宋林亿等校曰按王氏不解所以名素问之义全元起有说云素者本也问者黄帝问岐伯也方陈性情之源五行之本故曰素问
元起虽有此解义未甚明按干凿度云夫有形者生于无形故有太易有太初有太始有太素太易者未见气也太初者气之始也太始
者形之始也太素者质之始也气形质具而 瘵由是萌生故黄帝问此太素质之始也素问之名义或由此俞氏理初持素目录序曰
素问名义如素王之素黄帝以大神灵遍索先师所惜着之精光之论仍复请藏慎传古人刑名八索九医素索医皆空也刑病皆空设
之欲人不犯法不害性故曰汤液醪醴为而不用澍案全说固未甚明林说亦迁曲难通俞氏以索证素是矣而云素索医皆空也虽本
刘熙张衡为说见释名及昭十二年左传正义实亦未安今案素者法也郑注士丧礼曰形法定为素宣十一年左传曰不愆于素汉博
陵太守孔彪碑曰遵王之素素皆谓法字通作索（六节藏象论注八素经林校曰素一作索书序八索昭十二年左传八索释文并曰
索本作素昭十二年左传是能读三坟五典八索九医贾逵曰八索三王之法）定四年传疆以周索杜预曰索法也黄帝问治病之法
于岐伯故其书曰素问素问者法问也犹后世扬雄着书谓之法言矣三坟五典八索九医典索皆得训法夫曰五法八法之问义无乖
牾若如俞说则是八索为八空九医为九空素问为空问不词孰甚焉故特辨之
人将失之邪
今时之人年半百而动作皆衰者时世异邪人将失之邪澍案人将失之邪当作将人失之邪下文曰人年老而无子者材力尽邪
将天数然也（也与邪古字通大戴礼五帝德篇请问黄帝者人邪抑非人邪乐记正义引邪作也史记张仪传此公孙衍所谓邪秦策
邪作也淮南精神篇其以我为此拘拘邪庄子大宗师篇邪作也是也上句用邪而下句用也者书传中多有之昭二十六年左传不知
天之弃鲁邪抑鲁君有罪于鬼神故及此也史记淮南衡山传公以为吴兴兵是邪非也货殖传岂所谓素封者邪非也是也）征四失
论曰子年少智未及邪将言以杂合邪与此文同一例将犹抑也时世异邪将人失之邪谓时世异邪抑人失之邪材力尽邪将天数然
也谓材力尽邪抑天数然邪子年少智未及邪将言以杂合邪谓子年少智未及邪抑言以杂合邪注以将为且失之楚策曰先生老悖
乎将以为楚国袄祥乎汉书龚遂传曰今欲使臣胜之邪将安之也（也与邪通）楚辞卜居曰吾宁悃悃款款朴以忠乎将送往劳来
斯无穷乎宁诛锄草茅以力耕乎将游大人以成名乎以上将字亦并为词之抑
食饮有节起居有常不妄作劳
上古之人其知道者法于阴阳和于术数食饮有节起居有常不妄作劳故能形与神俱而尽终其天年度百岁乃去食饮有节三
句林校曰按全元起注本云饮食有常节起居有常度不妄不作太素同澍案全本杨本是也作与诈同（月令毋或作为淫巧以荡上
心郑注曰今月令作为为诈伪荀子大略篇曰蓝苴路作似知而非作亦诈字）法于阴阳和于术数相对为文饮食有常节起居有常
度相对为文不妄与不作相对为文（征四失论曰饮食之失节起居之过度又曰妄言作名亦以节度妄作对文）作古读若胙上与
者数度为韵下与俱去为韵王氏改饮食有常节起居有常度为食饮有节起居有常则句法虚实不对改不妄不作为不妄作劳是误
读作为作为之作（杨上善太素注误同）而以作劳连文殊不成义既乖经旨又昧古人属词之法且使有韵之文不能谐读一举而
三失随之甚矣古书之不可轻改也
以耗散其真
以欲竭其精以耗散其真林校曰按甲乙经耗作好澍案以耗散其真与以欲竭其精句义不对则皇甫本作好是也好读耆好之
好好亦欲也（凡经传言耆好即耆欲言好恶即欲恶孟子告子篇所欲有甚于生者中论天寿篇作所好荀子不苟篇欲利而不为所
非韩诗外传作好利）作耗者声之误耳王注谓轻用曰耗乃臆说不可通
不时御神
不知持满不时御神林校曰按别本时作解澍案时字是解字非也时善也不时御神谓不善御神也小雅 弁篇尔淆既时毛传
曰时善也广雅同解与时形声均不相近无缘致误亦无由得通盖后人不明时字之训而妄改之且善亦有解义学记相观而善之谓
摩正义曰善犹解也是也愈不必改为解矣
天上古圣人之教下也皆谓之
林校曰按全元起注本云上古圣人之教也下皆为之太素千金同杨上善云上古圣人使人行者身先行之为不言之教不言之
教胜有言之教故下百姓仿行者众故曰下皆为之澍案全本杨本孙本及杨说是也夫上古圣人之教也（句）下皆为之（句）下
皆为之言下皆化之也书梓材厥乱为民论衡效力篇引作厥率化民是为即化也王本作谓者为之借字耳僖五年左传曰一之谓甚
其可再乎六微旨大论曰升已而降降者谓天降已而升升者谓地昭元年传曰此之谓多矣若能少此吾何以得见十年传曰佻之谓
甚矣而一用之二十一年传曰登之谓甚吾又重之周语曰守府之谓多胡可兴也晋语曰八年之谓多矣何以能久大戴礼少间篇曰
何谓其不同也（此从元本楚策曰人皆以谓公不善于富挚管子霸言篇曰故贵为天子富有天下而我不谓贪者）韩诗外传曰王
欲用女何谓辞之又曰何谓而泣也淮南人间篇曰国危而不安患结而不解何谓贵智列女传仁智传曰知此谓谁新序杂事篇曰何
谓至于此也汉书文帝纪曰是谓本末者无以异也以上并以谓为为为与谓一声之转故二字往往通用说苑君道篇则何为不具官
乎晏子春秋问篇为作谓吕氏春秋精输篇胡为不可淮南道应篇为作谓文子微明篇居知所为淮南人间篇为作谓（此从道藏
本）汉书高帝纪郦食其为里监门英布传胡为废上计而出下计史记为并作谓正如素问下皆为之而王氏所据本为字作谓盖假
借皆主乎声语辞之为通作谓行为之为通作谓作为之为通作谓故化为之为亦通作谓王氏不达误以谓为告谓之谓乃升下字于
上句也字之上以上古圣人之教下也为句皆谓之三字下属为句失其指矣
恬 虚无
恬 元熊宗立本明道藏本均作恬 澍案一切经音义十六引苍颉篇曰 恬也是 与 同（ 之为 犹澹之为淡文选潘
安仁金谷集诗绿池 淡淡李善曰淡与澹同）然释音作恬 则宋本本作恬 阴阳应象大论乐恬 之能（藏本作恬 亦与
澹同淮南 真篇注 定也后汉书冯衍传注澹定也澹与淡同故淮南泰族篇静漠恬 其字亦作淡）移精变气论此恬 之世亦
并作恬
其民故曰朴
故美其食任其服乐其俗高下不相慕其民故曰朴林校曰按别本曰作日（宋本曰上衍云字今据熊本藏本删）澍按曰字义
不可通别本作日是也日与孟子尽心篇民日迁义之日同义言其民故日以朴也作曰者形似之误大戴礼曾子天圆篇故火日外景
而金水内景淮南天文篇日作曰误与此同
发始堕 发堕 须眉堕
五七阳明脉衰面始焦发始堕又下文曰五八肾气衰发堕齿槁长刺节论曰病大风骨节重须眉堕（熊本藏本作 ）王于堕
字均无注澍案堕本作 说文 发堕也字通作堕堕之为言秃也墨子修身篇华发堕颠而犹弗舍堕颠即秃顶今俗语犹然发秃谓
之堕须眉秃谓之堕毛羽秃谓之 。（文选江赋产 积羽李善曰HT 与 同引字书HT 落毛也郭璞方言注曰 毛物渐落去之
名）角秃谓之随（吕氏春秋至忠篇荆庄哀王猎于云梦射随兕中之）尾秃谓之 （淮南说山篇髡屯犁牛既科以 高诱曰科
无角 无尾）草木叶秃谓之堕（脉解篇草木毕落而堕大元穷次四土不和木科椭范望曰科 枝叶不布）声义并同也
此虽有子男不过尽八八女不过尽七七
帝曰有其年已老而有子者何也岐伯曰此其天寿过度气脉常通而肾气有余也此虽有子男不过尽八八女不过尽七七而天
地之精气皆竭矣王注此虽有子三句曰虽老而生子子寿亦不能过天癸之数澍案此谬说也详岐伯之对谓年老虽亦有子者然大
要生子常期男子在八八以前女子在七七以前故曰此虽有子男不过尽八八女不过尽七七而天地之精气皆竭矣男不过尽八八
之男即承上文之丈夫而言女不过尽七七之女即承上文之女子而言并非谓年老者所生之子何得云子寿亦不过天癸之数乎且
老年之子必不寿亦无是理
真人
余闻上古有真人者提挈天地把握阴阳王注曰真人谓成道之人也澍案注义泛而不切且成与全义相因无以别于下文淳德
全道之至人今案真人谓化人也说文曰真仙人变形而登天也从匕（匕即化之本字）从目从匕八所乘载也是其义矣
至人
中古之时有至人者淳德全道王注曰全其至道故曰至人林校引杨上善曰积精全神能至于德故称至人澍案杨王二注皆望
下文生义不思下文言淳德全道不言至德至道殆失之矣今案至者大也尔雅曰 大也郭璞作至释文曰 本又作至易彖传曰大
哉干元至哉坤元郑注哀公问曰至矣言至大也高诱注秦策曰至犹大也注吕氏春秋求人篇曰至大也是至人者大人也干文言曰
夫大人者与天地合其德与此文有至人者淳德全道意义相似庄子天下编曰不离于真谓之至人不离于真犹下文言亦归于真人
也故居真人之次论语曰畏大人畏圣人之言故在圣人之上
使志若伏若匿若有私意若已有得
