考较。确参订正。庶几上补圣经。下裨后学。 一素问一经。各家虽有注释。余详视之。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，一隐庵先有集
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。一
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。亦逐为拈
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。
〔何氏（镇）素问钞〕未见
（按上见于本草纲目必读类纂。）
〔黄氏（元御）素问悬解〕十三卷 未见
四库全书提要曰。元御是书。谓素问八十一篇。秦汉以后。始着竹帛。传写屡更。不无错乱。因为参互校正。
如本病论。刺志论。刺法论。旧本皆谓已亡。元御则谓本病论。在玉机真藏论中。刺志论。则误入诊要经终论中。
刺法论。则误入通评虚实论。未尝亡也。又谓经络论。乃皮部论之后
半篇。皮部论。乃十二正经。经络论之正文。如此则三奇经。与气府论之前论正经后论。奇经三脉无异。故取以
补阙。仍复八十一篇之旧。考言经文错柬者。起于刘向之校尚书。（见汉书艺文志）犹有古文可据也。疑经文脱
柬者。始于郑玄之注玉藻。（见礼记注）然犹不敢移其次第。至北宋以后。始以己意改古书。有所不通。辄言错
文。六经遂几无完本。余波所渐。刘梦鹏以此法说楚词。迨元御此注。并以此法说医经。而汉以来之旧帙。无能
免于点窜者矣。揆诸古义。殆恐不然。其注则间有发明。如五运六气之南政北政。旧注以甲己为南政。其余八千
为北政。元御则谓天地之气。东西对待。南北平分。何南政之少。而北政之多也。一日之中。天气昼南而夜北。
一岁之中。天气夏南而冬北。则十二年中。三年在北。三年在东。三年在南。三年在西。在北则南面。而布北方
之政。是谓北政。天气自北而南升。在南则北面。而布南方之政。是谓南政。天气自南而北升。则自卯而后。天
气渐南。总以南政统之。自酉而后。天气渐北。总以北政统之。东西者。左右之间气。故不可以言政。此南北二
极之义。其论为前人所未及。然运气之说。特约举天道之大凡。不能执为定谱。以施治疗。则亦如太极无极之争
耳。（存目）
又曰。黄元御字坤载。号研农。昌邑人。早为诸生。因庸医误药损其目。遂发愤学医。于素问灵枢难经伤
寒论金匮玉函经。皆有注释。凡数十万言。大抵自命甚高。欲驾出魏晋以来医者上。自黄帝岐伯秦越人张机外。
罕能免其诋诃者∶未免师心太过。求名太急。（周易县象注）
〔张氏（琦）素问释义〕十卷 存
自叙曰（缺）
考较，确参订正。庶几上补圣经，下裨后学。
一、《素问》一经，各家虽有注释，余详视之，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。
一、隐庵先有集注之刻，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。
一、《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，亦逐为拈出。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。
〔何氏（镇）《素问钞》〕未见
（按：上见于《本草纲目必读类纂》。）
〔黄氏（元御）《素问悬解》〕十三卷 未见
四库全书提要曰：元御是书，谓《素问》八十一篇，秦汉以后，始着竹帛，传写屡更，不无错乱。因为参互校正。如《本病论》、《刺志论》、《刺法论》，旧本皆谓已亡，元御则谓《本病论》，在《玉机真藏论》中；《刺志论》，则误入《诊要经终论》中；《刺法论》，则误入《通评虚实论》，未尝亡也。又谓《经络论》，乃《皮部论》之后半篇，《皮部论》，乃十二正经，《经络论》之正文。如此则三奇经，与《气府论》之前论正经后论奇经三脉无异，故取以补阙，仍复八十一篇之旧。考言经文错柬者，起于刘向之校《尚书》。（见《汉书·艺文志》）犹有古文可据也。疑经文脱柬者，始于郑玄之注《玉藻》。（见《礼记注》）然犹不敢移其次第。至北宋以后，始以己意改古书，有所不通，辄言错文。六经遂几无完本。余波所渐，刘梦鹏以此法说《楚辞》，迨元御此注，并以此法说医经，而汉以来之旧帙，无能免于点窜者矣。揆诸古义，殆恐不然。其注则间有发明，如五运六气之南政北政，旧注以甲己为南政，其余八干为北政，元御则谓天地之气，东西对待，南北平分，何南政之少，而北政之多也？一日之中，天气昼南而夜北，一岁之中，天气夏南而冬北，则十二年中，三年在北，三年在东，三年在南，三年在西。在北则南面，而布北方之政，是谓北政。天气自北而南升，在南则北面，而布南方之政，是谓南政。天气自南而北升，则自卯而后，天气渐南，总以南政统之。自酉而后，天气渐北，总以北政统之。东西者，左右之间气，故不可以言政。此南北二极之义，其论为前人所未及。然运气之说，特约举天道之大凡，不能执为定谱，以施治疗，则亦如太极无极之争耳。（存目）
又曰：黄元御字坤载，号研农，昌邑人。早为诸生，因庸医误药损其目，遂发愤学医，于《素问》、《灵枢》、《难经》、《伤寒论》、《金匮玉函经》，皆有注释，凡数十万言。大抵自命甚高，欲驾出魏晋以来医者上，自黄帝、岐伯、秦越人、张机外，罕能免其诋诃者∶未免师心太过，求名太急。（《周易县象注》）
〔张氏（琦）《素问释义》〕十卷 存
自叙曰（缺）
Examination and verification, precise consultation and correction. Thus, it may supplement the sacred classics above and benefit later learners below.
