〔全氏（元起）注黄帝素问〕隋志八卷（新唐志作九卷讹本朝现下书目作十六卷） 佚
南史王僧孺传曰。侍郎金元起欲注素问。访以砭石。僧孺答曰。古人当以石为针。必不用铁。说文有此砭字。
许慎云。以石刺病也。东山经。高氏之山多针石。郭璞云。可以为砭针。春秋。美 不如恶石。服子慎云。石。
砭石也。季世无复佳石。故以铁代之尔。
林亿等曰。隋杨上善为太素。时则有全元起者。始为之训解。阙第七一通。
按隋志作全元越。南史作金元起。并讹。今从新唐志。改考史。王僧孺死在天监二年。则元起当为齐梁间人。
林亿等谓与杨上善同时。误矣。古今医统曰。全元起以医鸣晋。妄甚。先子曰。全元起注本。犹存于宋代。今据
新校正所载。考其卷目次第。可以窥 略矣。卷一。平人气象论。决死生篇。脏气法时论。宣明五气篇。经合论。
调经论。四时刺逆从论。（连六卷从春气在经脉分在第一卷中）凡七篇。卷二。移精变气论。玉版论要篇。诊要
经终论。八正神明论。真邪论。标本病传论。皮部论。（篇末有经络论）骨空论。（自灸寒热之法以下在六卷刺
齐篇末）气穴论。气府论。缪刺论。凡十一篇。卷三。阴阳离合论。十二脏相使篇。六节脏象论。阳明脉解篇。
长刺节篇。五脏卒痛。凡六篇。卷四。生气通天论。全匮真言论。阴阳别论。经脉别论。通评虚实论。太阴阳明
论。逆调论。痿论。凡八篇。卷五。五脏别论。
汤液醪醴论。热论。刺热论。评热病论。疟论。腹中论。厥论。病能论。奇病论。凡十篇。卷六。脉要精微论。玉机真藏论。宝命全角论。刺疟论。刺腰痛论。刺剂论。（王本刺要论出于此篇）刺禁论。刺志篇。针解篇。四时刺逆从论。（春气在经脉至篇末在第一卷）凡六篇。卷七。阙。卷八。痹论。水热穴论。从容别白黑。（今示从容论）论过失。（王本疏五过论）方论得失明着。（征四失论）阴阳类论方论解。（王本方盛衰论）凡八篇。卷九。上古天真论。四气调神大论。阴阳应象大论。五脏生成篇。异法方宜论。咳论。风论。大奇论。脉解篇。凡九篇。以上八卷。合六十八篇也。
〔杨氏（玄操）素问释音〕（旧注音一作言） 宋志一卷 佚
〔王氏（冰）注黄帝素问〕（今本题云次注） 新唐志二十四卷 存
自序曰。夫释缚脱艰。全真导气。拯黎元于仁寿。济羸劣以获安者。非三圣道。则不能致之矣。孔安国序尚书曰。伏羲神农黄帝之书。谓之三坟。言大道也。班固汉书艺文志曰。黄帝内经十八卷。素问。即其经之九卷也。兼灵枢九卷。乃其数焉。虽复年移代革。而授学犹存。惧非其人。而时有所隐。故第七一卷。师氏藏之。今之奉行。惟八卷尔。然而其文简。其意博。其理奥。其趣深。天地之象分。阴阳之候列。变化之由表。死生之兆彰。不谋而遐迩自同。勿约而幽明斯契。稽其言有征。验之事不忒。诚可谓至道之宗。奉生之始矣。假若天机迅发。妙识玄通。蒇谋虽属乎生知。标格亦资于训诂。未尝有行不由迳。出不由户者也。然刻意研精。探微索隐。或识契真要。则目牛无全。故动则有成。犹鬼神幽赞。而命世奇杰。时时间出焉。则周有秦公。汉有淳于公。魏有张公华公。皆得斯妙道者也。咸日新其用。大济蒸人。华叶递荣。声实相副。盖教之着矣。亦天之假也。冰弱龄慕道。夙好养生。幸遇真经。式为龟鉴。而世本纰缪。篇目重叠。前后不伦。文义悬隔。施行不易。披会亦难。岁月既淹。袭以成弊。或一篇重出。而别立二名。或两论并合。而都为一目。或问答未已。别树篇题。或脱简不书。而云世阙。重合经而冠针服。并方宜而为咳论。隔虚实而为
逆从。合经络而为论要。节皮部为经络。退至道以先针。诸如此流。不可胜数。且将升岱岳。非迳奚为。欲诣扶桑。无舟莫适。乃精勤博访。而并有其人。历十二年。方臻理要。询谋得失。深遂夙心。时于先生郭子斋堂。受得先师张公秘本。文本昭晰。义理环周。一以参辩。群疑冰释。恐散于末学。绝彼师资。因而撰注。用传不朽。兼旧藏之卷。合八十一篇。二十四卷。勒成一部。冀乎究尾明首。寻注会经。开发童蒙。宣扬至理而已。其中简脱文断。义不相接者。搜求经论。有所迁移。以补其处。篇目坠缺。指事不明者。量其意趣。加意以昭其义。篇论吞并。义不相涉。阙漏名目者。区分事类。别目以冠篇首。君臣请问。礼义乖失者。考校尊卑。增益以光其意。错简碎文。前后重叠者。详其旨趣。则去繁杂。以存其要。辞理秘密。难粗论述者。别撰玄珠。以陈其道。凡所加字。皆朱书其文。使今古必分。字不杂糅。庶厥昭彰圣旨。敷畅玄言。有如列宿高悬。奎张不乱。深泉净滢。鳞介咸分。君臣无夭柱之期。夷夏有延龄之望。俾工徒勿误。学人惟明。至道流行。徽音累属。千载之后。方知大圣之慈惠无穷。时大唐宝应元年岁次壬寅序。
林亿等曰。按唐人物志云。王冰仕唐。为太仆令。年八十余。以寿终。
又曰。详素问第七卷。亡已久矣。按皇甫士安晋人也。
序甲乙经云。亦有亡失。隋书经籍志。载梁七录亦云。止存八卷。全元起隋人。所注本。乃无第七。王冰唐宝应
中人。上至晋皇甫谧甘露中。已六百余年。而冰自为得旧藏之卷。今窃疑之。仍观天元纪论。五营运论。六微旨
论。气交变论。五常政论。六元正纪论。至真要论七篇。居今素问四卷。篇卷浩大。不与素问前后篇卷等。又且
所载之事。与素问余篇。略不相通。窃疑此七篇。乃阴阳大论之文。王氏取以补所亡之卷。犹周官亡冬官。以考
功记补之之类也。又按汉张仲景伤寒论序云。撰用素问九卷。八十一难经。阴阳大论。是素问与阴阳大论。两书
甚明。乃王氏并阴阳大论于素问中也。要之阴阳大论。亦古医经。终非素问第七矣。
赵希弁曰。黄帝素问。唐王冰注。冰谓汉艺文志。有黄帝内经十八卷。素问即其经之九卷。兼灵枢九卷。
