宁献王序曰。昔在太朴之世。未有药物。独用砭 之道。活生民于掌握。此医道之大者也。予喜其无药物
咀之劳。而能回生于指下。可谓易矣。乃求其术于医者。久而得之者。十有余家。独宏纲乃遇信卿席真人所授之
术。故其补泻折量之法。其口诀指下之妙。与世医之所不同。出于人者。见于此也。其徒二十四人。独刘瑾得其
指下之秘。故能继宏纲之术而无坠也。予谓干将虽神。使之补履。莫若一锥之能。良药虽众。至于劫病。莫若一
针之捷。药以气味而达之。故其宣利经络也迟。针以HT 而取之。故其疏通血脉也速。况加以冰台。灼以神燧。
助其真阳。遂其阴邪。而元气充矣。奚何病之有哉。若人遇夜。或在路。倘有微恙。药不可得也。惟砭 之术。
可以应仓卒之用。士之于世。欲治生者。不可不知。予故爱而学之。乃命医士刘瑾。重校其师宏纲所传广爱书十
卷。予止取其穴之切于用者为一卷。更其名曰神应经。内五百四十八证。计二百一十一穴。又择其刘瑾之经验者
六十四证。计一百四十五穴。纂为一册。目曰神应秘要。而以此心推之于众庶。不负宏纲广爱之仁也。此书世
所未有。用传于世。今命刊行。以纪于首章云。时在洪熙乙巳。四月二十一日书。
四库全书提要曰。神应经一卷。明陈会撰。刘瑾补辑。会字善同。称宏纲先生。瑾字永怀。号恒庵。均不知
何许人。瑾所附论。皆冠以臣字。亦不知何时进御本也。案宦官刘瑾武宗时流毒海内。终以谋逆伏诛。断无人肯
袭其姓名者。此书当在正德前矣。所论皆针灸之法。有歌诀。有图有诀。传写讹谬。不甚可据。前有宗脉图一页。
称梓桑君席宏
达。九传至席华叔。十传至席信卿。十一传至会。会传二十四人，嫡传者二人。一曰康叔达。一即瑾也。又有席
宏达誓词。谓传道者。必盟天歃血。立誓以传。当于宗派图下。注其姓名。如或妄传非人。私相付度。阴有天刑。
明有阳谴云。是道家野谈耳。
按提要说欠详。盖似未见宁献王序者。献王序旧不题名。有咸跻寿域印记并花押。与其所着乾坤生意。活人
心序所识同。即知是书。刘瑾因献王之命。就陈会广爱书。节抄为编。
〔杨氏（ ）针灸详说〕明史二卷 存
〔针灸集书〕二卷 存
自序曰。岁在壬申。都察院右副都御史古并耿公奉命来镇关陕。便宜行事。政暇集 谓曰。用药必先明脉理。
针灸在乎知穴法。此医道之当然。脉理穴法。虽在人身。而其治法具载于方书。用之者要当察真体之切。庶不失
位而误人也。一或讹舛。则脉理不明。孔穴不真。用药针灸。徒为人害。欲疾之瘳者难矣。尝观素问有云。小针
之要。易陈而难入。斯言至矣。而东嘉王叔权资生经固详。其间于十二经络中穴。有列于正侧偃伏之下者。使学
者罔知经分。知子由太医院出。亲灸当代名人。博览群籍。必得其旨要。尝着伤寒撮要等书。已行于世。子何不
详考诸说。立成经络起止绘图。分注 穴。各归所属经。分类而集之。不惟使后学人有所持循。而济世利人之功。
亦莫大于此也。 既承教。不敢固辞。乃取素问铜人诸书。参互考订。分为经络起止。灌注交会。 穴寸数。度
量取穴之法。与夫针灸补泻。治病 穴。次韵括诀。悉类而集之。于正侧偃伏所载之穴。各附本经。兼督任二脉
之穴。绘于图像。举始见终。观者了然心
目。集为一帙。凡二卷。名之曰针灸集书。呈稿间。公被召还朝。乙亥。公复镇陕右。 遂具录以呈。公乃披而
喜曰。子之集此书。深契前贤之心。亦发其蕴奥。又具简明。易于检阅。诚有益于世也。于是始廪命工。锓梓以
传。欲人之获睹是书。资之而有以全其生焉。其用心亦仁矣。 俱愧闻见之不广。采取之未备。凡我同志。览其
讹缺。详加订正。庶几脉理穴法。而无妄举臆度之失。济世卫生。不无小补云。书成。因纪述作之意于卷端云。
〔针灸撮要穴法〕一卷 未见
按上见于也是园书目。
〔凌氏（云）流注辨惑〕一卷 未见
浙江通志曰。凌汉章。名云。号卧岩。归安文学。以孝感遇泰山异人。授明堂针术。治秦藩疾得瘳。孝宗闻
之。延见圣济殿。赐太医院御医。年七十有七。无疾而终。生平轻财好义。死之日。家无余资。
按是书。浙江通志经籍部。着之于眼疾类。也是园书目。录之于疮肿科。考二家似未读其全书者。盖流注当
是经脉流注之义。汉章以针法。显名于当世。明史方伎传。又载治验数则。可知其所辨非眼疾疮肿之谓矣。
〔汪氏（机）针灸问对〕三卷 存
四库全书提要曰。针灸问对三卷。明汪机撰。机字省之。祁门人。明史方伎传。称吴县张颐。祁门汪机。杞
县李可大。常熟缪希雍。皆精通医术。治病多奇中。即其人也。是书成于嘉靖壬辰。前有程 序。上中二卷论针
法。下卷论灸法。及经络穴道。皆取灵枢素问难经甲乙经。及诸家针灸之书。条析其说，设为问答。以发明其义。
措语颇为简明。
其论针能治有余之病。不能治不足之病。详辨内经虚补实泻之说。为指虚邪实邪。非指病体之虚实。又论古人充
实。病中于外。故针灸有功。今人虚耗。病多在内。针灸不如汤液。又论误针误灸之害。与巧立名目之诬。皆术
家所讳不肯言者。其说尤为笃实。考机石山医家。凡所疗之证。皆以药饵攻补。无仅用针灸奏功者。盖惟深知其
利病。故不妄施。所由与务奇技者异也。
〔高氏（武）针灸节要〕三卷 存
四库全书提要曰。针灸节要三卷。明高武撰。是书以难经素问为主。难经首取行针补泻。次取井荣俞经合。
次及经脉素问。首九针。次补泻。次诸法。次病刺。次经脉空穴。俱颠倒后先。于经文多割裂。
鄞县志曰。高武。号梅孤。负奇好读书。凡天文律吕。兵法骑射。无不闲习。嘉靖中。武举北上。因历览塞
垣。以策于当路不用。遂弃归。所言干象无不验。晚乃专精于医。治人无不立起。尝慨近时针灸多误。手铸铜人
三。男妇童子各一。以试其穴。推之人身。所验不爽毫发。所着射学指南。律吕辨。痘疹正宗。针灸聚英发挥直
指。各三十卷。行于世。
〔针灸聚英发挥〕八卷 存
引曰。扁鹊有言，疾在腠理。熨 之所及。在血脉。针石之所及。其在肠胃。酒醪之所及。是针灸药三者得兼。
而后可与言医。可与言医者。斯周官之十全者也。曩武谬以活人之术止于药。故弃针与灸。而莫之讲。每遇伤热
入血室。闪挫诸疾。非药饵所能愈。而必俟夫刺者。则束手无策。自愧技穷。因悟治病犹对垒。攻守奇正。量敌
而应者。将之
良。针灸药因病而施者。医之良也。思得师指。而艰其人。求之远近。以针鸣者。各出编集标幽玉龙肘后流注神
应等书。其于抚针补泻。尚戾越人。从卫取气。从荣置气之说。复取素难而研精之。旁究诸家。又知素难为医之
鼻祖。犹易为揲蓍求卦之原。诸家医流。如以钱掷甲子起卦。勾陈玄武。 蛇龙虎。断古凶。似易而乱易也。后
世针灸。亦若是尔。呜呼。不溯其原。则昧夫古人立法之善。故尝集节要一书矣。不究其流。则不知后世变法之
弊。此聚英之所以纂也。安故狃近者。犹曰易穷则变。变则通。通则久。是以诗变而骚。君子取之。郡县者封建
之变。租庸者井田之变。后人因之。固足以经国治世。奚怪于针灸之变法哉。奚是古非今为哉。岂知封建井田变。
而卒莫如周之延祚八百。针灸变。而卒莫如古之能收功十全。如使弊法而可因。则彼放荡逾闲者。可以为礼。以
之安上治民。妖淫愁怨者。可以为乐。以之移风易俗哉。夫易谓穷斯变通久。素难者。垂之万世而无弊。不可谓
穷不容于变而自通且久也。周子谓。不复古礼。不变今乐。而欲至治者远。然则不学古医。不变今俗。而欲收十
全之功者。未之有也。兹续编诸家。而折衷以素难之旨。夫然后前人之法。今时之弊。司命者知所去取矣。时嘉
靖丙午冬十二月吉日。四明梅孤高武识。
四库全书提要曰。“针灸聚英四卷。明高武撰。武始末未详。是书以经络穴法类聚为一卷。各病取穴治法为
一卷。诸论针灸法为一卷。各歌赋为一卷。凡诸书与素问难经异同者。取其同而论其异。故以聚英名书。其所搜
