《天元玉册元诰》十卷，不知何人所作，历汉至唐，诸《艺文志》俱不载录，其文自与《内
经》不类，非战国时书。其间有天皇真人昔书其文，若道正无为，先天有之，太易无名，先于道
生等语，皆老氏遗意，意必老氏之徒所着。大要推原五运六气、上下临御、主客胜复、政化淫乘，
及三元九宫、太乙司政之类，殊为详明，深足以羽翼《内经》六微旨、五常政等论。太玄君扁鹊
为之注，犹郭象之于《南华》，非新学之所易晓。观其经注一律，似出一人之手，谓扁鹊为黄帝
时人，则其书不古；谓扁鹊为秦越人，则传中无太玄君之号，医门仿托，率多类此。
《玄珠密语》十卷，乃启玄子王冰所述。其自序谓得遇玄珠子而师事之，与我启蒙，故自号
启玄子，盖启问于玄珠也，目曰《玄珠密语》，乃玄珠子密而口授之言也。及考王氏《素问》序
乃云∶辞理秘密，难粗论述者，别撰《玄珠》，以陈其道。二序相戾，意者，《玄珠》之名，取
诸蒙庄子所谓黄帝遗玄珠，使罔象得之之语，则师事玄珠子而号启玄者皆妄也。宋高保衡等校正
《内经》乃云∶详王氏《玄珠》，世无传者，今之《玄珠》，乃后人附托之文耳。虽非王氏之书，
于《素问》十九卷至二十二四卷颇有发明，合《素问》观之，而《密语》所述乃六气之说，与高
氏所指诸卷全不相侔，疑必刊传者所误也。原其所从，盖捃摭《内经》六微旨及至真要等五篇，
洎《天元玉册》要言，而附会杂说，其诸纪述运气休祥之应，未必可征，实伪书也。苟启玄别撰
果见于世，又岂止运气一端而已。览者取其长而去其短可也。
《天元玉册元诰》共十卷，不知是由何人所著。从汉代到唐代，各种《艺文志》（记录图书目录的史书）均未收录此书，其文风与《黄帝内经》不相似，不是战国时期的著作。其中提到“天皇真人”昔日书写此文，内容涉及道法自然、无为而治、先天存在、太易无名、先于道生等语句，都带有老子的思想遗意，推测必定是老子的门徒所撰写。该书的大要在于推究五运六气（中医运气学说中的气候与疾病规律）、上下临御、主客胜复（运气学说中主气与客气之间的胜负关系）、政化淫乘（五行政令过度克制），以及三元九宫、太乙司政等内容，论述非常详细明确，足以补充和发挥《黄帝内经·素问》中《六微旨大论》、《五常政大论》等篇的理论。唐代太玄君扁鹊为此书作注，就像郭象为《庄子》作注一样，不是当时新学之人容易理解的。观察其经文与注释风格一致，似乎出于一人之手。如果说扁鹊是黄帝时代的人，那么这本书就不够古老；如果说扁鹊是秦代的秦越人，那么传记中并没有“太玄君”这个称号，医家仿托古人著书的情况，大多与此类似。
《玄珠密语》共十卷，是启玄子王冰所撰述。他在自序中说遇到玄珠子并拜其为师，启蒙教导自己，因此自号“启玄子”，大概是向玄珠子请教的意思。书名定为《玄珠密语》，意思是玄珠子秘密口授的话语。等到考察王氏《素问》的序言时，却说：“辞理秘密，难以粗略论述的，另外撰写《玄珠》，以陈述其道。”两个序言相互矛盾，推测《玄珠》这个名字，取自《庄子》中所谓黄帝遗失玄珠，派罔象找回它的典故，那么拜玄珠子为师并号称启玄的说法都是虚妄的。宋代高保衡等人校正《黄帝内经》时说：“仔细考察王氏的《玄珠》，世间没有流传，现在的《玄珠》，是后人附会伪托的文章罢了。”虽然这不是王书的真迹，但对于《素问》第十九卷至第二十二卷的内容颇有发明阐发，结合《素问》来阅读，发现《密语》所述主要是六气（风、寒、暑、湿、燥、火）的理论，与高氏所指的那些卷次完全不相符，怀疑一定是刊刻流传者搞错了。追溯其来源，大概是搜集摘取《黄帝内经》中《六微旨大论》及《至真要大论》等五篇，以及《天元玉册》的要言，然后附会杂说而成。其中关于记载运气休咎应验的内容，未必可以考证，确实是伪书。如果启玄子真的另外撰写过《玄珠》并在世上流传，又岂止只讲运气这一方面呢？读者取其长处而去其短处就可以了。
*The Tianyuan Yuce Yuangao* consists of ten volumes, and its author is unknown. From the Han to the Tang dynasties, it was not recorded in various *Yiwen Zhi* (Bibliographies). Its style differs from that of the *Huangdi Neijing* (Yellow Emperor's Inner Canon), indicating it is not a text from the Warring States period. It mentions statements such as "The Heavenly Sovereign True Person wrote this text in ancient times," involving concepts like Daoist orthodoxy and non-action (Wuwei), pre-existence before Heaven, the namelessness of Taiyi, and generation prior to Dao. These reflect the legacy of Laozi, suggesting it was likely composed by followers of Laozi. The main content deduces the principles of Five Movements and Six Qi (a traditional Chinese medical theory regarding climatic cycles and their effects on health), the interaction between upper and lower influences, the victory and revenge of host and guest factors, and excessive political transformations. It also details the Three Origins and Nine Palaces, and Taiyi governing politics. The exposition is remarkably detailed and clear, sufficiently supplementing and elaborating on the theories presented in the *Suwen* chapters "Six Micro-implications" (*Liuweizhi Dalun*) and "Five