伏以皇天开泰运，付大宝于元良；圣帝御明时，奠群生于永乐。声教洋溢乎天下，仁恩
普洽于寰区。夷夏清宁，神人欢庆。钦惟皇帝陛下，聪明睿知，成功俪美于唐虞；文武圣神，
茂德丕隆于汤武。惜寸美片能之土，广与人为善之心。开拓舆
非经国庇民。发政施仁，务在博施济众。万方悉赖，庶绩咸熙。恩广被于两间，功永垂于万
世。鸿谟伟烈，扩前圣之规模；圣子神孙，固高皇之基本。宗社安如磐石，福寿高如泰山。
凡居覆载之中，均受和平之赐。臣 思无补报，窃效勤劬，敬陈丹悃于九重，谨献诸方于一
览。磬展 荛之见，少伸葵藿之诚。
臣闻医者意也。药不执方，合宜而用，投机应病，则匕勺可以起沉 ，造妙通玄，虽刀
圭足
自神农尝百草以济苍生，逮黄帝辨四方而兴《素问》。历代圣君哲辅，靡不留心，自古
孝子仁人，咸知注意。《玉函》、《金匮》，无非济世之良方；《肘后》、《囊中》，莫匪活人
典。盖以人生两间，身缘四大，或风寒暑湿之侵蒸，或喜怒忧思之郁结。苦乐荣悴，悉损精
神；饥饱逸劳，俱伤气血。真元才触景以中亏，邪毒即乘虚而外感。有生难免，具体皆然。
仲尼岂不能谨疾保身，康子犹未免问安馈药。且药性有寒温良毒，人身有虚实盛衰，未达其
性，岂可遽尝？必有恒心，斯能永济。望闻问切，须详审于临证之时；补泄宣通，尤谨
投剂之顷。先后缓急有其序，涩滑燥湿得其宜，则入口蠲 ，应手作效。假如心胸饱满，服
萝卜以宽舒；肚腹胀膨，饮牵牛而快利。麻黄发散，入肠胃则汗流；瓜蒂宣通，下咽喉而涎
涌。药无不效，用当极灵。试嚼乌梅，遽齿酸而津溢；才吹皂角，立鼻嚏以气通。啖辣芥则
泪垂，啮花椒而气闭，龟尿解噤，鼠骨生牙；磁石引针，琥珀拾芥；鸾胶续敛，獭胆分杯。
血投藕而不凝，漆得蟹而自散。葱涕可以熬桂作水，蟾膏乃能软玉如泥。凡物性各有相关，
在智者随宜取用。略举数端证验，以明一切殊功。诚能识性知机，用若通神入圣。是以扁鹊、
华陀，各展惊人之技；稚川、思邈，咸垂救急之方。每用单行，或时兼使，以为一物
则气纯而愈速；数般相制，乃味杂而效迟。惟相须佐使者配合，则并力以收功。若相反畏恶
者交参，必争仇而播毒。当瘳转剧，贻患匪轻。与其不能研精灼见，孰若但从简要易知。抑
且省其繁芜，况复便于仓卒。然疾之剧瘥，休戚所关；方之否臧，安危是系。必合精详有据，
岂宜灭裂无稽。须裒众善之长，庶获万全之效。臣出自医家，生逢圣世，夙承教养
孟之门庭；重沐熏陶，复究轩岐之事业。过蒙拔擢，深愧凡庸。幸沐宠荣而任使，俾驰轺传
以咨询，岁月无拘，江湖任适。由是名山大川，雄藩巨镇，固皆遍历无遗；绝域殊方，偏州
下邑，亦各周流迨尽。惟圣主抚大同之运，故微臣磬博采之勤。访缉搜求，经十七载；讨论
讲究，阅千万人。网罗南北之奇良，搜辑古今之秘要。取其省易，不特便于旅途；拔其精华，
实有利于人已。收裒既广，效验亦多。夙夜欢欣，心神健羡。自朝及夕，考古验
以分门，比其类而列款。网维不紊，群队无差。举册可以对证求方，疗疾更须随宜用药。虽
同一证，详推新久重轻；必按诸方，慎择刚柔紧慢。如缠肤腠，但用轻清；若固膏肓，必施
瞑眩。况风土有炎凉之异，气禀有浓薄之殊。贵人富室，治合异乎贫穷；寡妇尼僧，疗难同
于妻外家。要在知之审而见之明，尤必制之精而用之当。炮熬煮炙，雷公论之甚详；表里阴阳，
岐伯言之至备。臣固不专斯业，间尝窃玩方书，遇疾必投剂以救援，获效辄服
特醯鸡之见。 鼠之能耳。
钦惟圣朝太祖高皇帝，神功圣德，纬地经天；创业开基，垂法万世。以为四海之广，兆
民之
恤
不特耀古以腾今，实足光前而启后。且如《永乐大典》一书，赅括古今，包罗天地；事物巨
细，纤芥无遗；方术科书，毫厘备载；衣冠文物之治，万善咸臻。伏睹比年以来，凡用军民力役，