熊本藏本若匿作若匪注云今详匪字当作匿澍案高诱注吕氏春秋论人篇曰匿犹伏也经以匿与伏并举又与意得相韵（意
古或读若亿论语先进篇亿则屡中汉书货殖传亿作意明夷象传获心意也与食则得息国则为韵管子戒篇身在草茅之中而无慑
意与惑色为韵吕氏春秋重言篇将以定志意也与翼则为韵楚辞天问何所意焉与极为韵秦之众刻石文承顺圣意与德服极则式
为韵）其为匿字无疑王注生气通天论引此亦作匿尤其明证也作匪者乃北宋以后之误本何以明之匿与匪草书相似故匿误为
匪一也宋本正作匿生气通天论注引同则今详匪字当作匿之注其非王注可知二也今详上无新校正三字又非林校可知三也盖
南宋时有此作匪之本读者旁记今详匪当作匿七字传写错入注内而熊本藏本遂并沿其误耳
又案若有私意当本作若私有意写者误倒也春秋繁露循天之道篇曰心之所之谓意郑注王制曰意思念也若私有意谓若私
有所念也已亦私也郑注特牲馈食礼记曰私臣自已所辟除者注有司彻曰私有家臣已所自谒除也注曲礼下曰私行谓以已事也
注聘义曰私觌私以己礼觌主国之君是己犹私也若己有得谓若私有所得也若私有意若己有得相对为文若如今本则句法参差
不协矣生气通天
论注所引亦误
若有私意当作若私有意是也私不必解作己引郑义尚牵强按若私有意申上若伏若已有得申上若匿伏者初无所有而动于
中故曰私有意匿者已为所有而居于内故曰已有得（赵之谦附记）
名木
则名木多死王注曰名谓名果珍木澍案注未达名字之义作 说文 病也引五行传曰时即有口 或作 广雅 病也洪范
五行传时则有下体生上之 郑注曰 病也通作苛吕氏春秋审时篇身无苛殃高诱曰苛病至真要大论曰夫阴阳之气清静则生
化治动则苛疾起管子小问篇曰除君苛疾苛疾即苛病也（疾与病析言则异浑言则通）下文故阴阳四时者万物之终始也死生
之本也逆之则灾害生从之则苛疾不起是谓得道上承此文而言则奇病之当作苛病明矣苛疾与灾害对举则苛亦为病明矣王注
于本篇之苛疾曰苛者重也于至真要大论之苛疾曰苛重也不知此所谓苛疾与生气通天论虽有大风苛毒六元正纪大论暴过不
生苛疾不起之苛异义（六元正纪大论注苛重也）彼以苛毒与大风相对与暴过相对此则苛疾与灾害对与生化对文变而义自
殊言各有当混而一之则通于彼者必阂于此矣
肺气焦满
林校曰按焦满全元起本作进满甲乙太素作焦满澍案作焦者是也全本作进乃形似之讹焦与痿论肺热叶焦之焦同义满与
痹论肺痹者烦满之满同义王注以焦为上焦肺气上焦满颇为不辞焦满与下浊沉对文若焦为上焦则与下文不对且上焦亦不得
但言焦斯为谬矣
肾气独沉
林校曰详独沉太素作沉浊（藏本作独）澍案独与浊古字通秋官序官壶涿氏郑司农注独读为浊又蝈氏疏独音与涿相近
书亦或为浊然则独沉沉浊义得两通
愚者佩之
道者圣人行之愚者佩之澍案佩读为倍说文倍反也荀子大略篇教而不称师谓之倍杨 注曰倍者反逆之名也字或作
（见坊记投壶）作背（经典通以背为倍）圣人行之愚者佩之谓圣行人穿越道愚者倍道也行与倍正相反故下遂云从阴阳则生逆
之则死从之则治逆之则乱从与逆亦相反从即行（广雅从行也）逆即倍也（见上荀子注）佩与倍古同声而通用释名曰佩倍
也言其非一物有倍二也是古同声之证荀子大略篇一佩易之注曰佩或为倍是古通用之证王注谓圣人心合于道故勤而行之愚
者性守于迷故佩服而已此不得其解而曲为之说古人之文恒多假借不求诸声音而索之字画宜其诘鞫为病矣
传精神
故圣人传精神服天气而通神明澍案传字义不可通王注谓精神可传惟圣人得道者乃能尔亦不解所谓传当为抟字之误也
（抟与传搏博相似故或误为传或误为搏或误为博并见下）抟与专同言圣人精神专一不旁骛也（征四时论曰精神不专）宝
命全角论曰神无营于众物义与此相近古书专一字多作抟系辞传其静也专释文曰专陆作抟昭二十五年左传若琴瑟之专一释
文曰专本作抟史记秦始皇纪抟心揖志索隐曰抟古专字管子立政篇曰一道路抟出入幼官篇抟一纯固（今本抟并讹作博）内
宋代林亿等人校勘时说：按王冰的注解，没有解释“素问”命名的含义。全元起曾有说法：“素”是根本的意思，“问”是黄帝询问岐伯。书中陈述了性情产生的源头、五行变化的根本，所以叫《素问》。
全元起虽然有这个解释，但义理还不够明确。按《干凿度》记载：有形的东西生于无形的东西，所以有太易、太初、太始、太素。太易阶段，还没有看到气；太初阶段，是气的开始；太始阶段，是形的开始；太素阶段，是质的开始。气、形、质都具备之后，疾病（瘵）由此萌生。所以黄帝询问的是太素阶段质的起源。《素问》名称的含义或许就源于此。
俞氏在《理初持素目录序》中说：“《素问》名义如同‘素王’的‘素’。黄帝凭借大神灵，遍索先师所著的精妙言论，又请求珍藏并谨慎传承。古人所说的‘刑名’、‘八索’、‘九医’，‘素’、‘索’、‘医’都是空无的意思。‘刑’和‘病’都是空的设定，目的是让人不犯法、不伤害本性，所以说《汤液醪醴经》虽然制作出来却不用。”
胡澍案：全元起的说法固然不够明确，林亿的说法也迂曲难通。俞氏认为“索”证为“素”是对的，但说“素”、“索”、“医”都是空无，虽然依据刘熙《释名》和张衡的观点，见于《释名》及《左传》昭公十二年的正义，但实际上也不妥当。
现在考察，“素”就是法度。郑玄注《士丧礼》说：“形法定为素。”《左传》宣公十一年说：“不愆于素。”汉博陵太守孔彪碑说：“遵王之素。”这里的“素”都指法度。“素”字通假作“索”（见《六节藏象论》注，《八素经》林亿校语说“素”一作“索”，《书序》“八索”，《左传》昭公十二年“八索”释文都说“索”本作“素”。《左传》昭公十二年“是能读三坟五典八索九医”，贾逵说：“八索”是三王的法度）。《左传》定四年说：“疆以周索。”杜预注：“索”是法度。黄帝向岐伯询问治病的方法，所以这本书叫《素问》。《素问》就是“法问”，就像后世扬雄著书称为《法言》一样。“三坟”、“五典”、“八索”、“九医”中的“典”和“索”都可以训释为“法”。如果说这是关于“五法”、“八法”的问答，意义没有违背。如果像俞氏所说，那么“八索”就是“八空”，“九医”就是“九空”，《素问》就是“空问”，这太不通顺了。所以我特别辨析这一点。
“人将失之邪？”
现在的人到了五十岁，动作全都衰退，是因为时代不同呢？还是人自己失误了呢？胡澍案：“人将失之邪”应当作“将人失之邪”。下文说：“人年老而无子者，材力尽邪？将天数然也？”（“与”和“邪”古字相通。《大戴礼·五帝德篇》：“请问黄帝者，人邪？抑非人邪？”《乐记》正义引“邪”作“也”。《史记·张仪传》：“此公孙衍所谓邪？”《秦策》“邪”作“也”。《淮南子·精神训》：“其以我为此拘拘邪？”《庄子·大宗师篇》“邪”作“也”。这些都是正确的。上句用“邪”而下句用“也”，书传中有很多这种情况。《左传》昭公二十六年：“不知天之弃鲁邪？抑鲁君有罪于鬼神故及此也。”《史记·淮南衡山列传》：“公以为吴兴兵是邪？非也。”《货殖列传》：“岂所谓素封者邪？非也。”这些都是一样的。）《征四失论》说：“子年少智未及邪？将言以杂合邪？”与此文同一例。“将”相当于“抑”。“时世异邪？将人失之邪？”意思是“时世不同呢？还是人自己失误呢？”“材力尽邪？将天数然也？”意思是“体力耗尽呢？还是天命如此呢？”“子年少智未及邪？将言以杂合邪？”意思是“你年轻智慧未达到呢？还是言语混杂呢？”注家把“将”解释为“且”，就错了。《战国策》说：“先生老悖乎？将以为楚国袄祥乎？”《汉书·龚遂传》说：“今欲使臣胜之邪？将安之也？”（“与”和“邪”通）。《楚辞·卜居》说：“吾宁悃悃款款朴以忠乎？将送往劳来斯无穷乎？宁诛锄草茅以力耕乎？将游大人以成名乎？”以上“将”字也都作为连词“抑”使用。
饮食有节制，起居有规律，不妄自劳累。
上古之人，那些懂得养生之道的人，效法阴阳，调和于术数，饮食有节制，起居有规律，不妄自劳累，所以能形体与神志俱备，从而享尽天然赋予的年寿，活到一百岁才离开人世。
饮食有节制这三句，林亿校勘说：按全元起注本，原文是“饮食有常节，起居有常度，不妄不作”。《太素》相同。胡澍案：全元起本和杨上善本是正确的。原文作“作为”，“作”与“诈”同（《月令》：“毋或作为淫巧以荡上心。”郑玄注曰：“今《月令》‘作为’即‘为诈伪’。《荀子·大略篇》曰：‘蓝苴路作，似知而非。’‘作’也是‘诈’字）。
