字用良，号雪窗，休阳人，家世业儒。忠性好医，以戴人汗吐下法，而补之以利温和方，足
以尽其医道之妙，名曰《医学权衡》行世。
《汉书》（医经十一家，二百七十四卷。）
《隋志》（医方二百五十六部，四千五百一十二卷。）
《唐志》（医术六十四家，一百二十部，四千四十六卷。）
《宋中兴志》（医术一百七十九家，二百九部，一千二百五十九卷。）
《黄帝内经索问》（十八卷，黄帝岐伯问答坟典之书，为医书之祖。唐宝应中太仆卿王冰注，
为二十四卷。《隋志》全元起注《内经》八卷。宋仁宗嘉 中光禄卿林亿、国子博士高保衡等承
诏校补，多用元起注，定为八十一篇，今亡刺法、本病二篇。《汉·艺文志》曰∶《黄帝内经》十
八卷，《素问》即其经之九卷，兼《灵枢》九卷，乃其数焉。冰云∶医经之传于世者多矣。原百
病之起愈者，本乎黄帝；辨百药之性味者，本乎神农；《汤液》则称伊芳尹，三人皆古圣人也，悯
世疾苦，亲着书以垂后。而世之君子不察，乃以为贱技而耻习之。是故今之医者多庸人，治之失
理，以生为死甚众，激者至云∶有病不治，常得中医，岂其然乎？）
《黄帝内经灵枢经》（九卷八十一篇，合《素问》九卷，为十八卷。宋林亿等校正，类分十二
卷，今从之。）
《甲乙经》（十卷，皇甫谧撰，祖述《内经》多推明运气之说。）
《阴符经》（二卷，黄帝着。）
《道德经》（五千言，老子撰。其谓深根固蒂，长生久视之道，则为医之未形。河上
公为之注解，而增以吐故纳新。按摩导引之术。有谓常善救人故无弃人，常善救物故无弃物。此
言皆深契于医道。）
《黄庭经》（三十六卷，题云扶桑大帝作，又叙谓老子作。与法贴载晋王羲之所书本
同，而文句颇异，其所有闲居作七言，解说身形及诸神两句，且改渊如泉，改治为理，疑唐人附
益之。《崇文总目》云∶记天皇氏至帝 受道得仙事，今本无之。）
《太始天元玉册元诰》（十卷，不载何人所作，历汉至唐，诸《艺文志》俱不载录。其
文与《内经。不类，非战国时书。其间有天皇真人书，其文若道正无为，先天有之；太易无名，
先于道生等语，皆老氏遗意。意者，老氏之徒所着。大要推元五运六气及三元九宫太乙司政之类，
殊为详明，深足以羽翼《内经》六微旨、五常政等论，太玄君扁鹊为之注。此扁鹊号太玄君，为
黄帝时人，后秦越人医术之神，人称之曰扁鹊。）
《天元玉册》（三十卷，启玄子王冰述《元诰》《内经》之意，益之以五运六气之变。）
《五经注疏》（中有关于医药者，《左传》居多。明阴阳之理，惟《易》为最。故云∶
不知《易》者，不足以为太医。）
史书（十九史、二十一史，史载历朝明医实录，今据之采其出处，附名氏之下为小传云。）
子书（《老》《庄》《杨》《列》《文中》《淮南》等子书中，有纪医法之秘者，今采之。
《尔雅》（二卷，晋郭璞注。）
《埤雅》（二十卷，宋开国公陆佃撰。）
《大明会典》（医政官制，及天下各处岁输药材斤两，无不毕载，今采附《通考》之前。
可见医道诚国家之大政也，学人勉之。）
《素书》（六篇，凡一千三百六言。黄石公圯桥以授子房之书是也，人言《三略》，误
也。其书简而意深，俱定国安邦之至道。虽尧、舜、禹、文，传说、周、孔、老聃亦无以出于此。
子房得之以兴汉业，善终其分而不辱，可见深得是书之旨矣。有云∶博文切问，所以广知，推古
验今，所以不惑；根枯枝朽，足寒伤心。诚为学之要，资生之本始也。有身者其知所务。
《道藏经》（五千四百二十卷，三教九流靡不毕具。）
《山海经》（十三篇，不知何传，周穆王游山海而作。其首云∶泛览周王传，流观山
海图。有十八卷，郭璞注。）
《中藏经》（八卷，少室山邓处中云∶华佗得异人授以石函中。按《唐志》有吴普
集华氏方，而无中藏之名。普为佗弟子，宜有所集。窃意诸论非普辈不能作。邓氏特附别方而更
今名耳。盖其方有用太平钱并山药者。盖太平，乃宋熙陵初年号，薯蓣以避宋英宗浓陵偏讳，而
始更名山药，其他可以类推。然脉要及察声色形证等说，必出元化遗意，览者审之。）
《太玄经》（汉杨雄子云撰，中言阴阳五行之理及清净渊默之说，大概养生当始于医学。）
《度人经》（三卷，元始天尊说。《唐志》云∶有元始天尊者，生于太元之先，姓乐名
静，信常存不灭，每天地开辟，则以秘道授诸仙，谓之开劫度人。受其道者，渐至长生或白日升
天。其学有授 之法，名曰斋；有拜章之仪，名曰醮；又有符咒，以摄治鬼神；服饵以蠲秽浊。
至于存想之方、导引之诀、烹炼变化之术，其类甚众。）
《大观证类本草》（旧称《神农本草经》，三卷。《汉·艺文志》未尝录，至陶隐居始
尊信而表章之，谓此书应与《素问》同类。但后人多更修饰之耳。所出州郡乃后汉时载，疑张仲
景、华元化所记。旧经之药止三百六十五种。陶氏进《名医别录》亦三百六十五种，因而注释，
分为七卷。唐李英公世绩与苏恭参考得失，又增一百一十四种。分为二十卷，世谓之《唐本草》。
宋刘翰等又附益医家常用者一百二十种。蜀王孟昶亦命其臣韩保升等，以唐本《图经》参比增广，
世谓《蜀本草》。至宋掌禹锡等补注，新旧药合一千八十二种，定以白字为神农所说，黑字为名
医所传，草石之品可谓大备。他若雷公以下，蔡邕、徐大山、秦承祖、王季璞、郑虔诸家所撰，
名《本草》者，凡二十九部，三百五十卷。虽显晦不齐，无非补翼旧然焉耳。近代陈衍作《本草
折衷》，王好古作《汤液本草》，亦删繁之意也。旧记州郡，古今沿革不同。一物而根苗异名，
及同名而异质，主治互见，如草豆蔻即今之草果，今人遂谓《本草》亡草果之名又在因时而考审
之也。今行世者，惟唐慎微撰《大观》及《证类》二本合为一书。）
《参同契》（汉魏伯阳撰，按《神仙传》，伯阳会稽上虞人，通贯诗律，文辞胆博，
修真养志，约《易经》而作此书，其曰∶二用无爻位，周流行六虚。有曰∶以金为堤防，水入乃
优游。又曰∶巨胜尚延年，还丹可入口，金性不败朽，故为万物宝。术土伏食之，寿命得长久。
此言皆真切，至道会通者可以仙矣。）
《悟真篇》（紫阳真人张伯端撰，律诗绝句词语整洁，文理具至之书，疑有道者之作
也。养生者究心其间，亦能却病而尽其天年也。）
《玄珠密语》（十卷，启玄子王冰撰，自序谓得玄珠子而师事之，与我启蒙，故号启玄
子。目曰《玄珠密语》，乃玄珠子密而口授之言也。启玄《素问·序》云∶辞理秘密，难粗论述
者，别撰《玄珠》以陈其道。二叙自相背戾，则师事《玄珠》。而号启玄者，妄也。宋高保衡等校
正《内经》，详考王氏《玄珠》，世无傅者，今之《玄珠》乃后人附托之文，而实非启玄之书也。
其于《素问》十九卷、二十四卷，颇有发明，原其所从，盖 摭《内经》六微旨及至真要等五篇、
《天元玉册》要语而附会杂说。其纪运休祥，未果征验，观者审之。
《昭明隐旨》（三卷，启玄子撰，其义与《玉册》大同。）
《颅囟经》（巫方撰，小儿方书始于此经，自后作者继而述之也。）
《圣济经》（十卷，宋徽宗采《内素》而作。原性命天人之理，究七八之盛衰，辨逆
顺之虚实，为书十卷。政和间颁是经于两学，辟雍生吴 为之解义，若达道、正纪等篇皆是以裨
益治道启迪众工。余如孕元在本、制字命物二三章释诸字义，似乎穿凿。）
《玉函经》（一卷，四明张尹着。）
《金匮玉函要略》（汉张仲景撰，王叔和集。设问答，上卷论伤寒，中卷论杂病，下卷
载妇科，其方合二百六十二道。又着《脉经》、《五脏论》、《评病要方》。《艺文志》咸裁其
目，而书未之见也。今所传者，惟《伤寒论》、《金匮略》。耳。
《产宝经》（二卷，唐昝殷撰。）
《难经》（六卷八十一篇，卢国扁鹊撰，姓秦名越人。述《内经》设为问答，撰《难经》
