采周氏之说。使人粗晓，业是者更察虚损二字。分自上而下。自下而上。自不致概以六味开手矣。
刘桂曰。葛可久十药神书。其方治劳损吐血。颇有功效。但疑太平丸后跋曰。此方利人甚众。所得贶不可胜
纪。未尝妄传非人。余渐老，恐致泯失。由是编次。与子孙济人无穷之利云。观此等语。知其非葛氏之书矣。可
久。豪杰士也。虽医术亦所不屑为之。岂区区言利者哉。姑苏志。有可久传。称其着书有医学启蒙。经络十二论。
而不载是书。非其所着也明夫。（续医说）
按弟坚曰。余尝疑续医说。称葛可久十药神书。观其跋语。知非葛氏之书。而今本则云。胡子瞻得之于异人。
传于子孙一语。不及可久矣。顷阅修月鲁般经后录。具载十药。又有可久跋。正与其言符。且据李濂医史。及湖
海搜奇。可久之学。特受其父。而是书有先师字样。益可疑也，然鲁般经。为元季明初之书。与可久眉睫相接。
则赝书之成。殆在可久存世之日。岂以其盛名而然乎。
〔亡名氏上清紫庭追劳仙方〕医藏目录一卷 存
老叟自序曰。吾自处世以来。精研药术。急救济危。针灸明堂。无不详览。寻文检籍。洞视五脏之盛衰。缅
怀古人。世莫能究。至如晋景公何为而死。虢太子何为而生。吾思刮骨续筋。开肠取病。惟有传尸之病。最为难
测。虽是患
起一身。变动万种矣。为医者。能明脉候。察病根本。如此治疗。固不为难。若差毫厘。则失千里。夫传尸劳者。
皆因三尸鬼疰。九虫传灾。具载其原。以开未悟。
刘渊然序曰。人之百病。莫甚于痨瘵。始于一身。终则延蔓。而有灭门之祸。甚则及乎亲友。不已惨哉。因存先师
原阳赵公手编治劳方论。盖出紫庭法中。皆前代明师所论。治要方法。实为简切。问尝以之施人。无不奇验。是用锓刻。
以广流传。倘苟有是病。而得是书者。不待开津启钥。而可以续命于危急之秋矣。且使人人得以同跻于仁寿。实所愿也。
洪武二十九年。岁次丙子孟秋。章贡体玄子刘渊然书。
〔吕氏（复）四时变理方〕佚
按上见于九灵山房集沧洲翁传。
〔滑氏（寿）医韵〕佚
按上见于明史本传。
〔撄宁生要方〕医藏目录一卷 未见
〔医学引彀〕医藏目录一卷 未见
〔滑氏方脉〕未见
按上见于古今医统。
〔撄宁生补泻心要〕一卷 存
〔医学蠢子书〕五卷 未见
按上见于浙江通志。
〔项氏（昕）脾胃后论〕佚
余姚县志曰。项昕。字彦章。自永嘉来徙。幼好方数。外大夫杜晓村世业医。受其书读之。稍长学易。赵穆
仲叶见山。后以母病。医误投药死。痛之。乃愿志医术。闻越大儒韩明善名。往拜之。得所藏方论甚富。后诣陈
白云。受五诊
奇赅。历试其说。皆精良。会金华朱彦修来越。出金源刘河间张戴人李东垣诸书示之。昕独疑古方不宜治今病之
论。亟治钱塘。见陆简静。始悟古今方同一矩度也。又往浙右。见葛可久。论刘张之学。往建业。见戴同父。撰
五运六气撰要若干篇授之。太医院张廷玉善桥引按杌。甚奇。昕亦事之。尽其技。于是为人诊疾病决死生。无不
立验。诸贵人辟为掾吏。非所尚也。门人力请着书。作脾胃后论。补东垣之未备。昕善辞章。善音律。工绘画。
而独以医显。
〔医原〕佚
戴良抱一翁传曰。抱一翁者。东嘉人也。今居越江上。姓项氏名昕字彦章。晚更自号抱一翁。所着书。有竹
斋小稿。及脾胃后论。别撰医原若干卷。议论宏赡。未及成。（九灵山房集）
采纳周氏的观点，使人们大致明白，从事这一行业的人更要仔细考察“虚损”二字。将其分为从上往下、从下往上两种情况，这样就不会一概以六味地黄丸作为治疗的开端了。
刘桂说：葛可久的《十药神书》，其方剂治疗劳损吐血，颇有功效。但我怀疑太平丸后的跋文写道：“此方利人甚众，所得馈赠不可胜数。未曾妄传非人。我渐渐年老，恐致失传。因此编次，留给子孙造福无穷。”看这些话语，就知道这不是葛氏的书了。葛可久是豪杰之士，虽然医术精湛也视为不屑为之的事，难道是区区言利之人吗？《姑苏志》中有葛可久的传记，称他著有《医学启蒙》、《经络十二论》，而不记载这本书，显然不是他所著，这是明确的。（出自《续医说》）
