人身之有脉络流注以充其内外非圣人莫能知何以然脉络人皆不可得而见者虽析其肌剖
其肤莫
政所历九道非若经星丽天之有章而交会向背自无毫厘之差地之济渎所行一脉非若常流入海之
可见而起伏出入自有分殊之别而人之荣卫所循周身虽非眉目在面之显著而灌注之理又岂无其
所自耶此圣人所以能洞察而众人固莫知之耳夫何灵枢之文世古言深中有错简易置况无注释后
世不无失其真者此许昌滑氏十四经发挥所以作也仁和夏君时彦以世医业儒读书明理有契于是
而爱之自惟医之为道人之司命攸系苟不能知脉络经穴之所繇不但施于针砭艾 而已将何以察
感受之因乎若昧昧焉以执方徒懵懵焉以耳目妄是犹伤胸扪足几何而不误人之疾戕人之生耶于
是悉取祖遗诸秘有裨灵枢经脉之旨者若实太师诸家韵语更加演绎自成一家之言复疏灵枢本文
于下就以滑氏注条列其次仍为总括以承之后附奇经八脉仰伏人尺寸间亦时出己意正其纷错明
其分截略加润色而隐括之列图分类粲然昭明名曰灵枢经脉翼展卷一览皆在阿堵视发挥为益要
较滑注为益明且以便于初学记诵猗欤快哉时彦知予知其最详书成出示以序嘱予予告之曰传有
之云人莫不饮食也鲜能知味今时彦能以是用心可谓能味者乎祖述前贤而使后学有所凭据察病
识源循经又疾曷啻饮上池而洞见五脏欤是虽滑氏鼓其波于前而时彦扬其涛于后是诚能羽翼乎
灵枢而大有功于医道也活人之德奚浅浅夫因 绎其理敢用 着于篇端云
\x时弘治十年日南至古
人体内的经络气血流注以滋养内外,除了圣人之外无人能完全知晓。为什么这样说呢?经络在人体内都是看不见的,即使剖开肌肉、切开皮肤,也无法确切知道它们经过的九条主要路径(指十二经脉中除任督二脉外的六经及左右各一,或泛指全身主要脉络)。这不像天上的星辰那样有清晰的章法排列,也不像地面的河流那样有明确的流向汇入大海,更不像人脸上的眉毛眼睛那样显著可见。然而,气血营卫在周身循环灌注的道理,难道没有其固有的来源和规律吗?这就是圣人能够洞察其中奥秘,而普通人确实无法知晓的原因。
可是,《灵枢》这部书的文字年代久远,言辞深奥,其中存在错漏,且简易放置,况且缺乏注释,导致后世读者难免失去其真意。这就是许昌滑寿(字伯仁)撰写《十四经发挥》的原因。仁和县的夏时彦先生,世代行医并研习儒学,读书明理,对这一领域深有契合喜爱。他自认为医学之道关系到人的生死存亡,如果不能了解经络穴位的由来,不仅施针艾灸会受限,又怎能探查疾病感受的原因呢?如果糊里糊涂地拿着药方,迷迷糊糊地仅凭耳目感官去判断,这就好比伤了胸口却去摸脚一样,怎么能不误人病情、残害人命呢?
于是,他收集祖传的各种秘本,选取那些有助于阐明《灵枢·经脉》主旨的内容,特别是参考了太师(可能指前代名医或特定流派)等人的韵文,加以演绎发挥,形成了自己的一家之言。又在下方疏解《灵枢》原文,按照滑寿的注解进行条理排列,最后进行总括承接。后面附录奇经八脉以及仰伏人体寸关尺脉诊的内容,同时也不时提出自己的见解,纠正其中的纷乱错谬,明确其分界截断,略微加以润色,并将这些内容隐括整理成图表,分类清晰,鲜明昭示。书名定为《灵枢经脉翼》。展开书卷一览无余,都在掌握之中。相比《十四经发挥》,它更加扼要;相比滑寿的注解,它更加明晰,而且便于初学者记诵。真是令人痛快啊!
