吴云。此篇言保合天真。则能长有天命。乃上医治未病也。志云。上古。谓所生之来。天真。天乙所生之
真元也。简按易系辞。上古穴居而野处。又上古结绳而治。老子云。其中有精。其精甚真。庄子渔父篇。真者。
精诚之至也。荀子。真积力久。黄庭经曰。积精累气以为真。
昔在 书尧典序。昔在帝尧。聪明文思。光宅天下。孔颖达正义云。郑玄云。书以尧为始。独云昔
在。使若无先之典然也。诗云。自古在昔。言在昔者。自下本上之辞。言昔在者。从上自下为称。故曰使若无
先之者。据代有先之。而书无所先。故云昔也。
弱而能言 史记正义。引潘岳哀弱子篇。其子未七旬曰弱。吴云。弱。始生百日之称。未知所本。
幼而徇齐 高云。徇。循同。简按礼记曲礼。十年曰幼。通雅云。史。黄帝幼而 齐。注。 。迅
也。齐。疾也。家语。作 齐。大戴礼。作慧齐。智按尔雅。宣徇。遍也。 。乃徇之讹。言圣哲遍知而神速
也。考王。徇。训疾。马本作 齐。并非也。西都赋注。引孔安国尚书传注。徇。循也。
长而敦敏 郑注乐记。敦。浓也。王注训信。未见所据。
成而登天 成。王注为鼎之成。未允。马云。史记正义。以十五为成。则不宜曰登天。若训为道之
成。则登天亦或有之。张云。谓治功成。登天。史记。家语。大戴礼。并作聪
明。盖从昔在黄帝至此。略记帝始末。为小序。犹书序耳。此篇。全元起本。在第九卷。王移冠篇首。固宜矣。
张以登天为升遐。（礼记檀弓。告丧曰天王登遐。易明夷。初登于天。竹书纪年曰。帝王之殁曰陟。陟。升也。
谓升天也。）而黄帝登云天。出于庄子。史记封禅书。载鼎湖骑龙之事。而论衡子华子。辨其虚诞。盖其说之
来远矣。故马吴诸注。皆从王说。
天师 马云。天。乃至尊无对之称。而称之为师。又曰天师。简按黄帝称天师。见庄子徐无鬼。韩诗外
传。及说苑云。黄帝即位。宇内和平。思见凤凰之象。以召天老。天老。盖天师耳。
皆度百岁 马云。度。越也。简按玉篇。度。与渡通。过也。
人将失之耶 千金。作将人失之耶。
岐伯 汉司马相如传。诏岐伯使尚方。注。张揖曰。岐伯者。黄帝太医。属使主方气也。又艺文志。
大古有岐伯俞 。吴云。岐。国名。伯。爵也。简按又有雷公。而未知黄帝时有五等之爵。
对曰 甲乙序例云。诸问。黄帝及雷公。皆曰问。其对也。黄帝曰答。岐伯之徒。皆曰对。简按朱
子论语注云。凡君问。皆称孔子对曰者。尊君也。
其知道者 马云。凡篇内言道者五。乃全天真之本也。
和于术数 马云。法天地之阴阳。调人事之术数。术数所该甚广。如呼吸按跷。及四气调神论。养
生养长养收养藏之道。生气通天论。阴平阳秘。阴阳应象大论。十损八益。灵枢本神篇。长生久视。本篇下文
饮食起居之类。简按广雅。数。术也。庄子天道。有术数存焉。释文。引李注云。数。术也。史记仓公传。问
善为方数者。索隐云。数。音术数之
数。抱朴子云。夫仙人以药物养身。以术数延命。王注欠详。
起居有常 家语王肃注。起居。犹动静也。
以酒为浆 吴云。古人每食。必啜汤饮。谓之水浆。以酒为浆。言其饮无节也。简按周礼。有浆人。
孟子。箪食壶浆。汉鲍宣传。浆酒藿肉。张衡思玄赋。斟白水为浆。孝子传。辇义浆以给过客。皆其证也。
以妄为常 吴云。上古之人。不妄作劳。今则以妄为常。言其不慎动也。
醉以入房 汉艺文志。房中者。情性之极。至道之际。是以圣王制外乐。以禁内情。而为之节文。
说文。房。室在旁也。
以耗散其真 新校正引甲乙。耗。作好。似是。今甲乙作耗。
不知持满 范蠡云。持满者与天。荀子宥坐篇。子路云。持满有道乎。
夫上古圣人之教下也皆谓之 潘之恒黄海云。皆谓之三字。句法甚妙。前人注多不解。愚以为谓之
者。语之也。语之。云何也。即下八字是也。言圣人之教不择人。而皆语之以避虚邪贼风之有时。惟通文意者
自解之。不必令俗辨。时。即八节八风之时。注解是。简按据潘氏此说。不必根据全元起太素。而改易字句。自通。
恬 虚无 老子曰。恬淡为上。庄子曰。恬 无为。淮南子曰。静漠恬澹。所以养性也。和愉虚无。
所以养德也。李善洞箫赋注。广雅曰。恬。静也。说文曰。 。安也。又曰。 。安也。盖 澹淡 通用。
美其食 新校正云。别本。美。一作甘。简按此盖本于老子。千金。亦作甘。
其民故曰朴 新校正云。曰。作日。为是。又唐人日曰二字。同一书法。详见于顾炎武金石文本记。
嗜欲 甲乙。嗜。作色。
愚智贤不肖 灵本藏篇云。无愚智贤不肖。无以相倚也。
故合于道 新校正云。全元起。作合于道数。千金同。
人年老 卫气失常篇。人年五十以上为老。曲礼。说文。并云。七十曰老。
天数然也 吴云。天畀之数。汪云。天癸之数也。
女子七岁 褚氏云。男子为阳。阳中必有阴。阴之中数八。故一八而阳精升。二八而阳精溢。女子为
阴。阴中必有阳。阳之中数七。故一七而阴血升。二七而阴血溢。阳精阴血。皆饮食五谷之实秀也。
天癸 张云。天癸者。天一之气也。诸家俱即以精血为解。然详玩本篇。谓女子二七天癸至。月事以
时下。男子二八天癸至。精气溢泻。是皆天癸在先。而后精血继之。分明先至后至。各有其义。焉得谓天癸即
精血。精血即天癸。本末混淆。殊失之矣。夫癸者。天之水干名也。故天癸者。言天一之阴气耳。气化为水。
因名天癸。其在人身。是谓元阴。亦曰元气。人之未生。则此气蕴于父母。是为先天之元气。第气之初生。真
阴甚微。及其既盛。精血乃王。故女必二七。男必二八。而后天癸至。天癸既至。在女子则月事以时下。在男
子则精气溢泻。盖必阴气足。而后精血化耳。阴气阴精。譬之云雨。云者。阴精之气也。雨者。阴气之精也。
未有云雾不布。而雨雪至者。亦未有云雾不浓。而雨雪足者。然则精生于气。而天癸者。其即天一之气乎。可
无疑矣。质疑录云。天癸者。天一所生之真水。在人身。是谓元阴云云。简
按甲乙作天水。吴氏诸证辨疑。妇人调经论云。天癸者。天一生水也。当确张说耳。管子云。人水也。男女精
气合。而水流形。家语云。男子八月而生齿。八岁而龀。二八十六岁而化。女子七月生齿。七岁而龀。二七十
四而化。（又见大戴礼。）韩诗外传云。男子八岁而龆。十六而精化小通。女子七岁而龀。十四而精化小通。
（通雅云。小通。言人道也。）亦可以互证焉。又按王注。任冲流通。经血渐盈。应时而下。天真之气降。与
之从事。故云天癸也。此似指为月事。马氏因讥之。然应象大论。调此二者。王注。调。谓顺天癸性。而治身
之血气也。知其意亦似与张意略符焉。（马氏直为阴精。张氏已辨其误。志聪高氏并云。天癸。天一所生之癸
