〔神农明堂图〕隋志一卷 佚
〔神农皇帝真传针灸图〕一卷 存
按是书每图随病候而设焉。附以人神及尻神。逐岁所在。雷火针法。药方数道。盖其根据托。成于明人之手者
也。
〔黄帝针灸经〕隋志十二卷 佚
〔黄帝流注脉经〕隋志一卷 佚
〔黄帝明堂偃侧人图〕（新唐志。作曹氏黄帝十二经明堂偃侧人图。）隋志十二卷 佚
〔黄帝针灸虾蟆忌〕隋志一卷 存
〔按太医和气氏奕世所传。有黄帝虾蟆经轴子一卷。盖此书也。首举虾兔图。随月生毁日月HT 避炙HT 法（书
中。蚀刺字。俱讹作HT HT 。）次载灸刺避忌法八门。其事虽似渺茫。非后人可为假托者也。考日中有乌。月中有
虾兔。其说来尚矣。史龟策传曰。日为德。而君于天下。辱于三足之乌。月为刑而相佐。见食于虾蟆。淮南子精
神训曰。日中有 乌。而月中有蟾蜍。又说林训曰。月照天下。蚀于詹诸。乌力胜日。而服于 礼。论衡顺鼓篇
曰。月中之兽。兔蟾蜍也。其类在地。螺与 也。参同契曰。蟾蜍与兔魄。日月气双明。蟾蜍视卦节。兔魄吐生
光。李善文选谢庄月赋注曰。张衡灵宪云。月者阴精之宗。积成为兽。象兔形。春秋元命苞云。月之为言阙也。
两说。蟾 与兔者。阴阳双居。明阳之制阴。阴之倚阳。太平御览。引抱朴子曰。黄帝医经。有虾蟆图。言月生
始二日。虾蟆始生。人亦不可针灸其处。
据此则此书。当汉人所撰。
〔黄帝十二经脉明堂五脏人图〕（唐志。无人字。） 隋志一卷 佚
〔黄帝明堂经〕（宋志。作灸经明堂。）旧唐志三卷 佚
〔黄帝内经明堂〕旧唐志十三卷 佚
〔黄帝杂注针经〕旧唐志一卷 佚
〔黄帝针经〕旧唐志十卷 佚
〔明堂针灸图〕读书后志三卷 佚
赵希弁曰。上题云黄帝。论人身俞穴。及灼灸禁忌。
〔黄帝岐伯论针灸要诀〕（宋史。无黄帝二字。）崇文总目一卷 佚
〔岐伯灸经〕（宋史。作黄帝问岐伯灸经。）新唐志一卷 佚
〔岐伯针经〕宋志一卷 佚
〔黄帝岐伯针论〕艺文略二卷 佚
〔扁鹊偃侧针灸图〕隋志三卷 佚
〔扁鹊针传〕崇文总目一卷 佚
〔子午经〕读书后志一卷 佚
赵希弁曰。上题云扁鹊撰。论针砭之要。成歌咏。盖后人根据托者。
〔涪翁针经〕佚
后汉书郭玉传曰。有老父。不知何出。常渔钓于涪水。因号涪翁。乞食人间。见有疾者。时下针石。辄应
时而效。乃着针经诊脉法传于世。
〔华氏（佗）枕中灸刺经〕隋志一卷 佚
〔吕氏（广）玉匮针经〕（旧不着吕氏名。今据太平御览玉匮针经序录之。崇文总目。作金滕玉匮针经。
吕博撰。）隋志二卷（旧新唐志。作十二卷。崇
文总目。作三卷。）佚
〔募 经〕佚
皇甫谧曰。吕广撰募 经云。太仓在脐上三寸。非也。
〔皇甫氏（谧）黄帝甲乙经〕（旧唐志。作黄帝三部针经。）隋志十卷。注曰。音一卷。梁十二卷。（旧唐
志。作十三卷。）存
宋志曰。皇甫谧黄帝三部针灸经十二卷。即甲乙经。
自序曰。夫医道所兴。其来久矣。上古神农始尝草木。而知百药。黄帝咨访岐伯伯高少俞之徒。内考五脏六
腑。外综经络血气色候。参之天地。验之人物。本性命穷神极变。而针道生焉。其论至妙。雷公受业。传之于后。
伊芳尹以亚圣之才。撰用神农本草。以为汤液。中古名医。有俞跗医缓扁鹊。秦有医和。汉有仓公。其论皆经理识
本。非徒诊病而已。汉有华佗张仲景。其他奇方异治。施世者多。亦不能尽记其本末。若知直祭酒刘季琰病。发
于畏恶。治之而瘥云。后九年季琰病应发。发当有感。仍本于畏恶，病重必死。终如其言。仲景见侍中王仲宣。
时年二十余。谓曰。君有病。四十当眉落。眉落半年而死。令服五石汤可免。仲宣嫌其言忤。受汤勿服。居三日
见仲宣。谓曰。服汤否。仲宣曰。已服。仲景曰。色候固非服汤之诊。君何轻命也。仲宣犹不言。后二十年果眉
落。后一百八十七日而死。终如其言。此二事虽扁鹊仓公无以加也。华佗性恶矜技。终以戮死。仲景论广伊芳尹汤
液。为数十卷。用之多验。近代太医令王叔和撰次仲景选论甚精。指事施用。按七略艺文志。黄帝内经十八卷。
今有针经九卷。素问九卷。二九十八卷。即内经也。办有所亡失。其论遐远。然称述多而切事少。有不编次。比
按仓公传。其学皆出于素问。论病精微。九卷是原本经脉。
其义深奥。不易觉也。又有明堂孔穴针灸治要。皆黄帝岐伯选事也。三部同归。文多重复。错互非一。甘露中。
吾病风。加苦聋。百日方治。要皆浅近。乃撰集三部。使事类相从。删其浮辞。除其重复。论其精要。至为十二
卷。易曰。观其所聚。而天地之情事见矣。况物理乎。事类相从。聚之义也。夫受先人之体。有八尺之躯。而不
知医事。此所谓游魂耳。若不精通于医道。虽有忠孝之心。仁慈之性。君父危困。赤子涂地。无以济之。此固圣
贤所以精思极论。尽其理也。由此言之。焉可忽乎。其本论其文有理。虽不切于近事。不甚删也。若必精要。后
其闲暇。当撰核以为教经云。
晋书曰。皇甫谧字士安。沉静寡欲。有高尚之志。以着述为务。自号玄晏先生。后得风痹疾。因而学医。习
览经方。手不辍卷。遂尽其妙。（太平御览）
王焘曰。皇甫士安晋朝高秀。洞明医术。撰次甲乙。并取三部为定。如此则明堂甲乙。是医人之秘宝。后之
学人。宜遵用之。不可苟从异说。致乖正理。（外台秘要）
林亿等序曰。臣闻通天地人曰儒。通天地不通人曰技。斯医者虽曰方技。其实儒者之事乎。班固序艺文志。
称儒者助人君。顺阴阳。明教化。此亦通天地人之理也。又云。方技者。论病以及国。原诊以知政。非能通三才
之奥。安能及国之政哉。晋皇甫谧博综典籍百家之言。沉静寡欲。有高尚之志。得风痹。因而学医。习览经方。
遂臻至妙。取黄帝素问针经明堂三部之书。撰为针灸经十二卷。历古儒者之不能及也。或曰。素问针经明堂三部
之书。非黄帝书。似出于战国。曰。人生天地之间。八尺之躯。脏之坚脆。腑之大小。谷之长少。脉之长短。血
之清浊。十二经之血气。大数皮肤
包络其外。可剖而视之乎。非大圣上智。孰能知之。战国之人何与焉。大哉黄帝内经十八卷。针经三卷。最出远
古。皇甫士安能撰而集之。惜简编脱落者已多。是使文本错乱，义理颠倒。世失其传。学之者鲜矣。唐甄权但修
明堂图。孙思邈从而和之。其余篇第。亦不能尽言之。国家诏儒臣。校正医书。令取素问九墟灵枢太素经千金方
及翼。外台秘要诸家善书校对。玉成缮写。将备亲览。恭惟主上圣哲衣冠文物。光辉上下。孝慈仁德。蒙被众庶。大
颁岐黄。远及方外。使皇化兆于无穷。和气浃而充塞。兹亦助人灵顺阴阳明教化之一端云。国士博士臣高保衡。
尚书屯田郎中臣孙奇。光禄卿直秘阁臣林亿等上。
四库全书提要曰。“甲乙经八卷。晋皇甫谧撰。是编皆论针灸之道。隋书经籍志。称黄帝甲乙经十卷。注曰。
音一卷。梁十二卷。不着撰人姓名。考此书首。有谧自序。称七略艺文志。黄帝内经十八卷。今有针经九卷。素
问九卷。二九十八卷。即内经也。又有明堂孔穴针灸治要。皆黄帝岐伯选事也。三部同归。文多重复。错互非一。
甘滦。吾病风加苦聋，百日方治。（案此四字。文义未明，疑有脱误。今仍旧本录之。谨附识于此。）要皆浅
近。乃撰集三部。使事类相从。删其浮词。除其重复。至为十二卷。（案至字。文义未明。亦疑有误。）云云。
是此书乃裒合旧文而成。故隋志冠以黄帝。然删除谧名。似乎黄帝所自作。则于文为谬。旧唐经籍志。称黄帝三
部针经十三卷。始着谧名。然较梁本多一卷。其并音一卷计之欤。新唐书艺文志。既有黄帝甲乙经十二卷。又有
皇甫谧黄帝三部针经十三卷。兼袭二志之文。则更舛误矣。书凡一百一十八篇。内十二经脉络脉支别篇。疾形脉
诊篇。针灸禁忌篇。五
脏传病发寒热篇。阴受病发痹篇。阳受病发风篇。各分上下经脉篇。六经受病发伤寒热病篇。各分上中下。实一
百二十八篇。句中夹注。多引杨上善太素经。孙思邈千金方。王冰素问注。王惟德铜人图。参考异同。其书皆在
