一素问、灵枢各八十一篇。其中病证、脉候、脏腑、经络、针灸、方药。错见杂出。读之茫无津涯。难以得其 会。
本集除针灸之法不录。余者分为九篇。以类相从。用便观览。于各篇之中。复有前后条贯。数仍不离乎九也。
一素问、在唐有王启玄之注。为注释之开山。注内有补经文所未及者。可谓有功先圣。然年世久远。间有讹缺。风
气未开。复有略而无注者。至明万历间。而有马玄台、吴鹤皋二注。事属继起。宜令经旨益明。而马注舛谬颇多。又有
随文敷衍。有注犹之无注者。反訾王注。逢疑则默。亦不知量之过也。吴注间有阐发。补前注所未备。然多改经文。亦
觉嫌于轻擅。余之所见者。三书而已。及书已成。复见张隐 素问集注。刻于康熙庚戌。皆其同人所着。尽屏旧文。多
创臆解。恐亦以私意测度圣人者也。集中遵各注者十之七。增鄙见者十之三。或节其繁芜。或辨其谬误。或畅其文义。
或详其未悉。或置为阙疑。务令语简义明。故名约注。阅三十余年而书始就。诚不自知其无当。唯高明之家教之。
一灵枢从前无注。其文本古奥。名数繁多。观者蹙 颦眉。医家率废而不读。至明始有马玄台之注。其疏经络穴道。
颇为详明。可谓有功后学。虽其中间有出入。然以从来畏难之书。而能力开坛坫。以视素问注。则过之远矣。
一素问治兼诸法。文悉义详。故说理之文多。灵枢专重针灸。故说数之文多。本集以素问为主。而灵枢副之。其素
问与灵枢同者。皆用素问而不用灵枢。至于针灸之法。与医药不同。本集不暇旁及。故概删而不录。然素问所引经文。
多出灵枢。则灵枢在前而素问居后。踵事增华。故文义为尤详也。
一素问所言五运六气。弘深奥渺。灵枢所言经络穴道。缕析丝分。诚秘笈之灵文。非神圣其孰能知之。本集义取纂
要。不能多录。欲深造者。当于全书而究心焉。
一本集所引王注。乃唐太仆启玄子王冰注也。新校正、乃宋秘书林亿诸人所 校之文也。马注、明玄台子马莳注也。
吴注、明鹤皋吴 注也。张注、乃国朝武林隐 张志聪等所注也。
汪昂识
一、《素问》与《灵枢》各包含八十一篇。其中关于病证、脉象候息、脏腑、经络、针灸及方药等内容，交错混杂地出现。阅读时感到迷茫而没有头绪，难以把握其精髓。
本集除了不收录针灸的方法外，其余内容分为九篇，按照类别归类排列，以便于查阅。在各篇之中，又有前后连贯的逻辑，篇数依然没有脱离“九”这个数目。
一、《素问》在唐代有王启玄（王冰）的注解，这是注释工作的开创之作。他的注中补充了经文所未涉及的内容，可以说是对先圣有功绩的。然而由于年代久远，间或有讹误和缺失；加上当时风气未开，也有略去而不加注释的地方。到了明代万历年间，出现了马玄台（马莳）和吴鹤皋（吴崑）两人的注解，属于后继之作，理应使经旨更加明确。但是马注错误很多，又有随文敷衍了事的情况，有注解如同没有注解一样，反而诋毁王注，遇到疑问就沉默不语，这也是不知分寸的过错。吴注间或有阐发，补充了前注所不完备之处，然而大多改动经文，也让人觉得有轻率专断之嫌。我所见到的注本只有这三本书。等到书编成之后，又见到张隐庵（张志聪）等人的《素问集注》，刻印于康熙庚戌年，都是他们的同人所著，完全摒弃旧文，多凭主观臆测解释，恐怕也是以私意揣度圣人吧。本集遵循各家注疏的占十分之七，增加我个人见解的占十分之三。或者删减繁冗芜杂之处，或者辨明其中的谬误，或者疏通文义，或者详述未明白之处，或者将其作为存疑处理，务必做到语言简练、意义明确，所以命名为《约注》。经过三十多年这本书才完成，实在不知道自己是否恰当，希望高明之士加以指教。
一、《灵枢》从前没有注解，其文本古奥深涩，名目数量繁多，读者皱眉蹙额，医家通常废弃而不读。直到明代才有马玄台的注解，他疏解经络穴道，颇为详细明了，可以说对后学有功。虽然其中间或有出入偏差，但面对向来令人畏惧难读的书，却能努力开辟讲坛，比起《素问》的注本来，远远超过它了。
一、《素问》的治疗兼采各种方法，文字详尽，意义丰富，所以说理的文章较多。《灵枢》专门重视针灸，所以叙述数理、法度的文章较多。本集以《素问》为主，《灵枢》为辅。凡是《素问》与《灵枢》相同的内容，都采用《素问》而不用《灵枢》。至于针灸的方法，与医药不同，本集无暇旁及其他，所以一概删除不予收录。然而《素问》所引用的经文，大多出自《灵枢》，那么《灵枢》在前而《素问》在后，是继承前事并加以发扬光大，所以文义更为详细。
一、《素问》所说的五运六气，宏大深远、奥妙渺茫；《灵枢》所说的经络穴道，条理清晰、分析细致，这确实是秘笈中的灵验文字，如果不是神圣之人谁能知晓呢？本集的意义在于编纂纲要，不能大量收录。想要深入钻研的人，应当在全书中用心探究。
一、本集所引用的王注，是指唐代太仆启玄子王冰的注解。新校正，是指宋代秘书林亿等人校订的文字。马注，指明玄台子马莳的注解。吴注，指明鹤皋吴崑的注解。张注，是指本朝武林人隐庵张志聪等人所作的注解。
汪昂识
1. Both the *Suwen* (Basic Questions) and the *Lingshu* (Spiritual Pivot) each contain eighty-one chapters. Within them, discussions on disease patterns (bingzheng), pulse manifestations (maihou), zang-fu organs (zangfu), meridians and collaterals (jingluo), acupuncture and moxibustion (zhenjiu), and herbal prescriptions (fangyao) are intermixed. Reading them can be bewildering without a clear guide, making it difficult to grasp their essence.
