之尽其大。析之极其精。展玩之间。庶几候易。而病机可识。体认真。而疗理无艰矣。书既成。不敢自私。因锓
梓。以广惠于四方云。万历元年春正月既望征仕郎临清州判官归安半山周礼序。
〔徐氏（涉）亲验简便方〕医藏目录一卷 存
自序略曰。予自弱冠。既念贫民。昧于医药。沦于夭死。故每留心体察。诸医暨诸士大夫。语及凡已试而简
便者。悉令人笔识之。意在锓行。而冗累未果。今寓留都稍暇。又得太医院医官江阴。赵文育氏。为予分类缮写。
足成一编。虽其所具未若他书之多。然皆非道听途说。言之无据。亦非待医家临病斟酌。烦厥心力者也。但本意
主于便物。不止专济其生。故于服食物用之凡。从宜料理之法。少有裨于斯民日用者。亦辄类附于后焉。仍虑其
罔知文义。爰为之词。咸近方俗。即医家语。亦不全采。要在使之易晓而已。观者幸勿以为浅近而忽之。
〔罗浮山人 竹堂集验方〕六卷 存
〔姚氏（思仁） 竹堂医方考〕未见
朱彝尊姚氏族谱序曰。万历初。光禄大夫柱国太子太传工部书善长公。登先文恪公榜。后年七十余。致政归
里居。乐善好施。病者给以药。寒者给以衣。死者给以棺 。今所传 竹堂医方。皆公手自抄。
按是书。见于浙江通志。引嘉禾征献录。姚思仁当是善长公。而岂与罗浮山人集验方。为一书否。附以俟考。
〔解氏（桢）医学便览〕医藏目录四卷 存
〔张氏（四维）医门秘旨〕十五卷 存
□□曰。古皖张子讳四维。字国本。别号筠亭。乃听选官也。医名于世。诸上司奖之以扁额。士大夫赠之以
诗文。
〔钱氏（后崖）宦邸便方〕二卷 存
〔吴氏（嘉言）医经会元〕十卷 存
自序曰。夫医药方书。乃拯病资生之轨也。惟按以理气。详于治法。卓有效验者为难得。近代所出之书。有
详于论说者。不备乎方。繁乎方药者。不精于择。文言衍义者。无体用之约。快捷方式处治者。缺是非之辨。及诸家
注述，无一本之断。有五志皆为火论者。有言温能除大热者。有竟以吐汗下去病为要者。有言治病。必求其本为
法者。经言邪之所凑。其气必虚。人有言伤寒及诸气诸痛无补法，故业此者。有多歧之叹。阅方者。怀犹豫之惑。
予承家传。原诸病所感。必由乘虚而入。以为主论证有名。用药有据。当别三因所致为纲领临证有条。评色脉逆
顺虚实为权衡。故曰。药不执方。合宜而用。医无定体。应变而施。原乎古方撰集于淳朴之时。传流于偷薄之渐。
病名虽同。而治法互异。吁。惟
儒有孔孟之删定。程朱之发明。所以道统之传。昭如日星。况乎医道精微。又乏明哲阐扬。踵讹袭误。苟非究心
素难之奥。博探诸家之长。安于肤略。其不蹈于实实虚虚之弊者盖鲜矣。然亘古今而不变者理也。苟能精造乎至
理。则如听讼明刑之有法度。纵民伪日繁。不越乎条律。人病百出。岂外乎方法哉。予虽不敏。谓司命之任匪轻。
虽藉家传。益自砥砺。药饵针灸。屡投辄效。缙绅诸公。谬许为当世明医。每自块焉。适己卯岁冬。留都大司马
凌病脾胃。延予调理。因索予家经验秘方。捐俸梓行。以广其传。为医道指掌也。予辞不获已。谨以脉诀发明者。
正有定论。药性繁杂者。删有切要。卫生有本。设心脾肾三方于篇首。以备通用。察病有机。列运气标本等论于
卷末。以启后学。削讹辟舛。发古通今。集成十卷。名曰医经会元。或可利济于无穷。期不负至仁盛心而已。今
际圣君贤相。法三代之仁。以臻雍熙之治。诏取天下明医。以广好生之术。余齿七十有四。自揣不能应召。谨以
是书。奉凌公命。而遂梓焉。万历庚辰岁孟春上浣之吉。原太医院医官浙严分水梅坡吴嘉言撰。
〔医学统宗〕未见
按上见于严州府志。
〔龚氏（廷贤）种杏仙方）医藏目录四卷 存
自序曰。医称王霸殊。溯古辨之。若鱼目夜光。 连城。然不爽也。顾霸之效也。诡驳之宜。而王谓易简。
曷以也。医恶是类乎。余自髫龀。广箕裘业。从家大人医寓中。家大人辄以霸禁。比长客壶京肆。稍见俞诸大方。
若蒋定西京使相刘秋堂诸老。佥以王道医。交口称矣。余窃自信。乃取家大人所传方书。而续其余。成医鉴一帙。
锲之以便世
