Library

[Shennong's Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu* (General Catalog of the Chongwen Library), one volume, lost.
[Huangdi's Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, lost.
[Qibo's Treatise on the Essence of Viscera] Recorded in *Yiwen Lue* (Bibliographic Outline of Literature), one volume, lost.
[Qibo's Treatise on the Five Zang Organs] Not seen.
Note: The above titles appear in *Zhutang Shumu* (Catalog of Zhutang Library).
[Zhang Zhongjing's Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, lost.
[Treatise on the Ying-Wei of the Five Zang Organs] (Author unknown in *Chongwen Zongmu*), recorded in Song dynasty catalogs as one volume, lost.
[Hua [Tuo]'s Xuanmen Maijue Neizhao Tu (Chart of Internal Illumination from the Pulse Secrets of the Mysterious Gate)] Recorded in *Chongwen Zongmu*, one volume, extant.
Note: This book was printed by Hu Wenhuan. It is titled *Huatuo Neizhao Tu* (Huatuo's Chart of Internal Illumination), but the text contains errors and omissions, making it almost unreadable. A copy borrowed from my friend Nai Xu Xuanzhong (Heng De) is titled *Xuanmen Maijue Neizhao Tu*. At the end of the scroll, it states: "On March [day], 2nd year of Shaosheng, Chen Zhu, Corrector of Books at the Secret Pavilion and Imperial Library, proofread this." Based on this, the work recorded in *Chongwen Zongmu* is indeed this book. The first chapter contains the phrase "To know the diseases of the five zang organs, one must first understand the pulse secrets," which explains why it is called "Maijue" (Pulse Secrets). At the end of the scroll, there are additionally added experiences from Master Yizhi of Changge and Professor Caizhi of Jinyang, including formulas for women's childbirth and pediatric care, and essentials of climatic factors. These were appended by later people. The theories regarding the "Neizhao Tu" are superficial and shallow; its status as a pseudograph is obvious without needing further debate.
[Anonymous Treatise on Fu and Zang Essentials] Recorded in *Qilu*, three volumes, lost.
[Decision on the Five Zang Organs] Recorded in *Sui Zhi* (History of Sui), one volume, lost.
[Treatise on the Five Zang Organs] Recorded in *Sui Zhi*, five volumes, lost.
[Qipó's Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, extant.
Chen Ziming said: "In the *Treatise on the Five Zang Organs*, some attribute it to Qipó. Upon examining its reasoning, it appears mostly shallow, vulgar, and irregular, falsely attributing its name to the Buddhist Tripiṭaka masters, with language involving bizarre and absurd claims." (*Furen Liangfang* / Good Advice for Women)
Note: The *Wuzang Lun* cited in *Yifang Leiju* (Collection of Medical Formulas) begins with a section on reproduction, identical to that quoted in Chen's *Furen Liangfang*. The sections on herb names and the nature of the Five Constants have literary styles similar to the preface of *Leigong Paozhi Lun* (Lei Gong's Processing of Medicinal Materials). Its structure is ancient and simple, suggesting it is not a book from after the Tang dynasty. Furthermore, it contains phrases such as "The Yellow Emperor is the King of Medicine, Qipó the童子 (young boy) describes thousands of subtleties, and the body is formed by borrowing the Four Elements and Five Constants." Thus, the one attributed to Qipó the Tripiṭaka master is the one recorded in *Chongwen Zongmu*. My younger brother Ting transcribed it from *Yifang Leiju* and made it a separate volume.
[Sun [Simiao]'s Wuzang Pangtong Mingjian Tu (Chart of Clear Mirror for the Interconnection of the Five Zang Organs)] Recorded in Song dynasty catalogs, one volume, lost.
[Wuzang Pangtong Daoyang Tu (Chart of Nourishing Life through the Interconnection of the Five Zang Organs)] Recorded in *Yiwen Lue*, one volume, lost.
