〔程氏（介）松崖医径〕四卷 未见
徐春甫曰。程介。新安槐塘人。号松崖。登成化甲辰科。李 榜进士。为人恺悌。性好医方。心存仁济。所
着有松崖医径四卷。
〔程氏（应旄）医径句测〕二卷 存
自序曰。松崖医径。分有上下卷。余所梓者。特其上卷内所载之脉图。与图内之方。非医径全书也。梓成。
客有阅而嘲焉者。谓世有异人。必有异书。以松崖先生之天材间出。向导博奥之学。尊推于诸先达者。间不容口。
相传其生平着述。满家满车。一切琅签秘笈。悉于易箦时。假祝融力。载归白玉楼。则此之医径一帙。固先生之
吉光片羽也。当年胡不神奇其书。得与若之神经遁甲等。乃以径之一字名编。先生其犹有蓬之心也夫。余无以譬
之。今岁春王正月。雨邸多暇。得以翻及仲景之伤寒论。间取先生之脉图。而覆检之。乃知先生之取径。殆与仲
景同一轮蹄也。仲景论伤寒。首以脉法。先生前其脉图以之。仲景论伤寒。暑以六经。先生分发六部以之。仲景
论伤寒。曰阴阳表里腑脏。先生区脉以浮沉虚实冷热以之。仲景论伤寒。先脉后证。各有主方。方虽一成。而有
互用。先生各具其证与处方于每图之下。方亦一成。而有互用以之。余因以读仲景书法。读先生
书。吟哦索味之下。遂得句先生之图于径之中。并得测先生之图于径之外。部于上者心与肺。中有径焉。测之而
得夫营卫之布宣。津液之输沛也。部于中者肝与脾。中有径焉。测之而得夫枢机之旋转。鼎鼎之蒸腾也。部于下
者两肾。中有径焉。测之而得夫龙鳌之动静。水火之抱离也。至于径分左右。测之而知阴阳之道路。不得反迁。
径列崇卑。测之而知山泽之降升。要须互换。他如五脏六腑。四体百骸。有溪有谷。有原有街。其问经隧井然。
步里秩然。莫非怪也。则何莫可测之。而得其交会。得其阻输。盖人身一天地也。四海九州具焉。舆图载彼脏腑。
三指是我路程。人无路程。几何不南辕而北其辙。梯山而航及海。以此测先生之医径。固先生医学中一帙。四海
九州地母经也。岂惟医事。以此测先生之生平。凡向导博奥之学。现诸琅签秘笈者。何莫由斯径也。医其可以不
径哉。不径则沧海能不迩而涉。泰山可不卑而登。吾意其人遇渊必跃。陨在是矣。否则得墙而面。无或撞乎。径
之为言。路也。浮沉迟数。虚实冷热之间。若大路然。医而陨与撞。宁致有此。况今宗风大盛。谁不帝畿京观
其人者。即使町畦之子。朔南未辨。亦复此据一丘。彼拥一壑。凡山径之蹊间。蒙茸荆棘处。无不设有一座。终
南在其跬趾下者。若与先生斗捷。恐径反在彼。而不在此。则岂特先生之径。其犹有蓬之心。而余之为此测。其
犹有蠡之心也夫。是又不能为先生解嘲于万一也。岁康熙九年庚戌正月灯节后三日。新安草墅程应旄郊倩甫识。
〔郁氏（震）医书纂要集〕未见
徐春甫曰。郁震。字鼎文。苏州常熟人。累世业医。至震尤读书尚气节。初以明医征至京。复以才武。从偏
师经略
西域诸国者三。以功赐三品服。世授苏州府医学正科。着医书纂要集等。
〔周氏（溥）方法考源〕未见
〔用药歌括〕未见
按上见于河南通志。
〔郑氏（镒）云峤医说〕国史经籍志十卷 未见
祥符县志曰。郑镒。字尚宜。业医。疗病多神异。问奇探秘。年逾七十。着述不辍。有续医说。杏花春晓堂
方。方法考诸书。行于世。
〔杏花春晓堂方〕未见
〔方法考〕未见
〔医书百朋〕未见
按上见于开封府志。志作郑谊。似误。
〔费氏（杰）名医抄〕未见
山阴县志曰。费杰。字世彦。曾大父子明为元世医宗。杰故以医承其家。性古悫敦笃。邑人患剧疾，虽百里
外。必迎候。杰至杀一二剂辄效。尝设药饵。以周邑之HT 独。葬疏远无归者数十人。嫁外姓之孤者五人。郡守戴
HT尤重其雅谊。加宾礼焉。所着有畏斋诗稿。名医抄。经验良方。为世所宗。
〔经验良方〕未见
〔徐氏（沛）医学决疑〕未见
松江府志曰。徐沛。字泽卿。少从周莱峰游。以文章行谊相切 。读书博涉。尤精内经。用以诊疾辄起。所
着有方壶山人稿。及医学决疑。
〔刘氏（伦）济世内科经验全方〕三卷 存
〔高氏（昶）钤法书〕一卷 未见