用。第方多萃味。而窭人避地或购之难。诚杏林遗春也。乃复窃父志。括俚言切病情。选方择味。类以一二易致
者。动疗钜 。见者奇之。命曰种杏仙方。俾家易辨。人易晓。而遐陬胥靡。咸在杏荫中矣。第恐出奇吐秘。见
者以霸术目距。知王之易简。正坐此矣。譬之夜光之珠。奚必径寸。连城之璧。奚必拱把。鱼目 。宁得而乱
之乎。书成。辱名辈序诸首帙。余故吐所怀以自白云。万历九年岁次辛巳孟秋吉。金溪云林山人龚廷贤书。
何出图序略曰。龚氏子才操岐黄之秘。而鸣诸豫。尝佐而翁着医鉴。行于世矣。为浩博而旨奥。构材备难致
也。乃更择易简。投单品辄效者。为四帙。又不为艰深语。即穷陬啬人。读易解。能卒然辨。譬之阮瑟嵇琴。一
脱囊自成韵调。又可以名家也。子才名廷贤。号云林。江西金溪人。
〔万病回春〕八卷 存
〔云林神彀〕四卷 存
〔鲁府禁方〕医藏目录四卷 存
〔医学准绳〕医藏目录四卷 未见
〔寿世保元〕十卷 存
〔济世全书〕医藏目录八卷 存
〔云林医圣普渡慈航〕八卷 存
〔缪氏（存济）识病捷法〕医藏目录十卷 存
〔余氏（应奎）医学源流肯綮大成〕十六卷 存
〔吴氏（昆）医方考〕医藏目录六卷 存
自序曰。上医治未病。方无尚也。垂经论焉。经论医之奥也。中医治已病。于是乎始有方。方医之祖也。非
其得已。视斯民之疾苦。故因病以立方耳。季世人知医尚矣。习
方其简也。穷经其烦也。乃率以方授受。而求经论者无之。舍斯道之奥。宝斯道之粗。安望其术之神良也。余年
十五志医术。逮今十有八稔。惧辱医名。早夜遑遑。惟经论是搜。不敢自是。游海内者数年。就有道者。而贽谒
之。见贱工十九。良工十一。不惟上古之经论昧焉。虽中古之方。犹弗达也。弗明方之旨与方之证。及诸药升降
浮沉。寒热温平良毒之性。与夫宣通补泻轻重滑涩燥湿。反正类从之理。而徒执方以疗病。恶能保其不殃人乎。
乃为之愍恻。取古昔良医之方七百余首。揆之于经。酌以心见。订之于证。发其微义。编为六卷。题之端曰医方
考。盖以考其方药，考其见证。考其名义。考其事迹。考其变通。考其得失。考其所以然之故。匪徒苟然。志方
而已。君子曰。夫夫也。弱龄谫陋。轻议古人。则昆有罪焉尔。世有觉者。触目而疵之。从而可否之。吾幸吾之
得师也。游艺者。玩索而惜□□而左右之。吾幸吾之明典也。如山野之陬。湖海之远。求良医而不速得。开卷
检方。能究愚论。而斟酌自药焉。则吾济人之一念也。或者尚论千古。末张孙而本轩岐。劣群方而优经论。则孟
轲氏所谓游于圣人之门者。难为言矣。安用夫斯籍之赘也。皇明万历十二年。岁次甲申。孟冬月。古歙吴昆序。
〔十三科证治〕未见
〔参黄论〕未见
按上见于亡名氏鹤皋山人传。
〔亡名氏类纂名医要旨医源会海〕二卷 存
〔吴氏（勉学）师古斋汇聚简便单方〕七卷 存
它涵盖了宏大的内容，剖析得极其精微。在反复研读之间，或许能掌握《易经》的变化规律，从而识别病机。体悟真切，治疗原理便不再艰难了。书既已完成，不敢独自占有，于是刻印梓行，以广泛惠及四方。万历元年春正月十六日，征仕郎、临清州判官、归安半山周礼作序。
〔徐氏（徐涉）亲验简便方〕医藏目录一卷 存
自序大致说：我自从二十岁起，就挂念贫困百姓，他们不懂医药，往往夭折而死。因此我留心观察，向各位医生及士大夫询问那些已经试用过且简便有效的方子，都让人记录下来。本意是想刻印流传，但因事务繁杂未能实现。如今寓居留都（南京），稍有空闲，又得到太医院医官江阴赵文育先生，为我分类抄写，足成一编。虽然其中内容不如其他书籍多，但都不是道听途说、言之无据的，也不是需要医生面对病人时斟酌费神的事情。只是本意主要在于方便实用，不仅专门救治生命，所以对于服用食物及其日常适宜的处理方法，只要对百姓日常生活稍有裨益的，也随即附在后面。仍担心百姓不懂文义，所以用词尽量接近方言俗语，即使是医生的术语也不全采用，关键在于使人们容易理解罢了。希望读者不要认为浅近而忽视它。
〔罗浮山人 竹堂集验方〕六卷 存
〔姚氏（姚思仁） 竹堂医方考〕未见