悉皆给赐衣粮，又必预为药饵，恤其饥寒，救其疾苦。人无夭阏之虞，事获坚完之效。又如
京畿内外，张药局于通衢，设饭堂于要路，无分军民商旅，普济贫病饥寒，复施百衲之衣，
不下万金之费。蒙恩得所者，稽首吁天；脱疾无虞者，欢声动地。至若命臣出使，亦赐御药
俱行，使四海八方，均沾圣泽；际天极地，共沐恩波。纳斯民于寿康，召和气于穹壤。风调
雨顺，海晏河清；人乐升平，物无疵疠；功侔造化，德迈裁成。自生民以来，未有盛于今日
也。
臣幸生明盛之时，乐育钧陶之内，承恩沐宠，镂骨铭心。徒怀蝼蚁之诚，莫展涓埃之报。
太平无补，土木何殊？谨集“易简”诸方，少资惠安万姓。伏惟圣暇，俯鉴愚衷。臣下情无
任，
瞻天仰圣，激切屏营之至。
永乐二十一年七月初四日钦差礼部左侍郎臣胡 谨上表
我恭敬地认为，上天开启了太平的运势，将帝位托付给太子；圣明的君主驾驭着清明的时代，使百姓安居乐业。政令教化遍布天下，仁德恩惠普及四海。无论华夏还是夷狄都清净安宁，神与人共同欢庆。敬仰皇帝陛下，聪明睿智，功绩可与唐尧、虞舜媲美；文武兼备，圣明神武，美德远超商汤、周武。珍惜每一寸土地，广泛怀有与人为善的心意。开拓疆土并非为了治国庇民（注：原文此处似有脱漏或语意转折，结合上下文理解为“非为私利”之意，但按字面直译为“开拓舆图并非经国庇民”，后接“发政施仁”，故译为：拓展版图虽非仅为治国安民，但在施政行仁时，务必做到广施恩泽以救济大众）。天下各方都依赖皇恩，各项事业都兴盛繁荣。恩德广泛覆盖天地之间，功业永远流传万世。宏大的谋略和伟大的功业，扩展了前代圣人的规模；神圣的子子孙孙，巩固了高祖皇帝的基础。宗庙社稷安稳如磐石，福寿崇高如泰山。凡是生活在天地之间的人，都同样享受到和平的恩赐。
臣心中想着无法报答皇恩，私下里效仿勤劳辛劳，恭敬地向九重宫阙陈述赤诚之心，谨慎地将各种药方进献给您一览。竭尽鄙陋的见解，稍微表达像向日葵朝向太阳那样的忠诚。
我听说医生是靠意念来治病的。用药不拘泥于固定的方剂，只要合乎病情就使用，针对时机和疾病，那么即使是用匕勺这样的简单工具也能治愈重病，达到精妙通玄的境界。自从神农氏品尝百草来救助百姓，到黄帝辨别四方风气而兴起《素问》，历代圣君贤相，无不留心于此；自古以来的孝子仁人，都知道注重医药。《玉函》、《金匮》，无非是救世的良方；《肘后备急方》、《青囊书》，没有不是活人的经典。大概因为人生在天地之间，身体由地水火风四大元素构成，或者遭受风寒暑湿的侵袭蒸灼，或者因喜怒忧思导致气机郁结。苦乐荣辱憔悴，都会损伤精神；饥饱安逸劳累，都会伤害气血。真元之气才因外景触动而内部亏损，邪毒随即乘虚而入造成外感。有生之物难免如此，具体表现都是这样。孔子难道不能谨慎防病保身吗？当康子生病时，孔子也免不了去问候并赠送药物。况且药性有寒温良毒之分，人体有虚实盛衰之别，如果不了解药性，怎么可以随意尝试？必须有恒心，才能永久济世。望闻问切，必须在临证时详细审慎；补泻宣通，尤其要在投药时谨慎。先后缓急要有次序，涩滑燥湿要得其适宜，那么入口就能消除病痛，动手就能见效。比如心胸饱满，服用萝卜来宽舒；肚腹胀膨，饮用牵牛子来快利。麻黄发散，进入肠胃则汗流浃背；瓜蒂宣通，下至咽喉则涎液涌出。药没有不有效的，用对了极其灵验。试着咀嚼乌梅，牙齿立刻感到酸涩且津液溢出；刚吹入皂角粉，鼻子立刻打喷嚏而气息通畅。吃辛辣芥末则流泪，咬花椒则气闭，龟尿能解牙关紧闭，鼠骨能促进长牙；磁石能吸引针，琥珀能吸附芥菜籽；鸾胶能接续断弦，獭胆能分辨酒杯中的毒酒。血液遇到藕就不凝固，漆遇到螃蟹就自行消散。葱涕可以熬制桂枝成为水状，蟾酥膏能使玉石变软如泥。凡物的性质各有相关，在于智者根据情况取用。略微列举几端证验，来说明一切殊异的功效。