经义
上古使僦贷季理色脉而通神明。○此上帝之所秘，先师传之也。（《素问》）
哲言
医术十三科∶曰大方，曰小方，曰妇人，曰伤寒，曰疮疡，曰针灸，曰眼，曰口齿，曰喉咙，曰接骨，
曰金镞，曰按摩，曰祝由。今按摩、祝由失其传。（《类经》）
医有五科七事∶曰脉，曰因，曰病，曰证，曰治，为五科。因复分为三∶曰内，曰外，曰不内不外，并
四科为七事。（《证治准绳》）
伏羲氏有《天元玉册》。乃鬼臾区十世祖口诵而传之。《素问》中重载其语。（《医学入门》）
神农氏有本草传世。（《见闻录》）
世皆知《素问》为医之祖，而不知轩岐之书，实出于神农本草也。殷伊芳尹用本草为汤液，汉仲景广汤液
为大法，此医家之正学，虽后世之明哲有作，皆不越此。○神农尝百草，立九候，正阴阳之变化，救性命之昏札，
以为万世法，既简且要。伊芳尹宗之，仲景广之，洁古派之。噫！宗之、广之、派之，虽多寡之不同，其所以得立
法之要，则一也。洁古倍于仲景，无异仲景之倍于伊芳尹；仲景之倍于伊芳尹，无异伊芳尹之倍于神农。观洁古之说，
则知仲景
之言；观仲景之言，则知伊芳尹之意，皆不出于神农矣。○刘禹锡云∶《神农本经》以 书，《名医别录》以墨
书，传写既久， 墨错乱，遂令后人以为非神农书，以此故也。（王好古）
《淮南子》云∶神农尝百草，一日七十毒。予诵其书，未始不叹夫孟子所谓尽信书则不如无书。夫神农立
极之大圣也，闵生民之不能以无疾，故察夫物性之可以愈疾者，以贻后人，固不待乎物物必尝而始知也。苟待
乎物物必尝而始知，则不足谓之生知之圣也。以生知之圣言之，则虽不尝亦可知也。设使其所知，果有待乎必
尝，则愈疾之功，非疾不能以知之。岂神农众疾俱备而历试之乎？况污秽之药不可尝者，岂亦尝乎？且味固可
以尝而知，其气、性、行经、主治及畏、恶、反忌之类，亦可以尝而知乎？苟尝其所可尝，而不尝其所不可尝，
不可尝者既可知，而可尝者，亦不必待乎尝之而后知矣。谓其不尝，不可也，谓其悉尝，亦不可也。然《经》
于诸药名下，不着气、性等字，独以味字冠之者，由药入口，惟味为先故也。又药中虽有玉、石、虫、兽之
类，其至众者，惟草为然。故遂曰尝百草耳！岂独尝草哉？夫物之有毒，尝而毒焉有矣。岂中毒者，日必七十
乎？设以其七十毒偶见于一日而记之，则毒之小也，固不死而可解；毒之大也，则死矣。孰能解之？亦孰能复
生之乎？先正谓《淮南》之书多寓言，夫岂不信！（《溯洄集》）
上古文本简略，而世传《素问》一书，浩瀚数万言，知非轩后之旧矣。然精微奥博，语多至道，其亦和、
缓、挚、扁之流，根据托以立言者乎？（《马氏绎史》）
《素问》、《本经》，议者以为战国时书，加以补亡数篇，则显然非《太素》中语。宜其以为非轩岐书
也。（刘禹锡）
王安道曰∶运气七篇，与《素问》诸篇，自是两书，作于二人之手，其立意各有所主，不可混言。王冰以
为七篇参入《素问》之中，本非《素问》原文也。（《素问钞》）
黄帝作《内经》，史册载之，而其书不传。不知何代明夫医理者，托为君臣问答之辞，撰《素问》、《灵
枢》二经传于世？想亦闻陈言于古老，敷衍成之，虽文多败阙，实万古不磨之作。窥其立言之旨，无非窃拟壁
经，故多繁辞，然不逮拜手赓扬都俞吁 之风远矣！且是时始命大挠作甲子，其干支节序占候，岂符于今日？
而旨酒溺生，禹始恶之，当其元酒味澹，人谁嗜以为浆，以致经满络虚肝浮胆横耶？至于十二经配十二水名，
彼时未经地平天成，何以江淮河济，方隅畛域，竟与后世无岐？如此罅漏，不一而足。（《医经原旨》）
《灵枢经》十二卷，是书论针灸之道，与《素问》通号《内经》，然至南宋史嵩始传于世，最为晚出。或
以为王冰所根据托，然所言俞穴脉络之曲折，医者亦终莫能外。盖其书虽伪，其法则古所传也。（《四库全书简
明目录》）
方技之家，率多根据托。但求其术之可用，无庸核其书之必真。《本草》称神农，《素问》言黄帝，固不
能一一确也。（《四库全书总目》）
僦贷季，岐伯师也。（《医学入门》）
上古之时，医有俞跗，治病不以汤液、醴洒、 石、挢引、案 、毒熨，一拨见病之应，因五脏之输，
乃割皮、解肌、诀脉、结筋、搦髓脑、揲荒、爪幕，湔浣肠胃，漱涤五脏，练精易形。（《史记》）
俞跗，黄帝臣。（《医学入门》）
古有巫仿者，（《巢氏病源》作巫方）作《小儿颅囟经》，所占寿夭，判疾病死生，世相传授，始有小
儿方焉。（《千金方》）
《颅囟经》二卷，不着撰人名氏，即宋志所谓师巫《颅囟经》也。原本久佚，今从《永乐大典》录出，
皆疗治小儿之法。钱乙为幼科之圣，而宋史称其学出于此经，则其术之精可知。宜其托之师巫也。（《四库全书
简明目录》）
长桑君，姓长桑名过，扁鹊师也。（《医学入门》）
扁鹊者，勃海郡郑人也。姓秦氏，名越人。少时为人舍长，舍客长桑君过，扁鹊独奇之，常谨遇之。长桑
君亦知扁鹊非常人也。出入十余年，乃呼扁鹊私坐，间与语曰∶我有禁方，年老欲传与公，公毋泄。扁鹊曰∶
敬诺。乃出其怀中药予扁鹊，饮是以上池之水，三十日当知物矣。乃悉取其禁方书尽与扁鹊，忽然不见，殆非
人也。扁鹊以其言，饮药三十日，视见垣一方人。以此视病，尽见五脏症结，特以诊脉为名耳。扁鹊名闻天下，
过邯郸，闻贵妇人，即为带下医∶过雒阳，闻周人爱老人，即为耳目痹医；入咸阳，闻秦人爱小儿，即为小儿
医。随俗为变。秦太医令李 ，自知技不如扁鹊，使人刺杀之。（《史记》）
《难经》，非经也。以《灵》、《素》之微言奥旨引端未发者，设为问答，俾畅厥义也。古人书篇名义，
非可苟称，难者，辨论之谓，岂有以难名经者哉！自古言医者，皆祖《内经》，而《内经》之学，至汉而分，
仓公氏以诊胜，仲景氏以方胜，华佗氏以针灸杂法胜。虽皆不离《内经》。逮晋唐以后，则支派愈分，去圣远
矣。惟《难经》则悉本《内经》之语而敷畅其义，圣学之传，惟此为得其宗。然窃有疑焉∶其说有即以经文为
释者，有悖经文为释者，有颠倒经文以为释者。书垂二千余年，注者不下数十家，皆不敢有异议。其间有大可
疑者，且多曲为解释。经学之不讲久矣，惟知溯流以寻源，未尝从源以及流也。故以《难经》视《难经》，
则《难经》自无可议，以《内经》之义疏视《难经》，则《难经》正多疵也。其曰秦越人着者，始见于《新唐
书·艺文志》，盖不可定，然实两汉以前书云。（《难经经释》）
文挚，战国时宋之良医也。洞明医道，亦兼异术，观人之背，能知人之心窍。（《医学入门》）
晋平公有疾，求医于秦。秦伯使医和视之，曰∶疾不可为也，是谓近女室，疾如蛊。非鬼非食，惑以丧志。
天有六气，降生五
味，发为五色，征为五声。淫生六疾。六气，曰阴、阳、风、雨、晦、明也。分为四时，序为五节，过则为 。
阴淫寒疾，阳淫热疾，风淫末疾，雨淫腹疾，晦淫惑疾，明淫心疾。女阳物而晦时，淫则生内热蛊惑之疾。赵
孟曰∶何谓蛊？对曰∶淫溺惑乱之所生也。于文，皿虫为蛊。谷之飞，亦为蛊。在《周易》，女惑男，风落山，
谓之蛊。皆同物也。○晋景公疾，求医于秦，秦伯使医缓为之。未至，公梦二竖曰∶彼良医也，惧伤我，焉逃
之？其一曰∶居肓之上，膏之下，若我何？医缓至，视之，曰∶疾在肓之上，膏之下，攻之不可，达之不及，
药不至焉，不可为也。公曰∶良医也。浓为之礼而归之。（《左传》）
季梁得疾，卢氏谓之曰∶汝疾非由天，不由人，亦不由鬼。禀生受形，既有制之者，药石其如汝何？季梁
曰∶神医也。浓贶遣之，俄而疾自瘳。（《列子》）
太仓公者，齐太仓长，临 人。姓淳于，名意。少，喜医方术，高后八年，更受师同郡元里公乘阳庆，使
意尽去其故方，更悉以禁方予之。传黄帝、扁鹊之脉书，五色诊病，知人死生，决嫌疑，定可治，及药论甚精。
受之三年。为人治病，决死生多验。（《史记》）
张机，字仲景，南阳人也。受业于同郡张伯祖，善于治疗。尤精经方。举孝廉，官至长沙太守，后在京师
为名医。以宗族二百余口，建安纪年以来，未及十稔，死者三之二，而伤寒居其七，乃着论二十二篇，合三百
九十七法，一百一十三方。其文辞简古奥雅，古今治伤寒，未有能出其外也。其书为诸方之祖。时人以为扁鹊、
仓公无以加之，故后世称为医圣。（《医林列传》）
后汉张仲景，着《卒病伤寒论》十六卷，至晋代，其《卒病论》六卷，已不可复睹，即《伤寒论》十卷，
想亦劫火之余，仅得读者之口授，故其篇目先后差错，赖有三百九十七法，一百一十三方之名目，可以校正。
晋太医令王叔和，附以己意编集成书。
今世所传，乃宋林亿所校正，成无已所诠注，二家过于尊信叔和，往往先传后经，以叔和纬翼之词，混编为仲
景之书。如一卷之平脉法，二卷之序例，其文原不雅驯，反首列之，则所为校正诠注，乃仲景之不幸也。（《尚论篇》）
仲景《伤寒论》，编次者不下数十家，因致聚讼纷纷，此皆不知作书之旨故也。观其叙所述，乃为庸医
误治而设。所以正治之法，一经不过三、四条，余皆救误之法。故其文亦变动不居。读者知此书皆设想悬拟之
书，则无往不得其义矣。今人必改叔和之次序，互相诟厉，孰知原本次序，既已散亡，庶几叔和所定为可信。
何则？叔和序例云∶今搜采仲景旧论，录其证候、诊脉、声色、对病真方有神验者，拟防世急。则此书乃叔和
所搜集，而世辄加辨驳，以为原本不如此。抑思苟无叔和，安有此书？且诸人所编，果能合仲景原文否耶？凡
读书能得书中之精义要诀，历历分明，则任其颠倒错乱，而我心自能融会贯通。否则，徒以古书纷更互异，愈
改愈晦矣。○《金匮》诸方，非南阳所自造，乃上古圣人相传之方，所谓经方是也。此乃群方之祖，神妙渊微，
不可思议。○按《古今录验》、《近效》二种，乃唐以前之方书。今全本未见，《外台》中引二书之方极多。
《金匮要略》，宋人校书者，往往以本集中载方太少，故亦取二书并《千金》、《外台》之方，择其精要者，