“法于阴阳”与“和于术数”相对成文；“饮食有常节”与“起居有常度”相对成文；“不妄”与“不作”相对成文（《征四失论》说：“饮食之失节，起居之过度。”又说：“妄言作名。”也是以“节度”、“妄作”对举成文）。“作”古音读若“胙”，上与“者”、“数”、“度”押韵，下与“俱”、“去”押韵。王冰把“饮食有常节，起居有常度”改为“食饮有节，起居有常”，则句法的虚实不对应；把“不妄不作”改为“不妄作劳”，是误读了“作为”的“作”，把它和“作劳”连在一起，完全不成意义。既违背了经文旨意，又不懂古人遣词造句的方法，而且使得原本押韵的文章不能和谐诵读，一举而有三失，可见古书不可轻率改动啊。
因为耗散人的真气。
因为纵欲而竭精，因为耗散真气。林亿校勘说：按《甲乙经》，“耗”作“好”。胡澍案：“以耗散其真”与“以欲竭其精”句义不对应，那么皇甫谧本作“好”是正确的。“好”读如“耆好”的“好”，“好好”也就是“欲”（凡是经文中说“耆好”即“耆欲”，说“好恶”即“欲恶”。《孟子·告子篇》：“所欲有甚于生者。”《中论·天寿篇》作“所好”。《荀子·不苟篇》：“欲利而不为所非。”《韩诗外传》作“好利”）。作“耗”是声音的讹误。王冰注说“轻用曰耗”，这是臆测之说，不可通。
不善于调摄精神。
不知道保持精气充盈，不善于调摄精神。林亿校勘说：按别本，“时”作“解”。胡澍案：“时”字是正确的，“解”字是错误的。“时”意为“善”。“不时御神”就是“不善御神”。《小雅·车攻》：“尔肴既时。”毛传曰：“时，善也。”《广雅》相同。“解”与“时”形声均不相近，无缘致误，也没有理由相通。大概是后人不明白“时”字的训诂而妄加改动的。况且“善”也有“解”的意思。《学记》：“相观而善之谓摩。”正义曰：“善犹解也。”这也是对的。更不必改为“解”了。
上古圣人对下的教化，都称之为……
林亿校勘说：按全元起注本，原文是“上古圣人之教也，下皆为之”。《太素》、《千金方》相同。杨上善说：上古圣人让百姓实行的，自己身体力行，这是“不言之教”。“不言之教”胜过“有言之教”，所以下面百姓仿效实行的人多，所以说“下皆为之”。胡澍案：全元起本、杨上善本、孙思邈本以及杨上的说法都是正确的。那上古圣人的教化（这句），下面的人都效仿它（这句）。“下皆为之”是说下面的人都化之。《尚书·梓材》：“厥乱为民。”《论衡·效力篇》引作“厥率化民”。“是为”即“化也”。王本作“谓之”，是“为之”的通假字。《左传》僖公五年：“一之谓甚，其可再乎？”《素问·六微旨大论》：“升已而降，降者谓天。降已而升，升者谓地。”《左传》昭公元年：“此之谓多矣。若能少此，吾何以得见？”《左传》昭公十年：“佻之谓甚矣，而一用之。”《左传》昭公二十一年：“登之谓甚，吾又重之。”《国语·周语》：“守府之谓多，胡可兴也？”《国语·晋语》：“八年之谓多矣，何以能久？”《大戴礼·少间篇》：“何谓其不同也？”（此从元本）。《战国策》：“人皆以谓公不善于富挚。”《管子·霸言篇》：“故贵为天子，富有天下，而我不谓贪者。”《韩诗外传》：“王欲用女，何谓辞之？”又曰：“何谓而泣也？”《淮南子·人间篇》：“国危而不安，患结而不解，何谓贵智？”《列女传·仁智传》：“知此谓谁？”《新序·杂事篇》：“何谓至于此也？”《汉书·文帝纪》：“是谓本末者，无以异也。”以上都以“谓”为“为”。“为”与“谓”一声之转，所以这两个字往往通用。《说苑·君道篇》：“则何为不具官乎？”《晏子春秋·问篇》“为”作“谓”。《吕氏春秋·精输篇》：“胡为不可？”《淮南子·道应篇》“为”作“谓”。《文子·微明篇》：“居知所为。”《淮南子·人间篇》“为”作“谓”（此从道藏本）。《汉书·高帝纪》：“郦食其为里监门。”《英布传》：“胡为废上计而出下计？”《史记》“为”并作“谓”。正如《素问》“下皆为之”而王冰所据本“为”字作“谓”，大概是假借，皆主乎声。语辞的“为”通作“谓”，行为的“为”通作“谓”，作为的“为”通作“谓”，所以化之的“为”也通作“谓”。王冰不理解，错误地把“谓”当作“告”，把“谓之”的“谓”提升到了上句末尾，导致“上古圣人之教下也”成为一句，“为”字属下句，“皆谓之”三字属下一句，失去了原意。
恬淡虚无。
“恬淡”二字，熊宗立本、明道藏本均作“恬惔”。胡澍案：《一切经音义》十六引《苍颉篇》曰：“惔，恬也。”是“惔”与“淡”同（“惔”之为“淡”，犹如“澹”之为“淡”。《文选·潘安仁金谷集诗》：“绿池淡淡。”李善曰：“淡与澹同。”）。然而《释音》作“恬惔”，则宋本本作“恬惔”。《素问·阴阳应象大论》：“乐恬惔之能”（藏本作“恬惔”，亦与“澹”同。《淮南子·俶真篇》注：“惔，定也。”《后汉书·冯衍传》注：“澹，定也。”“澹”与“淡”同，所以《淮南子·泰族篇》“静漠恬惔”，其字也作“淡”）。《素问·移精变气论》：“此恬惔之世”，也并作“恬惔”。
他的百姓因此被称为质朴。
所以满足于他们的食物，安于他们的服饰，乐于他们的风俗，高低地位互不羡慕，他的百姓因此被称为质朴。林亿校勘说：按别本，“曰”作“日”（宋本“曰”上衍“云”字，今据熊本、藏本删）。胡澍按：“曰”字义不可通，别本作“日”是正确的。“日”与《孟子·尽心篇》“民日迁”义的“日”同义，意思是“他的百姓因此日益质朴”。作“曰”是字形相似的讹误。《大戴礼·曾子天圆篇》：“故火日外景而金水内景。”《淮南子·天文篇》“日”作“曰”误，与此相同。
头发开始脱落。头发脱落，胡须眉毛脱落。
女子五七（三十五岁），阳明脉衰，面始焦枯，头发开始脱落。又下文说：男子五八（四十岁），肾气衰，头发脱落，牙齿枯槁。《灵枢·长刺节论》说：患大风病，骨节沉重，须眉脱落（熊本、藏本作“堕”）。王冰对“堕”字都没有注解。胡澍案：“堕”本作“𩮜”。《说文》：“𩮜，发堕也。”字通作“堕”。“堕”的意思是秃顶。《墨子·修身篇》：“华发堕颠而犹弗舍。”“堕颠”即秃顶。现在俗语仍然这样。头发秃叫做“堕”，胡须眉毛秃叫做“堕”，毛发秃叫做“𩮜”（《文选·江赋》：“产𩮜积羽。”李善曰：“𩮜与𩮜同。引《字书》：𩮜，落毛也。”郭璞《方言注》曰：“𩮜，毛物渐落去之名。”）。角秃叫做“随”（《吕氏春秋·至忠篇》：“荆庄哀王猎于云梦，射随兕中之。”）。尾秃叫做“𩮜”（《淮南子·说山篇》：“髡屯犁牛既科，以𩮜。”高诱曰：“科，无角。𩮜，无尾。”）。草木叶秃叫做“堕”（《素问·脉解篇》：“草木毕落而堕。”《太玄·穷次四》：“土不和，木科椭。”范望曰：“科，枝叶不布。”）。声音和意义都相同。
这些人即使有儿子，男子不超过八八（六十四岁），女子不超过七七（四十九岁）。
黄帝说：有的人年龄已经老了，却有儿子，为什么呢？岐伯说：这是因为他的天赋寿命超过常人，气血经脉经常通畅，而且肾气有余。这些人即使有儿子，男子也不过活到八八之数，女子也不过活到七七之数，而天地赋予的精气都已经枯竭了。王冰注这三句说：“虽然老了而生子，儿子的寿命也不能超过天癸的数目。”胡澍案：这是错误的说法。详细看岐伯的回答，是说年老虽然也有儿子，但大致生育的常期，男子在八八以前，女子在七七以前。所以说“此虽有子，男不过尽八八，女不过尽七七，而天地之精气皆竭矣”。“男不过尽八八”的男子，即承接上文所说的“丈夫”而言；“女不过尽七七”的女子，即承接上文所说的“女子”而言。并不是说老年人所生的儿子。怎么能说儿子的寿命也不过天癸的数目呢？况且老年之子必然不长寿，也没有这种道理。
真人。
我听说上古有“真人”，他们提挈天地，把握阴阳。王冰注说：“真人”是指修道成功的人。胡澍案：注释义泛泛而不切题，且“成”与“全”义相关联，无法区别于下文“淳德全道”的“至人”。现在考察，“真人”是指“化人”。《说文》：“真，仙人变形而登天也。从匕（匕即化之本字），从目，从八，八所乘载也。”这就是它的含义了。
至人。