水也。乃全本于张注。薛氏原旨云。天癸者。非精非血。乃天一之真。故男子亦称天癸。亦复同。）
太冲脉 新校正云。太素。甲乙。作伏冲。简按冲脉起于胞。上循脊里。为经络之海。伏冲之名。盖
因此欤。阴阳离合论王注。太冲者。肾脉与冲脉合而盛大。故曰太冲。
月事 济人论云。灵秘曰。女子自生日起。至五千四十八日。而天癸至。由是身中血脉周流。如地之
水脉浸润。乃一月一经。外应潮候。（出月令广义每月令。按五千四十八日。约十三年半。）
真牙 简按真。与 通。仪礼既夕礼。右 左 。疏云。 。谓牙两畔最长者也。释文。 。丁千反。
后魏书徐之才传。武成生 牙。之才拜贺曰。此是智牙。生智牙者。聪明长寿。
丈夫 大戴礼。丈者长也。夫者扶也。言长制万物者也。王充论衡云。人形一丈。正形也。名男子
为丈夫。又云。不满丈者。失其正也。
六八阳气衰竭于上 张云。阳气。亦三阳气也。甲乙无竭字。并似是。
颁白 马云。颁。斑同。简按孟子。颁白者。赵岐注。颁。斑也。头半白斑斑者也。
形体皆极 东京赋。马足未极。薛注。极。尽也。
受五脏六腑之精 简按此正与主不明则十二官危。十一脏取决于胆。心者五脏六腑之大主也。文法同。
乃能泻 白虎通云。肾之为言。泻也。以窍泻也。
筋骨解堕 马云。懈惰同。简按甲乙作懈惰。礼月令。季秋之月行春令。则暖风来至。民气解惰。
不过尽八八 马云。此言年老而有子者。王注以为所生之男女。其寿止于八八七七之数者。非。韩氏
医通云。男八岁至六十四。女七岁至四十九。即大衍自然之数。简按阳主进。阴主退。天道之常理。盖大衍之
数。五十有五。加九之阳数。则为六十四。乃进之极也。减六之阴数。则为四十九。乃退之极也。故男女真阴。
至于此而尽矣。亦天地之常数也。
真人 说文。真。仙人变形而登天也。从匕目 八。所以乘载之。徐锴曰。真者。仙也。化也。匕者。
化也。反人为匕。从目。卤莽不能识。 。隐也。八。乘风云也。庄子云。真人。伏戏黄帝不得友。淮南子云。
真人者。性合于道。能登假于道。精神反于至真。是谓真人。
提挈天地 淮南子。提挈天地。而委万物。高诱注。一手曰提。挈。举也。
至人 庄子云。不离于真。谓之至人。又云。至人无已。神人无功。圣人无名。文子云。天地之间。
有二十五人也。上五。有神人真人道人至人圣人。次五。有德人贤人智人善人辨人云云。
淳德 张云。淳。浓也。简按思玄赋。何道真之淳纯。注。不浇曰淳。
八远之外 淮南地形训云。九州之外。乃有八 。亦方千里。八 之外。乃有八 。亦方千里。注。
。犹远也。
被服章 高云。服。衣也。章。冠也。张云。五服五章。尊德之服。皋陶谟曰。天命有德。五服五章
哉。简按孔安国注云。五服。天子诸侯卿大夫士之服也。尊卑彩章各异。高注。以章为章甫（殷冠）之义。误
也。此三字。新校正为衍文。当然耳。
举不欲观于俗 观。古玩切。高云。其举动也。不欲观于习俗。是也。
以恬愉为务 淮南子云。恬愉无矜。注。恬愉。无所好憎也。
辨列星辰 书尧典。历象星辰。注。辰。日月所交会之地也。左传昭七年。日月之会。是谓辰。王注非是。
逆从阴阳 张云。阳主生。阴主死。阳主长。阴主消。阳主升。阴主降。故贤人逆从之。王注近迂。
将从上古 张云。将。随也。简按汉书郊祀歌。九夷宾将。
吴云：这篇经文论述的是保全融合天真之气，就能长久享有天命，这是上医治未病的道理。张志聪说：“上古”，指的是生命的起源；“天真”，是天乙所生的真元之气。简按《易经·系辞》记载：“上古穴居而野处。”又说：“上古结绳而治。”老子说：“其中有精，其精甚真。”《庄子·渔父篇》说：“真者，精诚之至也。”荀子说：“真积力久。”《黄庭经》说：“积精累气以为真。”
以前在《尚书·尧典序》中说：“昔在帝尧，聪明文思，光宅天下。”孔颖达的正义引用郑玄的话说：“《尚书》以尧为开端，唯独说‘昔在’，使得好像没有先前的典籍一样。”《诗经》说：“自古在昔。”说“在昔”的，是从下往上追溯的说法；说“昔在”的，是从上往下称呼的说法。所以说“使得好像没有先前的”。依据时代是有先前的，而《尚书》没有提及先前，所以称“昔”。
“弱而能言”：《史记正义》引用潘岳《哀弱子篇》，他的孩子未满七十天称为“弱”。吴云：“弱”，是出生百天的称呼，不知道这个说法的来源。
“幼而徇齐”：高世栻说：“徇”与“循”同义。简按《礼记·曲礼》说：“十年曰幼。”《通雅》说：“史载黄帝幼而徇齐。注：徇，迅也；齐，疾也。”《孔子家语》写作“慧齐”，《大戴礼记》写作“慧齐”。智按《尔雅》：“宣徇，遍也。”“徇”乃是“徇”的讹误，意思是圣哲之人遍知且神速。考证王念孙的说法，“徇”训为疾速。马莳本写作“慧齐”，并不是正确的。《西都赋注》引用孔安国《尚书传注》：“徇，循也。”
“长而敦敏”：郑玄注《乐记》说：“敦，厚也。”王冰注训为“信”，没看到依据。
“成而登天”：成，王冰注认为是鼎的完成，不恰当。马云说，《史记正义》以十五岁为成，那么就不应该说“登天”。如果解释为道行的成就，那么“登天”或许也是有的。张景岳说：指治功成就。“登天”，《史记》、《家语》、《大戴礼记》都作“聪明”。大概从“昔在黄帝”到这里，简要记录了帝王的始末，作为小序，就像《书序》一样。这一篇，全元起本在第九卷，王冰移到了篇首，本来就应该这样。张景岳把“登天”解释为升遐（《礼记·檀弓》说：告丧曰天王登遐。《易·明夷》说：初登于天。《竹书纪年》说：帝王之殁曰陟。陟，升也。谓升天也。）而黄帝登云天，出自《庄子》。《史记·封禅书》记载了鼎湖骑龙的事情，而《论衡》和《子华子》辨斥其为虚诞。大概这种说法由来已久。所以马莳、吴崑等注家，都遵从王冰的说法。
“天师”：马云说：“天”，是至高无上、无可匹敌的称呼，而称他为师，又被称为天师。简按黄帝称天师，见于《庄子·徐无鬼》、《韩诗外传》及《说苑》。黄帝即位，宇内和平，想见到凤凰的形象，于是召见天老。天老，大概就是天师吧。
“皆度百岁”：马云说：“度”，是越过。简按《玉篇》：“度”与“渡”通，意为经过。
“人将失之耶”：《千金方》写作“将人失之耶”。
“岐伯”：汉代司马相如传中，诏令岐伯使尚方。注：张揖说：岐伯是黄帝的太医，隶属使主方气。又《艺文志》说：“太古有岐伯俞跗。”吴云：“岐”是国名，“伯”是爵位。简按又有雷公，但不知道黄帝时有五等爵位。