谧后。盖宋高保衡孙奇林亿等校正所加。非谧之旧也。考隋志。有明堂孔穴五卷。明堂孔穴图三卷。又明堂孔穴
图三卷。唐志。有黄帝内经明堂十三卷。黄帝十二经脉明堂五脏图一卷。黄帝十二经明堂偃侧人图十二卷。黄帝
明堂三卷。又杨上善黄帝内经明堂类成十三卷。杨元孙黄帝明堂三卷。今并亡佚。惟赖是书。存其精要。且节解
章分。具有条理。亦寻省较易。至今与内经并行。不可偏废。盖有由矣。”
按弟坚曰。此书命以甲乙。未有详解。按杨玄操难经序。昔皇甫玄晏总三部。为甲乙之科。外台秘要。引此
书。其疟病中云。出庚卷第七。水肿中云。出第八辛卷。又明堂及香港脚中。并引丙卷。然则玄晏原书。以十干列。
故以甲乙命名。隋志。黄帝甲乙经十卷。可以证焉。今传本并玄晏自序。作十二卷。盖非其真也。魏都赋。次舍
甲乙。西南其户。李善注。甲乙。次舍之处。以甲乙纪之也。景福殿赋。辛壬癸甲。为之名秩。吕延济注。言以
甲乙为名次也。此其义一尔。
〔徐氏（悦）龙衔素钺并孔穴虾蟆图〕（旧新唐志。 。作针经二字。）隋志三卷 佚
〔亡名氏杂针经〕隋志四卷 佚
〔程氏（天祚）针经〕隋志六卷 佚
〔亡名氏灸经〕隋志五卷 佚
〔曹氏（阙名）灸方〕隋志七卷 佚
〔秦氏（承祖）偃侧杂针灸经〕隋志三卷 佚
〔偃侧人经〕隋志二卷 佚
〔明堂图〕旧唐志三卷 佚
〔徐氏（叔向）针灸要钞〕隋志一卷 佚
〔张氏（子存）赤乌神针经〕（旧不着撰人名字。今据唐志订补。）隋志一卷 佚
〔亡名氏明堂流注〕隋志六卷 佚
〔明堂孔穴〕隋志五卷 佚
〔明堂孔穴〕隋志一卷 佚
〔新撰针灸穴〕隋志一卷 佚
〔明堂孔穴图〕隋志三卷 佚
〔偃侧图〕隋志八卷 佚
〔偃侧图〕隋志二卷 佚
〔明堂虾蟆图〕隋志一卷 佚
〔针灸图要诀〕隋志一卷 佚
〔针灸图经〕隋志十一卷注本十八卷 佚
〔针灸经〕隋志一卷 佚
〔十二人图〕隋志一卷 佚
〔流注针经〕隋志一卷 佚
〔曹氏（阙名）灸经〕隋志一卷 佚
〔谢氏（阙名）针经〕隋志一卷 佚
〔殷氏（元）针经〕隋志一卷 佚
〔亡名氏要用孔穴〕隋志一卷 佚
〔九部针经〕隋志一卷 佚
〔释氏（僧匡）针灸经〕隋志一卷 佚
〔亡名氏三奇六仪针要经〕隋志一卷 佚
〔杨氏（上善）黄帝内经明堂类成〕旧唐志十三卷 阙
自序曰。臣闻星汉照回。□□分其澜□□巫 水□□□
□□□□□所以□□□□化通乾坤之气。象人之秀异。得□□□虽四体百节。必有攸系。而五脏六腑。咸存厥司。
在于十二经脉□□纲领是犹玉绳分晷。而□者不□金□ HT 。而晦明是□。至于□□□财□□□□□□乃细而运
之者广。言命则微而摄之者大。血气为其宗本。经络导其源流。呼吸运其阴阳。营卫通其表里。始终相袭。上下
分□亦□□荣输□□□□□□相倾。躁静交兢。而昼夜不息。循环无穷。圣人参天地之功。测形神之理。贯穿秘
奥。弘长事业。秋毫不遗。一言罕谬。教兴绝□仁被群有。旧制此经。分为三卷。□候交杂。窥察难明。支体□
经复兴八脉亦如沮漳沅澧□波于□汉丰 □ 分态于河宗。是以十二经脉。各为一卷。奇经八脉，复为一卷。合
为十三卷焉。欲使九野区分。望□□□□□六音疏□变混□而归□且也□□□□□累气殊流合济无乖胜范□禀皇
明。以宣后学。有巢在昔。而大壮成□栋字网罟犹秘以明离照其佃渔今乃成之。圣曰。取诸不远。然□□□□□
□□□□太素陈其宗旨。明堂表其□见。是犹天一地二。亦渐通其妙物焉。
〔杨氏（玄操）撰注黄帝明堂经〕旧唐志三卷 佚
〔亡名氏灸经〕旧唐志一卷 佚
〔雷氏（阙名）灸经〕新唐志一卷 佚
〔甄氏（权）针经钞〕（旧不着撰人名氏。今据崇文总目订补。）新唐志三卷 佚
〔针方〕（旧不着选人名氏。今据唐书本传订补。）新唐志一卷 佚
〔明堂人形图〕（同上）新唐志一卷 佚
〔米氏（遂）明堂论〕（崇文总目。作朱遂。）新唐志一卷 佚
〔孙氏（思邈）明堂经图〕佚
孙思邈曰。安康公李袭兴称武德中出镇潞州。属随征士甄权。以新撰明堂示余。余既暗昧。未之奇也。时有
深州刺史成君绰。忽患颈肿如数升。喉中闭塞。水粒不下。已三日矣。以状告余。余屈权救之。针其右手次指之
端。如食顷气息即通。明日饮啖如故。尔后缙绅之士。多写权图。略遍华裔。正观中。入为少府。奉敕修明堂。
【神农明堂图】隋代经籍志记载为一卷，已失传。
【神农皇帝真传针灸图】一卷，现存。
按：此书每幅图都针对具体的病候而设立。附有“人神”和“尻神”（人体各部位的神气所在）随年份变化的位置、雷火针法以及若干药方。这大概是依托古人之名，由明代人编纂而成的。
【黄帝针灸经】隋代经籍志记载为十二卷，已失传。
【黄帝流注脉经】隋代经籍志记载为一卷，已失传。
【黄帝明堂偃侧人图】（《新唐书·经籍志》作《曹氏黄帝十二经明堂偃侧人图》。）隋代经籍志记载为十二卷，已失传。
【黄帝针灸虾蟆忌】隋代经籍志记载为一卷，现存。
【按】太医和气氏世代相传，有一卷《黄帝虾蟆经》轴子，大概就是指这本书。开头列举了虾兔图，根据月亮的盈亏来避开艾灸的日期和方法（书中“蚀刺”二字，均讹写为“HT HT”）。其次记载了灸刺避忌法的八门。这些事虽然看似渺茫，但不是后人所能伪造的。考察太阳中有乌鸦，月亮中有虾蟆和兔子，这种说法由来已久。《史记·龟策列传》说：“日代表德，统治天下，却受三足乌之辱；月代表刑罚，作为辅助，却被虾蟆所食。”《淮南子·精神训》说：“日中有乌，月中有蟾蜍。”《说林训》说：“月光照耀天下，却被詹诸（即蟾蜍）侵蚀。乌鸦的力量胜过太阳，却受制于礼。”《论衡·顺鼓篇》说：“月中的兽类是兔和蟾蜍。它们在地下对应的种类是螺和蛤。”《参同契》说：“蟾蜍与兔魄，日月之气双重明亮。蟾蜍观察卦节，兔魄吐出光芒。”李善在《文选》谢庄《月赋》注中引张衡《灵宪》说：“月是阴精的宗主，积聚而成兽形，像兔子的形状。”《春秋元命苞》说：“月的含义是缺。两种说法认为，蟾蜍与兔，阴阳同居。阳制约阴，阴倚靠阳。”《太平御览》引《抱朴子》说：“黄帝的医经中有虾蟆图，说月亮刚生两天时，虾蟆才开始出生，人也不可在此时对其施以针灸。”
据此推断，这本书应当是汉代人所撰写。
【黄帝十二经脉明堂五脏人图】（《旧唐书·经籍志》无“人”字。）隋代经籍志记载为一卷，已失传。
【黄帝明堂经】（《宋史·艺文志》作《灸经明堂》。）《旧唐书·经籍志》记载为三卷，已失传。
【黄帝内经明堂】《旧唐书·经籍志》记载为十三卷，已失传。
【黄帝杂注针经】《旧唐书·经籍志》记载为一卷，已失传。
【黄帝针经】《旧唐书·经籍志》记载为十卷，已失传。
【明堂针灸图】《读书后志》记载为三卷，已失传。
赵希弁说：上面题名为黄帝，论述人身腧穴及灼灸禁忌。
【黄帝岐伯论针灸要诀】（《宋史·艺文志》无“黄帝”二字。）《崇文总目》记载为一卷，已失传。
【岐伯灸经】（《宋史·艺文志》作《黄帝问岐伯灸经》。）《新唐书·经籍志》记载为一卷，已失传。
【岐伯针经】《宋史·艺文志》记载为一卷，已失传。
【黄帝岐伯针论】《艺文略》记载为二卷，已失传。
【扁鹊偃侧针灸图】隋代经籍志记载为三卷，已失传。
【扁鹊针传】《崇文总目》记载为一卷，已失传。
【子午经】《读书后志》记载为一卷，已失传。
赵希弁说：上面题名为扁鹊撰述，论述针砭的要领，写成歌咏形式。大概是后人依托之作。
【涪翁针经】已失传。
《后汉书·郭玉传》说：有一位老父，不知出身何处，常在涪水垂钓，因此号称涪翁。他在人间乞食，见到有病的人，时常下针石治疗，往往当时就见效。于是撰写《针经》和《诊脉法》流传于世。
【华氏（佗）枕中灸刺经】隋代经籍志记载为一卷，已失传。
