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Song Dynasty scholar Lin Yi and others commented: According to Wang Bing's annotation, the meaning behind the name "Suwen" (Plain Questions) is not explained. Quan Yuanqi had a theory stating that "Su" (Plain/Original) means origin, and "Wen" (Questions) refers to the Yellow Emperor asking Qibo. The text expounds on the source of human nature and emotions, and the foundation of the Five Elements, hence it is called *Suwen*.

Although Quan Yuanqi provided this explanation, its meaning was not very clear. According to *Gan Zaodu* (The Unfolding of Heaven), tangible things are born from intangible things. Thus, there exists Taiyi (Great Unity), Taichu (Great Beginning), Taishi (Great Form), and Taisu (Great Plainness). In the stage of Taiyi, qi has not yet appeared; in the stage of Taichu, qi begins; in the stage of Taishi, form begins; in the stage of Taisu, substance begins. When qi, form, and substance are all present, diseases (Zhai) thereby emerge. Therefore, the Yellow Emperor inquired about the origin of substance in the Taisu stage. The meaning of the title *Suwen* might derive from this.

Scholar Yu, in his *Preface to the Catalogue of Li Chu Chi Su*, stated: "The meaning of *Suwen* is like the 'Su' in 'Suking' (Sage King without throne). The Yellow Emperor, possessing great spiritual power, extensively searched for the profound theories left by his predecessors, requested their preservation, and passed them down cautiously. The ancient terms 'Xingming', 'Basuo', and 'Jiuyi'—where 'Su', 'Suo', and 'Yi' all imply emptiness. 'Xing' (punishment/crime) and 'Bing' (disease) are set as empty concepts to prevent people from breaking laws or harming their nature. Hence, although the *Tangye Laoli Jing* (Decoction and Fermented Wine Classic) was created, it was not used."

Hu Shu's note: Quan Yuanqi's theory is indeed unclear, and Lin Yi's interpretation is also circuitous and difficult to accept. Scholar Yu was correct in equating 'Suo' with 'Su', but claiming that 'Su', 'Suo', and 'Yi' all mean emptiness, while based on Liu Xi's *Shiming* and Zhang Heng's views cited in the commentary of Zuo Zhuan (12th year of Duke Zhao), is actually not entirely appropriate.

Upon examination, "Su" means law or standard. Zheng Xuan's commentary on *Li Ji · Shi Sang Li* states: "Form and law are defined as Su." *Zuo Zhuan* (10th year of Duke Xuan) says: "Not erring from Su." The stele of Kong Biao, Han Dynasty Governor of Boling, says: "Follow the Wang's Su." Here, "Su" all refers to law. "Su" is interchangeable with "Suo" (see annotation in *Liu Jie Zang Xiang Lun*; Lin Yi's correction in *Ba Su Jing* notes "Su" as one variant of "Suo"; *Book Preface* mentions "Basuo"; *Zuo Zhuan* 12th year of Duke Zhao "Basuo" glossary states "Suo" originally written as "Su". *Zuo Zhuan* 12th year of Duke Zhao: "Able to read Sanfen, Wudian, Basuo, Jiuyi." Jia Kui said: "Basuo are the laws of the Three Kings."). *Zuo Zhuan* 4th year of Duke Ding says: "Strengthen with Zhou's Suo." Du Yu annotated: "Suo" means law. The Yellow Emperor asked Qibo about methods of treating disease, thus the book is called *Suwen* (Plain/Law Questions). *Suwen* is equivalent to "Law Questions," similar to how Yang Xiong later titled his book *Fayan* (Words of Law). "Sanfen", "Wudian", "Basuo", "Jiuyi"—both "Dian" and "Suo" can be interpreted as "law". If we say this is a question regarding "Five Laws" and "Eight Laws," the meaning does not contradict. If, as Scholar Yu suggested, "Basuo" means "Eight Empties" and "Jiuyi" means "Nine Empties," then *Suwen* would mean "Empty Questions," which is extremely nonsensical. Therefore, I specifically clarify this point.

"Will humans lose [their health]?"

