典藏书目

Tang Shenwei, courtesy name Shenyuan, was a native of Huayang, Chengdu. He had an unattractive appearance and his mannerisms and speech were plain and slow, yet his mind was extremely sharp and agile. In treating illnesses, he rarely missed the mark; when describing symptoms, he used only a few words, and if questioned further, he would become angry and refuse to answer. He treated people regardless of their social status, going wherever summoned without avoiding cold, heat, rain, or snow. When treating scholars, he charged no money, asking only that they provide secret prescriptions for him to record confidentially. Consequently, scholars particularly favored him; whenever they encountered a drug name or prescription discussion in classics or histories, they recorded it and told him, thus compiling this book. Pu Chuanzheng, Vice Director of the Department of State Affairs (Shangshu Zuocheng), wished to petition for an official post for him based on the privileges granted to high ministers, but Tang refused and did not accept. His two sons, Wushiyi and Wushisi (I have forgotten their actual names), and his son-in-law Zhang Zongshuo, courtesy name Yanlao, all inherited his medical skills and became renowned physicians in Chengdu. During the Yuan period, when Xuzhong was a child, his father suffered from Wind-Toxin disease. Shenwei treated him with miraculous efficacy. He also personally sealed a letter, instructing: "Open this on [specific date]." When the time came and the old ailment recurred, Xuzhong opened the sealed letter and found three prescriptions recorded therein: the first treated recurrent Wind-Toxin; the second treated Wind-Toxin attacking and causing sores and ulcers; the third treated Wind-Toxin ascending, causing shortness of breath and impending asthma/cough. Following his instructions, they administered these medicines in sequence, and within half a month, the patient recovered significantly. Such was its miraculous nature. Written by Yuxing Xuzhong of Chengdu on the 15th day of the 9th month, the 3rd year of Huangtong.

I read in Shen Mingyuan's *Yujian Ji* that Fan Zhonggong, during his humble days, once spoke generously to his friends: "My study of books and the Dao aims to become a chief minister, so that when the time is right, I may implement the Great Way and save the lives of all under heaven. If fortune does not favor me, then I should study the *Yellow Emperor's Classic*, deeply exploring the profound principles of medicine, which can also save people." I have repeatedly reflected on his words, recognizing his grand ambition to benefit the world. I also read Su Dongpo's postscript to the *Biography of Donggaozi*: "The greatest joy for a person is having a healthy body and a carefree mind. I lack neither, yet seeing others possess what I do not while facing my own situation, how can I maintain my joy? Therefore, wherever I go, I always keep good medicines on hand and give them to those who ask. I particularly enjoy brewing wine to serve guests." Someone asked, "You are not ill, yet you stock many medicines; you do not drink, yet you brew much wine, exhausting yourself for others. Why?" I smiled and said, "When patients receive medicine, I feel lightened in spirit; when drinkers receive wine, I feel satisfied and comfortable. Is this solely for myself? No." I have also repeatedly reflected on his words, admiring his benevolent heart. Alas! How magnanimous were the minds of ancient great men and gentlemen! Generally, scholars born into the world should take benefiting others and aiding all things as their duty. When successful, they engage in benefiting others through holding high political office, promoting the worthy and dismissing the wicked, advancing benefits and removing harms, thereby blessing the world. When unsuccessful, they engage in benefiting others by residing in villages, transmitting the Dao and teaching, relieving difficulties and curing diseases, and educating a village or town. Ultimately, they must contribute to society and benefit the people, approximating the ideal of universal benefit. Could it be that because they are not ambitious or positioned, they suddenly ignore this world and abandon the people? As for physicians, it is a major personal affair and has the merit of benefiting others. It is said, "If a person lacks constancy, they cannot practice witchcraft or medicine." It is also said, "What Confucius was cautious about: fasting, war, and illness." When Kang Zi sent medicine to Confucius, Confucius said, "I do not understand its properties, so I dare not taste it." I have commented on this art: within our Way, although named as technical skills, it is not specifically specialized in by sages and worthies, yet if abandoned and not learned, there will be deficiencies in benevolence, righteousness, loyalty, and filial piety. It is recorded that Prince Xu Zhizi did not taste the medicine first, and the *Spring and Autumn Annals* recorded it as regicide. Thus it is said: "As a child, one must know medicine, fearing negligence regarding parents' illnesses." Moreover, this body receives Qi from Heaven and Earth and form from parents. From youth to old age, one should follow one's inherent nature and expand one's innate mind; if encountering the time to implement the Dao, making all things find their proper place, placing the Six Directions in Great Harmony, thereby completing the duties of being human. But if suddenly falling ill, ignorant of how to treat it, lying in bed groaning, and handing oneself over to mediocre physicians, leaving life and death to fate, this cannot be called wise. Therefore, since Shennong, the Yellow Emperor, Leigong, and Qibo, famous ministers and talented doctors often devoted themselves to medicine. Such as Chunyu Yi and Zhang Zhongjing of the Han Dynasty, Ge Hong and Yin Hao of the Jin Dynasty, Chu Cheng of the Qi Dynasty, and Tao Hongjing of the Liang Dynasty were all proficient. Lu Zhi of the Tang Dynasty, when exiled to Zhongzhou, compiled prescription books; and the *Liangfang* (Good Prescriptions) by Su Shi and Shen Kuo are still transmitted today. Thus, for us, searching and studying this during leisure from orthodox lectures and learning is not useless. I have been prone to illness since childhood and have conversed frequently with physicians, so I have dabbled in medical texts. While in Huaiyang, I personally organized a volume of *Bencao* (Materia Medica), distinguishing the general outline of drug properties, believing that this book covers the natures and flavors of stones, jade, plants, trees, birds, beasts, insects, and fish throughout the world, knowledge which Confucian scholars cannot afford to ignore. Furthermore, dietary restrictions and precautions for taking herbs must not be overlooked, which is also part of investigating principles. Later, residing in Daliang, I obtained a fine copy of the *Suwen* (Basic Questions) from the home of Lord Xianxian Zhao, annotated by him throughout his life. This year, while touring Pingshui, I met Zhang Cunhui Weiqing, a fellow townsman, who introduced my friend Yi Jun Tang Zuo to say that his family had republished the *Zhenglei Bencao* (Classified Materia Medica), incorporating Song dynasty Kou Zongshi's *Yanyi* (Expanded Meaning), resulting in a complete new edition, and requested a preface/introduction. Therefore, I wrote this postscript. Mid-Autumn Festival, Jiyi Year. Liu Qi from Yunzhong wrote.
Printed finished on Xinmao day, the □□th day of the first month, Jiazi year, Taihe era.