（各用数两油熬丹收临症和调加以末子可应万变汤头合膏亦照此推）
姜葱
葱豉膏 薄荷膏 竹叶膏 桑枝膏（连皮并叶）菖蒲膏 菊花膏 银藤膏 紫苏膏（连子） 柏
叶膏（或同艾用） 羌活膏（二活并用） 荆穗膏 防风膏 香芷膏 乌药膏○○ 柴胡膏（或
同前胡） 连翘膏 川芎膏 麻黄膏 桂枝膏 当归膏 芍药膏（须分赤白） 地黄膏（须分生
热） 元参膏 丹参膏 甘草膏 麦冬膏 细辛膏 皂角膏 黄连膏 黄芩膏 黄柏膏 栀
子膏 大黄膏 龙胆膏 栝蒌膏（连根用） 地骨膏 丹皮膏 知母膏 款冬膏（用去毛枇杷
叶） 贝母膏 黄 膏 苍术膏 白术膏 防己膏（汉防己） 首乌膏（赤白） 附子膏（或另同
干姜合） 吴萸膏 益智膏 椒芥膏 大茴膏 良姜膏 乌头膏（二乌并用） 远志膏 牵牛
膏（黑白） 甘遂膏 大戟膏 香附膏 郁金膏 三棱膏（或同莪术） 葶苈膏 延胡膏 灵脂
膏（或同蒲黄） 灵仙膏（或用 本） 半夏膏 南星膏 橘皮膏（青陈并用） 草果膏（草蔻并用）
肉果膏 苁蓉膏 杜仲膏（或同续断） 山萸膏 巴戟膏 故纸膏 枳实膏（同壳） 槟榔膏 升麻膏（或同干葛） 五
味
膏山楂膏（或同麦芽） 木瓜膏 乌梅膏 红花膏 文蛤膏 车前膏（或同苓泻木通） 樗皮
膏槐角膏（或同马苋地榆） 羚角膏 苍耳膏 益母膏 凤仙膏
上二十一膏与加药法皆局中
所用已有年矣。（制膏加药之法均载略言此乃局中所用亲反知其有验索方者众因刊之以俟高
手斟酌）局中延老成有德明医理者一人。主治内外症之事。（此席最重慎选得人诸事皆有倚矣
）四胗中以望闻问三胗为主。而切脉则略焉。盖脉理幽微。非息心静气不能得。人多则必淆
惑。不如望闻问之确也。（望为色胗通于相法极有神验小儿尤非望不可外症则一望可知闻即
在于望之时问是医家最有把握处其法俱载在骈文内有此三者病情已得脉有凭而无凭前贤论之
详矣无庸假此为名或重症切之与色相参可耳）又以勤敏者一人。司摊膏研药之事。（合膏须另
请铺中老手为之并须设局者亲考其药料之优劣察其火候之浅深及合既成权其分两付局摊用）
粗工一人。备其给及使令之事。每日自辰至戌。来胗者不以时限。（不以过午为限盖穷民
非独惜钱并惜工夫也）随到随给。（姓名症候给时随手录簿不惟可知人数多寡膏药出入重症复
胗亦有查对）人咸乐其便。而胗者亦宽然有余暇焉。（代带不亲到者不给恐有错误如实有病不
能来者须将病源开来其有指名何膏愿出钱买者或者有家或系医之所使与之以示通融其所入之
钱仍归功德）统计此局月阅症四五千人。岁约五六万人。出膏大小约十万余张。末药锭药副
之。为费三百金。（以百金充局用余皆归于药材）虽不能尽人皆愈。而十亦愈其八九。诚事简
而功倍矣。既刻全方。遂书此于后。古云施药不如传方。局中二者并行合药施送以救目前穷
人之疾苦。刊书传播。令天下皆得观览。有不信者。自有信者。不必人人皆信也。惟独力难
遍。及道路远隔。又往往不能寄。如有能翻刻者实余所深望。盖乡村寒士。托医术以谋生者
甚众。得此法而遇疑险之症。可不至于枉人。若药肆有合诸方售者。多寡人皆可买。亦为有
便于民也。（现下山东安徽汉口上海常州等处医家有用吾法者药店亦有用余方合者皆友人在
此目睹其效携书至彼所传也）闻潞安赵太守欲将此书改雕大字。存板于学宫。俾诸生刷印
。以诸生多聪明达理之士。能知文。自能知医。不以内外分别也。医师列于天官。调和王躬
。兼养民病。方周之时。其职甚重。在宋亦有翰林学生之选十道六通之试。（宋太宗校医术
人优者为翰林学生仁宗诏试医官须引医经本草以对每试十道以六通为合格）固应储材以待。
而外治一法。于事亲之道尤宜。昔宋陈直撰奉亲养老书。（言高年不可乱投汤药因着食治之
