吴云。异法者。治病不同其法。方宜者。五方各有所宜。
砭石 南史王僧孺传。全元起欲注素问。访王僧孺以砭石。答曰。古人以石为针。必不用铁。说文
有此砭字。许慎云。以石刺病也。东山经云。高氏之山多针石。郭璞云。可以为砥针。治痈肿。春秋。美 不
如恶石。服子慎注。石。砭石也。季世无复佳石。故以铁代之耳。简按山海经。高氏之山。其上多玉。其下多
箴石。吴任臣广注。程良孺曰。或云。金刚钻即其物也。
陵居 马云。倚高陵以为居。而耐受乎风。志云。高平曰陆。大陆曰阜。大阜曰陵。（出尔雅释地。）
根据山陵而居。故多风。简按当从志注。
褐荐 吴云。荐。草HT 也。简按诗豳风。无衣无褐。何以卒岁。注。褐。毛布也。古今 云。荐。席
也。草亦得以言荐。庄子齐物论。麋鹿食荐。荐。即草也。王注细草。盖本庄子。
华食 简按王注。酥酪骨肉之类。骨。当作膏。（张志并作膏。）
毒药 张云。毒药者。总括药饵而言。凡能除病者。皆
可称为毒药。汪机云。药。谓草木虫鱼禽兽之类。以能攻病。皆谓之毒。简按说文。毒。浓也。害人之草。往
往而生。药。治病草。从 乐声。而周礼天官。医师。聚毒药以共医事。郑注。毒。药之辛苦者。药之物恒多
毒。贾疏。药之辛苦者。细辛苦参。虽辛苦而无毒。但有毒者多辛苦。药中有毒者。巴豆野狼牙之类。是也。药
中有无毒者。人参芎 之类。是也。直言聚毒药者。以毒为主也。以上皆与王注同。吴志高为有毒之药。误矣。
考本草。药物产于川蜀者极多。此从西方之一证。
其地高陵居 张云。地高陵居。西北之势也。
其民乐野处而乳食 张云。野处乳食。北人之性。胡地至今犹然。高云。居。常居也。处。暂处也。
其民乐野处有时。不欲居高也。旷野多兽。故乐野处而乳食。
脏寒主满病 张云。地气寒。乳性亦寒。故令人脏寒。脏寒多滞。故生胀满等病。简按脏寒不必生满
病。甲乙无满字。为是。
灸炳 简按诸本。炳。作 。当改。熊音。如劣反。烧也。张云。如瑞切。玉篇。 。而悦切。烧
也。与 同。
水土弱 冢语云。坚土之人刚。弱土之人柔。
食 张云。 。腐也。物之腐者。如鼓 曲酱之属。是也。
致理 熊音。致。音治。密也。
九针 高云。灵枢九针论。黄帝欲以微针通其经脉。微针。小针也。岐伯论小针。而及于九针。故曰。
九针者亦从南方来。简按九针十二原。帝问无用砭石。欲以微针通其经脉。而岐伯答以始于一终于九。则微针
即是九针。对砭石而言。非九针之外有微针。志云。微针者。其锋微细。浅刺之
针也。恐非是。
痿厥寒热 高云。不劳则四肢不强。故其病多痿厥。食杂则阴阳乖错。故其病多寒热。
导引按跷 张云。跷。即阳跷阴跷之义。盖谓推拿溪谷跷穴。以除疾病也。熊音。跷。音乔。简按
张注牵强不可从。（详义见金匮真言论。）庄子陆氏释文。李云。导气令和。引体令柔。
从中央出也 高云。四方会聚。故曰来。中央四布。故曰出。
Wu Yun: "Yi fa" (Different therapeutic methods) refers to the fact that treatment methods for diseases vary; "Fang yi" (Regional suitability) refers to the fact that each of the five directions (East, South, Central, West, North) has its own suitable therapeutic approaches.
Bianshi (Stone needles): The *History of the Southern Dynasties* records that Quan Yuqi wished to annotate the *Suwen* and consulted Wang Sengru regarding Bianshi. Wang replied, "The ancients used stones as needles; they certainly did not use iron." The *Shuowen Jiezi* contains the character "Bian," which Xu Shen explains as "using stone to pierce the body to treat disease." The *Dongshan Jing* states, "Mountains in the Gao region have much Zhen Shi (needle stones)." Guo Pu explains, "These can be ground into needles to treat carbuncles and swellings." The *Spring and Autumn Annals* states, "Beautiful jade is inferior to harsh stone." Fu Zishen annotates, "Stone refers to Bianshi." In later ages, fine stones were no longer available, so iron was used instead. I note: The *Shanhai Jing* states, "On Mount Gao, there is much jade above, and Zhen Shi below." Wu Renchen, in his *Guangzhu*, quotes Cheng Lianglu saying, "Some say that diamond is this very object."
Lingju (Living on hills/mounds): Ma Yin says, "Relying on high mounds for residence allows one to endure wind pathogens." The *Zhi* (referring to *Erya · Shidi*) states, "Flat high land is called Lu, large plains are called Fu, and large earthen mounds are called Ling." Because people dwell by hills and mounds, wind is prevalent. I note: One should follow the annotation of the *Zhi*.
Hejian (Coarse clothing and grass mats): Wu Yun says, "Jian refers to grass mats." I note: The *Book of Songs · Bin Feng* states, "Without clothes or coarse cloth, how to pass the year?" The annotation explains, "He refers to woolen cloth." The *Gujin Zhu* states, "Jian refers to mats." Grass can also be referred to as Jian. The *Zhuangzi · Qiwulun* states, "Musk deer eat Jian." Here, "Jian" means grass. Wang Bi's annotation refers to fine grass, likely derived from the *Zhuangzi*.
