一 《灵》、《素》圣经，原不应割裂，因欲便于学人揣摩，而分门类，古已有之，非余创也。既然有之，
余又何必效颦？为因圣经辞简义广，后人注解，如管窥日，日光遍宇宙，窥见只一隅，故有明此不明彼者，明
此不明彼，则其所见有似是而实非者。余故执余管而窥之，则所见有异于众者矣。窥既不离日，所见有不同，
则何妨就吾管中所见者言之，俟明者择焉。
一 全经多系问答之言，类儒书之《论》、《孟》，可知由渐累积，而非成于一时者也。其于天人合一之
理，反复详明，或举此以明彼，或援彼以证此，各篇辞义，故有重复。今观其辞同义别者，录之注明，其辞异
义同者，不录，以省繁就简，期明义理而已。
一 是编专为方脉家设，而妇女小儿，事同一律，其针灸、外科、祝由等，另有专门，则不录。今体会经
义而分门类∶一曰禀赋源流，二曰摄养为本，三曰阴阳脏腑，四曰营卫经络，五曰四诊合参，六曰外感内伤，七
曰治法准则，八曰运气要略。虽分门类。仍将各篇原题标出，以备考证。如关两门要义者，两门俱收，注于一
门，可随时查阅。
一 是经由黄帝问、岐伯述者，十居六七。其文义多古奥难解，间有脱讹，历来注家，纷纷聚讼，鲜有至
当不易之论。其中又有词义浅显，似评似论，不类经语，所叙事实，不似上古者，以致后人生疑臆度，谓此书由
战国时人所造，而非出自轩岐，此肤见也。大抵上古典诰，本来义奥字奇，必经翻译流传，儒典且然，遂多不类
之文搀混，而世远年湮，自多脱讹。余前集中如君
火、相火、夏至前病温、夏至后病暑，及秋伤于湿为讹等，均有辨论明其至理，以解历来疑窦者。余且不论，
即如同人图所绘脏腑经络 穴，若非天生神圣，谁能知之如是详细，而丝毫不错乎？若谓由战国时人所造，即
是其时之神圣，其时之神圣，又何必假托轩岐之名乎？且如秦越人述《难经》，发明其理，而称“经曰”者，
皆《灵》、《素》之文，可见其为古经，尤足征矣。乃谓战国时书，岂非肤见可哂哉！读书而不求其理，率凭
臆断，所谓以辞害意者也。今凡深奥简古之文，息心体会，详细辨注，必明其不易之理；其有文义明晰易解，
毋须赘注者，则略之。此余之管见，所异于众者也。若采旧注，必标其名，不敢没其善也。
一 是经由诸圣问答，明医道之体，其用多针砭法，而汤方甚少。嗣后仲景重明其用，立汤剂法为述圣。
然经明阴阳造化之源流，天人合一之至理，大无不包，细无不贯，本已体用俱备，而仲景特详脉证，准脉证以
立汤剂方法，为后世轨则。若外科、针灸等，虽别分支派，必以方脉为总纲，如诸科不明方脉之理，不能善其
用。是仲景又为方脉祖圣，而传轩岐之道者。故《内经》立七方之制，而仲景因方以广其法。法者，即《内经》
所明寒热温凉、辛甘咸苦酸淡之气味，准其相助相制、升降浮沉之功能，以合脉证之宜否施治，而立成方者也，
故为医道之用。后世注《内经》者少，为其难解也。仲景书似乎易解，因而滥注者多，愈多则仲景之道愈晦，而
不思不明《内经》之体，焉能达仲景之用？此所以轩岐之道脉，不绝如缕。迄于近世，吴门叶薛徐王诸君子，已
有中兴之象；延至于今，而能续此一缕者犹罕。静观相习之风，其一缕者将绝矣，可胜悼哉！
章楠又识
一 《灵枢》与《素问》这两部经典原本不应被割裂，因为为了方便学习者揣摩研究，而进行分类编排，古已有此先例，并非我首创。既然古人已有此举，我又何必效仿？只是因为经典文辞简练而义理广博，后人的注解往往如管中窥日，虽然日光遍照宇宙，但通过竹管只能看到一角，因此有人明白这一点却不明白那一点，明此不明彼，导致他们的见解有看似正确实则错误的地方。所以我拿着我的“竹管”去观察，所见之处便与众人不同。既然观察离不开太阳（指经典本体），所见虽有差异，那么不妨就我所见而言，等待高明之人来评判选择。
一 全书多采用问答形式，类似儒家典籍中的《论语》和《孟子》，可知这是逐渐积累而成，而非一时之作。书中对于天人合一的道理反复详尽地阐明，有时举此以说明彼，有时援引彼以证实此，所以各篇的文辞义理有所重复。如今看到那些文辞相同但含义不同的，予以收录并注明；那些文辞不同但含义相同的，则不收录，以省去繁冗、趋向简约，旨在阐明义理罢了。
一 本编专为精通方药与脉诊的医生设立，而妇女和小儿疾病的治疗原理与此相通，至于针灸、外科、祝由术等另有专门领域，故不予收录。现在体会经义并分为八个门类：一曰禀赋源流，二曰摄养为本，三曰阴阳脏腑，四曰营卫经络，五曰四诊合参，六曰外感内伤，七曰治法准则，八曰运气要略。虽然进行了分类，但仍保留各篇原题，以备考证。如果涉及两个门类的重要义理，则在两门中都收录，但在其中一门加注，以便随时查阅。
一 本书由黄帝提问、岐伯回答的内容占十分之六七。其文义大多古奥难懂，间或有脱漏讹误，历来注家纷纷争论，很少有确切不移的定论。其中又有词义浅显，似评论似论述，不像经文语言，所叙述的事实也不像上古时代的情形，以致后人产生怀疑和臆测，认为此书是战国时期的人伪造的，而非出自轩辕黄帝和岐伯之手，这是浅陋的见识。大抵上古的经典诰命，本来义理深奥、用字奇特，必须经过翻译流传，儒家经典尚且如此，于是混杂了许多不类原文的文字，加上年代久远，自然多有脱漏讹误。我在之前的著作中，如关于君火、相火、夏至前病温、夏至后病暑，以及“秋伤于湿”为讹误等，都有辨析论证以阐明至理，解开历来疑窦的地方。这些暂且不提，就拿《内经图》中所绘的脏腑经络穴位来说，如果不是天生神圣，谁能知道得如此详细且丝毫不错呢？如果说这是战国时期的人伪造的，那也是当时所谓的“神圣”，既然是当时的神圣，又何必假托轩辕黄帝和岐伯的名字呢？况且如秦越人阐述《难经》，发明其中的道理，而引用“经曰”的内容，都是《灵枢》和《素问》的文字，可见其为古老经典，这足以证明。竟说是战国时期的书，岂不是浅陋可笑吗！读书而不探求其道理，随意凭主观判断，这就是所谓因拘泥于文字而损害了原意。如今凡是深奥简古的文章，静心体会，详细辨析注释，必定能阐明其不可更改的道理；对于那些文义明晰易懂、无需多余注释的，则省略。这是我与众不同的见解。如果采纳旧有的注解，必定标明其名，不敢埋没他人的长处。
