〔许氏（叔微）普济本事方〕宋志十二卷 存
自序曰。医之道大矣。可以养生。可以全身。可以尽年。可以利天下与来世。是非浅识者所能为也。苟精此
道者。通神明夺造化。擅回生起死之功。则精神之运。必有默相于冥冥之中者。岂可谓之艺与技术为等耶。窃疑
上古之时。如岐伯辅黄帝。伊芳尹相商王。皆有方书。以瘳民瘼。殆及后世。周有和缓。秦有扁鹊。汉有仓公。魏
有华佗。宋有徐文伯。唐有孙思邈。又皆神奇出人意表。背望踵蹑。代不乏人。自兹以往。其妙不传。间有能者。
仅可一二数。何古人精巧如是。而今人之不逮也。予尝思之。古人以此救人。故天畀其道。使普惠含灵。后人以
此射利。故天啬其术。而不轻畀予。无足疑者。余年十一。连遭家祸。父以时疫。母以气中。百日之间。并失怙
恃。痛念里无良医。束手待尽。及长成人。刻意方书。誓欲以救物为心。杳冥之中。似有所警。年运而往。今逼
桑榆。谩集已试之方。及所得新意。录以传远，题为普济本事方。孟启有本事诗。杨元素有本事典。皆有当时事
实。庶几观者见其曲折也。余既以救物为心。予而不求其报。则是方也。焉得不与众共之。
孝忠跋曰。上许知可本事方。并目录制度。共十二卷。是书一方一论。切病证。而用之蠲 起死。有非常之
功。如
言气厥不可作中风候。益肾用滋润之药。五虫能杀人。及区别肠风脏毒虫痔不同。皆所以破后人之疑误。至于论
说伤寒两卷。尤发明仲景指意。善用之者。如以是论扣是锁。一一契合。无毫厘差。山阳范应德先生盖知可高
弟。深得其法。孝忠童稚。尝从授书。见其切脉用药。不与今医者相似。家叔与之游。此方所从发也，后刊板武
昌。苦无善本。以正讹谬。及归老HT 山。意颇阙然。因孝忠侍见。屡及之。欲更定而不可。岁且一纪。孝忠来宦
夷陵。有蜀人刘奇者。老于医。砭艾尤工。诵经络如流水。遂相与许证甚悉。又从鄂渚刘君邦佐参考焉。问其所
未知。释其所可疑。于是为备制度炮炙。各疏其下。方证 穴。有而未具者。附益之。凡六十有一。又校定字画。
增者二百二十有四。减者六。乙者七。正其误者。三百三十有四。锓木家塾。于以成叔父之志。夫许氏之本心。
冤其亲之陨于医。发愤此书。济世而不求其报。用意到。故无一不可用者。后之人。络脉证侯之不分。新陈寒凉
之无别。精粗毕用。炮制非法。而于书有疑焉。是不可与言也。淳熙乙巳五月旦日。孝忠读书。
陈振孙曰。本事方十卷。维扬许叔微知可撰。绍兴三年进士。第六人。以药饵阴功。见于梦寐。事载夷坚志。
晚岁取平生已试验之方。并记其事实。以为此书。取本事诗词之例以名之。
四库全书提要曰。类证普济本事方十卷。宋许叔微撰。叔微字知可。或曰扬州人。或曰昆陵人。惟曾敏行独
醒杂志。作真州人。二人同时。当不误也。绍兴二年进士。医家谓之许学士。宋代词臣。率以学士为通称。不知
所历何官也。是书载经验诸方。兼记医案。故以本事为名。朱国祯涌
幢短剧。载叔微尝获乡荐春闱。不利而归。舟次平望。梦白衣人勤学医。遂得卢扁之妙。凡有病者。诊候与药。
不取其直。晚岁取平生已试之方。并记其事。实以为本事方。取本事诗之例以名之云云。即指此书。然考独醒杂
志。叔微虽有梦见神人事。而学医则在其前。不知国祯何本也。叔微于延医之术。最为精诣。故姚宽西汉丛语。
称许叔微精于医。载其论肺虫上行一条。以为微论。其书属词简雅。不谐于俗。故明以来。不甚传布。此本从宋
椠钞出。其中凡丸字皆作圆。犹是汉张机伤寒论。金匮要略旧例也。国祯又记叔微所着。尚有拟伤寒歌三卷。凡
百篇又有治法八十一篇。及仲景脉法三十六图翼，伤寒论二卷。辨类五卷。今皆未见传本。疑其散佚矣。
〔类证普济本事方后集〕十卷 存
〔亡名氏治病须知〕书录解题一卷 佚
陈振孙曰。不知名氏。专论外证。以用药之次弟。为不能知脉者设也。
〔张氏（致远）瘴论〕宋志二卷 佚
宋史本传略曰。张致远。字子猷。南剑州沙县人。宣和三年。中进士第。宰相范宗尹荐其才召对。擢为枢密
院计议官。建寇范汝为已降犹怀反侧。而招安官谢向陆棠受贼赂。阴与之通。致远谒告归知其情。还白执政。请
锄其根 。于是捕向棠。及制置司属官施宜生付狱。诏参知政事盖庾。为福州宣抚使讨贼。韩世忠副之。辟致远
为随军机宜文本。贼平。除两浙转运判官。改广东转运判官。招抚剧盗曾衮等。贼众悉降。绍兴四年。以监察御
史召。未至。除殿中侍御史。五年。除户部侍郎。进吏部侍郎、寻复为户部侍郎。除
给事中。寻以老母丐外。以显谟阁待制。知台州。朝廷以海寇郑广未平。改知福州。六年八月。广等降。致远选
留四百人。置营城外。余遣还业。复遣广讨他郡诸盗。数月悉平。八年正月。再召为给事中。出知广州。寻以显
谟阁待制致仕。十七年卒。年五十八。致远鲠亮有学识。历台省侍从。言论风旨。皆卓然可观。
〔郑氏（樵）鹤顶方〕宋志二十四卷 佚
郑樵曰。五六年。为天文地理之学。为虫鱼草木之学。以虫鱼草木之所得者。作尔雅注。作诗名物志。作本
草成书。作草木外类。以方书之所得者。作鹤顶方。作食鉴。作采治录。作畏恶录。（夹 遗稿上皇帝书。）
〔温氏（阙名）舍人方〕宋志一卷注曰。不知人。佚
〔卓氏（伯融）妙济方〕宋志一卷 佚
〔亡名氏备用方〕宋志二卷注曰。岳州守臣编。不著名氏。佚
〔吴氏（得夫）集验方〕宋志七卷 佚
〔张氏（永）卫生家宝〕佚
绍兴府志曰。张永。洛阳人。以医术为翰林医学。与太医令李会通同时。先时会通治官中疾。用煎剂弗效。
永议为散进之。即愈。诏擢会通为驻泊郎。会通奏功由于永。因同授驻泊郎。行八。人呼为八伯驻。扈从高宗南
渡。因家余姚。后登进士。积劳至礼部尚书。学士所着。卫生家宝。及小儿方。传于世。子孙精医者甚多。皆以
驻泊为名。
〔王氏（俣）编类本草单方〕宋志三十五卷 佚
陈振孙曰。本草单方三十五卷。工部侍郎宛邱王俣硕父撰。取本草诸药条下单方。以门类编之。凡四千二百
有六方。
陈造跋曰。一则专。多则杂。事物皆尔。况药之用于病乎。予幼多疾。好穷药性。尝用香附子。用木贼。用
露蜂房。皆一再验。其法尽载本草书。人顾不熟读之尔。思欲会蕞撷揽。以应须者。未暇也。不意此惠术有先之
者。是书板在四明。予宰定海。首得之。列为三十五卷。始于服饵。终于妇人小儿。杂疗法亦备矣。然条分类别。
一阅可见。益知异人世不乏。才贤有识。所在有之。装校藏秘。不惟自卫。旁济酬其夙心。而不假编集之劳。晏
享此利。绍兴辛亥十一月朔书。书之何。志喜也。（江湖长翁集）
〔何氏（称）经验药方〕宋志二卷 佚
陈振孙曰。何氏方二卷。太常博士括苍何称德杨撰。
〔洪氏（阙名）集验方〕（医藏目录。作洪遵。澹寮方。作洪内翰迈。朱氏集验方。作洪迈。）宋志五卷注
曰。不知名。佚
陈振孙曰。集验方二卷。鄱阳洪氏。
〔莫氏（伯盛）方〕书录解题一卷 佚
陈振孙曰。刑部郎中吴兴莫伯盛致道刻博济方于永嘉。而以其家藏经验方。附于后。
〔李氏（朝正）备急总效方〕宋志四十卷 佚
陈振孙曰。备急总效方四十卷。知平江府溧阳李朝正撰。大抵皆单方也。
〔孙氏（绍远）大衍方〕书录解题十二卷 佚
陈振孙曰。朝散大夫孙绍远稽仲撰。凡药当豫备者。四十九种。故名大衍。所在易得者不与焉。诸方附于后。
〔钱氏（竽）海上方〕宋志一卷 佚
书录解题曰。海上方一卷。不著名氏。括苍刻本。馆阁书目有此方。云。干道中知处州钱竽编。
〔李氏（观民）集效方〕宋志一卷 佚
陈振孙曰。集效方一卷。南康守李观民集。
〔陈氏（言）根据源指治〕六卷 佚
〔三因极一病证方论〕宋志六卷（按通行本。分作十八卷。）存
自序曰。余绍兴辛巳。为叶表弟（桷）伯材。集方六卷。前叙阴阳病脉证。次及所因之说。集注脉经。类
分八十一门。方若干道。题曰根据源指治。伯材在行朝得书。欲托贵人刊行。未几下世。遂已。淳熙甲午。复与友
