〔程氏（介）松崖医径〕四卷 未见
徐春甫曰。程介。新安槐塘人。号松崖。登成化甲辰科。李 榜进士。为人恺悌。性好医方。心存仁济。所
着有松崖医径四卷。
〔程氏（应旄）医径句测〕二卷 存
自序曰。松崖医径。分有上下卷。余所梓者。特其上卷内所载之脉图。与图内之方。非医径全书也。梓成。
客有阅而嘲焉者。谓世有异人。必有异书。以松崖先生之天材间出。向导博奥之学。尊推于诸先达者。间不容口。
相传其生平着述。满家满车。一切琅签秘笈。悉于易箦时。假祝融力。载归白玉楼。则此之医径一帙。固先生之
吉光片羽也。当年胡不神奇其书。得与若之神经遁甲等。乃以径之一字名编。先生其犹有蓬之心也夫。余无以譬
之。今岁春王正月。雨邸多暇。得以翻及仲景之伤寒论。间取先生之脉图。而覆检之。乃知先生之取径。殆与仲
景同一轮蹄也。仲景论伤寒。首以脉法。先生前其脉图以之。仲景论伤寒。暑以六经。先生分发六部以之。仲景
论伤寒。曰阴阳表里腑脏。先生区脉以浮沉虚实冷热以之。仲景论伤寒。先脉后证。各有主方。方虽一成。而有
互用。先生各具其证与处方于每图之下。方亦一成。而有互用以之。余因以读仲景书法。读先生
书。吟哦索味之下。遂得句先生之图于径之中。并得测先生之图于径之外。部于上者心与肺。中有径焉。测之而
得夫营卫之布宣。津液之输沛也。部于中者肝与脾。中有径焉。测之而得夫枢机之旋转。鼎鼎之蒸腾也。部于下
者两肾。中有径焉。测之而得夫龙鳌之动静。水火之抱离也。至于径分左右。测之而知阴阳之道路。不得反迁。
径列崇卑。测之而知山泽之降升。要须互换。他如五脏六腑。四体百骸。有溪有谷。有原有街。其问经隧井然。
步里秩然。莫非怪也。则何莫可测之。而得其交会。得其阻输。盖人身一天地也。四海九州具焉。舆图载彼脏腑。
三指是我路程。人无路程。几何不南辕而北其辙。梯山而航及海。以此测先生之医径。固先生医学中一帙。四海
九州地母经也。岂惟医事。以此测先生之生平。凡向导博奥之学。现诸琅签秘笈者。何莫由斯径也。医其可以不
径哉。不径则沧海能不迩而涉。泰山可不卑而登。吾意其人遇渊必跃。陨在是矣。否则得墙而面。无或撞乎。径
之为言。路也。浮沉迟数。虚实冷热之间。若大路然。医而陨与撞。宁致有此。况今宗风大盛。谁不帝畿京观
其人者。即使町畦之子。朔南未辨。亦复此据一丘。彼拥一壑。凡山径之蹊间。蒙茸荆棘处。无不设有一座。终
南在其跬趾下者。若与先生斗捷。恐径反在彼。而不在此。则岂特先生之径。其犹有蓬之心。而余之为此测。其
犹有蠡之心也夫。是又不能为先生解嘲于万一也。岁康熙九年庚戌正月灯节后三日。新安草墅程应旄郊倩甫识。
〔郁氏（震）医书纂要集〕未见
徐春甫曰。郁震。字鼎文。苏州常熟人。累世业医。至震尤读书尚气节。初以明医征至京。复以才武。从偏
师经略
西域诸国者三。以功赐三品服。世授苏州府医学正科。着医书纂要集等。
〔周氏（溥）方法考源〕未见
〔用药歌括〕未见
按上见于河南通志。
〔郑氏（镒）云峤医说〕国史经籍志十卷 未见
祥符县志曰。郑镒。字尚宜。业医。疗病多神异。问奇探秘。年逾七十。着述不辍。有续医说。杏花春晓堂
方。方法考诸书。行于世。
〔杏花春晓堂方〕未见
〔方法考〕未见
〔医书百朋〕未见
按上见于开封府志。志作郑谊。似误。
〔费氏（杰）名医抄〕未见
山阴县志曰。费杰。字世彦。曾大父子明为元世医宗。杰故以医承其家。性古悫敦笃。邑人患剧疾，虽百里
外。必迎候。杰至杀一二剂辄效。尝设药饵。以周邑之HT 独。葬疏远无归者数十人。嫁外姓之孤者五人。郡守戴
HT尤重其雅谊。加宾礼焉。所着有畏斋诗稿。名医抄。经验良方。为世所宗。
〔经验良方〕未见
〔徐氏（沛）医学决疑〕未见
松江府志曰。徐沛。字泽卿。少从周莱峰游。以文章行谊相切 。读书博涉。尤精内经。用以诊疾辄起。所
着有方壶山人稿。及医学决疑。
〔刘氏（伦）济世内科经验全方〕三卷 存
〔高氏（昶）钤法书〕一卷 未见
青州府志曰。高昶。益都金岭镇人。性醇浓正直。以济利存心。弘治间。传异人医术。直抵精明。诊视察故。
辨证出奇。天下让能。群医莫及。时号为卢扁。尤专伤寒钤法。定脉不差时刻。所全活者不可胜计。抱疾求疗者。
踵门无虚日。尤注念贫困家。务与善药。未尝有责报心。行年七十余卒。逮属纩。问药者犹在门也。所着有钤法
书一卷。
〔周氏（文采）医方选要〕十卷 存
兴献王序曰。周官医师。掌医之政令。聚毒药以共医事。曰王之食饮。曰万民之疾。曰 疡者皆有医。先生
懋先人之德。又济之以生生之具。故人弥厥性。罔有阏札者。岂非顺化之治哉。迨我祖宗。治政师古。设有内外
医药院局若干所。为虑已深。为具已悉。为天下赖已广。即周官之良法美意。亦不能过是。但名医多萃于都邑。
而穷檐 屋。疾病者何限。惠政先于所近。而遐陬僻壤。率多庸医。如是而求仁泽之无渗漏。其可得哉。然欲俾
医道之无间。而仁泽之旁洽。非假医方以博视之。不可也。吾受封以来。修齐之暇。每令良医周文采等。于诸方
书中。精选其方之简明切要。而有征功者以进。吾躬为较阅。得十卷。裒成一帙。名之曰医方选要。以与天下疾
病之人共之。苟遍得是书所选简要之方。以攻所疾。则垂毙之命。庶乎可生。而为太平考终之人矣。虽然。人所
自致之病。是方或可治之。若其病于冻馁。病于徭役。病于宪纲。病于征输。病于锋镝之患。而不能起者。则惟
好生之圣天子。若赞化之贤宰执。能相与消息调停。以通其关节脉络。而生之全之。安之养之。俾少可壮壮可老。
少壮可终。事其老。而咸跻于寿域焉。顾敢谓是方之
能尔哉。国语曰。上医医国。其次医人。盖此之谓欤。因序而书之篇端。时弘治乙卯冬十一月望。大明兴王书于
中正斋。
自序略曰。弘治乙卯秋七月既望。敬蒙王殿下令旨。命巨文采集录医方。臣悚愧之余。遂稽颡再拜而叹曰。
仁矣哉。我王之用心也。盖仁之蕴于中者。深浓而莫测。故其发于外者。充大而难御。惟殿下天衷纯粹。纤欲不
留。仁之蕴于中者。而其深浓可知。以故发而为孝敬。为友爱。为恩礼。以慈祥。以抚众。其仁之发于外者。亦
可谓充且大矣。而睿意尤以为人之有身。不能无疾。攻疾之要。非药石不可。然药石之当否。又系乎医方之良不
良耳。于是不以臣为愚陋。乃命集录古今良方。欲嘉惠遐迩。其仁之充大。又可以胜言哉。臣幼承家学。服膺有
年。第以质性愚劣。虽苦心极力。未能得其要领。今只承睿命。遂忘其鄙陋。勉强择出平日所闻所见。及常用有
验之方。去其繁而就其简。分门别类。凡十卷。名之曰医方选要。庸成编帙。敬陈睿览。然但愧其择之未当。无
以上副殿下寿众之仁心也。他日赐及远近。使人因是疾用是方。而傥获功效之一二。是岂臣之能所致哉。实惟殿
下之仁。有以及之也。仁之泽愈流而愈长。天之庆益臻而益炽。胤柞绵远。与国咸休。盖将并天地之悠久矣。臣
草茅贱质。临书不胜惶惧之至。谨拜手稽首上言。弘治八年冬十月吉旦。良医副臣周文采再拜谨书。
徐春甫曰。周文采。兴府良医。得内经之要旨。该究诸氏方书。治疗尽效。睿宗献皇帝命选经效奇方。编次
成书。共损民瘼。世宗继念生民疾苦。复梓颁行天下。名医方选要。
四库全书提要曰。医方选要十卷。周文采编。李时珍本草纲目引。作周良采。字之讹也。其里贯未详是书乃
其为蜀献王椿侍医时。承献王之命所作。则洪武中人也。每门皆钞录古方。而各冠以论。嘉靖二十三年。通政使
顾可学奏进。诏礼部重录付梓。仍行两京各省翻刻。前有献王序。及文采自序。并载礼部尚书费采题覆疏二篇。
盖亦翻刻本也。
按是书。弘治八年宪宗第四子兴献王 杭命良医周文采而所编也。献王及文采序。详记其年月。提要曰。洪
武中蜀献王椿所命。其失检之甚。何至于此。
〔应氏（ ）删补医方选要〕十卷 存
〔王氏（鏊）本草单方〕明志八卷 存
自序曰。予读大观本草。见汉晋以来。神医名方。往往具在。间取试之。应手而验。乃知药忌群队。信单方
之为神也。而世不及见。穷乡下邑。独以海上方为良。不知古方固犹在乎。而散见杂出。仓卒之际。未见检寻。
予在翰林日多暇。手自抄录为一编。对病检方。较若画一。不敢自秘。因梓刻以传。于乎。群队之患。非独医药
也。用人用兵。盖莫不然。有能得是方而治之。其可少瘳已乎。弘治丙辰。翰林院侍读学士兼左春坊左谕德王鏊
序。
又曰。始余捃摭诸方。未克汇粹。吾弟秉之益加搜讨。许忠甫又细校之。始有端绪。又以近世名医。如东垣