方医药之法摄养之道）至正时范阳张壬宏命工镌梓于学宫。赵君今倡此举。乃与张合。其所
见大非徒为余书翻刻者也。因并书之。同治九年六月安业识于有正味斋传砚之室。是书之成
。历二十年。一句一字。皆具苦心。十数易其稿。三锓其板。时有改窜。亦时有增益。而意
犹未惬也。诚以外治一门。前人所略。然其方散见于诸书。尚可搜集。且方者仿也。即举一
以例。余亦不嫌于挂漏善悟者自能推也。所难者发明其理耳。苟非屏去雷同。独探幽奥。无
悖圣经。有裨世道。不必作也。自惭浅学徒费空言。乃挟此意以就正时贤。合志者甚鲜。或
拘守旧编而不知所变也。或但取其方而不知求其理也。或知理之当然。而不知所以然也。其
以外治为欺人之术。（药不对症试之无验）与不解外治二字之义而目为疡科者。固可不议也。
老辈中蒙嘉赏者许滇生乔鹤侪许辛木三先生而已。愧未能副耳。（友人阮序亭曾以鹤翁书示
余云是文包罗百病说理精深书卷之富笔力之遒卓然超出时流之上不朽之业也）理无穷尽。衰
老不能更进。思张子和之书。为儒生桑氏所润色。心窃慕之。恨未之遇也。此二十一方之刊
。聊徇世情。并非定本。其理在骈文。其制膏加药之法在略言。能手可自为之。然识者见
此
。不免笑我为画蛇已了。又添足也。同治九年秋七月安业复识于扬州之寓斋治心病方（心病
聪明读书人为多治法在国小近思录感应篇今虽不能讲道学未可不信果报也）按几希录良
方载先正格言钱青抡验方载无相真人药十二味。皆所以治心病也。今仿其意为八方焉。
一立志
人要立志做正人君子。有德性气节。人人钦敬。不可趋于下流。卑鄙苟且。寡廉鲜耻。
丧行败名。为人谈笑。
一存心
心要整肃。不可放荡。时时以礼义自防。心要宽浓。不可刻薄。处处以情理相体。久之
少。忿嫉平。胸中清静。满腔皆慈祥矣。鬼神难欺。意恶甚重。人情莫测。怨毒常深。有梦
神责身死。被人仇家亡者。宜凛凛也。
一谨口
古云群居守口。又曰祸从口出。言总以寡为贵。不要无事寻话。说至公门。内客席间。
在我无意。在人有心。造孽构舋甚易。好谈闺阃。终有家丑。动笔更当三思。
一用功
博观经史。所以明理应事。无论出处。皆为有益之学。若终日间散。虚度可惜。不学无术。
那免是非得失。迷惑颠倒。且逸则思淫。或耽于声色货利。昏昏然日在醉梦之中。精神更难
振策矣。遇变鲜有能作为者。民能安分。便是良民土能安分。便是良士或耕或读我自有立脚
处。虽穷何害。荜门蔬布。并不为辱。勤苦所获。却无忧患。且可长久。富贵岂能强求。无
庸羡慕。亦无庸妒忌。若逆理损德。而致。更是寒心。
一择交
贤士宜亲。匪人宜远。与贤士居。遂为贤士。与匪人游。遂为匪人矣。倘或有所牵累。虽悔何及。
一改过
人孰无过。过而知改。则一朝之悔悟。即转凶为吉之机。圣人原许人自新。禅家受戒历陈生
平所犯罪过不论大小。皆予开释亦如此。惟须勇猛精进。若自欺自恕。蹉跎至于将死。则不
一积善
积善之家。必有余庆。天待善人。未尝不浓。故大乱之时。自有不乱之家要在实心实力
行不懈。世世相承无间断而已。倘不加积。虽有祖宗遗德。亦易于尽。君子之泽。五世而斩
。谁知此身后来如何可危也。
上系于兵乱后阅历而知者。事皆有所指。前车之鉴思之可怕。作此以共警醒云。辛未孟
夏潜
玉识。人禽高门赦奕□□□□衣冠□□□□□□毋篇损德。暗室欺心。天道不爽。福善祸淫
。谁云无睹。台斗昭森。谁云无闻。殷殷雷音。缅思先哲。如履如临。冥冥高行。贤圣同钦
。（伯玉为泰山府中央贤圣司）如何弗省。负疚影衾。曷师杨子。暮夜辞金。惟正惟直。神鉴
其忱。光明内照。百邪不侵。茂陵消渴。留玷苔琴。微之会真。贻憾于同。狂药乱性。当节
