耶。予笑曰。岂有是哉。子乃以是责我。请遂出之。遂名曰明医杂着。锓梓以传。尚俟他日续成全书。以毕予志。
弘治十五年。岁次壬戌。夏五月既望。赐进士出身亚中大夫广东布政司左参政慈溪王纶汝言书。
刘桂曰。凡人血病则当用血病。若气虚血弱。又当从血虚。以人参补之。阳旺则能生阴血也。东垣曰。血脱
益气。古圣人之良法，补胃气以助生发之气。故曰。阳生阴长。用诸甘剂。为之先务。举世皆以为补气。殊不知
甘能生血。此阳生阴长之理也。故先理胃气。人之身内。以谷气为实。近时医者，多执王汝言明医杂着云。阴虚
误服甘温之剂。则病日增。服之过多则死。由是一切脾胃饮食劳倦之证。认为阴虚。惟用四物汤。加苦寒之药。
吾恐地黄当归，多能恋膈。反伤胃气。所谓精气血气。何由而生。血未见生。而谷气先有所损矣。昔一士人。形
肥而色白。因见明医杂着所载补阴丸。服之数年。形瘦短气。蜀医韩天爵用辛热剂。决去其滞余。而燥其重阴。
和平无恙。此则未达方书。而轻卒自误。可不戒哉。
〔薛氏（己）明医杂着注〕六卷 存
〔王氏（纶）医论问答〕一卷 存
〔沈氏（时誉）医衡〕未见
苏州府志曰。沈时誉字时正。华亭人。工医。徙吴居桃花坞唐寅别业。切脉若神。投剂辄起。晚年筑室山中。
着医衡。病议。治验诸书。
〔病议〕未见
〔治验〕未见
〔亡名氏保生余录〕无卷数 存
按是书。分大人科。眼科。口齿咽喉科。外科。妇人科。小方脉科六门。不析卷数。嘉靖甲申南汀赖恩序。
称古有保生余录一部。鄞乡致张君廷韶。先君子介庵先生居齐东时。刻梓印行。以惠人人云。则当时既不详成于
谁手。
〔传氏（滋）医学集成〕明志十二卷 存
徐春甫曰。传滋。字时泽。号HT 川。浙之义乌人。敏颖博学。下问谦恭。医术甚精。且不自足。活人不伐。
着医学集成。
〔医学权舆〕四卷 存
按胡文焕百家名书所刻。书仅一卷。不着撰人名氏。盖系所节钞。
〔饶氏（鹏）节略医林正宗〕八卷 存
黄 序略曰。临川饶东溪叟之医之学。得其源委。已人危矣。如手发蒙。余偶入广。经长乐。徂暑。用其药
果验。间适递药者爽实。余且待持。时天气斗热。东溪不旋踵而至。曰。药服乎。从者讹。其慎重如此。是能知
所敬矣。一日乘余情暇。袖其平日手纂仲景东垣等四子医要一集。请曰。吾每奏效于贵游家。有此愿畀一言。以
弁其端。东溪江右人也。久游广海。天隆其寿。游久则阅历熟。寿隆则智能精。手纂四子之要。可谓得医学之的
者矣。东溪执昔者之敬而不衰。斯可将四子而肩淮阴矣。于乎。主敬一说。所关最大。岂特止于医哉。功用宏博。
实吾儒之家法也。医于儒有近。可与言。故言之。叟名鹏。字九万。以医功冠带于正德壬申之祀。东溪其别号云。
〔虞氏（抟）医学正传〕明志八卷 存
自序曰。夫医之为道。民命死生所系。其责不为不重。
藉或不经儒术。业擅偏门。懵然不知正道。不反几于操刃以杀人乎。粤自神农尝百药制本草。轩岐着素问。越人
作难经。皆所以发明天地人身阴阳五行之理。卓为万世医家祖。不可尚已。厥后名医代作。蹑圣门而探玄微者。
未易悉举。又若汉张仲景。唐孙思邈。金刘守真张子和李东垣辈。诸贤继作。皆有着述。而神巧之运用。有非常
人所可及也。而其所以辨内外。异攻补。而互相发明者。一皆祖述素难。而引伸触类之耳。其授受相承。悉自正
学中来也。吾邑丹溪朱彦修先生初游许文懿公之门。得考亭之余绪。爰自母病。刻志于医。求师于武林罗太无。
而得刘张李三家之秘。故其学有源委。术造精微。所着格致余论。局方发挥等。旁皆所以折衷前哲。尤足以救偏
门之毙。伟然百世之宗师也。东阳卢和氏类集丹溪之书为纂要。俾医者出入卷舒之便。其用心亦勤矣。愚以观之。
