按补遗。不知出于何人。永乐十五年。太医院判韩公达跋曰。令医士钱垣。缮写罗氏卫生宝鉴二十四卷。并
补遗一卷。计四百八十一板。共一十五万五千余字。募工刊完。据此。知其成乎元季人之手。
〔罗氏（天益）经验方〕佚
熊均曰。罗天益号谦甫先生。东垣弟子也。着卫生宝鉴。药象图。又有经验方。
〔亡名氏经验秘方〕八卷 存
〔经验良方〕十五卷 存
按上二书。元人所着。辑在于医方类聚中。弟坚录出之。文渊阁书目。有经验良方云。一部四册阙。岂是书
否。
〔施圆端效方〕三卷 存
文渊阁书目曰。端效方。一部。一册阙。
按是书。亦是医方类聚采辑本。弟坚缮录成编。
〔王氏（好古）伊芳尹汤液仲景广为大法〕（澹生堂书目作医家大法）四卷（读书敏求记作一卷）存
题辞曰。夫以医名世者。各人皆知之。惟伊芳尹汤液。人莫知之也。何哉。以其仲景命世之才。独能广而行之
于当时。人惟知有仲景。而不知有伊芳尹也。然所广之书十卷。世又未闻。是以历年绵远。而此亦莫知之也。但见
伤寒论。及本草所载杂见诸方。凡称仲景。皆是知仲景。而又能归其元书。尝言之者。启玄子文潞公许学士朱奉
议。洁古老人东垣李明之先生十数人而已。或能知者。止能用药。而忘其言。不知者。不能用药。而无所言。则
无怪其后世之不知也，由是寻方检论者多。而从源注本者少。予悯其如此。故纂此一书。先之以轩岐之七方十剂。
次之以炎帝之四气七情。总之以仲景之经络标本。补之以和扁之虚实部分。悉归之大易生化之源。神则可以测天
地之变化幽玄。微则可以求疾病未形之隐奥。因脉定证。因证制方。不必锱铢。或中大则。愿不快哉。其间图景
显设。内外详备。明哲视之。洞晓玄机。不必重楼幽阙。明堂绛宫。九真列位。百神攸居而后己。仙家之道。必
于是焉基之。嗟乎。游魂行尸。酒瓮饭囊。岂知乎此。甲午夏六月古赵王好古信之题。
钱曾曰。伊芳尹汤液仲景广为大法一卷。伊芳尹汤液。散见诸书。医家未睹其全。仲景独能广而行之。古赵王好
古复纂成此书。又为仲景之功臣矣。
〔医垒元戎〕国史经籍志十二卷 存
自序曰。革车千乘。带甲十万。筹策沉机。神鬼猜泣。奇正万全。历古如此。况良医之用药。独不若临阵之
用兵乎。奈何世人以平昔卤奔之浮学。应仓卒无穷之疾变。其不眩骇颠仆者寡矣。况患固多藏于细微。而发于人
之所忽。由轻蹈危。疗之求当。苟无妙算深谋成法以统之。则倒戈败绩之不暇。尚何胜之可图哉。则前日门类品
目之定。尽计不及之也。予自河南。与诸友将弟兵。日从事于患难之场。而随病察脉。遂脉定方。开之劫之。薄
之发之。以尽其宜。吐之补之。汗之下之。以挂其当。攻守不常。出没无定。大纲小纪。经纬悉陈。本数末度。
条理具设。前乎此古人之所隐秘深藏。或不尽意者。不啻胸中自有十万精锐。如太阿之在匣中。其辉未尝耀于外。
一旦撒而挥之。有以恐人之耳目。特八阵之奇锋。七擒之利刃。其敌可劫。其胜可决。而其安可图。如此而后已。
故曰医垒元戎云。丁酉九月二十九日。赵州教授。兼提举管内医学王好古进之撰。跋曰。是书巳成于辛卯。至丁
酉春。为人阴取之。元稿已绝。更无余本。予职州庠。杜门养拙。齑盐之暇。无所用心。想像始终。十得七八。
试书首尾。仅得复完。犹遗一二。尚未之备。故今日得而今日录。明日得而明日书。待以岁月。久则方成。无欲
速无忘心也。好古。
四库全书提要曰。医垒元戎十二卷。元王好古撰。好古字进之。赵州人。官本州教授。据好古所作此事难知
序。盖其学出于李杲。然此书海藏黄 汤条下。称杲为东垣李明之先生。而易老大羌活汤条下。称先师洁古老人。
则好古实受业张元素。殆如赵匡陆淳因受春秋于啖助。而淳又从匡讲问欤。自跋称是书已成于辛卯。（金哀宗正
大八年）至丁酉春。（元灭金
之第四年）为阴取之。元稿已绝。更无余本。予职州庠。杜门养拙。齑盐之暇。无可用心。想像始终。十得七八。
试书首尾。仅得复完。前有自序。亦题丁酉岁。盖初成于金末。而重辑于元初也。其书以十二经为纲。皆首以伤
寒。附以杂证。大旨祖长沙绪论。而参以东垣易水之法。亦颇采用和剂局方。与丹溪门径小异。然如半硫丸条下。
注云。此丸古时用。今时气薄不用。则斟酌变通。亦未始不详且慎矣。其曰医垒元戎者。自序谓良医之用药。若
临阵之用兵也。此本为嘉靖癸卯。辽东巡抚右都御史余姚顾遂所刻。万历癸巳两淮盐运使鄞县屠本 又重刻之。
体例颇为参差。盖书帕之本。往往移易其旧式。今无原本可校。亦姑仍屠本录之焉。
〔此事难知〕医藏目录二卷 存
自序曰。予读医书几十载矣。所仰慕者。仲景一书为尤焉。然读之未易洞达其趣。欲得一师指之。遍国中无
有能知者。寤而思。寐而思。天其勤恤。俾我李公明之授予。及所传之妙。旬储月积。浸就编帙。一语一言。美
无可状。始而终之。终而始之。即无端之圜璧也。或有人焉。厌闻而恶见者。岂公徒使然之哉。彼未尝闻未尝见。
耻夫后于人之过也。因目之曰此事难知。以其不因师指也。人徒见是书。为伤寒之法。而不知上合轩岐之经。中
契越人之典。下符叔和之文。兹又言外不传之秘。具载斯文矣。时至大改元。秋七月二十有一日。古赵王好古识。
四库全书提要曰。此事难知二卷。元王好古撰。是编专述李杲之绪论。于伤寒证治尤详。其问三焦有几。分
别手足。明孙一圭极称其功。惟谓命门包络。与右尺同论。又谓包络亦有三焦之称。未免误会经旨耳。史称杲长
于伤寒。而会要
一书。元好问实序之。今其书已失传。则杲之议论。犹赖此以存其一二。前有至大元年自序。称得师不传之秘。
旬储月积。浸就篇帙。盖好古自为裒辑。今本东垣十书。竟属之杲。殆为谬误。考明李濂医史。亦以是书为杲作。
则移甲为乙。已非一日矣。
〔葛氏（彦和）医学会同〕二十卷 佚
李濂葛应雷补传曰。葛应雷。字震父。姑苏人也。考于医。尝着医学会同二十卷。推五运六气之标本。察阴
阳升降之左右。以定五脏六腑之虚实。合经络气血之流注。而知疾病之候。死生之期。处方制剂、砭 率与它医
异。时按察判官李某。中州名医也。因诊父病。复咨于应雷。闻其答论。父子相顾骇愕曰。南方亦有此人耶。乃
尽出所藏刘守真张洁古书。与之讨论。无不吻合。而刘张之学。行于江南。实自是始。应雷由平江医学教授。擢
江浙医学提举。
陈继葛彦和墓志略曰。吴中以儒为医。而德被人者。世称葛氏。宣义即思恭。以医显宋季。生进义校尉从豫。
博极群书。尤邃医家言。其生官医提领应泽应雷兄弟。皆伟秀读书。皆精义理。言行皆卓卓。志所存者。皆慕古
人。业医皆出群辈。应泽为诗文十二卷。绣版以传。应雷病世之言医者。执方拘论。莫究原委。宣泄补益。守护
攻伐之法。不识时用。乃着医家会同二十卷。以畅其道。江南言刘张法者。自应雷始。（文集）
苏州府志曰。葛应雷扁其斋曰恒。谓医不可无恒也。
〔王氏（幼孙）简便方〕一卷 佚
程文海自观先生王君墓碣曰。唐之季。太原王该奉母黄。避地江南。至卢陵家焉。好善急义。世称长者。王
家宋
绍兴中。有庐溪先生庭 。与胡忠简公铨友。皆以刚直名。王益显。由该十五世。至迪功即次鱼。次鱼生卿贡进
士畿。畿生如篪。如篪生宜孙仍孙幼孙。宜孙善为文好奇古。幼孙字季稚。是为自观先生。性笃孝。母刘疾苦痰。
医莫之治。一日梦读南阳活人书。或指甘桔汤。良觉如梦立愈。宝 丙辰。赴阙上书。言国事万余言。不报。归
教授于乡。宋之亡。其友文丞相兵败执以归。过庐陵。谒于驿舍。为文祭之。期以必死。辞气慷慨。左右呜咽。
