〔周定王（ ）普济方〕明志一百六十八卷（旧脱一百二字。今据四库全书提要补订。）未见
明史本传略曰。周定王 。太祖第五子。洪武三年封吴王。十一年改封周王。命与燕楚齐三王驻凤阳。十四
年就藩开封。 好学能词赋。尝作元宫词百章。以国土夷旷。庶草蕃芜。考核其可佐饥馑者。四百余种。绘图疏
之。名救荒本草。辟东书堂。以教世子。长史刘淳为之师。洪熙元年薨。
四库全书提要曰。普济方一百六十八卷。明周定王 撰。是书古今方剂。汇辑成编。 自定义定。又命教授滕
硕长史刘醇等。同考论之。李时珍本草纲目所附方。采于是书者至多。然时珍称为周宪王。则以为 子有炖所作。
未免舛误。明史艺文志。作六十八卷。与此不合。则又误脱一百二字也。凡一千九百六十论。二千一百七十五类。
七百七十八法。六万一千七百三十九方。二百三十九图。采摭繁富。编次详析。自古经方。无更赅备于是者。其书
搜罗务广。颇不免重复 牾。医家病其杂糅。罕能卒业。又卷帙浩博。久无刊版。好事家转相传写。舛谬滋多。
故行于世者颇罕。善本尤稀。然宋元以来。名医着述。今散逸十之七八。 当明之初造。旧籍多存。今以永乐大
典所载诸秘方。勘验是书。往多相出入。是古之专门秘术。实藉此以有传。后人能参考
其异同。而推求其正变。博收约取。应用不穷。是亦仰山而铸铜。煮海而为盐矣。又乌可以蘩芜病哉。
〔保生余录〕医藏目录二卷 存
〔李氏（恒）周府袖珍方〕四卷 存
合肥县志曰。李恒。字伯常。合肥人。洪武初。以医名选入太医院。擢周府良医。常奉令旨。类集袖珍方诸
书。后以老致仕。王亲赋诗以饯。命长史钱塘瞿佑序其事。
周定王序略曰。予当弱冠之年。每念医药。可以救夭伤之命。可以延老疾之生。尝令集保生余录。普济等方。
方虽浩瀚。编辑多讹。至洪武庚午。寓居滇阳。知彼夷方。山岚瘴疟。感疾者多。惜乎不毛之地。里无良医。由
是收药诸方。得家传应效者。令本府良医。编类锓诸小板。分为四卷。方计三千七十七。门八十一。名曰袖珍。
袖者。易于出入。便于巾笥。珍者。方之妙选。医之至宝。故名袖珍。数年以来。印板模糊。今于永乐十三年春。
令良医等。复校订正刊行于世。庶使不失妙方。永兹善事。呜呼。天高地浓。春往秋来。日陵月替。海水桑田。
况人物乎。吾尝三复思之。惟为善迹有益于世。千载不磨。昔太上有立德。有立功。有立言。今吾非以徇名。将
以救人之疾苦也。将以于世立功也。时岁乙未季秋书成。广行印施。岂曰小补云耳。
〔宁献王（权）乾坤生意〕明志四卷 存
钱谦益曰。宁献王讳权。高皇帝十六子。生而神姿明秀。白 美须髯。始能言。自称大明奇士。好学博古。
诸书无所不窥。旁通释老。尤深于史。洪武二十四年。册封之国大宁。文皇帝践祚。改封南昌。恃靖难功。颇骄
恣。多怨望不逊。晚年深自韬晦。益慕冲举。自号 仙。建生坟缑岭之
上，数往游焉。凡群书有秘本。莫不刊布国中。所着通鉴博论二卷。汉唐秘史二卷。史断一卷。文谱八卷。诗谱
一卷。神隐。肘后神枢。各二卷。寿域神方四卷。活人心二卷。太古遗音二卷。异域志一卷。遐龄洞天志二卷。
运化玄枢。琴阮启蒙。各一卷。乾坤生意。神奇秘谱。各三卷。采芝吟四卷。其他注释数十种。经子九流。星历
医卜。黄冶诸术皆具。古今着述之富。无逾王者。又作家训六篇。宁国仪范七十四章。
〔乾坤生意秘韫〕一卷 存
〔寿域神方〕（崇祯元年。青阳阁重刻。作延寿神方。）明志四卷 存
〔 仙活人心〕三卷 存
〔苗氏（仲通）备急活人方〕未见
杨维祯序曰。医莫切于对证。证莫切于对药。药投其对。牛溲马勃癞狗之宝。能擅功于一时。不然。黄金水
银。钟乳琅 。沅之砂。婆律之脑。岭蛇之黄。中无益其实也。余姚医学录苗君仲通论著备急活人方。会粹诸家
所载。祖父所传。江湖所闻。及亲所经验者。笔成一编。世有奇疾。医经所不备。医流所不识。独得于神悟理会。
而着为奇中之方。此难也。夫人不幸抱奇疾。至于医经不备。医流不识。遂谓无药可治。使病者待期而尽。不亦
可悼也哉。妄庸者。乱投药饵以探疾。重不幸速其毙。是医杀之也。是书一出。备医经之未备。识医流之未识。
使天下不幸抱奇疾。有对疾之证。对证之药。不重不幸为妄庸医之所杀。是不大可庆欤。昔甄权不着方书。其言
曰。医者意也。不可以着书。权盖以意得者自秘。非淑后之仁也。君推其独得。嘉与天下后世共。其用心广狭如
何哉。锓诸梓。而过征予序。于是乎序。
铁集）
〔赵氏（良仁）医学宗旨〕未见
按上见于苏州府志。
〔王氏（履）医经溯洄集〕一卷 存
李濂曰。余读王安道溯洄集二十一篇。未尝不深叹其察理之精云。首篇谓神农尝百草。为淮南子之妄。嗣论
四气所伤。五郁二阳病。中暑中热之辨。咸有至理。非苟作者。近时王文恪公鏊有曰。始余读溯洄集。知安道之
深于医。不知其能诗也。及修苏州志。知其能诗。又工于文与画也。呜呼。画末技耳。诗文姑舍是。余于安道之
医。深有取焉尔。（医史）
四库全书提要曰。医经溯洄集一卷。元王履撰。履字安道。昆山人。学医于金华朱震亨。尽得其术。至明初
始卒。故明史加载方伎传中。其实乃元人也，尝以伤寒论中。阳明篇无目痛。少阴篇。言胸背满。不言痛。太阴
篇。无嗌干。厥阴篇。无囊缩。必有脱简。乃取三百九十七法。去其重复者。二首三十八条。复增益之。仍为三
百九十七法。因极论内外伤。经旨异同。并中风中暑之辨。撰为此书。凡二十一篇。其间阐发明切者。如亢则害
