〔孙氏（天仁）集三丰张真人神速万应方〕国史经籍志四卷 存
明史方伎传曰。张三丰。辽东懿州人。名全一。一名君宝。三丰其号也。以其不饰边幅。又号张邋遢。颀而
伟。龟形鹤背。大耳圆目。须髯如戟。寒暑唯一衲一 。所啖升斗辄尽。或数日一食。或数月不食。书经目不忘。
或处穷山。或游市井。能一日千里。嬉笑谐谑。旁若无人。尝游武当诸岩岳。语人曰。此山异日必大兴。时五龙
南岩紫霄。但毁于兵火。三丰去荆榛。辟瓦砾。与其徒创草庐居之。已而舍去。行进四方。太祖故闻其名。洪武
二十四年。遣使遍觅之不遇。后居宝鸡之金台观。一日自言当辞世。留颂而逝。县人共棺殓之。及葬。闻棺内有
声。启视则复活。乃游四川。见蜀献王。复入武当。历襄汉。不常厥处。
〔刘氏（渊然）济急仙方〕医藏目录一卷 存
明皇方伎传曰。刘渊然。赣县人。幼出家为祥符宫道士。后诣雩都紫阳观。师赵原阳。传其法。能呼召风雷。
洪武二十六年。太祖闻其名召之。既至入对便殿。赐号高道。馆朝天宫。永乐中从驾至北京。仁宗嗣位。赐号冲
虚至道元妙无为光范衍教庄静普济长春真人。给二品印。诰与正一真人等。宣德初进号大真人。七年乞骸骨。命
送南京朝天宫。御
制山水图歌赐之。卒。年八十二。阅七日入敛。端坐若生。
〔徐氏（杜真）方书〕未见
休宁县志曰。徐道聪子杜真。骈胁犀顶。负殊相。后精大人科。着方书。
〔雷氏（伯宗）千金宝鉴〕未见
闽书曰。雷伯宗名勋。以字行。读书明医。尤精于小儿科。洪武间。授医学正科。着有千金宝鉴。
〔蒋氏（用文）治效方论〕未见
陈镐蒋恭靖别传曰。蒋用文。名武生。以字行。其先魏人。世有宦业。洪武初。伯雍者。由元进士。荐为史
官。以疾辞。出为兰阳县丞。徙居句之龙潭八都城。用文早承家学。尤邃于医。初入太医院为御医。永乐八年。
升院判。日侍文华殿。其医主李明之朱彦修。不执古方。而究病所本。自为方。故所治恒十全。王公贵人。下逮
氓隶有疾。众医难愈者。谒用文治。即愈。谓不可愈。无复愈者。其报不报未尝计。受知仁庙。随事献规。多所
弘益。上尝论保和之要。对曰。在养正气耳。正气完。邪气无自入焉。又尝问医于卿效率缓何也。对曰。善治者
必固本。急之恐伤其本。是以圣人戒欲速也。永乐二十二年秋卒。寿七十有四。上甚悼之。遣中使护丧归。督治
祠坟。明年改元。三月下诏。特赠曰恭靖。（献征录）
陈继蒋用文传曰。其为诗文。有静学斋集若干卷。治效方论若干卷。
〔陆氏（昂）兰台金匮〕未见
鄞县志曰。陆昂。字季高。始居会稽。迁于鄞。自幼习举进士业。凡经史百家翰墨。无不旁搜博览。性刚方
与人寡
合。已而父病。遂弃其业。攻岐黄书。以医自给。周旋调护。亲获耆年。声名大着。叩者如市。永乐初。辟至京
师。预修兰台金匮。元机素要等书。
〔元机素要〕未见
〔刘氏（均美）拔萃类方〕明志二十卷注曰。一作四十卷。未见
钱塘县志曰。刘均美。号阅耕斋。让产异母弟。以闾右实京师居善药。先丐者。后市者。邑人许 客死。美
殡殓归其丧。解缙杨士奇俱为歌诗称之。晚年术益精。活人益多。年九十卒。所着有拔萃类方四十卷。刘氏庆源
录三卷。
〔周氏（礼）医学碎金〕明志四卷 存
自序略曰。余幼习儒书。长究医业。浪迹江湖间。三四十年。探考枢素。绎络群方。未尝怠。遇有名医。辄
往请益。得其方书之善者。则拜受钞录。惟恐有失。迨兹暮年。尚有欠焉。此盖由余之资钝质愚故耳。幸遇圣朝。
恩弥六合。濡及蒿莱。叨受良医正。领职以来。战战兢兢。欲图补报。将何能哉。荷蒙贤王。体天地生物之心为
心。法皇上好生之德为德。尝谕护卫。遴选聪明俊逸子弟。委臣礼等。教授轩岐诸家之书。愚切有惧焉。何患弟
子初学，非唯一时不能以造其微。而尤恐有类盲己诬人之患者。是以忘其固陋。每遇公暇。辄于难经素问。与失
历代名医书中。搜索玄微。撮其切要。间亦窃附己意。撰成歌括。次第成帙。以授诸生。使其读取数句以上。则
一脏腑之理涣然矣，斯其易学而易精。将见得之于心。应之于手。使方寸无疑。俾人生有赖。是亦小补云尔。书
成。目之曰医学碎金。诸生倘以予言不耄。玩读详味。久自得之。使杆格之病无。而微妙之理得。则一旦豁然贯通矣。岂不由碎金之投炉。 炼溶化。欲成其器。一火而就乎。但俟同志。恕予白首狂简。改而正之。斯其美矣。于是乎书。永乐十三年。岁次乙未。春二月上浣日。迪功郎良医所良医正梅屋老人周礼自序。
〔钱氏（萼）医林会海〕 （嘉兴府志作医林验海） 明志四十卷 未见
嘉兴府志曰。钱萼精医。有声吴越。尝手辑医林验海一编。凡四十卷。
〔许氏（宏）湖海奇方〕 八卷 存
序说曰。夫医通仙道。推圣贤救苦之心。药验神功。体天地好生之德。运阴阳而烛理。资膏肓以尽年。博物能名。
通机循道。普济夭札大庇群生。草木咸得其性。鬼神无所遁情。此医教之所由设也。至于望闻问切。当求神圣工巧之奇。
暑湿风寒。必别春夏秋冬之异。地有东西南北之不同。人有老少虚实之各异。六失者医之大戒。八要者世之良规。气有
补泻宣通。味有炮 炙爆。若乃七传者死。邪侵五脏之难为。间脏者生。病在六腑之易治。汗吐下乃法之大要。亢承制
为理之至微。味分五品。有甘辛咸酸苦之宜。病验六经。在肝心脾肺肾之内。能知病之所在。则用药如用兵。讨无不服。
不知病之所在。则触途而冥行。动致颠陨。故张长沙有冤魂塞于冥路。死尸盈于旷野之诫。可不惧乎。宏幼慕真风。长
参医业。自愧材庸智浅。闻寡见疏。学道少入神之妙。为医欠洞视之明。读书无资世之才。遁世乏休粮之术。欲得恬愉
澹泊。寂静无为。外绝嚣尘。内修真性。其志罔能遂也。于是历医数载。勤苦劳心。仰守科规。罔敢忽怠。又念人居天
地之中。以饮食起居。为养生之本。其有饮食误伤。禁忌起居。有犯灾伤。又或远居村落之中。或在旅途之
际。或贫常而无力诸医。或贵料而难为措置。往往束手待毙者焉。于是搜采葛仙遗书。名公详论。本草节要。汤
液余膏。有所效验者。不必分别经络。搜求阴阳。人人皆可晓用。用力少而效应多者。列为八卷。开卷一阅。了
然在目。此为湖海之秘传。实乃济生之快捷方式。字之曰湖海奇方。不惟易于成功。亦且不至差失。更能遇有病者。
教益于人。其阴德尤未可量也。时永乐二十年。岁在壬寅。七月二十四日己卯。建安八十二翁许宏拜手谨书。
〔通元录〕未见
按上见于建安通志。
〔胡氏（HT ）卫生易简方〕明志四卷 存
明志注曰。永乐中。HT 为礼部侍郎。出使四方。辑所得医方进于朝。一作十二卷。
〔杨氏（溥）用药真珠囊括〕未见
陈继跋曰。太常卿兼翰林学士江陵杨公。以姬孔之道。中正之心。而佐君上。其所志者。欲使天下之人。皆
跻寿域未尝一毫为己也。余暇为是编。亦可见其所存。然学医者精之。利其用药。亦足有通矣。（怡庵文集）
钱谦益曰。杨溥。字弘济。石首人。建文二年进士。除翰林编修。靖难后。转太子洗马。诏下狱。宣德元年。
以太常卿兼学士直内阁。历官至少保武英殿大学士。正统十一年卒。谥文定。（列朝诗集）
〔刘氏（全备）注解病机赋〕一卷 存
〔叶氏（尹贤）拯急遗方〕一卷 存
汪宾序略曰。临江通守永嘉尹贤叶侯。近得医家秘用加减十三方。继得仓卒急救三十九方。其济人利物经验