青州府志曰。高昶。益都金岭镇人。性醇浓正直。以济利存心。弘治间。传异人医术。直抵精明。诊视察故。
辨证出奇。天下让能。群医莫及。时号为卢扁。尤专伤寒钤法。定脉不差时刻。所全活者不可胜计。抱疾求疗者。
踵门无虚日。尤注念贫困家。务与善药。未尝有责报心。行年七十余卒。逮属纩。问药者犹在门也。所着有钤法
书一卷。
〔周氏（文采）医方选要〕十卷 存
兴献王序曰。周官医师。掌医之政令。聚毒药以共医事。曰王之食饮。曰万民之疾。曰 疡者皆有医。先生
懋先人之德。又济之以生生之具。故人弥厥性。罔有阏札者。岂非顺化之治哉。迨我祖宗。治政师古。设有内外
医药院局若干所。为虑已深。为具已悉。为天下赖已广。即周官之良法美意。亦不能过是。但名医多萃于都邑。
而穷檐 屋。疾病者何限。惠政先于所近。而遐陬僻壤。率多庸医。如是而求仁泽之无渗漏。其可得哉。然欲俾
医道之无间。而仁泽之旁洽。非假医方以博视之。不可也。吾受封以来。修齐之暇。每令良医周文采等。于诸方
书中。精选其方之简明切要。而有征功者以进。吾躬为较阅。得十卷。裒成一帙。名之曰医方选要。以与天下疾
病之人共之。苟遍得是书所选简要之方。以攻所疾。则垂毙之命。庶乎可生。而为太平考终之人矣。虽然。人所
自致之病。是方或可治之。若其病于冻馁。病于徭役。病于宪纲。病于征输。病于锋镝之患。而不能起者。则惟
好生之圣天子。若赞化之贤宰执。能相与消息调停。以通其关节脉络。而生之全之。安之养之。俾少可壮壮可老。
少壮可终。事其老。而咸跻于寿域焉。顾敢谓是方之
能尔哉。国语曰。上医医国。其次医人。盖此之谓欤。因序而书之篇端。时弘治乙卯冬十一月望。大明兴王书于
中正斋。
自序略曰。弘治乙卯秋七月既望。敬蒙王殿下令旨。命巨文采集录医方。臣悚愧之余。遂稽颡再拜而叹曰。
仁矣哉。我王之用心也。盖仁之蕴于中者。深浓而莫测。故其发于外者。充大而难御。惟殿下天衷纯粹。纤欲不
留。仁之蕴于中者。而其深浓可知。以故发而为孝敬。为友爱。为恩礼。以慈祥。以抚众。其仁之发于外者。亦
可谓充且大矣。而睿意尤以为人之有身。不能无疾。攻疾之要。非药石不可。然药石之当否。又系乎医方之良不
良耳。于是不以臣为愚陋。乃命集录古今良方。欲嘉惠遐迩。其仁之充大。又可以胜言哉。臣幼承家学。服膺有
年。第以质性愚劣。虽苦心极力。未能得其要领。今只承睿命。遂忘其鄙陋。勉强择出平日所闻所见。及常用有
验之方。去其繁而就其简。分门别类。凡十卷。名之曰医方选要。庸成编帙。敬陈睿览。然但愧其择之未当。无
以上副殿下寿众之仁心也。他日赐及远近。使人因是疾用是方。而傥获功效之一二。是岂臣之能所致哉。实惟殿
下之仁。有以及之也。仁之泽愈流而愈长。天之庆益臻而益炽。胤柞绵远。与国咸休。盖将并天地之悠久矣。臣
草茅贱质。临书不胜惶惧之至。谨拜手稽首上言。弘治八年冬十月吉旦。良医副臣周文采再拜谨书。
徐春甫曰。周文采。兴府良医。得内经之要旨。该究诸氏方书。治疗尽效。睿宗献皇帝命选经效奇方。编次
成书。共损民瘼。世宗继念生民疾苦。复梓颁行天下。名医方选要。
四库全书提要曰。医方选要十卷。周文采编。李时珍本草纲目引。作周良采。字之讹也。其里贯未详是书乃
其为蜀献王椿侍医时。承献王之命所作。则洪武中人也。每门皆钞录古方。而各冠以论。嘉靖二十三年。通政使
顾可学奏进。诏礼部重录付梓。仍行两京各省翻刻。前有献王序。及文采自序。并载礼部尚书费采题覆疏二篇。
盖亦翻刻本也。
按是书。弘治八年宪宗第四子兴献王 杭命良医周文采而所编也。献王及文采序。详记其年月。提要曰。洪
武中蜀献王椿所命。其失检之甚。何至于此。
〔应氏（ ）删补医方选要〕十卷 存
〔王氏（鏊）本草单方〕明志八卷 存
自序曰。予读大观本草。见汉晋以来。神医名方。往往具在。间取试之。应手而验。乃知药忌群队。信单方
之为神也。而世不及见。穷乡下邑。独以海上方为良。不知古方固犹在乎。而散见杂出。仓卒之际。未见检寻。