其斟。绮语害道。并禁其吟。嗟嗟孽海。失足千寻。敢不敬畏。书代座箴。（暗室为梦觉关善恶关人鬼关）
又灵山吟一篇○我夙栖灵山。尘世偶来玩。一堕倘不还。能无自悲叹。日月如
穿梭。人生倏焉老。小草有本心。胡为不如草。兵燹遭乱来。山河俱未改。可怜平生亲。而
今半安在。安居无惊恐。饮水亦自甘。愿读数卷书。此外非所耽。杜门足不出。同人以为怪
。名利争夺场。岂未阅成败。雨余观太虚。荡荡青万里。此时真旷然。尘心尽如洗。荒园寂
无人。水流花自开。鸣鸟如友生。好音风送来。已悟静为乐。不求当世知。悯彼贫病患。以
术聊济之。韩康入城市。董奉居山林。我寓城市中。常抱山林心。百年会须尽。有来孰不去
。（二句皆陶公诗）莫自昧灵光。回头失栖处。（有相者谓余前生是山中道士故以道家灵山为
（各药材均用数两，以油熬制后加入丹剂收膏，临症时调和并加入药末，即可应对各种变化。汤头方剂制成膏药也依此法类推。）
葱豉膏、薄荷膏、竹叶膏、桑枝膏（连皮和叶一起）、菖蒲膏、菊花膏、银藤膏、紫苏膏（连子一起）、柏叶膏（或同艾叶一起使用）、羌活膏（羌活与独活并用）、荆穗膏、防风膏、香芷膏、乌药膏、柴胡膏（或同前胡一起使用）、连翘膏、川芎膏、麻黄膏、桂枝膏、当归膏、芍药膏（须区分赤芍和白芍）、地黄膏（须区分生地黄和熟地黄）、元参膏、丹参膏、甘草膏、麦冬膏、细辛膏、皂角膏、黄连膏、黄芩膏、黄柏膏、栀子膏、大黄膏、龙胆膏、栝蒌膏（连根一起使用）、地骨膏、丹皮膏、知母膏、款冬膏（使用去毛的枇杷叶）、贝母膏、黄耆膏、苍术膏、白术膏、防己膏（汉防己）、首乌膏（赤白何首乌）、附子膏（或另同干姜合用）、吴茱萸膏、益智膏、椒芥膏、大茴膏、良姜膏、乌头膏（川乌与草乌并用）、远志膏、牵牛膏（黑白牵牛子）、甘遂膏、大戟膏、香附膏、郁金膏、三棱膏（或同莪术一起使用）、葶苈膏、延胡索膏、五灵脂膏（或同蒲黄一起使用）、威灵仙膏（或用藁本代替）、半夏膏、南星膏、橘皮膏（青皮和陈皮并用）、草果膏（草果与草豆蔻并用）、肉果膏、肉苁蓉膏、杜仲膏（或同续断一起使用）、山茱萸膏、巴戟天膏、故纸膏（补骨脂）、枳实膏（连同枳壳一起使用）、槟榔膏、升麻膏（或同葛根一起使用）、五味子膏、山楂膏（或同麦芽一起使用）、木瓜膏、乌梅膏、红花膏、文蛤膏、车前膏（或同茯苓、泽泻、木通一起使用）、樗白皮膏、槐角膏（或同马齿苋、地榆一起使用）、羚羊角膏、苍耳膏、益母膏、凤仙膏。
以上二十一种膏药及其加药方法，都是我局中多年来已经使用的。（制作膏药及加药的方法均记载在《略言》中，这是局中所用且亲身验证有效的方子，求方者众多，因此刊印出来，等待高手斟酌。）我局聘请一位老成持重、有德行且精通医理的医生主持工作。主要负责内外病症的治疗。（这一职位最为重要，必须慎重选拔合适的人选，其他事务都有依靠了。）四诊中以望、闻、问为主，而切脉则略微简略。因为脉理幽深微妙，不静心静气是不能掌握的。人多时必然会造成混淆困惑，不如望、闻、问来得确切。（望诊看面色，通于相法，极有神验，对小儿尤其非望不可；外症则一望可知；闻诊即在望诊之时进行；问诊是医家最有把握的地方，其方法都记载在《骈文》内。有了这三项，病情已经掌握，脉象虽有凭据但有时也无凭据，前贤论述得很详细了，无需在此赘述，或者重症时切脉与面色参合参考即可。）又聘请一位勤勉敏捷的人，负责摊膏、研药的事务。（合膏必须另外请药店中的老手来做，并且设局者要亲自考察药材的优劣，观察火候的深浅，等到膏成后，称量分量，交付给局中摊制使用。）再聘请一名粗工，负责杂役和使唤之事。每天从辰时到戌时工作，来看病的人不受时间限制。