业篇曰能抟乎能一乎（今本抟讹作博）荀子儒效篇曰亿万之众而抟若一人（今本抟讹作博）讲兵篇曰和抟而一（今本抟
亦讹作博）吕氏春秋适音篇耳不收则不抟高注曰不抟入不专一也皆其证
因于湿首如裹
澍案此言病因于湿头如蒙物不 了耳注蒙上文为说谓表热为病当汗泄之反湿其首若湿物裹之则是谓病不因于湿邪之
侵而成于医工之误矣且表热而湿其首从古无此治法王氏盖见下文有因而饱食云云因而大饮云云因而强力云云相因为病遂
于此处之因于寒因于暑因于湿因于气（气谓热气说见下条）亦相因作解故有此谬说不思彼文言因而自是相因之病此言因
于则寒暑湿热各有所因本不相蒙何可比而同之乎前后注相承为说皆误而此注尤甚故特辨之
因于气为肿
澍案此气指热气而言上云寒暑湿此若泛言气则与上文不类故知气谓热气也阴阳应象大论曰热胜则肿本篇下注引正理
论曰热之所过则为痈肿故曰因于气为肿
汗出偏沮
汗出偏沮使人偏枯王注曰夫人之身常偏汗出而润湿者（宋本作湿润此从熊本藏本）久之偏枯半身不随林校曰按沮千
金作祖全元起本作恒澍案王本并注是也一切经音义卷十引仓颉篇曰沮渐也广雅曰沮润渐洳湿也魏风彼汾沮洳毛传曰沮洳
其渐洳者王制山川沮泽何氏隐义曰沮泽下湿地也是沮为润湿之象曩澍在西安县署见侯官林某每动作饮食左体汗泄濡润透
衣虽冬月犹尔正如经注所云则经文本作沮字无疑且沮与枯为韵也孙本作祖乃偏旁之讹（说文古文示作HT 与篆书 字相
似
故沮误为祖）全本作恒则全体俱误矣（沮之左畔讹从心小雅采薇正义引郑氏易注所谓古书篆作立心与水相近者也其右畔
讹作亘亘与且今字亦相近故合讹而为恒）
足生大丁
高粱之变足生大丁王注曰高膏也梁粱也（宋本作梁也从熊本藏本）膏粱之人内多滞热皮浓肉密故肉变为丁矣所以丁
生于足者四肢为诸阳之本也林校曰丁生之处不常于足盖谓膏粱之变饶生大丁非偏着足也澍案林氏驳注丁生不常于足是矣
其云足生大丁为饶生大丁辞意鄙俗殊觉未安足当作是字之误也（荀子礼论篇不法礼不是礼谓之无方之民法礼是礼谓之有
方之士今本是并讹作足）是犹则也尔雅是则也是为法则之则故又为语辞之则大戴礼王言篇教定是正矣家语王言解作政教
定则本正矣郑语若更君而周训之是易取也韦昭曰更以君道导之则易取言膏粱之变则生大丁也
春必温病
冬伤于寒春必温病澍案春必温病于文不顺写者误倒也当从阴阳应象大论作春必病温（宋本亦误作温病今从熊本藏本
乙正）金匮真言论曰故藏于精者春不病温玉版论要曰病温虚甚死平人气象论曰尺热曰病温热论曰先夏至日者为病温评热
病论曰有病温者汗出辄复热皆作病温
筋脉沮弛精神乃央
味过于辛筋脉沮弛精神乃央王注曰沮润也弛缓也央久也辛性润泽散养于筋故令筋缓脉润精神长久何者辛补肝也藏气
法时论曰肝欲散急食辛以散之用辛补之澍案注说非也沮弛之沮与汗出编沮之沮异义彼读平声此读上声沮弛谓坏废也一切
经音义卷一引三苍曰沮败坏也小雅小 篇何曰斯沮楚辞九叹颜霉薰以沮败兮毛传王注并曰沮坏也汉书司马迁传注曰沮毁
坏也李陵传注曰沮谓毁坏之弛本作弛襄二十四年谷梁传弛侯荀子王制篇大事殆□□□□杨 并曰弛废也或作弛汉书文帝
纪辄弛以利民颜注曰弛废弛文选西京赋城尉不弛柝薛综曰弛废也本篇上文曰大筋 短小筋弛长 短为拘弛长为痿痿与废
相近刺要论肝动则春病热而筋弛注曰弛犹纵缓也皮部论热多则筋弛骨消注曰弛缓也纵缓亦与废相近广雅弛纵置也置即废
也是沮弛为坏废也林校曰央乃殃也古文通用如膏粱之作高梁草滋之作草兹之类案林读央为殃得之汉无极山碑为民来福除
央吴仲山碑而遭祸央殃并作央即其证惟未解殃字之义澍谓殃亦败坏之意广雅曰殃败也月令曰冬藏殃败晋语曰吾主以不贿
闻于侯今以梗阳之贿殃之不可是殃为败坏也沮弛央三字义相近故经类举之经意辛味太过木受金刑则筋脉为之坏废精神因
而败坏故曰味过于辛筋脉沮弛精神乃央筋脉沮弛与形体毁沮精气弛坏同意（形体毁沮疏五过论文精气弛坏汤液醪醴论
文）精神乃央与高骨乃坏同意（高骨乃坏见上文）王注所说大与经旨相背且此论味过所伤而注牵涉于辛润辛散辛补之义
斯为谬证矣
是以知病之在皮毛也藏本无也字澍案上文是以知病之在筋也是以知病之在脉也是以知病之在肉也下文是以知病之在
骨也句末皆有也字不应此句独无藏本脱
生长收藏
天有四时五行以生长收藏熊本藏本生长作长生澍案作长生者误倒也有生而后有长不得先言长而后言生注曰春生夏长
秋收冬藏谓四时之生长收藏是正文本作生长之明证下文亦曰故能以生长收藏终而复始
春必温病
熊本藏本作春必病温澍案当从熊本藏本乙转说见生气通天论
水火者阴阳之征兆也
故曰天地者万物之上下也阴阳者血气之男女也左右者阴阳之道路也水火者阴阳之征兆也阴阳者万物之能始也澍案阴
阳之征兆也本作阴阳之兆征也上三句下女路为韵（下古读若户召南采苹宗室牖下与女韵殷其雷在南山之下与处韵邶风击
鼓于林之下与处马韵凯风在浚之下与苦韵唐风采苓首□之下与苦与韵陈风宛医宛医之下与鼓夏羽韵东门之 婆娑其下与
栩韵幽风七月入我床下与股羽野宇户鼠户处韵小雅四牡载飞载下与栩盐父韵北山溥天之下与土韵采菽邪幅在下与殷纾予
韵大雅绵至于HT 下与父马浒女宇韵皇矣以对于天下与怒旅旅祜韵凫 福禄来下与渚处 脯韵 民昭假于下与甫韵鲁颂有
鹭于下与鹭舞韵其余群经诸子有韵之文不烦枚举也）下一句征始为韵征读如宫商角征羽之征（文十年左传秦伯伐晋取
北征释文征如字三苍云县属冯翊音惩一音张里反）洪范念用庶征与疑为韵逸周月篇灾咎之征（从太平御览时序部十三所
引）与负妇为韵（负古读若丕小雅小宛果蠃负之与采似韵大雅生民是任是负与 芑 亩芑祀韵大戴记曾子制言上编行则
为人负与趾否韵妇古读若否泰之否大雅思齐京室之妇与母韵周颂载芟思媚其妇与以土耜亩韵楚辞天问媵有莘之妇与子
韵）是其证（蒸之二部古或相通郑风女曰鸡鸣杂佩以赠之与来韵宋玉神女赋复见所梦与喜意记异识志韵贾子连语篇其离
之若崩与期韵又说文 从人朋声读若陪位即从邑崩声读若倍凝为冰之或体而从疑声HT 为缯之□文而从宰省声周官司几筵
凶事仍几注故书仍作乃尔雅第孙之子为仍孙汉书惠帝纪仍作耳楚策仰承甘露而饮之新序杂事篇承作时墨子尚贤篇守城则
倍畔非命篇倍作崩史记贾生传品物冯生汉书冯作每司马相如传 橙若荪汉书橙作持）今作征兆者后人狃于习见蔽所希闻
而臆改之而不知其与韵不合也凡古书之倒文协韵者多经后人改易而失其读如卫风竹竿篇远兄弟父母与右为韵而今本作父
母兄弟（右古读若以母古读若每其字皆在之部若弟字则在脂部之与脂古音不相通）大雅皇矣篇同尔弟兄与王方为韵而今
本作兄弟月令度有短长与裳量常为韵而今本作长短逸周书周祝篇恶姑柔刚与明阳长为韵（明古读若芒）而今本作刚柔管
子内业篇能无卜筮而知凶吉乎与一为韵而今本作吉凶（庄子庚桑楚篇误同）庄子秋水篇无西无东与通为韵而今本作无东
无西荀子解蔽篇有皇有凤与心为韵（说文凤从凡声古音在侵部故与心韵犹风从凡声而与心韵也见邶风绿衣谷风小雅何人
斯大雅桑柔 民）而今本作有凤有皇淮南原道篇骛忽 与往景上为韵（景古读若样）而今本作 忽与万物终始与右为韵