予在翰林日多暇。手自抄录为一编。对病检方。较若画一。不敢自秘。因梓刻以传。于乎。群队之患。非独医药
也。用人用兵。盖莫不然。有能得是方而治之。其可少瘳已乎。弘治丙辰。翰林院侍读学士兼左春坊左谕德王鏊
序。
又曰。始余捃摭诸方。未克汇粹。吾弟秉之益加搜讨。许忠甫又细校之。始有端绪。又以近世名医。如东垣
丹溪之论。冠诸篇首。庶览者晓知病因。随病用药。命延哲刻而传之。
钱谦益曰。王少传鏊字济之。吴县人。成化十一年进士及第。自编修。历官吏部右侍郎。正德元年。入内阁。
进户部尚书。文渊阁大学士。加少传。改武英。四年致仕。嘉靖
初。遣行人存问。将召用而卒。谥文恪。
〔方氏（如川）重证本草单方〕六卷 存
自序曰。古称神农尝味。得药三百六十五种。分上中下三品。养性养命攻病。各从其类。世渐增多。着见本
经。兹不具论。如华元化以萍齑吐蛇。盛怒愈疾。乃品外单行。庸非长桑公乘秘禁者耶。唐代犹尚目为天宝单方。
概宋纂修本经。 栝百氏。可谓该备。金元诸家，背经撰论。创汤液本草。遂与微言脱异。禁方迥别矣。农皇道
。至是中辍。吁。此医药之大变也。故外经亡于汉。而望色闻疹之法替。佗书焚于魏。而抽割湔洗之技衰。本
草背于胡。而处方和济之道隐。谬戾相仍。踵罗夭枉。作俑流毒者。固农皇之罪人。盖日中则昃。不私于人者。
使之然也。明兴扫清寰宇。气运聿回。方今海内元老，频 上寿。恩询非一。昭于国典。宁令大和元气。有拥阏
不流。于是焦太史荐出禁方。佐梦圃郑先生济穷乡下邑之无从就疗者。板行。意且未惬。欲辑本草单方。广设津
梁。属余偕郑克明氏校阅。求与古合。若从旧刻及续编，其诸病候。弁以金元时语。譬之太玄系易繇辞。其不可
也必矣。昔人欲刊正周易。及诸药方。先诣祖讷共论。祖云。辨释经典。纵有异同。不足以伤风教。至于汤药。
小之不达。便致寿夭所由。后人受弊不少。何敢轻以裁断。余鉴此言。特搜古论。易去方药。悉遵本经。庶几圣
哲灵踪。循辙可讯。其诸异宜。条载凡例云。新都后学方如川撰。
郑泽序曰。自高氏之脉诀行。而王叔和之脉经不讲。识者谓乱人脉者诀也。夫周身经络。合周天缠度。天
行万古无舛。则人精息息相通。以手拊手者。尚曰或乱之也。而况金石草木，飞潜蠕动。五方之风土。既三品之
贵贱复殊。案而考
焉。仅一本草。犹将弁髦弃之。则源之不穷。流于何有。夫本草者。大神圣垂世之经。诸贤哲冀圣之业。且然也。
又安望所载之单方。人竞读哉。吾里方君士弱以儒贯医。博综之余。穷心本草。举震泽单方旧本。敷理阐精。刊
讹正绪。而着就一编。为若干卷。余得手读之。较余曩者所集经验方。庖脔迥别矣，因为士弱斯编也。天生地养。
成性不变。经之谓也，圣作明述。执理不易。方之谓也。是有体之学也，体既备矣。用斯赅矣。藉令察病者影响。
按方者仿佛。下圭投剂。和害参半。则此方不几穷乎。顾非穷于方。穷于用耳。余顾用是者。宁以方合病。毋以
病合方。蓝中出青。习门□功，是又为有用之学，士弱以为何如。士弱曰。善。请梓行之。俾同志知所用焉。则
且与脉经相表里矣。万历庚戌端阳日。墨宝斋居士郑泽题。
〔王氏（纶）明医杂着〕一卷 存
自序曰。予修本草集要。既板行矣，或问于予曰。子之本草。人皆爱之。然尚复有他书可行者乎。予答之曰。
有而未成也。予尝欲着随证治例。使穷乡下邑。无名医者。可按方治病。闭户一月。纂成五篇。后觉渐难下手而
止。又见诸发热证多端。而世医混治误人。遂欲分别诸证。萃为一书。尝着论一篇。以见大意。又尝欲续丹溪语
录余论等书。着得医论二十条。及补阴枳术等丸方论。皆未及成书。今方奔走仕途。何暇及焉。俟他日退休林下。
庶可续成诸书。以行世也。因出示之。或者曰。此虽未成书。然皆切要之论。人所急欲用者。吾闻仁者急于救人。
若早得一条一论，以开迷误。济困苦。以甚美矣。何况连篇累牍有如此。而不早出示人。乃曰。必俟他日成书焉。
无乃珍秘吝惜。恐非仁人之用心
[Cheng Shi (Jie) Songya Yijing] Four volumes. Not seen.
