Ye Commandery. He entered the court to serve as Tutor to Prince Heng. Wu Jing had found the histories of the Five Dynasties (Liang, Chen, Qi, Zhou, Sui) too complex, so he separately compiled ten volumes each of *History of Liang, Qi, and Zhou*, five volumes of *History of Chen*, and twenty volumes of *History of Sui*. Fearing omissions and lack of detail, although aged and frail, he still desired a position in historiography. However, he walked with a stooped back. Li Linfu did not employ him due to his old age. He died at home in the 8th year of Tianbao. He was over eighty years old."
[Pei [Wangjin]'s Treatise on the Five Zang Organs] Recorded in *Xin Tang Zhi*, one volume, lost.
[Liu [Qinghai]'s Collection and Composition of Odes on the Five Zang Organs] Recorded in *Xin Tang Zhi*, five volumes, lost.
[Pei [Wangting]'s Wuse Bangtong Wuzang Tu (Chart of Five Colors Interconnected with the Five Zang Organs)] Recorded in *Xin Tang Zhi*, one volume, lost.
[Zhang [Wenyi]'s Zangfu Tongyuan Fu (Ode on the Origin of Zang and Fu Organs)] Recorded in *Xin Tang Zhi*, one volume, lost.
[Duan [Yuanliang]'s Wuzang Jingyuan (Source of the Mirror of the Five Zang Organs)] Recorded in *Xin Tang Zhi*, four volumes, lost.
[Anonymous Treatise on the Mirror and Inspection of the Five Zang Organs] (Recorded as *Jinjian Lun* in Song catalogs), recorded in *Chongwen Zongmu*, one volume, lost.
[Zhang [Shangrong]'s Great Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, lost.
[Small Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, lost.
[Anonymous Continuous Formula Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, lost.
[Anonymous Essential Secrets of the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, lost.
[Wuji Lun (Treatise on Five Mirrors)] Recorded in *Yiwen Lue*, five volumes, lost.
[Compilation of the Five Zang Organs] Recorded in *Yiwen Lue*, twelve volumes, lost.
[Various Families' Treatises on the Five Zang Organs] Recorded in *Yiwen Lue*, five volumes, lost.
[Mingjian Tu (Chart of Clear Mirror) Extracting Essentials of the Five Zang Organs] Recorded in *Yiwen Lue*, one volume, lost.
[Xuannü's Treatise on the Five Zang Organs] Recorded in *Yiwen Lue*, one volume, lost.
[Wu [Jian]'s Ou Xifan Wuzang Tu (Chart of the Five Zang Organs of Ou Xifan)] Lost.
Zhao Yu Shi said: "During the Qingli era, Ou Xifan and his partisans were executed in Guangxi. Over two days, fifty-six abdomens were dissected. Ling Jian, the Tui Guan (Judge) of Yizhou, examined them all carefully and created charts to pass down to the world. When Wang Mang executed the partisans of Zhai Yi, he ordered the Imperial Physicians and skilled butchers to jointly dismember them, measure the five zang organs, guide their meridians with bamboo tubes, and learn their origins and endings, claiming this could treat diseases. However, this theory is no longer transmitted." (*Bin Tui Lu* / Records from Bin Retreat)
Zheng Jingbi said: "The *Ou Xifan Wuzang Tu* (Chart of the Five Zang Organs of Ou Xifan) circulated in the world was created during the Qingli era when Du Qi, Dai Zhi, governed the rebellion of Ou Xifan in Guangnan. Ou Xifan was originally a scholar, rebellious, cunning, and intelligent, familiar with laws and administration, having previously served as a Tui Guan. Taking advantage of Yuan Hao's rebellion and war in the west, estimating that the imperial army would certainly not arrive in time, he gathered dozens of men with Meng Gan, creating a stir in Hunan. The court dispatched Yang Tian to suppress them but failed, so Du Qi was sent as replacement. Upon entering the region, Du Qi feigned acceptance of their surrender, proposing peace talks. Ou Xifan, rampant for a long time, hoped for a temporary reprieve, so he agreed. With Meng Gan, he brought dozens of leaders. Du Qi hosted a grand banquet, intoxicated them with wine, and then arrested them at the table. The next day, they were all torn apart in the market, and their abdomens were opened to remove kidneys and intestines. Doctors and painters were instructed to explore everything one by one and draw charts. Shortly after, Du Qi seemed to see something. One night, while using the latrine, he suddenly collapsed inside. Family members rushed to pull him out; blood flowed from his mouth and nose. He whispered that Ou Xifan punched him with a fist. Three days later, he died." (*Ju Tan Lu* / Record of Dramatic Talks)