而今本作始终天文篇决罚刑与城为韵而今本作刑罚兵略篇不可量度也与迫为韵（度同不可度思之度迫古读若博）而今本
作度量人间篇故蠹啄剖柱梁与羊为韵而今本作梁柱文选鹏鸟赋或趋西东与同为韵而今本作东西 客难外有廪仓与享为韵
而今本作仓廪皆其类也
阴阳者万物之能始也
林校曰详天地者至万物之能始与天元纪大论同彼无阴阳者血气之男女一句又以金木者生成之终始代阴阳者万物之能
始澍案阴阳者万物之能始也当从天元纪大论作金木者生成之终始也金木与上天地阴阳左右水火文同一例终始与上上下男
女道路兆征皆两字平列文亦同例若如今本则阴阳者三字与上相复能始二字义复难通注谓能为变化生成之元始（宋本吴本
化下有之字此从熊本藏本）乃曲为之说即如注义仍与上四句文例不符盖传写之讹也
病之形能也 乐恬 之能 与其病能 及其病能 愿闻六经脉之厥状病能也 病能论 合之病能
此阴阳更胜之变病之形能也澍案能读为态病之形能也者病之形态也荀子天论篇耳目鼻口形能各有接而不相能也形能
亦形态（杨 注误以形字绝句能属下读高邮王先生荀子杂志已正之）楚辞九章固庸态也论衡累害篇态作能汉书司马相如
传君子之态史记徐广本态作能（今本误作熊）皆古人以能为态之证（态从心能而以能为态意从心音而管子内业篇以音为
意志从心之而墨子天志篇以之为志其例同也此三字盖皆以会意包谐声）下文曰是以圣人为无为之事乐恬 之能能亦读为
态与事为韵恬 之能即恬 之态也五藏别论曰观其志意与其病能（今本误作与其病也根据太素订正辨见本条）能亦读为态
与意为韵病能即病态也风论曰愿闻其诊及其病能即及其病态也厥论曰愿闻六经脉之厥状病能也厥状与病能并举即厥状病
态也弟四十八篇名病能论即病态论也方盛衰论曰循尺滑涩寒温之意视其大小合之病能能亦与意为韵即合之病态也王于诸
能字或无注或皮傅其说均由不得其读释音发音于本篇上文能冬不能夏曰奴代切下形能同则又强不知以为知矣
从欲快志于虚无之守
是以圣人为无为之事乐恬 之能（读为态说见上）从欲快志于虚无之守澍案守字义不相属守当为宇广雅宇尻也（经
典通作居）大雅绵篇聿来胥宇鲁颂 宫篇序颂僖公能复周公之宇周语使各有宁宇楚辞离骚尔何怀乎故宇毛传郑笺韦王注
并曰宇居也虚无之宇谓虚无之居也从欲快志于虚无之宇与淮南 真篇而徙倚乎汗漫之宇句意相似高诱注亦曰宇居也宇与
守形相似因误而为守（荀子礼论篇是君子之坛宇宫廷也史记礼书坛宇误作性守墨子经上编宇弥异所也今本宇误作守）
《业篇》说：“能够专一吗？能够统一吗？”（现在版本中“抟”字讹误作“博”）。《荀子·儒效篇》说：“亿万之众而抟若一人”（现在版本中“抟”字讹误作“博”）。《荀子·讲兵篇》说：“和抟而一”（现在版本中“抟”字也讹误作“博”）。《吕氏春秋·适音篇》说：“耳不收则不抟”，高诱注解说：“不抟入，不专一也。”这些都是证明。
因于湿首如裹
胡澍案：这里说的是病因在于湿气，头部像被物体蒙住一样不清醒。王冰注解释“蒙”字承接上文，认为表热病应当通过发汗来宣泄，反而让头部受湿，就像用湿物包裹头部一样，这是说疾病不是由湿邪侵袭造成，而是由医生失误造成的。况且表热证却用湿法治疗头部，自古就没有这种治法。王冰大概是看到下文有“因而饱食”、“因而大饮”、“因而强力”等说法，认为这些是相互关联致病的原因，于是将这里的“因于寒、因于暑、因于湿、因于气”（气指热气，解释见下条）也理解为相互关联致病，所以有了这个谬误。他不思考原文中“因而”自然是相关联的疾病，而这里说“因于”则是寒、暑、湿、热各有其成因，本不相干，怎么能混为一谈呢？前后的注释都沿袭错误，而这个注释尤其严重，所以特别辨析它。
因于气为肿
胡澍案：这里的“气”指的是热气。上文说了寒、暑、湿，如果这里泛泛地说“气”，就与上文不协调，所以知道“气”是指热气。《阴阳应象大论》说：“热胜则肿。”本篇下注引用正理论说：“热之所过则为痈肿。”所以说“因于气为肿”。
汗出偏沮
出汗偏向一侧，使人半身不遂。王冰注说：“人的身体常常有一侧出汗而湿润的（宋本作湿润，此处依据熊本、藏本），时间久了会导致偏枯，半身不随。”林校说：“按，《千金方》中‘沮’作‘祖’，全元起本作‘恒’。”胡澍案：王本的正文及注释是正确的。《一切经音义》卷十引《仓颉篇》说：“沮，渐也。”《广雅》说：“沮，润；渐，洳，湿也。”《诗经·魏风·汾沮洳》毛传曰：“沮洳，其渐洳者。”《周礼·王制》山川“沮泽”，何休《公羊传》隐义曰：“沮泽，下湿地也。”可见“沮”是润湿的象征。以前我在西安县署时，见到侯官人林某，每次动作或饮食，左侧身体出汗濡润透衣，即使是冬天也是这样，正如经文和注释所说，那么经文原本肯定是“沮”字无疑，而且“沮”与“枯”押韵。孙思邈本作“祖”，乃是偏旁讹误（《说文解字》古文“示”作HT，与篆书“示”字相似，故“沮”误为“祖”）。全本作“恒”，则整句都错了（“沮”的左旁讹从心，《小雅·采薇》正义引郑氏《易》注所谓古书篆文“立心”与水相近。其右旁讹作“亘”，“亘”与“且”今字也相近，所以合起来讹变为“恒”）。
足生大丁
膏粱之变，足生大丁。王冰注说：“高即膏，梁即粱。（宋本作梁，此处依据熊本、藏本。）膏粱之人内部多有滞热，皮肤厚肌肉密，所以肉变为丁（疔疮）了。之所以丁生于足，是因为四肢是诸阳之本。”林校说：“丁发生的地方并不常在足部，大概意思是膏粱之变容易生大丁，并非偏重于足部。”胡澍案：林氏驳斥注释说丁生不常在足部是对的。但他称“足生大丁”意为“饶生大丁”，辞意鄙俗，殊觉不妥。“足”应当是“是”字的讹误（《荀子·礼论篇》：“不法礼，不是礼，谓之无方之民；法礼，是礼，谓之有方之士。”现在版本中“是”并讹作“足”）。“是”犹“则”也。《尔雅》：“是，则也。”“是”作为法则之“则”，又作为语辞之“则”。《大戴礼·王言篇》：“教定是正矣。”《孔子家语·王言解》作：“政教定则，本正矣。”《国语·郑语》：“若更君而周训之，是易取也。”韦昭曰：“更以君道导之，则易取。”言膏粱之变，则生大丁也。
春必温病
冬伤于寒，春必温病。胡澍案：“春必温病”在文意上不顺，是抄写者误倒。应当依据《阴阳应象大论》作“春必病温”（宋本也误作温病，此处依据熊本、藏本乙正）。《金匮真言论》说：“故藏于精者，春不病温。”《玉版论要》说：“病温虚甚死。”《平人气象论》说：“尺热曰病温。”《热论》说：“先夏至日者为病温。”《评热病论》说：“有病温者，汗出辄复热。”都作“病温”。
筋脉沮弛精神乃央