（不以过午为限，是因为穷苦百姓不仅吝惜钱财，也吝惜工夫。）随到随给。（姓名、症候、给药时间随手记录在簿子上，不仅可知人数多少、膏药出入情况，重症复诊也有查对依据。）大家都觉得方便，看病的人也宽裕有余暇。（代带药不亲自到来者不给药，恐怕有误；如果确实有病不能来，须将病源写开来；如果有指名某种膏药愿意出钱购买者，或者是家属，或者是医生所派，给予通融处理，其所入之钱仍归功德库。）统计此局每月诊治患者四五千人，每年约五六万人，出产大小膏药约十万余张，辅以末药、锭药。费用三百金。（其中一百金充作局用，其余都归于药材）。虽然不能保证所有人都痊愈，但十人中也治愈八九人，确实是事半功倍。既然刻印了全方，于是写下这些在后面。古话说施药不如传方。局中两者并行，合药施送以解救眼前穷人的疾苦，刊书传播，让天下人都能观览。有不信的，自然有信的，不必人人都信。只是独力难遍，加上道路遥远，往往不能寄送。如果有能翻刻者，实在是我深深希望的。因为乡村寒士，靠医术谋生的很多，得到这个方法，遇到疑难险重的病症，就可以不至于枉害人命。如果药肆有合制诸方出售的，无论多少人都可以买，也为百姓提供了便利。（现在山东、安徽、汉口、上海、常州等地医家有使用我方法的，药店也有使用我的方子合制的，都是友人在那里目睹其效，携书前往传播的。）听说潞安赵太守打算将此书改为大字雕版，存板于学宫，让学生们刷印。因为学生多是聪明达理之士，能知文，自然能知医，不分内外科。医师列在天官之中，调和王躬，兼养民病。周朝时，其职甚重。在宋代也有翰林学生的选拔，十道六通的考试。（宋太宗考核医术人，优秀者为翰林学生；仁宗下诏考医官，须引用医经本草作答，每试十道，以六通为合格。）本来应该储备人才以待任用，而外治一法，对于侍奉双亲之道尤为适宜。昔日宋朝陈直撰写《奉亲养老书》。（讲述老年人不可乱投汤药，因著食疗之方、医药之法、摄养之道）到了正德年间，范阳张壬宏命工匠镌刻梓印于学宫。赵君如今倡导此举，乃是与张氏相合。他们的见解绝不仅仅是为我这本书翻刻罢了。因此一并记下。同治九年六月，安业记于有正味斋传砚之室。这本书的完成，历经二十年，一句一字，都费苦心。十几次修改稿件，三次刻板印刷。时有改窜，也时有增益，但心意仍未满足。实在是因为外治一门，前人有所忽略，然而其方散见于诸书，尚可搜集。况且“方”就是仿效，即举一反三。我也不嫌挂漏，善于领悟的人自然能推演。所难的是阐明其中的道理罢了。如果不是摒弃雷同，独自探究幽深奥妙，不违背经典，有益于世道，是不必作的。自惭学识浅薄，徒费空言，乃挟此意以求教于时贤。志同道合者很少，有的拘守旧编而不知变通，有的只取其方而不知求其理，有的知道理之当然，而不知所以然。那些认为外治是欺人之术（药不对症，试之无验），以及不理解外治二字含义而将其视为疡科的人，固然是可以不议论的。老辈中蒙受嘉奖的是许滇生、乔鹤侪、许辛木三位先生而已。惭愧未能符合期望。（友人阮序亭曾以乔翁的书示给我，说这篇文章包罗百病，说理精深，书卷之富，笔力之遒，卓然超出时流之上，是不朽之业也。）理无穷尽，年老体衰不能再前进，思念张子和的书，被儒生桑氏润色，心里暗暗羡慕，遗憾未曾遇见。这二十一方之刊印，姑且顺从世俗之情，并非定本。其理在《骈文》，其制膏加药之法在《略言》，能手可自行制作。然而识者见此，不免笑我为画蛇添足。同治九年秋七月，安业再次记于扬州寓斋。
治心病方（心病聪明读书人为多。治法在《国小近思录》、《感应篇》。今虽不能讲道学，未可不信果报也。）按《几希录》良方载先正格言，《钱青抡验方》载无相真人药十二味，皆所以治心病也。今仿其意为八方焉。
