〔杨氏（上善）黄帝内经太素〕（宋志。作黄帝太素经。）旧唐志三十卷（宋志。作三卷讹。）缺
杜光庭曰。太子司议郎杨上善。高宗时人。作道德集注真言二十卷。（道德经广圣义）
按是书。嘉 中林亿等校素问时。完帙犹存。自后世久失传。近日西京太医博士福井榕亭（需）得零本一通。
卷为轴子。题曰黄帝内经太素二十七卷。通直郎守太子文学臣杨上善奉敕撰注。凡五篇。日七耶。曰十二耶
。曰耶客。曰耶中。曰耶传。卷末题目下，有耶论二字。仁安三年。丹波赖基传钞宪基家本者。盖六百五十余年
前物。而人间希有之宝牍也。林亿等素问序曰。及隋杨上善。纂而为太素。今睹其体例。取素问灵枢之文。错综
以致注解者。后世有二经分类之书。上善实。
〔阴氏（秉 ）内经类考〕明志十卷（读书敏求记作六卷。）未见
钱曾曰。秉 自号卫涯居士。谓原病有式。针灸有道。医疗有方。诊视有诀。运气则全书。药性则本草。独
始生之说。所未及闻。因诠次内经。条疏图列。收四时敛万化以成章。其用心良苦矣。
〔孙氏（应奎）内经类钞〕未见
徐春甫曰。孙东谷名应奎。洛阳人。登正德辛巳进士。好医方。以活人为心。有疾者不限高卑。即与方药。
官至户
部尚书。着有医家大法。大旨必用。内经类钞等书若干卷。
〔熊氏（宗立）黄帝内经素问灵枢运气音释补遗〕一卷 存
闽书曰。熊宗立建阳人。通阴阳医卜之术。注解天元雪心二赋。金精鳌极。难经。脉绝诸书。撰药性赋。补
遗。及妇人良方行世。
按成化甲午熊氏刻素问十二卷。灵枢十二卷。附运气论奥。运气图括二书。时即所纂集也。
〔亡名氏内经类旨〕医藏目录卷阙 未见
〔张氏（介宾）类经〕明志四十二卷 存
自序曰。内经者。三坟之一。盖自轩辕帝。同岐伯鬼臾区等六臣相讨论。发明至理。以遗教后世。其文义高
古渊微。上极天文。下穷地纪。中悉人事。大而阴阳变化。小而草木昆虫。音律象数之肇端。脏腑经略之曲折。
靡不搂指而胪列焉。大哉至哉。垂不朽之仁慈。开生民之寿域。其为德也。与天地同。与日月并。岂直规规治疾
方术已哉。按晋皇甫士安甲乙经叙曰。黄帝内经十八卷。今针经九卷。素问九卷。即内经也。而或者谓素问针经
明堂三书。非黄帝书。似出于战国。夫战国之文能是乎。宋臣高保衡等叙。业已辟之。此其臆度无稽。固不足深
辨。而又有目医为小道。并是书且弁髦者。是岂巨慧明眼人欤。坡仙楞伽经跋云。经之有难经。句句皆理。字
字皆法。亦岂知难经出自内经。而仅得其什一。难经而然。内经可知矣。夫内经之生全民命。岂杀于十三经之启
植民心。故玄晏先生曰。人受先人之体。有八尺之躯。而不知医事。是所谓游魂耳。虽有忠孝之心。慈惠之性。
君父危困。赤子涂地。无以济之。此圣贤所以精思极论。尽其理也。由此言之。儒其可不尽心是书乎。奈何今
之业医者。亦置灵素于罔闻。昧性命之玄要。盛盛虚虚。而遗人夭殃。致邪失正。而绝人长命。所谓业擅专门者。
如是哉。此其故正以经文奥衍。研阅诚难。其于至道未明。而欲冀夫通神运微。即大圣上智。于上古之邈。断
乎不能矣。自唐以来。虽赖启玄子之注。其发明玄秘尽多。而遗漏亦复不少。盖有遇难而默者。有于义未始合者。
有互见深藏。而不便检阅者。凡其阐扬未尽。灵枢未注。皆不能无遗憾焉。及乎近代诸家。尤不过顺文敷衍。而
难者仍未能明。精处仍不能发。其何裨之与有。初余究心是书。尝为摘要。将以自资。而继绎之久。久则言言金
石。字字玑珠。竟不知孰可摘而孰可遗。因奋然起念。冀有以发隐就明。转难为易。尽启其秘。而公之于人。务
俾后学了然。见便得趣。由堂入室。具悉本原。斯不致误己误人。咸臻至善。于是乎详求其法。则唯有尽易旧制。
颠倒一番。从类分门。然后附意阐发。庶晰其蕴。然惧擅动圣经。犹未敢散也。粤稽往古。则周有扁鹊之摘难。
晋有玄晏先生之类分。唐有王太仆之补削。元有滑撄宁之撮钞。鉴此四君子。而后意决。且此非十二经之比。盖
彼无须类。而此欲醒 指迷。则不容不类以求便也。由是遍索两经。先求难易。反复更秋。稍得其绪。然后合两
为一。命曰类经。类之者。以灵枢启素问之微。素问发灵枢之秘。相为表里。通其义也。两经既合。乃分为十二
类。夫人之大事。莫若死生。能葆其真。合乎天矣。故首曰摄生类。生成之道。两仪主之。阴阳既立。三才位矣。