按：弟坚说：我曾经怀疑《续医说》称葛可久《十药神书》一事。观其跋语，知道不是葛氏的书。而现在的版本则说：“胡子瞻从异人处得到，传给子孙”，这句话不再提及可久了。近期阅读《修月鲁般经后录》，详细记载了十药，又有可久的跋文，正好与之前的说法相符。而且根据李濂的《医史》及《湖海搜奇》，可久的学问特别受之于其父，而这书中却有“先师”字样，更加可疑了。然而《鲁般经》是元末明初的书，与可久时代相接，那么伪书的形成，大概就在可久在世之日，难道是因为他的盛名才这样的吗？
〔无名氏《上清紫庭追劳仙方》〕医藏目录一卷 存
老叟自序说：我自处世以来，精心研究药术，急救济危，针灸明堂，无不详览。寻文检籍，洞察五脏的盛衰。缅怀古人，世人不能究察。至于像晋景公为何而死，虢太子为何而生，我想刮骨续筋、开肠取病，惟有传尸之病，最为难测。虽然是患起一身，变动万种。为医者，能明脉候，察病根本，如此治疗，固不为难。若差毫厘，则失千里。夫传尸劳者，皆因三尸鬼疰、九虫传灾，详细记载其原委，以开启未悟之人。
刘渊然序说：人的百病，没有比痨瘵更严重的了。开始于一身，最终则延蔓，而有灭门之祸，甚至波及亲友，不也很悲惨吗？因此保存先师原阳赵公手编治劳方论，大概出于紫庭法中，都是前代明师所论，治要方法，实在简明切当。我曾用来施治于人，无不奇验。因此刻印，以广流传。倘若有人得了这病，而得到这本书，不必等待开津启钥，就可以在危急之时延续生命了。且使人人得以同登仁寿之境，实是我的愿望。
洪武二十九年，岁次丙子孟秋，章贡体玄子刘渊然书。
〔吕氏（复）《四时变理方》〕佚
按：上文见于《九灵山房集·沧洲翁传》。
〔滑氏（寿）《医韵》〕佚
按：上文见于《明史》本传。
〔撄宁生要方〕医藏目录一卷 未见
〔《医学引彀》〕医藏目录一卷 未见
〔滑氏方脉〕未见
按：上文见于《古今医统》。
〔撄宁生补泻心要〕一卷 存
〔《医学蠢子书》〕五卷 未见
按：上文见于《浙江通志》。
〔项氏（昕）《脾胃后论》〕佚
《余姚县志》说：项昕，字彦章，从永嘉迁来。幼年喜好方术，外大夫杜晓村世代行医，传授书籍给他读。稍长学习易经，跟随赵穆仲、叶见山。后来因为母亲生病，医生误投药致死，对此痛心，于是立志学医。听说越地大儒韩明善的名声，前往拜见，得到其所藏的方论非常丰富。后来拜访陈白云，接受五诊奇赅的理论，历试其说，都精良。恰逢金华朱彦修来到越地，拿出金源刘河间、张戴人、李东垣诸书示给他看。项昕唯独怀疑“古方不宜治今病”的言论，急忙治理钱塘，见到陆简静，才悟到古今方剂同一矩度。又往浙右，见到葛可久，讨论刘、张之学。往建业，见到戴同父，撰写五运六气撰要若干篇授给他。太医院张廷玉善桥引按杌，非常奇特。项昕也侍奉他，尽其技艺。于是为人诊疾病决死生，无不立验。各位贵人征召他为掾吏，他不崇尚这个。门人极力请求著书，作《脾胃后论》，补充东垣之未备。项昕善于辞章，善于音律，工于绘画，而唯独以医术显扬。
〔《医原》〕佚
戴良《抱一翁传》说：抱一翁，是东嘉人。现在居住在越江上，姓项名昕字彦章，晚年更自号抱一翁。所著书，有《竹斋小稿》及《脾胃后论》，另外撰写《医原》若干卷，议论宏赡，未能完成。（出自《九灵山房集》）
Adopting Zhou's viewpoint, people can generally understand; those engaged in this profession must further examine the term "Xu Sun" (Deficiency and Damage). It should be divided into cases progressing from top to bottom and from bottom to top. In this way, one will not indiscriminately start treatment with Liuwei Dihuang Wan (Six-Ingredient Rehmannia Pill).
