于坤。而一阳不生于复。则造化息矣。使六阳盛于干。而一阴不生于 。则造化亦息矣。素问曰。亢则害。承乃
制。圣人立训。其义至精。知阴阳不可偏重。攻补不可偏废。庶乎不至除一弊而生一弊也。
〔刘氏（奎）景岳全书节文〕未见
按上见于刘嗣宗温疫论类编序。
〔张氏（介宾）质疑录〕一卷 存
题词曰。医道肇于轩岐。而着书立言。以发明之者。莫如张刘李朱为最。以至陶王陈薛。各有阐述。然亦有
不能无弊者。如一言之谬戾。每遗祸于后人。是不得不取而辨论之。以正其失。非敢妄訾乎前贤也。将以为质疑
之一助云尔。
〔程氏（仑）医按〕五卷 存
自序曰。予先世尚文艺。广购异书。迨大父光禄公。筑园求志。益置藏书之所。于时若黄五岳沈石田文衡山
方寒溪及海内诸名士。相率为之题咏。而丰考功南隅记之。从大父方伯萝山公留心坟典。其宦游东浙西滇。南闽
北代。所至肆力搜索。多获异本。大父或为中分。或录其副皮阁中。累然签垂。几埒二酉。邺架无论矣。予生不
辰。既不获侍我大父。又不幸甫四龄而失我先君，母氏慈爱。不令侪伍群儿。比就外传。亦不令接遇宾客。见人
辄面 口讷。惟诵读课文是务。长而有知。稍遍阅诸子史。及舆图方外诸书。下帷篝灯。夜以继日。即愚钝无得。
而向逞弥勤。弱冠遂病失血。然不辍读也。已而日呕数升，甚至口与鼻俱出。体几殆。于是遵母氏命。释博士业。
已并一切典籍束高阁。日坐虚室。检药裹而已。体遂稍稍复。顾饮啄之余。无所事事。间对岐黄养生家言。辄有
当于心。复自惟弱体不任读父书。藉令腐同草木。生奚贵焉。昔人良相良医之言。若将为予勖者。乃发箧。尽得
素问难经。及越人仲景元化叔和巢氏滑氏东垣河间丹溪诸名家所论著。暨历代本草读之。悉务究其根宗。会其枝
叶。其有不得者。思之至忘寝食。缘是颇知自卫。居七载而疾有寥。户外就医之履恒满。及母氏殁。始负笈以游。
初三吴。既三楚。既梁宋。再后燕赵齐鲁。云中上谷，乐浪玄
菟。足迹半天下。前后几二十载。而燕为最久。所至辱公卿折节。友朋纳交。虽固陋乏声称。而刀圭之役。苟幸
免过。其间或扩古人之秘。或剖近代之疑，或集众思。或信己意。不必标奇。要于对证。不必循轨。要于奏功。
于心得而术验者。役不律而藏之箧笥。然倥偬遗忘者。不下十之六七。丁巳冬。武选夷庚方君来京。携其伯兄天
衢君书。索予曩所集伤寒杂证等书。付剞劂以广其传。嗟乎。仁人用心。固宜以是汲汲。第予井蛙夏虫。不为藏
拙。抑亦以宋人不值周客。恐其什袭燕石。以终身乎。用是姑出旧所录藏百有余条。仿昔人题曰医按。求政大方。
倘侥灵贶。得弹射斧斤之不弃。庶几入正鹄而就准绳则长公之大造乎哉。所集伤寒杂证。虽能仅窥一斑。兹当牛
马逐逐。未获完帙。请俟异日。如谓予不能读祖父书。而借此薄技。以自解免。则予愧汗欲死。何敢言病。又何
敢言医。时天启元年春正月。
〔卢氏（明铨）一万社草〕十二卷 存
堵颜序曰。夫医与政通。政除害以致理。医伐邪以葆真。其持危拯仆。而跻诸生养安全。功相埒也。岁甲子。
余拜命来守湖。当妖讧之变。群情惊扰。而 涝频仍。苦饥者又苦疟疠。几不能保有其生。余触目恻心。援竭蹶
以荒政属诸邑长吏。百方调剂。复创建药局。属卢生明铨金生德生陆生士龙董其事。盖三生精于医。民可倚以为
命也。未几余亦步祷郊圻病疟。中州人婴此一疾遂惫。余之从政。无乃沦于拙乎。然身惫而民安。余固毋之。竟
藉三生。在得无恙。因神其术。并欲叩其蕴。则卢生以一万社草进。盖生与金生陆生辈诸同志相社集。虚怀共质。
发明医理。以诏后来。兹者公余览之。于治验。示已试之规。于箴世。严未疾之戒。于
疑问，致辨晰之详。于运气。阐司天之奥。而俚言近而易明。食物切而宣慎。丹方简而效捷。究之则守一毕万。
其要旨也。承学习之衍其传。 子倚之续其命。功在生人。讵曰小补。藉令卢生即神圣工功。擅绝于时。而不有
是草以诏后。后何述焉。余于是深有当于心也。顾尤有感焉。今兹天时岁会。各愆其度。闾阎空匮。豪猾萌生。
譬人色泽肤革。无异平时。而精已消亡。仓扁望之投针砭是已。当事者。审因革。酌疾徐。补泻标本。稍稍转呻
吟而 泽。易慝恶而善良。若垂绝之夫。一旦得医。诊视摄理。遂使元气渐复。日履和豫。良亦足快。而继此者
能常保乎。余因民致疾。复因疾念民。故于此特 也。深愿集同志者。相与共成治谱。偕此草并传。而以奏计
行矣。乃述其意于简端。见医与政通。而上医医国。期共勖云。
〔钱氏（国宾）备急良方〕一卷 存
〔舒氏（元贵）医方启蒙〕十五卷 存
〔孙氏（志宏）简明医彀〕八卷 存
自序曰。盖闻吾儒民物胞与。 乃身。虽医艺乎。根据仁者所必游。以弘圣贤之德业。彻性命之渊微。然而
医之人。与医之书。钧重而弗可偏废。世专托命于人。不窥其书。其失非鲜。夫古医精者。谓身所暨有尽。书所
讫无穷。故各以其所得笔诸书。政欲令天下万世。人人得而读焉。以偕脱凶疾之极。而绥寿康之福。岂徒为业医
者训乎哉。第书绪纷 。猝难领会。间有纂本。辄多挂漏。或门类未备。或置方而不疏病源。不析致病异同。或
未经信验。或方论未尽协古。皆于济世不能无憾。先君桂岩翁尝拟精辑一书行世。非徒欲医者归博于约。兼虑游
宦行商。及僻居贫窭。仓卒感疾。延医不给。颠连罔措者。俾得仿书修救。坐收良医之功。厥志殷殷而未竟。不佞宏幼
业制举。长乃颛医。迄
今五十余载。恒以所佩庭训。及所验心得。视人疾懔懔。勿敢凭臆。勿敢徇俗。一摹古人成法。遂兴念缵绪。并
酬夙愿。搜网古今群书。反复演互。几换星霜。始成斯集。卷首先弁一十六篇。乃修德HT 行。尊生慎疾之要。及
医药得失。吃紧之纲。其次门类胪方。必溯致病所由。与其同异。确有征信。程古而不私创。博采而不隅执。务