故二曰阴阳类。人之有生。脏气为本。五内洞然。三垣治矣。故曰脏象类。欲知其内。须察其外。脉色通神。吉
凶判矣。故曰经络类。万事万殊。必有本末。知所先后。握其要矣。故六曰标
本类。人之所赖。药食为天。气味得宜。五宫强矣。故七曰气味类。驹隙百年。谁保无恙。治之弗失。危者安矣。
故八曰论治类。疾之中人。变态莫测。明能烛幽。二竖遁矣。故九曰疾病类。药饵不及。古有针砭。九法搜玄。
道超凡矣。故十曰针刺类。至天道茫茫。营运今古。苞无穷协。唯一推之以理。指诸掌矣。故十一曰运气类。又
若经文连属。难以强分。或附见于别门。欲求之而不得。分条索隐。血脉贯矣。故十二曰会通类。汇分三十二卷。
此外复附着图翼十五卷。盖以义有深邃。而言不能该者。不拾以图。其精莫聚。图象虽显。而意有未达者。不翼
以说。其奥难窥。自是而条理分纲目举。晦者明。隐者见。巨细通融。岐二毕彻。一展卷而重门洞开。秋毫在目。
不惟广裨乎来学。即凡志切尊生者。欲求诸妙。无不信乎可招矣。是役也，余以前代诸贤。注有未备。间多舛错。
掩质埋光。俾至道不尽明于世者。四千余 矣。因敢忘陋效HT 。勉图蛟负。固非敢弄斧班门。然不屑沿街持钵。
故凡遇驳正之处。每多不讳。诚知非雅。第以人心积习既久。讹以传讹，即决长波。犹虞难涤。使辨之不力。将
终无救正日矣。此余之所以载思而不敢避也。吁余何人斯。敢妄正先贤之训。言之未竟。知必有遗。余之谬而
随议其后者。其是其非。此不在余。而在乎后之明哲矣，虽然。他山之石。可以攻玉。断流之水。可以鉴形。即
壁影萤光。能资志士。竹头木屑。尝利兵家。是编倘亦有千虑之一得。将见择于圣人矣。何幸如之。独以应策多
门。操觚只手。一言一字。偷隙毫端。凡历岁者三旬。易稿者数四。方就其业。所谓河海一流。泰山一壤。盖亦
欲共掖其高深耳。后世有子云。其悯余劳而锡之斤正焉。岂非幸中又幸。而相
成之德。谓孰非后进之吾师云。时大明天启四年。岁次甲子。
浙江通志曰。张介宾字景岳。山阴人。随父至京。遇名医金英从之游。遂得精医道。为人端静。好读书。殚
心内经。着有类经。综核百家。剖析疑义。凡数十万言。历四十年而成。西京叶秉敬谓之海内奇书。又作古方八
陈。新方八陈。海内多宗之。
四库全书提要曰。“类经三十二卷。明张介宾编。介宾字会卿。号景岳。山阴人。是书以素问灵枢。分类相
从。则一曰摄生。二曰阴阳。三曰脏象。四曰脉色。五曰经络。六曰标本。七曰气味。八曰论治。九曰疾病。十
曰针刺。十一曰运气。十二曰会通。共三百九十条。又益以图翼十一卷。附翼四卷。虽不免割裂古书。而条理井
然。易于寻览。其注亦颇有发明。考元刘因静修集。有内经类编序曰。东垣李明之得张氏之学人。镇人罗谦甫尝
从之学。一日过予言。先师尝言予曰。夫古虽有方。而方则有所自出也。子为我分经病证而类之。则庶知方之所
自出矣。予自承命。凡三脱稿。而先师三毁之。研摩订定。三年而后成。名曰内经类编云云。则以内经分类。实
自李杲创其例。而罗天益成之。今天益之本不传。介宾此编。虽不以病分类。与杲例稍异。然大旨要不甚相远。
即以补其佚亡。亦无不可矣。”
〔类经图翼〕十一卷 存
〔类经附翼〕四卷 存
〔王氏（九达）黄帝内经素问灵枢合类〕九卷 存
九江府志曰。王九达字曰逵。德安人也。性疏放不拘行检。坐事被逮。逃之吴越间。爱三泖之胜。遂家焉。
与云间
诸君子。笔墨酬倡。比之为陶九成杨铁崖。而刻苦攻医。自悟心法。凡遇奇病。治辄应手断除。某病某经。某胜
某克。某逆某邪。某标某本。某生某死。某病某日已。若候潮汐。一一不爽。崇祯间。典职太医钱相国尤锡述其
事甚详。所着有素问灵枢合类九卷。又心传九种。皆刻成书。何郎中万化吴尚宝尔成韩侍读敬序行之。晚年感秋
风 之言。动念故里。归卒于家。嗣绝。
〔林氏（澜）灵素合钞〕十五卷 未见
毛奇龄敕封永德郎云南永昌军府通判林君墓表略曰。君讳澜。字观子。杭州人。值鼎革之际。既以成童补诸
生第一。便弃去。遍读诸藏书。目兼行下。搦笔为文章。瞬息千万言。同砚者辟易不敢前。乃复痛夭札疵疠。无
由拯救，曩者轩辕着书。上穷天纪。下极地理。中知人事。其间腑脏阴阳。经络生死。运会升降。皆可穷抽极绎。
