〔世宗易简方〕明史一卷 未见
〔韩氏（ ）医通〕医藏目录二卷 存
自序曰。医通草成。几欲焚去。今年家兄命谓。先君序集有效方。手泽岂容弗传。乃补茸分九章。凡九十五
则。厘为上下二卷。读且数过。心动颜汗。向兄不能语者久之。而必语曰。人有定寿。医善折之。圣智不能加多
也。病者气机。医每失之。造化不容以无凿也。兄谓弟诚能医乎哉。夫孔门学农圃者小之。而老氏忘言罔象。又
奚医之为也。是编上彻下语而已尔。嘉靖改元壬午六月朔。飞霞子韩 悉天爵自序。
李梃曰。韩 号飞霞道人。国朝蜀之泸州人。本将家子。弘治成化时。少为诸生。因不第褫缝掖。往娥眉诸
山访医。升庵杨太史称之曰。真隐世传道也。医通二卷，特其土苴云耳。（医学入门）
〔陈氏（谏）荩斋医要〕明志十五卷 存
韩廉序略曰。陈氏故业医。在宋高宗时。以医获效。有宫扇之赐。后敝。易之以木。杭人以木扇陈呼之。荩
斋名谏。字直之。盖世于医者也。医要之传。观者当自得之。
〔赵氏（继宗）儒医精要〕一卷 存
自序曰。继宗因进士多病。访请名医。服药无效。自考历代方书。脉理药性。配合调治始痊。后任知县。及
历升佥
事等官。凡遇官僚军民人等有患诸证。俱继宗处方用药。并无失误。然于头班不妨。抚按等宦。有考莅政有为。
守己有玷者。有考持狷介之志。着通敏之才者。有考负英气落落而不羁。遇政事衮衮而有干者。有考有守有为。
吏民畏服者。有考赋性敏而有识。临事果而有为者。有考持身严谨。处事公勤者。有考狷介自持。公勤素着者。
有考处繁不乱。执政不挠者。勤奖五次。旌异一次。岂被无情怀私妄劾。又被欺公。隐蔽考语。归休林下。绝足
迹于官府。肆心力于医书。所着有伤寒伤暑杂症痘疹。脉诀医法。活人□览。本草切要。与治疗过。大小男女内
外诸方。二十余本。仰国恩之未报。生斯世之可羞。乃以一得之愚。窃比芹曝之献。尤恐浩繁。有渎圣览。略举
诸证精要。共三十三篇。录为一帙。欲以保圣寿于无疆。竭涓埃于万一。具本封进。缙绅之在朝者。咸曰俱至理
发前人之所未发。蒙圣旨书。送太医院礼部知道。咸恩自天。报德无地。及恐四方之有病者。去圣逾远。私智愈
多。误人命脉。体皇上惠民好生之心。倩工刻梓。以广其传。如有病而得痊者。皆皇上之所赐也。继宗无与焉。
嘉靖七年戊子六月既望。赐进士广东佥事休致慈溪赵继宗序。
刘桂曰。夫人之一身。阴常不足。而阳常有余。故丹溪谆谆勉人。养于阴以配阳。实非欲补阴以胜阳也。余
近见赵继宗儒医精要一书。驳丹溪专欲补阴以并阳。是谓逆阴阳之常经。决无补阴之理。二辩王叔和命门属火之
误。三辩张仲景伤寒无汗吐下法，四辩张洁古无中暑中热之分。五辩中风无火气湿三者之论。六辩十二经之脉差
谬。赵公偏执己见。妄立邪说以欺人。乖悖经旨。得罪于名教多矣。噫。仲景叔
和。医之圣也。百世之师也。继宗何人。而敢轻议如此。多见其不知量也。（续医说）
〔盛氏（端明）程斋医抄〕一百四十卷 未见
〔程斋医抄撮要〕医藏目录五卷 存
自序曰。予纂医抄一百四十卷。首以内经素问脉经诸书为经。集历代名医所论著。分门为治法诸方。余三十
年间。宦辙南北。所至携以自随。每遇有奇方秘法。辄编入于各门。第简秩繁多。不能抄写。偶乡友滕于安氏一
见。喜而欲寿诸梓以传。亦患力有弗及。遣其子太学生克诚来请。欲予撮其要者录之。予于医书所自得者。皆非
方法所传。欲撮其要尤难也。乃以近验者付之。亦曰撮要云者。因其请耳。非谓医抄中所集者。其要止此也。欲
知医者。必得医抄全书而详习之。厥术始妙。此特其千百中之一二云耳。但穷乡僻壤中得此。亦可以疗疾也。滕
氏刻书之功。岂可泯哉。故序之以贻得此书者。俾知所自云。时嘉靖癸巳夏四月朔。玉华山人盛端明书。
徐春甫曰。玉华子姓盛名端明。潮阳人。登弘治壬戌进士。性好医方。有求疗。不分贵贱。即与药。官至礼
部尚书。有医抄百四十卷。并撮要等书。
〔王氏（世相）医开〕七卷 未见
四库全书提要曰。医开七卷。明王世相撰。世相字季邻。号清溪。蒲州人。吕 之门人也。官延川县知县。
是书凡二十四类。首载或问数条。谓医学至丹溪而集大成。盖亦主滋阴降火之说者。
〔徐氏（子宇）致知枢要〕明志九卷 未见
〔俞氏（弁）脉证方要〕医藏目录十二卷 未见
〔何氏（瑭）医学管见〕一卷 存
题词曰。余平日好养生之术。以医道切于养生。且可寓济物之仁也。故留意焉。沉潜日久。颇有所见。多前
贤之未发。时或语人。契者甚少。盖以其素不留意。故骤语之而不入也。窃念余老矣。不忍使所见无传。终于无
用。且恐或有差误。无以来贤者之教也。乃录出如上。医虽小道。而可以寄死生之命。士君子平居。略不留意。
一旦有疾。乃委死生于庸医之手。岂不误哉。力学应事之暇。时一留意。盖未必不贤于博弈也。嘉靖甲午夏四月
望日。怀庆何瑭自叙。
徐春甫曰。何柏斋名瑭。学究天人。擢弘治康海榜进土。入翰林历升都御史。守身之洁。一介不取。蹈道之
坚。终日不待。性天悃 。了无外慕。方书调摄。尤究心焉。盖以医道切于养生。且可寓济物之仁也。遂烛精微。
发前圣之未发。辟后学之晦盲。观其着伤寒三阳咳嗽相火等论可知矣。尝谓士君子平居。略不留意于医。一旦有
疾。乃委死于庸医之手。岂不误哉。其集曰柏斋三书。
四库全书提要曰。医学管见一卷。明何瑭撰。瑭号柏斋。怀庆人。宏治壬戌进士。官至南京右副都御史。谥
文定。事迹具明史儒林传。是书凡二十二篇。自记谓，因读素问及玉机微义二书而作，其说皆主于大补大攻。非
中和之道。其第十九篇。论久病元气太虚。病气太盛。当以毒药攻之。尤不可训。其论金石药一条。则名言也。
〔叶氏（文龄）医学统旨〕医藏目录八卷 存
题辞曰。医。仁术也。爱之道也。先王之教主于仁。而其爱溥也。是故察脉医之本也。视证医之则也。调药
医之用也。立方医之信也。立方何以为信。曰。方有征则信。信则
斯传。传则用斯行。行则则斯章。章则本斯立。则爱人之心无穷。庶几成仁术矣乎。文龄二十年来。盖尝用力于
此。而求仁未能也。嗟夫。不精于艺。而但有爱心者。是谓徒善。能用其术。而不根于爱者。是谓无本。根于爱。
而无所传者。是犹无术。徒善不能行。无本不能立。无传不能广。予惧夫人之病夫仁也。是医学统旨之所以作也。
是书也。爰辑旧闻。参之新得，俾异同归一。繁简合中。同志者肯究心焉。则审脉察证。处方辨药。或不无少助。
文龄不佞。抑求正于仁人尔。嘉靖甲午长至日。武林石峰子识。
邬琏序略曰。叶氏故儒生。已去学轩岐家言。用荐入御药坊。事敬皇帝。再进禄秩。当国工称。盖非徒言之
者。
仁和县志曰。叶文龄。字德征。幼业儒不遂。去学医。礼部屡试优等。例授冠带。供职于圣济殿。升太医院