尤未足以尽丹溪之余绪。然丹溪之书。不过发前人所未发。补前人所未备耳。若不参以诸贤所着。而互合为一。
岂医道之大成哉。愚承祖父之学。私淑丹溪之遗风。其于素难。靡不苦志钻研。然义理玄微。若坐丰 。迨阅历
四纪。于兹始知蹊径。今年七旬有八矣。桑榆景迫。精力日衰。每憾世医多蹈偏门。而民命之夭于医者不少矣。
是以不揣荒拙。锐意编集。以成全书。一皆根据乎素难。从横乎诸说。旁通己意而不凿。以孟浪之空言。总不离
乎正学范围之中。非敢自以为是。而附会以误人也。目之曰医学正传。将使后学知所适从。而不蹈偏门以杀人。
盖亦端本澄源之意耳。高明之士。幸毋诮焉。时正德乙亥正月之望。花溪恒德老人虞抟序。
徐春甫曰。虞抟字天民。号恒德老人。浙之义乌人。世
业医。抟幼颖悟。承家传之学。深究素问。治效益高。晚年八旬。有医学正传行世。
四库全书提要曰。医学正传八卷。明虞抟撰。抟字天民。自号花溪恒德老人。义乌人。是书成于正德乙亥。
其学以朱震亨为宗。而参以张机孙思邈李杲诸家之说。各选其方之精粹者。次于丹溪要语之后。复为或问五十条。
以申明之。
〔方脉发蒙〕明志六卷 未见
〔苍生司命〕八卷 存
〔周氏（宏）卫生集〕医藏目录四卷 未见
四库全书提要曰。卫生集四卷。明周宏集。宏始末未详。前有正德庚辰宏自序。复系以五言律诗一章。词颇
近俚。其论外感法仲景。内伤法东垣。湿热法河间。杂病法丹溪。尚属持平之论。然亦大略如是。未可执为定法
也。
〔沈氏（绶）山林相业〕十卷 未见
〔黄氏（五辰）医家正旨〕六卷 未见
按上见于江阴县志。
〔医经正宗〕八卷 存
〔朱氏 治病要语〕十二卷 未见
曹于汴序曰。余曩阅缝藩东壁公所自撰墓志铭。服其达于生死。赋小诗赞之。此观辛复元氏所为公传。更悉
诸懿行。复元向余言。公晚年孳孳于学。公之孙诚一奉公命。从辛子游。能忘其贵。而笃于道。一气钟耶。庭训
耶。俱可窥矣。诚一手公所着治病要语示余。以仁义礼智信五字为基。胪列十要。而参以素问本草。及诸家方诀。
为卷十二。盖寿天下之书也。诚一曰。吾祖初着此书。计卷四十。继减为二十。又继减为十二。此亦先世所称日
减而近于放下之指矣。
世人能捐技俩埒此者亦鲜。即此是学。即此是道。宜其达于生达。况以下区区世味。乌能动乎。吁嗟。 公者。
且从生死以下忽动。（仰节堂集○下有阙）
唉！我笑着说：“哪有这种事呢？您竟然用这种理由责备我。请允许我将这些文章整理出来。”于是将其命名为《明医杂著》，刻印流传，希望等待他日续成全书，以完成我的心愿。
弘治十五年（1502年），岁次壬戌，夏五月十六日，赐进士出身、亚中大夫、广东布政司左参政、慈溪人王纶汝言书写。
刘桂说：大凡血病，就应当用治疗血病的方法。如果是气虚血弱，又应当从血虚论治，用人参来补益。阳气旺盛则能生阴血。李东垣说：“血脱益气”，这是古代圣人的良法，通过补胃气来助长生发之气。所以说，“阳生阴长”。使用各种甘味药剂，是首要任务。世人都认为这是补气，却不知道甘味也能生血，这正是“阳生阴长”的道理。所以首先要调理胃气。人体内部，以谷气为充实基础。近时的医生，多拘泥于王汝言《明医杂著》中的说法，认为阴虚误服甘温的药剂，病情就会日益加重，服用过多就会死亡。因此，对于一切脾胃、饮食、劳倦之证，都认为是阴虚，只用四物汤，加入苦寒的药物。我担心地黄、当归大多会恋膈（阻滞胸膈），反而损伤胃气。那么精、气、血又是从哪里产生的呢？血未见生成，而谷气先已受损了。
从前有一位读书人，形体肥胖而面色白，因为看到《明医杂著》中记载的补阴丸，服用了数年，结果身体消瘦、短气。蜀地医生韩天爵用辛热剂，决去其体内的滞余，并燥化其重阴，最终恢复和平无恙。这是因为没有通达方书原意，而轻率鲁莽导致自我误治，能不引以为戒吗？