丹溪之论。冠诸篇首。庶览者晓知病因。随病用药。命延哲刻而传之。
钱谦益曰。王少传鏊字济之。吴县人。成化十一年进士及第。自编修。历官吏部右侍郎。正德元年。入内阁。
进户部尚书。文渊阁大学士。加少传。改武英。四年致仕。嘉靖
初。遣行人存问。将召用而卒。谥文恪。
〔方氏（如川）重证本草单方〕六卷 存
自序曰。古称神农尝味。得药三百六十五种。分上中下三品。养性养命攻病。各从其类。世渐增多。着见本
经。兹不具论。如华元化以萍齑吐蛇。盛怒愈疾。乃品外单行。庸非长桑公乘秘禁者耶。唐代犹尚目为天宝单方。
概宋纂修本经。 栝百氏。可谓该备。金元诸家，背经撰论。创汤液本草。遂与微言脱异。禁方迥别矣。农皇道
。至是中辍。吁。此医药之大变也。故外经亡于汉。而望色闻疹之法替。佗书焚于魏。而抽割湔洗之技衰。本
草背于胡。而处方和济之道隐。谬戾相仍。踵罗夭枉。作俑流毒者。固农皇之罪人。盖日中则昃。不私于人者。
使之然也。明兴扫清寰宇。气运聿回。方今海内元老，频 上寿。恩询非一。昭于国典。宁令大和元气。有拥阏
不流。于是焦太史荐出禁方。佐梦圃郑先生济穷乡下邑之无从就疗者。板行。意且未惬。欲辑本草单方。广设津
梁。属余偕郑克明氏校阅。求与古合。若从旧刻及续编，其诸病候。弁以金元时语。譬之太玄系易繇辞。其不可
也必矣。昔人欲刊正周易。及诸药方。先诣祖讷共论。祖云。辨释经典。纵有异同。不足以伤风教。至于汤药。
小之不达。便致寿夭所由。后人受弊不少。何敢轻以裁断。余鉴此言。特搜古论。易去方药。悉遵本经。庶几圣
哲灵踪。循辙可讯。其诸异宜。条载凡例云。新都后学方如川撰。
郑泽序曰。自高氏之脉诀行。而王叔和之脉经不讲。识者谓乱人脉者诀也。夫周身经络。合周天缠度。天
行万古无舛。则人精息息相通。以手拊手者。尚曰或乱之也。而况金石草木，飞潜蠕动。五方之风土。既三品之
贵贱复殊。案而考
焉。仅一本草。犹将弁髦弃之。则源之不穷。流于何有。夫本草者。大神圣垂世之经。诸贤哲冀圣之业。且然也。
又安望所载之单方。人竞读哉。吾里方君士弱以儒贯医。博综之余。穷心本草。举震泽单方旧本。敷理阐精。刊
讹正绪。而着就一编。为若干卷。余得手读之。较余曩者所集经验方。庖脔迥别矣，因为士弱斯编也。天生地养。
成性不变。经之谓也，圣作明述。执理不易。方之谓也。是有体之学也，体既备矣。用斯赅矣。藉令察病者影响。
按方者仿佛。下圭投剂。和害参半。则此方不几穷乎。顾非穷于方。穷于用耳。余顾用是者。宁以方合病。毋以
病合方。蓝中出青。习门□功，是又为有用之学，士弱以为何如。士弱曰。善。请梓行之。俾同志知所用焉。则
且与脉经相表里矣。万历庚戌端阳日。墨宝斋居士郑泽题。
〔王氏（纶）明医杂着〕一卷 存
自序曰。予修本草集要。既板行矣，或问于予曰。子之本草。人皆爱之。然尚复有他书可行者乎。予答之曰。
有而未成也。予尝欲着随证治例。使穷乡下邑。无名医者。可按方治病。闭户一月。纂成五篇。后觉渐难下手而
止。又见诸发热证多端。而世医混治误人。遂欲分别诸证。萃为一书。尝着论一篇。以见大意。又尝欲续丹溪语
录余论等书。着得医论二十条。及补阴枳术等丸方论。皆未及成书。今方奔走仕途。何暇及焉。俟他日退休林下。
庶可续成诸书。以行世也。因出示之。或者曰。此虽未成书。然皆切要之论。人所急欲用者。吾闻仁者急于救人。
若早得一条一论，以开迷误。济困苦。以甚美矣。何况连篇累牍有如此。而不早出示人。乃曰。必俟他日成书焉。
无乃珍秘吝惜。恐非仁人之用心
【程氏（介）松崖医径】四卷 未见
徐春甫说：程介，是新安槐塘人。号松崖。在成化甲辰年考中进士。为人和蔼可亲，生性喜爱医方，心存仁爱救济之心。所著述有《松崖医径》四卷。
【程氏（应旄）医径句测】二卷 存
自序说：《松崖医径》，分为上下两卷。我所刊刻的，仅仅是上卷内所载的脉图以及图中的方剂，并非《医径》全书。书刻成后，有位客人阅读后嘲笑我说：“世上如果有异人，必定有异书。凭借松崖先生这种间世而出的天才，引导深奥的学问，推崇各位前辈，人们赞不绝口。相传他一生的著作，装满家中、装满车中，一切珍贵的秘籍，都在临终时，借助祝融（火神）之力，全部烧掉带回白玉楼了。那么这一册《医径》，确实是先生留下的吉光片羽（珍贵片段）。当年为什么不把这本书变得神奇，让它与您的《神经遁甲》等书并列，却用‘径’这个字来命名这部书？先生心中恐怕还有蒙蔽吧。”我没有什么可以比喻他的。今年春天正月，我在客邸多有闲暇，得以翻阅张仲景的《伤寒论》，偶尔取出先生的脉图对照检查，才知道先生取意于‘径’，大概与张仲景用的是同一套方法。张仲景论述伤寒，首先以脉法为主，先生先列出脉图就是以此为依据；张仲景论述伤寒暑病，以六经为纲，先生分别分发六部脉象就是以此为依据；张仲景论述伤寒，讲阴阳表里脏腑，先生区分脉象为浮沉虚实冷热就是以此为依据；张仲景论述伤寒，先脉后证，各有主方，方剂虽然固定，但有互相通用的地方，先生在每个图下分别具备其证候与处方，方剂也是固定的，但有互相通用的地方，也是以此为依据。我因此用读张仲景书法的态度来读先生的书，吟咏品味之下，于是读懂了先生图中‘径’的含义，并在图外推测先生的意图。位于上部的心与肺，中间有路径，推测可知营卫之气的布散宣通，津液的输布充沛。位于中部的肝与脾，中间有路径，推测可知枢机的旋转，鼎釜般的蒸腾作用。位于下部的两肾，中间有路径，推测可知龙雷之火的动静，水火既济与分离的状态。至于路径分左右，推测可知阴阳的道路，不能反向迁移。路径列高低，推测可知山泽的气机降升，必须互换。其他如五脏六腑，四肢百骸，有溪有谷，有原有街，其中经络隧道井然有序，步里排列整齐，没有不合理的。那有什么不可推测的呢？从而得到它们的交会，得到它们的阻滞与输注。人身就是一天地，四海九州都具备在其中。地图记载那些脏腑，三指（诊脉）就是我的路程。人如果没有路程，岂不是南辕北辙？登山航海，以此来推测先生的医学路径，固然是先生医学中的一册，也是四海九州的地理母经。岂止是医事，以此来推测先生的一生，凡是引导深奥学问，表现在珍贵秘籍中的，哪一条不是由这条路径而来呢？医学怎么能没有路径呢？没有路径，沧海怎能视为近而涉水，泰山怎能视为低而攀登？我的意思是，那人遇到深渊必定跳跃，坠落就在这里了。否则就像面对墙壁一样，不会去撞击。‘径’的意思就是路。浮沉迟数，虚实冷热之间，像大路一样。医学如果发生坠落或撞击，怎么会招致这种情况呢？况且如今宗风大盛，谁不把他当作帝王京城中的景观人物呢？即使是浅薄无知的人，南北未辨，也各自占据一丘一壑。凡是在山间小路的荆棘丛生处，无不设立一座丰碑，终南山就在他们的脚下。如果与先生比试快捷，恐怕路径反而在彼处，而不在此处。那么这哪里只是先生心中还有蒙蔽，而我做这种推测，也是像以蠡测海一样浅陋啊。这又不能为先生解除嘲笑于万一。岁次康熙九年庚戌正月灯节后的第三天，新安草墅程应旄郊倩甫识。
【郁氏（震）医书纂要集】未见
徐春甫说：郁震，字鼎文，苏州常熟人。世代行医，到郁震尤其读书崇尚气节。起初因为精通医术被征召到京城，后又凭借才武，跟随偏师经略西域诸国三次，因功赐穿三品官服。世代授予苏州府医学正科职位。著有《医书纂要集》等。
【周氏（溥）方法考源】未见
【用药歌括】未见
按：以上见于《河南通志》。
【郑氏（镒）云峤医说】国史经籍志十卷 未见
祥符县志说：郑镒，字尚宜，从事医学，治病多显神异。询问奇闻探秘，年龄超过七十岁，著述不停。有《续医说》、《杏花春晓堂方》、《方法考》等书，流传于世。
【杏花春晓堂方】未见
【方法考】未见
【医书百朋】未见
按：以上见于《开封府志》。志书中写作郑谊，似乎是错误的。
【费氏（杰）名医抄】未见
山阴县志说：费杰，字世彦，曾祖父费子明是元代世医宗师。费杰因此继承家学行医。性格古朴诚实敦厚。邑人患重病，即使远在百里之外，也必定迎请等候。费杰一到，开出一两剂药就见效。曾经设置药物，用来周济邑中的孤寡老人，埋葬疏远无依归者几十人，嫁出外姓孤儿五人。郡守戴某特别看重他的雅正情谊，以宾客之礼相待。所著述有《畏斋诗稿》、《名医抄》、《经验良方》，被世人尊崇。
【经验良方】未见
【徐氏（沛）医学决疑】未见
