典藏书目

If the remaining prescriptions of the teacher can still be recorded and dared to be propagated by analogy, would this not be due to the far-reaching influence of Master Zhuxi? Did not General Yin (Yin Hao) once become famous for unblocking meridians? However, his attendants did not perform a single diagnosis until their heads bled from kowtowing. When his mother tried this method, she immediately realized its limitations and narrowness. A person with hope for the common people should not have let Hushan (Ding Yi's pseudonym) suffer shame; his reputation was revealed to lack the capacity to benefit the world even before the day he wrote "Duoduo" (expressing frustration) in the air. Through this printed edition, I again see the greatness of the teacher: this is the benevolence that even Yao and Shun felt was insufficient, and it is what my Master Confucius called the method of Ren (Benevolence).

Yang Xihuang, Jinshi of Jiwei Year in Wanli, Student of Guan Xingbu Zheng, bows respectfully.

The Way of Medicine originated from Bencao (Materia Medica) by Shennong and Suwen (Basic Questions) by the Yellow Emperor; initially, there were no specific prescriptions. Where did prescriptions come from? Could the two sages not have created prescriptions to pioneer for the world and future generations? They feared that later people would mechanically follow prescriptions without understanding the divine and transformative applications, leading to inappropriate uses and even death. Therefore, sages emphasized appropriateness rather than fixed prescriptions, saying, "Transform them divinely so that the people may find them suitable." This is the miraculous nature of sages having no fixed prescriptions. The concept of prescriptions likely began when Changsang Jun transmitted secret prescriptions to Yue Ren (Bian Que), saying, "I have forbidden prescriptions; do not leak them," before eventually giving them all to him. However, calling them "forbidden" implies secrecy, not just keeping them public but even hiding them from knowledge. Although suitable, they might not be fully usable by the world. This is why Bian Que, despite mastering these prescriptions and adapting to customs to gain fame, could not avoid personal disaster—likely because he collected but did not freely disseminate them. Later, Taicang Gong transmitted forbidden prescriptions at Yuanli, judging life and death and analyzing difficult medicinal theories with great precision, yet many patients' families resented him, also due to this reason. How admirable was Emperor Wen of Han in his use of prescriptions! He issued an edict asking the Taicang Ling about his skills, diseases he could treat, teachers, years of study, local ailments, medicines used, and resulting prescriptions, which the official answered in detail. The emperor listened attentively. However, his inquiries focused only on pulse diagnosis, complexion observation, suitability of drugs for diseases, and the excellence of prescribed books, lacking concern for national interests.

Moreover, the person who transmitted books to Taicang Gong did not even want his descendants to learn them. Our prescriptions are thus cautious and not frivolous, narrow and not expansive. Yet Emperor Wen made them public to the world. Subsequently, ancient corporal punishments were abolished, and unprecedented remedies were issued to restore the pulse of creation, ensuring no one suffered mutilation. Ying Bu was not branded, Sun Bin was not amputated; people lived without disease, laughing and healing without medicine, joyfully ascending to the Terrace of Spring, living in the ideal state of Huaxu. Compared to the wonders described in Shangchi and Yuanli forbidden prescription books, how suitable was this? Critics argue that Emperor Wen heard the Taicang Ling's medicinal theory, felt compassion, and abolished the punishments. Thus, no one in history has used medical prescriptions better than Emperor Wen. Alas, the suitability of medical prescriptions is hard to describe. If applied appropriately, small-scale use prevents personal illness; large-scale use prevents global illness; refined use revives the dying; transformative use nurtures harmony for millennia. Having no fixed prescription is the way of Sages and Divine Ones to adapt to circumstances; having fixed prescriptions is the way of Worthies and Wise Men to adapt. Worthies and Wise Men see one prescription through a wall; Sages and Divine Ones see ten thousand prescriptions without walls. It depends on appropriateness. Since Sages and Divine Ones are rare, we rely on Worthies and Wise Men not being bound by prescriptions. This is why Mr. Ding Zhuxi compiled *Yifang Jiyi* (Collection of Suitable Medical Prescriptions).

