〔孙氏（应奎）医家必用〕一卷 存
徐春甫曰。孙东谷。名应奎。号东谷。洛阳人。登正德辛巳进士。好医方。以活人为心。有疾者不限高卑。
即与方药。官至户部尚书。着有医家大法。大旨。必用等书。若干卷。
〔医家必用类选〕四卷 存
按先子曰。嘉靖辛丑春。东谷已着医家必用。后十二年。更分门类方。有所增添。名曰医家必用类选。其序
则与原书同。故题曰复书。
〔俞氏（桥）医学大原〕未见
海宁县志曰。俞桥少业儒。究心理学。兼精岐黄术。嘉靖中。以名医被征。累官太医院判。桥于方书无所不
晰。更博询名家。得河间洁古东垣未刻诸稿。及古今秘方。斟酌损益之。以治病。无不奇验。居京师。耻事权贵。
而贫家延之。必尽心疗治。以故名愈藉藉。而医日窘。士大夫雅重之。着医学大原一书。搜辑枢素以下诸家。有
关证脉者。次以赋括。令业医之士。诊脉制方。有所考证焉。
〔李氏（象）医略正误〕三卷 存
聂璜跋曰。余内姻石泉医略正误就梓。方伯东谷叙弁其
端。推衍引触。远大不泥。尽之矣。乃谬属诸叙末。余又何言哉。因次第其心学渊源。以备观览之目。石泉自少
入郡胶。殚力学易。出入诸子史百家。坐是遘疾。奉厥甫东郊翁命就医。时东阳卢HT 庵以兹术鸣宁藩。礼致在馆。
一见石泉。奇其神异。遂倾心焉。未逾年疾瘳。尽得其肯綮妙辞归。HT 庵叹曰。吾业有传。吾可以休。竟请去。
得脱党祸。人咸喜HT 庵先几。石泉得师。自是本业优研。极素难诸书。有心得处笔之。见偏门病。病者失处笔之。
与己之应病。候寒暑。按经络。验处又笔之。参订指摘。诊脉之误。积撰成书。分条别方。题曰医略正误。识者
宗之。每暇坐小楼。辄取古诗画玩。适兴到模仿挥洒。体格成家。题品景象。韵格高古。缙绅士谓其诗中有画。
画中有诗。得之如获拱璧。匪独医之可称。然其化于今。充选贡致用。东谷曰。子是之编可传。制序以赞其成刻。
予阅之叹曰。石泉是编。信诸父兄师友。信诸古。而无误于己者。不亦可信诸人。而无误天下者乎。视专门秘方
者不侔。行将征诸内院使司局者。果能如东谷所谓。变而通之。毋忌与执。未必不为诸偏门断案也。
〔顾氏（儒）简明医要〕医藏目录五卷 存
自序略曰。儒因先君多病。久病成医。得延寿考。乃示余曰。事亲者不可不知医。汝能攻之。非惟济世。亦
可养生。古良医良相。并驰于穷达之间。苟有益于生民。则相业不见其多。而医道不见其少。汝姑勉之。余拜敬
诺。即弃儒就医。师浙东之异人。访梁溪之高士。无惮昼夜。力学有年。凡遇病敷药。苦心力索。务求效验。果
幸地方得以少济。而妻子亦借以温饱。由先君之遗教也。今老矣。有子别攻举业。悯后无传。且虑吾之子孙。后
或疾痛。假手庸医。
无能治疗。欲存管见。自备检阅。又虑夫先贤立论著方之浩繁。搜索不便。故撰择已经效验。平常方药。手录成
帙。分门论病。分病定方。一阅可得。其难制之方不录。怪异之药不取。岂不简且明哉。名曰简明医要。盖皆圣
贤之遗旨。非敢隙光自耀。擅措一辞也。识者幸相与订正之。岁在乙巳仲夏录成。晋年七十有三。
江阴县志曰。顾儒。字成宪。少业儒。因侍父疾。久遂通医。投剂无不立效。病家尝梦其祖先。告以疾非顾
翁弗疗。远近争延。贫者往往予之药。复佐之薪米。着简明医要五卷。年八十终。
〔简明医要补遗〕一卷 存
〔郭氏（鉴）医方集略〕七卷 存
跋曰。余暗于节宣。日抱宿 。往为刑吏。识狱江左。务殷损神。事竣返泗河之墟。病益棘。众委之不可起。