Huashi (Rich foods): I note: Wang Bing annotates that Hu Shi includes butter, cheese, meat, and bones. The character "Gu" (bone) should be read as "Gao" (fat/marrow). (Zhang Zhicong also reads it as "Gao".)
Du yao (Poisonous drugs/Strong medicines): Zhang Jingyue says, "Du yao" generally refers to medicinal substances. Anything capable of eliminating disease can be termed a "poisonous drug." Wang Ji says, "Medicines refer to plants, animals, insects, and fish. Because they attack pathogens, they are all called 'du' (toxic/potent)." I note: The *Shuowen Jiezi* states, "Du means intense/concentrated. Herbs that harm humans often grow here." "Yao" refers to herbs that treat disease, phonetically related to "Le" (joy). The *Rites of Zhou · Tianguan · Yishi* states, "Physicians gather du yao to assist in medical affairs." Zheng Xuan annotates, "Du refers to the bitter, pungent, and potent nature of medicines. Medicinal substances often possess this quality." Jia Gongyan's commentary explains, "Potent herbs like Xixin and Kushen are bitter and pungent but non-toxic. However, many toxic herbs are bitter and pungent, such as Badou and Yelangya. Non-toxic herbs include Renshen and Xiongchu. The phrase 'gather du yao' emphasizes the 'du' aspect. These views align with Wang Bing's annotations. Wu Kun's assertion that only toxic drugs are called 'du yao' is incorrect. Examining materia medica, many drugs originate from Sichuan and Shu, providing evidence for the Western region's characteristics."
Qi di gaoling ju (Their land features high mounds for dwelling): Zhang Jingyue says, "High terrain and dwelling on mounds characterize the northwestern topography."
Qimin le yuchu er rushi (The people enjoy living in the wild and consuming dairy): Zhang Jingyue says, "Living in the wild and consuming milk is characteristic of northern peoples; this remains true in Hu regions today." Gao Shishi says, "Ju (reside) implies permanent dwelling; Chu (stay) implies temporary lodging. The people enjoy staying temporarily in the wilderness rather than dwelling in high places. The open fields abound with beasts, hence they enjoy wild living and dairy consumption."
Zang han zhu man bing (Cold viscera primarily causes fullness diseases): Zhang Jingyue says, "The local climate is cold, and the nature of milk is also cold, thus causing coldness in the viscera. Cold viscera leads to stagnation, resulting in diseases such as distension and fullness." I note: Cold viscera does not necessarily cause fullness diseases. The *Jiayi Jing* omits the character "Man" (fullness), which is correct.
Jiu ruo (Moxibustion/cauterization): I note: In various editions, the character "Bing" is written as "Ruo," which should be corrected. Xiong Zongli pronounces it as "Lüefan," meaning burning/cauterizing. Zhang Jingyue pronounces it as "Ruiqie." The *Yupian* defines "Ruo" as pronounced "Er Yueqie," also meaning burning/cauterizing. It is synonymous with "Zhuo" (burn).
Shuitu ruo (Weak water and soil): The *Zhongyu* states, "People living in hard soil are strong-willed; those living in soft soil are gentle."
Shi xi jiang (Consuming fermented condiments): Zhang Jingyue says, "Xi Jiang refers to fermented and decomposed foods, such as those made from vinegar, moldy grains, and soy sauce."
Zhi li (Dense texture): Xiong Zongli pronounces "Zhi" as "Zhi" (govern/dense), meaning dense or compact.
Jiu zhen (Nine Needles): Gao Shishi states: In the *Lingshu · Jiuzhen Lun*, the Yellow Emperor wishes to use "Wei Zhen" (fine/small needles) to unblock meridians. Wei Zhen refers to small needles. When Qibo discusses small needles, he extends the discussion to the Nine Needles, hence stating, "The Nine Needles also come from the South." I note: In the *Lingshu · Jiuzhen Shiyuan*, the Yellow Emperor asks why Bian Shi is not used and why Wei Zhen is preferred to unblock meridians. Qibo answers starting from one and ending at nine. Thus, Wei Zhen is equivalent to the Nine Needles. Relative to Bian Shi, there is no separate Wei Zhen outside the Nine Needles. Ma Shi claims, "Wei Zhen refers to needles with fine tips for shallow insertion." This is likely incorrect.
Wei jue han re (Atrophy, reversal, cold, and heat): Gao Shishi says, "Lack of labor leads to weak limbs, so their diseases are often Atrophy (Wei) and Reversal (Jue). Mixed diet leads to yin-yang disharmony, so their diseases are often alternating cold and heat."
Daoyin anqiao (Guiding and pulling, massage): Zhang Jingyue says, "Qiao refers to the Yang Qiao and Yin Qiao vessels. It likely implies massaging the muscle valleys and Qiao acupoints to eliminate disease." Xiong Zongli pronounces "Qiao" as "Qiao." I note: Zhang's annotation is forced and unacceptable. (See detailed meaning in *Jinkui Zhenyan Lun*.) Lu Deming's *Shiwen* on the *Zhuangzi* quotes Li Shan: "Daoyin harmonizes the Qi and guides the body to flexibility."
Cong zhongyang chu ye (Emerging from the Central region): Gao Shishi says, "The four directions converge here, so it is said to 'come'; the Central region distributes outward, so it is said to 'emerge.'"