【吕氏（广）玉匮针经】（旧本未著吕氏名，今据《太平御览》《玉匮针经序录》补入，《崇文总目》作《金滕玉匮针经》，吕博撰。）隋代经籍志记载为二卷（《旧唐书·经籍志》和《新唐书·经籍志》作十二卷，《崇文总目》作三卷），已失传。
【募 经】已失传。（注：原文此处似有脱字，结合下文皇甫谧语，推测指《募原经》或相关腧穴书籍，但依规则仅提取明确实体，此处暂不强行补全书名，仅记录佚失状态）
皇甫谧说：吕广撰写的《募 经》中说：“太仓（胃脘部穴位）在脐上三寸”，这是不对的。
【皇甫氏（谧）黄帝甲乙经】（《旧唐书·经籍志》作《黄帝三部针经》。）隋代经籍志记载为十卷，注曰：音一卷。梁代十二卷。（《旧唐书·经籍志》作十三卷。）现存。
《宋史·艺文志》说：皇甫谧《黄帝三部针灸经》十二卷，就是《甲乙经》。
自序说：医学之道兴起，由来已久了。上古神农开始尝遍草木，从而了解百药的功效。黄帝咨询访问岐伯、伯高、少俞等人，向内考察五脏六腑，向外综合经络气血色候，参照天地自然，验证人物变化，探究性命本源，穷尽神妙变化，于是针灸之道产生了。其理论极其精妙，雷公拜师学习，传承给后世。伊尹凭借近于圣人的才能，运用《神农本草》制作汤液。中古时期的名医有俞跗、医缓、扁鹊，秦国有医和，汉国有仓公，他们的论述都探求医理根本，不仅仅是诊断疾病而已。汉国有华佗、张仲景，其他奇方异治，施行于世者很多，也不能完全记下它们的始末。比如知道直祭酒刘季琰的病，起因于畏惧厌恶，治疗后痊愈了。九年后季琰的病应验发作，发作前应有预感，依然源于畏惧厌恶，病情加重必定死亡，最终正如他所说。张仲景看见侍中王仲宣，当时二十多岁，对他说：“您有病，四十岁时眉毛会脱落，眉毛脱落后半年就会死。让您服用五石汤可以避免。”仲宣嫌他的话刺耳，接过汤药却没有服用。过了三天见到仲宣，问：“服药了吗？”仲宣说：“已经服了。”仲景说：“从面色看，确实不是服用汤药的征象，您为何轻视生命呢？”仲宣还是不说话。二十年后果然眉毛脱落，一百八十七天后死亡，最终正如他所说。这两件事，即使是扁鹊、仓公也无法超越。华佗性格厌恶炫耀技艺，最终被杀。张仲景论述并扩充伊尹的汤液，写成几十卷，使用大多有效。近代太医令王叔和编次张仲景的选论非常精当，指示病症施用方法。按《七略·艺文志》，《黄帝内经》十八卷，现在有《针经》九卷，《素问》九卷，二九十八卷，就是《内经》。只是有所亡失，其论述深远，然而称述多而切事少，没有编次。比照仓公传，他们的学问都出于《素问》，论述病情精微。九卷是原本经脉，义理深奥，不容易察觉。又有《明堂孔穴针灸治要》，都是黄帝、岐伯选取的事迹。三部书宗旨相同，文字多有重复，错乱不一。甘露年间，我患风病，苦于耳聋，一百天才治好。那些内容都浅显近俗，于是撰集三部书，使事类相互遵循，删去浮辞，去除重复，讨论其精要，共成十二卷。《易经》说：“观察事物的聚集，就能看出天地的情状。”何况物理呢？事类相从，就是聚的含义。承受先人的身体，有八尺之躯，却不知道医事，这就是所谓的游魂。如果不精通医道，即使有忠孝之心、仁慈之性，君主父亲危难困苦，婴儿跌入涂地，也无法救助。这确实是圣贤所以精心思考、极力论述，穷尽其道理的原因。由此说来，怎么可以忽视呢？其基本理论文章有条理，虽然不切合近期事务，也不过多删减。如果一定要精要，在我闲暇之时，应当撰写考核作为教习经典。
《晋书》说：皇甫谧字士安，沉静寡欲，有高洁的志向，以著述为务，自号玄晏先生。后来得了风痹疾，因而学习医学，浏览经方，手不释卷，于是穷尽其妙。（《太平御览》）
王焘说：皇甫士安是晋朝的高士，洞晓医术，编次《甲乙经》，并取三部书定为准则。这样看来，《明堂甲乙》是医生的秘宝，后之学医者，应该遵用它，不可以随意听从异说，以致违背正理。（《外台秘要》）
林亿等序言说：臣听说通晓天、地、人称为儒，通晓天地不通晓人称为技。这医生虽然说是方技，其实是儒者的事业啊。班固序《艺文志》，称儒者帮助君主，顺应阴阳，阐明教化，这也是通晓天、地、人之理。又说：方技者，论病以至于治国，推究诊察以知晓政事。不能通晓三才的奥妙，怎么能涉及国家的政事呢？晋朝皇甫谧博览典籍百家之言，沉静寡欲，有高洁的志向，得了风痹，因而学习医学，浏览经方，于是达到至妙之境。取《黄帝素问》《针经》《明堂》三部之书，撰写为《针灸经》十二卷，这是历代儒者所不及的。有人说：《素问》《针经》《明堂》三部之书，不是黄帝之书，似乎出于战国时期。回答说：人生在天地之间，八尺之躯，脏器的坚脆，腑的大小，谷物的长短，脉的长短，血的清浊，十二经的血气，大体皮肤包络在外，可以剖开来看吗？不是大圣上智，谁能知道这些？战国的人有什么关系呢？伟大啊，《黄帝内经》十八卷，《针经》三卷，最出远古。皇甫士安能撰写并集录它们，可惜简册脱落者已经很多，这使得文本错乱，义理颠倒，世间失传，学习的人很少了。唐代甄权只修《明堂图》，孙思邈随之附和，其余篇章，也不能尽言。国家诏令儒臣校正医书，令取《素问》《九墟》《灵枢》《太素经》《千金方》及《翼》、《外台秘要》各家善本书校对，玉成缮写，准备亲览。恭敬地认为主上圣哲衣冠文物，光辉上下，孝慈仁德，蒙被众庶，大颁岐黄之术，远及方外，使皇化兆于无穷，和气浃而充塞。这也是助人灵、顺阴阳、明教化的一个方面罢了。国士博士臣高保衡，尚书屯田郎中臣孙奇，光禄卿直秘阁臣林亿等呈上。
四库全书提要说：“《甲乙经》八卷，晋皇甫谧撰。这部书都是论述针灸之道。《隋书·经籍志》称《黄帝甲乙经》十卷，注曰：音一卷。梁代十二卷，不着撰人姓名。考察此书开头，有谧自序，称《七略·艺文志》载《黄帝内经》十八卷，现在有《针经》九卷，《素问》九卷，二九十八卷，就是《内经》。又有《明堂孔穴针灸治要》，都是黄帝、岐伯选取的事迹。三部书宗旨相同，文字多有重复，错乱不一。甘露年间，我患风病加苦于耳聋，一百天才治好。（案此四字，文义未明，疑有脱误。今仍旧本录之，谨附识于此。）内容都浅显近俗，于是撰集三部书，使事类相从，删去浮词，去除重复，共成十二卷。（案‘至’字，文义未明，亦疑有误。）云云。这说明此书是汇编旧文而成，所以《隋志》冠以黄帝。然而删除了谧的名字，似乎是黄帝自己所作，这就在文理上是谬误的。《旧唐书·经籍志》称《黄帝三部针经》十三卷，开始著录谧的名字，然而比梁本多一卷，是把音一卷计算在内了吗？《新唐书·艺文志》既有《黄帝甲乙经》十二卷，又有《皇甫谧黄帝三部针经》十三卷，兼袭两志之文，那就更错乱了。全书共一百一十八篇，内十二经脉络脉支别篇、疾形脉诊篇、针灸禁忌篇、五脏传病发寒热篇、阴受病发痹篇、阳受病发风篇，各分上下经脉篇，六经受病发伤寒热病篇，各分上中下，实为一百二十八篇。句中夹注，多引杨上善《太素经》、孙思邈《千金方》、王冰《素问注》、王惟德铜人图，参考异同。这些书都在谧之后，大概是宋高保衡、孙奇、林亿等校正时所加，不是谧的旧貌。考察《隋志》，有《明堂孔穴》五卷，《明堂孔穴图》三卷，又《明堂孔穴图》三卷。《唐志》有《黄帝内经明堂》十三卷，《黄帝十二经脉明堂五脏图》一卷，《黄帝十二经明堂偃侧人图》十二卷，《黄帝明堂》三卷，又杨上善《黄帝内经明堂类成》十三卷，杨元孙《黄帝明堂》三卷，现在都亡佚了。只有依靠这本书，保存其精要，并且节解章分，具有条理，也容易寻省。至今与《内经》并行，不可偏废，是有原因的。”
