《素问》十二卷，世称黄帝岐伯问答之书。及观其旨意，殆非一时之言，而所撰述，亦
非一
而与孔子、子思之言并传也。盖《灵兰秘典》、《五常正大》、《六元正纪》等篇，无非
阐明阴阳五行生制之理，配象合德，实切于人身。其诸色脉病名，针刺治要，皆推是理以广
之，而皇甫谧之《甲乙》，杨上善之《太素》，亦皆本之于此，而微有异同。医家之纲法，
无越于是书矣。然按《汉书·艺文志》，有《内经》十八卷及扁鹊名，白氏云《内经》凡三
家，而《素问》之目乃不列。至《隋·经籍志》始有《素问》之名，而指为《内经》。唐·
王冰乃以《九灵》九卷，牵合《汉志》之数，而为之注释，复以《阴阳大论》托为张公所藏
，以补其亡逸，而其用心亦勤矣。惜乎朱墨混淆，玉石相乱，训诂失之于迂疏，引援或至于
未切。至宋·林亿、高若讷等，正其误文，而增其缺义，颇于冰为有功。
《难经》十三卷，秦越人祖述《黄帝内经》，设为问答之辞，以示学人。
《子午经》一卷，论针灸之要，撰成歌诀，后人根据托扁鹊者。
《千金方》，唐·孙思邈所撰。至引导之要，无不周悉。
《十四经发挥》三卷，许昌滑寿伯仁，传针法于东平高洞阳，得其开阖流注交别之要。
而施治功，以尽医之神妙。
《神应经》一卷，乃宏纲陈会所撰。先着《广爱书》十二卷，虑其浩瀚，独取一百一十
九穴，总成一帙，以为学人守约之规南昌刘瑾校。
《古今医统》、《乾坤生意》、《医学入门》、《医经国小》中，取关于针灸诸姓氏，
各见原书。
《玄机秘要》，三衢继洲杨济时家传着集。
《针灸大成》，总辑以上诸书，类成一部，分为十卷。委晋阳靳贤选集校正。后人习学
，屡试屡效。
《素问》共十二卷，世人称之为黄帝与岐伯问答的著作。但观察其主旨意趣，大概不是一时之言，其所撰述的内容，也并非出自一人之手，而是与孔子、子思等人的言论一同流传下来的。像《灵兰秘典论》、《五常正大》（注：此处原文可能为《五运行大论》或类似篇名之误，依原文直译）、《六元正纪大论》等篇章，无非是阐明阴阳五行生克制化的道理，配合物象契合德行，确实切近于人体生理病理。其中各种望色、切脉及病名诊断，针刺治疗的关键要点，都是推演这些道理而加以扩充的。皇甫谧的《针灸甲乙经》、杨上善的《黄帝内经太素》，也都是以《素问》为基础，只是细微之处略有异同。医家的纲领法则，没有超出这部书的范围了。然而查考《汉书·艺文志》，其中有《内经》十八卷以及扁鹊的名字，白氏（指王冰序言中提到的观点）说《内经》共有三家，但《素问》的书名却未列入。直到《隋书·经籍志》才开始出现《素问》的名称，并把它指认为《内经》。唐代的王冰于是将《九灵》（注：疑为《九墟》或其他佚书名，依原文）九卷牵强附会来凑足《汉志》中的卷数，并为它作注释，又假托《阴阳大论》是张公所收藏，用来补充其散佚的部分，他的用心也是勤恳的。可惜书中朱墨（批注与正文）混淆，好坏混杂，训诂解释失之于迂腐疏漏，引用援据有时也不够贴切。到了宋代，林亿、高若讷等人，校正了其中的错误文字，增补了缺失的含义，对王冰来说颇有功劳。
《难经》共十三卷，由秦越人（即扁鹊）阐述发挥《黄帝内经》的理论，采用设问作答的形式，以此教导后学之人。
《子午经》一卷，论述针灸的要领，撰写成歌诀形式，后人根据传说托名为扁鹊所作。
《千金方》，由唐代孙思邈所撰写。其中关于导引养生方面的要领，无不详尽周全。
《十四经发挥》三卷，由许昌人滑寿（字伯仁）所著。他将针法传自东平的高洞阳，掌握了经络开阖流注、交会别出的关键要领，从而施治见效，充分展现了医学的神妙之处。
《神应经》一卷，是由宏纲陈会所撰写。他先写了《广爱书》十二卷，担心内容过于浩瀚，于是单独选取一百一十九个穴位，汇总成一册，作为学习者遵循简约规范的准则，由南昌刘瑾校订。
在《古今医统》、《乾坤生意》、《医学入门》、《医经国小》等书中，收录了有关针灸的各姓氏著作，详见原书。
《玄机秘要》，是三衢继洲杨济时的家传著作集。
The *Suwen* (Plain Questions), comprising twelve volumes, is widely known as the book of dialogues between the Yellow Emperor and Qibo. However, upon examining its purport, it appears not to be the words of a single moment, nor was it composed by a single author; rather, its compilation was transmitted alongside the sayings of Confucius and Zisi. Chapters such as "Linglan Midian" (Secret Canon of Spiritual Orchids), "Wuchang Zhengda," and "Liuyuan Zhengji" all serve to elucidate the principles of generation and restriction among Yin-Yang and the Five Elements, aligning with phenomena and virtue, and are indeed pertinent to the human body. Various methods of observing complexion, pulse diagnosis, disease nomenclature, and key points of acupuncture treatment are all expanded upon by deducing from these principles. Huangfu Mi's *Jiayi Jing* (Acupuncture Classic of the First Master) and Yang Shangshan's *Huangdi Neijing Taisu* (Essential Simplicity of the Yellow Emperor's Inner Canon) are also based on this text, differing only in minor details. The general principles and laws of medical practice do not transcend this work. Nevertheless, consulting the *Yiwen Zhi* (Treatise on Literature) in the *Book of Han*, there is mention of eighteen volumes of *Neijing* (Inner Canon) and the name Bian Que. Bai Shi stated