吏目。甲午召诊。保和有功。升御医。忽被宣召。御书忠爱额于堂。庚子再召升院判。后因母老乞终养。遂致仕。
所着有医学统旨。行于世。
〔汪氏（机）医学原理〕医藏目录十三卷 存
自序曰。余幼习举子业。寄名邑庠。后弃儒业医。越二十年。得以医道鸣世。编订素问钞。本草会编。运气
易览。外科理例。痘治理辨。针灸问答。推求师意。脉诀刊误。伤寒选录等书。幸诸从游者。协力锓梓。以广其
传。每病前书文理涣漫。患吾子孙有志于是者。非二十年之功。弗能究竟其理。因而挫沮者有之。于是复作是书。
首以经络穴法列于前。继以六淫之邪。与夫气血之病。次以内伤诸证。妇人幼科终焉。凡十三卷。命曰医学原理。
其中所论病机药性。悉本内经本草。治方脉法。皆据名医格言。朝究暮绎。废寝忘
飧。经历八春。而始克就。惟欲吾之后人。乐守是道。以承吾志。观病机即知病源之始终。阐脉法即知病证之生
死。读方旨即知立方之主意。各条端绪。焕然于心。庶不负吾生平之所好也。果若吾言。则是集匪为虚文。可以
事亲。可以养身。可以活人。其为利也实溥矣。又何羡于良金腴产之是遗。以损其志。而益其过耶。
〔石山医案〕医藏目录三卷 存
程曾序略曰。吾郡祁之汪石山。儒医也。于素问则有补注。本草则有类钞。脉诊则有论著。运气则有提纲。
外科及针灸等书。则又俱有纂述。盖集古今诸名家之所长。而为一大成也乎。其从事于医。殆四十余载。凡病家
之求治者。因脉制方。随投辄效。从游之士。得于目击者。即手录之。以为成法。其邑西石墅陈桷氏。实石山高
弟。以其所录者。分为三卷。名曰石山医案。刻之梓以传。诣予终老楼属序之。夫病之见治于石山也。如饥者得
食而充。渴者得饮而解。溺者得援之而登颠。危者得扶持之而安。盖医之王道也。使同生朱滑之时。其抱负设施。
与之同驱并驾。未可必其或后先也。后人视此。不亦犹法家之有断案也哉。引伸触类。延惠无穷。其为慈孝之助
多矣。石山之传撰于镜山。其未及载者。赖此以传。岂非后人之幸欤。石山名机。字省之。石山其号也。
四库全书提要曰。石山医案三卷。明陈桷编。桷字惟宜。祁门人。学医于同邑汪机。因取机诸弟子所记机治
疗效验。裒为一集。每卷之中。略分门类为次。自宋金以来。太平惠民和剂局方行于南。河间原病式宣明论方行
于北。局方多温燥之药。河间主泻火之说。其流弊亦适相等。元朱震亨
始矫局方之偏。通河间之变。而补阴之说出焉。机所校推求师意一书。实由戴原礼以溯震亨。故其持论多主丹溪
之法。然王氏明医杂着。株守丹溪。至于过用寒苦。机复为论以辨之。其文今附医案之末。则机亦因证处方。非
拘泥一格者矣。其随试辄效。因有由也。旧有机门人陈钥所作病用参 论。又有机所作其父行状。及李汛所作机
小传。今亦并录之。备参考焉。
〔医读〕七卷 存
〔缪氏（坤）方脉统宗〕未见
江阴县志曰。缪坤。字子浓。七世以医传。坤名更着。性行淳笃。自当脉辨方之外。端居读书。不交尘事。
嘉靖间。帅府檄至行间。疗疫全活甚多。荣以冠带。非其好也。着方脉统宗行世。乡饮十七次。寿九十。自为文
志其墓。
〔高氏（士）志斋医论〕二卷 未见
四库全书提要曰。志斋医论二卷。明高士撰。士字志斋。鄞县人。是书作于嘉靖中。上卷专论痘疹。下卷杂
论阴阳六气血脉虚实。其说云。今之医者。多非丹溪。而偏门方书盛行。则亦以朱氏为宗者矣。
〔邹氏（福）经验良方〕明史十卷 未见
闽书曰。邹福字鲁济。业医。善察脉。决人生死于数载前。遇奇症他医不能治者。福投数剂辄愈。尝手集经
验良方十卷。
〔吕氏（夔）治法捷要〕未见
按上见于江阴县志。
〔张氏（世华）医家名言〕未见
宗臣太医院院判思惠张君墓志铭略曰。嘉靖二十九年八
月十一日。封太医院院判思惠张公卒。按状。公讳世华。字君美。思惠其别号也。生而聪敏超特。自少锐志于儒。
涉猎经史。通其大义。既而怙恃早失。家道中衰。乃幡然曰。心存爱物。医儒一道也。复修世业。遂能尽卢扁之
术。所试辄有奇效。名藉藉闻三吴。时负 及门。求疗者如市。正德间吴大疫。公移药囊于道衢。随请而应。全
活数十人。吴有富室子。病痿三年。诸医束手不治。公曰。此病在疡也。急以五毒之剂攻之。即起矣。已而果然。
其人酬之百金。公笑而却之。吾何利哉。姑验所见耳。他如此类者。不可殚述。着医家名言若干卷。将传于世云。
（宗子相集）
〔陶氏（浩）药案〕未见
徐春甫曰。陶浩。字巨源。太仓人。以儒攻医。数起奇证。有药案藏于家。
〔方氏（广）脉药证治〕未见
〔汪氏（宦）医学质疑〕未见
〔证治要略〕未见
按上三书。见于古今医统。
〔吴氏（ ）扶寿精方〕医藏目录二卷 存
按万历丁亥。王氏所刻书三卷。题曰续扶寿精方。卷首有养真篇。男女篇。饮食篇。事亲篇。四道。及汤膏
粥酒等三十二首。其他诸方。与是书不有异者。
〔吴氏（球）诸证辨疑〕明志四卷 存
〔活人心统〕四卷 存
吴球曰。此书。集先贤之成语。论脏腑之盛衰。录古今经验之方。开后学正大之。路。皆宜直之言。非雕
琢之说。同志者鉴之。
陈莘题茭山吴翁小像后曰。翁博学慕古。轻财重义。少尝游心经术。医业独得其精。乃修方脉主意。活人心
统。食疗便民诸症辨疑等书。一十六卷。感钜卿慎斋胡公发明。云东龙公岱野张公。邑侯赤山郑公。校证绣梓。
得成全集。真医学之指南也。
〔方脉主意〕未见
〔杨氏（起）经验奇效单方〕二卷 存
【世宗易简方】一卷，见于《明史》，但原书已失传。
〔韩氏（ ）医通〕二卷，见于《医藏目录》，现存。
自序说：《医通》草稿完成时，几乎想要烧毁它。今年家兄命令我说：“先父收集了有效的药方，这是父亲的手泽，怎么可以不让它流传下去呢？”于是补充整理，分为九章，共九十五条，厘定为上下两卷。读了数遍后，内心激动，脸上出汗。向兄长诉说许久不能言语，最后说道：“人有既定的寿命，医生往往改变它。即使是圣智之人也不能增加寿命。”病人的气机变化，医生常常判断失误。造化不容许没有人为的干预。兄长问我：“你真的懂医术吗？”孔子门下学习农圃之事的人被视为小技，而老子主张忘言罔象，又何必谈论医术呢？这部书不过是上下贯通的话罢了。嘉靖改元壬午年六月初一，飞霞子韩 悉天爵自序。
李梃说：韩 号飞霞道人，本朝四川泸州人。本是武将家庭出身，弘治、成化年间，年轻时作为诸生，因科举不中而被剥夺儒生身份，前往峨眉山等名山寻访名医。升庵杨太史称赞他说：“真是隐居世间传道的人啊。”《医通》两卷，只是他学识中的糟粕罢了。（出自《医学入门》）
〔陈氏（谏）荩斋医要〕十五卷，见于《明志》，现存。
韩廉在序文中大致说：陈家世代行医，在南宋高宗时期，因医术有效，曾获得皇帝赏赐宫扇。后来扇子破旧，改用木头制作，杭州人因此称其为“木扇陈”。荩斋名谏，字直之，大概是世袭的医者吧。《医要》的流传，读者应当自行领会其中的道理。