People nowadays reach fifty years of age and their movements are all declined. Is this because times have changed, or because humans themselves have erred? Hu Shu's note: "Ren jiang shi zhi ye" should be read as "Jiang ren shi zhi ye." The following text states: "Those who are old and have no children—is it because their vital strength is exhausted, or is it due to the decree of Heaven?" ("Yu" and "Ye" were interchangeable in ancient characters. *Da Dai Li Ji · Wu Di De Pian*: "May I ask about the Yellow Emperor, is he a human, or not a human?" *Yue Ji* glossary cites "Ye" as "Ye". *Shiji · Zhang Yi Zhuan*: "Is this what Gongsun Yan meant?" *Qin Ce*: "Ye" written as "Ye". *Huainanzi · Jing Shen Pian*: "Does he think I am so拘拘?" *Zhuangzi · Da Zong Shi Pian*: "Ye" written as "Ye". These are correct. Using "Ye" in the upper sentence and "Ye" in the lower sentence is common in classical texts. *Zuo Zhuan* 26th year of Duke Zhao: "Do you think Heaven abandoned Lu, or did the Ruler of Lu commit a crime against the spirits, thus bringing this upon us?" *Shiji · Huainan Hengshan Lie Zhuan*: "Did you think Wu raised troops, right or wrong?" *Huo Zhi Zhuan*: "Is this not what is called a素封 (natural rich man)? Right or wrong?" These follow the same pattern.) *Zheng Si Shi Lun* states: "Are you young and your wisdom not yet attained, or do you mix words杂乱ly?" This follows the same pattern. "Jiang" is equivalent to "Yi" (or). "Shi shi yi ye? Jiang ren shi zhi ye?" means "Have times changed, or have humans erred?" "Cai li jin ye? Jiang tian shu ran ye?" means "Has vital strength been exhausted, or is it the decree of Heaven?" "Zi nian shao zhi wei ji ye? Jiang yan yi za he ye?" means "Are you young and your wisdom insufficient, or do you speak杂乱ly?" Annotators who interpret "Jiang" as "qie" (and/maybe) are mistaken. *Zhan Guo Ce* states: "Is Mr. old and confused, or do you consider it an omen for the State of Chu?" *Han Shu · Gong Sui Zhuan* states: "Now do you wish to make me conquer him, or where shall I go?" ("Yu" and "Ye" are interchangeable). *Chu Ci · Bu Ju* states: "Should I be sincere and loyal, simple and true, or follow others and seek endless fame? Should I weed grass and plow fields, or associate with nobles to achieve renown?" In all the above instances, "Jiang" functions as the conjunction "Yi" (or).

Diet and drinking have moderation; rising and resting have regularity; do not labor wantonly.

In ancient times, those who understood the Dao practiced according to Yin and Yang, harmonized with techniques and numbers, had moderation in diet and drinking, regularity in rising and resting, and did not labor wantonly. Thus, they could maintain unity of form and spirit, fully completing their natural lifespan, living to a hundred years before passing away.

Regarding the three phrases "diet and drinking have moderation," Lin Yi's correction states: According to Quan Yuanqi's annotated version, the text reads "Diet and drinking have constant moderation, rising and resting have constant degree, do not act falsely or excessively." *Tai Su* agrees. Hu Shu's note: Quan Yuanqi's version and Yang Shangshan's version are correct. The original text uses "Zuo Wei" (act/do), where "Zuo" is identical to "Zha" (deceit/fake) (*Yue Ling*: "Do not act with extravagant crafts to disturb the ruler's mind." Zheng Xuan annotates: "In current *Yue Ling*, 'Zuo Wei' means 'Zha Wei' (deceitful falsehood)." *Xunzi · Da Lue Pian*: "Lan Ju Lu Zuo, seems wise but is not." 'Zuo' is also a character for 'Zha'.)

"Fa yu Yin Yang" (Model oneself after Yin and Yang) and "He yu Shu Shu" (Harmonize with techniques/numbers) form a parallel structure; "Yin shi you chang jie" (Diet and drinking have constant moderation) and "Qi ju you chang du" (Rising and resting have constant degree) form a parallel structure; "Bu wang" (Not false/wanton) and "Bu zuo" (Not acting/excessive) form a parallel structure (*Zheng Si Shi Lun* states: "Loss of moderation in diet, excess in rising and resting." Also: "False speech and fabricated names." Again, 'jie du' (moderation/degree) and 'wang zuo' (wanton action) are paired.) "Zuo" was pronounced like "Zuo" (sacrificial meat) in ancient times, rhyming with "Zhe", "Shu", "Du" above, and "Ju", "Qu" below. Wang Bing changed "Yin shi you chang jie, Qi ju you chang du" to "Shi yin you jie, Qi ju you chang," disrupting the balance of substantive and functional elements in the sentence structure; he changed "Bu wang bu zuo" to "Bu wang zuo lao" (do not labor wantonly), misreading the "Zuo" in "Zuo Wei" and linking it with "Zuo Lao" (labor), which makes no sense. This not only violates the intent of the classic but also ignores the ancients' principles of word usage, rendering the originally rhyming text unharmonious. One error leads to three losses; thus, ancient texts must not be lightly altered.