味过于辛，筋脉沮弛，精神乃央。王冰注说：“沮，润也；弛，缓也；央，久也。辛性润泽，散养于筋，故令筋缓脉润，精神长久。为什么呢？辛补肝。《藏气法时论》说：‘肝欲散，急食辛以散之，用辛补之。’”胡澍案：注释的说法不对。“沮弛”的“沮”与“汗出偏沮”的“沮”意义不同，前者读平声，后者读上声。“沮弛”谓坏废也。《一切经音义》卷一引《三苍》曰：“沮，败坏也。”《小雅·小旻》篇：“何曰斯沮。”《楚辞·九叹》：“颜霉薰以沮败兮。”毛传、王注都曰：“沮，坏也。”《汉书·司马迁传》注曰：“沮，毁坏也。”《李陵传》注曰：“沮，谓毁坏之。”“弛”本作“弛”。《襄公二十四年谷梁传》：“弛侯。”《荀子·王制篇》：“大事殆……”杨倞注并曰：“弛，废也。”或作“弛”。《汉书·文帝纪》：“辄弛以利民。”颜注曰：“弛，废也。”《文选·西京赋》：“城尉不弛柝。”薛综曰：“弛，废也。”本篇上文曰：“大筋...短，小筋弛长...短为拘，弛长为痿。”痿与废相近。《刺要论》：“肝动则春病热而筋弛。”注曰：“弛，犹纵缓也。”《皮部论》：“热多则筋弛骨消。”注曰：“弛，缓也。”纵缓亦与废相近。《广雅》：“弛，纵置也。”置即废。所以“沮弛”是坏废的意思。林校说：“央乃殃也，古文通用。”如“膏粱”之作“高梁”，“草滋”之作“草兹”之类。案林氏读“央”为“殃”是对的。《汉无极山碑》：“为民来福除央。”《吴仲山碑》：“而遭祸央。”“殃”并作“央”，就是证据。只是未解释“殃”字的含义。胡澍认为“殃”也是败坏之意。《广雅》曰：“殃，败也。”《月令》曰：“冬藏殃败。”《国语》曰：“吾主以不贿闻于侯，今以梗阳之贿殃之不可。”是“殃”为败坏也。“沮”、“弛”、“央”三字义相近，所以经文类举之。经意是：辛味太过，木受金刑，则筋脉为之坏废，精神因而败坏，所以说“味过于辛，筋脉沮弛，精神乃央”。“筋脉沮弛”与“形体毁沮”同意（见《疏五过》论文），“精气弛坏”同意（见《汤液醪醴》论文）。“精神乃央”与“高骨乃坏”同意（见上文）。王注所说大与经旨相背，而且此论味过所伤，而注牵涉于辛润、辛散、辛补之义，这才是谬误的证明。
是以知病之在皮毛也
藏本无“也”字。胡澍案：上文“是以知病之在筋也”、“是以知病之在脉也”、“是以知病之在肉也”，下文“是以知病之在骨也”，句末皆有“也”字，不应此句独无。藏本脱漏。
生长收藏
天有四时五行以生长收藏。熊本、藏本“生长”作“长生”。胡澍案：作“长生”者是误倒。有“生”而后有“长”，不得先言“长”而后言“生”。注曰：“春生夏长，秋收冬藏。”谓四时之生长收藏，是正文本作“生长”的明证。下文亦曰：“故能以生长收藏终而复始。”
春必温病
熊本、藏本作“春必病温”。胡澍案：应当依据熊本、藏本乙转，解释见《生气通天论》。
水火者阴阳之征兆也
故曰天地者万物之上下也，阴阳者血气之男女也，左右者阴阳之道路也，水火者阴阳之征兆也，阴阳者万物之能始也。胡澍案：“阴阳之征兆也”本作“阴阳之兆征也”。上三句下句“女”、“路”为韵（“下”古读若“户”，《召南·采苹》“宗室牖下”与“女”韵，《殷其雷》“在南山之下”与“处”韵，《邶风·击鼓》“于林之下”与“处”马韵，《凯风》“在浚之下”与“苦”韵，《唐风·采苓》“首...之下”与“苦”与韵，《陈风·宛丘》“宛丘之下”与“鼓”夏羽韵，《东门之枌》“婆娑其下”与“栩”韵，《幽风·七月》“入我床下”与“股”羽野宇户鼠户处韵，《小雅·四牡》“载飞载下”与“栩”盐父韵，《北山》“溥天之下”与“土”韵，《采菽》“邪幅在下”与“殷”纾予韵，《大雅·绵》“至于...下”与“父”马浒女宇韵，《皇矣》“以对于天下”与“怒”旅旅祜韵，《凫鹥》“福禄来下”与“渚”处脯韵，《周颂·振鹭》“昭假于下”与“甫”韵，《鲁颂·有駜》“有鹭于下”与“鹭”舞韵。其余群经诸子有韵之文不烦枚举也）。下一句“征”、“始”为韵。“征”读如宫商角徵羽之徵（《文十年左传》“秦伯伐晋取北征”释文：“征如字。”《三苍》云：“县属冯翊，音惩。”一音张里反）。《洪范》“念用庶征”与“疑”为韵。《逸周月篇》“灾咎之徵”（从《太平御览》时序部十三所引）与“负”、“妇”为韵（“负”古读若“丕”，《小雅·小宛》“果蠃负之”与“采”似韵，《大雅·生民》“是任是负”与...芑亩芑祀韵，《大戴记·曾子制言上》“编行则为人负”与“趾”否韵。“妇”古读若“否泰”之否，《大雅思齐》“京室之妇”与“母”韵，《周颂·载芟》“思媚其妇”与“以土耜亩”韵，《楚辞·天问》“媵有莘之妇”与“子”韵）。是其证（蒸之二部古或相通，《郑风·女曰鸡鸣》“杂佩以赠之”与“来”韵，《宋玉神女赋》“复见所梦”与“喜”意记异识志韵，《贾子连语篇》“其离之若崩”与“期”韵。又说文...从人朋声读若陪位，即从邑崩声读若倍。凝为冰之或体而从疑声...为缯之...文而从宰省声。《周官司几筵》凶事仍几注：“故书仍作乃。”《尔雅》“第孙之子为仍孙。”《汉书·惠帝纪》“仍作耳。”《楚策》“仰承甘露而饮之。”《新序·杂事篇》“承作时。”《墨子·尚贤篇》“守城则倍畔。”《非命篇》“倍作崩。”《史记·贾生传》“品物冯生。”《汉书》“冯作每。”《司马相如传》...橙若荪。《汉书》“橙作持。”）。今作“征兆”者是后人习于习见，蔽于希闻而臆改之，而不知其与韵不合也。凡古书之倒文协韵者多经后人改易而失其读，如《卫风·竹竿篇》“远兄弟父母”与“右”为韵，而今本作“父母兄弟”（“右”古读若“以”，“母”古读若“每”，其字皆在之部，若“弟”字则在脂部，之与脂古音不相通）。《大雅·皇矣篇》“同尔弟兄”与“王方”为韵，而今本作“兄弟”。《月令》“度有短长”与“裳量常”为韵，而今本作“长短”。《逸周书·周祝篇》“恶姑柔刚”与“明阳长”为韵（“明”古读若“芒”），而今本作“刚柔”。《管子·内业篇》“能无卜筮而知凶吉乎”与“一”为韵，而今本作“吉凶”（《庄子·庚桑楚篇》误同）。《庄子·秋水篇》“无西无东”与“通”为韵，而今本作“无东无西”。《荀子·解蔽篇》“有皇有凤”与“心”为韵（《说文》“凤”从“凡”声，古音在侵部，故与“心”韵，犹“风”从“凡”声而与“心”韵也，见《邶风·绿衣》《谷风》《小雅·何人斯》《大雅·桑柔》...民），而今本作“有凤有皇”。《淮南·原道篇》“骛忽...与往景上”为韵（“景”古读若“样”），而今本作...忽。《与万物终始》与“右”为韵，而今本作“始终”。《天文篇》“决罚刑”与“城”为韵，而今本作“刑罚”。《兵略篇》“不可量度量”与“迫”为韵（“度”同“不可度思”之“度”，“迫”古读若“博”），而今本作“度量”。《人间篇》“故蠹啄剖柱梁”与“羊”为韵，而今本作“梁柱”。《文选·鹏鸟赋》“或趋西东”与“同”为韵，而今本作“东西”。《客难》“外有廪仓”与“享”为韵，而今本作“仓廪”。皆其类也。
阴阳者万物之能始也
林校说：“详‘天地者’至‘万物之能始’与《天元纪大论》同，彼无‘阴阳者血气之男女’一句，又以‘金木者生成之终始’代‘阴阳者万物之能始’。”胡澍案：“阴阳者万物之能始也”应当依据《天元纪大论》作“金木者生成之终始也”。“金木”与上“天地”、“阴阳”、“左右”、“水火”文同一例，“终始”与上“上下”、“男女”、“道路”、“兆征”皆两字平列，文亦同例。若如今本，则“阴阳者”三字与上相复，“能始”二字义复难通。注谓“能为变化生成之元始”（宋本、吴本“化”下有“之”字，此从熊本、藏本），乃曲为之说。即使按照注释的含义，仍与上四句文例不符，大概是传写之讹也。