〔薛氏（己）《明医杂著注》〕六卷 存
〔王氏（纶）《医论问答》〕一卷 存
〔沈氏（时誉）《医衡》〕未见
苏州府志记载：沈时誉字时正，华亭人。精通医术，迁徙到吴地居住在桃花坞唐寅的别业中。切脉如神，用药辄效。晚年在山中筑室居住，著有《医衡》、《病议》、《治验》等书。
〔《病议》〕未见
〔《治验》〕未见
〔无名氏《保生余录》〕无卷数 存
按此书，分为大人科、眼科、口齿咽喉科、外科、妇人科、小方脉科六门，不析分卷数。嘉靖甲申年（1524年），南汀赖恩作序，称古时有《保生余录》一部，鄞乡人致张君廷韶，其先祖介庵先生居住在齐东时，刻印发行，以惠及众人。由此可知当时并不详细记载成书于谁之手。
〔传氏（滋）《医学集成》〕明志十二卷 存
徐春甫说：传滋，字时泽，号HT川（注：原文此处可能有缺漏或异体字，通常指某号），浙江义乌人。聪敏颖悟，博学多才，虚心求教，谦逊恭敬，医术非常精湛，且不自满，救人而不夸耀，著有《医学集成》。
〔《医学权舆》〕四卷 存
按胡文焕《百家名书》所刻，该书仅有一卷，不著撰人名氏，大概是节钞本。
〔饶氏（鹏）《节略医林正宗》〕八卷 存
黄序略曰：临川饶东溪叟的医学，得其源流委曲，已经使人危殆（注：此处原文逻辑似有倒置或特定语境，通常意为医术高明可救危殆，或指其学深奥令人敬畏，结合下文“手发蒙”及“药果验”，应指其医术高超）。如同手启蒙昧之人。我偶然进入广东，经过长乐，正值暑天，使用他的药物果然有效。间或有递送药品的人失误，我暂且等待持守之时，天气非常炎热，东溪随即赶到，问：“药服了吗？”随从者出错，他的慎重如此，是能知道什么是敬慎啊。有一天趁我闲暇，袖着他平日手抄整理的仲景、东垣等四子医要一集，请求道：“我每次在贵游之家奏效，有此愿望，请您写一言以冠于篇首。”东溪是江右人，久游广海，天隆其寿，游历久则阅历熟悉，寿命长则智能精微，手抄四子之要，可以说是得到医学真谛的人了。东溪秉持昔日的敬慎而不衰减，这就可以与淮阴侯并列了。唉！主敬这一学说，关系重大，岂止是在医学上呢？功用宏大渊博，实乃儒家之家法。医学与儒学相近，可以与之谈论，所以说了这番话。叟名鹏，字九万，因医学功绩在正德壬申年的祭祀中获得冠带荣誉，东溪是他的别号。
〔虞氏（抟）《医学正传》〕明志八卷 存
自序曰：医学之道，关系到百姓生命的死生，其责任不可谓不重。如果不经由儒术修养，却从事偏门技艺，懵然不知正道，岂不是几乎像拿着刀杀人吗？自从神农尝百草制定本草，轩辕岐伯撰写素问，越人（扁鹊）作难经，都是为了发明天地人身阴阳五行之理，卓越地成为万世医家的祖师，不可轻视啊。此后名医代代涌现，追随圣门而探求玄微的，难以一一列举。又如汉代的张仲景，唐代的孙思邈，金代的刘守真、张子和、李东垣等人，诸贤相继出现，都有著作，而其神巧的运用，有非常人所能够达到的境界。而他们之所以辨别内外，区分攻补，互相发明道理，全都祖述素问和难经，并引申触类旁通罢了。其传授承接，全都来自正统学问之中。我们县的丹溪朱彦修先生，起初游学于许文懿公门下，得考亭（朱熹）之余绪，自从母亲生病，便立志于医学，向武林罗太无求师，从而得到刘河间、张子和、李东垣三家的秘传。所以他的学问有源流委曲，技术达到精微之处，所著的《格致余论》、《局方发挥》等，旁征博引以折衷前哲，尤其足以纠正偏门的弊端，是百世的宗师。东阳卢和氏汇编丹溪的书为《纂要》，使医者出入翻阅方便，其用心也很勤勉了。我看，这还不足以穷尽丹溪的余绪。