与承务郎司马德逸。太医令谢季卿。太常丞甄立言等。校定经图。于后以所作呈示甄权曰。人有七尺之躯。脏腑
包其内。皮肤络其外。非有圣智。孰能辨之者乎。吾十有八。而志学于医。今年过百岁。研综经方。推究孔穴。
所疑更多矣。窃闻寻古人。伊芳尹汤液。根据用炎农本草。扁鹊针灸。一准黄帝雷公。问难殷勤。对扬周密。去圣久
远。愚人无知。道听涂说。多有穿凿。起自胸臆。至如王遗乌御之法。单行浅近。虽得其效。偶然即谓神妙。且
事不师古。远涉必泥。夫欲行针者。必准轩辕正经。用药者。须根据神农本草。自余名医别录。益多误耳。余退
以甲乙校秦承祖图。有旁庭藏会等一十九穴，按六百四十九穴。有目无名。其角孙景风一十七穴。三部针经具存
焉。然其图阙漏。仍有四十九穴。上下倒错。前后易处。不合本经。所谓失之毫厘。差之千里也云云。（千金翼
方）
〔针经〕宋志一卷 佚
〔崔氏（知悌）骨蒸病灸方〕（宋志。作劳灸法。外台。作崔氏别录灸骨蒸方图。中书侍郎崔知悌撰。）新
唐志一卷（外台。载灸骨蒸法图四首。云出第七卷中。据此。王氏所录。似在纂要方中者。）佚
自序曰。夫含灵受气。禀之于五常。（按苏沈良方作五行。）摄生乖理。降之以六疾。至若岐黄广记。抑有
旧经。（苏沈。抑作蔚。）攻灸单行。（苏沉。单。作兼，）罕取今术。（苏沈。作显著斯术。）骨
蒸病者。亦名传尸。亦谓 。亦称伏连。（苏沈。作复连。）亦曰无辜。丈夫以癖气为根。妇人以血气为本。
无问少长。多染此疾。婴孺之流。传注更苦。其为状也。发干而耸。或聚或分。或腹中有块。或脑后近下两边有
小结。（苏沈。无近下字。）多者乃至五六。或夜卧盗汗。梦与鬼交通。（苏沈。无通字。）虽目视分明。而四
肢无力。或上气食少。渐就沉羸。纵延时日。终于溘尽。余昔忝洛州司马。常三十日。灸活十三人。前后瘥者。
数过二百。（苏沈。过作逾。）至如狸头（苏沈。作狸骨。）獭肝。徒闻曩说。金牙铜鼻。罕见其能。未若此方。
扶危拯急。非止单攻骨蒸。又别疗气疗风。或瘴或劳。或邪或癖。（苏沈。此有或字。）患状既广。救愈亦多。
不可具录。（苏沈。作灸活者不可具述。）略陈梗概。又恐传授谬讹。以误将来。今故具图形状。庶令览者易悉。
使所在流布。颇用家藏。未暇外请名医。傍求上药。还魂反魂。何难之有。遇斯疾者。可不务乎。（外台秘要方）
旧唐书崔知温传曰。兄知悌。高宗时。官至户部尚书。
新唐书崔知温传曰。兄知悌亦至中书侍郎。与戴至德郝处俊李敬玄等。同赐飞白书赞。而知悌敬玄以忠勤见
表。还尚书左丞。裴行俭之破突厥。斩泥孰匐残落保野狼山。诏知悌驰往定襄慰将士。行俭平道寇有功。终户部尚
书。
沈括曰。崔丞相灸劳法。外台秘要崔相家传方。及王宝臣经验方。悉编载。然皆差误。毗陵郡有石刻。最
详。余取诸本参校。成此一书。比古方极为委曲。根据此治人。未尝不验。往往一灸而愈。予在宜城。久病虚羸。
用此而愈。（苏沈良方）
〔亡名氏新集明堂灸法〕崇文总目三卷 佚
〔山眺针灸经〕（宋志注。眺。一作兆。）崇文总目一卷 佚
〔公孙氏（克）针灸经〕崇文总目一卷 佚
〔杨氏（颜齐）灸经〕（旧不着选人名氏。今据艺文略订补。）崇文总目十卷 佚
〔亡名氏玄悟四神针法〕崇文总目一卷 佚
〔点烙三十六黄经〕读书后志一卷 佚
赵希弁曰。上不着撰人。唐世书也，国史补云。自茗饮行于世。世人不复病黄瘅。
按圣惠方第五十五卷。载治三十六种黄证候点烙论并方。三十六种黄点烙应用俞穴处。盖采是书全文而编入
者也。
〔亡名氏针经〕（读书敏求记。四库全书提要。作铜人针灸经。）一卷（读书敏求记。四库全书提要。作
七卷。）存
序曰。夫针术玄奥。难究妙门。历代名工。恒多祖述。盖指归有异。机要HT 陈。或隐秘难明。或言理罔尽。
或义博而词简。或文赡而意疏。背轩后之圣文，失岐伯之高论。致俾学人莫晓宗源。今则采摭前经。研核至理。
指先哲之未晤。达古圣之微言。 览精英。着经一卷。斯经也穷理尽性。通幽明玄。陈穴道而该通。指病源而咸既。
用昭未晤。以导迷津。传示将来。庶期攸远者尔。
钱曾曰。铜人针灸经七卷。铜人针灸经。传来已久。而窦氏秘传内。有金津玉液，大小骨空。八风八邪。髁
骨八法。此书与明堂灸经俱不载。何耶。四库全书提要曰。铜人针灸经七卷。不着撰人名氏。案晁公武读书后志
曰。铜人 穴针灸图三卷。皇朝王惟德撰。仁宗尝诏惟德。考次针灸之法。铸铜人为式。分脏腑十二经。旁注
穴所会。刻题其名。并为图法。及主疗之术。刻板传于世。王应麟玉海曰。天圣五年。十月壬辰。医官院上所铸
穴铜人式二。诏一置医官院。一置大相国寺仁济殿。先是上以针砭之法。传述不
同。命尚药奉御王唯一。考明堂气穴经络之会。铸铜人式。又纂集旧闻。订正讹谬。为铜人 穴针灸图经三卷。
至是上之。摹印颁行。翰林学士夏竦序所言。与晁氏略同。惟王惟德作唯一。人名小异耳。此本卷数不符。而大
致与二家所言合。疑或天圣之旧本。而后人析为七卷欤。周密齐东野语曰。尝闻舅氏章叔恭云。昔 襄州日。尝
获试铜人全像。以精铜为之。腑脏无一不具。其外 穴。则错金书穴名于旁。凡背面二器相合。则浑然全身。盖
旧都用此以试医者。其法外涂黄蜡。中实以汞。俾医工以分析寸。案穴试针。中穴则针入而汞出。稍差则针不可
入矣。亦奇巧之器也，后赵南仲归之内腑。叔恭尝写二图。刻梓以传焉。今宋铜人。及章氏图皆不传。惟此书存
其梗概尔。
按此书。收在于圣惠方第九十九卷。今味其序语。非出于唐以后之人者。原本当自单行。王怀隐等编书。采
入其全文者也。熊氏卫生堂所刊。 为七卷。改名铜人针灸经。敏求记并提要所着。则是也。彼未见圣惠方铜人
图经等书。故其说特致傅会矣。
〔明堂灸经〕一卷 存
序曰。夫玄黄始判。上下爰分。中和之气为人。万物之间最贵。莫不禀阴阳气度。作天地英灵。头像圆穹。
足摸浓载。五脏法之五岳。九窍以应九州。四肢体彼四时。六腑配乎六律。瞻视同于日月。呼吸犹若风云。气血
以类江河。毛发比之草木。虽继体父母。悉取像于乾坤。贵且若斯。命岂轻也。是以立身之道。济物居先。保寿