之效。
固非他方可比。若人得之。急无方脉之士。亦可以对证用药。详审加减。而疾亦无不瘥焉。叶侯得而宝之。尝谓
予曰。诸家医书浩瀚。卒难检阅。况值危急之时。诸医不及。往往夭横可悼。每于听政之余。编集诸方。次第会
成一帙。总而名曰拯急遗方。特锓梓以广其传。俾予序以识之。予谓侯以科目致身。以仁慈立政。凡有利国益民
之事。无所不用其诚。今焉此方一行。而染病者得以疗其病。窘医者得以济其医。庶几仓卒无夭横之忧。顷刻有
回生之喜。其所以立仁政者在是。所以永民之命者在是。其所以体皇朝爱民之诚者。亦在是矣。其与苏耽杏林之
惠同揆也。故摭其实。书诸篇端。以识其用心如此云。
〔赵氏（季敷）救急易方〕国史经籍志八卷（通行本二卷）存
高宗本序略曰。国朝永乐间。大宗伯胡忠安公有卫生易简方。正统间。又有赵叔文救急易方。黄吉甫备急仙
方。卫生易简方有官板。又刊于四川。刊于浙江。备急仙方。则刊于吴下。河南大参孙公伯大又以救急备急二方。
总名之曰备急。而刊于河南。此皆仁人之用心。无非欲广其传。使天下之人。转夭阏而为仁寿之归也。
〔熊氏（良佐）添加救急易方〕八卷 存
杨一清序略曰。救急易方。集于吴人赵叔文。世之有力者。屡尝翻刻。其传亦广矣。镇江守博兴熊公良佐取
而阅之曰。是能救人之急。而简易行者。然犹病其不备。悉合群书。而附益之。参以平日所闻见。厘为八卷。门
分类集。视旧本不啻倍之。于是奇方奥诀。前人所经验者。收拾殆尽矣。既僦工锓梓。将属合郡之里正耆老。人
给一册。以备旦夕不测之急。而其里邻族党之有急者。得博济焉。呜呼。兹
非仁人之用心哉。
〔黄氏（吉甫）备急仙方〕未见
〔许氏（敬）经验〕三卷 未见
嘉兴府志曰。许敬。字孟寅。世为感化乡人。祖文达。父景芳。皆以医呜。敬世其业。有声。宣德间院使蒋
主善荐入内院。英宗患喉风。更数医弗效。敬进绛雪噙之。遂愈。上喜甚。赐以羊酒。拜太医院御医。赐敕奖谕。
年七十致仕。有经验三卷。藏于家。
〔蒋氏（达善）医镜〕三十卷 未见
武进县志曰。蒋宗武祖达善。以医名吴越间。所着有医镜三十卷。
〔丁氏（毅）兰阁秘方〕未见
江宁府志曰。丁毅。字德刚。江浦人。路逢殡者棺下流血。毅熟视之曰。此生人血也。止舁者欲启之。丧家
不之信。毅随至墓所。强使启棺。乃孕妇也。诊之以针刺其胸。而产一儿。妇亦旋苏。盖儿手执母心。气闷身僵
耳。针贯儿掌。儿惊痛开奉始娩。通邑称神。着有医方集宜。玉函集。兰阁秘方。人争传之。崇祀乡贤。
按医方集宜。玉函集。丁凤所着也。针下死胎。始自李洞玄治长孙皇后。后医家比比称之。（详见于先子医
剩）府志所载。固不足信焉。
〔徐氏（彪）论咳嗽条〕二卷 未见
按上见于献征录太医院判徐公墓志。
〔熊氏（宗立）山居便宜方〕国史经籍志十六卷 存
〔备急海上方〕国史经籍志二卷 未见
〔释氏（景隆）慈济方〕医藏目录四卷 未见
〔慈惠方〕一卷 存
自序曰。生生之道。源源无穷。顺其大化。疾自何来。微乖其理。疾乃潜生。乖之大者。其患亦大。医药申
救。宁可忽乎。神农尝味。轩岐难问。异人迭出。以宏其教。业其教者。各有专门。非释子之事。然佛圣人之教
法。以成道为本。利人为用。如法修行。释子事也。言利人者。有内外焉。内指明心。外施方便。内外虽殊。利
人则一。若稽佛圣人旷劫济人之行。随机而应。初无定方。且言其舍身命救人之一端。亦非才智者所能计其万一。
况有万德万行乎。伏读六度等经。睹佛行。实痛感于衷。故于禅诵之暇。或遇利人之事。亦不忍弃之。所谓恻隐
之心。人皆有之也。然亦不能大有为。但顺其可为之所宜耳。或闻湖海缁素言。及历试海上方。或医书遗失之方。
必录之。积以成帙。不为私淑。安可滞之于箧。不得利于人乎。故镂于板。名慈济方。临川冷斋先生序之。已传
于世。厥后复有所闻。亦积成帙。凡得一善。必欲与人共之。禀性而然也。今亦锓梓。以广其传。或有一方二方。
可以对机取用。为亦一助而已矣。是书从慈心而作。因名慈惠云。正统十三年。龙集戊辰。春正月朔越十又三日。
中吴释空谷景隆序。
〔董氏（宿）试效神圣保命方〕十卷 存
徐春甫曰。董宿。四明人。正统间为太医院使。深察药性。博究医书。治疗立方。辄有奇效。故辑奇效良方
七十卷。今行于世。
〔奇效良方〕七十卷 未见
〔方氏（贤）奇效良方〕明志六十九卷 存
陈鉴序略曰。太医院使会稽董宿。尝集诸家之方。类为一帙。未及成书而逝。今院判吴兴方贤惜其采辑未备。
犹不
能无择简去取之未安者。间与御医杨文翰。翻阅载籍。重加订正。凡方论之轻重失宜。先后不伦。烦而未及删。
要而未及采者。悉从校勘。与夫投门而经验者。悉从收入。条分缕析。精思博究。汇萃成编。为门六十有四。为
卷六十有九。题曰奇效良方。爰锲诸梓。上以裨乙夜之览。下以广四方之传。其用心甚溥。其为力甚勤。亦可嘉
【孙氏（天仁）集三丰张真人神速万应方】《国史经籍志》四卷，现存。
《明史·方伎传》记载：张三丰是辽东懿州人，名全一，又名君宝，“三丰”是他的号。因为他不修饰衣着仪表，所以又称“张邋遢”。他身材高大魁伟，体态像龟鹤一样，大耳朵圆眼睛，胡须像戟一样直立。无论严寒酷暑，他只穿一件僧衣、一条裤子。他一顿饭能吃下一升或一斗食物，有时几天吃一次，有时几个月不吃。他看过书就能记住，不会忘记。他有时住在深山穷谷，有时游历于市井之间，能日行千里，嬉笑戏谑，旁若无人。他曾游览武当山的各个岩岳，对人说：“这座山日后必定大兴。”当时五龙、南岩、紫霄等宫观，都毁于兵火战乱。张三丰清除荆棘，开辟瓦砾，与他的徒弟们搭建草庐居住在那里。不久后他又离开，前往四方行走。明太祖早就听说过他的名声，洪武二十四年，派遣使者四处寻找他，但没有遇到。后来他居住在宝鸡的金台观。有一天他自己说将要离世，留下颂诗后去世。县里的人共同用棺材收敛了他。等到下葬时，听到棺材里有声音，打开查看，发现他又复活了。于是他去往四川，拜见蜀献王，又回到武当山，经过襄阳、汉水一带，不固定居所。
【刘氏（渊然）济急仙方】《医藏目录》一卷，现存。
《明皇方伎传》记载：刘渊然是赣县人。幼年出家成为祥符宫道士。后来前往雩都紫阳观，拜赵原阳为师，传授给他法术。他能呼召风雷。洪武二十六年，明太祖听说他的名声并召见他。到达后在便殿入对，赐号“高道”，安置在朝天宫居住。永乐年间，跟随皇帝驾临北京。仁宗即位后，赐号“冲虚至道元妙无为光范衍教庄静普济长春真人”，授予二品官印，诰命与正一真人同等。宣德初年，进号为“大真人”。七年，请求退休，命令将他送往南京朝天宫。皇帝亲自撰写山水图歌赐给他。他去世后，享年八十二岁。过了七天入殓，他端坐如同活着一样。
【徐氏（杜真）方书】未见。
《休宁县志》记载：徐道聪的儿子杜真，肋骨相连，头顶如犀角般隆起，背负着特殊的相貌。后来精通大人科（指内科），著有方书。
【雷氏（伯宗）千金宝鉴】未见。
《闽书》记载：雷伯宗名勋，以字行世。他读书通晓医学，尤其精通小儿科。洪武年间，被授予医学正科职位。著有《千金宝鉴》。
