入礼记之近六官者。各以历朝礼制宦制附焉。欲勒成一书未能也。先生图之。礼以治身为先。此亦岐伯之大指矣
。（无梦园集）
〔张氏（志聪）灵枢经集注〕九卷 存
自序曰。先儒有云。经传而经亡。非经亡也。亡于传经者之精而以粗求之。深而以浅视之之失其旨归也。夫
灵素之为烈于天下也。千百年于兹矣。然余尝考汉艺文志曰。黄帝内经一十八卷。而灵枢居其九。素问亦居其九。
昔人谓先灵枢而后素问者何也。盖以素问为世人病所由生也。病所生而弗慎之。则无以防其流。故篇中所载。阴
阳寒暑之所从。饮食居处之所摄。五运生制之所由胜复。六气时序之所由逆从。靡弗从其本而谨制之。以示人维
持。而生人之患微矣。若灵枢。为世人病所由治也。病既生而弗治之。则无以通其源。故本经所论。荣卫血气之
道路。经脉脏腑之贯通。天地
四时之所由法。音律风野之所由分。靡弗藉其针而开导之。以明理之本始。而惠世之泽长矣。是灵枢素问。为万
世所永赖。靡有息也。故本经曰。人与天地相参。日月相应。而三才之道大备。是以人气流行。上应日。行于二
十八宿之度。又应月之盈亏。以合海水之消长。且以十二经脉脏腑。外合于百川汇集之水。咸相符也。故本经八
十一篇。以应九九之数。合三才之道。三而三之。成九九八十一篇。以起黄钟之数。其理广大。其道渊微。传竹
帛。而使万世黎民。不罹灾眚之患者。孰不赖此经也哉。乃有皇甫士安。类为甲乙针经。而玄台马氏又专言针而
昧理。俾后世遂指是经为针传而忽之。而是经几为赘旒矣。余悯圣经之失传。惧后学之沿习。遂忘愚昧。素问注
疏告竣。复集同学诸公。举灵枢而诠释之。因知经意深微。旨趣层折。一字一理。确有指归。以理会针。因针悟
证。殚心研虑。鸡鸣风雨。未敢少休。庶几藉是可告无罪乎。
〔高氏（世 ）灵枢直解〕未见
高世 曰。素问直解外。更有本草崇原。灵枢直解。金匮集注。圣经贤传。剞劂告竣。（素问凡例）
〔黄氏（元御）灵枢悬解〕九卷 未见
四库全书提要曰。是书亦以错文为说。谓经别前十三段为正经。后十五段为别经。乃经别之所以命名。而后
十五段。却误在经脉中。标本而误名卫气。四时气。大半误入邪气脏腑病形篇。津液五别。误名五癃津液别。此
类甚多。乃研究素问。比栉其辞。使之脉络环通。案灵枢晚出。又非素问之比。说者谓唐人剽取甲乙经为之。不
应与古书一例。错文亦姑存其说可也。（存目）
（《中国医籍考》）将内容归入礼记中接近六官的部分。各朝代附载当时的礼仪制度和官场制度。想要编纂成一部书，但未能完成。希望先生来谋划此事。礼仪以修养自身为优先。这也是岐伯的主要宗旨了。（出自《无梦园集》）
〔张氏（志聪）《灵枢经集注》〕九卷 现存
自序说：以前的儒者有话说，经文流传后经文就亡佚了，并非经文真的亡佚，而是亡佚于传述经文的人用心不精，用粗疏的态度去探求；用浅薄的视角去看待深奥的道理，从而失去了它的宗旨和归宿。那《灵枢》和《素问》在天下产生的巨大影响，至今已经千百年了。然而我曾经考证《汉书·艺文志》说：《黄帝内经》共十八卷，其中《灵枢》占九卷，《素问》也占九卷。过去的人为什么说先有《灵枢》后有《素问》呢？大概是因为认为《素问》是阐述世人疾病产生的原因。疾病既然产生了如果不谨慎对待它，就无法防止病情的蔓延。所以书中记载的内容，关于阴阳、寒暑的来源，饮食起居的摄养，五运生克制化胜复的原理，六气时序顺逆的变化，无不追溯其根本并谨慎地制定法则，以此示人如何维持健康，那么人类的病患就微少了。至于《灵枢》，则是阐述世人治疗疾病的方法。疾病既然产生而不加以治疗，就无法疏通病源。