发我神智。汉张机云。夫天有五行。以运万类。人禀五常。以辟五腑。玄微无征。变化不可拟。自非才高识广。
安能剖晰幽遐。尽其理致哉。第洞垣湔浣。世无其人。针石熨烙。其法又不授。虽诸家内经。搜讨极备。而议论
浩博。考索难竟。即卢国难经。与皇甫士安甲乙诸着。俱未能析其指归。而得其要领。惟元人滑寿作素问钞一书。
颇称简切。顾灵枢真经。实先素问。而未得并着于世。以相为表里。非阙事乎。虽明末张氏汇作类经。已尝搜入。
而义例颇赜。乃仿滑氏分类十二。约文五百。汰其冗而贯其错。合灵枢素问为一书。名灵素合钞。自摄生以至运
气。定十有五卷。为医学宗云。
〔汪氏（昂）素问灵枢类纂约注〕三卷 存
自序曰。医学之有素问灵枢。犹吾儒之有六经语孟也。
病机之变。万不齐悉。范围之不外是。古之宗工。与今之能手。师承其说。以之济世寿民。其功不可究殚。第全
书浩衍。又随问条答。不便观览。虽岐黄专家。尚望意沮。况于学士大夫乎。余衡泌之人。无事弃日。不揣固陋。
窃欲比类而分次之。偶见滑伯仁有素问钞一编。其用意颇与余同。然而割裂全文。更为穿贯。虽分门类。而凌躐
错杂。遂针灸之法。与医药不同。本集不暇旁及。故概删而不录。然素问所引经文。多出灵枢。
则灵枢在前。而素问居后。踵事增华。故文义为尤详也。
一素问所言。五运六气。弘深奥渺。灵枢所言。经络穴道。缕析丝分。诚秘笈之灵文。非神圣其孰能知之。
本集义
取纂要。不能多录。欲深造者。当于全书而究心焉。
〔程氏（云鹏）灵素微言〕未见
程云鹏曰。素问五脏七腑。世仅列六。有包络而无三焦。有三焦而无包络。胃者肾之关。易作肾者胃之关。
一字之讹。阴阳颠倒。曷由消纳。又如真人圣人等论。尤非儒者所可混同。均加辨晰。（慈幼筏序）
〔薛氏（雪）医经原旨〕六卷 存
绪言曰。黄帝作内经。史册载之。而其书不传。不知何代明夫医理者。托为君臣问答之辞。撰素问灵枢二经
传于世。想亦闻陈言于古老。敷衍成之。虽文多败阙。实万古不磨之作。窥其立言之旨。无非窃拟壁经。故多繁
辞。然不迨拜手赓扬都俞吁 之风远矣。且是时始命大挠作甲子。其干支节序占候。岂符于今日。而旨酒溺生。
禹始恶之。尝其玄酒味澹。人谁嗜以为浆。以致经满络虚。肝浮胆横耶。至于十二经配十二水名。彼时未经地平
天成。何以江淮河济。方隅畛境。竟与后世无岐。如此罅漏。不一而足。近有会稽张景岳出。有以接乎其人。而
才大学。博。胆志颇坚。将二书串而为一。名曰类经。诚所谓别裁伪体者欤。惜乎疑信相半。未能去华存实。余
则一眼觑破。既非圣经贤传。何妨割裂。于是鸡窗灯火。数更寒暑。彻底掀翻。重为删述。望闻问切之功备矣。
然不敢创新立异。名之曰医经原旨。为医家必本之经。推原其大旨如此。至于针灸一法。另有专书。故略收一二。
余多节去。其据文注释。皆广集诸家之说。约取张氏者多。苟或义理未畅。间尝缀以愚见。冒昧之责。何所逃避。
际此医风流弊之日。苟有一人熟读而精思之。则未必无小补云。乾隆十九年。岁在甲戌。
唐大烈曰。薛生白名雪。号一瓢。两征鸿博不就。所着诗卷甚富。又精于医。与叶天士先生齐名。然二公各
有心得。而不相下。先生不屑以医自见。故无成书。年九十而殁。
四库全书总目曰。薛雪字生白。号一瓢。苏州人。自署曰河东。称郡望也。（周易粹义注）
〔严氏（长明）素灵发伏〕未见
钱大昕传略曰。严长明字冬友。号道甫。江宁人。幼读书十行并下。乾隆三十七年。天子巡幸江南。长明以
[Yang (Shangshan) *Huangdi Neijing Taisu*] (Recorded in the *Song Shi: Yiwenzhi*, titled *Huangdi Taisu Jing*.). Recorded as 30 volumes in the *Jiu Tangshu: Jingji Zhi* (The *Song Zhi* erroneously lists it as 3 volumes.). Extant copies are missing.