“对曰”：《甲乙经》序例说：所有的问答，黄帝和雷公都问，他们的回答，黄帝说“答”，岐伯等人，都说“对”。简按朱熹《论语注》说：凡是君主问，都称孔子“对曰”，是为了尊君。
“其知道者”：马云说：凡篇内言道者五次，是保全天真之本源的意思。
“和于术数”：马云说：效法天地的阴阳，调和人事的术数。术数所包含的范围很广，如呼吸导引按跷，以及《四气调神论》中养生、养长、养收、养藏的道理，《生气通天论》中阴平阳秘，《阴阳应象大论》中十损八益，《灵枢·本神篇》中长生久视，本篇下文饮食起居之类。简按《广雅》：“数，术也。”《庄子·天道》：“有术数存焉。”释文引用李颐注说：“数，术也。”《史记·仓公传》问善于为方数者，索隐说：数，音术数之数。《抱朴子》说：仙人以药物养身，以术数延命。王冰注不够详细。
“起居有常”：《孔子家语》王肃注：起居，犹动静也。
“以酒为浆”：吴云：古人每餐必喝汤饮，称为水浆。以酒为浆，是说他们饮酒没有节制。简按《周礼》有浆人，《孟子》有箪食壶浆，《汉书·鲍宣传》有浆酒藿肉，《张衡·思玄赋》有斟白水为浆，《孝子传》有辇义浆以给过客，都是证明。
“以妄为常”：吴云：上古之人，不妄作劳，现在却以妄为常，说的是他们不慎于动。
“醉以入房”：《汉书·艺文志》：房中者，情性之极，至道之际，是以圣王制外乐，以禁内情，而为之节文。《说文》：房，室在旁也。
“以耗散其真”：新校正引用《甲乙经》，“耗”写作“好”，似乎是对的。现在《甲乙经》作“耗”。
“不知持满”：范蠡说：持满者与天。《荀子·宥坐篇》子路说：持满有道乎？
“夫上古圣人之教下也皆谓之”：潘之恒黄海说：“皆谓之”三字，句法非常巧妙。前人注多不解。我认为“谓之”者，是告诉他的意思。告诉他什么呢？就是下面八个字。意思是圣人的教诲不选择人，而是都告诉他们避开虚邪贼风要有时机。只有通晓文意的人自然能理解，不必让世俗去辨析。时，即八节八风之时。注解是正确的。简按根据潘氏这种说法，不必根据全元起《太素》来改易字句，自然通畅。
“恬惔虚无”：老子说：恬淡为上。庄子说：恬惔无为。《淮南子》说：静漠恬澹，所以养性也。和愉虚无，所以养德也。李善《洞箫赋注》引用《广雅》说：恬，静也。《说文》说：惔，安也。又说：惔，安也。大概惔、澹、淡通用。
“美其食”：新校正说：别本，“美”一作“甘”。简按这大概源于老子。《千金方》也作“甘”。
“其民故曰朴”：新校正说：“曰”作“日”，是对的。另外唐人“日”、“曰”二字，同一书法，详见于顾炎武《金石文本记》。
“嗜欲”：《甲乙经》：“嗜”作“色”。
“愚智贤不肖”：《灵枢·本藏篇》说：无愚智贤不肖，无以相倚也。
“故合于道”：新校正说：全元起本作“合于道数”，《千金方》相同。
“人年老”：《灵枢·卫气失常篇》：人年五十以上为老。《礼记》、《说文》并说：七十曰老。
“女子七岁”：褚澄说：男子为阳，阳中必有阴，阴之中数八，所以一八而阳精升，二八而阳精溢。女子为阴，阴中必有阳，阳之中数七，所以一七而阴血升，二七而阴血溢。阳精阴血，都是饮食五谷的精华。
“天癸”：张景岳说：天癸者，天一之气也。各家都直接解释为精血。然而详细玩味本篇，说女子二七天癸至，月事以时下；男子二八天癸至，精气溢泻。这都是天癸在先，而后精血继之。分明是先至后至，各有含义，怎么能说天癸即精血，精血即天癸呢？本末混淆，殊失之矣。夫“癸”者，天干之水名也。故天癸者，言天一之阴气耳。气化为水，因名天癸。其在人身，是谓元阴，亦曰元气。人之未生，则此气蕴于父母，是为先天之元气。只是气之初生，真阴甚微，及其既盛，精血乃旺。故女必二七，男必二八，而后天癸至。天癸既至，在女子则月事以时下，在男子则精气溢泻。盖必阴气足，而后精血化耳。阴气阴精，譬之云雨。云者，阴精之气也。雨者，阴气之精也。未有云雾不布，而雨雪至者。亦未有云雾不浓，而雨雪足者。然则精生于气，而天癸者，其即天一之气乎？可无疑矣。《质疑录》说：天癸者，天一所生之真水，在人身，是谓元阴云云。简按《甲乙经》作“天水”。吴氏《诸证辨疑·妇人调经论》说：天癸者，天一生水也。应当确切地遵从张景岳的说法。《管子》说：人水也，男女精气合，而水流形。《孔子家语》说：男子八月而生齿，八岁而龀，二八十六岁而化。女子七月生齿，七岁而龀，二七十四而化。（又见于《大戴礼》）《韩诗外传》说：男子八岁而龆，十六而精化小通。女子七岁而龀，十四而精化小通。（《通雅》说：小通，言人道也。）也可以互相印证。又按王冰注：任冲流通，经血渐盈，应时而下，天真之气降，与之从事，故云天癸也。这似乎是指为月事，马莳因此讥笑他。然而《阴阳应象大论》说：调此二者，王冰注：调，谓顺天癸性，而治身之血气也。知道他的意思也似乎与张景岳的意见大致相符。（马莳直接将其视为阴精，张景岳已经辨斥其错误。志聪、高世栻并说：天癸，天一所生之癸水也，乃全本于张注。薛己《原旨》说：天癸者，非精非血，乃天一之真，故男子亦称天癸，亦复同。）
“太冲脉”：新校正说：《太素》、《甲乙经》作“伏冲”。简按冲脉起于胞宫，上循脊里，为经络之海。伏冲之名，大概因此而来。《阴阳离合论》王冰注：太冲者，肾脉与冲脉合而盛大，故曰太冲。
“月事”：《济人论》说：《灵秘》说：女子自出生日起，至五千四十八日，而天癸至。由是身中血脉周流，如地之水脉浸润，乃一月一经，外应潮候。（出自《月令广义》每月令。按五千四十八日，约十三年半。）
“真牙”：简按“真”，与“甄”通。《仪礼·既夕礼》：右甄左甄。疏云：甄，谓牙两畔最长者也。释文：甄，丁千反。后魏书《徐之才传》：武成生甄牙。之才拜贺曰：此是智牙。生智牙者，聪明长寿。
“丈夫”：《大戴礼》：丈者长也，夫者扶也，言长制万物者也。王充《论衡》说：人形一丈，正形也。名男子为丈夫。又说：不满丈者，失其正也。
“六八阳气衰竭于上”：张景岳说：阳气，亦三阳气也。《甲乙经》无“竭”字，并似是。
“颁白”：马云说：“颁”同“斑”。简按《孟子》：颁白者，赵岐注：颁，斑也。头半白斑斑者也。
“形体皆极”：《东京赋》：马足未极。薛综注：极，尽也。
“受五脏六腑之精”：简按这与“主不明则十二官危”、“十一脏取决于胆”、“心者五脏六腑之大主也”文法相同。
“乃能泻”：《白虎通》说：肾之为言，泻也。以窍泻也。
