〔黄帝针经〕隋志九卷。（旧唐志并作十卷）佚
〔杨氏（玄操）针经音〕本朝现下书目一卷 佚
〔席氏（延赏）针经音义〕宋志一卷 佚
〔灵宝注黄帝九灵经〕旧新唐志十二卷 佚
〔黄帝九虚内经〕宋志五卷 佚
〔内经灵枢经〕艺文略九卷 存
皇甫谧曰。九卷。是本经脉。其义深奥。不易觉也。（甲乙经序）
林亿等曰。皇甫士安甲乙经序云，七略艺文志。黄帝内经十八卷。今有针经九卷。素问九卷。共十八卷。
即内经也。素问外九卷。汉张仲景及西晋王叔和脉经。只为之九卷。皇甫士安名为针经。亦专名九卷。杨玄操云。
黄帝内经二帙。帙各九卷。按隋书经籍志。谓之九灵。王冰名为灵枢。（按隋志无九灵之目）
宋史哲宗纪曰。元 八年。正月庚子。诏颁高丽所献黄帝针经于天下。江少虞曰。哲宗时。臣寮言。窃见
高丽献到书内。有黄帝针经九卷。据素问序。称汉书艺文志。黄帝内经十八卷。素问与此书各九卷。乃合本数。此
书久经兵火。亡失几尽。偶存于东夷。今此来献。篇帙俱存。不可不宣布海内。使学人诵习。伏望朝廷详酌。下
尚书工部。雕刻印板。
送国子监。根据例摹印施行。所贵济众之功。溥及天下。有旨令秘书省。选奏通晓医书官三两员校对。及令本省详
定讫。根据所申施行。（宋朝类苑）
朱熹曰。素问语言深。灵枢浅较易。
赵希弁曰。灵枢经九卷。王冰谓此书即汉志内经十八卷之九也，或谓好事者。于皇甫谧所集内经仓公论中抄
出之。名为古书也。未知孰是。王应麟曰。黄帝灵枢经九卷。黄帝岐伯雷公少俞伯高答问之语。杨上善序。凡八
十一篇。针经九卷。大抵同。亦八十一篇。针经以九针十二原为首。灵枢以精气为首。又间有详略。王冰以针经
为灵枢。故席延赏云。灵枢之名。时最后出。（玉海）
史崧序曰。昔黄帝作内经十八卷。灵枢九卷。素问九卷。乃其数焉。世所奉行。唯素问耳。越人得其一二。
而述难经。皇甫谧次而为甲乙。诸家之说。悉自此始。其间或有得失。未可为后世法则。谓如南阳活人书。称咳
逆者哕也。谨按灵枢经曰。新谷气入于胃。与故寒气相争。故曰哕。举而并之。则理可断矣。又如难经六十五篇。
是越人标指灵枢本输之大略。世或以为流注。谨按灵枢经曰。所言节者。神气之所游行出入也。非皮肉筋骨也。
又曰。神气者。正气也。神气之所游行出入者。流注也。井荣输经合者。本输也。举而并之。则知相去不啻天壤
之异。但恨灵枢不传久矣。世莫能究。夫医者在读医书耳。读而不能为医者有矣。未有不读而能为医者也。不读
医书。又非世业。杀人尤毒于挺刃。是故古人有言曰。为人子而不读医书。由为不孝也。仆本庸昧。自髫迄壮。
潜心斯道。颇涉其理。辄不自揣。参对诸书。再行校正。家藏旧本。灵枢九卷。共八十一篇。增
修音释。附于卷末。勒为二十四卷。庶使好生之人。开卷易明。了无差别。除已具状经所属申明外。准使府指挥。
根据条申转运司。选官详定。具书送秘书省国子监。令崧专访名医。更乞参详。免误将来。利益无穷。功实有自。
宋绍兴乙亥仲夏望日。锦官史崧题。
吕复曰。内经灵枢。汉隋唐艺文志皆不录。隋有针经九卷。唐有灵宝注。及黄帝九灵经十二卷。而或谓王冰
以九灵。更名为灵枢。又谓九灵尤详于针。故皇甫谧名之为针经。即隋志针经九卷。苟一书而二名。不应唐志别
出针经十二卷也。所谓灵宝注者。乃扁鹊太玄君所笺。世所罕传。宋季有灵枢略一卷。今亦湮没。绍兴初史崧并
是书为十二卷。而复其旧。较之他本颇善。学人当与素问并观。盖其旨意。互相发明也。（九灵山房集沧洲翁传）
徐渭曰。黄帝时未闻宦寺。而灵枢中问答。乃有宦者去其宗筋。固知此书非岐黄笔也。然其本旨授受。疑非
岐黄则决不能。所谓夫有所受之也。可疑不特一宦寺。始笔其易知者耳。（路史）
马莳曰。灵枢者。内经篇名。盖内经为总名。中有素问八十一篇。灵枢八十一篇。晋皇甫士安以针经名之。
按本经首篇九针十二原中。有先立针经一语。又素问八正神明论。亦岐伯云。法往古者。先知针经也。是素问之
言。亦出自灵枢首篇耳。后世王冰释素问。以灵枢针经杂名。宋成无己释伤寒论。及各医籍。凡引灵枢者。皆不
曰灵枢。而曰针经。其端皆始于皇甫士安也。但针经二字。止见于本经首篇。其余所论。营卫输穴。关格脉体。