采。惟铜人明堂子午。及窦氏流注等书。余皆不录。”
按此书原八卷。提要以为四卷者。唯据其凡例所言。未熟读全
书。故致误耳。
〔针灸大成〕四卷 未见
按上见于浙江通志经籍类。
〔沈氏（子禄）经脉分野〕佚
〔徐氏（师鲁）经络全书〕二卷 佚
自序曰。嘉靖末年。余友沈君承之手一编见示曰。此予所述经脉分野也。子深于医者。幸为我订而序之。
予谢不能。沈君祈请再三。往复不置。乃应曰。诺。予时方注礼记。未有以应也。已而沈君从计偕士之京师。居
岁余。竟无所遇而还。郁郁不得志。遂病以死。久之礼注脱稿。乃受书而卒业焉。其书自巅放趾。条析分明。一
本内经及诸大家之说。而时参以己见。可谓博洽君子。称名家矣。惜其引证繁复。补益太过。则其见托订正之意。
良非虚也。昔吴季子挂剑于徐君之墓曰。吾已心许之矣。况于口诺者乎。窃惟先君早学斯道。洞究大旨。予不肖
弗克缵承先绪。改而从儒。儒幸晚成。犹及先君之存。旦夕过庭。每口授内经诸家之论。以为邪客诸脉。 疾乃
生。所谓脉者。非独寸关尺之谓也。盖脉之在人身也。有经。有络。有筋。而经有常奇。络有大小。又各有直有
支。有正有别。有正别诸阴之别。皆为正。而筋亦有宜有支有别。其传注之所。曰端。曰俞。曰上。曰下。曰内。
曰外。曰前。曰后。曰中。曰间。曰侧。曰交。曰会。传注之名。曰上。曰下。曰出。曰入。曰径。曰直。曰横。
曰邪。曰起。曰从。曰及。曰循。曰历。曰注。曰行。曰走。曰之。曰去。曰乘。曰过。曰还。曰络。曰绕。曰
系。曰属。曰结。曰合。曰交。曰贯。曰布。曰散。曰至。曰抵。曰并。曰挟。曰别。曰约。曰究。曰兼。以别
表
里。以分虚实。以明营卫。以测传变。以辨补泻。以审汗下。以决死生。皆于是乎取之。彼寸关尺者。特以候之
而已。针石灼艾。固以此为要。而汤液丸散。亦必藉焉。苟不先寻经络。而茫然施治。乌能中其肯綮。而收万全
之功哉。其说盖与沈君合。固知此道渊微。唯精研者乃相契也。爰乘稍暇。为之删校。复述枢要。以续斯编。更
名曰经络全书。一以酬沈君见托之急。一以缵先君不传之绪。一以裨后学搜括之勤。虽问与沈君异同。要不失为
忠臣矣。死者如可作也。吾将质之。万历四年丙子。五月望日。吴江徐师鲁序。
〔尤氏（乘）重辑经络全书〕二卷 存
凡例曰。医学之道。以洞视脏腑为贵。非扁鹊有神授也。轩岐之书。皆所以救人洞视者。后人竟忽焉。而莫
能察。其不至费人也几希。所幸沈承之先生。编为经脉分野。而脏腑咸得以洞视矣。惜其书迄今。将二百年。未
寿诸梓。虽有传写。故得其益者尚寡。兹刻之所以不客已也。一沈君之书。已经伯鲁先生为订正矣。伯鲁以为引
证繁复。故爰加删校。予得是编。窃心喜而朝夕读之。是以知其尚未备也，因僭加补订。亦经三易稿矣。不谓戊
辰冬闻有吴君聘者。隐于西郊。予慕往就教焉。见予手订则曰非沈君之原本乎。乃出其姻亲顾君所增订者示予。
予不胜击节。先得吾心之所同。然抑又幸也。由是采以所增。广以未备。辨以讹。删以复。庶可称全书。洵为不
易之典也。一伯鲁删校之后。复续以经络枢要。因名曰经络全书。似可谓尽善矣。然脏腑经络及筋。有正有别。
有直有支之类。悉加详注。不厌重复。务使读者无遗憾矣。
〔吴氏（嘉言）针灸原枢〕二卷 存
严州府志曰。吴嘉言。分水人。世以医名。尽得素难等书玄妙。当道重之。授太医院吏目。有当世名医之
誉。礼部尚书潘晟祭酒余有丁皆有赞赠。所着有医学统宗。针灸原枢等书。行于世。子学易亦以医知名。后任雷
州吏目。徐氏（廷璋）活人妙法针经 二卷 未见
〔李氏（时珍）奇经八脉考〕明志一卷 存
顾问序曰。奇经八脉考者。李君濒湖所撰辑以活人者也。经有正有奇。独考奇者奇经。人所略。故致详焉。
并病源治法。靡不条具。若指诸掌。岂惟医学有赖。玄修之士。亦因以见身中造化真机矣。用心之勤如此。何其
仁哉。濒湖世儒。兼以医鸣。一门父子兄弟。富有着述。此特见一斑耳。问不佞。尝推其直谅多闻之益。因僭识
卷端。以舍后之君子。明万历丁丑小暑日。同里日岩顾问顿首书。
四库全书提要曰。奇经八脉考一卷。明李时珍撰。其书谓人身经脉。有正有奇。手三阴三阳。足三阴三阳。
为十二正经。阴维阳维。阴跷阳跷。冲任督带。为八奇经。正经人所共知。奇经医所易忽。故特评其病源治法。
宁献王序言说：在远古淳朴的时代，还没有药物，人们只使用砭石的方法，就能在掌握之中挽救百姓的生命。这是医学大道中非常重要的一环。我喜欢它没有研磨药物的辛劳，却能在手指间起死回生，可以说是简便易行了。于是向医生们寻求这种技术，经过长时间的寻找，只有十多家得到了真传。唯独宏纲遇到了信卿席真人所传授的技术。所以他的补泻权衡的方法，以及口诀和指下的奥妙，与世俗医生的做法不同，是超出于常人的，体现在这里。他的徒弟有二十四人，唯独刘瑾得到了他指下操作的秘密，所以能够继承宏纲的技术而没有失传。我认为干将剑虽然神奇，如果用来修补鞋子，不如一把锥子好用；良药虽然众多，如果要劫除重病，不如一针见效快捷。药物依靠气味来发挥作用，所以它疏通经络比较迟缓；针刺依靠“气”（此处原文为HT，推测为“气”字之误或特定符号，依中医理论译为气）来取效，所以它疏通血脉迅速。况且再加上冰台（古代取火工具），用神燧点燃，以助真阳，驱逐阴邪，从而使元气充盈。还有什么疾病治不好呢？如果人在夜晚，或者在路上，如果有轻微的不适，药不可得时，只有砭石的技术，可以应对仓促的急需。士人对于世间生存之道，想要谋求生计的人，不能不知道这些。我因此喜爱并学习它，于是命令医士刘瑾，重新校订他的老师宏纲所传的《广爱书》十卷。我只选取其中切合实用的穴位编为一卷，改名为《神应经》，收录五百四十八种证候，共计二百一十一个穴位。又挑选刘瑾的经验证候六十四种，共计一百四十五个穴位，编纂成一册，命名为《神应秘要》。并将此心推广给大众，不辜负宏纲广施仁爱之心。这本书世上未曾有过，现在流传于世，今日命令刊印发行，记录在首章。时间在洪熙乙巳年四月二十一日书写。
《四库全书提要》说：《神应经》一卷，明代陈会撰写，刘瑾补充辑录。陈会字善同，自称宏纲先生；刘瑾字永怀，号恒庵，都不知是什么地方人。刘瑾所附带的论述，都冠以“臣”字，也不知是何时进呈御览的。查考宦官刘瑾在明武宗时期流毒海内，最终因谋逆被处死，断然没有人肯袭用他的姓名。这本书应当是在正德年间之前了。书中论述的都是针灸的方法，有歌诀，有图有诀，但传抄中有错误谬误，不太值得依据。前面有一页宗脉图，称梓桑君席宏达，九代传到席华叔，十代传到席信卿，十一代传到陈会，陈会传给二十四人，嫡传者二人。一个叫康叔达，一个就是刘瑾。又有席宏达的誓词，说传道的人，必须盟誓歃血，立誓才传授。应当在宗派图下注上姓名，如果妄传非人，私下传授，暗中会有天刑，明面上会有阳谴。这不过是道家的野谈罢了。
按语：提要说得不详细，大概是没有见过宁献王的序言。献王的序言旧本不题名，有咸跻寿域印记和花押，与他所著的《乾坤生意》、《活人心序》所识相同，就知道这本书，是刘瑾因为献王的命令，就着陈会的《广爱书》，节选抄录为编。
〔杨氏（ ）针灸详说〕二卷 存