[Anonymous Treatise on the Five Zang Organs] Recorded in *Jiu Tang Zhi* (Old Book of Tang Bibliography), one volume, lost.
[Wu [Jing]'s Wuzang Lun Yingxiang (Correspondences of the Treatise on the Five Zang Organs)] Recorded in *Xin Tang Zhi* (New Book of Tang Bibliography), one volume, lost.
The biography in the *Old Book of Tang* roughly states: "Wu Jing was from Bianzhou. He resolved to study diligently and was well-versed in the Classics and History. He served in the Historical Records Bureau compiling the national history. After repeated promotions, he was appointed Right Shiyi (Attendant Gentleman) and Inner供奉 (Palace Attendant). During the Shennong era, he was promoted to Right Buque (Remonstrator). Together with [blank], Cheng Qing, Cui Rong, and Liu Zixuan, he completed the *Veritable Records of Empress Wu*. He transferred to Qijulang (Historian Recorder). Soon after, he was promoted to Shuibulangzhong (Director of Water Works). He returned to his hometown to observe mourning for his parents. In the 3rd year of Kaiyuan, upon completion of his mourning period, he was appointed Jianyidafu (Censor-in-Chief). Based on his previous experience in compiling history, he soon concurrently served as Academician of the Xiuwen Academy. He held positions including Vice Minister of the Court of Imperial Ceremonial and Right Shuzi. He served in these posts for nearly thirty years. His narratives were concise, earning him praise. In his later years, he compiled history on large bamboo slips, but the national history remained unfinished. In the 17th year, he was sent out as Sima (Military Commissioner) of Jingzhou. An edict allowed him to take historical drafts with him. He was repeatedly promoted to Governor of Tai, Hong, Rao, and Qi prefectures. He was granted the title Silver Guanglu Dafu. He was promoted to Longshi (Chief Clerk) of Xiangzhou. He was enfeoffed as Viscount of Changyuan County. In the early Tianbao era, his official title was changed to Taishou (Prefect) of Ye Commandery. He entered the court to serve as Tutor to Prince Heng. Wu Jing had found the histories of the Five Dynasties (Liang, Chen, Qi, Zhou, Sui) too complex, so he separately compiled ten volumes each of *History of Liang, Qi, and Zhou*, five volumes of *History of Chen*, and twenty volumes of *History of Sui*. Fearing omissions and lack of detail, although aged and frail, he still desired a position in historiography. However, he walked with a stooped back. Li Linfu did not employ him due to his old age. He died at home in the 8th year of Tianbao. He was over eighty years old."
[Pei [Wangjin]'s Treatise on the Five Zang Organs] Recorded in *Xin Tang Zhi*, one volume, lost.
[Liu [Qinghai]'s Collection and Composition of Odes on the Five Zang Organs] Recorded in *Xin Tang Zhi*, five volumes, lost.
[Pei [Wangting]'s Wuse Bangtong Wuzang Tu (Chart of Five Colors Interconnected with the Five Zang Organs)] Recorded in *Xin Tang Zhi*, one volume, lost.
[Zhang [Wenyi]'s Zangfu Tongyuan Fu (Ode on the Origin of Zang and Fu Organs)] Recorded in *Xin Tang Zhi*, one volume, lost.
[Duan [Yuanliang]'s Wuzang Jingyuan (Source of the Mirror of the Five Zang Organs)] Recorded in *Xin Tang Zhi*, four volumes, lost.
[Anonymous Treatise on the Mirror and Inspection of the Five Zang Organs] (Recorded as *Jinjian Lun* in Song catalogs), recorded in *Chongwen Zongmu*, one volume, lost.
[Zhang [Shangrong]'s Great Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, lost.
[Small Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, lost.
[Anonymous Continuous Formula Treatise on the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, lost.
[Anonymous Essential Secrets of the Five Zang Organs] Recorded in *Chongwen Zongmu*, one volume, lost.