经络病证。三才万象。靡不森具。虽每篇各病。必用其针。自后世易灵枢。以针经之
名。遂使后之学人。视此书止为用针。弃而不习。以故医无入门。术难精诣。无以疗疾起危。深可痛惜。岂知素
问诸篇。随问而答。头绪颇多。入径殊少。灵枢大体浑全。细目毕具。犹儒书之有大学。三纲八目。总言互发。
真医家之指南。其功当先于素问也。谓之曰灵枢者。正以枢为门户。阖辟所系。而灵乃至神至玄之称。是书之功
。何以异是。
张介宾曰。神灵之枢要。是谓灵枢。
王九达曰。灵乃至神至玄之称。枢为门户阖辟所系。生气通天论。欲若运枢。枢。天枢也。天运于上。枢机
无一息之停。人身若天之运枢。所谓守神守机是也。其初意在于舍药而用针。故揭空中之机以示人。空者灵。枢
者机也。既得其枢。则经度营卫。变化在我。何灵如之。
杭世骏曰。七略艺文志。黄帝内经十八篇。皇甫谧以针经九卷。素问九卷。合十八卷当之。唐启玄子王冰
遵而用之。素问之名。见汉张仲景伤寒卒病论。针经则谧所名也。隋经籍志。针经九卷。黄帝九灵经十二卷。元
沧洲翁吕复云。苟一书而二名。不应唐志别出针经十二卷。据复所疑九灵是九灵。针经是针经。不可合而为一也。
王冰以九灵名灵枢。灵枢之名。不知其何所本。即用之以法素问。余观其文义浅短。与素问岐伯之言不类。又似
窃取素问之言而铺张之。其为王冰所伪托可知。自冰改灵枢后。后人莫有传其书者。唐宝应至宋绍兴。锦官史崧
乃云。家藏旧本灵枢九卷。是书至宋中世而始出。未经高保衡林亿等校定也。孰能辨其真伪哉。其中十二经水一
篇。无论黄帝时此名。而天下之水。何止十二。 以十二经脉。而以十二水配。任意错举。水之大小不详计也。
尧时作禹贡。九州之水始有名。湖水不
见于禹贡。唐时荆湘。文物最盛。洞庭一湖。屡咏歌于诗篇。征引于杂记。冰特据身所见。而妄臆度之耳。挂漏
不待辨而自明矣。（道古堂集）
四库全书提要曰。灵枢经十二卷。按据晁公武读书志。及李濂医史所载。元吕复群经古方论。则灵枢不及素
问之古。宋元人已言之矣。近时杭世骏道古堂集。亦有灵枢经跋。其考证尤为明晰。然李杲精究医理。而使罗天
益作类经。兼采素问灵枢。吕复亦称善学人。当与素问并观。其旨义互相发明。盖其书虽伪。而其言则缀合古经。
具有源委。譬之梅赜古文。杂采逸书。联成篇目。虽 牾罅漏。赝托显然。而先王遗训。多赖其搜辑以有传。不
可废也。此本前有绍兴乙亥史崧序。称旧本九卷。八十一篇。增修音释。附于卷末。又目录首题鳌峰熊宗立点校
重刊。末题原二十四卷。今并为十二卷。是此本为熊氏重刊所并。吕复称史崧并是书为十二卷。以复其旧。殆误
以熊本为史本欤。
姚际恒曰。灵枢经。晁子止曰。或谓好事者。于皇甫谧所集内经仓公论中抄出之。恒案此书。又下素问一等。
（古今伪书考）
按先子曰。灵枢单称九卷者。对素问八卷而言之。盖东汉以降。素问既亡第七一卷。不然则素问亦当称九卷
尔。而灵枢之称。 于唐中叶。王冰注素问。或曰灵枢。或曰针经。林亿因谓王冰名为灵枢。不可定。然今考道
藏中。有玉枢神枢灵轴等之经。而又收入是经。（题曰集注而其实原文尔）则灵枢之称。意出于羽流者欤。是经
亦成于众手。犹素问也。然素问各篇。文本多深奥。灵枢则不过数篇。马仲化谓功当先于素问。其说未可信焉。
玉海曰。灵枢以精气为首。今本以九针十二原为首。而甲乙经。以精气为首。不知当时所见。与今本同
体异名者欤。林亿等校正素问。在仁宗嘉 中。后哲宗元 八年。高丽始献是经。其相距四十余年。则亿等不及
寓目完书。故注中有云灵枢文不全。（案调经论王冰注引针经曰经脉为里支而横者为络络之别者为孙络新校正曰
三部九候论注引之曰灵枢而此云针经则王氏之意指灵枢为针经也考今素问注引针经者多灵枢之文但以灵枢今不全
故未得尽知也）又亿等校素问甲乙经等。所引九虚文。今并见灵枢中。则九虚亦是经之别本。非全帙者。要之曰
灵枢。曰九虚。曰九灵。并是黄冠所称。而九卷针经。其为旧名也。夫为灵枢者。王冰以前。不有载之者。故亿
等以为冰所命。而杭世骏直为冰之赝鼎者。更为疏妄。甲乙之书。撰集素问。针经明堂孔穴针灸治要三部。素问
