〔罗氏（天益）内经类编〕佚
刘 序曰。近世医有易列张氏学。于其书虽所不考。然自汉而下。则惟以张机王叔和孙思邈钱乙为得其传。其用药则本七方十剂而操纵之。其为法。自非暴卒。必先养胃气为本。而不治病也。识者以为近古。而东垣李明之。则得张氏之学人。而其论著治验。略见遗山集中。镇人罗谦甫尝从之学。一曰遇予言。先师尝教予曰。夫古虽有方。而方则有所自出也。均香港脚也。而有南北之异。南方多下湿。而其病。则经之所谓水清湿。而湿从下受者也。孙氏知其然。故其方施之南人则多愈。若夫北地高寒。而人亦病是。则以所谓饮发于中。腑 于下。与谷入多而气少。湿居下者。我知其然。故我方之施于北。犹孙方施之南也。子为我分经病证而类之。则庶知方之所自出矣。予自承命。凡三脱稿。而先师二毁之。研磨订定。三年而后成。名曰内经类编。敢望吾子序。夫内经十八卷。素问外九卷不经见。且勿论。姑以素问言之。则程邵两夫子。皆以为战国书矣。然自甲乙以来。则又非战国之旧矣。自朱墨以来。则又非甲乙之旧矣。而今之所传。则又非战国之旧矣。苟不于其所谓全书者。观其文而察其理焉。则未有识其真是而贯通之者。今先生之为此也。疑特令学人之熟于此。而后会于彼焉尔。苟为不然。则不若戒学人之从事于古方。而学人苟不能然。则不若从事古
方者之为愈也。罗亦以为然。予闻李死今三十年。罗祠而事之如平生。薄俗中而能若是。是可序。（文集）徐春甫曰。罗天益字谦甫。真定人。东垣弟子。潜心苦学。真积力久。居东垣门下十余年。尽得其妙。着有卫生宝鉴二十四卷行世（古今医统）
〔朱氏（震亨）素问纠略〕一卷 存
徐春甫曰。朱震亨字彦修。号丹溪。浙之义乌人。自幼好学。日记千言。业举子。讲道入华山。拜许文懿公。一日。公谓以己疾久之。非精于医者弗能起。子多颖敏。其游艺于医而济人乎。于是丹溪复致力于医方。既而悟曰。执古方以疗今病。其势虽全。必也参之以素难。活泼权衡。乃能济世。遂出游求师。渡浙走吴。历南徐建业。皆无所遇。反还武州。闻太无先生。往拜之。数谒弗得接。求见愈
笃。先生始接之。以刘张朱三家之书。为之敷扬其旨。彦修授教。而医益神。名益着。四方求疗者。辐辏于道。
按证施方。录为医案可考。又着格致余论。致其秘云，（古今医统）
〔滑氏（寿）读素问钞〕三卷 存
仪真县志曰。滑寿世为许襄城人。当元时。父祖官江南。自许徙仪真。寿性警敏。学于韩说先生。日记千余
言。操笔为文。词有思致。尤长于乐府。京口名医王居中客仪。寿数往叩居中。曰医祖黄帝岐伯。其言佚不传。
世传者惟素问难经。子其习之。寿受读终卷。乃请于王。分脏象。经度。脉候。病能。摄生。论治。色脉。针刺。
阴阳。标本。运气。汇萃。凡十二类。钞而读之。自是寿学日益进。所向莫不奇中。
按澹生堂书目。有滑氏素问注解三卷一册。想是同书。故今不揭出。
〔汪氏（机）续素问钞〕三卷 存
自序曰。予读滑伯仁氏所集素问钞。善其删去繁芜。撮其枢要。且所编次。各以类从。秩然有序。非于岐
黄之学人不能也。但王氏所注。多略不取。于经文最难晓处。仅附其一二焉。然自滑氏观之。固无待于注。后之
学人。未必皆滑氏。苟无注释，曷从而入首耶。爰复取王氏注。参补其间。而以续字弁之于首简。间有窃附己意
者。则以愚谓二字别之。滑氏元本所辑者。不复识别。滑氏自注者如旧。别以今按二字。如此庶使原今所辑之注。
各有分辨。或者或非。俾学人知所择焉。虽然。予之所辑。未必一一尽契经旨。而无
所误。或者因予之误。推而至于无误。未可知也。谚云。抛砖引玉。亦或有补于万一云。正德己卯三月朔旦。
祁门县志曰。汪机幼尝为邑诸生。母病呕。遂究心医学。凡岐黄扁仓诸遗旨。靡不探其肯綮。殊证奇疾。
发无不中。名高难致。病者有听謦咳。顿喜遂瘳。所全活甚众。着有石山医案。医学原理。本草会编。素问钞。
脉诀刊误。外科理例。痘治理辨。针灸问答。伤寒选录。运气易览等书。
四库全书提要曰。续素问钞九卷。明汪机撰。是编因滑寿素问钞。采王冰原注大略。因重为补录。凡所
增入。以续字别之。九卷之中。分上中下三部。上四卷。中一卷。下四卷。其标目悉根据滑氏之旧。（存目）
〔丁氏（瓒）素问钞补正〕十卷 存
自序略曰。予被命守东嘉。夙夜只惧。勉修厥职，痛吾民往往误罹夭枉。故每自疚。乃召群医告曰。医者
人之生命攸系。汝辈其知所慎乎。夫药之弗绩。术之弗精也，术之弗精。学之无本也。汝辈其尝学素问乎。曰。
未也。奚为而弗学也。曰。病其言之隐赜也。其尝学素问钞乎。曰。未也。奚为而弗学也。曰。病其书之亥豕也。
以故政暇。取其钞本。手自补正。以王氏注。有合于经者。亦并录之。使更相传录。择其子弟而诵习焉。犹恐其
气运之难明。脉理之难晓也。因取五运六气主客之图。并诊家枢要。以附于后。庶几学人知所趣向。而吾民亦殆
有赖矣。
凡例曰。王注颇觉冗泛。今择取诸书增减。以附愚见。其有疑误。姑缺之以俟知者。一注释王氏颇详。因以
为主。凡王注皆不名。滑氏则曰滑云。愚见则加圈以别之。一经
文易晓者。一根据滑氏旧文。一五脏只详释一脏。余脏可以类推。
休宁县志曰。丁瓒字汝器。西门人。丁氏自宋世业医。嘉靖初。丁绳以医名。子畜瓒。授其业。已藉数百
缗欲与子。瓒谢归。医则奇中。人以仙目之。性好客。客常满。尝出五十缗。脱人于厄。书画有米倪风。年六十
卒。
四库全书提要曰。素问钞补正十二卷。明丁瓒编。瓒字点白。镇江人。嘉靖丁丑进士。官至温州府知府。初
滑寿着素问钞。岁久传写多讹。瓒因其旧本。重为补正。复兼采王冰原注以明之。凡十二门。悉根据寿书旧例。又
以五运六气主客图。并诊家枢要。附于后。（存目）
〔吕氏（复）内经或问〕佚
明史稿曰。吕复字符膺。鄞人。少孤贫。从师受经。习词赋。后以母患求医。遇名医衢人郑礼之于逆旅。遂
谨事之。因得其古先禁方。及色脉药论诸书。讨求一年。试辄有验。自以为未精。尽购古今医书。晓夜研究。务
穷其阃奥。自是出而行世。取效若神。其于医门群经。若内经素问。灵枢。本草。难经。伤寒论。脉经。脉诀。
病源论。太始天元玉册。元诰。六微旨。五常政。玄珠密语。中藏经。圣济经等书。皆有辨论。前代名医。如扁
鹊仓公华佗张仲景孙思邈庞安常钱仲阳陈无择许叔微张易水刘河间张子和李东垣严子礼王德肤张公度诸家。皆有
评骘。所着有内经或问。灵枢经脉笺。五色诊奇赅。切脉枢要。运气图释。养生杂言。脉绪。脉系图。难经附说。
四时燮理方。长沙伤寒十释。松风斋杂着。诸书。浦江戴良采其治效最着者。数十事。为医案。晚年自号沧洲翁。
历举仙居临海教谕。台州教授。皆
不授。
〔王氏（翼）素问注疑难〕佚
阳城县志曰。王翼幼颖悟。七岁闻人诵唐诗。一过能历历诵之。八岁善属文。既长日记千言。应进士举。因
染疾弃业。遂精医术。疗疾多奇验。旁通律历。尤工于诗。所着有素问注疑难。伤寒歌括。算术若干卷。诗五百
余篇。
[Luo Tianyi's *Neijing Leibian*] Lost