按弟坚说：此书命名为《甲乙》，没有详细解释。按杨玄操《难经序》说：昔日皇甫玄晏总括三部，列为甲乙之科。《外台秘要》引此书，其疟病中云：“出庚卷第七”，水肿中云：“出第八辛卷”，又明堂及香港脚中，并引丙卷。然而则玄晏原书，以十天干排列，所以以甲乙命名。《隋志》《黄帝甲乙经》十卷，可以证明这一点。今传本并玄晏自序，作十二卷，大概不是其真本。《魏都赋》：“次舍甲乙，西南其户。”李善注：“甲乙，次舍之处，以甲乙纪之也。”《景福殿赋》：“辛壬癸甲，为之名秩。”吕延济注：“言以甲乙为名次也。”这个意义是一样的。
【徐氏（悦）龙衔素钺并孔穴虾蟆图】（《旧唐书·经籍志》和《新唐书·经籍志》作“针经”二字。）隋代经籍志记载为三卷，已失传。
【亡名氏杂针经】隋代经籍志记载为四卷，已失传。
【程氏（天祚）针经】隋代经籍志记载为六卷，已失传。
【亡名氏灸经】隋代经籍志记载为五卷，已失传。
【曹氏（阙名）灸方】隋代经籍志记载为七卷，已失传。
【秦氏（承祖）偃侧杂针灸经】隋代经籍志记载为三卷，已失传。
【偃侧人经】隋代经籍志记载为二卷，已失传。
【明堂图】《旧唐书·经籍志》记载为三卷，已失传。
【徐氏（叔向）针灸要钞】隋代经籍志记载为一卷，已失传。
【张氏（子存）赤乌神针经】（旧本不着撰人名字，今据《唐志》订补。）隋代经籍志记载为一卷，已失传。
【亡名氏明堂流注】隋代经籍志记载为六卷，已失传。
【明堂孔穴】隋代经籍志记载为五卷，已失传。
【明堂孔穴】隋代经籍志记载为一卷，已失传。
【新撰针灸穴】隋代经籍志记载为一卷，已失传。
【明堂孔穴图】隋代经籍志记载为三卷，已失传。
【偃侧图】隋代经籍志记载为八卷，已失传。
【偃侧图】隋代经籍志记载为二卷，已失传。
【明堂虾蟆图】隋代经籍志记载为一卷，已失传。
【针灸图要诀】隋代经籍志记载为一卷，已失传。
【针灸图经】隋代经籍志记载为十一卷，注本十八卷，已失传。
【针灸经】隋代经籍志记载为一卷，已失传。
【十二人图】隋代经籍志记载为一卷，已失传。
【流注针经】隋代经籍志记载为一卷，已失传。
【曹氏（阙名）灸经】隋代经籍志记载为一卷，已失传。
【谢氏（阙名）针经】隋代经籍志记载为一卷，已失传。
【殷氏（元）针经】隋代经籍志记载为一卷，已失传。
【亡名氏要用孔穴】隋代经籍志记载为一卷，已失传。
【九部针经】隋代经籍志记载为一卷，已失传。
【释氏（僧匡）针灸经】隋代经籍志记载为一卷，已失传。
【亡名氏三奇六仪针要经】隋代经籍志记载为一卷，已失传。
【杨氏（上善）黄帝内经明堂类成】《旧唐书·经籍志》记载为十三卷，残缺。
自序说：臣听说星河照耀，……巫水……所以……化通乾坤之气，象人之秀异，得……虽四体百节，必有攸系，而五脏六腑，咸存厥司。在于十二经脉……纲领是犹玉绳分晷，而……者不……金……HT，而晦明是……。至于……财……乃细而运之者广，言命则微而摄之者大。血气为其宗本，经络导其源流，呼吸运其阴阳，营卫通其表里，始终相袭，上下分……亦……荣输……相倾，躁静交兢，而昼夜不息，循环无穷。圣人参天地之功，测形神之理，贯穿秘奥，弘长事业，秋毫不遗，一言罕谬，教兴绝……仁被群有。旧制此经，分为三卷，……候交杂，窥察难明，支体……经复兴八脉亦如沮漳沅澧……波于……汉丰……分态于河宗。是以十二经脉，各为一卷，奇经八脉，复为一卷，合为十三卷焉。欲使九野区分，望……且也……累气殊流合济无乖胜范……禀皇明，以宣后学。有巢在昔，而大壮成……栋字网罟犹秘以明离照其佃渔今乃成之。圣曰。取诸不远。然……太素陈其宗旨，明堂表其……见。是犹天一地二，亦渐通其妙物焉。
【杨氏（玄操）撰注黄帝明堂经】《旧唐书·经籍志》记载为三卷，已失传。
【亡名氏灸经】《旧唐书·经籍志》记载为一卷，已失传。
【雷氏（阙名）灸经】《新唐书·经籍志》记载为一卷，已失传。
【甄氏（权）针经钞】（旧本不着撰人名氏，今据《崇文总目》订补。）《新唐书·经籍志》记载为三卷，已失传。
【针方】（旧本不着选人名氏，今据《唐书本传》订补。）《新唐书·经籍志》记载为一卷，已失传。
【明堂人形图】（同上）《新唐书·经籍志》记载为一卷，已失传。
【米氏（遂）明堂论】（《崇文总目》作朱遂。）《新唐书·经籍志》记载为一卷，已失传。
【孙氏（思邈）明堂经图】已失传。
孙思邈说：安康公李袭兴称武德年间出任潞州刺史时，恰逢隐士甄权，将新撰写的《明堂图》展示给我。我既愚昧，并未觉得它奇特。当时有深州刺史成君绰，忽然患颈部肿胀如数升之大，喉中闭塞，水粒不下，已经三天了。他将情况告诉我。我请甄权救治他，针刺他右手次指（商阳穴）之端。大约一顿饭的功夫，气息就通了。第二天饮食如故。此后缙绅之士，多抄写甄权的图，几乎遍布华夏。贞观年间，甄权入朝任少府监，奉敕修《明堂》。
[Shennong Mingtang Tu] (Diagram of Shennong's Mingtang): Recorded as one volume in the Sui Dynasty bibliography, now lost.
[Shennong Huangdi Zhenzhuan Zhenjiu Tu] (True Transmission Acupuncture and Moxibustion Diagrams of Shennong Emperor): One volume, extant.
Note: Each diagram in this book is designed according to specific clinical manifestations. It includes the locations of "Ren Shen" (Spirit of Man) and "Kao Shen" (Spirit of the Sacrum/Coccyx region) varying by year, the method of Thunder-Fire Moxibustion (Leihuo Zhen), and several medicinal prescriptions. This appears to be a work attributed to ancient sages but compiled by Ming Dynasty authors.
[Huangdi Zhenjiu Jing] (Yellow Emperor's Classic of Acupuncture and Moxibustion): Recorded as twelve volumes in the Sui Dynasty bibliography, now lost.
[Huangdi Liuzhu Mai Jing] (Yellow Emperor's Classic of Pulse Flowing and Pouring): Recorded as one volume in the Sui Dynasty bibliography, now lost.
[Huangdi Mingtang Yan Ce Ren Tu] (Yellow Emperor's Mingtang Diagram of Recumbent and Side-lying Human Figures): (Recorded as "Cao Shi Huangdi Shier Jing Mingtang Yan Ce Ren Tu" in the New Tang Bibliography). Recorded as twelve volumes in the Sui Dynasty bibliography, now lost.