乃其数焉。先是第七亡逸。冰时始获。乃诠次注释。凡八十一篇。分二十四卷。今又亡刺法本病二篇。冰自号启
玄子。（读书后志）
陈振孙曰。唐太仆令王冰。注自号启玄子。案汉志。但有黄帝内外经。至隋志。乃有素问之名。又有全元
起素问注八卷。嘉 中。光禄卿林亿。国子博士高保衡。承诏校定补注。亦颇采元起之说。附见其中。其为篇八
十有一。王冰者。宝应中人也。（书录解题）
沈作哲曰。王冰注素问叙气候。仲春有芍药荣。季春有牡丹华。仲夏有木槿荣。仲秋有景天华。皆月令历
书所无。又以桃始华。为小桃华。王瓜生。为赤箭生。苦菜秀。为吴葵荣。戊寅元历皆有之。（寓简）
刘完素曰。王冰迁移加减经文。亦有臆说。而不合古圣之书者也。虽言凡所加字皆朱书。其文既传于世。
即文皆为
墨字也。凡所改易之间。或不中其理者。使智哲以理推之。终莫得其真意。岂知未达真理。或不识其伪所致也。
（原病式序）
吕复曰。内经素问。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。托为其师张公所藏。
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。
田艺蘅曰。素问王冰注。雷乃发声之下。有芍药荣。芍药香草。制食之毒者。莫良乎芍药。故独得药之名。
所谓芍药之和具而御之。草谓之荣。与此不同。况今芍药。四月始荣。故知其伪也。又田鼠化为 。下有牡丹华。
牡丹花也。一名百两金。一名鼠姑。广雅谓之木牡丹。唐人谓之木芍药。此时虽当华。古人不重。始纪于晋。而
盛称于唐。亦伪也。（留青日札）
马莳曰。唐宝应年间。启玄子王冰有注。随句解释。逢疑则默。章节不分。前后混淆。
汪昂曰。素问。在唐有王启玄之注。为注释之开山。注内有补经文所未及者。可谓有功先圣。然年世久远。
间有讹缺。风气未开。复有略而无注者。
四库全书提要曰。黄帝素问二十四卷。唐王冰注。汉书艺文志。载黄帝内经十八篇。无素问之名。后汉张机
伤寒论引之。始称素问。晋皇甫谧甲乙经序。称针经九卷。素问九卷。皆为内经。与汉志十八卷之数合。则素问
之名。起于汉晋间矣。故隋书经籍志。始着录也。然隋志所载。只八卷。全元起所注。已阙其第七。冰为宝应中
人。乃得旧藏之本。补足此卷。宋林亿等校正。谓天元纪论以下。卷帙独
多。与素问余篇。绝不相通。疑即张机伤寒论序。所称阴阳大论之文。冰取以补所亡之卷。理或然也。其刺法论。
本病论。则冰本亦阙。不能复补矣。冰本颇更其篇次。然每篇下。必注全元起本第几字。犹可考见其旧第。按每
篇注全本篇。第出于新校正。以为王冰者误。所注排决隐奥。多所发明。其称大热而甚。寒之不寒。是无水也。
大寒而甚。热之不热。是无火也。无火者。不必去水。宜益火之源。以消阴翳。无水者。不必去火。宜壮水之主。
以镇阳光。遂开明代薛己诸人探本命门之一法。其亦深于医理者矣。冰名见新唐书宰相世表。称为京兆府参军。
林亿等引人物志。谓冰为太仆志。并系失载。然又非本朝人所撰。藤原佐世编现下书目。在宽平中。时当唐季。则是书殆出于隋唐间人者欤。仍以着录焉。
〔林氏（亿）素问补注〕（今本题云重广补注）宋志二十四卷 存
表曰。臣闻。安不忘危。存不忘亡者。往圣之先务。求民之瘼。恤民之隐者。上主之深仁。在昔黄帝之御极也。以理身绪余。治天下。坐于明堂之上。临观八极。考建五常。以谓人之生也。负阴而抱阳。食味而被色。外有寒暑之相荡。内有喜怒之交侵。夭 札瘥。国家代有。将钦敛时五福。以敷锡厥庶民。乃与岐伯。上穷天纪。下地理。远取诸物。近取诸身。更相问难。垂法以福万世。于是雷公之伦。受业传之。而内经作矣。历代宝之。未有失坠。苍周之兴。秦和述六气之论。具明于左史。厥后越人得其一二。演而述难经。西汉仓公传其旧学。东汉仲景撰其遗论。晋皇甫谧次而为甲乙。及隋杨上善。纂而为太素。时则有全元起者。始为之训解。阙第七一通。迄唐宝应中。太仆王冰笃好之。得先师所藏之卷。大为次注。是三皇遗文。烂然可观。惜乎唐令列之医学。付之艺伎之流。而荐绅先生罕言之。去圣已远。其术暗昧。是以文注纷错。义理混淆。殊不知三坟之余。帝王之高致。圣贤之能事。唐尧之授四时。虞舜之齐七政。神禹修六腑以兴帝功。文王推六子以叙卦气。伊芳尹调五味以致君。箕子陈五行以佐世。其致一也。奈何以至精至微之道。传之以至下至浅之人。其不废绝。为已幸矣。顷在嘉 中。仁宗念圣祖之遗事。将坠于地。乃诏通知其学人。俾之
是正。臣等承乏典校。伏念旬岁。遂乃搜访中外。裒集众本。寝寻其义。正其讹舛。十得其三四。余不能具。窃谓未足以称明诏副圣意。而又采汉唐书录。古医经之存于世者。得数十家。叙而考正焉。贯穿错综。磅因礴会通。或端本以寻支。或溯流而讨源。定其可知。次以旧目。正缪误者。六千余字。增注义者。二千余条。一言去取。必有稽考。舛文疑义。于是详明。以之治身。可以消患于未兆。施于有政。可以广生于无穷。恭惟皇帝抚大同之运。拥无疆之休。述先志以奉成。兴微学而永正。则和气可召。灾害不生。陶一世之民。同跻于寿域矣。国子博士臣高保衡。光禄卿直秘阁臣林亿等谨上。
天禄琳琅书目曰。重修补注黄帝内经素问一函。十册。二十四卷。唐王冰注。宋林亿孙奇高保衡校正。孙兆改误。按宋史艺文志。乃晁陈诸家着录。皆第称黄帝内经素问二十四卷。而无重广补注之名。且书录解题。但称林亿高保衡承诏校定。并无孙奇之名。亦不言有孙兆改误之事。今本增入孙奇孙兆二人。则重广补注决死生。其验如神。所着有素问钩玄。仲景或问。诸药论。甚精。窦文正默幼从其子元学。荐之元世祖。而老不可征。诏有司。岁给衣米终其身。