This compilation excludes methods of acupuncture and moxibustion. The remaining content is divided into nine sections, categorized for ease of reference. Within each section, there is logical coherence between preceding and succeeding items, and the number of sections remains consistent with the traditional concept of "nine."
1. Regarding the *Suwen*, during the Tang Dynasty, Wang Bing (styled Qixuanzi) provided annotations, which served as the pioneering work in commentary. His notes supplemented aspects not covered in the original text, demonstrating merit to the ancient sages. However, due to the passage of time, there are occasional errors and omissions. Furthermore, influenced by the scholarly climate of that era, some parts were left unannotated. In the Wanli period of the Ming Dynasty, annotations by Ma Shi (styled Xuantai) and Wu Kun (styled Hegao) appeared as subsequent works, theoretically clarifying the canonical meaning further. Yet, Ma's annotations contain numerous inaccuracies and perfunctory explanations, rendering them effectively useless; he also criticized Wang's work, remaining silent when doubts arose, which was an error of immodesty. Wu's annotations occasionally elucidated points and supplemented previous incompleteness, but often altered the original text, raising concerns about arbitrary modification. My available references were limited to these three books. After completing the manuscript, I encountered the *Suwen Jizhu* (Collected Annotations on the Suwen) by Zhang Yin'an (Zhang Zhicong) and his colleagues, published in the Gengxu year of the Kangxi reign. They discarded older texts and offered many subjective interpretations, likely presuming to fathom the sages' minds through personal bias. This collection follows existing annotations seventy percent of the time and adds my own insights thirty percent of the time. I either condense verbose passages, correct errors, clarify meanings, elaborate on obscure points, or mark items as doubtful. The aim is concise language and clear meaning, hence the title *Yue Zhu* (Abridged Annotations). It took over thirty years to complete this book. I am unsure if it is entirely appropriate, and I invite scholars to offer guidance.
1. Prior to this, the *Lingshu* had no annotations. Its text is archaic and profound, with numerous technical terms, causing readers to furrow their brows. Physicians generally neglected it. It was not until the Ming Dynasty that Ma Shi provided annotations. His explanation of meridians and acupoints was quite detailed and clear, benefiting later learners. Although there are some discrepancies, considering it was a previously feared and difficult text, his effort to establish a platform for study far surpasses the annotations of the *Suwen*.
1. The *Suwen* covers various therapeutic methods with detailed text and comprehensive meaning, resulting in more discursive prose. The *Lingshu* focuses specifically on acupuncture and moxibustion, containing more descriptive and numerical/procedural text. This collection prioritizes the *Suwen* and treats the *Lingshu* as secondary. Where the two texts overlap, the *Suwen* version is adopted. Since acupuncture differs from herbal medicine, and this collection has no space to cover it extensively, all such content is omitted. However, since citations in the *Suwen* often derive from the *Lingshu*, the latter precedes the former historically. The *Suwen* builds upon the *Lingshu*, enriching it, thus its textual meaning is more detailed.
1. The discussion of Five Movements and Six Qi (Wuyun Liuqi) in the *Suwen* is vast, profound, and subtle. The description of meridians and acupoints in the *Lingshu* is meticulously analyzed. These are indeed sacred texts of secret wisdom, understandable only by the divine and sagely. This collection aims to compile essentials and cannot include extensive excerpts. Those seeking deep mastery should study the complete original works.
1. The "Wang Zhu" cited herein refers to the annotation by Wang Bing, Grand Tutor of the Palace Library (Taipu) and styled Qixuanzi, from the Tang Dynasty. The "Xin Zhengjiao" refers to the corrected text compiled by Lin Yi and others, Secretaries of the Imperial Library, during the Song Dynasty. The "Ma Zhu" refers to the annotation by Ma Shi, styled Xuantai, from the Ming Dynasty. The "Wu Zhu" refers to the annotation by Wu Kun, styled Hegao, from the Ming Dynasty. The "Zhang Zhu" refers to the annotations by Zhang Zhicong (styled Yinan) of Wulin and his contemporaries from our dynasty.
Recorded by Wang Ang