[Huangdi Zhenjiu Xiamaji] (Yellow Emperor's Acupuncture and Moxibustion Taboos Regarding Toads): Recorded as one volume in the Sui Dynasty bibliography, extant.
Note: The Taiyi Heqi family passed down through generations a scroll titled "Huangdi Xiamajing" (Yellow Emperor's Toad Classic), which is likely this book. It begins with diagrams of toads and rabbits, indicating days to avoid moxibustion based on the waxing and waning of the moon (the characters for "corrosion/acupuncture taboo" are erroneously written as "HT HT"). It subsequently records eight categories of acupuncture and moxibustion avoidance taboos. Although these matters seem obscure, they cannot be fabricated by later generations. Research shows that the belief in a crow in the sun and a toad/rabbit in the moon is ancient. The *Records of the Grand Historian: Biographies of Tortoise Diviners* states: "The Sun represents virtue and rules the world, yet is humiliated by the three-legged crow; the Moon represents punishment and assists, yet is eaten by the toad." *Huainanzi: Chapter on Spirit and Mind* states: "There is a crow in the sun, and a toad in the moon." *Shuolin* states: "Moonlight shines under heaven, but is eroded by Zhanzhu (toad). The crow's strength surpasses the sun, yet it submits to ritual propriety." *Lunheng: Chapter on Smooth Drumming* states: "The beasts in the moon are the rabbit and the toad. Their counterparts on earth are snails and clams." *Can Tong Qi* states: "Toad and rabbit soul, sun and moon qi both bright. Toad observes hexagram phases, rabbit soul emits living light." Li Shan, in his commentary on Xie Zhuang's *Ode to the Moon* in *Wenxuan*, cites Zhang Heng's *Lingxian*: "The moon is the ancestor of yin essence, accumulating to form a beast resembling a rabbit." *Chunqiu Yuanmingbao* states: "The meaning of 'moon' is deficiency. Two theories suggest the toad and rabbit reside together in yin and yang. Yang controls yin, yin relies on yang." *Taiping Yulan* cites *Baopuzi*: "The Yellow Emperor's medical classics contain a Toad Diagram, stating that when the moon is two days old, the toad is born, and humans should not undergo acupuncture or moxibustion at that time."
Based on this, this book was likely written by Han Dynasty scholars.
[Huangdi Shier Jingmai Mingtang Wuzang Ren Tu] (Yellow Emperor's Mingtang Diagram of Human Figures with Twelve Meridians and Five Zang Organs): (No "Ren" character in the Old Tang Bibliography). Recorded as one volume in the Sui Dynasty bibliography, now lost.
[Huangdi Mingtang Jing] (Yellow Emperor's Mingtang Classic): (Recorded as "Jiu Jing Mingtang" in the Song Bibliography). Recorded as three volumes in the Old Tang Bibliography, now lost.
[Huangdi Neijing Mingtang] (Yellow Emperor's Inner Classic Mingtang): Recorded as thirteen volumes in the Old Tang Bibliography, now lost.
[Huangdi Zazhu Zhenjing] (Yellow Emperor's Miscellaneous Annotated Needle Classic): Recorded as one volume in the Old Tang Bibliography, now lost.
[Huangdi Zhenjing] (Yellow Emperor's Needle Classic): Recorded as ten volumes in the Old Tang Bibliography, now lost.