宣先人救世之恳衷。弥彰于人心目间。即诸阅之久。而于载籍外。别有证悟。可补往哲未发者。亦必公诸世。毋
敢私秘。其书备而不冗。约而不漏。义类浅显。人人可解。若射必有彀。故命曰简明医彀云。人人宜手一册。晨
夕览绎。以为未然之防。偶或遘疾。有医则可据以参同。无医亦可恃以弭患。既免受误于 见。复能默契于名手。
捷取守约之益。浸为淹博之阶。可以自利。可以利人。宁直天涯游旅之宝函。实亦家居卫生之灵铨也。可谩曰吾
疾自有医之人在。而书可阁弗窥耶。则古所称为人子者不可不知。其谓之何。夫开卷有益。非医者尚尔。而医者
益可知矣。嗟乎。弗自欺乃能孚世。惟自慎乃能益人。幼诵孔子已知斯人徒与。迨归竺教。逾觉同体亲切。我人
苦乐痒 。胡忍二亲。即于此道。未敢自谓入微。
其或不慎以欺世。实未有也。神而明之。存乎其人。踵事增华。俟后之君子。祟祯己巳阳生日。武林孙志宏序。
钟祖保序略曰。孙君名志宏。字克容。台石其别号。家世钱塘人。厥考桂岩公以医卫着嘉隆间。君仍其业。而阐绎
之。尝采药三山。遇异人得龙宫秘诀。所至辄活人。侨寓我盐良久。盐人倚为司命。低徊留之不能舍。且与吾友松日玄
海两沈君仲修则梁两陈君相善。于是以识荆云。
四库全书提要曰。简明医设八卷。明孙志宏撰。志宏字台石。杭州人。是书卷首。冠要言一十六则。议论亦平正。
其余案门列方。浅显易解。然未能尽医道之变化也。
〔陈氏（澈）雪潭居医约〕八卷 存
〔王氏（象晋）简便验方〕六卷 存
自序曰。予性最懒。而耽披阅。生平素鲜疾病。而好蓄药饵。不谙医术。而喜集成方。弱冠以来。一切稗官
野史。断简残编。见一方靡弗录也。高贤续论。卑夫俚谈。闻一方靡弗识也。间以授人多奇中。人有求者。辄录
而畀之。相知者。怜予之仆仆也。曰。曷梓之乎。予谢未博。曰。举尔所知。前所不知。人其舍诸。予豁然有当
于心。会春曹事简。春日多暇。乃略为简汰。而付之剞劂。随所探先后。第为甲乙。无论次便续增也。方多单简。
药多寻常。便穷乡也。己尝验者。人共称者。亟收之。否者暂置之。便应用也。其他伤害物命者。虽效弗录。倘
此帙行。而方因病投。病随方愈。共食天和。无羁患苦。庶几诸君之意不虚哉。若夫分门别类。厘为成书。此予
夙志。而今未能也。请俟异日。
〔樊氏（如柏）简易验方〕十卷 存
自序略曰。易传言。干以易知。坤以简能。易则易知。简则易从。至终之曰。易简而天下之理得。又曰。易
以知险，简以知阻。其旨□互相发云。自今观之。天下之理。孰有大于医者乎。医主生人。而天地之大德曰生。
乾坤之易简是也。验方合刻竣。取此命名。翻旧刻之名。以易代便。与其沾沾为穷乡。为应用计也。何如令一人
见千人亦见。一人得千人亦得。况究之以验取效则一也。此余稍更其名。未更其所载之方。虽间参以已验者。续貂于宗
子子之袖珍。而转原本为新城王康公所辑者。殊示正实也。无奈其携之
东归。已乃更以合刻者何。保产保婴痘疹三要诀。一便于产妇。一便于婴儿。诚以其方言简而意尽。使人得按如
指掌。得若神明。今而知产为生育之门。痘多夭扎之患。人世之至险至阻者。莫此若矣。得干之易以知险。坤之
简以知阻。讵云要诀。而验方有二乎。合之天地大德之生。则谓是刻为生生篇亦可。甲戌中秋日。寄庵居士樊如
柏书。
〔李氏（维麟）医宗要略〕未见
按上见于苏州府志。
〔芮氏（养仁）医经原始〕未见
太平府志曰。芮养仁。字六吉。医有别解。为人悃 广闻见。士大夫多与之游。着医经原始。五方宜范等
书十余卷。行于世。
〔五方宜范〕未见
〔刘氏（邦永）惠济方〕四卷 未见
广东通志曰。刘邦永。从化水东人。宋翰林权直刘褒然之后。生有异质。少孤贫。樵于山中。遇异人呼与俱
去。授以岐黄之术。及上池刀圭之法。久之尽其秘归。遂以医行世。一时号称国手。视病多望形察色。或以一指
按脉。即知吉凶。可治者辄喜。用药不问资财。不治者不与药。泣问之。则以指数示曰。某日去矣。无不如言。
其用药不拘古方。卒以己意变通。人多莫测。尤精太素脉。以断修短。无不中者。人皆以为神。迎治殆无虚日。
然为人狂脱。恒垢衣敝履。笑谑自喜。或侧弁蓬首。袒裼扪虱。见尊贵人弗恤。尤好谈仙家上升事。人以为颠废。
因自号废翁。卒。着药方甚富。人得其方者辄取效。今所传惠济方四卷。
〔霍氏（应兆）杂证全书〕未见
按上见于武进县志。
〔余氏（绍宁）元宗司命〕二十卷 未见
新城县志曰。余绍宁。字义同。祖籍南城。移居新城南机拗。幼读书。二十学医术。遍访明师得异授。精通
唐宋朱刘各家。及素问针经诸书。能预决人死生。往住奇中。其用药不循旧方。但对证发单。邑绅士感服其小心
精笃。又赋性慈爱。尤肯赈恤贫民。常制万病无忧丸施布。赖全活者甚众。各上台嘉其精笃。给送官带。巡道莫
可期服药取效。亦赐旌表。着医书二十卷。名元宗司命。其伤寒男妇。内外针灸。及小儿诸方。皆精备无遗。
〔岳氏（甫嘉）男科全编〕未见
〔家居慎疾良方〕未见
〔旅邸便易良方〕未见
〔读书辛苦良方〕未见
〔仕宦勤劳良方〕未见
〔行军济变良方〕未见
〔急救危 良方〕未见
按上七书。见于医学正印种子编附记。
〔传氏（懋光）医宗正脉〕未见
〔医学集要经验良方〕八卷 存
〔吴氏（鼎铨）医案〕二卷 存
淳安县志曰。昊鼎铨字六长。号逸樵。云峰诸生。少时慕朱家郭解之为人。嗜六韬书籍武备。尤善治诸疡。
预订痊可期。予膏剂不爽晷刻。却赇谢弗受。曰。吾以此活人。初
不图阿堵物也。时称国手。宋中丞又希先生以奇士目之。所着医案二卷。今得其方书者。犹足以活人。
〔邓氏（景仪）医经会解〕八卷 存
〔孙氏（光裕）血证全集〕一卷 存
小引曰。夫血证之难言也久矣。患此而死者。十有六七。治此而生者。十无二三。岂不诚难矣哉。是何以故。