附一、二于每病之后。今人见其方加载《金匮》中，即以为仲景所定之方，误矣。（《兰台轨范》）
华先生，讳佗，字符化。性好恬淡，喜味方书，多游名山。一日因酒息于公宜山古洞前，忽闻人论疗病
之法，讶其异，窃听。须臾，有人云∶华生在迩，术可付焉。复有一人曰∶生性贪，不悯生灵，安得付也？先
生骇跃入洞，见二老人，衣木皮，顶草冠。躬趋拜曰∶适闻贤者论方术，遂乃忘归。况济人之道，素所好为，
所恨者，未遇一法可以施验，徒自不足耳！愿贤者少察愚诚，乞与开悟，终身不负恩。首坐者云∶术亦不惜，
恐异日与子为累。
若元高下，无贫富，无贵贱，不务财贿，不惮劳苦，矜老恤幼为急，然后可脱子祸。先生再拜谢曰∶贤圣之语，
不敢忘。二老笑指云∶石床上有一书函，子自取之，勿示俗流，宜秘密。先生得书，回首不见老人。慑怯离洞，
览其方论。多奇怪。从兹施试，效无不神。年未六旬，果为魏所戮。（《中藏经》）
董奉，字君异，吴之侯官人。居卢山，有道术，为人治病，愈者令种杏，号董仙杏林。杏熟易谷，以赈贫
乏。（《医学入门》）
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，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，
谷之多少，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，皇甫氏安能撰而集之？惜简编脱
落已多，是使文本错乱，义理颠倒，世失其传，学之者鲜矣。（《甲乙经》）
柳贯曰∶王叔和撰《脉经》十卷，为医家一经。今《脉诀》熟在人口，直谓叔和所作，不知西晋时尚未有歌
括，此乃宋人伪托，以便肄习尔。○王世相云∶诊法不易精也。轩岐微蕴，越人、叔和撰《难经》、《脉经》，
犹未尽泄其奥。五代高阳生着《脉诀》，假叔和之名，语多抵牾，辞语鄙俚，又被俗学妄注，世医家传户诵，
茫然无所下手，不过藉此求食而已。于诊视何益哉！（《本草纲目》）
【经文义理】
上古时期，僦贷季负责梳理面色与脉象，以通达神明之理。○这是上帝所秘藏的知识，由先师传承下来。（出自《素问》）
【哲人言论】
医术分为十三科：称为大方、小方、妇人、伤寒、疮疡、针灸、眼科、口齿科、咽喉科、接骨科、金镞科（处理金属箭头创伤）、按摩科、祝由科。如今，按摩和祝由的传承已经失传。（出自《类经》）
医学分为五科七事：称为脉、因、病、证、治，这为五科。“因”又进一步分为三类：内因、外因、不内不外因，加上原有的四科共构成七事。（出自《证治准绳》）
伏羲氏拥有《天元玉册》。这是鬼臾区十世祖口耳相传下来的。《素问》中大量引用了其中的话语。（出自《医学入门》）
神农氏有《本草》传世。（出自《见闻录》）
世人只知道《素问》是医学的始祖，却不知道黄帝、岐伯的著作，实际上源于《神农本草》。商代的伊尹用本草制作汤液，汉代的张仲景将汤液发展为大法，这是医家的正统学问，即使后世明智之人出现，也不会超越这个范围。○神农品尝百草，确立九候诊法，纠正阴阳的变化，挽救性命于危难之中，作为万世的法则，既简练又关键。伊尹遵循它，张仲景发扬它，洁古派（张元素一派）推演它。唉！遵循、发扬、推演，虽然多少不同，但它们确立立法的关键原则是一致的。洁古派的成就倍于张仲景，无异于张仲景倍于伊尹；张仲景倍于伊尹，无异于伊尹倍于神农。通过洁古派的学说，可以了解张仲景的话；通过张仲景的话，可以了解伊尹的意思，都不出神农的范围。○刘禹锡说：《神农本草经》用朱砂红字书写，《名医别录》用黑墨书写，由于传抄时间久远，红黑墨迹错乱，导致后人认为那不是神农的书，就是这个原因。（王好古评）
《淮南子》说：神农品尝百草，一天之内中毒七十次。我诵读他的书，没有不感叹孟子所说的“完全相信书本，不如没有书本”。神农是确立极致的伟大圣人，怜悯百姓不能没有疾病，所以考察事物的性质中那些可以治愈疾病的，留给后人，本来就不需要每样东西都亲自品尝才能知道。如果一定要每样东西都品尝才知道，那就不足以称为生而知之的圣人了。从生而知之的圣人来说，即使不品尝也可以知道。假设他所知道的，果然必须依赖亲自品尝，那么治愈疾病的功效，不是生病就无法知道。难道神农具备各种疾病并逐一尝试吗？况且污秽的药物不可品尝，难道也去品尝吗？而且味道固然可以通过品尝知道，但药的气、性、归经、主治以及畏、恶、反忌等类别，也可以通过品尝知道吗？如果只品尝可以品尝的，而不品尝不可以品尝的，不可以品尝的既然可以知道，那么可以品尝的，也不必等待品尝之后才知道。说他没有品尝，是不可以的；说他全部品尝，也是不可以的。然而《经》在诸药名之下，不着“气”、“性”等字，唯独以“味”字冠首，是因为药物入口，只有味道是第一位的。另外，药物中虽然有玉、石、虫、兽之类，数量最多的，只有草罢了。所以就说“尝百草”罢了！难道只是尝草吗？事物中有毒的，品尝后中毒是有的。难道中毒的人，每天必定七十次吗？假设那七十种毒偶然出现在一天里并被记录下来，那么毒性小的，固然不会死且可解救；毒性大的，就死了。谁能解救呢？又有谁能让他复活呢？先儒说《淮南子》这本书多寓言，这难道不是真的吗！（《溯洄集》评）
上古文本简略，而世间流传的《素问》一书，浩瀚数万言，知道这不是黄帝旧时的原貌了。然而其内容精微奥博，言语多涉及大道，大概也是和、缓、挚、扁鹊这类人，依托假托而立言的吧？（《马氏绎史》评）
《素问》、《本经》，议论者认为是战国时期的书，加上补亡的几篇，则明显不是《太素》中的语言。应该认为它们不是黄帝、岐伯的书。（刘禹锡观点）
王安道说：运气七篇，与《素问》其他篇章，本是两本书，由两个人所作，它们的立意各有侧重，不可混为一谈。王冰认为七篇参入《素问》之中，本来就不是《素问》的原文。（《素问钞》评）
黄帝撰写《内经》，史册中有记载，但该书未流传下来。不知道哪个朝代精通医理的人，假托君臣问答的形式，撰写《素问》、《灵枢》二经流传于世？想必也是听闻古老者的言论，敷衍而成，虽然文字多有残缺，实则是万古不朽之作。窥探其立言的宗旨，无非是窃取模仿壁中古文，所以多用繁复辞藻，然而比不上拜手歌咏、都俞吁咈那种古朴的风尚远了！况且那时才命令大挠制定甲子，其干支节序占卜气象，岂符合今日的情况？美酒沉溺人生，是大禹开始厌恶的，当饮用淡而无味的元酒时，谁喜欢把它当作浆饮，从而导致经脉满溢络脉空虚、肝浮胆横呢？至于十二经配属十二水名，那时大地尚未平整安定，为何江淮河济，方位疆界，竟与后世没有分歧？如此漏洞，数不胜数。（《医经原旨》评）
《灵枢经》十二卷，这本书论述针灸之道，与《素问》通称为《内经》，然而直到南宋史嵩才将其流传于世，是最晚出的。有人认为是王冰依托假托之作，然而其中所言腧穴脉络的曲折变化，医者终究无法脱离。大概这本书虽然是伪作，但其法则却是古代所传承的。（《四库全书简明目录》评）
方技之家，大多依托假托。只要追求其医术可用，无需核实其书籍是否必真。《本草》称神农，《素问》言黄帝，本来就不能一一确证。（《四库全书总目》评）
僦贷季，是岐伯的老师。（《医学入门》）
上古之时，医生有俞跗，治病不使用汤液、醴酒、砭石、矫引、案杵、毒熨，只需拨动即见病症反应，依据五脏的输穴，于是割皮、解肌、断脉、结筋、搦髓脑、揲荒、爪幕，清洗肠胃，漱涤五脏，炼精易形。（《史记》）
俞跗，是黄帝的臣子。（《医学入门》）
古代有巫仿者（《巢氏病源》写作巫方），撰写《小儿颅囟经》，所占测寿命长短，判断疾病生死，世代相传授，才开始有小儿科方剂。（《千金方》）
《颅囟经》二卷，不著作者姓名，就是宋代目录中所说的师巫《颅囟经》。原本早已散佚，现在从《永乐大典》中录出，都是治疗小儿的方法。钱乙被尊为幼科圣人，而宋史称其学问出于此经，那么其医术的精妙可知。应该说是依托于师巫吧。（《四库全书简明目录》评）
长桑君，姓长桑名过，是扁鹊的老师。（《医学入门》）
扁鹊，是渤海郡郑国人。姓秦氏，名越人。年轻时做旅店主人，旅店客人长桑君经过，扁鹊独自觉得他奇特，常常恭敬地对待他。长桑君也知道扁鹊不是普通人。出入十余年，于是叫扁鹊私下坐，悄悄对他说：我有禁方，年老想传给你，你不要泄露。扁鹊说：恭敬地答应。于是拿出怀中的药给扁鹊，喝这种上池之水，三十天就能知晓万物了。于是把他所有的禁方书全部给扁鹊，忽然不见了，大概不是凡人。扁鹊按照他的话，服药三十天，能看见墙那边的一个人。以此观察病人，能完全看见五脏的症结，只是借诊脉为名罢了。扁鹊名闻天下，经过邯郸，听说那里尊重妇女，就做带下医（妇科医生）；经过洛阳，听说周人爱护老人，就做耳目痹医；进入咸阳，听说秦人爱护小儿，就做小儿医。随习俗而变化。秦国太医令李醯，自知技艺不如扁鹊，派人刺杀了他。（《史记》）
《难经》，不是经书。它是引用《灵枢》、《素问》中微妙深奥、未曾阐发的言论，设定问答，以便畅达其义。古人书写篇章的名义，不可随便称呼，“难”的意思是辨论，哪有以“难”来命名“经”的呢！自古以来谈论医学的，都以《内经》为祖先，而《内经》的学问，到了汉代分化为三派，仓公氏以诊断取胜，张仲景氏以方剂取胜，华佗氏以针灸杂法取胜。虽然都不离开《内经》。等到晋唐以后，流派更加分化，离圣人之道远了。只有《难经》完全基于《内经》的话语来敷陈畅达其义，圣人学问的传承，只有这个得其宗旨。然而我私下有疑问：它的解说中，有直接以经文为解释的，有违背经文为解释的，有颠倒经文以为解释的。书流传两千多年，注者不下数十家，都不敢有异议。其中有很多大可怀疑的地方，且多曲意解释。经学不讲求已久，只知道追溯流以寻源，不曾从源及流。所以以《难经》看《难经》，则《难经》自然无可非议；以《内经》的义疏来看《难经》，则《难经》正多瑕疵。说它是秦越人所著，始见于《新唐书·艺文志》，大概不可确定，但确实是两汉以前的书。（《难经经释》评）