松江府志说：徐沛，字泽卿，年轻时跟随周莱峰游学，以文章品行相互切磋。读书广博涉猎，尤其精通《内经》，用来诊断疾病往往能治愈。所著述有《方壶山人稿》及《医学决疑》。
【刘氏（伦）济世内科经验全方】三卷 存
【高氏（昶）钤法书】一卷 未见
青州府志说：高昶，益都金岭镇人。性情醇厚浓重正直，以救济利益他人为心念。弘治年间，从异人处传授医术，直接达到精微明察的境界。诊断视察病因，辨证出奇，天下人推许其才能，群医莫及。当时号称卢扁（卢医扁鹊）。尤其专攻伤寒钤法，定脉不差分毫时刻。所救活的人不可胜数。抱病求医的人，脚后跟相接上门，没有一天空闲。尤其关注贫困家庭，务必给予好药，从未有过索取报答之心。享年七十余岁去世。等到断气时，问药的人还在门外。所著述有《钤法书》一卷。
【周氏（文采）医方选要】十卷 存
兴献王序说：《周礼》医师，掌管医疗政令，聚集毒药以供医疗事务。说王的饮食，说万民的疾病，说疡者都有医生。先生勉力继承先人的德行，又用救生的工具来辅助，所以人们保全性命，没有受到阻碍伤害的。这难道不是顺应自然变化的治理吗？等到我们的祖宗，治理政务效法古代，设有内外医药院局若干所。考虑已经深远，设施已经完备，为天下人所依赖已经广泛。即使是《周礼》的好法美意，也不能超过这个程度。但是名医多聚集在都城，而穷苦人家的屋檐下，患病的人有多少呢？恩惠政策先施于附近，而偏远角落偏僻之地，大多都是庸医。像这样却要求仁德恩泽没有渗漏，怎么可能呢？然而想要使医道没有间断，而仁德恩泽普遍遍及，不借助医方来广泛查看，是不可能的。我自受封以来，在修身齐家的闲暇，常常命令良医周文采等人，在各方书中，精选其中简明切要且有验证功效的方剂进呈。我亲自校阅，得到十卷，汇编成一册，命名为《医方选要》，与天下患病之人共同使用。如果遍得此书所选简要的方剂，用来治疗疾病，那么垂危的生命，或许可以存活，成为太平盛世善终的人。虽然如此，人所自己导致的疾病，这些方剂或许可以治疗它。如果是因为受冻挨饿致病，因为徭役致病，因为法律纲纪致病，因为赋税征收致病，因为战争刀箭之患致病而不能起身的，那就只有爱好生命的圣明天子，以及协助教化贤能的宰执大臣，能够共同调节平衡，以疏通其关节脉络，从而保全生命，安定养育他们，使年少者可壮，壮年者可老，少壮者可终老，侍奉老人，都进入长寿的境界。怎敢说这些方剂能做到这样呢？《国语》说：上医治国家，其次治人。说的就是这个意思。于是作序写在篇首。时间：弘治乙卯冬十一月十五。大明兴王书写于中正斋。
自序大意说：弘治乙卯秋七月十五，恭敬承蒙王殿下命令旨意，命我采集记录医方。臣在惶恐惭愧之余，于是叩头再拜感叹道：仁慈啊！我王的心思。大概仁蕴藏在内心，深厚浓重而不可测度，所以发露于外表，充盈宏大而难以抵御。只有殿下天性纯粹，细微的欲望不留存，仁蕴藏在内心，其深厚浓重可以知晓。因此发露为孝敬，为友爱，为恩礼，以慈祥，以安抚众人，其仁发露于外表，也可以说是充盈且宏大了。而睿智的心意尤其认为人有身体，不能没有疾病。治疗疾病的关键，非药物不可。然而药物是否得当，又取决于医方的好坏。于是没有认为臣愚陋，乃命令收集古今良方，想要嘉奖恩惠远近之人，其仁德的充盈宏大，又可以胜过言语吗？臣幼年继承家学，信服多年。只因为资质愚劣，虽然苦心竭力，未能得其要领。现在只承睿命，便忘记了自己的鄙陋，勉强选出平日所听所见及常用有效的方剂，去掉繁杂追求简约，分门别类，共十卷，命名为《医方选要》，用以成就编帙，恭敬呈上睿览。然而只惭愧选择不当，无法上副殿下寿养众人的仁心。他日赐给远近，使人因病用此方，倘若获得一二功效，这难道是臣的能力所能达到的吗？实在是殿下的仁德，有所感通啊。仁德的恩泽越流越长，上天的福庆日益兴盛，子孙绵延长远，与国家同享喜庆，大概将与天地一样悠久。臣是草野贱质，临书不胜惶恐恐惧至极。谨拜手叩头进言。弘治八年冬十月吉日，良医副臣周文采再拜谨书。
徐春甫说：周文采，兴王府良医，得《内经》的要旨，详尽探究各家方书，治疗完全有效。睿宗献皇帝命令选拔经效奇方，编次成书，共同减少百姓疾苦。世宗继位，挂念百姓疾苦，再次刊刻颁行天下，即《名医方选要》。
四库全书提要说：《医方选要》十卷，周文采编。李时珍《本草纲目》引用，写作周良采，是字的讹误。他的籍贯不详。这本书是他担任蜀献王朱椿侍医时，承献王之命所作，则是洪武年间的人。每门都抄录古方，各冠以论述。嘉靖二十三年，通政使顾可学奏进，诏令礼部重新抄录付梓，仍行两京各省翻刻。前有献王序，及文采自序，并载礼部尚书费采题覆疏两篇。大概是翻刻本。
按：这本书，弘治八年宪宗第四子兴献王命令良医周文采所编纂。献王及文采序，详细记载其年月。提要说：洪武中蜀献王朱椿所命，其失检之甚，何至于此。
【应氏（ ）删补医方选要】十卷 存
【王氏（鏊）本草单方】明志八卷 存
自序说：我读《大观本草》，见汉晋以来，神医名方，往往都存在。偶尔取来试用，应手而验。于是知道药物忌用群队（复方），确实单方的神奇。而世人不及见到，穷乡僻壤，独以海上方为良。不知道古方依然存在，而散见杂出，仓促之际，未见检寻。我在翰林院时日多暇，亲手抄录为一编。对病检方，较若画一。不敢自秘，于是刊刻以传。唉。群队的祸患，不仅医药如此。用人用兵，大概没有不是这样的。有能得到这些方剂来治疗的，或许可以稍微减轻痛苦吧。弘治丙辰，翰林院侍读学士兼左春坊左谕德王鏊序。
又说：起初我搜集各方，未能汇粹。我弟弟秉之更加搜讨，许忠甫又仔细校对，始有端绪。又以近世名医，如东垣丹溪的论述，冠于篇首，希望读者知晓病因，随病用药。命延哲刻印以传。
钱谦益说：王少傅鏊字济之，吴县人。成化十一年进士及第。自编修，历任吏部右侍郎。正德元年，入内阁，进户部尚书，文渊阁大学士，加少傅。改武英殿。四年致仕。嘉靖初，遣行人慰问，将召用而卒。谥文恪。
【方氏（如川）重证本草单方】六卷 存
自序说：古称神农尝味，得药三百六十五种，分上中下三品。养性养命攻病，各从其类。世间逐渐增多，著见于《本经》。这里不详细论述。如华元化用萍齑吐蛇，盛怒愈疾，乃是品外单行，难道不是长桑公传授的秘密禁方吗？唐代还崇尚称为天宝单方。概宋纂修《本经》，囊括百家，可谓完备。金元诸家，背离经典撰写论述，创制汤液本草，遂与微言脱异，禁方迥然不同。农皇之道，至此中断。唉。这是医药的大变。所以外经亡于汉，而望色闻疹的方法衰替。佗书焚于魏，而抽割湔洗的技术衰落。本草背于胡，而处方和济之道隐没。谬戾相仍，接踵夭折，作俑流毒者，固然是农皇的罪人。大概日中则昃，不偏私于人，使之如此。明朝兴起扫清寰宇，气运回归。当今海内元老，频繁上寿，恩询非一，昭于国典。岂能让大和元气，有拥塞不流。于是焦太史荐出禁方，佐梦圃郑先生救济穷乡下邑无从就医者，板行，心意尚未满足。想辑录本草单方，广设津梁，属余偕郑克明氏校阅，求与古合。如果从旧刻及续编，其诸病候，弁以金元时语，譬之太玄系易繇辞，其不可也必矣。昔人欲刊正周易，及诸药方，先诣祖讷共论。祖云：辨释经典，纵有异同，不足以伤风教。至于汤药，小之不达，便致寿夭所由。后人受弊不少，何敢轻以裁断。余鉴此言，特搜古论，易去方药，悉遵本经。庶几圣哲灵踪，循辙可讯。其诸异宜，条载凡例云。新都后学方如川撰。
郑泽序说：自从高氏的《脉诀》流行，而王叔和的《脉经》不讲。识者谓扰乱人脉的是《诀》。夫周身经络，合周天缠度，天行万古无舛，则人精息息相通。以手拊手者，尚曰或乱之也。何况金石草木，飞潜蠕动，五方之风土，既三品的贵贱复殊。案而考焉，仅一本草，犹将弁髦弃之，则源之不穷，流于何有。夫本草者，大圣神圣垂世之经，诸贤哲冀圣之业。且然也。又安望所载之单方，人竞读哉。吾里方君士弱以儒贯医，博综之余，穷心本草，举震泽单方旧本，敷理阐精，刊讹正绪，而着就一编，为若干卷。余得手读之，较余曩者所集经验方，庖脔迥别矣。因为士弱斯编也。天生地养，成性不变，经之谓也。圣作明述，执理不易，方之谓也。是有体之学也。体既备矣，用斯赅矣。藉令察病者影响，按方者仿佛，下圭投剂，和害参半，则此方不几穷乎。顾非穷于方，穷于用耳。余顾用是者，宁以方合病，毋以病合方。蓝中出青，习门□功，是又为有用之学，士弱以为何如。士弱曰：善。请梓行之。俾同志知所用焉。则且与脉经相表里矣。万历庚戌端阳日，墨宝斋居士郑泽题。