〔赵氏（继宗）儒医精要〕一卷，现存。
自序说：赵继宗因为进士们多患病，拜访聘请名医，服药无效，便自己考证历代方书，研究脉理药性，配合调理治疗才痊愈。后来担任知县，并逐步升任佥事等官职。凡是遇到官僚军民等人患有各种病症，都由赵继宗处方用药，并没有失误。然而对于头班官员没有妨碍，抚按等宦官，有的考察政绩有为，有的操守有污点；有的考察持守狷介之志，具备通达敏捷之才；有的考察英气落落不羁，处理政事干练；有的考察既有操守又有作为，官吏百姓敬畏信服；有的考察赋性聪敏而有见识，遇事果断而有作为；有的考察持身严谨，处事公正勤勉；有的考察狷介自持，公正勤勉素来显著；有的考察处理繁杂事务不乱，执政不屈挠。勤加奖励五次，表彰一次。岂料遭受无端情怀私心的诬告弹劾，又被欺骗公义，隐瞒考核评语，于是退休归隐林下，断绝与官府往来，将精力倾注于医书。所著书有《伤寒伤暑杂症痘疹》、《脉诀医法》、《活人□览》、《本草切要》、《与治疗过》、《大小男女内外诸方》等二十多部。仰慕国恩未能报答，生于这个世道感到羞愧。于是以一得之愚见，谦称为芹曝之献。尤其担心内容浩繁，冒犯圣上阅览，略举各证精要，共三十三篇，录为一册。想要以此保全皇上万寿无疆，尽涓埃之力。具本封进，朝廷中的缙绅都说这些是至理，阐发了前人未曾发现的问题。蒙受圣旨，送太医院和礼部知晓。皇恩浩荡，报德无门。又担心四方有病之人，离圣人愈远，私智越多，误人性命。体察皇上惠民好生之心，请工匠刻印梓行，以广泛传播。如有病人得以痊愈，都是皇上的恩赐，与赵继宗无关。嘉靖七年戊子六月十六日，赐进士、广东佥事、休致官员慈溪赵继宗序。
刘桂说：人的身体，阴常不足，阳常有余。所以朱丹溪谆谆告诫人们，养阴以配阳，实在不是想通过补阴来战胜阳。我最近看到赵继宗的《儒医精要》一书，驳斥朱丹溪专门想补阴以兼并阳，这违背了阴阳的常规法则，决没有补阴的道理。书中第二辩驳王叔和认为命门属火的错误；第三辩驳张仲景《伤寒论》中无汗、吐、下法的误解；第四辩驳张洁古没有区分中暑和中热；第五辩驳中风没有火、气、湿三种因素的论点；第六辩驳十二经脉脉象的差异谬误。赵公偏执己见，妄立邪说欺骗世人，违背经典宗旨，得罪名教很多了。唉，仲景、叔和是医界的圣人，百世的老师。赵继宗是什么人，竟敢如此轻率议论？只显得他不自量力罢了。（出自《续医说》）
〔盛氏（端明）程斋医抄〕一百四十卷，未见。
〔程斋医抄撮要〕五卷，见于《医藏目录》，现存。
自序说：我编纂《医抄》一百四十卷，首先以《内经》、《素问》、《脉经》等书为经典，汇集历代名医的论述，分门别类列为治法和各方。三十多年来，仕途奔波南北，所到之处随身携带。每当遇到奇方秘法，就编入各门类中。只是书籍繁多，无法抄写。偶然乡友滕于安氏一见，喜欢并希望刻印流传，也担心力量不及，派遣其子太学生克诚前来请求，希望我摘录要点记录下来。我在医书中的心得，都不是方法传授的，想要摘录要点尤其困难。于是将近期验证过的付给他。所谓“撮要”，只是顺从他的请求罢了，并非说《医抄》中收集的精华只有这些。想要了解医术的人，必须得到《医抄》全书详细学习，技艺才能精妙。这仅仅是千百中的一二而已。但在穷乡僻壤中得到此书，也可以治疗疾病。滕氏刻书的功劳，怎么能埋没呢？所以作序留给得到此书的人，让他们知道来源。时间嘉靖癸巳年夏四月初一，玉华山人盛端明书写。
徐春甫说：玉华子姓盛名端明，潮阳人。考取弘治壬戌年进士。喜好医方，有人求治，不分贵贱，立即给药。官至礼部尚书。著有《医抄》一百四十卷，以及《撮要》等书。
〔王氏（世相）医开〕七卷，未见。
《四库全书提要》说：《医开》七卷，明代王世相撰写。王世相字季邻，号清溪，蒲州人。是吕 的门人。官延川县知县。这本书共有二十四类，开头载有几条问答，认为医学到了朱丹溪那里集大成，大概也是主张滋阴降火学说的。
〔徐氏（子宇）致知枢要〕九卷，见于《明志》，未见。
〔俞氏（弁）脉证方要〕十二卷，见于《医藏目录》，未见。
〔何氏（瑭）医学管见〕一卷，现存。
题词说：我平日喜好养生之术，因为医道切近养生，且可以寄托济物之仁心。所以留心于此。沉潜日久，颇有见解，多是前贤未曾发表的。有时告诉别人，契合者很少，大概因为他们平时不留心，所以突然告诉他们听不进去。我暗自思量，我已老了，不忍心让所见无所传承，最终无用。且恐怕或有差误，无法回应贤者的教诲。于是记录如上。医虽是小道，但可以寄托生死之命。士君子平时，稍微不留心，一旦生病，就把生死交给庸医之手，难道不错误吗？在努力学习应对事务的闲暇，时常留意一下，大概未必不如博弈有益。嘉靖甲午年夏四月十五日，怀庆何瑭自叙。
徐春甫说：何柏斋名瑭，学问探究天人之道，考中弘治康海榜进士。进入翰林院，历任升迁至都御史。修身廉洁，一尘不染，践行道义坚定，终日不懈怠。天性真诚，毫无外慕。对方书调摄，尤其用心钻研。大概因为医道切近养生，且可以寄托济物之仁心。于是洞察精微，发前圣未曾发表的理论，破除后学的蒙昧。看他的《伤寒》、《三阳咳嗽》、《相火》等论述就可以知道了。曾经说士君子平时，稍微不留心于医，一旦生病，就把性命交给庸医之手，难道不错误吗？他的文集叫《柏斋三书》。
《四库全书提要》说：《医学管见》一卷，明代何瑭撰写。何瑭号柏斋，怀庆人。宏治壬戌进士。官至南京右副都御史，谥文定。事迹详见《明史·儒林传》。这本书共二十二篇，自记说，因为读《素问》及《玉机微义》两本书而作，其学说都主张大补大攻，不是中和之道。其中第十九篇，论述久病元气太虚，病气太盛，应当用毒药攻之，尤其不可作为训诫。其论金石药一条，则是名言。
〔叶氏（文龄）医学统旨〕八卷，见于《医藏目录》，现存。
题辞说：医，是仁术，是爱的体现。先王教化以仁为主，其爱普遍。所以诊脉是医的根本，视证是医的准则，调药是医的运用，立方是医的信验。立方何以信验？曰：方有征验则信，信则流传，流传则运用，运用则准则彰显，准则彰显则根本确立。准则确立，爱人之心无穷，差不多成就仁术了。文龄二十年来，曾经在此用力，但求仁尚未达到。唉，不精通技艺，只有爱心，这叫徒善；能运用技术，但不根植于爱，这叫无本；根植于爱，但不流传，这犹如无术。徒善不能推行，无本不能立足，无传不能推广。我害怕人们厌恶仁，这就是《医学统旨》之所以作的原因。这本书，辑录旧闻，参酌新得，使异同归一，繁简适中。志同道合者肯用心研究，那么审脉察证，处方辨药，或许会有少许帮助。文龄不才，恳请仁人指正。嘉靖甲午年冬至日，武林石峰子识。