敕归德闵守材医视全活。迨今德之。北上犹羸瘠。不堪事事。遂引疾乞归。静藏自广。乃得锐情于医。逖搜古方。
模序协则。辨物分类。虽掇其要而未尽也。病小愈。铨补地曹。政暇延致名术。探索玄奥。时江左俞氏桥夏津王
氏东阳维扬胡氏铎金华邵氏泰京师朱氏禄。皆工于方技。为众所重。因各出医案及秘方。相与参究品评。积岁成
帙。复取旧集裒益之。名曰医方集略。乙巳居内忧。邑侯海州杨公阅而珍之。忻欲就梓。复锡诲言。以弁简端。
此其泽人利物。固仁者之用情也。噫。余寡昧。述群见以便自调。歇谓必传。而斟裁剂量。亦惟执方。而旧者有
以变通之耳。若夫妙参两之用。顺性命之理。弛张损益。不泥轩岐。而超悟筌蹄。 俟医国宗工。嗣有以开我。
嘉靖乙巳孟夏望日。丹泉郭鉴书。
〔程氏（伊芳）释方〕医藏目录四卷 存
自序曰。释方者何。释医方之名也。方何以释。曰。可以言传者。药之名也。可以意得者。方之义也。得名
失义。不得而用矣。方之用也。妙名义而通之者也。弗通则泥。泥则偏。非唯病己。适以误人。是故方之释也。
不容已也。夫农经昭示。某法远垂。七方十剂之制。金匮千金之书。杂而引之。方亦众矣。博观遐览。岂难知哉。
然或作聪明以加减。矜智巧而改释。方与病违。名同意舛。作者之意。不亦邈乎。余少涉医流。略知大旨。深惧
肄业之士。童而习之。莫得其肯綮也。乃取方训义。集药为歌。方名八百。歌称是焉。上稽圣经。下逮张李。旁
证诸子。附以管窥。虽童稚之阶梯。亦先哲之明鉴也。若乃分部察候。辨声视色。审盈虚以制变。达消息而攻疗。
则心手之妙。固用意之自得。非传方之家。所得悉而泥之者矣。晋嘉靖丁未四月朔。新安岩镇月溪程伊芳识。
□序曰。余尝读本草。见古昔先民。但云某药主某病。某事有某功。或云。某药合某药。治某病为良。后人
加之。以君臣佐使之别。制炼炮炙之宜。而方名之未立也。盖自穴俞针石之法罕传。而判肠割臆。刮骨续筋之法
废矣。于是乃□汤液酒□丸粒而用之。若扁鹊之传所载。有所谓苦参汤半夏丸之类。而方已着矣。至汉张仲景一
书。极为众方之祖。然其所云。桂枝汤。麻黄汤。芍药甘草汤。则直以药味名之。朴而不文。犹有上古□皇之遗
意。其曰真武汤者。言北方之水也。而青龙白虎。其义皆然。标表既明。治法与在。固无事乎远求。而亦何事乎
解释也。晋代以来。其术渐广。良医如张苗宫泰李子豫辈。以及张茂先皇甫士安葛稚川陶弘
景诸名士。并研精斯术。未有所撰。惟范汪方百余卷。则其最多者也。世代日降。道术日非。其浅见薄闻者。深
求隐晦。镑为巧似。以聋瞽人之耳目。而不自知。其卑伪可厌。外家诞可耻也。于是亦□□凿而人及有不能□者
矣。每见世之医工。往往以相难。捕风捉影。如□□□□。良可嗤笑。新安程宗衡乃悉取诸方字为之解。集诸药
品。而为之类。名义昭然。如指诸掌。使世之用药者。循名以究其义。因末以求其本。其于药术。定无所得益也
哉。夫宗衡之为此释。深探力索。旁引曲证。可谓精确。然其本意。不□为初学发蒙。世人解惑耳。□于大道玄
通。博物洽闻者。则固无持于是也。宗衡名伊芳。字宗衡。新安岩镇人。家世习医。而□惊□人能涉猎书史。通大
义。初学举子业。少孤弗能就。乃□学医云。
〔彭氏（用光）体仁汇编〕医藏目录六卷 存
傅凤翱序曰。古今医刻。无虑数百种。而脉诀则宗叔和氏。太素脉诀。鲜有刻者。则闽半洲蔡先生取庐陵彭
用光所藏钞本。刻之岭表。序太素题。曰体仁何。盖仁春天地生物之心。医以生人为业。仁术也。太素医之推也。