朱彝尊在姚氏族谱序中说：万历初年，光禄大夫、柱国、太子太傅、工部尚书姚善长公，考中先父姚文恪公那一科的进士。后来七十多岁，辞官回乡居住。他乐善好施，生病的人给他药，寒冷的人给他衣服，死去的人给他棺材。现在所流传的竹堂医方，都是姚公亲手抄写的。
按：这本书见于《浙江通志》，引用《嘉禾征献录》。姚思仁应当是姚善长公，但不确定是否与《罗浮山人集验方》是同一本书。附上以待考证。
〔解氏（解桢）医学便览〕医藏目录四卷 存
〔张氏（张四维）医门秘旨〕十五卷 存
□□说：古皖人张某，名讳四维，字国本，别号筠亭，是一名候补官员。他在世间享有医名，各位上司奖赏他匾额，士大夫赠送他诗文。
〔钱氏（钱后崖）宦邸便方〕二卷 存
〔吴氏（吴嘉言）医经会元〕十卷 存
自序说：医药方书，是拯救病患、资助生命的准则。只有按照理气，详细阐述治法，确有疗效的才难得。近代出现的书籍，有的详于论说，却不具备方剂；繁复于方药的，却不精于选择；文言引申义理的，没有体用的简约；快捷方式处置的，缺乏是非的辨别。至于诸家注释论述，没有一本有独立的判断。有的主张“五志皆为火”，有的说“温能除大热”，有的竟以吐、汗、下祛病为关键，有的说治病必须求其根本作为法则。经文说“邪之所凑，其气必虚”，有人却说伤寒及诸气、诸痛没有补法。因此从事这行的人，常有歧路之叹；阅读方书的人，怀有犹豫之惑。
我承袭家传，推究各种疾病的发生，必定是因为乘虚而入，以此为主论证，有名目可循，用药有据。应当以三因所致为纲领，临证有条理；以色脉逆顺虚实为权衡。所以说：药不执方，合宜而用；医无定体，应变而施。推究古代方剂，撰集于淳朴之时，流传至浇薄之日。病名虽然相同，而治法互异。唉！只有儒家有孔孟的删定，程朱的发明，所以道统的传承，昭如日月星辰。何况医道精微，又缺乏明哲之士阐扬，沿袭错误，苟且非肤浅者，很少有不陷入“实实虚虚”弊端的。然而贯穿古今而不改变的是“理”。如果能精通至极理，就像听讼断刑有法度一样，纵然民众欺诈日益繁多，也不越出条律。人的疾病百出，难道超出方法之外吗？我虽然不聪敏，认为司命之任不轻，虽然借助家传，更加自我砥砺。药饵针灸，屡次投用辄有效验。缙绅诸公，谬赞我为当世明医。我常常感到惭愧。适逢己卯年冬天，留都大司马凌某患脾胃病，邀请我调理。于是索取我家的经验秘方，捐出俸禄刻印流传，以广其传，作为医道的指掌指南。我推辞不得，谨将脉诀发明部分，确立定论；药性繁杂部分，删除切要部分；卫生有本源，在篇首设立心、脾、肾三方，以备通用；察病有机理，在卷末列出运气标本等论，以启发后学。削去讹误，辟除错乱，发古通今，集成十卷，命名为《医经会元》。或许可以利济无穷，期望不辜负凌公至仁盛心罢了。当今正值圣君贤相，效法三代之仁，以达到雍熙之治。诏令选取天下明医，以推广好生之术。我年纪七十四岁，自揣不能应召，谨以此书，奉凌公之命，于是刻印。万历庚辰年孟春上旬吉日，原太医院医官、浙严分水梅坡吴嘉言撰写。
〔医学统宗〕未见
按：上述见于《严州府志》。
〔龚氏（龚廷贤）种杏仙方〕医藏目录四卷 存
自序说：医道分为王道和霸道，追溯古来辨析，如同鱼目与夜明珠、连城的璧玉一样，确实不差。但是霸道的效果，诡诈驳杂，适宜于权变；而王道称为简易，为什么呢？医生厌恶这类情况吗？我从童年起，广泛继承祖业，跟随父亲在医馆中。父亲常以霸道禁忌教导。等到成年客居京城，稍微见到俞氏等大方略。像蒋定西京使相刘秋堂诸位老前辈，都称许我是王道医者，交口称赞。我暗自自信，于是取父亲所传的方书，续接其余，成《医鉴》一帙，刻印以便世人使用。只是方剂多萃集名贵药材，而贫穷之人躲避战乱或迁徙，有时难以购买，诚然是杏林遗留下的春意。于是我又窃取父亲志向，括括俚语，切合病情，选方择味，归类为一两种容易获取的，动辄治疗大病。见者感到惊奇，命名为《种杏仙方》，使家家容易辨认，人人容易理解，而偏远地区的贫民，都在杏荫之中了。只是恐怕出奇吐秘，见者以霸道之术目视距离，知道王道的简易，正坐在此处。譬如夜光的珍珠，何必径寸？连城的璧玉，何必拱把？鱼目混杂，怎么能分辨呢？书成，辱蒙名流在前序言。我故吐露心怀以自述。万历九年岁次辛巳孟秋吉日，金溪云林山人龚廷贤书写。