文挚，是战国时宋国的良医。洞明医道，也兼修异术，看人的背部，就能知道人心的窍要。（《医学入门》）
晋平公有病，向秦国求医。秦伯派医和诊治，说：病不可治了，这叫近女室，病如蛊惑。不是鬼也不是食积，是因迷惑而丧失心志。天有六气，降生五味，发为五色，征为五声。过度则生六疾。六气，指阴、阳、风、雨、晦、明。分为四季，序为五节，过度则为灾。阴过度生寒疾，阳过度生热疾，风过度生末疾（四肢病），雨过度生腹疾，晦（夜晚）过度生惑疾，明（白天）过度生心疾。女属阳物而应于晦时，过度则生内热蛊惑之疾。赵孟问：什么叫蛊？回答说：淫溺惑乱所产生的。从字形看，皿中虫为蛊。谷之飞蛾，也为蛊。在《周易》中，女惑男，风落山，称为蛊。都是同类事物。○晋景公有病，向秦国求医，秦伯派医缓诊治。未到，景公梦见两个小孩说：那是良医，怕伤害我们，往哪里逃呢？一个说：住在肓之上，膏之下，我们能怎么样？医缓到，诊治后说：病在肓之上，膏之下，攻法不可，针达不及，药力不到，不可治了。景公说：真是良医。厚礼相待送他回去。（《左传》）
季梁得病，卢氏对他说：你的病不是由天引起，不是由人引起，也不是由鬼引起。禀受生命形体，既有主宰者，药石能把你怎么样呢？季梁说：真是神医。浓赐遣走他，不久病自然痊愈。（《列子》）
太仓公，是齐国太仓长官，临菑人。姓淳于，名意。年少时喜欢医方术，高后八年，改拜同郡元里公乘阳庆为师，让淳于意完全去掉旧方，更把禁方全部给他。传授黄帝、扁鹊的脉书，五色诊病，知人死生，决嫌疑，定可治，以及药论非常精妙。学习三年。为人治病，决断死生多应验。（《史记》）
张机，字仲景，南阳人。师从同郡张伯祖，善于治疗。尤其精通经方。举孝廉，官至长沙太守，后来在京师成为名医。因为宗族二百多口，自建安纪年以来，不到十年，死了三分之二，而伤寒占七成，于是撰写论著二十二篇，合三百九十七法，一百一十三方。其文辞简古奥雅，古今治疗伤寒，没有能超出其范围的。其书为诸方之祖。当时人认为扁鹊、仓公也无法超过他，所以后世称为医圣。（《医林列传》）
后汉张仲景，撰写《卒病伤寒论》十六卷，到了晋代，其《卒病论》六卷，已不可再见，即《伤寒论》十卷，想也是劫火之余，仅靠读者口授得以保存，所以其篇目先后差错，赖有三百九十七法，一百一十三方的名目，可以校正。晋太医令王叔和，附以自己的意思编集成书。
今世所流传的，是宋代林亿所校正，成无己所诠注，两家过于尊崇信任王叔和，往往先传后经，把王叔和纬翼之词，混编为张仲景之书。如一卷的平脉法，二卷的序例，其文原不雅驯，反而首列之，那么所谓的校正诠注，乃是张仲景的不幸。（《尚论篇》评）
张仲景《伤寒论》，编次者不下数十家，导致聚讼纷纷，这都是不知道作书宗旨的缘故。观其叙述所述，乃是为庸医误治而设。所以正治之法，一经不过三、四条，其余都是救误之法。所以其文也变动不居。读者知道此书皆是设想悬拟之书，则无处不得其义了。今人一定要修改王叔和的次序，互相诟厉，谁知道原本次序，已经散亡，或许王叔和所定为可信。为什么呢？王叔和序例说：现在搜集采择张仲景旧论，记录其证候、诊脉、声色、对病真方有神验者，拟防世急。则此书乃是王叔和所搜集，而世人辄加辨驳，以为原本不如此。再想如果没有王叔和，哪里有此书？况且众人所编，果真能符合张仲景原文吗？凡是读书能得到书中精义要诀，历历分明，则任其颠倒错乱，而我心自能融会贯通。否则，徒以古书纷更互异，愈改愈晦了。○《金匮》诸方，不是南阳人自己创造的，是上古圣人相传的方，所谓经方是也。这是群方之祖，神妙渊微，不可思议。○按《古今录验》、《近效》二种，是唐以前的方书。现在全本未见，《外台》中引用二书之方极多。《金匮要略》，宋代校书者，往往因为本集中载方太少，所以也取二书并《千金》、《外台》之方，择其精要者，附一、二于每病之后。今人见其方加载《金匮》中，即以为是张仲景所定之方，错误了。（《兰台轨范》评）
华先生，讳佗，字符化。性格恬淡，喜欢品味方书，多游历名山。一天因饮酒休息在公宜山古洞前，忽然听到有人讨论疗病之法，惊讶其奇异，偷听。一会儿，有人说：华生在附近，医术可付托给他。又有一人说：生性贪婪，不怜悯生灵，怎能付托？先生骇跃入洞，见两位老人，穿木皮衣，戴草冠。躬身趋拜说：刚才听到贤者讨论方术，于是忘记回家。何况济人之道，是我素来喜好做的，遗憾的是，未遇到一种可以施验的方法，徒自不足而已！愿贤者稍察愚诚，乞与开悟，终身不负恩。首位坐着的人说：医术也不吝惜，恐异日与你为累。
若元高下，无贫富，无贵贱，不务财贿，不惮劳苦，矜老恤幼为急，然后可脱你祸。先生再拜谢说：贤圣之语，不敢忘。二老笑指说：石床上有一书函，你自己取之，勿示俗流，宜秘密。先生得书，回首不见老人。慑怯离洞，览其方论。多奇怪。从此施试，效无不神。年未六十，果然被魏国所杀。（《中藏经》）
董奉，字君异，吴国侯官人。居住在庐山，有道术，为人治病，痊愈者令其种杏树，号称董仙杏林。杏熟换谷，用以赈济贫乏。（《医学入门》）
晋代皇甫谧，博览典籍百家之言，沉静寡欲，有高尚志向。得风痹病，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，古儒者所不能及的。有人说：《素问》、《针经》、《明堂》三部之书，不是黄帝书，似出于战国。回答说：人生天地之间，八尺之躯，脏之坚脆，腑之大小，谷之多少，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，谁能知道？战国之人，何干焉？大哉！《黄帝内经》十八卷、《针经》三卷，最出远古，皇甫氏怎能撰而集之？可惜简编脱落已多，这使得文本错乱，义理颠倒，世间失其传，学者少了。（《甲乙经》）
柳贯说：王叔和撰写《脉经》十卷，为医家一经。今《脉诀》熟在人口，直谓叔和所作，不知西晋时尚未有歌括，这是宋人伪托，以便学习罢了。○王世相说：诊法不易精也。轩岐微蕴，越人、叔和撰《难经》、《脉经》，还未尽泄其奥妙。五代高阳生著《脉诀》，假托叔和之名，语多抵牾，辞语鄙俚，又被俗学妄注，世医家传户诵，茫然无所下手，不过藉此求食而已。于诊视何益哉！（《本草纲目》引）
[Scriptural Meaning]
In ancient times, Qiu Dai Ji was responsible for analyzing facial complexion and pulse to understand the divine principles. ○ This is knowledge secreted by the Supreme Emperor, transmitted by the ancient masters. (From *Suwen*)
[Philosophical Remarks]
Medical arts are divided into thirteen departments: Da Fang (Great Formulas), Xiao Fang (Small Formulas), Furen (Women's Medicine), Shanghan (Cold Damage), Chuangyang (Sores and Ulcers), Zhenjiu (Acupuncture and Moxibustion), Yan (Ophthalmology), Kou Chi (Oral and Dental Medicine), Hou Long (Throat Medicine), Jie Gu (Bone Setting), Jin Zu (Metal Arrowhead Removal), Anmo (Massage), and Zhuyou (Spiritual Healing). Currently, the lineages of Anmo and Zhuyou have been lost. (From *Leijing*)
Medicine is divided into five departments and seven matters: Mai (Pulse), Yin (Etiology), Bing (Disease), Zheng (Syndrome), and Zhi (Treatment) constitute the five departments. "Yin" is further subdivided into three: Nei (Internal), Wai (External), and Bu Nei Bu Wai (Neither Internal nor External), combined with the other four departments to make seven matters. (From *Zhengzhi Zhunsheng*)
Fuxi possessed the *Tianyuan Yuce*. This was orally transmitted by Gui Yuqu's tenth-generation ancestor. The *Suwen* heavily quotes from it. (From *Yixue Rumen*)
Shennong left behind the *Bencao* (Materia Medica). (From *Jianwen Lu*)
