书在天下。是即济乎天下也。书在万世。是即济乎万世也。翁之惠泽。其溥矣哉。翁之阴德。其在子若孙哉。诚
仲景后之一人哉。因题其标曰回生达宝。余曰。不佞之书。不敢谓如君之言。但一念不自吝之心。推之以济世活
人。可是表也。后之杏林君子。苟能执是而治病焉。亦未必无小补云。
〔孙氏（一奎）赤水玄珠〕三十六卷（国史经籍志。作十卷。医藏目录。作二十二卷。）存
自序曰。先文学以儒术起家。乃七尺孱弱。始受易为诸生攻制。艺过苦。又屡上棘闱。罢归不无怏怏。体罢
惫而弱益甚。余甫垂髫。日侍 毕。见之辄隐心焉。问尝自念。昔人有言。事亲者不可不知医。何得究竟秘奥。
俾保和吾亲无恙乎。然之犹呻吟帖括未已也。比稍长。先文学令视伯兄贾之括苍。道遘异教家有仙。仙也者指余
曰。孺子何为者。乃恂恂若尔。吾怀秘密久矣。遇而后传。吾历观人间世。无如孺子可授。若能受而读吾方。可
以卫生。可以泽物。所就匪直一手一足烈矣。何必劬劬奔走。龌龊筹计为哉。余曰。幸甚。君之禁方。 能如阳
庆公所传五色奇咳之术。余小子事亲。有所借手矣。及受读而解验之。果有慨于中。而多奇中。因趣装归海阳。
语先文学以故。且告之欲舍业而事方术。先文学沾沾喜曰。医何不可为也。良医济施。与良相同博比众。又何论
良贾。第异人所授精良矣。顾拘局而不通洽。脱非心融机变。则其方泥而难用。夫饮水者必穷其源。轩岐遗经。
非方术家之昆仑乎。而张仲景以下诸家。皆昆仑所达支委也。彼习业者专则精。不专则杂。禀心者一则恒。不一
则间。飞冲之贯虱也。佝偻之承蜩也。专一故也。小子第勉之。乃发轩岐遗书。以及诸大家载籍。下帷诵读。口
玩心
惟。无间寒暑。可三年所。私心又谓索居而窥观。孰与广询而远览。方今明盛多贤。宇宙寥阔。四海九州之士。
持昭旷而晰成法者。讵无其人。余何卑卑以丘里自隘也。于是自新都游彭蠡。历庐浮沅湘。探冥秦淮。钓奇于越。
卒之淹迹三吴焉。所历之地。遇明达而折伏其前。与之谭支顺阑横之秘。叩下遂上争之旨。辨阳入阴入之殊。阐
经络和代之异。与夫 石桥引。案杌毒熨之法。今三十年于兹矣。惟耳目渐广。故得于心者。津津渐融。即未能
为人治病。决死生多验。或庶几诊视鲜戾。投剂靡乖。慰夙心而遂生平。永亲年而登大耋矣。惟是三吴诸名公。
遂信余有知也。忘分下交。争为延致。余又惧时过苦难。因乘余暇。采先哲之名言。出已试之鄙见。积以岁年。
纂辑成帙。上之期无负先文学之训。次之希免遍阅之劳。下之为子姓守故业者。立法程焉。非以此而希闻也。乃
有客。请余集而付剞劂。夫以名家称者林林。而著作之盈充栋。余何必置一株邓林间哉。客曰。 楠豫章。栎社
之树皆木也。良与贱之分。有目者能辨之。君有国工能。而自秘其术。何示人不广也。余曰。不佞固非 楠豫章
之良。散木之贱。亦非甘心。如客言当置之市肆。以 工师运斤焉。是所愿也。敢自矜敝帚而秘之乎。若曰悬书
国门以市誉。非予所敢。
四库全书提要曰。赤水玄珠三十卷。明孙一奎撰。一奎字文垣。号东宿。又号生生子。休宁人。是编分门七
十。每门又各条分缕析。如风门。则有伤风。真中风。类中风。喑痱之别。寒门。则有中寒。恶寒之殊。大旨专
以明证为主。故于寒热虚实。表里气血八者。谆谆致意。其辨古今病证。名称相混之处。尤为明晰。惟第十卷。
怯损劳瘵门附方外还
丹。专讲以人补人。采炼之法。殊非正道。盖一奎以医术游公卿间。不免以是投其所好。遂为全书之大瑕。是足
惜耳。原本卷末。附医旨绪余二卷。医案五卷。今别自为帙。焦氏经籍志。载孙一奎赤水玄珠十卷。医旨绪余二
卷。而不及医案。或所见非全本欤。
〔医旨绪余〕四卷（国史经籍志作二卷）存
四库全书提要曰。医旨绪余二卷。明孙一奎撰。大旨发明太极阴阳五行之理。备于心身。分别脏腑形质。手
足经上下。宗气卫气荣气。三焦包络。命门相火。及各经络配合之义。又引黄庭经。以证丹溪相火属右肾之非。
引脉诀刊误。以驳三因方三焦有形如脂膜之谬。分噎膈翻胃为二证。辨癫狂痫之异治。皆卓然有特识。其议论诸
家长短。谓仲景不徒以伤寒擅名。守真不独以治火要誉。戴人不当以攻击蒙讥。东垣不专以内伤奏绩。阳有余阴
不足之论。不可以訾丹溪。而撄宁生之技。亦可并垂不朽。尤千古持平之论云。
〔孙氏医案〕九卷 存
四库全书提要曰。孙氏医案五卷。明孙泰来孙朋来同编。二人皆休宁孙一奎之子。是编即所辑一奎医案也。
凡三吴治验二卷。新都治验二卷。宜兴治验一卷。不分证而分地。盖以治之先后为次。一奎深究医理。其议论多
见于赤水玄珠。医旨绪余。皆已着录。是编宗旨。具载二书之中。且旁文多于正论。亦为冗漫。盖大意主于标榜
医名。而不主于发挥医理也。