良繇或冒风寒暑湿燥火六象之外感。或由喜怒忧思悲恐惊。兼之饮食虏劳七情之内伤。而又每患于读书攻苦之辈。
淫欲好色之人。何也。气血。人身之二仪。性命之根蒂。形神之根据附者也。故血随气行。气随血转。昼夜循环。
生生不息。正经所谓一息不运则机缄穷。一毫不续则霄壤判矣。况此又皆起于火。火与元气不两立。一胜则一负
焉。请试言。夫心君主也。百体所听命者也。君主一摇。则五志之火。触于怒则为肝火。动于气则为肺火。耗于
在坤卦中，阳气潜藏。如果复卦（一阳来复）中那一阳不能生发，那么造化的运行就会停止。假如乾卦中六阳极盛，而姤卦（一阴初生）中那一阴不能产生，那么造化也会停止。《素问》说：“亢则害，承乃制。”圣人设立这一训诫，其中的义理极其精妙。要明白阴阳不可偏重，攻邪与补虚不可偏废，这样才不至于消除一种弊端却生出另一种弊端。
〔刘氏（奎）《景岳全书》节选〕未见原文。
按：上文见于刘嗣宗《温疫论类编》序言。
〔张氏（介宾）《质疑录》〕一卷 存世。
题词说：医道始于轩辕、岐伯，而著书立说以阐发医道的，没有比张、刘、李、朱四位大家更突出的了。至于陶华、王好古、陈实功、薛己等人，也各有阐述。然而也不能没有弊端，比如一句话的错误，往往给后人留下祸患。因此不得不加以辨析讨论，以纠正其失误，这并不是敢妄加指责前贤，只是作为提出疑问的辅助罢了。
〔程氏（仑）《医按》〕五卷 存世。
自序说：我的祖先崇尚文学艺术，广泛购买奇书。到了祖父光禄公，修建园林寄托志向，更加设置了藏书之所。当时像黄五岳、沈石田、文衡山、方寒溪以及海内各位名士，相继为之题咏，丰考功写了《南隅记》。跟随祖父方伯萝山公留心古籍经典，他宦游于东浙、西滇、南闽、北代，所到之处尽力搜索，多获得奇异版本。祖父有的亲自抄写，有的录制副本藏在皮阁中，层层叠叠，书签垂挂，几乎与二酉山（传说藏书之地）相当，邺架（指曹丕藏书处）也不必说了。我生不逢时，既没能侍奉祖父，又不幸刚四岁就失去了父亲。母亲慈爱，不让我混迹于群儿之中，等到去外塾读书，也不让我接触宾客，见人总是面红口拙，只致力于诵读课文。长大懂事之后，稍微广泛阅读诸子史籍，以及地图、方技等书籍，闭门苦读，夜以继日。即使愚钝无所得，但向往勤奋之心更加勤勉。二十岁左右得了失血病，然而不停止读书。不久每天呕吐数升，甚至口鼻都出血，身体几乎危殆。于是遵从母亲命令，放弃科举学业。随即把一切典籍束之高阁，每天坐在空室中，检查药包而已。身体才稍稍恢复。但在饮食之余，无所事事，偶尔谈论岐黄养生之言，心里常有感触。又自我思考体弱不能承受研读父辈书籍的重任，假如像草木一样腐朽，活着有什么可贵呢？古人说“良相良医”，好像是要勉励我。于是打开书箱，得到《素问》、《难经》，以及扁鹊、张仲景、华佗、王叔和、巢元方、滑寿、李东垣、刘河间、朱丹溪等各家著作，以及历代本草，全部研读。务必探究其根源，领会其枝叶。有不懂的地方，思考到忘记睡觉吃饭。因此颇懂得自我保护。过了七年，疾病渐渐痊愈。门外求医的鞋子经常堆满。等到母亲去世，才开始背着书箱游学。先游历吴地，再游历楚地，接着是梁宋，后来又去燕赵齐鲁，云中上谷，乐浪玄菟。足迹遍布天下大半，前后近二十年，而在燕地时间最长。所到之处，屈身结交公卿权贵，朋友接纳交往。虽然固陋缺乏名声，但在医术方面，侥幸没有犯过错。其中有时发扬古人的秘密，有时剖析近代的疑惑，有时集思广益，有时坚持己见。不一定标新立异，重要的是对症；不一定遵循常规，重要的是奏效。心得且技术验证的，就记录下来收藏在箱子里。然而匆忙遗忘的，不下十分之六七。丁巳年冬天，武选司夷庚方君来到京城，带着他哥哥天衢君的信，索要我以前收集的《伤寒杂证》等书，委托刻印以广泛传播。唉！仁人用心，本来就应该急切于此。但我如井底之蛙、夏天之虫，不敢隐藏拙劣，也是担心像宋人买椟还珠那样，恐怕珍贵的东西被当作石头珍藏一辈子，从而埋没终身。因此姑且拿出以前记录的百余条，仿照前人题目叫《医按》，请求大方之家指正。倘若侥幸得到神灵庇佑，不被斧斤弹射抛弃，差不多就能进入正道并符合规范，这将是长公的大恩惠啊。收集的《伤寒杂证》，虽然只能窥见一斑，现在正忙于奔走，未能完成全书，请等待以后。如果说我不能读祖父的书，而借此薄技来自我解脱，那我羞愧得想死，怎么敢谈病，又怎么敢谈医呢？时间是天启元年春正月。
〔卢氏（明铨）《一万社草》〕十二卷 存世。
堵颜序说：医学与政治相通。政治去除危害以达到治理，医学讨伐邪气以保全真元。它们扶持危难、拯救跌倒，使人们达到生存养育的安全境地，功劳是相当的。甲子年，我受命来守湖州。正值妖乱变故，群众情绪惊恐扰乱，而且水涝频繁发生，受苦饥饿的人又遭受疟疾瘟疫之苦，几乎不能保全生命。我触目惊心，竭尽全力处理荒政事务交给各县长官，多方调剂，又创建药局，指派卢生明铨、金生德生、陆生士龙主持此事。大概这三人生精于医术，百姓可以依靠他们保命。不久我也步行到郊外祈祷，染上疟疾。中原人患上这种病就疲惫不堪。我的从政，难道会陷入笨拙吗？然而身体疲惫而百姓安宁，我本来就不在意。最终依靠这三生，得以安然无恙。于是神化他们的医术，并想探求他们的深意，卢生便献上《一万社草》。大概是他与金生、陆生等同志结社集会，虚心共同质询，阐发医理，以告知后来者。现在我公务之余阅览此书，在治疗验证方面，展示已试行的规则；在规劝世人方面，严格未病时的戒律；在疑问解答方面，导致辨析的详细；在运气学说方面，阐发司天的奥秘。而且俚俗言语浅显易懂，食物切中要害且宣示谨慎，丹方简单而疗效快捷。推究到底，坚守一贯而完备万物，这是它的要旨。