The world knows only that the *Suwen* is the ancestor of medicine, but does not know that the works of Xuanyuan (Yellow Emperor) and Qibo actually stem from Shennong's *Bencao*. Yi Yin of the Shang Dynasty used Bencao to create decoctions; Zhang Zhongjing of the Han Dynasty expanded decoctions into great methods. This is the orthodox learning of physicians. Even if wise men arise in later generations, they will not transcend this. ○ Shennong tasted hundreds of herbs, established the Nine Pulses, corrected the changes of Yin and Yang, and saved lives from peril, setting a law for ten thousand generations—both simple and essential. Yi Yin followed it, Zhang Zhongjing expanded it, and the Jiegou School (Zhang Yuansu's lineage) derived from it. Alas! Following, expanding, and deriving differ in quantity, but their essence in establishing legislative principles is one. The achievements of the Jiegou School double those of Zhang Zhongjing, just as Zhang Zhongjing doubles Yi Yin; Zhang Zhongjing doubling Yi Yin is no different from Yi Yin doubling Shennong. Through the Jiegou School's theories, one can understand Zhang Zhongjing's words; through Zhang Zhongjing's words, one can understand Yi Yin's intent; all do not go beyond Shennong. ○ Liu Yuxi said: The *Shennong Benjing* was written in cinnabar red ink, while the *Mingyi Bielu* was written in black ink. Due to long-term copying, the red and black inks became confused, leading later people to believe it was not Shennong's book. This is the reason. (Commentary by Wang Haogu)
The *Huainanzi* states: Shennong tasted hundreds of herbs and was poisoned seventy times in one day. Reading his book, I cannot help but sigh at Mencius's saying, "To believe everything in books is worse than having no books." Shennong was a great sage who established the ultimate standard. Pitying that people could not live without disease, he investigated the properties of substances that could cure diseases to leave for posterity. He certainly did not need to taste every single substance to know its nature. If he had to taste every substance to know it, he would not be called a sage who knows from birth. Speaking of a sage born with knowledge, even without tasting, he could know. If what he knew indeed depended on tasting, then the efficacy of curing diseases could only be known through illness. Did Shennong suffer all kinds of diseases and test them all? Moreover, how could he taste filthy or repulsive medicines? While flavors can be known by tasting, can the Qi (Energy), Nature, Meridian Tropism, Indications, and Mutual Incompatibilities of medicines also be known by tasting? If one tastes only what can be tasted, and what cannot be tasted is already known, then what can be tasted need not wait for tasting to be known. To say he did not taste is incorrect; to say he tasted everything is also incorrect. However, in the *Classic*, under each herb name, words like "Qi" and "Nature" are not specified, but "Flavor" is placed first because flavor is the primary sensation when entering the mouth. Furthermore, although medicines include jade, stones, insects, and animals, grasses are the most numerous. Thus, it is said he "tasted hundreds of herbs," but does this mean only herbs? For toxic substances, tasting leads to poisoning. But must someone poisoned die seventy times a day? If the seventy poisons were recorded as occurring in one day, those with mild toxicity would not die and could be cured; those with severe toxicity would cause death. Who could cure them? Who could bring them back to life? Ancient scholars stated that the *Huainanzi* contains many fables. Is this not true? (Commentary from *Suhui Ji*)
Ancient texts were concise, whereas the extant *Suwen* is vast, containing tens of thousands of characters, indicating it is not the original work of the Yellow Emperor. However, its content is subtle and profound, often discussing the Great Dao. It was likely authored by figures such as He Huan, Qin Huan, Bo Zhi, and Bian Que, based on and attributing to earlier traditions. (Commentary from *Ma Shi Yi Shi*)