〔吴氏（惟贞）家抄济世良方〕七卷 存
〔叶氏（云龙）士林余业〕医藏目录六卷 存
李登序略曰。始余讲业里中。同门叶以潜氏来自盱江。
龈龈如也。予自以为文学。嗣知其善治人病。辄应手瘥。则目以为良医。久之视余一编。曰士林余业。乃知以潜
儒而医。医而儒也。以潜氏从学于明德罗夫子之门。既讲于同仁之学。而余业所擅。又恐人不良于医。举千百家。
而撮其要。经之以岐黄，纪之以刘张李朱四子。而杂采诸家之精义。以成其书。仅成六卷。繁而不炫。简而不漏。
虽疏于医学如愚者。可使进于知医。而首揭三条。尤示人治心之本。君盖因学以明医。虽谓之藉医以明学。亦可
也。
〔王氏（肯堂）医论〕明志四卷 未见
〔证治准绳〕医藏目录八卷 存
自序曰。余发始燥。则闻长老道说范文正公未达时。祷于神以不得为良相。愿为良医。因叹古君子之存心济
物。如此其切也。当是颛蒙无所知顾。读岐黄家言。辄心开意解。若有夙契者。嘉靖丙寅母病阽危。常润名医。
延致殆遍。言人人殊。罕得要领。心甚陋之。于是锐意学医。既起亡妹于垂死。渐为人知。延诊求方。户履恒满。
先君以为妨废举业。常严戒之。遂不复穷究。无何举于乡。又十年成进士。选读中秘书。备员史馆。凡四年。请
急归。旋被口语。终已不振。因伏自念受圣主作养浓恩。见谓储相材。虽万万不敢望文正公。然其志不敢不立。
而其具不敢不勉。以庶几无负父师之教。而今已矣。定省之余。颇多暇日。乃复取岐黄家言。而肆力焉。二亲笃
老善病。即医非素习。固将学之。而况乎轻车熟路也。于是闻见日益广。而艺日益精。乡曲有抱沉 。医技告穷
者。叩阍求方。亡弗立应。未尝敢萌厌心。所全活者。稍稍众矣。而又念所济仅止一方。孰若着为书。传之天下
万世耶。偶嘉善高生隐从余游。因遂采取古
今方论。参以鄙见。而命高生次第录之。遂先成杂病论方。各八巨帙。高生请名。余命之曰证治准绳。高生曰。
何谓也。余曰。医有五科七事。曰脉。曰因。曰病。曰证。曰治。为五科。因复分为三。曰内。曰外。曰亦内亦
外。并四科为七事。如阴阳俱紧而浮。脉也。伤寒。因也。太阳。病也。头痛发热。身痛恶寒无汗。证也。麻黄
汤。治也。派析支分。毫不容滥。而时师皆失之。不死者幸而免耳。自陈无择始发明之。而其为三因极一方。复
语焉不详。李仲南为永类钤方。支分派析。详矣。而入理不精。比附未确。此书之所以作也。曰。五科皆备焉。
而独名证治。何也。曰。以言证治独详故也。是书出。而不知医不能脉者。因证检书。而得治法故也。虽然。大
匠之所取。卒与直者。准绳也。其能用准绳者。心目明也。倘守死句。而求活人。以准绳为心目。则是书之刻。
且误天下万世。而余之罪大矣。家贫无资。假贷为之。不能就其半。会侍御周鹤阳公以按鹾行县至金坛。闻而助
成之。遂行于世。时万历三十年岁次壬寅夏五月朔旦。念西居士王肯堂宇泰识。
四库全书提要曰。证治准绳一百二十卷。明王肯堂撰。是编据肯堂自序。称先撰证治准绳八册。皆成于丁酉
戊戌间。其书采摭繁富。而参验脉证。辨别异同。条理分明。具有端委。故博而不杂。详而有要。于寒温攻补。
无所偏主。视缪希雍之余派。虚实不问。但谈石膏之功。张介宾之末流。诊候未施。先定人参之见者。亦为能得
其平。其诸伤门内。附载传尸劳诸虫之形。虽以涉乎语怪。然观北齐徐之才以死人枕疗鬼疰。则专门授受。当有
所传。未可概疑以荒诞也。其伤寒准绳八册。疡医准绳六册。则成于甲辰。幼科准绳九
册。女科准绳五册。则成于丁未。皆以补前书所未备。故仍以证治准绳为总名。惟其方皆附各证之下。与杂证体
例稍殊耳。史称肯堂好读书。尤精于医。所着证治准绳。该博精详。世竞传之。其所着郁冈斋笔尘。论方药者十
之三四。盖于兹一艺。用力至深。宜其为医家圭臬矣。
〔证治准绳类方〕八册 存
〔医镜〕四卷 存
蒋仪凡例曰。宇泰先生发明医理。着述行世。式从已久。门下订疑问难。益多其徒。但理学渊微。卷帙浩淼。
学人苦无津梁。先生手示此编。指其大要。令一披览。而晓然于辨证用药。真昭彻如镜。遂以医镜名编。一是编
原本。余得之茂苑张玄 。玄 得之宇泰先生。授受盖不轻矣。往余与玄 读书余峰。搦管之余。漫加辑订。爰付
梨枣。县诸国门。凡我同人。宝兹囊秘。
〔叶氏（廷HT ）世医通变〕医藏目录二卷 未见
〔亡名氏旷南已试方〕医藏目录四卷 未见
〔万氏（阙名）续验方〕医藏目录□卷 未见
〔袁氏（静庵）救民易方〕医藏目录□卷 未见
〔毕氏（似范）良方〕医藏目录一卷 未见
〔亡名氏医方摘要〕医藏目录一卷 未见
〔药篮春意〕医藏目录六卷 未见
〔叶氏（南山）医灵捷要〕医藏目录一卷 未见
