〔黄帝素问遗篇〕宋史四卷 佚
〔赵简王补刊素问遗篇〕明史一卷 存
林亿等曰。刺法论。本病论。二篇。亡在王冰注之前。按病能论篇末王冰注曰。世本既阙第七二篇。谓此
二篇也。而今世有素问亡篇及昭明隐旨论。以为此二篇。托名王冰为注。辞理鄙陋。无足取者。
马莳曰。刺法本病二篇。正本所遗。别有素问遗篇。其此。其本病论。正所以发明刺法论之义。内有折其
郁气。资其化源等语。大义见六元正纪大论中。但彼则引而不发。至此二篇。始有下手处。惟升之不前。降之不
入。故成五郁。惟不退位。故不迁正。司天不得迁正。则刚失守。而后三年成五疫。司地不得迁正。则柔失守。
而后三年成五疠。后世不知司天在泉。天之右施。地之左施。及治五郁者。以其不知此二篇升降之义也。不能治
疫疠者。以其不知二篇退位迁正。刚柔失守之义也。但不知始自何代。将此二篇。窃出私传。不入官本。斯人者
其无后乎。
明史曰。世传素问王冰注本。中有缺篇。简王得全本补之。
按先子曰。今所传遗篇一卷。此乃王冰以后人所托而作。经注一律。出于一人之手。辞理浅薄。不足取。
而马氏称之。亦何不思之甚
也。赵府居敬堂刊本素问。载刺法本病二篇。明志所着。即是也。简王名高燧。成祖第三子。母文皇后。永乐三
年封。乎元年。就藩彰德。宣德六年薨。事屡见于明史宗室传。
〔素问逸篇〕一卷 存
施沛跋曰。一曰独坐静寄轩下。有羽士顾予而问所读何书。答以素问。乃备晰疑义。因出逸篇二。以授
予曰。此长生诀神现方也。随谢去。后访之不可踪迹。始知异人也。
按是书所载。支离不经。实无足取者。盖施沛所托而作。徒供有识者之一噱耳。考沛始末未详。据四库
全书史部职官类存目。有沛南京都察院志四十卷。曰沛修此时。则为南京国子监生。
[Remnant Chapters of the Yellow Emperor's Inner Canon] Recorded in Song History as four volumes, now lost.
[Zhao Prince Jian's Supplemental Edition of the Remnant Chapters of the Inner Canon] Recorded in Ming History as one volume, extant.
Lin Yi et al. stated: The *Ci Fa Lun* (Treatise on Acupuncture Methods) and *Ben Bing Lun* (Treatise on Root Diseases) were lost prior to Wang Bing's commentary. According to Wang Bing's note at the end of the *Bing Neng Lun* (Treatise on Disease Manifestations): "The versions circulating in the world are missing the seventh and second chapters [referring to the 72nd chapter in some numbering systems or specific context], which refers to these two chapters." However, currently circulating texts such as *Su Wen Wang Pian* (Lost Chapters of Su Wen) and *Zhaoming Yin Zhi Lun* (Treatise on Hidden Meanings of Zhaoming) are claimed by some to be these two chapters, falsely attributed with commentary by Wang Bing. Their language is vulgar and shallow, offering nothing of value.
Ma Shi stated: The *Ci Fa* and *Ben Bing* chapters were originally lost; there exists a separate *Su Wen Yi Pian* (Remnant Chapters of Su Wen), referring to these two. The *Ben Bing Lun* serves to elucidate the principles of the *Ci Fa Lun*. It contains phrases such as "breaking stagnant Qi" (Zhe Qi Yu Qi) and "nourishing the source of transformation" (Zi Qi Hua Yuan). The major principles are found in the *Liu Yuan Zheng Ji Da Lun* (Great Treatise on the Six Origins and Correct Ordinances). However, that treatise only hints at them without elaboration; it is in these two chapters that practical application begins. Only when ascending fails to advance and descending fails to enter does the Five Stagnations (Wu Yu) form. Only when positions do not retreat can they not migrate to new positions. If the Si Tian (Heavenly Ruler) energy cannot migrate to its proper position, rigidity and flexibility will fail to maintain their balance, leading to the Five Plagues (Wu Yi) after three years. If the Zai Quan (Earthly Minister) energy cannot migrate to its proper position, rigidity and flexibility will also fail to maintain their balance, leading to the Five Pestilences (Wu Li) after three years. Later generations did not understand the concepts of Si Tian and Zai Quan, the right-side distribution of Heaven, the left-side distribution of Earth, and the treatment of the Five Stagnations because they ignored the principles of ascent and descent in these two chapters. They could not treat plagues and pestilences because they ignored the principles of position retreat, migration, and the failure of rigidity and flexibility maintenance in these two chapters. It is unknown from which dynasty someone stole these two chapters for private transmission, excluding them from official editions. Such a person may well face extinction of their lineage.
Ming History states: In the Wang Bing commentary version of *Su Wen* circulated in the world, there were missing chapters. Prince Jian obtained the complete edition and supplemented them.
According to my father: The currently circulating *Yi Pian* (Remnant Chapters), one volume, was fabricated by someone after Wang Bing. The classic text and commentary share the same style, indicating they were written by the same hand. The language and reasoning are shallow and unworthy of consideration. Why did Ma Shi praise it? How could he have thought so poorly? The *Su Wen* published at the Jujing Hall of the Zhao Mansion contains the *Ci Fa* and *Ben Bing* chapters, which corresponds to what Ming History referred to. Prince Jian's name was Gao Sui. He was the third son of Cheng Zu (Emperor Yongle), his mother being Empress Wen. He was enfeoffed in the third year of Yongle, took up his fief in Zhangde in the first year of Hongwu [Note: Historical discrepancy in original text likely implies Hongwu era context or specific dating convention, but translated literally], and died in the sixth year of Xuande. These events are frequently recorded in the *Biographies of the Imperial Clan* in Ming History.
[Su Wen Yi Pian] One volume, extant.
Shi Pei's postscript states: One day, sitting alone under the Jingji Pavilion, a Daoist priest looked at me and asked what book I was reading. I replied that it was *Su Wen*. He then thoroughly clarified my doubts and handed me two remnant chapters, saying, "This is the Longevity Formula revealed by the Divine." After thanking him, he departed. Later, I sought him out but could find no trace of him. Only then did I realize he was an extraordinary person.
According to my analysis: The content of this book is fragmented and absurd, truly worthless. It is likely a fabrication by Shi Pei, serving merely as amusement for those with insight. The details of Shi Pei's life are unclear. According to the catalog of the Ministry of Personnel category in the *Siku Quanshu* (Complete Library of the Four Treasuries), there exists *Nanjing Duchayuan Zhi* (Chronicles of the Nanjing Censorate) compiled by Shi Pei, forty volumes. This suggests that when compiling this work, Shi Pei was a student at the Nanjing Guozijian (Imperial Academy).