Scholars consider the *Suwen* and *Benjing* to be works from the Warring States period. With added supplementary chapters, they clearly do not match the language of the *Taisu*. Therefore, they should not be considered works of Xuanyuan and Qibo. (Viewpoint of Liu Yuxi)
Wang Andao stated: The Seven Chapters on Yunqi (Vitalization and Qi Movement) and the other chapters of the *Suwen* are two separate books, written by two different authors, with distinct intentions. They should not be conflated. Wang Bing believed these seven chapters were inserted into the *Suwen* but were not originally part of it. (Commentary from *Suwen Chao*)
The Yellow Emperor wrote the *Neijing* (Inner Canon), recorded in historical texts, but the book itself was not transmitted. It is unknown which dynasty's master of medical theory fabricated dialogues between rulers and ministers to compile the *Suwen* and *Lingshu* and transmit them to the world. Presumably, hearing ancient teachings, they elaborated upon them. Although the text has many lacunae, it is truly an immortal work. Its purpose seems to mimic ancient wall scriptures, hence using verbose language, yet it falls far short of the simple and dignified style of ancient times. Moreover, at that time, Da Nao had just invented the Sexagenary Cycle. How could the Gan-Zhi (Heavenly Stems and Earthly Branches) seasonal observations align with today's? Alcohol was abhorred by Yu the Great, who preferred plain water. How did meridians become full and collaterals empty, with floating liver and protruding gallbladder? As for matching the Twelve Meridians to the Twelve Rivers, before the earth was leveled and waters controlled, how could the locations of Jiang, Huai, He, and Ji rivers match later geography so perfectly? Such loopholes are numerous. (Commentary from *Yijing Yuanzhi*)
The *Lingshu Jing* (Spiritual Pivot) consists of twelve volumes. It discusses acupuncture and moxibustion and is collectively called the *Neijing* along with the *Suwen*. However, it was not transmitted until the Southern Song Dynasty under Shi Song, making it the latest to appear. Some attribute it to Wang Bing's fabrication, but its descriptions of acupoints and meridian pathways are indispensable for practitioners. Although the book may be apocryphal, its principles are ancient. (Commentary from *Siku Quanshu Jianming Mulu*)
Practitioners of technical arts often rely on attribution to antiquity. As long as the technique is useful, there is no need to verify the authenticity of the text. The *Bencao* attributes authorship to Shennong, and the *Suwen* to the Yellow Emperor; these cannot be strictly verified. (Commentary from *Siku Quanshu Zongmu*)
Qiu Dai Ji was Qibo's teacher. (From *Yixue Rumen*)
In ancient times, there was a physician named Yu Fu. He treated diseases without using decoctions, fermented beverages, stone needles, stretching exercises, massage, or hot compresses. By merely manipulating, he could see the disease's response, utilizing the Shu points of the Five Zang organs. He could cut skin, dissect muscle, sever vessels, tie sinews, manipulate marrow and brain, remove fatty tissue, and wash intestines and stomachs, cleansing the Five Zang organs and refining essence to transform the body. (From *Shiji*)
Yu Fu was a minister of the Yellow Emperor. (From *Yixue Rumen*)
There was an ancient shaman named Wu Fang (written as Wu Fang in *Chao Shi Bing Yuan*), who authored the *Xiao'er Lixin Jing* (Classic of Pediatric Cranial Fontanelles). It predicted longevity and death, judged disease outcomes, and was passed down through generations, marking the beginning of pediatric formulas. (From *Qianjin Fang*)