之宜。治病为要。草木有蠲 之力。针灸有劫病之功。欲涤邪由。信兹益矣。夫明堂者。圣人之遗教。黄帝之正
经。叙血脉循环。阴阳俞募。穷流注之玄妙。辨穴道之根元。为脏腑权衡。作经络津要。
今则采其精华。去彼蘩芜。皆目睹有凭。手经奇效。书病源以知主疗。图人形贵免参差。并集小儿明堂。编类于
次。庶令长幼，尽涉安衢。俾使华夷同归寿域者尔。
按上收在于圣惠方第一百卷。是亦王怀隐等编书时所采入者。其实唐以前书也。隋唐志载明堂书数部。若此
二书。不记撰人名氏。是以不可决定其何是。乃着于斯。至大辛亥春月燕山活济堂刊本。分正背侧人图及小儿灸
方。为三卷。
〔西方子明堂灸经〕医藏目录八卷 存
钱曾曰。西方子不知何解。昔黄帝问岐伯。以人之经络。穷妙于血脉。参变乎阴阳。尽书其言。藏灵兰之室。
洎雷公请问。乃坐明堂以授之。后世言明堂者以此。今医家记针灸之穴为偶人。点志其处。名明堂。非也。
四库全书提要曰。明堂灸经八卷。题曰西方子撰。不知何许人。与铜人针灸经。俱刊于山西平阳府。其书专
论灸法。铜人惟有正背左右人形。此则兼及侧伏。较更详密。考唐志。有黄帝十二经明堂偃侧人图十二卷。兹或
其遗法欤。其曰明堂者。钱曾读书敏求记云云。今考旧唐书经籍志。以明堂经脉。别为一类。则曾之说信矣。古
法多针灸并言。或惟言针以该灸。灵枢称针经是也。自王焘外台秘要方。始力言误针之害。凡针法针穴。俱删不
录。惟立灸法为一门。此书言灸不言针。盖犹焘意也。
〔直鲁古针灸书〕佚
按上见于辽史本传。
〔吴氏（复 ）小儿明堂针灸经〕宋志一卷 佚
〔王氏（唯一）铜人 穴针灸图经〕崇文总目三卷 存
夏竦序曰。臣闻圣人之有天下也。论病以及国。原诊以知
政。王泽不流。则奸生于下。故辨淑慝以制治。真气不荣。则 动于体。故谨医砭以救民。昔我圣祖之问岐伯也。
以为善言天者。必有验于人。天之数十有二。人经络以应之。周天之度。三百六十有五。人气血以应之。上下有
纪。左右有象。督任有会。 穴有数。穷妙于血脉。参变乎阴阳。始命尽书其言。藏于金兰之室。洎雷公请问其
道。乃坐明堂以授之。后世之言明堂者以此。由是门灸针刺之备备矣。神圣工巧之艺生焉。若越人起死。华佗愈 。
王纂驱邪。秋夫疗鬼。非有神哉。皆此法也。去圣浸远。其学难精。虽列在经诀。绘之图素。而粉墨易糅。豕亥
多讹。□艾而坏肝。投针而失胃。平民受弊而莫赎。庸医承误而不思。非夫圣人。孰救兹患。洪惟我后。勤哀兆庶。
迪帝轩之遗烈。只文母之慈训。命百工以修政令。敕太医以谨方技。深惟针艾之法。旧列王宦之守。人命所系。
日用尤急。思革其谬。求济于民。殿中省尚药奉御王唯一素授禁方。尤工厉石。竭心奉诏。精意参神。定偃侧于
人形。正分寸于 募。增古今之救验。刊日相之破漏。总会诸说。勒成三篇。上又以古经训诂至精。学人封执多
失。传心岂如会目。着辞不若案形。复令创铸铜人为式。内分腑脏。旁注 谷。井荣所会。孔穴所安。窍而达
中。刻题于侧。使观者烂然而有第。疑者涣然而冰释。在昔未臻。惟帝时宪。乃命侍臣。为之序引。名曰新铸铜
人穴针灸图经。肇颁四方。景式万代。将使多瘠咸诏。巨刺靡差。案说蠲 。若对谈于涪水。披图洞视。如
旧饮于上池。保我黎蒸。介乎寿考。昔夏后叙六极以辨疾。帝炎问百药以惠人。固当让德今辰。归功圣域者矣。
时天圣四年。岁次析木。秋八月丙申谨上。
赵希弁曰。铜人 穴针灸图经三卷。皇朝王惟德撰。仁宗尝诏惟德考次针灸之法。铸铜人为式。分脏腑十二
经。旁注俞穴所会。刻题其名。并为图法。并主疗之术。刻板传于世。夏竦为序。明堂者。谓雷公问道。黄帝授
之。故名云。
王应麟曰。天圣五年十月壬辰。医官院上所铸 穴铜人式二。诏一置医官院。一置大相国寺仁济殿。先是上
以针砭之法。传述不同。命尚药奉御王唯一。考明气穴经络之会。铸铜人式。又纂集旧闻。订正讹谬。为铜人
穴针灸图经三卷。至是上之。摹印颁行。翰林学士夏竦序。以四年岁次析木秋八月丙申上。七年闰二月乙未。赐
诸州。
明一统志曰。三皇庙。在顺天府治南明照坊。元元贞初建。内有三皇并历代名医像。东有神机堂。内置铜
人针灸图二十有四。凡五脏旁注。为 谷所会。各为小窍。以导其源委。又刻针灸经于石，其碑之题篆。则宋仁
宗御书。元至元间。自汴移置。此洪武初。铜人取入内府。图经犹存。
熊均曰。宋咸淳间。翰林医宦朝散大夫殿中省尚药奉御骑都尉王唯一编修铜人 穴针灸图经五卷。
高武曰。铜人针灸图三卷。宋仁宗诏王维德考次针灸之法。铸铜人为式。分腑脏十二经，旁注俞穴所会。
刻题其名。并为图法。并主疗之术。刻板传于世。夏竦为序。然其 穴。比之灵枢本输骨空等篇。颇亦繁杂也。
明英宗御制序曰。人之生。禀阴阳五行而成。故人之身。皆应乎天。人身经脉十二。实应天之节气。周身气穴。
三百六十。亦应周天之度数。其理微矣。而医家砭 之功。尤神且速。欲后之造其突奥。识其微妙。厥亦难哉。
宋天圣中。创作铜人 穴针灸图经三卷。刻诸石。复范铜肖人。分布 穴于周身。画焉窍
焉。脉络条贯。纤悉明备。考经案图。甚便来学。其亦心前圣之心。以仁夫生民者矣。于今四百余年。石刻漫灭
而不完。铜象昏暗而难辨。朕重民命之所资。念良制之当继。乃命砻石范铜。仿前重作。加精致焉。建诸医官。
式广教诏。呜呼。保民者君人之事。医虽其道之一端。然民命所系。故圣人肇之。历代尚之。夫使斯民。皆获保
终其天年者。宜必资于此。斯朕所为 体前圣之仁。以贻无穷也。来者尚敬之哉。故引诸其端。大明正统八年
三月二十一日。
按先子曰。读书后志。唯一作惟德。针灸聚英。古今医统亦同。可疑。咸淳。南宋度宗时号。而此书旧凡三
卷。其为五卷者。金大定中所刻。补注本也。熊氏云。宋咸淳间。王唯一编。书五卷。误甚。针科医官山崎子政
先生善曰。明滑寿着十四经发挥。一据金兰循经云。然其所引循经文。与此书毫无差异。乃知循经全取诸铜人。