[Wuji Lun (Treatise on Five Mirrors)] Recorded in *Yiwen Lue*, five volumes, lost.
[Compilation of the Five Zang Organs] Recorded in *Yiwen Lue*, twelve volumes, lost.
[Various Families' Treatises on the Five Zang Organs] Recorded in *Yiwen Lue*, five volumes, lost.
[Mingjian Tu (Chart of Clear Mirror) Extracting Essentials of the Five Zang Organs] Recorded in *Yiwen Lue*, one volume, lost.
[Xuannü's Treatise on the Five Zang Organs] Recorded in *Yiwen Lue*, one volume, lost.
[Wu [Jian]'s Ou Xifan Wuzang Tu (Chart of the Five Zang Organs of Ou Xifan)] Lost.
Zhao Yu Shi said: "During the Qingli era, Ou Xifan and his partisans were executed in Guangxi. Over two days, fifty-six abdomens were dissected. Ling Jian, the Tui Guan (Judge) of Yizhou, examined them all carefully and created charts to pass down to the world. When Wang Mang executed the partisans of Zhai Yi, he ordered the Imperial Physicians and skilled butchers to jointly dismember them, measure the five zang organs, guide their meridians with bamboo tubes, and learn their origins and endings, claiming this could treat diseases. However, this theory is no longer transmitted." (*Bin Tui Lu* / Records from Bin Retreat)
Zheng Jingbi said: "The *Ou Xifan Wuzang Tu* (Chart of the Five Zang Organs of Ou Xifan) circulated in the world was created during the Qingli era when Du Qi, Dai Zhi, governed the rebellion of Ou Xifan in Guangnan. Ou Xifan was originally a scholar, rebellious, cunning, and intelligent, familiar with laws and administration, having previously served as a Tui Guan. Taking advantage of Yuan Hao's rebellion and war in the west, estimating that the imperial army would certainly not arrive in time, he gathered dozens of men with Meng Gan, creating a stir in Hunan. The court dispatched Yang Tian to suppress them but failed, so Du Qi was sent as replacement. Upon entering the region, Du Qi feigned acceptance of their surrender, proposing peace talks. Ou Xifan, rampant for a long time, hoped for a temporary reprieve, so he agreed. With Meng Gan, he brought dozens of leaders. Du Qi hosted a grand banquet, intoxicated them with wine, and then arrested them at the table. The next day, they were all torn apart in the market, and their abdomens were opened to remove kidneys and intestines. Doctors and painters were instructed to explore everything one by one and draw charts. Shortly after, Du Qi seemed to see something. One night, while using the latrine, he suddenly collapsed inside. Family members rushed to pull him out; blood flowed from his mouth and nose. He whispered that Ou Xifan punched him with a fist. Three days later, he died." (*Ju Tan Lu* / Record of Dramatic Talks)
Yang Jie said: "When the rebel Ou Xifan was executed in Yizhou, the local official Wu Jian ordered painters to create charts on the spot to record the details, obtaining accurate evidence. Wu Jian stated: 'Over two days, we dissected fifty-six abdomens of Ou Xifan and others, examining them all carefully. There were three orifices in the throat: one for food, one for water, one for air. We had people blow into them alternately, and they did not interfere with each other. Below the lungs were the heart, liver, gallbladder, and spleen. Below the stomach was the small intestine. Below the small intestine was the large intestine. The small intestines were clean and empty. The large intestine contained waste. Beside the large intestine was the bladder. Hearts varied greatly: some large, some small, some square, some long, some slanted, some straight, some with orifices, some without; none were alike. Only Ou Xifan's heart was red and [texture unclear], as depicted. Livers varied: some single-lobed, some two-lobed, some three-lobed. Kidneys: one located slightly below and to the right of the liver, one slightly above and to the left of the spleen. The spleen was to the left of the heart. As for Meng Gan, who suffered from chronic cough, his lungs and gallbladder were black. Ou Quan, who had eye problems in his youth, had white spots on his liver. This demonstrates correspondence between internal and external conditions. The yellow diffuse areas were fat.' (Monk Huan Yun's *Shiji Buzhu* cites *Cuzhen Tu*.)"