中古之时，有“至人”，道德纯厚，保全大道。王冰注说：“全其至道，故曰至人。”林亿引用杨上善说：“积精全神，能至于德，故称至人。”胡险案：杨、王两家的注释都是顺着下文生出的意思，没考虑到下文言“淳德全道”，不言“至德”、“至道”，大概失察了。现在考察，“至”是大。《尔雅》：“𧰨，大也。”郭璞本作“至”。《释文》曰：“𧰨本又作至。”《周易·彖传》曰：“大哉乾元，至哉坤元。”郑玄注《孔子闲居》曰：“至矣。”言至大也。高诱注《战国策》曰：“至犹大也。”注《吕氏春秋·求人篇》曰：“至大也。”所以“至人”就是“大人”。《周易·乾卦·文言》曰：“夫大人者与天地合其德。”这与本文有“至人”者“淳德全道”意义相似。《庄子·天下编》曰：“不离于真，谓之至人。”“不离于真”犹如下文言“亦归于真人”也。所以排在“真人”之后。《论语》曰：“畏大人，畏圣人之言。”所以在“圣人”之上。
意志好像潜伏隐匿，好像有私意，好像自己有所收获。
熊本、藏本“若匿”作“若匪”。注云：“今详‘匪’字当作‘匿’。”胡澍案：高诱注《吕氏春秋·论人篇》曰：“匿犹伏也。”经文以“匿”与“伏”并举，又与“意”、“得”相韵（“意”古或读若“亿”。《论语·先进篇》：“亿则屡中。”《汉书·货殖传》“亿”作“意”。《周易·明夷卦·象传》：“获心意与。”与“食则得息”、“国则为韵”。《管子·戒篇》：“身在草茅之中而无慑意。”与“惑色”为韵。《吕氏春秋·重言篇》：“将以定志意也。”与“翼”则为韵。《楚辞·天问》：“何所意焉？”与“极”为韵。《秦之众刻石文》：“承顺圣意。”与“德服极则式”为韵）。它是“匿”字无疑。王冰《生气通天论》注引用此句也作“匿”，尤其明显的证据。作“匪”乃是北宋以后的误本。怎么证明呢？“匿”与“匪”草书相似，所以“匿”误为“匪”，这是一点。宋本正作“匿”，《生气通天论》注引同，则“今详‘匪’字当作‘匿’”的注文，不是王冰注可知，这是第二点。现在看上面没有“新校正”三个字，又不是林亿校可知，这是第三点。大概是南宋时有作“匪”的本子，读者在旁边记录“今详‘匪’当作‘匿’”七个字，传写时错入注内，而熊本、藏本于是沿袭了这个错误。
又案：“若有私意”应当本作“若私有意”，抄写者误倒了。《春秋繁露·循天之道篇》曰：“心之所之谓意。”郑玄注《王制》曰：“意思念也。”“若私有意”就是“若私有所念也”。“己”也是“私”。郑玄注《特牲馈食礼》曰：“私臣，已自己所辟除者。”注《有司彻》曰：“私，有家臣已所自谒除也。”注《曲礼下》曰：“私行，谓以己事也。”注《聘义》曰：“私觌，私以己礼觌主国之君。”是“己”犹“私”也。“若己有得”就是“若私有所得也”。“若私有意”与“若己有得”相对成文。如果像现在本子那样，句法参差不协调了。《生气通天论》注所引也错了。
“若有私意”当作“若私有意”是正确的。“私”不必解释为“己”，引用郑玄的义理尚显牵强。按：“若私有意”申述上文的“若伏”，“若己有得”申述上文的“若匿”。“伏”者，初无所有而动于中，故曰“私有意”。“匿”者，已为所有而居于内，故曰“已有得”（赵之谦附记）。
著名的树木。
那么著名的树木多会死亡。王冰注说：“名”指有名果珍的树木。胡澍案：注释未通达“苛”字的含义。作“名”是《说文》：“𤺺，病也。”引《五行传》曰：“时则有口𤺺。”或作“苛”。《广雅》：“𤺺，病也。”《洪范五行传》：“时则有下体生上之𤺺。”郑玄注曰：“𤺺，病也。”通作“苛”。《吕氏春秋·审时篇》：“身无苛殃。”高诱曰：“苛，病。”《素问·至真要大论》曰：“夫阴阳之气，清静则生化治，动则苛疾起。”《管子·小问篇》曰：“除君苛疾。”“苛疾”即“苛病”也（“疾”与“病”析言则异，浑言则通）。下文说：“故阴阳四时者，万物之终始也，死生之本也。逆之则灾害生，从之则苛疾不起，是谓得道。”上承此文而言，那么“奇病”当作“苛病”是明确的。“苛疾”与“灾害”对举，那么“苛”也是“病”是明确的。王冰在本篇的“苛疾”注说：“苛者重也。”在《至真要大论》的“苛疾”注说：“苛重也。”不知道此处所说的“苛疾”与《生气通天论》虽有大风“苛毒”、《六元正纪大论》“暴过不生，苛疾不起”的“苛”意义不同（《六元正纪大论》注：“苛，重也”）。那里以“苛毒”与“大风”相对，与“暴过”相对。这里则“苛疾”与“灾害”对，与“生化”对文。变化而意义自然不同，言各有当，混而为一，则通于彼者必阂于此矣。
肺气焦枯胀满。
林亿校勘说：按“焦满”，全元起本作“进满”，《甲乙经》、《太素》作“焦满”。胡澍案：作“焦”是正确的。全元起本作“进”乃字形相似的讹误。“焦”与《痿论》“肺热叶焦”的“焦”同义。“满”与《痹论》“肺痹者烦满”的“满”同义。王冰注以“焦”为上焦肺气上焦满，颇为不辞。“焦满”与下文的“浊沉”对文。如果“焦”指上焦，则与下文不对，且上焦也不能单说“焦”，这是谬误了。
肾气独沉。
林亿校勘说：详“独沉”，《太素》作“沉浊”（藏本作“独”）。胡澍案：“独”与“浊”古字通。《周礼·秋官·序官》“壶涿氏”郑司农注：“独”读为“浊”。又《蝈氏疏》：“独”音与“涿”相近。《书》亦或为“浊”。然而“独沉”、“沉浊”义得两通。
愚者佩之。
得道的人是圣人，他们实行它；愚者“佩”之。胡澍案：“佩”读为“倍”。《说文》：“倍，反也。”《荀子·大略篇》：“教而不称，师谓之倍。”杨倞注曰：“倍者，反逆之名也。”字或作“𢗝”（见《坊记》、《投壶》）。作“背”（经典通常以“背”为“倍”）。“圣人行之，愚者佩之”意思是：圣人行人穿越道，愚者倍道而行。“行”与“倍”正相反，所以下面接着说：“从阴阳则生，逆之则死；从之则治，逆之则乱。”“从”与“逆”亦相反。“从”即“行”（《广雅》：“从，行也”）。“逆”即“倍”（见上《荀子》注）。“佩”与“倍”古同声而通用。《释名》曰：“佩，倍也。”言其非一物有倍二也。这是古同声的证明。《荀子·大略篇》：“一佩易之。”注曰：“佩或为倍。”这是古通用的证明。王冰注说：“圣人心合于道，故勤而行之；愚者性守于迷，故佩服而已。”这是不得其解而曲为之说。古人的文章恒多有假借，不求诸声音而索之字画，宜其诘鞫为病矣。
传精神。
所以圣人“传”精神，服天气而通神明。胡澍案：“传”字义不可通。王冰注说：“精神可传，惟圣人得道者乃能尔。”也不解所谓“传”。应当是“抟”字之误也（“抟”与“传”、“搏”、“博”相似，故或误为“传”，或误为“搏”，或误为“博”，并见下文）。“抟”与“专”同，意思是圣人精神专一，不旁骛也（《素问·征四时论》曰：“精神不专。”《素问·宝命全角论》曰：“神无营于众物。”义与此相近）。古书“专”一字多作“抟”。《周易·系辞传》：“其静也专。”《释文》曰：“专，陆作抟。”《左传》昭公二十五年：“若琴瑟之专一。”《释文》曰：“专，本作抟。”《史记·秦始皇纪》：“抟心揖志。”索隐曰：“抟，古专字。”《管子·立政篇》曰：“一道路，抟出入。”《幼官篇》：“抟一纯固。”（今本“抟”并讹作“博”）。内
Song Dynasty scholar Lin Yi and others commented: According to Wang Bing's annotation, the meaning behind the name "Suwen" (Plain Questions) is not explained. Quan Yuanqi had a theory stating that "Su" (Plain/Original) means origin, and "Wen" (Questions) refers to the Yellow Emperor asking Qibo. The text expounds on the source of human nature and emotions, and the foundation of the Five Elements, hence it is called *Suwen*.