Preface by Liu: In recent times, some physicians have shifted their allegiance to the teachings of Zhang (Zhang Zhongjing). Although I have not examined their specific texts, since the Han Dynasty, only those who recognize Zhang Ji, Wang Shuhe, Sun Simiao, and Qian Yi as having truly inherited the tradition are considered correct. Their use of medicines is based on the "Seven Formulas and Ten Categories" (Qifang Shiji), manipulating them flexibly. Their therapeutic methods hold that unless it is a sudden acute condition, one must first nourish the Stomach Qi (Wei Qi) as the foundation, rather than merely treating the disease. Those with insight consider this approach close to ancient practices. Li Dongyuan (Li Gao, courtesy name Mingzhi) was one who deeply acquired the learning of Zhang Zhongjing. His discussions and clinical cases are briefly recorded in Yuan Haowen's collected works. Luo Qianfu (Luo Tianyi) from Zhenzhou once studied under him. One day he met me and said, "My teacher once instructed me: 'Although there were formulas in ancient times, each formula had its origin. For instance, regarding jiaoxie (foot qi/beriberi), there are differences between the North and South. The South is mostly damp and low-lying; the pathology there corresponds to what the Classic says about water and dampness, where dampness enters from below. Sun Simiao understood this, so his formulas cured many patients in the South. As for the North, which is high and cold, people also suffer from this. This is what is referred to as fluid retention originating internally and dampness residing below, or excessive grain intake leading to abundant food qi but deficient healthy qi, with dampness settling in the lower body. I know the rationale behind this. Therefore, my formulas applied in the North are like Sun's formulas applied in the South. Please classify these according to meridians and syndromes, so that one may understand the origins of the formulas.' Since receiving this instruction, I completed three drafts, all of which were destroyed twice by my teacher after rigorous refinement. It took three years to finalize. I named it *Neijing Leibian*. I dare to ask you for a preface. The *Neijing* consists of eighteen volumes. The nine volumes outside the *Suwen* are no longer seen and need not be discussed. Taking the *Suwen* alone, both Master Cheng (Cheng Hao) and Master Shao (Shao Yong) considered it a book from the Warring States period. However, since the *Jiayi Jing*, it was no longer in its original Warring States form. Since the time of Zhu Xi and others, it was no longer in the form of the *Jiayi Jing*. And what is transmitted today is no longer in the Warring States form. If one does not examine the text and investigate the principles within what is claimed to be the complete