人汤致德远庆德夫。论及医事之要。无出三因。辨因之初。无逾脉息。遂举脉经曰。关前一分。人命之主。左为
人迎。右为气口。盖以人迎候外因。气口候内因。其不应人迎气口。皆不内外因。傥识三因。病无余蕴。故曰。
医事之要。无出此也。因编集应用诸方。类分一百八十门。得方一千五十余道。题曰三因极一病源论粹。或曰。
现行医方山积。便可指示。何用此为。殊不知晋汉所集。不识时宜。或诠次混淆。或附会杂糅。古文简脱。章旨
不明。俗书无经。性理乖误。庸辈妄用。无验有伤。不削繁芜。罔知枢要。乃辨论前人所不了义。庶几开古贤之
蹊径。为进学之 。使夫见月忘指可也。于是乎书。青田鹤溪陈言无择序。
陈振孙曰。三因极一方六卷。括苍陈言无择撰。三因者。内因外因。不内外因。其说出金匮要略。其所述方
论。往往皆古书也。
处州府志曰。陈言。字无择。青田人。敏悟绝人。长于方脉。治病立效。有不可救者。则预告以期。晷刻无
爽。作三因方论。研穷受病之源。用药之等。医者宗之。其徒王硕为简易方。并三论行于世。
四库全书提要曰。三因极一病证方论。十八卷。宋陈言撰。言字无择。莆田人。是书分别三因。归于一治。
其说出金匮要略。三因者。一曰内因。为七情。发自脏腑。形于肢体。一曰外因。为六淫。起于经络。舍于脏腑。
一曰不内外因。为饮食饥饱。叫呼伤气。以及虎野狼毒虫。金疮压溺之类。每类有论有方。文词典雅。而理致简核。
非他家俚鄙冗杂之比。苏轼传圣散子方。叶梦得避暑录话。极论其谬。而不能明其所以然。言亦指其通治伤寒诸
证之非。而独谓其方为寒疫所不废。可谓持平。吴澄集。有易简归一序。称近代医方。惟陈无择议论。最有根柢。
而其药不验。严子礼剽取其论。而附以平日所用经验之药。则兼美矣。是严氏济生方。其源出于此书也。宋史者
录六卷。陈振孙书录解题亦同。此本分为十八卷。盖何钜所分。第二卷中。太医习业一条。有五经二十一史之说。
非南宋人所应见。然证以诸家所引。实为原书。其词气亦非近代所及。疑明代传录此书者。不学亡术。但闻有二
十一史之说。遂妄改古书。不及核其时代也。
按侍医河野君（通）所藏宋椠三因方。亦为十八卷。则知非后人所分。陈振孙以无择自序。有绍兴中集方六
卷之语。误与是书相混。宋志遂承其谬也。宋本及通行本。太医习业条。作五经诸史。不载二十一史之语。
〔王氏（硕）易简方〕宋志一卷 佚
自序曰。医言神圣工巧尚矣。然有可传者。有不可传者。就其可传者言之。其略则当先诊脉。次参以病。然
后知为何证。始可施以治法。古人所谓脉病证治四者是也。假如头疼发热。人总谓之感冒。不知其脉浮盛。其病
恶风自汗。
其证则曰伤风。治法当用桂枝。若其脉紧盛。其病恶寒无汗。其证曰伤寒。治法当用麻黄。或二证交攻。则两药
兼用。傥脉之不察。证之莫辨。投伤寒以桂枝。投伤风以麻黄。用药一误。祸不旋踵。又况六淫外感。七情内贼。
停寒蕴热。痰饮积气。交互为患。证候多端。亦有证同而病异。证异而病同者。尤难概举。若欲分析门类。明别
是非。的用何药。谁不愿此。奈何素不知脉。况自古方论。已不可胜纪。宁能不惑于治法之众。将必至于尝试而
后已。用药颠错。诸证蜂起。殆有甚于桂枝麻黄之误。古语有之。看方三年。无病可治。治病三年。无药可疗。
正谓是也。故莫若从事于简要。今取常用之方。凡一剂。而可以外候兼用者。详着其义于篇。庶几一见而知。纵
病有相类。而证或不同。亦可均以治疗。假如中风。昏不知人。四肢不收。六脉沉伏。亦有脉随气奔。指下洪盛。
当是之时。脉亦难别。徒具诸方。何者为对。加之有中寒。中暑。中湿。中气。痰厥。饮厥之类。证大不同。而
外候则一。急欲求其要领，则皆由内蓄痰涎。因有所中。发而为病。总治之法。无过下气豁痰。可解缓急。气下
痰消。其人必苏。自余杂病。以类而求。其稍轻者。对方施治。自可获愈。或未全安。亦可藉此以俟招医。若夫
城郭县镇。烟火相望。众医所聚。百药所备。尚可访问。其或不然。津涂修阻。宁无急难。仓皇斗揍。即可办
集。今取方三十首。各有增损。备 咀生料三十品。及市肆常货丸药一十种。凡仓猝之病。易疗之疾。靡不悉具。
惟虚损癫痫劳瘵 瘕渴利等患。既难亟愈。不复更录。是书之作。盖自大丞相葛公始辞国政。归休里第。命硕以
【许叔微《普济本事方》】宋代目录著录十二卷，现存。
自序说：医学的道理非常宏大。它可以用来保养生命，保全身体，享尽天年，造福天下和后世人。这不是见识浅薄的人所能做到的。如果精通此道的人，能够通晓神明、夺造化之妙，擅长起死回生的功效，那么精神的运用，必然有冥冥之中的默默辅助。怎么能把它仅仅看作技艺和技术呢？我私下怀疑，上古时期，如岐伯辅佐黄帝，伊尹辅佐商王，都有医书，用来治愈百姓的疾病。到了后世，周代有和、缓，秦代有扁鹊，汉代有仓公，魏代有华佗，宋代有徐文伯，唐代有孙思邈，也都神奇出众，超越常人，前后相继，代代不乏其人。从此以后，其中的奥妙没有流传下来。偶尔有能人，也仅可一二数得。为什么古人如此精巧，而现代人却赶不上呢？我曾经思考过，古人用医术救人，所以上天赐予他们道术，使他们普遍惠及众生；后人用医术谋取利益，所以上天吝啬他们的技术，不轻易给予。这是不足为奇的。我十一岁时，接连遭遇家庭灾祸，父亲死于时疫，母亲死于气中（气厥），百日之间，双亲皆亡。痛心念及乡里没有好医生，束手待毙。等到长大成人，刻意钻研医书，发誓要以救人为心志。在冥冥之中，似乎有所警示。岁月流逝，如今已近晚年。随意收集已经验证有效的方剂，以及所得的新见解，记录下来以流传久远，题名为《普济本事方》。孟启有《本事诗》，杨元素有《本事典》，都记载当时的实事，希望读者能看到其中的曲折。我既然以救人为心志，给予而不求回报，那么这个方子，怎么能不与大众共享呢？
孝忠跋语说：上推许知可的《本事方》，连同目录制度，共十二卷。这本书一方一论，切合病证，使用它能消除疾病、起死回生，有非凡的功效。比如他说气厥不能当作中风治疗，益肾要用滋润的药物，五虫能杀人，以及区别肠风、脏毒、虫痔的不同，这些都是为了破除后人的疑惑和错误。至于论述伤寒的两卷，尤其阐发了张仲景的本意。善于使用它的人，就像用这把钥匙开这把锁，一一契合，没有丝毫差错。山阳范应德先生是知可的高徒，深得他的法度。孝忠年幼时，曾跟随他读书，看到他把脉用药，与现在的医生不同。家叔与他交往，这个方子就是由此产生的。后来在武昌刊刻，苦于没有好的版本，来纠正讹误。等到退休回到壶山，心里颇为遗憾，因为孝忠侍奉探望时，多次提到此事，想要重新审定却未能实现。过了一年多，孝忠到夷陵做官，有个蜀人叫刘奇的，老于行医，针灸尤为擅长，背诵经络如流水般顺畅，于是互相考证非常详尽。又从鄂州的刘邦佐那里参考，询问未知的，解释可疑的，于是详细制定了炮制方法，各自疏注在下面。方证穴位，有的有而未全的，补充进去。凡六十一处。又校定文字，增加的二百二十四处，减少的六处，改正错字的七处，纠正错误的三百三十四处。在家塾刻印，以此完成叔父的志向。许氏的本心，是因为亲人死于医药（或指因医疗不当/缺乏良医导致亲人去世），发愤写此书，救济世人而不求回报，用意周到，所以没有一处不可用。后人，分不清络脉和证候，不分新旧寒凉，精粗混用，炮制不合法规，而对书有疑问，这就不可与之言说了。淳熙乙巳年五月初一，孝忠读书时写下。
陈振孙说：《本事方》十卷，维扬许叔微知可撰写。绍兴三年进士，第六名。因药物阴德，见于梦境，事迹载于《夷坚志》。晚年取平生已试验的方剂，并记录其事实，写成此书。取《本事诗词》的体例来命名。