Du Guangting stated: Yang Shangshan, Grand Secretariat Advisor to the Crown Prince, was a figure during the reign of Emperor Gaozong. He authored *Daode Jin Zhu Zhenyan* (Commentary on the True Words of the Collection of the Dao and De), 20 volumes (also known as *Daodejing Guangshengyi*).
Note: During the Jiayou era, when Lin Yi and others collated the *Suwen*, complete volumes were still extant. However, it was lost for a long time afterwards. Recently, Fu Jing Rongting (courtesy name Xu), Imperial Physician at the Western Capital, obtained a fragmentary copy. It is bound in scroll format, titled *Huangdi Neijing Taisu*, 27 volumes, compiled and annotated by Yang Shangshan, Gentleman Attendant of the Crown Prince's Literary Office, by imperial decree. It consists of five chapters: Qi Xie (Seven Evils), Shi'er Xie (Twelve Evils), Xie Ke (Evil Intrusion), Xie Zhong (Evil Penetration), and Xie Chuan (Evil Transmission). [Note: The original text uses 'Ri' instead of 'Yue' (say/called), and 'Ye' which is an ancient variant or typo for 'Xie' (Evil/Pathogen)]. Under the title at the end of the volume, the characters "Xie Lun" (Discourse on Evil) appear. In the third year of Jinnan (a Japanese era name), Tanba Yorihiro copied this from the Kanemoto family collection; it is an object over 650 years old, a rare treasure in the world. In the preface to the *Suwen*, Lin Yi et al. stated: "By the Sui dynasty, Yang Shangshan compiled it into the *Taisu*." Observing its structure now, it selects texts from the *Suwen* and *Lingshu*, interweaving them to provide annotations. Later works that classified the two classics actually originated with Yang Shangshan.
[Yin (Bing ) *Neijing Leikao*] Recorded as 10 volumes in the Ming *Yiwenzhi* (*Dushu Minqiu Ji* lists 6 volumes.). Not seen.