自序说：岁在壬申年，都察院右副都御史古并耿公奉命来镇守关陕，便宜行事。政务闲暇时召集我说：用药必须先明白脉理，针灸在于知道穴法。这是医学道理的必然要求。脉理和穴法，虽然在人身之上，但其治疗方法都记载于方书之中。使用者应当仔细考察真实体质的切确，这样才不会失位而误人。一旦有讹误错乱，那么脉理就不明，孔穴就不真，用药针灸，白白地危害人。想要疾病痊愈就很难了。曾经看《素问》说：小针的要领，容易陈述而难以深入。这话很对。而东嘉王叔权的《资生经》确实详细。其中在十二经络中的穴位，有列于正侧偃伏姿势之下的，使学者茫然不知经脉分布。王叔权由太医院出身，亲自灸治当代名人，博览群籍，必定得其旨要。曾经著述《伤寒撮要》等书，已在世上流行。您为什么不详细考证各种说法，确立成经络起止绘图，分注穴位，各归所属经脉，分类汇集起来。这不仅使后学之人有所遵循，而且济世利人的功劳，也没有比这更大的了。我既然承蒙教诲，不敢固执推辞，于是取《素问》、铜人诸书，参互考订，分为经络起止、灌注交会、穴位寸数、度量取穴的方法，以及针灸补泻、治病穴位，按韵括成诀句，全部分类汇集。对于正侧偃伏所载的穴位，各自附在本经之下，兼及督任二脉的穴位，绘制在图像中，从头到尾，观者心中了然。汇集为一帙，共二卷，命名为《针灸集书》。呈送稿本期间，耿公被召还朝。乙亥年，耿公再次镇守陕右，我便完整抄录呈上。耿公翻阅后高兴地说：你汇集这本书，深深契合前贤的心意，也阐发了其中的深奥之处，又具备简明易懂，易于检阅的特点，确实对世人有好处。于是开始供给粮食，命令工匠刻版印刷以流传。希望人们能读到这本书，凭借它来保全生命。其用心也是仁慈的。我惭愧见闻不广，采取不够完备。凡是我志同道合的朋友，阅览其中的错误缺失，详细加以订正，或许脉理穴法，就没有妄加臆测的失误了。济世养生，不无小补。书成之后，因此记述创作的意图在卷端。
〔针灸撮要穴法〕一卷 未见
按：上述见于也是园书目。
〔凌氏（云）流注辨惑〕一卷 未见
《浙江通志》说：凌汉章，名云，号卧岩，归安文学。因为孝感遇到泰山异人，传授明堂针术，治疗秦藩王的疾病得以痊愈。孝宗听说后，延请他在圣济殿相见，赐封太医院御医。享年七十七岁，无疾而终。生平轻视钱财喜好义气，去世那天，家中没有多余的资金。
按：这本书，《浙江通志·经籍部》将其列入眼疾类，《也是园书目》将其录入疮肿科。考察这两家似乎都没有读过全书。大概“流注”应当是经脉流注的意思。凌汉章以针法在当时显名，《明史·方伎传》又记载了几则治疗验案，可知他所辨析的不是眼疾疮肿的意思。
〔汪氏（机）针灸问对〕三卷 存
《四库全书提要》说：《针灸问对》三卷，明代汪机撰写。汪机字省之，祁门人。《明史·方伎传》称吴县张颐、祁门汪机、杞县李可大、常熟缪希雍，都精通医术，治病多奇妙准确，就是这些人。这本书成于嘉靖壬辰年，前面有程氏序言。上中两卷论针法，下卷论灸法，以及经络穴道，都取《灵枢》、《素问》、《难经》、《甲乙经》及诸家针灸之书，条分缕析其学说，设为问答，以阐明其义。措辞颇为简明。
他论述针能治疗有余的病，不能治疗不足的病，详细辨析《内经》虚补实泻的说法，是指虚邪实邪，不是指病体的虚实。又论述古人身体充实，病邪多从外侵入，所以针灸有功；今人身体虚耗，病多在内，针灸不如汤液。又论述误针误灸的危害，以及巧立名目的诬妄，都是医家忌讳不肯说的。他的说法尤为笃实可靠。考察汪机是石山医家，凡所治疗的证候，都用药物攻补，没有仅靠针灸奏效的。大概是因为深知其利弊，所以不妄加施用。这与那些追求奇技淫巧的人不同。
〔高氏（武）针灸节要〕三卷 存
《四库全书提要》说：《针灸节要》三卷，明代高武撰写。这本书以《难经》、《素问》为主。《难经》首先取行针补泻，其次取井荥俞经合，其次涉及经脉。《素问》首先讲九针，其次讲补泻，其次讲诸法，其次讲病刺，其次讲经脉空穴，都颠倒了先后顺序，对经文多有割裂。
《鄞县志》说：高武，号梅孤，自负奇才喜好读书，凡天文律吕、兵法骑射，无不闲习。嘉靖年间，高武作为武举北上，因为遍览边塞城墙，向当权者献策未被采用，于是弃官回家。他所言的天象无不验证。晚年专精于医学，治疗病人无不立即起效。曾经感慨近时的针灸多有误，亲手铸造铜人三个，男、女、童子各一，用来测试穴位，推之于人身，所验证的丝毫不差。所著的《射学指南》、《律吕辨》、《痘疹正宗》、《针灸聚英发挥直指》等各三十卷，在世上流行。
〔针灸聚英发挥〕八卷 存
引文说：扁鹊有言，病在腠理，是熨贴所能达到的；在血脉，是针石所能达到的；在肠胃，是酒醪所能达到的。这三者如果能兼用，然后才可以谈论医学。可以谈论医学的人，就是《周礼》所说的十全医师。从前我错误地认为救人的技术只限于药物，所以放弃针与灸，不去讲习。每当遇到伤热入血室、闪挫等各种疾病，不是药物所能治愈的，而必须等待刺法，则束手无策。自己惭愧技艺穷尽，于是悟到治病如同对阵，攻守奇正，根据敌人情况应对的是良将；根据病情施用针灸药的是良医。想求得师指，却难以找到其人。向远近求索，以针闻名的，各自出版编集，如《标幽》、《玉龙》、《肘后》、《流注》、《神应》等书。他们对于抚针补泻，尚且违背《越人》（即《难经》）从卫取气、从荣置气的说法。我又取《素问》、《难经》来研究精微。旁究诸家，又知道《素问》、《难经》是医学的鼻祖，就像《易经》是揲蓍求卦的源头。诸家医流，就像用钱掷出甲子起卦，勾陈玄武、螣蛇龙虎，判断古今吉凶，看似简易实则扰乱了《易》理。后世的针灸，也是如此。唉！如果不追溯源头，就会不明白古人立法的好处。所以我曾经汇集《节要》一书。如果不探究流变，就不知道后世变法弊端。这就是《聚英》之所以编纂的原因。安于故步自封拘泥于近期的人，还说《易经》说穷则变，变则通，通则久。所以《诗经》变为《离骚》，君子取其意。郡县制是封建制的变，租庸调是井田制的变。后人沿用它，固然足以治国治世，何必奇怪于针灸的变法呢？何必厚古薄今呢？哪里知道封建井田变了，但最终不如周朝延续国祚八百年；针灸变了，但最终不如古代能收到十全的效果。如果弊法可以沿袭，那么那些放荡逾矩的人，可以成为礼，用来安上治民；妖淫愁怨的人，可以成为乐，用来移风易俗吗？《易经》说穷则变，变则通，通则久。《素问》、《难经》是垂范万世而无弊病的，不能说穷困不容于变而自然通达且长久。周敦颐说：不复古礼，不变今乐，而想要达到大治的人是遥远的。然而不学古医，不变今俗，而想要收到十全之功的人，是没有的。这次续编诸家，而折衷以《素问》、《难经》的宗旨。这样以后，前人的法和今时的弊，掌管生命的人就知道如何取舍了。时间嘉靖丙午冬十二月吉日。四明梅孤高武识。
《四库全书提要》说：“《针灸聚英》四卷，明代高武撰写。高武的生平始末不详。这本书将经络穴法类聚为一卷，各病取穴治法为一卷，诸论针灸法为一卷，各歌赋为一卷。凡是诸书与《素问》、《难经》不同的，取其相同而论述其不同，所以用‘聚英’命名此书。其所搜采，只有《铜人》、《明堂》、《子午》及窦氏流注等书，其余都不收录。”
按：这本书原本八卷，提要认为是四卷，只是依据其凡例所言，没有熟读全书，所以导致错误。
〔针灸大成〕四卷 未见
按：上述见于《浙江通志·经籍类》。
〔沈氏（子禄）经脉分野〕佚
〔徐氏（师鲁）经络全书〕二卷 佚