【蒋氏（用文）治效方论】未见。
陈镐《蒋恭靖别传》记载：蒋用文，名武生，以字行世。他的祖先是魏地人，世代有仕宦业绩。洪武初年，伯雍由元代进士推荐担任史官，因病辞官，出任兰阳县丞，迁居到句容的龙潭八都城。蒋用文早年继承家学，尤其精通医学。初入太医院担任御医。永乐八年，升任院判，每天侍奉于文华殿。他的医术主要效法李明之、朱彦修，不拘泥于古方，而是探究疾病的本源，自己制定方剂，所以治疗往往十次能治愈十次。王公贵人，下到平民百姓有病，其他医生难以治愈的，去请蒋用文治疗，立刻痊愈；他说不能治愈的，就没有再治愈的。他报答与否从不计较。受到仁宗皇帝的赏识，随时进献规劝，多有弘扬增益。皇上曾经论述保养中和的要领，他回答说：“在于培养正气罢了。正气完备，邪气就没有地方入侵了。”又曾经被问及为什么有的医生见效快而有的慢？他回答说：“善于治病的人必须固护根本，急于求成恐怕会损伤根本。所以圣人告诫不要追求速度。”永乐二十二年秋天去世，享年七十四岁。皇上非常哀悼他，派遣中使护送灵柩回家，督造祠堂坟墓。第二年改元，三月下达诏书，特别赠谥号为“恭靖”。（出自《献征录》）
陈继《蒋用文传》记载：他写诗文，有《静学斋集》若干卷，《治效方论》若干卷。
【陆氏（昂）兰台金匮】未见。
《鄞县志》记载：陆昂，字季高。起初居住在会稽，迁居到鄞县。从小学习考举进士的学业，凡是经史百家文章，没有不广泛搜集博览的。性格刚直方正，与人很少合得来。后来父亲生病，于是放弃学业，钻研岐黄之书（中医书籍），靠行医来维持生计。周旋照料护理，使父亲得以长寿终老。声名大振，登门求医者如集市般拥挤。永乐初年，被征召到京师，参与编修《兰台金匮》、《元机素要》等书。
【元机素要】未见。
【刘氏（均美）拔萃类方】《明史艺文志》二十卷，注解说：一作四十卷。未见。
《钱塘县志》记载：刘均美，号阅耕斋。将财产让给异母弟弟，因为乡里富有而在京师居住，善于经营药材。先做乞丐的事，后做商人。邑人许某客死他乡，刘均美为他殡殓并送丧回家。解缙、杨士奇都作诗歌称赞他。晚年医术更加精湛，救活的人更多，九十岁去世。所著有的《拔萃类方》四十卷，《刘氏庆源录》三卷。
【周氏（礼）医学碎金】《明史艺文志》四卷，现存。
自序大致内容说：我小时候学习儒家书籍，长大后研究医学事业。浪迹江湖间，三四十年，探索考证《枢》、《素》（指《黄帝内经》相关典籍），演绎整理众多方剂，未曾懈怠。遇到有名的医生，就去请教受益。得到他们方书中好的部分，就恭敬接受抄录，唯恐有遗漏。到了暮年，还有欠缺。这大概是因为我资质迟钝、本质愚笨的缘故吧。幸好遇到圣明的朝代，恩泽遍及天下，滋润到草野之人。我荣幸地担任良医正一职，任职以来，战战兢兢，想要图谋补报，又能做什么呢？承蒙贤王，体察天地化育万物的心作为心，效法皇上好生的德行作为德行。曾经告诫护卫，遴选聪明俊逸的子弟，委托臣周礼等人，教授轩岐诸家的书籍。我私下里有所担忧，担心弟子初学者，不仅一时不能达到精微的境界，更害怕有类似盲人诬陷他人的祸患。因此不顾自己的固执浅陋，每次遇到公余闲暇，就在《难经》、《素问》以及历代名医书中，搜索玄妙精微之处，撮取其中切要的，偶尔也附上自己的意思，撰成歌诀，按次序编成册子，用来教授学生们。让他们读几句以上，那么一个脏腑的道理就涣然冰释了。这样容易学习也容易精通，将会见到心得手应，使内心没有疑惑，使人生有所依赖。这也是小小的补益罢了。书成之后，命名为《医学碎金》。学生们如果认为我的话不荒谬，玩味阅读详细品味，久而久之自然会有所得。使格拒不通的病没有了，而精妙的道理得到了，那么一旦豁然贯通了。难道不是像把碎金投入炉中，冶炼熔化，想要成就器物，一把火就完成了吗？只等待志同道合的人，原谅我这白发老人的狂妄简略，加以改正。这就完美了。于是写下这些。永乐十三年，岁次乙未，春二月上旬日。迪功郎良医所良医正梅屋老人周礼自序。
【钱氏（萼）医林会海】（《嘉兴府志》作《医林验海》）《明史艺文志》四十卷，未见。
《嘉兴府志》记载：钱萼精通医学，在吴越地区有声望。曾经亲手编辑《医林验海》一书，共四十卷。
【许氏（宏）湖海奇方】八卷，现存。
序说大意：医学通于仙道，推究圣贤救苦的心，药物验证神功，体察天地好生的德。运用阴阳来洞察事理，资助膏肓之人以尽天年。博物能闻名，通晓机变遵循大道，普遍救济夭折和瘟疫，大庇众生。草木都得到它们的本性，鬼神无法隐藏真情。这是医教设立的原因。至于望闻问切，应当寻求神圣工巧的奇妙。暑湿风寒，必须辨别春夏秋冬的差异。地域有东西南北的不同，人有老少虚实的各异。这六种失误是医家的大忌，八项要点是世间的良规。气有补泻宣通，味有炮炙爆炒。如果是七传的死证，邪气侵犯五脏难以治疗；如果是间脏的生证，病在六腑容易治疗。汗吐下是治法的大要，亢承制是调理的极致微妙。药味分五品，有甘辛咸酸苦的适宜。病症验证六经，在肝心脾肺肾之内。能知道病的所在，那么用药就像用兵，讨伐没有不胜利的。不知道病的所在，就会触途盲目行走，动辄导致跌倒陨落。所以张仲景有冤魂塞满冥路，死尸堆满旷野的告诫，能不恐惧吗？许宏小时候仰慕真风，长大后参习医学。自愧才能平庸智慧浅薄，见闻寡陋疏浅。学道缺少入神的奥妙，行医缺乏洞视的明察。读书没有济世的才能，隐居缺乏休粮的法术。想要得到恬愉淡泊，寂静无为，外绝喧嚣尘世，内修真性，这个志向未能实现。于是行医数年，勤苦劳心，遵守科规，不敢疏忽懈怠。又想到人居住在天地之中，以饮食起居为养生的根本。如果有饮食误伤，禁忌起居，触犯灾伤，或者远居村落之中，或者在旅途之际，或者贫穷常而无钱请医生，或者富贵却难以措置医疗。往往束手待毙。于是搜采葛仙翁遗书，名公详论，本草节要，汤液余膏，有疗效的，不必分别经络，搜求阴阳，人人都可以知晓使用，用力少而效应多的，列为八卷。打开书卷一看，了然在目。这是湖海的秘传，实在是救生的快捷方式。题名为《湖海奇方》，不仅易于成功，而且不至于差失。更能遇到有病者，教导于人，其阴德更是不可估量。时永乐二十年，岁在壬寅，七月二十四日己卯。建安八十二翁许宏拜手谨书。
【通元录】未见。
按：上述见于《建安通志》。
【胡氏（HT）卫生易简方】《明史艺文志》四卷，现存。
《明史艺文志》注说：永乐年间，胡忠安（胡濙）担任礼部侍郎，出使四方，辑录所得医方进献给朝廷。一作十二卷。
【杨氏（溥）用药真珠囊括】未见。
陈继跋语说：太常卿兼翰林学士江陵杨公，凭借孔孟之道，中正之心，辅佐君主。他的志向，是想让天下人都达到长寿的境界，从未有一丝一毫为自己打算。我在闲暇时编写这本书，也可以看出他的存心。然而学医者如果能精通它，利于用药，也就足够了。（出自《怡庵文集》）
钱谦益说：杨溥，字弘济，石首人。建文二年进士。授翰林编修。靖难之役后，转任太子洗马。诏令下狱。宣德元年，以太常卿兼学士直内阁。历任官职至少保武英殿大学士。正统十一年去世，谥号文定。（出自《列朝诗集》）
【刘氏（全备）注解病机赋】一卷，现存。
【叶氏（尹贤）拯急遗方】一卷，现存。