“筋骨解堕”：马云说：“懈惰”同。简按《甲乙经》作“懈惰”。《礼记·月令》：季秋之月行春令，则暖风来至，民气解惰。
“不过尽八八”：马云说：这是说年老而有子的人。王冰注以为是所生的男女，其寿止于八八七七之数，不对。韩氏《医通》说：男八岁至六十四，女七岁至四十九，即大衍自然之数。简按阳主进，阴主退，天道之常理。盖大衍之数，五十有五，加九之阳数，则为六十四，乃进之极也。减六之阴数，则为四十九，乃退之极也。故男女真阴，至于此而尽矣，亦天地之常数也。
“真人”：《说文》：真，仙人变形而登天也。从匕目八，所以乘载之。徐锴曰：真者，仙也，化也。匕者，化也。反人为匕。从目，卤莽不能识。隐也。八，乘风云也。《庄子》说：真人，伏羲黄帝不得友。《淮南子》说：真人者，性合于道，能登假于道，精神反于至真，是谓真人。
“提挈天地”：《淮南子》：提挈天地，而委万物。高诱注：一手曰提，挈，举也。
“至人”：《庄子》说：不离于真，谓之至人。又说：至人无已，神人无功，圣人无名。《文子》说：天地之间，有二十五人也。上五，有神人真人道人至人圣人。次五，有德人贤人智人善人辨人云云。
“淳德”：张景岳说：淳，厚也。简按《思玄赋》：何道真之淳纯。注：不浇曰淳。
“八远之外”：《淮南子·地形训》说：九州之外，乃有八纮，亦方千里。八纮之外，乃有八埏，亦方千里。注：纮，犹远也。
“被服章”：高世栻说：服，衣也。章，冠也。张景岳说：五服五章，尊德之服。《皋陶谟》说：天命有德，五服五章哉。简按孔安国注说：五服，天子诸侯卿大夫士之服也。尊卑彩章各异。高注以章为章甫（殷冠）之义，是错误的。这三个字，新校正认为是衍文，当然如此。
“举不欲观于俗”：观，古玩切。高世栻说：其举动也，不欲观于习俗，是正确的。
“以恬愉为务”：《淮南子》说：恬愉无矜。注：恬愉，无所好憎也。
“辨列星辰”：《尚书·尧典》：历象星辰。注：辰，日月所交会之地也。《左传·昭七年》：日月之会，是谓辰。王冰注是不对的。
“逆从阴阳”：张景岳说：阳主生，阴主死；阳主长，阴主消；阳主升，阴主降。故贤人逆从之。王冰注近迂。
“将从上古”：张景岳说：将，随也。简按《汉书·郊祀歌》：九夷宾将。
Wu Yun: This chapter discusses preserving and integrating the innate true qi (Tian Zhen, primordial vitality), thereby enabling one to long enjoy their heavenly mandate. This is the principle of "treating disease before it arises" practiced by superior physicians. Zhang Zhicong states: "Shanggu" refers to the origin of life; "Tian Zhen" is the primordial essence generated by Heavenly Yi. Briefly, the *Yijing* (Book of Changes) · Xici says: "In ancient times, people dwelt in caves and lived in the wild." It also says: "In ancient times, they governed by knotting cords." Laozi says: "There is essence within; its essence is very true." The *Zhuangzi* · Yu Fu chapter says: "Truth is the utmost sincerity." Xunzi says: "Accumulate truth over a long time." The *Huangting Jing* (Yellow Court Classic) says: "Accumulate essence and accumulate qi to become true."
Previously, in the Preface to the *Shangshu* (Book of Documents) · Yao Dian, it says: "Formerly, Emperor Yao was wise, intelligent, literary, and thoughtful, illuminating the world." Kong Yingda's commentary cites Zheng Xuan: "The *Shangshu* begins with Yao, yet uniquely says 'Formerly' (Xi Zai), making it seem as if there were no prior classics." The *Shijing* (Book of Poetry) says: "From ancient times to former times." Saying "in former times" is a phrase tracing from below upwards; saying "formerly [was]" is a phrase calling from above downwards. Thus it is said: "making it seem as if there were no prior ones." According to the fact that eras have predecessors, but the *Shangshu* does not mention predecessors, hence it is called "Formerly."
