着书家书成必序，序者，序着述之由，约以数语明此书之有裨于世也。余于《黄帝素问》一书殚注十载
告竣，名曰《直解》。自谓有是经宜有是解，有是解宜付剞劂，会于吾心，质之古人，吾事
毕矣，又何序焉？孔安国序《尚书》云∶伏羲、神农、黄帝书谓之三坟，皆言道也。《素问》以阴阳之理，
阐天人之道，天地阴阳俱于人身，人身阴阳同于天地，苟非其人，此道不明。今以轩岐论而
问之儒，儒必不知，诿诸医；复以轩岐所论而问之医，医且茫然，无以对。呜呼！《素问》之传数千百年矣，
数千百年之不明，何日明之！儒与医之不知，何人知之！且夫轩岐开医道之原，而轩岐经
论不彰；方技为旁门之术，而方技伪书日盛。医安苟简，畏其所难，必以轩岐《内经》教医，天下其无医哉！
嗟嗟！是犹杨墨之言，充塞两间，一旦语以孔孟之学，必讥其迂远而不切于用矣。诚如是，则余以是解解轩
岐，亦即以是解质轩岐，不必质天下也已，又何序焉？虽然，序之而不欲序伤之也。心焉伤之，无可语者。然
岂竟无可语者，聊存数言，以俟后之君子。
时康熙乙亥之春 钱塘 高世 士宗题于侣山讲堂
一、素问内经，乃轩岐明道之书，开物成务，医道始昌。虽秦煽毒，而医书独全。后之注者，或割裂全文，或
删改字句。剽窃诡道，实开罪于先圣。如灵素合刻，篡集类经是已。惟王太仆、马元台、张隐庵注释，俱属全文。
然字句文义，有重复而不作衍文者，有倒置而未经改正者，有以讹传讹而弗加详察者。余细为考校，确参订正，
庶几补圣经，下禅后学。
二、六经文史，历代有□卿大儒互参考订，奕世宗仰。至医门经论，未得名儒硕士 阅锓梓，故茫无征
信，即《素问》一经，各家虽有注释，余详观之，非苟简隙漏，即敷浅不经。隐庵集注，义意艰深，其失也晦。
余不得已而更注之，颜曰“直解”，世之识者尚其鉴诸。
三、隐庵先生有集注之刻，不便雷同，故曰“直解”。注释直捷明白，可合正文诵读，非如张太岳《四书直解》，
其训诂有不可读者。
四、《素问》八十一篇，原遗阙二篇，今已搜补矣。每篇名目，俱当诠解，兹刻不第诠解篇名，即篇中大旨亦逐为
指出。一篇之中，分为数节，盖以词论冗繁，略分节旨，使观者易于领会耳。
五、轩岐《素问》谓之圣经，不容假借，无奈后人著作方书，偏剿袭其义，摘取其文，而经脉针刺之理、三才运气
之道，茫乎若迷，鸣呼！世如斯、医如斯，学道者又如斯，则经几晦于方技，将见素问内经徒寄空名于天壤耳！后之
业是道者，当知篇章字句，皆属珠玑，毋容稍为去取者也。
六、是注体会先圣微意，言言中的，字字见解，而一针一血，尤必深入浅出，俾千百世后，永为画定不易之说，庶
轩岐问答之神，跃跃纸上，而至精至微之理，炳若日星。然道非浅近，故本注云∶非其人勿授、非其真传不传。余之劳
心神、历寒暑，以成此解，亦第藏之名山，传之其人而已，此复何计哉。
七、《素问》注解，不下十余家，余多方购览，而明显入彀者，十不得一。然世之学人，便知诸刻纷坛，其中是非
莫辨、真伪难分，余岂能执余注而告诸人曰∶余解是真也，非伪也。噫！必不能矣！所以虽付剞劂，要亦信诸吾心，质
之轩岐，不冀人之知也。虽然，人同此心，心同此理，倘后之君子，或嗣而续之，倡而明之，又余之深幸也夫。
八、《素问》论人身阴阳、血气，脏腑、经脉，而无治病之法，是以数千年来，医家咸置不问，盖意理精深，无从
控讨。是解则理明义达，不冗不漏。然必诚切研求，潜心会悟，始能得其旨趣。昔者，余着《伤寒集注》，梓以问世，
亦可谓理明义达，不冗不漏矣，而研求会悟，似鲜其人，因思《素问》之书，亦犹是也。言念及此，良可悲已。
九、《素问直解》外，更有《本草崇原》、《灵枢直解》、《金匮集注》圣经贤论剞劂告竣。尤有《医学真传》之梓，
盖本神农、黄帝、仲景诸书，而详明识证施治、品方用药之法也。余尝谓圣贤经论，犹布帛菽粟，布帛御寒而必为之
衣，菽粟救饥而必为之食。《医学真传》亦为衣而使人可衣，为食而令人可食也。然必经论俱成而后梓也，姑有待也。
Those who write books invariably write a preface upon completion. A preface narrates the origin of the work and, in a few concise words, clarifies its benefit to the world. I have devoted ten years of painstaking effort to annotating the *Huangdi Suwen* (Yellow Emperor's Classic of Internal Medicine: Basic Questions), and upon its completion, named it *Zhijie* (Direct Explanation). I believe that having this classic necessitates such an explanation; having such an explanation necessitates its publication. As long as it aligns with my heart and stands up to scrutiny by the ancients, my task is complete. Why then write a preface? Kong Anguo, in his preface to the *Shangshu* (Book of Documents), stated: The works of Fuxi, Shennong, and the Yellow Emperor are called the "Three Treasuries" (Sanfen), all expounding the Dao. The *Suwen* elucidates the Great Dao of Heaven and Humanity through the principles of Yin and Yang. The Yin and Yang of Heaven and Earth are embodied in the human body, and the Yin and Yang of the human body correspond to those of Heaven and Earth. If not