八十一篇，为十卷。所引经言多非《灵》、《素》本文，盖后人之托辞也。或古有其书，而今亡
之矣。《汉志》但有扁鹊《内外经》，而《隋志》始有《难经》，《唐志》又属之越人，皆不可
考。《通考》有吴太医吕广注，唐杨玄操演，《医史》有隋吕博望注本不传。宋王唯一集五家之
说，而醇 相乱，惟虞氏粗为可观，纪齐卿注稍密，乃辨吕、杨、王三子之非。周仲立颇加订易，
而考证未明。李子野为之句解，而无所启发。嘉 中丁德用绘图释义，颇为精详。近代张洁古注
后附药，殊非经意，今皆未之见也。惟正统间熊宗立《俗解》相传，愈失其义，如五十九难云∶
颠狂之脉，阴阳俱盛《俗解》分阴分阳，与本文畔。诸如此类甚多，寝使后学晦盲。是故国朝医
政坏于《难经》、《脉诀》二书之伪也。）
《素问钞》（元撄宁生滑寿伯仁集，生初从京口王居中学医，居中授以《内经素问》，
令其熟玩，生既终卷，乃进请于师曰∶《素问》为说备矣，篇次无绪，错简不无。遂分脏象、经
度、脉候、病能、摄生、论治、色诊、针剌、阴阳、标本、运气、汇萃，凡十二类，钞而读之，
何如？师曰∶甚矣，子之善学也，而子之学得其道也。）
《续素问钞》（新安汪机集。滑氏谓王注多误，故削而钞之，不用其注。机意谓无其注
则是非无所分别，复续之，以俟知者之取舍云。）
《内经补正》（温州太守京口丁瓒着。）
《内经类钞》（明洛阳孙应奎集。）
《素问快捷方式》（二卷，明浙人高士着。）
《灵枢摘注》（明浙人高士着。）
《图经本草》（宋苏颂等撰。先诏禹锡、林亿等校《神农本草》，书成又诏各州郡
详图所产药本重编。于是颂再与禹锡等裒集众说，类聚铨次，嘉 六年上。）
《本草衍义》（元朱丹溪撰。）
《本草补遗》（宋庞安常撰。）
《本草发挥》（徐用诚集。）
《汤液本草》（王好古着。）
《本草会编》（汪机集。）
《本草集要》（节斋王纶集。）
《救荒本草》（周王殿下着。）
《日食本草》（益府长史着。）
《食性本草》（陈士良着。）
《雷公炮制》（三卷，宋雷 撰，胡源重定。）
《药性珍珠囊》（东垣着，其辞简，其义浅，不足以尽药性之旨，疑后人之托名也。）
《华佗内照图》（五脏六腑之形象。）
《十四经发挥》（三卷，滑寿撰。）
《伤寒论》（十卷，后汉张仲景撰，按《内经·热论》分六经传变，广伊芳尹《汤液》
而为之治，合三百九十七法，一百一十三方。古今伤寒未有出其左者。或云∶是书有大人之病，
而无小儿之患，有北方之药，而无南方之治，此其所阙。陈蔡以南不可用柴胡、白虎二汤，此非
至论。晋王叔和重为撰述，宋成无己复为注释，其后庞安常、朱肱、许叔微、韩祗和、王实等互
有开发，而大纲大法不越乎汗吐下温四者而已。盖一证一药，万选万中，千载之下，如合符节，
前修指为群
方之祖，信矣。所可憾者。审脉时及王氏之言，三阴率多断简，况张经王传往往反复后先，亥豕
相杂，自非字字句句熟玩而精思之，未有能造其阃奥者。）
《伤寒明理论》（宋成无己撰，庞安常校，黄山谷为后序。）
《伤寒补亡论》（元人徐止善着。）
《伤寒类证》（黄仲理着，新安陆彦功重编，又名曰《类证便览》。）
《伤寒类证要略》（二卷，汴人王尧卿撰，皆仲景之旧也，亦别未有发明。）
《伤寒发明》
《伤寒蕴奥》（明太医院判钱塘吴绶集。）
《南阳活人书》（二十卷，宋朱肱无求子撰，自序谓；仲景《伤寒论》其言雅奥，非
精于经络者，不能晓会。顷因投间，设为问答，计九万一千三百六十六字。）
《伤寒指微论》（五卷，宋钱乙撰。《宋史》记神宗元丰中长公主女有疾，召乙治有
功。皇子仪国公病螈 ，国医未能治。召乙治，进黄土汤而愈。所着《伤寒指微论》五卷、《婴
孺论》百篇。《文献通考》云∶不著作者之名。序言元佑丙寅，必当时明医，盖亦未知详考耳。
元丰为神宗末年号，元佑为哲宗初年号，不越五七年间、正钱乙之所撰明矣。）
《伤寒直格》（二卷，刘完素撰。）
《伤寒六书》（六卷，明临川陶华尚文着，号节庵。六书名琐言、家秘、杀车槌、
一提金、截江网、续论是也。惜其不能发仲景之旨。）
《伤寒治例》（四卷，陶华着，述《直格》、《六书》而作之。其论雷同，而别无
方法，其实一书而为三书矣。）
《伤寒百问》（三卷，无求子大观初所着。）
《伤寒指掌》（元吴恕号蒙斋图述。）
《伤寒百证歌》（钱闻礼绍兴间着。）
字用良，号雪窗，是休阳人，家族世代研习儒家经典。他天性喜爱医学，采用戴氏（戴人）的发汗、催吐、泻下三法，并辅以温和的补益方剂，足以穷尽医学之道的奥妙，所著之书名为《医学权衡》，流传于世。
《汉书·艺文志》记载：医经类十一家，共二百七十四卷。
《隋书·经籍志》记载：医方类二百五十六部，共四千五百一十二卷。
《唐书·经籍志》记载：医术类六十四家，一百二十部，共四千四十六卷。
《宋中兴志》记载：医术类一百七十九家，二百零九部，共一千二百五十九卷。
《黄帝内经素问》（十八卷，是黄帝与岐伯问答的经典著作，被视为医书的始祖。唐代宝历年间，太仆卿王冰作注，将其扩充为二十四卷。《隋志》中记载有全元起注解的《内经》八卷。宋仁宗嘉祐年间，光禄卿林亿、国子博士高保衡等人奉诏校勘补充，多采用全元起的注解，定为八十一篇，但现今已遗失《刺法》和《本病》两篇。《汉书·艺文志》说：《黄帝内经》共十八卷，《素问》即其中经文九卷，加上《灵枢》九卷，构成了其总数。王冰说：医经流传于世的很多。探究百病发生与痊愈的根本，源于黄帝；辨别百药性味，源于神农；《汤液经》则归功于伊尹。这三人都是古代圣人，怜悯世人的疾苦，亲自著书以留给后人。然而世俗的君子不加考察，竟认为这是低贱的技能而羞于学习。因此现在的医生多为庸碌之辈，治疗违背常理，将活人治死的情况很多，激进的人甚至说：“有病不治疗，常常能得到中等医生的水平”，难道真是这样吗？）
《黄帝内经灵枢经》（九卷八十一篇，加上《素问》九卷，共十八卷。宋代林亿等人校正，分类为十二卷，现在遵从这一版本。）
《甲乙经》（十卷，由皇甫谧撰写，阐述《内经》理论，多推崇运气学说。）
《阴符经》（二卷，相传为黄帝所著。）
《道德经》（五千言，由老子撰写。其中关于“深根固蒂，长生久视”的道理，属于医学在疾病未形成之前的预防范畴。河上公为之作注，并增加了吐故纳新、按摩导引等技术。书中说：“善于救人，所以没有废弃的人；善于救物，所以没有废弃的物品。”这些言论都深刻契合医学之道。）
《黄庭经》（三十六卷，题名为扶桑大帝所作，又有叙述说是老子所作。与法帖中记载的王羲之所写本相同，但文字句子颇有差异。其中有闲居时作的七言诗，解说身形及各神灵的两句，且将“渊如泉”改为其他字，将“治”改为“理”，怀疑是唐人附加增补的内容。《崇文总目》说：记录天皇氏至某帝受道成仙的事迹，现今的版本中没有这些内容。）
《太始天元玉册元诰》（十卷，不记载作者是谁，从汉代到唐代，各《艺文志》均未收录。其文章风格与《内经》不类似，不是战国时期的书籍。其中有天皇真人所写的文字，其文意若说道正无为，先天存在；太易无名，先于道产生等话语，都是老子的遗意。推测是老子的门徒所著。大要推演五行五运六气及三元九宫太乙司政之类，非常详细明确，足以辅助《内经》中的《六微旨》、《五常政》等论述。太玄君扁鹊为之作注。这位扁鹊号称太玄君，是黄帝时代的人，后来秦越人医术神奇，人们称他为扁鹊。）
《天元玉册》（三十卷，启玄子王冰阐述《元诰》和《内经》的意思，增加了五运六气的变化内容。）