明堂之外。乃针经文。悉具于灵枢。则实是为古之针经无疑矣。其文有少异者。传写之差误耳。如十二经水。甲
乙亦有之。若据杭言。甲乙亦为唐人之伪托乎。盖素问灵枢。并秦汉人所撰。如宦者湖水之类。无害其为书矣。
杭言不足取也。史崧之刻是经。勒为二十四卷。吕复不考之崧序。而云崧并是书为十二卷。盖当时别有为十二卷
者。故误为此说者。四库全书提要。谓吕以明熊宗立本为史本。然吕元人。岂有此理耶。
又按马仲化曰。大抵素问所引经言。多出灵枢者。是灵枢为先。素问为后。此说不足信焉。盖灵枢之文。浅
薄易解。而所载有素问中不言及者。素问金匮真言论曰。天有八风。经有五风。又八正神明论曰。凡刺之法。必候
日月星辰。四时八正之气。所谓八风八正者。唯言八方之风。八节之正气者。非八节风气。朝于太乙之义。故真
言论下文。仅举四方风称之。至于灵枢九宫八风篇。岁露篇。论太一巡行。及八风之目。是素问所无，始见于易
干凿度。又五变篇。有先立其年。以知其时之文。官针篇。称用针者。不知年之所加。气之盛衰。虚实之所起。
不可以为工也。是虽固与运气之说不同。遂开彼胜复加临之源。且夫素问之书。其文雅古。其旨深奥。决非灵枢
之所及。则其为晚出。可以征焉。在昔名医若秦和卢扁之徒。必有书记其言者。后世撰素问灵枢等者。采节其书
。各立之说。故其文互有混同。非复
相袭套使然者。谓之彼经所引。原于此经。而此经所载。先于彼经。则不可也。仲化之说不足信者。可以知矣。
戊寅冬月。得至元己卯。古林胡氏书堂所刊灵枢。目录首行。题曰元作二十四卷。今并为十二卷。计八十一篇。
此则吕复所见。而为熊氏种德堂所刻蓝本。乃可以确先子所谓当时别有为十二卷者之说也。
〔亡名氏灵应灵枢〕艺文略九卷 佚
〔灵枢略〕艺文略一卷 存
〔吕氏（复）灵枢经脉笺〕佚
按上见于九灵山房集沧洲翁传。
按是书收在道藏。
〔高氏（士）灵枢经摘注〕一卷 未见
按上见于鄞县志。
〔马氏（莳）黄帝内经灵枢注证发微〕九卷 存
马莳曰。素问曾经唐宝应年间启玄子王冰有注。灵枢自古迄今。并无注释。今愚析为九卷者。大都神圣经典。
以九为数。而九九重之。各有八十一篇。王冰分灵枢为十二卷。宋史菘分为二十四卷者。皆非也。且注释此书。
并以本经为照应。而素问有相同者。则援引之。至于后世医籍有讹者。则以经旨正之于分注之下。然后之学人。
当明病在何经。用针合行补写。则引而伸之。用药亦犹是矣。切勿泥为用针之书。而与彼素问。有所轩轾于其中
也。
汪昂曰。灵枢从前无注。其文本古奥。名数繁多。观者蹙 颦眉。医率废而不读。至明。始有马玄台之注。
其疏经络穴道。颇为详明。可谓有功于后学。虽其中间有出入。然以从来畏难之书。而能力开坛坫。以视素问注
。则过之远矣。（内经约注）
〔胡氏（文焕）灵枢经心得〕二卷 存
自序曰。灵枢素问。其间问答。多有重出处。然犹二书无害也。即一书亦有重出者。岂其义理深奥。不惮重
于答问乎。抑因论彼而复及此乎。余兹撰之。亦未免重者重。独者逸。惟求当其要。而顺其文者耳。览者幸毋讶
云。
〔赵氏（阙名）注灵枢经〕未见
陈仁锡序曰。余尝题壁云。简方思节茗。耻役学尊生。读赵先生注灵枢。盖信天下最可恃者。古人不变为今
人，可恨者。古本时化为今本。可怪者。自家脉理。问之医王方寸。隔垣而求洞于秦越人。夫秦越人也。得无秦
越我也。夫可笑者。脏腑不自见。而辄许人有肝胆。且谁肝谁胆哉。赵先生早谢青衿。注经玄畅可传。居甫里不
交富人。须眉皓然。似一精猛读书壮男子。尤好言三礼。余欲十七篇宗仪礼。入礼记之通十七篇者。六官宗周礼。
[Huangdi Zhenjing (Yellow Emperor's Needle Classic)] Recorded as nine volumes in the *Sui Shu: Jingji Zhi* (Bibliography of the Book of Sui). (The *Jiu Tang Shu: Jingji Zhi* records ten volumes.) Lost.