【王氏（纶）明医杂着】一卷 存
自序说：我修《本草集要》，已经刊刻发行。有人问我：你的本草，人都喜爱。然而还有其它书可行吗？我回答：有而未成。我曾想著《随证治例》，使穷乡下邑无名医者，可按方治病。闭门一月，纂成五篇。后来觉得渐难下手而停止。又见各种发热证多端，而世医混治误人，于是想分别诸证，萃为一书。曾著论一篇，以见大意。又曾想续丹溪语录余论等书，著得医论二十条，及补阴枳术等丸方论，都未及成书。现在我正奔走仕途，何暇顾及。等他日退休林下，或许可以续成诸书，以行于世。于是出示。有人说：这虽未成书，但都是切要之论，人所急欲用者。我听说仁者急于救人，如果早得一条一论，以开迷误，济困苦，甚好。何况连篇累牍有如此，而不早出示人，却说：必等他日成书。莫非珍秘吝惜，恐非仁人之用心。
[Cheng Shi (Jie) Songya Yijing] Four volumes. Not seen.
Xu Chunfu said: Cheng Jie was from Huaitang, Xin'an. His pseudonym was Songya. He passed the jinshi examination in the Jiachen year of the Chenghua reign. He was amiable and kind-hearted, had a fondness for medical prescriptions, and harbored a benevolent desire to relieve suffering. His works include *Songya Yijing* (Songya Medical Path), four volumes.
[Cheng Shi (Yingmao) Yijing Ju Ce] Two volumes. Extant.
Preface by the author states: *Songya Yijing* is divided into upper and lower volumes. What I printed were merely the pulse diagrams contained within the upper volume, along with the prescriptions within those diagrams; it was not the complete *Yijing*. After printing, a guest read it and mocked me, saying, "If there are extraordinary people in the world, there must be extraordinary books. Relying on Mr. Songya's rare genius, guiding profound learning, and praising previous masters, people cannot stop praising him. It is said that his lifetime writings filled his home and carts, and all precious secret manuscripts were burned by Zhurong (the Fire God) upon his death and taken back to the Jade Tower. Therefore, this single volume of *Yijing* is indeed but a fragment of auspicious light left by the master. Why did he not make this book miraculous, so it could stand alongside your *Shenjing Dunjia* (Divine Nerve Escape and Armor), yet named this compilation 'Path'? Perhaps Mr. Songya still has a heart covered by weeds." I had no analogy for him. In the first month of spring this year, having much leisure in my residence, I was able to review Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage). Occasionally taking out Mr. Songya's pulse diagrams to cross-check them, I realized that Mr. Songya's use of the term 'Path' was likely identical to Zhang Zhongjing's approach. Zhang Zhongjing discusses cold damage, beginning with pulse methods; Mr. Songya presents pulse diagrams based on this. Zhang Zhongjing discusses cold damage and summerheat using the Six Channels (Liu Jing); Mr. Songya distributes six pulse regions based on this. Zhang Zhongjing discusses cold damage in terms of Yin-Yang, Exterior-Interior, and Zang-Fu organs; Mr. Songya categorizes pulses as Floating-Sinking, Deficient-Excess, Cold-Warm based on this. Zhang Zhongjing discusses cold damage, presenting pulse then symptoms, each with main prescriptions; although fixed, these prescriptions have mutual applications. Mr. Songya similarly presents symptoms and prescriptions under each diagram, with fixed prescriptions that also have mutual applications. Thus, reading Mr. Songya's work with the same attitude as reading Zhang Zhongjing's calligraphy, through chanting and savoring, I understood the meaning of 'Path' within Mr. Songya's diagrams and speculated on his intent beyond the diagrams. The Heart and Lung, located in the upper part, have a path between them; speculating reveals the distribution and dissemination of Ying and