Because [one] dissipates their True Qi.

Because of desires, one exhausts their Essence; because of dissipation, one scatters their True Qi. Lin Yi's correction states: According to *Jia Yi Jing*, "Hao" is written instead of "Hao". Hu Shu's note: The phrase "Yi hao san qi zhen" (Because of dissipation, scatter True Qi) does not correspond in meaning to "Yi yu jie qi jing" (Because of desire, exhaust Essence). Therefore, Huangfu Mi's version writing "Hao" (good/desire) is correct. "Hao" is read as in "Qi Hao" (fondness/desire); "Hao Hao" also means "Yu" (desire) (Whenever classics mention "Qi Hao," it means "Qi Yu"; mentioning "Hao Wu" means "Yu Wu". *Mencius · Gaozi Pian*: "What is desired exceeds life." *Zhong Lun · Tian Shou Pian* writes "Suo Hao". *Xunzi · Bu Gou Pian*: "Desire profit but do not do what is wrong." *Han Shi Wai Zhuan* writes "Hao Li".) Writing "Hao" (consume/dissipate) is a phonetic error. Wang Bing's annotation says "Light use is called Hao," which is a speculative and untenable explanation.

Not managing the Spirit at the proper time.

[One] does not know how to maintain fullness [of Essence], and does not manage the Spirit properly. Lin Yi's correction states: According to another version, "Shi" is written as "Jie". Hu Shu's note: The character "Shi" is correct, "Jie" is incorrect. "Shi" means "good/proper." "Bu shi yu shen" means "not managing the Spirit properly." *Xiao Ya · Che Gong*: "Er xiao ji shi." Mao Zhuan annotates: "Shi, good." *Guang Ya* agrees. "Jie" and "Shi" differ significantly in form and sound, making accidental error unlikely, nor is there a basis for interchangeability. It is likely that later scholars, unfamiliar with the exegesis of "Shi," arbitrarily changed it. Moreover, "Shan" (good) also has the meaning of "Jie" (understand/solve). *Xue Ji*: "Observing each other's goodness is called Mo." Glossary states: "Shan is still Jie." This is also correct. There is no need to change it to "Jie."

The teachings of the Ancient Sages to those below were all called...

