也已。亦可尚也已。吾知是书一出。不惟有以巩亿万于皇国。抑且有以登群黎于寿城。岂曰小补之哉。于不可易
言之中。而有至易者存。吾于是书有取焉。
〔邵氏（以正）秘传经验方〕医藏目录一卷 存
明史方伎传曰。刘渊然徒。有邵以正者。云南人。早得法于渊然。渊然请老荐之。召为道录司左元义。正统
中。迁左正一。领京师道教事。景泰时。赐号悟玄养家凝神冲默阐微振法通妙真人。英宗复辟。以正具疏辞。诏
以左正一闲住。未几。真人张元吉荐其戒行。诏复真人。仍掌道教。天顺六年八月卒。
〔丘氏（浚）群书抄方〕国史经籍志一卷 未见
钱谦益曰。丘浚。字仲深。琼山人。少孤。七八岁能诗。敏捷惊人。景泰五年进士。改庶吉士。历官掌詹尚
书。弘治四年。年七十余。兼文渊阁大学士。直内阁。八年卒于官。赠太傅。谥文庄。
〔何氏（孟春）续群书抄方〕国史经籍志一卷 未见
自序曰。春于群书中所得之方。钞而传之。以续琼山丘先生之所钞者也。蜀唐慎微考诸方书。及经史子传。
佛道藏书。药方医论。而附于本草之末。为类证。摭拾多矣。琼山所钞。则慎微前之所遗。而后来人事之既验者。
春之续钞。
又琼山所遗。后人欲志慎微之为。其不有取于斯乎。琼山钞方自序。感暇日记避难。止小儿哭法。而成其帙。春
于续钞。盖亦有焉。今岁两淮三吴浙东西民饥。道 相藉。陶学士大道丸（可以御阻饥）方可施也。往岁江西湖
南民苦疫甚。苏学士圣散子。可以收效。而人弗知也。春兹实致思焉。又其附书四方。事颇涉异。然冥应灵契。
气通理感。殆有未可诬者。览者定不迂之。若类证后名家诸方。则医学多所刊行。专门有成书在。春何与哉。弘
治甲子岁十月二日。燕泉居士。（余冬序录）
钱谦益曰。何孟春。字子元。郴州人。弘治癸丑进士。长沙异其才。拟入史馆。以父忧罢。授兵部职方主事。
历郎。出补河南参政。入为太仆卿。以佥都御史。巡抚云南。召为吏部右侍郎。世庙即位。诏议尊亲礼。大臣相
继去位。子元率部院台谏力争。泣谏于左顺门。上疏。上抚谕再四。跪泣不起。左迁南京工部右侍郎。无何。尽
斥诸沸议者。削籍。锢不复用。屏居着述。有余冬叙录行世。穆庙初。追赠礼部尚书。赐谥文简。
〔李氏（汤卿）心印绀珠经）医藏目录二卷 存
朱 序略曰。予家祖儒医。乃东平青字王太医口传心授之徒也。有李君汤卿者。同其时焉。盖刘守真先生金
朝人也。初传得刘君荣甫。再传得刘君吉甫。三传得阳坡潘君。东平王公。实吉甫之门人也。子父既袭祖术。又
受业于李君汤卿之门。而得传心之书九篇。其论本诸天地之造化。其法源乎运气之阴阳。推之可以应万病之□。□
□可以为寸心之诀。 幼而学儒。长而学□。□之未明。由儒而后始明。术之未精。由儒而后始□。道之未明。
由儒而后始行。因披玩
是书力久。而一旦豁然贯通焉。顿知法无定体。应变而施。药不执方。合宜而用。蕴诸中。形诸外。虽未能如响
之应声。鼓之应桴。万举万全。百发百中。亦尝活人于枕席之上多矣。予恐其服膺久而忘也。辄自暇日。录之于
书。以俟知者。故曰。父母有疾病卧于床。委之庸医。比之不慈不孝。事亲者。不可以不知医。先觉之言。岂欺
我哉。
四库全书提要曰。心印绀珠经二卷。明李汤卿撰。汤卿不知何许人。是书为嘉靖丁未嘉兴府知府赵瀛所校刊。
上卷。曰原道统。曰推运气。曰明形气。曰评脉法。下卷。曰察病机。曰理伤寒。曰演治法。曰辨药性。曰十八
剂。融会诸家之说。议论颇为纯正。惟以十八剂为主。而欲以轻清暑火解甘淡缓寒调夺湿补平荣涩和温数字该之。
未免失之拘泥。
〔李氏（荥）二难宝鉴〕未见
谢毓秀曰。樵阳子李君岚溪荥者。余家之外祖也。深明乎医理。活人以万计。尝述绀珠经一书，又自着二难
宝鉴一编。（回生达宝序）
〔唐氏（椿）原病集〕医藏目录四卷（五世孙时升。六世孙敏学等序。作六卷。）存
自引略曰。我始祖永卿教授。自宋元以来。世居邑治西南之齐礼坊下。悉以学术精明。重于当时。迄今八世
无替者。何也。博济为心。而不以利易操也。汝等当体此。兢兢无怠。庶不负祖宗遗德。且医学之家。书帙浩瀚。
辞理深奥。吾恐尔辈受业。不能遍知大理。故搜集各家精要。质以父祖垂训。间附己意。斟酌病源。编类成帙。
名曰原病集。分为四类。取四德为目。盖元者。始也。大也。以类医道源流切
要之理。亨者。通也。利者。宜也。以类据证拟病钤治之法。贞者。正而固也。以类应病之方。此所谓得其大通。
而利于正之意也。以类分门。以门钤法。以方钤方。方亦分列汤散饮丸丹膏杂法等七类。类各自始至终。次第编
钤。授尔程序。便尔检阅。且如一病有兼几证。一方通治几疾。千变万化。岂能尽合于方法耶。要在临机应变。
随时取中。庶不有愧于斯道矣。丹溪朱先生有云。有论无方。无以模仿。有方无论。无以识证。诚斯言也。尔于