莫能仰视。自是日与宾客过从。守经执礼。浩然以终也。数诣府陈救荒弭盗之术。民赖焉。有妖僧惑众自利。日
就祷以千数。白于邑屏之。其与乡人处。谆谆然。且教且谏。有斗者。辄自解曰。独不愧王先生乎。尝宿友人胡
斗南菜羹亭。食有羹。曰古人食必祭。即唱四句曰。惟神生也。何神逝也。何处飘然乘。风尚或余愿。食已危坐。
至旦曰。予逝矣。予逝矣。未几卒于家。年七十六。娶刘氏。勤俭孝慈。先三年卒。子男福德吉长观真东德。长
早世。女适彭嘉龙。孙男二。留禄。卒。以大德二年正月十有一日。葬以二月三日。墓在邑之里田大山之原。有
中庸大学章句二卷。太极图说。拟答朱陆辨。深衣图辨。经籍论。易通贯三为一图。家传谱系。简便经验二方。
各一卷。杂着若干卷。欧阳先生守道谓其学从陆氏。文自苏氏云。乌乎。亦尚德博雅君子哉。延 改元闰三月。
其子真以状来京师。乞铭。真又贤。宜铭。铭曰。死可生。生可亡。孝且忠。穷何伤。螺之山。下有江。江洋洋。
王氏昌。（文集）
〔经验方〕一卷 佚
〔元氏（好问）集验方〕佚
自序曰。予家旧所藏名医书。往往出于先世手泽。丧乱以来。宝借固护。与身存亡。故卷帙独存。壬寅冬。
闲居州里。因录手所亲验者。为一编。目之曰集验方。付抟拊辈使传之。且告之曰。吾元氏由靖康迄今。父祖昆
弟。仕宦南北者。又且百年。官无一麾之寄。而室乏百金之业。其所得者。此数十方而已。可不贵哉。十二月吉
日。书于读书山之东龛。
〔周氏（候）卫生方〕佚
元好问序曰。定襄周候梦卿。弱冠从其兄户籍。判官器之。作举子。遭罹兵乱。投迹戎行。屡以战多。取千
户封。佩金符。然其举子习气故在也。中年以来。颇以医药卜筮为事。孤虚壬遁风角鸟占。俱号精备。军旅间病
患仓猝。为之投剂。救疗既广。遂为专门之业。以夏课缀茸之勤。而移之芝术 桂之下。好事者有秘方。可责目
前之效者。必来告之。岁月既久。浸成卷帙。凡若干卷。若干首。以周氏卫生方目之。予以世契之故。得传录焉。
窃谓医药大事也。古人以为药犹兵。然兵杀人之器。善用之者。能以杀人者生人。不善用之。则反以生人者杀人。
世之君子。留意于性命之学人。良有旨哉。予于周候不独美其已试之功。与兼爱之心。又以见其角逐风尘之际。
虽有独挥千军之勇。果非乐于战斗。以人命为轻者。故为道所以然者。冠诸篇。遗山元某引。（文集）
〔王氏（东野）集验方〕五卷 存
吴澄送王东野序曰。吉永新王氏世执医伎。而东野始以发身。提领官医。自州而路。比至京师。因贵近上其
名。遂得给事圣宫。 膺宠锡。徽政院。请立广惠局。以济民病。实自东野倡其议。被恩命。受同提举官。又升
提举官。一时
荣遇。有如此者。其后局废。东野不复仕。年六十三。将其帑归故乡。予观耆进之人。舍旧者必图新。出此者必
入彼。有所未餍。则顾而之它。奔走伺候。无休息时。钻刺亏缝。营求百端。以侥幸于万一。孰肯轻去名利都府。
而退就田里也哉。今东野未至耋老。而知止足之分。返回复路。以修其初服。脱然无所系恋。超超然有高尚肥遁
之风。其贤于人远矣，东野所受赐 不赀。悉以买田。赡其乡之医学。家藏集验方。锓木以传。夫财者人之所秘。
而不私诸己。其用心之广为何如。儒流或未之能。而医流能之。予所以再三嘉叹。而于其归也。书以为赠。（文
集）
程文海永新州医学祭田记曰。国家仁民爱物。无所不用其极。天下郡县。建医学置官吏。与儒学等。医有功
于民甚大。诚有国者所宜先。昔人方之相业。可见已。大德初。王东野为吉安路永新州官医提领。七年迁本路副
提领。至大四年。赴调京师。改临江。未行。徽政院使罗司徒荐其名。兴圣宫。命为太医。岁年之间。三锡楮币。
凡七千五百缗。皇庆二年夏。又命乘传还江南。迎妻子。初为永新。时手建庙学。岁三月三日。九月九日。有事
于三皇。唯取给医家。至是尽以所受上赐。买田五十亩入学。奉春秋之祀。还朝谒。余记东野永新人也。大父文
信。父庆隆。皆有善行。其祖母又贤。日夜课东野。学不懈。而东野长好仓公之术。遂称良医。又被宠用。凡所
锡。不以仁妻子。不以事缁黄。 买田。乡校以蠲诛求。可谓不负矣。嗟夫。永新之学人。既无公上供给之
劳。又当国家崇重之日。益励所学。以扩其仁民爱物之心。此则东野之志。而国家之望也。凡吏于兹学人。其
亦勉之哉。延 改元二月朔记。（文集）
按是书收辑在于朝鲜国医方类聚中。弟坚录出。以还原目。
〔杜氏（思敬）济生拔萃〕医藏目录十九卷 存
自序曰。医之为业。切于用世。而学士大夫。目为工技。贱不之省。业其家者。又或不能至到。苟焉以自肥。
按：补遗部分，不知出自何人之手。永乐十五年（1417年），太医院判韩公达作跋文说：“命令医士钱垣，抄写罗氏《卫生宝鉴》二十四卷，并补遗一卷，共计四百八十一块版片，共十五万五千多字，招募工匠刊刻完成。”据此可知，该书成于元代末年人的手中。
〔罗天益（号谦甫）《经验方》〕已佚
熊均说：罗天益号谦甫先生，是李东垣的弟子。著有《卫生宝鉴》、《药象图》，又有《经验方》。
〔无名氏《经验秘方》〕八卷，现存
〔《经验良方》〕十五卷，现存
按：以上两书为元人所著，辑录在《医方类聚》中，弟坚将其抄录出来。《文渊阁书目》中有《经验良方》记载：“一部四册，缺”。难道就是这本书吗？
〔施圆端《效方》〕三卷，现存
《文渊阁书目》说：《端效方》，一部，一册缺失。
按：此书也是从《医方类聚》中采辑的本子，弟坚抄录编集成书。
〔王好古（号伊芳尹）《汤液仲景广为大法》〕（《澹生堂书目》作《医家大法》）四卷（《读书敏求记》作一卷），现存
题辞说：以医术闻名于世的人，大家都知晓。只有伊尹的汤液之法，人们却不知晓。为什么呢？因为张仲景具有当世之才，独自能广泛地推行它于当时。人们只知道有张仲景，而不知道有伊尹。然而，张仲景所推广的书原本有十卷，世人又未曾听闻。因此年代久远，对此也不知晓了。只是看到《伤寒论》，以及《本草》所载、杂见于各书的方剂，凡是称张仲景的，都是知道张仲景，而又能追溯其源头之书。曾经谈论过这些的，只有启玄子（王冰）、文潞公（文彦博）、许学士（许叔微）、朱奉议（朱肱）、洁古老人（张元素）、东垣李明之先生（李杲）等十几人罢了。其中能知晓的，只懂得用药，而忘记了言语理论；不能知晓的，不能用药，也就没有言论。那么后世之人不知晓，也就不足为怪了。由此寻找方剂、检阅论述的人很多，而从源头注释本源的人很少。我怜悯这种情况，所以编纂了这本书。先以黄帝、岐伯的七方十剂开篇，次以炎帝神农氏的四气七情，总括以张仲景的经络标本，补充以和缓、扁鹊的虚实分部，全部归于《易经》生化之源。神妙之处可以测度天地变化的幽深玄妙，精微之处可以探求疾病未显现时的隐奥。根据脉象确定证候，根据证候制定方剂，不必锱铢必较，如果符合大道，岂不快哉。其中的图景显设，内外详备。明智的人看了，就能洞晓玄机，不需要像重楼幽阙、明堂绛宫、九真列位、百神居住那样深奥难懂。仙家的道术，必定以此为基础。唉！那些游魂行尸、酒囊饭袋的人，哪里懂得这些呢？甲午年夏六月，古赵王好古信之题。
钱曾说：《伊芳尹汤液仲景广为大法》一卷。伊尹汤液散见于各书，医家未能看到全貌。张仲景独自能广泛推行它。古赵王好古又编纂成此书，又是张仲景的功臣了。
〔《医垒元戎》〕《国史经籍志》载十二卷，现存