[Yang [Jie]'s Cuzhen Tu (Chart of Preserving Truth)] Recorded in *Dushu Houzhi* (Postscript to Reading Books), one volume, lost.
Yang Jie said: "In the time of the Yellow Emperor, the physician Yu Fu could identify the cause of disease by merely touching, able to cut skin, separate muscles, wash the intestines and stomach, and dispel hundred diseases. When the rebel Ou Xifan was executed in Yizhou, local official Wu Jian ordered painters to create charts on the spot, recording the details thoroughly. Some textual research was incomplete. During the Chongning era, rebels in Sizhou were executed in the market. The Prefect Li Yixing sent physicians and painters to observe. They cut membranes, removed fatty tissue, and drew the structures meticulously, capturing every detail. Yang Jie compared this with ancient texts. From the throat downwards, the connections of the heart, lungs, liver, spleen, gallbladder, and stomach to the small intestine, and the arrangement of the large intestine, waist, kidneys, and bladder within, along with the meridian attachments, separation of water and grain, and transport of essence and blood, all matched ancient books exactly, without the slightest difference." (Cited by Monk Huan Yun in *Shiji Buzhu*.)
In the 3rd year of Zhenghe, Jia Weijie of Luoyang wrote the preface for *Cuzhen Huanzhong Tu* (Chart of Preserving Truth in the Center): "Master Yang Jie, courtesy name Jilao, painted the true appearance of the five zang organs as he saw them. He selected the drawings by Yanluozi, analyzed them item by item, and corrected them. He added the Twelve Meridians, naming it *Cuzhen Huanzhong Tu*." (Same source. Huan Yun said: "*Cuzhen*" refers to the chart of the five zang and six fu organs; "*Huanzhong*" refers to the chart of the twelve meridians.)
Zhao Xibian said: "*Cuzhen Tu*, one volume, compiled by Yang Jie of our dynasty. During the Chongning era, rebels in Sizhou were executed in the market. The Prefect Li Yixing sent physicians and painters to personally cut membranes and remove fatty tissue, drawing the structures meticulously to capture every detail. Yang Jie compared it with ancient texts and found no discrepancy. It far surpasses the *Ou Xifan Wuzang Tu*. It is truly beneficial to physicians. When Wang Mang captured Wang Sunqing, a partisan of Zhai Yi, he ordered the Imperial Physicians and skilled butchers to dismember him, measure the five zang organs, guide their meridians with bamboo tubes, and learn their origins and endings, claiming this could treat diseases. This shares the same intent."
Wang Mingqing said: "Yang Jie, courtesy name Jilao, was from Sizhou and was famous for his medical skills throughout the four quarters." (*Huichen Yuhua* / Remaining Words from the Dust-Wiping Fan)
[Anonymous Yimen Yusui (Jade Marrow of the Medical Gate)] Recorded in *Shulu Tiejing* (Bibliographic Notes from the Book Record), one volume, lost.
Chen Zhensun said: "The author is unknown. It consists entirely of rhymed verses discussing the principles of transmission among the five zang and six fu organs."
[Zhu [Gong]'s Nei Wai Erjing Tu (Charts of Inner and Outer Dual Scenes)] Recorded in *Dushu Minqiu Ji* (Records of Delights in Reading Books), one volume, not seen.
