史称扁鹊饮上池水。洞视垣一方。观夫起虢尸。谶赵梦。相桓侯也。尽唯一长桑君之遇哉。若非有探赜于鼎湖。安
能中其肯綮。世医崇奉素难。犹且疑岐扁之言。遄遄有所支离。以余观之。抑在扁鹊。则支离其辞。而不支离其道要之。
不过干城轩岐。羽翼灵素。以补其阙。拾其遗焉尔。古之义也。予业轩岐之学。三十年于兹。讲究难经。日盛一日。顾
其为书。编残简碎。非复扁鹊之旧也。注家因循。滥吹不鲜。具曰予圣。谁知乌之雌雄。亦唯人心如面。谁毁谁誉。夫
医之为书也。要须理会。苟能若是。则所谓湔肠浣膜。非特传奇。二竖六淫。何尝申诞乃至空洞之峻。坦平可蹶。赤水
之深。冯焉为涉。隆然而生于数千载之后。而推于数千载之前。极知僭逾。无逃壹是。皆因无所理会。吁嗟。道无今古
视古犹今。则今犹古。苟求其故焉。则上池可饮。垣方可洞。岂唯一长桑君之遇哉。亦岂唯起虢谶赵相桓哉。孟轲氏有
谓苟求其故。千岁之日至。可坐而致也。果哉。未之难矣。略述端倪。题曰古义。
宝历庚辰春正月望信阳滕万卿识
黄帝八十一难经。是医经之秘录也。昔者岐伯以授黄帝。黄帝历九师以授伊芳尹。伊芳尹以授汤。汤历六师以授太公。
太公以授文王。文王历九师以授医和。医和历六师以授秦越人。秦越人始定立章句。历九师以授华佗。华佗历六师以授
黄公。黄公以授曹夫子。夫子讳元。字真道。自云京兆人也。盖授黄公之术。洞明医道。至能遥望气色。彻视腑脏。浇
肠刳胸之术。往往行焉。浮沉人间。莫有知者。勃养于慈母之手。每承过庭之训曰。人子不知医。古人以为不孝。因窃
求良师。阴访其道。以大唐龙朔元年。岁次庚申。冬至后甲子。遇夫子于长安。抚勃曰。无欲也。勃再拜稽首。遂归心
焉。虽父伯兄弟。不能知也。盖授周易章句。及黄帝素问难经。乃知三才六甲之事。明堂玉匮之数。十五月而毕。将别
谓勃曰。阴阳之道。不可妄宣也。针石之道。不可妄传也。无猖狂以自彰。当阴沉以自深也。勃受命伏习。五年于兹矣。
有升堂睹奥之心焉。近复钻仰太虚。导引元气。觉滓秽都绝。精明相保。方欲坐守神仙。弃置流俗。噫苍生可以救邪。
斯文可以存邪。昔太上有立德。其次有立功。其次有立言。非以徇名也。将以济人也。谨录师训。编附圣经。庶将来君
子有以得其用心也。太原王勃序。（上出于文苑英华卷第七百三十五杂序类第一）
Historical records state that Bian Que drank water from an upper pool, enabling him to see through walls. He observed the case of the Crown Prince of Guo reviving from death, predicted the auspiciousness of Zhao Jianzi's dream, and diagnosed the condition of Duke Huan of Cai. Were these achievements merely due to his encounter with Chang Sang Jun? If he had not probed into the profound mysteries at Dinghu, how could he have hit the vital points of the diseases? Physicians of later generations revere the *Suwen* (Basic Questions) and *Nanjing* (Classic of Difficult Issues), yet they still doubt the words of Qibo and Bian Que, resulting in fragmented and disjointed interpretations. In my view, this may be because Bian Que, while his expressions seemed fragmented, did not lose the essential principles. This was merely to defend the medical system of Xuanyuan Huangdi (Yellow Emperor) and Qibo, assist the *Lingshu* (Spiritual Pivot) and *Suwen*, fill in their gaps, and collect their omissions. This is the ancient meaning.
