Library

*The Tianyuan Yuce Yuangao* consists of ten volumes, and its author is unknown. From the Han to the Tang dynasties, it was not recorded in various *Yiwen Zhi* (Bibliographies). Its style differs from that of the *Huangdi Neijing* (Yellow Emperor's Inner Canon), indicating it is not a text from the Warring States period. It mentions statements such as "The Heavenly Sovereign True Person wrote this text in ancient times," involving concepts like Daoist orthodoxy and non-action (Wuwei), pre-existence before Heaven, the namelessness of Taiyi, and generation prior to Dao. These reflect the legacy of Laozi, suggesting it was likely composed by followers of Laozi. The main content deduces the principles of Five Movements and Six Qi (a traditional Chinese medical theory regarding climatic cycles and their effects on health), the interaction between upper and lower influences, the victory and revenge of host and guest factors, and excessive political transformations. It also details the Three Origins and Nine Palaces, and Taiyi governing politics. The exposition is remarkably detailed and clear, sufficiently supplementing and elaborating on the theories presented in the *Suwen* chapters "Six Micro-implications" (*Liuweizhi Dalun*) and "Five Constants' Governance" (*Wuchangzheng Dalun*). Bian Que, styled Taixuan Jun in the Tang Dynasty, provided annotations for this text, similar to how Guo Xiang annotated the *Zhuangzi*. It is not easily understood by scholars of new learning. Observing that the style of the scripture and its annotations are consistent, it appears to be the work of a single hand. If one claims Bian Que lived during the Yellow Emperor's time, the book cannot be considered ancient; if one claims he was Qin Yueren from the Qin Dynasty, there is no record of the title "Taixuan Jun" in his biographies. Such cases of physicians falsely attributing works to ancient sages are common.

*Xuanzhu Miyu* (Secret Words of the Mysterious Pearl) consists of ten volumes and was authored by Wang Bing, who styled himself Qixuanzi. In his preface, he stated that he met Xuanzhu Zi (Mysterious Pearl Man), took him as a teacher, and received enlightenment, thus adopting the name Qixuanzi, implying he sought guidance from Xuanzhu. The title *Xuanzhu Miyu* refers to the secret oral teachings of Xuanzhu Zi. However, upon examining Wang Bing's preface to his edition of the *Suwen*, he wrote: "Due to the secrecy of the principles and the difficulty of discussing them briefly, I separately compiled *Xuanzhu* to expound upon these doctrines." The two prefaces contradict each other. It is speculated that the name *Xuanzhu* was derived from the *Zhuangzi* story where the Yellow Emperor lost the Mysterious Pearl and sent Wangxiang to retrieve it. Therefore, the claims of taking Xuanzhu Zi as a teacher and styling oneself Qixuanzi are likely false. During the Song Dynasty, Gao Baoheng and others, while collating the *Neijing*, noted: "Upon careful examination of Wang's *Xuanzhu*, it is not transmitted in the world. The current *Xuanzhu* is merely an apocryphal text attached by later generations." Although not Wang Bing's genuine work, it offers significant insights into Volumes 19 through 22 of the *Suwen*. Reading it in conjunction with the *Suwen*, one finds that *Miyu* primarily discusses the theory of Six Qi (Wind, Cold, Summer Heat, Dampness, Dryness, Fire), which does not align with the volumes indicated by Gao. This discrepancy suggests an error in printing or transmission. Tracing its origin, it seems to have gathered excerpts from five chapters of the *Neijing* ("Six Micro-implications," "To Be Truly Essential," etc.) and key points from *Tianyuan Yuce*, then appended miscellaneous theories. The records concerning the auspicious and inauspicious responses of climatic movements are likely unverifiable, making it a spurious text. If Qixuanzi had genuinely compiled another *Xuanzhu* that circulated in the world, it would surely cover more than just climatic movements. Readers should retain its merits and discard its flaws.