Yang Jie said: "When the rebel Ou Xifan was executed in Yizhou, the local official Wu Jian ordered painters to create charts on the spot to record the details, obtaining accurate evidence. Wu Jian stated: 'Over two days, we dissected fifty-six abdomens of Ou Xifan and others, examining them all carefully. There were three orifices in the throat: one for food, one for water, one for air. We had people blow into them alternately, and they did not interfere with each other. Below the lungs were the heart, liver, gallbladder, and spleen. Below the stomach was the small intestine. Below the small intestine was the large intestine. The small intestines were clean and empty. The large intestine contained waste. Beside the large intestine was the bladder. Hearts varied greatly: some large, some small, some square, some long, some slanted, some straight, some with orifices, some without; none were alike. Only Ou Xifan's heart was red and [texture unclear], as depicted. Livers varied: some single-lobed, some two-lobed, some three-lobed. Kidneys: one located slightly below and to the right of the liver, one slightly above and to the left of the spleen. The spleen was to the left of the heart. As for Meng Gan, who suffered from chronic cough, his lungs and gallbladder were black. Ou Quan, who had eye problems in his youth, had white spots on his liver. This demonstrates correspondence between internal and external conditions. The yellow diffuse areas were fat.' (Monk Huan Yun's *Shiji Buzhu* cites *Cuzhen Tu*.)"
[Yang [Jie]'s Cuzhen Tu (Chart of Preserving Truth)] Recorded in *Dushu Houzhi* (Postscript to Reading Books), one volume, lost.
Yang Jie said: "In the time of the Yellow Emperor, the physician Yu Fu could identify the cause of disease by merely touching, able to cut skin, separate muscles, wash the intestines and stomach, and dispel hundred diseases. When the rebel Ou Xifan was executed in Yizhou, local official Wu Jian ordered painters to create charts on the spot, recording the details thoroughly. Some textual research was incomplete. During the Chongning era, rebels in Sizhou were executed in the market. The Prefect Li Yixing sent physicians and painters to observe. They cut membranes, removed fatty tissue, and drew the structures meticulously, capturing every detail. Yang Jie compared this with ancient texts. From the throat downwards, the connections of the heart, lungs, liver, spleen, gallbladder, and stomach to the small intestine, and the arrangement of the large intestine, waist, kidneys, and bladder within, along with the meridian attachments, separation of water and grain, and transport of essence and blood, all matched ancient books exactly, without the slightest difference." (Cited by Monk Huan Yun in *Shiji Buzhu*.)
In the 3rd year of Zhenghe, Jia Weijie of Luoyang wrote the preface for *Cuzhen Huanzhong Tu* (Chart of Preserving Truth in the Center): "Master Yang Jie, courtesy name Jilao, painted the true appearance of the five zang organs as he saw them. He selected the drawings by Yanluozi, analyzed them item by item, and corrected them. He added the Twelve Meridians, naming it *Cuzhen Huanzhong Tu*." (Same source. Huan Yun said: "*Cuzhen*" refers to the chart of the five zang and six fu organs; "*Huanzhong*" refers to the chart of the twelve meridians.)
Zhao Xibian said: "*Cuzhen Tu*, one volume, compiled by Yang Jie of our dynasty. During the Chongning era, rebels in Sizhou were executed in the market. The Prefect Li Yixing sent physicians and painters to personally cut membranes and remove fatty tissue, drawing the structures meticulously to capture every detail. Yang Jie compared it with ancient texts and found no discrepancy. It far surpasses the *Ou Xifan Wuzang Tu*. It is truly beneficial to physicians. When Wang Mang captured Wang Sunqing, a partisan of Zhai Yi, he ordered the Imperial Physicians and skilled butchers to dismember him, measure the five zang organs, guide their meridians with bamboo tubes, and learn their origins and endings, claiming this could treat diseases. This shares the same intent."