这本书流传于天下，这就是在救济天下人。这本书流传于万世，这就是在救济万世人。翁先生的恩泽，真是广博啊！翁先生的阴德，一定体现在他的子孙身上吧。他确实是张仲景之后唯一的一位杰出人物。因此我给这本书的标题定为“回生达宝”。我说：我的书，不敢说像您所说的那么好，只是怀着一种不愿吝惜的心念，推广开来以救济世人、救活病人，这就可以作为表率了。后世的杏林君子，如果能秉持这种理念来治病，也未必没有小小的补益。
〔孙氏（一奎）《赤水玄珠》〕三十六卷（《国史经籍志》作十卷，《医藏目录》作二十二卷。）存世。
孙一奎自序说：我的父亲凭借儒术起家，但他身材七尺却孱弱。起初我学习《易经》成为诸生，刻苦攻读。后来多次参加科举考试落第，回家时心中难免郁郁不乐。身体疲惫且日益虚弱。我当时年纪尚小（垂髫之年），每天侍奉在父亲身边，看到他这样心里就感到隐痛。我曾暗自思忖：古人说，侍奉父母的人不能不懂医术，怎么能深藏奥秘而不让父母安康呢？然而当时我还沉浸在八股文的诵读中无法自拔。等到稍微长大一些，父亲让我去探望在括苍经商的伯兄。路上遇到一位信奉异教的家中有一位仙人。这位仙人指着我对我说：“这孩子是做什么的？”见我恭顺谦卑的样子，他说：“我怀有秘密已久的医术，遇到合适的人才传授。我遍观人间，没有比这孩子更适合传授的了。如果你能接受并研读我的方书，既可以保养自身，又可以恩泽万物，成就岂止是一技之长？何必辛苦奔波，拘谨算计呢？”我非常高兴地说：“太好了。您的禁方，希望能像阳庆公所传授的五色奇咳之术一样，我侍奉双亲就有了借手的工具了。”等到接受并研读这些方书，验证其疗效，果然内心感慨，且多有效验。于是急忙整理行装回到海阳，把这件事告诉了父亲，并表示想放弃学业从事医学。父亲沾沾自喜地说：“医学有什么不可以做的呢？良医施药救人，与良相治理百姓同样博大，又何况是良商呢？只是异人所授的医术精良，但如果拘泥局限而不能融会贯通，除非心领神会、灵活变通，否则那些方子就会僵化难以使用。饮水的人必须探求水源，轩辕和岐伯留下的经典，难道不是医学的昆仑山吗？而张仲景以下的各家，都是昆仑山延伸出的支流。那些习医的人，专心则精，不专心则杂；禀赋心性专一则恒久，不专一则间断。就像飞冲穿虱、佝偻承蜩一样，是因为专心致志的缘故。孩子你只管努力吧。”于是父亲拿出轩辕、岐伯的经典以及各大家载籍，让我闭门苦读，口诵心惟，不分寒暑，大约三年时间。私下里又想，独自居住窥探观察，哪里比得上广泛咨询和远观博览呢？当今盛世贤才众多，宇宙辽阔，四海九州的士人中，持有昭旷见识并阐明成法的人，难道没有吗？我何必卑微地以乡野之见自我局限呢？于是我从新都出发游览彭蠡，经过庐山，泛舟沅湘，探访幽深的秦淮河，在越地探寻奇特之处，最终在三吴地区停留。所经过的地方，遇到明达之士便折服于他们面前，与他们谈论支顺阑横的奥秘，叩问下遂上争的宗旨，辨析阳入阴入的不同，阐发经络和代之差异，以及石桥引、案杌毒熨等方法。到现在已经三十年了。因为耳目逐渐开阔，所以心得渐融，虽然还不能为人治病，决断生死大多灵验，或者诊视很少出错，用药没有偏差，以此安慰平素的心愿并实现生平志向，使亲人长寿直至高龄。只有三吴地区的各位名公，于是相信我有所知，忘记身份高低与我交往，争相延请我。我又担心时光流逝苦难增多，于是利用闲暇，采集先哲的名言，提出自己试过的浅见，积年累月，编纂成册。对上希望不辜负父亲的教诲，对下希望免除遍阅的辛劳，对子孙后代守住旧业者，制定法则程序。并不是以此来希图闻名于世。这时有一位客人，请求我将此书集结并刻印出版。像我家这样被称为名家的很多，著作充满屋栋，我何必置身于一株邓林之间呢？客人说：“楠木、豫章、栎社之树都是树木，良与贱的区别，有眼睛的人能辨别。您有国工般的才能，却自我保密技术，为何不向人展示得更广泛呢？”我说：“我固然不是楠木、豫章那样的良材，但也不是甘心做散木那样低贱的人。如果像客人所说，应当把它放在市场上，让工匠运用斧斤加工，这是我的愿望。怎敢自夸破帚而秘而不宣呢？如果说悬挂在国门以市井声誉，我不敢苟同。”
《四库全书提要》说：《赤水玄珠》三十卷，明代孙一奎撰。孙一奎字文垣，号东宿，又号生生子，休宁人。这部书分门七十类，每门又条理分明。如风门，则有伤风、真中风、类中风、喑痱的区别；寒门，则有中寒、恶寒的不同。大旨专门以明确证候为主，所以对寒热虚实、表里气血八者，谆谆致意。其辨别古今病证名称混淆之处，尤为清晰。只有第十卷怯损劳瘵门附方“外还丹”，专门讲以人补人、采炼之法，殊非正道。大概孙一奎以医术周旋于公卿之间，不免投其所好，遂成为全书的大瑕疵，这是可惜的。原本卷末附有《医旨绪余》二卷，《医案》五卷，现在单独成帙。焦竑《经籍志》记载孙一奎《赤水玄珠》十卷，《医旨绪余》二卷，而没有提及医案，或许所见不是全本吧。