Lin Yi's correction states: According to Quan Yuanqi's annotated version, the text reads "The teachings of the Ancient Sages, those below all followed them." *Tai Su* and *Qian Jin Fang* agree. Yang Shangshan stated: The Ancient Sages made people practice what they themselves first practiced; this is the "Teaching without Words." The "Teaching without Words" surpasses the "Teaching with Words," so many among the people below imitated and practiced it. Hence it is said "Those below all followed them." Hu Shu's note: Quan Yuanqi's version, Yang Shangshan's version, Sun Simiao's version, and Yang's interpretation are all correct. "The teachings of the Ancient Sages" (this clause), "those below all followed them" (this clause). "Those below all followed them" means those below all transformed themselves. *Shang Shu · Zi Cai*: "Jue luan wei min." *Lun Heng · Xiao Li Pian* cites it as "Jue lv hua min." "Shi wei" is equivalent to "Hua ye" (is transformation). Wang Bing wrote "Wei zhi," which is a loan character for "Wei zhi." *Zuo Zhuan* 5th year of Duke Xi: "Once is too much, how can it happen again?" *Su Wen · Liu Wei Zhi Da Lun*: "After ascending, it descends; descending means Heaven. After descending, it ascends; ascending means Earth." *Zuo Zhuan* 1st year of Duke Zhao: "This is called excessive. If one could reduce this, how could I see it?" *Zuo Zhuan* 10th year: "To be frivolous is called excessive, yet one uses it once." *Zuo Zhuan* 21st year: "To climb high is called excessive, and I add to it." *Guo Yu · Zhou Yu*: "Guarding the treasury is called excessive, how can it rise?" *Guo Yu · Jin Yu*: "Eight years is called excessive, how can it last long?" *Da Dai Li Ji · Shao Jian Pian*: "What is meant by their difference?" (From Yuan edition). *Zhan Guo Ce*: "People all believe the Duke is not good at enriching Zhi." *Guan Zi · Ba Yan Pian*: "Thus, though noble as Son of Heaven and rich over the world, I do not call him greedy." *Han Shi Wai Zhuan*: "The King wishes to employ you, why do you decline?" Also: "Why do you cry?" *Huainanzi · Ren Jian Pian*: "The state is in danger but not pacified, troubles are knotted but not untied, what is meant by wisdom?" *Lie Nu Zhuan · Ren Zhi Zhuan*: "Who is known by this?" *Xin Xu · Za Shi Pian*: "What is meant by reaching this point?" *Han Shu · Wen Di Ji*: "This is called the root and branch, no different from this." In all the above, "Wei" is used for "Wei" (to be/do). "Wei" and "Wei" are phonetically related, so these two characters are often used interchangeably. *Shuo Yuan · Jun Dao Pian*: "Then why not establish all offices?" *Yan Zi Chun Qiu · Wen Pian* writes "Wei" as "Wei". *Lu Shi Chun Qiu · Jing Shu Pian*: "Why is it impossible?" *Huainanzi · Dao Ying Pian* writes "Wei" as "Wei". *Wen Zi · Wei Ming Pian*: "Know what to do." *Huainanzi · Ren Jian Pian* writes "Wei" as "Wei" (From Daozang edition). *Han Shu · Gao Di Ji*: "Li Yiji was the gatekeeper of the village." *Ying Bu Zhuan*: "Why abandon upper strategies and propose lower ones?" *Shiji* writes "Wei" as "Wei". Just as in *Su Wen* "Xia jie wei zhi" (Those below all did it), Wang Bing's source had "Wei" written as "Wei," likely due to phonetic loan, emphasizing sound. The grammatical particle "Wei" passes through "Wei," the behavioral "Wei" passes through "Wei," the compositional "Wei" passes through "Wei," therefore the "Wei" in "Hua zhi" (transform them) also passes through "Wei." Wang Bing did not understand this, mistakenly taking "Wei" as "tell," and elevated the "Wei" in "Wei zhi" to the end of the previous sentence, causing "Shang gu sheng ren zhi jiao xia ye" to become one sentence, and "Wei" belonging to the next sentence, with "Jie wei zhi" belonging to the subsequent sentence, losing the original meaning.

Tranquil and void.

The characters "Tian Dan" appear as "Tian Tan" in Xiong Zongli's edition and the Ming Daozang edition. Hu Shu's note: *Yi Qie Jing Yin Yi* Vol. 16 cites *Cang Jie Pian*: "Tan, Tian." Thus "Tan" is the same as "Dan" ("Tan" as "Dan" is like "Dan" as "Dan". *Wen Xuan · Pan An Ren Jin Gu Ji Shi*: "Green pool, dan dan." Li Shan annotates: "Dan and Dan are the same.") However, *Shi Yin* writes "Tian Tan," so the Song edition originally wrote "Tian Tan." *Yin Yang Ying Xiang Da Lun*: "Le Tian Tan zhi neng" (Enjoy the ability of Tranquility and Stillness) (Daozang edition writes "Tian Tan," also same as "Dan". *Huainanzi · Chu Zhen Pian* annotation: "Tan, fixed/still." *Hou Han Shu · Feng Yan Zhuan* annotation: "Dan, fixed/still." "Dan" and "Dan" are the same, so *Huainanzi · Tai Zu Pian* "Jing mo Tian Tan," its character is also written as "Dan"). *Yi Jing Bian Qi Lun*: "Ci Tian Tan zhi shi" (This era of Tranquility and Stillness) also writes "Tian Tan."

His people are therefore called simple/unadorned.