Wang Mingqing said: "Yang Jie, courtesy name Jilao, was from Sizhou and was famous for his medical skills throughout the four quarters." (*Huichen Yuhua* / Remaining Words from the Dust-Wiping Fan)
[Anonymous Yimen Yusui (Jade Marrow of the Medical Gate)] Recorded in *Shulu Tiejing* (Bibliographic Notes from the Book Record), one volume, lost.
Chen Zhensun said: "The author is unknown. It consists entirely of rhymed verses discussing the principles of transmission among the five zang and six fu organs."
[Zhu [Gong]'s Nei Wai Erjing Tu (Charts of Inner and Outer Dual Scenes)] Recorded in *Dushu Minqiu Ji* (Records of Delights in Reading Books), one volume, not seen.
Qian Zeng said: "In the 8th year of Zhenghe, Zhu Gong selected the drawings of the left and right hands and feet by Ding Deyong from the Jiayou era, along with the Ying, Shu, Jing, He, and Yuan acupoints, and Shi Cangyong's annotations on the Ren and Du meridians and the twelve meridians. He also used Yang Jie's diagrams of the connections of the heart, lungs, liver, gallbladder, stomach, and spleen, and the arrangements of the large and small intestines and bladder. He compared them for errors, supplemented them with acupuncture methods, and named it *Nei Wai Erjing Tu*. This is an old manuscript, with acupoints marked in cinnabar. It is unknown if any printed edition was circulated."
[Anonymous Zangfu Zhengzhi Tushuo Renjing Jing (Human Mirror Classic: Diagrammatic Explanation of Diagnosis and Treatment of Zang and Fu Organs)], eight volumes, extant.
Qian Lei's preface states: "My ancestors served in the Song dynasty and were famous for medicine. Emperor Shenzong promoted them to the Hanlin Medical Bureau and bestowed golden purple robes. Our family learning has been passed down to the present; my father and grandfather continued this profession. The source is deep and the branches numerous. I grieve that my elder brother died young, leaving me without guidance. Thus, I studied under Mr. Wang Zongquan. Mr. Wang was a descendant of the Guanglu Dafu and Shanggujun, Mr. Guzhai. Mr. Guzhai served Emperor Gaozong, curing the critically ill Empress Dowager with internal medicine; and served Emperor Wenmiao, awakening the Crown Prince suffering from wind-collapse with pediatrics, achieving great merit. He was summoned to the Imperial Academy and awarded the title Taibao Jinshendian Daxueshi, shaking the court and the world. His writings filled gaps and corrected biases, removing confusion and revealing hidden truths. Mr. Wang emerged from this lineage, his learning surpassing ordinary people. I inherited his secret profound teachings, and thus the Dao was propagated. I sold this knowledge to various officials in the Fu Yuan, Fan Nie, and commanderies/prefectures. In the Xinwei year, Sun Gong of Qiufeng, the rotating inspector, also adopted this. When Sun Gong rotated to Jiangyou, he summoned me to lecture on medical theories. After three months, I returned, but Mr. Wang had already passed away. I could not shake his hand; my heart remains in pain. With the man gone, the books scattered. I purchased one remaining book, titled *Zangfu Zhengzhi Tushuo Renjing Jing*. It comprehensively compiles the Twelve Meridians and Eight Extraordinary Vessels from the *Suwen* and *Lingshu*. Each meridian is headed by a zang organ and paired with a fu organ, followed by diagrammatic explanations detailing pulse steps and acupoint locations. The Five Movements have excess, deficiency, and balance, leading to disparities in sequence. The Six Qi have Si Tian and Zai Quan, excessive victory, and counter-reversal, varying in nature. The influence of main and guest qi affects the people's diseases. It further distinguishes the manifestations of 'Is Dong' and 'Suo Sheng'. Pulse diagnosis follows the seasons'順逆 (smooth/rebellious) to deduce yin/yang, exterior/interior, cold/heat, and the causes of blood/qi excess/deficiency. It details the Five Evils and Ten Changes to judge stability, illness, death, and life. For each meridian, herbs are administered, guiding correct and rebellious flows, suitable for ascending/descending based on flavor strength, matching excess/deficiency, and demonstrating Mother-Son tonifying/sedating methods. Inner scenes distinguish the throat and pharynx, separating clear turbid qi and food/water, revealing the Seven Barriers, Four Seas, and Eight Hui points, thereby understanding the flow of Ying-Wei and meridians. Outer scenes list anterior, posterior, and lateral views, covering