承乃制。及四气所伤。皆前人所未及。他若温病热病之分。三阴寒热之辨。以及泻南补北诸论。尤确有所见。又
以素问云。伤寒为病热。言常不言变。至仲景。始分寒热。然义犹未尽。乃备列常与变。作伤寒立法考一篇。李
濂医史。有履补传。载其着书始末甚详。观其历数诸家。俱不免有微词。而内伤余议。兼及东垣。可谓少可而多
否者。然其会通研究。洞见本原。于医道中。实能贯彻源流。非漫为大言。以夸世也。
〔标题原病式〕一卷 佚
〔百病钩玄〕二十卷 佚
〔医韵统〕一百卷 佚
按上三书。见于医史补传。
〔戴氏（原礼）证治要诀〕十二卷 存
医史补传略曰。戴思恭字原礼。以字行。婺州浦江人也。家世儒业。究心医术。而志在泽物。少随父尧徒步
至乌伤。从朱丹溪先生游。先生见其颖悟绝伦。乃尽授其术。原礼以之治疗诸病。往往奇验甚众。当时游丹溪之
门者。弟子颇多。惟原礼父子最得其传。父早卒。原礼盛行浙之东西。晚年遭际圣明。以名医被征。为御医。积
官至太医院使。宋学士景濂有文赠之。亟称其医术之妙。非一时诸人可及。平生着述不多见。仅有订正丹溪先生
金匮玄钩三卷。间以己见。附着其后。又有证治要诀。证治类方。类证用药总若干卷。皆 栝丹溪之书而为之。
君子以为无愧师门云。
钱曾曰。戴元礼证治要诀十二卷。复庵受文皇宠顾。供奉之余。着为此书。正统八年春。朝鲜入海捕鱼。风
飘至浙江。官军以为倭寇。擒获解京收候。饥寒困苦。复庵悉衣粮供赡之。卒使之宁归。其存心济物如此。是书
惟以活人为念。有功于医道。岂浅鲜哉。吴文定公录而藏于丛书堂。重其人。并以重其书也。
按 先子曰。复庵一书。不言及脉。其意何也。许胤宗尝谓。医特意耳。思虑精则得之。脉之候幽而难明。
吾意所解。口不能宣也。复庵其有见于斯乎。
又按供赡朝鲜夷人之困苦者。浙江通监察御史陈嶷也。陈时刊行是书。故祭酒胡漾序。言及于斯。钱氏误为
复庵所为者何。
〔证治类方〕十二卷 存
〔类证用药〕国史经籍志一卷 未见
〔戴复庵方书〕未见
按上见于绛云楼书目。
〔推求师意〕二卷 存
汪机序曰。夫师者。指引之功也。必须学人随事精察。真积力久。而子师之。引而不发者。始得见其跃如者
焉。苟或不然。师者未必能引进。学人未必能起予。二者须失之也。夫何益之有哉。故曰。不偾不启。不俳不发。
举一隅。不以三隅反。则不复也。其斯之谓欤。予于歙之名家。获睹是编。观其中之所语。皆本丹溪先生之意。
门人弟子。推求其意。而发其所未发者。此所谓引而不发。而得其跃如者焉。予深喜之。遂录以归。后休之率口。
项君恬以疾来就予治。予邑石墅陈子桷以医而过予馆。因出以示之。二人者心意相得。一则曰。是可以养于吾疚
也。一则曰。是可以补于吾医也。乃相告于予曰。吾二人共梓之。以垂不朽。何如。予曰。医乃仁术也。笔之于
书。欲天下同归于仁也。今若刻布。以广其传。则天下病者有所养。而天下医者有所补。其仁惠及于天下大矣。
岂特二子然哉。此予之所深嘉也。又能善推予之所欲推矣。因题之曰推求师意。故HT 序之。以志喜焉。
四库全书提要曰。推求师意二卷。明戴原礼撰。原礼。即校补朱震亨金匮钩玄者也。是编本震亨未竟之意。
推求闸发。笔之于书。世无传本。嘉靖中祁门汪机睹其本于歙县。始录之以归。机门人陈桷校而刊之。其名。亦
机所题也。考李濂医史有原礼补传。称平生着述不多见。仅有订正丹溪先
生金匮钩玄三卷。间以己意附于后。又有证治要诀。证治类方。类证用药若干卷。皆 栝丹溪之书而为之。然则
此二卷者，其三书中之一欤。原礼本震亨高弟。能得师传。故所录皆秘旨微言。非耳剽目窃者可比。震亨以补阴
为主。世言直补真水者。实由此开其端。书中议论。大率皆本此意。然俗医不善学震亨者。往往矫枉过直。反致
以寒凉杀人。此书独能委曲圆融。俾学人得其意。而不滋流弊。亦可谓有功震亨者矣。
〔叶子（子奇）医书节要〕十卷 未见
按上见于浙江通志。引括苍汇纪。
〔伍氏（子安）活人宝鉴〕十卷 未见
江山县志曰。伍子安幼通经史。长邃于医。请者如市。皆不责报。郡守张实荐为御医。所着有活人宝鉴十卷。
学士宋濂志其墓。
〔徐氏（彦纯）医学折衷〕佚
〔刘氏（纯）玉机微义〕医藏目录五十卷 存
自序曰。医书。自内经而下。历数千载。善斯道而作者。非一人。其间有言诊者。有论证者。有集方者。莫
不皆裨于世用。然奥妙之旨。奚所发挥。虽世异病殊。以方取验。若出一人之手。迥不知世运之远。作者之众。
然人同此心。心同此理。汉张仲景本经旨伤寒之法。言趁论证。以例处方。后之学人。得有所据。晋唐以来。其
道益广。用其法者不一。或止言杂病诊证。或求奇示怪。秘而不传。好事者。慕其风而继作。或止据于方。虽有
一源一意之可观。又非百代可行之活法也。始纯从学于江左冯先生庭干。间尝请其义。授以会稽徐先生所着书一
帙。观其法。求其意。盖出
于内经。非前所谓也。且古今作者非一人。其注各得一意。而后人执之该治。不知通变之法。与经旨多相违戾。
不无得失。是以先生究探古今作者原意。摭金刘守真元李明之朱彦修诸氏论集。本于经旨。而折衷其要。发明中
风痿痰泄疟诸门。诊证方例。非一源一意。而有通变乎百证千方者。斯为古今可行之活法也欤。岂止集方而已。
先生讳彦纯。字用诚。早岁尝客吴中。以春秋教授乡之俊彦。今没十有二年。始遇其从弟用中。获询先生学行。
知深于医者也。又尝见其本草发挥。窃意前书必有全帙。惜今不可见矣。呜呼。岁月云迈。九原不作。幸而遗墨