汪宾序略说：临江通守永嘉尹贤叶侯，最近得到医家秘用的加减十三方，接着得到仓卒急救三十九方。它们救人利物的经验效果，本来就不是其他方剂能比的。如果有人得到它，即使紧急时没有懂脉象的医生，也可以对证用药，详细审察加减，那么疾病也没有不痊愈的。叶侯得到并珍视它，曾经对我说：各家医书浩瀚，仓促间难以查阅。况且正值危急之时，众医来不及救治，往往夭折横死令人哀悼。我常在听政之余，编集各方，按次序汇成一册，总名为《拯急遗方》，特意刻印以广泛传播，让我作序来记录它。我认为叶侯通过科举出身，以仁慈施政。凡是有利国益民的事，无不竭尽诚心。如今此方一出，染病者得以治疗疾病，窘迫的医者得以救济病人，差不多可以在仓卒间没有夭折横死的忧虑，顷刻间有回生的喜悦。他建立仁政就在这里，延续百姓生命就在这里，体察皇朝爱民诚意也在这里。这与苏耽、杏林的恩惠是同等的。所以摘取其实事，写在篇首，以记录他的用心如此。
【赵氏（季敷）救急易方】《国史经籍志》八卷（通行本二卷），现存。
高宗本序略说：本朝永乐年间，大宗伯胡忠安公有《卫生易简方》。正统年间，又有赵叔文的《救急易方》，黄吉甫的《备急仙方》。《卫生易简方》有官方刻板，又在四川刊印，在浙江刊印。《备急仙方》，则在吴下刊印。河南大参孙伯大又将《救急》、《备急》两方，总名为《备急》，并在河南刊印。这些都是仁人的用心，无非想广泛传播，使天下之人，从夭折转向仁寿。
【熊氏（良佐）添加救急易方】八卷，现存。
杨一清序略说：《救急易方》，由吴人赵叔文编纂。世上有权势的人，屡次翻刻，流传也很广了。镇江知府博兴熊公良佐拿来阅读说：“这能救人之急，且简易可行。”然而还担心它不完备，于是综合群书，附加补充它，参考平日所听闻见到的，厘定为八卷，门类分类集合，比旧本不止一倍。于是奇方奥诀，前人所经验的，收拾殆尽了。既已雇佣工匠刻印，将交给全郡的里正耆老，每人发一册，以备早晚不测的紧急。而那些邻里族党中有紧急情况的人，能得到广泛救济。唉！这不是仁人的用心吗？
【黄氏（吉甫）备急仙方】未见。
【许氏（敬）经验】三卷，未见。
《嘉兴府志》记载：许敬，字孟寅。世代是感化乡人。祖父文达，父亲景芳，都以医术闻名。许敬继承家业，有声望。宣德年间，院使蒋主善推荐进入内院。英宗患喉风，换了好几个医生都没效。许敬进献绛雪让他含服，于是痊愈。皇上非常高兴，赐给羊酒，拜为太医院御医，赐敕奖谕。七十岁退休。有《经验》三卷，藏于家中。
【蒋氏（达善）医镜】三十卷，未见。
《武进县志》记载：蒋宗武的祖父达善，以医术在吴越地区闻名。所著的有《医镜》三十卷。
【丁氏（毅）兰阁秘方】未见。
《江宁府志》记载：丁毅，字德刚，江浦人。路上遇到送殡的人，棺材下流血。丁毅仔细看说：“这是活人的血。”阻止抬棺的人想要打开棺材。丧家不相信。丁毅随即到墓地，强行让他们打开棺材，原来是孕妇。丁毅诊察后用针刺她的胸部，生下一个婴儿，妇人也随之苏醒。原来孩子的手抓着母亲的心脏，导致气闷身僵。针贯穿孩子的手掌，孩子惊痛松开手才娩出。全城称他为神。著有《医方集宜》、《玉函集》、《兰阁秘方》，人们争相传抄。崇祀乡贤。
按：《医方集宜》、《玉函集》是丁凤所著。针下死胎，开始于李洞玄治疗长孙皇后。后来医家纷纷称述此事。（详见于先父《医剩》）。府志所载，确实不足信。
【徐氏（彪）论咳嗽条】二卷，未见。
按：上述见于《献征录》太医院判徐公墓志。
【熊氏（宗立）山居便宜方】《国史经籍志》十六卷，现存。
【备急海上方】《国史经籍志》二卷，未见。
【慈惠方】一卷，现存。
自序说：生生之道，源源无穷。顺应大化，疾病从何而来？稍微违背其理，疾病就潜生。违背得大的，祸患也大。医药申救，怎么可以忽视呢？神农尝百草，轩辕黄帝难以询问，异人迭出，以弘扬医教。从事医教的人，各有专门，并非佛门弟子的事。然而佛圣人的教法，以成道为本，以利人为用。如法修行，是佛门弟子的事。言及利人，有内外之分。内指明心，外施方便。内外虽然不同，利人则一。考察佛圣人旷劫救人的行为，随机应变，起初没有固定的方剂。且说他们舍身命救人的一端，也不是才智者所能计算其万一。何况有万德万行呢？伏读《六度》等经，目睹佛的行迹，实在痛心感悟于心。所以在禅诵之余，如果遇到利人的事，也不忍心抛弃。所谓恻隐之心，人人都有。然而也不能大有作为，只是顺随可以做到的适宜之事罢了。或者听到湖海僧俗之言，以及经历试用海上方，或者医书遗失的方剂，必定记录下来。积累而成册子，不为私淑，怎么可以滞留在箱箧中，不得利于人呢？所以刻印出版，名为《慈济方》。临川冷斋先生为之作序，已经传世。此后又有所听闻，也积累成册。凡是得到一个好方，必定想与人共享，禀性如此。现在也刻印出版，以广泛传播。或许有一方两方，可以对机取用，也是一种帮助罢了。这本书从慈心而作，因此命名为《慈惠》。正统十三年，龙集戊辰，春正月朔越十又三日。中吴释空谷景隆序。
【董氏（宿）试效神圣保命方】十卷，现存。
徐春甫说：董宿，四明人。正统年间担任太医院使。深刻洞察药性，广泛研究医书。治疗立方，总有奇效。所以辑录《奇效良方》七十卷。如今流行于世。
【奇效良方】七十卷，未见。
【方氏（贤）奇效良方】《明史艺文志》六十九卷，现存。
陈鉴序略说：太医院使会稽董宿，曾经收集各家方剂，分类为一册。还没来得及成书就去世了。如今院判吴兴方贤可惜他的采集编辑不完备，还不能没有选择简略去除取舍不当的地方。偶尔与御医杨文翰，翻阅载籍，重新加以订正。凡是方论轻重失宜，先后不伦，繁琐而未及删除，重要而未及采录的，都从校勘。以及那些投门即有效的，都从收入。条分缕析，精思博究，汇萃成编，分为六十四个门类，共六十九卷。题名为《奇效良方》。于是刻印梓行，上以补充夜间阅览的需要，下以广泛四方传播。他的用心很广博，他的努力很勤奋，也可嘉许。
[Sun Shi (Tianren) Collected from Immortal Zhang Sanfeng's Divine Speed and Universal Efficacy Prescriptions] *Guoshi Jingji Zhi* (Bibliography of the Official History), 4 volumes, extant.