病之形能也 乐恬 之能 与其病能 及其病能 愿闻六经脉之厥状病能也 病能论 合之病能
此阴阳更胜之变，病之形能也。胡澍案：“能”读为“态”。“病之形能也”者，病之形态也。《荀子·天论篇》：“耳目鼻口形能各有接而不相能也。”“形能”亦形态（杨倞注误以“形”字绝句，“能”属下读，高邮王先生《荀子杂志》已正之）。《楚辞·九章》：“固庸态也。”《论衡·累害篇》“态”作“能”。《汉书·司马相如传》：“君子之态。”《史记》徐广本“态”作“能”（今本误作“熊”）。皆古人以“能”为“态”之证（“态”从心“能”，而以“能”为“态”，意从心音，而《管子·内业篇》“以音为志”，“志”从心之，而《墨子·天志篇》“以之为志”，其例同也。此三字盖皆以会意包谐声）。下文曰：“是以圣人为无为之事，乐恬 之能。”“能”亦读为“态”，与“事”为韵。“恬 之能”即“恬 之态”也。《五藏别论》曰：“观其志意与其病能”（今本误作“与其病也”，根据《太素》订正，辨见本条）。“能”亦读为“态”，与“意”为韵。“病能”即“病态”也。《风论》曰：“愿闻其诊及其病能。”即“及其病态”也。《厥论》曰：“愿闻六经脉之厥状病能也。”“厥状”与“病能”并举，即“厥状病态”也。第四十八篇名《病能论》，即《病态论》也。《方盛衰论》曰：“循尺滑涩寒温之意，视其大小，合之病能。”“能”亦与“意”为韵，即“合之病态”也。王冰于诸“能”字或无注，或皮傅其说，均由不得其读，释音发音，于本篇上文“能冬不能夏”曰“奴代切”，下“形能”同，则又强不知以为知矣。
从欲快志于虚无之守
是以圣人为无为之事，乐恬 之能（读为态，说见上），从欲快志于虚无之守。胡澍案：“守”字义不相属，“守”当为“宇”。《广雅》：“宇，尻也。”（经典通作“居”）。《大雅·绵篇》：“聿来胥宇。”《鲁颂·宫篇序》：“颂僖公能复周公之宇。”《周语》：“使各有宁宇。”《楚辞·离骚》：“尔何怀乎故宇。”毛传、郑笺、韦昭、王注并曰：“宇，居也。”“虚无之宇”谓“虚无之居”也。“从欲快志于虚无之宇”与《淮南·俶真篇》“而徙倚乎汗漫之宇”句意相似。高诱注亦曰：“宇，居也。”“宇”与“守”形相似，因误而为“守”（《荀子·礼论篇》：“是君子之坛宇宫廷也。”《史记·礼书》“坛宇”误作“性守”。《墨子·经上编》：“宇弥异所也。”今本“宇”误作“守”）。
The *Ye Pian* (Chapter on Proficiency) states: "Can one be united? Can one be singular?" (In the current edition, the character 'tuan' [united/concentrated] is erroneously written as 'bo' [broad/extensive].) The *Ru Xiao Pian* (Chapter on the Effects of a Scholar) in *Xunzi* states: "A multitude of hundreds of thousands acts as if they were one person" (In the current edition, 'tuan' is erroneously written as 'bo'.) The *Jiang Bing Pian* (Chapter on Discussing Warfare) in *Xunzi* states: "Harmonious and united, becoming one" (In the current edition, 'tuan' is also erroneously written as 'bo'.) The *Shi Yin Pian* (Chapter on Appropriate Sounds) in *Lüshi Chunqiu* states: "If the ear does not gather, it does not unite." Gao You's commentary explains: "Not uniting means not being focused." These are all evidence.
Caused by Dampness, the Head Feels Wrapped
Hu Shu comments: This passage refers to the etiology being dampness, causing the head to feel as if covered by an object, leading to mental cloudiness. Wang Bing's commentary interprets the character 'meng' [covered/misty] in relation to the preceding text, suggesting that for exterior heat diseases, sweating should be induced to vent the pathogen. However, applying dampness to the head is likened to wrapping the head in wet material, implying the disease arises not from damp evil invasion but from medical error. Moreover, treating exterior heat with dampening methods on the head has no precedent in ancient practice. Wang Bing likely saw subsequent mentions of "thereby overeating," "thereby drinking excessively," and "thereby exerting strength," interpreting these as mutually causative factors. Consequently, he interpreted the preceding "caused by cold, caused by summer-heat, caused