邬琏序文大致说：叶氏本是儒生，后来放弃学业转向岐黄家言。因推荐进入御药坊，侍奉敬皇帝，两次晋升禄秩，被当国工所称道。大概不是空谈的人。
《仁和县志》说：叶文龄，字德征。幼年习儒未遂，转而学医。礼部多次考试获优等，按例授予冠带。在圣济殿供职，升任太医院吏目。甲午年召诊，保和有功，升任御医。忽然被宣召，御笔亲书“忠爱”匾额悬挂于堂。庚子年再次召见，升任院判。后因母亲年老乞求终养，于是退休。所著有《医学统旨》，流行于世。
〔汪氏（机）医学原理〕十三卷，见于《医藏目录》，现存。
自序说：我幼年学习举子业，寄名在县学。后来弃儒从医，过了二十年，得以以医道闻名于世。编订《素问钞》、《本草会编》、《运气易览》、《外科理例》、《痘治理辨》、《针灸问答》、《推求师意》、《脉诀刊误》、《伤寒选录》等书。幸得各位追随者，协力刻印，以广泛传播。经常抱怨前书文理涣散，担忧子孙有志于此者，非二十年功夫，不能究尽其理，因而挫败沮丧的有之。于是又作此书，首先以经络穴法列在前面，接着讲六淫之邪，以及气血之病，其次讲内伤诸证，最后是妇人幼科，共十三卷，命名为《医学原理》。其中所论病机药性，完全依据《内经》、《本草》；治方脉法，都依据名医格言。朝夕研究，废寝忘食，经历八年，才得以完成。只希望我的后人，乐于坚守此道，继承我的志向。观察病机就知道病源的始终，阐明脉法就知道病证的生死，读懂方旨就知道立方的主意。各条端绪，心中豁然开朗，庶不负我生平所好。果真如我所说的话，那么这部集子就不是虚文，可以侍奉父母，可以保养身体，可以救活他人，其利益确实广大。又何须羡慕留下良金肥沃产业，从而损害志向，增加过错呢？
〔石山医案〕三卷，见于《医藏目录》，现存。
程曾序文大致说：我们郡祁门的汪石山，是儒医。对《素问》有补注，对《本草》有类钞，对脉诊有论著，对运气有提纲。外科及针灸等书，也都纂述。大概是集古今诸名家之长，而成一大成。他从事医学，大概四十多年。凡是病家求治的，根据脉象制定方剂，随投辄效。跟随学习的士人，亲眼目睹的，就手录下来，作为成法。我县西石墅的陈桷氏，实际上是石山的高徒，将他所记录的，分为三卷，命名为《石山医案》，刻印梓行流传。造诣深到我终老楼，嘱托作序。病情在石山那里接受治疗，就像饥饿者得到食物而饱足，口渴者得到饮水而解渴，溺水者得到援手而登岸，危险者得到扶持而安定。大概是医中的王道。假使处于朱熹、滑寿的时代，他的抱负设施，与之并驾齐驱，不一定谁先谁后。后人看待此书，不也像法家有断案一样吗？引伸触类，延续恩惠无穷，其为慈孝的帮助很多了。石山的传记由镜山撰写，那些来不及记载的，依靠此书流传，难道不是后人的幸运吗？石山名机，字省之，石山是他的号。
《四库全书提要》说：《石山医案》三卷，明代陈桷编撰。陈桷字惟宜，祁门人。向同邑汪机学医。于是选取机各位弟子所记录的机治疗疗效，汇编成一集。每卷之中，略分门类排序。自宋金以来，《太平惠民和剂局方》行于南方，《河间原病式》、《宣明论方》行于北方。局方多用温燥药物，河间主泻火之说，其流弊也恰好相等。元代朱震亨开始纠正局方的偏颇，通晓河间的变通，而补阴之说由此产生。汪机所校《推求师意》一书，实际上是由戴原礼追溯朱震亨，所以他持论多主丹溪之法。然而王履《明医杂着》，拘泥于丹溪，以至于过用寒苦，汪机又作论以辩驳。其文现在附在医案末尾，那么汪机也是因证处方，不是拘泥一格的人。他随试辄效，是有原因的。旧有汪机门人陈钥所作的《病用参 论》，又有汪机所作的其父行状，以及李汛所作的汪机小传，现在一并收录，以备参考。
〔医读〕七卷，现存。
〔缪氏（坤）方脉统宗〕未见。
《江阴县志》说：缪坤，字子浓。七代以医相传，缪坤名声更著。性情纯厚笃实，除了诊脉辨方之外，端坐读书，不交尘世琐事。嘉靖年间，帅府檄令至军中，治疗疫病保全活很多人，荣授冠带，并非他所好。著有《方脉统宗》流行于世。参加乡饮十七次，享年九十岁。自己写文章墓志铭。
〔高氏（士）志斋医论〕二卷，未见。
《四库全书提要》说：《志斋医论》二卷，明代高士撰写。高士字志斋，鄞县人。此书作于嘉靖中期。上卷专论痘疹，下卷杂论阴阳、六气、血、脉、虚、实。其学说说：现在的医者，多非朱丹溪学派，而偏门方书盛行，那么也以朱氏为宗师了。
〔邹氏（福）经验良方〕十卷，见于《明史》，未见。
《闽书》说：邹福字鲁济，业医。善于诊脉，能断定人生死于数年前。遇到疑难病症其他医生不能治疗的，邹福投几剂药就痊愈。曾经亲手收集《经验良方》十卷。
〔吕氏（夔）治法捷要〕未见。
按：以上见于《江阴县志》。
〔张氏（世华）医家名言〕未见。
宗臣《太医院院判思惠张君墓志铭》略说：嘉靖二十九年八月十一日，封太医院院判思惠张公去世。据状记载，公讳世华，字君美，思惠是他的别号。生而聪敏超特，自幼立志于儒，涉猎经史，通晓大义。不久父母早逝，家道中衰，于是幡然醒悟说：“心存爱物，医儒一道也。”重新修习家业，于是能尽卢扁之术。所试总有奇效，名闻三吴。当时负笈求学者盈门，求治者如市。正德年间吴地大疫，公移动药囊于道路街衢，随请而应，保全活数十人。吴地有一富家子，患痿症三年，众医束手无策。公说：“此病在疡也。”急忙用五毒之剂攻之，随即起身。后来果然如此。那人酬谢百金，公笑着拒绝。我图什么利呢？姑且验证所见罢了。其他类似情况，不可尽述。著有《医家名言》若干卷，将流传于世。（出自《宗子相集》）
〔陶氏（浩）药案〕未见。
徐春甫说：陶浩，字巨源，太仓人。以儒攻医，多次治愈疑难病症。有《药案》藏于家中。
〔方氏（广）脉药证治〕未见。
〔汪氏（宦）医学质疑〕未见。
〔证治要略〕未见。
按：以上三书，见于《古今医统》。
〔吴氏（ ）扶寿精方〕二卷，见于《医藏目录》，现存。
按：万历丁亥年，王氏所刻书三卷，题为《续扶寿精方》。卷首有《养真篇》、《男女篇》、《饮食篇》、《事亲篇》、四道，以及汤膏粥酒等三十二首。其他各方，与此书没有不同。
〔吴氏（球）诸证辨疑〕四卷，见于《明志》，现存。
〔活人心统〕四卷，现存。
吴球说：此书，汇集先贤成语，论述脏腑盛衰，记录古今经验方，开后学正大之路，都是直截了当之言，不是雕琢之说。志同道合者鉴察。
陈莘题茭山吴翁小像后说：翁博学慕古，轻财重义。年少时曾游心经术，独精医业。于是修撰《方脉主意》、《活人心统》、《食疗便民诸症辨疑》等书，共十六卷。感念钜卿慎斋胡公发明，云东龙公岱野张公，邑侯赤山郑公，校证绣梓，得成全集，真是医学的指南。
〔方脉主意〕未见。
〔杨氏（起）经验奇效单方〕二卷，现存。