承接学习它的人衍传其术，依赖它的人延续生命。功德在于救人，难道说是小补吗？假如卢生即神圣工巧，在当时独步一时，而没有这本书来告知后人，后人如何述说呢？我对此深有感触。尤其有感的是，如今天时岁会，各失其度，民间空虚匮乏，豪强猾吏萌生。就像人的色泽皮肤，无异于平时，但精气已经消亡，仓公、扁鹊望之就要投针施灸了。当政者审察病因变革，斟酌疾徐，补泻标本，稍微能转呻吟为润泽，变邪恶为善良。如同将死之人，一旦得到医生，诊视调理，遂使元气渐渐恢复，日日步入和谐安乐，确实足以痛快。然而此后的人能常保持吗？我因为民众导致疾病，又因为疾病思念民众，所以在此特别感慨。深深希望集合同志者，共同完成治疗谱系，让这本书一起流传，以此上报政绩就行了。于是简述其意于书简前端，见医学与政治相通，而上医医国，期望共同勉励。
〔钱氏（国宾）《备急良方》〕一卷 存世。
〔舒氏（元贵）《医方启蒙》〕十五卷 存世。
〔孙氏（志宏）《简明医彀》〕八卷 存世。
自序说：听说儒家视民物为一体，视自身为整体，虽然医术是技艺，却是仁者必须涉足的领域，以弘扬圣贤的德行事业，彻悟性命深渊微妙。然而医者本人，与医学书籍，同等重要而不可偏废。世人专门托付性命于人，不窥探书籍，这种过失不少。古代精通医术的人，认为身体所及有限，书籍所至无穷。所以各自把自己所得写成书，正是想让天下万世，人人能够阅读，以共同摆脱凶险疾病的极端，绥定长寿健康的福气。哪里仅仅是为了教导从业者呢？只是书籍头绪纷繁，猝然难以领会。间或有编纂的本子，往往多有遗漏。或者门类不完备，或者列出方剂却不疏解病源，不分析致病异同；或者未经过信验，或者方论不完全符合古法，都对济世有所遗憾。先君桂岩翁曾打算精心辑录一书行世，不仅想让医者归于博约兼修，也考虑到游宦行商，以及僻居贫寒人家，仓促患病，延请医生不及时，困苦无措的人，使他们能模仿书本自救，坐收良医之功。他的志愿殷切但未竟。我不才，幼年学习科举，长大后专攻医学，至今五十多年，常常以所受的庭训及验证的心得，看待他人疾病，凛然不敢，不敢凭主观臆断，不敢迎合世俗，一律摹仿古人成法。于是兴起念头继承遗绪，并酬谢夙愿。搜罗古今群书，反复演算互证，几乎换过星霜（多年），才完成此集。卷首冠以十六篇，乃是修身立德、行为、尊生慎疾的要旨，以及医药得失、吃紧的纲领。其次门类罗列方剂，务必追溯致病缘由，及其同异，确有征信，效法古人而不私创，广泛采集而不偏执。务必宣扬先人救世的恳切衷肠，更加彰显于人心目之间。即使诸事阅之久，而在记载之外，别有证悟，可补充往哲未发挥的，也一定公之于世，不敢私秘。这本书完备而不冗杂，简约而不遗漏，义理类别浅显，人人可解。就像射箭必须有靶的，所以命名为《简明医彀》。人人应当手执一册，早晚浏览演绎，作为未然的预防。偶然遭遇疾病，有医生就可以依据以参同，无医生也可以依靠以消除祸患。既免受误于偏见，又能默契于名医，迅速取得守约的利益，逐渐成为淹博的阶梯。可以自利，可以利人，难道不是天涯游旅的宝函，实在是家居卫生的灵秤吗？可以说我的病自有医生在人，而书可以搁置不看吗？这就是古人称为人子者不可不知的道理，怎么说呢？开卷有益，非医者尚且如此，而医者就更知道了。唉！不自欺才能取信于世，只有自慎才能益人。幼时诵读孔子就知道这类人是徒劳的，等到归依竺教（佛教），越发觉得同体亲切。我人苦乐痒痛，怎忍心二亲（父母）受苦？就在这道途上，不敢自称入微。如果不慎以欺世，实在没有过。神而明之，存乎其人。踵事增华，等待后来的君子。崇祯己巳年阳生日，武林孙志宏序。
钟祖保序略说：孙君名志宏，字克容，号台石，家世钱塘人。其父桂岩公以医术保卫著称于嘉靖、隆庆年间。孙君继承其业，并阐发演绎。曾经在三山采药，遇到异人得到龙宫秘诀，所到之处就救人。侨居我盐官很久，盐官百姓倚靠他为司命，徘徊留恋不能舍弃。并且与我友松日、玄海两沈君、仲修、则梁两陈君相善。于是以此相识。
四库全书提要说：《简明医彀》八卷，明孙志宏撰。志宏字台石，杭州人。这本书卷首，冠以要言十六则，议论也平正。其余案门列方，浅显易解。然而未能尽医道之变化。
〔陈氏（澈）《雪潭居医约》〕八卷 存世。
〔王氏（象晋）《简便验方》〕六卷 存世。
自序说：我性格最懒，而沉迷披阅。生平素少疾病，而喜欢蓄积药饵。不谙医术，而喜欢集成方剂。从二十岁以来，一切稗官野史，断简残编，见到一个方子无不记录。高贤续论，卑夫俚谈，听到一个方子无不认识。偶尔传授给别人多奇妙应验。有人求取，就记录给予。相知者，怜悯我奔波忙碌，说：“何不刻印它呢？”我推辞说不渊博。他说：“举你所知道的。以前不知道的，别人会舍弃吗？”我豁然心有感悟。恰逢春曹事务简单，春日多闲暇，于是略微进行简汰，而交付刻印。随所探索先后，排列甲乙，无论次序方便续增。方剂大多单简，药物大多寻常，便于穷乡僻壤。自己曾经验证的，众人所称道的，赶紧收录；否则暂时搁置，便于应用。其他伤害物命的，虽然有效不记录。倘若这本帙发行，而方剂因病投用，病随方愈，共食天和，无羁患苦，差不多诸位的心意不会白费吧。至于分门别类，厘定为成书，这是我素来的志愿，而现在未能做到。请等待以后。
〔樊氏（如柏）《简易验方》〕十卷 存世。