work, no one can identify its true nature and comprehend it holistically. What Mr. is doing now seems merely to enable students to become familiar with this material so they may later integrate it elsewhere. If this is not the case, it would be better to advise students to engage with ancient formulas. If students cannot do this, then engaging with ancient formulas directly would be superior." Luo also agreed with this view. I heard that Master Li passed away thirty years ago, yet Luo worships him and serves him as if he were alive. In a world of declining morals, such conduct deserves a preface. (From Collected Works)
Xu Chunfu stated: Luo Tianyi, courtesy name Qianfu, was from Zhending. He was a disciple of Dongyuan (Li Gao). He devoted himself to arduous study, accumulating knowledge deeply and persistently. Living under Dongyuan's guidance for over ten years, he mastered its subtleties. He authored *Weisheng Baojian* (Precious Mirror for Health Preservation), twenty-four volumes, which circulated widely. (From *Gujin Yitong*)
[Zhu Zhenheng's *Suwen Jiolue*] One volume, extant
Xu Chunfu stated: Zhu Zhenheng, courtesy name Yanxiu, pseudonym Danxi, was from Yiwu, Zhejiang. He loved learning from childhood, memorizing a thousand characters daily. Initially studying for civil service examinations, he later pursued Daoist studies at Huashan Mountain and became a disciple of Duke Xu Wen Yi. One day, the Duke said to him, "My illness has persisted for a long time; only someone proficient in medicine can cure it. You are bright and quick-witted. Why not practice medicine to benefit others?" Thus, Danxi dedicated himself again to medical formulas. Soon he realized, "Using ancient formulas to treat contemporary diseases may preserve the form, but one must reference the *Suwen* and *Nanjing*, exercising flexible judgment, to save the world." He then traveled seeking teachers, crossing the Zhejiang River into Wu, visiting Nanxu and Jianye, but found no suitable mentor. Returning to Wuzhou, he heard of Master Taiwu and went to pay respects. After several visits without an audience, his determination grew stronger. Finally, the master received him, expounding upon the doctrines of the schools of Liu Wansu, Zhang Congzheng, and Zhu Gong. Yanxiu accepted the teaching, his medical skills becoming increasingly divine, and his fame spreading. People seeking treatment gathered in droves. He prescribed formulas according to syndromes; his recorded medical cases are verifiable. He also authored *Gezhi Yulun*, elucidating profound mysteries. (From *Gujin Yitong*)
[Slao Shou's *Du Suwen Chao*] Three volumes, extant