Wei (Nutritive and Defensive Qi), and the transport and abundance of body fluids. The Liver and Spleen, located in the middle, have a path between them; speculating reveals the rotation of the pivot mechanism and the steaming effect like a tripod cauldron. The two Kidneys, located in the lower part, have a path between them; speculating reveals the movement and stillness of Dragon-Lion fire, and the interaction and separation of Water and Fire. As paths divide left and right, speculating reveals the pathways of Yin and Yang, which must not be reversed. Paths list high and low, speculating reveals the descending and ascending of Mountain and Marsh qi, requiring mutual exchange. Other than this, the Five Zang and Six Fu organs, four limbs and hundred bones, have streams and valleys, sources and streets; their meridians and collaterals are orderly, steps and miles arranged neatly, nothing unreasonable. How could anything be un-speculatable? Thus obtaining their intersections and obstructions. The human body is a heaven and earth, containing the Four Seas and Nine Provinces. Maps record these organs; three fingers (pulse diagnosis) are my journey. Without a journey, how can one avoid going south while intending north? Climbing mountains and sailing seas, using this to speculate on Mr. Songya's medical path, it is indeed one volume of his medicine, a geographical mother classic of the Four Seas and Nine Provinces. It is not only about medicine; using this to speculate on Mr. Songya's life, whatever profound learning appears in precious manuscripts, does not all come from this path? Can medicine lack a path? Without a path, how can the vast sea be waded as if near, or Mount Tai climbed as if low? My thought is that such a person would leap at an abyss, falling right there. Otherwise, facing a wall, they would not crash. 'Path' means road. Between Floating-Sinking, Slow-Rapid, Deficient-Excess, Cold-Warm, it is like a great road. If medicine leads to falling or crashing, how could this happen? Moreover, with current dominant trends, who does not regard him as a landmark in the imperial capital? Even shallow ignoramuses, unable to distinguish North from South, occupy one hill and one valley. Everywhere in thorny mountain paths, monuments are set, with Mount Zhongnan beneath their feet. If competing with Mr. Songya for speed, perhaps the path lies elsewhere, not here. Then it is not just that Mr. Songya has a heart covered by weeds; my speculation here is also as limited as measuring the sea with a gourd. This cannot remove the mockery from Mr. Songya in the slightest. On the third day after the Lantern Festival, in the first month of Gengxu, ninth year of Kangxi, Cheng Yingmao (courtesy name Xiaoqian) of Caoshu, Xin'an, recorded this.
[Yu Shi (Zhen) Yishu Zuanyao Ji] Not seen.
Xu Chunfu said: Yu Zhen, courtesy name Dingwen, was from Changshu, Suzhou. His family practiced medicine for generations. Yu Zhen especially valued scholarship and integrity. Initially summoned to the capital for his medical expertise, he later accompanied a detached force to manage Western Regions countries three times due to his military talent, receiving a third-rank official robe for his merits. Hereditarily granted the position of Principal Instructor of Medicine in Suzhou Prefecture, he authored *Yishu Zuanyao Ji* (Collection of Essential Medical Books), among other works.
