典藏书目

I have resided for generations in Xiuyi County, Xindu. In my youth, I disliked narrow-mindedness. When playing with other children, I would always behave solemnly and maintain a detached demeanor. My late father was surprised by this and admonished me, saying, "One who is clever in childhood may not be so in adulthood." Thus, at that time, people tended to regard me as a promising son-in-law (metaphorically meaning someone of great potential). At that time, I was studying hard, merely following the daily curriculum of classical scholarship. After a long while, illness plagued me ("two verticals" referring to disease spirits), and I daily engaged in mutual refinement with renowned physicians skilled in medicine. I then delved into and inquired about medical theories, discovering that texts such as *Ling Shu* (Spiritual Pivot) and *Nei Jing Tu* (Illustrations of Inner Landscape) were listed in order. When I first flipped through these books, the taste of herbs like Poria (*Fuling*) and Atractylodes (*Baizhu*) seemed roughly comparable to the bitterness of preparing for the eight-legged essay examinations. Gradually, however, I entered a realm of sweetness. Over time, through careful study and comprehension, I achieved recovery, and my illness completely disappeared. I thus sighed that if one can devote oneself entirely, one can attain sagehood. Why should the medical arts of Shennong and Xuanyuan be insufficient?

However, regarding the manifestations of the Five Movements and Six Qi, the changes of the Five Elements and Six Fu organs, the numbers of warming, cooling, generation, and restriction, and the formulas of root and branch, correct and unusual methods, I had only barely glimpsed them through a tube or measured them with a gourd, grasping but a fragment. Someone said, "Your studies are now complete; why not try your hand?" So I practiced medicine in Jingkou. The prescriptions I administered were invariably effective, and those suffering from incurable diseases came to me in succession. However, my nature could not endure complexity. As a major thoroughfare north and south of the Great River, where postal envoys and their carriages passed daily, I was too busy to attend to everything, which caused me mental distress. Therefore, I relocated to Guwu (Suzhou). The people of Guwu were leisurely and elegant; the forests and waters were clear and tranquil. It was suitable for reading and discussing the Dao, matching both environment and temperament, so I settled there. Taking advantage of leisure from saving lives, I exerted myself further on the secret principles of Zhang Zhongjing, Li Dongyuan (Zhang Yuansu), and others. Through profound thought and detailed analysis, I compiled and edited them into a volume to share with like-minded individuals. Previously, Tao Hongjing combined the *Shennong Bencao Jing* (Divine Farmer's Materia Medica) with the miscellaneous *Bielu*, evaluating and annotating names. He once stated that folk remedies in Jiangnan often lacked knowledge of medicinal stones, resulting in over four hundred errors. This made me realize that the scholar-officials of the Eastern Jin dynasty loved taking the Five-Mineral Powder; the customs of that era... [text implies criticism of their ignorance]. Ancient masters of medicine prioritized diet before using pills. Thus, Qin Yueren (Bian Que) observed qi and changes, becoming famous among feudal lords, yet his fame did not surpass that of his elder and middle brothers, whose reputations remained within their local villages. To those who read this compilation, I offer these words: value grains and despise metallic/mineral substances; treasure true qi and look down upon expensive tonics like Ginseng (*Renshen*) and Deer Antler (*Lurong*). Then, the ailments described in Mei Sheng's *Seven Stimuli* will naturally occur to people, and there will be no need for my book.

On the 8th day of the early ten days of the first month of the Dingchou year of the Chongzhen reign, Sun Wenyin wrote at Renshou Hall, facing the Wei Father's study.