Thus, they are content with their food, satisfied with their clothing, happy with their customs, and those of high and low status do not envy each other. His people are therefore called simple (Pu). Lin Yi's correction states: According to another version, "Yue" is written as "Ri" (Song edition has an extra "Yun" above "Yue," now deleted according to Xiong edition and Cang edition). Hu Shu's note: The meaning of "Yue" (say) is incomprehensible; the alternative version writing "Ri" (day/daily) is correct. "Ri" has the same meaning as the "Ri" in Mencius *Jin Xin Pian* "Min ri qian" (people daily migrate), implying "daily becoming more simple." Writing "Yue" is an error due to visual similarity. *Da Dai Li Ji · Zeng Zi Tian Yuan Pian*: "Thus fire's sun shines outward, metal and water's shine inward." *Huainanzi · Tian Wen Pian* "Ri" written as "Yue" is an error, similar to this case.

Hair begins to fall out. Hair falls out, eyebrows and beard fall out.

At age five-seven (35 for women), the Yangming meridian declines, the face begins to wither, and hair starts to fall out. The following text states: At age five-eight (40 for men), Kidney Qi declines, hair falls out, and teeth become dry. *Chang Ci Jie Lun* states: Suffering from severe wind disease, bones and joints feel heavy, eyebrows and beard fall out (Xiong edition and Cang edition write "Duo"). Wang Bing provided no annotation for the character "Duo." Hu Shu's note: "Duo" originally written as "Nuo." *Shuo Wen*: "Nuo, hair falls." The character is interchangeable with "Duo." "Duo" means bald. *Mo Zi · Xiu Shen Pian*: "Hua fa duo dian er you fu she." "Duo dian" means bald head. Colloquial language still uses this. Bald hair is called "Duo," bald eyebrows and beard are called "Duo," bald feathers/hair are called "Nuo" (*Wen Xuan · Jiang Fu*: "Chan Nuo ji yu." Li Shan annotates: "Nuo and Nuo are the same. Citing *Zi Shu*: 'Nuo, falling hair.' Guo Pu *Fang Yan* annotation: 'Nuo, name for gradual loss of hair.') Bald horns are called "Sui" (*Lu Shi Chun Qiu · Zhi Zhong Pian*: "King Zhuang of Jing hunted in Yunmeng, shot Sui Ni."). Bald tails are called "Nuo" (*Huainanzi · Shuo Shan Pian*: "Kun tun li ni ji ke, yi Nuo." Gao You annotates: "Ke, no horns. Nuo, no tail."). Bald leaves on plants are called "Duo" (*Mai Jie Pian*: "Grass and trees completely fall and Duo." *Tai Yuan · Qiong Ci Si*: "Earth not harmonious, wood Ke tuo." Fan Wang annotates: "Ke, branches and leaves do not spread."). The sounds and meanings are identical.

Even if they have children, men do not exceed eight-eight (64), women do not exceed seven-seven (49).

The Yellow Emperor asked: Some are already old but still have children. Why? Qibo answered: This is because their natural longevity exceeds the norm, their Qi and meridians remain constantly open, and their Kidney Qi is abundant. Even if such people have children, men will not live beyond the number of eight-eight, and women will not live beyond the number of seven-seven, and the Essence and Qi of Heaven and Earth will both be exhausted. Wang Bing's annotation on these three sentences states: "Although old, they give birth; however, the child's lifespan cannot exceed the number of Tian Gui." Hu Shu's note: This is an erroneous theory. Examining Qibo's response carefully, he means that although old people may have children, the general period for childbirth is before men reach eight-eight and before women reach seven-seven. Hence he says, "Even if they have children, men do not exceed eight-eight, women do not exceed seven-seven, and the Essence and Qi of Heaven and Earth are exhausted." The "men who do not exceed eight-eight" refers to the "husbands" mentioned earlier; the "women who do not exceed seven-seven" refers to the "women" mentioned earlier. It does not refer to the children born to the elderly. How can one say the child's lifespan does not exceed Tian Gui? Moreover, it is illogical to assume children born to the elderly necessarily have short lifespans.

Zhen Ren (True Person).

I have heard that in ancient times there were Zhen Ren (True Persons) who held heaven and earth in their hands and grasped Yin and Yang. Wang Bing annotated: "Zhen Ren" refers to those who have achieved the Dao. Hu Shu's note: The annotation is too broad and imprecise. Furthermore, "Cheng" (achieve) and "Quan" (complete) have related meanings, failing to distinguish it from the "Zhi Ren" (Perfect Person) described later as having pure virtue and completing the Dao. Upon examination, "Zhen Ren" refers to "Hua Ren" (Transformed Person). *Shuo Wen*: "Zhen, immortal transforms form and ascends to heaven. From Bi (Bi is the original character for Hua/transform), from Mu, from Ba (what carries it)." This explains its meaning.