自序说：嘉靖末年，我的朋友沈承之先生拿着一本书给我看说：这是我所述的《经脉分野》。您深谙医学，希望为我订正并写序。我推辞说不能。沈君恳请再三，往复不停，我才答应说：好吧。我当时正在注释《礼记》，没有时间来回应。不久沈君跟随参加乡试的士人去京师，住了一年多，竟然无所遇合而返回，郁郁不得志，于是生病而死。很久以后我的《礼记》注释脱稿，才接受这本书完成学业。这本书从头顶到脚趾，条理分析分明，一本遵循《内经》及诸大家之说，而时常参以自己的见解，可以说是博洽的君子，称得上名家了。可惜他引证繁复，补益太过，那么他委托我订正的意图，确实不是虚言。过去吴季子在徐君墓前挂剑说：我心里已经许诺给他了。何况是口头承诺的呢？我私下认为先君早年学习这门道，透彻探究大意。我不肖，不能继承先绪，改而从儒。幸而儒业晚成，还赶得上先君在世，早晚经过庭院，每天口授《内经》诸家的论述，认为邪气客于诸脉，疾病乃产生。所谓脉，不仅仅指寸关尺。脉在人身，有经，有络，有筋。而经有常经和奇经，络有大络和小络，又各有直有支，有正有别。有正别诸阴之别，都称为正。而筋也有宜有支有别。其传注的地方，叫端、俞、上、下、内、外、前、后、中、间、侧、交、会。传注的名称，叫上、下、出、入、径、直、横、邪、起、从、及、循、历、注、行、走、之、去、乘、过、还、络、绕、系、属、结、合、交、贯、布、散、至、抵、并、挟、别、约、究、兼。用来辨别表里，区分虚实，明了营卫，推测传变，辨别补泻，审视汗下，决断死生，都在这里取法。那些寸关尺，特别只是用来诊候而已。针石灼艾，固以此为要，而汤液丸散，也必须借助于此。如果不先寻经络，而茫然施治，怎么能击中要害，收取万全之功呢？他的说法大概与沈君相合。本来知道这门道渊微，只有精研的人才能契合。于是趁着稍有空闲，为之删校，又叙述枢要，以续接这个编目。改名为《经络全书》，一来酬谢沈君见托的急切，二来继承先君不传的绪业，三来裨益后学搜括的勤奋。虽然询问与沈君有异同，但不失为忠诚。死者如果复活，我将质问他。万历四年丙子五月望日，吴江徐师鲁序。
〔尤氏（乘）重辑经络全书〕二卷 存
凡例说：医学之道，以洞视脏腑为贵，如果不是扁鹊有神授，轩岐之书，都是用来救人洞视的。后人竟然忽视它，而不能察觉，那不至于耗费人命也就很少了。所幸沈承之先生，编为《经脉分野》，而脏腑都能得以洞视了。可惜这本书至今将近二百年，未刻印出版。虽然有传写，所以得到益处的人还少。这就是刻印此书不客气的原因。一、沈君的书，已经被伯鲁先生订正过了。伯鲁认为引证繁复，所以加以删校。我得到这个编本，心里窃喜并朝夕阅读，因此知道它尚未完备，于是冒昧加以补订，也已经经过三次改稿了。没想到戊辰冬天听说有个吴君聘，隐居在西郊，我羡慕前往请教，见他手订的本子说：这不是沈君的原本吗？于是拿出他姻亲顾君所增订的给我看，我不胜赞叹，先得我心之所同。然而又庆幸，由此采纳所增补的，扩充未完备的，辨别讹误，删除重复，差不多可以称为全书，确实是不可更改的经典。一、伯鲁删校之后，又续以《经络枢要》，因此命名为《经络全书》，似乎可以说尽善尽美了。然而脏腑经络及筋，有正有别，有直有支之类，都加上详细注释，不厌重复，务使读者没有遗憾。
〔吴氏（嘉言）针灸原枢〕二卷 存
《严州府志》说：吴嘉言，分水人。世代以医闻名，完全得到《素问》、《难经》等书的玄妙。当权者重视他，授予太医院吏目。有当世名医的美誉。礼部尚书潘晟、祭酒余有丁都有赞赠。所著有《医学统宗》、《针灸原枢》等书，在世上流行。儿子吴学易也以医知名，后来任雷州吏目。
〔徐氏（廷璋）活人妙法针经〕二卷 未见
〔李氏（时珍）奇经八脉考〕明志一卷 存
顾问序说：《奇经八脉考》，是李君濒湖所撰辑用来救人的。经脉有正经和奇经，单独考察奇经，是因为奇经被人忽略，所以致详。连同病源治法，无不条列具备，就像指着手掌一样清楚。岂止医学有赖于此，修道之士，也借此看见身中造化的真机。用心的勤恳如此，多么仁爱啊。濒湖是世家儒者，兼以医学闻名。一门父子兄弟，富有着述，这只是见到一斑而已。我不才，曾经推崇他直谅多闻的益处，于是冒昧写在卷端，留给后来的君子。明万历丁丑小暑日，同里日岩顾问顿首书。
《四库全书提要》说：《奇经八脉考》一卷，明代李时珍撰写。这本书说人身经脉，有正经和奇经。手三阴三阳，足三阴三阳，为十二正经。阴维阳维，阴跷阳跷，冲任督带，为八奇经。正经人所共知，奇经医生容易忽略，所以特别评述其病源治法。
Preface by Prince Ning stated: In the ancient era of pure simplicity, there were no medicinal drugs. Only the method of Bian stones (Bianshi, acupuncture stone) was used to save people's lives within one's grasp. This is a major aspect of the medical Dao. I appreciate that it requires no labor of grinding drugs yet can bring the dead back to life under the fingers; it can be considered easy and convenient. Thus, I sought this technique from physicians. After a long time, only more than ten families had obtained it. Only Honggang encountered the technique taught by Zhenren Xi Xingqing (Master Xi Xingqing). Therefore, his methods of tonification and sedation (Bushie, tonifying deficiency and reducing excess), as well as the subtleties of his mantras and finger techniques, differed from those of worldly physicians, surpassing ordinary people, as manifested here. His disciples numbered twenty-four, but only Liu Jin obtained the secret of his finger techniques, thus able to inherit Honggang's art without loss. I believe that although Ganjiang (a famous sword) is divine, if used to mend shoes, it is inferior to a single awl. Although there are many good medicines, when dealing with severe diseases, nothing is as swift as a single needle. Medicines act through their flavors and aromas, so their promotion of meridian circulation is slow. Acupuncture acts through Qi (Qi, vital energy), so its unblocking of blood vessels is rapid. Moreover, adding Bingtai (ancient fire-starting tool for moxibustion) and burning with Shen sui (divine