初学之时。先读儒书。方将脉经本草素问难经伤寒等书。循序相参熟读。兼之考究兹集。知阴阳逆顺。气运变化。
脏腑标本。脉候虚实。方看古人用药方法。务须潜心灯案。勤于记诵。研精覃思。造其微妙。则洞然可晓。了无
凝滞于胸次。一朝临证诊候。原病施治。不啻良将之决胜耳。何易易哉。又当持心忠浓。爱物恕己。则无得罪于
前人。况亦不失为良医也。此书之集。予固知不能尽善。而于尔辈之习学。则亦不无万一之助也。前更能穷究圣
贤全书。就其学识高明者。而求正焉。是亦予之所望云。时大明成化岁在甲午。上元吉旦。恕斋书示诸子。
嘉定县志曰。唐椿。字尚龄。参考诸家方论。至老不倦。起卧饮食。未尝去书。所着原病集。论七情六淫之
伤。饥饱劳逸之过。为钤法钤方。医之指要。无所不具。今方术家多宗之。
〔楼氏（英）医学纲目〕明志四十卷 存
自序曰。医之为道。其道博。其义深。其书浩瀚。其要不过阴阳五行而已。盖天以阴阳五行。化生万物。其
禀于人身者。阴阳之气。以为血气表里上下之体。五行之气。以为五脏六腑之质。由是人身具足。而有生焉。然
阴阳错综。五
行迭运。不能无浓薄多少之殊。故禀阴阳五行之气。浓者血气脏腑壮而无病。薄者血气脏腑怯而有病。阳多者火
多。性急而形瘦。阴多者湿多。性缓而形肥。阳少者。气虚表虚上虚。而易于外感。阴少者。血虚里虚下虚。而
易于内伤。况乎人以易感易伤之躯。徇情纵欲。不适寒温，由是正损而邪客。阴阳脏腑。愈虚愈实。或寒或热。
而百病出焉。故诊病者。必先分别血气表里上下脏腑之分野。以知受病之所在。次察所病虚实寒热之邪以治之。
务在阴阳不偏倾。脏腑不胜负。补泻随宜。适其病所。使之痊安而已。然其道。自轩岐而下。仲景详外感于表里
阴阳。丹溪独内伤于血气虚实。东垣扶护中气。河间推陈致新。钱氏分明五脏。戴人熟施三法。凡历代方书甚众。
皆各有所长耳。故后世用历代之方治病。或效或不效者。由病名同。治法异。或中其长。或不中其长故也。姑举
一病言之。设恶热病。热病之名同也。其治之之异。四君。治血实之热也。四物。治血虚之热也。白虎。治气质
之热也。补中。治气虚之热也。麻黄。治表热也。承气。治里热也。四逆。治假热也。柴胡。治真热也。泻青。
导赤。泻白。滋肾。泻黄。治五脏热而各异也。各能洞烛脉证。而中其肯綮则皆效。其或实用虚法。虚用实法。
表用里法。里用表法。真用假法。假用真法。则死生反掌之间。尚何责其效乎。有不悟是理。泛用古今之方。妄
试疑似之病。每致夭横者。不少矣。若是者。虚窃济生之名。实所以害人之生。乱医之生。孔子以乡愿乱德。为
德之贼。斯则医之贼也。暗损阴骘。神明不佑。可不谨哉。英爰自髻年。潜心斯道。上自内经。下至历代。圣贤
书传。及诸家名方。昼读夜思。废食忘寝者。三十余载。始悟千变万化之病态。皆不出
乎阴阳五行。盖血气也。表里也。上下也。虚实也。寒热也。皆一阴阳也。五脏也。六腑也。十二经也。五运六
气也。皆一五行也。鳞集于鱼。辐辏于毂。医之能事毕矣。是不揣芜陋。掇拾经传方书。一以阴阳脏腑。分病析
法。而类聚之。分病为门。门各定阴阳脏腑之部。于其卷首也。大纲着矣。析法为标，标各撮阴阳脏腑之要于其
条上。而众目彰矣。病有同其门者。立枝门以附之。法有同其标者。立细标以次之。凡经有衍文错简脱简者。一
以理考而释正之。传失经旨。众论矛盾者。各以经推而辨明之。庶几诸家之同异得失。得以曲畅旁通。精粗相因。
巨细毕举。同病异法。如指诸掌。名之曰。医学纲目。藏之巾笥。以便考求。使夫临病之际。自然法度有归。不
致误投汤剂。而害生乱医。获罪神明者矣。虽于轩岐心法之妙。不敢同年而语。然亦天地生物之心一助云耳。萧
山仙居岩楼英全善撰。
绍兴府志曰。楼英。萧山人。字全善。精于医。居元度岩。有仙岩文集二卷。又着气运类注四卷。医学纲目
四十卷。
〔卢氏（志）增定医学纲目〕未见
按上见于古今医统。
〔吕氏（尚清）经验良方〕一卷 存
自序略曰。予虽不精于医。窃慕宣公之义。每于读书之暇。检阅孙允贤李东垣杨宣魏君用诸公秘术之书。有
益于人身者。以类编集。名曰经验良方。
〔黄氏（济之）本草权度〕医藏目录三卷 存
徐春甫曰。黄孝子名济。字世仁。余姚人。景泰以孝行闻。业医术。尽其妙。诏旌其门。
按谢丕有黄孝子传。王守仁有终慕记。并附于是书卷末。孝子。盖成化中人也。徐氏。曰景泰中。以孝行闻。
失考。
〔黄氏（武）医学钢目〕未见
按上见于山阴县志。
罢了。这也算是可以的了。我知道这本书一出版，不仅能使皇国的亿万百姓稳固安康，而且能让众多百姓登上长寿之城。这难道只是小小的补益吗？在不可改变的道理之中，却蕴含着极其简易的原则，我对这本书有所取法。
〔邵氏（以正）秘传经验方〕医藏目录一卷 存留