First, regarding the *Suwen* (Basic Questions), although various schools have provided annotations, upon detailed examination by me, they are either perfunctory with omissions or superficial and not profound. Yin'an's Collected Annotations are profound in meaning but obscure in expression, which is their flaw. Reluctantly, I provide further annotations. The title is given as *Zhijie* (Direct Explanation). Those knowledgeable in the world should take note.
Second, Yin'an previously had his Collected Annotations printed; to avoid similarity, I call it *Zhijie*. The annotations are direct and clear, allowing them to be read together with the main text, unlike Zhang Taiyue's *Four Books Direct Explanation*, where some exegesis is unreadable.
Third, the *Suwen* consists of eighty-one chapters. Originally, two chapters were missing, but they have now been searched for and supplemented. Every chapter title should be explained. This edition not only explains the chapter titles but also extracts the main purport of each chapter. Each chapter is divided into several sections because the language is verbose; briefly dividing the section purports makes it easier for readers to comprehend.
[He Zhen's *Suwen Excerpts*] Not seen.
(Note: The above appears in *Bencao Gangmu Bidu Leizuan*.)
[Huang Yuanyu's *Suwen Xuanjie* (Suspended Solution)] Thirteen volumes. Not seen.
The Synopsis of the Complete Library of the Four Treasuries states: In this book, Yuanyu claims that the eighty-one chapters of the *Suwen* were first written on bamboo and silk after the Qin and Han dynasties. Due to repeated copying, errors inevitably occurred. Therefore, he cross-referenced and corrected them. For example, the *Benbing Lun* (Treatise on Root Diseases), *Cizhi Lun* (Treatise on Acupuncture Principles), and *Cifa Lun* (Treatise on Acupuncture Methods) were considered lost in old editions. Yuanyu argues that the *Benbing Lun* is contained within the *Yuji Zhenzang Lun* (Treatise on Jade Machine and True Viscera); the *Cizhi Lun* was mistakenly inserted into the *Zhenyao Jingzhong Lun* (Treatise on Essential Acupuncture and Meridian Endings); and the *Cifa Lun* was mistakenly inserted into the *Tongping Shixu Lun* (Treatise on Common Evaluation of Deficiency and Excess). They were never lost. He further states that the *Jingluo Lun* (Treatise on Meridians and Collaterals) is the latter half of the *Pibu Lun* (Treatise on Skin Regions), and the *Pibu Lun* is the main text of the Twelve Regular Meridians, while the *Jingluo Lun* serves as its body. In this way, the Three Extraordinary Vessels are no different from the discussion of regular meridians followed by the three extra vessels in the *Qifu Lun* (Treatise on Qi Gates). Thus, these were taken to fill gaps, restoring the original eighty-one chapters. Regarding textual errors, it originated with Liu Xiang when collating the *Shangshu* (Book of Documents) (see *Han Shu: Yiwen Zhi*). There was still ancient text available for reference. Regarding suspected textual omissions, it began with Zheng Xuan's commentary on the *Yuyang* (see *Liji Zhu*). However, he dared not change their order. It was not until after the Northern Song Dynasty that people began altering ancient books according to their own opinions; whenever something did not make sense, they claimed it was a textual error. Consequently, the Six Classics almost had no complete versions. The ripple effect led Liu Mengpeng to apply this method to interpret the *Chuci* (Songs of Chu). When Yuanyu produced this annotation, he applied this same method to medical classics, so that ancient manuscripts since the Han dynasty could not escape alteration. Judging by ancient principles, this is likely incorrect. His annotations occasionally offer insights, such as regarding the Southern and Northern Governance of the Five Movements and Six Qi. Old annotations considered Jia and Ji years as Southern Governance, and the other eight Heavenly Stems as Northern Governance. Yuanyu argued that Heaven and Earth's Qi face East and West, and North and South are equally divided. Why is Southern Governance few and Northern Governance many? Within a day, Heaven's Qi moves South during the day and North at night. Within a year, Heaven's Qi moves South in summer and North in winter. Thus, in twelve years, three years are North, three East, three South, and three West. In the North, one faces South to administer Northern Governance, called Northern Governance. As Heaven's Qi rises from North to South, in the South, one faces North to administer Southern Governance, called Southern Governance. As Heaven's Qi rises from South to North, after Mao hour, Heaven's Qi gradually moves South, generally governed by Southern Governance. After You hour, Heaven's Qi gradually moves North, generally governed by Northern Governance. East and West represent the intermediate Qi of Left and Right, so they cannot be spoken of as Governance. This is the principle of the two poles of North and South. His theory was unprecedented by predecessors. However, the theory of Movement and Qi merely highlights general principles of Heaven's Way and cannot be rigidly applied as a fixed formula for treatment. Thus, it is similar to the debate between Taiji and Wuji. (Catalogued)
It also states: Huang Yuanyu, courtesy name Kunchai, pseudonym Yannong, was from Changyi. He was early on a student (Shengyuan). Because quack doctors harmed his eyes with erroneous medicine, he became determined to study medicine. He annotated the *Suwen*, *Lingxu*, *Nanjing*, *Shanghan Lun* (Treatise on Cold Damage), and *Jinkui Yufan Jing*, totaling hundreds of thousands of words. Generally, he held himself in high esteem, wishing to surpass physicians from the Wei and Jin dynasties onwards. Except for Huangdi, Qibo, Qin Yue Ren, and Zhang Ji, he rarely spared criticism of others: he was undoubtedly too subjective and too eager for fame. (*Zhouyi Xianxiang Zhu*)
[Zhang Qi's *Suwen Shiyi* (Explanation of Suwen)] Ten volumes. Extant.
Preface by author (Missing).