Yizhen County Gazetteer states: Slao Shou's family originated from Xiangcheng, Xuchang. During the Yuan Dynasty, his father and ancestors held official posts in Jiangnan, moving from Xuchang to Yizhen. Shou was alert and intelligent, studying under Mr. Han Shuo, memorizing over a thousand characters daily. He wrote essays with thoughtful expression, excelling particularly in Yuefu poetry. Wang Juzhong, a famous physician from Jingkou (Zhenjiang), resided in Yizhen. Shou visited him frequently. Wang said, "The ancestors of medicine are the Yellow Emperor and Qibo; their words are lost. What remains in the world are only the *Suwen* and *Nanjing*. You should study them." Shou finished reading the entire volume, then requested permission from Wang to categorize the content into twelve classes: Zang-Xiang (Viscera and Manifestations), Jingdu (Meridian Measurements), Maihou (Pulse Signs), Bingneng (Disease Capacities/Nature), Quesheng (Health Preservation), Lunzhi (Discussion of Treatment), SeMai (Complexion and Pulse), Zhen Ci (Acupuncture and Moxibustion), Yin Yang, Biaoben (Root and Branch), Yunqi (Six Qi Movements), and Huicui (Compilation). He copied and read these. From then on, Shou's learning advanced daily, achieving remarkable accuracy in all endeavors.
According to the *Danshengtang Catalog*, there exists Slao's *Suwen Zhujie* (Annotations on Suwen), three volumes, one fascicle. It is likely the same book, so it is not listed separately here.
[Wang Ji's *Xu Suwen Chao*] Three volumes, extant
Autobiographical Preface: I read the *Suwen Chao* compiled by Master Bo Ren (Slao Shou) and appreciated his deletion of superfluous details and extraction of key points. Furthermore, the arrangement follows categories logically and orderly, which requires deep understanding of the learning of Qi Bo and Huang Di. However, Wang Bing's annotations were largely omitted, with only one or two attached to the most difficult passages of the classic text. From Slao's perspective, annotation might indeed be unnecessary. However, later students may not possess Slao's level of insight. Without annotations, how would they begin? Therefore, I retrieved Wang Bing's annotations and supplemented them, adding the character "Xu" (Continuation) to the title page. Occasionally, I added my own opinions, distinguishing them with the phrase "Yu Wei" (I foolishly believe). The content originally compiled by Slao is not specially marked. Slao's own annotations remain as they were, distinguished by the phrase "Jin An" (Current Commentary). This way, the original and current annotations are clearly differentiated. Perhaps there are errors, allowing students to choose wisely. Although my compilation may not fully align with the scriptural intent without error, perhaps through my errors, one might deduce correctness. As the proverb goes, "Cast a brick to attract jade," it may offer some minor contribution. On the first day of the third month of the Jiyao year of Zhengde era.