[Yang Shi (Xuancao) Zhenjing Yin (Phonetics of Yang's Needle Classic)] Recorded as one volume in contemporary Song dynasty bibliographies. Lost.
[Xi Shi (Yanshang) Zhenjing Yinyi (Phonetics and Meanings of Xi's Needle Classic)] Recorded as one volume in the *Song Shi: Yiwen Zhi* (Bibliography of the History of Song). Lost.
[Lingbao Zhu Huangdi Jiu Ling Jing (Lingbao Commentary on the Yellow Emperor's Nine Spirit Classic)] Recorded as twelve volumes in the *Jiu Tang Shu: Jingji Zhi* and *Xin Tang Shu: Yiwen Zhi*. Lost.
[Huangdi Jiu Xu Nei Jing (Yellow Emperor's Nine Emptinesses Inner Classic)] Recorded as five volumes in the *Song Shi: Yiwen Zhi*. Lost.
[Neijing Lingshu Jing (Inner Classic: Spiritual Pivot)] Recorded as nine volumes in the *Chongwen Zongmu: Yiwen Lue*. Extant.
Huangfu Mi stated: The nine volumes expound upon the meridians. Their meaning is profound and not easily comprehended. (From the Preface to *Jia Yi Jing*)
Lin Yi et al. stated: In the preface to *Jia Yi Jing*, Huangfu Shian wrote that the *Qilüe* and *Yiwen Zhi* recorded eighteen volumes of the *Huangdi Neijing* (Inner Canon of the Yellow Emperor). Currently, there are only nine volumes of *Zhenjing* (Needle Classic) and nine volumes of *Suwen* (Basic Questions), totaling eighteen volumes. This is the *Neijing*. Regarding the other nine volumes outside of *Suwen*, Zhang Zhongjing of the Han Dynasty and Wang Shuhe of the Western Jin Dynasty, in their *Mai Jing* (Pulse Classic), only cited these nine volumes. Huangfu Shian named it *Zhenjing* and specifically referred to it as nine volumes. Yang Xuancuo stated: The *Huangdi Neijing* was divided into two bundles, each containing nine volumes. According to the *Sui Shu: Jingji Zhi*, it was called *Jiu Ling* (Nine Spirits). Wang Bing named it *Lingshu* (Spiritual Pivot). (Note: The *Sui Shu: Jingji Zhi* does not mention *Jiu Ling*.)
The *Song Shi: Zhezong Ji* (Chronicles of Emperor Zhezong) recorded: On the Gengzi day of the first month of the eighth year of Yuanyou, an edict was issued to distribute the *Huangdi Zhenjing* presented by Goryeo throughout the realm. Jiang Shaoyu stated: During Emperor Zhezong's reign, a memorialist remarked, "I have observed that among the books presented by Goryeo, there were nine volumes of the *Huangdi Zhenjing*. According to the preface of *Suwen*, the *Han Shu: Yiwen Zhi* recorded eighteen volumes of the *Huangdi Neijing*, with *Suwen* and this book each comprising nine volumes, matching the total count. This book had long been lost due to wars and fires, almost entirely perishing, but was preserved by chance in the Eastern Barbarians. Now that it has been presented, its chapters and scrolls remain intact. It should not fail to be promulgated within the seas so that scholars may study and recite it. I respectfully hope the court will deliberate and instruct the Ministry of Works to carve printing blocks, send them to the Imperial Academy (Guozijian), and implement copying according to regulations. This would allow the benefit of saving lives to spread widely across the world." An imperial decree ordered the Bureau of Secretaries (Mishu Sheng) to select two or three officials proficient in medical texts for proofreading, and instructed the bureau to finalize details before implementation. (From *Song Chao Lei Yuan*)
Zhu Xi stated: The language of *Suwen* is profound, while *Lingshu* is relatively shallow and easier to understand.