Liu Gui stated: Ge Kejiu's *Shiyao Shenshu* (Divine Book of Ten Medicines) has prescriptions for treating Lao Sun (Consumptive Disease) and hematemesis (vomiting blood), which are quite effective. However, I suspect the postscript after the Taiping Wan (Peaceful Pill) states: "This prescription benefits many people, and the gifts received cannot be counted. I have never recklessly transmitted it to unworthy persons. As I grow older, I fear it may be lost. Therefore, I have compiled it to leave an endless benefit for my descendants." Observing such words, it is clear that this is not a book by Ge himself. Kejiu was a heroic figure; although skilled in medicine, he would disdain such matters. Could he possibly be someone concerned merely with profit? The *Gusu Zhi* (Chronicles of Gusu) contains a biography of Kejiu, mentioning his works *Yixue Qimeng* (Enlightenment on Medicine) and *Jingluo Shier Lun* (Discussions on Twelve Meridians), but does not record this book. Thus, it is evident that it was not authored by him. (From *Xu Yishuo*)
Note: Di Jian said: I once doubted the claim in *Xu Yishuo* regarding Ge Kejiu's *Shiyao Shenshu*. Based on the postscript, it is known not to be Ge's work. Yet the current version claims: "Hu Zizhan obtained it from an extraordinary person and passed it to his descendants," omitting any mention of Kejiu. Recently, upon reading the *Post-record of Xiuyue Luban Jing*, the ten medicines are fully recorded, along with a postscript by Kejiu, which aligns perfectly with previous statements. Furthermore, according to Li Lian's *Yishi* (History of Medicine) and *Huhai Souqi*, Kejiu's learning was specifically inherited from his father, whereas this book contains the phrase "former teacher," adding to the suspicion. However, *Luban Jing* is a text from the late Yuan and early Ming dynasties, contemporary with Kejiu. Thus, the creation of this counterfeit book likely occurred during Kejiu's lifetime. Was it perhaps due to his great fame?
[Anonymous] *Shangqing Ziting Zhui Lao Xianfang* (Immortal Prescription for Pursuing Consumption from Shangqing Purple Courtyard), Vol. 1 of *Yicang Mulù*, extant.
The old man's preface states: Since entering the world, I have meticulously studied pharmacology for emergency rescue and critical care. I have thoroughly examined acupuncture and moxibustion manuals. Searching through texts and records, I gained insight into the prosperity and decline of the five zang organs. Reflecting on ancient sages, whose depths others could not fathom: why did Duke Jing of Jin die? Why did the Crown Prince of Guo live? I considered scraping bones and reconnecting tendons, opening intestines to remove disease. Among these, only the disease of Chuanshi (Transmitted Corpse/Phthisis) is most difficult to predict. Although it originates in one body, it manifests in myriad ways. For a physician, if one understands pulse diagnosis and examines the root of the disease, treatment is indeed not difficult. But if there is a slight error, the result may be disastrous. The disease of Chuanshi Lao (Consumption) is all caused by the three corpses and ghostly transmission, or nine worms spreading disaster. Its origins are detailed here to enlighten those who do not yet understand.