《明史·方伎传》记载：刘渊然的徒弟中，有一位叫邵以正的，是云南人。早年从刘渊然处得授道法。刘渊然年老请求退休时推荐了他，朝廷征召他担任道录司左元义。正统年间，升迁为左正一，统领京师的道教事务。景泰年间，赐号“悟玄养家凝神冲默阐微振法通妙真人”。英宗复辟后，邵以正上疏辞谢官职，皇帝下诏让他以左正一的闲职居家居住。不久，真人张元吉推荐他的戒律修行，皇帝下诏恢复其真人称号，仍掌管道教事务。天顺六年八月去世。
〔丘氏（浚）群书抄方〕国史经籍志一卷 未见
钱谦益说：丘浚，字仲深，琼山人。幼年丧父，七八岁就能作诗，才思敏捷惊人。景泰五年考中进士，改任庶吉士。历任官职至掌詹事府事、尚书。弘治四年，年七十多岁，兼任文渊阁大学士，值勤内阁。八年死于任上，追赠太傅，谥号文庄。
〔何氏（孟春）续群书抄方〕国史经籍志一卷 未见
自序说：我从各类书籍中收集到的药方，抄录并流传下来，以延续琼山丘先生所抄录的内容。蜀地唐慎微考证各方书以及经史子传、佛道藏书中的药方医论，附于本草之后，分为类证，搜集拾遗非常多。琼山先生所抄录的，则是唐慎微之前遗漏的，以及后来人们验证有效的方剂。我何孟春的续抄，又补充了琼山先生遗漏的。后人想要记录唐慎微的功绩，难道不从这里有所取法吗？琼山先生抄方自序中提到感怀闲暇日记避难，还有止小儿哭的方法，从而成书。我在续抄中也收录了类似内容。今年两淮、三吴、浙东浙西等地百姓饥荒，道路上饿死的人互相枕藉，陶学士的大道丸（可以用来抵御饥饿）的方子就可以施用了。往年江西、湖南百姓深受瘟疫之苦，苏学士的圣散子方子可以收到疗效，但人们却不知道。我对此确实深思熟虑。另外书中附带的四方之事，虽然涉及奇异，但冥冥中的感应和灵妙的契合，气息相通，道理相感，大概不是可以诬蔑的。阅读的人一定不要认为迂腐。至于类证之后的名家诸方，医学方面已有许多刊行，专门家也有成书，我何孟春参与其中做什么呢？弘治甲子年十月二日，燕泉居士。（余冬序录）
钱谦益说：何孟春，字子元，郴州人。弘治癸丑年考中进士。长沙人赏识他的才华，打算让他进入史馆，因父亲去世守孝而罢免。后被授予兵部职方主事。历任郎官，外放补任河南参政。入朝任太仆卿。以佥都御史身份巡抚云南。被召回任吏部右侍郎。世庙即位，下诏商议尊崇亲礼，大臣相继离职。子元率领部院台谏极力争辩，在左顺门哭泣进谏，上疏。皇上多次抚慰谕令，他跪着哭泣不起。后被降职为南京工部右侍郎。不久，将所有沸议者全部斥逐，削去籍贯，禁锢不再任用。隐居著述，有《余冬叙录》传世。穆庙初年，追赠礼部尚书，赐谥文简。
〔李氏（汤卿）心印绀珠经〕医藏目录二卷 存留
朱某序略说：我家祖上是儒医，是东平青字王太医口传心授的徒弟。有位李君叫汤卿，与他同时代。大概是刘守真先生，金朝人。起初传给刘君荣甫，再传给刘君吉甫，三传给阳坡潘君。东平王公，实际上是吉甫的门人。我的父亲既继承祖传医术，又拜师李君汤卿门下，从而得到传授心法的九篇著作。其论述基于天地造化，其方法源于运气阴阳。推演它可以应对万病之……（原文缺字），……可以作为寸心的秘诀。我幼时学儒，长大后学医。……（原文缺字）不明朗，由儒学而后才明朗；医术不精，由儒学而后才……（原文缺字）。道不明朗，由儒学而后才施行。因此研读此书很久，一旦豁然贯通，顿时知道法无定体，应变而施；药不执方，合宜而用。蕴藏在心中，表现于外在，虽然不能像回声应声、鼓槌应鼓那样，万举万全，百发百中，但也曾在枕席之上救活许多人。我担心他铭记久了会忘记，便利用闲暇时间，将其抄录在书上，以等待知音。所以说：父母有病卧床，委托给庸医，比之不慈不孝还要严重。侍奉双亲的人，不可以不懂医。先觉者的话，怎么会欺骗我呢？
四库全书提要说：《心印绀珠经》二卷，明代李汤卿撰写。汤卿不知是哪里人。这本书由嘉靖丁未年嘉兴府知府赵瀛校订刊刻。上卷包括：原道统、推运气、明形气、评脉法。下卷包括：察病机、理伤寒、演治法、辨药性、十八剂。融会各家之说，议论颇为纯正。唯独以十八剂为主，试图用轻清暑火解甘淡缓寒调夺湿补平荣涩和温等数字来概括，未免失之拘泥。
〔李氏（荥）二难宝鉴〕未见
谢毓秀说：樵阳子李君岚溪荥，是我家的外祖父。他深明医理，救活人以万计。曾阐述《绀珠经》一书，又自己编写了《二难宝鉴》一篇。（回生达宝序）
〔唐氏（椿）原病集〕医藏目录四卷（五世孙时升，六世孙敏学等作序，作六卷。）存留