〔《医旨绪余》〕四卷（《国史经籍志》作二卷）存世。
《四库全书提要》说：《医旨绪余》二卷，明代孙一奎撰。大旨发明太极、阴阳、五行之理，备于心身，分别脏腑形质，手足经脉上下，宗气、卫气、营气，三焦包络，命门相火，及各经络配合的意义。又引用《黄庭经》，以证明朱丹溪认为相火属右肾是错误的；引用《脉诀刊误》，以驳斥《三因方》认为三焦有形如脂膜的谬误。将噎膈翻胃分为两个证候，辨别癫狂痫的不同治法，都卓然有独到见解。其议论各家长短，认为张仲景不仅以伤寒擅名，刘守真不仅以治火要誉，张子和不当因攻击疗法受讥，李东垣不专以内伤奏绩，朱丹溪的“阳有余阴不足”论，不可以诋毁，而缪希雍的技术，也可以并垂不朽。尤其是千古持平之论。
〔《孙氏医案》〕九卷 存世。
《四库全书提要》说：《孙氏医案》五卷，明代孙泰来、孙朋来共同编纂。两人都是休宁孙一奎的儿子。这部书就是所辑录的孙一奎医案。凡是三吴治验二卷，新都治验二卷，宜兴治验一卷，不分证候而分地域，大概是以治疗先后为次序。孙一奎深究医理，其议论多见于《赤水玄珠》、《医旨绪余》，都已著录。这部书的宗旨，包含在两书之中，而且旁文多于正论，也显得冗漫。大概大意主要在于标榜医名，而不在于发挥医理。
〔吴氏（惟贞）《家抄济世良方》〕七卷 存世。
〔叶氏（云龙）《士林余业》〕《医藏目录》六卷 存世。
李登序略说：起初我在乡里讲学，同门叶以潜先生来自盱江，言语争执不休。我自以为是文学之士，后来知道他善于治疗人的疾病，总是应手而愈，于是把他看作良医。久了看他的一本书，叫《士林余业》，才知道以潜是儒而医，医而儒。以潜先生师从明德罗夫子门下，既在同仁之学讲学，又担心别人不擅长医学，举出千百家，撮取其要点，以岐黄之道为经，以刘完素、张元素、李东垣、朱震亨四子为纪，兼采各家精义，而成此书。仅成六卷，繁而不炫，简而不漏。即使是像我这样疏于医学的人，也可以使他进于知医，而首先揭示三条，尤其示人以治心之本。先生大概是因学问来明白医学，即使说是借助医学来明白学问，也可以。
〔王氏（肯堂）《医论》〕明志四卷 未见。
〔《证治准绳》〕《医藏目录》八卷 存世。
王肯堂自序说：我开始头发干燥，就听长老们说道范文正公未显达时，向神灵祈祷如果不能成为良相，愿为良医。因而感叹古君子存心济物，如此迫切。当时我愚昧无知，只是顾着读书，读到岐黄家的言论，总是心开意解，好像有夙缘契合。嘉靖丙寅年母亲病危，常润两地名医，几乎都请遍了，说法各不相同，很少得要领，心里很鄙陋这种做法。于是决心学医，既然救活了濒死的妹妹，渐渐被人知晓，延请诊治求方的人，门槛常常被踩满。先父认为妨碍废弃科举学业，经常严厉告诫，于是不再穷究。不久考中乡试，又十年考中进士，选读中秘书，在史馆任职四年。请假回乡，随即遭受流言诽谤，最终未能振作。于是伏地自思，承受圣主养育厚恩，被视为储相之才，虽然万万不敢奢望范文正公，但是志向不敢不树立，器具不敢不勉励，以期望不辜负父师教导。而现在已经晚了。在定省之余，多有暇日，于是又取岐黄家言论而致力研究。双亲年老多病，即使医学不是素来习练，本来也要学习，更何况是轻车熟路呢。于是见闻日益广阔，技艺日益精湛。乡里有怀抱沉疴、医技告穷的人，敲门求方，无不立即应验。未曾敢萌生厌烦之心，所保全救活的人，渐渐多了起来。而又想到所救济的仅限于一方，哪里比得上著书立说，流传于天下万世呢？偶然嘉善高生隐居跟随我游学，于是采取古今方论，参以鄙见，命令高生依次记录。于是先完成杂病论方，各八巨册。高生请求命名，我命名为《证治准绳》。高生说：“什么意思？”我说：“医学有五科七事。曰脉，曰因，曰病，曰证，曰治，称为五科。因又分为三，曰内，曰外，曰亦内亦外。加上四科共为七事。如阴阳俱紧而浮，是脉；伤寒，是因；太阳，是病；头痛发热，身痛恶寒无汗，是证；麻黄汤，是治。派析支分，毫不容滥，而当时的医生都失于此，不死的人是侥幸免除了罢了。自从陈无择开始发明它，而他的《三因极一病证方论》，又语焉不详。李仲南编写《永类钤方》，支分派析，很详细，但入理不精，比附未确。这就是此书之所以作的原因。曰：五科都具备，为什么独名证治？曰：因为言证治特别详细。这本书出来，不知道医学不能切脉的人，因证检书，而得到治法。虽然这样，大匠所取的，终究是与直者相符的准绳。能够使用准绳的，是心目明亮。如果死守教条，而寻求活人，把准绳当作心目，那么这本书的刊刻，将会误导天下万世，而我的罪过就大了。家里贫穷没有资金，借贷为之，不能完成一半。恰逢侍御周鹤阳公以巡视盐务经过金坛，听说后资助完成，于是行于世。时万历三十年岁次壬寅夏五月朔旦，念西居士王肯堂宇泰识。”