Although Quan Yuanqi provided this explanation, its meaning was not very clear. According to *Gan Zaodu* (The Unfolding of Heaven), tangible things are born from intangible things. Thus, there exists Taiyi (Great Unity), Taichu (Great Beginning), Taishi (Great Form), and Taisu (Great Plainness). In the stage of Taiyi, qi has not yet appeared; in the stage of Taichu, qi begins; in the stage of Taishi, form begins; in the stage of Taisu, substance begins. When qi, form, and substance are all present, diseases (Zhai) thereby emerge. Therefore, the Yellow Emperor inquired about the origin of substance in the Taisu stage. The meaning of the title *Suwen* might derive from this.
Scholar Yu, in his *Preface to the Catalogue of Li Chu Chi Su*, stated: "The meaning of *Suwen* is like the 'Su' in 'Suking' (Sage King without throne). The Yellow Emperor, possessing great spiritual power, extensively searched for the profound theories left by his predecessors, requested their preservation, and passed them down cautiously. The ancient terms 'Xingming', 'Basuo', and 'Jiuyi'—where 'Su', 'Suo', and 'Yi' all imply emptiness. 'Xing' (punishment/crime) and 'Bing' (disease) are set as empty concepts to prevent people from breaking laws or harming their nature. Hence, although the *Tangye Laoli Jing* (Decoction and Fermented Wine Classic) was created, it was not used."
Hu Shu's note: Quan Yuanqi's theory is indeed unclear, and Lin Yi's interpretation is also circuitous and difficult to accept. Scholar Yu was correct in equating 'Suo' with 'Su', but claiming that 'Su', 'Suo', and 'Yi' all mean emptiness, while based on Liu Xi's *Shiming* and Zhang Heng's views cited in the commentary of Zuo Zhuan (12th year of Duke Zhao), is actually not entirely appropriate.
Upon examination, "Su" means law or standard. Zheng Xuan's commentary on *Li Ji · Shi Sang Li* states: "Form and law are defined as Su." *Zuo Zhuan* (10th year of Duke Xuan) says: "Not erring from Su." The stele of Kong Biao, Han Dynasty Governor of Boling, says: "Follow the Wang's Su." Here, "Su" all refers to law. "Su" is interchangeable with "Suo" (see annotation in *Liu Jie Zang Xiang Lun*; Lin Yi's correction in *Ba Su Jing* notes "Su" as one variant of "Suo"; *Book Preface* mentions "Basuo"; *Zuo Zhuan* 12th year of Duke Zhao "Basuo" glossary states "Suo" originally written as "Su". *Zuo Zhuan* 12th year of Duke Zhao: "Able to read Sanfen, Wudian, Basuo, Jiuyi." Jia Kui said: "Basuo are the laws of the Three Kings."). *Zuo Zhuan* 4th year of Duke Ding says: "Strengthen with Zhou's Suo." Du Yu annotated: "Suo" means law. The Yellow Emperor asked Qibo about methods of treating disease, thus the book is called *Suwen* (Plain/Law Questions). *Suwen* is equivalent to "Law Questions," similar to how Yang Xiong later titled his book *Fayan* (Words of Law). "Sanfen", "Wudian", "Basuo", "Jiuyi"—both "Dian" and "Suo" can be interpreted as "law". If we say this is a question regarding "Five Laws" and "Eight Laws," the meaning does not contradict. If, as Scholar Yu suggested, "Basuo" means "Eight Empties" and "Jiuyi" means "Nine Empties," then *Suwen* would mean "Empty Questions," which is extremely nonsensical. Therefore, I specifically clarify this point.
"Will humans lose [their health]?"
People nowadays reach fifty years of age and their movements are all declined. Is this because times have changed, or because humans themselves have erred? Hu Shu's note: "Ren jiang shi zhi ye" should be read as "Jiang ren shi zhi ye." The following text states: "Those who are old and have no children—is it because their vital strength is exhausted, or is it due to the decree of Heaven?" ("Yu" and "Ye" were interchangeable in ancient characters. *Da Dai Li Ji · Wu Di De Pian*: "May I ask about the Yellow Emperor, is he a human, or not a human?" *Yue Ji* glossary cites "Ye" as "Ye". *Shiji · Zhang Yi Zhuan*: "Is this what Gongsun Yan meant?" *Qin Ce*: "Ye" written as "Ye". *Huainanzi · Jing Shen Pian*: "Does he think I am so拘拘?" *Zhuangzi · Da Zong Shi Pian*: "Ye" written as "Ye". These are correct. Using "Ye" in the upper sentence and "Ye" in the lower sentence is common in classical texts. *Zuo Zhuan* 26th year of Duke Zhao: "Do you think Heaven abandoned Lu, or did the Ruler of Lu commit a crime against the spirits, thus bringing this upon us?" *Shiji · Huainan Hengshan Lie Zhuan*: "Did you think Wu raised troops, right or wrong?" *Huo Zhi Zhuan*: "Is this not what is called a素封 (natural rich man)? Right or wrong?" These follow the same pattern.) *Zheng Si Shi Lun* states: "Are you young and your wisdom not yet attained, or do you mix words杂乱ly?" This follows the same pattern. "Jiang" is equivalent to "Yi" (or). "Shi shi yi ye? Jiang ren shi zhi ye?" means "Have times changed, or have humans erred?" "Cai li jin ye? Jiang tian shu ran ye?" means "Has vital strength been exhausted, or is it the decree of Heaven?" "Zi nian shao zhi wei ji ye? Jiang yan yi za he ye?" means "Are you young and your wisdom insufficient, or do you speak杂乱ly?" Annotators who interpret "Jiang" as "qie" (and/maybe) are mistaken. *Zhan Guo Ce* states: "Is Mr. old and confused, or do you consider it an omen for the State of Chu?" *Han Shu · Gong Sui Zhuan* states: "Now do you wish to make me conquer him, or where shall I go?" ("Yu" and "Ye" are interchangeable). *Chu Ci · Bu Ju* states: "Should I be sincere and loyal, simple and true, or follow others and seek endless fame? Should I weed grass and plow fields, or associate with nobles to achieve renown?" In all the above instances, "Jiang" functions as the conjunction "Yi" (or).
Diet and drinking have moderation; rising and resting have regularity; do not labor wantonly.
In ancient times, those who understood the Dao practiced according to Yin and Yang, harmonized with techniques and numbers, had moderation in diet and drinking, regularity in rising and resting, and did not labor wantonly. Thus, they could maintain unity of form and spirit, fully completing their natural lifespan, living to a hundred years before passing away.