《五经注疏》（其中有关于医药的内容，《左传》居多。阐明阴阳之理，以《易经》最为精辟。所以说：不懂《易经》的人，不足以成为太医。）
史书（包括十九史、二十一史，史书记载了历代名医的真实记录，现在依据这些资料采集出处，附在名家名下作为小传。）
子书（《老子》、《庄子》、《杨朱》、《列子》、《文中子》、《淮南子》等子书中，有记载医法奥秘的，现在摘录下来。《尔雅》（二卷，晋代郭璞作注。）《埤雅》（二十卷，宋代开国公陆佃撰写。）
《大明会典》（记载医政官制，以及天下各处每年输送药材的斤两，无不详尽记载，现在摘录附在《通考》之前。可见医学之道确实是国家的重大政务，求学之人应当努力。）
《素书》（六篇，共一千三百六十字。是黄石公在圯桥授予张良的书，人们说是《三略》，是错误的。这本书简练而意义深远，全是安定国家治理天下的至高道理。即使是尧、舜、禹、文王、傅说、周公、孔子、老子也无法超越此书。张良得到它从而兴起汉业，善终其分而不受辱，可见深得此书的宗旨。书中说：广泛学习并恳切发问，用来扩大知识；推究古事验证今事，用来不被迷惑；树根枯朽树枝就会腐烂，脚冷伤及心脏。这确实是学习的要领，生存的根本。拥有身体的人应该知道致力于此。）
《道藏经》（五千四百二十卷，儒释道三教及九流百家无所不包。）
《山海经》（十三篇，不知何种传承，传说周穆王游览山海时所作。开头说：泛览周王传，流观山海图。有十八卷，郭璞作注。）
《中藏经》（八卷，少室山邓处中说：华佗从异人那里得到装在石盒中的书。查《唐志》有吴普收集华氏方，但没有《中藏》之名。吴普是华佗的弟子，应该有所收集。我推测这些论述不是吴普辈分的人所能作。邓氏特意附上别的方子并更改了现在的名字罢了。因为其中有用太平钱和山药的方子。太平，是宋熙陵初年的年号，薯蓣为了避宋英宗赵曙的名讳，才改名为山药，其他可以类推。然而脉要和察声色形证等说法，必定出自华元化的遗意，读者需仔细审察。）
《太玄经》（汉代杨雄子云撰写，书中讲阴阳五行之理及清净渊默的说法，大抵养生应当始于医学。）
《度人经》（三卷，元始天尊所说。《唐志》说：有一位元始天尊，生于太元之前，姓乐名静，相信常存不灭，每当天地开辟，就以秘道传授给众仙，称为开劫度人。接受其道的人，逐渐达到长生或白日升天。其学问有传授的方法，名叫斋；有拜章的仪式，名叫醮；还有符咒，用来摄治鬼神；服用丹药来消除秽浊。至于存想的方法、导引的口诀、烹炼变化的技术，种类非常多。）
《大观证类本草》（旧称《神农本草经》，三卷。《汉·艺文志》未曾收录，直到陶隐居开始尊崇信奉并表彰它，说此书应与《素问》同类。只是后人多有修饰改动。所出的州郡乃是后汉时记载，怀疑是张仲景、华元化所记。旧经的药物只有三百六十五种。陶氏进献《名医别录》也是三百六十五种，因而进行注释，分为七卷。唐代李英公李绩与苏恭参考得失，又增加一百一十四种。分为二十卷，世人称之为《唐本草》。宋代刘翰等人又附加医家常用的一百二十种。蜀王孟昶也命令其臣韩保升等人，以唐代《图经》参比增广，世人称之为《蜀本草》。到了宋代掌禹锡等人补注，新旧药物合一千八百二种，定以白字为神农所说，黑字为名医所传，草石类的药物可谓大备。其他如雷公以下，蔡邕、徐大山、秦承祖、王季璞、郑虔各家所撰写的，名为《本草》的，共二十九部，三百五十卷。虽然显赫与隐晦不齐，无非是补充羽翼旧有的罢了。近代陈衍作《本草折衷》，王好古作《汤液本草》，也是删繁就简的意思。旧记州郡，古今沿革不同。一种药物而根苗名称不同，以及同名而质地不同，主治互相见载，如草豆蔻就是现在的草果，现在的人就说《本草》里没有草果的名字，这又是因为时代不同而需要考证审察的。现在流传于世的，只有唐慎微撰写的《大观》及《证类》两本合为一书。）
《参同契》（汉代魏伯阳撰写，据《神仙传》，魏伯阳是会稽上虞人，通晓诗律，文辞胆识渊博，修真养志，约取《易经》而作此书，其中说：二用无爻位，周流行六虚。又说：以金为堤防，水入乃优游。又说：巨胜尚延年，还丹可入口，金性不败朽，故为万物宝。术士服食它，寿命得长久。这些话都很真切，通达大道的人会通者可以成仙了。）
《悟真篇》（紫阳真人张伯端撰写，律诗绝句词语整洁，文理具备至极的书，怀疑是有道者的作品。养生者用心研究其中，也能祛除疾病而享尽天年。）
《玄珠密语》（十卷，启玄子王冰撰写，自序说得到玄珠子并拜其为师，启蒙教导我，所以号称启玄子。书名《玄珠密语》，是玄珠子秘密口授的话。启玄子在《素问·序》中说：言辞道理秘密，难以粗略论述的，另外撰写《玄珠》来陈述其道。两篇序言自相矛盾，那么师事《玄珠》而号称启玄子的说法，是妄诞的。宋高保衡等人校正《内经》，详细考证王氏《玄珠》，世间没有流传，现在的《玄珠》是后人附托的文章，实际上并非启玄子的书。其对于《素问》十九卷、二十四卷，颇有发明，推究其来源，大概是摘取《内经》《六微旨》及《至真要》等五篇、《天元玉册》的要语而附会杂说。其记载运势吉凶，未能应验，观察者需审慎。）
《昭明隐旨》（三卷，启玄子撰写，其义理与《玉册》大体相同。）
《颅囟经》（巫方撰写，小儿方书从此经开始，之后作者相继述说。）
《圣济经》（十卷，宋徽宗采择《内素》而作。探究性命天人之理，究七八的盛衰，辨逆顺的虚实，写成十卷书。政和年间将此经颁行于两学，辟雍生吴为其解义，像达道、正纪等篇都是为了裨益治国之道启迪众工。其余如孕元在本、制字命物二三章解释诸字义，似乎穿凿附会。）
《玉函经》（一卷，四明张尹撰写。）
《金匮玉函要略》（汉代张仲景撰写，王叔和汇集。设问答，上卷论伤寒，中卷论杂病，下卷载妇科，其方合计二百六十二首。又撰写《脉经》、《五脏论》、《评病要方》。《艺文志》都裁减其书目，而书未见。现在所流传的，只有《伤寒论》、《金匮略》罢了。）
《产宝经》（二卷，唐代昝殷撰写。）
《难经》（六卷八十一篇，卢国扁鹊撰写，姓秦名越人。阐述《内经》设为问答，撰写《难经》八十一篇，为十卷。所引用的经文多非《灵枢》、《素问》原文，大概是后人的托辞。或者古有其书，而今已亡佚。《汉志》只有扁鹊《内外经》，而《隋志》始有《难经》，《唐志》又归属于越人，都不可考证。《通考》有吴太医吕广注，唐代杨玄操演绎，《医史》有隋吕博望注本不传。宋代王唯一集五家之说，而醇杂相乱，只有虞氏粗为可观，纪齐卿注稍严密，于是辨驳吕、杨、王三人的错误。周仲立颇加订正，而考证未明。李子野为之句解，而无所启发。嘉祐年间丁德用绘图释义，颇为精详。近代张洁古注后附药，殊非经意，现在都没见到。只有正统年间熊宗立《俗解》相传，愈失其义，如五十九难说：颠狂之脉，阴阳俱盛《俗解》分阴分阳，与本文背离。诸如此类很多，致使后学晦盲不明。因此本朝医政败坏于《难经》、《脉诀》二书的伪误。）
《素问钞》（元代撄宁生滑寿伯仁汇集，滑先生起初跟从京口王居中学习医学，王居中传授给他《内经素问》，让他熟读玩味，滑先生读完全书后，便请教老师说：《素问》解说完备了，但篇次无序，错简难免。于是分为脏象、经度、脉候、病能、摄生、论治、色诊、针刺、阴阳、标本、运气、汇萃，共十二类，抄录阅读，怎么样？老师说：你善于学习啊，而且你的学习得到了正道。）
《续素问钞》（新安汪机汇集。滑氏认为王冰注多有误，所以删削而抄录，不用其注。汪机认为如果没有注则是非无法分别，于是续作，以等待知情者的取舍。）
《内经补正》（温州太守京口丁瓒撰写。）
《内经类钞》（明代洛阳孙应奎汇集。）
《素问快捷方式》（二卷，明代浙江人高士撰写。）