Xu Chunfu said: Cheng Jie was from Huaitang, Xin'an. His pseudonym was Songya. He passed the jinshi examination in the Jiachen year of the Chenghua reign. He was amiable and kind-hearted, had a fondness for medical prescriptions, and harbored a benevolent desire to relieve suffering. His works include *Songya Yijing* (Songya Medical Path), four volumes.
[Cheng Shi (Yingmao) Yijing Ju Ce] Two volumes. Extant.
Preface by the author states: *Songya Yijing* is divided into upper and lower volumes. What I printed were merely the pulse diagrams contained within the upper volume, along with the prescriptions within those diagrams; it was not the complete *Yijing*. After printing, a guest read it and mocked me, saying, "If there are extraordinary people in the world, there must be extraordinary books. Relying on Mr. Songya's rare genius, guiding profound learning, and praising previous masters, people cannot stop praising him. It is said that his lifetime writings filled his home and carts, and all precious secret manuscripts were burned by Zhurong (the Fire God) upon his death and taken back to the Jade Tower. Therefore, this single volume of *Yijing* is indeed but a fragment of auspicious light left by the master. Why did he not make this book miraculous, so it could stand alongside your *Shenjing Dunjia* (Divine Nerve Escape and Armor), yet named this compilation 'Path'? Perhaps Mr. Songya still has a heart covered by weeds." I had no analogy for him. In the first month of spring this year, having much leisure in my residence, I was able to review Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage). Occasionally taking out Mr. Songya's pulse diagrams to cross-check them, I realized that Mr. Songya's use of the term 'Path' was likely identical to Zhang Zhongjing's approach. Zhang Zhongjing discusses cold damage, beginning with pulse methods; Mr. Songya presents pulse diagrams based on this. Zhang Zhongjing discusses cold damage and summerheat using the Six Channels (Liu Jing); Mr. Songya distributes six pulse regions based on this. Zhang Zhongjing discusses cold damage in terms of Yin-Yang, Exterior-Interior, and Zang-Fu organs; Mr. Songya categorizes pulses as Floating-Sinking, Deficient-Excess, Cold-Warm based on this. Zhang Zhongjing discusses cold damage, presenting pulse then symptoms, each with main prescriptions; although fixed, these prescriptions have mutual applications. Mr. Songya similarly presents symptoms and prescriptions under each diagram, with fixed prescriptions that also have mutual applications. Thus, reading Mr. Songya's work with the same attitude as reading Zhang Zhongjing's calligraphy, through chanting and savoring, I understood the meaning of 'Path' within Mr. Songya's diagrams and speculated on his intent beyond the diagrams. The Heart and Lung, located in the upper part, have a path between them; speculating reveals the distribution and dissemination of Ying and Wei (Nutritive and Defensive Qi), and the transport and abundance of body fluids. The Liver and Spleen, located in the middle, have a path between them; speculating reveals the rotation of the pivot mechanism and the steaming effect like a tripod cauldron. The two Kidneys, located in the lower part, have a path between them; speculating reveals the movement and stillness of Dragon-Lion fire, and the interaction and separation of Water and Fire. As paths divide left and right, speculating reveals the pathways of Yin and Yang, which must not be reversed. Paths list high and low, speculating reveals the descending and ascending of Mountain and Marsh qi, requiring mutual exchange. Other than this, the Five Zang and Six Fu organs, four limbs and hundred bones, have streams and valleys, sources and streets; their meridians and collaterals are orderly, steps and miles arranged neatly, nothing unreasonable. How could anything be un-speculatable? Thus obtaining their intersections and obstructions. The human body is a heaven and earth, containing the Four Seas and Nine Provinces. Maps record these organs; three fingers (pulse diagnosis) are my journey. Without a journey, how can one avoid going south while intending north? Climbing mountains and sailing seas, using this to speculate on Mr. Songya's medical path, it is indeed one volume of his medicine, a geographical mother classic of the Four Seas and Nine Provinces. It is not only about medicine; using this to speculate on Mr. Songya's life, whatever profound learning appears in precious manuscripts, does not all come from this path? Can medicine lack a path? Without a path, how can the vast sea be waded as if near, or Mount Tai climbed as if low? My thought is that such a person would leap at an abyss, falling right there. Otherwise, facing a wall, they would not crash. 'Path' means road. Between Floating-Sinking, Slow-Rapid, Deficient-Excess, Cold-Warm, it is like a great road. If medicine leads to falling or crashing, how could this happen? Moreover, with current dominant trends, who does not regard him as a landmark in the imperial capital? Even shallow ignoramuses, unable to distinguish North from South, occupy one hill and one valley. Everywhere in thorny mountain paths, monuments are set, with Mount Zhongnan beneath their feet. If competing with Mr. Songya for speed, perhaps the path lies elsewhere, not here. Then it is not just that Mr. Songya has a heart covered by weeds; my speculation here is also as limited as measuring the sea with a gourd. This cannot remove the mockery from Mr. Songya in the slightest. On the third day after the Lantern Festival, in the first month of Gengxu, ninth year of Kangxi, Cheng Yingmao (courtesy name Xiaoqian) of Caoshu, Xin'an, recorded this.