*Ming Shi: Fangji Zhuan* (Biographies of Specialists in the History of Ming) records: Zhang Sanfeng was a native of Yizhou, Liaodong. His given name was Quan-yi, also known as Junbao. "Sanfeng" was his pseudonym. Because he did not care about his appearance, he was also called "Zhang Lata" (Sloppy Zhang). He was tall and imposing, with a physique resembling a turtle or crane, large ears, round eyes, and beard standing stiff like a halberd. In both cold and heat, he wore only one cassock and one pair of trousers. A single sheng or dou of food would be consumed by him at a meal. Sometimes he ate once every few days, sometimes went without food for months. He had an eidetic memory for books he read. He sometimes dwelt in remote mountains, sometimes wandered in marketplaces, capable of traveling a thousand li in a day, laughing and joking as if no one else were around. He once toured the various peaks and caves of Wudang Mountain, telling people, "This mountain will surely flourish in the future." At that time, the temples of Wulong, Nanyan, and Zixiao had been destroyed by war and fire. Zhang Sanfeng cleared thorns, removed rubble, and built thatched huts to live in with his disciples. Later, he left and traveled to the four directions. Emperor Taizu of Ming had long heard of his fame. In the 24th year of Hongwu, he sent envoys to search everywhere for him but failed to meet him. Later, he resided at Jintai Guan in Baoji. One day, he announced he was about to pass away, left a poem, and died. The townspeople buried him in a coffin together. When it came time to inter him, they heard sounds from within the coffin. Opening it, they found he had revived. He then traveled to Sichuan, met Prince of Shu, and returned to Wudang Mountain, passing through Xiangyang and Hanzhong, never settling in one place.
[Liu Shi (Yuanran) Emergency Immortal Prescriptions] *Yicang Mulu* (Catalogue of Medical Treasures), 1 volume, extant.
*Ming Huang Fangji Zhuan* (Biographies of Imperial Specialists in the History of Ming) records: Liu Yuanran was a native of Ganxian. He became a Daoist priest at Xiangfu Palace in his youth. Later, he went to Ziyang Guan in Yudu, studied under Zhao Yuanyang, and received his teachings. He could summon wind and thunder. In the 26th year of Hongwu, Emperor Taizu heard of his fame and summoned him. Upon arrival, he held audience in the side hall and was bestowed the title "Gaodao" (High Daoist). He was lodged at Chaotian Palace. During the Yongle era, he accompanied the emperor to Beijing. After Emperor Renzong ascended the throne, he was bestowed the title "Chongzhi Zhidao Yuanmiao Wuwei Guangfan Yanjiao Zhuangjing Puji Changchun Zhenren," granted a second-rank official seal, and his edict was equal to that of the Zhengyi Zhenren. In the early Xuande era, his title was advanced to "Da Zhenren." In the seventh year, he requested retirement and was ordered to be sent to Chaotian Palace in Nanjing. The Emperor personally composed a song accompanying landscape paintings to bestow upon him. He died at the age of eighty-two. Seven days later, when preparing for burial, he sat upright as if alive.