[Zhou Shi (Pu) Fangfa Kaoyuan] Not seen.
[Yongyao Gekuo] Not seen.
Note: These appear in the *Henan Tongzhi* (General Gazetteer of Henan).
[Zheng Shi (Yi) Yunqiao Yishuo] Ten volumes, *Guoshi Jingji Zhi*. Not seen.
Xiangfu County Gazetteer states: Zheng Yi, courtesy name Shangyi, practiced medicine, often treating illnesses with miraculous results. Inquiring about wonders and secrets, he continued writing past age seventy. Works include *Xu Yishuo* (Continued Medical Sayings), *Xinghua Chunxiao Tang Fang* (Apricot Blossom Spring Dawn Hall Prescriptions), and *Fangfa Kao* (Examination of Methods), circulated in the world.
[Xinghua Chunxiao Tang Fang] Not seen.
[Fangfa Kao] Not seen.
[Yishu Baipeng] Not seen.
Note: These appear in the *Kaifeng Fu Zhi* (Gazetteer of Kaifeng Prefecture). The gazetteer writes Zheng Yi, which seems erroneous.
[Fei Shi (Jie) Mingyi Chao] Not seen.
Shanyin County Gazetteer states: Fei Jie, courtesy name Shiyan, whose great-grandfather Fei Ziming was a patriarch of Yuan dynasty hereditary physicians. Fei Jie inherited the family profession. His character was ancient, honest, and sincere. When townspeople suffered severe diseases, even from a hundred li away, they would surely welcome and wait for him. Upon Fei Jie's arrival, one or two doses would prove effective. He once provided medicines to support orphaned widows in the county, buried dozens of distant strangers without relatives, and married off five orphaned girls from other surnames. The Prefect Dai particularly valued his elegant friendship, treating him with guest礼仪. His works include *Weizhai Shigao* (Poetry Drafts of Weizhai), *Mingyi Chao* (Copy of Famous Doctors), and *Jingyan Liangfang* (Proven Good Prescriptions), revered by the world.
[Jingyan Liangfang] Not seen.
[Xu Shi (Pei) Yixue Juyi] Not seen.
Songjiang Prefecture Gazetteer states: Xu Pei, courtesy name Zeqing, studied under Zhou Laifeng in his youth, cultivating himself through literature and conduct. He read widely, specializing in the *Neijing* (Inner Canon), using it to diagnose illnesses with frequent cures. His works include *Fanghu Shansheng Gao* (Drafts of the Recluse of Fanghu Mountain) and *Yixue Juyi* (Medical Doubts Resolved).
[Liu Shi (Lun) Jishi Neike Jingyan Quanfang] Three volumes. Extant.
[Gao Shi (Chang) Qianfa Shu] One volume. Not seen.
Qingzhou Prefecture Gazetteer states: Gao Chang was from Jinling Town, Yidu. His nature was pure, thick, upright, and righteous, focusing on benefiting others. During the Hongzhi reign, he transmitted medical arts from an extraordinary person, reaching profound clarity. His diagnostic observations were unique, and his differentiation of patterns was surprising; the world praised his ability, unmatched by other doctors. He was then called Lu Bian (referencing Lu Yi and Bian Que). He specialized in Shanghan Qianfa (Cold Damage Verification Methods), determining pulse timing precisely. The number of lives saved was countless. Patients seeking treatment visited daily without fail. He paid special attention to poor families, always providing good medicine, never expecting repayment. He died in his seventies. Even when dying, patients asking for medicine were still at his door. His work includes *Qianfa Shu* (Verification Method Book), one volume.
[Zhou Shi (Wencai) Yifang Xuanya] Ten volumes. Extant.