一 本书通过各位圣人的问答，阐明了医道的本体，其应用多侧重于针砭疗法，而汤药方剂很少。后来张仲景重新阐明了其应用，创立汤剂法则以传承圣人之道。然而《内经》阐明了阴阳造化之源流和天人合一的至高道理，大无不包，小无不尽，本体与应用本已具备，而张仲景特别详述脉象与证候，依据脉证来确立汤剂方法，成为后世的规范。至于外科、针灸等，虽然各自分支派别，但必须以方脉（方药与脉诊）为总纲，如果各科不明白方脉的道理，就不能善用其法。因此张仲景又是方脉的祖师圣人，传承了轩辕黄帝和岐伯的道统。所以《内经》确立了七方的制度，而张仲景因方以扩充其法。所谓法，即《内经》所阐明的寒热温凉、辛甘咸苦酸淡的气味，依据它们相助相制、升降浮沉的功能，以契合脉证的适宜与否进行治疗，从而确立成方，这就是医道的应用。后世注释《内经》的人少，因为它难以理解。张仲景的书似乎容易理解，因而滥加注释的人很多，注释越多，张仲景的道统就越晦暗，却不想想如果不明白《内经》的本体，怎么能通达张仲景的应用？这就是轩辕黄帝和岐伯的道统一脉相承、不绝如缕的原因。直到近代，吴门叶天士、薛生白、徐灵胎、王孟英诸位君子，已有中兴的迹象；延续至今，能继续这一脉的人依然稀少。静观相互习染的风气，这一缕传承即将断绝，令人不胜悲痛啊！
章楠又记
1. The *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions), these two sacred classics, originally should not have been fragmented. However, to facilitate students' study and comprehension, categorizing them by topic has been done since ancient times; this was not my innovation. Since such a precedent exists, why should I imitate it? It is because the sacred texts are concise in language but broad in meaning. Later commentaries often resemble looking at the sun through a tube: although sunlight fills the universe, only a corner is visible through the aperture. Consequently, some commentators understand one aspect but miss another, leading to interpretations that appear correct but are actually erroneous. Therefore, holding my own "tube," my observations differ from the masses. Since observation inevitably involves the Sun (the classic itself), and my views differ, I may as well present what I see within my tube, awaiting judgment by those with greater wisdom.
2. The majority of the classic consists of question-and-answer dialogues, similar to Confucian works like the *Analects* (*Lun Yu*) and *Mencius* (*Meng Zi*). This indicates that the text was accumulated gradually over time rather than composed in a single instant. It repeatedly and clearly elucidates the principle of the unity of Heaven and Humanity (*Tian Ren He Yi*). Sometimes point A is cited to explain point B, or point B is referenced to verify point A; thus, there is repetition in the wording and meaning across various chapters. For passages where the wording is identical but the meaning differs, they are recorded with annotations. For passages where the wording differs but the meaning is the same, they are omitted to reduce redundancy and simplify the text, aiming solely to clarify the principles.