何出图序大致说：龚氏子才操持岐黄之秘，而在豫地闻名。曾辅佐其父著《医鉴》，行于世。因为浩博而旨趣深奥，构建材料备难致也。于是更选择简易，投用单品辄有效验的，为四帙。又不说艰深的话，即使穷困角落吝啬之人，读之易解，能突然辨别。譬如阮籍之瑟、嵇康之琴，一脱离囊袋自成韵调，又可以成为名家。子才名廷贤，号云林，江西金溪人。
〔万病回春〕八卷 存
〔云林神彀〕四卷 存
〔鲁府禁方〕医藏目录四卷 存
〔医学准绳〕医藏目录四卷 未见
〔寿世保元〕十卷 存
〔济世全书〕医藏目录八卷 存
〔云林医圣普渡慈航〕八卷 存
〔缪氏（缪存济）识病捷法〕医藏目录十卷 存
〔余氏（余应奎）医学源流肯綮大成〕十六卷 存
〔吴氏（吴昆）医方考〕医藏目录六卷 存
自序说：上医治未病，方剂没有比这更高的了。垂示于经论。经论是医道的奥妙所在。中医治已病，于是开始有方剂。方剂是医道的祖先。不是不得已，而是看到百姓的疾苦，所以因病以立方耳。末世之人崇尚医术，学习方剂以为简略，穷究经论以为烦琐。于是率都以方剂传授受业，而寻求经论者没有。舍弃医道的奥妙，珍视医道的粗浅，怎能指望医术的神良呢？我十五岁立志学医，到现在十八年了，害怕辱没医名，早晚惶惶不安，只搜求经论，不敢自以为是。游历海内数年，拜访有道之人，带着礼物拜谒。见到的庸医十九，良医十一。不仅上古的经论晦暗不明，即使中古的方剂，也不能通达。不明白方剂的宗旨与方剂的证候，以及诸药升降浮沉、寒热温平良毒的性质，以及宣通补泻、轻重滑涩燥湿、反正类从的道理，而仅仅执着方剂来疗病，怎么能保证不祸害人呢？于是为此怜悯哀伤，取古代良医的方剂七百多首，揆度于经，酌以心得，订正于证候，发挥其微义，编为六卷。题名为《医方考》。大概是为了考其方药，考其见证，考其名义，考其事迹，考其变通，考其得失，考其所以然的原因，不只是随便志记方剂而已。君子说：这个人，弱龄浅陋，轻议古人，那么兄长是有罪的。世上有觉悟者，触目而批评他，从而肯定或否定他，我庆幸我得到了老师。游艺者，玩索而珍惜……而左右之，我庆幸我明了典籍。如山野角落，湖海遥远，求良医而不速得，开卷检方，能探究愚论，而斟酌自用药物。这是我济人的一念。或者尚论千古，末张孙而本轩岐，劣群方而优经论，则是孟子所谓“游于圣人之门者，难为言矣”。哪里用得着这本籍书的赘述呢？皇明万历十二年，岁次甲申，孟冬月，古歙吴昆序。
〔十三科证治〕未见
〔参黄论〕未见
按：上述见于无名氏《鹤皋山人传》。
〔亡名氏类纂名医要旨医源会海〕二卷 存
〔吴氏（吴勉学）师古斋汇聚简便单方〕七卷 存
It encompasses grand content and analyzes with extreme precision. Through repeated reading, one may perhaps grasp the changes of the *I Ching* (Book of Changes), thereby recognizing disease mechanisms. With true comprehension, therapeutic principles become no longer difficult. Having completed the book, I dare not keep it to myself; thus, I have had it printed on woodblocks to widely benefit all directions. Preface by Zhou Li, Official of the Rank of Zhengshi Lang, Sub-prefect of Linqing Prefecture, from Banshan, Gui'an, on the 16th day of the first month of spring in the first year of the Wanli era.
*[Xu Shi's (Xu She) Personally Verified Simple Formulas]* Catalogue of Medical Treasures, Volume 1. Extant.
The preface states roughly: Since reaching adulthood at twenty, I have been concerned for poor people who lack knowledge of medicine and often die prematurely. Therefore, I have paid close attention to observe and asked various physicians and scholars about formulas that have been tested and are simple and effective, having them recorded in writing. My intention was to print and circulate them, but due to busy affairs, this was not realized. Now, residing in the Capital (Nanjing) with some leisure, I received Zhao Wenyu, a medical official of the Imperial Medical Bureau from Jiangyin, who classified and copied them for me, completing a compilation. Although its contents are not as numerous as other books, they are neither hearsay nor unfounded, nor do they require physicians to expend mental effort in deliberation when facing patients. The original intent is primarily convenience, not solely for saving lives. Therefore, regarding the use of food and daily appropriate preparation methods, if there is any slight benefit to the daily life of the people, I also append them afterwards. Still fearing that people might not understand the literary meaning, I used language close to local dialects and did not fully adopt medical terminology, aiming only for ease of understanding. I hope readers will not ignore it because it seems superficial.