by dampness, caused by qi" (qi here refers to hot qi, see next entry) as similarly mutually causative, leading to this fallacy. He failed to realize that "yin er" [thereby/through] naturally implies sequential or related pathology, whereas "yin yu" [caused by] indicates specific etiologies for cold, summer-heat, dampness, and heat, which are distinct and unrelated. How can they be conflated? The preceding and following commentaries both perpetuate errors, with this one being particularly egregious; thus, it is specifically辨析 (analyzed and corrected).
Caused by Qi, Swelling Occurs
Hu Shu comments: Here, "qi" refers to hot qi. Since cold, summer-heat, and dampness were mentioned previously, using "qi" generically here would be inconsistent; therefore, "qi" must refer to hot qi. *Yin Yang Ying Xiang Da Lun* (Great Treatise on Yin-Yang Correspondences) states: "Excess heat leads to swelling." The lower commentary of this chapter cites *Zheng Li Lun*: "Where heat passes, carbuncles and swellings occur." Hence, it says, "Caused by qi, swelling occurs."
Sweating on One Side Only (Han Chu Pian Ju)
Sweating on one side only leads to hemiplegia. Wang Bing comments: "Often, a person's body sweats and remains moist on one side only (Song edition reads 'run shi', here following Ben and Zang editions). Over time, this leads to hemiplegia and paralysis of half the body." Lin Jiao notes: "According to *Qian Jin Fang*, 'ju' is written as 'zu'. Quan Yuanqi's edition reads 'heng'." Hu Shu comments: Wang's main text and commentary are correct. *Yiqie Jing Yinyi* Vol. 10 cites *Cangjie Pian*: "'Ju' means gradual/wet." *Guangya* states: "'Ju' means moist; 'jian' means 'ru', wet." Mao Zhuan's commentary on *Shi Jing · Wei Feng · Fen Ju Ru* says: "'Ju ru' refers to the gradual wetness." *Zhou Li · Wang Zhi* mentions "ju ze" [marshes], and He Xiu's commentary on *Gongyang Zhuan* Yin Year explains: "'Ju ze' refers to low-lying wetlands." Thus, 'ju' signifies moisture. Previously, while serving in Xi'an County, I observed Mr. Lin from Houguan. Whenever he moved or ate, his left side would sweat and become moist, penetrating his clothes, even in winter. This matches the scripture and commentary exactly, proving the original text must have been 'ju'. Furthermore, 'ju' rhymes with 'ku' [withered/dry]. Sun Simiao's edition uses 'zu', which is a component error (*Shuo Wen Jie Zi* shows the ancient form of 'shi' resembles the seal script 'shi', leading to the confusion of 'ju' into 'zu'). The complete edition uses 'heng', rendering the whole phrase wrong (the left radical of 'ju' was corrupted to resemble 'xin' [heart], as noted in Zheng's commentary on *I Ching* cited in the justice of *Xiao Ya · Cai Wei*; the right radical was corrupted to 'gen', which looks like 'qie' in modern script, combining to form 'heng').