fire starter) to assist True Yang (Zhenyang, original yang qi) and dispel Yin pathogens (Yinxie, pathogenic yin factors), thereby filling the Yuanqi (Primary Qi, foundational vitality). What disease would remain? If a person encounters nightfall or is on the road, and has slight ailments where medicine is unavailable, only the Bian stone technique can meet urgent needs. Scholars seeking livelihood in the world must know this. Therefore, I loved and learned it, and ordered Physician Liu Jin to re-collate the ten volumes of *Guang'ai Shu* (Book of Broad Love) transmitted by his teacher Honggang. I selected only the acupoints most relevant to practice into one volume, renaming it *Shenyi Jing* (Classic of Divine Response), covering 548 syndromes and totaling 211 acupoints. I also selected 64 syndromes from Liu Jin's experience, totaling 145 acupoints, compiled into one booklet titled *Shenying Miyao* (Divine Response Secrets). I extend this heart to the common people, not failing Honggang's benevolence of broad love. This book is unprecedented in the world; now it is circulated. Today, I order its printing and publication, recorded in the first chapter. The date is the 21st day of the 4th month, Yisi year of Hongxi.
*Summary of the Siku Quanshu* states: *Shenyi Jing*, one volume, written by Chen Hui of the Ming Dynasty, supplemented and edited by Liu Jin. Chen Hui, courtesy name Shantong, styled himself Master Honggang. Liu Jin, courtesy name Yonghuai, pseudonym Heng'an, both unknown origin. The essays attached by Liu Jin all bear the character "Chen" (Subject), so it is unknown when they were presented to the throne. Investigation shows that the eunuch Liu Jin caused havoc during the reign of Emperor Wuzong and was eventually executed for treason. No one would dare to adopt his name. This book must predate the Zhengde era. The discussions concern acupuncture and moxibustion methods, containing rhymes, diagrams, and mantras, but transmission errors make it unreliable. There is a page of Zongmai Tu (Diagram of Ancestral Meridians) at the front, citing Xi Hongda (Xi Hongda), who passed down nine generations to Xi Huashu, ten to Xi Xingqing, eleven to Chen Hui. Chen Hui taught twenty-four people, with two direct heirs: Kang Shuda and Liu Jin. There is also an oath of Xi Hongda, stating that those transmitting the art must swear an oath with blood before heaven. Names should be noted below the lineage diagram. If transmitted improperly or privately, there will be heavenly punishment and public condemnation. This is merely wild talk of the Daoist school.
Commentary: The summary is insufficient, likely having not seen Prince Ning's preface. The old preface by Prince Ning did not bear a title but had the seal "Xian Ji Shou Yu" (Reaching Longevity Together) and a signature, identical to those in his works *Qiankun Shengyi* and *Huoren Xin Xu*. Thus, it is known that Liu Jin, by Prince Ning's order, excerpted and compiled Chen Hui's *Guang'ai Shu*.
*[Yang Shi] Zhenjiu Xiangshuo* (Detailed Explanation of Acupuncture and Moxibustion), 2 volumes, extant.