Constants' Governance" (*Wuchangzheng Dalun*). Bian Que, styled Taixuan Jun in the Tang Dynasty, provided annotations for this text, similar to how Guo Xiang annotated the *Zhuangzi*. It is not easily understood by scholars of new learning. Observing that the style of the scripture and its annotations are consistent, it appears to be the work of a single hand. If one claims Bian Que lived during the Yellow Emperor's time, the book cannot be considered ancient; if one claims he was Qin Yueren from the Qin Dynasty, there is no record of the title "Taixuan Jun" in his biographies. Such cases of physicians falsely attributing works to ancient sages are common.
*Xuanzhu Miyu* (Secret Words of the Mysterious Pearl) consists of ten volumes and was authored by Wang Bing, who styled himself Qixuanzi. In his preface, he stated that he met Xuanzhu Zi (Mysterious Pearl Man), took him as a teacher, and received enlightenment, thus adopting the name Qixuanzi, implying he sought guidance from Xuanzhu. The title *Xuanzhu Miyu* refers to the secret oral teachings of Xuanzhu Zi. However, upon examining Wang Bing's preface to his edition of the *Suwen*, he wrote: "Due to the secrecy of the principles and the difficulty of discussing them briefly, I separately compiled *Xuanzhu* to expound upon these doctrines." The two prefaces contradict each other. It is speculated that the name *Xuanzhu* was derived from the *Zhuangzi* story where the Yellow Emperor lost the Mysterious Pearl and sent Wangxiang to retrieve it. Therefore, the claims of taking Xuanzhu Zi as a teacher and styling oneself Qixuanzi are likely false. During the Song Dynasty, Gao Baoheng and others, while collating the *Neijing*, noted: "Upon careful examination of Wang's *Xuanzhu*, it is not transmitted in the world. The current *Xuanzhu* is merely an apocryphal text attached by later generations." Although not Wang Bing's genuine work, it offers significant insights into Volumes 19 through 22 of the *Suwen*. Reading it in conjunction with the *Suwen*, one finds that *Miyu* primarily discusses the theory of Six Qi (Wind, Cold, Summer Heat, Dampness, Dryness, Fire), which does not align with the volumes indicated by Gao. This discrepancy suggests an error in printing or transmission. Tracing its origin, it seems to have gathered excerpts from five chapters of the *Neijing* ("Six Micro-implications," "To Be Truly Essential," etc.) and key points from *Tianyuan Yuce*, then appended miscellaneous theories. The records concerning the auspicious and inauspicious responses of climatic movements are likely unverifiable, making it a spurious text. If Qixuanzi had genuinely compiled another *Xuanzhu* that circulated in the world, it would surely cover more than just climatic movements. Readers should retain its merits and discard its flaws.