〔李氏（季安）内经指要〕佚
吴澄序曰。医有内经。与儒家六经准。其三才之奥。诸术之源乎。然其辞古。其旨深。医流鲜能读。儒流谓非吾事。亦不暇读。何望其能采奥而究源也哉。吾兄李季安自为举时。博洽群书。纂事记言。细字大帙。堆案盈箧。余尝叹其用心之密。用力之勤。中岁从事于医。其心力之悉。又有加焉。所辑诸家方论。靡不该备。抑其末耳。若素问。若灵枢。若难经伤寒论。所谓医家六经者。融液贯彻。取素问一经。纲提类别。较然着明。一览可了。名曰内经指要。余夙嗜此经。每欲与人共论。而莫可令获见。此能不抵掌称快。而篇布 乎天下。俾观者有径可寻。有门可入。人人能读内经。而得其奥。而得其源。则于儒家穷理尽性之方。医家济人利物之务。其不大有所裨欤。季安应人之求。不择贵富。虽贫贱不能自存。必拯其危急。皇皇惟恐后。盖以儒者之道。行医者之术。此其实行也。非止善着书而已。（文集）
【全元起注《黄帝素问》】据《隋书·经籍志》记载为八卷（《新唐书·艺文志》作九卷，系讹误；本朝现下书目作十六卷），已佚。
《南史·王僧孺传》记载：侍郎金元起想要注释《素问》，向王僧孺咨询关于砭石的问题。王僧孺回答说：“古人应当用石头做针，必定不用铁。”《说文解字》中有“砭”这个字。许慎说：“砭是用石头刺治病。”《东山经》记载：“高氏的山上多产针石。”郭璞说：“这些石头可以做砭针。”《春秋》中说：“美玉不如恶石。”服子慎说：“这里的‘石’指的就是砭石。”后世没有好的石头了，所以用铁来代替罢了。
林亿等人说：隋朝的杨上善编写了《太素》，当时有全元起这个人，开始对《素问》进行训解，但第七卷缺失，不通顺。
按考证，《隋书·经籍志》写作“全元越”，《南史》写作“金元起”，都是讹误。现在依据《新唐书·艺文志》，改正并考证历史。王僧孺死于天监二年，那么全元起应该是齐梁之间的人。林亿等人说他与杨上善同时代，是错误的。《古今医统》说全元起以医术闻名于晋代，非常荒谬。先父说：全元起的注本，在宋代还存在。现在根据《新校正》所载，考证其卷目次第，可以窥见大概了。卷一包括：《平人气象论》、《决死生篇》、《脏气法时论》、《宣明五气篇》、《经合论》、《调经论》、《四时刺逆从论》（连同第六卷中“春气在经脉”部分分在第一卷中）。共七篇。卷二包括：《移精变气论》、《玉版论要篇》、《诊要经终论》、《八正神明论》、《真邪论》、《标本病传论》、《皮部论》（篇末附有《经络论》）、《骨空论》（自灸治寒热之法以下在第六卷《刺齐》篇末）、《气穴论》、《气府论》、《缪刺论》。共十一篇。卷三包括：《阴阳离合论》、《十二脏相使篇》、《六节脏象论》、《阳明脉解篇》、《长刺节篇》、《五脏卒痛》。共六篇。卷四包括：《生气通天论》、《全匮真言论》（应为《金匮真言论》）、《阴阳别论》、《经脉别论》、《通评虚实论》、《太阴阳明论》、《逆调论》、《痿论》。共八篇。卷五包括：《五脏别论》、《汤液醪醴论》、《热论》、《刺热论》、《评热病论》、《疟论》、《腹中论》、《厥论》、《病能论》、《奇病论》。共十篇。卷六包括：《脉要精微论》、《玉机真藏论》、《宝命全角论》（应为《宝命全形论》）、《刺疟论》、《刺腰痛论》、《刺剂论》（王冰本中的《刺要论》出于此篇）、《刺禁论》、《刺志篇》、《针解篇》、《四时刺逆从论》（春气在经脉至篇末在第一卷）。共六篇。卷七：缺失。卷八包括：《痹论》、《水热穴论》、《从容别白黑》（即今之《示从容论》）、《论过失》（王冰本作《疏五过论》）、《方论得失明着》（即《征四失论》）、《阴阳类论方论解》（王冰本作《方盛衰论》）。共八篇。卷九包括：《上古天真论》、《四气调神大论》、《阴阳应象大论》、《五脏生成篇》、《异法方宜论》、《咳论》、《风论》、《大奇论》、《脉解篇》。共九篇。以上八卷，合计六十八篇。（注：此处原文逻辑似有混淆，通常全元起本为九卷，后文提及卷九，故前文“以上八卷”可能指前八卷内容列举，或原文排版有误，依原文翻译如下：）卷九如上所述。以上共计九卷，合六十八篇。
【杨玄操《素问释音》】据《宋史·艺文志》记载为一卷，已佚。
【王冰注《黄帝素问》】（今本题称“次注”）据《新唐书·艺文志》记载为二十四卷，现存。
王冰自序说：解除束缚，摆脱艰难，保全真气，引导气血，拯救百姓于仁寿之道，救济瘦弱之人使其获得安宁，如果不是三位圣人的大道，是不能达到的。孔安国在《尚书》序中说：伏羲、神农、黄帝的书，称为“三坟”，说的是大道。班固《汉书·艺文志》说：《黄帝内经》十八卷。《素问》就是其中经的九卷。加上《灵枢》九卷，才是那个数目。虽然年代更替变迁，但传授学业仍然存在。担心传给不合适的人，所以有时有所隐晦，因此第七和第十一卷由师氏收藏。现在奉行的，只有八卷罢了。然而它的文字简练，意旨广博，道理深奥，趣味深远。天地形象分开，阴阳气候陈列，变化缘由表述，死生征兆彰显。不谋而合，远近自然相同，无需约定，幽明彼此契合。考察它的言语有验证，检验它的事实没有差错，确实可以说是大道的宗源，奉养生息的开始。假如天机迅速发动，妙识玄通，谋划虽然属于生而知之，但标格也借助于训诂。从来没有走路不经过路径，出门不经过门户的人。然而刻意研究精深，探索微妙索求隐义，如果认识契合真谛，那么看牛就没有完整的形体（意指洞察本质），所以行动就有成功，犹如鬼神暗中赞助，而名世奇才，时常间或出现。