昭然。生意如在。以先生所着。取咳热火暑燥湿寒等门。诊证方例。妄意续于诸门之末。虽心同理。而不免获狂
HT之过。因摭诸内经至数至名之目。乃目其书曰玉机微义。未知其果是否。后之明哲。有所正焉。于是乎书。时
洪武丙子三月朔旦。吴陵刘纯序。
四库全书提要曰。玉机微义五十卷。明徐用诚撰。刘纯续增。用诚字彦纯。会稽人。纯字宗浓。咸宁人。用
诚原本。名医学折衷。分中风。痿。伤风。痰饮。滞下。泄泻。疟。头痛。头眩。咳逆。痞满。吐酸。 。疠风。
痫。破伤风。损伤。十七类。纯以其条例未备。又益以咳嗽。热。火。暑。湿。燥。寒。疮疡。气血。内伤。虚
损。积聚。消渴。水气。香港脚。诸疝。反胃。胀满。喉痹。淋 。眼目。牙齿。腰痛。腹痛。心痛。 疹。黄胆。
霍乱。厥。痹。妇人。小儿。三十三类。始改今名。仍于目录。各注续添字。以相识别。或于用诚原本十七类中。
有所附论。亦注续添字以别之。是二人相继而成本书可据。明史艺文志。唯着刘纯之名。盖失考也。其书虽皆探
掇诸家旧论旧方。而各
【背景信息】
书名：中国医籍考 作者：丹波元胤 章节：方论（三十二）(1/2) 类别：医论
【待处理原文翻译】
〔周定王（朱橚）《普济方》〕明志一百六十八卷（旧本脱漏一百二字。今据《四库全书提要》补订。）未见
《明史》本传略述：周定王朱橚，是明太祖第五子。洪武三年封为吴王，十一年改封为周王，命令他与燕王、楚王、齐王三位亲王驻守凤阳。十四年前往开封就藩。他好学且擅长词赋，曾创作《元宫词》百章。鉴于国土辽阔，杂草丛生，他考核出其中可辅助度过饥荒的物种四百多种，绘制图谱并加以疏证，命名为《救荒本草》。他开辟东书堂，用来教导世子，长史刘淳担任其老师。洪熙元年去世。
《四库全书提要》评述：《普济方》共一百六十八卷，由明代周定王朱橚撰写。此书汇集古今方剂，编纂成册。朱橚亲自制定体例，又命教授滕硕、长史刘醇等人共同考证论述。李时珍《本草纲目》所附方剂中，采录自本书者极多。然而李时珍称其为“周宪王”所作，认为是朱橚之子朱有炖的作品，这未免有误。《明史·艺文志》记载为六十八卷，与此不合，则是又误脱了一百二字。全书共有论说一千九百六十篇，分类二千一百七十五类，方法七百七十八种，方剂六万一千七百三十九首，图谱二百三十九幅。资料搜集繁富，编排详细分析，自古以来的经方，没有比这更完备的了。该书搜罗广泛，颇不免重复和矛盾之处，医家批评其杂乱混杂，很少人能读完它。加之卷帙浩大，长久以来没有刊刻版片，藏书爱好者辗转传抄，错误谬误越来越多，所以在世间流传的版本颇为稀少，善本尤其罕见。然而宋元以来，名医著作，如今散失十之七八。朱橚处于明朝初年，旧籍大多尚存。如今以《永乐大典》所载的各种秘方，来勘验此书，往往多有出入，古代的专门秘术，确实借此得以流传。后人若能参考其异同，推求其正变，广收博取而简约选用，应用无穷。这也是像仰视高山而铸造铜器，煮海水而为盐一样（意指从浩瀚资源中提取精华）。又怎么能因为其中的繁杂芜杂而责备它呢？
〔《保生余录》〕医藏目录二卷 存
〔李氏（李恒）《周府袖珍方》〕四卷 存
《合肥县志》记载：李恒，字伯常，合肥人。洪武初年，因医术闻名被选入太医院，提拔为周府良医。常奉皇帝旨意，分类集辑《袖珍方》等书籍。后来因年老退休，周王亲自赋诗送别，命长史钱塘瞿佑为其作序记述此事。
周定王序略述：我在二十岁弱冠之年，常念医药可以拯救夭折受伤的生命，可以延长老病者的寿命。曾令收集《保生余录》、《普济方》等方书。方书虽然浩瀚，但编辑多有讹误。到了洪武庚午年，寓居滇阳，得知当地少数民族地区山岚瘴气疟疾盛行，患病者很多。可惜那是荒芜之地，乡里没有好医生。因此收集各方药方，得到家传应验有效的，令本府良医编类刻板印行，分为四卷。方计三千七十七首，门类八十一，名为《袖珍》。“袖”意为易于携带出入，便于放在巾箱之中；“珍”意为方剂的妙选，医生的至宝，所以名叫《袖珍》。数年之后，印板模糊不清。如今在永乐十三年春天，令良医等人重新校订校正后刊行于世，希望不使妙方失传，永远做这件善事。唉，天高地厚，春去秋来，日月更替，沧海桑田，何况是人呢？我反复思考，只有为善的行为有益于世间，千年不磨灭。从前太上皇有立德、立功、立言三不朽。如今我并非为了追求名声，而是为了救治人们的疾苦，为了在世间建立功业。时在乙未年秋季末月书成，广泛印刷施舍，难道只是小小的补益吗？
〔宁献王（朱权）《乾坤生意》〕明志四卷 存
钱谦益评述：宁献王名朱权，是高皇帝第十六子。生来神情姿态明秀，皮肤白皙，胡须美髯。刚能说话时，自称大明奇士。好学博览古籍，诸书无所不看，旁通佛道，尤其精通史学。洪武二十四年，册封就国于大宁。文皇帝即位后，改封南昌。倚仗靖难之功，颇为骄纵放肆，多有怨恨不满和不逊之言。晚年深自韬晦，更加羡慕冲举成仙，自号臞仙。在缑岭之上建造生坟，多次前往游览。凡是群书中的秘本，无不刊布于封国之中。所著《通鉴博论》二卷，《汉唐秘史》二卷，《史断》一卷，《文谱》八卷，《诗谱》一卷，《神隐》、《肘后神枢》各二卷，《寿域神方》四卷，《活人心》二卷，《太古遗音》二卷，《异域志》一卷，《遐龄洞天志》二卷，《运化玄枢》、《琴阮启蒙》各一卷，《乾坤生意》、《神奇秘谱》各三卷，《采芝吟》四卷，其他注释数十种。经子百家、星历医卜、黄冶炼丹之术皆具备。古今著述之丰富，没有超过这位亲王的了。又有家训六篇，《宁国仪范》七十四章。
〔《乾坤生意秘韫》〕一卷 存