Preface states: In the year Ren Shen, Geng Gong, Vice Censor-in-Chief of the Censorate from Gubing, was appointed to govern Guan-Shaan. Acting with discretion, he gathered me during administrative leisure and said: Using medicine requires understanding pulse principles first; acupuncture requires knowing acupoint methods. This is the natural way of medicine. Pulse principles and acupoint methods exist in the human body, but treatment methods are recorded in medical texts. Users must carefully examine the true constitution to avoid misplacement and error. Any mistake leads to unclear pulse principles and inaccurate acupoints, making medication and acupuncture harmful. Curing disease becomes difficult. I once read in *Suwen*: "The essence of small needles is easy to state but hard to enter." This is profound. Wang Shuquan of Dongjia's *Zisheng Jing* is indeed detailed. Among the acupoints in the twelve meridians, some are listed under upright, lateral, prone, and supine positions, leaving learners confused about meridian distribution. Wang Shuquan, coming from the Imperial Medical Academy, personally treated contemporary celebrities and studied extensively, surely grasping the essentials. He authored *Shanghan Cuoyao* etc., already circulating. Why do you not carefully verify various theories, establish drawings of meridian origins and endings, annotate acupoints, assign them to their respective meridians, and compile them by category? This would not only guide later learners but also achieve great merit in benefiting the world. Having received your teaching, I dared not refuse. I took *Suwen*, Copper Man texts, and other books, cross-referenced and revised them, dividing them into meridian origins/endings, infusion/intersection, acupoint distances, measurement methods, acupuncture/moxibustion tonification/sedation, treating acupoints, and rhythmic mnemonics. All were classified and collected. Acupoints listed under upright, lateral, prone, and supine positions were attached to their respective meridians, including Du and Ren meridians, drawn in images, showing start to finish, clear to the mind. Compiled into one fascicle, two volumes, named *Zhenjiu Jishu* (Collected Book of Acupuncture and Moxibustion). While presenting the draft, Geng Gong was recalled to court. In the year Yi Hai, Geng Gong returned to govern Shaanxi West. I then submitted the full copy. Geng Gong opened it and rejoiced, saying: Your compilation deeply aligns with former sages' hearts, revealing hidden depths, concise and easy to consult, truly beneficial to the world. Thus, grain was provided for craftsmen to carve woodblocks for transmission, hoping people could see this book and use it to preserve life. His intention was benevolent. I am ashamed of my narrow knowledge and incomplete collection. Fellow practitioners, please review errors and omissions, correct them carefully, so that pulse and acupoint knowledge avoids arbitrary speculation, contributing slightly to saving the world and preserving health. Upon completion, I record the intent of creation at the beginning.