四库全书提要说：《类证普济本事方》十卷，宋许叔微撰。叔微字知可，有人说他是扬州人，有人说他是昆陵人，只有曾敏行的《独醒杂志》说是真州人。两人同时代，应该不错。绍兴二年进士，医家称他为许学士。宋代词臣，通常以学士为通称，不知道他历任什么官职。这本书记载经验诸方，兼记医案，所以以“本事”为名。朱国祯《涌幢小品》记载，叔微曾经考中乡荐，春闱不利而归，船停平望，梦见白衣人劝他勤学医，于是得到卢扁（卢医扁鹊）的妙技。凡是生病的人，诊候与给药，不收取费用。晚年取平生已试的方剂，并记录其事，实为《本事方》，取《本事诗》的体例来命名。考察《独醒杂志》，叔微虽然有梦见神人事，但学医在此之前。不知道朱国祯依据的是什么。叔微在延医之术上最为精深，所以姚宽《西汉丛语》称赞许叔微精于医，记载他关于肺虫上行的一条论述，认为是微论。他的书措辞简雅，不合世俗，所以明代以来，不太流传。这个版本是从宋版抄出的，其中凡是“丸”字都写作“圆”，还是汉代张机《伤寒论》、《金匮要略》的旧例。朱国祯又记载叔微所著，还有《拟伤寒歌》三卷，凡一百篇，又有治法八十一篇，以及《仲景脉法三十六图翼》、《伤寒论》二卷，《辨类》五卷，现在都没有见到传本，怀疑已经散佚了。
【《类证普济本事方后集》】十卷，现存。
【无名氏《治病须知》】《书录解题》一卷，已佚。
陈振孙说：不知作者姓名，专门论述外证，按用药次序编写，是为不能诊脉的人设立的。
【张致远《瘴论》】宋代目录著录二卷，已佚。
《宋史》本传略说：张致远，字子猷，南剑州沙县人。宣和三年，考中进士。宰相范宗尹推荐他的才华，召对，提拔为枢密院计议官。建寇范汝为投降后仍怀反叛之心，而招安官谢向、陆棠收受贼人贿赂，暗中与他们勾结。致远请假回家，得知内情，回来禀报执政者，请求铲除根除隐患。于是逮捕谢向、陆棠，以及制置司属官施宜生交付监狱。诏令参知政事盖庾，任福州宣抚使讨伐贼人，韩世忠副之。征辟致远为随军机宜文本。贼平定后，授两浙转运判官，改广东转运判官，招抚剧盗曾衮等，贼众全部投降。绍兴四年，以监察御史召回，未到任，授殿中侍御史。五年，授户部侍郎，进吏部侍郎，不久又复为户部侍郎。授给事中，不久因老母请求外任，以显谟阁待制身份，知台州。朝廷因海寇郑广未平，改知福州。六年八月，郑广等人投降。致远选拔留下四百人，安置在城外军营，其余遣返从事生产。又派郑广讨伐其他郡县的盗贼，几个月全部平定。八年正月，再次召回为给事中，出京知广州，不久以显谟阁待制身份退休。十七年去世，享年五十八岁。致远刚正廉洁有学识，历任台省侍从，言论主旨，都卓越可观。
【郑樵《鹤顶方》】宋代目录著录二十四卷，已佚。
郑樵说：五六年间，研究天文地理之学，研究虫鱼草木之学，用虫鱼草木所得的知识，作《尔雅注》，作《诗名物志》，作《本草》成书，作《草木外类》，用方书所得的知识，作《鹤顶方》，作《食鉴》，作《采治录》，作《畏恶录》。（夹在遗稿上皇帝书中。）
【温氏（无名）《舍人方》】宋代目录著录一卷，注曰：不知何人，已佚。
【卓伯融《妙济方》】宋代目录著录一卷，已佚。
【无名氏《备用方》】宋代目录著录二卷，注曰：岳州守臣编纂，不著名氏，已佚。
【吴得夫《集验方》】宋代目录著录七卷，已佚。
【张永《卫生家宝》】已佚。
《绍兴府志》说：张永，洛阳人，以医术任翰林医学，与太医令李会通同时。先前李会通治疗宫中疾病，用煎剂无效，张永建议做成散剂进服，立即痊愈。诏令提拔李会通为驻泊郎，李会通奏功由于张永，因此一同授驻泊郎，排行第八，人称“八伯驻”。随从高宗南渡，因此定居余姚。后来考中进士，积劳至礼部尚书。学士所著《卫生家宝》，以及《小儿方》，流传于世。子孙精通医术的很多，都以驻泊为名。
【王俣《编类本草单方》】宋代目录著录三十五卷，已佚。
陈振孙说：《本草单方》三十五卷，工部侍郎宛邱王俣硕父撰写。选取本草各药条下的单方，按门类编辑。凡四千二百零六方。
陈造跋语说：专一则精，多则杂，事物都是这样，何况药物用于治病呢？我幼年多病，喜好穷究药性，曾用香附子、木贼、露蜂房，都是一两次见效，这些方法都记载在本草书中，人们只是不熟读罢了。我想汇聚撷取，以备急需，没来得及。没想到有比我先做的。这本书板在四明，我宰治定海，首先得到它，列为三十五卷，始于服饵，终于妇人小儿，杂疗法也具备了。然而条分类别，一眼可见。更加知道异人不乏，才贤有识之人，到处都有。装订校勘藏于秘阁，不仅自卫，旁济酬谢其素心，而且不假编集之劳，安然享受此利。绍兴辛亥年十一月初一书写。写它做什么？记录喜悦。（《江湖长翁集》）
【何称《经验药方》】宋代目录著录二卷，已佚。
陈振孙说：《何氏方》二卷，太常博士括苍何称德杨撰写。
【洪氏（无名）《集验方》】（《医藏目录》作洪遵，《澹寮方》作洪内翰迈，《朱氏集验方》作洪迈。）宋代目录著录五卷，注曰：不知名，已佚。
陈振孙说：《集验方》二卷，鄱阳洪氏。
【莫伯盛《方》】《书录解题》一卷，已佚。
陈振孙说：刑部郎中吴兴莫伯盛致道在永嘉刻印《博济方》，并将他家藏的经验方附在后面。
【李朝正《备急总效方》】宋代目录著录四十卷，已佚。
陈振孙说：《备急总效方》四十卷，知平江府溧阳李朝正撰写。大抵都是单方。
【孙绍远《大衍方》】《书录解题》十二卷，已佚。
陈振孙说：朝散大夫孙绍远稽仲撰写。凡是应当预先准备的药物，四十九种，所以名叫大衍。所在容易得到的不在其中。诸方附在后面。
【钱竽《海上方》】宋代目录著录一卷，已佚。
《书录解题》说：《海上方》一卷，不著名氏。括苍刻本。馆阁书目有此方，说：干道年间处州知州钱竽编纂。
【李观民《集效方》】宋代目录著录一卷，已佚。
陈振孙说：《集效方》一卷，南康守李观民集。
【陈言《根据源指治》】六卷，已佚。
【《三因极一病证方论》】宋代目录著录六卷（按通行本，分为十八卷），现存。
自序说：我在绍兴辛巳年，为叶表弟（桷）伯材，收集方剂六卷。前叙阴阳病脉证，次及所因之说，集注《脉经》，类分八十一门，方若干首，题名为《根据源指治》。伯材在行朝得到书，想托贵人刊行，不久去世，于是作罢。淳熙甲午年，又与友人汤致德远、庆德夫，谈论医事的关键，无出“三因”。辨别病因之初，无过于脉息。于是举《脉经》说：关前一分，是人命之主，左为人迎，右为气口。大概以人迎候外因，气口候内因。那些不应人迎气口的，都是不内外因。如果认识三因，病就没有遗漏了。所以说：医事的关键，无出于此。于是编集应用诸方，类分一百八十门，得方一千五十余首，题名为《三因极一病源论粹》。有人说：现行医方堆积如山，就可以指示，何必用这个？殊不知晋汉所集的，不识时宜，或者编排混淆，或者附会杂糅，古文简略脱漏，章旨不明，俗书无经典，性理乖误，庸辈妄用，无验有伤，不删减繁芜，不知道关键。于是辨论前人不能明了的意义，希望开辟古贤的路径，作为进学的阶梯，使夫见月忘指（比喻得鱼忘筌，抓住本质）是可以的。于是写下。青田鹤溪陈言无择序。
陈振孙说：《三因极一方》六卷，括苍陈言无择撰写。三因者，内因、外因、不内外因，其说法出自《金匮要略》，其所述方论，往往都是古书。
《处州府志》说：陈言，字无择，青田人，聪敏悟性超过常人，长于方脉，治病立效，有不可救的，则预告期限，时刻不差。作《三因方论》，研究穷尽受病的源头，用药的等级，医者尊崇他。他的徒弟王硕作《简易方》，并与三论一起流行于世。