〔《寿域神方》〕（崇祯元年，青阳阁重刻，改名为《延寿神方》。）明志四卷 存
〔臞仙《活人心》〕三卷 存
〔苗氏（苗仲通）《备急活人方》〕未见
杨维祯序述：医学没有比对症更重要的，辨证没有比对药更重要的。药物投用得当，即使是牛溲马勃、癞狗宝等贱物，也能在当时发挥功效。否则，即使是黄金水银、钟乳琅玕、沅砂婆律脑、岭蛇黄等珍贵药材，如果没有实际疗效也是无用的。余姚《医学录》苗君仲通论述编纂《备急活人方》，汇聚各家所载、祖父所传、江湖所闻以及亲身经验的内容，笔成一编。世间有奇特疾病，医经所未备载，医流所不认识，唯独凭借神悟理会，而著为奇特之方，这是很难的。人不幸患有奇特疾病，以至于医经不备，医流不识，便认为无药可治，让病人等待期限耗尽，不是很可悲吗？狂妄平庸的人，乱投药饵以试探疾病，不幸加速其死亡，这是医生杀死了病人。这本书一出，补充了医经的未备，识别了医流的未识，使天下不幸患有奇特疾病的人，有了对疾之证、对证之药，不再不幸被狂妄庸医所杀，这不是大可庆贺的事吗？从前甄权不著方书，他说：“医者意也，不可以著书。”甄权大概是以心意所得自我保密，并非仁爱之心。苗君推广他的独到见解，乐于与天下后世共享，他的用心宽广狭小如何呢？刻印梓行，并过问我请求作序，于是为之作序。
〔赵氏（赵良仁）《医学宗旨》〕未见
按：以上见于《苏州府志》。
〔王氏（王履）《医经溯洄集》〕一卷 存
李濂评述：我读王安道《溯洄集》二十一篇，未曾不深深赞叹他察理的精微。第一篇认为神农尝百草是《淮南子》的妄说。接着论述四气所伤、五郁二阳病、中暑与中热的辨别，都有至理，不是苟且之作。近时王文恪公鏊曾说：“起初我读《溯洄集》，知道安道深于医，不知道他能诗。等到修《苏州志》，知道他既能诗，又工于文章和绘画。唉，绘画是小技罢了，诗文暂且不论，我对安道的医术深有取法。”（出自《医史》）
《四库全书提要》评述：《医经溯洄集》一卷，元代王履撰。王履字安道，昆山人，师从金华朱震亨学医，尽得其术，到明初才去世，所以《明史》将其载入《方伎传》中，其实他是元代人。他曾指出《伤寒论》中阳明篇无目痛，少阴篇言胸背满不言痛，太阴篇无咽干，厥阴篇无囊缩，必定有脱简。于是取三百九十七法，去掉重复的两首三十八条，再增益之，仍为三百九十七法。进而极力论述内外伤、经旨异同，以及中风与中暑的辨别，撰写为此书，共二十一篇。其中阐发明白透彻的，如“亢则害，承乃制”，以及四气所伤，都是前人所未涉及的。其他如温病热病的区分，三阴寒热的辨别，以及泻南补北诸论，尤其确有见解。又以《素问》云：“伤寒为病热”，言常不言变，直到张仲景，才开始分寒热，然而义理尚未穷尽，于是备列常与变，作《伤寒立法考》一篇。李濂《医史》中有王履补传，记载其著书始末非常详细。看他历数诸家，都不免有微词，而《内伤余议》兼及李东垣，可以说是少许可多否定。然而他融会贯通研究，洞见本源，在医道中，确实能贯彻源流，不是漫为大言以夸耀世人。
〔《标题原病式》〕一卷 佚
〔《百病钩玄》〕二十卷 佚
〔《医韵统》〕一百卷 佚
按：以上三书见于《医史补传》。
〔戴氏（戴原礼）《证治要诀》〕十二卷 存
《医史补传》略述：戴思恭字原礼，以字行世，婺州浦江人。家世儒业，钻研医术，而志向在于造福万物。年少时随父亲戴尧徒步至乌伤，跟随朱丹溪先生游学。先生见他颖悟绝伦，于是尽授其术。戴原礼用它治疗各种疾病，往往奇效甚众。当时游学于丹溪门下的弟子颇多，只有戴原礼父子最得真传。父亲早逝，戴原礼在浙江东西部盛行医术，晚年遭遇圣明时代，以名医被征召，任御医，积官至太医院使。宋学士宋濂有文章赠给他，极力称赞其医术之妙，非一时众人可比。平生著述不多见，仅有《订正丹溪先生金匮玄钩》三卷，间以己见附着其后。又有《证治要诀》、《证治类方》、《类证用药》总共若干卷，都是删削整理丹溪之书而成。君子认为他无愧于师门。
钱曾评述：戴元礼《证治要诀》十二卷，复庵受明成祖宠顾，在供奉之余，著为此书。正统八年春天，朝鲜人入海捕鱼，风飘至浙江，官军以为是倭寇，擒获解京等候发落。他们饥寒困苦，复庵提供衣食粮草供养他们，最终使他们安宁归国。他的存心济物如此。这本书只以救活人为念，对于医道有功，难道浅显吗？吴文定公将其收录藏于丛书堂，重视其人，也因此重视其书。
按：先父说：复庵这本书，没有提及脉诊，这是什么意思？许胤宗曾说：“医特意耳，思虑精则得之。脉之候幽而难明，吾意所解，口不能宣也。”复庵或许对此有所见吧。
又按：供养朝鲜夷人困苦之事，是由浙江通监察御史陈嶷处理的。陈嶷当时刊行此书，所以祭酒胡漾的序言中提到此事。钱曾误认为是复庵所为，为什么？
〔《证治类方》〕十二卷 存
〔《类证用药》〕《国史经籍志》一卷 未见
〔《戴复庵方书》〕未见
按：以上见于《绛云楼书目》。
〔《推求师意》〕二卷 存