[Xu Shi (Duzhen) Prescription Book] Not seen.
*Xiu County Annals* record: Xu Duzhen, son of Xu Daocong, had fused ribs and a rhinoceros-like prominent forehead, bearing a unique physiognomy. Later, he mastered internal medicine and authored prescription books.
[Lei Shi (Bozong) Thousand Gold Treasure Mirror] Not seen.
*Min Shu* (Records of Fujian) records: Lei Bozong, named Xun, was known by his courtesy name. He studied classics and understood medicine, specializing particularly in pediatrics. During the Hongwu era, he was appointed as Zhengke (Director) of the Medical Bureau. He authored *Qianjin Baojian* (Thousand Gold Treasure Mirror).
[Jiang Shi (Yongwen) Treatise on Therapeutic Efficacy] Not seen.
Chen Gao's *Biographical Sketch of Jiang Gongjing* records: Jiang Yongwen, named Wusheng, was known by his courtesy name. His ancestors were from Wei. His family had a tradition of official service. In the early Hongwu era, Bojun, a Jinshi of the Yuan Dynasty, was recommended as a historian but resigned due to illness. He served as Vice Magistrate of Lanyang County and moved to Longtan, Eighth Du Cheng, Jurong. Yongwen inherited his family learning in his youth and was especially profound in medicine. He first entered the Imperial Medical Academy as an Imperial Physician. In the eighth year of Yongle, he was promoted to Vice President of the Academy. He attended daily at the Wenhua Hall. His medical practice followed Li Mingzhi and Zhu Yanxiu; he did not rigidly adhere to ancient prescriptions but investigated the root of diseases and formulated his own prescriptions. Thus, his cures were often ten out of ten successful. Whether kings, dukes, nobles, or commoners, if other physicians could not cure them, they would seek Yongwen's treatment and recover immediately; if he said they could not be cured, they never recovered. He never calculated whether he received thanks or not. He was favored by Emperor Renzong and offered advice whenever appropriate, providing much benefit. Once, the Emperor discussed the key to preserving harmony. Yongwen replied, "It lies in nourishing the Righteous Qi (Zhengqi). When Righteous Qi is complete, pathogenic factors have no entry." He was once asked why some physicians act quickly while others are slow. He replied, "A skilled physician must consolidate the root. Rushing may damage the root. Therefore, the Sages warn against seeking speed." He died in the autumn of the twenty-second year of Yongle at the age of seventy-four. The Emperor mourned him deeply, sending eunuchs to escort his coffin home and supervise the construction of his shrine and tomb. In the following year, after the era name changed, in March, an edict was issued specially posthumously granting him the title "Gongjing." (From *Xianzheng Lu*)
Chen Ji's *Biography of Jiang Yongwen* records: He wrote poetry and prose, including several volumes of *Jingxue Zhai Ji* (Collected Works of Jingxue Studio) and several volumes of *Zhi Xiao Fang Lun* (Treatise on Therapeutic Efficacy).
[Lu Shi (Ang) Lantai Jingui] Not seen.
*Yin County Annals* record: Lu Ang, courtesy name Jigao. Initially resided in Kuaiji, later moved to Yin. From childhood, he studied for the imperial examinations, extensively collecting and reading all classics, histories, and hundred schools of thought. His character was upright and inflexible, rarely getting along with others. Later, when his father fell ill, he abandoned his studies, devoted himself to Qihuang texts (medical books), and supported himself through medicine. Through his care and nursing, his father lived to a ripe old age. His reputation spread widely, and visitors came like a marketplace. In the early Yongle era, he was summoned to the capital to participate in compiling *Lantai Jingui* and *Yuanji Suyao*.
[Yuanji Suyao] Not seen.
[Liu Shi (Junmei) Bcui Leifang] *Ming Shi Yiwen Zhi* (Bibliography in the History of Ming), 20 volumes, noted as possibly 40 volumes. Not seen.
*Qiantang County Annals* record: Liu Junmei, pseudonym Yuegeng Zhai. He gave up his property to his half-brother. Living in the capital due to wealth in his hometown, he dealt in medicinal herbs. He first worked as a beggar, later as a merchant. When a townsman named Xu died while traveling, Junmei arranged his funeral and sent his remains home. Xie Jin and Yang Shiqi both wrote poems praising him. In his later years, his medical skills became more refined, saving more lives. He died at ninety. His works include *Bcui Leifang* (Extracted Classified Prescriptions), 40 volumes, and *Liu Shi Qingyuan Lu*, 3 volumes.
[Zhou Shi (Li) Medical Fragmentary Gold] *Ming Shi Yiwen Zhi*, 4 volumes, extant.
Preface excerpt: I studied Confucian texts in my youth and pursued medical arts in my adulthood. Wandering the rivers and lakes for thirty to forty years, I explored and verified the *Suwen* and *Lingshu*, interpreted numerous prescriptions, never slackening. Whenever I encountered famous physicians, I sought their instruction. If I found good prescriptions in their books, I respectfully accepted and copied them, fearing loss. Now in my twilight years, I still feel deficient. This is likely due to my dull nature and愚笨ness. Fortunately, I live in a holy dynasty whose grace covers the universe, reaching even to humble grasses. I am honored to serve as Liangyi Zheng (Good Doctor Director). Since taking office, I have trembled with caution, wondering how I can repay this debt. Benefiting from the virtuous prince, who takes the heart of heaven and earth nurturing life as his own, and emulates the Emperor's virtue of cherishing life, he instructed the guard to select intelligent and talented youths and entrusted me, Zhou Li, and others to teach them the works of Xuanyuan and Qibo. I privately feared that novice students might not reach subtleties quickly and might risk harming others like the blind leading the blind. Therefore, disregarding my own limitations, during my spare time, I searched the *Nanjing*, *Suwen*, and books of past famous physicians for profound mysteries, extracting essentials. Occasionally adding my own views, I compiled rhyme schemes into volumes to instruct students. By reading just a few sentences, the principles of any zang-fu organ become clear. This makes learning easy and mastery attainable, leading to mental clarity and practical skill, ensuring no doubt in the mind and reliance for life. It is a small contribution. The book is titled *Yixue Suijin* (Medical Fragmentary Gold). If students find my words not foolish, and study them carefully, they will eventually understand. If blockage is removed and subtle principles grasped, sudden enlightenment will occur. Is this not like smelting fragmentary gold in a furnace to form a vessel in one fire? I await comrades to forgive this white-haired man's rash simplicity and correct him. Then it will be perfect. Thus written. Thirteenth year of Yongle, Yiyi year, early spring, second month, upper ten days. Di Gong Lang, Liangyi Zheng of Liangyi Suo, Old Man Meiwo, Zhou Li, self-prefaces.