自序略说：《易经》传言：“干以易知，坤以简能。易则易知，简则易从。”到最后说：“易简而天下之理得。”又说：“易以知险，简以知阻。”其旨意互相发明。从现在来看，天下的道理，哪有比医学更大的呢？医学主掌救人，而天地的大德曰生，乾坤的易简就是体现。验方合刻完成，取此命名，翻旧刻之名，以易代便。与其沾沾自喜为穷乡僻壤、为应用打算，不如让一人看见千人也能看见，一人得到千人也能得到。况且究之以验取效是一样的。这是我稍微更改名字，未更改其所载方剂。虽然间或参入自己验证的，续貂于宗子袖珍本，而转原本为新城王康公所辑者，殊示正实。无奈他携带回归东方，于是更以合刻者为何？保产、保婴、痘疹三要诀，一便于产妇，一便于婴儿。诚因其方言简而意尽，使人得按如指掌，得若神明。现在才知道生产是生育之门，痘疹多夭折之患，人世间的至险至阻，没有比这更严重的了。得干的易以知险，坤的简以知阻，岂云要诀，而验方有二乎？合之天地大德之生，则谓此刻为生生篇也可以。甲戌中秋日，寄庵居士樊如柏书。
〔李氏（维麟）《医宗要略》〕未见。
按：上文见于苏州府志。
〔芮氏（养仁）《医经原始》〕未见。
太平府志说：芮养仁，字六吉，医学有别解。为人诚恳广闻见。士大夫多与他交游。著《医经原始》、《五方宜范》等书十余卷，行于世。
〔《五方宜范》〕未见。
〔刘氏（邦永）《惠济方》〕四卷 未见。
广东通志说：刘邦永，从化水东人。宋翰林权直刘褒然之后。生有异质，少孤贫。在山中砍柴，遇到异人呼他与俱去，授以岐黄之术，及上池刀圭之法。久之尽其秘归，遂以医行世。一时号称国手。视病多望形察色，或以一指按脉，即知吉凶。可治者辄喜，用药不问资财。不治者不与药。泣问之，则以指数示曰：“某日去矣。”无不如言。其用药不拘古方，卒以己意变通，人多莫测。尤精太素脉，以断修短，无不中者。人皆以为神，迎治殆无虚日。然为人狂脱，恒垢衣敝履，笑谑自喜，或侧弁蓬首，袒裼扪虱，见尊贵人弗恤。尤好谈仙家上升事，人以为颠废，因自号废翁。卒。著药方甚富，人得其方者辄取效。今所传《惠济方》四卷。
〔霍氏（应兆）《杂证全书》〕未见。
按：上文见于武进县志。
〔余氏（绍宁）《元宗司命》〕二十卷 未见。
新城县志说：余绍宁，字义同，祖籍南城，移居新城南机拗。幼读书，二十学医术。遍访明师得异授。精通唐宋朱刘各家，及《素问》、《针经》诸书。能预决人死生，往往奇中。其用药不循旧方，但对证发单。邑绅士感服其小心精笃。又赋性慈爱，尤肯赈恤贫民。常制万病无忧丸施布，赖全活者甚众。各上台嘉其精笃，给送官带。巡道莫可期服药取效，亦赐旌表。著医书二十卷，名《元宗司命》。其伤寒男妇，内外针灸，及小儿诸方，皆精备无遗。
〔岳氏（甫嘉）《男科全编》〕未见。
〔《家居慎疾良方》〕未见。
〔《旅邸便易良方》〕未见。
〔《读书辛苦良方》〕未见。
〔《仕宦勤劳良方》〕未见。
〔《行军济变良方》〕未见。
〔《急救危良方》〕未见。
按：以上七书，见于《医学正印种子编》附记。
〔传氏（懋光）《医宗正脉》〕未见。
〔《医学集要经验良方》〕八卷 存世。
〔吴氏（鼎铨）《医案》〕二卷 存世。
淳安县志说：吴鼎铨字六长，号逸樵，云峰诸生。少时羡慕朱家、郭解的为人，嗜好《六韬》书籍武备。尤其善于治疗各种疮疡。预订痊愈可期，予膏剂不爽晷刻（不差片刻）。拒绝贿赂感谢不受，说：“我以此活人，起初不图钱财。”当时称为国手。宋中丞又希先生以奇士目之。所著《医案》二卷，今得其方书者，犹足以活人。
〔邓氏（景仪）《医经会解》〕八卷 存世。
〔孙氏（光裕）《血证全集》〕一卷 存世。
小引说：血证的难言已经很久了。患此而死的人，十有六七。治此而生的人，十无二三。难道不诚然难吗？这是什么原因？大概是由于冒风寒暑湿燥火六象之外感，或由喜怒忧思悲恐惊，兼之饮食劳倦七情之内伤。而又每患于读书攻苦之辈，淫欲好色之人。为什么呢？气血，是人身的二仪，性命的根蒂，形神的根据附者也。所以血随气行，气随血转，昼夜循环，生生不息。正经所谓“一息不运则机缄穷，一毫不续则霄壤判矣”。何况这些又都起于火，火与元气不两立，一胜则一负焉。请试着说说。心是君主，百体所听命者也。君主一摇，则五志之火，触于怒则为肝火，动于气则为肺火，耗于...
In Kun (Earth), Yang Qi is hidden. If the one Yang in Fu (Return) does not arise, then the creation and transformation will cease. If the six Yangs in Qian (Heaven) are flourishing, but the one Yin in Gou (Meeting) does not arise, then creation and transformation will also cease. The *Suwen* states: "When things reach an extreme, they cause harm; only when there is succession can there be control." The establishment of this teaching by the sages contains extremely profound meaning. One must understand that Yin and Yang cannot be biased towards either side, and attacking pathogens and tonifying deficiency cannot be neglected. Only in this way can one avoid eliminating one drawback only to create another.