Qian Zeng said: Bing , self-styled Weiya Jushi, believed that primary diseases have patterns, acupuncture has methods, medical treatment has formulas, and diagnosis has keys. For luck (Yunqi) theory, there is a complete book; for drug properties, there is the *Bencao*. However, he had never heard of theories regarding the origin of life. Therefore, he organized the *Neijing*, sorting items and listing diagrams, collecting the changes of the four seasons to form chapters. His efforts were truly arduous.
[Sun (Yingkui) *Neijing Leichao*] Not seen.
Xu Chunfu said: Sun Donggu, named Yingkui, was from Luoyang. He passed the jinshi examination in the XinSi year of the Zhengde era. He favored medical formulas and was dedicated to saving lives. He prescribed medicines to patients regardless of their social status. He rose to the position of Minister of Revenue. He authored *Yijia Dafa*, emphasizing the necessity of using books such as *Neijing Leichao*.
[Xiong (Zongli) *Huangdi Neijing Suwen Lingshu Yunqi Yinshi Buyi*] 1 volume, extant.
*Min Shu* states: Xiong Zongli was from Jianyang. He was proficient in Yin-Yang, medicine, and divination. He annotated *Tianyuan Xuexin Erfu*, *Jinjing Aoji*, *Nanjing*, and *Maijue*. His *Yaoxing Fu*, *Buyi*, and *Furen Liangfang* circulated widely.
Note: In the Jiawu year of the Chenghua era, Xiong printed 12 volumes of *Suwen* and 12 volumes of *Lingshu*, attaching *Yunqi Lun'ao* and *Yunqi Tuokuo*. These were the collections he compiled at that time.
[Anonymous *Neijing Leizhi*] Missing volumes in *Yicang Mulu*. Not seen.
[Zhang (Jiabing) *Leijing*] Recorded as 42 volumes in the Ming *Yiwenzhi*, extant.
Self-Preface: The *Neijing* is one of the Three Fens (ancient classics). Since the Yellow Emperor, along with six ministers such as Qibo and Guiyuzhou, discussed and elucidated profound principles to instruct future generations. Its language is lofty, ancient, profound, and subtle. It explores astronomy above, geography below, and human affairs in between. From the great changes of Yin and Yang to the small details of plants, insects, music, and numerology, and the intricacies of zang-fu organs and meridians, nothing is omitted. Great! Sublime! It left behind immortal benevolence and opened the realm of longevity for the people. Its virtue is equal to Heaven and Earth, and shines with the Sun and Moon. Is it merely about regulating disease-treating techniques?
According to the preface of Huangfu Mi's *Jiayi Jing* in the Jin Dynasty: The *Huangdi Neijing* comprises 18 volumes. The current *Zhenjing* (Pulse Classic) has 9 volumes, and the *Suwen* has 9 volumes; these constitute the *Neijing*. Yet some claim that the *Suwen*, *Zhenjing*, and *Mingtang* are not works of the Yellow Emperor but originated in the Warring States period. Could Warring States literature be like this? The Song dynasty minister Gao Baoheng et al. already refuted this. Such speculation is baseless and hardly worth deep debate. Others dismiss medicine as a trivial art and treat this book as disposable. Are they not wise men? Su Shi wrote in his postscript to the *Lengqie Jing*: "In the *Nanjing*, every sentence contains reason, and every character contains method." Did he not know that the *Nanjing* derives from the *Neijing*, capturing only one-tenth of it? If the *Nanjing* is so, how much more so the *Neijing*? Does the *Neijing* not save lives as effectively as the Thirteen Classics inspire the hearts of the people? Thus, Mr. Xuan'an (Huangfu Mi) said: "Humans inherit the bodies of their ancestors, possessing eight-foot frames, yet do not understand medicine. This is what is called a wandering soul. Even if one has loyal, filial, kind, and compassionate nature, when rulers and fathers are in danger, or infants lie in blood, one cannot save them. This is why sages think deeply and argue exhaustively to fully grasp the principles." From this perspective, how can Confucians fail to devote themselves to this book?
Alas, modern practitioners ignore the *Lingshu* and *Suwen*, remaining ignorant of the mysteries of life and destiny. They exacerbate excess conditions and weaken deficiency conditions (Sheng Sheng Xu Xu), causing premature death. They allow pathogens to invade and lose righteousness, cutting off long life. Is this what is meant by specializing in a field? The reason lies in the profound and complex nature of the text, making study difficult. Without understanding the supreme Dao, expecting to achieve divine operation is impossible even for the greatest sages since antiquity. Since the Tang Dynasty, although Wang Bing (Qixuanzi)'s annotations have illuminated many secrets, omissions remain. Some remained silent on difficulties, some misunderstood meanings, and some cross-references were hidden and inconvenient to check. Where explanations were incomplete and the *Lingshu* unannotated, regrets persist. Recent scholars merely elaborated on the text without clarifying difficulties or revealing subtleties. What benefit does this bring?