[Qian Shi (E) Yilin Huihai] (*Jiaxing Prefecture Annals* calls it *Yilin Yanhai*). *Ming Shi Yiwen Zhi*, 40 volumes. Not seen.
*Jiaxing Prefecture Annals* record: Qian E was proficient in medicine and renowned in Wu and Yue. He personally compiled *Yilin Yanhai*, forty volumes.
[Xu Shi (Hong) Lake and Sea Rare Prescriptions] 8 volumes, extant.
Preface says: Medicine connects with the Dao of immortals, extending the sages' heart to save suffering. Medicines verify divine efficacy, embodying heaven and earth's virtue of cherishing life. Manipulating yin and yang to illuminate principles, aiding those with deep disease to fulfill their years. Being knowledgeable and named, understanding mechanisms and following the Dao, universally relieving premature death and plague, protecting all beings. Herbs and trees obtain their true nature; ghosts and spirits cannot hide their feelings. This is why the teaching of medicine was established. Regarding observation, listening, inquiry, and pulse-taking, one should seek the wonder of sacred, divine, skillful, and clever methods. For summer-heat, dampness, wind, and cold, one must distinguish the differences of spring, summer, autumn, and winter. Regions differ east, west, south, north; people vary in age, deficiency, and excess. These six errors are the great taboos of medicine; eight essentials are the good rules of the world. Qi has tonification, purgation, dispersion, and circulation; flavors have processing methods like frying, roasting, and popping. If seven transmissions lead to death, evil invading five zang organs is difficult to treat; if inter-transmission leads to life, disease in six fu organs is easy to treat. Sweating, vomiting, and purging are major methods; overcoming excess and receiving control is the utmost subtlety of regulation. Flavors are divided into five grades, suitable for sweet, acrid, salty, sour, and bitter. Diseases verify through six channels, within liver, heart, spleen, lung, and kidney. Knowing the location of disease allows using medicine like using troops; conquest will be victorious. Not knowing the location leads to blind wandering, resulting in disaster. Thus, Zhang Changsha warned of souls filling the underworld and corpses filling the wilderness. Can one not fear this? Hong admired the true wind in youth and practiced medicine in adulthood. Feeling mediocre in talent and shallow in wisdom, sparse in hearing and sight, lacking spiritual insight in learning the Dao, lacking clairvoyance in practicing medicine, lacking worldly talent in reading, and lacking methods for fasting in seclusion, his ambition for tranquility and non-action remained unfulfilled. Thus, for several years of medical practice, he worked hard and anxiously, observing regulations without negligence. Reflecting that humans live within heaven and earth, relying on diet and起居 (daily routine) as the foundation of health, injuries from improper diet or violation of routines, or disasters from living in villages or traveling, or poverty preventing access to doctors, or wealth making arrangements difficult, often led to waiting helplessly for death. Therefore, he collected遗书 (posthumous writings) of Ge Xian, detailed discussions by famous scholars, essential sections of Bencao, and residual pastes from decoctions. Those with verified effects, regardless of meridians or yin-yang analysis, were made understandable to all, requiring little effort for great effect. These were compiled into eight volumes. Opening the book reveals everything clearly. This is a secret transmission of lakes and seas, truly a shortcut for saving lives. Titled *Huhai Qifang* (Lake and Sea Rare Prescriptions), it ensures success without error. Teaching others when encountering patients brings immeasurable hidden merit. Written with bowed hands by Xu Hong, eighty-two-year-old of Jian'an, on the 24th day of the seventh month, Ji Mao year, Renyin, twentieth year of Yongle.
[Tongyuan Lu] Not seen.
Note: Above appears in *Jian'an Tongzhi*.
[Hu Shi (Yi) Simple Health Preservation Prescriptions] *Ming Shi Yiwen Zhi*, 4 volumes, extant.
*Ming Shi Yiwen Zhi* note: During Yongle, Hu Yi served as Vice Minister of Rites and traveled to various regions, compiling medical prescriptions obtained and presenting them to the court. One version has twelve volumes.
[Yang Shi (Pu) Pearl Pouch of Medicinal Use] Not seen.
Chen Ji's Postscript says: Grand Secretary and Hanlin Academician Yang Gong of Jiangling, aided the ruler with the Way of Confucius and Mencius and a central, upright heart. His ambition was to bring all people under heaven to an age of longevity, never acting for himself. Compiling this work in his leisure shows his intentions. However, if medical practitioners master it, benefiting from its use in prescribing, it is sufficient. (From *Yi'an Wenji*)
Qian Qianyi says: Yang Pu, courtesy name Hongji, was from Shishou. He passed the jinshi examination in the second year of Jianwen. Appointed Compiler in the Hanlin Academy. After the Jingnan Campaign, he was transferred to Crown Prince's Attendant-in-waiting. Imprisoned by edict. In the first year of Xuande, he served as Grand Secretary and Academician in the Grand Secretariat. He rose to the rank of Grand Guardian and University Scholar of Yinghua Hall. He died in the eleventh year of Zhengtong, posthumously titled Wending. (From *Liechao Shiji*)
[Liu Shi (Quanbei) Annotated Commentary on Pathogenesis Fu] 1 volume, extant.
[Ye Shi (Yinxian) Emergency Rescue Legacy Prescriptions] 1 volume, extant.
Wang Bin's Preface excerpt: Lord Ye Yinxian of Yongjia, Vice Administrator of Linjiang, recently obtained thirteen modified prescriptions secretly used by physicians, followed by thirty-nine emergency rescue prescriptions. Their experienced efficacy in saving people and benefiting things is incomparable to other prescriptions. Whoever obtains them can prescribe based on symptoms even without pulse diagnosis in emergencies, carefully adjusting dosages, ensuring recovery. Lord Ye treasured these and told me: "Medical books are vast and hard to consult in haste. Especially in crises, when doctors are unavailable, premature death is lamentable. I compile these prescriptions during my spare time from governance, arranging them into one volume, naming it *Zhengji Yifang* (Emergency Rescue Legacy Prescriptions). I have it printed to spread its transmission and ask you to preface it." I say Lord Ye rose through the civil service and governed with benevolence. He applies sincerity to all matters benefiting the state and people. Now that these prescriptions are published, the sick can be treated, and struggling physicians can assist. Hopefully, there will be no worry of sudden death, and joy of revival in moments. This establishes benevolent governance, prolongs people's lives, and embodies the dynasty's love for its subjects. It aligns with the kindness of Su Dan and the Apricot Grove. Thus, I record the facts at the beginning to show his intent.
[Zhao Shi (Jifu) Easy Emergency Prescriptions] *Guoshi Jingji Zhi*, 8 volumes (common edition 2 volumes), extant.
Gao Zongben's Preface excerpt: In our dynasty's Yongle era, Grand Minister Hu Zhong'an had *Weisheng Yijian Fang*. In the Zhengtong era, there was Zhao Shuwen's *Jiuji Yifang* and Huang Jifu's *Beiji Xianfang*. *Weisheng Yijian Fang* had official printing plates and was also printed in Sichuan and Zhejiang. *Beiji Xianfang* was printed in Wu Xia. Sun Boda, Vice Commissioner of Henan, combined *Jiuji* and *Beiji* under the name *Beiji* and printed them in Henan. All these reflect the hearts of benevolent men, wishing to spread them widely so people turn from premature death to benevolent longevity.