汪机序述：所谓师，是指指引的功效。必须让学习者随事精心观察，真实积累力量长久，然后尊之为师。如果老师引而不发，学习者才能看到其飞跃的样子。如果不这样，老师未必能引进，学习者未必能启发自己，两者都会失去益处。有什么益处呢？所以说，“不愤不启，不悱不发。举一隅不以三隅反，则不复也。”说的就是这个道理吧。我在歙县的名家处，得以目睹此编，观其中所言，都基于丹溪先生的意思。门人弟子推求其意，而发挥其所未发挥的，这就是所谓的“引而不发”而得其飞跃的样子。我深深喜欢它，于是抄录归来。后来休宁率口的项君恬因病来找我治疗，我的同邑石墅陈子桷以医生身份拜访我的馆舍，于是拿出此书给他们看。这两人心意相投，一个说：“这可以用来修养我的病痛。”一个说：“这可以用来弥补我的医术。”于是共同告诉我：“我们两人共同刻印它，以垂不朽，怎么样？”我说：“医乃仁术也，笔之于书，是想让天下人同归于仁。现在若刻印传播，以广其传，那么天下的病人有所休养，天下的医者有所补益，其仁惠及于天下，太大了。岂止这两个儿子如此呢？这是我深深嘉许的。又能善于推演我所想推演的，因此题名为《推求师意》，所以写此序，以表达喜悦。”
《四库全书提要》评述：《推求师意》二卷，明代戴原礼撰。原礼，就是校补朱震亨《金匮钩玄》的人。此编本源于朱震亨未竟之意，推求阐发，笔之于书。世上无传本，嘉靖年间祁门汪机在歙县看到此本，始抄录归来。汪机的门人陈桷校订后刊刻，其名也是汪机所题。考察李濂《医史》有戴原礼补传，称其平生著述不多见，仅有《订正丹溪先生金匮钩玄》三卷，间以己意附于后。又有《证治要诀》、《证治类方》、《类证用药》若干卷，都是删削整理丹溪之书而成。然而这两卷书，是那三书中之一吗？戴原礼本是朱震亨的高徒，能得到师传，所以所录的都是秘旨微言，不是耳听目窃者可比的。朱震亨以补阴为主，世人说直接补真水的，实由此开其端。书中议论，大率都基于此意。然而俗医不善学朱震亨者，往往矫枉过直，反而导致以寒凉杀人。此书独能委曲圆融，使学习者得其意，而不滋生流弊，也可以说是有助于朱震亨的人了。
〔叶子（叶子奇）《医书节要》〕十卷 未见
按：以上见于《浙江通志》，引用《括苍汇纪》。
〔伍氏（伍子安）《活人宝鉴》〕十卷 未见
《江山县志》记载：伍子安幼年通晓经史，长大后深入研习医学。求医者如市，都不收取报酬。郡守张实推荐他为御医。所著有《活人宝鉴》十卷，学士宋濂为其墓志铭。
〔徐氏（徐彦纯）《医学折衷》〕佚
〔刘氏（刘纯）《玉机微义》〕医藏目录五十卷 存
自序述：医书，自《内经》以下，历经数千载，善于此道而作者，非一人。其中有言诊法的，有论证治的，有集方剂的，无不皆裨益于世用。然而奥妙之旨，何处发挥？虽然世异病殊，以方取验，若出一人之手，迥然不知世运之远，作者之众。然而人同此心，心同此理。汉代张仲景本于经旨，运用伤寒之法，言趁论证，以例处方，后之学者，得有所依据。晋唐以来，其道益广，用其法者不一，有的只言杂病诊证，有的求奇示怪，秘而不传。好事者，慕其风而继作，有的只依据于方，虽有一源一意之可观，又不是百代可行之活法。起初刘纯跟随江左冯先生庭干学习，间或请教其义，授予会稽徐先生所著书一帙。观其法，求其意，盖出于《内经》，不是前所述的那样。况且古今作者非一人，其注各得一意，而后人执之该治，不知通变之法，与经旨多相违背，不无得失。因此先生究探古今作者原意，摭拾金朝刘守真、元朝李明之、朱彦修诸家论集，本于经旨，而折衷其要，发明中风、痿、痰、泄、疟诸门，诊证方例，非一源一意，而有通变乎百证千方者，这才是古今可行之活法啊。岂止是集方而已。先生讳彦纯，字用诚，早年曾客居吴中，以春秋教授乡之俊彦，如今去世十二年，才遇到他的从弟用中，得以询问先生学问品行，知他深于医。又曾见过其《本草发挥》，私下猜想前书必有全帙，可惜如今不可见了。唉，岁月流逝，九泉之下之人不再起，幸而遗墨昭然，生意如在。以先生所著，取咳、热、火、暑、燥、湿、寒等门，诊证方例，妄意续于诸门之末，虽心同理，而不免获狂妄之过。于是摭拾诸《内经》至数至名之目，乃命名此书为《玉机微义》，未知其果是否，后之明哲，有所纠正焉，于是乎书。时在洪武丙子年三月朔旦，吴陵刘纯序。
《四库全书提要》评述：《玉机微义》五十卷，明代徐用诚撰，刘纯续增。用诚字彦纯，会稽人。纯字宗浓，咸宁人。用诚原本，原名《医学折衷》，分中风、痿、伤风、痰饮、滞下、泄泻、疟、头痛、头眩、咳逆、痞满、吐酸、疠风、痫、破伤风、损伤，十七类。刘纯以其条例未备，又益以咳嗽、热、火、暑、湿、燥、寒、疮疡、气血、内伤、虚损、积聚、消渴、水气、香港脚、诸疝、反胃、胀满、喉痹、淋、眼目、牙齿、腰痛、腹痛、心痛、疹、黄疸、霍乱、厥、痹、妇人、小儿，三十三类。始改今名，仍于目录，各注续添字，以相识别。或在用诚原本十七类中，有所附论，亦注续添字以别之。是二人相继而成本书可据。《明史·艺文志》唯著刘纯之名，盖失考也。其书虽皆探掇诸家旧论旧方，而各
[Background Information]
Book Title: *Zhongguo Yiji Kao* (Examination of Chinese Medical Texts)
Author: Tanba Gen'in (Danbo Yuanyin)
Chapter: Fang Lun (Treatises on Formulas) (32) (1/2)
Category: Medical Discourse
[Zhou Dingwang's *Puji Fang*]
Recorded in *Ming Zhi* as 168 volumes (Old edition omitted 102 characters; corrected here based on the *Siku Quanshu Tiyao*). Not seen.