Large Ding (Carbuncle/Furuncle) Arising on the Feet
Changes from rich food lead to large ding arising on the feet. Wang Bing comments: "'Gao' is fat/ghee; 'liang' is grain. People who consume rich foods have internal stagnant heat, thick skin, and dense flesh, causing the flesh to transform into ding (carbuncles). The reason ding arises on the feet is that the four limbs are the root of all yang energies." Lin Jiao notes: "Ding does not always arise on the feet; it likely means that changes from rich foods frequently cause large ding, not exclusively on the feet." Hu Shu comments: Lin's refutation that ding does not always arise on the feet is correct. However, interpreting "foot generates" as "frequently generates" is vulgar and inappropriate. 'Zu' [foot] is likely a corruption of 'shi' [this/is]. In *Xunzi · Li Lun Pian*: "Not conforming to ritual, not accepting ritual, is called a man without direction; conforming to ritual, accepting ritual, is called a gentleman of direction." The current edition corrupts 'shi' into 'zu'. 'Shi' is equivalent to 'ze' [rule/then]. *Erya* states: "Shi, ze." As the rule of law, 'shi' also serves as a grammatical particle meaning 'thus/then'. *Da Dai Li · Wang Yan Pian*: "When education is settled, correctness is achieved." *Kongzi Jiayu · Wang Yan Jie* reads: "When politics and education are settled, the root is correct." *Guoyu · Zheng Yu*: "If we replace the ruler and guide him thoroughly, it is easy to acquire." Wei Zhao comments: "Guiding him with the way of the ruler makes it easy to acquire." Thus, changes from rich foods then produce large ding.
Spring Must See Warm Diseases
Winter injury by cold leads to warm diseases in spring. Hu Shu comments: "Spring must see warm diseases" is syntactically awkward, likely due to scribal inversion. It should follow *Yin Yang Ying Xiang Da Lun* and read "Spring must see illness of warmth" (Song edition also errs as 'wen bing'; here corrected according to Ben and Zang editions). *Jin Gui Zhen Yan Lun* states: "Those who preserve essence will not suffer warmth diseases in spring." *Yu Ban Lun Yao* states: "Warm disease with severe deficiency leads to death." *Ping Ren Qi Xiang Lun* states: "Heat in the chi pulse indicates warm disease." *Re Lun* states: "Before the Summer Solstice, it is warm disease." *Ping Re Bing Lun* states: "One suffering from warm disease, after sweating, fever returns immediately." All use the term "bing wen" [illness of warmth].
Tendons and Vessels Become Flaccid and Broken, Spirit Suffers Ruin
Excessive consumption of pungent flavors causes tendons and vessels to become flaccid and broken, and the spirit suffers ruin. Wang Bing comments: "'Ju' means moist; 'chi' means lax; 'yang' means long-lasting. Pungency is moistening and nourishes tendons, causing tendons to relax and vessels to moisten, allowing the spirit to last long. Why? Pungency tonifies the Liver. *Zang Qi Fa Shi Lun* states: 'The Liver desires dispersion; urgently eat pungent to disperse it; use pungent to tonify it.'" Hu Shu comments: The commentary is incorrect. The 'ju' in 'ju chi' differs from the 'ju' in 'han chu pian ju'; the former is level tone, the latter is rising tone. 'Ju chi' means broken and flaccid. *Yiqie Jing Yinyi* Vol. 1 cites *San Cang*: "'Ju' means decay/broken." *Xiao Ya · Xiao Min*: "Why is it so broken?" *Chu Ci · Jiu Tan*: "Face darkened and scorched by decay." Mao Zhuan and Wang Bing both state: "'Ju' means broken." *Han Shu · Sima Qian Zhuan* commentary: "'Ju' means destruction." *Li Ling Zhuan* commentary: "'Ju' means to destroy." 'Chi' originally written as 'chi'. *Guliang Zhuan* Xiang Gong 24th Year: "Relax the target." *Xunzi · Wang Zhi Pian*: "...Yang Qiang notes: 'Chi' means abandoned/flaccid." Or written as 'chi'. *Han Shu · Wen Di Ji*: "Relax [taxes] to benefit people." Yan Shigu notes: "'Chi' means abandon/flaccid." *Wen Xuan · Xi Jing Fu*: "City guards do not relax their night watch." Xue Zong notes: "'Chi' means abandon/flaccid." Earlier in this chapter: "Large tendons... short, small tendons relaxed and long... short leads to cramping, long relaxation leads to atrophy." Atrophy is close to abandonment. *Ci Yao Lun*: "Liver movement causes spring heat disease and tendon relaxation." Commentary: "'Chi' is like laxity." *Pi Bu Lun*: "Excess heat causes tendon relaxation and bone consumption." Commentary: "'Chi' is lax." Laxity is close to abandonment. *Guangya*: "'Chi' is loose placement." Placement is abandonment. Thus, 'ju chi' means broken and flaccid. Lin Jiao notes: "'Yang' is 'yang' [disaster/harm], interchangeable in ancient texts. E.g., 'gao liang' written as 'gao liang', 'cao zi' as 'cao zi.' Lin reading 'yang' as 'yang' is correct. *Han Wuji Shan Stele*: "To remove disasters for the people." *Wu Zhongshan Stele*: "Suffering disaster 'yang'." 'Yang' is written as 'yang', proving this. However, the meaning of 'yang' is unexplained. Hu Shu posits 'yang' also means ruin/destruction. *Guangya*: "'Yang' is ruin." *Yueling*: "Winter storage ruined." *Guoyu*: "My lord was known for not taking bribes among feudal lords, but now taking bribes from Gengyang ruins him, which is impossible." Thus, 'yang' means ruin. 'Ju', 'chi', and 'yang' have similar meanings, hence listed together. The scripture's intent is: Excessive pungency causes Wood to suffer Metal punishment, breaking tendons and vessels, and ruining the spirit. Hence, "Excessive pungency causes tendons and vessels to break and relax, and the spirit suffers ruin." "Tendons and vessels break and relax" aligns with "body form destroyed" (*Shu Wu Guo Lun*) and "essence and qi relaxed/broken" (*Tang Ye Lao Li Lun*). "Spirit suffers ruin" aligns with "high bones suffer ruin" (see above). Wang Bing's commentary contradicts the scripture significantly. Furthermore, this section discusses harm from excessive flavors, yet the commentary drags in pungency's moistening, dispersing, and tonifying properties, which is erroneous.
Thus, we know the disease is in the skin and hair.