Regarding the three phrases "diet and drinking have moderation," Lin Yi's correction states: According to Quan Yuanqi's annotated version, the text reads "Diet and drinking have constant moderation, rising and resting have constant degree, do not act falsely or excessively." *Tai Su* agrees. Hu Shu's note: Quan Yuanqi's version and Yang Shangshan's version are correct. The original text uses "Zuo Wei" (act/do), where "Zuo" is identical to "Zha" (deceit/fake) (*Yue Ling*: "Do not act with extravagant crafts to disturb the ruler's mind." Zheng Xuan annotates: "In current *Yue Ling*, 'Zuo Wei' means 'Zha Wei' (deceitful falsehood)." *Xunzi · Da Lue Pian*: "Lan Ju Lu Zuo, seems wise but is not." 'Zuo' is also a character for 'Zha'.)
"Fa yu Yin Yang" (Model oneself after Yin and Yang) and "He yu Shu Shu" (Harmonize with techniques/numbers) form a parallel structure; "Yin shi you chang jie" (Diet and drinking have constant moderation) and "Qi ju you chang du" (Rising and resting have constant degree) form a parallel structure; "Bu wang" (Not false/wanton) and "Bu zuo" (Not acting/excessive) form a parallel structure (*Zheng Si Shi Lun* states: "Loss of moderation in diet, excess in rising and resting." Also: "False speech and fabricated names." Again, 'jie du' (moderation/degree) and 'wang zuo' (wanton action) are paired.) "Zuo" was pronounced like "Zuo" (sacrificial meat) in ancient times, rhyming with "Zhe", "Shu", "Du" above, and "Ju", "Qu" below. Wang Bing changed "Yin shi you chang jie, Qi ju you chang du" to "Shi yin you jie, Qi ju you chang," disrupting the balance of substantive and functional elements in the sentence structure; he changed "Bu wang bu zuo" to "Bu wang zuo lao" (do not labor wantonly), misreading the "Zuo" in "Zuo Wei" and linking it with "Zuo Lao" (labor), which makes no sense. This not only violates the intent of the classic but also ignores the ancients' principles of word usage, rendering the originally rhyming text unharmonious. One error leads to three losses; thus, ancient texts must not be lightly altered.
Because [one] dissipates their True Qi.
Because of desires, one exhausts their Essence; because of dissipation, one scatters their True Qi. Lin Yi's correction states: According to *Jia Yi Jing*, "Hao" is written instead of "Hao". Hu Shu's note: The phrase "Yi hao san qi zhen" (Because of dissipation, scatter True Qi) does not correspond in meaning to "Yi yu jie qi jing" (Because of desire, exhaust Essence). Therefore, Huangfu Mi's version writing "Hao" (good/desire) is correct. "Hao" is read as in "Qi Hao" (fondness/desire); "Hao Hao" also means "Yu" (desire) (Whenever classics mention "Qi Hao," it means "Qi Yu"; mentioning "Hao Wu" means "Yu Wu". *Mencius · Gaozi Pian*: "What is desired exceeds life." *Zhong Lun · Tian Shou Pian* writes "Suo Hao". *Xunzi · Bu Gou Pian*: "Desire profit but do not do what is wrong." *Han Shi Wai Zhuan* writes "Hao Li".) Writing "Hao" (consume/dissipate) is a phonetic error. Wang Bing's annotation says "Light use is called Hao," which is a speculative and untenable explanation.
Not managing the Spirit at the proper time.
[One] does not know how to maintain fullness [of Essence], and does not manage the Spirit properly. Lin Yi's correction states: According to another version, "Shi" is written as "Jie". Hu Shu's note: The character "Shi" is correct, "Jie" is incorrect. "Shi" means "good/proper." "Bu shi yu shen" means "not managing the Spirit properly." *Xiao Ya · Che Gong*: "Er xiao ji shi." Mao Zhuan annotates: "Shi, good." *Guang Ya* agrees. "Jie" and "Shi" differ significantly in form and sound, making accidental error unlikely, nor is there a basis for interchangeability. It is likely that later scholars, unfamiliar with the exegesis of "Shi," arbitrarily changed it. Moreover, "Shan" (good) also has the meaning of "Jie" (understand/solve). *Xue Ji*: "Observing each other's goodness is called Mo." Glossary states: "Shan is still Jie." This is also correct. There is no need to change it to "Jie."
The teachings of the Ancient Sages to those below were all called...
Lin Yi's correction states: According to Quan Yuanqi's annotated version, the text reads "The teachings of the Ancient Sages, those below all followed them." *Tai Su* and *Qian Jin Fang* agree. Yang Shangshan stated: The Ancient Sages made people practice what they themselves first practiced; this is the "Teaching without Words." The "Teaching without Words" surpasses the "Teaching with Words," so many among the people below imitated and practiced it. Hence it is said "Those below all followed them." Hu Shu's note: Quan Yuanqi's version, Yang Shangshan's version, Sun Simiao's version, and Yang's interpretation are all correct. "The teachings of the Ancient Sages" (this clause), "those below all followed them" (this clause). "Those below all followed them" means those below all transformed themselves. *Shang Shu · Zi Cai*: "Jue luan wei min." *Lun Heng · Xiao Li Pian* cites it as "Jue lv hua min." "Shi wei" is equivalent to "Hua ye" (is transformation). Wang Bing wrote "Wei zhi," which is a loan character for "Wei zhi." *Zuo Zhuan* 5th year of Duke Xi: "Once is too much, how can it happen again?" *Su Wen · Liu Wei Zhi Da Lun*: "After ascending, it descends; descending means Heaven. After descending, it ascends; ascending means Earth." *Zuo Zhuan* 1st year of Duke Zhao: "This is called excessive. If one could reduce this, how could I see it?" *Zuo Zhuan* 10th year: "To be frivolous is called excessive, yet one uses it once." *Zuo Zhuan* 21st year: "To climb high is called excessive, and I add to it." *Guo Yu · Zhou Yu*: "Guarding the treasury is called excessive, how can it rise?" *Guo Yu · Jin Yu*: "Eight years is called excessive, how can it last long?" *Da Dai Li Ji · Shao Jian Pian*: "What is meant by their difference?" (From Yuan edition). *Zhan Guo Ce*: "People all believe the Duke is not good at enriching Zhi." *Guan Zi · Ba Yan Pian*: "Thus, though noble as Son of Heaven and rich over the world, I do not call him greedy." *Han Shi Wai Zhuan*: "The King wishes to employ you, why do you decline?" Also: "Why do you cry?" *Huainanzi · Ren Jian Pian*: "The state is in danger but not pacified, troubles are knotted but not untied, what is meant by wisdom?" *Lie Nu Zhuan · Ren Zhi Zhuan*: "Who is known by this?" *Xin Xu · Za Shi Pian*: "What is meant by reaching this point?" *Han Shu · Wen Di Ji*: "This is called the root and branch, no different from this." In all the above, "Wei" is used for "Wei" (to be/do). "Wei" and "Wei" are phonetically related, so these two characters are often used interchangeably. *Shuo Yuan · Jun Dao Pian*: "Then why not establish all offices?" *Yan Zi Chun Qiu · Wen Pian* writes "Wei" as "Wei". *Lu Shi Chun Qiu · Jing Shu Pian*: "Why is it impossible?" *Huainanzi · Dao Ying Pian* writes "Wei" as "Wei". *Wen Zi · Wei Ming Pian*: "Know what to do." *Huainanzi · Ren Jian Pian* writes "Wei" as "Wei" (From Daozang edition). *Han Shu · Gao Di Ji*: "Li Yiji was the gatekeeper of the village." *Ying Bu Zhuan*: "Why abandon upper strategies and propose lower ones?" *Shiji* writes "Wei" as "Wei". Just as in *Su Wen* "Xia jie wei zhi" (Those below all did it), Wang Bing's source had "Wei" written as "Wei," likely due to phonetic loan, emphasizing sound. The grammatical particle "Wei" passes through "Wei," the behavioral "Wei" passes through "Wei," the compositional "Wei" passes through "Wei," therefore the "Wei" in "Hua zhi" (transform them) also passes through "Wei." Wang Bing did not understand this, mistakenly taking "Wei" as "tell," and elevated the "Wei" in "Wei zhi" to the end of the previous sentence, causing "Shang gu sheng ren zhi jiao xia ye" to become one sentence, and "Wei" belonging to the next sentence, with "Jie wei zhi" belonging to the subsequent sentence, losing the original meaning.
Tranquil and void.
The characters "Tian Dan" appear as "Tian Tan" in Xiong Zongli's edition and the Ming Daozang edition. Hu Shu's note: *Yi Qie Jing Yin Yi* Vol. 16 cites *Cang Jie Pian*: "Tan, Tian." Thus "Tan" is the same as "Dan" ("Tan" as "Dan" is like "Dan" as "Dan". *Wen Xuan · Pan An Ren Jin Gu Ji Shi*: "Green pool, dan dan." Li Shan annotates: "Dan and Dan are the same.") However, *Shi Yin* writes "Tian Tan," so the Song edition originally wrote "Tian Tan." *Yin Yang Ying Xiang Da Lun*: "Le Tian Tan zhi neng" (Enjoy the ability of Tranquility and Stillness) (Daozang edition writes "Tian Tan," also same as "Dan". *Huainanzi · Chu Zhen Pian* annotation: "Tan, fixed/still." *Hou Han Shu · Feng Yan Zhuan* annotation: "Dan, fixed/still." "Dan" and "Dan" are the same, so *Huainanzi · Tai Zu Pian* "Jing mo Tian Tan," its character is also written as "Dan"). *Yi Jing Bian Qi Lun*: "Ci Tian Tan zhi shi" (This era of Tranquility and Stillness) also writes "Tian Tan."