《四库全书提要》说：《证治准绳》一百二十卷，明代王肯堂撰。根据肯堂自序，称先撰写《证治准绳》八册，都完成于丁酉、戊戌年间。这本书采摭繁富，而参验脉证，辨别异同，条理分明，具有端委，所以博而不杂，详而有要，对于寒温攻补，无所偏主，看缪希雍的余派，虚实不问，只谈石膏之功；张介宾的末流，诊候未施，先定人参之见，也都算是能得其平。其诸伤门内，附载传尸劳诸虫的形状，虽然涉及怪异，但观看北齐徐之才用死人枕治疗鬼疰，则专门授受，当有所传，不可一概怀疑为荒诞。其《伤寒准绳》八册，《疡医准绳》六册，则完成于甲辰年；《幼科准绳》九册，《女科准绳》五册，则完成于丁未年，都是为了补充前书所未备，所以仍以《证治准绳》为总名。只是其方剂都附在各证之下，与杂证体例稍不同而已。史称肯堂好读书，尤精于医，所著《证治准绳》，该博精详，世人竞相传颂。他所著的《郁冈斋笔尘》，论方药的占十之三四，大概对于这一艺，用力至深，宜其为医家圭臬了。
〔《证治准绳类方》〕八册 存世。
〔《医镜》〕四卷 存世。
蒋仪凡例说：宇泰先生发明医理，著述行世，遵循已久。门下订疑问难，弟子更多。但理学渊微，卷帙浩淼，学人苦无津梁。先生亲手指示此编，指出大要，令我一览，而晓然于辨证用药，真昭彻如镜，遂以《医镜》命名此编。这一编原本，我从茂苑张玄处得到，张玄从宇泰先生处得到，授受关系并不轻率。过去我与张玄在余峰读书，提笔之余，随意加以辑订，于是付梓，悬诸国门。凡我同人，珍视此囊中秘宝。
〔叶氏（廷HT ）《世医通变》〕《医藏目录》二卷 未见。
〔亡名氏《旷南已试方》〕《医藏目录》四卷 未见。
〔万氏（阙名）《续验方》〕《医藏目录》□卷 未见。
〔袁氏（静庵）《救民易方》〕《医藏目录》□卷 未见。
〔毕氏（似范）《良方》〕《医藏目录》一卷 未见。
〔亡名氏《医方摘要》〕《医藏目录》一卷 未见。
〔《药篮春意》〕《医藏目录》六卷 未见。
〔叶氏（南山）《医灵捷要》〕《医藏目录》一卷 未见。
This book circulates throughout the world, which is to benefit all people in the world. This book circulates for ten thousand generations, which is to benefit people for eternity. The benevolence of Master Weng is truly extensive! His hidden virtue must be reflected in his descendants. He is indeed the only outstanding figure after Zhang Zhongjing. Therefore, I titled this book "Huisheng Dabao" (Reviving Life and Reaching Treasure). I said: My book dares not claim to be as good as you say; it merely harbors a mindset of unwillingness to hoard knowledge, promoting it to benefit the world and save lives, which can serve as an example. Future gentlemen of the Apricot Grove (metaphor for physicians), if they can uphold this concept in treating diseases, it may well bring some minor benefits.
[Sun Shi (Yiqi) *Chishui Xuanzhu*] Thirty-six volumes (Recorded as ten volumes in *Guoshi Jingji Zhi*, twenty-two volumes in *Yicang Mulu*). Extant.
