典藏书目

In the third month of spring in the Yihai year (1815) of the Jiaqing reign, while I was secluding myself for recuperation, Mr. Li Sanyuan from Mount Dengwei visited me and presented his compiled work, *Zhenjiu Fengyuan* (Accumulated Sources of Acupuncture and Moxibustion), for my review and correction. I said, "A deaf person cannot distinguish between the five musical tones (Gong, Shang, Jue, Zhi, Yu), and a blind person cannot differentiate black from white. Although I have casually perused medical texts attributed to Qibo and Huangdi (Qihuang), knowing a little about herbal decoctions (Tangye), I am completely ignorant of acupuncture and moxibustion. How dare I pretend to be an expert?" Mr. Li replied, "Not so. The Dao is one. Since the *Rites of Zhou* (*Zhouli*) divided physicians into those treating internal diseases (Jiyi) and those treating surgical/external lesions (Yangyi), the distinction between internal and external medicine began. Observing the ancients, they used herbal decoctions to treat internal conditions and acupuncture/moxibustion to treat external conditions; the principle was identical and interconnected, and the practices complemented each other to achieve success. The *Lingshu* (Spiritual Pivot) detailed acupuncture but briefly mentioned decoctions, not because it favored external treatments; after Zhang Zhongjing, decoctions were detailed while acupuncture was brief, not because it favored internal treatments. This was due to the simplicity or decadence of the times and the strength or weakness of the people's constitutions. Internally, humans have Zang-Fu organs (Viscera); externally, they have meridians (Jingluo), skin, hair, and pores (Maocou). These are merely Qi and Blood flowing through each other. Thus, diseases can be internal or external, entering from outside to inside, or emerging from inside to outside, cycling endlessly and connecting intimately. To know only decoctions but not acupuncture is to know that humans have Zang-Fu but not meridians and skin; to know only acupuncture but not decoctions is to know that humans have meridians and skin but not Zang-Fu. Although diseases vary infinitely, the human body is singular. Can a physician separate them into two? Moreover, if a physician does not understand acupuncture, how can they comprehend the exterior-interior relationship between Zang-Fu and meridians? Without understanding this relationship, how could one deduce the intersections, origins, and terminations of collaterals, or the life-and-death entry and exit of Qi and Blood? Practicing medicine rashly in such ignorance would be akin to trying to see by covering one's eyes or trying to hear by plugging one's ears. My purpose in writing this book is not to raise a new banner distinct from the works of former sages, but to serve as a raft connecting internal and external schools, allowing them to meet harmoniously and converge into unity, rather than being like a dry canal that serves one side but fails the other. Please proofread and preserve it for me." I deeply agreed with his words. Unrolling the scroll at the morning window, we discussed and deliberated repeatedly, analyzing points systematically and establishing principles. Initially, we explored the sources in the *Lingshu* and *Suwen*; subsequently, we gathered diverse opinions, corrected errors in meridian points, and supplemented omissions in annotations. Relying on texts such as the *Tongren Shuxue Zhenjiu Tujing* (Illustrated Manual of Acupuncture Points on Bronze Figures), *Zhenjiu Juying* (Acupuncture and Moxibustion Gathered Brilliance), *Zhenjiu Zisheng Jing* (Divine Response Classic of Acupuncture and Moxibustion), and *Shenying Jing*, we expanded their meanings. Referencing the diagnostic works of Zhang Zhongjing, Liu Wansu, Li Dongyuan, and Zhang Jingyue, we traced causes to effects, making the outline clear and details comprehensive. This allows students of acupuncture to examine points based on symptoms and apply treatment according to points, first thoroughly understanding the etiology before skillfully applying acupuncture techniques. It also allows students of herbal formulas to use this knowledge to supplement the limitations of decoctions, thereby aligning with the teachings of the *Lingshu*, *Suwen*, Zhang Zhongjing, and Li Dongyuan regarding the mutual support of internal and external treatments and the combined use of needles and herbs. The benefit to medical arts is certainly profound. Therefore, I gladly wrote this preface.

Written respectfully by Xi Shan, courtesy name Lianong, fellow student from Yuyang, in the second month of spring in the Dingchou year (1817) of the Jiaqing reign.