〔泰始黄帝扁鹊俞拊方〕汉志二十三卷 佚
史记扁鹊传曰。上古之时。医有俞拊。治病不以汤液醴洒。 石桥引。案杭毒熨。一拨见病之应。因五脏之
输。乃割皮解肌。诀脉结筋。搦脑髓揲荒爪幕。湔浣肠胃。漱涤五脏。练精易形。
冠子曰。庞缓云。王独不闻俞跗之为医乎。已成必治。鬼神避之。
说苑曰。中古之为医者。曰俞 。俞 之为医也。搦髓脑束盲莫。炊灼九窍。而定经络。死人复为生人。故
曰俞 。
班固曰。方伎者。生生之具。王官之一守也。太古有岐伯俞拊。中世有扁鹊秦和。
应劭曰。扁鹊俞拊。黄帝时医也。
按俞 。韩诗外传。作逾跗。太平御览引史记。作俞附。郑玄周礼注。作榆 。扬雄解嘲。作臾跗。
〔黄帝问答疾状〕宋志一卷 佚
〔扁鹊陷冰丸方〕隋志一卷 佚
前汉郊祀志。谷永说方士之妄。有云坚冰淖溺。注晋灼曰。方士诈以药石若陷冰丸。投之冰上。冰即消液。
因假为神仙道使然也。
按千金方。有太乙神明陷冰圆。是书所载。岂其类欤。后汉臧洪传曰。焦和恐贼乘冻而过。命多作陷冰丸。
以投于河。似不是药剂。
〔扁鹊肘后方〕隋志一卷 佚
〔扁鹊疗黄经〕宋志三卷 佚
〔枕中秘袂〕宋志三卷 佚
〔亡名氏五脏六腑痹十二病方〕汉志三十卷 佚
〔五脏六腑疝十六病方〕汉志四十卷 佚
〔五脏六腑瘅十二病方〕汉志四十卷 佚
〔风寒热十六病方〕汉志二十六卷 佚
〔五脏伤中十一病方〕汉志三十一卷 佚
〔客疾五脏狂颠方〕汉志十七卷 佚
〔汤液经法〕汉志三十二卷 佚
〔仓公决死生秘要〕宋志一卷 佚
史记太仓公传曰。太仓公者。齐太仓长。临 人也。姓淳于。名意。少而喜医方术。高后八年。更受师同
郡元里公乘阳庆。庆年七十余无子。使意尽去其故方。更悉以禁方予之。传黄帝扁鹊之脉书。五色诊病。知人死
生。决嫌疑。定可否。及药论甚精。受之三年。为人治病。决死生多验。然左右行游诸侯。不以家为家。或不为
人治病。病家多怨之者。文帝四年。人上书言意以刑罪。当传西之长安。意有五女。随而泣。意怒骂曰。生子不
生男。缓急无可使者。于是少女缇萦伤父之言。乃随父西。上书曰。外家父为吏。齐中称其廉平。今坐法当刑。外家
切痛死者不可复生。而刑者不可复续。虽欲改过自新。其道莫由。终不可得。外家愿入身为官婢。以赎父刑罪。使
得改过自新也。书闻。上悲其意。此岁中亦除肉刑法。
[The Tai Shi Huangdi Bianque Yufu Fang] Recorded as 23 volumes in the Han Dynasty's *Book of Han: Treatise on Literature* (Han Shu Yi Wen Zhi); lost.
The *Records of the Grand Historian: Biography of Bian Que* states: In ancient times, there was a physician named Yu Fu. He treated diseases not with decoctions (Tangye), sweet wine (Li), or hot porridge, but by using stone needles for massage (Shiqiao), therapeutic exercises and breathing techniques (Yin Dao), and hot compresses for toxic sores (Du Fu). With a single manipulation, he could perceive the body's response to illness; relying on the Shu points (Acupoints) of the Five Zang organs, he performed surgeries such as cutting skin, separating muscle tissue, unblocking meridians, knotting tendons, squeezing brain marrow, clearing abdominal cavities ("Huang Yuan"), trimming internal membranes ("Mu"), washing the intestines and stomach, cleansing the Five Zang organs, refining Jing (Essence), and transforming the physical form.
Kong Zang, in the *Guanzi*, quotes Pang Huan saying: "Have you not heard of Yu Fu's medical practice? Diseases that had already formed were invariably cured, causing spirits and ghosts to avoid him."
The *Shuo Yuan* states: Physicians in the middle antiquity were called Yu Fu. When practicing medicine, Yu Fu could squeeze brain marrow, bind blind membranes, treat the nine orifices with moxibustion and cauterization, thereby stabilizing the meridians, bringing the dead back to life. Hence, he is referred to as Yu Fu.
Ban Gu stated: The category of Fangji (Medical Arts) consists of tools for sustaining life and represents one of the duties of royal officials. In primeval times, there were Qibo and Yu Fu; in the middle antiquity, there were Bian Que and Qin He.
Ying Shao stated: Bian Que and Yu Fu were physicians during the time of the Yellow Emperor.