一立志：人要立志做正人君子，有德性气节，人人钦敬，不可趋于下流，卑鄙苟且，寡廉鲜耻，丧行败名，为人谈笑。
一存心：心要整肃，不可放荡，时时以礼义自防。心要宽厚，不可刻薄，处处以情理相体。久之少忿嫉平，胸中清静，满腔皆慈祥矣。鬼神难欺，意恶甚重，人情莫测，怨毒常深，有梦神责身死，被人仇家亡者，宜凛凛也。
一谨口：古云群居守口，又曰祸从口出。言总以寡为贵，不要无事寻话，说至公门，内客席间，在我无意，在人有心，造孽构衅甚易。好谈闺阃，终有家丑。动笔更当三思。
一用功：博观经史，所以明理应事。无论出处，皆为有益之学。若终日间散，虚度可惜。不学无术，那免是非得失，迷惑颠倒。且逸则思淫，或耽于声色货利，昏昏然日在醉梦之中，精神更难振策矣。遇变鲜有能作为者。民能安分，便是良民；土能安分，便是良士。或耕或读，我自有立脚处，虽穷何害？荜门蔬布，并不为辱。勤苦所获，却无忧患，且可长久。富贵岂能强求，无庸羡慕，亦无庸妒忌。若逆理损德，而致……更是寒心。
一择交：贤士宜亲，匪人宜远。与贤士居，遂为贤士；与匪人游，遂为匪人矣。倘或有所牵累，虽悔何及。
一改过：人孰无过？过而知改，则一朝之悔悟，即转凶为吉之机。圣人原许人自新，禅家受戒历陈生平所犯罪过，不论大小，皆予开释，亦如此。惟须勇猛精进，若自欺自恕，蹉跎至于将死，则不……
一积善：积善之家，必有余庆。天待善人，未尝不浓。故大乱之时，自有不乱之家。要在实心实力行不懈，世世相承无间断而已。倘不加积，虽有祖宗遗德，亦易于尽。君子之泽，五世而斩。谁知此身后来如何，可危也。
上系于兵乱后阅历而知者，事皆有所指，前车之鉴，思之可怕。作此以共警醒云。辛未孟夏潜玉识。
人禽高门赦奕□□□□衣冠□□□□□□毋篇损德，暗室欺心，天道不爽，福善祸淫。谁云无睹？台斗昭森，谁云无闻？殷殷雷音，缅思先哲。如履如临，冥冥高行，贤圣同钦。（伯玉为泰山府中央贤圣司）如何弗省？负疚影衾，曷师杨子，暮夜辞金。惟正惟直，神鉴其忱。光明内照，百邪不侵。茂陵消渴，留玷苔琴。微之会真，贻憾于同。狂药乱性，当节其斟。绮语害道，并禁其吟。嗟嗟孽海，失足千寻。敢不敬畏？书代座箴。（暗室为梦觉关、善恶关、人鬼关）
又灵山吟一篇：○我夙栖灵山，尘世偶来玩。一堕倘不还，能无自悲叹。日月如穿梭，人生倏焉老。小草有本心，胡为不如草。兵燹遭乱来，山河俱未改。可怜平生亲，而今半安在？安居无惊恐，饮水亦自甘。愿读数卷书，此外非所耽。杜门足不出，同人以为怪。名利争夺场，岂未阅成败？雨余观太虚，荡荡青万里。此时真旷然，尘心尽如洗。荒园寂无人，水流花自开。鸣鸟如友生，好音风送来。已悟静为乐，不求当世知。悯彼贫病患，以术聊济之。韩康入城市，董奉居山林。我寓城市中，常抱山林心。百年会须尽，有来孰不去？（二句皆陶公诗）莫自昧灵光，回头失栖处。（有相者谓余前生是山中道士，故以道家灵山为……）
(Each herb is used in amounts of several taels, boiled in oil until the mineral pigment (Dan) is added to consolidate the ointment. At the time of clinical application, it is mixed and powdered herbs are added to respond to myriad changes. Decoctions converted into ointments follow this deduction.)