四库全书提要说：《三因极一病证方论》十八卷，宋陈言撰。言字无择，莆田人。这本书分别三因，归于一治，其说法出自《金匮要略》。三因者，一是内因，为七情，发自脏腑，形于肢体；一是外因，为六淫，起于经络，舍于脏腑；一是不内外因，为饮食饥饱，叫呼伤气，以及虎野狼毒虫，金疮压溺之类。每类有论有方，文词典雅，而理致简核，不是其他家俚鄙冗杂可比。苏轼传《圣散子方》，叶梦得《避暑录话》极力论述其谬误，但不能说明其所以然。陈言也指出其通治伤寒诸证的错误，而唯独认为其方为寒疫所不废，可谓持平。吴澄集，有《易简归一序》，称赞近代医方，只有陈无择议论，最有根柢，而其药不验，严子礼剽取其论，而附上平日所用经验之药，则兼美矣。这就是严氏《济生方》，其源出于此书。《宋史·艺文志》录六卷，陈振孙《书录解题》亦同。这个版本分为十八卷，是何钜所分。第二卷中，《太医习业》一条，有五经二十一史的说法，不是南宋人所应见到的。然而证明以各家所引，实为原书，其词气也不是近代所能及。怀疑明代传录此书的人，不学无术，只听到有二十一史的说法，于是妄改古书，不及核查其时代。
按侍医河野君（通）所藏的宋椠《三因方》，也是十八卷，则知道不是后人分的。陈振孙因为无择自序中有绍兴中集方六卷的话，误与此书相混。《宋志》于是承袭其谬误。宋本及通行本，《太医习业》条，作五经诸史，不载二十一史的话。
【王硕《易简方》】宋代目录著录一卷，已佚。
自序说：医言神圣工巧，崇尚已久。然而有可传的，有不可传的。就其可传的而言，大略应当先诊脉，次参以病，然后知道是什么证，才可以施以治法。古人所谓脉、病、证、治四者是也。假如头疼发热，人总谓之感冒，不知道其脉浮盛，其病恶风自汗，其证则曰伤风，治法当用桂枝。若其脉紧盛，其病恶寒无汗，其证曰伤寒，治法当用麻黄。或者二证交攻，则两药兼用。如果不察脉，不辨证，投伤寒以桂枝，投伤风以麻黄，用药一误，祸不旋踵。更何况六淫外感，七情内贼，停寒蕴热，痰饮积气，交互为患，证候多端，也有证同而病异，证异而病同者，尤其难概举。如果想要分析门类，明别是非，的确用什么药，谁不愿意这样做？奈何素不知脉，况且自古方论，已不可胜纪，怎能不被众多的治法所迷惑，将必至于尝试而后止。用药颠倒错误，诸证蜂起，恐怕比桂枝麻黄之误更严重。古语有之：看方三年，无病可治；治病三年，无药可疗。正是说的这个。所以不如从事于简要。现在取常用之方，凡一剂，而可以外候兼用的，详细着其义于篇，希望一见而知，纵使病有相似，而证或不同，也可以均用于治疗。假如中风，昏不知人，四肢不收，六脉沉伏，也有脉随气奔，指下洪盛。当是之时，脉也难别。徒具诸方，哪一个是对症的？加之有中寒、中暑、中湿、中气、痰厥、饮厥之类，证大不同，而外候则一。急欲求其要领，则皆由内蓄痰涎，因有所中，发而为病。总治之法，无过下气豁痰，可解缓急。气下痰消，其人必苏。其余杂病，以类而求，其稍轻者，对方施治，自可获愈。或者未全安，也可借此以等待招医。如果是城郭县镇，烟火相望，众医所聚，百药所备，尚可访问。如果不是这样，津涂修阻，岂无急难？仓皇斗凑，即可办集。现在取方三十首，各有增损，备咀生料三十品，及市肆常货丸药十种。凡是仓猝之病，易疗之疾，无不具备。只有虚损、癫痫、劳瘵、癥瘕、渴利等患，既难亟愈，不再收录。这本书的作成，大概自大丞相葛公开始辞去国政，归休里第，命令王硕以……
[Xu Shuwei's *Puji Benshi Fang*] Recorded in Song catalogs as twelve volumes, extant.
Preface states: The way of medicine is profound. It can be used to nourish life, preserve the body, fulfill one's natural lifespan, and benefit the world and future generations. This is not something that those with shallow understanding can achieve. If one masters this way, one can understand the divine and emulate creation, possessing the merit of bringing the dead back to life. The operation of spirit must have silent assistance in the unseen realm. How can it be regarded merely as an art or technique? I suspect that in ancient times, such as when Qibo assisted the Yellow Emperor, or Yi Yin assisted the King of Shang, there were medical texts to cure the people's ailments. In later generations, He and Huan in Zhou, Bianque in Qin, Cang Gong in Han, Hua Tuo in Wei, Xu Wenbo in Song, and Sun Simiao in Tang were all miraculous and beyond ordinary expectations, following one after another, with no lack of such figures in each generation. Since then, their subtleties have not been transmitted. Occasionally, there are capable individuals, but they can be counted on one hand. Why were the ancients so skillful, while modern people fall short? I have pondered this. The ancients used [medicine] to save people, so Heaven bestowed the Way upon them, enabling them to universally benefit sentient beings. Later generations used [medicine] to seek profit, so Heaven withheld the art, not granting it lightly. There is nothing surprising about this. At eleven years old, I suffered consecutive family disasters; my father died of a seasonal epidemic, and my mother died of Qi Jue (Qi Stagnation/Syncope). Within a hundred days, I lost both parents. Grieving that there were no good doctors in my village, I waited helplessly for death. Upon reaching adulthood, I deliberately studied medical texts, vowing to take saving lives as my heart's intent. In the unseen realm, it seemed there was some warning. As years passed, I am now approaching twilight. I casually collected tested prescriptions and new insights, recorded them to transmit far and wide, titled *Puji Benshi Fang*. Meng Qi had *Benshi Shi*, Yang Yuansu had *Benshi Dian*, both recording contemporary facts, hoping readers can see the details. Since I take saving lives as my intent, giving without seeking reward, how can these prescriptions not be shared with the public?