Zhao Xibian stated: *Lingshu Jing* consists of nine volumes. Wang Bing believed this book constituted the nine volumes of the eighteen-volume *Neijing* mentioned in the *Han Zhi*. Others suggested it was compiled by enthusiasts who excerpted content from the *Neijing* and *Canggong Lun* collected by Huangfu Mi, calling it an ancient text. It is unknown which view is correct. Wang Yinglin stated: *Huangdi Lingshu Jing* consists of nine volumes, containing dialogues between the Yellow Emperor, Qibo, Leigong, Shaoyu, and Bogao. Yang Shangshan wrote the preface, noting eighty-one chapters. *Zhenjing* also comprises nine volumes and roughly matches this, with eighty-one chapters. *Zhenjing* begins with *Jiuzhen Shier Yuan* (Nine Needles and Twelve Source Points), whereas *Lingshu* begins with *Jingqi* (Essential Qi). There are occasional differences in detail and brevity. Since Wang Bing identified *Zhenjing* as *Lingshu*, Xi Yanshang remarked that the name *Lingshu* appeared last. (From *Yu Hai*)
Shi Song's preface stated: In antiquity, the Yellow Emperor composed the *Neijing* in eighteen volumes: *Lingshu* in nine volumes and *Suwen* in nine volumes, constituting the total. In the world, only *Suwen* was widely practiced. Yue Ren (Bian Que) grasped a fraction of its principles and composed the *Nanjing* (Classic of Difficult Issues). Huangfu Mi organized it into *Jia Yi Jing*. All subsequent schools of thought originated from here. Some aspects may have merits or flaws and cannot serve as models for later generations. For instance, *Nanyang Huoren Shu* equates "ke ni" (coughing against the reverse) with "yue" (hiccups). Carefully examining *Lingshu Jing*, it states: "When new grain qi enters the stomach and contends with old cold qi, it is called yue." Comparing these clarifies the principle. Similarly, Chapter 65 of *Nanjing* outlines the general principles of *Ben Shu* (Root Transports) from *Lingshu*. Some consider it to refer to flow and distribution. Carefully examining *Lingshu Jing*, it states: "What is meant by 'nodes' (jie) are places where shen qi (spiritual qi) travels and exits; they are not skin, flesh, sinew, or bone." It further states: "Shen qi is zheng qi (upright qi). The places where shen qi travels and exits are liu zhu (flow and distribution). The Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points are Ben Shu." Comparing these reveals a difference as vast as heaven and earth. It is regrettable that *Lingshu* has been lost for a long time, leaving people unable to investigate it deeply. Physicians must read medical books. Many read but do not become physicians; none can become physicians without reading. Not reading medical books, nor having a hereditary profession, kills more fatally than sharp blades. Thus, the ancients said, "A son who does not read medical books is unfilial." Being mediocre and ignorant, I devoted myself to this path from childhood to adulthood and gained some understanding. Presuming my abilities, I collated various texts and corrected them again. My family's old copy of *Lingshu* comprised nine volumes and eighty-one chapters. I added phonetic annotations and glossaries to the end, compiling it into twenty-four volumes. May those who cherish life find it easy to understand upon opening the book, with no ambiguity. Having submitted reports to the relevant authorities and received instructions from the Provincial Administration to select officials for review and submit the book to the Bureau of Secretaries and the Imperial Academy, I requested interviews with famous doctors for further verification to avoid future errors, thereby benefiting countless lives. On the full moon day of mid-summer in the Yihai year of Shaoxing, Shi Song of Jingguan inscribed this.