Qian Zeng said: "In the 8th year of Zhenghe, Zhu Gong selected the drawings of the left and right hands and feet by Ding Deyong from the Jiayou era, along with the Ying, Shu, Jing, He, and Yuan acupoints, and Shi Cangyong's annotations on the Ren and Du meridians and the twelve meridians. He also used Yang Jie's diagrams of the connections of the heart, lungs, liver, gallbladder, stomach, and spleen, and the arrangements of the large and small intestines and bladder. He compared them for errors, supplemented them with acupuncture methods, and named it *Nei Wai Erjing Tu*. This is an old manuscript, with acupoints marked in cinnabar. It is unknown if any printed edition was circulated."
[Anonymous Zangfu Zhengzhi Tushuo Renjing Jing (Human Mirror Classic: Diagrammatic Explanation of Diagnosis and Treatment of Zang and Fu Organs)], eight volumes, extant.
Qian Lei's preface states: "My ancestors served in the Song dynasty and were famous for medicine. Emperor Shenzong promoted them to the Hanlin Medical Bureau and bestowed golden purple robes. Our family learning has been passed down to the present; my father and grandfather continued this profession. The source is deep and the branches numerous. I grieve that my elder brother died young, leaving me without guidance. Thus, I studied under Mr. Wang Zongquan. Mr. Wang was a descendant of the Guanglu Dafu and Shanggujun, Mr. Guzhai. Mr. Guzhai served Emperor Gaozong, curing the critically ill Empress Dowager with internal medicine; and served Emperor Wenmiao, awakening the Crown Prince suffering from wind-collapse with pediatrics, achieving great merit. He was summoned to the Imperial Academy and awarded the title Taibao Jinshendian Daxueshi, shaking the court and the world. His writings filled gaps and corrected biases, removing confusion and revealing hidden truths. Mr. Wang emerged from this lineage, his learning surpassing ordinary people. I inherited his secret profound teachings, and thus the Dao was propagated. I sold this knowledge to various officials in the Fu Yuan, Fan Nie, and commanderies/prefectures. In the Xinwei year, Sun Gong of Qiufeng, the rotating inspector, also adopted this. When Sun Gong rotated to Jiangyou, he summoned me to lecture on medical theories. After three months, I returned, but Mr. Wang had already passed away. I could not shake his hand; my heart remains in pain. With the man gone, the books scattered. I purchased one remaining book, titled *Zangfu Zhengzhi Tushuo Renjing Jing*. It comprehensively compiles the Twelve Meridians and Eight Extraordinary Vessels from the *Suwen* and *Lingshu*. Each meridian is headed by a zang organ and paired with a fu organ, followed by diagrammatic explanations detailing pulse steps and acupoint locations. The Five Movements have excess, deficiency, and balance, leading to disparities in sequence. The Six Qi have Si Tian and Zai Quan, excessive victory, and counter-reversal, varying in nature. The influence of main and guest qi affects the people's diseases. It further distinguishes the manifestations of 'Is Dong' and 'Suo Sheng'. Pulse diagnosis follows the seasons'順逆 (smooth/rebellious) to deduce yin/yang, exterior/interior, cold/heat, and the causes of blood/qi excess/deficiency. It details the Five Evils and Ten Changes to judge stability, illness, death, and life. For each meridian, herbs are administered, guiding correct and rebellious flows, suitable for ascending/descending based on flavor strength, matching excess/deficiency, and demonstrating Mother-Son tonifying/sedating methods. Inner scenes distinguish the throat and pharynx, separating clear turbid qi and food/water, revealing the Seven Barriers, Four Seas, and Eight Hui points, thereby understanding the flow of Ying-Wei and meridians. Outer scenes list anterior, posterior, and lateral views, covering head, face, chest, back, abdomen, flanks, waist, spine, feet, thighs, bones, and joints, enumerating the completeness of the形体 (physical form). Although the hands and feet are divided into twelve meridians, they circulate and connect, interweaving and rooting in each other, extremely simple and subtle. It is like exploring the armory of wonders or spreading music in