Ginger, Scallion
Congchi Ointment, Bohe Ointment, Zhuye Ointment, Sangzhi Ointment (including peel and leaves), Changpu Ointment, Juhua Ointment, Yinteng Ointment, Zisu Ointment (including seeds), Baiye Ointment (or used with Aiye), Qianghuo Ointment (Qianghuo and Duhuo used together), Jingsui Ointment, Fangfeng Ointment, Xiangzhi Ointment, Wuyao Ointment, Chaihu Ointment (or used with Qianhu), Lianqiao Ointment, Chuanxiong Ointment, Mahuang Ointment, Guizhi Ointment, Danggui Ointment, Shaoyao Ointment (must distinguish between Chishao and Baishao), Dihuang Ointment (must distinguish between Shengdihuang and Shudihuang), Yuanshen Ointment, Danshen Ointment, Gancao Ointment, Maidong Ointment, Xixin Ointment, Zaojiao Ointment, Huanglian Ointment, Huangqin Ointment, Huangbai Ointment, Zhizi Ointment, Dahuang Ointment, Longdan Ointment, Gualou Ointment (including roots), Diguxin Ointment, Danpi Ointment, Zhimu Ointment, Koudong Ointment (using deshed Pipaye), Beimu Ointment, Huangqi Ointment, Cangzhu Ointment, Baizhu Ointment, Fangji Ointment (Hanfangji), Shouwu Ointment (Chishouwu and Baishouwu), Fuzi Ointment (or separately combined with Ganjiang), Wuyu Ointment, Yizhi Ointment, Jiaojie Ointment, Dahui Ointment, Liangjiang Ointment, Wutou Ointment (Chuanwu and Caowu used together), Yuanzhi Ointment, Qianniu Ointment (Heiqianniu and Baiqianniu), Gansui Ointment, Daji Ointment, Xiangfu Ointment, Yujin Ointment, Sanleng Ointment (or used with Ezhu), Tingli Ointment, Yanhusuo Ointment, Wulingzhi Ointment (or used with Puhuang), Lingxian Ointment (or using Gaoben), Banxia Ointment, Nanting Ointment, Jupi Ointment (Qingpi and Chenpi used together), Caoguo Ointment (Caoguo and Caodoukou used together), Rouguo Ointment, Rongcong Ointment, Duzhong Ointment (or used with Xuduan), Shanzhuyu Ointment, Bajitian Ointment, Guozhi Ointment (Boguzhi), Zhishi Ointment (with Zhike), Binglang Ointment, Shengma Ointment (or used with Gegen), Wuwei Ointment, Shanzha Ointment (or used with Maiya), Mugua Ointment, Wumei Ointment, Honghua Ointment, Wenhai Ointment, Cheqian Ointment (or used with Fuling, Zexie, Mutong), Chupi Ointment, Huaijiao Ointment (or used with Machixian, Diyü), Lingjiao Ointment, Canger Ointment, Yimu Ointment, Fengxian Ointment.