那么周代有秦公，汉代有淳于公，魏代有张公、华公，都获得了这妙道。都说日日更新其功用，大大救济众人，花叶依次繁荣，名声与实际相辅助，大概是教化显著了，也是上天假借的力量。我王冰年少仰慕大道，一向喜好养生，幸遇真经，作为龟鉴。然而世间版本错误百出，篇目重叠，前后不伦，文义悬隔，施行不易，披阅领会也难。岁月久淹，沿袭成为弊端。有的篇章重复出现，却另立两个名字；有的两论合并，却都作为一个标题；有的问答未结束，另立篇题；有的脱简未写，却说世代缺失。重合经文而冠以针服，合并方宜而为咳论，隔断虚实而为逆从，合并经络而为论要，截取皮部为经络，退后至道以先讲针灸。诸如此类，不可胜数。这就好比将要登上泰山，没有路径怎么做？想要到达扶桑，没有船怎么行？于是精心勤奋广泛访问，并且都有其人。历经十二年，才臻至理要。询问谋划得失，深深遂了夙愿。当时在先生郭子的斋堂，受得先师张公秘本。文本昭晰，义理环周，一一参辩，群疑冰释。恐怕散失给末学，断绝那些师资，因而撰写注释，用来流传不朽。兼旧藏的卷，合八十一篇，二十四卷，勒成一部。希望探究尾首，寻注会经，开发童蒙，宣扬至理罢了。其中简脱文断，义不相接者，搜求经论，有所迁移，以补其处。篇目坠缺，指事不明者，量其意趣，加意以昭其义。篇论吞并，义不相涉，阙漏名目者，区分事类，别目以冠篇首。君臣请问，礼义乖失者，考校尊卑，增益以光其意。错简碎文，前后重叠者，详其旨趣，则去繁杂，以存其要。辞理秘密，难粗论述者，别撰《玄珠》，以陈其道。凡所加字，都用朱书写其文，使古今必分，字不杂糅。希望以此昭彰圣旨，敷畅玄言，有如列宿高悬，奎星张宿不乱，深泉净滢，鳞介咸分。君臣没有夭折之期，夷夏有延龄之望。使工匠学徒不致误入歧途，学人唯有明智，至道流行，美好声音连续不断。千年之后，才知道大圣的慈惠无穷。大唐宝应元年，岁次壬寅序。
林亿等人说：按唐代人物志记载，王冰仕唐，任太仆令，年八十多岁，以寿终。又说：详细考察《素问》第七卷，亡失已久。按皇甫士安是晋代人，他在《甲乙经》序中说：也有亡失。《隋书·经籍志》载《梁七录》也说：只存八卷。全元起是隋代人，他所注的本子，就没有第七卷。王冰是唐代宝应年间中人，上溯到晋代皇甫谧甘露年间，已经六百多年，而王冰自称得到旧藏的卷，我现在对此表示怀疑。再看《天元纪论》、《五营运论》、《六微旨论》、《气交变论》、《五常政论》、《六元正纪论》、《至真要论》这七篇，位于现今《素问》第四卷，篇幅浩大，不与《素问》前后篇卷等同。而且所载之事，与《素问》余篇，完全不相通。我私下怀疑这七篇，乃是《阴阳大论》的文章，王氏取来补充所亡之卷，就像《周官》亡《冬官》，以《考工记》补充之类。又按汉代张仲景《伤寒论》序说：撰用《素问》九卷、《八十一难经》、《阴阳大论》。可见《素问》与《阴阳大论》是两本书很明确，乃是王氏将《阴阳大论》并入《素问》中。总之，《阴阳大论》也是古医经，终究不是《素问》第七卷。
赵希弁说：《黄帝素问》，唐代王冰注。王冰说《汉艺文志》有《黄帝内经》十八卷，《素问》即其经的九卷，加上《灵枢》九卷，才是那个数目。在此之前第七卷亡逸，王冰时代才获得，于是编排注释，共八十一篇，分二十四卷。现在又亡失《刺法》、《本病》二篇。王冰自号启玄子。（《读书后志》）
陈振孙说：唐代太仆令王冰，注自号启玄子。案《汉志》，只有《黄帝内外经》，到《隋志》，才有《素问》之名。又有全元起《素问注》八卷。嘉祐年中，光禄卿林亿、国子博士高保衡，承诏校定补注，也颇采用全元起之说，附见其中。其为篇八十一。王冰是宝应中人。（《书录解题》）
沈作哲说：王冰注《素问》叙述气候，仲春有芍药荣，季春有牡丹华，仲夏有木槿荣，仲秋有景天华，这些都是《月令》历书所没有的。又把桃始华，改为小桃华；王瓜生，改为赤箭生；苦菜秀，改为吴葵荣。戊寅元历都有这些记载。（《寓简》）
刘完素说：王冰迁移加减经文，也有臆说，而不符合古圣之书。虽然说凡所加字皆朱书，其文既然传于世，就皆为墨字了。凡所改易之间，有不中其理的，使智哲以理推之，最终莫得其真意。岂知未达真理，或不识其伪所致也。（《原病式序》）
吕复说：《内经素问》，唐代王冰乃以九灵九卷，牵合《汉志》之数，而为之注释。又拿《阴阳大论》，托为其师张公所藏，以补其亡逸。而其用心亦勤矣。可惜朱墨混淆，玉石相乱，训诂失之于迂疏，引援或至于未切。到了宋代林亿、高若讷等，纠正其误文，而增其缺义，颇为王冰有功。
田艺蘅说：《素问》王冰注，雷乃发声之下，有芍药荣。芍药是香草，制约食物毒物，没有比芍药更好的，所以独得药之名。所谓“芍药之和具而御之”，草谓之荣，与此不同。况且如今芍药，四月始荣，所以知道这是伪作。又在“田鼠化为鴽”之下，有牡丹华。牡丹花也，一名百两金，一名鼠姑，《广雅》称之为木牡丹，唐人称之为木芍药。此时虽当开花，古人并不重视，开始记录于晋代，而盛称于唐代，也是伪作。（《留青日札》）
马莳说：唐代宝应年间，启玄子王冰有注。随句解释，逢疑则默，章节不分，前后混淆。
汪昂说：《素问》，在唐代有王启玄之注，为注释之开山。注内有补经文所未及者，可谓有功先圣。然年世久远，间有讹缺，风气未开，复有略而无注者。