Qimen County Gazetteer states: Wang Ji served as a local scholar in his youth. When his mother suffered from vomiting, he devoted himself to medical studies. He explored the essential principles of Qi Bo, Huang Di, Bian Que, and Cang Gong. For strange diseases and unusual symptoms, his diagnoses were invariably accurate. His reputation was so high that patients were cured simply by hearing his cough. He saved many lives. He authored *Shishan Yi'an* (Medical Cases from Stone Mountain), *Yixue Yuanli* (Principles of Medicine), *Bencao Huibian* (Compendium of Materia Medica), *Suwen Chao* (Excerpts from Suwen), *Majue Kanwu* (Corrections to Pulse Rhymes), *Waike Lili* (Principles of Surgery), *Douli Shibian* (Analysis of Smallpox Treatment), *Zhenjiu Wenda* (Q&A on Acupuncture and Moxibustion), *Shanghan Xuanlu* (Selections from Shanghan Lun), and *Yunqi Yilan* (Overview of Six Qi Movements).
Summary of the Siku Quanshu states: *Xu Suwen Chao*, nine volumes, written by Wang Ji of the Ming Dynasty. This work builds upon Slao Shou's *Suwen Chao*, incorporating the main points of Wang Bing's original annotations, and re-compiling them. All additions are distinguished by the character "Xu". The nine volumes are divided into Upper, Middle, and Lower sections: four volumes upper, one middle, four lower. The headings strictly follow Slao's original structure. (Catalog Entry)
[Ding Zan's *Suwen Chao Bu Zheng*] Ten volumes, extant
Brief Autobiographical Preface: Appointed as Governor of Dongjia (Wenzhou), I lived in constant reverence and fear, striving to fulfill my duties. I grieved that my people often suffered premature death due to medical errors. Thus, I constantly blamed myself. I summoned the physicians and told them, "Medicine concerns human life; you must be cautious. Lack of medicinal efficacy stems from imprecise techniques; imprecise techniques stem from a lack of foundational learning. Have you studied the *Suwen*?" They replied, "No." "Why not?" "We fear its language is obscure and profound." "Have you studied the *Suwen Chao*?" "No." "Why not?" "We fear the text contains many printing errors." Therefore, during administrative leisure, I took the manuscript and manually corrected it. I included Wang Bing's annotations where they aligned with the classic text, encouraging mutual copying and selection of children to recite and study. Fearing that the theory of Five Movements and Six Qi might be hard to understand, and pulse principles difficult to grasp, I appended diagrams of the Main and Guest phases of the Five Movements and Six Qi, along with *Zhenjia Shuyao* (Key Points for Diagnosticians), hoping students would know their direction and my people would benefit.
General Rules: Wang Bing's annotations seem somewhat verbose and general. I have selected and modified content from other books, adding my own views. Doubts and errors are left blank for experts to fill. 1. Annotations prioritize Wang Bing's detailed explanations, so Wang's notes are unattributed. Slao's are cited as "Slao says." My views are circled for distinction. 2. Easy-to-understand passages are noted. 3. Based on Slao's old text. 4. Detailed explanation of only one Zang organ, others inferred by analogy.