[Liu Kui's excerpt from *Jingyue Quanshu*] Original text not found.
Note: The above appears in the preface to Liu Sizong's *Wenyi Lun Leibian*.
[Zhang Jiebin's *Zhiyi Lu*] One volume. Extant.
The title inscription says: Medical arts originated with Xuanyuan and Qibo. Among those who wrote books and established doctrines to elucidate them, none were superior to Zhang, Liu, Li, and Zhu. Later figures such as Tao Hua, Wang Haogu, Chen Shigong, and Xue Ji each had their own expositions. However, errors could not be entirely avoided; a single erroneous statement often brought disaster to later generations. Therefore, it was necessary to examine and discuss these works to correct their mistakes. This is not to dare criticize former sages lightly, but merely to assist in raising questions for inquiry.
[Cheng Lun's *Yi An*] Five volumes. Extant.
Autobiographical preface says: My ancestors valued literature and art, purchasing rare books extensively. When my grandfather, Guanglu Gong, built a garden to express his aspirations, he further established a place for storing books. At that time, distinguished scholars such as Huang Wuyue, Shen Shitian, Wen Hengshan, Fang Hanxi, and many other famous figures within the realm composed inscriptions and poems for it, with Feng Kaogong writing the *Nanyu Ji*. Following my grandfather, Fangbo Luoshan Gong, who paid close attention to ancient classics, during his official travels through Eastern Zhejiang, Western Yunnan, Southern Fujian, and Northern Dai, he searched diligently wherever he went, obtaining many rare editions. My grandfather either copied them himself or recorded duplicates to store in leather cabinets, piled high with hanging bookmarks, rivaling the legendary libraries of Er You and Yejia. I was born at an unfortunate time; I neither had the fortune to serve my grandfather nor was I fortunate enough to keep my father, losing him when I was only four years old. My mother, out of love, did not allow me to mingle with other children. When I began attending school outside, she did not permit me to interact with guests; facing people, I would blush and stutter, focusing solely on reciting lessons. As I grew older and gained understanding, I read widely through the Masters and Historians, as well as maps and technical texts. I studied behind closed curtains by lamplight, day and night. Although dull and achieving little, my diligence increased. In my early twenties, I suffered from blood loss but did not stop reading. Soon, I vomited several sheng daily, even bleeding from mouth and nose, and my body became nearly critical. Following my mother's orders, I abandoned my studies for the imperial examinations. I then shelved all classical texts, sitting alone in an empty room, checking medicine packets. Only then did my body gradually recover. However, having nothing to do after meals, I occasionally discussed Huangdi and Qibo's health preservation theories, finding resonance in my heart. Reflecting on my weak constitution, I felt unable to bear the weight of studying my father's books. If I were to rot like grass and trees, what value would life have? The ancients spoke of "excellent ministers and excellent physicians," seemingly encouraging me. Thus, I opened my chest, retrieving the *Suwen*, *Nanjing*, and works by Bian Que, Zhang Zhongjing, Hua Tuo, Wang Shuhe, Chao Yuanfang, Hua Shi, Li Dongyuan, Liu Wanju, and Zhu Danxi, along with various Materia Medica from dynasties past, studying them thoroughly. I sought their roots and branches. Wherever I failed to understand, I pondered until forgetting sleep and food. Through this, I learned self-preservation. After seven years, my illness subsided. Shoes from patients seeking treatment constantly filled my doorstep. After my mother passed away, I began traveling with my book box. I first visited Wu, then Chu, then Liang and Song, followed by Yan, Zhao, Qi, and Lu, Yunzhong, Shanggu, Langlang, and Xuantu. My footsteps covered half the world, spanning nearly twenty years, with the longest stay in Yan. There, I humbled myself before nobles and officials, making friends. Though obscure and lacking fame, in medical practice, I fortunately avoided major errors. Sometimes I expanded upon ancient secrets, sometimes analyzed modern doubts, sometimes gathered collective wisdom, sometimes relied on my own judgment. It was not about being eccentric, but addressing symptoms; not about following conventions, but achieving results. Insights verified by experience were recorded and stored. However, due to haste and forgetfulness, six or seven out of ten were lost. In the winter of Dingsi, Fang Yenggeng from the Military Selection Office came to the capital, bringing a letter from his elder brother Fang Tianqu, requesting my previously collected works on *Shanghan* and miscellaneous diseases for publication. Alas! A benevolent person's intent should indeed be urgent in this regard. But I, like a frog in a well or an insect of summer, dare not hide my clumsiness, fearing that like the Song man who bought the casket but returned the pearl, precious knowledge might be treated as common stone and buried forever. Thus, I tentatively published over a hundred entries recorded earlier, titling it *Yi An* in imitation of predecessors, seeking correction from experts. If blessed by divine favor, avoiding rejection, I might enter the right path and meet standards, which would be a great grace from Lord Chang. The collected *Shanghan Zazheng*, though only glimpsing a part, is currently incomplete due to busy travels; I await future completion. If you say I cannot read my grandfather's books and use this minor skill to excuse myself, I would die of shame. How dare I speak of disease or medicine? Time: First month of Spring, Tianqi Year 1.
[Lu Mingquan's *Yiwan Shecao*] Twelve volumes. Extant.
Du Yan's preface says: Medicine and governance are connected. Governance removes harm to achieve order; medicine attacks evil to preserve truth. Both support the perilous and save the fallen, bringing people to safety and nourishment; their merits are equal. In the year Jiazi, I received orders to govern Hu Prefecture. Amidst rebellion and chaos, public sentiment was panicked, and floods occurred frequently. Those suffering from hunger also suffered from malaria and plague, barely preserving their lives. Seeing this broke my heart. I exhausted myself managing famine relief, assigning county magistrates to various adjustments, and established medicine bureaus, appointing Lu Sheng Mingquan, Jin Sheng Desheng, and Lu Sheng Shilong to manage them. These three were skilled in medicine, and the people relied on them for life. Soon, I walked to the suburbs to pray and contracted malaria. People from Central China who caught this illness became exhausted. Was my administration failing? Yet, though my body was weary, the people were safe, which I did not mind. Ultimately, relying on these three, I remained unharmed. I marveled at their skills and wished to inquire into their depths. Lu Sheng presented *Yiwan Shecao*. It seems he and colleagues like Jin Sheng and Lu Sheng formed a society, humbly questioning and elucidating medical principles for future generations. Now, reviewing this book during leisure hours, I see rules demonstrated through successful treatments, warnings against disease in admonitions to the world, detailed辨析 in answering questions, and profound explanations of Si Tian (Heavenly Stem) luck theory. The language is simple and easy to understand, dietary advice is pertinent and cautious, and alchemical formulas are concise and effective. Ultimately, adhering to one principle to encompass ten thousand things is its core. Those who learn it extend its transmission; those who rely on it continue their lives. Its merit lies in saving people, is it not a small supplement? Even if Lu Sheng possessed divine skill and was unparalleled in his time, without this book to inform posterity, how would later generations know? I am deeply moved by this. Particularly moving is that current celestial and earthly conditions are out of balance, granaries are empty, and corrupt officials arise. Like a person whose skin looks normal but essence is depleted, Cang Gong and Bian Que would immediately apply needles and moxibustion. Officials should examine causes, adjust pace, tonify and drain, treating root and branch, turning groans into润泽 (moisture/comfort), changing malice to kindness. Like a dying man receiving a doctor, where vital energy gradually recovers and peace returns, it is indeed gratifying. But can subsequent generations maintain this? Because people cause disease, and disease makes me think of people, I sigh here. I sincerely hope to gather like-minded individuals to complete treatment protocols and transmit this book together, reporting success. Thus, I write this at the beginning, seeing the connection between medicine and governance, and the concept of the Superior Physician curing the state, hoping we encourage each other.