曰汇编者何。先生又取用光所摘录叔和东垣脉诀药性。与所尝治病试验方药。竟见图说。类粹锓梓。谓其与太素
相表里也。太素不言治疗。叔和不言穷通。均之本二气之消息盈虚。五行之生克制化。察识于呼吸隐约之微。以
辨别其生死穷通之数。立论若殊。指归则一。非若水火不相为谋也。用光潜心诸家。云亦有年。而参伍贯通。若
有得其肯綮者。博游于燕赵吴粤间。缙绅君子。招延延医。辄奏肤功，咸称慕之。先生并刻其所辑。序而传焉。
盖尝有所试。亦示人以全体仁道之
微意也。慨夫一岭之隔。书邮不至。顷得之吴默泉方伯。阅其中字有脱误。仍付用光正之。用光复检所遗漏方说。
并取同县赵铨太素钞。增入若干条。铨固精太素。有名者。兹编视旧本。颇为明备。虽非全书。亦医之要领也。
〔简易普济良方〕医藏目录六卷 未见
〔赵氏（铨）石亭医案〕未见
〔岐黄奥旨〕未见
按上见于庐陵县志。志又以体仁汇编。为铨所着。误。
【孙氏（应奎）《医家必用》】一卷 存世
徐春甫说：孙东谷，名应奎，号东谷，洛阳人。考中正德辛巳年进士。喜好医方，以救活人为宗旨。有患病者不分地位高低，立即给予方药。官至户部尚书。著有《医家大法》、《大旨》、《必用》等书，共若干卷。
【《医家必用类选》】四卷 存世
按：先父说：嘉靖辛丑年春季，东谷已经著成《医家必用》。十二年后，又重新分类编排方剂，有所增补，命名为《医家必用类选》。其序言与原著相同，所以题名为“复书”（重印之书）。
【俞氏（桥）《医学大原》】未见
《海宁县志》记载：俞桥年轻时从事儒业，深入研究心理学（指儒家心性之学），同时精通岐黄之术（中医技术）。嘉靖年间，因是名医被征召入京，多次升迁至太医院判。俞桥对方书无所不通晓，又广泛咨询名家，得到河间刘完素、张元素、李杲未刊刻的手稿，以及古今秘方，经过斟酌损益后用来治病，无不神奇有效。居住在京师时，耻于侍奉权贵，而贫苦人家请他看病，必定尽心治疗，因此名声更加显赫，但医术日益困窘（指生活清贫）。士大夫们高雅地尊重他。著有《医学大原》一书，搜集从《黄帝内经·素问》以下各家，有关证候脉象的内容，用赋体概括，让习医之人，在诊脉制方时有据可查。
【李氏（象）《医略正误》】三卷 存世
聂璜跋文说：我的内亲石泉的《医略正误》即将付梓，方伯东谷作序置于篇首，推衍引触，远大而不拘泥，说得透彻了。却错误地把序言放在末尾，我又能说什么呢？于是依次列出他的心学渊源，以备阅览之目。石泉自幼进入郡县学校读书，竭尽全力学习《易经》，出入于诸子史籍百家之中，因此遭遇疾病，奉父亲东郊翁的命令去求医。当时东阳卢HT庵以这门技艺闻名于宁藩，以礼聘请他在馆中。一见石泉，惊叹其神态奇异，于是倾心相授。不到一年病愈，尽得其精髓妙辞而归。卢HT庵感叹道：“我的医术有了传人，我可以休息了。”竟请求离去，从而避开了党祸，人们都高兴卢HT庵预见先机，石泉得遇良师。从此本业钻研优异，穷尽《素问》、《难经》各书，有心得之处便记录下来；见到偏门疾病，患者失治之处便记录下来；与自己应对疾病、观察寒暑、按经络验证之处又记录下来。参订指摘，诊断脉象的错误，积少成多编成此书，分条别类，题为《医略正误》。识者推崇它。每当闲暇坐在小楼，就取古诗画欣赏，兴致来了模仿挥洒，体格自成一家，题品景象，韵格高古。缙绅士人说他诗中有画，画中有诗，得到它如同获得拱璧（珍贵的宝物）。不仅医术值得称赞，然而他如今化育世人，充任贡生致用。东谷说：这个人的著作可以流传，制作序言来赞美其完成刻印。我阅读后感叹道：石泉的这个著作，确实信任父兄师友，信任古人，而没有在自己身上出错，不也可以信任他人，而在天下没有错误吗？比起专门的秘方来说不可同日而语。将要向内院使司局征询，果真能像东谷所说的那样，变通而不忌讳固执，未必不是那些偏门断案的准则。