His people are therefore called simple/unadorned.
Thus, they are content with their food, satisfied with their clothing, happy with their customs, and those of high and low status do not envy each other. His people are therefore called simple (Pu). Lin Yi's correction states: According to another version, "Yue" is written as "Ri" (Song edition has an extra "Yun" above "Yue," now deleted according to Xiong edition and Cang edition). Hu Shu's note: The meaning of "Yue" (say) is incomprehensible; the alternative version writing "Ri" (day/daily) is correct. "Ri" has the same meaning as the "Ri" in Mencius *Jin Xin Pian* "Min ri qian" (people daily migrate), implying "daily becoming more simple." Writing "Yue" is an error due to visual similarity. *Da Dai Li Ji · Zeng Zi Tian Yuan Pian*: "Thus fire's sun shines outward, metal and water's shine inward." *Huainanzi · Tian Wen Pian* "Ri" written as "Yue" is an error, similar to this case.
Hair begins to fall out. Hair falls out, eyebrows and beard fall out.
At age five-seven (35 for women), the Yangming meridian declines, the face begins to wither, and hair starts to fall out. The following text states: At age five-eight (40 for men), Kidney Qi declines, hair falls out, and teeth become dry. *Chang Ci Jie Lun* states: Suffering from severe wind disease, bones and joints feel heavy, eyebrows and beard fall out (Xiong edition and Cang edition write "Duo"). Wang Bing provided no annotation for the character "Duo." Hu Shu's note: "Duo" originally written as "Nuo." *Shuo Wen*: "Nuo, hair falls." The character is interchangeable with "Duo." "Duo" means bald. *Mo Zi · Xiu Shen Pian*: "Hua fa duo dian er you fu she." "Duo dian" means bald head. Colloquial language still uses this. Bald hair is called "Duo," bald eyebrows and beard are called "Duo," bald feathers/hair are called "Nuo" (*Wen Xuan · Jiang Fu*: "Chan Nuo ji yu." Li Shan annotates: "Nuo and Nuo are the same. Citing *Zi Shu*: 'Nuo, falling hair.' Guo Pu *Fang Yan* annotation: 'Nuo, name for gradual loss of hair.') Bald horns are called "Sui" (*Lu Shi Chun Qiu · Zhi Zhong Pian*: "King Zhuang of Jing hunted in Yunmeng, shot Sui Ni."). Bald tails are called "Nuo" (*Huainanzi · Shuo Shan Pian*: "Kun tun li ni ji ke, yi Nuo." Gao You annotates: "Ke, no horns. Nuo, no tail."). Bald leaves on plants are called "Duo" (*Mai Jie Pian*: "Grass and trees completely fall and Duo." *Tai Yuan · Qiong Ci Si*: "Earth not harmonious, wood Ke tuo." Fan Wang annotates: "Ke, branches and leaves do not spread."). The sounds and meanings are identical.
Even if they have children, men do not exceed eight-eight (64), women do not exceed seven-seven (49).
The Yellow Emperor asked: Some are already old but still have children. Why? Qibo answered: This is because their natural longevity exceeds the norm, their Qi and meridians remain constantly open, and their Kidney Qi is abundant. Even if such people have children, men will not live beyond the number of eight-eight, and women will not live beyond the number of seven-seven, and the Essence and Qi of Heaven and Earth will both be exhausted. Wang Bing's annotation on these three sentences states: "Although old, they give birth; however, the child's lifespan cannot exceed the number of Tian Gui." Hu Shu's note: This is an erroneous theory. Examining Qibo's response carefully, he means that although old people may have children, the general period for childbirth is before men reach eight-eight and before women reach seven-seven. Hence he says, "Even if they have children, men do not exceed eight-eight, women do not exceed seven-seven, and the Essence and Qi of Heaven and Earth are exhausted." The "men who do not exceed eight-eight" refers to the "husbands" mentioned earlier; the "women who do not exceed seven-seven" refers to the "women" mentioned earlier. It does not refer to the children born to the elderly. How can one say the child's lifespan does not exceed Tian Gui? Moreover, it is illogical to assume children born to the elderly necessarily have short lifespans.
Zhen Ren (True Person).
I have heard that in ancient times there were Zhen Ren (True Persons) who held heaven and earth in their hands and grasped Yin and Yang. Wang Bing annotated: "Zhen Ren" refers to those who have achieved the Dao. Hu Shu's note: The annotation is too broad and imprecise. Furthermore, "Cheng" (achieve) and "Quan" (complete) have related meanings, failing to distinguish it from the "Zhi Ren" (Perfect Person) described later as having pure virtue and completing the Dao. Upon examination, "Zhen Ren" refers to "Hua Ren" (Transformed Person). *Shuo Wen*: "Zhen, immortal transforms form and ascends to heaven. From Bi (Bi is the original character for Hua/transform), from Mu, from Ba (what carries it)." This explains its meaning.
Zhi Ren (Perfect Person).
In middle antiquity, there were Zhi Ren (Perfect Persons) with pure virtue who completed the Dao. Wang Bing annotated: "Completing their ultimate Dao, thus called Zhi Ren." Lin Yi quotes Yang Shangshan: "Accumulating Essence and completing Spirit, one can reach Virtue, thus called Zhi Ren." Hu Shu's note: Both Yang and Wang's annotations derive meaning from the following text, failing to notice that the subsequent text speaks of "Pure Virtue and Completing Dao," not "Ultimate Virtue" or "Ultimate Dao," indicating a oversight. Upon examination, "Zhi" means Great. *Erya*: "Xi, Great." Guo Pu wrote "Zhi." *Shi Wen* states: "Xi originally written as Zhi." *Zhou Yi · Tuan Zhuan*: "Great is Qian Yuan, Ultimate is Kun Yuan." Zheng Xuan annotated *Kongzi Xian Ju*: "Zhi yi," meaning Ultimate Greatness. Gao You annotated *Zhan Guo Ce*: "Zhi still means Great." Annotated *Lu Shi Chun Qiu · Qiu Ren Pian*: "Zhi Da" (Ultimate Greatness). Thus, "Zhi Ren" is "Da Ren" (Great Person). *Zhou Yi · Qian Wen Yan*: "The Great Person aligns his virtue with Heaven and Earth." This is similar in meaning to the "Zhi Ren" with "Pure Virtue and Completing Dao" in this text. *Zhuangzi · Tian Xia Bian*: "Not departing from Zhen is called Zhi Ren." "Not departing from Zhen" is like the later text saying "also returns to Zhen Ren." Hence placed after Zhen Ren. *Analects*: "Revere the Great Person, revere the words of Sages." Hence placed above Sage.
Let the will be like hiding, like having private thoughts, like having already obtained something.
Xiong edition and Cang edition write "Ruo Fei" instead of "Ruo Ni." Annotation says: "Upon detailed examination, 'Fei' should be 'Ni'." Hu Shu's note: Gao You annotated *Lu Shi Chun Qiu · Lun Ren Pian*: "Ni still means Fu (hide/lower)." The scripture pairs "Ni" with "Fu," and it also rhymes with "Yi" and "De" ("Yi" anciently read like "Yi". *Analects · Xian Jin Pian*: "Yi ze lv zhong." *Han Shu · Huo Zhi Zhuan* "Yi" written as "Yi". *Zhou Yi · Ming Yi Xiang Zhuan*: "Huo xin yi yu." Rhymes with "Shi ze de xi," "Guo ze wei rhyme." *Guan Zi · Jie Pian*: "Shen zai cao mao zhi zhong er wu she yi." Rhymes with "Huo se." *Lu Shi Chun Qiu · Zhong Yan Pian*: "Jiang yi ding zhi yi ye." Rhymes with "Yi." *Chu Ci · Tian Wen*: "He suo yi yan?" Rhymes with "Ji." *Qin Stele Text*: "Cheng shun sheng yi." Rhymes with "De fu ji ze shi." ) It is undoubtedly the character "Ni." Wang Bing's annotation in *Sheng Qi Tong Tian Lun* also cites this as "Ni," which is strong evidence. Writing "Fei" is an error from post-Northern Song editions. How do we know? First, "Ni" and "Fei" look similar in cursive script, so "Ni" was mistaken for "Fei." Second, the Song edition correctly writes "Ni," and the citation in *Sheng Qi Tong Tian Lun* annotation is the same, proving that the note "Upon detailed examination, 'Fei' should be 'Ni'" is not Wang Bing's annotation. Third, there are no "Xin Zheng Xiao" (New Corrections) characters above, proving it is not Lin Yi's correction. Likely, during the Southern Song, a reader noted "Upon detailed examination, 'Fei' should be 'Ni'" in the margin of a version with "Fei," and this note was erroneously copied into the main text, which Xiong and Cang editions then followed.