自序说：拥有千辆兵车、十万披甲士兵，谋划深沉机变，连鬼神都猜疑哭泣。奇正相生，万无一失，自古以来就是这样。何况良医用药，难道不如临阵用兵吗？为什么世人用平时粗疏浅薄的浮学，来应对仓促无穷的疾病变化，能不头晕目眩、跌倒受伤的就很少了。况且病患本来多隐藏于细微之处，而发作在人们疏忽的地方。由轻转危，治疗要求恰当，如果没有妙算深谋、成法来统率，那么连倒戈败绩都来不及躲避，还谈什么取胜呢？所以前日门类品目的制定，完全是考虑到计策不及的情况。我从河南起兵，与各位朋友将弟弟一起，每日从事于患难之中，于是随病察脉，遂脉定方。开泄劫夺，薄发宣泄，以尽其适宜；吐下补泻，汗下攻逐，以挂其恰当。攻守无常，出没无定，大纲小纪，经纬悉陈，本数末度，条理具设。在此之前，古人所隐秘深藏、或许未尽其意的，不啻于胸中自有十万精锐，如同太阿剑在匣中，光辉未曾耀于外。一旦拔出挥舞，足以震慑人的耳目，特如八阵的奇锋、七擒的利刃，敌人可劫，胜利可决，安定可图。做到这样才罢休。所以说《医垒元戎》。丁酉年九月二十九日，赵州教授、兼提举管内医学王好古进之撰。跋文说：这本书已在辛卯年完成，到丁酉春，被人暗中取走，原稿已绝，再无余本。我在州学任职，闭门养拙，在吃斋盐之余，无所用心，想象全书始终，十得七八。试着书写首尾，仅得恢复完整，还遗漏一二，尚未完备。所以今天得到就今天记录，明天得到就明天书写，等待岁月长久才能完成。不要急于求成，不要忘记初心。好古。
《四库全书提要》说：《医垒元戎》十二卷，元代王好古撰。好古字进之，赵州人，官至本州教授。据好古所作《此事难知序》，大概他的学问出于李杲。然而此书“海藏黄芩汤”条下，称李杲为“东垣李明之先生”，而在“易老大羌活汤”条下，称“先师洁古老人”，则好古实际受业于张元素，这就像赵匡、陆淳因向啖助学习《春秋》，而陆淳又从赵匡讲问一样。自跋称这本书已在辛卯年（金哀宗正大八年）完成，到丁酉春（元灭金的第四年）被人暗中取走，原稿已绝，再无余本。我在州学任职，闭门养拙，在吃斋盐之余，无可用心，想象全书始终，十得七八。试着书写首尾，仅得恢复完整。前有自序，也题丁酉岁。大概是初成于金末，而重辑于元初。该书以十二经为纲，都以伤寒开头，附以杂证，大旨继承长沙（张仲景）绪论，而参以东垣易水之法，也颇采用《和剂局方》，与丹溪门径略有不同。然而如“半硫丸”条下，注云：“此丸古时用，今时气薄不用”，则斟酌变通，也未尝不详且慎。其名为《医垒元戎》，自序谓良医用药，若临阵用兵。此书原本为嘉靖癸卯年，辽东巡抚右都御史余姚顾遂所刻，万历癸巳年，两淮盐运使鄞县屠本奭又重刻之。体例颇为参差，盖书帕之本，往往移易其旧式，如今无原本可校，也姑且依屠本录之。
〔《此事难知》〕《医藏目录》载二卷，现存
自序说：我读医书几十年了，所仰慕的，以张仲景的书最为突出。然而读它不容易透彻理解其意趣，想找一个老师指点，遍国中没有能知道的。醒着思考，睡着思考，上天怜惜我，让我遇到李公明之授予我所传的妙处。旬储月积，逐渐编成书帙。一语一言，美妙无法形容，始而终之，终而始之，就像没有端点的圆璧。如果有人厌恶听闻和看见的，难道是李先生故意这样做的吗？那是他们未曾听闻、未曾见过，耻于落后于人的过错。因此命名为《此事难知》，因为它不是通过老师指点得来的。人们只见这本书是伤寒之法，而不知其上合轩辕、岐伯的经典，中契越人（扁鹊）的法典，下符叔和（王叔和）的文章。这里又载有言外不传的秘密。时至大改元年秋七月二十一日，古赵王好古识。
《四库全书提要》说：《此事难知》二卷，元代王好古撰。这部书专门阐述李杲的绪论，对于伤寒证治尤其详细。其中关于三焦有几，分别手足，明代孙一圭极称其功，只认为命门包络与右尺同论，又说包络也有三焦之称，未免误会经旨。史称李杲长于伤寒，而《会要》一书，元好问实为作序。现在那本书已经失传，那么李杲的议论，还赖此书保存其一二。前有至大元年自序，称得到老师不传的秘，旬储月积，逐渐编成篇帙。大概是好古自己裒辑而成，现在的《东垣十书》，竟归属于李杲，大概是谬误。考察明代李濂《医史》，也将此书归为李杲所作，那么移甲为乙，已非一日了。
〔葛彦和《医学会同》〕二十卷，已佚
李濂《葛应雷补传》说：葛应雷，字震父，姑苏人。考于医术，曾著《医学会同》二十卷，推究五运六气的标本，观察阴阳升降的左右，以定五脏六腑的虚实，结合经络气血的流注，而知疾病的征候、死生的期限。处方制剂、砭石疗法，都与其它医生不同。当时按察判官李某，是中州名医。因诊治父亲疾病，又咨询于应雷，听到他的答论，父子相视骇愕说：“南方也有这样的人吗？”于是尽出所藏的刘守真、张洁古的书，与他讨论，无不吻合。而刘、张之学，流行于江南，实际上是从这时开始的。应雷由平江医学教授，提拔为江浙医学提举。
陈继儒《葛彦和墓志略》说：吴中以儒为医，而德行被人称道的，世代称为葛氏。宣义即思恭，以医术显赫于宋末。生进义校尉从豫，博览群书，尤其精通医家之言。他的儿子官医提领应泽、应雷兄弟，都伟岸秀拔，读书精研义理，言行卓越，志向所存，都仰慕古人。业医皆出群辈。应泽有诗文十二卷，绣版流传。应雷痛恨世上言医者，执方拘论，不究原委，宣泄补益、守护攻伐之法，不识时宜，于是著《医家会同》二十卷，以畅其道。江南言刘、张法的，自从应雷开始。（文集）
《苏州府志》说：葛应雷将他的斋室匾额为“恒”，谓医不可无恒也。
〔王幼孙《简便方》〕一卷，已佚
程文海《自观先生王君墓碣》说：唐末，太原王该奉母亲黄氏，避乱江南，到卢陵安家。好善急义，世代称为长者。王家在宋绍兴年间，有庐溪先生庭珪，与胡忠简公铨交友，都以刚直闻名。王益显，由王该十五世传到迪功郎王次鱼，次鱼生卿贡进士王畿，王畿生王如篪，如篪生王宜孙、仍孙、幼孙。宜孙善于作文，好奇古。幼孙字季稚，是为自观先生。性情笃孝，母亲刘氏患病痰疾，医生无法治疗。一天梦见读《南阳活人书》，有人指甘桔汤，醒来觉得如梦般立刻痊愈。宝祐丙辰年，赴京上书，言国事万余言，未被答复。回乡任教授。宋朝灭亡，他的朋友文丞相兵败被俘归来，经过庐陵，在驿舍拜谒，为他写文章祭奠，约定必死，辞气慷慨，左右呜咽，不能仰视。从此每日与宾客交往，守经执礼，浩然以终也。多次到府上陈述救荒弭盗之术，百姓依赖他。有妖僧惑众自利，每天祈祷数以千计，禀告县令屏退了他。他与乡人相处，谆谆教诲劝谏，有争斗者，辄自我解说道：“独不愧对王先生吗？”曾宿友胡斗南菜羹亭，吃饭有羹，说古人食必祭，即唱四句曰：“惟神生也，何神逝也。何处飘然乘，风尚或余愿。”食后危坐，到早晨说：“我要走了，我要走了。”不久在家去世，享年七十六。娶刘氏，勤俭孝慈，先三年去世。子男福德吉长观真东德，长子早逝。女适彭嘉龙。孙男二，留禄。卒于大德二年正月十一日，葬于二月三日。墓在邑之里田大山之原。有《中庸大学章句》二卷，《太极图说》，拟答朱陆辨，《深衣图辨》，《经籍论》，《易通贯三为一图》，家传谱系，《简便经验方》各一卷，杂著若干卷。欧阳先生守道谓其学从陆氏，文自苏氏云。呜呼，也是崇尚道德博雅的君子啊！延祐改元闰三月，其子真以状来京师，乞求铭文。真又贤，宜铭。铭曰：死可生，生可亡。孝且忠，穷何伤。螺之山，下有江。江洋洋，王氏昌。（文集）
〔《经验方》〕一卷，已佚
〔元好问《集验方》〕已佚