[Mingtang Zhenjiu Tu] (Mingtang Acupuncture and Moxibustion Diagrams): Recorded as three volumes in *Dushu Houzhi*, now lost.
Zhao Xibian said: The title above claims it is by the Yellow Emperor, discussing human acupoints and moxibustion taboos.
[Huangdi Qibo Lun Zhenjiu Yaojue] (Yellow Emperor and Qibo's Discussion on Key Points of Acupuncture and Moxibustion): (No "Yellow Emperor" in the Song History Bibliography). Recorded as one volume in *Chongwen Zongmu*, now lost.
[Qibo Jiu Jing] (Qibo's Moxibustion Classic): (Recorded as "Huangdi Wen Qibo Jiu Jing" in the Song History Bibliography). Recorded as one volume in the New Tang Bibliography, now lost.
[Qibo Zhenjing] (Qibo's Needle Classic): Recorded as one volume in the Song Bibliography, now lost.
[Huangdi Qibo Zhenlun] (Yellow Emperor and Qibo's Discussions on Needling): Recorded as two volumes in *Yiwenuelue*, now lost.
[Bianque Yan Ce Zhenjiu Tu] (Bianque's Diagrams of Recumbent and Side-lying Figures for Acupuncture and Moxibustion): Recorded as three volumes in the Sui Dynasty bibliography, now lost.
[Bianque Zhenzhuan] (Bianque's Transmission of Needling): Recorded as one volume in *Chongwen Zongmu*, now lost.
[Ziwu Jing] (Ziwu Classic): Recorded as one volume in *Dushu Houzhi*, now lost.
Zhao Xibian said: The title above claims it was written by Bianque, discussing the essentials of needling and stone needles, composed in verse. It is likely a work attributed to him by later generations.
[Fuweng Zhenjing] (Fuweng's Needle Classic): Now lost.
*Book of Later Han: Biography of Guo Yu* states: There was an old man of unknown origin who often fished in the Fu River, hence known as Fuweng (Old Man of Fu). He begged for food among people and, upon seeing those with illnesses, would frequently apply needles and stones, achieving immediate effects. He then wrote the *Needle Classic* and *Pulse Diagnosis Methods* to pass them to the world.
[Hua Shi (Tuo) Zhenzhong Jiuci Jing] (Hua Tuo's Pillow Treasure Classic of Moxibustion and Needling): Recorded as one volume in the Sui Dynasty bibliography, now lost.
[Lv Shi (Guang) Yugui Zhenjing] (Master Lv's Jade Casket Needle Classic): (The surname Lv was not originally recorded; added here based on *Taiping Yulan*'s preface to *Yugui Zhenjing*. *Chongwen Zongmu* records it as *Jinteng Yugui Zhenjing*, authored by Lv Bo.) Recorded as two volumes in the Sui Dynasty bibliography (Old and New Tang Bibliographies record twelve volumes; *Chongwen Zongmu* records three volumes), now lost.
[Mu [Missing Character] Jing] (Classic of [Missing Character] Mu Points): Now lost.
Huangfu Mi stated: In Lv Guang's *Mu [Missing Character] Jing*, it says: "Tai Cang (Stomach Front-Mu point) is three cun above the umbilicus," which is incorrect.
[Huangfu Shi (Mi) Huangdi Jiayi Jing] (Huangfu Mi's Yellow Emperor's Jia-Yi Classic): (Recorded as "Huangdi Sanbu Zhenjing" in the Old Tang Bibliography). Recorded as ten volumes in the Sui Dynasty bibliography, with a note: "Sound/Phonetics one volume." Liang Dynasty records twelve volumes (Old Tang Bibliography records thirteen volumes). Extant.
Song Bibliography states: Huangfu Mi's *Huangdi Sanbu Zhenjiu Jing* (Yellow Emperor's Three Categories of Acupuncture and Moxibustion Classic), twelve volumes, is the *Jiayi Jing*.
Preface by the author states: The rise of medicine has been long. In ancient times, Shennong tasted herbs and grasses to understand the properties of hundreds of medicines. The Yellow Emperor consulted Qibo, Bogao, Shaoyu, and others, internally examining the Five Zang and Six Fu organs, externally synthesizing meridians, qi, blood, color, and pulse conditions, referencing Heaven and Earth, verifying with humanity and nature, exploring the origins of life and spirit, and exhausting changes, thus giving birth to the Way of Acupuncture. Its theory is extremely subtle. Leigong studied under him and transmitted it to later generations. Yi Yin, with talent nearly sage-like, utilized *Shennong Bencao Jing* to create decoctions. Famous doctors of the middle antiquity included Yufu, Yi Huan, and Bianque; Qin had Yi He; Han had Cang Gong. Their discussions probed medical principles and roots, not merely diagnosing diseases. In Han, Hua Tuo and Zhang Zhongjing had many miraculous formulas and treatments applied to the world, though their origins and endings could not be fully recorded. For instance, knowing that Zhi Jijiu Liu Jiyan's illness stemmed from fear and aversion, treating it cured him. Nine years later, Jiyan's illness recurred; recurrence was preceded by sensation, still rooted in fear and aversion; severe illness meant death, which ultimately happened as predicted. Zhang Zhongjing saw Shizhong Wang Zhongxuan, who was over twenty years old, and said, "You have an illness; your eyebrows will fall out when you are forty, and half a year after they fall out, you will die. Take Wushi Tang (Five Minerals Decoction) to avoid this." Zhongxuan disliked his blunt words, accepted the decoction but did not take it. Three days later, seeing Zhongxuan, he asked, "Have you taken the decoction?" Zhongxuan said, "I have taken it." Zhongjing said, "Your complexion clearly does not show signs of having taken the decoction. Why do you slight your life?" Zhongxuan remained silent. Twenty years later, his eyebrows indeed fell out, and he died 187 days later, exactly as predicted. These two events were unsurpassed even by Bianque and Cang Gong. Hua Tuo hated showing off his skills and was ultimately executed. Zhongjing discussed and expanded Yi Yin's decoctions into dozens of volumes, mostly effective in use. Recently, Imperial Physician Director Wang Shuhe meticulously compiled Zhongjing's selected discussions, pointing out indications and applications. According to *Qilue Yiwenzhi*, *Huangdi Neijing* is eighteen volumes; currently, there are nine volumes of *Zhenjing* and nine volumes of *Suwen*, totaling eighteen volumes, which constitute the *Neijing*. Some parts are lost. Its discussions are far-reaching, but there is much general statement and little specific application, without systematic arrangement. Comparing with the Biography of Cang Gong, their learning all originated from *Suwen*, discussing diseases with subtlety. The nine volumes are the original meridian texts. Their meanings are profound and difficult to grasp. There is also *Mingtang Kongxue Zhenjiu Zhiyao* (Essentials of Mingtang Acupoints, Acupuncture and Moxibustion), all selected matters of the Yellow Emperor and Qibo. The three books share the same return, but the text has much repetition and confusion. During the Ganlu era, I suffered from wind disease and deafness, taking a hundred days to recover. The content was shallow and common, so I compiled the three books, making similar matters follow each other, deleting superfluous words, removing repetitions, discussing the essentials, resulting in twelve volumes. The *I Ching* says: "Observe what gathers, and the feelings of Heaven and Earth are seen." How much more so physical principles? Gathering similar matters is the meaning of collection. Receiving the body of ancestors, having an eight-foot body, yet not knowing medical affairs, this is called a wandering soul. If one does not master the medical way, despite having hearts of loyalty and filial piety, and natures of benevolence, if lords and fathers are in danger, or infants fall into mud, one cannot save them. This is precisely why sages think deeply and discuss exhaustively to exhaust principles. From this, how can it be ignored? The basic theories and texts have logic; although not closely related to recent events, they are not heavily deleted. If one must seek essentials, during my leisure, I will compile and verify them as teaching classics.