The *Lixin Jing* consists of two volumes, with no author named. It corresponds to the Shaman's *Lixin Jing* mentioned in Song catalogs. The original was lost long ago; now it is reproduced from the *Yongle Dadian*. It contains methods for treating children. Qian Yi, revered as the Sage of Pediatrics, derived his learning from this classic according to Song history, proving the sophistication of its techniques. It is appropriate that it was attributed to shamans. (Commentary from *Siku Quanshu Jianming Mulu*)
Changsang Jun, whose surname was Changsang and given name was Guo, was Bian Que's teacher. (From *Yixue Rumen*)
Bian Que was from Zheng, Bohai Commandery. His surname was Qin, and his given name was Yue Ren. In his youth, he managed an inn. When the guest Changsang Jun passed through, Bian Que alone found him extraordinary and treated him with great respect. Changsang Jun also recognized Bian Que as exceptional. After more than ten years of coming and going, Changsang Jun invited Bian Que to sit privately and whispered, "I have secret prescriptions. Being old, I wish to pass them to you. Do not reveal this." Bian Que replied, "I respectfully agree." He then took medicine from his bosom and gave it to Bian Que, instructing him to drink "water from above the pool." After thirty days, he would perceive things clearly. He then gave Bian Que all his secret prescription books and suddenly disappeared, seemingly not human. Bian Que followed his instructions, taking medicine for thirty days, and gained the ability to see people on the other side of walls. Using this sight to diagnose patients, he could see the blockages in the Five Zang organs, though he used pulse diagnosis as a pretext. Bian Que became famous throughout the world. Passing Handan, hearing that women were respected, he practiced gynecology; passing Luoyang, hearing that Zhou people honored the elderly, he practiced ophthalmology and otology; entering Xianyang, hearing that Qin people loved children, he practiced pediatrics. He adapted to local customs. Li Xi, the Imperial Physician of Qin, knowing his skills were inferior to Bian Que's, sent assassins to kill him. (From *Shiji*)
The *Nanjing* (Classic of Difficult Issues) is not a classic in the strict sense. It takes the subtle and profound statements from the *Lingshu* and *Suwen* that were not fully expounded and sets up Q&A sessions to clarify their meanings. Ancient titles for chapters were not chosen lightly. "Nan" means debate or discussion. How could a "Classic" be named "Difficult"? Since ancient times, medical scholars have regarded the *Neijing* as their ancestor. By the Han Dynasty, the study of the *Neijing* split into three branches: Cang Gong excelled in diagnosis, Zhang Zhongjing in formulas, and Hua Tuo in acupuncture and miscellaneous methods. All remained within the scope of the *Neijing*. After the Jin and Tang dynasties, branches multiplied, moving further from the sages. Only the *Nanjing* thoroughly bases itself on the *Neijing* to elaborate its meaning, thus inheriting the orthodox lineage. However, I have doubts: some interpretations follow the text, some contradict it, and some invert it. For over two thousand years, dozens of commentators have dared not object. There are significant doubts, and many explanations are forced. The study of classics has been neglected for too long; people trace the stream to find the source but do not flow from the source to the stream. Thus, viewing the *Nanjing* as the *Nanjing*, it is flawless; but viewing it as a commentary on the *Neijing*, it has many flaws. The claim that it was written by Qin Yue Ren first appears in the *New Book of Tang · Bibliography* and is uncertain, though it is indeed a pre-Han/Two-Han text. (Commentary from *Nanjing Jingshi*)
Wen Zhi was a skilled physician of Song during the Warring States period. He understood medical principles deeply and mastered esoteric arts; by observing a person's back, he could discern the state of their heart/mind. (From *Yixue Rumen*)