《灵枢摘注》（明代浙江人高士撰写。）
《图经本草》（宋代苏颂等撰写。先诏令掌禹锡、林亿等人校勘《神农本草》，书成后又诏令各州郡详细绘制所产药本重编。于是苏颂再与掌禹锡等人聚集众说，分类聚拢排序，嘉祐六年献上。）
《本草衍义》（元代朱丹溪撰写。）
《本草补遗》（宋代庞安常撰写。）
《本草发挥》（徐用诚汇集。）
《本草会编》（汪机汇集。）
《本草集要》（节斋王纶汇集。）
《救荒本草》（周王殿下撰写。）
《日食本草》（益府长史撰写。）
《食性本草》（陈士良撰写。）
《药性珍珠囊》（东垣撰写，其辞简略，其义浅显，不足以穷尽药性之旨，怀疑是后人托名之作。）
《十四经发挥》（三卷，滑寿撰写。）
《伤寒论》（十卷，后汉张仲景撰写，依据《内经·热论》分六经传变，推广伊尹《汤液》而制定治疗方法，合计三百九十七法，一百一十三方。古今治伤寒没有超出其范围的。有人说：这本书有大人的病，而没有小儿的患，有北方的药，而没有南方的治，这是它的缺失。陈蔡以南地区不可用柴胡、白虎二汤，这不是确论。晋代王叔和重新撰述，宋代成无己再次注释，其后庞安常、朱肱、许叔微、韩祗和、王实等人互有开发，而大纲大法不离乎汗、吐、下、温四种而已。大概一证一药，万选万中，千年之下，如合符节，前贤指为群方之祖，确实如此。所遗憾的是，审脉时及王氏之言，三阴经大多断简残缺，况且张经王传往往反复先后，亥豕混杂，如果不是字字句句熟读深思，没有人能到达其深奥境界。）
《伤寒明理论》（宋代成无己撰写，庞安常校订，黄山谷作后序。）
《伤寒补亡论》（元代徐止善撰写。）
《伤寒类证》（黄仲理撰写，新安陆彦功重编，又名《类证便览》。）
《伤寒类证要略》（二卷，汴地人王尧卿撰写，都是张仲景的旧作，也没有特别的新发明。）
《伤寒发明》
《南阳活人书》（二十卷，宋代朱肱无求子撰写，自序说：仲景《伤寒论》言辞高雅深奥，不通晓经络的人，不能理解。近来因有空闲，设为问答，共计九万一千三百六十六字。）
《伤寒指微论》（五卷，宋代钱乙撰写。《宋史》记载神宗元丰时长公主之女有病，召钱乙治疗有功。皇子仪国公患惊风，国医未能治好。召钱乙治疗，进黄土汤而痊愈。所著《伤寒指微论》五卷、《婴孺论》百篇。《文献通考》说：不著作者之名。序言元佑丙寅年，必是当时的名医，大概也是未知详细考证。元丰是神宗末年号，元佑是哲宗初年号，不超过五七年之间，正是钱乙所撰写，明确了。）
《伤寒六书》（六卷，明代临川陶华尚文撰写，号节庵。六书名琐言、家秘、杀车槌、一提金、截江网、续论是也。可惜其不能发挥张仲景的宗旨。）
《伤寒治例》（四卷，陶华撰写，阐述《直格》、《六书》而作。其论点雷同，而没有别的方法，其实是一书变成三书了。）
《伤寒百问》（三卷，无求子在大观初年所著。）
Zi Yongliang, hao Xuechuang (Snow Window), was a native of Xiuyang. His family had a tradition of Confucian scholarship for generations. He naturally loved medicine, employing the sweating, vomiting, and purging methods of Dai Ren (Dai Hanren), and supplemented them with mild and harmonious tonifying prescriptions, thereby fully exhausting the subtleties of medical Dao. The book he authored is titled *Yixue Quanheng* (The Weights and Measures of Medicine) and was circulated in the world.
*Book of Han* (Classics of Medicine: 11 schools, 274 volumes.)
*Sui Record* (Medical Prescriptions: 256 sections, 4,512 volumes.)
*Tang Record* (Medical Skills: 64 schools, 120 sections, 4,046 volumes.)
*Song Zhongxing Record* (Medical Skills: 179 schools, 209 sections, 1,259 volumes.)
*Huangdi Neijing Suwen* (Yellow Emperor's Inner Canon: Basic Questions) (18 volumes. It is a classic book of questions and answers between the Yellow Emperor and Qibo, regarded as the ancestor of medical books. During the Baoying era of the Tang Dynasty, Wang Bing, Grand Master of the Carriages and Horses, provided annotations, expanding it to 24 volumes. The *Sui Record* mentions an eight-volume annotation of the *Neijing* by Quanyuan Qi. During the Jiayou era of Emperor Renzong of Song, Lin Yi, Guanglu Qing, and Gao Baoheng, Doctor of the Imperial Academy, were commissioned to collate and supplement it, largely using Quanyuan Qi's annotations. It was established as 81 chapters, but the two chapters "Ci Fa" (Needling Methods) and "Ben Bing" (Roots of Disease) are now lost. The *Han · Yiwenzhi* states: "The Huangdi Neijing consists of 18 volumes; the Suwen comprises nine volumes of its scriptures, combined with the Ling Shu nine volumes, making up the total count." Wang Bing said: "There are many medical classics transmitted in the world. The origin of the rise and cure of hundreds of diseases lies with the Yellow Emperor; the