[Xiong Shi (Liangzuo) Added Easy Emergency Prescriptions] 8 volumes, extant.
Yang Yiqing's Preface excerpt: *Jiuji Yifang* was compiled by Wu person Zhao Shuwen. Powerful people in the world have frequently reprinted it, spreading it widely. Xiong Liangzuo, Governor of Zhenjiang, read it and said, "This can relieve emergencies simply and easily." However, he worried it was incomplete. He combined various books, added supplements, referenced his daily observations, and organized it into eight volumes, classified by category. It doubled the old version. Thus, rare prescriptions and profound secrets experienced by predecessors were fully collected. He hired workers to print it and intended to give one copy to each village head and elder in the prefecture for unexpected emergencies, allowing neighbors and clansmen in distress to receive broad aid. Alas! Is this not the heart of a benevolent man?
[Huang Shi (Jifu) Emergency Immortal Prescriptions] Not seen.
[Xu Shi (Jing) Experience] 3 volumes, not seen.
*Jiaxing Prefecture Annals* record: Xu Jing, courtesy name Mengyin. His family世代 (generations) were from Ganhua Township. Grandfather Wenda and father Jingfang were both famous for medicine. Jing inherited the profession and gained fame. In the Xuande era, Imperial Physician Jiang Zhushan recommended him to enter the Inner Court. Emperor Yingzong suffered from throat wind (laryngitis/epiglottitis). Several doctors failed to cure him. Jing administered Jiangxue (Crimson Snow) to hold in the mouth, and he recovered. The Emperor was very pleased, bestowing sheep and wine, appointing him Imperial Physician of the Imperial Medical Academy, and issuing an edict of commendation. He retired at seventy. He had *Jingyan* (Experience), 3 volumes, kept in his home.
[Jiang Shi (Dashan) Medical Mirror] 30 volumes, not seen.
*Wujin County Annals* record: Jiang Zongwu's grandfather Dashan was famous for medicine in Wu and Yue. His work includes *Yijing* (Medical Mirror), 30 volumes.
[Ding Shi (Yi) Langge Secret Prescriptions] Not seen.
*Nanjing Prefecture Annals* record: Ding Yi, courtesy name Degang, from Jiangpu. On the road, he saw blood flowing from under a coffin. Looking closely, he said, "This is living human blood." He stopped the bearers from opening it. The mourning family did not believe him. Ding Yi followed to the grave and forced them to open the coffin. It was a pregnant woman. He diagnosed her and pierced her chest with a needle, delivering a baby. The woman revived. The baby's hand had grasped the mother's heart, causing suffocation and rigidity. The needle pierced the baby's palm; the baby woke in pain, opened its hand, and was delivered. The whole city called him divine. He authored *Yifang Ji Yi*, *Yuhan Ji*, and *Langge Mifang*, which people eagerly copied. He is worshipped as a local sage.
Note: *Yifang Ji Yi* and *Yuhan Ji* were authored by Ding Feng. Needle delivery of dead fetuses started with Li Dongxuan treating Empress Zhangsun. Later physicians frequently cited this case. (Detailed in my father's *Yisheng*). The county annals' account is indeed unreliable.
[Xu Shi (Biao) Discussion on Cough Categories] 2 volumes, not seen.
Note: Above appears in the Tombstone Inscription of Vice President of the Imperial Medical Academy, Mr. Xu, in *Xianzheng Lu*.
[Xiong Shi (Zongli) Mountain Dwelling Convenient Prescriptions] *Guoshi Jingji Zhi*, 16 volumes, extant.
[Beiji Haishang Fang] *Guoshi Jingji Zhi*, 2 volumes, not seen.
[Shi Shi (Jinglong) Ci Ji Fang] *Yicang Mulu*, 4 volumes, not seen.
[Cihui Fang] 1 volume, extant.
Preface says: The way of generation is endless. Following the great transformation, where does disease come from? Slightly deviating from reason, disease arises secretly. Greater deviation brings greater harm. How can medical rescue be neglected? Shennong tasted herbs; Xuanyuan and Qibo were difficult to question. Strange figures emerged to expand the teaching. Those practicing the teaching have their specialties; it is not the business of Buddhist monks. However, the Buddha's teaching aims at attaining enlightenment as the root and benefiting others as the function. Practicing according to the Dharma is the duty of monks. Speaking of benefiting others, there are internal and external aspects. Internal refers to illuminating the mind; external refers to applying expedient means. Though different, benefiting others is the same. Examining the Buddha's actions of saving people over countless kalpas, responding to circumstances without fixed prescriptions, let alone speaking of sacrificing body and life for others, which even the wise cannot calculate a fraction of, let alone possessing myriad virtues and practices. Reading sutras like the Six Paramitas and witnessing the Buddha's deeds, I felt deep pain and emotion in my heart. Thus, in spare time from meditation and chanting, whenever I encounter opportunities to benefit others, I cannot bear to discard them. The feeling of compassion is universal. However, I cannot achieve great things, only following what is feasible. Hearing stories from lakes and seas among monks and laypeople, trying sea-based prescriptions, or recording lost prescriptions from medical books, I accumulated them into volumes. Not keeping them for private study, how can I keep them in boxes without benefiting others? So I had them printed, naming them *Ci Ji Fang* (Compassionate Relief Prescriptions). Mr. Lengzhai from Linpreface it, and it has been transmitted. Later, I heard more and accumulated more volumes. Whenever I found a good prescription, I wanted to share it, as it was my nature. Now I print it again to spread it. Perhaps one or two prescriptions can match the condition and provide assistance. This book originates from compassion, hence named *Cihui* (Compassion and Kindness). Thirteenth year of Zhengtong, Wuchen year, first day of the first lunar month, thirteen days later. Monk Konggu Jinglong of Zhongwu, prefaces.
[Dong Shi (Su) Tested Divine Life-Preserving Prescriptions] 10 volumes, extant.
Xu Chunfu says: Dong Su was from Siming. In the Zhengtong era, he served as President of the Imperial Medical Academy. He deeply understood drug properties and extensively studied medical books. His treatments and formulations always had miraculous effects. Thus, he compiled *Qixiao Liangfang* (Effective Good Prescriptions), 70 volumes, which circulates today.
[Qixiao Liangfang] 70 volumes, not seen.
[Fang Shi (Xian) Qixiao Liangfang] *Ming Shi Yiwen Zhi*, 69 volumes, extant.
Chen Jian's Preface excerpt: Dong Su, President of the Imperial Medical Academy from Kuaiji, once collected prescriptions from various families into one volume but died before completing the book. Vice President Fang Xian of Wuxing regretted that the collection was incomplete and selections were not always appropriate. Occasionally, with Imperial Physician Yang Wenhan, he reviewed records, re-corrected them. Any prescriptions with inappropriate weight or sequence, or those too verbose without deletion, or important ones missed, were all proofread. Those effective upon trial were included. Analyzed item by item, carefully studied and broadly researched, compiled into a collection. Divided into sixty-four categories, totaling sixty-nine volumes. Titled *Qixiao Liangfang*. Thus carved and printed, to aid night reading and spread widely. His intention was broad, his effort diligent, worthy of praise.