Lu Fu stated: *Neijing Lingshu* was not recorded in the bibliographies of the Han, Sui, or Tang dynasties. The Sui dynasty listed *Zhenjing* in nine volumes, and the Tang dynasty listed *Lingbao Zhu* and *Huangdi Jiu Ling Jing* in twelve volumes. Some claim Wang Bing renamed *Jiu Ling* to *Lingshu*. Others argue *Jiu Ling* focused heavily on acupuncture, leading Huangfu Mi to name it *Zhenjing*, corresponding to the nine-volume *Zhenjing* in the *Sui Zhi*. If it were one book with two names, it should not appear separately as twelve volumes of *Zhenjing* in the *Tang Zhi*. The so-called *Lingbao Zhu* was annotated by Bian Que's Taixuan Jun and rarely circulated. In the late Song, a one-volume *Lingshu Lue* existed but has since vanished. In the early Shaoxing period, Shi Song merged the book into twelve volumes, restoring its original form, which was superior to other versions. Students should study it alongside *Suwen*, as their meanings illuminate each other. (From *Jiuling Shanfang Ji: Cangzhou Weng Zhuan*)
Xu Wei stated: No eunuchs were known during the Yellow Emperor's time, yet *Lingshu* contains dialogues involving eunuchs undergoing castration. This proves the book was not written by Qibo and Huangdi. However, the core transmission suggests lineage from Qibo and Huangdi, implying "having received instruction." Doubts extend beyond just the mention of eunuchs to the initial drafting of easily understood parts. (From *Lushi*)
Ma Shi stated: *Lingshu* is a chapter title within the *Neijing*. Generally, *Neijing* is the collective name, containing eighty-one chapters of *Suwen* and eighty-one chapters of *Lingshu*. Jin dynasty's Huangfu Shian named it *Zhenjing*. In the first chapter of this classic, *Jiuzhen Shier Yuan*, there is a phrase "first establish Zhenjing." Also, *Suwen: Bazi Shenming Lun* quotes Qibo saying, "To emulate the ancients, one must first know Zhenjing." This indicates that statements in *Suwen* originate from the first chapter of *Lingshu*. Later, Wang Bing commented on *Suwen*, mixing terms like *Lingshu* and *Zhenjing*. Cheng Wuji of the Song dynasty, when commenting on *Shanghan Lun* and other texts, referred to citations from *Lingshu* as *Zhenjing*. This practice began with Huangfu Shian. However, the term *Zhenjing* appears only in the first chapter. The rest discusses Yingwei (nutritive and defensive qi), acupoints, Guange (blockages), pulse forms, meridian diseases, and cosmic phenomena comprehensively. Although every chapter involves needling, since later generations replaced *Lingshu* with the name *Zhenjing*, students viewed it merely as a needling manual and neglected it. Consequently, physicians lacked entry points, skills remained unrefined, and critical illnesses could not be treated, which is deeply lamentable. One should realize that *Suwen* answers questions randomly with many threads and few clear paths. *Lingshu* is holistic with detailed items, akin to Confucian classics like *Daxue* (Great Learning), covering major principles and specific goals. It is truly the guide for physicians, arguably preceding *Suwen* in importance. Named *Lingshu* because "Shu" (pivot) relates to the opening and closing of doors, and "Ling" (spirit/miraculous) denotes the divine and mysterious. How different is the merit of this book?
Zhang Jiebin stated: The pivotal essence of spirit and divinity is called *Lingshu*.
Wang Jiuda stated: "Ling" denotes the divine and mysterious; "Shu" relates to the opening and closing of portals. *Shengqi Tongtian Lun* says, "Desire to move the pivot." The pivot is Tianshu (Heavenly Pivot). Heaven moves above, and the pivot never ceases for a breath. The human body mirrors heavenly movement, embodying "guarding spirit and guarding the mechanism." Its original intent was to abandon medicine for acupuncture, revealing the mechanism of emptiness. Emptiness is Ling; mechanism is Shu. Once the pivot is grasped, the regulation of meridians and Yingwei changes at one's command. How miraculous is this?
Hang Shijun stated: The *Qilüe Yiwen Zhi* recorded eighteen chapters of *Huangdi Neijing*. Huangfu Mi matched this with nine volumes of *Zhenjing* and nine volumes of *Suwen*. Wang Bing of the Tang dynasty followed this. The name *Suwen* appears in Zhang Zhongjing's *Shanghan Zabing Lun*. *Zhenjing* was named by Mi. The *Sui Jingji Zhi* listed *Zhenjing* (9 vols) and *Huangdi Jiu Ling Jing* (12 vols). Lu Fu of the Yuan dynasty argued: If one book had two names, it shouldn't appear separately as twelve volumes of *Zhenjing* in the *Tang Zhi*. Lu suspected *Jiu Ling* and *Zhenjing* were distinct. Wang Bing named *Jiu Ling* as *Lingshu*, but the origin of this name is unclear. Even if used to model *Suwen*, its language is shallow compared to Qibo's words in *Suwen*, resembling plagiarized expansion. It is likely a forgery by Wang Bing. After Wang Bing changed the name to *Lingshu*, no one transmitted the book until Shi Song of Jingguan claimed possession of an old nine-volume copy in the mid-Song period, unverified by Gao Baoheng and Lin Yi. Who can distinguish authenticity? The chapter *Shi'er Jingshui* (Twelve River Waters) mentions twelve rivers, which did not exist in the Yellow Emperor's era, and there are far more than twelve rivers in China. Matching twelve meridians to twelve waters arbitrarily ignores water sizes. Rivers were named in *Yugong* during Yao's time; Lake Dongting was not mentioned. In the Tang dynasty, Jingxiang culture flourished, and Dongting Lake was frequently praised. Wang Bing relied solely on personal observation and speculated rashly. Omissions are obvious. (From *Daogu Tang Ji*)
*Summary of the Four Treasuries* stated: *Lingshu Jing* exists in twelve volumes. Based on Chao Gongwu's *Dushu Zhi* and Li Lian's *Yishi*, Lu Fu of the Yuan dynasty noted *Lingshu* is less ancient than *Suwen*, a view held by Song-Yuan scholars. Hang Shijun's *Daogu Tang Ji* also contains a postscript on *Lingshu Jing* with clear考证 (textual research). However, Li Gao, a master of medical theory, had Luo Tianyi compile *Leijing*, incorporating both *Suwen* and *Lingshu*. Lu Fu also advised students to study both together as they illuminate each other. Though the book may be apocryphal, its content synthesizes ancient classics with clear origins. Like the古文 (Ancient Script) *Shangshu* compiled by Mei Ze, though flawed and clearly forged, it preserves ancient teachings and cannot be discarded. This edition has Shi Song's preface from Shaoxing Yihai, stating the old version had nine volumes and eighty-one chapters, expanded to twenty-four. The catalog lists Xiong Zongli of Aofeng as the editor/republisher, noting the original twenty-four volumes were condensed to twelve. This condensation was done by Xiong, not Shi. Lu Fu's claim that Shi Song condensed it to twelve to restore the old form likely confused Xiong's edition with Shi's.