discrimination of the nature and flavor of hundreds of medicines lies with Shennong; the *Tangye Jing* (Decoction Classic) is attributed to Yi Yin. These three were ancient sages who pitied the suffering of the world and personally wrote books to leave for posterity. However, gentlemen of the world do not investigate this and consider it a lowly skill, ashamed to study it. Therefore, most doctors today are mediocre; their treatments violate reason, turning life into death frequently. Some radical people even say: 'If one does not treat illness, one often receives treatment equivalent to a mid-level doctor.' Is this really so?")
*Huangdi Neijing Lingshu Jing* (Spiritual Pivot) (9 volumes, 81 chapters. Combined with the 9 volumes of the Suwen, totaling 18 volumes. Collated by Lin Yi et al. in the Song Dynasty, classified into 12 volumes; we follow this version now.)
*Jia Yi Jing* (10 volumes, written by Huangfu Mi. It expounds on the *Neijing*, emphasizing theories of Six Qi and Five Movements.)
*Yin Fu Jing* (2 volumes, attributed to the Yellow Emperor.)
*Daode Jing* (5,000 words, written by Laozi. Its discussion on "deepening roots and solidifying the stem, achieving long life and clear vision" pertains to preventive medicine before disease takes shape. He Shang Gong annotated it and added techniques of exhaling the old and inhaling the new, massage, and guidance exercises. It states: "He who is good at saving people has no discarded people; he who is good at saving things has no discarded things." These words deeply accord with the Dao of medicine.)
*Huangting Jing* (Yellow Court Classic) (36 volumes. Titled as made by Fusuang Dadi, another narrative attributes it to Laozi. It matches the text recorded in calligraphy collections as written by Wang Xizhi of the Jin Dynasty, but the sentences differ significantly. In the seven-character poems composed during leisure, explaining body shapes and various deities, phrases like "deep as a spring" were altered, and "governance" changed to "reason," suspected to be additions by Tang people. The *Chongwen Zongmu* states: "Records events from Tianhuang Shi to [Emperor] Di receiving the Dao and becoming immortal; these are absent in the current version.")
*Taishi Tianyuan Yuce Yuangao* (10 volumes. Author unknown. Not recorded in any *Yiwenzhi* from Han to Tang. Its style differs from the *Neijing* and is not a Warring States text. It contains writings by Tianhuang Zhenren, with ideas such as "Dao is correct and non-action, existing prior to heaven"; "Taiyi has no name, born before Dao," reflecting Laozi's legacy. It is likely written by Laozi's disciples. It mainly deduces Five Movements, Six Qi, Three Origins, Nine Palaces, and Taiyi Si Zheng, which is quite detailed and clarifies matters, sufficiently supporting the *Neijing*'s discussions on *Liuweizhi* and *Wuchangzheng*. Annotated by Bian Que, styled Taixuan Jun. This Bian Que, styled Taixuan Jun, was a person of the Yellow Emperor's time; later, Qin Yueren possessed miraculous medical skills and was called Bian Que.)