for the right person, this Dao remains obscure. Today, if one asks Confucian scholars about the discussions between Xuanyuan (the Yellow Emperor) and Qibo, they will certainly not know, deferring to physicians; yet if one asks physicians about what Xuanyuan discussed, the physicians are also at a loss, unable to respond. Alas! The *Suwen* has been transmitted for thousands of years, yet its obscurity persists. When will it be clarified? Who among the Confucians and physicians truly understands it? Moreover, although Xuanyuan Huangdi opened the source of medical knowledge, his canonical theories remain unmanifested; medical arts are regarded as minor or heterodox skills, while spurious texts on these arts proliferate daily. Physicians act perfunctorily and fearfully avoid difficulties. If the *Neijing* (Classic of Internal Medicine) of Xuanyuan Huangdi is not used to teach physicians, there will likely be no true physicians in the world! Sigh! This is akin to the doctrines of Yang Zhu and Mozi filling the world; if one were to speak to them of the learning of Confucius and Mencius, they would surely ridicule it as pedantic, remote, and impractical. If this is indeed the case, then my use of this explanation to interpret Xuanyuan Huangdi is essentially consulting Xuanyuan Huangdi himself, without needing to consult the world. Why then write a preface? Nevertheless, I write this preface but do not wish for it to harm the essence of the book. My heart feels sorrowful, leaving little to say. Yet, is there really nothing to say? I leave these few words, awaiting future gentlemen.
Written in the Spring of Yihai Year (1695) of the Kangxi Reign, by Gao Shizong of Qiantang, at Lushan Lecture Hall.
1. The *Suwen* is the text wherein Xuanyuan Huangdi and Qibo clarify the Great Dao, opening the wisdom of things and accomplishing affairs, marking the flourishing of medical knowledge. Despite the devastation of Qin Shi Huang's book burning, medical texts alone remained intact. Later annotators either fragmented the original text or deleted and altered characters and sentences. Such plagiarism and sophistry constitute a sin against the Sages. Examples include the combined printing of *Lingshu* and *Suwen*, or Zhang Jingyue's compilation *Leijing* (Classified Classic). Only the annotations by Wang Bing (Wing Taipu), Ma Shi (Ma Yuantai), and Zhang Yin'an preserve the full text. However, their handling of characters and syntax contains repetitions not marked as interpolations, inversions left uncorrected, and errors passed down without detailed examination. I have carefully verified and corrected these, hoping to supplement the sacred classics and instruct future students.