*Book of Jin* states: Huangfu Mi, courtesy name Shi'an, was quiet and had few desires, with lofty aspirations, devoting himself to writing. He called himself Xuan'an Xiansheng. Later, he contracted wind-bi (wind-dampness obstruction), and thus studied medicine, browsing classical prescriptions, never putting down his scrolls, thereby mastering their subtleties. (*Taiping Yulan*)
Wang Tao stated: Huangfu Shi'an was a noble figure of the Jin Dynasty, thoroughly understanding medicine. He compiled the *Jiayi*, determining it based on the three categories. Thus, *Mingtang Jiayi* is the secret treasure of physicians. Later learners should follow it and not casually accept different theories, causing deviation from correct principles. (*Waitai Miyao*)
Preface by Lin Yi et al.: We have heard that one who understands Heaven, Earth, and Humanity is a Ru (Scholar); one who understands Heaven and Earth but not Humanity is a technician. Although medicine is called a technique, it is actually the affair of the Ru. Ban Gu, in his Preface to *Yiwenzhi*, states that Ru assist the ruler, harmonize yin and yang, and clarify education; this is also the principle of understanding Heaven, Earth, and Humanity. He also says: Practitioners of Fangji discuss diseases up to state governance and analyze diagnosis to understand politics. Without understanding the mysteries of the Three Powers, how can one involve oneself in state politics? Jin Dynasty's Huangfu Mi comprehensively mastered classics and hundred schools of thought, was quiet and had few desires, with lofty aspirations. Contracting wind-bi, he studied medicine, browsed classical prescriptions, and reached perfection. He took the three books of *Huangdi Suwen*, *Zhenjing*, and *Mingtang*, compiling them into the *Zhenjiu Jing*, twelve volumes, surpassing ancient Ru scholars. Some say: The three books of *Suwen*, *Zhenjing*, and *Mingtang* are not by the Yellow Emperor but seem to originate from the Warring States period. Reply: Humans live between Heaven and Earth, with an eight-foot body. The hardness and fragility of zang, size of fu, length of grain intake, length of pulses, clarity and turbidity of blood, qi and blood of the twelve meridians, skin enveloping outside—can these be seen by dissection? Only a Great Sage or Supreme Wisdom could know this. What does a Warring States person have to do with it? Great is the *Huangdi Neijing* eighteen volumes and *Zhenjing* three volumes, originating from remote antiquity. Huangfu Shi'an was able to compile and collect them. Alas, many bamboo slips have fallen out, causing textual disorder and inverted meanings, leading to loss of transmission in the world, with few learners. Tang Dynasty's Zhen Quan only repaired the *Mingtang Tu*, and Sun Simiao followed suit; the rest of the chapters could not be fully explained. The State ordered Confucian officials to correct medical books, ordering the comparison of *Suwen*, *Jiuxu*, *Lingshu*, *Taisu Jing*, *Qianjin Fang* and its supplements, *Waitai Miyao*, and other good books, copying them carefully for imperial inspection. Reverently, our Sovereign, wise and cultured, shines above and below, with filial piety, benevolence, and virtue covering the masses, greatly promoting Qibo and Huangdi's teachings, reaching far beyond borders, making imperial transformation infinite, and filling the world with harmonious qi. This is also one aspect of assisting spirits, harmonizing yin and yang, and clarifying education. Presented by National Scholar Doctor Gao Baoheng, Minister of Department of State Affairs Sun Qi, Guanglu Qing and Direct Secret Pavilion Lin Yi, et al.
Summary of the Complete Library of the Four Treasuries states: "*Jiayi Jing*, eight volumes, written by Jin Dynasty's Huangfu Mi. This book discusses the Way of Acupuncture and Moxibustion. *Sui Shu Jingji Zhi* calls it *Huangdi Jiayi Jing*, ten volumes, noting: Sound one volume. Liang Dynasty twelve volumes, author unnamed. Examining the beginning of this book, there is Mi's self-preface, citing *Qilue Yiwenzhi*: *Huangdi Neijing* eighteen volumes, currently *Zhenjing* nine volumes, *Suwen* nine volumes, total eighteen, which is *Neijing*. Also *Mingtang Kongxue Zhenjiu Zhiyao*, all selected matters of Yellow Emperor and Qibo. The three books share the same return, text has much repetition and confusion. Ganlu era, I suffered wind disease and deafness, recovered in a hundred days. (Note: These four characters are unclear in meaning, suspected of omission. Recorded as in the original text, with this note attached.) Content was shallow, so I compiled the three books, making similar matters follow each other, deleting superfluous words, removing repetitions, resulting in twelve volumes. (Note: The character 'Zhi' is unclear, also suspected of error.) Etc. This shows the book is compiled from old texts, hence *Sui Zhi* titles it with Yellow Emperor. However, deleting Mi's name makes it seem self-authored by Yellow Emperor, which is logically flawed. *Old Tang Jingji Zhi* calls it *Huangdi Sanbu Zhenjing*, thirteen volumes, first recording Mi's name, but one volume more than the Liang edition, perhaps including the sound volume? *New Tang Shu Yiwenzhi* has both *Huangdi Jiayi Jing* twelve volumes and *Huangfu Mi Huangdi Sanbu Zhenjing* thirteen volumes, combining errors from both bibliographies. The book has 118 chapters. Internal chapters like Twelve Meridians Collaterals Branches, Disease Forms and Pulse Diagnosis, Acupuncture and Moxibustion Taboos, Five Zang Transmitted Diseases with Cold and Heat, Yin Affected Diseases with Bi, Yang Affected Diseases with Wind, each divided into upper and lower meridian chapters, Six Meridians Affected Diseases with Cold Damage and Heat Diseases, each divided into upper, middle, lower, totaling 128 chapters. Annotations within sentences often cite Yang Shangshan's *Taisu Jing*, Sun Simiao's *Qianjin Fang*, Wang Bing's *Suwen* commentary, Wang Weide's Bronze Man Diagrams, comparing differences. These books post-date Mi, likely added during correction by Song's Gao Baoheng, Sun Qi, Lin Yi, etc., not Mi's original. Examining *Sui Zhi*, there are *Mingtang Kongxue* five volumes, *Mingtang Kongxue Tu* three volumes, again *Mingtang Kongxue Tu* three volumes. *Tang Zhi* has *Huangdi Neijing Mingtang* thirteen volumes, *Huangdi Shier Jingmai Mingtang Wuzang Tu* one volume, *Huangdi Shier Jing Mingtang Yan Ce Ren Tu* twelve volumes, *Huangdi Mingtang* three volumes, also Yang Shangshan's *Huangdi Neijing Mingtang Leicheng* thirteen volumes, Yang Yuansun's *Huangdi Mingtang* three volumes, all now lost. Only relying on this book preserves its essentials. It divides chapters and sections with clear logic, easy to search and review. It runs parallel to *Neijing* today and cannot be neglected, for reasons existing.
According to Di Jian: This book is named *Jiayi* without detailed explanation. According to Yang Xuancan's Preface to *Nanjing*: Formerly, Huangfu Xuan'an summarized the three categories into Jia-Yi subjects. *Waitai Miyao* cites this book: Malaria chapter says "From Geng Volume Seven"; Edema chapter says "From Xin Volume Eight"; Mingtang and Hongjiaojiao chapters cite Bing Volume. Thus, Xuan'an's original book used the Ten Heavenly Stems, hence named Jia-Yi. *Sui Zhi*'s *Huangdi Jiayi Jing* ten volumes proves this. Current transmitted editions, including Xuan'an's self-preface, are twelve volumes, likely not authentic. *Wei Du Fu*: "Accommodations Jia-Yi, southwest doors." Li Shan's note: "Jia-Yi refers to accommodation places, recorded by Jia-Yi." *Jingfu Dian Fu*: "Xin-Ren-Gui-Jia, given names and ranks." Lyuanji's note: "Using Jia-Yi for sequence." The meaning is the same.
[Xu Shi (Yue) Longxiansu Yue Bing Kongxue Xiamaji] (Master Xu's Dragon-Handled Feather Axe and Acupoint Toad Diagram): (Old and New Tang Bibliographies record "Zhenjing" instead). Recorded as three volumes in Sui Dynasty bibliography, now lost.