如果能认识药性知晓机理，运用起来就像通神入圣一样。所以扁鹊、华佗，各自施展惊人的技艺；葛洪（稚川）、孙思邈，都留下了救急的方剂。有时单独使用一味药，有时兼用多种，作为单一药物则药气纯正而痊愈迅速；多种药物相互制约，则味道混杂而疗效迟缓。只有相互辅助配合的药物，才能合力收效。如果相反畏恶的药物交叉参杂，必然互相争斗仇视而播撒毒性。应当痊愈反而加重，留下的祸患不轻。与其不能深入研究透彻见识，不如只遵循简要容易知晓的方法。而且省去繁杂芜杂，何况又便于仓促之间使用。然而疾病的剧烈或好转，关系到休戚与共；药方的好坏，关系到安危。必须综合精细有据，怎么能草率无稽。必须汇聚众人的长处，才能获得万全的效果。
臣出身于医家，生逢圣世，早年承蒙教养于孟子的门庭；再次沐浴熏陶，又探究轩辕、岐伯的事业。承蒙提拔，深深惭愧自己平庸。幸好蒙受宠荣而被任用，让我驾驶驿车四处咨询考察，岁月不受拘束，江湖任我遨游。因此名山大川，雄藩巨镇，固然都遍历无遗；偏远地区，偏僻州县，也都周游遍及。只因圣主抚育大同的运势，所以微臣竭尽博采的勤奋。访求缉拿搜罗，经过十七年；讨论讲究，阅看千万人。网罗南北的奇良药材，搜辑古今的秘要知识。选取其中简便易行的，不仅便于旅途携带；提取其中的精华，确实有利于他人和自己。收集既广泛，效验也很多。日夜欢欣，心神健羡。从早到晚，考证古验以分门别类，比较其类别而列出条目。纲维不紊乱，群体无差错。举起书册可以对证求方，治疗疾病更须根据情况用药。虽然是同一病症，详细推究新旧轻重；必须按照诸方，谨慎选择刚柔紧慢。如病在皮肤腠理，只用轻清之药；若病固结于膏肓，必施用引起瞑眩反应的猛药。况且风土有炎凉的不同，气禀有浓薄的差异。贵人富室，治疗应与贫穷不同；寡妇尼僧，疗治难以同于妻妾外家。关键在于知道得审察而看得明白，尤其必须制作精良而使用得当。炮制熬煮炙烤，雷公论述得很详细；表里阴阳，岐伯说得最完备。臣本来不专攻这一行业，偶尔私下玩味方书，遇到疾病必定投药救援，获得疗效就佩服自己像醋坛子里的苍蝇那样见识短浅，像老鼠那样耳朵灵敏罢了。
敬仰圣朝太祖高皇帝，神功圣德，经纬天地；创业开基，垂法万世。认为四海广阔，兆民众多，忧虑百姓疾苦，不仅光耀古代腾扬当今，实在足以光大前人开启后人。就像《永乐大典》一书，包罗古今，涵盖天地；事物巨细，丝毫无遗；方术科书，毫厘备载；衣冠文物之治，万善咸臻。近来几年，凡是动用军民劳役，全都赐予衣食，又必须预先准备药物，体恤他们的饥寒，救治他们的疾苦。人没有夭折阻碍的担忧，事情获得坚固完善的成效。又如京畿内外，在通衢大道设置药局，在重要路口设立饭堂，不分军民商旅，普遍救济贫病饥寒，又施舍百衲衣，花费不下万金。蒙受恩惠得到安置的人，叩头呼天；脱离疾病无忧的人，欢声动地。至于命令臣出使，也赐御药随行，使四海八方，均沾圣泽；际天极地，共沐恩波。将百姓置于寿康之中，召唤和气于天地之间。风调雨顺，海晏河清；人乐升平，物无疵疠；功比造化，德迈裁成。自有人类以来，未有盛大过今日的了。
臣有幸生在清明盛世，乐于培育在钧陶之内，承恩沐宠，镂骨铭心。徒怀蝼蚁般的忠诚，无法展现涓埃般的报答。对太平盛世毫无补益，与土木何异？谨集“易简”诸方，稍微资助惠安万姓。伏惟圣上闲暇之时，俯察愚衷。臣下情无限，瞻天仰圣，激切屏营之至。