I have studied the medical theories of Xuanyuan Huangdi and Qibo for thirty years. My study of the *Nanjing* has become increasingly intense day by day. However, looking at this book, its chapters are incomplete and bamboo slips are fragmented; it is no longer in its original form from Bian Que's time. Commentators have followed old traditions, with many filling the ranks without genuine merit. Everyone claims to be sage-like, yet who can distinguish the male from the female crow? This is also like faces being different; who condemns and who praises is hard to judge. Medical texts require thorough understanding. If one can achieve this, then so-called "washing intestines and membranes" (metaphorically referring to purifying the body or deeply investigating pathology) would not just be legendary tales. Regarding Er Shu (the two thieves, metaphor for disease) and the Six Excesses (Wind, Cold, Summerheat, Dampness, Dryness, Fire), why would they be considered absurd? As for those seemingly lofty and empty theories, they are actually flat and easy to traverse; just as the deep Chi River can be crossed with a boat. Although born thousands of years later, one can deduce truths from thousands of years ago. I know this act may be seen as presumptuous, but there is no escape from this single principle: it stems from a lack of true understanding. Alas! The Dao has no distinction between ancient and modern; viewing the ancient as modern makes the modern also ancient. If one seeks the origin of things, then drinking from the upper pool and seeing through walls becomes possible. It is not merely about encountering Chang Sang Jun, nor only about reviving the Guo prince, predicting Zhao's dream, or diagnosing Duke Huan. Mencius said, "If one seeks the origin of things, even the winter solstice of a thousand years ago can be calculated by sitting." Truly, if this is the case, there is no difficulty. Briefly outlining the beginnings, I title this work *Guyi* (Ancient Meaning).
Recorded by Teng Wanqing of Xinyang on the 15th day of the first month of spring, Gengchen year of the Baoli era.
The *Huangdi Bashiyi Nanjing* (Yellow Emperor's Classic of Eighty-One Difficult Issues) is a secret record among medical classics. In the past, Qibo transmitted it to Huangdi. Huangdi transmitted it through nine masters to Yi Yin. Yi Yin transmitted it to Tang (King Cheng of Shang). Tang transmitted it through six masters to Taigong (Jiang Ziya). Taigong transmitted it to King Wen of Zhou. King Wen transmitted it through nine masters to Yi He. Yi He transmitted it through six masters to Qin Yueren (Bian Que). Qin Yueren was the first to establish the chapter structure. He transmitted it through nine masters to Hua Tuo. Hua Tuo transmitted it through six masters to Huang Gong. Huang Gong transmitted it to Master Cao. Master Cao, whose personal name was Yuan and courtesy name was Zhendao, claimed to be from Jingzhao. He inherited Huang Gong's techniques, thoroughly understanding medical arts, capable of observing qi and complexion from afar, and seeing through viscera. Techniques such as washing intestines and opening chests were often performed. He lived incognito among the people, unknown to others.
Wang Bo was raised by his loving mother, frequently receiving instructions from his father: "A child who does not know medicine is considered unfilial by the ancients." Thus, I secretly sought good teachers and visited them to learn their ways. In the first year of Longshuo of the Great Tang, in the year Gengshen, on the Jiazi day after the Winter Solstice, I met Master Cao in Chang'an. He patted me and said, "Be desireless." I bowed twice and kowtowed, thus dedicating myself to him. Even my father and uncles did not know of this. He taught me the chapters and sentences of the *Zhouyi* (Book of Changes), as well as the *Huangdi Suenwen* (Yellow Emperor's Basic Questions) and *Nanjing*. Through this, I learned about the Three Powers (Heaven, Earth, Human) and the Six Jia calendar, and understood the numbers of acupoints in Mingtang and Yugui. After fifteen months, my studies were complete. Before parting, he told me, "The way of Yin and Yang cannot be casually proclaimed. The way of needles and stones cannot be casually transmitted. Do not be arrogant to show off yourself; instead, remain deep and hidden." I accepted his command and practiced diligently for five years. I have the heart to enter the hall and perceive the profound depths. Recently, I have delved into the Great Void and guided primordial Qi, feeling that all impurities have ceased, and my clarity is preserved. I intend to sit in meditation to become an immortal, abandoning worldly customs. Alas! Can the common people be saved? Can this culture be preserved? In the past, the Supreme One established virtue, others established merit, and others established words, not to seek fame, but to benefit humanity. I have carefully recorded my teacher's teachings and appended them to the sacred scriptures, hoping that future gentlemen will understand my intentions. Preface by Wang Bo of Taiyuan. (Extracted from *Wenyuan Yinghua*, Volume 735, Miscellaneous Prefaces, Part 1)