Dongting. Its principles are complete; holding the collar gathers the fur, lifting the net's cord gathers the meshes. One need not study until white-haired or annotate endlessly to include everything. It deeply grasps the heart-method of Xuanyuan and Qibo, surpassing the compilations of other sages. Integrating it allows differentiation of syndromes, prescription formulation, saving the infirm, and preserving the nation's pulse, as easy as moving one's palm. Yet, seeking its author, I regret the lack of prefaces, eulogies, or postscripts to verify. Checking *Yijian*, there is a Xu Zhongrong who received a gourd from a mysterious person; opening it revealed the *Bianque Renjing Jing*. History records that Changsun Jun drank water from above the pool and could see internal organ knots. Could this classic be left by Bianque? Why does it contain later sages' discussions? Suspecting this, there must be a heroic figure who spiritually resonates and understands profoundly, writing this as a classic for saving the world, guiding posterity like sailing on waves or climbing Mount Hua, leading them into the realm of Yu Fu and Lei Gong, beyond limits. I served Mr. Wang, collaborating in compilation. I authored *Maiben Zhizhu* (Original Principles of Pulse Classic), *Yaoxing Zongzong* (General Source of Herb Properties), *Bingyuan Gangmu* (Outline of Disease Sources), *Tiren Bachui* (Extracting Excellence from Benevolence), and *Lingshu Shuji* (Pivot of Spirituality and Simplicity). Though I made minor discoveries, I lacked time to print them, yet I eagerly sought this book, daring not keep it secret or selfish. It is not only a tool for us, but even if presented to high officials, a glance will reveal the general principles of syndrome and treatment, preventing errors by crude practitioners. The benefit of this book in aiding salvation cannot be shallow. And my attaching myself to it, is it not far-reaching?"
[Shi [Pei]'ang Zangfu Zhizhang Tushu (Diagrammatic Book of Finger-Palm Zang and Fu Organs)], one volume, extant.
Fanli (General Rules) states: "The zang and fu organs in the chest and abdomen are like forbidden artifacts stored in boxes and cabinets. Without the discussion and arrangement of sages, how can one see through walls? The world has the *Neizhao Tu* (Chart of Internal Illumination), claimed to be made by Hua Yuanhua of the Han dynasty. Its description of human anatomy and classification of zang and fu organs is quite concise. However, due to long transmission, it has inevitably been confused by later people. I obtained the original *Cuzhen Tu* (Chart of Preserving Truth) drawn by Yang Jie of the Song dynasty, along with Wang Haicang's *Da Fa* (Great Methods) and other books, cross-referencing them and aligning them with the *Lingshu* and *Suwen*, compiling this work. It differs significantly from other collections. Readers should discern. 1. Correcting Errors: Some mistake the diaphragm for Danzhong, or call Danzhong 'parents', or claim there are three orifices in the throat, or say the bladder has no upper opening—all are wrong. To mistakenly cite the *Nanjing*, taking the human upper opening as the bladder's lower opening, stating the opening is two and a half inches wide, is particularly laughable."
[Jia [Quan]'s Zangfu Xingjian (Mirror of the Nature of Zang and Fu Organs)] Not seen.
[You [Cheng]'s Supplement to Zangfu Xingjian], two volumes, extant.
Fanli states: "*Zangfu Xingjian* actually originates from the *Bianque Renjing Jing*, transmitted from Xu Zhirong of the Northern Qi dynasty to Qian Lei, a Hangzhou physician in the Ming dynasty, who obtained it from his teacher Mr. Wang Zongquan. Jia Quan of Yuanwater attached the essential meanings of the *Lingshu* and *Suwen*, expounding the physical nature of zang and fu organs, renaming it *Zangfu Xingjian*. I now re-edit and supplement it. Whatever I have seen, I compile and add. Among it are dialogues of Xuanyuan and Qibo, works of former sages, manifestations of specific zang/fu organs, diagnostic and treatment methods, and acupuncture point methods, all included without omission. This is my humble opinion."
[Li [Zhongzi]'s Neiwai Jing Shuo (Explanation of Inner and Outer Scenes)] Not seen.