*Tianyuan Yuce* (30 volumes. Qixuanzi Wang Bing elaborates on the meaning of *Yuangao* and *Neijing*, adding variations of Five Movements and Six Qi.)
*Wujing Zhushu* (Commentaries on the Five Classics) (Contains content related to medicine, mostly in *Zuo Zhuan*. Explaining the principle of Yin and Yang, the *I Ching* is supreme. Thus it is said: "One who does not know the *I Ching* is unfit to be a Grand Physician.")
Historical Books (Nineteen Histories, Twenty-One Histories record true accounts of famous physicians of each dynasty. Now, based on these, we collect origins and attach brief biographies under the names of individuals.)
Philosophical Books (In philosophical works such as *Laozi*, *Zhuangzi*, *Yangzi*, *Liezi*, *Zhongni*, and *Huainanzi*, there are records of secret medical methods, now collected. *Erya* (2 volumes, annotated by Guo Pu of the Jin Dynasty.) *Piya* (20 volumes, written by Lu Dian, Duke Kaiguo of the Song Dynasty.)
*Daming Huidian* (Collected Statutes of the Great Ming) (Records medical administration official systems and the weight of medicinal materials annually transported from all parts of the country, comprehensively documented. Now excerpted and attached before the *Tongkao*. This shows that the Dao of medicine is indeed a major state policy; students should strive for it.)
*Sushu* (6 chapters, 1,360 characters. This is the book given by Huang Shigong to Zhang Liang at Yi Bridge. People mistakenly call it *Sanlve*. The book is concise yet profound, containing the highest principles for stabilizing the state and governing the nation. Even Yao, Shun, Yu, King Wen, Fu Yue, Zhou Gong, Confucius, and Lao Dan could not surpass it. Zhang Liang used it to revive the Han dynasty, ending his life well without disgrace, showing he deeply grasped its essence. It says: "Extensive learning and earnest questioning broaden knowledge; examining the past to verify the present prevents confusion; if the root is dry, branches rot; if feet are cold, the heart is hurt." This is truly the key to learning and the origin of sustaining life. Those with bodies should know what to pursue.)
*Daozang Jing* (Daoist Canon) (5,420 volumes, encompassing the Three Teachings and Nine Schools.)
*Shanhai Jing* (Classic of Mountains and Seas) (13 chapters. Unknown transmission, said to be written when King Mu of Zhou traveled through mountains and seas. It begins with: "Gently browse the Biography of King Zhou, flowingly view the Map of Mountains and Seas." There is an 18-volume version annotated by Guo Pu.)
*Zhongzang Jing* (Inner Cabinet Classic) (8 volumes. Deng Chuzhong of Shaoshi Mountain said: Hua Tuo received this from a strange person in a stone box. According to the *Tang Record*, Wu Pu collected Hua's prescriptions, but there is no mention of *Zhongzang*. Wu Pu was Hua Tuo's disciple and likely collected something. I suspect these discussions could not have been made by Wu Pu's generation. Deng specifically attached other prescriptions and renamed them. For instance, some prescriptions use Taiping coins and Yam. "Taiping" was the era name at the beginning of Song Xiling's reign. "Shuyu" was renamed "Shanyao" to avoid the taboo of Emperor Yingzong of Song's personal name. Others can be inferred similarly. However, theories on pulse essentials and observing voice, color, form, and signs must originate from Yuanhua's legacy; readers should examine carefully.)
*Taixuan Jing* (Written by Yang Xiong Zi Yun of the Han Dynasty. It discusses the principles of Yin-Yang and Five Movements and the theory of purity, clarity, depth, and silence. Generally, health preservation should begin with medicine.)
*Duren Jing* (Scripture of Saving People) (3 volumes, spoken by Yuanshi Tianzun. The *Tang Record* says: There is a Yuanshi Tianzun born before Taiyuan, surnamed Le, named Jing, believing in eternal existence. Whenever heaven and earth open, he secretly transmits the Dao to immortals, called opening kalpas to save people. Those who receive his Dao gradually achieve longevity or ascend to heaven in broad daylight. His teachings include initiation methods called Zhai (fasting/purification); ritual ceremonies called Jiao (offering tablets); talismans and spells to subdue ghosts and spirits; and ingestion of elixirs to dispel filth. Furthermore, methods of visualization, keys of guidance exercises, and techniques of cooking and transformation are numerous.)
*Daguan Zhenglei Bencao* (Comprehensive Classification of Materia Medica in the Daguan Era) (Oldly called *Shennong Bencao Jing*, 3 volumes. Not recorded in the *Han · Yiwenzhi*. Until Tao Hongjing began to revere and promote it, stating this book should be of the same category as the *Suwen*. However, later people modified it. The listed provinces and commanderies were recorded in the Later Han period, suspected to be recorded by Zhang Zhongjing or Hua Yuanhua. The original scripture contained only 365 types of medicines. Tao advanced the *Mingyi Bie Lu* (Record of Famous Doctors' Distinct Records), also 365 types, and annotated them, dividing them into 7 volumes. In the Tang Dynasty, Li Ji (Duke Ying) and Su Gong reviewed gains and losses, adding 114 types. Divided into 20 volumes, known in the world as *Tang Bencao*. In the Song Dynasty, Liu Han et al. added 120 commonly used medicines. Meng Chang, King of Shu, ordered his minister Han Baosheng et al. to compare and expand upon the Tang *Tujing*, known in the world as *Shu Bencao*. By the time Zhang Yuxi et al. of the Song Dynasty supplemented and annotated, combining old and new medicines totaled 1,082 types. White characters denote Shennong's words, black characters denote famous doctors' transmissions. Herbal and mineral products are now comprehensive. Others include works by Lei Gong, Cai Yong, Xu Dashan, Qin Chengzu, Wang Jipu, Zheng Qian, etc., titled *Bencao*, totaling 29 sections, 350 volumes. Though varying in prominence, they all serve to supplement the old. Recently, Chen Yan wrote *Bencao Shezhong*, and Wang Haogu wrote *Tangye Bencao*, both aiming to delete redundancy. Old records of provinces differ from ancient and modern administrative divisions. One substance may have different names for root and shoot, or same name but different quality, with indications appearing mutually. For example, Caodoukou is now Cao Guo; people now say the *Bencao* lacks the name Cao Guo. This requires examination according to changing times. Currently circulating are only the two books compiled by Tang Shenwei: *Daguan* and *Zhenglei*.)
*Cantong Qi* (The Seal of the Unity of the Three) (Written by Wei Boyang of the Han-Wei period. According to *Shenxian Zhuan*, Boyang was from Shangyu, Kuaiji. He mastered poetry and rhythm, with bold and extensive literary talent. Cultivating truth and nourishing will, he condensed the *I Ching* to write this book. It says: "Two uses have no line positions, circulating freely in the six voids." It also says: "Using metal as a dam, water enters leisurely." And: "Sesame prolongs life; returning elixir can be ingested; Metal nature does not decay, thus it is the treasure of all things. Alchemists ingest it, gaining long life." These words are true and precise; those who understand the great Dao can become immortals.)