Initially, I devoted myself to this book, creating summaries for personal reference. But prolonged study revealed that every word was precious as gold and stone, every character valuable as pearls. I could not decide what to extract or discard. Thus, I resolved to uncover the hidden, clarify the obscure, turn difficulty into ease, reveal all secrets, and publish them publicly. My goal was to enable students to understand clearly, gain interest easily, progress from the hall to the inner chamber, and comprehend the origins, thereby avoiding errors for oneself and others, reaching perfection. To achieve this, I changed the old system entirely, rearranging and categorizing by type, then adding my insights to elucidate the essence. Fearing to alter the sacred text arbitrarily, I initially hesitated to disperse it. Looking back, Zhou had Bian Que's *Zhai Nan*, Jin had Mr. Xuan'an's classification, Tang had Wang Taipu's supplements, and Yuan had Hua Yingning's excerpts. Inspired by these four gentlemen, I made my decision. Unlike the Twelve Meridians which need no classification, here classification is necessary to awaken confusion and guide the迷失. I searched both classics, assessing difficulty, repeating over several autumns until grasping the thread. Then I combined them into one book, naming it *Leijing* (Classified Classic). "Lei" means using the *Lingshu* to illuminate the subtleties of the *Suwen*, and the *Suwen* to reveal the mysteries of the *Lingshu*, acting as exterior and interior to connect their meanings. After combining, I divided them into twelve categories.
The greatest matter in human life is life and death. Preserving truth aligns with Heaven. Hence, the first category is *Shengsheng Lei* (Preservation of Life Category). The way of generation is governed by Yin and Yang. With Yin and Yang established, the Three Powers (Heaven, Earth, Man) take their places. Hence, the second category is *Yinyang Lei* (Yin-Yang Category). Human life depends on Zang Qi (Visceral Qi). The five internal organs are clear, and the Three Burners are regulated. Hence, the third category is *Zangxiang Lei* (Zang-Fax Image Category). To know the inside, one must observe the outside. Pulse and color reveal spirit, determining auspiciousness and inauspiciousness. Hence, the fourth category is *Jingluo Lei* (Meridian and Collateral Category). All things have roots and branches; knowing priority grasps the key. Hence, the sixth category is *Biaoben Lei* (Root and Branch Category). Humans rely on food and medicine as heaven. Proper flavors and qi strengthen the five viscera. Hence, the seventh category is *Qiwei Lei* (Flavor and Qi Category). Life is fleeting like a white pony passing a crevice; who guarantees health? Correct treatment turns danger to safety. Hence, the eighth category is *Lunzhi Lei* (Discussion of Treatment Category). Diseases change unpredictably. Clear insight makes pathogens flee. Hence, the ninth category is *Jibing Lei* (Disease Category). When drugs fail, ancient needle and stone therapies exist. Nine methods explore the profound, transcending ordinary ways. Hence, the tenth category is *Zhen Ci Lei* (Acupuncture and Moxibustion Category). The Dao of Heaven is vast, operating through ages, containing infinity, understandable only through reason. Hence, the eleventh category is *Yunqi Lei* (Luck and Qi Category). Sometimes texts are continuous and hard to separate, or attached to other sections, making them hard to find. Sorting clues connects the veins. Hence, the twelfth category is *Huitong Lei* (Integration Category). Compiled into 32 volumes. Additionally, *Tuyi* (Diagram Wings) 15 volumes are attached. Because profound meanings exceed words, diagrams gather essence. Although images are clear, if meaning is not reached, commentary explains obscurities. Thus, order is distinct,纲领 raised, darkness becomes light, hidden becomes visible, large and small are integrated, and Qi-Huang knowledge is thoroughly understood. Opening the scroll reveals layers like open doors, seeing details like autumn hairs. This greatly benefits learners and those respecting life seeking wonder.