Preface by Prince Xingxian: The *Rites of Zhou* states that Physicians manage medical orders, gathering poisonous drugs for medical affairs. It mentions the King's diet, the diseases of the myriad people, and that ulcer patients have doctors. The master diligently inherited his ancestors' virtue and assisted with tools for sustaining life, thus people preserved their nature without obstruction or injury. Is this not governance according to natural transformation? When our ancestors governed, emulating antiquity, they established numerous internal and external medical hospitals and bureaus. Their considerations were deep, provisions complete, and benefits to the world extensive. Even the excellent laws and beautiful intentions of the *Rites of Zhou* could not surpass this. However, famous doctors gather in capitals, while those under poor eaves face unlimited illness. Benevolent policies focus on the nearby, leaving remote corners and barren lands mostly served by mediocre doctors. Seeking benevolent grace without leakage under such conditions, is it possible? Yet, to ensure no gap in the medical way and widespread benevolent grace, relying on medical prescriptions for broad viewing is indispensable. Since my enfeoffment, in leisure from self-cultivation and family management, I have often ordered good physicians like Zhou Wencai to carefully select concise, essential, and effective prescriptions from various medical texts for submission. I personally reviewed them, obtaining ten volumes, compiled into one book, named *Yifang Xuanya* (Selected Essentials of Medical Prescriptions), shared with all sick people in the world. If everyone obtains these selected concise prescriptions to treat their diseases, then nearly dead lives might survive, becoming people who die peacefully in peaceful times. Nevertheless, diseases caused by oneself may be treated by these prescriptions. But for those sick from cold and hunger, corvée labor, legal codes, tax collection, or war wounds, unable to rise, only the Sage Emperor who loves life, and wise ministers assisting transformation, can adjust and balance, opening joint channels and meridians, preserving and nourishing life, enabling the young to become strong, the strong to age, the young and strong to live out their years, serving the elderly, and all entering the realm of longevity. Dare we claim these prescriptions can do this? The *Guoyu* says: The superior doctor treats the state; the next treats the person. This is what is meant. Thus, I wrote this preface at the beginning. Time: Mid-November, winter of Yimao, Hongzhi reign. Written by Prince Xing of Da Ming at Zhongzheng Studio.
Brief Self-Preface: On the fifteenth day of the seventh month, autumn of Yimao, Hongzhi reign, I respectfully received the Prince's decree ordering me to collect and record medical prescriptions. Overcome with awe and shame, I bowed deeply and sighed, saying: How benevolent! The mind of my Prince. Benevolence stored within is deep, rich, and unfathomable, thus expressed outwardly is full, grand, and uncontrollable. Only Your Highness possesses pure innate nature, retaining no trivial desires; thus, the benevolence stored within is deep and rich, known to be so. Hence expressed as filial piety, fraternal duty, grace and propriety, with kindness and compassion, soothing the masses; the benevolence expressed outwardly can be called full and grand. Yet Your Wise Intent further considers that humans have bodies and inevitably have diseases. The key to attacking disease is non-pharmacological agents impossible. However, whether pharmacological agents are appropriate depends on the quality of medical prescriptions. Thus, not considering me foolish and crude, [Your Highness] ordered the collection of ancient and modern good prescriptions, wishing to bestow grace on far and near. The fullness and grandeur of this benevolence exceeds words. I inherited family learning in childhood and held it dear for years. Only because my nature is stupid and inferior, despite bitter toil and extreme effort, I failed to grasp the essentials. Now, merely receiving the Wise Decree, I forget my crudeness, reluctantly selecting prescriptions I heard of, saw, and commonly used with verified effects, removing complexity for simplicity, categorizing them, totaling ten volumes, naming them *Yifang Xuanya*, to form a compilation, respectfully presented for Wise inspection. However, I only fear my selection is inappropriate, unable to match Your Highness's benevolent heart for prolonging life. In future days, granting them to far and near, allowing people to use these prescriptions for their diseases, if even one or two effects are obtained, is this due to my ability? Truly, it is Your Highness's benevolence that brings it about. The grace of benevolence flows longer and longer; heavenly blessings arrive more and more intensely. Descendants will be long-lasting, sharing fortune with the state, perhaps lasting as long as heaven and earth. I, of humble grassland origin, tremble with fear before this writing. I bow my hands and kowtow, speaking up. First auspicious day of tenth month, winter, eighth year of Hongzhi. Deputy Physician Zhou Wencai bows and writes respectfully.
Xu Chunfu said: Zhou Wencai, a good physician of the Xing王府 (Prince Xing's mansion), grasped the essentials of the *Neijing*, thoroughly investigated prescriptions of various schools, and treatments were entirely effective. Emperor Ruizong (Xian Emperor) ordered the selection of effective miraculous prescriptions, compiling them into a book to reduce people's suffering. Emperor Shizong, remembering the people's hardships, reprinted and distributed it throughout the world, namely *Mingyi Fang Xuanya* (Selected Prescriptions of Famous Doctors).
Siku Quanshu Summary: *Yifang Xuanya*, ten volumes, compiled by Zhou Wencai. Li Shizhen's *Bencao Gangmu* cites it as Zhou Liangcai, an error of the character. His hometown is unknown. This book was written when he served as attending physician to Zhu Chun, Prince of Shu, by order of Prince Xian. Thus, he was a person of the Hongwu era. Each category copies ancient prescriptions, preceded by discussions. In the twenty-third year of Jiajing, Tongzheng Envoy Gu Kexue memorialized its submission; the edict ordered the Ministry of Rites to recopy and print it, allowing reprinting in both capitals and provinces. It contains the Preface by Prince Xian and Wencai's self-preface, plus two memorials by Minister of Rights Fei Cai. It is likely a reprint edition.
Note: This book was compiled in the eighth year of Hongzhi by the fourth son of Emperor Xiaozong, Prince Xing, ordering good physician Zhou Wencai. The Prince's and Wencai's prefaces detail the dates. The Summary states it was ordered by Zhu Chun, Prince of Shu, in the Hongwu era; how severe is this lack of verification!
[Ying Shi (?) Shanbu Yifang Xuanya] Ten volumes. Extant.
[Wang Shi (Ao) Bencao Danfang] Eight volumes, *Ming Zhi*. Extant.
Self-Preface: I read the *Daguan Bencao* (Great View Materia Medica) and found that since Han and Jin dynasties, prescriptions from divine doctors and famous physicians were often present. Occasionally testing them, they worked instantly. Thus knowing that drug combinations (complex formulas) have drawbacks, and truly believing in the miracle of single herbs (simple formulas). Yet the world does not see them; in poor villages and small counties, only 'Sea Above Prescriptions' are considered good. They do not know ancient prescriptions still exist, but are scattered and mixed, making them hard to find in haste. In my days in the Hanlin Academy, having much leisure, I manually copied them into one compilation. Matching prescriptions to diseases, clear as drawing lines. I dare not keep them secret, thus printing to transmit. Alas! The trouble of complex formulas is not only in medicine. Using people and armies is likewise. Whoever can obtain these prescriptions to treat, perhaps pain can be slightly relieved. Bingchen year of Hongzhi, Wang Ao, Academician of Hanlin Academy and Left Admonisher of Left Spring Office, prefaces.