The above twenty-one ointments and their methods of adding herbs have been used in our clinic for many years. (The methods of making ointments and adding herbs are recorded in *Lueyan*. These are formulas verified by personal experience in the clinic. As many people sought these formulas, they were printed for experts to deliberate upon.) Our clinic employs one experienced, virtuous physician well-versed in medical theory. They are primarily responsible for treating internal and external conditions. (This position is most critical; careful selection is required, as other matters rely on this foundation.) The Four Diagnostic Methods prioritize Observation (Wang), Listening/Smelling (Wen), and Inquiry (Wen), while Pulse Diagnosis (Qie) is slightly simplified. This is because pulse principles are profound and subtle, requiring a calm mind and quiet spirit to grasp. In crowded settings, confusion arises, making Observation, Listening, and Inquiry more reliable. (Observation involves examining complexion, akin to physiognomy, which is highly effective, especially for children; external conditions are often visible at a glance; Listening occurs during Observation; Inquiry is the most secure method for physicians, detailed in *Pianwen*. With these three, the condition is understood. While pulses provide evidence, sometimes they do not; ancient sages discussed this extensively. For severe cases, pulse diagnosis may be combined with observation.) Another diligent and agile person is hired to spread ointments and grind herbs. (Mixing ointments must be done by experienced staff from pharmacies, supervised personally by the clinic director to check material quality and fire control. Once made, weights are measured and distributed for spreading.) A laborer is hired for miscellaneous tasks. Working from Chen hour to Xu hour daily, patients are seen without time restrictions (not limited to before noon, as poor patients value both money and time). Treatments are provided immediately upon arrival. (Names, symptoms, and times are recorded in a ledger to track volume and inventory. Severe cases returning for consultation can be cross-referenced.) Everyone finds it convenient, and physicians have ample leisure. (Medicine is not given for those who do not come personally, to avoid errors. If truly ill but unable to come, the disease source must be written down. Those requesting specific ointments for cash payment, whether family or agents, are accommodated; funds go to public welfare.) Statistics show this clinic treats 40,000–50,000 patients monthly and 500,000–600,000 annually, producing over 100,000 large and small ointment sheets, supplemented by powders and pills. Cost: 300 taels of silver (100 taels for operations, rest for materials). Although not everyone is cured, 80-90% recover. It is indeed efficient. Having printed the complete formulas, I write this postscript. Ancient wisdom says distributing medicine is inferior to transmitting formulas. The clinic does both: preparing and distributing medicine to relieve immediate suffering, and publishing books for widespread access. Some will believe, some will not; universal belief is unnecessary. Sole effort is limited, and remote delivery is difficult. I deeply hope others will reprint. Many scholars in rural areas rely on medicine for livelihood; knowing this method prevents harm in critical cases. Pharmacies selling compounded formulas also benefit the people. (Physicians and pharmacies in Shandong, Anhui, Hankou, Shanghai, Changzhou, etc., have adopted my methods, witnessed by friends who brought books there.) I heard Prefect Zhao of Lu'an intends to carve large-type editions for schools, allowing students to print them. Students are intelligent and rational; understanding literature helps them understand medicine, transcending internal/external distinctions. Physicians rank among Heavenly Officials, harmonizing the ruler's body and caring for the people. In Zhou times, their role was heavy. In Song, there were selections for Hanlin Medical Students and exams requiring six out of ten correct answers citing classics. (Emperor Taizong selected excellent candidates as Hanlin Students; Emperor Renzong mandated citing classics in exams, passing if six out of ten were correct.) Talent should be reserved. External treatment is particularly suitable for serving parents. Song dynasty Chen Zhi wrote *Feng Qin Yang Lao Shu* (citing dietary therapy, medicine, and preservation for the elderly). In Zhengde era, Zhang Renhong carved it for schools. Prefect Zhao's initiative aligns with Zhang's view, going beyond mere reprinting. Recorded in June, 9th Year of Tongzhi, at Youzheng Weizhai Chuanyan Studio. This book took twenty years, every word painstakingly crafted, revised ten times, printed three times. Still unsatisfied because external treatment was neglected by predecessors, though scattered formulas exist. "Formula" implies imitation; one example illustrates others. I do not fear omissions; wise readers can deduce. The difficulty lies in elucidating principles. Without rejecting clichés and exploring depths, adhering to classics and benefiting society, it is useless. Ashamed of shallow learning, I seek correction from contemporaries. Few agree; some stick to old texts, some take formulas without seeking principles, some know principles but not reasons. Those dismissing external treatment as fraud (due to mismatched prescriptions) or confusing it with surgery misunderstand its meaning. Among elders, only Mr. Xu Disheng, Qiao Hechai, and Xu Xinmu praised me. I feel unworthy. (Friend Ruan Xuting showed me Qiao's letter praising the work's depth and literary power.) Principles are infinite; aging limits progress. I admire Zhang Hezi's work polished by scholar Sang Shi, regretting I never met him. These twenty-one formulas are published to suit worldly needs, not as final versions. Principles are in *Pianwen*; methods in *Lueyan*. Experts can make them themselves. Scholars may laugh at this addition as gilding the lily. Re-recorded in July, Autumn, 9th Year of Tongzhi, at Yangzhou residence.