Yao Jiheng stated: *Lingshu Jing*, according to Chao Zizhi, was allegedly excerpted by enthusiasts from Huangfu Mi's *Neijing* and *Canggong Lun*. I examine this book; it ranks below *Suwen*. (From *Gujin Weishu Kao*)
My father stated: *Lingshu* alone is called nine volumes in contrast to *Suwen*'s eight volumes. Probably after the Eastern Han, *Suwen* lost its seventh volume; otherwise, *Suwen* would also be called nine volumes. The term *Lingshu* emerged in the mid-Tang. Wang Bing's commentary on *Suwen* uses both *Lingshu* and *Zhenjing*. Lin Yi concluded Wang Bing named it *Lingshu*, but this is uncertain. Examining the *Daozang*, there are scriptures like *Yushu*, *Shenshu*, and *Lingzhou*, and this scripture is included therein (titled as a collection of notes but actually just the original text). Thus, the term *Lingshu* likely originated from Daoists. This scripture was also compiled by multiple hands, similar to *Suwen*. While *Suwen* texts are mostly profound, *Lingshu* has fewer such chapters. Ma Zhonghua claims its merit precedes *Suwen*, but this is unconvincing.
*Yu Hai* stated: *Lingshu* begins with *Jingqi*, but the current version begins with *Jiuzhen Shier Yuan*. *Jia Yi Jing* begins with *Jingqi*. It is unknown if the version seen then was identical in content but different in name. Lin Yi et al. corrected *Suwen* during Emperor Renzong's Jiayou era. Forty years later, in the eighth year of Zhezong's Yuanyou, Goryeo presented this scripture. Lin Yi likely did not see the complete book, hence his note that *Lingshu* text is incomplete. (Note: Wang Bing's commentary on *Tiaojing Lun* cites *Zhenjing*: "Meridians are interior, branches crossing are collaterals..." New corrections cite *Sanbu Jiuhou Lun* referencing *Lingshu*, while here citing *Zhenjing*, indicating Wang Bing equated *Lingshu* with *Zhenjing*. Current *Suwen* commentaries cite *Zhenjing* using *Lingshu* text, but since *Lingshu* is incomplete now, knowledge is limited.) Lin Yi's corrections in *Suwen* and *Jia Yi Jing* cite *Jiuxu* text found in *Lingshu*, suggesting *Jiuxu* is another version, not the complete work. In summary, *Lingshu*, *Jiuxu*, and *Jiu Ling* are Daoist titles, while nine-volume *Zhenjing* is the old name. Before Wang Bing, no one recorded it as *Lingshu*, leading Lin Yi to attribute the name to him. Hang Shijun directly called it Wang Bing's forgery, which is even more erroneous. *Jia Yi Jing* compiles *Suwen*, *Zhenjing*, and *Mingtang Kongxue Zhenjiu Zhiya*. Outside *Suwen* and *Mingtang*, the *Zhenjing* text is fully contained in *Lingshu*, proving it is indeed the ancient *Zhenjing*. Minor textual differences are copying errors. For example, *Shi'er Jingshui* appears in *Jia Yi Jing*. If following Hang's logic, is *Jia Yi Jing* also a Tang forgery? *Suwen* and *Lingshu* were written by Qin-Han people. Mentions of eunuchs or lakes do not invalidate the books. Hang's views are unreliable. Shi Song printed the book in twenty-four volumes. Lu Fu ignored Shi's preface and claimed Shi condensed it to twelve, likely due to another twelve-volume version existing then. *Four Treasuries Summary* wrongly attributed Xiong's edition to Shi. But Lu Fu was Yuan dynasty; how could he reference Ming editions?