与承务郎司马德逸、太医令谢季卿、太常丞甄立言等人，校订经络腧穴图。后来将所作的图呈给甄权看，说：“人有七尺之躯，脏腑包裹在体内，皮肤络脉覆盖在体外，如果没有圣人的智慧，谁能辨别清楚呢？我十八岁时立志学习医学，如今已过百岁，研究综合经方，推究孔穴，所疑惑的地方更多了。私下听说寻访古人，伊尹的汤液，依据神农本草；扁鹊的针灸，完全遵循黄帝雷公的问难对答，殷勤细致，回答周密。距离圣人时代久远，愚昧无知的人，道听途说，多有穿凿附会，起自胸臆。至于王遗乌御的方法，单独施行浅显近俗，虽然得到疗效，偶然有效就认为是神妙。况且做事不效法古人，远涉必致困顿。想要施行针刺的人，必须依据轩辕正经；使用药物的人，必须根据神农本草。自从名为‘名医别录’以来，错误增多罢了。我退而用《甲乙经》校勘秦承祖的图，发现有旁庭、藏会等十九个穴位，按六百四十九穴计算，有目无名的穴位，其中角孙、景风等十七个穴位，《三部针经》都保存着。然而那些图存在缺漏，仍有四十九个穴位上下倒错，前后易位，不符合本经。这就是所谓的失之毫厘，差之千里。”（出自《千金翼方》）
〔《针经〕一卷，见宋代目录，已佚。
〔崔氏（知悌）骨蒸病灸方〕一卷，见宋代目录（作劳灸法），《外台秘要》作崔氏别录灸骨蒸方图，由中书侍郎崔知悌撰写。新唐书经籍志记载一卷（《外台秘要》载有四首灸骨蒸法图，称出自第七卷。据此，王氏所录，似乎是在《纂要方》中的）。已佚。
自序说：“有灵性的生物受气，禀赋于五常（按《苏沈良方》作五行）。养生违背道理，降下六疾。至于岐伯黄帝的广记，或许有旧经（《苏沈》中‘抑’作‘蔚’）。攻灸单独施行（《苏沈》中‘单’作‘兼’），很少采用现在的医术（《苏沈》作‘显著斯术’）。骨蒸病，也叫传尸，也称鬼疰，也称伏连（《苏沈》作复连），也称无辜。男子以癖气为根，女子以血气为本。无论老少，多染此病。婴幼儿一类，传染更痛苦。其症状表现：头发干枯耸立，或聚或分，或腹中有肿块，或脑后近下方两边有小结（《苏沈》无‘近下’二字）。多的甚至达到五六个，或夜间盗汗，梦中与鬼交通（《苏沈》无‘通’字）。虽然眼睛看得分明，但四肢无力，或上气食少，逐渐变得消瘦衰弱。即使拖延时日，最终突然死亡。我以前担任洛州司马，曾三十天内，用灸法治活十三人，前后痊愈的，超过二百人（《苏沈》‘过’作‘逾’）。至于狸头（《苏沈》作狸骨）、獭肝，只听说以前的说法，金牙铜鼻，罕见其功效。不如这个方子，扶危拯急，不仅单独治疗骨蒸，又分别治疗气病、风病，或是瘴气、虚劳，或是邪气、癖积（《苏沈》此处有‘或’字）。患病情况既广泛，治愈也很多，不能全部记录（《苏沈》作‘灸活者不可具述’）。略陈梗概，又恐传授谬误，误导将来，所以现在详细绘制图形形状，希望让阅览者容易知晓，使到处流传。稍微用家藏的，来不及向外请教名医，四处寻求上等药物。还魂反魂，有什么难的？遇到这种病的人，能不致力于此吗？”（出自《外台秘要方》）
《旧唐书·崔知温传》说：兄长崔知悌，在高宗时，官至户部尚书。
《新唐书·崔知温传》说：兄长崔知悌也官至中书侍郎，与戴至德、郝处俊、李敬玄等人，一同被赐予飞白书赞，而崔知悌、李敬玄因忠诚勤勉被表彰，升任尚书左丞。裴行俭攻破突厥，斩杀泥孰匐，残部逃保野狼山，诏令崔知悌驰往定襄慰劳将士。裴行俭平定道路寇贼有功，最终官至户部尚书。
沈括说：“崔丞相灸治劳病的方法，《外台秘要》中的崔相家传方，以及王宝臣经验方，都编载了。然而都有差错错误。毗陵郡有石刻，最详细。我取各种版本参校，成此书。比起古方极为详尽，根据此治疗人，未尝不验证。往往一灸而愈。我在宜城，久病虚弱消瘦，用此而痊愈。”（出自《苏沈良方》）
〔无名氏新集明堂灸法〕三卷，见《崇文总目》，已佚。
〔山眺针灸经〕（宋代目录注：眺，一作兆。）一卷，见《崇文总目》，已佚。
〔公孙氏（克）针灸经〕一卷，见《崇文总目》，已佚。
〔杨氏（颜齐）灸经〕（旧书未著选人名氏，今据《艺文略》订补。）十卷，见《崇文总目》，已佚。
〔无名氏玄悟四神针法〕一卷，见《崇文总目》，已佚。
〔点烙三十六黄经〕一卷，见《读书后志》，已佚。
赵希弁说：“上面不着撰人，是唐代的书。《国史补》说：自从茗饮流行于世，世人不再患黄瘅病。
按《圣惠方》第五十五卷，载治三十六种黄证候点烙论并方。三十六种黄点烙应用俞穴处，大概是采录这本书全文而编入的。
〔无名氏针经〕（《读书敏求记》、《四库全书提要》作《铜人针灸经》。）一卷（《读书敏求记》、《四库全书提要》作七卷。）存。
序说：“针刺之术玄奥，难以探究妙门。历代名工，常常多有所祖述。大概指归有异，机要不显。有的隐秘难明，有的言理未尽，有的义博词简，有的文赡意疏。背离轩辕的圣文，失去岐伯的高论，致使学人不知宗源。现在则采摘前代经典，研核至理，指出先哲未领悟的，通达古圣的微言。博览精英，著经一卷。这部经穷理尽性，通幽明玄，陈述穴道而贯通，指示病源而完备。用以昭示未悟，引导迷津，传示将来，希望影响深远罢了。
钱曾说：“《铜人针灸经》七卷。《铜人针灸经》流传已久，而在窦氏秘传内有金津玉液、大小骨空、八风八邪、髁骨八法，这本书与《明堂灸经》都不记载，为什么呢？
《四库全书提要》说：“《铜人针灸经》七卷，不着撰人名氏。案《晁公武读书后志》说：《铜人腧穴针灸图》三卷，皇朝王惟德撰。仁宗曾诏令王惟德，考次针灸之法，铸铜人为式，分脏腑十二经，旁注穴所会，刻题其名，并为图法及主疗之术，刻板传世。王应麟《玉海》说：天圣五年十月壬辰，医官院上所铸腧穴铜人式二，诏一置医官院，一置大相国寺仁济殿。此前皇上因为针砭之法，传述不同，命尚药奉御王唯一，考明堂气穴经络之会，铸铜人式，又纂集旧闻，订正讹谬，为《铜人腧穴针灸图经》三卷。至此献上，摹印颁行。翰林学士夏竦序所言，与晁氏大致相同，只是王惟德作唯一，人名小异罢了。这个本子卷数不符，而大致与二家所言合，怀疑是天圣时的旧本，而后人析为七卷吧。周密《齐东野语》说：曾听舅氏章叔恭说，昔日在襄阳日，曾获得试铜人全像，用精铜制成，腑脏无一不具。其外腧穴，则错金书穴名于旁。凡背面二器相合，则浑然全身。盖旧都用此以试医者。其法外涂黄蜡，中实以汞，使医工以分析寸，按穴试针，中穴则针入而汞出，稍差则针不可入了。也是奇巧的器具啊。后来赵南仲将其归之内腑，叔恭曾写二图，刻梓以传焉。如今宋铜人，及章氏图皆不传，只有这本书存其梗概罢了。