Xiuning County Gazetteer states: Ding Zan, courtesy name Ruqi, was from the West Gate. The Ding family practiced medicine since the Song Dynasty. In the early Jiajing era, Ding Shen was famous for his medicine. His son, Chu Zan (Note: Text implies inheritance, likely referring to Ding Zan inheriting from father/grandfather), learned the trade. Later, possessing hundreds of strings of cash, he wished to give it to his son, but Zan declined and returned home. His medical treatments were remarkably effective, and people regarded him as an immortal. He loved hosting guests, who always filled his house. He once spent fifty strings of cash to rescue someone from distress. His calligraphy and painting resembled the styles of Mi Fu and Ni Zan. He died at sixty.
Summary of the Siku Quanshu states: *Suwen Chao Bu Zheng*, twelve volumes, edited by Ding Zan of the Ming Dynasty. Zan, courtesy name Dianbai (Note: Contradicts Ruqi in gazetteer, usually Zan is Ruqi, Dianbai might be another style or error in source), was from Zhenjiang. A Jinshi degree holder in the Dingchou year of Jiajing, he served as Prefect of Wenzhou. Initially, Slao Shou wrote *Suwen Chao*, but over years, copies contained many errors. Zan used the old version to re-correct it, additionally adopting Wang Bing's original annotations to clarify meanings. It comprises twelve sections, following Slao's old examples. Diagrams of the Main and Guest phases of Five Movements and Six Qi and *Zhenjia Shuyao* are appended. (Catalog Entry)
[Lv Fu's *Neijing Huowen*] Lost
Draft History of Ming states: Lv Fu, courtesy name Zhiying, was from Yin. Orphaned and poor in youth, he studied classics and poetry with a teacher. Later, seeking a doctor for his mother's illness, he met the famous physician Zheng Lizhi from Quzhou at an inn. He respectfully served him and thereby obtained ancient secret prescriptions and books on complexion, pulse, and materia medica. He researched for a year, and his trials were consistently effective. Feeling insufficient, he purchased all ancient and modern medical books, studying day and night to exhaust their depths. Thereafter, he practiced medicine publicly, achieving miraculous results. Regarding the major classics of medicine, such as *Neijing*, *Suwen*, *Lingshu*, *Bencao*, *Nanjing*, *Shanghan Lun*, *Maijing*, *Majue*, *Bingyuan Lun*, *Taishi Tianyuan Yuce*, *Yuangao*, *Liweizhi*, *Wuchang Zheng*, *Xuanzhu Miyu*, *Zhongzang Jing*, and *Shengji Jing*, he provided critical discussions. He evaluated previous famous physicians including Bian Que, Cang Gong, Hua Tuo, Zhang Zhongjing, Sun Simiao, Pang Anchang, Qian Zhongyang, Chen Wuye, Xu Shumi, Zhang Yuansu (Yishui), Liu Hejian, Zhang Zihe, Li Dongyuan, Yan Zili, Wang Defu, and Zhang Gongdu. His works include *Neijing Huowen*, *Lingshu Jingmai Jian*, *Wuse Zhen Qi Gai*, *Qiemai Shuyao*, *Yunqi Tushi*, *Yangsheng Zayan*, *Maixu*, *Maixi Tu*, *Nanjing Fusuo*, *Sishi Xielifang*, *Changsha Shanghan Shi Shi*, and *Songfeng Zhai Zazhuo*. Dai Liang from Pujiang collected dozens of his most notable clinical cases into a medical record. In his later years, he styled himself Cangzhou Weng. He was appointed Instructor of Xianju and Linhai, and Professor of Taizhou, but refused all posts.
[Wang Yi's *Suwen Zhu Yinan*] Lost
Yangcheng County Gazetteer states: Wang Yi was precocious. At seven, hearing Tang poems recited, he could recite them clearly after one hearing. At eight, he excelled at writing. Growing up, he memorized a thousand characters daily. He took the imperial examination but abandoned his studies due to illness, subsequently mastering medical arts. His treatments were often remarkably effective. He had knowledge of music and calendar science and was especially skilled in poetry. His works include *Suwen Zhu Yinan*, *Shanghan Gekuo*, several volumes of arithmetic, and over five hundred poems.