然而丹溪的书，不过是发挥前人所未发的，补充前人所未备的罢了。如果不参考其他贤者的著作，而互相结合为一，难道是医道的大成吗？我承袭祖父的学问，私下仰慕丹溪的遗风，对于素问和难经，无不刻苦钻研。然而义理玄微，若坐丰（注：此处原文可能有缺字，意指深奥难懂或停滞不前），等到阅历四十余年，到现在才知道路径。今年七十八岁了，夕阳西下，精力日渐衰退，常常遗憾世医多蹈入偏门，而百姓死于医者手中的不少。因此不揣冒昧荒拙，锐意编集，以成全书。一切都根据素问和难经，纵横于诸家之说，旁通自己的见解而不凿固，不以孟浪的空言，总不离乎正统学问的范围之中。不敢自以为是，而附会以误导他人。命名为《医学正传》，将使后学者知道所适从，而不蹈入偏门杀人。这也是端正根本、澄清源头的意思罢了。高明之士，幸勿讥笑。时正德乙亥（1515年）正月十五，花溪恒德老人虞抟序。
徐春甫说：虞抟字天民，号恒德老人，浙江义乌人。世代行医，虞抟幼年聪颖，承袭家传之学，深究素问，治疗效果很高，晚年八十岁时，有《医学正传》行世。
四库全书提要曰：《医学正传》八卷，明代虞抟撰。虞抟字天民，自号花溪恒德老人，义乌人。此书成于正德乙亥年。其学术以朱震亨为宗，而参以张机、孙思邈、李杲诸家的说法，各选其方剂的精粹者，排在丹溪要语之后，又编写五十条问答，以申明其义。
〔《方脉发蒙》〕明志六卷 未见
〔《苍生司命》〕八卷 存
〔周氏（宏）《卫生集》〕医藏目录四卷 未见
四库全书提要曰：《卫生集》四卷，明代周宏集。周宏始末不详。前有正德庚辰年周宏自序，又系以五言律诗一章，词颇接近俚俗。其论外感法度取法张仲景，内伤法度取法李东垣，湿热法度取法刘河间，杂病法度取法朱丹溪，尚属持平之论。但也只是大略如此，不可执定为定法。
〔沈氏（绶）《山林相业》〕十卷 未见
〔黄氏（五辰）《医家正旨》〕六卷 未见
按以上见于江阴县志。
〔《医经正宗》〕八卷 存
〔朱氏《治病要语》〕十二卷 未见
曹于汴序曰：我过去阅读缝藩东壁公所自撰的墓志铭，佩服他通达生死，赋小诗赞颂他。这次看辛复元氏所做的公传，更详尽地了解其美德善行。复元曾对我说，公晚年孜孜不倦于学问，公的孙子诚一奉公命，跟随辛子游学，能忘记其尊贵身份，而笃信于道。是一气钟灵呢？还是庭训所致呢？都可以窥见一斑。诚一手捧公所著的《治病要语》给我看，以仁、义、礼、智、信五字为基础，罗列十要，并参以素问、本草及诸家方诀，共十二卷。这大概是长寿天下的书啊。诚一说：“我的祖父最初著此书，计四十卷，后来减为二十卷，又继减为十二卷。这也是先世所称的‘日减而近于放下’的宗旨啊。”
世人能捐弃技俩与此等同的也很少。即此即是学，即此即是道，宜其通达生死，何况以下区区世俗滋味，怎能动摇他呢？唉！公者，且从生死以下忽动。（仰节堂集○下有阙）
Ah! I smiled and said, "How could such a thing be? You actually blame me with this. Please allow me to publish these writings." Thus, I named it *Mingyi Zazhu* (Collected Miscellaneous Writings of a Bright Physician), had it woodblock printed for circulation, hoping to complete the entire work on another day, thereby fulfilling my aspiration.