The biography in the *History of Ming* briefly states: Zhou Dingwang Zhu Su was the fifth son of Emperor Taizu. In the third year of Hongwu, he was enfeoffed as Prince of Wu; in the eleventh year, he was renamed Prince of Zhou. He was ordered to reside with the Princes of Yan, Chu, and Qi in Fengyang. In the fourteenth year, he took up his fief in Kaifeng. He was fond of learning and skilled in ci fu poetry. He once composed one hundred poems titled *Yuan Gong Ci*. Observing that the land was vast and weeds abundant, he examined species that could aid in surviving famine, identifying over four hundred types. He drew illustrations and annotated them, naming the work *Jiu Huang Ben Cao* (Herbal Guide for Famine Relief). He established the Dong Shu Tang to educate the heir apparent, with Chancellor Liu Chun serving as his teacher. He died in the first year of Hongxi.
The *Siku Quanshu Tiyao* (Brief Outline of the Complete Library of Four Treasuries) states: *Puji Fang* consists of 168 volumes, written by Zhou Dingwang of the Ming Dynasty. This book compiles ancient and modern formulas into a collection. The Prince himself defined its structure and ordered Professors Teng Shuo and Chancellor Liu Chun to examine and discuss it together. Li Shizhen’s *Bencao Gangmu* (Compendium of Materia Medica) cites many formulas from this book. However, Li Shizhen referred to him as "Prince Xian of Zhou," attributing the work to Zhu Youdun, the Prince's son, which is an error. The *Yiwen Zhi* (Treatise on Literature) of the *History of Ming* records it as 68 volumes, inconsistent with this, indicating another omission of 102 characters. The book contains 1,960 treatises, 2,175 categories, 778 methods, 61,739 formulas, and 239 diagrams. Its collection is extensive and its arrangement detailed; no ancient classic formula book is more comprehensive than this. While the book's broad search inevitably leads to some repetition and contradiction—leading physicians to criticize its mixed nature and rarely completing it—and its vast size meant no printing blocks existed for a long time, causing errors to multiply through hand-copying, making rare editions scarce. However, since the Song and Yuan dynasties, seven or eight out of ten famous medical works have been lost. As Zhou Dingwang lived in the early Ming, many old texts were preserved. Comparing secret formulas recorded in the *Yongle Dadian* with this book reveals many discrepancies, proving that ancient specialized secret techniques are indeed transmitted through this work. If later generations can reference its similarities and differences, deduce its standard and variable applications, collect broadly but select concisely, and apply without limit, it is like casting bronze by looking at a mountain or making salt by boiling the sea. How can one blame it for being somewhat繁杂 (complex/mixed)?
[*Bao Sheng Yu Lu*]
Recorded in *Yicang Mulu* as 2 volumes. Extant.
[Li Heng's *Zhoufu Xiuzhen Fang*]
4 volumes. Extant.
The *Hefei County Gazetteer* states: Li Heng, courtesy name Bochang, was from Hefei. In the early Hongwu period, he was selected for the Imperial Hospital due to his medical fame and promoted to Good Physician of the Zhou Mansion. He often received imperial orders to compile books such as *Xiuzhen Fang*. He retired due to old age, and the Prince personally composed a poem to see him off, ordering Chancellor Qutiao of Qiantang to write a preface.
A brief preface by Zhou Dingwang states: When I was in my twenties, I often reflected that medicine can save lives from premature death and injury, and prolong the lives of the elderly and sick. I once ordered the collection of *Bao Sheng Yu Lu* and *Puji Fang*. Although these formula books were vast, their editing contained many errors. In the Gengwu year of Hongwu, residing in Dianyang, I learned that the local minority areas suffered from mountain miasma and malaria, with many falling ill. It was regrettable that in this barren land, there were no good doctors in the villages. Therefore, I collected various prescriptions, obtained those effective from family traditions, and ordered the mansion's good physicians to compile and carve them onto small printing blocks, divided into four volumes. There are 3,777 formulas in 81 categories, named *Xiuzhen* (Pocket Treasure). "Xiuzhen" implies ease of carrying and convenience for storage in a cloth box; "Zhen" signifies the excellent selection of formulas and the supreme treasure of physicians. After several years, the printing blocks became blurred. Now, in the spring of the thirteenth year of Yongle, I ordered the physicians to re-examine, correct, and publish them, hoping not to lose these wonderful formulas and to perpetuate this good deed. Alas, heaven is high and earth is thick; spring goes and autumn comes; days and months replace each other; seas turn to mulberry fields. How much more so for humans? I have pondered this repeatedly. Only virtuous deeds beneficial to the world remain unerasable for a thousand years. Formerly, the Supreme One established virtue, merit, and words. Today, I do not seek fame, but aim to relieve human suffering and establish merit in the world. The book was completed in the late autumn of the Yiwei year and widely printed for distribution. Is this merely a small supplement?
[Ning Xianwang's *Qiankun Shengyi*]
Recorded in *Ming Zhi* as 4 volumes. Extant.
Qian Qianyi states: Ning Xianwang, personal name Quan, was the sixteenth son of the High Emperor. From birth, he had a bright and elegant demeanor, fair skin, and a beautiful beard. He claimed to be a "Strange Man of Great Ming." He was fond of learning and erudite, reading all books, familiar with Buddhism and Daoism, and particularly profound in history. In the twenty-fourth year of Hongwu, he was enfeoffed at Daning. When Emperor Wen ascended the throne, he was remapped to Nanchang. Relying on his merits in the Jingnan Campaign, he became arrogant and presumptuous, harboring resentment and disrespect. In his later years, he concealed himself deeply, admiring transcendence, calling himself Quxian (Emaciated Immortal). He built a life tomb on Gouling and visited it frequently. He published secret versions of various books within his domain. His works include *Tongjian Bolun* (2 vols), *Hantang Mishshi* (2 vols), *Shiduan* (1 vol), *Wenpu* (8 vols), *Shipu* (1 vol), *Shenyin* (2 vols), *Zhouhou Shenshu* (2 vols), *Shouyu Shenfang* (4 vols), *Huoren Xin* (2 vols), *Taigu Yiyin* (2 vols), *Yiyu Zhi* (1 vol), *Xialing Dongtian Zhi* (2 vols), *Yunhua Xuanshu* (1 vol), *Qinruan Qimeng* (1 vol), *Qiankun Shengyi* (3 vols), *Shenqi Mipu* (3 vols), *Caizhi Yin* (4 vols), among dozens of commentaries. He covered classics, sub-classes, astrology, calendar, medicine, divination, and alchemy. No one in ancient or modern times has been as prolific as this prince. He also wrote six articles of Family Instructions and 74 chapters of *Ningguo Yifan*.