【顾氏（儒）《简明医要》】医藏目录五卷 存世
自序大意说：顾儒因为父亲多病，久病成医，得以延寿长寿，于是指示我说：侍奉父母的人不能不知道医术。你能攻研此道，不仅能济世，也能养生。古代良医和良相，在困顿和显达之间并驾齐驱。如果对百姓有益，那么相业不见得多，而医道不见得少。你姑且努力吧。我拜受敬诺，于是弃儒从医，师从浙东的异人，拜访梁溪的高士，不畏昼夜，努力学习多年。凡遇到病人敷药，苦心竭虑，务必求得疗效。幸好地方上得以稍微救济，妻子儿女也借此温饱，这是遵循父亲的遗教。现在老了，儿子另外攻读科举学业，怜悯后代无传承，并且担心子孙后代或许生病，假手庸医，无法治疗。想保存管见，自备检阅。又担心先贤立论著方的浩繁，搜索不便，所以撰写选择已经有效的、平常的方药，手录成册。分门讨论病症，因病定方，一阅可得。那些难制的方剂不收录，怪异的药物不选取，难道不简洁明了吗？命名为《简明医要》。这全是圣贤的遗旨，不敢炫耀光阴，擅自措辞。识者希望共同订正。岁在乙巳仲夏录成。晋年七十三岁。
《江阴县志》记载：顾儒，字成宪，年轻时从事儒业，因为侍奉父亲疾病，久了就通晓医术，投药无不立刻见效。病家曾经梦见祖先，告知疾病非顾老翁不能治疗，远近争相邀请，贫者往往给予药物，又资助柴米。著有《简明医要》五卷，八十岁去世。
【《简明医要补遗》】一卷 存世
【郭氏（鉴）《医方集略》】七卷 存世
跋文说：我不懂得调养，日抱宿疾，过去做刑吏，在江左识别狱事，事务繁忙损伤精神。事情结束后返回泗河废墟，病情加重，众人认为不可起死回生。敕令归德闵守材医生诊治保全性命。至今感激他，北上仍然瘦弱，不堪事事操劳，于是称病乞求回乡，静养自我宽慰，于是对医学产生锐气，远搜古方，模序协则，辨物分类，虽然摘录要点但未详尽。病情稍好，铨补地曹，政务闲暇延请名医，探索玄奥。当时江左俞氏桥、夏津王氏、东阳维扬胡氏铎、金华邵氏泰、京师朱氏禄，都擅长方技，被众人尊重。于是各自拿出医案及秘方，相互参究品评，积年成册，又取旧集增补，命名为《医方集略》。乙巳年居内忧（父母丧），邑侯海州杨公阅读后珍视它，高兴想要刻印，又赐教诲之言，置于简端。这确实是泽被人物，仁者的用情啊。唉，我孤陋寡闻，叙述众人的见解以便自我调理，歇谓必然流传，而斟裁剂量，也只依循方剂，而旧有的有所变通罢了。至于妙参两仪之用，顺性命之理，弛张损益，不拘泥于轩岐，而超悟筌蹄（比喻达到目的的手段），等待医国宗工，嗣后有以此开导我的。嘉靖乙巳孟夏望日，丹泉郭鉴书。
【程氏（伊芳）《释方》】医藏目录四卷 存世
自序说：什么是《释方》？解释医方的名称。方为什么需要解释？说：可以用语言传达的是药的名称，可以用心意领悟的是方的义理。得名而失义，就无法使用了。方的运用，在于妙解名义而通达它。不通达就会拘泥，拘泥就会偏颇，不仅延误病情，反而误人。所以方的解释，不容许不做的。农经昭示，某法远垂，《七方十剂》的制度，《金匮》、《千金》的书，杂而引之，方也很多。博观遐览，难道难知道吗？然而有人自作聪明加减，矜持智巧改释，方与病违背，名同意错，作者的本意，岂不是遥远了吗？我年少涉猎医流，略知大旨，深怕肄业之士，从小学习，得不到其精髓。于是取方训义，集药为歌，方名八百，歌称如此。上稽圣经，下逮张仲景、李东垣，旁证诸子，附以管窥，虽然是童稚的阶梯，也是先哲的明鉴。至于分部察候，辨声视色，审盈虚以制变，达消息而攻疗，则是心手之妙，固然是用意的自得，不是传方之家所能完全拘泥的。晋嘉靖丁未四月朔，新安岩镇月溪程伊芳识。