Also says: Initially, I gathered various prescriptions but could not compile them purely. My brother Bingzhi added searching and investigating; Xu Zhongfu carefully proofread them, finally finding order. Also placing discussions of recent famous doctors, such as Dongyuan and Danxi, at the beginning of chapters, hoping readers understand disease causes and medicate accordingly. Ordered Yan Zhe to carve and transmit.
Qian Qianyi said: Wang Shaofu Ao, courtesy name Jizhi, was from Wu County. Passed jinshi exam in the eleventh year of Chenghua. From Compiler, served successively as Right Vice Minister of Personnel. In the first year of Zhengde, entered the Grand Secretariat, advanced to Minister of Revenue, Grand Secretary of Wenyuan Pavilion, added title of Junior Tutor. Changed to Wuying Palace. Retired in the fourth year. Early in Jiajing, envoy sent to inquire after him; intended to summon but died. Posthumous title Wenke.
[Fang Shi (Ruchuan) Chongzheng Bencao Danfang] Six volumes. Extant.
Self-Preface: Anciently it is said Shennong tasted flavors, obtaining 365 types of drugs, divided into Upper, Middle, and Lower categories. Nourishing nature, nourishing life, attacking disease, each follows its class. The world gradually increased, recorded in the *Benjing*. I will not discuss this fully. Like Hua Yuanhua using duckweed relish to vomit snakes, curing illness through anger; this is a single herb outside the categories,难道 not a secret forbidden prescription passed down by Lord Changsang? Tang Dynasty still esteemed it as Tianbao Single Herbs. Generally, Song Dynasty revised the *Benjing*, encompassing hundreds of schools,可谓 comprehensive. Jin and Yuan scholars,背离 classics to write theories, created Tangye Bencao (Decoction Materia Medica), thus departing from subtle words, distinct from forbidden prescriptions. The Way of Agricultural Emperors stopped here. Alas! This is a great change in medicine and pharmacy. Thus, Outer Classics perished in Han, and methods of observing color and listening to breath declined. Books of Tuo burned in Wei, and skills of cutting and washing faded. Bencao turned away from Hu, and the way of prescribing and harmonizing became hidden. Errors followed each other, succeeding in premature death; those who started this poison are indeed sinners of Agricultural Emperors. As the sun reaches noon it declines, not favoring anyone, causing this. Ming兴起 cleared the universe, qi luck returned. Today, elders within the seas frequently enjoy long life; grace inquiries are numerous, manifest in national codes. How could Great Harmonious Qi be blocked and not flow? Thus, Grand Historian Jiao recommended forbidden prescriptions, assisting Mr. Zheng Mengpu to relieve poor villages and counties unable to seek treatment, printing boards, yet intention unsatisfied. Wanted to compile Bencao Single Herbs, broadly setting bridges, assigned me to accompany Zheng Keming to review, seeking conformity with antiquity. If following old prints and continuations, regarding various disease symptoms, adorned with Jin-Yuan language, compared to Taixuan connecting Yi divination lines, its impossibility is certain. Ancients wishing to correct Zhouyi and various medicinal prescriptions first went to Zu Ne to discuss. Zu said: Interpreting classics, even with differences, does not harm morals. Regarding decoctions, failing to understand small details leads to reasons for life and death. Later generations suffer much harm, how dare one lightly judge? I learned from this, specially searching ancient theories, replacing prescriptions and drugs, entirely following the *Benjing*. Hopefully, the spiritual traces of sages and philosophers can be traced. Various suitable differences are listed in the General Rules. Fang Ruchuan, junior scholar from Xindu, wrote.
Preface by Zheng Ze: Since Gao's *Maijue* (Pulse Aphorisms) circulated, Wang Shuhe's *Maijing* (Pulse Classic) was neglected. Those who know say the *Jue* confuses people's pulses. The meridians of the whole body combine with the celestial circumference; celestial movement has no error for ten thousand ages, thus human essence connects breath by breath. Touching hand to hand, one still says it may be confused. How much more so metals, stones, herbs, flying, diving, moving creatures, wind and soil of five directions, where the nobility of the three categories differs greatly? Examining and verifying, merely one *Bencao*, still discarded like a hairpin ornament, then the source is not exhausted, where does the stream go? *Bencao* is the scripture handed down by the Great Sage, the achievement of sages and philosophers aspiring to sagehood. And so, how can one expect people to compete in reading the single herbs recorded therein? My fellow townsman, Scholar Fang Shiruo, integrates Confucianism with medicine. After extensive synthesis, he exhausts his mind on *Bencao*, taking the old version of Zhenze Single Herbs, explaining principles and elucidating essence, correcting errors and rectifying threads, composing one compilation of several volumes. I took it to read; compared to the empirical prescriptions I collected earlier, it is vastly different. Because of Shiruo's compilation. Heaven generates and Earth nourishes, forming nature unchanged, this is called Jing (Classic). Sages create and Ming阐述, holding principles unchanging, this is called Fang (Prescription). This is a study of substance. Once substance is complete, function encompasses all. Suppose observers of disease are vague, followers of prescriptions approximate, applying measures and dosages, half harmony half harm, then is this prescription nearly exhausted? Indeed, not exhausted in the prescription, but in its use. I look at users of this; rather let the prescription fit the disease, do not let the disease fit the prescription. Blue comes from indigo, skill comes from practice; this is again a useful study. What does Shiruo think? Shiruo said: Good. Please print it. So comrades know how to use it. Then it will be complementary to the Pulse Classic. Duanwu Day, Gengxu year of Wanli. Zheng Ze, Lay Buddhist of Mobao Studio, inscribed.
[Wang Shi (Lun) Mingyi Zazhuo] One volume. Extant.
Self-Preface: I revised *Bencao Jiyao*, which has been printed. Someone asked me: People love your Bencao. But do you have other books available? I answered: There are, but unfinished. I once wanted to write *Suizheng Zhili* (Treatment Examples According to Symptoms), so that unnamed doctors in poor villages could treat diseases according to prescriptions. Closing doors for one month, I compiled five chapters. Later feeling it difficult to proceed, I stopped. Seeing many types of fever symptoms, and worldly doctors mixing treatments and harming people, I wanted to differentiate various symptoms, collecting them into one book. I once wrote one discussion to show the main idea. I once wanted to continue Danxi's *Yulu* and *Yulun*, writing twenty medical discussions, and discussions on pills like Buyin and Zhizhu, but none were completed into books. Now I am busy with official career, what leisure to attend to this? Wait until retirement in the forests, perhaps I can continue these books to circulate in the world. Thus showing them. Someone said: Although unfinished, these are all essential discussions, urgently desired by people. I hear benevolent people are eager to save others. If obtaining even one line or discussion early, to open confusion and relieve hardship, it would be very good. How much better to have continuous pages like this, yet not show them early, saying: Must wait until completion. Are you hoarding and stingy? This恐怕 is not the mind of a benevolent person.