[Yu Shi (Zhen) Yishu Zuanyao Ji] Not seen.
Xu Chunfu said: Yu Zhen, courtesy name Dingwen, was from Changshu, Suzhou. His family practiced medicine for generations. Yu Zhen especially valued scholarship and integrity. Initially summoned to the capital for his medical expertise, he later accompanied a detached force to manage Western Regions countries three times due to his military talent, receiving a third-rank official robe for his merits. Hereditarily granted the position of Principal Instructor of Medicine in Suzhou Prefecture, he authored *Yishu Zuanyao Ji* (Collection of Essential Medical Books), among other works.
[Zhou Shi (Pu) Fangfa Kaoyuan] Not seen.
[Yongyao Gekuo] Not seen.
Note: These appear in the *Henan Tongzhi* (General Gazetteer of Henan).
[Zheng Shi (Yi) Yunqiao Yishuo] Ten volumes, *Guoshi Jingji Zhi*. Not seen.
Xiangfu County Gazetteer states: Zheng Yi, courtesy name Shangyi, practiced medicine, often treating illnesses with miraculous results. Inquiring about wonders and secrets, he continued writing past age seventy. Works include *Xu Yishuo* (Continued Medical Sayings), *Xinghua Chunxiao Tang Fang* (Apricot Blossom Spring Dawn Hall Prescriptions), and *Fangfa Kao* (Examination of Methods), circulated in the world.
[Xinghua Chunxiao Tang Fang] Not seen.
[Fangfa Kao] Not seen.
[Yishu Baipeng] Not seen.
Note: These appear in the *Kaifeng Fu Zhi* (Gazetteer of Kaifeng Prefecture). The gazetteer writes Zheng Yi, which seems erroneous.
[Fei Shi (Jie) Mingyi Chao] Not seen.
Shanyin County Gazetteer states: Fei Jie, courtesy name Shiyan, whose great-grandfather Fei Ziming was a patriarch of Yuan dynasty hereditary physicians. Fei Jie inherited the family profession. His character was ancient, honest, and sincere. When townspeople suffered severe diseases, even from a hundred li away, they would surely welcome and wait for him. Upon Fei Jie's arrival, one or two doses would prove effective. He once provided medicines to support orphaned widows in the county, buried dozens of distant strangers without relatives, and married off five orphaned girls from other surnames. The Prefect Dai particularly valued his elegant friendship, treating him with guest礼仪. His works include *Weizhai Shigao* (Poetry Drafts of Weizhai), *Mingyi Chao* (Copy of Famous Doctors), and *Jingyan Liangfang* (Proven Good Prescriptions), revered by the world.
[Jingyan Liangfang] Not seen.
[Xu Shi (Pei) Yixue Juyi] Not seen.
Songjiang Prefecture Gazetteer states: Xu Pei, courtesy name Zeqing, studied under Zhou Laifeng in his youth, cultivating himself through literature and conduct. He read widely, specializing in the *Neijing* (Inner Canon), using it to diagnose illnesses with frequent cures. His works include *Fanghu Shansheng Gao* (Drafts of the Recluse of Fanghu Mountain) and *Yixue Juyi* (Medical Doubts Resolved).
[Liu Shi (Lun) Jishi Neike Jingyan Quanfang] Three volumes. Extant.
[Gao Shi (Chang) Qianfa Shu] One volume. Not seen.
Qingzhou Prefecture Gazetteer states: Gao Chang was from Jinling Town, Yidu. His nature was pure, thick, upright, and righteous, focusing on benefiting others. During the Hongzhi reign, he transmitted medical arts from an extraordinary person, reaching profound clarity. His diagnostic observations were unique, and his differentiation of patterns was surprising; the world praised his ability, unmatched by other doctors. He was then called Lu Bian (referencing Lu Yi and Bian Que). He specialized in Shanghan Qianfa (Cold Damage Verification Methods), determining pulse timing precisely. The number of lives saved was countless. Patients seeking treatment visited daily without fail. He paid special attention to poor families, always providing good medicine, never expecting repayment. He died in his seventies. Even when dying, patients asking for medicine were still at his door. His work includes *Qianfa Shu* (Verification Method Book), one volume.