按这本书，收录在《圣惠方》第九十九卷。现在体味其序语，不是出于唐以后之人，原本应当自单行，王怀隐等编书，采入其全文者也。熊氏卫生堂所刊，改为七卷，改名《铜人针灸经》，《敏求记》并《提要》所著，则是这样。他们未见《圣惠方》铜人图经等书，所以其说特别致傅会矣。
〔《明堂灸经》〕一卷，存。
序说：“玄黄始判，上下爰分。中和之气为人，万物之间最贵。无不禀阴阳气度，作天地英灵。头像圆穹，足摸浓载。五脏法之五岳，九窍以应九州。四肢体彼四时，六腑配乎六律。瞻视同于日月，呼吸犹若风云。气血以类江河，毛发比之草木。虽继体父母，悉取像于乾坤。贵且若斯，命岂轻也。是以立身之道，济物居先。保寿之宜，治病为要。草木有蠲除之力，针灸有劫病之功。欲涤邪由，信兹益矣。夫明堂者，圣人之遗教，黄帝之正经。叙血脉循环，阴阳俞募，穷流注之玄妙，辨穴道之根元。为脏腑权衡，作经络津要。
现在则采其精华，去彼蘩芜，皆目睹有凭，手经奇效。书病源以知主疗，图人形贵免参差。并集小儿明堂，编类于次，庶令长幼，尽涉安衢。俾使华夷同归寿域者尔。
按上面收录在《圣惠方》第一百卷，这也是王怀隐等编书时所采入的。其实是唐以前的书。隋唐志载明堂书数部，若此二书，不记撰人名氏，因此不可决定其何是，乃着于斯。至大辛亥春月燕山活济堂刊本，分正背侧人图及小儿灸方，为三卷。
〔《西方子明堂灸经》〕八卷，见《医藏目录》，存。
钱曾说：“西方子不知何解。昔黄帝问岐伯，以人之经络，穷妙于血脉，参变乎阴阳。尽书其言，藏灵兰之室。洎雷公请问，乃坐明堂以授之。后世言明堂者以此。今医家记针灸之穴为偶人，点志其处，名明堂，非也。
《四库全书提要》说：“《明堂灸经》八卷，题曰西方子撰，不知何许人。与《铜人针灸经》，俱刊于山西平阳府。其书专论灸法。《铜人》惟有正背左右人形，此则兼及侧伏，较更详密。考唐志，有《黄帝十二经明堂偃侧人图》十二卷，兹或其遗法欤。其曰明堂者，钱曾《读书敏求记》云云。今考《旧唐书经籍志》，以明堂经脉，别为一类，则曾之说信矣。古法多针灸并言，或惟言针以该灸，《灵枢》称《针经》是也。自王焘《外台秘要方》，始力言误针之害，凡针法针穴，俱删不录，惟立灸法为一门。此书言灸不言针，盖犹焘意也。
〔《直鲁古针灸书》〕佚。
按上面见于《辽史》本传。
〔吴氏（复 ）小儿明堂针灸经〕一卷，见宋代目录，已佚。
〔王氏（唯一）铜人腧穴针灸图经〕三卷，见《崇文总目》，存。
夏竦序说：“臣听说圣人拥有天下，论病以及国，原诊以知政。王泽不流，则奸生于下，故辨淑慝以制治。真气不荣，则 动于体，故谨医砭以救民。昔我圣祖之问岐伯也，以为善言天者，必有验于人。天之数十有二，人经络以应之。周天之度，三百六十有五，人气血以应之。上下有纪，左右有象，督任有会， 穴有数，穷妙于血脉，参变乎阴阳。始命尽书其言，藏于金兰之室。洎雷公请问其道，乃坐明堂以授之。后世之言明堂者以此。由是门灸针刺之备备矣。神圣工巧之艺生焉。若越人起死，华佗愈 ，王纂驱邪，秋夫疗鬼，非有神哉，皆此法也。去圣浸远，其学难精。虽列在经诀，绘之图素，而粉墨易糅，豕亥多讹。□艾而坏肝，投针而失胃。平民受弊而莫赎，庸医承误而不思。非夫圣人，孰救兹患。洪惟我后，勤哀兆庶，迪帝轩之遗烈，只文母之慈训，命百工以修政令，敕太医以谨方技。深惟针艾之法，旧列王宦之守，人命所系，日用尤急。思革其谬，求济于民。殿中省尚药奉御王唯一素授禁方，尤工厉石，竭心奉诏，精意参神。定偃侧于人形，正分寸于 募，增古今之救验，刊日相之破漏。总会诸说，勒成三篇。上又以古经训诂至精，学人封执多失。传心岂如会目，着辞不若案形。复令创铸铜人为式，内分腑脏，旁注 谷，井荣所会，孔穴所安，窍而达中，刻题于侧，使观者烂然而有第，疑者涣然而冰释。在昔未臻，惟帝时宪。乃命侍臣，为之序引，名曰《新铸铜人穴针灸图经》。肇颁四方，景式万代。将使多瘠咸诏，巨刺靡差。案说蠲 ，若对谈于涪水。披图洞视，如旧饮于上池。保我黎蒸，介乎寿考。昔夏后叙六极以辨疾，帝炎问百药以惠人，固当让德今辰，归功圣域者矣。
时天圣四年，岁次析木，秋八月丙申谨上。
赵希弁说：“《铜人腧穴针灸图经》三卷，皇朝王惟德撰。仁宗尝诏惟德考次针灸之法，铸铜人为式，分脏腑十二经，旁注俞穴所会，刻题其名，并为图法，并主疗之术，刻板传世。夏竦为序。明堂者，谓雷公问道，黄帝授之，故名云。
王应麟说：“天圣五年十月壬辰，医官院上所铸腧穴铜人式二，诏一置医官院，一置大相国寺仁济殿。此前皇上因为针砭之法，传述不同，命尚药奉御王唯一，考明气穴经络之会，铸铜人式，又纂集旧闻，订正讹谬，为《铜人腧穴针灸图经》三卷。至此献上，摹印颁行。翰林学士夏竦序，以四年岁次析木秋八月丙申上。七年闰二月乙未，赐诸州。
《明一统志》说：“三皇庙，在顺天府治南明照坊。元元贞初建。内有三皇并历代名医像。东有神机堂，内置铜人针灸图二十有四。凡五脏旁注，为 谷所会，各为小窍，以导其源委。又刻针灸经于石，其碑之题篆，则宋仁宗御书。元至元间，自汴移置。此洪武初，铜人取入内府，图经犹存。
熊均说：“宋咸淳间，翰林医宦朝散大夫殿中省尚药奉御骑都尉王唯一编修《铜人腧穴针灸图经》五卷。
高武说：“《铜人针灸图》三卷，宋仁宗诏王维德考次针灸之法，铸铜人为式，分腑脏十二经，旁注俞穴所会，刻题其名，并为图法，并主疗之术，刻板传世。夏竦为序。然其 穴，比之《灵枢》本输骨空等篇，颇亦繁杂也。