自序说：我家旧所藏名医书，往往出于先人手泽。丧乱以来，宝贝借固护，与身存亡。故卷帙独存。壬寅冬，闲居州里，因录手所亲验者，为一编，目之曰《集验方》，付抟拊辈使传之。且告之曰：吾元氏由靖康迄今，父祖昆弟，仕宦南北者，又且百年，官无一麾之寄，而室乏百金之业。其所得者，此数十方而已。可不贵哉。十二月吉日，书于读书山之东龛。
〔周候《卫生方》〕已佚
元好问序说：定襄周候梦卿，弱冠从其兄户籍，判官器之，作举子。遭罹兵乱，投迹戎行，屡以战多，取千户封，佩金符。然其举子习气故在也。中年以来，颇以医药卜筮为事。孤虚壬遁风角鸟占，俱号精备。军旅间病患仓猝，为之投剂，救疗既广，遂为专门之业。以夏课缀茸之勤，而移之芝术桂之下。好事者有秘方，可责目前之效者，必来告之。岁月既久，浸成卷帙。凡若干卷，若干首，以《周氏卫生方》目之。予以世契之故，得传录焉。窃谓医药大事也。古人以为药犹兵，然兵杀人之器，善用之者，能以杀人者生人，不善用之，则反以生人者杀人。世之君子，留意于性命之学人，良有旨哉。予于周候不独美其已试之功，与兼爱之心，又以见其角逐风尘之际，虽有独挥千军之勇，果非乐于战斗，以人命为轻者。故为道所以然者，冠诸篇。遗山元某引。（文集）
〔王东野《集验方》〕五卷，现存
吴澄《送王东野序》说：吉永新王氏世代执医伎，而东野始以发身。提领官医，自州而路，比至京师，因贵近上其名，遂得给事圣宫，膺宠锡徽政院。请立广惠局，以济民病，实自东野倡其议。被恩命，受同提举官，又升提举官。一时荣遇，有如此者。其后局废，东野不复仕，年六十三，将其帑归故乡。予观耆进之人，舍旧者必图新，出此者必入彼，有所未餍，则顾而之它，奔走伺候，无休息时，钻刺亏缝，营求百端，以侥幸于万一，孰肯轻去名利都府，而退就田里也哉。今东野未至耋老，而知止足之分，返回复路，以修其初服，脱然无所系恋，超超然有高尚肥遁之风，其贤于人远矣。东野所受赐不赀，悉以买田，赡其乡之医学。家藏《集验方》，锓木以传。夫财者人之所秘，而不私诸己，其用心之广为何如？儒流或未之能，而医流能之。予所以再三嘉叹，而于其归也，书以为赠。（文集）
程文海《永新州医学祭田记》说：国家仁民爱物，无所不用其极。天下郡县，建医学置官吏，与儒学等。医有功于民甚大，诚有国者所宜先。昔人方之相业，可见已。大德初，王东野为吉安路永新州官医提领，七年迁本路副提领。至大四年，赴调京师，改临江，未行。徽政院使罗司徒荐其名，兴圣宫，命为太医。岁年之间，三锡楮币，凡七千五百缗。皇庆二年夏，又命乘传还江南，迎妻子。初为永新，时手建庙学，岁三月三日、九月九日，有事于三皇，唯取给医家。至是尽以所受上赐，买田五十亩入学，奉春秋之祀。还朝谒，余记东野永新人也。大父文信，父庆隆，皆有善行，其祖母又贤，日夜课东野，学不懈。而东野长好仓公之术，遂称良医。又被宠用，凡所锡，不以仁妻子，不以事缁黄，买田，乡校以蠲诛求，可谓不负矣。嗟夫，永新之学人，既无公上供给之劳，又当国家崇重之日，益励所学，以扩其仁民爱物之心，此则东野之志，而国家之望也。凡吏于此学人，其亦勉之哉。延祐改元二月朔记。（文集）
按：此书收辑在于朝鲜国《医方类聚》中，弟坚录出，以还原目。
〔杜思敬《济生拔萃》〕《医藏目录》载十九卷，现存
自序说：医之为业，切于用世，而学士大夫，目为工技，贱不之省。业其家者，又或不能至到，苟焉以自肥。
Note: The "Supplement" section is of unknown authorship. In the 15th year of the Yongle era (1417), Han Gongda, Vice Director of the Imperial Medical Bureau, wrote a postscript stating: "I ordered the medical officer Qian Yuan to copy Luo's *Weisheng Baojian* (Precious Mirror for Health Preservation) in twenty-four volumes, along with one volume of supplements, totaling four hundred and eighty-one printing blocks and over 155,000 characters. Workers were recruited to complete the printing." Based on this, it can be known that the book was compiled by someone at the end of the Yuan Dynasty.
[Luo Tianyi (Courtesy Name Qianfu) *Jingyan Fang* (Empirical Prescriptions)] Extant copies are lost.
Xiong Jun stated: Luo Tianyi, courtesy name Qianfu, was a disciple of Li Dongyuan. He authored *Weisheng Baojian* (Precious Mirror for Health Preservation) and *Yaoxiang Tu* (Illustrations of Medicinal Properties), as well as *Jingyan Fang* (Empirical Prescriptions).
[Anonymous *Jingyan Mifang* (Secret Empirical Prescriptions)] Eight volumes, extant.
[*Jingyan Liangfang* (Good Empirical Prescriptions)] Fifteen volumes, extant.
Note: The above two books were authored during the Yuan Dynasty and were compiled into *Yifang Leiju* (Collection of Medical Formulas). Di Jian transcribed them. The *Wenyuange Shumu* (Catalogue of the Wenyuan Pavilion Library) records *Jingyan Liangfang*: "One set of four volumes, missing." Could this be that book?
[Shi Yuanduan *Xiaofang* (Effective Prescriptions)] Three volumes, extant.
The *Wenyuange Shumu* states: "*Duanxiaofang*, one set, one volume missing."