In the fifteenth year of Hongzhi (1502), in the year Renxu, on the sixteenth day of the fifth month of summer, Wang Lun (Courtesy name: Ruyan), a Jinshi degree holder granted by imperial examination, Vice-Director of the Left of the Provincial Administration Commission of Guangdong, and native of Cixi, wrote this.
Liu Gui stated: Generally speaking, for blood diseases, one should employ methods for treating blood diseases. If there is Qi deficiency and weak blood, treatment should proceed from the perspective of blood deficiency, using Ginseng Radix et Rhizoma (Renshen, 人参) to tonify. When Yang is vigorous, it can generate Yin blood. Li Dongyuan said, "For blood loss, tonify Qi." This is an excellent method of the ancient sages; by tonifying Stomach Qi, one assists the generating and ascending Qi. Therefore, it is said, "When Yang grows, Yin grows long." Using various sweet-flavored agents is a primary task. The world generally believes this is for tonifying Qi, not realizing that sweet flavors can also generate blood; this is precisely the principle of "Yang growing leads to Yin growing." Thus, one must first regulate Stomach Qi. Within the human body, Grain Qi (Guqi, 谷气) serves as the foundation of substance. In recent times, many physicians have rigidly adhered to the statements in Wang Ruyan's *Mingyi Zazhu*, believing that if Yin deficiency patients mistakenly take sweet-warm agents, their illness will worsen daily, and excessive consumption may lead to death. Consequently, for all syndromes involving the Spleen and Stomach, diet, and fatigue, they are considered Yin deficiency, treated only with Siwu Tang (Four Substances Decoction) combined with bitter-cold herbs. I worry that Rehmanniae Radix (Dihuang, 地黄) and Angelicae Sinensis Radix (Danggui, 当归) tend to cause stagnation in the chest and diaphragm, thereby damaging Stomach Qi instead. Then how are Essence, Qi, and Blood generated? Blood has not yet been generated, while Grain Qi has already been damaged.
Once, a scholar was obese with a pale complexion. Having seen the Buyin Wan (Yin-Tonifying Pill) recorded in *Mingyi Zazhu*, he took it for several years, resulting in emaciation and shortness of breath. Han Tianjue, a physician from Shu, used acrid-hot agents to resolve his internal stagnation and dry out his excessive Yin, ultimately restoring him to peace and health. This was due to a failure to understand the original meaning of medical texts, leading to rash self-mistreatment. Can one not take this as a warning?
[Xue Ji's Annotation on *Mingyi Zazhu*] Six volumes. Extant.
[Wang Lun's *Medical Discussions and Q&A*] One volume. Extant.
[Shen Shiyu's *Medical Balance*] Not seen.
The Gazetteer of Suzhou Prefecture records: Shen Shiyu, courtesy name Shizheng, was from Huating. He excelled in medicine and moved to Wu, residing in the former estate of Tang Yin at Taohua Wu. His pulse diagnosis was miraculous, and his prescriptions were invariably effective. In his later years, he built a residence in the mountains and authored works including *Yi Heng* (Medical Balance), *Bing Yi* (Disease Discourse), and *Zhi Yan* (Treatment Records).
[*Bing Yi*] Not seen.
[*Zhi Yan*] Not seen.
[*Baosheng Yulu* (Remnants of Preserving Life) by Anonymous Author] No volume count. Extant.
According to this book, it is divided into six categories: Adult Medicine, Ophthalmology, Oral/Dental/Throat Surgery, General Surgery, Gynecology, and Pediatric Medicine. It does not specify volume divisions. In the Jiashen year of Jiajing (1524), Lai En of Nanting wrote a preface, stating that there existed an ancient work titled *Baosheng Yulu*. A person from Yinxiang presented it to Zhang Tingshao. Zhang's ancestor, Mr. Jian'an, while residing in Qidong, had it woodblock printed and distributed to benefit people. Thus, it is unclear who originally compiled it at that time.
[Chuan Zi's *Medical Integration*] Twelve volumes according to Ming Records. Extant.