*[Luofu Mountain Man's Zhutang Collected Effective Formulas]* Six Volumes. Extant.
*[Yao Shi's (Yao Siren) Zhutang Medical Formula Examination]* Not seen.
Zhu Yizun wrote in the preface to the Yao Family Genealogy: In the early Wanli era, Guanglu Daifu, Zhu Guo, Taizi Taifu, and Minister of Works, Mr. Shan Chang (Yao Shanchang), passed the examination under the banner of my late father, Wenke Gong. Later, at over seventy years old, he retired and returned to his hometown. He loved goodness and practiced charity: providing medicine to the sick, clothes to the cold, and coffins to the dead. The currently circulated *Zhutang Medical Formulas* were all hand-copied by him.
Note: This book appears in the *Guangxi Tongzhi*, citing the *Jiahe Zhengxian Lu*. Yao Siren should be Mr. Shanchang, but it is uncertain whether it is the same book as the *Luofu Mountain Man's Collected Effective Formulas*. Attached here for future verification.
*[Xie Shi's (Xie Zhen) Medical Simplified Overview]* Catalogue of Medical Treasures, Volume 4. Extant.
*[Zhang Shi's (Zhang Siwei) Secret Instructions of the Medical Gate]* Fifteen Volumes. Extant.
□□ said: Mr. Zhang of Guowan, named Siwei, courtesy name Guoben, pseudonym Yunting, is an awaiting-appointment official. He enjoys a reputation in medicine among the world. Superiors awarded him plaques, and scholars presented him with poetry and prose.
*[Qian Shi's (Qian Houya) Convenient Formulas from the Official Residence]* Two Volumes. Extant.
*[Wu Shi's (Wu Jiayan) Yuanhui of Medical Classics]* Ten Volumes. Extant.
The preface states: Medical prescriptions are the guidelines for saving patients and sustaining life. Only those that follow principles and qi, detail treatment methods, and yield卓 (outstanding) efficacy are rare. Books produced in recent times either detail theories but lack formulas, or are繁 (numerous) in formulas and herbs but lack precision in selection. Those extending meanings through classical Chinese lack conciseness in substance and function; those offering quick fixes lack discernment of right and wrong. Regarding annotations by various schools, none has an independent judgment. Some argue "all five emotions are fire"; others claim "warmth can remove great heat"; some insist on vomiting, sweating, and purging as key methods; others state that treating diseases must seek their root as the method. The classics say, "Where evil gathers, qi must be deficient." Yet some say there is no tonification method for cold damage and various qi pains. Thus, practitioners sigh at the many divergent paths; readers of formulas harbor doubts.