Furthermore, "Ruoyou si yi" should originally be "Ruo si you yi," mistyped by scribes. *Chun Fan Lu · Xun Tian Zhi Dao Pian* states: "That which the heart goes to is called Yi." Zheng Xuan annotated *Wang Zhi*: "Yi means thought." "Ruo si you yi" means "As if privately having a thought." "Ji" (self) is also "Si" (private). Zheng Xuan annotated *Te Shi Kui Shi Li Ji*: "Si chen, those servants I personally appointed." Annotated *You Si Che*: "Si, household servants I personally received." Annotated *Qu Li Xia*: "Si xing, doing personal matters." Annotated *Pin Yi*: "Si di, privately presenting gifts with my own rites to the lord of the host state." Thus "Ji" is like "Si." "Ruo ji you de" means "As if privately having obtained." "Ruo si you yi" and "Ruo ji you de" form a parallel structure. If like the current version, the sentence structure is uneven and unharmonious. The citation in *Sheng Qi Tong Tian Lun* annotation is also erroneous.
"Ruoyou si yi" should be "Ruo si you yi." "Si" need not be explained as "Ji"; citing Zheng's meaning is still forced. According to "Ruo si you yi," it elaborates on "Ruo Fu" (like hiding); "Ruo ji you de" elaborates on "Ruo Ni" (like concealing). "Fu": Initially having nothing, moving from within, thus called "Si you yi" (privately having a thought). "Ni": Already having something, residing within, thus called "Ji you de" (self having obtained) (Note by Zhao Zhiqian).
Ming Mu (Famous Trees).
Then famous trees die in large numbers. Wang Bing annotated: "Ming" refers to famous fruit and precious trees. Hu Shu's note: The annotation fails to understand the meaning of "Ke" (harsh/disease). Writing "Ming" is from *Shuo Wen*: "Ke, disease." Citing *Wing Xing Zhuan*: "At that time there was mouth Ke." Or written as "Ke." *Guang Ya*: "Ke, disease." *Hong Fan Wu Xing Zhuan*: "At that time there was lower body growing on upper body Ke." Zheng Xuan annotates: "Ke, disease." Interchangeable with "Ke." *Lu Shi Chun Qiu · Shen Shi Pian*: "Body has no Ke yang." Gao You annotates: "Ke, disease." *Su Wen · Zhi Zhen Yao Da Lun*: "The Qi of Yin and Yang, if quiet and pure, generates and transforms; if disturbed, Ke Ji (harsh disease) arises." *Guan Zi · Xiao Wen Pian*: "Remove Jun Ke Ji." "Ke Ji" is "Ke Bing" (Ke disease) ("Ji" and "Bing" differ when analyzed separately, but are synonymous when used generally). The following text states: "Therefore, Yin and Yang and the Four Seasons are the beginning and end of all things, the root of life and death. Opposing them brings disaster; following them prevents Ke Ji from arising; this is called attaining the Dao." Following this text, "Qi Bing" (Strange Disease) should be "Ke Bing" (Ke Disease) is clear. "Ke Ji" is paired with "Zai Hai" (Disaster), so "Ke" is definitely "Bing" (Disease). Wang Bing annotated "Ke Ji" in this chapter as "Ke means heavy/severe," and in *Zhi Zhen Yao Da Lun* as "Ke means heavy." He did not realize that the "Ke" here differs from the "Ke" in *Sheng Qi Tong Tian Lun*'s "Da Feng Ke Du" (Great Wind Ke Poison) and *Liu Yuan Zheng Ji Da Lun*'s "Bao Guo Bu Sheng, Ke Ji Bu Qi" (Violent excess does not produce, Ke Ji does not arise) (*Liu Yuan Zheng Ji Da Lun* annotation: "Ke means heavy"). There, "Ke Du" is paired with "Da Feng," and "Bao Guo" is paired. Here, "Ke Ji" is paired with "Zai Hai," and "Sheng Hua" (Generation and Transformation). The meaning changes accordingly; each statement has its proper context. Mixing them causes obstruction between the two contexts.
Fei Qi Jiao Man (Lung Qi scorched and full).
Lin Yi's correction states: According to "Jiao Man," Quan Yuanqi's version writes "Jin Man," *Jia Yi Jing* and *Tai Su* write "Jiao Man." Hu Shu's note: Writing "Jiao" is correct. Quan Yuanqi's version writing "Jin" is a graphical error. "Jiao" has the same meaning as "Jiao" in *Fei Lun* "Fei Re Ye Jiao" (Lung heat, leaves scorched). "Man" has the same meaning as "Man" in *Bi Lun* "Fei Bi Zhe Fan Man" (Lung Bi, vexation and fullness). Wang Bing annotated "Jiao" as Upper Jiao Lung Qi Upper Jiao Full, which is somewhat acceptable. "Jiao Man" is paired with the following "Zhuo Chen" (Turbid and sinking). If "Jiao" referred to Upper Jiao, it would not pair with the following text, and Upper Jiao cannot be simply called "Jiao." This is an error.
Shen Qi Du Chen (Kidney Qi alone sinks).
Lin Yi's correction states: Detailing "Du Chen," *Tai Su* writes "Chen Zhuo" (Cang edition writes "Du"). Hu Shu's note: "Du" and "Zhuo" are interchangeable in ancient characters. *Zhou Li · Qiu Guan · Xu Guan* "Hu Zhuo Shi" Zheng Xian annotation: "Du" read as "Zhuo." Also *Guo Shi Shu*: "Du" sound is close to "Zhuo." *Shu* also sometimes writes "Zhuo." Thus, "Du Chen" and "Chen Zhuo" both have valid meanings.
Yu Zhe Pei Zhi (The foolish wear/pervert it).
Those who follow the Dao are Sages, they practice it; the foolish "Pei" it. Hu Shu's note: "Pei" is read as "Bei" (reverse/oppose). *Shuo Wen*: "Bei, reverse." *Xunzi · Da Lue Pian*: "Teaching without matching the teacher is called Bei." Yang Qiang annotates: "Bei is the name of rebellion/reversal." The character is sometimes written as "Bei" (See *Fang Ji*, *Tou Hu*). "Sheng Ren Xing Zhi, Yu Zhe Pei Zhi" means: Sages walk the path; the foolish oppose the path. "Xing" (walk/follow) and "Bei" (oppose/reverse) are exactly opposite, hence the following text says: "Following Yin and Yang leads to life, opposing them leads to death; following them leads to order, opposing them leads to chaos." "Cong" (follow) and "Ni" (oppose) are also opposite. "Cong" is "Xing" (*Guang Ya*: "Cong, Xing"). "Ni" is "Bei" (See *Xunzi* annotation above). "Pei" and "Bei" share ancient sounds and are interchangeable. *Shi Ming*: "Pei, Bei also." Meaning it is not one thing but has a doubling/reversing nature. This is proof of ancient phonetic interchangeability. *Xunzi · Da Lue Pian*: "Yi Pei Yi Zhi." Annotation: "Pei or is Bei." This is proof of ancient interchangeability. Wang Bing annotated: "Sages' hearts align with the Dao, thus diligently practicing; the foolish's nature remains lost, thus merely admiring/wearing it." This is a forced explanation due to lack of understanding. Ancient texts frequently use loan characters; seeking meaning in strokes rather than sounds inevitably leads to confusion.
Zhuan Jing Shen (Transmit/Gather Spirit and Essence).
Thus Sages "Zhuan" Jing Shen, receive Heaven's Qi and communicate with Divine Brightness. Hu Shu's note: The meaning of "Zhuan" is incomprehensible. Wang Bing annotated: "Spirit and Essence can be transmitted; only Sages who attain the Dao can do so." This also fails to explain "Zhuan." It should be a mistake for "Tuan" (gather/spin) ("Tuan" resembles "Zhuan," "Bo," "Bo," hence errors occur). "Tuan" is the same as "Zhuan" (focused/single). It means Sages' Spirit and Essence are focused and not distracted (*Zheng Si Shi Lun*: "Spirit and Essence not focused." *Bao Ming Quan Jiao Lun*: "Spirit does not engage with many things." Meaning is similar to this.). Ancient texts often write "Zhuan" as "Tuan." *Zhou Yi · Xi Zhuan*: "Its stillness is Zhuan." *Shi Wen*: "Zhuan, Lu writes Tuan." *Zuo Zhuan* 25th year of Duke Zhao: "Like Qin Se's Zhuan Yi." *Shi Wen*: "Zhuan originally written as Tuan." *Shiji · Qin Shi Huang Ji*: "Tuan Xin Yi Zhi." Suo Yin: "Tuan, ancient Zhuan character." *Guan Zi · Li Zheng Pian*: "Yi Dao Lu, Tuan Chu Ru." *You Guan Pian*: "Tuan Yi Chun Gu." (Current versions corrupt "Tuan" to "Bo"). Nei