Note: Yu Fu is written as "Yu Fu" (逾跗) in the *Han Shi Wai Zhuan*; as "Yu Fu" (俞附) in the *Taiping Yulan* citing the *Shiji*; as "Yu Fu" (榆拊) in Zheng Xuan's commentary on the *Rites of Zhou*; and as "Yu Fu" (臾跗) in Yang Xiong's *Jie Chao*.
[Huangdi Da Wen Ji Zhuang] Recorded as 1 volume in the Song Dynasty's *Chongwen Zongmu*; lost.
[Bianque Xianbing Wan Fang] Recorded as 1 volume in the Sui Dynasty's *Book of Sui: Bibliography* (Sui Shu Jing Ji Zhi); lost.
In the *Book of Han: Treatise on Sacrifices* (Han Shu Jiao Si Zhi), Gu Yong criticizes the absurdity of Fangshi (Alchemists/Charlatans), mentioning "solid ice and deep mud" (Jian Bing Nao Ni). Jin Zhuo's annotation explains: Charlatans fraudulently used drugs like "Xianbing Wan" (Ice-Melting Pill); when thrown onto ice, the ice would melt instantly. This was falsely attributed to the power of immortal Daoism.
Note: The *Qianjin Fang* contains "Taiyi Shenming Xianbing Yuan". Is the content recorded in this lost book similar? The *Book of Later Han: Biography of Zang Hong* states: Jiao He feared enemies would cross the river while it was frozen, ordering the mass production of Xianbing Wan to be thrown into the river. This appears not to be a medicinal agent but a physical method.
[Bianque Zhouhou Fang] Recorded as 1 volume in the Sui Dynasty's *Book of Sui: Bibliography*; lost.
[Bianque Liao Huang Jing] Recorded as 3 volumes in the Song Dynasty's *Chongwen Zongmu*; lost.
[Zhenzhong Mi Mei] Recorded as 3 volumes in the Song Dynasty's *Chongwen Zongmu*; lost.
[Wuming Shi Zang Liu Fu Bi Shi Er Bing Fang] Recorded as 30 volumes in the Han Dynasty's *Book of Han: Treatise on Literature*; lost.
[Zang Liu Fu Gan Shi Liu Bing Fang] Recorded as 40 volumes in the Han Dynasty's *Book of Han: Treatise on Literature*; lost.
[Zang Liu Fu Dan Shi Er Bing Fang] Recorded as 40 volumes in the Han Dynasty's *Book of Han: Treatise on Literature*; lost.
[Feng Han Re Shi Liu Bing Fang] Recorded as 26 volumes in the Han Dynasty's *Book of Han: Treatise on Literature*; lost.
[Zang Wu Shang Zhong Shi Yi Bing Fang] Recorded as 31 volumes in the Han Dynasty's *Book of Han: Treatise on Literature*; lost.
[Ke Ji Zang Wu Kuang Dian Fang] Recorded as 17 volumes in the Han Dynasty's *Book of Han: Treatise on Literature*; lost.
[Tangye Jingfa] Recorded as 32 volumes in the Han Dynasty's *Book of Han: Treatise on Literature*; lost.
[Canggong Jue Dasheng Miyao] Recorded as 1 volume in the Song Dynasty's *Chongwen Zongmu*; lost.
The *Records of the Grand Historian: Biography of Cang Gong* states: Cang Gong, the head of the Granary in Qi, was from Linzi, surnamed Chunyu, given name Yi. He loved medical arts since youth. In the eighth year of Empress Lü's regency, he changed masters to Yang Qing, a Gongcheng (a noble rank) from Yuanli in the same commandery. Yang Qing was over seventy and childless; he instructed Yi to discard all his previous prescriptions and bestowed upon him all his secret formulas. He also transmitted the pulse books of the Yellow Emperor and Bian Que, teaching how to diagnose diseases through observation of facial colors (Wuse Zhenbing), determine life and death, resolve doubts, decide treatment feasibility, and explain pharmacology with great precision. After three years of study, Yi treated patients, and his judgments on life and death proved accurate most of the time. However, he traveled among the feudal lords without settling down. Sometimes he refused to treat patients, leading many families to resent him. In the fourth year of Emperor Wen's reign, someone submitted a memorial accusing Yi of criminal offenses, requiring his transfer west to Chang'an. Yi had five daughters who wept along with him. Yi angrily scolded them, saying, "Having children but no sons is useless; there is no one to rely on in emergencies." Consequently, his youngest daughter, Tiying, distressed by her father's words, accompanied him westward and submitted a petition stating: "My father served as an official, and people in Qi praised his integrity and fairness. Now he faces punishment due to legal transgression. I grieve that the dead cannot return to life, and those subjected to corporal punishment cannot have their limbs restored. Even if they wish to reform, there is no way to do so. I am willing to become a government slave to redeem my father's crime, allowing him a chance to reform." The emperor was moved by her sincerity upon receiving the petition. That same year, corporal punishments were abolished.