明英宗御制序说：“人之生，禀阴阳五行而成。故人之身，皆应乎天。人身经脉十二，实应天之节气。周身气穴，三百六十，亦应周天之度数。其理微矣。而医家砭 之功，尤神且速。欲后之造其突奥，识其微妙，厥亦难哉。宋天圣中，创作《铜人腧穴针灸图经》三卷，刻诸石，复范铜肖人，分布 穴于周身，画焉窍焉，脉络条贯，纤悉明备。考经案图，甚便来学。其亦心前圣之心，以仁夫生民者矣。于今四百余年，石刻漫灭而不完，铜象昏暗而难辨。朕重民命之所资，念良制之当继，乃命砻石范铜，仿前重作，加精致焉。建诸医官，式广教诏。呜呼，保民者君人之事。医虽其道之一端，然民命所系，故圣人肇之，历代尚之。夫使斯民，皆获保终其天年者，宜必资于此。斯朕所为 体前圣之仁，以贻无穷也。来者尚敬之哉。故引诸其端。大明正统八年三月二十一日。
按先子曰：“《读书后志》，唯一作惟德，《针灸聚英》、《古今医统》亦同，可疑。咸淳，南宋度宗时号，而此书旧凡三卷，其为五卷者，金大定中所刻，补注本也。熊氏云，宋咸淳间，王唯一编，书五卷，误甚。针科医官山崎子政先生善曰：明滑寿着《十四经发挥》，一据《金兰循经》云。然其所引循经文，与此书毫无差异，乃知循经全取诸铜人。”
With Sima Deyi (Chengwu Lang), Xie Jiqing (Ta Yi Ling), Zhen Liyan (Tai Chang Cheng) and others, [he] collated the meridian and acupoint diagrams. Later, he presented his work to Zhen Quan, saying: "A human body is seven chi tall, with internal organs enclosed within and skin and collaterals covering outside. Without sage wisdom, who can distinguish them? At eighteen, I resolved to study medicine; now over a hundred years old, having researched classical prescriptions and investigated acupoints, my doubts have increased. I have heard that seeking the ancients, Yi Yin's decoctions were based on the *Shennong Bencao Jing* (Divine Farmer's Materia Medica); Bian Que's acupuncture followed strictly the questions and answers of Huangdi and Leigong, earnest and thorough. Since the sages are long gone, ignorant people spread hearsay, making forced interpretations from their own minds. Methods like Wang Yi Wu Yu's are shallow and simple; although effective, accidental success is deemed miraculous. Moreover, acting without following antiquity leads to error in distant endeavors. One who wishes to practice acupuncture must follow the orthodox classics of Xuanyuan; one who uses herbs must rely on the *Shennong Bencao Jing*. Since the so-called 'Bielu of Famous Doctors', errors have multiplied. I retreated to use the *Jia Yi Jing* (Systematic Classic of Acupuncture and Moxibustion) to verify Qin Chengzu's diagram, finding nineteen acupoints such as Pangting and Canghui. According to the count of 649 acupoints, there are acupoints with names but no specific designation, such as Jiaosun and Jingfeng, which are preserved in the *Sanbu Zhenjing* (Three Parts Acupuncture Classics). However, those diagrams had omissions, with forty-nine acupoints misplaced vertically or horizontally, inconsistent with the original meridians. This is what is meant by 'miss by a hair's breadth, miss by a thousand miles'." (From *Qianjin Yifang*)
*[Zhenjing]* (Acupuncture Classic), one volume, Song Catalogue, lost.