"Weak and able to speak": The *Zhengyi* commentary on the *Shiji* (Records of the Grand Historian) cites Pan Yue's *Lament for a Weak Son*: his child under seventy days is called "weak." Wu Yun states: "Weak" is the term for a hundred days after birth; the source of this is unknown.
"Young and swift/agile": Gao Shishi states: "Xun" is synonymous with "Xun" (to follow). Briefly, the *Liji* (Book of Rites) · Qu Li says: "Ten years old is called young." *Tongya* states: "Historical records say the Yellow Emperor was young and swift/agile. Commentary: Xun means swift; Qi means fast." The *Kongzi Jiayu* writes "Hui Qi," and the *Da Dai Liji* writes "Hui Qi." Zhi An notes that the *Erya* says: "Xuan Xun means everywhere/permeating." "Xun" is likely an error for "Xun," meaning sages and philosophers know everything comprehensively and are spiritually swift. Examining Wang Niansun's view, "Xun" is defined as swift. Ma Shi's version writes "Hui Qi," which is incorrect. The *Commentary on the Western Capital Rhapsody* cites Kong Anguo's *Shangshu Zhuan*: "Xun means to follow."
"Grown and sincere/agile": Zheng Xuan's commentary on the *Yueji* (Record of Music) says: "Dun means thick/sincere." Wang Bing defines it as "trustworthy," without citing evidence.
"Mature and ascending to heaven": "Cheng" (mature/complete), Wang Bing interprets as the completion of a tripod, which is inappropriate. Ma Yin says, the *Shiji Zhengyi* considers fifteen years old as mature, so one should not say "ascend to heaven." If interpreted as the completion of the Dao, then "ascending to heaven" might be plausible. Zhang Jingyue states: Refers to the completion of governance achievements. "Ascending to heaven," the *Shiji*, *Jiayu*, and *Da Dai Liji* all write "wise and intelligent." Generally, from "Formerly, the Yellow Emperor" to here, it briefly records the beginning and end of the emperor, serving as a small preface, similar to the *Shuxu*. In this chapter, Quan Yuanqi's version was in Volume 9; Wang Bing moved it to the beginning, which was appropriate. Zhang Jingyue interprets "ascending to heaven" as "passing away" (Shengxia). (*Liji* · Tan Gong says: Announcing death: The Heavenly King ascends to the distant heavens. *Yijing* · Ming Yi says: Initially ascending to heaven. *Zhushu Jinian* says: The death of emperors is called Zhi. Zhi means ascending. Ascending to heaven.) The story of the Yellow Emperor ascending to the clouds comes from *Zhuangzi*. The *Shiji* · Fengshan Shu records the event of riding a dragon at Dinghu, while *Lunheng* and *Zihuazi* refute it as false and absurd. This theory has existed for a long time. Therefore, commentators like Ma Shi and Wu Kun followed Wang Bing's interpretation.