《四库全书提要》说：《黄帝素问》二十四卷，唐代王冰注。《汉书·艺文志》载《黄帝内经》十八篇，无《素问》之名。后汉张机《伤寒论》引之，始称《素问》。晋皇甫谧《甲乙经》序，称《针经》九卷、《素问》九卷，皆为《内经》，与《汉志》十八卷之数合，则《素问》之名，起于汉晋间矣。故《隋书·经籍志》始著录也。然《隋志》所载，只八卷，全元起所注，已阙其第七。王冰为宝应中人，乃得旧藏之本，补足此卷。宋林亿等校正，谓《天元纪论》以下，卷帙独多，与《素问》余篇，绝不相通，疑即张机《伤寒论》序所称《阴阳大论》之文，王冰取以补所亡之卷，理或然也。其《刺法论》、《本病论》，则王冰本亦阙，不能复补矣。王冰本颇更其篇次，然每篇下，必注全元起本第几字，犹可考见其旧第。按每篇注全本篇第，出于《新校正》，以为王冰者误。所注排决隐奥，多所发明。其称大热而甚，寒之不寒，是无水也；大寒而甚，热之不热，是无火也。无火者，不必去水，宜益火之源，以消阴翳；无水者，不必去火，宜壮水之主，以镇阳光。遂开明代薛己诸人探本命门之一法。其亦深于医理者矣。王冰名见《新唐书·宰相世表》，称为京兆府参军。林亿等引人物志，谓王冰为太仆令，并系失载。然又非本朝人所撰。藤原佐世编《现下书目》，在宽平中，时当唐季，则是书殆出于隋唐间人者欤。仍以著录焉。
【林亿《素问补注》】（今本题称“重广补注”）据《宋史·艺文志》记载为二十四卷，现存。
表奏说：臣听说，安不忘危，存不忘亡，是往圣的先务。求民之疾苦，恤民之隐痛，是上主的深仁。从前黄帝治理天下，以调理身体的剩余精力，治理天下。坐在明堂之上，临观八方极远之地，考建五常。认为人活着，背负阴而怀抱阳，食味而被色，外有寒暑相互激荡，内有喜怒相互侵扰。夭折、瘟疫、疾病，国家代代都有。将恭敬地收敛这五种福气，以布施给众民。于是与岐伯，上穷天纪，下地理，远取诸物，近取诸身，更相问难，垂法以福万世。于是雷公之辈，受业传之，而《内经》作矣。历代珍视，未有失坠。苍周兴起，秦和陈述六气之论，详细记载于左史。其后越人得其一二，演绎而述《难经》。西汉仓公传其旧学，东汉仲景撰其遗论。晋皇甫谧编排为《甲乙》。及隋杨上善，纂集为《太素》。当时有全元起这个人，开始为之训解，阙第七一卷。直到唐宝应年间，太仆王冰笃好之，得先师所藏之卷，大为次注。是三皇遗文，烂然可观。可惜唐代法令将其列入医学，付给艺伎之流，而缙绅先生很少谈论。远离圣人已经很久，其术暗昧。是以文注纷错，义理混淆。殊不知三坟之余，帝王之高致，圣贤之能事。唐尧授四时，虞舜齐七政，神禹修六腑以兴帝功，文王推六子以叙卦气，伊尹调五味以致君，箕子陈五行以佐世，其致一也。奈何以至精至微之道，传之以至下至浅之人，其不废绝，为已幸矣。顷在嘉祐中，仁宗念圣祖之遗事，将坠于地，乃诏通知其学人，俾之是正。臣等承乏典校，伏念旬岁，遂乃搜访中外，裒集众本，寝寻其义，正其讹舛。十得其三四，余不能具。窃谓未足以称明诏副圣意。而又采汉唐书录，古医经之存于世者，得数十家，叙而考正焉。贯穿错综，磅礴会通。或端本以寻支，或溯流而讨源。定其可知，次以旧目。正缪误者，六千余字。增注义者，二千余条。一言去取，必有稽考。舛文疑义，于是详明。以之治身，可以消患于未兆。施于有政，可以广生于无穷。恭惟皇帝抚大同之运，拥无疆之休。述先志以奉成，兴微学而永正。则和气可召，灾害不生。陶一世之民，同跻于寿域矣。国子博士臣高保衡，光禄卿直秘阁臣林亿等谨上。
《天禄琳琅书目》说：《重修补注黄帝内经素问》一函，十册，二十四卷。唐王冰注，宋林亿、孙奇、高保衡校正，孙兆改误。按《宋史·艺文志》，乃晁、陈诸家著录，皆第称《黄帝内经素问》二十四卷，而无“重广补注”之名。且《书录解题》，但称林亿、高保衡承诏校定，并无孙奇之名，亦不言有孙兆改误之事。今本增入孙奇、孙兆二人，则“重广补注”决死生，其验如神。所著有《素问钩玄》、《仲景或问》、《诸药论》，甚精。窦文正幼年从其子元学习，推荐给元世祖，而老不可征。诏有司，岁给衣米终其身。
【李季安《内经指要》】已佚。
吴澄序说：医家有《内经》，与儒家六经相当。其三才的奥秘，诸术的源头吗？然而其辞古奥，其旨意深远，医家流派很少能读，儒生流派认为不是自己的事，也不暇读。何指望他们能采奥而究源呢？我的兄长李季安自从举子时期，博洽群书，纂事记言，细字大帙，堆案盈箧。我曾感叹他用心之密，用力之勤。中年从事于医，其心力之悉，又有加焉。所辑诸家方论，靡不该备，抑其末耳。若《素问》、若《灵枢》、若《难经》、《伤寒论》，所谓医家六经者，融液贯彻。取《素问》一经，纲提类别，较然着明，一览可了。名叫《内经指要》。我一向嗜好此经，每每欲与人共论，而莫可令获见。这能不抵掌称快，而遍布于天下，使观者有径可寻，有门可入。人人能读《内经》，而得其奥，而得其源。则于儒家穷理尽性之方，医家济人利物之务，其不大有所裨欤？季安应人之求，不择贵富，虽贫贱不能自存，必拯其危急。皇皇惟恐后。盖以儒者之道，行医者之术，此其实行也。非止善著书而已。（文集）
[Quan Yuanqi's Commentary on the *Huangdi Suwen*] According to the *Sui Shu: Jingji Zhi* (Bibliography of the Book of Sui), it consisted of eight volumes (the *Xin Tang Shu: Yiwenzhi* lists nine volumes, which is an error; contemporary catalogs list sixteen volumes). It is now lost.