Xiaozhong's Postscript states: Tracing back to Xu Zhike's *Benshi Fang*, along with its catalog and system, totaling twelve volumes. This book presents one prescription per discussion, fitting the symptoms and signs, and using it can eliminate diseases and revive the dying, achieving extraordinary merit. For instance, he stated that Qi Jue should not be treated as Stroke; tonifying the Kidney requires moistening herbs; the "Five Insects" can kill; and distinguishing between Changfeng (Intestinal Wind), Zangdu (Visceral Toxin), and Chongzhi (Insect Hemorrhoids) are different. All these serve to dispel later generations' doubts and errors. Regarding the two volumes discussing Cold Damage, they particularly elucidate Zhang Zhongjing's intentions. Those who use it well find it fits like a key into a lock, matching perfectly without the slightest error. Mr. Fan Yingde from Shanyang was Zhike's senior disciple, deeply inheriting his methods. Xiaozhong, in childhood, once studied under him, observing his pulse-taking and medication, which differed from contemporary physicians. My uncle associated with him, which led to the origin of this prescription collection. Later, it was printed in Wuchang, but suffering from the lack of a good edition to correct errors. Upon retiring to Hushan, I felt somewhat lacking. Because Xiaozhong served and visited, mentioning it repeatedly, desiring to revise it but unable to do so. A year and more passed. Xiaozhong came to Yiling for official duties. There was a man from Shu named Liu Qi, experienced in medicine, especially skilled in acupuncture and moxibustion, reciting meridians fluently. We verified each other extensively. Furthermore, we referenced from Liu Bangzuo of Ezhou, asking about the unknown and resolving doubts. Thus, we detailed the systems and processing methods, annotating them below. For prescriptions, indications, and acupoints that existed but were incomplete, we added to them. Totaling sixty-one additions. We also collated characters: adding 224, reducing 6, correcting 7 erroneous ones, and rectifying 334 mistakes. Carved at the family schoolhouse, thereby fulfilling my uncle's will. Xu's original intention was rooted in the loss of his relatives due to medical issues, leading him to write this book with determination to aid the world without seeking reward. His intent was thorough, so every part is usable. Later people fail to distinguish between collaterals and syndromes, differentiate between new/old and cold/warm, mix fine and coarse treatments, and process improperly, yet doubt the book. This is unworthy of discussion. First day of the fifth month, Yisi year of Chunxi era, Xiaozhong writing while reading.