自引略说：我的始祖永卿教授，自宋元以来，世代居住在县城西南的齐礼坊下。凭借学术精明，在当时备受推崇。至今八世没有衰替，为什么呢？以博济为心，而不以利禄改变操守。你们应当体会这一点，兢兢业业不敢懈怠，希望不辜负祖宗遗留的德行。况且医学方面的书籍浩瀚，辞理深奥，我恐怕你们求学时，不能遍知大理，所以搜集各家的精要，结合父祖的训诫，偶尔附上自己的意思，斟酌病源，编分类别成册，命名为《原病集》，分为四类，取“元亨利贞”四德为目。盖“元”是开始，是大，用来类比医道的源流切要的理；“亨”是通达，“利”是适宜，用来类比据证拟病钳制治法的方法；“贞”是正而固，用来类比应对疾病的方剂。这就是所谓得到大通，而利于正的意思。按门类分门，按门钳制法，按方钳制方。方也分列汤、散、饮、丸、丹、膏、杂法等七类。每类各自从头到尾，次第编排钳制，授予你们程序，方便你们检阅。况且一种病兼有几证，一方通治几疾，千变万化，怎么能完全符合方法呢？关键在于临机应变，随时取中，这样才不至于愧对这门学问。丹溪朱先生说：“有论无方，无以模仿；有方无论，无以识证。”确实是这样的话。你们在初学时，先读儒书，然后将《脉经》、《本草》、《素问》、《难经》、《伤寒》等书，循序参详熟读，兼之考究这部集子，知晓阴阳逆顺，气运变化，脏腑标本，脉候虚实，再看古人用药方法，务必潜心灯案，勤于记诵，研精覃思，造其微妙，则洞然可晓，胸中没有凝滞。一朝临证诊候，根据病源施治，就像良将决胜一样容易。还当持心忠厚，爱物恕己，则不会得罪前人，况且也不失为良医。这本书的编纂，我固然知道不能尽善，但对于你们的学习，也不无万一的帮助。如果更能穷究圣贤全书，向学识高明的人求教指正，这也是我所期望的。时大明成化岁在甲午，上元吉旦，恕斋写示诸子。
嘉定县志说：唐椿，字尚龄，参考各家方论，到老不倦，起卧饮食，未曾离开书本。所著的《原病集》，论述七情六淫的伤害，饥饱劳逸的过错，作为钳制方法和钳制方剂，是医家的指要，无所不备。如今方术家多宗奉它。
〔楼氏（英）医学纲目〕明志四十卷 存留
自序说：医道，其道广博，其义深远，其书浩瀚，其要点不过阴阳五行而已。大概天以阴阳五行化生万物，禀受于人身的，是阴阳之气，构成血气表里上下之体；五行之气，构成五脏六腑之质。由此人身具足，而有生命。然而阴阳错综，五行迭运，不能有浓薄多少的差异。所以禀受阴阳五行之气，浓者血气脏腑壮实而无病，薄者血气脏腑怯弱而有病。阳多者火多，性情急躁而形体消瘦；阴多者湿多，性情迟缓而形体肥胖。阳少者，气虚表虚上虚，而易于外感；阴少者，血虚里虚下虚，而易于内伤。何况人以易感易伤的躯体，放纵情欲，不适寒温，由此正气受损而邪气客居，阴阳脏腑，愈虚愈实，或寒或热，而百病产生。所以诊病的人，必须先分别血气表里上下脏腑的分野，以知道受病的所在。其次考察所患虚实寒热之邪来治疗它。务必使阴阳不偏倾，脏腑不胜负，补泻随宜，适其病所，使之痊愈安康而已。然而这道，自从轩辕、岐伯以下，仲景详细论述外感于表里阴阳，丹溪独重内伤于血气虚实，东垣扶护中气，河间推陈致新，钱氏分明五脏，戴人熟练施用汗吐下三法。历代方书甚多，皆各有所长。所以后世用历代的方治病，有的有效有的无效，是因为病名相同，治法不同，或者中其长处，或者不中其长处。姑且举一种病来说，假设恶热病，热病之名相同。其治疗的差异：四君子汤，治血实之热；四物汤，治血虚之热；白虎汤，治气质之热；补中益气汤，治气虚之热；麻黄汤，治表热；承气汤，治里热；四逆汤，治假热；柴胡剂，治真热；泻青丸、导赤散、泻白散、滋肾丸、泻黄散，治五脏热而各异。如果能洞察脉证，击中要害，则都有效。如果实用虚法，虚用实法，表用里法，里用表法，真用假法，假用真法，则生死反掌之间，还怎么要求它有效呢？有不领悟这个道理，泛用古今之方，妄试疑似之病，每每导致夭折横死的，不少了。像这样的人，窃取济生的名声，实际上是在害人的性命，扰乱医道。孔子认为乡愿乱德，是德的贼寇，这就是医的贼寇。暗中损害阴骘，神明不保佑，能不谨慎吗？楼英我从童年起，就潜心于此道，上自《内经》，下至历代圣贤书传及诸家名方，昼读夜思，废食忘寝三十多年，才领悟千变万化的病态，都不出乎阴阳五行。盖血气也，表里也，上下也，虚实也，寒热也，都是一阴阳；五脏也，六腑也，十二经也，五运六气也，都是一五行。如鳞集于鱼，辐辏于毂，医的能事毕矣。于是我不揣芜陋，拾取经传方书，一概以阴阳脏腑分病析法，而类聚之。分病为门，门各定阴阳脏腑之部，在卷首，大纲显着了。析法为标，标各撮阴阳脏腑之要在条上，而众目彰明了。病有同门的，立枝门以附之；法有同标的，立细标以次之。凡是经文有衍文错简脱简的，一概以理考释纠正；传失经旨，众论矛盾的，各以经推辨明。庶几诸家的同异得失，得以曲畅旁通，精粗相因，巨细毕举，同病异法，如指诸掌。命名为《医学纲目》，藏在巾笥中，以便考求，使夫临病之际，自然法度有归，不致误投汤剂，而害生乱医，获罪神明。虽然对于轩岐心法的妙处，不敢同年而语，但也算是天地生物之心的一点帮助。萧山仙居岩楼英全善撰。