*[Cui Shi (Zhití) Gu Zheng Bing Jiu Fang]* (Cui's Moxibustion Prescription for Bone-Steaming Disease), one volume, Song Catalogue (listed as Lao Jiu Fa), *Waitai Miyao* lists it as Cui Shi Bie Lu Jiu Gu Zheng Fang Tu, compiled by Zhongshu Shilang Cui Zhití. New Tang Book Bibliography records one volume (*Waitai Miyao* contains four moxibustion diagrams for bone-steaming, citing Volume 7. Thus, Wang's record seems to be from *Zuanyao Fang*). Lost.
Preface states: "Spiritual beings receive qi, endowed with the Five Constants (according to *Su Shen Liang Fang*, Five Elements). Improper health preservation brings down the Six Diseases. Regarding the extensive records of Qibo and Huangdi, there may be ancient scriptures (in *Su Shen*, 'yi' is 'wei'). Moxibustion applied singly (in *Su Shen*, 'dan' is 'jian'), rarely adopting current methods (in *Su Shen*, 'xian zhu si shu'). Bone-steaming disease is also called Chuan Shi, Gui Zhu, Fu Lian (in *Su Shen*, Fu Lian), or Wu Gu. Men take Pi Qi as root, women take Blood Qi as foundation. Regardless of age, many contract this illness. Infants suffer more from transmission. Symptoms include dry, erect hair, clustering or dispersing, abdominal masses, or small nodules on both sides near the lower back of the head (in *Su Shen*, no 'near lower'). There may be five or six. Night sweats, dreams of intercourse with ghosts (in *Su Shen*, no 'intercourse'). Although vision is clear, limbs are weak, or there is upper jiao qi rebellion and poor appetite, gradually becoming emaciated. Even if prolonged, death comes suddenly. I once served as Sima of Luo Zhou, curing thirteen people with moxibustion in thirty days, with over two hundred cured in total (in *Su Shen*, 'guo' is 'yu'). As for狸tou (in *Su Shen*, Li Gu) and Otter liver, only past tales are heard; Gold Tooth and Copper Nose rarely show efficacy. This prescription is superior, saving lives in crisis, not just treating bone-steaming, but also Qi disorders, Wind disorders, Miasma, Consumption, Evil pathogens, and Pi accumulation (in *Su Shen*, 'huo' is present). The conditions are broad, cures numerous, cannot be fully recorded (in *Su Shen*, 'jiu huo zhe bu ke ju shu'). Briefly outlining the general principles, fearing transmission errors misleading future generations, I now provide detailed diagrams so readers may understand easily, allowing widespread dissemination. Using family archives, lacking time to consult famous doctors or seek supreme medicines, reviving the dead is not difficult. Those encountering this disease should not neglect it." (From *Waitai Miyao*)
*Old Tang History · Biography of Cui Zhiwen*: Elder brother Zhití reached the rank of Minister of Revenue during Emperor Gaozong's reign.
*New Tang History · Biography of Cui Zhiwen*: Elder brother Zhití also reached Zhongshu Shilang, receiving imperial calligraphy praises alongside Dai Zhide, Hao Chujun, Li Jingxuan, etc., specifically commended for loyalty and diligence, promoted to Left Vice Director of the Department of State Affairs. When Pei Xingjian defeated the Turks, killing Nishupu, and remnants fled to Wild Wolf Mountain, an edict ordered Zhití to rush to Dingxiang to comfort troops. Pei Xingjian merited promotion to Minister of Revenue for pacifying the roads.
Shen Kuo said: "Prime Minister Cui's moxibustion method for consumption, the *Waitai Miyao*'s Prime Minister Cui Family Prescription, and Wang Baochen's Experience Prescriptions are all recorded. Yet all contain errors. Stone inscriptions in Piling Commandery are most detailed. I compared various editions to compile this book. It is far more precise than ancient prescriptions; treating people according to it has never failed. Often cured with a single moxibustion. In Yicheng, suffering from chronic weakness and emaciation, I was cured using this." (From *Su Shen Liang Fang*)
*[Wuming Shi Xin Ji Ming Tang Jiu Fa]* (Anonymous New Collection of Mingtang Moxibustion Methods), three volumes, *Chongwen Zongmu*, lost.
*[Shan Tiao Zhen Jiu Jing]* (Song Catalogue note: Tiao, alternatively Zhao.), one volume, *Chongwen Zongmu*, lost.
*[Gongsun Shi (Ke) Zhen Jiu Jing]*, one volume, *Chongwen Zongmu*, lost.
*[Yang Shi (Yanqi) Jiu Jing]* (Originally unattributed, supplemented here per *Yiwen Lüe*), ten volumes, *Chongwen Zongmu*, lost.
*[Wuming Shi Xuan Wu Si Shen Zhen Fa]* (Anonymous Xuanwu Four Spirits Needle Method), one volume, *Chongwen Zongmu*, lost.
*[Dian Lao San Shi Liu Huang Jing]* (Point-Burning Classic of Thirty-Six Yellows), one volume, *Dushu Hou Zhi*, lost.
Zhao Xibian said: "No author listed above; it is a Tang dynasty book. *Guoshi Bu* says: Since tea drinking became popular, people no longer suffer from jaundice.
According to *Shenghui Fang* Volume 55, it records point-burning discussions and prescriptions for thirty-six types of yellow syndromes. The acupoints for point-burning the thirty-six yellows seem to be fully extracted and compiled from this book.
*[Wuming Shi Zhen Jing]* (Anonymous Acupuncture Classic) (*Dushu Minqiu Ji*, *Siku Quanshu Tiyao* list as *Tongren Zhen Jiu Jing*), one volume (*Dushu Minqiu Ji*, *Siku Quanshu Tiyao* list as seven volumes). Extant.
Preface states: "Acupuncture is profound and mysterious, difficult to explore its subtle gate. Generations of skilled artisans often built upon previous works. Their aims differed, key points were obscure. Some were hidden and hard to understand, some theories incomplete, some meanings broad but words concise, some texts rich but meaning sparse. Deviating from Xuanyuan's sacred texts, losing Qibo's high discourse, causing learners to ignore the source. Now, collecting previous classics, researching ultimate principles, pointing out what predecessors missed, clarifying ancient sages' subtle words. Comprehending essence, writing one volume. This classic exhausts principle and nature, connects the dark and bright, details acupoints comprehensively, indicates disease sources completely. To illuminate the unknown, guide the lost, transmit to the future, hoping for lasting impact.