"Heavenly Master": Ma Yin says: "Tian" (Heaven) is a title of supreme uniqueness and unmatched status. Calling him Master, and further Heavenly Master. Briefly, the Yellow Emperor being called Heavenly Master appears in *Zhuangzi* · Xu Wugui, *Han Shi Waizhuan*, and *Shuoyuan*. When the Yellow Emperor ascended the throne, peace prevailed within the universe. Desiring to see the image of the phoenix, he summoned Tian Lao. Tian Lao was likely the Heavenly Master.
"All exceeding a hundred years": Ma Yin says: "Du" means to cross/exceed. Briefly, *Yupian* states: "Du" is interchangeable with "Du" (ferry/cross), meaning to pass through.
"Will people lose it?": *Qianjin Fang* writes "Will people lose it?"
"Qibo": In the biography of Sima Xiangru of the Han Dynasty, an edict ordered Qibo to serve in the Imperial Medical Bureau. Commentary: Zhang Yi said: Qibo was the Grand Physician of the Yellow Emperor, belonging to the officials in charge of prescriptions and qi. Also, *Yiwenzhi* states: "In ancient times, there were Qibo and Yufu." Wu Yun states: "Qi" is a state name, "Bo" is a noble rank. Briefly, there is also Leigong, but it is unknown if there were five ranks of nobility during the Yellow Emperor's time.
"Replying": The Preface to *Jia Yi Jing* states: For all questions, both the Yellow Emperor and Leigong ask. Their responses: the Yellow Emperor says "Answer" (Da); Qibo and his disciples all say "Reply" (Dui). Briefly, Zhu Xi's commentary on the *Analects* states: Whenever the ruler asks, it is always referred to as Confucius "replying," to honor the ruler.
"Those who understand the Dao": Ma Yin says: Within this chapter, the word "Dao" appears five times, representing the preservation of the root of Tian Zhen.
"In harmony with techniques and numbers": Ma Yin says: Following the yin and yang of Heaven and Earth, adjusting the techniques and numbers of human affairs. The scope of techniques and numbers is vast, such as breathing exercises and Daoyin/Anqiao, and the principles of nourishing life, growth, harvest, and storage in the *Siqi Tiaoshen Lun*; the balance of yin and yang in *Shengqi Tongtian Lun*; ten losses and eight gains in *Yinyang Yingxiang Dalun*; longevity in *Lingshu* · Benshen chapter; and dietary and daily living habits mentioned later in this chapter. Briefly, *Guangya* states: "Shu is technique." *Zhuangzi* · Tiandao says: "Techniques and numbers exist therein." The *Shiyi* commentary cites Li Ji's note: "Shu is technique." The *Shiji* · Cang Gong Biography asks about those skilled in Fangshu (prescription techniques); Suoyin explains: Shu, pronounced as in shushu (techniques and numbers). *Baopuzi* says: Immortals nourish the body with medicines and extend life with techniques and numbers. Wang Bing's note is insufficient.
"Regular daily activities": *Kongzi Jiayu* Wang Su commentary: Daily activities refer to movement and stillness.
"Treating wine as water/gruel": Wu Yun: Ancients always drank soup or beverages with every meal, called Shuijiang. Treating wine as gruel means drinking without restraint. Briefly, *Zhouli* mentions Jiangren (official in charge of beverages); *Mengzi* mentions baskets of food and pots of beverage; *Han Shu* · Bao Xuan Biography mentions treating wine as gruel and meat as bean sprouts; Zhang Heng's *Sixuan Fu* mentions pouring clear water as gruel; *Xiaozi Zhuan* mentions carrying free beverage for passing travelers. These are all proofs.
"Treating recklessness as normal": Wu Yun: People in ancient times did not act recklessly; now they treat recklessness as normal, meaning they are not cautious in their movements.
"Entering the bedroom while drunk": *Han Shu* · Yiwenzhi: Fangzhong (bedchamber arts) are the extreme of emotions and nature. At the point of the ultimate Dao, sage kings regulated external pleasures to prohibit internal desires, establishing rituals and regulations. *Shuowen*: Fang means a room on the side.
"To dissipate and scatter their true essence": Xin Zhengjiao cites *Jia Yi*: "Hao" is written as "Hao" (good/favorable), which seems correct. Now *Jia Yi* writes "Hao" (consume/dissipate).
"Not knowing how to maintain fullness": Fan Li says: Those who maintain fullness align with Heaven. *Xunzi* · Youzuo chapter: Zilu asks: Is there a way to maintain fullness?
"For the teachings of the ancient sages to the lower classes were all called...": Pan Zhiheng Huang Hai says: The three characters "all called..." have a wonderful syntax. Previous commentators mostly did not understand. I believe "called" means "telling them." Telling them what? It is the following eight characters. It means the sages' teaching does not discriminate among people, but tells everyone to avoid empty evils and thieving winds according to the proper times. Only those who understand the literary meaning can comprehend it themselves; there is no need to let commoners distinguish. "Time" refers to the times of the Eight Sections and Eight Winds. The annotation is correct. Briefly, based on Mr. Pan's explanation, there is no need to alter the text according to Quan Yuanqi's *Taisu*; it flows naturally.
"Calm, tranquil, and void": Laozi says: Calm and indifferent is best. Zhuangzi says: Calm and tranquil, non-action. *Huainanzi* says: Quiet, indifferent, calm, and tranquil are used to nourish nature. Joyful and void are used to nourish virtue. Li Shan's commentary on *Dongxiao Fu* cites *Guangya*: "Tian means quiet." *Shuowen* says: "Dan means peaceful." It also says: "Dan means peaceful." Generally, Dan, Dan, and Dan are interchangeable.
"Delighting in their food": Xin Zhengjiao says: Other versions have "Mei" as "Gan" (sweet). Briefly, this likely originates from Laozi. *Qianjin Fang* also writes "Gan."