Zhi Ren (Perfect Person).

In middle antiquity, there were Zhi Ren (Perfect Persons) with pure virtue who completed the Dao. Wang Bing annotated: "Completing their ultimate Dao, thus called Zhi Ren." Lin Yi quotes Yang Shangshan: "Accumulating Essence and completing Spirit, one can reach Virtue, thus called Zhi Ren." Hu Shu's note: Both Yang and Wang's annotations derive meaning from the following text, failing to notice that the subsequent text speaks of "Pure Virtue and Completing Dao," not "Ultimate Virtue" or "Ultimate Dao," indicating a oversight. Upon examination, "Zhi" means Great. *Erya*: "Xi, Great." Guo Pu wrote "Zhi." *Shi Wen* states: "Xi originally written as Zhi." *Zhou Yi · Tuan Zhuan*: "Great is Qian Yuan, Ultimate is Kun Yuan." Zheng Xuan annotated *Kongzi Xian Ju*: "Zhi yi," meaning Ultimate Greatness. Gao You annotated *Zhan Guo Ce*: "Zhi still means Great." Annotated *Lu Shi Chun Qiu · Qiu Ren Pian*: "Zhi Da" (Ultimate Greatness). Thus, "Zhi Ren" is "Da Ren" (Great Person). *Zhou Yi · Qian Wen Yan*: "The Great Person aligns his virtue with Heaven and Earth." This is similar in meaning to the "Zhi Ren" with "Pure Virtue and Completing Dao" in this text. *Zhuangzi · Tian Xia Bian*: "Not departing from Zhen is called Zhi Ren." "Not departing from Zhen" is like the later text saying "also returns to Zhen Ren." Hence placed after Zhen Ren. *Analects*: "Revere the Great Person, revere the words of Sages." Hence placed above Sage.

Let the will be like hiding, like having private thoughts, like having already obtained something.

Xiong edition and Cang edition write "Ruo Fei" instead of "Ruo Ni." Annotation says: "Upon detailed examination, 'Fei' should be 'Ni'." Hu Shu's note: Gao You annotated *Lu Shi Chun Qiu · Lun Ren Pian*: "Ni still means Fu (hide/lower)." The scripture pairs "Ni" with "Fu," and it also rhymes with "Yi" and "De" ("Yi" anciently read like "Yi". *Analects · Xian Jin Pian*: "Yi ze lv zhong." *Han Shu · Huo Zhi Zhuan* "Yi" written as "Yi". *Zhou Yi · Ming Yi Xiang Zhuan*: "Huo xin yi yu." Rhymes with "Shi ze de xi," "Guo ze wei rhyme." *Guan Zi · Jie Pian*: "Shen zai cao mao zhi zhong er wu she yi." Rhymes with "Huo se." *Lu Shi Chun Qiu · Zhong Yan Pian*: "Jiang yi ding zhi yi ye." Rhymes with "Yi." *Chu Ci · Tian Wen*: "He suo yi yan?" Rhymes with "Ji." *Qin Stele Text*: "Cheng shun sheng yi." Rhymes with "De fu ji ze shi." ) It is undoubtedly the character "Ni." Wang Bing's annotation in *Sheng Qi Tong Tian Lun* also cites this as "Ni," which is strong evidence. Writing "Fei" is an error from post-Northern Song editions. How do we know? First, "Ni" and "Fei" look similar in cursive script, so "Ni" was mistaken for "Fei." Second, the Song edition correctly writes "Ni," and the citation in *Sheng Qi Tong Tian Lun* annotation is the same, proving that the note "Upon detailed examination, 'Fei' should be 'Ni'" is not Wang Bing's annotation. Third, there are no "Xin Zheng Xiao" (New Corrections) characters above, proving it is not Lin Yi's correction. Likely, during the Southern Song, a reader noted "Upon detailed examination, 'Fei' should be 'Ni'" in the margin of a version with "Fei," and this note was erroneously copied into the main text, which Xiong and Cang editions then followed.