Qian Zeng said: "*Tongren Zhen Jiu Jing* seven volumes. *Tongren Zhen Jiu Jing* has been transmitted for a long time, yet Dou's secret transmission includes Jinjin, Yuye, Da Xiaogukong, Bafeng, Baxie, Kebagu Fa, which this book and *Mingtang Jiu Jing* do not record. Why?
*Siku Quanshu Tiyao* says: "*Tongren Zhen Jiu Jing* seven volumes, author unknown. According to *Chao Gongwu Dushu Hou Zhi*: *Tongren Shuxue Zhenjiu Tu* three volumes, written by Wang Weide of our dynasty. Emperor Renzong ordered Weide to systematize acupuncture methods, cast a bronze man model, dividing twelve meridians of zang-fu, annotating acupoint intersections, carving names, providing diagrams and therapeutic techniques, printing blocks for transmission. Wang Yinglin's *Yuhai* says: Tian Sheng 5th year, October Renchen, two acupoint bronze man models submitted by Medical Bureau, ordered one placed in Medical Bureau, one in Renji Hall of Daxiangguo Temple. Previously, due to differing transmissions of needle/cautery methods, Emperor ordered Shangyao Fengyu Wang Weiyi to examine Mingtang acupoints and meridian intersections, cast bronze model, compile old records, correct errors, creating *Tongren Shuxue Zhenjiu Tu Jing* three volumes. Presented then, copied and distributed. Hanlin Academician Xia Song's preface matches Chao's account, except Wang Weide is written as Weiyi, a minor name difference. This edition's volume count differs but generally aligns with both accounts; likely the original Tian Sheng version later split into seven volumes. Zhou Mi's *Qidong Yeyu* says: Heard uncle Zhang Shugong say, when in Xiangzhou, obtained a complete test bronze man made of fine copper, with all internal organs. External acupoints had gold-inlaid names. Front and back pieces fit seamlessly. Used by old capital to test physicians. Method: coat exterior with yellow wax, fill interior with mercury. Physicians insert needles; if accurate, mercury flows out; if slightly off, needle won't enter. A clever device. Later Zhao Nanzhong returned it to inner palace; Shugong drew two diagrams, carved and published. Song bronze men and Zhang's diagrams are lost; only this book remains as a summary.
This book is included in *Shenghui Fang* Vol 99. Analyzing the preface, it is not post-Tang. Originally standalone, fully incorporated by Wang Huaiyin et al. Xiong's Weishengtang edition changed it to seven volumes, renaming it *Tongren Zhen Jiu Jing*, as noted in *Minqiu Ji* and *Tiyao*. They hadn't seen *Shenghui Fang*'s Tongren Tu Jing, hence their speculative comments.
*[Mingtang Jiu Jing]* (Mingtang Moxibustion Classic), one volume. Extant.
Preface states: "When Dark and Yellow separated, heaven and earth divided. Harmonious qi forms humans, most precious among things. All inherit yin-yang measures, becoming spirits of heaven and earth. Head round like vault, feet firm like earth. Five Zang correspond to Five Mountains, Nine Orifices to Nine Provinces. Limbs match Four Seasons, Six Fu match Six Pitch-pipes. Vision like sun and moon, breath like wind and clouds. Blood and qi like rivers, hair like grass and trees. Though inheriting from parents, all modeled after Heaven and Earth. Precious thus, how light is life? Therefore, establishing oneself prioritizes benefiting others. Preserving longevity requires treating disease. Herbs have dispelling power, acupuncture/moxibustion have seizing disease merit. To cleanse evil paths, trust this benefit. Mingtang is sage legacy, Huangdi's orthodox classic. Describing blood vessel circulation, yin-yang Shu-Mu, exhausting flow-injection mysteries, distinguishing acupoint origins. Weighing zang-fu, serving as meridian channels.
Now extracting essence, removing weeds, all witnessed and effective. Recording disease sources to know treatments, drawing human forms to avoid discrepancies. Collecting children's Mingtang, compiling next, hoping all ages walk safe paths, enabling Chinese and barbarians alike to reach longevity.
Included in *Shenghui Fang* Vol 100, also compiled by Wang Huaiyin et al. Actually pre-Tang. Sui-Tang bibliographies list several Mingtang books. For these two, authors unknown, so uncertain which is which, hence recorded here. Daye Xinhai Spring, Yanshan Huoji Tang edition divided into front/back/side diagrams and children's moxa formulas, three volumes.
*[Xifangzi Mingtang Jiu Jing]* (Xifangzi Mingtang Moxibustion Classic), eight volumes, *Yicang Mulü*, extant.
Qian Zeng said: "Meaning of Xifangzi unknown. Anciently, Huangdi asked Qibo about meridians, exploring blood vessels, changing yin-yang. Wrote all down, stored in Linglan Chamber. When Leigong asked, he sat in Mingtang to teach. Hence later referred to Mingtang. Today, doctors mark acupoints on dummy figures, naming them Mingtang, which is incorrect.
*Siku Quanshu Tiyao* says: "*Mingtang Jiu Jing* eight volumes, attributed to Xifangzi, origin unknown. Printed in Pingyang Prefecture, Shanxi with *Tongren Zhen Jiu Jing*. Focuses on moxibustion. *Tongren* only has front/back/left/right figures; this includes side/prone positions, more detailed. Tang bibliography lists *Huangdi Shier Jing Mingtang Yan Ce Ren Tu* twelve volumes; perhaps this is its remnant method. Regarding 'Mingtang', Qian Zeng's *Dushu Minqiu Ji* says... Checking *Old Tang History Bibliography*, Mingtang Meridians are a separate category, confirming Qian's view. Ancient methods discussed both needle and moxa, or needle implying moxa, e.g., *Lingshu* called *Zhenjing*. Since Wang Tao's *Waitai Miyao*, warnings against needle errors led to deleting needle methods/acupoints, keeping only moxa section. This book discusses moxa only, following Tao's intent.
*[Zhilugu Zhen Jiu Shu]* (Zhilugu Acupuncture Book), lost.
Appears in *Liao Shi* biography.
*[Wu Shi (Fu ) Xiao'er Mingtang Zhen Jiu Jing]* (Wu's Children's Mingtang Acupuncture Classic), one volume, Song Catalogue, lost.
*[Wang Shi (Weiyi) Tongren Shuxue Zhenjiu Tu Jing]* (Wang's Bronze Man Acupoint Acupuncture Diagram Classic), three volumes, *Chongwen Zongmu*, extant.