"Their people are thus called simple/unadorned": Xin Zhengjiao says: "Yue" should be "Ri" (day), which is correct. Additionally, in Tang dynasty calligraphy, the characters "Ri" and "Yue" were often written identically, detailed in Gu Yanwu's *Jinshi Wenben Ji*.
"Desires and lusts": *Jia Yi*: "Shi" is written as "Se" (color/lust).
"The foolish, the wise, the virtuous, and the incompetent": *Lingshu* · Bencang chapter says: Whether foolish, wise, virtuous, or incompetent, do not rely on each other.
"Therefore, they conform to the Dao": Xin Zhengjiao says: Quan Yuanqi's version reads "conform to the Dao and numbers"; *Qianjin Fang* is the same.
"When people grow old": *Lingshu* · Weiqi Shichang chapter: People over fifty are considered old. *Liji* and *Shuowen* both state: Seventy years old is called old.
"It is the natural number of Heaven": Wu Yun: The number bestowed by Heaven. Wang Ang says: The number of Tian Gui.
"Women at seven years old": Chu Cheng says: Men are Yang; within Yang there must be Yin. The number within Yin is eight. Thus, at one-eight, Yang essence rises; at two-eight, Yang essence overflows. Women are Yin; within Yin there must be Yang. The number within Yang is seven. Thus, at one-seven, Yin blood rises; at two-seven, Yin blood overflows. Yang essence and Yin blood are both the fruits of grain and food.
"Tian Gui": Zhang Jingyue says: Tian Gui is the Qi of Tian Yi. All families interpret it directly as essence and blood. However, carefully studying this chapter, it states that when women reach two-sevens, Tian Gui arrives, and menstruation occurs regularly; when men reach two-eights, Tian Gui arrives, and essence overflows. This clearly shows Tian Gui comes first, followed by essence and blood. There is a distinct sequence, each with its own meaning. How can one say Tian Gui is essence and blood, and essence and blood is Tian Gui? This confuses the root and branch, losing the point entirely. "Gui" is the heavenly stem for water. Thus, Tian Gui refers to the Yin Qi of Tian Yi. Qi transforms into water, hence named Tian Gui. Within the human body, this is called Primordial Yin, also known as Primordial Qi. Before birth, this Qi is stored in the parents, constituting the congenital Primordial Qi. Initially, when Qi is born, True Yin is very slight; only when it becomes abundant does essence and blood flourish. Therefore, women must reach two-sevens, and men must reach two-eights, before Tian Gui arrives. Once Tian Gui arrives, in women, menstruation occurs regularly; in men, essence overflows. Essentially, Yin Qi must be sufficient before essence and blood transform. Yin Qi and Yin essence are like clouds and rain. Clouds are the Qi of Yin essence; rain is the essence of Yin Qi. There are no cases where rain and snow arrive without clouds and mist appearing. Nor are there cases where rain and snow are abundant without dense clouds and mist. Therefore, essence is born from Qi, and Tian Gui is indeed the Qi of Tian Yi. This is beyond doubt. *Zhiyi Lu* says: Tian Gui is the True Water generated by Tian Yi. Within the human body, it is called Primordial Yin. Briefly, *Jia Yi* writes "Tian Shui." Wu's *Zhuzheng Bianyi* · Furen Tiaojing Lun says: Tian Gui is Heaven generating Water. One should definitely follow Zhang's interpretation. *Guanzi* says: Humans are water; when male and female essence and Qi combine, water flows and takes form. *Kongzi Jiayu* says: Boys grow teeth at eight months, shed baby teeth at eight years, and undergo transformation at sixteen (two-eights). Girls grow teeth at seven months, shed baby teeth at seven years, and undergo transformation at fourteen (two-sevens). (Also seen in *Da Dai Liji*.) *Han Shi Waizhuan* says: Boys shed baby teeth at eight, and experience minor flow of essence at sixteen. Girls shed baby teeth at seven, and experience minor flow of essence at fourteen. (*Tongya* says: Minor flow refers to sexual maturity.) These can corroborate each other. Also, regarding Wang Bing's commentary: Ren and Chong meridians circulate freely, menstrual blood gradually fills, descends at the right time, and Tian Zhen Qi descends to engage with it, hence called Tian Gui. This seems to refer to menstruation, and Ma Shi mocked him for it. However, in *Yinyang Yingxiang Dalun*, it says: Adjust these two aspects. Wang Bing's commentary: Adjust means to follow the nature of Tian Gui and treat the body's blood and Qi. Knowing his intent, it seems slightly consistent with Zhang's idea. (Ma Shi directly equates it to Yin Essence, which Zhang has refuted. Zhicong and Gao Shishi both say: Tian Gui is the Gui Water generated by Tian Yi, fully based on Zhang's note. Xue Ji's *Yuanzhi* says: Tian Gui is neither essence nor blood, but the True of Tian Yi; thus men are also said to have Tian Gui, similarly.)
"Tai Chong Meridian": Xin Zhengjiao says: *Taisu* and *Jia Yi* write "Fu Chong." Briefly, the Chong Meridian originates in the uterus, runs up along the spine, and is the Sea of Meridians and Collaterals. The name Fu Chong likely stems from this. Wang Bing's commentary on *Yinyang Lihe Lun*: Tai Chong refers to the Kidney Meridian and Chong Meridian combining and becoming vigorous, hence called Tai Chong.
"Menstruation": *Jiren Lun* says: *Lingmi* states: From the day a girl is born, until 5,480 days, Tian Gui arrives. From then on, the blood vessels in the body circulate, like water veins infiltrating the earth, resulting in one menstruation per month, externally responding to tidal rhythms. (From *Yueling Guangyi* monthly almanac. Note: 5,480 days is approximately thirteen and a half years.)