*[Zhenjiu Cuoyao Xuefa]* (Essential Acupoint Methods of Acupuncture and Moxibustion), 1 volume, unseen.
Note: Listed in *Yeshiyuan Shumu*.
*[Ling Shi] Liuzhu Binhuo* (Clarifying Confusion on Flowing Accumulation), 1 volume, unseen.
*Zhejiang Tongzhi* states: Ling Hanzhang, named Yun, pseudonym Wo Yan, a scholar from Gui'an. Due to filial piety, he met a strange person from Mount Tai who taught him Mingtang acupuncture techniques. He cured the Duke of Qin's illness. Emperor Xiaozong heard of this, summoned him to Shengji Hall, and granted him the title of Imperial Physician of the Imperial Medical Academy. He died peacefully at 77. He valued righteousness over wealth and died with no surplus assets.
Note: *Zhejiang Tongzhi · Jingji Bu* classifies this under eye diseases. *Yeshiyuan Shumu* lists it under skin ulcers. Both seem not to have read the whole book. "Liuzhu" likely refers to meridian flow. Ling Hanzhang was famous for acupuncture. *Ming Shi · Fangji Zhuan* records several case studies, indicating he discussed more than just eye diseases or ulcers.
*[Wang Shi] Zhenjiu Wendui* (Questions and Answers on Acupuncture and Moxibustion), 3 volumes, extant.
*Summary of the Siku Quanshu* states: *Zhenjiu Wendui*, 3 volumes, written by Wang Ji of the Ming Dynasty. Wang Ji, courtesy name Shengzhi, from Qimen. *Ming Shi · Fangji Zhuan* mentions Zhang Yi (Wuxian), Wang Ji (Qimen), Li Keda (Qixian), and Miao Xiyong (Changshu) as精通医术 (proficient in medicine) with miraculous results. This book was completed in the Renchen year of Jiajing. It has a preface by Cheng. Volumes 1-2 discuss needle methods; Volume 3 discusses moxibustion, meridians, and acupoints, drawing from *Lingshu*, *Suwen*, *Nanjing*, *Jiayi Jing*, and other acupuncture texts, analyzing theories through Q&A to elucidate meanings. The language is concise.
He argues that needles treat excess conditions but not deficiency conditions, clarifying *Neijing*'s "tonify deficiency, sedate excess" as referring to pathogenic deficiency/excess, not bodily deficiency/excess. He argues ancients were robust, so external pathogens were common, making acupuncture effective; modern people are depleted, so internal diseases are common, making decoctions superior. He also discusses harms of incorrect needling/moxibustion and false naming conventions, topics usually avoided by practitioners. His views are solid. Wang Ji was a physician of Shishan; he treated cases primarily with herbs, rarely relying solely on acupuncture. Knowing its pros and cons, he did not misuse it, differing from those pursuing gimmicks.
*[Gao Shi] Zhenjiu Jiyao* (Essentials of Acupuncture and Moxibustion), 3 volumes, extant.
*Summary of the Siku Quanshu* states: *Zhenjiu Jiyao*, 3 volumes, written by Gao Wu of the Ming Dynasty. Based mainly on *Nanjing* and *Suwen*. *Nanjing* sections prioritize needle manipulation tonification/sedation, then Jing-Ring-Shu-Jing-He points, then meridians. *Suwen* sections prioritize Nine Needles, then tonification/sedation, then methods, then disease-specific needling, then meridian/acupoint locations. The order is inverted, and text is fragmented.
*Yin County Gazetteer* states: Gao Wu, pseudonym Meigu, talented and scholarly, skilled in astronomy, music theory, military strategy, and archery. During Jiajing, as a military graduate going north, he surveyed fortifications and offered strategies rejected by authorities, so he retired. His astronomical predictions were accurate. Later specializing in medicine, he cured patients instantly. Concerned about frequent acupuncture errors, he cast three copper models (male, female, child) to test acupoints, verifying accuracy against human anatomy. He authored *She Xue Zhinan*, *Lvlü Bian*, *Douzhen Zhengzong*, *Zhenjiu Juying Fahui Zhizhi*, each 30 volumes, widely circulated.
*[Zhenjiu Juying Fahui]* (Elucidation of the Gathered Heroes of Acupuncture and Moxibustion), 8 volumes, extant.
Introduction states: Bian Que said: Diseases in the skin/hair are treated by warming packs; in blood vessels by needles/stones; in intestines/stomach by wine/medicines. Only by combining these three can one speak of medicine. Such a person is a "Perfect Physician" of *Zhouli*. Previously, I mistakenly thought healing relied only on drugs, neglecting needles and moxa. When encountering heat entering the blood chamber or sprains, drugs failed, requiring needling, leaving me helpless. Realizing treatment is like battle, requiring adaptation, I understood that using needles, moxa, and drugs according to disease defines a good doctor. Seeking teachers was hard. I found various books like *Biaoyou*, *Yulong*, *Zhouhou*, *Liuzhu*, *Shenyi*. Their tonification/sedation contradicted *Nanjing*'s "take Qi from Wei, place Qi in Ying". I studied *Suwen* and *Nanjing* deeply, realizing they are the ancestors of medicine, like *I Ching* is the source of divination. Later acupuncture schools are like chaotic divination. Without tracing sources, one misses ancient wisdom. Hence I compiled *Jiyao*. Without studying evolution, one misses later flaws. Hence *Juying*. Those clinging to recent changes cite "change leads to continuity," comparing it to political reforms. But while feudalism changed to commanderies, and well-field to tax systems, Zhou lasted 800 years. Ancient acupuncture achieved perfection. If flawed methods persist, chaos replaces ritual. *I Ching* says change brings continuity. *Suwen/Nanjing* are timeless. Not learning ancient medicine prevents perfection. I continue compiling others, synthesizing with *Suwen/Nanjing*, so practitioners know what to keep or discard. Date: Winter, December, auspicious day, Bingwu year of Jiajing. Meigu Gao Wu of Siming.