I respectfully submit that Heaven has opened the auspicious fortune, entrusting the great throne to the Crown Prince; the Sage Emperor governs in a bright era, establishing eternal peace for all living beings. His voice and teachings overflow throughout the world, and his benevolent grace permeates the entire realm. Both Chinese and barbarians are peaceful and tranquil, with gods and humans rejoicing together. We reverently behold Your Majesty, wise and insightful, whose achievements rival those of Tang Yao and Shun; civil and military, sagely and divine, whose virtue surpasses that of Tang and Wu. Cherishing every inch of land, you widely cultivate the heart of doing good to others. Expanding the territory is not merely for statecraft and protecting the people; when issuing policies and practicing benevolence, it is essential to bestow broad charity and assist the masses. All directions rely on this, and all undertakings flourish. Grace covers heaven and earth, and merit will last for ten thousand generations. Grand strategies and great deeds expand the scale of former sages; holy sons and divine grandchildren consolidate the foundation of the High Ancestor. The ancestral temple and the state are as stable as a rock, and blessings and longevity are as high as Mount Tai. All who dwell within the universe equally receive the blessing of peace.
Your subject reflects that he cannot repay this kindness, so he privately imitates diligence and toil, respectfully presenting his loyal heart to the nine heavens, and carefully offering various prescriptions for your review. He pours out his humble views to slightly express his sincerity like a sunflower facing the sun.