Formulas for Treating Heart Disease (Heart disease is common among educated scholars. Treatment methods are found in *Guoxiao Jinsilu* and *Ganying Pian*. Though we cannot preach Daoist studies, we must believe in karma.) According to *Jixilu*, good prescriptions include maxims of former sages; *Qian Qinglun Yanfang* lists twelve medicines from True Man Wuxiang, all for treating heart disease. Now imitating this intent, eight aspects are proposed.
1. Establish Ambition: One must aspire to be an upright gentleman with virtue and integrity, respected by all, avoiding debasement, shamelessness, and ruin of reputation.
2. Cultivate Mind: The mind must be disciplined, not lax, guarded by propriety and righteousness. It must be broad and thick, not mean, empathetic through reason and emotion. Over time, anger and jealousy subside, the chest becomes clear, filled with kindness. Spirits are hard to deceive; evil thoughts are heavy; human feelings are unpredictable; resentment runs deep. Dreams of divine retribution or death by enemies serve as warnings.
3. Guard Speech: In gatherings, guard your mouth; disaster comes from speech. Silence is precious. Do not seek trouble, speak in official gates, or gossip among guests. Unintentional words may cause offense. Discussing family secrets brings shame. Writing requires triple thought.
4. Apply Effort: Broadly study classics and history to understand principles and affairs. Whether in office or retired, it is beneficial learning. Wasting days is pitiable. Ignorance leads to right/wrong confusion and bewilderment. Idleness breeds lust or indulgence in fame/wealth, leading to spiritual lethargy. In crises, few can act. Citizens behaving properly are good; land behaving properly yields good scholars. Farming or studying provides stability. Poverty is no shame. Hard work brings security and longevity. Wealth cannot be forced; envy and jealousy are useless. Violating principles harms virtue and causes despair.
5. Choose Companions: Approach virtuous scholars; distance yourself from rogues. Living with the virtuous makes you virtuous; associating with rogues makes you one. Entanglements lead to regret.
6. Correct Faults: Who has no faults? Knowing and correcting them turns misfortune to fortune. Sages allow self-renewal; Zen monks confess sins for absolution. Courageous progress is needed. Self-deception leads to deathbed regret.
7. Accumulate Goodness: Families that accumulate goodness have surplus blessings. Heaven favors the good. Even in chaos, orderly families exist. Sincere, persistent practice across generations is key. Without accumulation, ancestral virtue fades. The influence of gentlemen lasts five generations. The future is precarious.
These insights come from experiences after military turmoil. Events have specific references; past lessons are terrifying. Written to awaken all. Signed Qianyu, Early Summer, Xinwei Year.
[Poem]
Do not damage virtue, deceive in secret chambers. Heavenly Dao is unerring; fortune favors good, disaster strikes lewdness. Who claims blindness? Stars shine bright; who claims silence? Thunder roars, recalling sages. Tread carefully, high conduct revered by saints. How can one not reflect? Feeling guilty under covers, emulate Yang Zi refusing gold at night. Be upright and straight; spirits see sincerity. Inner light illuminates; hundred evils cannot invade. Maoling's thirst left stains on mossy zither; Weizhi's meeting caused regret with Tong. Wild drugs confuse nature; moderation is needed. Flowery language harms the Way; chanting is forbidden. Alas, sea of sin, losing footing by a thousand fathoms. Dare one not revere? This writing serves as a seat admonition. (Secret chamber refers to Gate of Dream/Waking, Good/Evil, Human/Spirit.)
Another Poem on Lingshan:
I formerly dwelled in Lingshan, occasionally playing in the mortal world. If falling and not returning, how could I not sigh? Days and months like shuttles, life suddenly ages. Small grass has its root, why am I worse than grass? War and chaos came, mountains and rivers unchanged. Pitiful living relatives, now half gone? Living peacefully without fear, drinking water is sweet. Wish to read scrolls, otherwise not indulged. Closing doors, staying inside, peers think strange. Fame and profit battlegrounds, haven't seen success/failure? After rain viewing the void, vast blue sky. Truly open-hearted, dust-like heart washed clean. Desolate garden silent, water flows, flowers bloom naturally. Singing birds like friends, good sounds sent by wind. Realized stillness is joy, seeking no worldly knowledge. Pitying poor and sick, using art to help. Han Kang entered cities, Dong Feng lived in mountains. I dwell in city, holding mountain heart. Hundred years must end, who comes and does not leave? (Lines from Tao Yuanming). Do not obscure spiritual light, turning back loses dwelling place. (A physiognomist said my past life was a mountain Daoist, hence using Lingshan...)