[Qian Guobin's *Beiji Liangfang*] One volume. Extant.
[Shu Yuangui's *Yifang Qimeng*] Fifteen volumes. Extant.
[Sun Zhihong's *Jianming Yigou*] Eight volumes. Extant.
Autobiographical preface says: I have heard that Confucians view the people and things as one body, regarding oneself as part of this whole. Although medicine is an art, it is a field benevolent men must traverse to promote sage virtues and penetrate the mysteries of life and nature. However, the physician and medical books are equally important and cannot be neglected. Relying solely on physicians without studying books leads to frequent errors. Ancient masters believed that personal experience is limited, while written records are infinite. Thus, they wrote down their insights so that people throughout history could read them, helping everyone escape severe illness and attain longevity and health, not just instructing practitioners. However, books are complex and hard to grasp quickly. Compilations often have omissions: categories may be incomplete, formulas listed without explaining disease origins, differences in causation not analyzed, unverified methods included, or theories not fully aligned with antiquity, causing regret in saving the world. My late father, Guiyan Weng, intended to compile a refined book for publication, aiming to help physicians condense broad knowledge and assist travelers, merchants, and the poor who lack immediate access to doctors during sudden illnesses, allowing them to self-treat based on books. His earnest wish remained unfulfilled. I, unworthy, studied for exams in youth, specializing in medicine in adulthood. For over fifty years, I have held to family teachings and verified experiences, treating others' illnesses with reverence, never guessing arbitrarily or following vulgar trends, always imitating ancient methods. Thus, I resolved to continue this legacy and fulfill my long-held desire. I searched ancient and modern books, cross-referencing repeatedly, taking many years, until completing this collection. The opening sixteen chapters cover moral cultivation, respecting life, caution against disease, and key principles of medical gain and loss. Subsequent chapters categorize formulas, tracing disease origins and similarities/differences with credible evidence, modeling after ancients without private innovation, collecting broadly without bias. This aims to manifest my father's sincere intention to save the world, making it clear in people's minds. Even if readers find new insights beyond existing records that complement past sages, I will publish them publicly, keeping no secrets. The book is comprehensive yet concise, simple yet complete, with clear meanings understandable to all. Like archery requiring a target, I named it *Jianming Yigou* (Concise Medical Bow). Everyone should carry a copy, reading morning and night for prevention. If illness strikes, one can consult it with a doctor or rely on it without one, avoiding misjudgment and aligning with expert knowledge, gaining simplicity and depth, benefiting self and others. Is it not a treasure for travelers and a spiritual scale for home health? Can one say "my doctor handles it" and ignore the book? This is why sons must know it. Opening a book brings benefit, especially for non-physicians, let alone physicians. Alas! Only by not deceiving oneself can one gain trust; only by being cautious can one benefit others. Since childhood, reading Confucius taught me that such talk is vain, but embracing Buddhism deepened my sense of shared existence. How can I bear my parents' suffering? In this path, I dare not claim mastery. If I were careless and deceived the world, I truly would not have done so. Divine illumination depends on the individual. Building upon previous work awaits future gentlemen. Date: Birthday of Yang Month, Ji Si Year, Chongzhen Era. Preface by Sun Zhihong of Wulin.
Zhong Zubao's brief preface says: Sun Jun, named Zhihong, courtesy name Kerong, pseudonym Taishi, was from a family in Qiantang. His father, Guiyan Gong, was renowned for medicine during the Jiajing and Longqing eras. Sun Jun inherited the profession and elaborated upon it. He once gathered herbs in Sanshan, met an extraordinary person, and received dragon palace secrets, healing people wherever he went. He lived in Yanguan for a long time, where locals relied on him as their life-saver, reluctant to let him leave. He was friendly with friends such as Shen Zhongxiu, Chen Zeliang, etc., leading to our acquaintance.
Summary of *Siku Quanshu* says: *Jianming Yigou*, eight volumes, authored by Sun Zhihong of Ming. Zhihong, courtesy name Taishi, was from Hangzhou. The book begins with sixteen key statements, with balanced discussions. The remaining sections list formulas by category, simple and easy to understand, though it does not fully explore the variations of medical arts.
[Chen Che's *Xuetanju Yiyue*] Eight volumes. Extant.
[Wang Xiangjin's *Jianbian Yanfang*] Six volumes. Extant.
Autobiographical preface says: I am naturally lazy but addicted to reading. Having rarely been ill, I liked accumulating medicines. Not knowing medical techniques, I liked compiling formulas. Since my twenties, whenever I saw a formula in novels, wild histories, fragments, or scraps, I recorded it. Whether from high sages' discussions or lowly folk talks, I noted every formula. Occasionally sharing them proved surprisingly accurate. When people asked, I copied them for them. Friends pitied my busyness and suggested printing. I declined saying I wasn't knowledgeable enough. They said, "Share what you know; others will fill in the gaps." I agreed. With light duties in the Spring Ministry and ample spring days, I briefly edited and submitted it for printing. Arranged chronologically by discovery, labeled Jia and Yi, allowing for easy addition. Most formulas are simple, using common herbs, suitable for remote areas. Verified ones and commonly praised ones were collected; others set aside for convenience. Harmful formulas, even if effective, were excluded. If this book circulates, matching formulas to diseases and curing them, sharing heavenly harmony and removing suffering, it would fulfill your wishes. Categorizing into a formal book remains my ambition, deferred to later.
[Fan Rubo's *Jianyan Yanfang*] Ten volumes. Extant.