[Shizong Yijian Fang] (Imperial Simplified Prescriptions of Emperor Shizong), one volume, recorded in the *History of Ming*, but the original text is lost.
[Han Shi Yi Tong] (Han's Medical Compendium), two volumes, recorded in the *Yi Cang Mu Lu* (Catalogue of Medical Treasures), extant.
Preface states: When the draft of *Yi Tong* was completed, I almost wanted to burn it. This year, my elder brother instructed me, saying, "Our late father collected effective prescriptions; these are his personal traces, how can we not let them be transmitted?" Thus, I supplemented and organized them into nine chapters, totaling ninety-five items, divided into upper and lower volumes. After reading them several times, my heart moved and sweat appeared on my face. I spoke to my brother for a long time without words, finally saying, "Humans have a fixed lifespan; physicians often alter it. Even the sage and wise cannot add to it." The vital qi mechanism of patients is often misjudged by physicians. Creation does not allow for no human intervention. My brother asked me, "Do you truly understand medicine?" Those who study agriculture and horticulture in Confucius's school are considered minor skills, while Laozi advocates forgetting words and formless states; why discuss medicine at all? This compilation is merely words connecting above and below. On the first day of the sixth month of the Renwu year, when the era name was changed to Jiajing, Feixiazi Han Xitianjue wrote this preface.
Li Ting says: Han , styled Feixia Daoren, was from Luzhou, Sichuan, in our dynasty. He was originally the son of a military family. During the Hongzhi and Chenghua reigns, he was young and a student, but after failing the imperial examinations, he was stripped of his scholar robes and went to Mount Emei and other mountains to seek medical masters. Yang Sheng'an, Grand Historian Yang, praised him saying, "He is truly a person who hides in the world to transmit the Dao." *Yi Tong*, two volumes, is merely the dregs of his learning. (From *Yi Xue Ru Men*)
[Chen Shi Jin Zhai Yao Yao] (Chen's Loyal Chamber Medical Essentials), fifteen volumes, recorded in *Ming Zhi*, extant.
Han Lian's preface roughly states: The Chen family has been practicing medicine for generations. During the reign of Emperor Gaozong of Song, they achieved effectiveness in medicine and were granted an imperial palace fan. Later, the fan became worn and was replaced with wood. People in Hangzhou called it "Wood Fan Chen." Jin Zhai's given name was Jian, courtesy name Zhizhi. He was likely a hereditary physician. Regarding the transmission of *Yao Yao*, readers should derive understanding themselves.
[Zhao Shi Ru Yi Jing Yao] (Zhao's Confucian Physician Essentials), one volume, extant.