[*Qiankun Shengyi Miyun*]
1 volume. Extant.
[*Shouyu Shenfang*]
(Restored in the first year of Chongzhen by Qingyang Pavilion, renamed *Yanshou Shenfang*.) Recorded in *Ming Zhi* as 4 volumes. Extant.
[Quxian's *Huoren Xin*]
3 volumes. Extant.
[Miao Zhongtong's *Beiji Huoren Fang*]
Not seen.
Yang Weizhen's preface states: Medicine is most critical in matching symptoms; diagnosis is most critical in matching herbs. If the herb matches the symptom correctly, even humble items like cow urine, horse weed, or toad venom can achieve success temporarily. Otherwise, precious substances like gold, mercury, gypsum, coral, cinnabar, benzoin, or snake bile are useless if they lack actual efficacy. Miao Zhongtong of Yuyao compiled *Beiji Huoren Fang* in his *Yixue Lu*, gathering views from various schools, ancestral transmissions, Jianghu rumors, and personal experience. He wrote them into a compilation. The world has strange diseases not covered by medical classics or recognized by medical practitioners. Discovering unique treatments through spiritual insight is difficult. It is tragic when patients with strange diseases are told there is no cure and left to die. Reckless and mediocre doctors may administer random drugs to test the disease, unfortunately accelerating death—this is physician-killing. With this book, gaps in classics are filled, unrecognized conditions are identified, and patients with strange diseases find appropriate diagnoses and treatments, sparing them from being killed by reckless doctors. Is this not a cause for great celebration? Formerly, Zhen Quan did not write formula books, saying, "Medicine is intention; it cannot be written down." Zhen Quan likely kept his insights secret, lacking benevolence. Miao Jun shares his unique insights with the world, showing broad-mindedness. He requested a preface from me, so I wrote this.
[*Yixue Zongzhi* by Zhao Liangren]
Not seen.
Note: Listed in *Suzhou Fu Zhi*.
[Wang Lü's *Yijing Suhui Ji*]
1 volume. Extant.
Li Lian states: Reading Wang Andao's *Suhui Ji* (21 articles), I always deeply admired his precision in reasoning. The first article argues that Shennong tasting hundreds of herbs is a falsehood in *Huainanzi*. Subsequent discussions on injuries from the four qi, five depressions, two yang diseases, and the distinction between heatstroke and summerheat contain profound truths, not superficial writing. Recently, Wang Wenge Gong Ao said, "Initially, reading *Suhui Ji*, I knew Andao was profound in medicine but did not know he could write poetry. Later, while compiling the Suzhou Gazetteer, I learned he could also write essays and paint. Alas, painting is a minor skill; setting aside poetry and prose, I deeply value Andao's medicine." (*Yishi*)
The *Siku Quanshu Tiyao* states: *Yijing Suhui Ji* (1 vol) was written by Wang Lü of the Yuan Dynasty. Wang, courtesy name Andao, was from Kunshan. He studied medicine under Zhu Zhenheng of Jinhua, mastering his techniques completely, dying only in the early Ming. Thus, the *History of Ming* includes him in the Biography of Artisans, though he was actually Yuan. He pointed out omissions in Zhang Zhongjing's *Shanghan Lun*: Yangming chapter lacks eye pain; Shaoyin chapter mentions chest/back fullness but not pain; Taiyin chapter lacks dry throat; Jueyin chapter lacks scrotal retraction, suggesting missing text. He took 397 methods, removed duplicates (2 methods, 38 items), added new ones, retaining 397 methods. He extensively discussed internal vs. external injuries, canonical similarities/differences, and stroke vs. heatstroke. The book has 21 articles. Clear elucidations include "Hyperactivity causes harm, succession brings regulation" and injuries from four qi, topics previously untouched. Other insights on warm vs. hot diseases, yin-yang cold/heat distinctions, and draining south/nourishing north are particularly accurate. Citing *Suwen* that "cold damage causes heat" discusses constants but not variables, until Zhang Zhongjing differentiated cold and heat, yet the meaning was incomplete. Wang listed constants and variables, writing *Shanghan Lifakao*. Li Lian's *Yishi* has a supplementary biography detailing his works. While Wang critiques previous scholars, including Li Dongyuan in *Neishang Yayi*, showing bias, his integration and research reveal origins, thoroughly tracing sources in medicine, not merely boasting.
[*Biaoti Yuanbing Shi*]
1 volume. Lost.
[*Baibing Gouxuan*]
20 volumes. Lost.
[*Yiyun Tong*]
100 volumes. Lost.
Note: These three books appear in *Yishi Bu Zhuan*.
[Dai Yuanli's *Zhengzhi Yaojue*]
12 volumes. Extant.
*Yishi Bu Zhuan* briefly states: Dai Sigong, courtesy name Yuanli (known by his courtesy name), was from Pujiang, Wuzhou. His family practiced Confucianism, but he devoted himself to medicine with a desire to benefit beings. Young, he walked to Wushang with his father Dai Yao to study under Master Zhu Danxi. Seeing Dai's exceptional intelligence, Danxi taught him everything. Dai used these methods to treat various diseases, achieving many miraculous results. Among Danxi's disciples, only Dai and his father received the true transmission. The father died early; Dai practiced widely in Zhejiang. In his later years, summoned by the enlightened emperor, he served as Imperial Physician, rising to Director of the Imperial Medical Bureau. Song Lian wrote a tribute praising his medical skills as unmatched. Few of his writings survive. Only *Dingzheng Danxi Xiansheng Jin Kui Xuan Gou* (3 vols) exists, with his comments appended. Also *Zhengzhi Yaojue*, *Zhengzhi Leifang*, and *Leizheng Yongyao* (various vols), all condensing Danxi's works. Gentlemen consider him worthy of his master.
Qian Zeng states: Dai Yuanli's *Zhengzhi Yaojue* (12 vols) was written by Fu'an during his service to the Yongle Emperor. In the spring of the eighth year of Zhengtong, Koreans fishing drifted to Zhejiang, mistaken for Japanese pirates, captured and sent to the capital. Suffering hunger and cold, Fu'an provided food and clothing, ensuring their safe return. His compassion was thus. This book focuses solely on saving lives, benefiting medicine greatly. Wu Wending collected it in his Congshu Tang, valuing the man and thus the book.
Note: My father said: Fu'an's book does not mention pulse diagnosis. Why? Xu Yinzong said, "Medicine is intention; precise thought yields it. Pulse signs are obscure and hard to understand; what I understand, I cannot express." Perhaps Fu'an saw this.