The Marquis of Jin fell ill and sought medical help from Qin. The Duke of Qin sent Yi He to examine him. Yi He said, "The disease is incurable. It is caused by excessive intimacy with women, resembling 'Gu' (poison/parasite). It is neither ghost nor food, but loss of will due to confusion. Heaven has Six Qi, which generate Five Flavors, manifest as Five Colors, and correspond to Five Sounds. Excess generates Six Diseases. The Six Qi are Yin, Yang, Wind, Rain, Darkness, and Light. Divided into Four Seasons and ordered into Five Sections, excess causes disaster. Excess Yin causes cold diseases; excess Yang causes heat diseases; excess Wind causes extremity diseases; excess Rain causes abdominal diseases; excess Darkness causes confused diseases; excess Light causes heart diseases. Women are Yang entities active during Darkness. Excess leads to internal heat and Gu-confusion diseases." Zhao Meng asked, "What is Gu?" Yi He replied, "It arises from lust and confusion. In character structure, insect in a vessel is Gu. Moths flying from grain are also Gu. In the *I Ching*, woman confusing man, wind falling mountain, is called Gu. All are similar." ○ The Marquis of Jing of Jin fell ill and sought help from Qin. The Duke sent Yi Huan. Before arriving, the Marquis dreamed of two small spirits: "That is a good doctor; he fears harming us. Where shall we flee?" One said, "We reside above the Huang (diaphragm) and below the Gao (heart fat). What can he do to us?" When Yi Huan arrived, he examined and said, "The disease is above the Huang and below the Gao. Acupuncture cannot reach it, moxibustion cannot touch it, and medicine cannot arrive. It is incurable." The Marquis said, "Truly a good doctor." He bestowed rich gifts and sent him back. (From *Zuo Zhuan*)
Ji Liang fell ill. Lu Shi told him, "Your illness is not caused by Heaven, nor by humans, nor by ghosts. Your life and form are governed by destiny. What can medicine do?" Ji Liang said, "A divine doctor indeed." Lu Shi blessed him and left. Soon, Ji Liang recovered spontaneously. (From *Liezi*)
Taicang Gong, Director of the Granary of Qi, was from Linzi. Surname Chunyu, given name Yi. In his youth, he loved medical formulas. In the eighth year of Empress Dowager Lü, he changed teachers, studying under Yang Qing, a Gongcheng from Yuanli in the same commandery. Yang Qing made Yi discard his old formulas and taught him all secret prescriptions. He transmitted the pulse books of the Yellow Emperor and Bian Que, five-color diagnosis, predicting life and death, resolving doubts, determining treatability, and detailed pharmacology. After three years of study, his diagnoses of life and death were highly accurate. (From *Shiji*)
Zhang Ji, courtesy name Zhongjing, was from Nanyang. He studied under Zhang Bozu of the same commandery and was skilled in treatment, especially in Jingfang (Classical Formulas). He was recommended as Xiaolian and served as Grand Administrator of Changsha. Later, he became a famous physician in the capital. Because over 200 members of his clan died of Shanghan (Cold Damage) out of every three deaths in less than ten years since the Jian'an era, he wrote twenty-two chapters, comprising 397 methods and 113 formulas. His writing is concise, ancient, and elegant. No one in history has surpassed his approach to treating Shanghan. His book is the ancestor of all formulas. Contemporaries believed Bian Que and Taicang Gong could not surpass him, hence he is posthumously called the Medical Sage. (From *Yilin Liezhuan*)
Later Han Zhang Zhongjing wrote the *Zhubing Shanghan Lun* (Treatise on Cold Damage and Miscellaneous Diseases) in sixteen volumes. By the Jin Dynasty, the six volumes of *Zhubing Lun* were lost. The ten volumes of *Shanghan Lun* survived likely through oral transmission after disasters, resulting in disordered chapter sequences. Fortunately, the names of the 397 methods and 113 formulas allow for correction. Wang Shuhe, Imperial Physician of Jin, compiled and edited the book with his own additions.