Xu Chunfu stated: Chuan Zi, courtesy name Shize, pseudonym HT Chuan, was from Yiwu, Zhejiang. He was intelligent, erudite, humble in asking questions, and highly skilled in medicine, yet never arrogant. He saved lives without boasting and authored *Yixue Jicheng* (Medical Integration).
[*Xueyue Qianyu* (Beginnings of Medical Knowledge)] Four volumes. Extant.
According to Hu Wenhuan's *Baixia Mingshu* edition, the book contains only one volume, with no author named, suggesting it is an excerpted version.
[Rao Peng's *Abridged Orthodoxy of the Medical Forest*] Eight volumes. Extant.
Preface by Huang briefly states: Rao Dongxi, an old man from Linchuan, mastered the origins and details of medicine, capable of saving critical cases. Like opening the eyes of the blind. I once entered Guangdong, passing through Changle during the summer heat. His medicines proved effective. Occasionally, when a courier made an error in delivering medicine, I waited patiently. The weather was extremely hot, but Dongxi arrived immediately, asking, "Has the medicine been taken?" His attendants made mistakes, yet his caution was so profound; he truly understood reverence. One day, taking advantage of my leisure, he brought out a collection of essential medical teachings from Zhang Zhongjing, Li Dongyuan, and two other masters, which he had compiled himself, and requested, "Whenever I achieve success among noble families, I wish for your words to serve as the preface." Dongxi was from Jiangxi, traveled extensively in Guangdong, enjoyed longevity, and thus had rich experience and refined wisdom. Compiling the essentials of the four masters demonstrates that he grasped the true essence of medicine. Dongxi maintained his reverence without decline, allowing him to stand shoulder-to-shoulder with the Marquis of Huaiyin. Alas! The principle of maintaining reverence is of great significance, extending far beyond medicine. Its functions are vast and profound, truly the family tradition of Confucian scholars. Since medicine is close to Confucianism, one can discuss it with its practitioners, hence these words. The old man's name was Peng, courtesy name Jiwan. He received official honors in the ritual sacrifice of the Renshen year of Zhengde due to his medical achievements. Dongxi was his pseudonym.
[Yu Tuan's *Orthodox Transmission of Medicine*] Eight volumes according to Ming Records. Extant.
Autobiographical Preface states: The Way of Medicine concerns life and death, bearing heavy responsibility. If one lacks Confucian cultivation and engages only in partial or biased skills, ignorant of the orthodox path, is it not akin to wielding a knife to kill? Since Shennong tasted hundreds of herbs to compile the Materia Medica, and Xuanyuan Qibo wrote the *Suwen* (Basic Questions), and Yue Ren (Bian Que) composed the *Nanjing* (Classic of Difficult Issues), all aimed at elucidating the principles of Yin-Yang and Five Elements within Heaven, Earth, and the human body, establishing themselves as ancestors of medical arts for ten thousand generations, they cannot be disregarded. Later, famous physicians emerged continuously, following the Sage's door to explore mysteries, too numerous to list. Such as Zhang Zhongjing of Han, Sun Simiao of Tang, and Liu Shouzhen, Zhang Zihe, and Li Dongyuan of Jin. These worthies succeeded each other with writings, and their divine skill surpassed ordinary people. Their differentiation of interior/exterior, distinction between attack/tonification, and mutual elaboration all followed the *Suwen* and *Nanjing*, extending and applying them categorically. Their transmission originated from orthodox learning.
Mr. Zhu Yanshu (Danxi) of our county first studied under Mr. Xu Wenyi, inheriting the legacy of Kaoting (Zhu Xi). After his mother fell ill, he dedicated himself to medicine, seeking instruction from Luo Taiwu in Wulin, thereby acquiring the secrets of Liu, Zhang, and Li. Thus, his learning had clear origins and reached subtlety. His works *Gezhi Yulun* (Discourses on Investigating Things) and *Jufang Fahui* (Elucidation of the Formulary) synthesized previous philosophers' views, correcting the errors of biased schools, making him a grand master for centuries. Lu He of Dongyang compiled Danxi's works into *Zuoyao* (Essentials) for convenience, showing great diligence. However, I believe this does not fully exhaust Danxi's legacy. Danxi's books merely expanded upon what predecessors had not expressed and supplemented what was incomplete. Without integrating other sages' works, how can one achieve the great completion of medical Dao? I inherited my grandfather's learning and privately admired Danxi's style, studying the *Suwen* and *Nanjing* diligently. Yet their principles are profound and subtle, like sitting in abundance without progress. Only after forty years of experience do I now know the path. At seventy-eight, with declining energy, I regret that many modern physicians follow biased paths, causing premature deaths. Thus, presumptuously compiling this work based on the *Suwen* and *Nanjing*, incorporating various theories, avoiding dogmatism, and staying within orthodox bounds, I named it *Yixue Zhengzhuan* (Orthodox Transmission of Medicine), hoping future students will know where to turn and avoid killing people through bias. This is intended to rectify the root and clarify the source. May learned gentlemen not ridicule me. On the fifteenth day of the first month of Yihai (1515), Huaxi Hengde Laoren Yu Tuan prefaced.