Sun Yiqi's preface states: My father established himself through Confucian scholarship, yet he was frail despite his seven-foot stature. Initially, I studied the *I Ching* (Book of Changes) and became a student. I studied bitterly. Later, I failed the imperial examinations repeatedly and returned home, feeling somewhat depressed. My body became exhausted and increasingly weak. At that time, I was young (with hair hanging down), serving my father daily. Seeing him in such a state caused me inner pain. I often thought to myself: The ancients said, "One who serves parents must know medicine." How could I keep secrets deep within without ensuring my parents' peace and health? However, at that time, I was still immersed in studying the eight-legged essay and could not stop. When I grew slightly older, my father sent me to visit my elder brother who was doing business in Kuacang. On the way, I encountered a family practicing an alternative religion where there was an immortal. The immortal pointed at me and said, "What does this child do?" Seeing my humble and obedient demeanor, he said, "I have kept secret medical arts for a long time and will transmit them only when I meet the right person. I have observed the human world, and no one is more suitable to receive this teaching than you. If you can accept and read my prescriptions, you can preserve your own life and benefit others. Your achievements will not be limited to a single skill. Why should you toil and run around, calculating miserably?" I said happily, "Very good. May your secret prescriptions be like the 'Five-Color Strange Cough Technique' transmitted by Yang Qinggong. I will have a means to serve my parents." Upon receiving and studying these prescriptions, verifying their effects, I was indeed moved internally, and many proved effective. Thus, I hastily packed and returned to Haiyang. I told my father about this and expressed my desire to abandon my studies and engage in medical arts. My father rejoiced and said, "Why is medicine not acceptable? A good physician administering remedies to help people is comparable to a good minister governing the people, let alone a good merchant. However, although the arts taught by immortals are excellent, if one is rigid and lacks flexibility, unless one understands the principles and adapts freely, those prescriptions will become rigid and difficult to use. One who drinks water must trace its source. The classic texts of Xuanyuan (Yellow Emperor) and Qibo are not the Kunlun Mountain of medicine? And the schools following Zhang Zhongjing are all branches flowing from this Kunlun. Those who study medicine focus and thus become precise; if not focused, they become mixed. Those with a focused mind remain constant; if not, they are intermittent. It is like the archer piercing the heart of a louse or the old man catching cicadas—because of their concentration. Child, just strive hard." Then my father produced the classics of Xuanyuan and Qibo, as well as records from various masters, and had me read behind closed doors, reciting orally and contemplating mentally, regardless of cold or heat, for about three years. Privately, I thought, "Is it better to observe while living in seclusion, or to inquire widely and view far?" In this prosperous age, there are many virtuous people. The universe is vast. Among the scholars of the four seas and nine provinces, are there not those who possess clear insights and elucidate established methods? Why should I humbly limit myself with provincial views? Thus, I traveled from Xindu to Pengli, passed Mount Lu, floated on the Yuan and Xiang rivers, explored the dark Qinhuai River, and sought wonders in Yue. Eventually, I stayed in the Sanwu region. Wherever I went, I met enlightened individuals and submitted to their wisdom, discussing with them the mysteries of branching and flowing, asking about the principles of descending and ascending, distinguishing between yang entering and yin entering, expounding on the differences in meridian harmony and substitution, as well as methods like Stone Bridge Pulling and Anwu Toxic Fomentation. It has been thirty years since then. Because my senses gradually broadened, my understanding melted together. Although I could not yet treat patients, my judgments of life and death were mostly accurate, or my diagnoses rarely erred, and my prescriptions were never misplaced. This comforted my long-held wishes and fulfilled my life's aspirations, allowing my relatives to live long lives to old age. Only the distinguished gentlemen of Sanwu believed in my knowledge, disregarding status differences to associate with me, and competed to invite me. Fearing that time would pass and suffering would increase, I used my spare time to collect famous words from past sages and present my own tested shallow opinions. Accumulating over years, I compiled them into volumes. Upward, I hoped not to fail my father's teachings; downward, I hoped to avoid the labor of reading everything; for descendants guarding the old profession, I established laws and procedures. It was not to seek fame. Then a guest asked me to compile and print this book. There are many families known as prestigious, and writings fill houses. Why should I place myself among a single Denglin tree? The guest said, "Nan wood, Yuzhang, and Liao trees are all trees. The distinction between good and bad can be discerned by those with eyes. You have the skills of a national master but keep your art secret. Why not show it more broadly to people?" I said, "I am certainly not fine timber like Nan or Yuzhang, nor am I willing to be lowly scattered wood. If as the guest says, it should be placed in the market for craftsmen to use axes and knives, that is my wish. How dare I boast of a broken broom and keep it secret? To hang it at the capital gate to buy reputation, I dare not agree."
The *Siku Quanshu* Abstract states: *Chishui Xuanzhu* (Crimson Water Mystic Pearl), thirty volumes, written by Sun Yiqi of the Ming Dynasty. Sun Yiqi, courtesy name Wenyuan, pseudonym Dongsu, also known as Shengshengzi, was from Xiuning. This work is divided into seventy categories, each further analyzed in detail. For example, in the Wind category, there are distinctions between wind injury, true wind stroke, pseudo wind stroke, aphasia and paralysis. In the Cold category, there are differences between internal cold and aversion to cold. The main intent is specifically to clarify syndromes, hence earnest attention is paid to cold, heat, deficiency, excess, exterior, interior, qi, and blood. Its differentiation of confused names of ancient and modern diseases is particularly clear. Only in Volume 10, under the Phthisis and Consumption category, the appended prescription "Waihuan Dan" (External Return Pill) focuses on using humans to supplement humans and refining methods, which is not the correct path. Probably because Sun Yiqi practiced medicine among nobles, he inevitably catered to their preferences, becoming a major flaw in the whole book, which is regrettable. The original end of the volume includes two volumes of *Yizhi Xuyu* (Remainder of Medical Intentions) and five volumes of *Medical Cases*, now separate. Jiao Hong's *Jingji Zhi* records Sun Yiqi's *Chishui Xuanzhu* as ten volumes and *Yizhi Xuyu* as two volumes, omitting the medical cases. Perhaps the version seen was incomplete.
[*Yizhi Xuyu*] Four volumes (Recorded as two volumes in *Guoshi Jingji Zhi*). Extant.