The *History of the Southern Dynasties: Biography of Wang Sengru* records: Jin Yuanchi, a Vice Director in the Secretariat, wished to annotate the *Suwen*. He consulted Wang Sengru regarding bi stones (bi shi, 砭石). Wang Sengru replied, "In ancient times, needles were made of stone, certainly not iron." The *Shuowen Jiezi* contains the character 'bi' (砭). Xu Shen states, "Bi refers to using stone to puncture and treat disease." The *Dongshan Jing* records, "Mount Gao has abundant needle stones." Guo Pu explains, "These can be used as bi needles." The *Spring and Autumn Annals* mentions, "A coarse stone is better than beautiful jade." Fu Zishen clarifies, "Here, 'stone' refers to bi stones." In later ages, fine stones became scarce, so iron was used instead.
Lin Yi et al. state: During the Sui Dynasty, Yang Shangshan compiled the *Taisu*. At that time, Quan Yuanqi began to provide exegesis for the *Suwen*, but the seventh volume was missing, rendering it incomplete.
Upon examination, the *Sui Shu: Jingji Zhi* writes "Quan Yuanyue," while the *History of the Southern Dynasties* writes "Jin Yuanchi"; both are errors. We now follow the *Xin Tang Shu: Yiwenzhi* to correct this historical record. Wang Sengru died in the second year of Tianjian, implying Quan Yuanchi was a figure from the Qi-Liang period. Lin Yi et al.'s claim that he was contemporary with Yang Shangshan is incorrect. The *Gujin Yitong* claims Quan Yuanchi was famous for medicine during the Jin Dynasty, which is highly absurd. My late father stated that Quan Yuanchi's commentary still existed in the Song Dynasty. Based on the contents recorded in the *Xin Zhengjiao* (New Corrections), we can examine its volume order and gain a general overview. Volume I includes: *Ping Ren Qi Xiang Lun* (Treatise on the Qi and Phenomena of Healthy People), *Jue Si Sheng Pian* (Chapter on Determining Life and Death), *Zang Qi Fa Shi Lun* (Treatise on Visceral Qi Following Seasonal Patterns), *Xuan Ming Wu Qi Pian* (Chapter on Manifesting the Five Qi), *Jing He Lun* (Treatise on Meridian Convergence), *Tiao Jing Lun* (Treatise on Regulating the Channels), and *Si Shi Ci Ni Cong Lun* (Treatise on Acupuncture Contrary