Furthermore, Ma Zhonghua claimed *Suwen* citations mostly come from *Lingshu*, implying *Lingshu* predates *Suwen*. This is unconvincing. *Lingshu* text is shallow and easy to understand, containing content absent in *Suwen*. *Suwen: Jin Gui Zhen Yan Lun* mentions "Eight Winds of Heaven, Five Winds of Meridians." *Bazi Shenming Lun* states needling requires observing sun, moon, stars, seasons, and Eight Regularities. These refer to eight directions and seasonal upright qi, not the Eight Festivals' winds paying homage to Taiyi. Hence *Zhen Yan Lun* only lists four directional winds. *Lingshu: Jiugong Bafeng* and *Suilu* discuss Taiyi's tour and Eight Winds, concepts absent in *Suwen* and first appearing in *Yi Gan Zaodu*. *Wubian* mentions determining the year to know the season. *Guanzhen* states practitioners must know annual influences, qi fluctuations, and deficiency/excess to be competent. Though differing from fortune-telling theories, it opened sources for winning/losing interactions. *Suwen* is elegant, ancient, and profound, far surpassing *Lingshu*, indicating it was produced later. Famous doctors like Qin He and Lu Bian had records of their words. Later compilers of *Suwen* and *Lingshu* excerpted these, creating mutual similarities not due to direct copying. Claiming one cited the other, or one predates the other, is incorrect. Ma Zhonghua's view is untenable.
In the winter of Wuyin, I obtained the *Lingshu* published by Gulin Hu Family Book Hall in the Jimao year of Zhiyuan. The catalog header states: "Originally twenty-four volumes in Yuan, now combined into twelve. Total eighty-one chapters." This matches what Lu Fu saw and served as the blueprint for Xiong's Zhongde Hall edition, confirming my father's statement about another twelve-volume version existing then.
[Wuming Shi Ying Lingshu] Recorded as nine volumes in *Yiwen Lue*. Lost.
[Lingshu Lue] Recorded as one volume in *Yiwen Lue*. Extant.
[Lu Shi (Fu) Lingshu Jingmai Jian] Lost.
See above in *Jiuling Shanfang Ji: Cangzhou Weng Zhuan*.
This book is included in the *Daozang*.
[Gao Shi (Shi) Lingshu Jing Zhazhu] One volume. Unseen.
See above in *Yinxian Zhi*.
[Ma Shi (Shi) Huangdi Neijing Lingshu Zhuzheng Fawei] Nine volumes. Extant.
Ma Shi stated: *Suwen* was annotated by Wang Bing (Qixuanzi) during the Baoying era of Tang. *Lingshu* has had no annotations from ancient times to the present. I divide it into nine volumes. Sacred classics often use the number nine; nine times nine yields eighty-one chapters. Wang Bing divided *Lingshu* into twelve volumes; Song Shi Song divided it into twenty-four volumes; both are incorrect. Annotations should cross-reference the original text. Where *Suwen* is identical, cite it. For errors in later medical texts, correct them under sub-notes based on canonical principles. Future students should identify which meridian the disease affects and apply tonification or sedation accordingly, extending this logic to herbal medicine. Do not rigidly treat it as only a needling manual or favor it over *Suwen*.
Wang Ang stated: *Lingshu* had no prior annotations. Its text is archaic and complex, causing readers distress, so physicians abandoned it. In the Ming dynasty, Ma Xuantai provided annotations. His explanation of meridians and acupoints was detailed and clear, benefiting future learners. Despite some discrepancies, for a previously feared-difficult book, he broke new ground. Compared to *Suwen* annotations, he far excelled. (From *Neijing Yuezhu*)
[Hu Shi (Wenhuan) Lingshu Jing Xin De] Two volumes. Extant.
Self-preface stated: Dialogues in *Lingshu* and *Suwen* often repeat. Yet the two books complement each other. Even within one book, repetitions occur. Is it because the principles are profound, tolerating repetition? Or because discussing one topic leads to another? My compilation inevitably repeats some and omits others, seeking only essential points and textual flow. Readers should not be surprised.
[Zhao Shi (Anonymous) Zhu Lingshu Jing] Unseen.
Chen Rexi's preface stated: I once inscribed on a wall: "Simple prescriptions make me think of tea; I disdain serving the 'Master of Life'. Reading Mr. Zhao's annotation of *Lingshu*, I believe the most reliable thing is that ancients do not change into moderns. What is hateful is that ancient texts turn into modern versions. What is strange is that one's own pulse theory, when asked of the Medical King's heart, seeks clarity through walls from Bian Que. Bian Que... is he not also Bian Que (another self)? What is laughable is that internal organs cannot be seen by oneself, yet one dares to claim knowledge of liver and gallbladder. Whose liver? Whose gallbladder? Mr. Zhao abandoned scholarship early, his annotations profound and transmissible. Living in Fulí, he avoided rich men, with white hair and beard, resembling a vigorous scholarly man. He especially loved discussing the Three Rites. I wish the seventeen chapters to follow *Yili*, integrating into the seventeen chapters of *Liji*; the Six Offices to follow *Zhouli*."