Xu Chunfu stated: Yu Tuan, courtesy name Tianmin, pseudonym Hengde Laoren, was from Yiwu, Zhejiang. His family practiced medicine for generations. Yu Tuan was intelligent from childhood, inherited family learning, deeply studied the *Suwen*, achieved high curative effects, and published *Yixue Zhengzhuan* in his eighties.
*Summary of the Complete Library of the Four Treasuries*: *Yixue Zhengzhuan*, eight volumes, written by Yu Tuan of the Ming Dynasty. Courtesy name Tianmin, self-styled Huaxi Hengde Laoren, from Yiwu. Completed in Yihai of Zhengde. His scholarship centered on Zhu Zhenheng, incorporating views from Zhang Ji, Sun Simiao, and Li Gao. He selected exquisite formulas, placing them after Danxi's key aphorisms, and added fifty Q&A sections to clarify meanings.
[*Fangmai Famen* (Enlightenment on Pulse and Syndrome)] Six volumes according to Ming Records. Not seen.
[*Cangsheng Siming* (Life Judge for the Common People)] Eight volumes. Extant.
[Zhou Hong's *Weisheng Ji* (Collection for Health Preservation)] Four volumes in Yicang Mulu. Not seen.
*Summary of the Complete Library of the Four Treasuries*: *Weisheng Ji*, four volumes, collected by Zhou Hong of the Ming Dynasty. Details of Zhou Hong's life are unknown. It includes a preface by Zhou Hong dated Gengchen of Zhengde, accompanied by a five-character regulated verse, with language somewhat colloquial. His discussion on exterior contraction follows Zhang Zhongjing, internal injury follows Li Dongyuan, damp-heat follows Liu Hejian, and miscellaneous diseases follow Danxi. This is a balanced view, but merely general and should not be rigidly applied as fixed rules.
[Shen Shou's *Shanlin Xiangye* (Ministerial Conduct in the Mountains)] Ten volumes. Not seen.
[Huang Wuchen's *Yijia Zhengzhi* (Orthodox Principles of Medicine)**] Six volumes. Not seen.
These appear in the Jiangyin County Gazetteer.
[*Yijing Zhengzong* (Orthodox Source of Medical Classics)] Eight volumes. Extant.
[Zhushi *Zhibing Yaoyu* (Essential Words on Treating Diseases)] Twelve volumes. Not seen.
Preface by Cao Yubian states: I previously read the epitaph written by Dongbi Gong of Fengfan, admiring his understanding of life and death, and composed a poem praising him. Reading Xin Fuyuan's biography of him revealed more virtuous deeds. Xin told me that in his later years, the Master devoted himself tirelessly to study. His grandson, Chengyi, followed Xin in study under the Master's command, forgetting his noble status and adhering strictly to the Dao. Whether due to spiritual endowment or family teaching, both are evident. Chengyi showed me the Master's *Zhibing Yaoyu*, based on Benevolence, Righteousness, Propriety, Wisdom, and Trustworthiness, listing ten essentials, supplemented by the *Suwen*, *Bencao*, and various formula instructions, totaling twelve volumes. This is indeed a book for prolonging life. Chengyi said, "My grandfather initially drafted forty volumes, reduced to twenty, then to twelve. This aligns with the ancestral saying of 'daily reduction approaching letting go.'"
Few people today can discard tricks and match this. This is learning; this is the Dao. Hence his mastery over life and death. How could trivial worldly desires move him? Alas! The Master... (From *Yangjie Tang Ji*, text missing below).