Liu Yuanran's preface states: Among the hundred diseases of humans, none is more severe than Lao Zhai (Phthisis/Tuberculosis). It begins in one part of the body and eventually spreads, leading to the destruction of entire families, and even affecting relatives and friends. Is this not tragic? Therefore, I preserved the hand-compiled treatise on treating consumption by my former teacher, Master Zhao of Yuanyang, which seems to originate from the methods of the Purple Courtyard. These are discussions by famous masters of previous generations regarding essential treatments, truly concise and practical. I have used them to treat patients with miraculous results. Hence, I had them printed to widely disseminate them. If anyone suffering from this disease obtains this book, without needing keys to open locks, they can prolong life in critical moments. And it enables everyone to attain benevolence and longevity, which is my sincere wish.
Written by Zhanggong Tixuanzi Liu Yuanran in the first month of autumn, Bingzi year, 29th year of Hongwu.
[Lü Shi (Fu)] *Sishi Bianli Fang* (Prescriptions for Changing Principles of Four Seasons), lost.
Note: The above appears in *Jiuling Shanfang Ji: Biography of Cangzhou Weng*.
[Hua Shi (Shou)] *Yiyun* (Medical Rhymes), lost.
Note: The above appears in the biography in *Mingshi* (History of Ming).
[Yingning Sheng Yao Fang] (Essential Prescriptions of Yingning Sheng), Vol. 1 of *Yicang Mulù*, not seen.
[*Xueyin Yigou*] (Guide to Medical Knowledge), Vol. 1 of *Yicang Mulù*, not seen.
[Hua Shi Fangmai] (Hua Shi's Prescriptions and Pulse Diagnosis), not seen.
Note: The above appears in *Gujin Yitong*.
[Yingning Sheng Buxie Xinyao] (Heart Essentials of Tonifying and Reducing by Yingning Sheng), Vol. 1, extant.
[*Xuechun Zishu*] (Book of the Foolish Child of Medicine), Vol. 5, not seen.
Note: The above appears in *Zhejiang Tongzhi* (General Gazetteer of Zhejiang).
[Xiang Shi (Xin)] *Piwei Hou Lun* (Later Discussion on Spleen and Stomach), lost.
The *Yuyao County Gazetteer* states: Xiang Xin, courtesy name Yazhang, migrated from Yongjia. In his youth, he favored medical arts. His maternal uncle Du Xiaocun practiced medicine for generations and taught him books. As he grew older, he studied the *I Ching* under Zhao Muzhong and Ye Jianshan. Later, because his mother died due to a doctor's erroneous medication, he was pained and resolved to study medicine. Hearing of the reputation of the great scholar Han Mingshan in Yue, he went to pay respects and obtained a rich collection of prescriptions and theories. He later visited Chen Baiyun, receiving the profound knowledge of the Five Diagnoses. Testing these theories proved them excellent. When Zhu Yanxiu from Jinhua came to Yue, he showed Xiang Xin works by Liu Hejian, Zhang Dairen, and Li Dongyuan from the Jin dynasty. Xiang Xin alone doubted the theory that "ancient prescriptions are unsuitable for modern diseases." He hurried to Qiantang, met Lu Jianjing, and realized that ancient and modern prescriptions follow the same principles. He then traveled to Western Zhejiang, met Ge Kejiu, and discussed the teachings of Liu and Zhang. He went to Jianye, met Dai Tongfu, and wrote several chapters on the essentials of the Five Movements and Six Qi, which were given to him. Zhang Tingyu of the Imperial Hospital, known as Shanqiao Yin Anwo, was very peculiar. Xiang Xin also served him, mastering his skills. Thus, when diagnosing diseases and determining life and death for others, he was always accurate. Many nobles recruited him as an assistant official, but he did not value such positions. His disciples strongly requested him to write a book, so he composed *Piwei Hou Lun* to supplement the deficiencies of Dongyuan. Xiang Xin was skilled in rhetoric, music, and painting, but became renowned primarily for his medical expertise.
[*Yiyuan*] (Origin of Medicine), lost.
Dai Liang's *Biography of Baoyi Weng* states: Baoyi Weng was from Dongjia and now resides on the river in Yue. His surname was Xiang, given name Xin, courtesy name Yazhang. In his later years, he styled himself Baoyi Weng. His written works include *Zhuzhai Xiaogao* (Small Drafts from Bamboo Studio) and *Piwei Hou Lun*. He separately authored several volumes of *Yiyuan*. His arguments were grand and comprehensive, but they were not completed. (From *Jiuling Shanfang Ji*)