The Zang edition lacks the character 'ye' [particle]. Hu Shu comments: The preceding sentences "Thus, we know the disease is in the sinews," "Thus, we know the disease is in the vessels," "Thus, we know the disease is in the flesh," and the following sentence "Thus, we know the disease is in the bones" all end with 'ye'. It is unlikely this sentence alone lacks it. The Zang edition has a lacuna.
Growth, Development, Harvest, Storage
Heaven has four seasons and five elements for growth, development, harvest, and storage. Ben and Zang editions read "growth" as "long sheng" [first grow]. Hu Shu comments: "Long sheng" is inverted. There must be birth before growth; one cannot speak of growth before birth. The commentary states: "Spring grows, Summer develops, Autumn harvests, Winter stores." This proves the original text was "sheng zhang" [grow develop]. The later text also says: "Thus, they can complete the cycle through growth, development, harvest, and storage."
Spring Must See Illness of Warmth
Ben and Zang editions read "Spring must see illness of warmth." Hu Shu comments: Should follow Ben and Zang editions, correcting the order. Explanation seen in *Sheng Qi Tong Tian Lun*.
Water and Fire are the Manifestations of Yin and Yang
Therefore, it is said: Heaven and Earth are the upper and lower of all things; Yin and Yang are the male and female of blood and qi; Left and Right are the pathways of Yin and Yang; Water and Fire are the manifestations of Yin and Yang; Yin and Yang are the primal beginning of all things. Hu Shu comments: "Manifestations of Yin and Yang" was originally "Zhao Zheng of Yin and Yang". The previous three lines rhyme with "nü" [female] and "lu" [path] (Ancient pronunciation of "xia" [below] resembled "hu"; *Shao Nan · Cai Ping* "Ancestral hall window below" rhymes with "nü"; *Yin Qi Lei* "On the southern mountain below" rhymes with "chu"; *Bei Feng · Ji Gu* "Under the forest below" rhymes with "chu" Ma rhyme; *Kai Feng* "At Jun below" rhymes with "ku"; *Tang Feng · Cai Ling* "Head... below" rhymes with "ku" Yu rhyme; *Chen Feng · Wan Qiu* "Wan Qiu below" rhymes with "gu" Xia Yu rhyme; *Dong Men Zhi Fen* "Dancing below" rhymes with "xu"; *You Feng · Qi Yue* "Enter my bed below" rhymes with "gu" Yu Ye Yu Hu Shu Hu Chu rhyme; *Xiao Ya · Si Mu* "Flying and descending below" rhymes with "xu" Yan Fu rhyme; *Bei Shan* "All under heaven below" rhymes with "tu"; *Cai Shu* "Black bands below" rhymes with "Yin" Shu Yu rhyme; *Da Ya · Mian* "Until... below" rhymes with "fu" Ma Hu Nu Yu rhyme; *Huang Yi* "Responding to the world below" rhymes with "nu" Lv Lv Hu rhyme; *Fu Yi* "Blessings come down below" rhymes with "zhu" Chu Fu rhyme; *Zhou Song · Zhen Lu* "Sacrificing below" rhymes with "fu"; *Lu Song · You Pi* "Egrets below" rhymes with "lu" Wu rhyme. Other rhyming texts in classics and philosophers need not be enumerated.) The next line rhymes "zheng" [manifestation] and "shi" [beginning]. "Zheng" is pronounced like the musical note zheng (Gongyang Zhuan Wen Year 10: "Qin Bo invaded Jin, captured Bei Zheng," Shiwu: "Zheng as written." *San Cang*: "County in Fengyi, sound Cheng." Another sound Zhang Li fan.). *Hong Fan* "Reflect on using many manifestations" rhymes with "yi". *Yi Zhou Yue Pian* "Manifestations of disaster and blame" (cited from *Taiping Yulan* Time Season Part 13) rhymes with "fu" and "fu" [woman] ("Fu" anciently pronounced like "pi"; *Xiao Ya · Xiao Wan* "Snails carrying it" rhymes with "cai" Si rhyme; *Da Ya · Sheng Min* "Carrying and bearing" rhymes with ... Qi Mu Qi Sacrifice rhyme; *Da Dai Ji · Zeng Zi Zhi Yan Shang* "Walking as human burden" rhymes with "zhi" Fou rhyme. "Fu" anciently pronounced like "Fou" of Tai Fou; *Da Ya · Si Qi* "Wife of Jing Shi" rhymes with "mu"; *Zhou Song · Zai Shan* "Pleasing her wife" rhymes with "Yi Tu Si Mu"; *Chu Ci · Tian Wen* "Concubine of You Xin's wife" rhymes with "zi"). This is evidence (Zheng and Er Bu anciently interchanged. *Zheng Feng · Nü Yue Ji Ming* "Mixed pendants to gift" rhymes with "lai"; *Song Yu Shen Nu Fu* "Seeing the dream again" rhymes with "xi" Yi Ji Yi Shi rhyme; *Jia Zi Lian Yu Pian* "Separation like collapse" rhymes with "qi". Also, *Shuo Wen*: ...from person Peng sound, pronounced like Pei Wei, i.e., from city Beng sound, pronounced like Bei. Ice condensing is variant from Yi sound... for silk... from Zai semi-sound. *Zhou Guan · Si Yan* Funeral still mat note: "Old text Still as Nai." *Erya* "Grandson's son is Reng Sun." *Han Shu · Hui Di Ji* "Reng as Er." *Chu Ce* "Receive sweet dew and drink." *Xin Xu · Za Pian* "Receive as Shi." *Mo Zi · Shang Xian Pian* "Defend city then betray." *Fei Ming Pian* "Betray as Beng." *Shi Ji · Jia Sheng Zhuan* "Pin Wu Feng Sheng." *Han Shu* "Feng as Mei." *Sima Xiang Ru Zhuan* ...Cheng like Su. *Han Shu* "Cheng as Chi."). Current "Zheng Zhao" is a later alteration due to familiarity, obscuring rare readings, leading to conjecture, ignoring rhyme incompatibility. Many ancient inverted texts for rhyme were altered by later editors losing their reading, e.g., *Wei Feng · Zhu Gan Pian* "Far from brothers parents" rhymes with "you" (Ancient "you" like "yi", "mu" like "mei", both in Zhi Bu; "di" in Li Bu, Zhi and Li ancient sounds distinct). *Da Ya · Huang Yi Pian* "Together your brothers" rhymes with "Wang Fang", current "brothers". *Yueling* "Measure short long" rhymes with "Shang Liang Chang", current "short long". *Yi Zhou Shu · Zhou Zhu Pian* "Evil gentle soft hard" rhymes with "Ming Yang Chang" ("Ming" anciently like "Mang"), current "hard soft". *Guan Zi · Nei Ye Pian* "Can without divination know auspicious inauspicious" rhymes with "yi", current "ji xiong" (*Zhuang Zi · Geng Sang Chu* error same). *Zhuang Zi · Qiu Shui Pian* "No west no east" rhymes with "tong", current "no east no west". *Xun Zi · Jie Bi Pian* "Have Huang Have Feng" rhymes with "xin" (*Shuo Wen* "Feng" from "Fan" sound, ancient Qin Bu, thus rhymes with "xin", like "Feng" from "Fan" rhymes with "xin", see *Bei Feng · Lü Yi* *Gu Feng* *Xiao Ya · He Ren Si* *Da Ya · Sang Rou* ...Min), current "Have Feng Have Huang". *Huai Nan · Yuan Dao Pian* "Wu Hu ... with Wang Jing Shang" rhymes ("Jing" anciently like "Yang"), current ...Hu. *With Wan Wu Zhong Shi* rhymes with "you", current "start finish". *Tian Wen Pian* "Decide punish penalty" rhymes with "cheng", current "penalty punishment". *Bing Lue Pian* "Cannot measure degree" rhymes with "po" ("Du" same as "cannot think of Du", "Po" anciently like "Bo"), current "measure degree". *Ren Jian Pian* "Thus worm peck pierce pillar beam" rhymes with "yang", current "beam pillar". *Wen Xuan · Peng Niao Fu* "Or go west east" rhymes with "tong", current "west east". *Ke Nan* "Outside have granary warehouse" rhymes with "xiang", current "warehouse granary". All are similar.