Chen Zhen Sun states: *Benshi Fang*, ten volumes, written by Xu Shuwei Zhike of Weiyang. Jinshi degree holder in the third year of Shaoxing, ranked sixth. Known for medical merit seen in dreams, recorded in *Yijian Zhi*. In his later years, he took lifelong tested prescriptions and recorded their facts to create this book, naming it after the style of *Benshi Poetry*.
Siku Quanshu Summary states: *Leizheng Puji Benshi Fang*, ten volumes, written by Song dynasty's Xu Shuwei. Shuwei, courtesy name Zhike. Some say he was from Yangzhou, others from Kunling. Only Zeng Minxing's *Duxing Zazhi* says he was from Zhenzhou. Being contemporaries, this is likely correct. Jinshi in the second year of Shaoxing, known among physicians as Scholar Xu. Song dynasty literary officials often used "Scholar" as a general title; it is unknown what specific office he held. This book records experiential prescriptions and includes medical cases, hence the name "Benshi" (Actual Facts). Zhu Guozhen's *Yongchuang Duanju* records that Shuwei once passed the provincial examination but failed the metropolitan exam. Returning home, his boat stopped at Pingwang, where he dreamed of a person in white clothes urging him to study medicine diligently, thus acquiring the skill of Lu Bian (Lu Yi Bian Que). For any sick person, he diagnosed and prescribed without charging fees. In his later years, he took lifelong tested prescriptions and recorded events, truly forming *Benshi Fang*, named after the example of *Benshi Shi*. However, checking *Duxing Zazhi*, although Shuwei had dreams of divine matters, he studied medicine before that. It is unclear what basis Zhu Guozhen had. Shuwei was most proficient in the art of consulting physicians. Yao Kuan's *Xihan Congyu* praises Xu Shuwei for being skilled in medicine, recording his discussion on "Lung Worm Ascending," attributing it to minor theories. His writing is concise and elegant, not conforming to popular taste, so it did not circulate widely since the Ming dynasty. This edition was copied from a Song block print. Wherever "Wan" (pill) appears, it is written as "Yuan" (round), retaining the old example of Han dynasty Zhang Ji's *Shanghan Lun* and *Jingui Yaolue*. Zhu Guozhen also recorded that Shuwei authored *Ni Shanghan Ge* (Imitating Cold Damage Songs), three volumes, one hundred poems, plus eighty-one treatment articles, and *Zhongjing Maifa San Shiliu Tu Yi* (Supplement to Thirty-Six Diagrams of Zhongjing's Pulse Methods), *Shanghan Lun* two volumes, *Bianlei* five volumes. None of these exist today; they are suspected to be lost.
[Post-Collection of *Leizheng Puji Benshi Fang*] Ten volumes, extant.
[Wumeingshi's *Zhibing Xuzhi*] Recorded in *Shulu Jieting* as one volume, lost.
Chen Zhen Sun states: Author unknown. Specifically discusses external conditions, arranging medication order, designed for those unable to read pulses.
[Zhang Zhiyuan's *Zhang Lun*] Recorded in Song catalogs as two volumes, lost.
Briefly from *Song Shi* Biography: Zhang Zhiyuan, courtesy name Ziyou, from Shaxian, Nanjianzhou. Passed Jinshi in the third year of Xuanhe. Prime Minister Fan Zongyin recommended his talent for an audience, promoting him to Planner Official of the Bureau of Military Affairs. Bandit Fan Ruwei of Jian had surrendered but still harbored rebellious thoughts. Amnesty officials Xie Xiang and Lu Tang accepted bribes from the bandits and secretly communicated with them. Zhiyuan requested leave to return home, learned of the situation, returned to report to executives, requesting to eradicate the root. Consequently, Xie Xiang and Lu Tang were arrested, along with Shi Yisheng, subordinate official of the Zhi Zhi Si, and sent to prison. An edict appointed Can Zhi Zhengshi Gai Yu as Pacification Commissioner of Fuzhou to suppress the bandits, with Han Shizhong as deputy. Zhiyuan was recruited as Military Strategy Document Officer. After the bandits were pacified, he was appointed Circuit Intendant of Liangzhe, then changed to Guangdong Circuit Intendant. He pacified notorious bandits like Zeng Gun, and the bandit forces surrendered completely. In the fourth year of Shaoxing, he was recalled as Censor-in-Waiting. Before arriving, he was appointed Palace Censor. In the fifth year, appointed Vice Minister of Revenue, advanced to Vice Minister of Personnel, soon reverted to Vice Minister of Revenue. Appointed Gatekeeper of Chancellery. Soon requested external appointment due to elderly mother, serving as Academician of Xianmo Pavilion and Prefect of Taizhou. Due to pirate Zheng Guang not being pacified, the court changed him to Prefect of Fuzhou. In the eighth month of the sixth year, Guang and others surrendered. Zhiyuan selected four hundred men to stay, establishing a camp outside the city, and sent the rest back to their professions. He then dispatched Guang to suppress other bandits in various commanderies, pacifying them within months. In the first month of the eighth year, he was recalled again as Gatekeeper of Chancellery, sent out as Prefect of Guangzhou. Soon retired as Academician of Xianmo Pavilion. Died in the seventeenth year at age fifty-eight. Zhiyuan was upright, honest, and knowledgeable. Serving in censorial and attendant roles, his words and principles were outstanding and commendable.
[Zheng Qiao's *Heding Fang*] Recorded in Song catalogs as twenty-four volumes, lost.
Zheng Qiao states: For five or six years, I studied astronomy and geography, and the study of insects, fish, plants, and trees. Using knowledge gained from insects, fish, plants, and trees, I wrote annotations for *Erya*, *Shi Mingwu Zhi*, completed *Bencao*, and wrote *Caomu Wailei*. Using knowledge gained from medical formulas, I wrote *Heding Fang*, *Shijian*, *Caizhi Lu*, and *We'e Lu*. (From the draft memorial to the Emperor.)