Xia Song's Preface states: "I hear sages governing the world discuss disease regarding state, diagnose to know governance. If royal grace doesn't flow, evils arise below, so distinguishing good/evil controls governance. If true qi doesn't nourish, disturbances occur in body, so carefully using medical needles saves people. Our Sage Ancestor asked Qibo: 'He who speaks well of heaven must have verification in man.' Twelve heavenly numbers correspond to human meridians. 365 degrees of heaven correspond to human blood/qi. Upper/lower have discipline, left/right have images, Du/Ren intersect, acupoints have numbers, exploring blood vessels, changing yin-yang. Ordered to write all down, store in Golden Orchid Chamber. When Leigong asked, he sat in Mingtang to teach. Hence later Mingtang reference. Thus needle/moxa preparations were complete. Divine/Sacred/Work/Craft arts arose. Like Yue Ren raising dead, Hua Tuo healing, Wang Zuan exorcising, Qiufu treating ghosts, not divine magic, but this method. Distance from sages grows, learning hard to master. Listed in classics, drawn in diagrams, but ink mixes, characters err. Causing liver damage with moxa, missing stomach with needle. Commoners suffer irreparable harm, mediocre doctors repeat errors without thought. Only sages can save this. Our Emperor mourns millions, follows Di Xu's legacy, respects Wen Mu's teachings, orders officials to reform laws, instructs doctors to guard techniques. Deeply considering needle/moxa, formerly kept by royal servants, vital for life, urgent daily. Thinking to correct errors, help people. Shangyao Fengyu Wang Weiyi received secret recipes, skilled in stone carving, devoted to edict, spirit focused. Defining prone/supine on human form, correcting measurements on Shu-Mu, adding ancient/modern cures, cutting calendar errors. Gathering theories, compiling three chapters. Emperor noted ancient commentaries too refined, learners rigid, holding onto mistakes. Transmitting heart不如 meeting eyes, writing words不如 examining forms. Ordered casting bronze model, dividing internal organs inside, annotating valleys/jing-river intersections/acupoint locations outside, holes reaching center, names carved on side, making viewers see clearly, doubts melt like ice. Past unachieved, only Emperor follows constitution. Ordered attendants to write preface, named *New Cast Bronze Man Acupoint Acupuncture Diagram Classic*. Distributed widely, setting example for millennia. May many sick be healed, great punctures accurate. Following explanations removes disease, like talking at Fushui. Viewing diagram clearly, like drinking Shangchi water before. Protecting people, granting longevity. Ancient Xia Hou listed six extremes to distinguish diseases, Yan Di asked hundred herbs to benefit people. Should yield virtue today, credit sacred domain.
Respectfully submitted on Bingshen day, August, Year Sizhu Xi Mu, Tian Sheng 4th Year.
Zhao Xibian said: "*Tongren Shuxue Zhenjiu Tu Jing* three volumes, written by Wang Weide of our dynasty. Renzong ordered Weide to systematize acupuncture, cast bronze man, divide twelve meridians, annotate acupoint intersections, carve names, provide diagrams and therapies, print for transmission. Xia Song wrote preface. Mingtang refers to Leigong asking way, Huangdi teaching, hence the name.
Wang Yinglin said: "Tian Sheng 5th year, Oct Renchen, two acupoint bronze models submitted by Medical Bureau, ordered one to Medical Bureau, one to Renji Hall. Previously, due to differing needle/cautery transmissions, Emperor ordered Shangyao Fengyu Wang Weiyi to examine Mingtang acupoints/meridian intersections, cast bronze model, compile old records, correct errors, create *Tongren Shuxue Zhenjiu Tu Jing* three volumes. Presented, copied/distributed. Xia Song's preface dated Aug Bingshen, Sizhu Xi Mu, Year 4. Feb Leap 2nd Yiwei Year 7, granted to provinces.
*Ming Yitong Zhi* says: "Sanhuang Temple, south of Shuntian Prefecture government, Mingzhao Ward. Built early Yuan Yuanzhen era. Contains Sanhuang and历代名医 statues. East Shenji Hall houses twenty-four Bronze Man Acupuncture Diagrams. Five Zang annotated with valley intersections, each with small hole to guide source. Also carved acupuncture classic on stone, inscription in Emperor Renzong's calligraphy. Moved from Bian during Yuan Zhiyuan era. Early Hongwu, bronze man taken to inner palace, diagram classic remains.
Xiong Jun said: "Song Xianchun era, Hanlin Physician Chaosan Dafu, Dianzhongsheng Shangyao Fengyu Qiduwei Wang Weiyi compiled *Tongren Shuxue Zhenjiu Tu Jing* five volumes.
Gao Wu said: "*Tongren Zhenjiu Tu* three volumes, Song Renzong ordered Wang Weide to systematize acupuncture, cast bronze man, divide twelve meridians, annotate acupoint intersections, carve names, provide diagrams and therapies, print for transmission. Xia Song wrote preface. However, its acupoints are more complex than *Lingshu* Benshu/Gukong chapters.
Emperor Yingzong of Ming Imperial Preface states: "Human birth inherits yin-yang-five elements. Human body corresponds to heaven. Twelve meridians correspond to heavenly solar terms. 360 acupoints correspond to celestial degrees. Principle is subtle. Medical needle/cautery merit is divine and fast. Future reaching profundity, knowing subtleties, is difficult. Song Tian Sheng era, created *Tongren Shuxue Zhenjiu Tu Jing* three volumes, carved on stone, cast bronze human figure, distributing acupoints on body, drawing holes, meridians clear. Examining classics via diagrams convenient for learners. Heart of former sages, benevolence for people. Now 400+ years, stone eroded, bronze dim. I value life resources, thinking good systems should continue, ordered grinding stone/casting bronze, copying previous, adding refinement. Establish in Medical Bureau, expand teaching. Alas, protecting people is ruler's duty. Medicine is one aspect, but life depends on it, so sages started it, dynasties valued it. Enabling people to live full lifespan relies on this. This is me embodying former sages' benevolence, leaving infinite legacy. Successors respect it. Thus leading introduction. Great Ming Zhengtong 8th Year, March 21st.
Ancestral remark: "*Dushu Hou Zhi* writes Weiyi as Weide, *Zhenjiu Juzheng*, *Gujin Yitong* same, questionable. Xianchun is Southern Song Duzong era title, but this book originally three volumes; five-volume version is Jin Dading era supplemented edition. Xiong claims Song Xianchun Wang Weiyi compiled five volumes, very wrong. Needle department official Mr. Yamazaki Shisei says: Ming Hua Shou's *Shisijing Fahui* relies on *Jinlan Xunjing*. Quoted text matches this book exactly, knowing *Xunjing* fully taken from Bronze Man."