Furthermore, "Ruoyou si yi" should originally be "Ruo si you yi," mistyped by scribes. *Chun Fan Lu · Xun Tian Zhi Dao Pian* states: "That which the heart goes to is called Yi." Zheng Xuan annotated *Wang Zhi*: "Yi means thought." "Ruo si you yi" means "As if privately having a thought." "Ji" (self) is also "Si" (private). Zheng Xuan annotated *Te Shi Kui Shi Li Ji*: "Si chen, those servants I personally appointed." Annotated *You Si Che*: "Si, household servants I personally received." Annotated *Qu Li Xia*: "Si xing, doing personal matters." Annotated *Pin Yi*: "Si di, privately presenting gifts with my own rites to the lord of the host state." Thus "Ji" is like "Si." "Ruo ji you de" means "As if privately having obtained." "Ruo si you yi" and "Ruo ji you de" form a parallel structure. If like the current version, the sentence structure is uneven and unharmonious. The citation in *Sheng Qi Tong Tian Lun* annotation is also erroneous.

"Ruoyou si yi" should be "Ruo si you yi." "Si" need not be explained as "Ji"; citing Zheng's meaning is still forced. According to "Ruo si you yi," it elaborates on "Ruo Fu" (like hiding); "Ruo ji you de" elaborates on "Ruo Ni" (like concealing). "Fu": Initially having nothing, moving from within, thus called "Si you yi" (privately having a thought). "Ni": Already having something, residing within, thus called "Ji you de" (self having obtained) (Note by Zhao Zhiqian).

Ming Mu (Famous Trees).

Then famous trees die in large numbers. Wang Bing annotated: "Ming" refers to famous fruit and precious trees. Hu Shu's note: The annotation fails to understand the meaning of "Ke" (harsh/disease). Writing "Ming" is from *Shuo Wen*: "Ke, disease." Citing *Wing Xing Zhuan*: "At that time there was mouth Ke." Or written as "Ke." *Guang Ya*: "Ke, disease." *Hong Fan Wu Xing Zhuan*: "At that time there was lower body growing on upper body Ke." Zheng Xuan annotates: "Ke, disease." Interchangeable with "Ke." *Lu Shi Chun Qiu · Shen Shi Pian*: "Body has no Ke yang." Gao You annotates: "Ke, disease." *Su Wen · Zhi Zhen Yao Da Lun*: "The Qi of Yin and Yang, if quiet and pure, generates and transforms; if disturbed, Ke Ji (harsh disease) arises." *Guan Zi · Xiao Wen Pian*: "Remove Jun Ke Ji." "Ke Ji" is "Ke Bing" (Ke disease) ("Ji" and "Bing" differ when analyzed separately, but are synonymous when used generally). The following text states: "Therefore, Yin and Yang and the Four Seasons are the beginning and end of all things, the root of life and death. Opposing them brings disaster; following them prevents Ke Ji from arising; this is called attaining the Dao." Following this text, "Qi Bing" (Strange Disease) should be "Ke Bing" (Ke Disease) is clear. "Ke Ji" is paired with "Zai Hai" (Disaster), so "Ke" is definitely "Bing" (Disease). Wang Bing annotated "Ke Ji" in this chapter as "Ke means heavy/severe," and in *Zhi Zhen Yao Da Lun* as "Ke means heavy." He did not realize that the "Ke" here differs from the "Ke" in *Sheng Qi Tong Tian Lun*'s "Da Feng Ke Du" (Great Wind Ke Poison) and *Liu Yuan Zheng Ji Da Lun*'s "Bao Guo Bu Sheng, Ke Ji Bu Qi" (Violent excess does not produce, Ke Ji does not arise) (*Liu Yuan Zheng Ji Da Lun* annotation: "Ke means heavy"). There, "Ke Du" is paired with "Da Feng," and "Bao Guo" is paired. Here, "Ke Ji" is paired with "Zai Hai," and "Sheng Hua" (Generation and Transformation). The meaning changes accordingly; each statement has its proper context. Mixing them causes obstruction between the two contexts.

Fei Qi Jiao Man (Lung Qi scorched and full).

Lin Yi's correction states: According to "Jiao Man," Quan Yuanqi's version writes "Jin Man," *Jia Yi Jing* and *Tai Su* write "Jiao Man." Hu Shu's note: Writing "Jiao" is correct. Quan Yuanqi's version writing "Jin" is a graphical error. "Jiao" has the same meaning as "Jiao" in *Fei Lun* "Fei Re Ye Jiao" (Lung heat, leaves scorched). "Man" has the same meaning as "Man" in *Bi Lun* "Fei Bi Zhe Fan Man" (Lung Bi, vexation and fullness). Wang Bing annotated "Jiao" as Upper Jiao Lung Qi Upper Jiao Full, which is somewhat acceptable. "Jiao Man" is paired with the following "Zhuo Chen" (Turbid and sinking). If "Jiao" referred to Upper Jiao, it would not pair with the following text, and Upper Jiao cannot be simply called "Jiao." This is an error.