Note: This book is also an excerpt from *Yifang Leiju* (Collection of Medical Formulas), which Di Jian transcribed and compiled.
[Wang Haogu (Courtesy Name Yifangyin) *Tangye Zhongjing Guang Wei Dafa* (Expanding the Great Principles of Zhang Zhongjing's Decoctions)] (Recorded as *Yijia Dafa* (Great Principles for Physicians) in *Danshengtang Shumu*; one volume in *Dushu Minqiu Ji*) Four volumes, extant.
Inscription states: Those who are famous for medicine are known by everyone. However, the decoction methods of Yi Yin are unknown to people. Why? Because Zhang Zhongjing possessed outstanding talent for his time and alone was able to widely promote these methods. People only know of Zhang Zhongjing and do not know of Yi Yin. Furthermore, the ten volumes of books promoted by Zhang Zhongjing are unheard of by the world. Therefore, with the passage of long years, this too has been forgotten. We only see the *Shanghan Lun* (Treatise on Cold Damage) and various prescriptions mentioned in the *Bencao* (Materia Medica) and other texts. All those referred to as Zhang Zhongjing are those who know him and can trace back to the original source text. Those who have discussed this include only Qi Xuanzi (Wang Bing), Wen Lugong (Wen Yanbo), Xu Xueshi (Xu Shumi), Zhu Fengyi (Zhu Gong), Jiegū Laoren (Zhang Yuansu), and Dongyuan Limingzhi Xiansheng (Li Gao), among a dozen or so individuals. Those who understand can only use medicines but forget the theoretical discourse; those who do not understand cannot use medicines and have nothing to say. Thus, it is no wonder that later generations do not understand. Consequently, many seek formulas and review discussions, but few annotate the origins and roots. Pitying this situation, I compiled this book. It begins with the Seven Formulas and Ten Categories of Huangdi and Qibo, follows with the Four Qi and Seven Emotions of Shennong, summarizes with the meridians and root-branch theory of Zhang Zhongjing, supplements with the deficiency-excess classifications of He Huan and Bian Que, and ultimately returns to the source of generation and transformation in the *Yijing* (Book of Changes). At its spiritual level, it can measure the profound changes of heaven and earth; at its subtle level, it can explore the hidden aspects of diseases before they manifest. By pulse, determine the syndrome; by syndrome, formulate the prescription. One need not be pedantic about minute details; if it aligns with the Great Dao, how joyful it would be. The diagrams and illustrations within are clear and comprehensive internally and externally. Wise men viewing them will instantly grasp the mysterious principles, without needing the obscure depths of towers, bright halls, crimson palaces, positions of nine truths, or dwellings of hundred spirits. The Dao of immortals must be founded upon this. Alas! Those who are wandering souls and walking corpses, wine jugs and rice sacks, how could they know this? Inscribed in the sixth month of summer in the Jiawu year by Wang Haogu, Xin Zhi, of Gu Zhao.