[Wenshi (Unknown) *Sheren Fang*] Recorded in Song catalogs as one volume, note says: Person unknown, lost.
[Zhuo Borong's *Miaoji Fang*] Recorded in Song catalogs as one volume, lost.
[Wumeingshi *Beiyong Fang*] Recorded in Song catalogs as two volumes, note says: Compiled by Yuezhou governor, author unnamed, lost.
[Wu Defu's *Jiyan Fang*] Recorded in Song catalogs as seven volumes, lost.
[Zhang Yong's *Weisheng Jiabao*] Lost.
*Shaoxing Fu Zhi* states: Zhang Yong, from Luoyang, served as Hanlin Medical Practitioner due to his medical skills, contemporary with Imperial Medical Director Li Huitong. Previously, Huitong treated palace illnesses with decoctions without effect. Yong suggested preparing them as powders for administration, resulting in immediate recovery. An edict promoted Huitong to Stationary Lang. Huitong reported the merit originated from Yong, so both were granted Stationary Lang rank. Ranked eighth, people called him "Ba Bo Zhu". Accompanied Emperor Gaozong southward, settling in Yuyue. Later passed Jinshi, accumulating merit to become Minister of Rites. Scholar's works *Weisheng Jiabao* and *Xiao'er Fang* were transmitted to the world. Many descendants were skilled in medicine, all bearing the name "Zhubo".
[Wang Yu's *Bianlei Bencao Danfang*] Recorded in Song catalogs as thirty-five volumes, lost.
Chen Zhen Sun states: *Bencao Danfang*, thirty-five volumes, written by Wang Yu Shuofu, Vice Minister of Works, from Wanqiu. Selected single prescriptions from various drug entries in *Bencao*, organized by category. Totaling four thousand two hundred and six prescriptions.
Chen Zao's Postscript states: Specialization leads to precision; multiplicity leads to confusion. This applies to all things, let alone drugs used for disease. I was ill frequently in childhood and loved exploring drug properties. I once used Cyperi Rhizoma (Xiangfu), Equiseti Herba (Muzei), and Vespa Nidus (Lufengfang), all effective after one or two uses. These methods are fully recorded in *Bencao* books, yet people simply do not read them carefully. I desired to gather and select them to meet needs, but lacked time. Unexpectedly, someone preceded me. This book's blocks are in Siming. When I governed Dinghai, I obtained it first, compiling it into thirty-five volumes. Starting with ingestion, ending with women and children, miscellaneous therapies are also complete. However, categorized clearly, visible at a glance. This further proves that extraordinary people are not rare, and talented, wise individuals exist everywhere. Bound and stored in secret archives, not only for self-protection, but to assist others, fulfilling my long-held wish, without the labor of compilation, enjoying this benefit peacefully. Written on the first day of the eleventh month, Xinhai year of Shaoxing. Why write it? To record joy. (*Jianghu Changweng Ji*)
[He Cheng's *Jingyan Yaofang*] Recorded in Song catalogs as two volumes, lost.
Chen Zhen Sun states: *He Shi Fang*, two volumes, written by He Cheng Deyang, Doctor of Taichang, from Kuocang.
[Hongshi (Unknown) *Jiyan Fang*] (*Yicang Mulü* lists Hong Zun, *Danliao Fang* lists Hong Neihan Mai, *Zhushi Jiyan Fang* lists Hong Mai.) Recorded in Song catalogs as five volumes, note says: Name unknown, lost.
Chen Zhen Sun states: *Jiyan Fang*, two volumes, from Hong clan of Poyang.
[Mo Bosheng's *Fang*] Recorded in *Shulu Jieting* as one volume, lost.
Chen Zhen Sun states: Mo Bosheng Zhidao,郎中 of Ministry of Justice, from Wuxing, carved *Boji Fang* in Yongjia, attaching his family's experiential prescriptions at the end.
[Li Chaozheng's *Beiji Zongxiao Fang*] Recorded in Song catalogs as forty volumes, lost.
Chen Zhen Sun states: *Beiji Zongxiao Fang*, forty volumes, written by Li Chaozheng, Prefect of Liyang, Pingjiang Fu. Mostly single prescriptions.
[Sun Shaoyuan's *Dayan Fang*] Recorded in *Shulu Jieting* as twelve volumes, lost.
Chen Zhen Sun states: Sun Shaoyuan Jizhong, Dispersed Scholar, wrote it. Forty-nine types of medicines that should be prepared in advance, hence named Dayan. Easily obtained items elsewhere are excluded. Various prescriptions attached at the end.
[Qian Yu's *Haishang Fang*] Recorded in Song catalogs as one volume, lost.
*Shulu Jieting* states: *Haishang Fang*, one volume, author unnamed. Kuocang printed edition. Guange catalog lists this prescription, stating: Compiled by Qian Yu, Prefect of Chuzhou, during the Gandao era.
[Li Guanmin's *Jixiao Fang*] Recorded in Song catalogs as one volume, lost.
Chen Zhen Sun states: *Jixiao Fang*, one volume, compiled by Li Guanmin, Governor of Nankang.
[Chen Yan's *Genjuan Zhi Zhi*] Six volumes, lost.
[*Sanyin Ji Yi Bingzheng Fanglun*] Recorded in Song catalogs as six volumes (according to common editions, divided into eighteen volumes), extant.
Self-Preface states: In the Xin Si year of Shaoxing, for my cousin Ye Ju (Bo Cai), I collected six volumes of prescriptions. Preceded by discussions on Yin-Yang, disease, pulse, and signs, followed by causes, annotated *Maijing*, classified into eighty-one categories, containing numerous prescriptions, titled *Genjuan Zhi Zhi*. Bo Cai obtained the book in the traveling court, wishing to entrust noble persons for printing, but died shortly after, so it ceased. In the Jia Wu year of Chunxi, I discussed the essentials of medicine with friends Tang Zhide Yuan and Qing Defu. Nothing exceeds the "Three Causes". To distinguish causes initially, nothing surpasses pulse diagnosis. Thus citing *Maijing*: "One point before the Guan is the master of human life. Left is Renying, Right is Qikou." Generally, Renying observes external causes, Qikou observes internal causes. Those not responding to Renying or Qikou are neither internal nor external causes. If one understands the Three Causes, no aspect of disease remains hidden. Hence said: The essence of medical practice lies here. Thus, I compiled applicable prescriptions, classified into one hundred and eighty categories, obtaining over one thousand and fifty prescriptions, titled *Sanyin Ji Yi Bingyuan Lun Cui*. Some say: Current medical prescriptions pile up like mountains, why use this? Little do they know, compilations from Jin and Han are outdated, either disordered or mixed with apocrypha. Ancient texts are abbreviated and missing, chapter meanings unclear. Common books lack classics, principles are erroneous. Ignorant practitioners use them recklessly, causing harm instead of cure. Without removing redundancy, one cannot grasp the key. Thus, I debated meanings previously unclarified by predecessors, hoping to open paths of ancient sages, serving as a ladder for learning, allowing one to forget the finger once seeing the moon. Thus written. Preface by Chen Yan Wuyue of Qingtian Hexi.