Shen Qi Du Chen (Kidney Qi alone sinks).

Lin Yi's correction states: Detailing "Du Chen," *Tai Su* writes "Chen Zhuo" (Cang edition writes "Du"). Hu Shu's note: "Du" and "Zhuo" are interchangeable in ancient characters. *Zhou Li · Qiu Guan · Xu Guan* "Hu Zhuo Shi" Zheng Xian annotation: "Du" read as "Zhuo." Also *Guo Shi Shu*: "Du" sound is close to "Zhuo." *Shu* also sometimes writes "Zhuo." Thus, "Du Chen" and "Chen Zhuo" both have valid meanings.

Yu Zhe Pei Zhi (The foolish wear/pervert it).

Those who follow the Dao are Sages, they practice it; the foolish "Pei" it. Hu Shu's note: "Pei" is read as "Bei" (reverse/oppose). *Shuo Wen*: "Bei, reverse." *Xunzi · Da Lue Pian*: "Teaching without matching the teacher is called Bei." Yang Qiang annotates: "Bei is the name of rebellion/reversal." The character is sometimes written as "Bei" (See *Fang Ji*, *Tou Hu*). "Sheng Ren Xing Zhi, Yu Zhe Pei Zhi" means: Sages walk the path; the foolish oppose the path. "Xing" (walk/follow) and "Bei" (oppose/reverse) are exactly opposite, hence the following text says: "Following Yin and Yang leads to life, opposing them leads to death; following them leads to order, opposing them leads to chaos." "Cong" (follow) and "Ni" (oppose) are also opposite. "Cong" is "Xing" (*Guang Ya*: "Cong, Xing"). "Ni" is "Bei" (See *Xunzi* annotation above). "Pei" and "Bei" share ancient sounds and are interchangeable. *Shi Ming*: "Pei, Bei also." Meaning it is not one thing but has a doubling/reversing nature. This is proof of ancient phonetic interchangeability. *Xunzi · Da Lue Pian*: "Yi Pei Yi Zhi." Annotation: "Pei or is Bei." This is proof of ancient interchangeability. Wang Bing annotated: "Sages' hearts align with the Dao, thus diligently practicing; the foolish's nature remains lost, thus merely admiring/wearing it." This is a forced explanation due to lack of understanding. Ancient texts frequently use loan characters; seeking meaning in strokes rather than sounds inevitably leads to confusion.

Zhuan Jing Shen (Transmit/Gather Spirit and Essence).

Thus Sages "Zhuan" Jing Shen, receive Heaven's Qi and communicate with Divine Brightness. Hu Shu's note: The meaning of "Zhuan" is incomprehensible. Wang Bing annotated: "Spirit and Essence can be transmitted; only Sages who attain the Dao can do so." This also fails to explain "Zhuan." It should be a mistake for "Tuan" (gather/spin) ("Tuan" resembles "Zhuan," "Bo," "Bo," hence errors occur). "Tuan" is the same as "Zhuan" (focused/single). It means Sages' Spirit and Essence are focused and not distracted (*Zheng Si Shi Lun*: "Spirit and Essence not focused." *Bao Ming Quan Jiao Lun*: "Spirit does not engage with many things." Meaning is similar to this.). Ancient texts often write "Zhuan" as "Tuan." *Zhou Yi · Xi Zhuan*: "Its stillness is Zhuan." *Shi Wen*: "Zhuan, Lu writes Tuan." *Zuo Zhuan* 25th year of Duke Zhao: "Like Qin Se's Zhuan Yi." *Shi Wen*: "Zhuan originally written as Tuan." *Shiji · Qin Shi Huang Ji*: "Tuan Xin Yi Zhi." Suo Yin: "Tuan, ancient Zhuan character." *Guan Zi · Li Zheng Pian*: "Yi Dao Lu, Tuan Chu Ru." *You Guan Pian*: "Tuan Yi Chun Gu." (Current versions corrupt "Tuan" to "Bo"). Nei