Qian Zeng said: *Yifangyin Tangye Zhongjing Guang Wei Dafa* (Expanding the Great Principles of Zhang Zhongjing's Decoctions by Yi Yin), one volume. Yi Yin's decoction methods are scattered across various books, and physicians have not seen the complete version. Zhang Zhongjing alone was able to widely promote them. Wang Haogu of Gu Zhao further compiled this book, making him another merit-gainer for Zhang Zhongjing.
[*Yilei Yuanrong* (Chief Commander of the Medical Fortress)] Twelve volumes according to *Guoshi Jingjizhi* (National History Bibliography), extant.
Autobiographical Preface states: With a thousand chariots and a hundred thousand armored soldiers, deep strategies and divine mechanisms cause even ghosts and spirits to weep in fear. Unorthodox and orthodox tactics ensure total victory, just as it has been since ancient times. How much more so should the medication of a good physician resemble the use of troops in battle? Yet, why do people use their usual superficial and hasty learning to respond to the endless and sudden changes of disease? Few escape dizziness, shock, and collapse. Moreover, illnesses often hide in subtleties and erupt where people are negligent. Moving lightly into danger, treatment requires precision. Without brilliant calculations, deep planning, and established methods to guide, one would barely avoid defeat and rout, let alone achieve victory. Thus, the establishment of categories and items beforehand was entirely due to inadequate foresight. Since my time in Henan, leading friends and younger brothers in fields of hardship, I have observed pulses according to diseases and determined prescriptions based on pulses. Using opening,劫夺 (draining/attacking), thinning, and releasing methods to suit appropriateness; using vomiting, purging, tonifying, sweating, and descending methods to match suitability. Attack and defense vary; emergence and disappearance are unpredictable. Major outlines and minor details, warp and weft are fully displayed; fundamental numbers and terminal degrees,条理 (orderliness) are completely set. What was previously hidden and deeply concealed by ancients, or not fully expressed, is like having a hundred thousand elite troops in one's chest, similar to the Tai'e sword in its scabbard, its brilliance not shining outward. Once drawn and wielded, it can awe eyes and ears, like the sharp edges of the Eight Arrays or the blades of the Seven Captures. The enemy can be raided, victory decided, and peace secured. Only then can one rest. Hence the title *Yilei Yuanrong*. Written on the 29th day of the ninth month in the Dingyou year by Wang Haogu, Jinzhi, Professor of Zhaozhou and Supervisor of Medical Studies within the jurisdiction. Postscript states: This book was completed in the Xinmao year. By spring of the Dingyou year, it was secretly taken by someone else. The original manuscript was lost, with no other copies remaining. I held a position in the local school, closed my door to cultivate simplicity, and with nothing to occupy my mind during times of frugal living, I imagined the beginning and end, recovering ten parts out of eight. Trying to write the beginning and end, I managed to restore it almost completely, though one or two parts remained missing and incomplete. So, what I obtain today I record today, what I obtain tomorrow I write tomorrow. Waiting for time to pass, it will eventually be complete. Do not desire speed, do not forget the original intention. Haogu.
*Summary of the Siku Quanshu* states: *Yilei Yuanrong* (Chief Commander of the Medical Fortress), twelve volumes, authored by Wang Haogu of the Yuan Dynasty. Haogu, courtesy name Jinzhi, was from Zhaozhou and served as Professor of his prefecture. According to the preface Wang Haogu wrote for *Cishi Nanzhi*, his learning likely stemmed from Li Gao. However, under the entry for "Haicang Huangqi Tang" in this book, he refers to Li Gao as "Dongyuan Limingzhi Xiansheng," while under "Yilao Da Qianghuo Tang," he calls him "My Late Master Jiegū Laoren." This suggests Wang Haogu actually studied under Zhang Yuansu, similar to how Zhao Kuang and Lu Chun studied the *Spring and Autumn Annals* from Dan Zhu, yet Lu Chun also questioned Zhao Kuang. The postscript claims the book was completed in the Xinmao year (8th year of Zhengda, reign of Emperor Aizong of Jin) and secretly taken in spring of the Dingyou year (4th year after Yuan destroyed Jin). The original manuscript was lost... I held a position in the state school... imagining the whole, recovering ten parts out of eight... trying to write beginning and end, barely restored... The preceding autobiographical preface is also dated Dingyou year. It seems it was first completed at the end of Jin and recompiled in the early Yuan. The book takes the twelve meridians as its framework, starting with cold damage and attaching miscellaneous syndromes. Its main idea inherits Changsha's (Zhang Zhongjing's) theories, incorporating Dongyuan and Yishui methods, and also adopts prescriptions from the *Heji Jufang* (Bureau of Formulations). It differs slightly from Danxi's approach. For example, under the entry for "Banliu Wan," the note says: "This pill was used in ancient times but is not used now due to thin qi." Thus, its consideration and adaptation were indeed detailed and cautious. The title *Yilei Yuanrong* comes from the preface stating that a good physician's use of medicine is like using troops in battle. This edition was originally printed in the Gui Mao year of Jiajing by Gu Sui, Right Censor and Governor-General of Liaodong. It was reprinted in the Gui Si year of Wanli by Tu Benshen, Salt Transport Commissioner of Lianghuai. The format is somewhat inconsistent, as book-packet editions often altered their original styles. Since no original version is available for comparison, we tentatively follow Tu's version.
[*Cishi Nanzhi* (Difficult Things Hard to Know)] Two volumes according to *Yicang Mulmu* (Catalogue of Medical Treasures), extant.