I have heard that medicine relies on intent. Medicines should not be rigidly bound by fixed formulas but used appropriately according to the condition. If one targets the timing and disease accurately, even simple tools like spoons can cure critical illnesses, reaching profound and mysterious levels of skill. Since Shennong tasted hundreds of herbs to save the common people, and Huangdi distinguished the four regions to initiate the *Suwen* (Basic Questions), sage rulers and wise ministers of past dynasties have paid close attention to this. Filial sons and benevolent men since ancient times have all known to focus on it. The *Yujian* (Jade Box) and *Jingui* (Golden Cabinet) contain nothing but excellent prescriptions for saving the world; the *Zhouhou* (Elbow Behind) and *Nangzhong* (In the Bag) are none other than classics for reviving people. Generally speaking, humans live between heaven and earth, and their bodies consist of the Four Elements (earth, water, fire, wind). They may be invaded by wind, cold, summer heat, or dampness, or suffer from emotional stagnation due to joy, anger, sorrow, or overthinking. Suffering, happiness, glory, and decline all damage the spirit; hunger, fullness, idleness, and labor all injure qi and blood. When the primordial yuan (vital energy) is internally depleted by external stimuli, evil toxins immediately take advantage of the deficiency to cause external infections. This is inevitable for all living things and applies universally. Did not Confucius know how to guard against illness and preserve his body? Yet when Kongzi was ill, Confucius still went to inquire about his health and send medicine. Moreover, drug properties vary in cold, warm, benign, and toxic nature, while human bodies differ in deficiency, excess, strength, and decline. Without understanding these properties, how can one casually try them? One must have perseverance to benefit people permanently. Observation, listening, questioning, and pulse-taking must be detailed and cautious during clinical practice; tonification, purgation, dispersion, and unblocking require particular caution when administering doses. There must be an order to priority and urgency, and appropriateness in astringency, slipperiness, dryness, and dampness. Then, upon ingestion, ailments will be eliminated, and upon action, effects will appear. For instance, if the chest and heart feel full, radish can be taken to relieve distension; if the abdomen is bloated, *Pharbitidis Semen* (Qian Niu Zi) can be drunk to promote rapid evacuation. *Ephedrae Herba* (Ma Huang) disperses and causes sweating when entering the stomach and intestines; *Cucumeris Fructus Mutabilis* (Gua Di) promotes unblocking and causes salivation when reaching the throat. Drugs are effective if used correctly. Chewing *Mume Fructus* (Wu Mei) immediately makes teeth sour and saliva overflow; blowing *Gleditsiae Sinensis* (Zao Jiao) powder into the nose immediately induces sneezing and clears the airway. Eating spicy mustard greens causes tears to flow; biting Sichuan peppercorns causes qi stagnation. Turtle urine resolves trismus (lockjaw); rat bone promotes tooth growth; magnetite attracts needles; amber attracts mustard seeds; Luan glue reconnects broken strings; badger gall distinguishes poisoned cups. Blood does not coagulate when mixed with lotus root; lacquer disperses naturally when encountering crab. Onion mucus can be boiled with *Cinnamomi Ramulus* (Gui Zhi) to make water; toad venom paste can soften jade like mud. All substances have related properties, which wise individuals utilize according to circumstances. I briefly list a few examples to illustrate their unique functions. Truly understanding properties and mechanisms allows usage akin to divine inspiration. Thus, Bian Que and Hua Tuo each displayed astonishing skills; Ge Hong (Zhi Chuan) and Sun Simiao both left behind emergency prescriptions. Sometimes single herbs are used alone, sometimes combined. Single herbs have pure qi and act quickly; multiple herbs with conflicting flavors act slowly. Only mutually assisting herbs work together to achieve results. Conversely, incompatible or antagonistic herbs mixed together will fight each other and spread toxicity, worsening the condition instead of curing it, causing serious harm. Rather than failing to study deeply and see clearly, it is better to follow simple and easy-to-understand methods. Furthermore, simplifying complexity makes it convenient for emergencies. However, the severity of disease concerns our well-being; the quality of prescriptions determines life and death. Prescriptions must be precise and well-founded, not arbitrary or baseless. We must gather the strengths of many to achieve perfect efficacy.