绍兴府志说：楼英，萧山人，字全善，精通医术，居住在元度岩，有《仙岩文集》二卷。又著有《气运类注》四卷，《医学纲目》四十卷。
〔卢氏（志）增定医学纲目〕未见
按：上述见于《古今医统》。
〔吕氏（尚清）经验良方〕一卷 存留
自序略说：我虽然不精通医道，私下仰慕宣公的道义。常在读书之余，检阅孙允贤、李东垣、杨宣、魏君用诸公秘术之书，有益于人身的，按类别编辑，命名为《经验良方》。
〔黄氏（济之）本草权度〕医藏目录三卷 存留
徐春甫说：黄孝子名叫济，字世仁，余姚人。景泰年间以孝行闻名。从事医术，尽其妙用。皇帝下诏表彰其家门。
按：谢丕有《黄孝子传》，王守仁有《终慕记》，都附在这本书卷末。孝子，大概是成化年间的人。徐氏说景泰年间以孝行闻名，无法考证。
〔黄氏（武）医学钢目〕未见
按：上述见于《山阴县志》。
It is finished. This may be considered acceptable. I know that once this book is published, it will not only stabilize and benefit the hundreds of millions in our imperial state, but also enable the common people to attain longevity. How can this be regarded as merely a small supplement? Within the unchangeable principles, there exists the most simple and easy approach. I find value in this book.
[Shao Shi (Yizheng) Secretly Transmitted Experience Formulas] *Yicang Mulu* (Catalogue of Medical Treasures), Volume 1. Extant.
*Ming Shi: Biography of Artisans and Specialists* records: Among the disciples of Liu Yuanran, there was one named Shao Yizheng, from Yunnan. He received the Daoist methods from Liu Yuanran at an early age. When Liu Yuanran requested retirement due to old age, he recommended Shao. The court summoned him to serve as Left Yuanyi of the Daolu Si (Bureau of Daoist Affairs). During the Zhengtong reign, he was promoted to Left Zhengyi, taking charge of Daoist affairs in the capital. During the Jingtai reign, he was bestowed the title "Zhenren (Perfected One) Wuxuan Yangjia Ningshen Chongmo Chanwei Zhenfa Tongmiao." After Emperor Yingzong's restoration, Shao Yizheng submitted a memorial declining his post. An edict allowed him to remain as Left Zhengyi while residing idly at home. Shortly after, Zhenren Zhang Yuanji recommended his strict observance of precepts, and an edict restored his title of Zhenren, allowing him to continue managing Daoist affairs. He died in the eighth month of the sixth year of Tianshun.
[Qiu Shi (Jun) Excerpts from Various Books on Formulas] *Guoshi Jingji Zhi* (National History Bibliography), Volume 1. Not seen.
Qian Qianyi stated: Qiu Jun, courtesy name Zhongshen, was from Qiongshan. Orphaned young, he could compose poetry by age seven or eight, with agility that amazed people. He passed the jinshi examination in the fifth year of Jingtai, was appointed as a Shujishi (Hanlin Academician), and held various offices, eventually serving as Director of the Directorate of Education and Grand Secretary. In the fourth year of Hongzhi, at over seventy years old, he concurrently served as a Grand Secretary in the Wenyuan Pavilion, attending to inner cabinet duties. He died in office in the eighth year, was posthumously awarded the title Grand Preceptor, and given the posthumous name Wenzhuang.
[He Shi (Mengchun) Continuation of Excerpts from Various Books on Formulas] *Guoshi Jingji Zhi*, Volume 1. Not seen.
Preface states: I have copied and transmitted formulas obtained from various books, to continue what Mr. Qiu Qiongshan had collected. Tang Shenwei of Shu examined various medical texts, historical classics, Buddhist and Daoist collections, extracting medical formulas and theories, appending them to the end of materia medica as categorized proofs, collecting extensively. What Mr. Qiongshan copied were those omitted before Tang Shenwei, as well as later verified treatments. My continuation adds to what Mr. Qiongshan left out. If later generations wish to record Tang Shenwei's contributions, should they not draw inspiration from this? In Mr. Qiongshan's preface to copying formulas, he mentions recording events during exile and methods to stop infant crying, forming the volume. My continuation includes similar items. This year, famine struck Lianghuai, Sanwu, and Zhejiang; bodies lay piled along roads. The formula for Tao Xueshi's Dadao Wan (which can resist starvation) could be applied. In previous years, Jiangxi and Hunan suffered severely from epidemics; Su Xueshi's Shengsanzi formula could have been effective, yet people did not know it. I have deeply contemplated this. Furthermore, some anecdotes included are unusual, but spiritual resonance and qi connection suggest truths beyond mere deception. Readers should not dismiss them as pedantic. Regarding famous formulas following the categorized proofs, many medical works have been published, and specialists have their own treatises; what role do I play? October 2, Jiazi Year of Hongzhi, Yanquan Jushi (*Yudong Xulu*).
Qian Qianyi stated: He Mengchun, courtesy name Ziyuan, was from Chenzhou. He passed the jinshi exam in the Guiyou year of Hongzhi. Appreciated for his talent in Changsha, he was intended for the Hanlin Academy but withdrew due to mourning for his father. He was appointed Vice Director of the Bureau of War, served as Langguan, and was sent out as Provincial Administration Commissioner of Henan. Later recalled as Minister of the Court of Imperial Sacrifices, he served as Censor-in-Chief patrolling Yunnan. Summoned to serve as Right Vice Minister of Personnel. Upon the accession of Emperor Shizong, an edict ordered deliberations on ritual honors for parents. Ministers resigned successively. Ziyuan led the ministries and censors in strong protest, weeping at the Left Shun Gate, submitting memorials. The Emperor repeatedly comforted him, but he knelt and wept, refusing to rise. He was demoted to Right Vice Minister of Works in Nanjing. Soon after, all dissenters were dismissed, his name removed from registers, and he was imprisoned from further use. He lived in seclusion writing, leaving behind *Yudong Xulu*. Early in Emperor Muzong's reign, he was posthumously awarded Minister of Rites and given the posthumous name Wenjian.
[Li Shi (Tangqing) Xin Yin Gan Zhu Jing (Heart Seal Sapphire Pearl Classic)] *Yicang Mulu*, Volume 2. Extant.
Preface by Zhu briefly states: My ancestors were Confucian physicians, disciples of the Taiyi of Prince Qing of Dongping, receiving oral transmission and heart-to-heart teaching. A gentleman named Li Tangqing was contemporary with them. This refers to Mr. Liu Shouzhen, a Jin dynasty figure. He initially transmitted to Liu Rongfu, then to Liu Jifu, and thirdly to Pan of Yangpo. Duke Wang of Dongping was actually a disciple of Jifu. My father inherited ancestral techniques and also studied under Li Tangqing, receiving nine chapters of heart-transmission texts. Their discussions are based on the creation of heaven and earth; their methods originate from the yin-yang of luck and qi. Deductive reasoning can address myriad diseases... [text missing] ...serving as secrets for the mind. I studied Confucianism in youth and medicine in adulthood. Understanding remained unclear until Confucian studies clarified it; skill remained imprecise until Confucian studies refined it. The Way remained obscure until Confucian studies enabled its practice. After studying this book for a long time, I suddenly achieved comprehensive understanding. I realized that methods have no fixed form, adapting to changes; medicines have no rigid prescriptions, used according to appropriateness. Stored within, manifested without, though I cannot match the immediacy of echo responding to sound or drumstick striking drum—achieving perfection in every attempt—I have saved many lives on their bedsides. Fearing deep commitment might fade, I recorded it in leisure time for future knowers. Thus it is said: If parents lie ill in bed and entrust them to mediocre doctors, it is worse than unfilial conduct. Those serving parents must know medicine. Words of the awakened, how could they deceive me?
*Siku Quanshu* (Complete Library of the Four Treasuries) Abstract states: *Xin Yin Gan Zhu Jing*, 2 volumes, written by Li Tangqing of Ming. Tangqing's origin is unknown. The book was collated and printed by Zhao Ying, Prefect of Jiaxing, in Dingwei year of Jiajing. Upper volume covers: Originating the Dao Lineage, Deducing Luck/Qi, Clarifying Form/Qi, Evaluating Pulse Methods. Lower volume covers: Observing Disease Mechanisms, Managing Cold Damage, Evolving Treatment Methods, Distinguishing Drug Properties, Eighteen Agents. It integrates various schools' theories, with arguments being quite pure. However, focusing primarily on the Eighteen Agents and attempting to summarize them with characters like light/clear, summer-heat/fire, resolving/sweet/bland, slowing/cold, draining/dampness, tonifying/flat, nourishing/astringent, harmonizing/warm, etc., is somewhat rigid.
[Li Shi (Xing) Er Nan Bao Jian (Two Difficulties Precious Mirror)] Not seen.
Xie Yuxiu stated: The Woodcutter-Zi, Mr. Li Xing of Lanxi, was my maternal grandfather. He deeply understood medical principles, saving tens of thousands of lives. He expounded on *Gan Zhu Jing* and authored *Er Nan Bao Jian* (*Huisheng Dabao Preface*).
[Tang Shi (Chun) Yuan Bing Ji (Collection on Original Causes of Diseases)] *Yicang Mulu*, Volume 4 (Prefaces by 5th-generation grandson Shisheng, 6th-generation grandson Minxue, etc., make it 6 volumes). Extant.
Self-introduction briefly states: My ancestor, Professor Yongqing, resided since Song/Yuan in Qili Fang, southwest of the county seat. Renowned for precise scholarship, respected in his time. For eight generations, this has not declined. Why? Because the heart is broad benevolence, not changing principles for profit. You must embody this, diligent and undaunted, so as not to fail ancestral virtue. Medical literature is vast and profound; fearing you cannot grasp all major principles, I collected essentials from various families, combined with parental teachings, occasionally adding my views,斟酌 (deliberating) disease sources, compiling into a volume named *Yuan Bing Ji*. Divided into four categories, using the four virtues (Yuan, Heng, Li, Zhen) as headings. "Yuan" means beginning/great, classifying essential principles of medical origins. "Heng" means smooth/flowing, "Li" means beneficial/appropriate, classifying methods of diagnosing and treating based on symptoms. "Zhen" means correct/firm, classifying formulas for responding to diseases. This is achieving great flow and benefiting correctness. Categories define gates, gates define methods, formulas define formulas. Formulas are subdivided into decoctions, powders, drinks, pills, elixirs, ointments, miscellaneous methods. Each category proceeds sequentially, providing procedures for your inspection. Since one disease may have multiple syndromes and one formula treats multiple ailments, varying infinitely, how can they all fit rigid methods? Key lies in adapting to circumstances, seeking balance. Then one does not shame this path. Mr. Danxi Zhu said: "Theory without formulas allows no imitation; formulas without theory allow no syndrome recognition." Indeed. When beginners, first read Confucian classics, then study *Mai Jing*, *Bencao*, *Suwen*, *Nanjing*, *Shanghan* in order, cross-referencing and memorizing. Investigate this collection, understand yin-yang reversal, luck/qi changes, zang-fu root/branch, pulse deficiency/excess. Only then observe ancient medication methods. Focus intently by lamp, memorize diligently, think deeply, reach subtlety. Then clarity prevails, no obstruction in chest. Once clinical diagnosis occurs, treating based on original cause is as easy as a good general winning battle. Maintain loyal and thick-heartedness, love things, forgive self, thus offending no predecessors, becoming a good physician. Though this compilation isn't perfect, it aids your learning. If you can exhaust sage classics and seek correction from the learned, that is my hope. Jia Wu Year of Chenghua, First Lantern Festival, Shuzhai instructs sons.
*Jiading County Gazetteer* states: Tang Chun, courtesy name Shangling, referenced various family formulas tirelessly until old age, never separating from books during rest, waking, eating, drinking. His *Yuan Bing Ji* discusses injuries from seven emotions and six excesses, faults of hunger/fullness and labor/rest, serving as guiding methods and formulas for physicians. Comprehensive. Currently, practitioners mostly revere it.
[Lou Shi (Ying) Yixue Gangmu (Outline of Medical Science)] *Mingzhi*, 40 volumes. Extant.