□序说：我曾经读《本草》，见古昔先民，只说某药主某病，某事有某功。或者说，某药合某药，治某病为良。后人加上君臣佐使之别，制炼炮炙之宜，而方名尚未确立。大概自从穴俞针石之法罕传，而判肠割臆、刮骨续筋之法废除了，于是才用汤液酒醪丸粒来服用。如扁鹊传记所载，有所谓苦参汤、半夏丸之类，而方已经显著了。到了汉代张仲景一书，极为众方之祖。然而其所云桂枝汤、麻黄汤、芍药甘草汤，则直接以药味命名，朴素而不华丽，犹有上古皇代之遗意。其曰真武汤者，言北方之水也，而青龙白虎，其义皆然。标表既明，治法与在，固无事乎远求，而亦何事乎解释也。晋代以来，其术渐广，良医如张苗、宫泰、李子豫辈，以及张茂先、皇甫士安、葛稚川、陶弘景诸名士，并研精斯术，未有所撰。惟范汪方百余卷，则其最多者也。世代日降，道术日非，其浅见薄闻者，深求隐晦，镑为巧似，以聋瞽人之耳目，而不自知，其卑伪可厌，外家诞可耻也。于是亦□□凿而人及有不能□者矣。每见世之医工，往往以相难，捕风捉影，如□□□□，良可嗤笑。新安程宗衡乃悉取诸方字为之解，集诸药品，而为之类，名义昭然，如指诸掌，使世之用药者，循名以究其义，因末以求其本，其于药术，定无所得益也哉。夫宗衡之为此释，深探力索，旁引曲证，可谓精确。然其本意，不□为初学发蒙，世人解惑耳。□于大道玄通，博物洽闻者，则固无持于是也。宗衡名伊芳，字宗衡，新安岩镇人。家世习医，而□惊□人能涉猎书史，通大义。初学举子业，少孤弗能就，乃□学医云。
【彭氏（用光）《体仁汇编》】医藏目录六卷 存世
傅凤翱序说：古今医刻，无虑数百种，而脉诀则宗叔和氏，《太素脉诀》，鲜有刻者，则闽半洲蔡先生取庐陵彭用光所藏钞本，刻之岭表，序太素题，曰体仁何？盖仁春天地生物之心，医以生人为业，仁术也。太素医之推也。曰汇编者何？先生又取用光所摘录叔和、东垣脉诀药性，与所尝治病试验方药，竟见图说，类粹锓梓，谓其与太素相表里也。太素不言治疗，叔和不言穷通，均之本二气之消息盈虚，五行之生克制化，察识于呼吸隐约之微，以辨别其生死穷通之数，立论若殊，指归则一，非若水火不相为谋也。用光潜心诸家，云亦有年，而参伍贯通，若有得其肯綮者，博游于燕赵吴粤间，缙绅君子，招延延医，辄奏肤功，咸称慕之。先生并刻其所辑，序而传焉。盖尝有所试，亦示人以全体仁道之微意也。慨夫一岭之隔，书邮不至，顷得之吴默泉方伯，阅其中字有脱误，仍付用光正之。用光复检所遗漏方说，并取同县赵铨太素钞，增入若干条。铨固精太素，有名者。兹编视旧本，颇为明备，虽非全书，亦医之要领也。
【《简易普济良方》】医藏目录六卷 未见
【赵氏（铨）《石亭医案》】未见
【《岐黄奥旨》】未见
按：以上见于《庐陵县志》。志又以《体仁汇编》为赵铨所著，误。
[Sun Yingkui's] *Yijia Biyong* (Essential Formulas for Medical Practitioners), 1 volume. Extant.