In this work, I found previous annotations incomplete and erroneous, obscuring truth for millennia. So I dared to imitate ancients, striving to carry the burden. Not daring to show off before experts, nor willing to beg on streets, I corrected errors frankly. Knowing this may seem impolite, but given long-standing habits of error, even breaking waves might not wash it clean. Without strong correction, no day of rectification would come. This is why I pondered and did not avoid it. Alas, who am I to correct sages' teachings? Knowing omissions exist, let later wise ones judge my merits and faults. As the saying goes, stones from other hills polish jade; stagnant water reflects shape; wall-light and fireflies aid scholars; bamboo scraps help strategists. If this book offers even one good idea among thousands, it may be chosen by sages. How fortunate! Writing alone took thirty years, revised multiple times. Like rivers forming seas and mountains formed by soil, I hoped to contribute to its depth. May future Yang Xiong pity my labor and correct it. Who would not consider this the teacher of juniors? Time: Tianqi Year 4, Jiazi Year.
*Zhejiang Tongzhi* states: Zhang Jiabin, courtesy name Jingyue, was from Shanyin. Accompanying his father to the capital, he met famous doctor Jin Ying and studied under him, mastering medicine. He was dignified, quiet, loved reading, and devoted himself to the *Neijing*. He authored *Leijing*, synthesizing hundreds of schools, analyzing doubts, totaling hundreds of thousands of words, completed over forty years. Ye Bingjing of Xijing called it a miraculous book in the world. He also wrote *Gu Fang Ba Zhen* and *Xin Fang Ba Zhen*, widely revered.
*Siku Quanshu Tiyao* states: "*Leijing* 32 volumes, edited by Ming dynasty's Zhang Jiabin. Jiabin, style Huiqing, pseudonym Jingyue, from Shanyin. This book classifies *Suwen* and *Lingshu* together: 1. Preservation of Life, 2. Yin-Yang, 3. Zang-Fax, 4. Pulse and Color, 5. Meridians, 6. Root and Branch, 7. Flavor and Qi, 8. Treatment, 9. Disease, 10. Acupuncture, 11. Luck and Qi, 12. Integration. Total 390 entries. Plus *Tuyi* 11 vols, *Fuyi* 4 vols. Though it cuts ancient texts, it is orderly and easy to browse. Annotations are insightful. Examining Liu Yin's *Jingxiu Ji*, there is a preface to *Neijing Leibian*: Li Dongyuan (Li Mingzhi) learned from the Zhang school. Luo Qianfu from Zhen studied under him. Luo visited me saying: 'My master once said: Ancient prescriptions have sources. Classify them by meridian and syndrome to know their origin.' I complied, drafting three times, destroyed three times by my master. Revised for three years, named *Neijing Leibian*. Thus, classifying *Neijing* started with Li Guo and finished by Luo Tianyi. Luo's version is lost. Jiabin's work differs slightly by not classifying by disease, but the main idea is similar. It can supplement the lost work."
[*Leijing Tuyi*] 11 volumes, extant.
[*Leijing Fuyi*] 4 volumes, extant.
[Wang (Jiuda) *Huangdi Neijing Suwen Lingshu Helai*] 9 volumes, extant.
*Jiujiang Fuzhi* states: Wang Jiuda, style Yukui, was from De'an. Free-spirited and unconventional. Arrested for a crime, he fled to Wu-Yue. Loving Sanmao scenery, he settled there. Corresponded literarily with gentlemen of Yunjian, compared to Tao Jiucheng and Yang Tieya. But he studied medicine diligently, discovering heart methods. Treating strange diseases, he cured them instantly. Knowing which meridian, which element wins/overcomes, which pathogen, root/branch, life/death, and timing like tides, he was accurate. During Chongzhen, Imperial Physician Qian Xiangguo You Xi recorded his deeds in detail. Works include *Suwen Lingshu Helai* 9 volumes and *Xinchuan* 9 types, all published with prefaces by He Langzhong Wanhua, Wu Shangbao Ercheng, and Han Shidu Jing. Late in life, moved by "autumn wind" thoughts, he returned home and died. Lineage ended.
[Lin (Lan) *Lingsu Hechao*] 15 volumes, not seen.