and Compliant with the Four Seasons [including parts from Vol VI regarding spring qi in meridians]). Total: seven chapters. Volume II includes: *Yi Jing Bian Qi Lun* (Treatise on Changing Essence and Transforming Qi), *Yu Ban Lun Yao Pian* (Chapter on Essential Standards of the Jade Tablet), *Zhen Yao Jing Zhong Lun* (Treatise on Essentials of Channel Termination), *Ba Zheng Shen Ming Lun* (Treatise on Eight Influences and Divine Clarity), *Zhen Xie Lun* (Treatise on True Pathogens), *Ben Mo Bing Chuan Lun* (Treatise on Root and Branch Disease Transmission), *Pi Bu Lun* (Treatise on Skin Regions [with *Jing Luo Lun* appended]), *Gu Kong Lun* (Treatise on Bone Cavities [methods for moxibustion from Vol VI appear at the end of *Ci Qi*]), *Qi Xue Lun* (Treatise on Qi Pores), *Qi Fu Lun* (Treatise on Qi Mansions), and *Miao Ci Lun* (Treatise on Mirrored Puncture). Total: eleven chapters. Volume III includes: *Yin Yang Li He Lun* (Treatise on Yin-Yang Separation and Union), *Shi Er Zang Xiang Shi Pian* (Chapter on the Mutual Relation of Twelve Organs), *Liu Jie Zang Xiang Lun* (Treatise on Six Nodes and Visceral Phenomena), *Yang Ming Mai Jie Pian* (Chapter on Explanation of the Yangming Channel), *Chang Ci Jie Pian* (Chapter on Long Puncture Sections), and *Wu Zang Zu Tong* (Sudden Pain of the Five Viscera). Total: six chapters. Volume IV includes: *Sheng Qi Tong Tian Lun* (Treatise on Vital Qi Connecting with Heaven), *Jin Gui Zhen Yan Lun* (Treatise on Truthful Words in the Golden Cabinet), *Yin Yang Bie Lun* (Treatise on Yin-Yang Distinctions), *Jing Mai Bie Lun* (Treatise on Distinctions of Channels and Vessels), *Tong Ping Xu Shi Lun* (Treatise on Common Evaluation of Deficiency and Excess), *Tai Yin Yang Ming Lun* (Treatise on Taiyin and Yangming), *Ni Diao Lun* (Treatise on Abnormal Regulation), and *Wei Lun* (Treatise on Flaccidity Syndromes). Total: eight chapters. Volume V includes: *Wu Zang Bie Lun* (Treatise on Distinctions of the Five Viscera), *Tang Ye Lao Li Lun* (Treatise on Decoctions and Fermented Liquors), *Re Lun* (Treatise on Heat), *Ci Re Lun* (Treatise on Puncture for Heat), *Ping Re Bing Lun* (Treatise on Evaluating Heat Diseases), *Nüe Lun* (Treatise on Malaria), *Fu Zhong