head, face, chest, back, abdomen, flanks, waist, spine, feet, thighs, bones, and joints, enumerating the completeness of the形体 (physical form). Although the hands and feet are divided into twelve meridians, they circulate and connect, interweaving and rooting in each other, extremely simple and subtle. It is like exploring the armory of wonders or spreading music in Dongting. Its principles are complete; holding the collar gathers the fur, lifting the net's cord gathers the meshes. One need not study until white-haired or annotate endlessly to include everything. It deeply grasps the heart-method of Xuanyuan and Qibo, surpassing the compilations of other sages. Integrating it allows differentiation of syndromes, prescription formulation, saving the infirm, and preserving the nation's pulse, as easy as moving one's palm. Yet, seeking its author, I regret the lack of prefaces, eulogies, or postscripts to verify. Checking *Yijian*, there is a Xu Zhongrong who received a gourd from a mysterious person; opening it revealed the *Bianque Renjing Jing*. History records that Changsun Jun drank water from above the pool and could see internal organ knots. Could this classic be left by Bianque? Why does it contain later sages' discussions? Suspecting this, there must be a heroic figure who spiritually resonates and understands profoundly, writing this as a classic for saving the world, guiding posterity like sailing on waves or climbing Mount Hua, leading them into the realm of Yu Fu and Lei Gong, beyond limits. I served Mr. Wang, collaborating in compilation. I authored *Maiben Zhizhu* (Original Principles of Pulse Classic), *Yaoxing Zongzong* (General Source of Herb Properties), *Bingyuan Gangmu* (Outline of Disease Sources), *Tiren Bachui* (Extracting Excellence from Benevolence), and *Lingshu Shuji* (Pivot of Spirituality and Simplicity). Though I made minor discoveries, I lacked time to print them, yet I eagerly sought this book, daring not keep it secret or selfish. It is not only a tool for us, but even if presented to high officials, a glance will reveal the general principles of syndrome and treatment, preventing errors by crude practitioners. The benefit of this book in aiding salvation cannot be shallow. And my attaching myself to it, is it not far-reaching?"
[Shi [Pei]'ang Zangfu Zhizhang Tushu (Diagrammatic Book of Finger-Palm Zang and Fu Organs)], one volume, extant.
Fanli (General Rules) states: "The zang and fu organs in the chest and abdomen are like forbidden artifacts stored in boxes and cabinets. Without the discussion and arrangement of sages, how can one see through walls? The world has the *Neizhao Tu* (Chart of Internal Illumination), claimed to be made by Hua Yuanhua of the Han dynasty. Its description of human anatomy and classification of zang and fu organs is quite concise. However, due to long transmission, it has inevitably been confused by later people. I obtained the original *Cuzhen Tu* (Chart of Preserving Truth) drawn by Yang Jie of the Song dynasty, along with Wang Haicang's *Da Fa* (Great Methods) and other books, cross-referencing them and aligning them with the *Lingshu* and *Suwen*, compiling this work. It differs significantly from other collections. Readers should discern. 1. Correcting Errors: Some mistake the diaphragm for Danzhong, or call Danzhong 'parents', or claim there are three orifices in the throat, or say the bladder has no upper opening—all are wrong. To mistakenly cite the *Nanjing*, taking the human upper opening as the bladder's lower opening, stating the opening is two and a half inches wide, is particularly laughable."
[Jia [Quan]'s Zangfu Xingjian (Mirror of the Nature of Zang and Fu Organs)] Not seen.
[You [Cheng]'s Supplement to Zangfu Xingjian], two volumes, extant.
Fanli states: "*Zangfu Xingjian* actually originates from the *Bianque Renjing Jing*, transmitted from Xu Zhirong of the Northern Qi dynasty to Qian Lei, a Hangzhou physician in the Ming dynasty, who obtained it from his teacher Mr. Wang Zongquan. Jia Quan of Yuanwater attached the essential meanings of the *Lingshu* and *Suwen*, expounding the physical nature of zang and fu organs, renaming it *Zangfu Xingjian*. I now re-edit and supplement it. Whatever I have seen, I compile and add. Among it are dialogues of Xuanyuan and Qibo, works of former sages, manifestations of specific zang/fu organs, diagnostic and treatment methods, and acupuncture point methods, all included without omission. This is my humble opinion."