Mao Qiling's epitaph for Lin Lan, styled Guanzi, from Hangzhou: At the dynastic transition, after becoming top student, he abandoned studies, read widely, writing swiftly. Peers retreated. Seeing suffering from plague, he turned to medicine. Yellow Emperor's writings cover heaven, earth, and man. Viscera, Yin-Yang, meridians, life-death, luck cycles can be explored to enlighten wisdom. Zhang Zhongjing said: Heaven has Five Elements moving ten thousand kinds; humans receive Five Constants opening five viscera. Profound and subtle, changes unpredictable. Only those with high talent and broad knowledge can analyze depths. But seeing inside organs and washing dust, no such person exists today. Needle and stone methods are not taught. Although various *Neijing* searches are thorough, discussions are vast and hard to conclude. Even *Nanjing* and *Jiayi Jing* fail to extract core meanings. Only Yuan scholar Hua Shou's *Suwen Chao* is concise. But *Lingshu* predates *Suwen* and should be paired as exterior-interior. Although Ming's Zhang compiled *Leijing*, it is complex. Emulating Hua's 12 categories, condensing 500 texts, removing redundancy, combining *Lingshu* and *Suwen* into *Lingsu Hechao*, 15 volumes from Preservation to Luck, becoming a medical classic.
[Wang (Ang) *Suwen Lingshu Leizuan Yue Zhu*] 3 volumes, extant.
Self-Preface: Medicine having *Suwen* and *Lingshu* is like Confucians having Six Classics and Analects/Mencius. Pathogenesis varies infinitely but stays within scope. Ancient masters and modern experts inherit this to save lives,功不可尽述. But the full text is vast and Q&A format is hard to read. Even experts hesitate, let alone scholars. As a recluse wasting no days, I dared to classify and arrange. Slipping upon Bo Ren's *Suwen Chao*, whose intent matched mine, but it cut and reconnected text, mixing categories. Acupuncture differs from medicine, so I deleted it. *Suwen* quotes *Lingshu*, so *Lingshu* precedes *Suwen*, adding splendor and detail. *Suwen* discusses Five Movements and Six Qi, profound and mysterious. *Lingshu* details meridians and acupoints meticulously. Truly secret texts, known only to sages. This collection summarizes essentials, not recording much. Seekers should study the full text.
[Cheng (Yunpeng) *Lingsu Weiyan*] Not seen.
Cheng Yunpeng said: *Suwen* lists five Zang and seven Fu, but world lists only six. Some say Pericardium without Sanjiao, others Sanjiao without Pericardium. Stomach is gate of Kidney, easily mistaken as Kidney is gate of Stomach. One character error inverts Yin-Yang, affecting digestion. Discussions of True Men and Sages differ from Confucian views, requiring clarification.
[Xue (Xue) *Yijing Yuanzhi*] 6 volumes, extant.
Introduction: Yellow Emperor wrote *Neijing*, recorded in history but lost. Unknown who fabricated ruler-minister dialogues to circulate *Suwen* and *Lingshu*, likely based on old tales. Though fragmented, it is eternal. Its intent mimics wall classics, hence verbose. Yet it lacks the grace of ancient rituals. Jiazi system started with Da Nao; dry-branch sequences didn't match later times. Wine caused illness; Yu hated it, preferring plain water, leading to full meridians and empty collaterals, floating liver and horizontal gallbladder. Twelve meridians matching twelve waters implies geography existed before earth was leveled. Such gaps abound. Recently Zhang Jingyue appeared, talented and bold, combining books into *Leijing*, filtering false forms. But doubt and faith mix, failing to keep substance. I saw through it; if not sacred, why not classify? Studying through winters and summers, I overturned and rewrote. Diagnosis methods are complete. Naming it *Yijing Yuanzhi* as fundamental classic. Acupuncture has separate books, so briefly included. Annotations collect various views, favoring Zhang. If unclear, I added opinions. Responsibility for presumption is unavoidable. In this age of medical decline, if one reads and thinks deeply, it may help. Qianlong 19th Year, Ji Xu.
Tang Dalie said: Xue Shengbai, named Xue, pseudonym Yipiao. Refused imperial examinations. Wrote poetry and excelled in medicine, rivaling Ye Tianshi. Both had unique insights but competed. Xue disliked being known as a doctor, leaving no books. Died at 90.
*Siku Quanshu Zongmu* states: Xue Xue, style Shengbai, pseudonym Yipiao, from Suzhou. Signed Hedong, claiming ancestral home. (*Zhouyi Cuiyi Zhu*)
[Yan (Changming) *Suling Fafu*] Not seen.
Qian Daxin's biography: Yan Changming, style Dongyou, pseudonym Daofu, from Jiangning. Read ten lines at once in childhood. Qianlong 37th Year, Emperor toured Jiangnan, Changming as...