Lun* (Treatise on the Abdomen), *Jue Lun* (Treatise on Cold Extremities), *Bing Neng Lun* (Treatise on Disease Capabilities), and *Qi Bing Lun* (Treatise on Strange Diseases). Total: ten chapters. Volume VI includes: *Mai Yao Jing Wei Lun* (Treatise on the Essence and Subtlety of Pulse Diagnosis), *Yu Ji Zhen Zang Lun* (Treatise on the Jade Machine and True Viscera), *Bao Ming Quan Xing Lun* (Treatise on Preserving Life and Completing Form), *Ci Nüe Lun* (Treatise on Puncture for Malaria), *Ci Yao Tong Lun* (Treatise on Puncture for Lower Back Pain), *Ci Ji Lun* (Treatise on Puncture Agents [Wang Bing's *Ci Yao Lun* derives from here]), *Ci Jin Lun* (Treatise on Puncture Taboos), *Ci Zhi Pian* (Chapter on Puncture Principles), *Zhen Jie Pian* (Chapter on Explaining Needles), and *Si Shi Ci Ni Cong Lun* (parts regarding spring qi in meridians are in Vol I). Total: six chapters. Volume VII: Missing. Volume VIII includes: *Bi Lun* (Treatise on Bi Syndrome), *Shui Re Xue Lun* (Treatise on Water-Heat Acupoints), *Cong Rong Bie Bai Hei* (i.e., *Shi Cong Rong Lun* [Demonstrating Cong Rong]), *Lun Guo Shi* (Discussion on Faults [Wang Bing's *Shu Wu Guo Lun*]), *Fang Lun De Shi Ming Zhuo* (Manifest Clarity on Merits and Faults of Formulas [Wang Bing's *Zheng Si Shi Lun*]), and *Yin Yang Lei Lun Fang Lun Jie* (Explanation of Yin-Yang Category Treatises and Formulas [Wang Bing's *Fang Sheng Shuai Lun*]). Total: eight chapters. Volume IX includes: *Shang Gu Tian Zhen Lun* (Treatise on Ancient Natural Vitality), *Si Qi Tiao Shen Da Lun* (Great Treatise on Regulating Spirit with Four Seasons), *Yin Yang Ying Xiang Da Lun* (Great Treatise on Yin-Yang Correspondences), *Wu Zang Sheng Cheng Pian* (Chapter on Generation and Formation of Five Viscera), *Yi Fa Fang Yi Lun* (Treatise on Different Methods and Appropriate Locations), *Ke Lun* (Treatise on Cough), *Feng Lun* (Treatise on Wind), *Da Qi Lun* (Treatise on Great Anomalies), and *Mai Jie Pian* (Chapter on Pulse Explanations). Total: nine chapters. Above constitute eight volumes, totaling sixty-eight chapters. (Note: The text implies a total of nine volumes based on the listing of Vol IX).
[Yang Xuancuo's *Suwen Shiyin*] Listed as one volume in the *Song Shu: Yiwenzhi*. