附案语。多所订正。非 钞撮者可比。嘉靖庚寅。延平黄焯刻于永州。首载杨士奇序。知二人皆明初人。士奇
序谓。二人皆私淑朱震亨。今观其书信然。又谓北方张元素再传李杲。三传王好古。南方朱震亨得私淑焉。则于
宗派源流。殊为舛迕。张李王之学。皆以理脾为宗。朱氏之学。则以补阴为主。去河间一派稍近。而去洁古东垣
海藏一派稍远。遗书具有。可以覆案。王 青岩丛录曰。李氏弟子。多在中州。独刘氏传之荆山浮图师。师至江
南。传之宋中人罗知悌。南方之医皆宗之云。其宗派授受。亦极明白。士奇合而一之。误之甚矣。
〔医经国小〕明志六卷 存
自序曰。医。意也。临病立意。以施治也。其书内经载运气病源。靡不悉备。候天地之变。究疾病之机。尽
调治之理。此神圣爱人之仁。拯羸救枉。济物之至道也。医道斯立。秦越人演其精义述难经。汉张仲景论伤寒。
用药定方。晋王叔和集次。及撰脉经。以示后学。亦至哉。经去圣远。遗文错简。后学专方而惑意。幸唐太仆令
王冰重整其义。启大法之幽玄。释神运之奥妙。析理于至真之中。俾学人遇证审脉。用药去病。根本无贬损。医
之道明矣。而其为法。制胜伐其势。资化助其生。扶危定乱之功。本诸经论。知气识病。治理得焉。嗟乎。学必
本于经。病必明于论。治必究于方。而能变通而无滞。斯能尽夫立医之意矣。昔丹溪朱先生以医鸣江东。家君亲
从之游。领其心授。纯生晚学陋。承亲之训有年矣。其于经论。习而玩之。颇尝得其指归。不自揆度。窃以先生
之旨。辑其医之可法。本诸经论之精微节目。更为定次。歌语引例。具图以便记习。至于脉诀之未备者。
亦为增正。名曰医经国小。盖欲初学人。得以因流寻源。而不蹈夫他歧之惑。有志于古神圣爱人济物之道者。其
无诮愚以管窥而蠡测。或有未至。矜其志而加正焉。则不惟医道之幸。亦斯民之幸也。洪武二十一年冬十一月朔
旦。吴陵刘纯序。
杨士奇序略曰。往年副都御史陈公有戒刻刘纯所辑医家玉机微义。以为施治之资矣。又欲为施教之资也。并
刻纯所辑医经国小以传。其书首本草。次脉诀。次经络。次病机。次治法。次运气。凡六卷。一本于素问灵枢难
经。及张仲景王叔和。至近代刘守真张洁古李明之朱仲修诸家之书。撮其切要。缀为韵语。类粹以便初学。本末
条理。明切简备。医学之指南。而端本之书也。凡善学人皆务本。况医人之司命。其可昧本而苟乎哉。学医者。
诚能熟究是书。融会于心。将所行皆正途。所用皆正法。触类长之。于岁论十全何有哉。此书非刘氏莫之为。非
陈公亦莫之传。学医之幸。生民之幸也。纯字宗浓。吴陵人。其父叔渊。仲修之高弟。授受有自云。
〔杂病治例〕医藏目录一卷 存
四库全书提要曰。杂病治例一卷。明刘纯撰。是书成于永乐戊子。末附兰室誓戒四则。叙其父橘泉翁受医术
于朱震亨。纯承其家学。又从其乡冯庭干许宗鲁邱克容游。尽得其法。因撮举纲要。着为一编。分七十二证。每
证各标其攻补之法。盖皆其相传口诀。故略而弗详。初无刊本。成化己亥。上元县知县长安萧谦。观政户部时。
奉命赏军甘州。始从纯后人得其本。为锓版以传。
附带的案语，对原文进行了大量的订正和修正，这不是那些随意抄录拼凑的书籍所能比拟的。嘉靖庚寅年（1530年），延平人黄焯在永州刊刻了此书。书首载有杨士奇的序言，由此可知这两位作者都是明初的人。杨士奇在序言中说，两位作者都私下尊崇并师法朱震亨。如今看他们的书信往来确实如此。他又说，北方的张元素再传弟子是李杲，三传弟子是王好古；南方的朱震亨则是私下尊崇（朱氏）而得之。这就在宗派源流上造成了极大的错乱和违背。张元素、李杲、王好古的学术，都以调理脾胃为宗旨；而朱震亨的学术，则以补阴为主，这与刘河间的一派稍为接近，而与张洁古、李东垣、王海藏这一派则相距较远。遗留下来的著作都有记载，可以查证核实。王青岩在《青岩丛录》中说：李杲的弟子，大多在中州地区，唯独刘完素将医术传给了荆山浮图（指刘守真）。刘守真到了江南后，传授给宋中地区的罗知悌，南方的医家都尊奉他。其宗派的传授关系，也非常明白清楚。杨士奇却将两者混为一谈，错误得非常严重。
〔医经国小〕明代刘纯著，六卷，现存。
自序说：医学，是一种意趣（心法）。面对疾病确立治疗意图，从而实施治疗。这本书中的《内经》记载了运气学说和病源，无不详尽完备。观察天地的变化，探究疾病的机理，穷尽调治的道理，这是神圣之人仁爱世人的仁德，拯救瘦弱、纠正偏差，救助万物的最高道德。医学之道由此确立。秦越人（扁鹊）演绎了其精义，撰写了《难经》；汉代张仲景论述伤寒，用药确定方剂；晋代王叔和收集整理，并撰写《脉经》，以展示给后学者，这也达到了极致。经典远离圣人时代久远，遗文错简，后学者只专注于方药而对医理产生困惑。幸好唐代太仆令王冰重新整理了其中的义理，开启了大法的幽深玄妙，解释了神机运转的奥妙，在至真之中剖析道理，使学习者遇到病症能审察脉象，用药祛除疾病，根本没有贬损，医学之道得以阐明。而其治疗方法，是制服邪气以削减其势，资助化生以助长生机，扶危定乱的功劳，都基于经典论述，知晓气机识别疾病，治理得当。唉！学习必须基于经典，治病必须在理论上明确，治疗必须究求于方剂，并且能够变通而不拘泥，这样才能穷尽立医的本意。昔日丹溪朱先生以医术闻名于江东，家父亲自跟随他交游，领受了他的心授。我刘纯作为晚学浅陋之人，承袭父亲的训导已有多年。对于经典论述，研习并玩味，颇曾得其旨归。不自量力，私下以先生的宗旨为基础，辑录其中可供效法的医学内容，基于经典论述的精微细节，重新进行定次编排，用歌诀引例，绘制图表以便记忆和学习。至于脉诀中未完备的地方，也加以增补修正。命名为《医经国小》，大概是希望初学者能够因流寻源，而不陷入其他歧途的迷惑。有志于古代神圣之人仁爱世人、救助万物之道的人，请不要嘲笑我如管窥蠡测般浅陋。如果有不足之处，恳请矜怜我的志向并加以指正，那么不仅是医学之幸，也是百姓之幸。洪武二十一年冬十一月初一，吴陵刘纯作序。
杨士奇序略说：往年副都御史陈公告诫刊刻刘纯所辑录的《医家玉机微义》，作为施治的参考。又想要作为施教的参考，于是一并刊刻刘纯所辑录的《医经国小》以流传。这本书首列本草，其次脉诀，其次经络，其次病机，其次治法，其次运气，共六卷。一本基于《素问》《灵枢》《难经》，以及张仲景、王叔和，到近代刘守真、张洁古、李明之、朱仲修等诸家的书籍，摘录其切要之处，缀连成韵语，分类精炼以便初学者。本末条理，明晰确切，简明完备，是医学的指南，也是端正根本的书。凡是善于学习的人，都务必注重根本，何况医生掌管人的性命，怎么可以忽视根本而苟且呢？学医的人，如果能熟透研究这本书，融会于心，那么所行的都是正途，所用的都是正法，触类旁通，每年诊疗十全十美又有什么困难呢？这本书如果不是刘氏所作就没有人能写出来，如果不是陈公也没有人能传播它。这是学医者的幸运，也是生民的幸运。刘纯字宗浓，吴陵人。他的父亲刘叔渊，是朱仲修的高徒，传授渊源有自。
〔杂病治例〕医藏目录一卷，现存。
四库全书提要说：《杂病治例》一卷，明代刘纯撰。这本书完成于永乐戊子年（1408年），末尾附有《兰室誓戒》四则。叙述其父橘泉翁从朱震亨处接受医术，刘纯继承其家学，又跟随同乡的冯庭干、许宗鲁、邱克容交游，尽得他们的技法。于是撮举纲要，写成这一编。分为七十二证，每证分别标明其攻补之法。大概都是他们相传的口诀，所以简略而不详细。起初没有刊本，成化己亥年（1479年），上元县知县长安人萧谦，在户部观政期间，奉命赏军甘州，才从刘纯后人那里得到此本，为之刻板印刷以流传。
[Attached Commentary] The attached commentary made numerous corrections and revisions. It is incomparable to those books that are merely copied and pieced together. In the Gengyin year of the Jiajing reign (1530), Huang Zhuo from Yanping had it printed in Yongzhou. At the beginning, there is a preface by Yang Shiqi, indicating that both authors were people of the early Ming Dynasty. Yang Shiqi's preface states that both authors privately revered Zhu Zhenheng. Observing their correspondence confirms this. He further stated that Zhang Yuansu's second-generation disciple was Li Gao, and his third-generation disciple was Wang Haogu; while Zhu Zhenheng in the South acquired knowledge through private reverence. This creates significant confusion and contradiction regarding the lineage and source of schools. The scholarship of Zhang, Li, and Wang all take regulating the Spleen and Stomach as their core principle. In contrast, Zhu's scholarship focuses primarily on tonifying Yin. This is slightly closer to Liu Wansu's school but significantly distant from the schools of Zhang Jiegu, Li Dongyuan, and Wang Haicang. Their extant works provide evidence for verification. Wang Qingyan wrote in *Qingyan Conglu*: "Li Gao's disciples were mostly in the Central Plains. Only Liu Wansu transmitted his skills to the monk Jing Shan Futu (referring to Liu Shouzhen). When Liu Shouzhen went to Jiangnan, he transmitted them to Luo Zhiti from Songzhong, and physicians in the South all revered him." The transmission of its lineage is extremely clear. Yang Shiqi merged them into one, which was a grave error.
[Yi Jing Guo Xiao] (Small Book on Medical Classics) by Liu Chun of the Ming Dynasty, 6 volumes. Extant.
Preface by the author: Medicine is an art of intent (mental application). One establishes treatment intent when facing illness to apply therapy. This book comprehensively covers the theory of Six Qi (Yunqi) and disease origins as recorded in the *Neijing* (Inner Canon). By observing changes in heaven and earth, investigating the mechanisms of diseases, and exhausting the principles of regulation and treatment, one demonstrates the benevolence of the sacred in loving humanity, saving the emaciated, correcting deviations, and aiding all things—the highest Dao of rescuing beings. Thus, the Dao of medicine is established. Qin Yueren (Bian Que) elaborated on its profound meaning and composed the *Nanjing* (Classic of Difficult Issues); Zhang Zhongjing of the Han Dynasty discussed Cold Damage (Shanghan), determined prescriptions based on herbs, and Jin Dynasty's Wang Shuhe collected and organized these, composing the *Maijing* (Pulse Classic) to show future learners—this too reached perfection. Since the classics are far removed from the sages' time, with fragmented texts, later learners often focus only on prescriptions and become confused about the underlying intent. Fortunately, Wang Bing, Prefect of the Grand Coach during the Tang Dynasty, reorganized the meanings, unveiling the profound mysteries of great methods, explaining the subtleties of divine movement, and analyzing principles within ultimate truth. This enabled learners to examine pulses upon encountering symptoms, use herbs to cure diseases, without diminishing the root, thereby clarifying the Dao of medicine. Its methods involve overcoming pathogenic factors to reduce their momentum and assisting transformation to support vitality. The merit of stabilizing crises and restoring order stems from classical theories, knowing Qi and identifying diseases, achieving proper governance. Alas! Learning must be rooted in classics, diagnosing diseases requires clarity in theory, and treatment must delve into prescriptions. Only by being flexible and unrigid can one fully grasp the original intent of establishing medicine. In the past, Master Zhu Danxi became famous for medicine in Jiangdong. My father personally associated with him and received his mental transmission. I, Liu Chun, a late and humble learner, have inherited my father's teachings for many years. Having studied and pondered the classics and theories, I have somewhat grasped their gist. Presuming not to overestimate myself, I privately compiled medical content worthy of emulation based on Master Zhu's principles, drawing on the subtle details of the classics and theories, rearranging them systematically, using rhymed verses and examples, and providing diagrams for easier memorization and study. For incomplete parts of pulse diagnosis manuals, I also added corrections. I named it *Yi Jing Guo Xiao*, hoping that beginners could trace the source from the flow and avoid confusion with other divergent paths. Those who aspire to the ancient Dao of the sacred in loving humanity and aiding all things, please do not mock my shallow understanding like looking through a tube or measuring a gourd. If there are shortcomings, I ask for your compassion towards my ambition and for corrections. Then it would be not only a fortune for medicine but also for the people. On the first day of the eleventh month in the winter of the 21st year of Hongwu (1388), Liu Chun of Wuling prefaced.
Brief Preface by Yang Shiqi: In previous years, Vice Censor-in-Chief Chen Gong advised printing Liu Chun's compiled *Yijia Yujii Wei Yi* (Subtle Meanings of the Medical Machine) as a reference for treatment. To serve as a resource for teaching, he also ordered the printing of Liu Chun's compiled *Yi Jing Guo Xiao* for dissemination. The book begins with Materia Medica (Bencao), followed by Pulse Diagnosis (Maijue), Meridians (Jingluo), Disease Mechanisms (Bingji), Treatment Methods (Zhifa), and Six Qi Theory (Yunqi), totaling six volumes. It is fundamentally based on the *Suwen*, *Lingshu*, *Nanjing*, as well as works by Zhang Zhongjing, Wang Shuhe, and modern masters including Liu Shouzhen, Zhang Jiegu, Li Mingzhi, and Zhu Zhongxiu. It extracts essential points, arranges them into rhymed verses, and categorizes them concisely for beginners. The structure is clear, precise, concise, and complete. It serves as a guide for medicine and a book to establish the root. Anyone skilled in learning must focus on the root. How much more so for doctors who hold human life in their hands? Can they neglect the root and act negligently? If medical students can thoroughly study and internalize this book, their practices will follow the correct path, their methods will be orthodox, and through associative learning, achieving perfect success in annual diagnoses will be effortless. This book could only be written by Mr. Liu and could only be transmitted by Mr. Chen. It is a fortune for medical students and for the people. Liu Chun, courtesy name Zongnong, was from Wuling. His father, Liu Shuyuan, was a high-ranking disciple of Zhu Zhongxiu, with a clear lineage of transmission.
[Zabing Zhili] (Treatment Examples for Miscellaneous Diseases) contained in *Yicang Mulu* (Catalog of Medical Treasures), 1 volume. Extant.
Summary of the *Siku Quanshu* (Complete Library of Four Treasuries): *Zabing Zhili*, 1 volume, authored by Liu Chun of the Ming Dynasty. This book was completed in the Wuzi year of the Yongle reign (1408). At the end, it includes four articles from the *Orfang Shijie* (Vows and Prohibitions of the Blue Room). It narrates how his father, Old Man Juquan, received medical skills from Zhu Zhenheng. Liu Chun inherited his family learning and also studied with fellow townsmen Feng Tinggan, Xu Zonglu, and Qiu Kerong, mastering their techniques. He then summarized the key points into this compilation. It divides diseases into seventy-two categories, each specifying attack (purging) and tonification methods. These are likely transmitted oral formulas, hence brief and not detailed. Initially, there was no printed edition. In the Ji Hai year of the Chenghua reign (1479), Xiao Qian, Magistrate of Shangyuan County and official observer at the Ministry of Revenue, was ordered to reward troops in Ganzhou. He obtained the manuscript from Liu Chun's descendants and had it carved onto woodblocks for dissemination.