典藏书目

*Su Shen Liang Fang* (Excellent Prescriptions of Su and Shen) consists of ten volumes, preceded by a preface from Lin Lingsu, a Daoist priest from Yongjia. I possess a Song dynasty printed edition and suspect that Lin Lingsu copied content from the collected works of Su Shi and Shen Kuo, or from miscellaneous records such as *Zaji* (Miscellaneous Records) and *Bitan* (Brush Talks), compiled them into this single volume, and attached it to the renowned names of Masters Su and Shen to disseminate his prescriptions. Li Dongyuan remarked that *Su Shen Liang Fang* is akin to the Tang dynasty's *Leishi* (Classified Poetry). Why? It is because those who cannot compose poetry compile poetry collections just as those who do not understand medicine compile prescription books. A poorly composed poem merely wastes paper and does not harm others; however, an improperly formulated prescription can lead to disastrous consequences beyond measure. Alas! Those who compile medical texts in later generations should exercise great caution.

*Zhongzang Jing* (The Classic of the Inner Storage) comprises eight volumes and is traditionally attributed to Hua Tuo (courtesy name Yuanhua). According to the *Yiwen Zhi* (Treatise on Literature) in the *Book of Tang*, there exists a collection of Hua Tuo’s prescriptions compiled by Wu Pu, but no text titled *Zhongzang Jing*. Wu Pu was from Guangling and studied directly under Hua Tuo, gaining fame for his medical skills. The theoretical discussions within the current text could not have been written by anyone other than Wu Pu. Deng Chuzhong, a Daoist priest of Lingdong, wrote a self-preface claiming that Hua Tuo’s grandson received this book in a dream while mourning at the ancestral hall. I privately suspect this account is absurd. The prescriptions appended to the treatises appear to have been added by Deng Chuzhong himself. For instance, *Dihuang Jian Wan* (Rehmannia Decoction Pill) contains *Shanyao* (Dioscoreae Rhizoma); in ancient formulas, it was named *Shuyu* (Dioscoreae Rhizoma), but was renamed *Shanyao* to avoid the naming taboo of Emperor Yingzong of Song (Zhao Shu). *Shaogan San* (Roasted Liver Powder) contains *Baizhu* (Atractylodis Macrocephalae Rhizoma) and *Cangzhu* (Atractylodis Rhizoma). Both materia medica and ancient prescription texts refer only to *Zhu* (Atractylodis Rhizoma) without distinguishing between white and black varieties. The detailed note for *Laoya Dihuang San* (Teeth-Firming Rehmannia Powder) states: "This prescription appears in Monk Wenying’s *Xiangshan Yelu*." Wenying was a Song dynasty monk. These three points prove that the text originated from Deng Chuzhong; readers should recognize this for themselves.

Ge Kejiu’s *Shiyao Shenshu* (Divine Book of Ten Medicines) contains prescriptions that are quite effective for treating consumption (*Lao Sun*) and hemoptysis. However, I doubt its authenticity based on the postscript, which states: "This prescription has benefited many people; the gifts received are countless. I never transmitted it recklessly to unworthy persons. As I grow older, I fear it may be lost, so I have edited and arranged it for my descendants to provide endless benefit to humanity." Such language indicates that this is not a work by Ge Kejiu. Ge Kejiu was a heroic figure who, despite his medical expertise, would disdain such mercenary talk. The *Gusu Zhi* (Chronicles of Gusu) includes a biography of Ge Kejiu, listing his authored works as *Yixue Qimeng* (Enlightenment on Medicine) and *Jingluo Shier Lun* (Twelve Discussions on Meridians and Collaterals), but makes no mention of *Shiyao Shenshu*. Thus, it is evident that he did not author this book.

Generally, when treating blood diseases, blood-invigorating or blood-nourishing herbs should be used. If Qi deficiency leads to weak blood, one must address the Qi deficiency first by tonifying with *Renshen* (Ginseng Radix et Rhizoma). When Yang Qi is robust, it can generate Yin blood. Li Dongyuan stated, "In cases of blood loss, tonify Qi," which is an excellent method of the ancient sages. By tonifying Stomach Qi, one assists the generating and ascending Qi; thus, it is said that "Yang generation leads to Yin growth." Using sweet-flavored agents as a primary task is crucial. The world generally believes that sweet flavors tonify Qi, yet they fail to realize that sweet flavors can also generate blood, illustrating the principle of Yang generating Yin. Therefore, regulating Stomach Qi is paramount, as grain Qi is the treasure within the human body. Recent physicians often adhere rigidly to Wang Ruyan’s statement in *Mingyi Zazhe* (Miscellaneous Notes of Famous Physicians): "If patients with Yin deficiency mistakenly take sweet-warm agents, their illness will worsen daily, and excessive consumption may lead to death." Consequently, all conditions related to the Spleen and Stomach, diet, and fatigue are diagnosed as Yin deficiency, treated solely with *Sini Tang* (Forsythiae Fructus Decoction - Note: Context implies Siwu Tang usually, but text says Siwu Tang + bitter cold) combined with bitter-cold herbs. I worry that *Dihuang* (Rehmanniae Radix) and *Danggui* (Angelicae Sinensis Radix) tend to cause stagnation in the chest and damage Stomach Qi. How, then, can essence, Qi, and blood be generated? Blood has not yet been produced, while grain Qi has already been impaired. In the past, a scholar who was obese and pale took *Buyin Wan* (Nourish Yin Pill) recorded in *Mingyi Zazhe* for several years, resulting in emaciation and shortness of breath. Han Tianjue, a physician from Shu, used pungent-hot agents to resolve his stagnation and dry out his heavy Yin pathogen, after which he recovered peacefully. This case demonstrates the error of failing to comprehend medical texts and acting rashly; one must take heed.