Chen Zhen Sun states: *Sanyin Ji Yi Fang*, six volumes, written by Chen Yan Wuyue of Kuocang. The Three Causes are Internal, External, and Neither Internal nor External. This theory originates from *Jingui Yaolue*. The prescriptions and discussions described are often from ancient texts.
*Chuzhou Fu Zhi* states: Chen Yan, courtesy name Wuyue, from Qingtian. Exceptionally intelligent, skilled in prescriptions and pulse diagnosis, achieving immediate results in treating diseases. For incurable cases, he would predict the time of death accurately. Authored *Sanyin Fanglun*, thoroughly investigating the source of illness and grading medications. Physicians revere him. His disciple Wang Shuo wrote *Jianyi Fang*, which circulated alongside the Three Discussions.
Siku Quanshu Summary states: *Sanyin Ji Yi Bingzheng Fanglun*, eighteen volumes, written by Song dynasty's Chen Yan. Yan, courtesy name Wuyue, from Putian. This book distinguishes the Three Causes, returning to a unified treatment. The theory originates from *Jingui Yaolue*. The Three Causes are: First, Internal Causes, being the Seven Emotions, originating from viscera, manifesting in limbs. Second, External Causes, being the Six Excesses, arising from collaterals, lodging in viscera. Third, Neither Internal nor External Causes, including dietary irregularities, excessive shouting injuring Qi, as well as bites from tigers, wolves, poisonous insects, metal wounds, crushing, drowning, etc. Each category has discussions and prescriptions. The language is elegant, and the reasoning is concise and rigorous, unlike the vulgar and verbose nature of other schools. Su Shi transmitted the *Sheng Sanzi Fang*, Ye Mengde's *Bishu Luhua* strongly criticized its errors but could not explain why. Chen Yan also pointed out the error of using it to treat all Cold Damage syndromes, but uniquely believed it was not abandoned for cold epidemics, which can be considered fair. Wu Cheng's collection has *Yijian Guiyi Preface*, praising that among recent medical prescriptions, only Chen Wuyue's discussions have the deepest foundation, though his drugs were ineffective. Yan Zili plagiarized his discussions and attached his own experiential drugs, achieving both merits. Thus, Yan's *Jisheng Fang* originated from this book. *Song Shi Yiwen Zhi* records six volumes, same as Chen Zhen Sun's *Shulu Jieting*. This edition is divided into eighteen volumes, likely by He Ju. In Volume Two, the "Taixi Xiye" section mentions "Twenty-One Histories", which should not have been seen by Southern Song people. However, verifying against citations from various sources, it is indeed the original text, and its tone is not comparable to modern times. It is suspected that Ming dynasty transcribers, ignorant and unskilled, hearing of the "Twenty-One Histories" remark, arbitrarily altered the ancient text without verifying the era.
According to the Song block-printed *Sanyin Fang* collected by Attending Physician Kawano Jun (Tsu), it is also eighteen volumes, indicating it was not divided by later people. Chen Zhen Sun confused the statement "collected six volumes of prescriptions in mid-Shaoxing" from Wuyue's self-preface with this book. The *Song Zhi* consequently inherited this error. Song editions and common editions of the "Taixi Xiye" section read "Five Classics and Various Histories", not carrying the "Twenty-One Histories" phrase.
[Wang Shuo's *Yijian Fang*] Recorded in Song catalogs as one volume, lost.
Self-Preface states: Medicine speaks of Divine, Sage, Skillful, and Ingenious, highly esteemed. However, some can be transmitted, some cannot. Regarding the transmissible aspects, roughly one must first diagnose the pulse, then consider the disease, then know the syndrome, before applying treatment. This is what ancients called the four elements: Pulse, Disease, Syndrome, Treatment. For example, if headache and fever occur, people generally call it "Ganmao" (Cold/Flu), not knowing that if the pulse is floating and vigorous, and the disease involves aversion to wind and spontaneous sweating, the syndrome is "Shangfeng" (Wind Strike), and the treatment should use Guizhi Tang (Cinnamon Twig Decoction). If the pulse is tight and vigorous, and the disease involves aversion to cold and absence of sweating, the syndrome is "Shanghan" (Cold Damage), and the treatment should use Mahuang Tang (Ephedra Decoction). If both syndromes attack together, both medicines can be used. If the pulse is not observed and the syndrome not distinguished, administering Guizhi Tang for Shanghan, or Mahuang Tang for Shangfeng, a single medication error leads to immediate disaster. Moreover, Six Excesses external infections, Seven Emotions internal thieves, retained cold and accumulated heat, phlegm-fluids and stagnant Qi, interact causing harm. Syndromes are manifold. There are cases where syndromes are same but diseases differ, or diseases same but syndromes differ, which are hard to enumerate. If one wishes to analyze categories, clarify right and wrong, determine exact drugs, who would not desire this? Alas, if one does not know pulses, and ancient prescription discussions are countless, how can one not be confused by the multitude of treatments, inevitably resorting to trial and error? Medication errors cause syndromes to arise like bees, perhaps worse than the error of Guizhi and Mahuang. Ancient saying goes: "Study prescriptions for three years, no disease can be treated; Treat diseases for three years, no medicine can heal." This precisely refers to this. Therefore, it is better to engage in simplicity and brevity. Now taking commonly used prescriptions, where one dose can address external signs simultaneously, detailing their meaning in chapters, hoping for immediate understanding. Even if diseases are similar but syndromes differ, they can be treated uniformly. For example, Stroke: unconsciousness, limbs unrestrained, six pulses sunken and hidden. Or pulses surging with Qi, vigorous under fingers. At such times, pulses are hard to distinguish. Merely having prescriptions, which one is correct? Added to this are Cold Strike, Heat Strike, Dampness Strike, Qi Strike, Phlegm Jue, Fluid Jue, etc., syndromes greatly different, but external signs identical. Urgently seeking the key, all stem from internally accumulated phlegm-saliva, triggered by external strike, manifesting as disease. General treatment method is nothing but descending Qi and expelling phlegm, relieving urgency. Once Qi descends and phlegm dissipates, the person will surely regain consciousness. For other miscellaneous diseases, seek by category. Slightly lighter cases, treating opposite to syndrome, can naturally recover. Or if not fully recovered, can use this to wait for a physician. If in cities or towns, with smoke signals visible, gathering many doctors and hundred medicines, inquiries are possible. If not so, with long and obstructed roads, how can there be no emergencies? In panic and haste, preparations can be made. Now taking thirty prescriptions, each with modifications, preparing thirty raw materials for chewing/decocting, and ten common pill medicines from markets. All sudden illnesses and easily treatable diseases are included. Only for deficiency consumption, epilepsy,劳瘵 (Consumption/TB), masses, thirst, and diarrhea, which are hard to cure quickly, are no longer recorded. The creation of this book began when Grand Councilor Ge Gong first resigned from state affairs, returning to his hometown, ordering Shuo to...