Autobiographical Preface states: I have read medical books for decades. Among them, I admire Zhang Zhongjing's work the most. However, it is difficult to thoroughly understand its meaning. I sought a teacher to guide me, but found none in the country. Thinking while awake, thinking while asleep, Heaven pitied me and allowed me to meet Li Gong Mingzhi, who bestowed upon me the wonderful teachings passed down. Accumulating over months and days, it gradually formed a manuscript. Every word and phrase is indescribably beautiful, beginning and ending in a continuous circle, like a jade disc without ends. If there are those who dislike hearing or seeing this, is it because Mr. Li intended it so? No, it is because they have never heard or seen it and feel ashamed of lagging behind others. Therefore, I named it *Cishi Nanzhi* (Difficult Things Hard to Know), because it was not obtained through direct teacher instruction. People see this book merely as a method for cold damage, unaware that it harmonizes with the classics of Xuanyuan and Qibo above, fits the canon of Yue Ren (Bian Que) in the middle, and corresponds to the writings of Shuhe (Wang Shuhe) below. It contains secret teachings not transmitted orally. Recorded on the 21st day of the 7th lunar month in the first year of the Dàyòu era, by Wang Haogu of Gu Zhao.
*Summary of the Siku Quanshu* states: *Cishi Nanzhi* (Difficult Things Hard to Know), two volumes, authored by Wang Haogu of the Yuan Dynasty. This compilation specifically expounds on Li Gao's theories, particularly detailed in the diagnosis and treatment of cold damage. Regarding the question of how many San Jiao (Triple Burners) exist and distinguishing hand and foot, Sun Yigui of the Ming Dynasty highly praised its merit, only arguing that discussing Mingmen (Gate of Life) and Pericardium together with the right Chi pulse, and stating Pericardium also has the name San Jiao, was a misunderstanding of the classic texts. Historical records state Li Gao excelled in cold damage, and the *Huiyao* book was prefaced by Yuan Haowen. That book is now lost, so Li Gao's discussions survive only partially here. The preface dated the first year of Dàyòu mentions receiving secret teachings from his master, accumulating over time to form chapters. It seems Haogu compiled it himself. Currently, the *Dongyuan Shishu* (Ten Books of Dongyuan) attributes it to Li Gao, which is likely an error. Examining Li Lian's *Yishi* (History of Medicine) from the Ming Dynasty, it also attributes this book to Li Gao, indicating the misattribution has existed for a long time.
[Ge Yanhe *Yixue Huitong* (Convergence of Medical Learning)] Twenty volumes, lost.
Li Lian's *Supplementary Biography of Ge Yinglei* states: Ge Yinglei, courtesy name Zhenfu, was from Gusu. He studied medicine and authored *Yixue Huitong* (Convergence of Medical Learning) in twenty volumes. He deduced the root and branch of the Five Movements and Six Qi, observed the left and right ascent and descent of Yin and Yang, to determine the deficiency and excess of the five Zang and six Fu organs, combined the flow and injection of meridians and Qi and Blood, and thereby knew the signs of disease and periods of life and death. His prescription formulation and use of needles differed from other physicians. At that time, Li, a judge of the Surveillance Commission and a famous doctor from Central Plains, consulted Yinglei regarding his father's illness. Upon hearing his discussion, father and son looked at each other in astonishment, saying, "Is there such a person in the South?" They then showed him all their collected books by Liu Shouzhen and Zhang Jiegū for discussion, finding perfect agreement. Thus, the learning of Liu and Zhang began to spread in Jiangnan. Yinglei was promoted from Professor of Pingjiang Medical School to Supervisor of Medical Studies in Jiangzhe.
Chen Jiru's *Brief Epitaph for Ge Yanhe* states: In Wu, scholars became physicians, and the Ge family was renowned for virtue. Xuan yi (Si Gong) became prominent in medicine at the end of the Song Dynasty. His son, Jin yi Xiao wei Congyu, read extensively and was especially profound in medical knowledge. His sons, Yingze and Yinglei, both officials as Supervisors of Medical Administration, were tall and scholarly, studying principles deeply. Their words and deeds were outstanding, aspiring to ancient sages. Their medical skills surpassed their peers. Yingze left twelve volumes of poetry and prose, printed for transmission. Yinglei lamented that contemporary physicians stuck to formulas and rigid theories without investigating origins, failing to understand the timing of draining, tonifying, protecting, and attacking. Thus, he wrote *Yijia Huitong* (Medical Convergence) in twenty volumes to clarify the way. The practice of Liu and Zhang methods in Jiangnan started with Yinglei. (Collected Works)
*Gazetteer of Suzhou Prefecture* states: Ge Yinglei inscribed his study with the character "Heng" (Constancy), saying medicine requires constancy.
[Wang Yousun *Jianbian Fang* (Simple and Convenient Prescriptions)] One volume, lost.
Cheng Wenhai's *Epitaph for Mr. Wang Ziguang* states: At the end of the Tang Dynasty, Wang Gai of Taiyuan moved his mother Huang to Jiangnan to flee chaos, settling in Luling. Known for kindness and righteousness, the family was called "Elders." During the Shaoxing era of the Song Dynasty, Lu Xi Xiansheng Tinggui was friends with Hu Zhongjian Gong Quan, both famous for integrity. Wang Yixian was the fifteenth generation descendant of Wang Gai. Descending to Di Gong Lang Ci Yu, who had son Qing, a Jinshi examinee Ji. Ji had son Ru Chi. Ru Chi had sons Yisun, Rengsun, and Yousun. Yisun was good at writing and loved antiquity. Yousun, courtesy name Jizhi, was Mr. Ziguang. He was filial. When his mother Liu suffered from phlegm illness, doctors could not treat her. One day he dreamed of reading *Nanyang Huoren Shu* (Book of Active People from Nanyang), where someone pointed to Ganjie Tang. He woke up feeling as if healed by a dream. In the Bingchen year of Baoyou, he went to the capital to submit a memorial of over 10,000 words on state affairs, which was ignored. He returned home to serve as a professor. After the fall of Song, his friend Wen Chengxiang was captured returning from defeat. Passing through Luling, he visited him at the relay station and wrote a memorial text, vowing to die. His words were heroic, causing those around to weep. From then on, he daily interacted with guests, adhering to classics and propriety, ending his life with dignity. He frequently advised the prefecture on famine relief and bandit suppression, benefiting the people. When a fraudulent monk confused the masses for profit, petitioning thousands daily, Wang reported him to the county magistrate who expelled him. Living with villagers, he taught and admonished earnestly. When disputes arose, he would resolve them saying, "Are you not ashamed before Mr. Wang?" He once stayed at Friend Hu Dounan's Vegetable Soup Pavilion. Eating soup, he said ancients sacrificed before eating, and chanted four lines: "Spirit gives life, spirit departs. Where does it float away riding? Wind remains, perhaps wishes linger." After eating, he sat upright until dawn, saying, "I am leaving, I am leaving." Soon after, he died at home at age 76. He married Lady Liu, who was diligent, thrifty, filial, and kind, dying three years earlier. Sons: Fude, Jizhang, Guan, Zhen, Dongde. Eldest died young. Daughter married Peng Jialong. Grandsons: Liulu. Died on the 11th day of the 1st month in the 2nd year of Dade, buried on the 3rd day of the 2nd month. Tomb located at Datashan Yuan, Litian Village. Works include *Zhongyong Daxue Zhangju* (Commentaries on Doctrine of the Mean and Great Learning) two volumes, *Taijitu Shuo* (Explanation of the Supreme Ultimate Diagram), *Ni Da Zhu Lu Bian* (Draft Responses to Debates between Zhu and Lu), *Shenyi Tu Bian* (Diagram Explanation of Deep Garments), *Jingji Lun* (Discourse on Classics), *YiTongguan San Wei Yi Tu* (Diagram of Unity of Three in Yi Tongguan), Family Genealogy, *Jianbian Jingyan Er Fang* (Two Volumes of Simple Empirical Prescriptions), and miscellaneous writings. Mr. Ouyang Shoudao said his learning followed Lu Jiuyuan, and his writing style derived from Su Shi. Alas, what a virtuous and erudite gentleman! In the leap 3rd month of the first year of Yanyou, his son Zhen came to the capital with a biography requesting an epitaph. Zhen was also virtuous, worthy of inscription. Inscription reads: Death can become life, life can become death. Filial and loyal, what harm in poverty? Mountain of Luo, river below. River flows vast, House of Wang prospers. (Collected Works)
[*Jingyan Fang* (Empirical Prescriptions)] One volume, lost.