*Summary of the Siku Quanshu* states: "*Zhenjiu Juying*, 4 volumes, by Gao Wu. Details unknown. Groups meridian/acupoint methods (Vol 1), disease-specific treatments (Vol 2), theoretical discussions (Vol 3), and songs/rhymes (Vol 4). Compares other texts with *Suwen/Nanjing*, highlighting similarities and differences. Sources include *Tongren*, *Mingtang*, *Ziwu*, and Dou's *Liuzhu*. Excludes others."
Note: Original was 8 volumes. Summary cites 4 based on preface, missing full reading, causing error.
*[Zhenjiu Dacheng]* (Great Completeness of Acupuncture and Moxibustion), 4 volumes, unseen.
Note: Listed in *Zhejiang Tongzhi · Jingji Lei*.
*[Shen Shi] Jingmai Fenye* (Meridian Distribution), lost.
*[Xu Shi] Jingluo Quan Shu* (Complete Book of Meridians and Collaterals), 2 volumes, lost.
Preface states: Late Jiajing, friend Shen Chengzhi showed me a manuscript: *Jingmai Fenye*. As a deep practitioner, please edit and preface it. I declined. He insisted. I agreed. I was annotating *Liji* and had no time. Shen went to Beijing for exams, stayed a year, failed, returned depressed, and died. Later, finishing *Liji* annotation, I accepted the book. It traces head to toe clearly, following *Neijing* and masters, adding personal views. A learned master. But citations are complex and additions excessive, confirming his request for correction. Like Wu Jizi hanging a sword on Xu Jun's grave ("I promised him in my heart"), how much more an oral promise? My father studied this early, grasping essentials. I failed to inherit, turning to Confucianism. Fortunately succeeding late, I saw my father alive, receiving oral teachings on *Neijing*: Evil invading meridians causes disease. "Mai" (Pulse/Vessel) is not just Cun-Guan-Chi. Vessels include Jing (Meridians), Luo (Collaterals), Jin (Sinews). Jing has regular/extraordinary; Luo has large/small; all have straight/branch, main/different. Descriptions include directions (up/down/in/out/etc.) and actions (enter/exit/cross/connect/etc.). These distinguish exterior-interior, deficiency-excess, Ying-Wei, progression, tonification/sedation, sweating/purging, life/death. Cun-Guan-Chi is merely for diagnosis. Needles, moxa, and decoctions all rely on this. Without finding meridians first, treatment is blind. How to hit the mark? His view aligns with Shen's. Deep knowledge requires study. Taking spare time, I edited and added key points, continuing the series. Renamed *Jingluo Quan Shu* to honor Shen, inherit my father, and aid students. Though differing from Shen, it remains loyal. If the dead could rise, I would ask him. Date: Full moon, May, Bingzi year, Wanli. Xu Shilu of Wujiang.
*[You Shi] Chongji Jingluo Quan Shu* (Re-edited Complete Book of Meridians and Collaterals), 2 volumes, extant.
General Rules state: Medicine values seeing organs internally. Without Bian Que's divine gift, Xuan-Qi books enable this vision. Later generations ignored it, risking harm. Shen Chengzhi's *Jingmai Fenye* enabled this vision. Unfortunately, nearly 200 years passed without printing. Few benefited. Hence this edition. Shen's book was edited by Mr. Bolu, who found citations complex. I enjoyed reading it but found it incomplete, revising it three times. In winter Wuchen, I visited hermit Wu Pin in the west suburbs. He recognized Shen's original. He showed additions by his relative Gu Jun. I praised it, agreeing with my thoughts. Thus, incorporating additions, expanding gaps, correcting errors, deleting repetitions, it became a complete classic. After Bolu's editing, *Jingluo Shuyao* was added, naming it *Jingluo Quan Shu*. Seems perfect. However, details on organ/meridian/sinew structures (main/branch, straight/oblique) are annotated thoroughly to avoid reader regret.
*[Wu Shi] Zhenjiu Yuanshu* (Original Pivot of Acupuncture and Moxibustion), 2 volumes, extant.
*Yanzhou Prefecture Gazetteer* states: Wu Jiayan, from Fenshui. Family renowned in medicine. Mastered mysteries of *Suwen/Nanjing*. Respected by officials, appointed Clerk of the Imperial Medical Academy. Regarded as a contemporary famous doctor. Ministers Pan Sheng and Yu Youding wrote praises. Authored *Yixue Zongzong*, *Zhenjiu Yuanshu*, etc. Son Wu Xueyi also famous in medicine, later Clerk of Leizhou.
*[Xu Shi] Huoren Miaofa Jingjing* (Miracle Method Classic of Saving Lives), 2 volumes, unseen.
*[Li Shi] Qijing Baimai Kao* (Examination of the Eight Extraordinary Vessels), Ming Annals, 1 volume, extant.
Gu Wen Preface states: *Qijing Baimai Kao* is compiled by Li Binhu to save lives. Meridians have regular and extraordinary. Extraordinary ones are overlooked, hence detailed study. Pathogenesis and treatments are clearly listed. Useful for medicine and cultivation. How diligent and benevolent! Binhu was a scholarly family, famous in medicine. Many writings. This is just a glimpse. I value his honesty and knowledge, writing this preface for future scholars. Date: Minor Heat, Dingchou year, Wanli. Gu Wen of Tongli.
*Summary of the Siku Quanshu* states: *Qijing Baimai Kao*, 1 volume, by Li Shizhen of Ming. States human meridians have regular and extraordinary. Hand/Foot Three Yin/Yang are Twelve Regular Meridians. Yin/Wei, Yang/Wei, Yin/Qiao, Yang/Qiao, Chong, Ren, Du, Dai are Eight Extraordinary Meridians. Regular meridians are well-known; Extraordinary ones are often ignored by doctors. Thus, pathogenesis and treatments are specifically reviewed.