[Li [Zhongzi]'s Neiwai Jing Shuo (Explanation of Inner and Outer Scenes)] Not seen.
[Shen [Tong]'s Shibone (Interpretation of Bones)], one volume, extant.
Shen Tong said: "Bones are the trunk of the body. Those recorded in the *Neijing* and *Jiayi Jing* number in the hundreds, each having its location and shape. However, their names vary in simplicity and complexity, distribution and totalization, appearing scattered and mixed. Few can analyze and integrate them. I lamented this gap in scholarship.恰逢 (coincidentally), Wu Wenqiu, who studies acupoints, frequently requested this. Thus, I carefully verified and explained it item by item to gift to him."
*Zengbu Siku Quanshu Zongmu* (Supplement to the General Repository of the Four Treasuries) states: "Shen Tong, courtesy name Guanyun, pseudonym Guotang, was from Wujiang. He participated in revising the *Three Rituals* and the *Yitong Zhi*, receiving a ninth-rank official recommendation. (*Shangshu Xiaoshu Zhu* Note: In Shen Tong's *Zhouguan Lutian Kao*, Guanyun is written as Guanyun.)"
It further states: "*Shibone*, one volume, written by Shen Tong of the Qing dynasty. This work selects the bones of the human body described in the *Neijing*, references other books, lists and explains them. It contains many corrections. For example, it argues that in the *Jingjin Chapter*, the pathway of the Foot-Shaoyang meridian 'follows behind the ear to the forehead fish'—'forehead' is a typo for 'head'; it argues that 'curved horn' in the text is misprinted as 'Zhou' in editions, correcting it based on the annotation of the *Qifu Chapter*; it argues that the character 'han' (jaw) is written as [character] in *Shuowen*, synonymous with 'yi' (chin); explaining that from inside the mouth, the sides are 'han', and in front of 'han' is 'yi', so they are not interchangeable, hence no common term in *Neijing*; it argues that 'hu gu' (or bone) uses 'hu' as the ancient character for 'yu' (region), citing *Shuowen*; it argues that odd tooth numbers should be 'mu' (male) and even 'pin' (female), but *Shuowen* and *Yupian* use 'ya' (tooth) for 'mu chi' (male tooth), which might be wrong; it argues that the Quya acupoints, four fen beside the mouth, are not the Jiache acupoint as Wang Bing thought, likely contrary to canonical meaning; it argues that 'gao gu' (high bone) generally refers to the spinal column, not specifically the segment above the Mingmen acupoint; it argues that there are six acupoints in the Ying region, and since acupoints are between bones, there should be seven bones; it argues that Zhang Jiebin mistakenly identified the area under the ribs as [character]; it argues that [character] bone is the shoulder-end bone; it argues that 'jia' (scapula) in the *Jingmai Chapter* 'slants down through jia' is a typo for 'shen'; it argues that 'nei' (inner) in the [chapter] 'large bone inside the elbow' is a typo for 'wai' (outer); it argues that 'bone' in 'two bones behind the palm' is a typo for 'jin' (tendon); it argues that 'dui gu' (split bone) behind the palm is not the wrist condyle; it argues that 'yong gu' (blocked bone) is beside the大鱼际 (great eminence) before the Cun Kou, not the high bone behind the palm; it argues that 'jian' (staff) refers to the straight part of the femur; it argues that in the *Gukong Chapter*, 'ken xia wei fu' (under the chin is auxiliary) has 'xia' (under) as a typo for 'shang' (above); it argues that in the *Ci Yaotong Lun*, 'cheng gu' (formed bone) is at the outer edge of the knee, and 'xi' (knee) is a typo for [character]. Its textual research is extremely precise, correcting not only nomenclature errors but also acupuncture mistakes. It is already included in his collected works *Guotang Ji*; this is a separate edition. The preface attributes it to Wu Wenqiu, who clarified acupoints. Thus, its original intent arose from discussing medicine. I now append its catalog entry to the physicians."