Inheriting family traditions, I deduce that diseases arise from invading deficiency. I take this as the main argument, with clear indications and evidence-based medication. I take the three causes as the guideline for clinical practice and color/pulse reversals/deficiency-excess as the balance. Thus, it is said: Medicines do not stick to fixed formulas but are used appropriately; medicine has no fixed form but adapts to changes. Ancient formulas were compiled in times of simplicity but transmitted into eras of decline. Although disease names are the same, treatments differ. Alas! Only Confucianism has the editing of Confucius and Mencius and the enlightenment of Cheng and Zhu, so the transmission of the Way shines like sun and stars. How much more so for the subtle art of medicine, which lacks wise men to elucidate it? Following errors and repeating mistakes, unless one studies profound difficulties and explores the strengths of various schools, avoiding superficiality, few escape the pitfalls of "reinforcing excess and depleting deficiency." However, what remains unchanged throughout history is principle. If one can master the ultimate principle, it is like adjudicating cases with laws: although human deceit increases, it does not exceed regulations. Diseases vary endlessly, but do they go beyond methods? Though I am not intelligent, I believe the responsibility of preserving life is heavy. Relying on family tradition, I strive harder. Herbs and acupuncture often yield immediate results. Gentlemen erroneously praise me as a renowned physician of our time. I feel ashamed. Recently, in winter of the Jimo year, Grand Marshal Ling of the Capital suffered from spleen and stomach disease and invited me to regulate it. He requested my family's experienced secret formulas and donated salary to print them for wide circulation, serving as a guide for medical practice. Unable to refuse, I carefully clarified pulse diagnoses with definitive conclusions, deleted trivialities from complex drug properties, established heart, spleen, and kidney formulas at the beginning for general use, and listed theories on luck and root/branch at the end to inspire later learners. Correcting errors, revealing ancient wisdom to modern times, I compiled ten volumes titled *Yijing Huiyuan* (Yuanhui of Medical Classics). It may benefit generations to come, hoping not to fail Lord Ling's benevolent heart. Currently, under sage rulers and virtuous ministers, following the benevolence of the Three Dynasties to achieve harmonious governance, edicts select famous physicians nationwide to promote the art of preserving life. At seventy-four, I assess myself unable to answer the call. Respectfully, following Lord Ling's command, I have this book printed. Auspicious day of the first decade of the first month of Gengchen year, Wu Jiayan, former Medical Official of the Imperial Medical Bureau, Meipo, Fenshui, Zhejiang, composed.
*[Medical General Source]* Not seen.
Note: Above appears in the *Yanzhou Fu Zhi*.
*[Gong Shi's (Gong Tingxian) Planting Apricot Immortal Formulas]* Catalogue of Medical Treasures, Volume 4. Extant.
The preface states: Medicine distinguishes between Kingly (Wang) and Hegemonic (Ba) approaches. Tracing back to antiquity, the difference is clear as night-luminous pearls versus fish eyes, or jade worth cities versus ordinary stones. However, Ba methods are efficacious yet complex and suited for flexibility, while Wang methods are called simple. Why? Do doctors dislike such categories? From childhood, I broadly inherited my family profession, studying in my father's clinic. My father often taught Ba prohibitions. Upon adulthood, traveling to Beijing, I saw major works like those of Yu and officials like Liu Qiutang. All praised me as a Kingly physician. I felt confident, took my father's transmitted formula books, continued them, and formed *Yijian* (Medical Mirror), printing it for public use. However, formulas often contain expensive ingredients, hard for poor people to buy, truly leaving behind the spring of the Apricot Grove. So, borrowing my father's will, I simplified language, matched conditions, selected formulas and ingredients, classifying them into easy-to-obtain items, often treating major illnesses. Viewers marveled, naming it *Zhongxing Xianfang* (Planting Apricot Immortal Formulas), making it easy for families to identify and people to understand, so even remote paupers enjoy the shade of apricot trees. I fear that by revealing secrets, viewers might dismiss it as Ba techniques, missing the simplicity of Wang. Like night-luminous pearls, why must they be inch-wide? Like city-valuing jades, why must they be arm-sized? Can fish eyes confuse us? The book is complete, honored with prefaces by famous peers. I thus express my feelings. Auspicious day of the first autumn of XinSi year, Gong Tingxian, Yunlin Mountain Man, Jinxi, wrote.
Preface by He Chutu: Gong Zi Cai holds the secrets of Qi Bo and Huang Di and gained fame in Yu. He assisted his father in writing *Yijian*, which circulated in the world. Because it was vast and profound, materials were hard to obtain. He then chose simple, single-ingredient formulas that work immediately, compiling four fascicles. He avoided deep language, so even poor people in remote corners could read and understand easily, distinguishing conditions suddenly. Like Ruan Ji's lute or Ji Kang's zither, once out of the bag, it forms its own melody, becoming a famous school. Zi Cai's name is Tingxian, pseudonym Yunlin, from Jinxi, Jiangxi.
*[Wanbing Huichun] (Returning Spring to Ten Thousand Diseases)* Eight Volumes. Extant.