"True Teeth": Briefly, "Zhen" is interchangeable with "Zhen." *Yili* · Jixili: Right Zhen, Left Zhen. Commentary: Zhen refers to the longest teeth on both sides of the jaw. *Shiyi*: Zhen, pronounced Ding Qian. Later Wei Book · Xu Zhicai Biography: Wucheng was born with Zhen teeth. Zhicai bowed and congratulated, saying: These are Wisdom Teeth. Being born with Wisdom Teeth indicates intelligence and longevity.
"Husband/Man": *Da Dai Liji*: Zhang means tall/long; Fu means support. Meaning one who governs all things by length. Wang Chong's *Lunheng* says: A human height of one zhang is the correct form. Hence males are called Zhang Fu. It also says: Those less than one zhang have lost their correctness.
"At six-eight, Yang Qi declines at the upper part": Zhang Jingyue says: Yang Qi also refers to the Three Yang Qi. *Jia Yi* lacks the character "Jie" (exhaust), which seems plausible.
"Gray hair": Ma Yin says: "Ban" is the same as "Ban" (spotted/mottled). Briefly, *Mengzi*: Ban Bai refers to Zhao Qi's commentary: Ban means mottled. Half-white, half-spotted hair on the head.
"The physical form reaches its limit": *Dongjing Fu*: The horse's feet have not reached their limit. Xue Zong's commentary: Ji means exhaustion/end.
"Receiving the essence of the Five Zang and Six Fu Organs": Briefly, this syntax is identical to "If the master is unclear, the twelve officials are in danger," "All eleven organs depend on the Gallbladder," and "The Heart is the great lord of the Five Zang and Six Fu Organs."
"Only then can it drain/excrete": *Baihu Tong* says: The name of the Kidney implies draining/excretion. Draining through the orifice.
"Sinews and bones loose and flaccid": Ma Yin says: "Xie Duo" is the same. Briefly, *Jia Yi* writes "Xie Duo." *Liji* · Yueling: In the late autumn month, if spring orders are executed, warm winds will come, and the people's Qi will become loose and lazy.
"Not exceeding the end of eight-eight": Ma Yin says: This speaks of having children in old age. Wang Bing's commentary assumes it refers to the offspring, whose lifespan ends at the numbers of eight-eight and seven-seven, which is incorrect. Han Shi's *Yitong* says: Males from eight years to sixty-four, females from seven years to forty-nine, correspond to the natural numbers of Dayan. Briefly, Yang advances, Yin retreats; this is the constant principle of Heaven and Earth. The number of Dayan is fifty-five. Adding nine (Yang number) gives sixty-four, the extreme of advancement. Subtracting six (Yin number) gives forty-nine, the extreme of retreat. Thus, the True Yin of men and women is exhausted at this point; it is also the constant number of Heaven and Earth.
"Zhen Ren (True Person)": *Shuowen*: Zhen means immortals transforming their forms and ascending to heaven. Composed of Bi, Mu, Ba, etc., used to carry/support. Xu Kai says: Zhen means immortal/transformation. Bi means transformation. Reversing Human creates Bi. Looking with eyes, one cannot recognize it blindly. Hidden. Ba means riding wind and clouds. *Zhuangzi* says: True Persons, Fuxi and the Yellow Emperor could not be friends with them. *Huainanzi* says: True Persons have natures aligned with the Dao, can ascend to the Dao, and return spirit to ultimate truth; this is called a True Person.
"Holding and lifting Heaven and Earth": *Huainanzi*: Holding and lifting Heaven and Earth, entrusting all things to them. Gao You's commentary: One hand holding is Ti; Qie means lifting.
"Zhi Ren (Perfect Person)": *Zhuangzi* says: Not departing from Truth is called Zhi Ren. It also says: Zhi Ren has no self; Shen Ren has no merit; Sheng Ren has no name. *Wenzi* says: Between Heaven and Earth, there are twenty-five types of people. The top five include Shen Ren, Zhen Ren, Dao Ren, Zhi Ren, and Sheng Ren. The next five include De Ren, Xian Ren, Zhi Ren, Shan Ren, and Bian Ren, etc.
"Pure Virtue": Zhang Jingyue says: Chun means thick/pure. Briefly, *Sixuan Fu*: How pure and true is the Dao. Commentary: Unadulterated is Chun.
"Beyond the Eight Distant Places": *Huainanzi* · Dixing Xun says: Beyond the Nine Provinces, there are Eight Hong, also a thousand li square. Beyond the Eight Hong, there are Eight Yan, also a thousand li square. Commentary: Hong means distant.
"Robes and insignia": Gao Shishi says: Fu means clothing; Zhang means crown/hat. Zhang Jingyue says: Five robes and five patterns, garments honoring virtue. *Gaotao Mo* says: Heaven commands virtue, five robes and five patterns! Briefly, Kong Anguo's commentary says: Five robes refer to the attire of Emperors, feudal lords, ministers, and scholars. Distinctions in rank have different colors and patterns. Gao's commentary interpreting Zhang as Zhangfu (Shang dynasty cap) is incorrect. These three characters are considered interpolations by Xin Zhengjiao, which is certainly the case.
"Actions not desiring to be observed by the vulgar": Guan, pronounced Gu Wan. Gao Shishi says: Their actions do not desire to be observed by worldly customs, which is correct.
"Making calm joyfulness their task": *Huainanzi* says: Calm joy without arrogance. Commentary: Tian Yu means having no likes or dislikes.
"Distinguishing and arranging the stars": *Shangshu* · Yao Dian: Observe and depict the stars. Commentary: Chen is the place where the sun and moon intersect. *Zuo Zhuan* · Zhao Year 7: The intersection of the sun and moon is called Chen. Wang Bing's commentary is incorrect.
"Reversing and following Yin and Yang": Zhang Jingyue says: Yang governs life, Yin governs death; Yang governs growth, Yin governs decline; Yang governs ascent, Yin governs descent. Thus, worthy people reverse and follow them. Wang Bing's commentary is close to being pedantic/stiff.
"Following the ancients": Zhang Jingyue says: Jiang means to follow/accompany. Briefly, *Han Shu* · Jiaosi Ge: The Nine Yi submit and follow.