The *Siku Quanshu* Abstract states: *Yizhi Xuyu*, two volumes, written by Sun Yiqi of the Ming Dynasty. The main intent is to elucidate the principles of Taiji, Yin-Yang, and Five Elements, prepared in the mind and body, distinguishing organ forms and structures, upper and lower meridians of hands and feet, Zong Qi (Pectoral Qi), Wei Qi (Defensive Qi), Ying Qi (Nutritive Qi), Sanjiao (Triple Burner) and Pericardium, Mingmen (Gate of Life) and Ministerial Fire, and the meanings of meridian combinations. It cites the *Huangting Jing* (Yellow Court Classic) to refute Zhu Danxi's theory that Ministerial Fire belongs to the right kidney. It cites *Maijue Kanwu* (Corrections to the Pulse Canon) to refute the error in *San Yin Fang* (Treatise on Specific Causes of Diseases) that Sanjiao has a physical form like fat membrane. It divides dysphagia and regurgitation into two syndromes and distinguishes the different treatments for mania, madness, and epilepsy, all showing unique insights. Its discussion of the strengths and weaknesses of various schools argues that Zhang Zhongjing is famous not only for cold damage, Liu Wansu did not gain fame solely for treating fire, Zhang Zihe should not be mocked for attacking therapies, Li Donggong did not achieve success only through internal injury, Zhu Danxi's theory of "Yang Excess and Yin Deficiency" should not be disparaged, and Miao Xiyong's skills can also stand forever. Especially a fair judgment for all ages.
[*Sun Shi Yi'an*] Nine volumes. Extant.
The *Siku Quanshu* Abstract states: *Sun Shi Yi'an* (Sun Family Medical Cases), five volumes, co-edited by Sun Tailai and Sun Penglai of the Ming Dynasty. Both were sons of Sun Yiqi from Xiuning. This compilation consists of Sun Yiqi's medical cases. It includes two volumes of Sanwu treatment experiences, two volumes of Xindu treatment experiences, and one volume of Yixing treatment experiences. It is divided by region rather than syndrome, likely ordered by the sequence of treatment. Sun Yiqi deeply investigated medical principles, and his discussions appear mainly in *Chishui Xuanzhu* and *Yizhi Xuyu*, which are already recorded. The purpose of this compilation is contained in those two books, and supplementary text exceeds main arguments, appearing verbose. The general intent seems to lie in boasting medical fame rather than elaborating medical principles.
[*Wu Shi (Weizhen) Jiachao Jishi Liangfang*] Seven volumes. Extant.
[*Ye Shi (Yunlong) Shinshi Yuye*] *Yicang Mulu* (Catalog of Medical Treasures), six volumes. Extant.
Li Deng's preface briefly states: Initially, I lectured in my hometown. Fellow student Ye Yiqian came from Xujian, arguing vigorously. I considered myself a scholar of literature. Later, I learned he was skilled in treating human diseases, always curing them upon contact, so I regarded him as a good physician. After a long time, viewing his book *Shinshi Yuye*, I realized Yiqian was a Confucian who practiced medicine, and a physician who was a Confucian. Yiqian studied under Master Luo Mingde. Having lectured at Tongren Academy, fearing others were not proficient in medicine, he selected from thousands of families, extracting essentials, using Qibo and Huangdi as the warp, and Liu, Zhang, Li, and Zhu (the Four Masters) as the weft, interspersing refined ideas from various schools to complete this book. It comprises only six volumes, rich but not flashy, concise but not omitting anything. Even someone like me, ignorant of medicine, could advance to knowing medicine. Highlighting three points first especially shows the root of treating the mind. The master probably understood medicine through learning; even saying he understood learning through medicine is acceptable.
[*Wang Shi (Kentang) Yilun*] Mingzhi, four volumes. Not seen.
[*Zhengzhi Zhunsheng*] *Yicang Mulu* (Catalog of Medical Treasures), eight volumes. Extant.
Wang Kentang's preface states: When my hair began to dry, I heard elders say that Fan Zhongheng prayed to spirits before achieving success: if he could not become a good prime minister, he wished to be a good physician. Thus, I sighed at how urgently ancient gentlemen cared to benefit things. At that time, I was ignorant, merely reading. Reading texts of Qibo and Huangdi always opened my mind and understanding, as if having a past affinity. In the Bingyin year of Jiajing, my mother was critically ill. Famous doctors from Changzhou and Runzhou were almost all invited, but everyone differed, rarely grasping the essence. I felt very inadequate. Thus, I resolved to study medicine. Since I revived my dying sister, I gradually became known. People constantly visited for diagnosis and prescriptions, filling doorsteps. My father thought it hindered my civil service studies and strictly warned me, so I stopped pursuing it deeply. Soon, I passed the provincial examination. Ten years later, I became a Jinshi, selected to read middle secret books, and served in the History Bureau for four years. I requested leave to return home, but soon faced rumors and ultimately failed to recover. Lying prostrate, I thought: Enduring the sovereign's nurturing grace, being seen as material for a reserve minister, although I dare not hope for Fan Zhongheng, I dare not fail to establish my ambition and prepare my tools, hoping not to fail my father and teachers. But now it is too late. During times of filial duty, having much leisure, I again took up Qibo and Huangdi's texts and devoted myself to them. My parents were old and sick. Even if I hadn't practiced medicine before, I would have learned, let alone being on familiar ground. Thus, my knowledge widened daily, and my skills refined daily. Villagers with chronic illnesses whose medical skills failed knocked on my door seeking prescriptions, and none were left unanswered. I never dared feel weary. The number of people saved gradually increased. Yet I thought: Saving only locally is inferior to writing a book to transmit to the world and future generations. Occasionally, Gao Sheng from Jiashan studied with me. Thus, I collected ancient and modern prescriptions and theories, added my humble opinions, and ordered Gao Sheng to record them sequentially. Thus, I first completed Treatises on Miscellaneous Diseases and Prescriptions, eight large volumes. Gao Sheng requested a title. I named it *Zhengzhi Zhunsheng* (Standard Rope for Diagnosis and Treatment). Gao Sheng asked, "What does it mean?" I said, "Medicine has five subjects and seven aspects. Pulse, Cause, Disease, Syndrome, Treatment are the five subjects. Cause is further divided into three: Internal, External, and Both Internal and External. Together with the other four subjects, they make seven aspects. For example, Yin and Yang both tight and floating is the pulse; Cold Damage is the cause; Taiyang is the disease; headache, fever, body pain, aversion to cold, no sweat is the syndrome; Mahuang Tang is the treatment. Branches are separated, nothing is allowed to be excessive, but contemporary doctors all miss this. Those who do not die are merely lucky. Since Chen Wuze, this was elucidated, but his *San Yin Ji Yi Bing Zheng Fang Lun* is vague. Li Zhongnan's *Yonglei Qianfang* separates branches in detail, but enters principles imprecisely and analogies are inaccurate. This is why this book was made. It says: All five subjects are prepared, why name it only Diagnosis and Treatment? Because the discussion on diagnosis and treatment is particularly detailed. With this book, those who don't know medicine and cannot take pulses can check the book by syndrome and find treatment methods. Although so, what a great craftsman takes ultimately conforms to the straight edge; the standard rope. Those who can use the standard rope have bright minds and eyes. If one clings to dead sentences seeking to revive people, taking the standard rope as the mind and eye, then the printing of this book will mislead the world for generations, and my sin will be great. Poor family, no funds, borrowed money to do it, could not finish half. Fortunately, Censor Zhou Heyang passed through Jintan inspecting salt duties, heard of it, and helped complete it, so it circulated in the world. Time: First day of the fifth month, summer, Renyin year, 30th year of Wanli. Nianxi Jushi Wang Kentang, courtesy name Yutai, recorded."