[Yuan Haowen *Jiyi Fang* (Collected Verified Prescriptions)] Lost.
Autobiographical Preface states: The famous medical books formerly collected in my family often bore the traces of my ancestors' hands. Since the chaos of war, I treasured and protected them as if they were my own life. Thus, the volumes survived uniquely. In winter of the Renyin year, living idly in my hometown, I recorded those I personally verified into one compilation, titled *Jiyi Fang* (Collected Verified Prescriptions), and gave it to my descendants to transmit. I told them: Our Yuan clan, from Jingkang to now, fathers, grandfathers, brothers serving north and south, have spanned nearly a century. Officials held no high posts, and homes lacked wealth of a hundred gold. What we gained were merely these dozens of prescriptions. Should they not be valued? Written on an auspicious day in December, in the eastern niche of Mount Dushu.
[Zhou Hou *Weisheng Fang* (Health Preservation Prescriptions)] Lost.
Preface by Yuan Haowen states: Zhou Hou Mengqing of Dingxiang, in his youth, registered with his elder brother under Judge Qizhi as a student candidate. Plagued by war, he joined the military ranks, earning a thousand-household fief and wearing a gold tally due to frequent battles. Yet his scholar habits remained. Since middle age, he engaged in medicine, divination, and astrology. He was proficient in Gu Xu, Ren Dun, Feng Jiao, and bird omens. In military campaigns, when patients fell ill suddenly, he administered remedies, saving many, thus becoming a specialist. Through diligent compilation of summer lessons, he shifted focus to herbs like Angelica, Atractylodes, and Cinnamon. Enthusiasts with secret formulas promising immediate effects would come to tell him. Over years, it accumulated into volumes. Titled *Zhou Shi Weisheng Fang* (Zhou Family Health Preservation Prescriptions). Due to our family connection, I obtained a copy. I consider medicine a major affair. Ancients compared medicine to weapons. Weapons kill, but skilled users save lives; unskilled users kill. Gentlemen of the world paying attention to the study of life and nature surely have profound meaning. I not only praise Zhou Hou's proven efficacy and universal love, but also see that amidst worldly struggles, although he had the courage to command armies, he was not fond of fighting nor did he value human life lightly. Thus, I explain the reasons for this at the beginning of the book. Yuan Mou of Yishan引. (Collected Works)
[Wang Dongye *Jiyi Fang* (Collected Verified Prescriptions)] Five volumes, extant.
Wu Cheng's *Preface to Seeing Off Wang Dongye* states: The Wang family of Yongxin, Ji, practiced medicine for generations, but Dongye started his career as Supervisor of Imperial Physicians, moving from prefecture to circuit, and finally to the capital. Recommended by nobles, he served in the Sacred Palace, receiving imperial favors from the Huizheng Institute. He proposed establishing the Guanghui Bureau to relieve people's suffering, initiating the plan himself. He received appointments as Co-Supervisor and then Supervisor. Such honors were rare. Later, the bureau was abolished, and Dongye retired at 63, returning his wealth to his hometown. I observe that older officials leaving old posts always seek new ones, exiting one sphere to enter another. If unsatisfied, they look elsewhere, running and waiting without rest, scheming and seeking every means for a chance of success. Who would willingly leave the capital of fame and profit to return to rural life? Now Dongye, not yet old, knows the limit of contentment, returns to his path, restores his original attire, detached and free, showing the demeanor of a noble recluse. His virtue far exceeds others. Dongye's immense imperial gifts were all used to buy land to support the medical school in his hometown. His family collection *Jiyi Fang* was carved and printed. Wealth is usually kept secret, but he did not keep it for himself. How broad his intent! Scholars may not achieve this, but physicians can. I repeatedly praised him and wrote this as a gift upon his departure. (Collected Works)
Cheng Wenhai's *Record of Sacrificial Fields for Yongxin State Medical School* states: The nation's benevolence towards people and love for things knows no bounds. Counties and prefectures establish medical schools and appoint officials equal to Confucian academies. Medicine benefits people greatly, truly a priority for rulers. Ancients compared it to ministerial achievements. In early Dade era, Wang Dongye was Supervisor of Official Physicians in Yongxin State, Jilan Circuit. In the 7th year, promoted to Deputy Supervisor. In the 4th year of Zhida, summoned to the capital, transferred to Linjiang, but had not departed. Luo Situ, Minister of Huizheng Institute, recommended him. Xingsheng Palace appointed him Imperial Physician. Within a year, he received paper money three times, totaling 7,500 strings. In summer of Huangqing 2nd year, ordered to return to Jiangnan with official transport to welcome his wife and children. Originally in Yongxin, he personally built the temple and school. On March 3 and September 9 annually, sacrifices were made to the Three Sovereigns, funded only by medical families. Now, he used all his imperial gifts to buy 50 mu of land for the school to fund spring and autumn sacrifices. Returning to court, I recall Dongye is from Yongxin. His grandfather Wenxin and father Qinglong had good deeds; his grandmother was virtuous, teaching Dongye day and night without slackening. Dongye loved the arts of Cang Gong and became a good doctor. Honored and employed, he did not spend gifts on wives or monks/nuns, but bought land for the village school to exempt taxes, fulfilling his duty. Alas! Students of Yongxin, free from public supply burdens, enjoying national respect, should strive harder in learning to expand their benevolent heart. This is Dongye's ambition and the nation's hope. All officials in this school should encourage themselves. Record on the 1st day of the 2nd month, first year of Yanyou. (Collected Works)
Note: This book was collected in the Korean *Yifang Leiju* (Collection of Medical Formulas). Di Jian transcribed it to restore the original catalog.
[Du Sijing *Jisheng Bachui* (Extracts from Healing Life)] Nineteen volumes according to *Yicang Mulmu* (Catalogue of Medical Treasures), extant.
Autobiographical Preface states: Medicine is a profession urgent for applying to the world, yet scholar-officials view it as a craft, despising it and neglecting it. Those practicing it in families may not reach proficiency, contenting themselves with self-enrichment.