Preface states: Zhao Jizong, because many Jinshi (degree holders) suffered from illness, visited and invited famous physicians, but taking medicine was ineffective. He examined ancient and modern prescription books himself, studied pulse theory and drug properties, combined treatments, and only then recovered. Later, he served as a county magistrate and gradually rose to positions such as Assistant Judge. Whenever officials, soldiers, or civilians suffered from various conditions, Zhao Jizong prescribed medication without error. However, there was no hindrance to the first-class officials. For Censors and Inspectors, some were evaluated as having capable governance, others as having stained integrity; some held aloof ambitions and possessed agile talents; some had heroic spirits unbound, handling affairs competently; some had both integrity and capability, feared and respected by officials and people; some were naturally quick-minded and knowledgeable, decisive and effective in matters; some maintained strict conduct and were public and diligent in affairs; some were aloof yet self-possessed, consistently public and diligent; some handled complexity without disorder and did not yield in governance. They received diligence awards five times and special commendation once. Alas, they were falsely impeached due to personal feelings, deceived regarding public duties, and had their evaluation records concealed. Thus, they retired to the forests, cut off contact with government offices, and devoted their energy to medical books. Their writings include *Shanghan Shangshu Za Zheng Dou Zhen* (Cold Damage, Heat Damage, Miscellaneous Diseases, Smallpox), *Mai Jue Yi Fa* (Pulse Rhymes and Medical Methods), *Huo Ren Lan* (Book to Save Lives), *Ben Cao Qie Yao* (Essentials of Materia Medica), *Yu Zhi Liao Guo* (Regarding Treatment Past), *Da Xiao Nan Nei Wai Zhu Fang* (Prescriptions for Large and Small, Male and Internal and External Conditions), totaling more than twenty volumes. Looking up to the national grace, unable to repay it; living in this world, feeling ashamed. Thus, with humble insight, I dare to offer this like wild vegetables. I fear it may be too voluminous and offend the Imperial gaze, so I briefly list the essentials of various conditions, thirty-three articles in total, recorded in one bundle. I wish to preserve the Emperor's boundless longevity, contributing a drop of dust. Submitted sealed, officials in court all said these are profound truths that uncovered what predecessors had not. By Imperial Decree, sent to the Imperial Medical Bureau and Ministry of Rites to know. Grace from heaven, nowhere to repay virtue. Fearing that sick people in all directions are far from the Sage, private wisdom increases, and lives are mistaken, I embody the Emperor's heart of benefiting people and loving life. I commissioned craftsmen to carve and print to spread it widely. If any patient recovers, it is all the Emperor's gift, not mine. On the sixteenth day of the sixth month of the Wuzi year, the seventh year of Jiajing, Zhao Jizong of Cixi, Jinshi bestowed, Assistant Judge of Guangdong, retired, wrote this preface.
Liu Gui says: In the human body, Yin is often insufficient, and Yang is often excessive. Therefore, Danxi earnestly urged people to nourish Yin to match Yang, not intending to supplement Yin to conquer Yang. I recently saw Zhao Jizong's *Ru Yi Jing Yao*, refuting Danxi's specific desire to supplement Yin to merge with Yang, calling it contrary to the constant path of Yin and Yang, absolutely no logic in supplementing Yin. The second point refutes Wang Shuhe's error that the Mingmen (Gate of Life) belongs to Fire; the third refutes Zhang Zhongjing's methods of sweating, vomiting, and purging in *Shanghan Lun*; the fourth refutes Zhang Jiegu's lack of distinction between heatstroke and heat stroke; the fifth refutes the theory that wind-stroke has no fire, qi, or dampness factors; the sixth refutes errors in the pulses of the twelve meridians. Master Zhao is biased in his own views, recklessly establishing evil theories to deceive people, deviating from classic principles, offending the teachings of sages greatly. Alas, Zhongjing and Shuhe are saints of medicine, teachers for a hundred generations. Who is Zhao Jizong to dare discuss lightly like this? It shows only his lack of self-awareness. (From *Xu Yi Shuo*)
[Sheng Shi Cheng Zhai Yi Chao] (Sheng's Chengzhai Medical Excerpts), one hundred and forty volumes, unseen.
[Cheng Zhai Yi Chao Cuo Yao] (Excerpts from Chengzhai Medical Excerpts), five volumes, recorded in *Yi Cang Mu Lu*, extant.
Preface states: I compiled *Yi Chao* in one hundred and forty volumes. First, using *Neijing*, *Suwen*, *Maijing* and other books as classics, I collected discussions and writings of famous doctors through the ages, dividing them by category into treatment methods and prescriptions. For thirty years, my official career took me north and south, carrying them wherever I went. Whenever I encountered strange prescriptions and secret methods, I compiled them into respective categories. However, the manuscripts were numerous and complex, unable to be copied. Suddenly, my fellow townsman Teng Yu'an saw them, liked them, and wished to have them carved and printed for transmission, but also worried about insufficient resources. He sent his son, a Taixue student Ke Cheng, to request that I extract the essentials to record them. What I have gained from medical books is not transmitted by method; extracting essentials is particularly difficult. So I gave him those verified recently. The term "Cuo Yao" (Extracting Essentials) is merely due to his request, not implying that the essentials collected in *Yi Chao* are only this. Those who wish to know medicine must obtain the complete *Yi Chao* and study it in detail for their skills to become subtle. This is merely one or two parts out of a thousand. But obtaining this in remote villages can also treat diseases. The merit of the Teng family in printing books, how can it be forgotten? Thus, I write this preface to leave for those who obtain this book, so they know its source. On the first day of the fourth month of summer in the Guisi year of Jiajing, written by Yuhua Shanren Sheng Duanming.
Xu Chunfu says: Yuhua Zi, surname Sheng, given name Duanming, was from Chaoyang. He passed the Jinshi examination in the Renxu year of Hongzhi. He loved medical prescriptions. When people sought treatment, regardless of nobility or lowliness, he gave medicine immediately. He rose to the position of Minister of Rites. He authored *Yi Chao* in one hundred and forty volumes, along with *Cuo Yao* and other books.
[Wang Shi Yi Kai] (Wang's Medical Opening), seven volumes, unseen.
*Summary of the Four Treasuries* states: *Yi Kai*, seven volumes, written by Wang Shixiang of the Ming Dynasty. Wang Shixiang, courtesy name Jilin, pseudonym Qingxi, was from Puzhou. He was a disciple of Lv . He served as Magistrate of Yanchuan County. The book contains twenty-four categories. It begins with several questions and answers, stating that medicine reached its culmination with Danxi, implying he also advocated the theory of nourishing Yin and descending fire.
[Xu Shi Zhi Zhi Shu Yao] (Xu's Pivot of Acquiring Knowledge), nine volumes, recorded in *Ming Zhi*, unseen.
[Yu Shi Mai Zheng Fang Yao] (Yu's Essentials of Pulse, Symptoms, and Prescriptions), twelve volumes, recorded in *Yi Cang Mu Lu*, unseen.
[He Shi Yi Xue Guan Jian] (He's Observations on Medicine), one volume, extant.
Inscription states: I usually enjoy the art of health preservation. Because the medical way is close to health preservation and can embody the benevolence of aiding things, I paid attention to it. Immersing myself for a long time, I had considerable insights, mostly unpublished by former sages. Sometimes I told others, but few agreed, probably because they did not pay attention usually, so sudden words did not enter. I secretly thought, I am old now, unwilling to let my insights be untransmitted and ultimately useless. And fearing errors might occur, failing to respond to the teachings of the wise. So I recorded the above. Although medicine is a small skill, it can entrust the fate of life and death. Scholars and gentlemen, if they do not pay attention during peace, and suddenly fall ill, handing life and death to quacks, is it not a mistake? While studying hard and handling affairs, occasionally paying attention is perhaps better than gambling. On the fifteenth day of the fourth month of summer in the Jiawu year of Jiajing, He Tang of Huaiqing wrote this preface.