The *Siku Quanshu* Abstract states: *Zhengzhi Zhunsheng* (Standard Rope for Diagnosis and Treatment), one hundred and twenty volumes, written by Wang Kentang of the Ming Dynasty. According to Kentang's preface, he first wrote eight volumes of *Zhengzhi Zhunsheng*, completed between Dingyou and Wuxu years. This book collects extensively, verifies pulse and syndrome, distinguishes similarities and differences,条理分明 (clearly organized), having beginnings and ends, thus broad but not mixed, detailed but essential. Regarding cold, warmth, attack, and tonification, it holds no bias. Compared to Mi Xiyong's followers who ignore deficiency and excess and only discuss the merits of Gypsum, or the offshoots of Zhang Jiebin who decide on Ginseng before examining pulses, this book achieves balance. In the Trauma section, it appends descriptions of corpse-transmitting consumption and various insects. Although involving strange tales, observing Northern Qi's Xu Zhicai using a dead man's pillow to treat ghost clutching suggests specialized transmission exists, so it cannot be generally dismissed as absurd. Its *Shanghan Zhunsheng* (Cold Damage Standard Rope) eight volumes and *Yangyi Zhunsheng* (Surgeon Standard Rope) six volumes were completed in Jiachen year; *Youke Zhunsheng* (Pediatrics Standard Rope) nine volumes and *Nvke Zhunsheng* (Gynecology Standard Rope) five volumes were completed in Dingwei year, all to supplement what the previous book lacked, hence retaining *Zhengzhi Zhunsheng* as the general title. Only its prescriptions are attached under each syndrome, differing slightly from the miscellaneous disease format. History states Kentang loved reading and was especially proficient in medicine. His *Zhengzhi Zhunsheng* is comprehensive, precise, and detailed, widely circulated by the world. His *Yugang Zhai Bichen* discusses prescriptions and herbs accounting for thirty to forty percent, indicating deep effort in this art, making it worthy of being the compass for physicians.
[*Zhengzhi Zhunsheng Leifang*] Eight fascicles. Extant.
[*Yijing*] Four volumes. Extant.
Jiang Yi's General Rules state: Mr. Yutai elucidated medical principles, and his writings have circulated for a long time. Students ask questions and resolve doubts, increasing his disciples. But medical principles are profound, volumes vast, learners suffer from lack of guidance. The master personally showed this compilation, pointing out the main points, letting me glance at it, and clearly understanding syndrome differentiation and medication, truly bright as a mirror. Hence naming this compilation *Yijing* (Medical Mirror). This compilation's original source: I obtained it from Zhang Xuan of Maoyuan. Zhang Xuan obtained it from Mr. Yutai. The transmission was not light. Previously, Zhang Xuan and I studied at Yufeng. Between writing essays, casually edited it. Thus printed it, hung it at the capital gate. All my colleagues, treasure this bag secret.
[*Ye Shi (Ting HT) Shiyi Tongbian*] *Yicang Mulu* (Catalog of Medical Treasures), two volumes. Not seen.
[*Anonymous Kuangnan Yishi Fang*] *Yicang Mulu* (Catalog of Medical Treasures), four volumes. Not seen.
[*Wan Shi (Que Ming) Xu Yan Fang*] *Yicang Mulu* (Catalog of Medical Treasures), □ volumes. Not seen.
[*Yuan Shi (Jing'an) Jiumin Yi Fang*] *Yicang Mulu* (Catalog of Medical Treasures), □ volumes. Not seen.
[*Bi Shi (Sifan) Liangfang*] *Yicang Mulu* (Catalog of Medical Treasures), one volume. Not seen.
[*Anonymous Yifang Zhaoyao*] *Yicang Mulu* (Catalog of Medical Treasures), one volume. Not seen.
[*Yaolan Chunyi*] *Yicang Mulu* (Catalog of Medical Treasures), six volumes. Not seen.
[*Ye Shi (Nanshan) Yiling Jieyao*] *Yicang Mulu* (Catalog of Medical Treasures), one volume. Not seen.