Yin and Yang are the Primal Beginning of All Things
Lin Jiao notes: "Examining 'Heaven and Earth...' to 'Primal Beginning of All Things' matches *Tian Yuan Ji Da Lun*. That text lacks 'Yin and Yang are male and female of blood and qi' and replaces 'Yin and Yang are Primal Beginning of All Things' with 'Metal and Wood are End and Start of Generation and Completion'." Hu Shu comments: "Yin and Yang are Primal Beginning of All Things" should follow *Tian Yuan Ji Da Lun* and read "Metal and Wood are End and Start of Generation and Completion." "Metal and Wood" follows the pattern of "Heaven and Earth, Yin and Yang, Left and Right, Water and Fire." "End and Start" parallels "Upper and Lower, Male and Female, Pathways, Manifestations," all two-character parallel structures. If as in current text, "Yin and Yang are" repeats the previous, and "Primal Beginning" is semantically redundant and difficult to explain. The commentary claims "can be the primal beginning of change and generation" (Song and Wu editions add "zhi" after "hua", here following Ben and Zang editions), which is a forced explanation. Even so, it doesn't fit the structure of the preceding four lines. It is likely a transcription error.
Form and State of Disease, Joy in Tranquility's State, With Its Disease State, And Its Disease State, Wish to Hear the Six Meridian Jue Condition and Disease State, *Bing Neng Lun*, Combine with Disease State
This is the variation of Yin and Yang alternating victory, the form and state of disease. Hu Shu comments: "Neng" is read as "Tai" [state/form]. "Bing zhi xing neng ye" means the form and state of the disease. *Xun Zi · Tian Lun Pian*: "Eyes, ears, nose, mouth, form and state each have connections but cannot replace each other." "Xing neng" is also form and state (Yang Qiang's commentary incorrectly punctuated "Xing" as end and "Neng" as start; Mr. Wang of Gaoyou's *Xun Zi Za Zhi* corrected this). *Chu Ci · Jiu Zhang*: "Indeed mediocre state." *Lun Heng · Lei Hai Pian* writes "Tai" as "Neng". *Han Shu · Sima Xiang Ru Zhuan*: "Gentleman's state." *Shi Ji* Xu Guang version writes "Tai" as "Neng" (Current edition errs as "Xiong"). All prove ancients used "Neng" for "Tai" ("Tai" from heart "Neng", using "Neng" for "Tai", meaning from heart sound, while *Guan Zi · Nei Ye Pian* "Use sound for Zhi", "Zhi" from heart of, while *Mo Zi · Tian Zhi Pian* "Use it as Zhi", same example. These three characters likely combine ideographic and phonetic components). Later text says: "Thus the sage creates non-action affairs, joyful in tranquility's state." "Neng" also read as "Tai", rhyming with "Shi". "Tan [?] zhi neng" is "Tan [?] zhi tai". *Wu Zang Bie Lun*: "Observe their will and intention and its disease state" (Current edition errs as "and its disease ye", corrected per *Tai Su*, see this entry). "Neng" also read as "Tai", rhyming with "Yi". "Bing neng" is "Bing tai". *Feng Lun*: "Wish to hear its diagnosis and its disease state." I.e., "And its disease state." *Jue Lun*: "Wish to hear six meridian Jue condition and disease state." "Jue zhuang" and "Bing neng" listed together, i.e., "Jue zhuang Bing tai". Chapter 48 named *Bing Neng Lun* is *Bing Tai Lun*. *Fang Sheng Shuai Lun*: "Follow chi slip/slip cold/warm intention, view size, combine with disease state." "Neng" rhymes with "Yi", i.e., "Combine with disease state." Wang Bing either omitted notes for various "Neng" characters or gave superficial explanations, failing to recognize the reading, explaining pronunciation arbitrarily. For "Neng Dong Bu Neng Xia" earlier in this chapter, he gives "Nu Dai Qie", and for "Xing Neng" below, he forces ignorance into knowledge.
Following Desires and Quickening Will in the Dwelling of Emptiness
Thus the sage creates non-action affairs, joyful in tranquility's state (Read as Tai, see above), following desires and quickening will in the dwelling of emptiness. Hu Shu comments: "Shou" [guard/keep] does not fit the meaning. "Shou" should be "Yu" [dwelling/residence]. *Guang Ya*: "'Yu' is rear/end." (Classics commonly use "Ju" [dwell]). *Da Ya · Mian Pian*: "Coming to survey dwellings." *Lu Song · Gong Pian Xu*: "Praise Duke Xi for restoring Duke Zhou's domains." *Zhou Yu*: "Let each have peaceful dwellings." *Chu Ci · Li Sao*: "Why cherish your old dwelling?" Mao Zhuan, Zheng Jian, Wei Zhao, Wang Bing all state: "'Yu' means dwelling." "Xu Wu zhi Yu" means "Dwelling of Emptiness." "Following desires and quickening will in the dwelling of emptiness" is similar in meaning to *Huai Nan · Chu Zhen Pian* "Leaning on the boundless dwelling." Gao You's commentary also states: "'Yu' means dwelling." "Yu" and "Shou" look similar, leading to error ( *Xun Zi · Li Lun Pian*: "This is the altar and domain of the gentleman's court." *Shi Ji · Li Shu* "Tan Yu" errs as "Xing Shou". *Mo Zi · Jing Shang Bian*: "Yu covers different places." Current edition "Yu" errs as "Shou").