Your subject comes from a medical family, born in a sage era, educated in the tradition of Mencius, and further cultivated in the works of Xuanyuan and Qibo. Honored with promotion, I deeply feel my own mediocrity. Fortunately blessed with imperial favor and duty, I travel by carriage to consult and investigate freely across rivers and lakes. Thus, I have visited famous mountains and great cities without omission; remote regions and small towns have also been thoroughly traversed. Because the Holy Sovereign fosters the era of Great Unity, your humble servant has diligently collected knowledge extensively. Visiting, searching, and collecting took seventeen years; discussing and studying involved thousands of cases. I gathered rare and excellent remedies from north and south, and secret essentials from ancient and modern times. Selecting those that are simple and easy, not only convenient for travel, but extracting their essence truly benefits both others and oneself. The collection is broad, and the verified effects are numerous. Day and night, I rejoice and admire. From morning to evening, I verify ancient records to categorize them, comparing types and listing items. The framework remains orderly, and groups are accurate. One can refer to the book to match symptoms with prescriptions, but treatment requires adapting medication to the situation. Even for the same symptom, one must carefully analyze new vs. old and severe vs. mild. One must select from various formulas, cautiously choosing between hard/soft and tight/loose approaches. For superficial skin conditions, light and clear herbs suffice; for deep-seated diseases in the gao-huang region, potent herbs causing "mingxuan" (dizziness/heavy reaction) reactions are necessary. Moreover, local climates vary in hot/cold, and constitutional endowments differ in thick/thin. Treatment for nobles and wealthy families differs from that for the poor; healing widows and nuns presents difficulties different from treating wives and extended family. The key lies in thorough understanding and clear insight, especially in precise preparation and appropriate use. Processing methods like frying, boiling, roasting, and baking were detailed by Leigong; exterior-interior and yin-yang theories were exhaustively explained by Qibo. Although I am not exclusively a practitioner, I occasionally study medical books. When encountering illness, I always administer medicine to rescue patients, and upon seeing efficacy, I acknowledge my limited perspective like a fly in vinegar or the acute hearing of a mouse.
We reverently behold Taizu Gao Emperor of the Holy Dynasty, whose divine merit and sagely virtue wove the fabric of heaven and earth; founding the dynasty and establishing its basis, he set laws for ten thousand generations. Recognizing the vastness of the four seas and the multitude of the people, he worried about their hardships. This not only shines through antiquity to illuminate the present but truly honors the past and inspires the future. Just as the *Yongle Dadian* (Great Canon of the Yongle Era) encompasses ancient and modern times, containing heaven and earth; recording all matters large and small without omission; detailing medical arts and sciences with precision; and achieving perfection in clothing, rituals, and culture. In recent years, whenever military and civilian labor is mobilized, clothing and grain are provided, and medicines are prepared in advance to alleviate hunger, cold, and sickness. People face no fear of premature death, and tasks achieve solid and complete results. Furthermore, in and around the capital, pharmacies are set up on main streets, and dining halls on important roads, providing universal relief to poor, sick, hungry, and cold civilians, soldiers, and merchants, distributing patched clothes at a cost of tens of thousands of gold. Those blessed with relief kneel and pray to heaven; those freed from illness without worry raise voices of joy to the skies. When ordering me on missions, imperial medicines were also granted for travel, allowing all corners of the world to share the holy grace; from the ends of the earth to the poles, everyone bathes in this benevolence. Placing citizens in longevity and health, calling forth harmonious qi in the universe. Wind and rain are timely, seas are calm and rivers clear; people enjoy peace, and creatures are free from disease. Merit rivals creation, and virtue surpasses shaping. Since the birth of humankind, there has never been such greatness as today.
Your subject is fortunate to be born in this bright and prosperous era, nurtured within the potter's wheel of education, receiving grace and favor, engraved in bones and heart. Holding only the sincerity of an ant, unable to offer even a speck of dust in return. Of no help to the peaceful era, what difference is there from wood and stone? I have carefully compiled the "Yijian" (Easy and Simple) prescriptions to slightly aid the welfare of all subjects. I humbly request Your Majesty, in your leisure, to inspect my humble intentions. Your subject feels infinite emotion, gazing up at heaven and the sage, with utmost excitement and trepidation.
On the fourth day of the seventh month of the 21st year of Yongle, Hu Ying, Minister of Rites (Left Vice Minister) and Imperial Envoy, respectfully submits this memorial.