Xu Chunfu stated: Sun Donggu, whose given name was Yingkui and pseudonym was Donggu, was from Luoyang. He passed the imperial examination in the Xin-Si year of the Zhengde reign. He had a fondness for medical formulas and was dedicated to saving lives. For patients regardless of their social status, he immediately provided prescriptions and medicines. He rose to the position of Minister of Revenue. He authored several works including *Yijia Dafa* (General Principles for Medical Practitioners), *Dazhi* (Main Ideas), and *Biyong* (Essentials), totaling several volumes.
[Yijia Biyong Leixuan] (Selected Essential Formulas for Medical Practitioners), 4 volumes. Extant.
Note: My late father said: In the spring of the Xin-Chou year of the Jiajing reign, Donggu had already completed *Yijia Biyong*. Twelve years later, he reorganized the formulas by category and added new content, naming it *Yijia Biyong Leixuan*. The preface is identical to the original book, hence titled "Fushu" (Reprinted Book).
Yu Qiao's *Yixue Dayuan* (Great Origin of Medicine). Not seen.
The *Haixian County Gazetteer* records: Yu Qiao engaged in Confucian studies in his youth, delved into the study of human nature and mind, and also mastered Qi-Huang techniques (Traditional Chinese Medicine). During the Jiajing reign, he was summoned to the capital due to his reputation as a famous physician. He successively served as Vice Director of the Imperial Medical Bureau. Yu Qiao was thoroughly familiar with medical texts and extensively consulted renowned experts. He obtained unpublished manuscripts from Liu Wansu (Hejian), Zhang Yuansu (Jiegong), and Li Gao (Dongyuan), along with ancient and modern secret formulas. After careful consideration and modification, he used them to treat diseases with miraculous efficacy. While residing in the capital, he felt ashamed to serve powerful officials but treated poor patients with utmost dedication. Consequently, his fame grew, yet his personal circumstances became increasingly impoverished. Scholars respected him highly. He authored *Yixue Dayuan*, compiling content on symptoms and pulse diagnosis from various schools following the *Huangdi Neijing Suwen* (Yellow Emperor's Inner Canon: Basic Questions). He summarized these in fu-style poetry so that medical practitioners could reference them when diagnosing and prescribing.
Li Xiang's *Yilue Zhengwu* (Correction of Errors in Medical Essentials), 3 volumes. Extant.
Nie Huang's postscript states: My relative Shiquan's *Yilue Zhengwu* was about to be printed. Fangbo Donggu wrote the preface, elaborating and connecting ideas broadly without being pedantic, covering everything thoroughly. However, he mistakenly placed the preface at the end. What more can I say? I have listed his intellectual lineage for readers' reference. Shiquan entered the local academy in his youth, studying the *I Ching* (Book of Changes) with great effort, exploring the Hundred Schools of Thought. Due to this intense study, he fell ill. Following his father Dongjiao Weng's orders, he sought medical treatment. At that time, Lu HT'an from Dongyang was renowned in the Ning Prefecture for his medical skills and invited Shiquan to his residence. Upon seeing Shiquan, Lu admired his extraordinary spirit and taught him wholeheartedly. Within a year, Shiquan recovered and learned the essence of Lu's teachings. Lu sighed, saying, "My art has a successor; I may rest." He requested to leave, thereby avoiding political persecution. People rejoiced that Lu foresaw the danger and Shiquan found a master. From then on, Shiquan studied diligently, mastering the *Suwen* and *Nanjing* (Classic of Difficult Issues). He recorded his insights, cases of neglected treatments, and observations on cold/heat patterns and meridians. He corrected diagnostic errors and compiled these into a book, categorizing them as *Yilue Zhengwu*. Connoisseurs revered it. In his leisure, he enjoyed classical poetry and paintings, imitating their styles, developing a unique artistic character praised for its high elegance. Gentlemen said his poems contained paintings and his paintings contained poems, treasuring them like precious gems. His medical skill was commendable. He later served as a recommended scholar. Donggu said, "This work can be transmitted," and wrote a preface praising its completion. I read it and sighed: Shiquan trusted his elders, teachers, friends, and ancients, making no errors himself. Can he not be trusted by others and bring no error to the world? This surpasses mere secret formulas. It will likely be reviewed by the Imperial Medical Academy. If one can vary and adapt as Donggu suggested, avoiding rigidity, it may serve as a standard for treating complex cases.