Preface states: The way of medicine is broad, its meaning deep, its books vast, but its essence lies only in yin-yang and five phases. Heaven generates all things through yin-yang and five phases. In humans, yin-yang qi forms the body of blood/qi, exterior/interior, upper/lower; five phases qi forms the substance of five zang and six fu organs. Thus the human body is complete and alive. However, yin-yang interweave, five phases rotate, leading to differences in density and quantity. Those with dense yin-yang qi have robust blood/qi and organs, free from disease; those with thin qi have weak blood/qi and organs, prone to illness. More yang means more fire, irritable temperament, thin body; more yin means more dampness, slow temperament, fat body. Less yang means qi/exterior/upper deficiency, prone to external contraction; less yin means blood/interior/lower deficiency, prone to internal injury. Moreover, with such susceptible bodies, indulging desires and ignoring temperature adaptation leads to righteous qi damage and evil invasion, making yin-yang and zang-fu increasingly deficient or excessive, cold or hot, generating hundred diseases. Thus, diagnosing requires first distinguishing fields of blood/qi, exterior/interior, upper/lower, zang/fu to locate disease. Then examine deficiency/excess, cold/heat evils to treat. Ensure yin-yang balance, zang-fu harmony, tonification/draining as appropriate, targeting the disease for recovery. Since Xuanyuan and Qibo, Jingue detailed external contraction via exterior/interior/yin-yang; Danxi focused on internal injury via blood/qi/deficiency/excess; Dongyuan protected middle qi; Hejian eliminated stale matter to generate new; Qian distinguished five zang; Dairen mastered three methods (sweating, vomiting, purging). Many past medical books exist, each having strengths. Hence, using past formulas yields variable results because same disease names have different treatments, sometimes hitting strengths, sometimes missing. Take fever as example: Fever name is same, but treatments differ. Sijunzi treats heat of blood excess; Siwu treats heat of blood deficiency; Baihu treats constitution heat; Buzhong treats qi deficiency heat; Mahuang treats exterior heat; Chengqi treats interior heat; Sini treats false heat; Chaihu treats true heat; Xieqing, Daochi, Xiebai, Zishen, Xiehuan treat five zang heat differently. If pulse/syndrome are accurately judged, all are effective. Using deficiency method for excess, or exterior method for interior, true for false, leads to life or death instantly. Who can demand efficacy? Those unaware of this, randomly using ancient/modern formulas on doubtful diseases, often cause premature death. Such people steal the name of saving lives but harm life and disrupt medicine. Confucius called hypocrites thieves of virtue; these are thieves of medicine. They secretly damage merit, losing divine protection. Must be cautious! I, Ying, devoted myself to this path since childhood, studying *Neijing* to past sages' texts and famous formulas, reading day and night, forgetting food and sleep for thirty years. Finally realizing myriad diseases stem from yin-yang and five phases. Blood/qi, exterior/interior, upper/lower, deficiency/excess, cold/heat are all one yin-yang; five zang, six fu, twelve meridians, five lucks and six qi are all one five phases. Like scales on fish, spokes on hub, medical capability is complete. Unassuming, I gathered classics and formulas, analyzing diseases and methods by yin-yang and zang-fu, categorizing them. Diseases divided into gates, each gate defining yin-yang/zang-fu sections at volume start, outlining main points. Methods divided into sub-points, summarizing yin-yang/zang-fu essentials in条目 (entries), clarifying details. Diseases sharing gates get branch gates; methods sharing sub-points get fine sub-points. Textual errors, missing slips corrected by reason; conflicting theories clarified by classics. Thus similarities/differences of various schools are smoothly integrated, fine/coarse connected, large/small covered, same disease different methods clear as palm. Named *Yixue Gangmu*, stored for reference, ensuring proper rules during clinical practice, avoiding wrong prescriptions harming life and disrupting medicine. Though不敢 compare with Xuanyuan/Qiao's subtle heart methods, it assists the creative heart of heaven and earth. Lou Ying Quanshan of Yanlou, Xianshu, Xiaoshan wrote.
*Shaoxing Prefecture Gazetteer* states: Lou Ying, from Xiaoshan, courtesy name Quanshan, skilled in medicine, lived at Yuandu Rock. Authored *Xianyan Wenji* 2 volumes, *Qiyun Leizhu* 4 volumes, *Yixue Gangmu* 40 volumes.
[Lu Shi (Zhi) Zengding Yixue Gangmu (Revised Outline of Medical Science)] Not seen.
Note: Appears in *Gujin Yitong*.
[Lv Shi (Shangqing) Jingyan Liangfang (Experience Good Formulas)] Volume 1. Extant.
Preface briefly states: Though not proficient in medicine, I admire the righteousness of Xuan Gong. In leisure from reading, I reviewed secret technique books by Sun Yunxian, Li Dongyuan, Yang Xuan, Wei Junyong, etc., compiling beneficial ones by category, naming it *Jingyan Liangfang*.
[Huang Shi (Jizhi) Bencao Quangdu (Standard Weights of Materia Medica)] *Yicang Mulu*, Volume 3. Extant.
Xu Chunfu stated: Filial Son Huang, named Ji, courtesy name Shirén, from Yuyao. Known for filial piety in Jingtai era. Practiced medicine with great skill. Edicted to honor his gate.
Note: Xie Pi wrote *Biography of Filial Son Huang*, Wang Shouren wrote *Zhongmu Ji*, both appended to this book's end. Filial Son was likely from Chenghua era. Xu says Jingtai era, unable to verify.
[Huang Shi (Wu) Yixue Gangmu (Steel Outline of Medical Science)] Not seen.
Note: Appears in *Shanyin County Gazetteer*.