[Zhou Shi (Wencai) Yifang Xuanya] Ten volumes. Extant.
Preface by Prince Xingxian: The *Rites of Zhou* states that Physicians manage medical orders, gathering poisonous drugs for medical affairs. It mentions the King's diet, the diseases of the myriad people, and that ulcer patients have doctors. The master diligently inherited his ancestors' virtue and assisted with tools for sustaining life, thus people preserved their nature without obstruction or injury. Is this not governance according to natural transformation? When our ancestors governed, emulating antiquity, they established numerous internal and external medical hospitals and bureaus. Their considerations were deep, provisions complete, and benefits to the world extensive. Even the excellent laws and beautiful intentions of the *Rites of Zhou* could not surpass this. However, famous doctors gather in capitals, while those under poor eaves face unlimited illness. Benevolent policies focus on the nearby, leaving remote corners and barren lands mostly served by mediocre doctors. Seeking benevolent grace without leakage under such conditions, is it possible? Yet, to ensure no gap in the medical way and widespread benevolent grace, relying on medical prescriptions for broad viewing is indispensable. Since my enfeoffment, in leisure from self-cultivation and family management, I have often ordered good physicians like Zhou Wencai to carefully select concise, essential, and effective prescriptions from various medical texts for submission. I personally reviewed them, obtaining ten volumes, compiled into one book, named *Yifang Xuanya* (Selected Essentials of Medical Prescriptions), shared with all sick people in the world. If everyone obtains these selected concise prescriptions to treat their diseases, then nearly dead lives might survive, becoming people who die peacefully in peaceful times. Nevertheless, diseases caused by oneself may be treated by these prescriptions. But for those sick from cold and hunger, corvée labor, legal codes, tax collection, or war wounds, unable to rise, only the Sage Emperor who loves life, and wise ministers assisting transformation, can adjust and balance, opening joint channels and meridians, preserving and nourishing life, enabling the young to become strong, the strong to age, the young and strong to live out their years, serving the elderly, and all entering the realm of longevity. Dare we claim these prescriptions can do this? The *Guoyu* says: The superior doctor treats the state; the next treats the person. This is what is meant. Thus, I wrote this preface at the beginning. Time: Mid-November, winter of Yimao, Hongzhi reign. Written by Prince Xing of Da Ming at Zhongzheng Studio.
Brief Self-Preface: On the fifteenth day of the seventh month, autumn of Yimao, Hongzhi reign, I respectfully received the Prince's decree ordering me to collect and record medical prescriptions. Overcome with awe and shame, I bowed deeply and sighed, saying: How benevolent! The mind of my Prince. Benevolence stored within is deep, rich, and unfathomable, thus expressed outwardly is full, grand, and uncontrollable. Only Your Highness possesses pure innate nature, retaining no trivial desires; thus, the benevolence stored within is deep and rich, known to be so. Hence expressed as filial piety, fraternal duty, grace and propriety, with kindness and compassion, soothing the masses; the benevolence expressed outwardly can be called full and grand. Yet Your Wise Intent further considers that humans have bodies and inevitably have diseases. The key to attacking disease is non-pharmacological agents impossible. However, whether pharmacological agents are appropriate depends on the quality of medical prescriptions. Thus, not considering me foolish and crude, [Your Highness] ordered the collection of ancient and modern good prescriptions, wishing to bestow grace on far and near. The fullness and grandeur of this benevolence exceeds words. I inherited family learning in childhood and held it dear for years. Only because my nature is stupid and inferior, despite bitter toil and extreme effort, I failed to grasp the essentials. Now, merely receiving the Wise Decree, I forget my crudeness, reluctantly selecting prescriptions I heard of, saw, and commonly used with verified effects, removing complexity for simplicity, categorizing them, totaling ten volumes, naming them *Yifang Xuanya*, to form a compilation, respectfully presented for Wise inspection. However, I only fear my selection is inappropriate, unable to match Your Highness's benevolent heart for prolonging life. In future days, granting them to far and near, allowing people to use these prescriptions for their diseases, if even one or two effects are obtained, is this due to my ability? Truly, it is Your Highness's benevolence that brings it about. The grace of benevolence flows longer and longer; heavenly blessings arrive more and more intensely. Descendants will be long-lasting, sharing fortune with the state, perhaps lasting as long as heaven and earth. I, of humble grassland origin, tremble with fear before this writing. I bow my hands and kowtow, speaking up. First auspicious day of tenth month, winter, eighth year of Hongzhi. Deputy Physician Zhou Wencai bows and writes respectfully.