Gu Ru's *Jianming Yiyao* (Concise Medical Essentials), Medical Library Catalog Vol. 5. Extant.
Autobiographical preface summary: Gu Ru, because his father suffered from many illnesses, became a doctor through long-term care, achieving longevity. His father instructed him: "One who serves parents must know medicine. You should master it; it benefits both the world and your own health. Ancient good doctors and ministers excelled in both adversity and prosperity. If it benefits the people, ministerial achievement is not necessarily greater, nor is the medical path lesser. You should strive for it." I respectfully accepted, abandoned Confucian studies for medicine, studied under unusual masters in Eastern Zhejiang, and visited hermits in Liangxi. I studied day and night for years. When treating patients, I exhausted my mental efforts to ensure efficacy. Fortunately, this helped locals slightly and provided warmth and food for my family, following my father's teaching. Now old, my son pursues civil service exams. Pitying the lack of inheritance and fearing future generations might suffer from incompetent doctors, I wish to preserve my limited views for reference. Concerned that ancient theories and formulas are too vast to search easily, I selected effective, common prescriptions, copying them by hand into a booklet. I categorized diseases and matched formulas, making it easy to consult. Complex formulas and rare drugs were excluded. Is this not simple and clear? Named *Jianming Yiyao*. These are all legacies of sages; I dare not show off or add arbitrary words. May connoisseurs correct me. Completed recording in mid-summer of the Yi-Si year. Jin aged seventy-three.
*Jiangyin County Gazetteer* records: Gu Ru, courtesy name Chengxian, studied Confucianism in youth. Caring for his sick father, he eventually mastered medicine. His prescriptions worked instantly. Patients once dreamed of ancestors saying only Master Gu could cure them. People from near and far sought him out; he often gave medicine and supplies to the poor. He authored *Jianming Yiyao* (5 volumes) and died at eighty.
[Jianming Yiyao Buyi] (Supplement to Concise Medical Essentials), 1 volume. Extant.
Guo Jian's *Yifang Jilue* (Collected Briefs of Medical Formulas), 7 volumes. Extant.
Postscript: I am ignorant of proper regimen and suffer from chronic illness. Formerly serving as a judicial officer in Jiangzuo, the heavy workload damaged my spirit. After completing duties and returning to the Si River ruins, my condition worsened. Others deemed me incurable. Official Min Shoucai from Guide treated me and saved my life. I remain grateful; traveling north, I remained frail and unable to handle affairs, so I resigned citing illness. Retiring to self-cultivation, I developed a keen interest in medicine. I searched ancient formulas, organizing them by classification. Though I extracted essentials, it was incomplete. As my health improved, I took a minor official post. In spare time, I invited skilled physicians to explore profound mysteries. Physicians such as Yu Qiao (Jiangzuo), Wang (Xiaking), Hu Duo (Weiyang/Jinhua), Shao Tai (Jinhua), and Zhu Lu (Beijing) were skilled and respected. They shared medical cases and secret formulas for mutual study. Over years, we compiled a collection, adding to old collections, naming it *Yifang Jilue*. During the mourning period of Yi-Si, Prefect Yang Haizhou appreciated it and wished to print it, offering guidance. This reflects the benevolent intent to benefit people. Alas, I am ignorant, narrating others' views for self-regulation. I believe it will be transmitted, though dosage adjustments require flexibility. Regarding the subtle application of Yin-Yang and the principles of life, adapting without rigid adherence to Bian Que and Yellow Emperor, and transcending conventional methods awaits guidance from medical masters. Written by Danquan Guo Jian on the full moon day of early summer, Yi-Si year.
Cheng Yifang's *Shifang* (Explanation of Formulas), Medical Library Catalog Vol. 4. Extant.