3. This compilation is specifically designed for physicians specializing in herbal prescriptions (*Fang Mai*) and pulse diagnosis. Since the principles governing women's and children's diseases are consistent with general medicine, while acupuncture, surgery, and *Zhuyou* (spiritual healing) belong to specialized fields, they are not included here. The content is categorized into eight sections based on an understanding of the classic's meaning: 1. Origins of Constitution (*Bing Fu*), 2. Nourishment as the Foundation (*She Yang*), 3. Yin-Yang and Zang-Fu Organs (*Yin Yang Zang Fu*), 4. Ying and Wei Qi and Meridians (* Ying Wei Jing Luo*), 5. Integration of the Four Diagnostic Methods (*Si Zhen He Can*), 6. External Contraction and Internal Injury (*Wai Gan Nei Shang*), 7. Principles of Treatment (*Zhi Fa Zhun Ze*), and 8. Essentials of Six Qi and Five Movements (*Yun Qi Yao Lue*). Although categorized, the original titles of each chapter are retained for reference. If a topic pertains to two categories, it is included in both, with notes provided in one section for easy consultation.
4. Approximately sixty to seventy percent of the text consists of questions posed by the Yellow Emperor (*Huang Di*) and answers given by Qibo (*Qi Bo*). The language is often archaic and difficult to interpret, with occasional omissions and errors. Commentators throughout history have debated extensively, rarely reaching a definitive consensus. Some parts contain plain language resembling commentary rather than scripture, and the described facts do not align with the upper antiquity period. This has led later scholars to suspect and speculate that the book was fabricated during the Warring States period (*Zhan Guo*) by people other than Xuanyuan (Yellow Emperor) and Qibo, which is a superficial view. Generally, ancient classics were inherently profound and used rare characters. Through transmission and translation, even Confucian classics became mixed with non-original texts. Due to the vast passage of time, omissions and errors naturally increased. In my previous works, I have辨析 (analyzed and clarified) issues such as Ministerial Fire (*Xiang Huo*), Summer Heat before/after the Summer Solstice, and the error of "Autumn injury by Dampness" (*Qiu Shang Yu Shi*), resolving historical doubts. Consider the diagram of Zang-Fu organs and meridians/acupoints depicted in the *Nei Jing Tu*: unless one is divinely inspired, how could such detailed and accurate knowledge exist? If fabricated by Warring States figures, they would be the "sages" of that era; why would they feign the names of Huang Di and Qibo? Furthermore, Qin Yueren, in expounding the *Nan Jing* (*Classic of Difficult Issues*), cites "The Classic says" referring to texts from the *Ling Shu* and *Su Wen*, proving their antiquity. To claim it is merely a Warring States forgery is indeed laughable. Reading without seeking the underlying principle and relying on subjective speculation is what is meant by "letting words harm the intent." For obscure and ancient texts, I calmly contemplate and annotate meticulously to reveal immutable truths; for clear texts requiring no extra explanation, I omit notes. This is my unique perspective. If adopting old commentaries, I cite their authors to acknowledge their merits.
5. The dialogue between the sages in this book clarifies the essence (*Ti*) of medical science, while its application (*Yong*) primarily focuses on acupuncture and moxibustion, with few herbal decoctions. Later, Zhang Zhongjing (*Jin Gui Yao Lue* author) re-emphasized the application, establishing decoction methods to transmit the sage's way. However, the *Nei Jing* covers the origins of Yin-Yang creation and the unity of Heaven and Humanity comprehensively, possessing both essence and application. Zhang Zhongjing specifically detailed pulse and syndrome differentiation, establishing decoction protocols based on these, setting standards for future generations. Although surgery and acupuncture have distinct branches, they must take herbal-pulse medicine (*Fang Mai*) as the general guideline; without understanding *Fang Mai*, other specialties cannot function effectively. Thus, Zhang Zhongjing is the patriarch of *Fang Mai*, transmitting the Dao of Huang Di and Qibo. The *Nei Jing* established the system of Seven Formulas (*Qi Fang*), which Zhang Zhongjing expanded. These "methods" refer to the flavors (acrid, sweet, sour, bitter, salty, etc.) and properties (cold, hot, warm, cool) described in the *Nei Jing*, utilizing their synergistic, antagonistic, ascending/descending, and floating/sinking functions to match pulse and syndrome conditions, thereby forming fixed prescriptions. This constitutes the application of medical science. Few comment on the *Nei Jing* due to its difficulty. Zhang Zhongjing's works seem easier, leading to excessive and often misleading commentaries, obscuring his true teachings. One must realize that without understanding the *Nei Jing*'s essence, one cannot grasp Zhang Zhongjing's application. This explains why the lineage of Huang Di and Qibo remains fragile. Recently, scholars from the Wu school—Ye Tianshi, Xue Shengbai, Xu Lingtai, and Wang Mengying—showed signs of revival. Yet, continuing this thin thread remains rare. Observing current trends, this lineage faces extinction, causing deep sorrow!
Zhang Nan records again.