*Wuzhen Pian* (Awakening to Reality) (Written by Ziyang Zhenren Zhang Boduan. The regulated verse and quatrain language is neat, and the text and logic are perfect. Suspected to be the work of a Dao master. Those who practice health preservation studying it can also eliminate disease and fulfill their natural lifespan.)
*Xuanzhu Miyu* (Secret Words of the Black Pearl) (10 volumes, written by Qixuanzi Wang Bing. In his preface, he claims to have received the Black Pearl and served him as a teacher, who enlightened him, hence the title Qixuanzi. The title *Xuanzhu Miyu* refers to the secret oral teachings of the Black Pearl. In the preface to *Suwen*, Qixuanzi said: "Words and principles are secret and difficult to discuss roughly; I separately wrote *Xuanzhu* to state the Dao." The two prefaces contradict each other; thus, serving the *Xuanzhu* and calling oneself Qixuan is false. Gao Baoheng et al. of the Song Dynasty corrected the *Neijing*, carefully examining Wang's *Xuanzhu*. Since it did not exist in the world, the current *Xuanzhu* is a later forgery, not actually Qixuan's book. Regarding the 19-volume and 24-volume *Suwen*, it makes many discoveries. Tracing its source, it seems to have extracted key phrases from *Neijing*'s *Liuweizhi* and *Zhiyao* chapters, along with *Tianyuan Yuce*, and attached miscellaneous theories. Its records of fortune and misfortune have not been verified; observers should be cautious.)
*Zhaoming Yinzhi* (3 volumes, written by Qixuanzi. Its meaning is largely the same as the *Yuce*.)
*Luxin Jing* (Skull Fontanelle Classic) (Written by Wu Fang. Pediatric prescriptions began with this classic; subsequent authors continued to elaborate on it.)
*Shengji Jing* (Holy Relief Scripture) (10 volumes, composed by Emperor Huizong of Song drawing from *Neisu*. It explores the principles of nature, life, humanity, and heaven, investigates the prosperity and decline of numbers seven and eight, distinguishes the emptiness and fullness of reversal and順 (shun). It consists of ten volumes. During the Zhenghe era, this scripture was distributed to the Two Academies. Wu, a student of Biyong, explained its meaning. Chapters like Dadao and Zhengji aim to benefit governance and enlighten practitioners. Other chapters like "Yuanben in Pregnancy" and "Naming Things" interpret character meanings, seemingly forced.)
*Yuyan Jing* (1 volume, written by Zhang Yin of Siming.)
*Jingui Yuyan Yaolue* (Essentials of the Golden Cabinet and Jade Container) (Written by Zhang Zhongjing of the Han Dynasty, collected by Wang Shuhe. Structured as Q&A: Upper volume discusses Cold Damage, Middle volume discusses miscellaneous diseases, Lower volume covers gynecology. It contains 262 prescriptions. He also wrote *Mai Jing* (Pulse Classic), *Wzang Lun* (Discussion on Five Organs), and *Pingbing Yaofang* (Important Prescriptions for Evaluating Diseases). All titles appear in the *Yiwenzhi*, but the books are unseen. What is currently transmitted are only the *Shanghan Lun* and *Jingui Yaolue*.)
*Chanbao Jing* (Precious Book of Childbirth) (2 volumes, written by Zan Yin of the Tang Dynasty.)
*Nanjing* (Classic of Difficult Issues) (6 volumes, 81 chapters. Attributed to Bian Que of Luguo, surnamed Qin, named Yueren. It expounds on the *Neijing* through Q&A, compiling 81 chapters of the *Nanjing* into 10 volumes. The cited scriptures often do not match the original texts of *Lingshu* and *Suwen*, likely later fabrications. Perhaps the ancient book existed but is now lost. The *Han Zhi* only lists Bian Que's *Neiwai Jing*, while the *Sui Zhi* first lists the *Nanjing*, and the *Tang Zhi* attributes it to Yueren; none can be verified. The *Tongkao* mentions annotations by Lu Guang, Imperial Physician of Wu; Yang Xuancuo of the Tang expanded it; the *Yishi* mentions an edition by Lü Bowang of Sui, which is not transmitted. Wang Weiyi of the Song collected five schools of thought, resulting in mixed purity; only Yu's edition is somewhat acceptable. Ji Qiqing's annotation is slightly denser, refuting errors of Lu, Yang, and Wang. Zhou Zhongli revised it, but verification remains unclear. Li Zeye provided sentence-by-sentence explanations but offered no inspiration. During the Jiayou era, Ding Deyou drew diagrams and explained meanings, quite detailed. Recently, Zhang Jiegu added herbs after annotations, deviating from the original intent; these are now unseen. Only the *Sujie* (Vulgar Explanation) by Xiong Zongli during the Zhengtong era is passed down, losing its meaning further. For example, Difficulty 59 states: "The pulse of mania and madness, Yin and Yang are both excessive." The *Sujie* divides Yin and Yang, contradicting the original text. There are many such cases, obscuring future learners. Therefore, our dynasty's medical administration has been ruined by the falsity of the *Nanjing* and *Maijue* (Pulse Rhymes).")
*Suwen Chao* (Excerpts from the Suwen) (Compiled by Hua Shou Borren, the Rending Life Master of the Yuan Dynasty. Initially studied medicine under Wang Juzhong of Jingkou. Wang taught him the *Suwen* of the *Neijing*, instructing him to study it thoroughly. After finishing the scroll, Hua asked his teacher: "The explanations in the *Suwen* are complete, but the chapter order is chaotic, and misplaced slips are inevitable. I propose dividing them into twelve categories: Zangxiang (Visceral Manifestations), Jingdu (Meridian Measurements), Maihou (Pulse Signs), Bingneng (Disease Capacities), Qisheng (Health Preservation), Lunzhi (Treatment Discussion), Se zhen (Color Diagnosis), Zhen ci (Acupuncture and Moxibustion), Yin-yang, Biaoben (Branch and Root), Yunqi (Movements and Qi), and Huicui (Compilation). Shall I copy and read them this way?" The teacher said: "You are very good at learning, and your learning has found the Dao.")
*Xu Suwen Chao* (Continued Excerpts from the Suwen) (Compiled by Wang Ji of Xin'an. Master Hua believed Wang Bing's annotations were mostly erroneous, so he deleted them and copied the text without using the notes. Wang Ji felt that without notes, right and wrong could not be distinguished, so he continued the work, waiting for knowledgeable people to choose.)
*Neijing Bu Zheng* (Supplement and Correction of the Neijing) (Written by Ding Zan, Prefect of Wenzhou, from Jingkou.)
*Neijing Lei Chao* (Classified Excerpts of the Neijing) (Compiled by Sun Yingkui of Luoyang, Ming Dynasty.)
*Suwen Kuaiejie Fangshi* (Quick Method for the Suwen) (2 volumes, written by Gao Shi of Zhejiang, Ming Dynasty.)