Xu Chunfu said: Zhou Wencai, a good physician of the Xing王府 (Prince Xing's mansion), grasped the essentials of the *Neijing*, thoroughly investigated prescriptions of various schools, and treatments were entirely effective. Emperor Ruizong (Xian Emperor) ordered the selection of effective miraculous prescriptions, compiling them into a book to reduce people's suffering. Emperor Shizong, remembering the people's hardships, reprinted and distributed it throughout the world, namely *Mingyi Fang Xuanya* (Selected Prescriptions of Famous Doctors).
Siku Quanshu Summary: *Yifang Xuanya*, ten volumes, compiled by Zhou Wencai. Li Shizhen's *Bencao Gangmu* cites it as Zhou Liangcai, an error of the character. His hometown is unknown. This book was written when he served as attending physician to Zhu Chun, Prince of Shu, by order of Prince Xian. Thus, he was a person of the Hongwu era. Each category copies ancient prescriptions, preceded by discussions. In the twenty-third year of Jiajing, Tongzheng Envoy Gu Kexue memorialized its submission; the edict ordered the Ministry of Rites to recopy and print it, allowing reprinting in both capitals and provinces. It contains the Preface by Prince Xian and Wencai's self-preface, plus two memorials by Minister of Rights Fei Cai. It is likely a reprint edition.
Note: This book was compiled in the eighth year of Hongzhi by the fourth son of Emperor Xiaozong, Prince Xing, ordering good physician Zhou Wencai. The Prince's and Wencai's prefaces detail the dates. The Summary states it was ordered by Zhu Chun, Prince of Shu, in the Hongwu era; how severe is this lack of verification!
[Ying Shi (?) Shanbu Yifang Xuanya] Ten volumes. Extant.
[Wang Shi (Ao) Bencao Danfang] Eight volumes, *Ming Zhi*. Extant.
Self-Preface: I read the *Daguan Bencao* (Great View Materia Medica) and found that since Han and Jin dynasties, prescriptions from divine doctors and famous physicians were often present. Occasionally testing them, they worked instantly. Thus knowing that drug combinations (complex formulas) have drawbacks, and truly believing in the miracle of single herbs (simple formulas). Yet the world does not see them; in poor villages and small counties, only 'Sea Above Prescriptions' are considered good. They do not know ancient prescriptions still exist, but are scattered and mixed, making them hard to find in haste. In my days in the Hanlin Academy, having much leisure, I manually copied them into one compilation. Matching prescriptions to diseases, clear as drawing lines. I dare not keep them secret, thus printing to transmit. Alas! The trouble of complex formulas is not only in medicine. Using people and armies is likewise. Whoever can obtain these prescriptions to treat, perhaps pain can be slightly relieved. Bingchen year of Hongzhi, Wang Ao, Academician of Hanlin Academy and Left Admonisher of Left Spring Office, prefaces.
Also says: Initially, I gathered various prescriptions but could not compile them purely. My brother Bingzhi added searching and investigating; Xu Zhongfu carefully proofread them, finally finding order. Also placing discussions of recent famous doctors, such as Dongyuan and Danxi, at the beginning of chapters, hoping readers understand disease causes and medicate accordingly. Ordered Yan Zhe to carve and transmit.
Qian Qianyi said: Wang Shaofu Ao, courtesy name Jizhi, was from Wu County. Passed jinshi exam in the eleventh year of Chenghua. From Compiler, served successively as Right Vice Minister of Personnel. In the first year of Zhengde, entered the Grand Secretariat, advanced to Minister of Revenue, Grand Secretary of Wenyuan Pavilion, added title of Junior Tutor. Changed to Wuying Palace. Retired in the fourth year. Early in Jiajing, envoy sent to inquire after him; intended to summon but died. Posthumous title Wenke.
[Fang Shi (Ruchuan) Chongzheng Bencao Danfang] Six volumes. Extant.