[Shen [Tong]'s Shibone (Interpretation of Bones)], one volume, extant.
Shen Tong said: "Bones are the trunk of the body. Those recorded in the *Neijing* and *Jiayi Jing* number in the hundreds, each having its location and shape. However, their names vary in simplicity and complexity, distribution and totalization, appearing scattered and mixed. Few can analyze and integrate them. I lamented this gap in scholarship.恰逢 (coincidentally), Wu Wenqiu, who studies acupoints, frequently requested this. Thus, I carefully verified and explained it item by item to gift to him."
*Zengbu Siku Quanshu Zongmu* (Supplement to the General Repository of the Four Treasuries) states: "Shen Tong, courtesy name Guanyun, pseudonym Guotang, was from Wujiang. He participated in revising the *Three Rituals* and the *Yitong Zhi*, receiving a ninth-rank official recommendation. (*Shangshu Xiaoshu Zhu* Note: In Shen Tong's *Zhouguan Lutian Kao*, Guanyun is written as Guanyun.)"
It further states: "*Shibone*, one volume, written by Shen Tong of the Qing dynasty. This work selects the bones of the human body described in the *Neijing*, references other books, lists and explains them. It contains many corrections. For example, it argues that in the *Jingjin Chapter*, the pathway of the Foot-Shaoyang meridian 'follows behind the ear to the forehead fish'—'forehead' is a typo for 'head'; it argues that 'curved horn' in the text is misprinted as 'Zhou' in editions, correcting it based on the annotation of the *Qifu Chapter*; it argues that the character 'han' (jaw) is written as [character] in *Shuowen*, synonymous with 'yi' (chin); explaining that from inside the mouth, the sides are 'han', and in front of 'han' is 'yi', so they are not interchangeable, hence no common term in *Neijing*; it argues that 'hu gu' (or bone) uses 'hu' as the ancient character for 'yu' (region), citing *Shuowen*; it argues that odd tooth numbers should be 'mu' (male) and even 'pin' (female), but *Shuowen* and *Yupian* use 'ya' (tooth) for 'mu chi' (male tooth), which might be wrong; it argues that the Quya acupoints, four fen beside the mouth, are not the Jiache acupoint as Wang Bing thought, likely contrary to canonical meaning; it argues that 'gao gu' (high bone) generally refers to the spinal column, not specifically the segment above the Mingmen acupoint; it argues that there are six acupoints in the Ying region, and since acupoints are between bones, there should be seven bones; it argues that Zhang Jiebin mistakenly identified the area under the ribs as [character]; it argues that [character] bone is the shoulder-end bone; it argues that 'jia' (scapula) in the *Jingmai Chapter* 'slants down through jia' is a typo for 'shen'; it argues that 'nei' (inner) in the [chapter] 'large bone inside the elbow' is a typo for 'wai' (outer); it argues that 'bone' in 'two bones behind the palm' is a typo for 'jin' (tendon); it argues that 'dui gu' (split bone) behind the palm is not the wrist condyle; it argues that 'yong gu' (blocked bone) is beside the大鱼际 (great eminence) before the Cun Kou, not the high bone behind the palm; it argues that 'jian' (staff) refers to the straight part of the femur; it argues that in the *Gukong Chapter*, 'ken xia wei fu' (under the chin is auxiliary) has 'xia' (under) as a typo for 'shang' (above); it argues that in the *Ci Yaotong Lun*, 'cheng gu' (formed bone) is at the outer edge of the knee, and 'xi' (knee) is a typo for [character]. Its textual research is extremely precise, correcting not only nomenclature errors but also acupuncture mistakes. It is already included in his collected works *Guotang Ji*; this is a separate edition. The preface attributes it to Wu Wenqiu, who clarified acupoints. Thus, its original intent arose from discussing medicine. I now append its catalog entry to the physicians."