*Lingshu Zhai Zhu* (Selected Annotations of the Lingshu) (Written by Gao Shi of Zhejiang, Ming Dynasty.)
*Tujing Bencao* (Illustrated Materia Medica) (Written by Su Song et al. of the Song Dynasty. First, an edict ordered Zhang Yuxi and Lin Yi to collate the *Shennong Bencao*. After completion, another edict ordered each province and commandery to detail and map local medicinal plants for recompilation. Thus, Su Song again gathered various opinions with Zhang Yuxi et al., classified and sorted them, and presented them in the sixth year of Jiayou.)
*Bencao Yan yi* (Elucidation of Materia Medica) (Written by Zhu Danxi of the Yuan Dynasty.)
*Bencao Buyi* (Supplementary Records of Materia Medica) (Written by Pang Anchang of the Song Dynasty.)
*Bencao Fahui* (Development of Materia Medica) (Compiled by Xu Yongcheng.)
*Tangye Bencao* (Decoction Materia Medica) (Written by Wang Haogu.)
*Bencao Huibian* (Collected Materia Medica) (Compiled by Wang Ji.)
*Bencao Jiyao* (Essential Collection of Materia Medica) (Compiled by Wang Lun, styled Jiezai.)
*Jiu Huang Bencao* (Famine Relief Materia Medica) (Written by Prince of Zhou.)
*Rishi Bencao* (Daily Food Materia Medica) (Written by the Longshi of the Yi Mansion.)
*Shixing Bencao* (Food Nature Materia Medica) (Written by Chen Shiliang.)
*Leigong Paozhi* (Leigong's Processing) (3 volumes, written by Lei Xiao of the Song Dynasty, revised by Hu Yuan.)
*Yaoxing Zhenzhunang* (Pearl Purse of Drug Properties) (Written by Dongyuan. The language is simple, the meaning shallow, insufficient to exhaust the essence of drug properties. Suspected to be a later pseudonym.)
*Hua Tuo Neizhao Tu* (Hua Tuo's Internal Illumination Chart) (Images of the Five Viscera and Six Fu Organs.)
*Shisi Jing Fahui* (Elaboration on the Fourteen Meridians) (3 volumes, written by Hua Shou.)
*Shanghan Lun* (Treatise on Cold Damage) (10 volumes, written by Zhang Zhongjing of the Later Han Dynasty. Based on the *Re Lun* chapter of the *Neijing* regarding the transmission of the Six Meridians, it expanded upon Yi Yin's *Tangye* to provide treatments. It includes 397 methods and 113 prescriptions. No one in history or antiquity has surpassed it in treating Shanghan. Some claim: "This book addresses adult diseases but lacks pediatric concerns; it features northern medicines but lacks southern treatments." This is a deficiency. Using Chaihu and Baihu decoctions south of Chen and Cai is not a definitive argument. Wang Shuhe of the Jin Dynasty republished it; Cheng Wuji of the Song Dynasty annotated it. Later, Pang Anchang, Zhu Gong, Xu Shumi, Han Zhihe, Wang Shi, etc., made mutual contributions, but the general principles never exceeded Sweating, Vomiting, Purging, and Warming. Roughly, one symptom matches one medicine, selecting ten thousand times yields ten thousand hits. A millennium later, it fits like a tally. Predecessors pointed to it as the ancestor of all formulas; this is true. The regrettable aspect is that when examining pulses and citing Wang's words, the Three Yin meridians are mostly fragmented. Moreover, Zhang's canon and Wang's transmission often repeat or reverse order, with characters confused (like Hai and Shi). Unless one熟 reads and ponders every word and sentence, no one can reach its profound depths.)
*Shanghan Mingli Lun* (Theory of Clarifying Principles in Cold Damage) (Written by Cheng Wuji of the Song Dynasty, proofread by Pang Anchang, with a postface by Huang Shan Valley.)
*Shanghan Buwang Lun* (Supplementing Lost Aspects of Cold Damage) (Written by Xu Zhishan of the Yuan Dynasty.)
*Shanghan Leizheng* (Classified Syndromes of Cold Damage) (Written by Huang Zhongli, rearranged by Lu Angong of Xin'an. Also known as *Leizheng Bianlan*.)
*Shanghan Leizheng Yaolue* (Essentials of Classified Syndromes of Cold Damage) (2 volumes, written by Wang Yaoqing of Bian. All are old works of Zhang Zhongjing, with no new discoveries.)
*Shanghan Faming* (Uncovering Cold Damage)
*Shanghan Yunao* (Profound Secrets of Cold Damage) (Compiled by Wu Shou, Vice President of the Imperial Medical Bureau of Hangzhou, Ming Dynasty.)
*Nanyang Huoren Shu* (Book of Living People of Nanyang) (20 volumes, written by Zhu Gong, courtesy name Wuqiu, of the Song Dynasty. In his preface, he stated: "Zhang Zhongjing's *Shanghan Lun* is elegant and profound; only those proficient in meridians can understand it. Recently, taking advantage of free time, I set up Q&As, totaling 91,366 characters.")
*Shanghan Zhiwei Lun* (Discourse on Pointing to Subtleties in Cold Damage) (5 volumes, written by Qian Yi of the Song Dynasty. The *History of Song* records that during the Yuanfeng era of Emperor Shenzong, the daughter of the Eldest Princess fell ill. Qian Yi was summoned to treat her with merit. The Crown Prince's son, Guoji, suffered from convulsions, which imperial physicians could not cure. Qian Yi was summoned, administered Huangtu Tang, and he recovered. His works include *Shanghan Zhiwei Lun* (5 volumes) and *Yingru Lun* (100 chapters). The *Wexian Tongkao* states: "Author's name is not recorded." The preface mentions the year Bingyin of Yuanyou. He must have been a famous physician of the time; perhaps details were not fully investigated. Yuanfeng is the late era name of Shenzong; Yuanyou is the early era name of Zhezong. Within five to seven years, it is clear that Qian Yi wrote it.)
*Shanghan Zhige* (Direct Grid of Cold Damage) (2 volumes, written by Liu Wansu.)
*Shanghan Liushu* (Six Books on Cold Damage) (6 volumes, written by Tao Hua, courtesy name Shangwen of Linchuan, Ming Dynasty, styled Jian'an. The six books are Suoyan, Jiami, Shache Chui, Yitijin, Jiejiang Wang, and Xulun. Regrettably, he failed to elucidate Zhang Zhongjing's intent.)
*Shanghan Zhili* (Examples of Treating Cold Damage) (4 volumes, written by Tao Hua, elaborating on *Zhige* and *Liushu*. His arguments are repetitive, offering no new methods; essentially, one book became three.)
*Shanghan Baiwen* (Hundred Questions on Cold Damage) (3 volumes, written by Wuqiu Zi in the early Daguan era.)
*Shanghan Zhizhang* (Guiding Palm of Cold Damage) (Illustrated and narrated by Wu Shu, styled Mengzhai, Yuan Dynasty.)
*Shanghan Baizheng Ge* (Songs of Hundred Syndromes in Cold Damage) (Written by Qian Wenli during the Shaoxing era.)