*[Yulin Shengou] (Divine Bow of Yunlin)* Four Volumes. Extant.
*[Lufu Jinfang] (Forbidden Formulas of the Prince of Lu)* Catalogue of Medical Treasures, Volume 4. Extant.
*[Yixue Zhunsheng] (Standard Weighing of Medicine)* Catalogue of Medical Treasures, Volume 4. Not seen.
*[Shoushi Baoyuan] (Preserving Life Protecting Origin)* Ten Volumes. Extant.
*[Jishi Quan shu] (Complete Book for Saving the World)* Catalogue of Medical Treasures, Volume 8. Extant.
*[Yulin Yisheng Puduci Hang] (Yulin Holy Physician's Universal Ferry of Compassion)* Eight Volumes. Extant.
*[Miao Shi's (Miao Cunji) Quick Methods for Recognizing Disease]* Catalogue of Medical Treasures, Volume 10. Extant.
*[Yu Shi's (Yu Yingkui) Comprehensive Outline of Medical Origins and Essentials]* Sixteen Volumes. Extant.
*[Wu Shi's (Wu Kun) Examination of Medical Formulas]* Catalogue of Medical Treasures, Volume 6. Extant.
The preface states: Superior physicians treat disease before it arises; no formula surpasses this. It is handed down in classics and commentaries, which are the mysteries of medicine. Middle physicians treat existing disease; thus, formulas began. Formulas are the ancestors of medicine. It was not out of choice but seeing the suffering of the people that formulas were created based on diseases. In later ages, people valued medicine, finding formulas simple and classics tedious. Thus, they mostly transmit formulas and seek classics rarely. Abandoning the mystery of the Way and treasuring its crudeness, how can one expect divine skill? At fifteen, I vowed to study medicine. Now eighteen years later, fearing to disgrace the medical name, I anxiously search for classics, daring not to be self-righteous. Traveling within the seas for years, I visited knowledgeable people, bearing gifts. I saw nineteen mediocre craftsmen and eleven good ones. Not only are ancient classics obscure, but even middle-era formulas are incomprehensible. Without understanding the purpose and signs of formulas, and the ascending/descending, floating/sinking, cold/hot/warm/neutral, good/toxic nature of herbs, and principles of diffusion, tonification, purgation, weight, slipperiness, dryness, dampness, reversal, similarity, and correspondence, merely holding to formulas to treat disease, how can one ensure not harming people? Pitying this, I took over seven hundred formulas from ancient good physicians, measured them against classics, adjusted with personal insight, corrected signs, revealed subtle meanings, and compiled six volumes. Titled *Yifang Kao* (Examination of Medical Formulas). It examines formulas, herbs, signs, names, deeds, variations, gains/losses, and reasons, not just recording formulas arbitrarily. A gentleman said: This person, young and shallow, lightly discusses ancients; his brother bears guilt. Awakened ones in the world criticize upon sight, affirming or denying, and I am grateful for gaining teachers. Those practicing arts explore and cherish... and support me, and I am grateful for clarifying classics. In remote mountains and distant lakes, seeking good physicians is slow. Opening scrolls to check formulas, investigating my arguments, and斟酌 (deliberating) self-medication is my thought of saving people. Or discussing millennia, placing Zhang and Sun last and Xuanyuan and Qibo first, disparaging group formulas and preferring classics—this is what Mencius called "difficult to speak to those who wander in the gates of the Sage." What need is there for this book's addition? In the twelfth year of Wanli, Jia Shen year, first month of winter, Wu Kun of Guye, preface.
*[Thirteen Departments' Signs and Treatments]* Not seen.
*[Shenhuang Lun] (Discussion on Ginseng and Rhubarb)* Not seen.
Note: Above appears in the anonymous biography of *Hegao Shanren*.
*[Anonymous Classified Essential Points of Famous Doctors and Sea of Medical Sources]* Two Volumes. Extant.
*[Wu Shi's (Wu Mianxue) Shigu Studio Collection of Simple Single Formulas]* Seven Volumes. Extant.