It is said that the Ding ancestors transmitted many extraordinary events. Lord Chaocheng (Ding Yi's grandfather) studied in Longdong Mountain and first met an immortal who taught him secret prescriptions, similar to Changsang Jun and Yuanli. After obtaining them, he practiced them during his nine-year tenure as magistrate, primarily achieving lives saved rather than personal fame. His prescriptions scattered over time. Mr. Zhuweng, a Confucian scholar, collected, edited, and promoted them, referencing ancient prescriptions and adding his own verified experiences to compile *Yifang Jiyi*. Did Mr. Zhuweng intend to force a fixed prescription upon the world? His words are profound: "The benevolent regard heaven, earth, and all things as one body, where Yi (Righteousness/Appropriateness) resides. Yi means appropriateness. Abandoning prescriptions harms Ren; clinging to prescriptions harms Yi. I collect these to await those who understand the appropriateness of prescriptions." Mr. Zhuweng's intent is distant, not merely for doctors but for future generations who love and master medical texts, avoiding entanglement in prescriptions to preserve health, and utilizing prescriptions beyond themselves to benefit the world. Among Mr. Zhuxi's descendants, the most adept at using the collection's suitability was the Prefectural Administrator (Sili Gong). His duty was punishment, but his hope was for punishment to cease. He judged cases strictly by law, avoiding wrongful convictions (having prescriptions); he considered circumstances, showing mercy and granting leniency when appropriate (without fixed prescriptions). With prescriptions, people do not break laws, preserving Ren; without rigid prescriptions, laws do not wrong people, preserving Yi. Mr. Zhuxi’s collection allows for grand and transformative use, not just minor application, which is what the Administrator does. When the prefecture lacked doctors, shamans were summoned. During past epidemics causing many deaths, the Administrator was distressed and printed this book to distribute locally, saving many lives. This exemplifies using prescriptions wisely to teach the people. As Chizhang Manji said, during Yu's time, treating wounds involved filial sons holding medicine and loving fathers looking anxious. The Administrator printing this book likely shared this anxiety, truly seeking medicine for the people. Thus, his skillful use of prescriptions is known. Using prescriptions to save lives implements Mr. Zhuxi’s Way; saving lives without relying on prescriptions further expands it. The *I Ching* says, "The Spirit has no form," and "Virtue is wise through form." Formless leads to spirit; formed leads to wisdom. Mr. Zhuxi’s collection and the Administrator’s skill transcend Ren and Yi, advancing to Wisdom, capable of benefiting the world, far surpassing mere forbidden prescriptions.

Li Guangjin, Scholar from Yuxia, Jinjiang, bows respectfully in the seventh month of Gengshen Year in Wanli.

My family has excelled in medicine since ancient times. In the Hongwu era, my ancestor Grandpa Zhongbao was respected for his virtue, appointed acting magistrate for a long time, and known for miraculous deeds. In the Chenghua era, my ancestor Degang encountered tiger troubles near the river reeds. He wrote a sacrificial text, and the tigers crossed the river, ending the threat. He also returned lost gold, stories still told fondly by locals. Other deeds are in Sun Ding’s biography of Luling. My ancestor Boyuan studied in Longdong Mountain, met an immortal, received secret prescriptions, served as magistrate of Chaocheng for nine years, and retired. He socialized with officials like Liu Daxia, Tu Yong, Lv Zhong, Zeng Jian, Gu Zuo, and Pan Zhen in Beijing, exchanging poems. Generations mastered life-saving arts, though manuscripts scattered. My grandfather Zhuxi carefully collected remnants, referenced ancient texts, added personal validations, and compiled ten volumes. The book covers disease sources, symptoms, pulse methods, treatments, prescriptions, and case studies. Opening it reveals clear connections between patient conditions and medication. He said, "Medicine is intention; intention is appropriateness." Hence the name *Jiyi*. Fearing loss, I sought to print it to preserve his life-saving heart. Fujian lacks medicine, relying on shamanism. Without proper care, people suffer. Thus, I planned to print it widely. My grandfather possessed innate benevolence, filial piety, and honesty. For the poor, he gave generously and comforted sincerely, encouraging them to return. What a noble heart! Cautious in practice, virtuous in detail, compassionate to the vulnerable. His view of "Good Minister, Good Doctor" is insightful. I write this preface to highlight his altruistic intent, not merely copying ancients to continue Qi-Huang lineage.

Sun Mingdeng bows respectfully on New Year's Day, Wumu Year in Wanli, at Shaohai Pavilion, Wenling.