Xu Chunfu says: He Baizhai, given name Tang, studied heaven and humanity, passed the Jinshi exam under Kang Hai in the Hongzhi era. Entered the Hanlin Academy, rose to Censor-in-Chief. His integrity was clean, accepting nothing. His adherence to the Dao was firm, waiting for nothing all day. His nature was sincere, with no external desires. He especially studied medical texts and regulation. Probably because the medical way is close to health preservation and can embody benevolence. Thus, he illuminated subtleties, revealed what former sages had not, and dispelled the obscurity of later learners. His treatises on *Shanghan*, *Three Yang Cough*, and *Ministerial Fire* show this. He once said that scholars and gentlemen, if they do not pay attention to medicine during peace, and suddenly fall ill, handing life to quacks, is it not a mistake? His collection is called *Baizhai San Shu*.
*Summary of the Four Treasuries* states: *Yi Xue Guan Jian*, one volume, written by He Tang of the Ming Dynasty. He Tang, pseudonym Baizhai, was from Huaiqing. He passed the Jinshi exam in the Renxu year of Hongzhi. He rose to Vice Censor-in-Chief of Nanjing, posthumously named Wendding. His deeds are in the *Biographies of Confucian Scholars* in the *History of Ming*. The book has twenty-two articles. He recorded that he wrote it after reading *Suwen* and *Yuji Wei Yi*. His theories advocate major tonification and major attack, not the moderate way. The nineteenth article discusses chronic illness where Yuan Qi is too deficient and Pathogenic Qi is too excessive, advocating attacking with toxic drugs, which is particularly inadvisable. His discussion on mineral drugs is a famous quote.
[Ye Shi Yi Xue Tong Zhi] (Ye's General Principles of Medicine), eight volumes, recorded in *Yi Cang Mu Lu*, extant.
Inscription states: Medicine is a benevolent art, a way of love. The Kings of old taught benevolence, and their love was universal. Therefore, observing the pulse is the root of medicine, viewing symptoms is the standard of medicine, adjusting herbs is the use of medicine, forming prescriptions is the trustworthiness of medicine. How is a prescription trustworthy? It is trustworthy if it has evidence; if trustworthy, it spreads; if it spreads, it is used; if used, the standard is clear; if the standard is clear, the root is established. With the root established, the heart of loving people is infinite, nearly achieving the benevolent art. Wenling has exerted effort in this for twenty years but has not yet attained benevolence. Alas! Not mastering the craft but having only a loving heart is called empty goodness; using technique but not rooted in love is called rootlessness; being rooted in love but not transmitting is like having no technique. Empty goodness cannot act; rootlessness cannot stand; non-transmission cannot expand. I fear people will dislike benevolence; thus *Yi Xue Tong Zhi* was created. This book collects old knowledge, references new gains, makes differences and similarities converge, and balances complexity and simplicity. If comrades devote themselves to it, then examining pulses, observing symptoms, prescribing, and distinguishing herbs may provide some help. Wenling, though unworthy, seeks correction from benevolent men. On the Winter Solstice day of the Jiawu year, recognized by Shimengzi of Wulin.
Wu Lian's preface roughly states: Ye was originally a Confucian scholar. He left academic pursuits for the words of Qi and Huang. Recommended to enter the Imperial Medicine Workshop, serving Emperor Jing. He received rank promotions twice, praised as a master craftsman. He was certainly not just a talker.
*Record of Renhe County* states: Ye Wenling, courtesy name Dezheng. Failed in early Confucian studies, turned to medicine. Passed excellent grades in multiple Ministry of Rite exams, granted headgear by rule. Served in Shengji Hall, promoted to Clerk of the Imperial Medical Bureau. Summoned in the Jiawu year for diagnosis, merited promotion to Imperial Doctor due to successful preservation of harmony. Suddenly summoned again, the Emperor inscribed the plaque "Loyal and Loving" for his hall. Summoned again in the Gengzi year, promoted to Vice Director. Later, requesting to care for his aging mother, he retired. His work *Yi Xue Tong Zhi* is circulated in the world.
[Wang Shi Yi Xue Yuan Li] (Wang's Principles of Medicine), thirteen volumes, recorded in *Yi Cang Mu Lu*, extant.
Preface states: I studied for the civil service exams in my youth, registered at the local academy. Later, I abandoned Confucianism for medicine. After twenty years, I became known for my medical skills. I compiled *Suwen Chao*, *Ben Cao Hui Bian*, *Yunqi Yilan*, *Waike Li Li*, *Douzheng Libian*, *Zhenjiu Wenda*, *Tuiqiu Shiyi*, *Maijue Kanwu*, *Shanghan Xuanlu*, etc. Fortunately, students assisted in carving and printing to spread them. Often complaining that previous texts were verbose, worrying that descendants interested in this would not grasp the principles without twenty years of effort, leading to frustration. Thus, I wrote this book. It starts with meridians and acupoints, followed by the six excesses and blood/qi diseases, then internal injuries, ending with women and children's medicine, totaling thirteen volumes, named *Yi Xue Yuan Li*. Discussions on disease mechanisms and drug properties are based on *Neijing* and *Bencao*; treatment methods are based on maxims of famous doctors. Studying day and night, forgetting sleep and food, it took eight years to complete. I only hope my descendants joyfully keep this path and inherit my will. Observing disease mechanisms reveals the beginning and end of disease sources; elucidating pulse methods reveals life and death of symptoms; reading prescription intentions reveals the main idea of forming prescriptions. Each thread becomes clear in the mind, fulfilling my lifelong passion. If true, this collection is not empty words; it can serve parents, nourish the body, and save lives. Its benefits are vast. Why envy leaving gold and fertile land, damaging ambition and increasing faults?
[Shishan Yi An] (Shishan's Medical Cases), three volumes, recorded in *Yi Cang Mu Lu*, extant.
Cheng Zeng's preface roughly states: Wang Shishan of Qi in our commandery was a Confucian physician. He annotated *Suwen*, excerpted *Bencao*, wrote on pulse diagnosis, outlined fortune and luck. He also compiled works on surgery and acupuncture, gathering strengths of past masters into a great synthesis. He practiced medicine for over forty years. For every patient seeking treatment, he formulated prescriptions based on pulses, achieving immediate effect. Students who witnessed this recorded them as standard methods. Chen Jue of Shishi West in our county, Shishan's high disciple, divided these records into three volumes, named *Shishan Yi An*, and had them carved and printed. He came to my Louzhonglou to ask for a preface. Treating illness under Shishan is like a hungry person getting food, a thirsty person getting drink, a drowning person being pulled to safety, a dangerous person being supported. It is the kingly way of medicine. If he lived during the times of Zhu Xi and Hua Shi, his ambitions and actions would rival theirs, neither preceding nor following. Future generations viewing this will see it like legal precedents. Extending and touching upon categories, extending benefits infinitely, greatly assisting filial piety and compassion. Shishan's biography was written by Jingshan; what was not recorded is preserved here, surely a blessing for posterity. Shishan's given name was Ji, courtesy name Shengzhi, and Shishan was his pseudonym.