所以本经所论述的，营卫气血的运行道路，经脉脏腑的贯通联系，效法天地四时的规律，音律风野的分类划分，无不借助针灸来开导疏通，以阐明道理的本始，从而使恩惠世人的泽流长久。因此《灵枢》和《素问》是万世永远依赖的，没有停息过。所以本经说：人与天地相互参合，与日月相应，而天、地、人三才之道完备。因此人体之气的流行，上应太阳的运行，行于二十八宿的度数；又应月亮的盈亏，以契合海水的消长。并且十二经脉脏腑，外合于百川汇集的水流，都相符一致。所以本经八十一篇，以对应九九之数，符合三才之道。三乘以三，成为九九八十一篇，以起算黄钟律管的数目。其中的道理广大，其道深远微妙，传承于竹帛之上，而使万代百姓不遭受灾祸的患者，谁不是依赖这部经典呢？然而有皇甫士安（皇甫谧），将其分类编为《甲乙针经》，而玄台马氏（马莳）又专门谈论针灸而忽视医理，使得后世于是将这经书仅仅视为针灸的传记而轻视它。这部经书几乎成了多余的摆设。我怜悯圣典的失传，恐惧后学之人沿袭这种习气，于是忘记自己的愚昧，在《素问》注疏完成后，又召集同窗各位先生，对《灵枢》进行诠释解说。因而知道经意深奥微妙，旨趣层层转折，一字一理，确有明确的归宿。以医理来理解针灸，因针灸而领悟证候，尽心研究思考，风雨鸡鸣之时都不敢稍作休息。或许可以借此告慰自己无罪吧。
〔高氏（世祯）《灵枢直解》〕未见
高世栻说：除了《素问直解》之外，还有《本草崇原》、《灵枢直解》、《金匮集注》。这些圣经贤传的著作，刻印出版已完成。（出自《素问凡例》）
〔黄氏（元御）《灵枢悬解》〕九卷 未见
《四库全书提要》说：这本书也是以纠正错文为主旨。认为经文前十三段为正经，后十五段为别经，这就是“经别”命名的由来。而后十五段，却错误地被放在经脉篇中。“标本”被误名为“卫气”，《四时气》篇大半错误地混入了《邪气脏腑病形》篇。《津液五别》被误名为《五癃津液别》。这类错误很多。于是研究《素问》，梳理其辞句，使脉络环通。考虑到《灵枢》晚出，又不像《素问》那样地位崇高。有人说唐代人剽窃《甲乙经》来伪造它，不应与古书同等看待。对于错文的说法姑且保留即可。（存目）
The content is categorized under the sections of the *Book of Rites* (*Liji*) that correspond to the Six Ministries. The ritual systems and official institutions of various dynasties are appended to each. The intention was to compile these into a single book, but this was not achieved. It is hoped that the Master will plan for this. Rituals prioritize the cultivation of the self. This is also the main purport of Qibo (the Yellow Emperor's minister). (From *Wumeng Yuan Ji*)
[Zhang Zhicong’s *Collected Commentaries on the Ling Shu Jing*] Nine volumes. Extant.