that there were three schools of *Neijing*, yet the title *Suwen* was not listed. It was not until the *Sui Shu: Jingji Zhi* (Bibliography in the Book of Sui) that the name *Suwen* first appeared, being identified as the *Neijing*. Wang Bing of the Tang Dynasty then incorporated nine volumes of *Jiuling* (Nine Mysteries) to conform to the number cited in the *Han Zhi*, providing annotations for it. He also falsely attributed the *Yinyang Dalun* (Great Treatise on Yin and Yang) to Zhang Gong's collection to supplement missing parts. His diligence was commendable. Regrettably, the red ink (commentaries) and black ink (original text) became confused, good and bad materials were mixed, exegesis was often pedantic and loose, and citations were sometimes irrelevant. During the Song Dynasty, Lin Yi, Gao Ruone, and others corrected erroneous texts and supplemented missing meanings, doing considerable service to Wang Bing's work.
The *Nanjing* (Classic of Difficult Issues), comprising thirteen volumes, was authored by Qin Yueren (Bian Que). He expounded upon the theories of the *Huangdi Neijing* using a question-and-answer format to instruct students.
The *Ziwu Jing* (Sub-Zi Classic), one volume, discusses the essentials of acupuncture and moxibustion, formulated into rhymed verses. Later generations attributed it to Bian Que.
The *Qianjin Fang* (Prescriptions Worth a Thousand Gold), written by Sun Simiao of the Tang Dynasty. Its sections on Daoyin (guiding and pulling exercises) and health preservation are comprehensive and thorough.
The *Shisi Jing Fahui* (Elucidation of the Fourteen Meridians), three volumes, was written by Hua Ren (courtesy name Bo Ren) of Xuchang. He received acupuncture techniques from Gao Dongyang of Dongping, mastering the essentials of meridian opening/closing, flow and injection, intersection, and divergence, thereby achieving therapeutic efficacy and demonstrating the subtleties of medicine.
The *Shenyi Jing* (Divine Response Classic), one volume, was compiled by Chen Huisuo of Honggang. Having previously written the twelve-volume *Guang Ai Shu* (Book of Extending Love), he feared it was too voluminous. He selected 119 acupoints exclusively, compiling them into a single fascicle as a concise guideline for learners. This edition was collated by Liu Jin of Nanchang.
Regarding various authors related to acupuncture and moxibustion found in works such as *Gujin Yitong*, *Qiankun Shengyi*, *Yixue Rumen*, and *Yijing Guoxiao*, please refer to their original texts.
The *Xuanji Miyao* (Mystical Secrets of Profound Principles) is a collection of family-transmitted works by Yang Jishi of Jizhou, Sanqu.
The *Zhenjiu Dacheng* (Great Compendium of Acupuncture and Moxibustion) comprehensively collects and categorizes the aforementioned books into ten volumes. It was selected and collated by Jin Xian of Jinyang. Subsequent practitioners who studied it found it repeatedly effective.