*Summary of the Four Treasuries* states: *Shishan Yi An*, three volumes, edited by Chen Ju of the Ming Dynasty. Chen Ju, courtesy name Weiyi, was from Qimen. He studied medicine with Wang Ji of the same county. He collected treatments recorded by Ji's disciples into one collection. Each volume is roughly categorized. Since Song and Jin, *Tai Ping Hui Min He Ji Ju Fang* circulated in the South, while *Hejian Yuan Bing Shi* and *Xuan Ming Lun Fang* circulated in the North. The Bureau Formula used many warm and dry drugs; Hejian advocated clearing fire. Their drawbacks were equal. Zhu Zhenheng of Yuan began correcting the bias of the Bureau Formula and adapting Hejian, giving rise to the theory of nourishing Yin. Wang Ji's *Tuiqiu Shiyi* traced back to Zhu Zhenheng via Dai Yuanli, so his arguments mostly followed Danxi's methods. However, Wang Lu's *Ming Yi Za Zhu* stuck to Danxi, overusing cold and bitter drugs, so Wang Ji wrote refutations. These texts are attached to the end of the cases, showing Wang Ji prescribed according to conditions, not rigidly adhering to one style. His immediate success had reasons. Previously, Chen Yue, a disciple of Wang Ji, wrote *Bing Yong Shen Lun*, and Wang Ji wrote his father's biography, and Li Xun wrote Wang Ji's short biography. These are included for reference.
[Yi Du] (Medical Readings), seven volumes, extant.
[Miu Shi Fang Mai Zong Zong] (Miu's Comprehensive Source of Formulas and Pulses), unseen.
*Jiangyin County Record* states: Miu Kun, courtesy namezinong. Seven generations practiced medicine; Kun was most famous. His character was pure and sincere. Besides diagnosing pulses and distinguishing formulas, he sat quietly reading, avoiding worldly affairs. During Jiajing, the Military Governor summoned him to the army camp, treating epidemics and saving many lives. He was honored with headgear, though not his desire. He authored *Fang Mai Zong Zong*, which circulated. He attended seventeen rural banquets, lived to ninety, and wrote his own tomb inscription.
[Gao Shi Zhi Zhai Yi Lun] (Gao's Zhizhai Medical Discussions), two volumes, unseen.
*Summary of the Four Treasuries* states: *Zhi Zhai Yi Lun*, two volumes, written by Gao Shi of the Ming Dynasty. Gao Shi, courtesy name Zhizhai, was from Yin. Written in mid-Jiajing. The upper volume specializes in smallpox; the lower volume discusses Yin/Yang, Six Qi, Blood/Qi, Pulses, Deficiency/Excess. His theory states: Current physicians are mostly not Danxi followers, yet偏方 (side-door prescriptions) prevail, so they take Zhu's school as their master.
[Zou Shi Jing Yan Liang Fang] (Zou's Experienced Good Prescriptions), ten volumes, recorded in *History of Ming*, unseen.
*Min Shu* states: Zou Fu, courtesy name Luji, practiced medicine. Skilled in pulse diagnosis, predicting life and death years in advance. Encountering rare cases other doctors could not treat, Fu cured them with a few doses. He personally compiled *Jing Yan Liang Fang*, ten volumes.
[Lv Shi Zhi Fa Jie Yao] (Lv's Quick Essentials of Treatment Methods), unseen.
Note: Above appears in *Jiangyin County Record*.
[Zhang Shi Yi Jia Ming Yan] (Zhang's Famous Sayings of Physicians), unseen.
Zong Chen's *Epitaph of Vice Director of Imperial Medical Bureau, Mr. Si Hui Zhang* roughly states: On August 11, the 29th year of Jiajing, Zhang Gong, titled Vice Director of the Imperial Medical Bureau, Si Hui, died. According to the record, his given name was Shihua, courtesy name Junmei, and Si Hui was his pseudonym. Born intelligent and outstanding, he aimed for Confucianism from youth, browsing classics and history, grasping their essence. Soon after, parents died early, family declined. He awakened, saying, "Keeping a heart to aid things, medicine and Confucianism are one path." He resumed family trade, mastering the arts of Lu and Bian. Trials always yielded miraculous effects, fame spreading across Three Wu. Students flocked to his door, seekers like a market. During Zhengde, a great plague in Wu, he placed medicine bags on streets, responding to requests, saving dozens. A rich man's son in Wu suffered paralysis for three years, doctors helpless. Zhang said, "This disease is in the sores." Urgently attacked with five-toxic agents, he rose immediately. It happened as predicted. The man offered a hundred taels of silver; Zhang laughed and refused. What profit do I seek? Merely verifying my observation. Other such cases are countless. He authored *Yi Jia Ming Yan*, several volumes, to be transmitted. (From *Zong Zixiang Ji*)
[Tao Shi Yao An] (Tao's Drug Cases), unseen.
Xu Chunfu says: Tao Hao, courtesy name Juyuan, from Taicang. Attacked medicine with Confucianism, frequently curing strange cases. Had *Yao An* kept at home.
[Fang Shi Mai Yao Zheng Zhi] (Fang's Pulse, Drugs, Symptom Treatment), unseen.
[Wang Shi Yi Xue Zhi Yi] (Wang's Questions on Medicine), unseen.
[Zheng Zhi Yao Lve] (Essentials of Syndrome Treatment), unseen.
Note: The above three books appear in *Gu Jin Yi Tong*.
[Wu Shi Fu Shou Jing Fang] (Wu's Precise Prescriptions for Longevity), two volumes, recorded in *Yi Cang Mu Lu*, extant.
Note: In Dinghai year of Wanli, Wang's published three-volume book titled *Xu Fu Shou Jing Fang* (Continuation of Precise Prescriptions for Longevity). The preface includes *Yang Zhen Pian*, *Nan Nv Pian*, *Yin Shi Pian*, *Shi Qin Pian*, Four Ways, and thirty-two recipes for soups, ointments, porridges, and wines. Other prescriptions differ little from this book.
[Wu Shi Zhu Zheng Bian Yi] (Wu's Differentiation of Doubts in Various Conditions), four volumes, recorded in *Ming Zhi*, extant.
[Huo Ren Xin Tong] (Living Heart's Universal Guide), four volumes, extant.
Wu Qiu says: This book collects sayings of former sages, discusses flourishing and declining viscera, records experienced prescriptions of ancient and modern times, opens the right path for later learners. All are direct words, not ornate theories. Comrades, please discern.
Chen Shen, after inscribing a small portrait of Old Man Wu of Jiaoshan, says: The Old Man was learned and admired antiquity, slighted wealth and valued righteousness. In youth, he explored classics, but excelled uniquely in medicine. Thus he compiled *Fang Mai Zhu Yi*, *Huo Ren Xin Tong*, *Shi Liao Bian Yi*, etc., sixteen volumes. Moved by Hu Gong Shen Zhai, Long Gong Daiye, and Prefect Zheng Gong Chishan to verify and carve, the complete set was formed, truly a compass for medicine.
[Fang Mai Zhu Yi] (Main Intentions of Formulas and Pulses), unseen.
[Yang Shi Jing Yan Qi Xiao Dan Fang] (Yang's Experienced Miraculous Single Prescriptions), two volumes, extant.