2. The Six Classics and historical texts have been cross-referenced and corrected by high officials and great Confucians throughout history, revered across generations. In contrast, medical canonical theories lacked the attention of renowned scholars and masters for publication, resulting in a lack of credible evidence. Even regarding the *Suwen*, although various families provided annotations, upon detailed observation, I found them either perfunctory and flawed or superficial and unfounded. Zhang Yin'an's collected annotations are profound in meaning but suffer from being obscure. Reluctantly, I provide new annotations, titled "Direct Explanation," and invite discerning individuals of the world to judge.
3. Since Mr. Zhang Yin'an has already published his collected annotations, to avoid duplication, I call this "Direct Explanation." The annotations are direct and clear, suitable for reading alongside the main text, unlike Zhang Juzheng's (Zhang Taiyue) *Direct Explanation of the Four Books*, where the exegesis is sometimes unreadable.
4. The *Suwen* originally consisted of eighty-one chapters, with two missing; these have now been recovered and supplemented. Every chapter title is explained. This edition not only explains the titles but also points out the main gist of each chapter. Each chapter is divided into several sections because the discourse is lengthy and complex; dividing them helps readers grasp the meaning more easily.
5. Xuanyuan Huangdi's *Suwen* is considered a Sacred Canon, allowing no arbitrary borrowing. Regrettably, later authors of medical formularies plagiarize its meanings and excerpt its texts, yet remain confused regarding the principles of meridians, acupuncture, and the Dao of Sancai (Heaven, Earth, Human) and Yunqi (Six Qi movements). Alas! The world is thus, physicians are thus, and those seeking the Dao are thus. Consequently, the classics risk obscurity within minor arts, leaving the *Suwen Neijing* with only an empty name in the universe! Future practitioners should understand that every chapter and character belongs to precious jade, permitting no selection or rejection.
6. This annotation embodies the subtle intentions of the Sages, hitting the mark in every sentence and offering insight in every word. Regarding acupuncture and bloodletting, it strives to explain profound concepts simply, ensuring that for thousands of generations, it remains an unchangeable standard. Thus, the spirit of Xuanyuan Huangdi's dialogues leaps onto the paper, and the most refined and subtle principles shine brightly like the sun and stars. However, the Dao is not shallow; hence the note states: "Do not teach unless the recipient is worthy; do not transmit unless the lineage is authentic." My expenditure of mental energy and endurance of seasons to complete this explanation serves only to hide it in famous mountains and pass it to the worthy. What else need I care about?
7. There are over ten annotations of the *Suwen*. I purchased and read many, yet fewer than one in ten were clearly correct. Scholars of the world see the confusion among various editions, unable to distinguish right from wrong or true from false. How could I claim my annotation is true and others false? Alas! It is impossible. Therefore, although I publish it, I rely on my own conscience and consult Xuanyuan Huangdi, not expecting recognition from others. Nevertheless, hearts are alike, and principles are universal. If future gentlemen continue this work and promote clarity, it would be my deepest joy.
8. The *Suwen* discusses human Yin-Yang, Qi-Blood, Zang-Fu organs, and meridians but lacks specific treatment methods. For millennia, physicians have neglected it, likely due to its profound and difficult nature. This annotation clarifies the principles and makes the meanings accessible, neither redundant nor omitting essential points. However, sincere and deep study and intuitive comprehension are required to grasp its purport. Previously, I wrote and published *Shanghan Jizhu* (Collected Annotations on Cold Damage), which was also clear and comprehensive, yet few engaged in deep study and comprehension. Reflecting on this, the situation with the *Suwen* is similar. Thinking of this, one cannot help but feel sorrow.
9. Besides *Suwen Zhijie*, other works such as *Bencao Chongyuan* (Revering the Origin of Materia Medica), *Lingshu Zhijie* (Direct Explanation of Spirit Pivot), and *Jingui Jizhu* (Collected Annotations on Golden Cabinet) have also been completed and printed. Furthermore, *Yixue Zhenchuan* (True Transmission of Medicine) is prepared for printing. Based on the works of Shennong, the Yellow Emperor, and Zhang Zhongjing, it details the methods of identifying syndromes, applying treatments, evaluating formulas, and using herbs. I once said that the classics of sages are like cloth and grain: cloth provides warmth and must be made into clothing; grain relieves hunger and must be made into food. *Yixue Zhenchuan* serves similarly as clothing for the body and food for the mind. However, it can only be printed after all canonical works are finished; we must wait.