[Wuming Shi Za Zhenjing] (Anonymous Miscellaneous Needle Classic): Recorded as four volumes in Sui Dynasty bibliography, now lost.
[Cheng Shi (Tianzuo) Zhenjing] (Master Cheng's Needle Classic): Recorded as six volumes in Sui Dynasty bibliography, now lost.
[Wuming Shi Jiu Jing] (Anonymous Moxibustion Classic): Recorded as five volumes in Sui Dynasty bibliography, now lost.
[Cao Shi (Nameless) Jiu Fang] (Master Cao's Moxibustion Prescriptions): Recorded as seven volumes in Sui Dynasty bibliography, now lost.
[Qin Shi (Chengzu) Yan Ce Za Zhenjiu Jing] (Master Qin's Recumbent-Side Miscellaneous Acupuncture and Moxibustion Classic): Recorded as three volumes in Sui Dynasty bibliography, now lost.
[Yan Ce Ren Jing] (Recumbent-Side Human Figure Classic): Recorded as two volumes in Sui Dynasty bibliography, now lost.
[Mingtang Tu] (Mingtang Diagrams): Recorded as three volumes in Old Tang Bibliography, now lost.
[Xu Shi (Shuxiang) Zhenjiu Yaochao] (Master Xu's Essentials of Acupuncture and Moxibustion Excerpts): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Zhang Shi (Zicun) Chiwu Shenzhen Jing] (Master Zhang's Red Crow Divine Needle Classic): (Author's name not originally recorded; supplemented based on Tang Bibliography). Recorded as one volume in Sui Dynasty bibliography, now lost.
[Wuming Shi Mingtang Liuzhu] (Anonymous Mingtang Flowing-Pouring): Recorded as six volumes in Sui Dynasty bibliography, now lost.
[Mingtang Kongxue] (Mingtang Acupoints): Recorded as five volumes in Sui Dynasty bibliography, now lost.
[Mingtang Kongxue] (Mingtang Acupoints): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Xinzuan Zhenjiu Xue] (Newly Compiled Acupuncture and Moxibustion Points): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Mingtang Kongxue Tu] (Mingtang Acupoint Diagrams): Recorded as three volumes in Sui Dynasty bibliography, now lost.
[Yan Ce Tu] (Recumbent-Side Diagrams): Recorded as eight volumes in Sui Dynasty bibliography, now lost.
[Yan Ce Tu] (Recumbent-Side Diagrams): Recorded as two volumes in Sui Dynasty bibliography, now lost.
[Mingtang Xiamaji] (Mingtang Toad Diagram): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Zhenjiu Tu Yaojue] (Acupuncture and Moxibustion Diagram Key Points): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Zhenjiu Tu Jing] (Acupuncture and Moxibustion Diagram Classic): Recorded as eleven volumes in Sui Dynasty bibliography, annotated edition eighteen volumes, now lost.
[Zhenjiu Jing] (Acupuncture and Moxibustion Classic): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Shi Ren Tu] (Twelve Human Figures Diagram): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Liuzhu Zhenjing] (Flowing-Pouring Needle Classic): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Cao Shi (Nameless) Jiu Jing] (Master Cao's Moxibustion Classic): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Xie Shi (Nameless) Zhenjing] (Master Xie's Needle Classic): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Yin Shi (Yuan) Zhenjing] (Master Yin's Needle Classic): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Wuming Shi Ya Yong Kongxue] (Anonymous Essential Acupoints): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Jiubu Zhenjing] (Nine Categories Needle Classic): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Shi Shi (Seng Kuang) Zhenjiu Jing] (Monk Kuang's Acupuncture and Moxibustion Classic): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Wuming Shi Sanqi Liuyi Zhenyao Jing] (Anonymous Three Wonders and Six Spirits Needle Essentials Classic): Recorded as one volume in Sui Dynasty bibliography, now lost.
[Yang Shi (Shangshan) Huangdi Neijing Mingtang Leicheng] (Yang Shangshan's Classified Compilation of Yellow Emperor's Inner Classic Mingtang): Recorded as thirteen volumes in Old Tang Bibliography, incomplete.
Preface states: I have heard that the Milky Way shines... Wu Water... thus transforming the qi of Heaven and Earth, reflecting human excellence... Although the four limbs and hundred joints have their connections, the Five Zang and Six Fu organs all have their governors. Within the twelve meridians... the outline is like the Jade Rope dividing the sundial... regarding... fine yet widely operating, speaking of destiny is subtle yet great in control. Blood and qi are the root, meridians guide the source, breathing moves yin and yang, Ying and Wei connect interior and exterior, following each other from start to finish, dividing upper and lower... Rhythm and transport... leaning against each other, agitation and stillness compete, day and night ceaseless, circulating infinitely. Sages participate in Heaven and Earth's功 (achievements), measure the principles of form and spirit, penetrate secrets, expand undertakings, not missing a hair, rarely making a mistake in speech, education rising from extremes, benevolence covering all beings. Old system divided this classic into three volumes... symptoms mixed, hard to observe clearly... meridians revived, Eight Extraordinary Vessels also like Ju, Zhang, Yuan, Li rivers... waves in... Han Feng... divided forms at River Ancestor. Thus, twelve meridians each form one volume, Eight Extraordinary Vessels form one volume, totaling thirteen volumes. Aiming to distinguish nine regions... moreover... accumulating qi differs in flow, combining aid without violating superior models... receiving imperial brightness to proclaim to later students. Youchao in past, Dazhuang formed... beam, net and fishery still secret until Mingli illuminated fishing/hunting, now completed. Sage says: Take from not far. However... *Taisu* presents its purport, *Mingtang* shows its appearance. Like Tian One Di Two, gradually penetrating the subtleties of things.
[Yang Shi (Xuancan) Zhuanzhu Huangdi Mingtang Jing] (Yang Xuancan's Compiled and Annotated Yellow Emperor's Mingtang Classic): Recorded as three volumes in Old Tang Bibliography, now lost.
[Wuming Shi Jiu Jing] (Anonymous Moxibustion Classic): Recorded as one volume in Old Tang Bibliography, now lost.
[Lei Shi (Nameless) Jiu Jing] (Master Lei's Moxibustion Classic): Recorded as one volume in New Tang Bibliography, now lost.
[Zhen Shi (Quan) Zhenjing Chao] (Master Zhen's Excerpts from Needle Classic): (Author's name not originally recorded; supplemented based on *Chongwen Zongmu*). Recorded as three volumes in New Tang Bibliography, now lost.
[Zhen Fang] (Needle Prescription): (Compiler's name not originally recorded; supplemented based on *Tang Benzhuan*). Recorded as one volume in New Tang Bibliography, now lost.
[Mingtang Renxing Tu] (Mingtang Human Form Diagram): (Same as above). Recorded as one volume in New Tang Bibliography, now lost.
[Mi Shi (Sui) Mingtang Lun] (Master Mi's Discussion on Mingtang): (*Chongwen Zongmu* records Zhu Sui). Recorded as one volume in New Tang Bibliography, now lost.
[Sun Shi (Simiao) Mingtang Jing Tu] (Sun Simiao's Mingtang Classic Diagram): Now lost.
Sun Simiao stated: Duke of Ankang, Li Xixing, claimed that during the Wude era, while governing Luzhou, he met recluse Zhen Quan, who showed me his newly compiled *Mingtang*. Being ignorant, I did not find it remarkable. At that time, Cheng Junchuo, Prefect of Shenzhou, suddenly suffered neck swelling like several sheng, throat blocked, unable to swallow water or grains for three days. Reporting this to me, I asked Quan to treat him. He needled the end of his right hand's fourth finger (Shangyang). In about the time of a meal, breath cleared. The next day, eating and drinking were normal. Since then, officials copied Quan's diagrams extensively across China. During Zhenguan, Quan entered court as Shaofu, ordered by decree to repair *Mingtang*.