Brief autobiographical preface says: The *I Ching* says: "Qian is known by ease, Kun by simplicity. Ease makes knowing easy, simplicity makes following easy." It concludes: "Ease and simplicity bring forth the principles of the world." It also says: "Ease reveals danger, simplicity reveals obstruction." Their meanings illuminate each other. Looking at the world today, what is greater than medicine? Medicine saves lives, and Heaven and Earth's great virtue is life; Qian and Kun's ease and simplicity embody this. Upon completing the combined printing of verified formulas, I took this name. Changing old names for ease and convenience: rather than clinging to remote applications, why not let one person's insight become thousands'? And since efficacy verification remains the same, I slightly changed the name but kept the content. Although I added some personally verified cases to supplement the ancestor's pocket edition, reverting to the original compiled by Wang Kanggong of Xincheng shows sincerity. Unfortunately, he took it east. Hence, why combine them? The three essential keys for protecting childbirth, infants, and smallpox are convenient for mothers and babies. Their language is simple yet comprehensive, allowing users to follow like pointing at fingers, achieving miraculous results. Now I realize childbirth is the gate of life, and smallpox poses risks of premature death—the most dangerous and obstructed aspects of human life. Obtaining Qian's ease to know danger and Kun's simplicity to overcome obstruction, how can these not be essential keys? Combined with Heaven and Earth's generative virtue, this print can be called the *Shengsheng Pian* (Chapter of Generating Life). Date: Mid-Autumn Day, Jiawu Year. Written by Fan Rubo, hermit Jitan.
[Li Weilin's *Yizong Yaolüe*] Not found.
Note: Appears in Suzhou Prefecture Gazetteer.
[Rui Yangren's *Yijing Yuanshi*] Not found.
Taiping Prefecture Gazetteer says: Rui Yangren, courtesy name Liuji, had unique interpretations of medicine. He was sincere and knowledgeable, associating with many scholars. He authored *Yijing Yuanshi* and *Wufang Yifan*, among other works totaling over ten volumes, circulated in the world.
[*Wufang Yifan*] Not found.
[Liu Bangyong's *Huiji Fang*] Four volumes. Not found.
Guangdong General Gazetteer says: Liu Bangyong, from Shuidong, Conghua, was a descendant of Liu Baoran, Hanlin Official of the Song Dynasty. Born with exceptional qualities, orphaned and poor in youth, he worked as a woodcutter. Meeting an extraordinary person, he was taken away and taught Huangdi-Qibo arts and esoteric medical methods. After mastering the secrets, he practiced medicine, becoming a national master. Diagnosing by sight and pulse with one finger, he predicted outcomes accurately. He treated curable cases joyfully, prescribing regardless of wealth, but refused incurable cases, predicting death dates precisely. His prescriptions varied from ancient formulas based on his own insights, baffling many. He excelled in Taisu Pulse diagnosis, predicting lifespan accurately, considered divine. Patients visited daily. However, he was eccentric, wearing dirty clothes and broken shoes, laughing and joking, sometimes disheveled, scratching lice, ignoring nobles. He loved discussing Daoist ascension, seen as mad, hence calling himself Feiweng (Madman). Upon death, he left rich prescriptions, effective when used. The extant *Huiji Fang* consists of four volumes.
[Huo Yingzhao's *Zazheng Quanshu*] Not found.
Note: Appears in Wujin County Gazetteer.
[Yu Shaoning's *Yuanzong Siming*] Twenty volumes. Not found.
Xincheng County Gazetteer says: Yu Shaoning, courtesy name Yitong, ancestral home Nancheng, moved to Xin Cheng Nanji'ao. Studied in youth, learned medicine at twenty. Visited famous teachers, received special instruction. Mastered Tang-Song schools including Zhu, Liu, *Suwen*, and *Zhenjing*. Could predict death and life, often accurately. Prescribed based on symptoms rather than old formulas. Local gentry admired his careful precision. Kind-hearted, he aided the poor, distributing *Wanbing Wuyou Wan* (Ten Thousand Diseases Worries-Free Pill), saving many. Officials praised his skill, granting official belts. Circuit Intendant Mo Keqi prescribed it for efficacy, also granted honor. Authored twenty volumes titled *Yuanzong Siming*. Covers Shanghan for men and women, internal/external acupuncture, and pediatric formulas, all precise and complete.
[Yue Fujia's *Nanke Quanbian*] Not found.
[*Jiaju Shenji Liangfang*] Not found.
[*Lvdi Bianyi Liangfang*] Not found.
[*Dushu Xinku Liangfang*] Not found.
[*Shihuan Qinlao Liangfang*] Not found.
[*Xingjun Jibian Liangfang*] Not found.
[*Jijiu Wei Liangfang*] Not found.
Note: The above seven books appear in the appendix of *Yixue Zhengyin Zhongzi Bian*.
[Chuan Maoguang's *Yizong Zhengmai*] Not found.
[*Yixue Jiyao Jingyan Liangfang*] Eight volumes. Extant.
[Wu Dingquan's *Yi An*] Two volumes. Extant.
Chun'an County Gazetteer says: Wu Dingquan, courtesy name Liuchang, pseudonym Yiqiao, a scholar from Yunfeng. In youth, he admired Zhu Jia and Guo Xie, studied military strategy (*Six Secret Teachings*), and specialized in treating ulcers. Guaranteed recovery times, applying ointments punctually. Refused bribes, saying: "I save lives with this, not for money." Called a national master. Song Zhongcheng Xixi regarded him as a wonder worker. His two-volume *Yi An* and surviving prescriptions still save lives.
[Deng Jingyi's *Yijing Huijie*] Eight volumes. Extant.
[Sun Guangyu's *Xuezheng Quanji*] One volume. Extant.
Short introduction says: Blood disorders have long been difficult to discuss. Six or seven out of ten die; less than two or three survive. Truly difficult! Why? Often caused by external invasion of Wind, Cold, Summerheat, Dampness, Dryness, Fire, or internal injury from Seven Emotions (Joy, Anger, Worry, Thought, Sorrow, Fear, Fright), plus diet and fatigue. Common among scholars studying hard and those indulging in lust. Why? Qi and Blood are the Two Powers of the human body, the root of life, and the basis of form and spirit. Blood follows Qi; Qi follows Blood. They circulate day and night, generating endlessly. The Classics say: "If breath stops moving, mechanisms fail; if continuity breaks, heaven and earth separate." Moreover, these issues often stem from Fire. Fire and Vital Qi cannot coexist; one wins, the other loses. Let us explain. The Heart is the Sovereign, commanding all limbs. If the Sovereign shakes, the Fire of Five Emotions arises: anger triggers Liver Fire, Qi movement triggers Lung Fire, consumption triggers...