In his preface, he states: Former Confucian scholars said, "When commentaries are transmitted, the Classics perish." This does not mean the Classics themselves have perished, but rather that they have been lost due to the inadequacy of those transmitting them, who seek with coarseness what requires precision, and view profound matters with superficiality, thereby losing their true purport and destination. The profound influence of the *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions) upon the world has lasted for over a thousand years. However, I once examined the *Bibliography* section of the *Book of Han* (*Hanshu*), which states: "The *Huangdi Neijing* (Yellow Emperor's Inner Canon) consists of eighteen volumes, of which nine are the *Ling Shu*, and nine are the *Su Wen*." Why did ancients say the *Ling Shu* preceded the *Su Wen*? It is likely because the *Su Wen* explains the origins of diseases afflicting people. If one does not exercise caution regarding the origin of disease, one cannot prevent its spread. Therefore, the chapters record the sources of Yin and Yang, cold and heat; the regulation of diet and dwelling; the principles of generation, restriction, victory, and reversal in the Five Movements (Wu Yun); and the順逆 (compliance and deviation) of the Six Qi (Liu Qi) according to seasonal timing. All trace back to the root and establish strict regulations to guide people in maintaining health, thereby minimizing human suffering. As for the *Ling Shu*, it explains the treatment of diseases. If disease arises and is not treated, the source cannot be unblocked. Thus, this classic discusses the pathways of Ying and Wei (Nutritive and Defensive Qi) and Blood and Qi; the interconnection of meridians and zang-fu organs; the emulation of Heaven and Earth and the four seasons; and the classification of musical tones and wind/climate zones. All are guided by acupuncture and moxibustion to elucidate the fundamental principles, thereby extending the benevolence of benefiting the world. Hence, the *Ling Shu* and *Su Wen* are eternally relied upon by all generations without cessation. As stated in the classic: "Man corresponds to Heaven and Earth, and resonates with the Sun and Moon," thus completing the Way of the Three Powers (San Cai). Consequently, the circulation of human Qi corresponds upward to the sun's movement through the degrees of the Twenty-Eight Mansions; it corresponds to the moon's waxing and waning, harmonizing with the ebb and flow of the sea tides. Furthermore, the twelve meridians and zang-fu organs externally correspond to the waters gathered from hundreds of rivers, all matching perfectly. Therefore, the eighty-one chapters of this classic correspond to the number of Nine-Nine (81), aligning with the Way of the Three Powers. Three times three yields Eighty-One Chapters, initiating the numerical value of Huangzhong (the first pitch-pipe). The principles are vast, and the Dao is profound and subtle. Transmitted on bamboo and silk, so that the common people of ten thousand generations may avoid disasters, who could fail to rely on this classic? Yet, Huangfu Mi (courtesy name Shi'an) classified it into the *Jia Yi Zhen Jing* (A-B Classic of Acupuncture), and Ma Shi (of Xuantai) focused solely on acupuncture while neglecting medical theory. This led later generations to regard this text merely as a treatise on acupuncture and disregard it, leaving the classic nearly redundant. Pitying the loss of this sacred text and fearing that students would perpetuate this error, I disregarded my own ignorance. After completing the commentary on the *Su Wen*, I gathered colleagues to interpret the *Ling Shu*. I came to understand that the meaning of the classic is deep and subtle, with layered implications; every character contains logic, firmly pointing to a specific destination. By understanding theory to grasp acupuncture, and through acupuncture to comprehend syndromes, I devoted my heart and mind to research, resting not even during the rooster's crow or amidst wind and rain. Perhaps I can thus declare myself innocent of fault.
[Gao Shizhen’s *Direct Explanation of the Ling Shu*] Not seen.
Gao Shizhen stated: Besides the *Direct Explanation of the Su Wen*, there are also the *Original Source of Materia Medica* (*Bencao Chongyuan*), *Direct Explanation of the Ling Shu*, and *Collected Annotations on the Golden Cabinet* (*Jinkui Jizhu*). These works on sacred texts and wise teachings have completed printing. (From *General Rules for the Su Wen*)
[Huang Yuanyu’s *Suspended Solution of the Ling Shu*] Nine volumes. Not seen.
The *Synopsis of the Complete Library of the Four Treasuries* (*Siku Quanshu Tiyao*) states: This book also focuses on correcting textual errors. It posits that the first thirteen segments of the text constitute the "Regular Meridians" (Zheng Jing), and the subsequent fifteen segments constitute the "Extraordinary Meridians" (Bie Jing), which explains the naming of "Jing Bie" (Meridian Branches). However, the latter fifteen segments were erroneously placed within the Meridian Channels chapter. "Biao Ben" (Root and Branch) was mistakenly named "Wei Qi" (Defensive Qi); the *Si Shi Qi* (Qi of the Four Seasons) chapter was largely misplaced into the *Xie Qi Zang Fu Bing Xing* (Pathogenic Qi, Zang-Fu Organs, and Disease Manifestations) chapter; and *Jin Ye Wu Bie* (Five Distinctions of Fluids) was mistakenly named *Wu Long Jin Ye Bie* (Five Obstructions and Fluid Distinctions). There are many such errors. Thus, by studying the *Su Wen* and combing through its phrasing to ensure logical coherence, and considering that the *Ling Shu* appeared later and differs in status from the *Su Wen*, some argue that Tang dynasty scholars plagiarized the *Jia Yi Jing* to fabricate it, and it should not be treated equally with ancient classics. Regarding the issue of textual errors, the argument may be preserved tentatively. (Catalogued only)