Self-Preface: Anciently it is said Shennong tasted flavors, obtaining 365 types of drugs, divided into Upper, Middle, and Lower categories. Nourishing nature, nourishing life, attacking disease, each follows its class. The world gradually increased, recorded in the *Benjing*. I will not discuss this fully. Like Hua Yuanhua using duckweed relish to vomit snakes, curing illness through anger; this is a single herb outside the categories,难道 not a secret forbidden prescription passed down by Lord Changsang? Tang Dynasty still esteemed it as Tianbao Single Herbs. Generally, Song Dynasty revised the *Benjing*, encompassing hundreds of schools,可谓 comprehensive. Jin and Yuan scholars,背离 classics to write theories, created Tangye Bencao (Decoction Materia Medica), thus departing from subtle words, distinct from forbidden prescriptions. The Way of Agricultural Emperors stopped here. Alas! This is a great change in medicine and pharmacy. Thus, Outer Classics perished in Han, and methods of observing color and listening to breath declined. Books of Tuo burned in Wei, and skills of cutting and washing faded. Bencao turned away from Hu, and the way of prescribing and harmonizing became hidden. Errors followed each other, succeeding in premature death; those who started this poison are indeed sinners of Agricultural Emperors. As the sun reaches noon it declines, not favoring anyone, causing this. Ming兴起 cleared the universe, qi luck returned. Today, elders within the seas frequently enjoy long life; grace inquiries are numerous, manifest in national codes. How could Great Harmonious Qi be blocked and not flow? Thus, Grand Historian Jiao recommended forbidden prescriptions, assisting Mr. Zheng Mengpu to relieve poor villages and counties unable to seek treatment, printing boards, yet intention unsatisfied. Wanted to compile Bencao Single Herbs, broadly setting bridges, assigned me to accompany Zheng Keming to review, seeking conformity with antiquity. If following old prints and continuations, regarding various disease symptoms, adorned with Jin-Yuan language, compared to Taixuan connecting Yi divination lines, its impossibility is certain. Ancients wishing to correct Zhouyi and various medicinal prescriptions first went to Zu Ne to discuss. Zu said: Interpreting classics, even with differences, does not harm morals. Regarding decoctions, failing to understand small details leads to reasons for life and death. Later generations suffer much harm, how dare one lightly judge? I learned from this, specially searching ancient theories, replacing prescriptions and drugs, entirely following the *Benjing*. Hopefully, the spiritual traces of sages and philosophers can be traced. Various suitable differences are listed in the General Rules. Fang Ruchuan, junior scholar from Xindu, wrote.
Preface by Zheng Ze: Since Gao's *Maijue* (Pulse Aphorisms) circulated, Wang Shuhe's *Maijing* (Pulse Classic) was neglected. Those who know say the *Jue* confuses people's pulses. The meridians of the whole body combine with the celestial circumference; celestial movement has no error for ten thousand ages, thus human essence connects breath by breath. Touching hand to hand, one still says it may be confused. How much more so metals, stones, herbs, flying, diving, moving creatures, wind and soil of five directions, where the nobility of the three categories differs greatly? Examining and verifying, merely one *Bencao*, still discarded like a hairpin ornament, then the source is not exhausted, where does the stream go? *Bencao* is the scripture handed down by the Great Sage, the achievement of sages and philosophers aspiring to sagehood. And so, how can one expect people to compete in reading the single herbs recorded therein? My fellow townsman, Scholar Fang Shiruo, integrates Confucianism with medicine. After extensive synthesis, he exhausts his mind on *Bencao*, taking the old version of Zhenze Single Herbs, explaining principles and elucidating essence, correcting errors and rectifying threads, composing one compilation of several volumes. I took it to read; compared to the empirical prescriptions I collected earlier, it is vastly different. Because of Shiruo's compilation. Heaven generates and Earth nourishes, forming nature unchanged, this is called Jing (Classic). Sages create and Ming阐述, holding principles unchanging, this is called Fang (Prescription). This is a study of substance. Once substance is complete, function encompasses all. Suppose observers of disease are vague, followers of prescriptions approximate, applying measures and dosages, half harmony half harm, then is this prescription nearly exhausted? Indeed, not exhausted in the prescription, but in its use. I look at users of this; rather let the prescription fit the disease, do not let the disease fit the prescription. Blue comes from indigo, skill comes from practice; this is again a useful study. What does Shiruo think? Shiruo said: Good. Please print it. So comrades know how to use it. Then it will be complementary to the Pulse Classic. Duanwu Day, Gengxu year of Wanli. Zheng Ze, Lay Buddhist of Mobao Studio, inscribed.
[Wang Shi (Lun) Mingyi Zazhuo] One volume. Extant.
Self-Preface: I revised *Bencao Jiyao*, which has been printed. Someone asked me: People love your Bencao. But do you have other books available? I answered: There are, but unfinished. I once wanted to write *Suizheng Zhili* (Treatment Examples According to Symptoms), so that unnamed doctors in poor villages could treat diseases according to prescriptions. Closing doors for one month, I compiled five chapters. Later feeling it difficult to proceed, I stopped. Seeing many types of fever symptoms, and worldly doctors mixing treatments and harming people, I wanted to differentiate various symptoms, collecting them into one book. I once wrote one discussion to show the main idea. I once wanted to continue Danxi's *Yulu* and *Yulun*, writing twenty medical discussions, and discussions on pills like Buyin and Zhizhu, but none were completed into books. Now I am busy with official career, what leisure to attend to this? Wait until retirement in the forests, perhaps I can continue these books to circulate in the world. Thus showing them. Someone said: Although unfinished, these are all essential discussions, urgently desired by people. I hear benevolent people are eager to save others. If obtaining even one line or discussion early, to open confusion and relieve hardship, it would be very good. How much better to have continuous pages like this, yet not show them early, saying: Must wait until completion. Are you hoarding and stingy? This恐怕 is not the mind of a benevolent person.