Also note: The Korean relief was handled by Chen Ni, Censor of Zhejiang. Chen published this book, hence Hu Yang's preface mentions it. Qian Zeng mistakenly attributed this to Fu'an.
[*Zhengzhi Leifang*]
12 volumes. Extant.
[*Leizheng Yongyao*]
1 volume in *Guoshi Jingji Zhi*. Not seen.
[*Dai Fu'an Fangshu*]
Not seen.
Note: Listed in *Jiangyun Lou Shumu*.
[*Qiu Shi Shi Yi*]
2 volumes. Extant.
Wang Ji's preface states: A teacher guides. Students must observe carefully, accumulate truth and effort, then honor the teacher. If the teacher guides without revealing fully, the student sees the leap. Otherwise, neither advances. As Confucius said, "If the student does not struggle to understand, do not enlighten him... If he cannot infer three corners from one, do not repeat." I saw this manuscript among notable families in She. It follows Master Danxi's intent. Disciples explored this intent, expanding on what was unsaid. This is "guiding without fully revealing." I delighted in it and copied it home. Later, Xiang Tian from Xiuning came for treatment, and Chen Jue from Shishi visited as a physician. They showed it to each other. One said it heals illness; the other, it improves medical skill. They asked to jointly print it for immortality. I said, "Medicine is the art of benevolence. Writing it aims for universal benevolence. Printing it spreads this benefit to patients and physicians alike. This benevolence is vast. I commend you for extending my intent." Hence titled *Qiu Shi Shi Yi* (Seeking the Teacher's Intent), I write this preface in joy.
The *Siku Quanshu Tiyao* states: *Qiu Shi Shi Yi* (2 vols) was written by Dai Yuanli of the Ming Dynasty. Yuanli also corrected Zhu Zhenheng's *Jinkui Gouxuan*. This work explores Zhu's unfinished ideas. No copies existed until Wang Ji found one in She County during the Jiajing era and copied it. Wang's disciple Chen Jue edited and printed it, titling it per Wang's suggestion. Li Lian's *Yishi* notes Dai's few works: *Jinkui Gouxuan*, *Zhengzhi Yaojue*, etc., all based on Danxi. Were these two volumes part of those? As Danxi's top disciple, Dai recorded secret teachings, unlike superficial learners. Danxi focused on nourishing yin, pioneering direct nourishment of true water. Dai's arguments follow this. Unlike vulgar physicians who misuse cold/cooling herbs, Dai's approach is flexible, helping students grasp the essence without negative side effects, benefiting Danxi's legacy.
[Ye Ziqi's *Yishu Jieyao*]
10 volumes. Not seen.
Note: Listed in *Zhejiang Tongzhi*, citing *Kuocang Huiji*.
[Wu Zi'an's *Huoren Baojian*]
10 volumes. Not seen.
*Jiangshan County Gazetteer* states: Wu Zi'an studied classics and history young, becoming profound in medicine. Patients crowded his door; he refused payment. Governor Zhang Shi recommended him as Imperial Physician. He wrote *Huoren Baojian* (10 vols); Song Lian wrote his epitaph.
[Xu Yanchun's *Yixue Zhezhong*]
Lost.
[Liu Chun's *Yuji Wei Yi*]
Recorded in *Yicang Mulu* as 50 volumes. Extant.
Self-Preface states: Medical books since *Neijing* span millennia. Authors vary: some discuss diagnosis, others syndromes, others formulas. All benefit practice. Yet where are profound principles explained? Though eras and diseases change, formulas yield consistent results, as if from one hand, ignoring historical distance and multiple authors. But hearts and principles are universal. Han Zhang Zhongjing based *Shanghan Lun* on canonical principles, using examples for formulas, giving later scholars a basis. Since Jin/Tang, the path widened. Some focused on miscellaneous diseases; others sought novelty, keeping secrets. Followers imitated styles or relied only on formulas, lacking adaptable methods for all ages. Initially, I studied under Master Feng Tinggan in Jiangzuo. He gave me a book by Master Xu of Kuaiji. Its methods derive from *Neijing*, differing from predecessors. Ancient commentators each had their own interpretations; later followers rigidly applied them, ignoring adaptation, contradicting canonical intent. Thus, Master Xu investigated original intents, synthesizing views from Liu Shouzhen (Jin), Li Mingzhi, and Zhu Yanzhou (Yuan), aligning with *Neijing*. He clarified stroke, flaccidity, phlegm, diarrhea, malaria, etc., offering adaptable methods for hundreds of syndromes and thousands of formulas—the true living method for all ages, not just formula collection. Master Xu, personal name Yanchun, courtesy name Yongcheng, taught in Wuzhong early on, passed away twelve years ago. I met his cousin Yongzhong, learned of his medical depth, and saw his *Bencao Fahui*, suspecting a complete work existed but is now lost. Alas, time passes, the dead do not rise. Fortunately, his manuscripts remain, vitality alive. Taking his works on cough, heat, fire, summerheat, dryness, dampness, cold, etc., I attempted to append to existing categories. Though sharing similar logic, I fear arrogance. I organized contents according to *Neijing* classifications, naming this *Yuji Wei Yi* (Subtle Meanings of the Jade Machine). May future sages correct me. Prefaced by Liu Chun of Wuling, first day of the third month, Bingzi year of Hongwu.
The *Siku Quanshu Tiyao* states: *Yuji Wei Yi* (50 vols) was originally by Xu Yongcheng of Ming, continued by Liu Chun. Yongcheng (courtesy name Yanchun) was from Kuaiji; Chun (courtesy name Zongnong) was from Xianning. Yongcheng's original, *Yixue Zhezhong*, had 17 categories: stroke, flaccidity, wind-cold, phlegm-fluid, dysentery, diarrhea, malaria, headache, dizziness, cough/hiccups, epigastric fullness, acid regurgitation, leprosy, epilepsy, traumatic tetanus, trauma. Chun found this insufficient, adding cough, heat, fire, summerheat, dampness, dryness, cold, sores/ulcers, qi/blood, internal injury, deficiency, accumulation, wasting-thirst, fluid retention, gout, hernia, reverse regurgitation, distension, sore throat, strangury, eyes, teeth, lower back pain, abdominal pain, heart pain, rash, jaundice, cholera, reversal, bi-syndrome, women, children—totaling 33 categories. The title changed to current form. Notes indicate additions. Both authors contributed sequentially. *Ming Shi Yiwen Zhi* lists only Liu Chun, an oversight. The book gathers old theories and formulas but offers distinct perspectives.