夏时彦深知我了解他的情况最详细,书成之后出示给我,嘱托我作序。我告诉他说:古语云:“人莫不饮食也,鲜能知味。”如今夏时彦能如此用心钻研,可以说是真正懂得品味的人了吧?他继承前贤的学说,使后人有所凭借依据;考察病源,遵循经络,对于疾病的洞察,何止是饮上池之水(指扁鹊饮上池水明目,喻医术高明)就能洞见五脏那么简单呢?这虽然是滑寿在前面掀起波澜,而夏时彦在后面扬起波涛,这确实是能辅助羽翼《灵枢》而对医道大有功德啊!救活人的恩德,怎么会浅薄呢?因此我推究其中的道理,敢以此写在篇首。
弘治十年冬至日 古(此处“古”可能为作者自称或刊刻标记,结合语境多为落款时间后的署名或纪年方式,此处依原文直译保留)
The flow and circulation of meridians and collaterals in the human body, which nourish the interior and exterior, can be fully understood only by a sage. Why is this so? The meridians within the human body are invisible to the naked eye; even if muscles were dissected and skin incised, one could not precisely trace their path through the nine major channels (referring to the main meridian pathways). Unlike stars in the sky that have clear patterns and positions, or rivers on earth that flow distinctly into the sea, nor like eyebrows and eyes on the face that are prominently visible, the principles governing the infusion and circulation of Ying (Nutritive) and Wei (Defensive) Qi throughout the body still possess inherent origins and regularities. This is why sages can perceive these mysteries clearly, while ordinary people remain ignorant.
However, the text of *Ling Shu* (Spiritual Pivot) is ancient, its language profound, containing errors and omissions, and lacking annotations. Consequently, later generations have inevitably lost its true meaning. This was the motivation for Hua Shi (Hua Sui, courtesy name Boren) of Xuchang to write *Fourteen Meridians Unfolded* (*Shi Si Jing Fa Hui*). Xia Shiyuan, a gentleman from Renhe, comes from a family of physicians and also practices Confucian scholarship. He reads books, understands principles, and has a deep resonance with this subject. He believes that medicine concerns life and death; if one does not understand the origin of meridians and acupoints, not only will acupuncture and moxibustion be limited, but how can one investigate the causes of disease contraction? To blindly apply prescriptions or rely merely on sensory perception is akin to touching one's feet when one's chest is injured—how can such an approach avoid harming patients' health and lives?
Therefore, he collected various secret manuscripts inherited from his ancestors, selecting those beneficial to elucidating the essence of *Ling Shu: Meridians*. He incorporated rhyming verses from masters (possibly referring to previous renowned physicians) and elaborated upon them, forming his own school of thought. Below, he annotated the original text of *Ling Shu*, organizing it according to Hua Shi’s commentary, and provided a comprehensive summary. Following this, he appended content on the Eight Extraordinary Vessels and pulse diagnosis at the Cun-Guan-Chi positions on the supine and prone bodies. He occasionally offered his own insights to correct confusion and clarify distinctions, making slight refinements. These contents were compiled into charts, categorized clearly and vividly displayed. The book was named *Wings to Ling Shu: Meridians* (*Ling Shu Jing Mai Yi*). Upon opening the scroll, everything is visible at a glance. Compared to *Fourteen Meridians Unfolded*, it is more concise; compared to Hua Shi’s annotations, it is clearer and easier for beginners to memorize. Truly delightful!
Mr. Xia Shiyuan knew that I understood his work best. After completing the book, he showed it to me and requested a preface. I told him: As the classics say, "Everyone eats and drinks, but few truly know the flavor." Today, Mr. Xia Shiyuan applies himself with such dedication; he can indeed be said to truly "taste" the essence. By following the teachings of former sages, he provides a foundation for future learners. By examining diseases and tracing their sources through the meridians, his insight surpasses even Bian Que drinking water from an upper pool to see the viscera. Although Hua Shi stirred the waves before, Mr. Xia Shiyuan raises the tides after; this truly serves as wings to *Ling Shu* and contributes greatly to the medical arts. How shallow would be the virtue of saving lives if this were not so? Therefore, having explored its principles, I dare to record this at the beginning of the chapter.
Winter Solstice Day, 10th Year of Hongzhi [Ming Dynasty]