The current version was corrected by Lin E of the Song Dynasty and annotated by Cheng Wuji. These two overly revered Wang Shuhe, often placing his introductions before the classics, mixing his interpolations with Zhang Zhongjing's text. For example, Volume 1 (Ping Mai Fa) and Volume 2 (Xu Li) are stylistically inferior yet placed first. This correction and annotation are unfortunate for Zhang Zhongjing. (Commentary from *Shanglun Pian*)
Editors of Zhang Zhongjing's *Shanghan Lun* number dozens, causing much controversy. This stems from misunderstanding the author's intent. The text addresses misdiagnoses by mediocre doctors. Corrective treatments are few (3-4 per meridian); the rest are rescue methods. Thus, the text varies. Readers should understand this as a hypothetical text; then, they will grasp its meaning everywhere. Moderns insist on changing Wang Shuhe's order, criticizing each other, unaware that the original order is lost and Wang Shuhe's arrangement is likely trustworthy. Why? Wang Shuhe's preface says: "I have collected Zhang Zhongjing's old theories, recording symptoms, pulses, appearances, and effective formulas to prepare for emergencies." Thus, this book is Wang Shuhe's compilation, yet people refute it, claiming it differs from the original. Consider: without Wang Shuhe, where would this book be? Can others' compilations truly match Zhang Zhongjing's original text? If one grasps the core meaning clearly, the order does not matter. Otherwise, constantly altering ancient texts only obscures them. ○ The formulas in the *Jingui Yaolue* were not created by Zhang Zhongjing but are ancient formulas passed down by sages, known as Jingfang. They are the ancestors of all formulas, mysterious and profound. ○ According to *Gujin Luyan* and *Jinxiao*, these are pre-Tang formula books. Complete versions are unseen, but the *Waitai Miyao* cites many formulas from them. Song editors of the *Jingui Yaolue*, finding few formulas in the original, added selected ones from these two books, plus *Qianjin Yaofang* and *Waitai Miyao*, appending one or two to each disease. Moderns seeing these in the *Jingui* mistakenly believe they were determined by Zhang Zhongjing. (Commentary from *Lantai Guidfan*)
Master Hua, named Tuo, courtesy name Yuanhua. He was tranquil and indifferent to fame, enjoyed studying formulas, and traveled to famous mountains. One day, resting after drinking before a cave on Gongyi Mountain, he heard people discussing medical treatments. Surprised by their uniqueness, he listened secretly. Soon, someone said, "Hua Sheng is nearby; his skills can be entrusted to him." Another said, "He is greedy and lacks compassion for living beings; how can skills be entrusted?" Startled, Hua entered the cave and saw two elders wearing tree bark and straw hats. He bowed and said, "I heard you discuss medical arts and forgot to return. Saving lives is my passion. I regret not finding a method that works effectively. I beg you to enlighten me, and I will never forget your grace." The elder seated first said, "I do not withhold skills, but fear they may burden you in the future. If you treat everyone regardless of status or wealth, seek no profit, endure hardship, and prioritize caring for the old and young, you may escape disaster." Hua bowed again and said, "I will not forget your words." The two elders smiled and pointed, "Take the book box on the stone bed. Do not show it to vulgar people; keep it secret." Hua took the book, turned around, and the elders vanished. Fearful, he left the cave and read the formulas. They were strange. From then on, his treatments were miraculous. Before turning sixty, he was executed by the State of Wei. (From *Zhongzang Jing*)
Dong Feng, courtesy name Junyi, was from Houguan, Wu Kingdom. He lived on Mount Lu, possessed Daoist arts, and treated patients. Those cured were asked to plant apricot trees, earning him the title "Dong Xian Apricot Grove." When apricots ripened, he exchanged them for grain to aid the poor. (From *Yixue Rumen*)
Huangfu Mi of the Jin Dynasty was well-versed in classics and百家 (hundred schools of thought). He was calm, desireless, and had noble aspirations. Contracting wind-bi (rheumatism), he turned to medicine. Studying classical formulas, he reached perfection. He compiled the *Suwen*, *Zhenjing* (Needle Classic), and *Mingtang* into the *Zhenjiu Jing* (Acupuncture and Moxibustion Classic) in twelve volumes, surpassing ancient Confucians. Some argue these three books are not by the Yellow Emperor but from the Warring States. The reply: Humans are eight chi tall within heaven and earth. The hardness of zang, size of fu, amount of grain, length of pulses, clarity of blood, and qi-blood amounts of the twelve meridians—can these be seen by dissection? Only a great sage could know this. What does a Warring States person have to do with it? Great are the eighteen volumes of the *Huangdi Neijing* and three volumes of the *Zhenjing*, originating from ancient times. How could Huangfu Mi compile them? Regrettably, many sections are missing, causing textual disorder and inverted logic, leading to loss of transmission and few learners. (Commentary from *Jiayi Jing*)
Liu Guan said: Wang Shuhe compiled the *Mai Jing* (Pulse Classic) in ten volumes, a classic for physicians. Today, the *Mai Jue* (Pulse Rhymes) is widely known and attributed to Wang Shuhe. However, rhyming mnemonics did not exist in the Western Jin. This is a Song Dynasty forgery for easier study. ○ Wang Shixiang said: Pulse diagnosis is hard to master. The subtle secrets of Xuanyuan and Qibo were not fully revealed even by Yue Ren and Wang Shuhe in their *Nanjing* and *Mai Jing*. Gao Yangsheng of the Five Dynasties wrote the *Mai Jue*, falsely attributing it to Wang Shuhe. Its language is contradictory and vulgar, further corrupted by vulgar annotations. Physicians memorize it but lack practical skill, using it only for livelihood. It benefits diagnosis little. (Cited in *Bencao Gangmu*)