Autobiographical preface: What is *Shifang*? It explains the names of medical formulas. Why explain formulas? Names of herbs can be conveyed verbally; the meaning of formulas is grasped intuitively. Knowing the name but missing the meaning renders them useless. Effective use requires understanding both name and meaning. Without understanding, one becomes rigid; rigidity leads to bias, harming patients. Thus, explaining formulas is imperative. Agricultural classics show enduring methods. The systems of *Seven Formulas and Ten Categories* and books like *Jinkui Yaolue* and *Qianjin Yaofang* contain numerous formulas. Broad reading makes knowledge accessible. However, some arbitrarily modify formulas, claiming cleverness, leading to mismatches between formula and disease, confusing names and meanings, obscuring the author's intent. I dabbled in medicine young, knowing basics, fearing students would miss the essence despite lifelong study. Thus, I collected herbal meanings into songs for 800 formulas, referencing classics, Zhang Zhongjing, Li Dongyuan, and other philosophers. This serves as a ladder for beginners and a mirror for predecessors. Detailed diagnosis, observation of voice and color, and adjusting treatment based on excess/deficiency require intuitive mastery, not merely rote memorization of formulas. Recorded by Cheng Yifang of Month Creek, Yan Town, Xin'an, on the first day of the fourth month, Ding-Wei year of Jiajing.
[Preface by unknown author]: I once read the *Bencao* (Materia Medica) and saw that ancient people simply stated which herb treats which disease. Later, concepts of Sovereign, Minister, Assistant, and Courier (Jun-Chen-Zuo-Shi) and processing methods were added, but formula names were not established. Since acupuncture and surgery declined, decoctions, wines, and pills became primary. Examples include *Kushen Tang* and *Banxia Wan* mentioned in Bian Que's biography. By Han Dynasty, Zhang Zhongjing's work became the ancestor of many formulas. However, formulas like *Guizhi Tang*, *Mahuang Tang*, and *Shaoyao-Gancao Tang* were named directly after ingredients, reflecting simplicity akin to ancient times. *Zhenwu Tang* refers to Northern Water; *Qinglong* and *Baihu* follow similar logic. With clear indications, explanation seems unnecessary. Since Jin Dynasty, medicine spread. Famous physicians like Zhang Miao, Gong Tai, Li Ziyu, Zhang Maoxian, Huangfu Mi, Ge Hong, and Tao Hongjing studied it deeply but wrote little. Fan Wang's *Fang* (over 100 volumes) was the most extensive. As generations passed, Dao declined. Superficial scholars sought obscurity, creating deceptive complexities. Modern physicians often argue pointlessly, catching shadows. Cheng Zongheng of Xin'an explained all formula characters and classified herbs clearly. This allows users to trace meaning from names. Zongheng's work is precise, aiming to enlighten beginners. Those versed in profound truths need not rely on it. Zongheng, named Yifang, courtesy name Zongheng, from Yan Town, Xin'an, came from a medical family, studied classics, and turned to medicine after losing his father early.
Peng Yongguang's *Tiren Huibian* (Compilation of Bodily Benevolence), Medical Library Catalog Vol. 6. Extant.
Fu Feng'ao's preface: Hundreds of medical texts exist, but pulse manuals mostly follow He Huan (Shuhe). *Taisu MaIJue* is rarely printed. Mr. Cai Ban Zhou from Fujian printed Peng Yongguang's manuscript in Lingbiao. Why "Tiren"? Benevolence is the heart of heaven and earth generating life; medicine saves lives, thus it is a benevolent art. *Taisu* extends this. Why "Huibian"? Mr. Cai combined Peng's excerpts of pulse and herb properties from Shuhe and Dongyuan with tested formulas, illustrated them, and printed them as complementary to *Taisu*. *Taisu* discusses prognosis; Shuhe discusses pulse. Both are based on Yin-Yang cycles and Five Elements interactions, discerning life/death through subtle breath signs. Their approaches differ but goals align. Yongguang studied various schools for years, mastering their essence. Traveling widely, he gained respect from scholars. Mr. Cai printed and prefaced his compilation. Testing showed its value in demonstrating the subtleties of benevolence. Despite distance, copies reached Wu Moquan. Corrections were made by Yongguang, who added entries from Zhao Quan's *Taisu* manuscript. Quan was an expert in *Taisu*. This edition is clearer than the old one, serving as a medical essential guide.
*[Jianyi Puji Liangfang]* (Simple Universal Good Prescriptions), Medical Library Catalog Vol. 6. Not seen.
Zhao Quan's *[Shiting Yian]* (Medical Cases from Shiting Pavilion). Not seen.
*[Qihuang Aozhi]* (Profound Secrets of Qi and Huang). Not seen.
Note: These appear in the *Luling County Gazetteer*. The gazetteer incorrectly attributes *Tiren Huibian* to Zhao Quan.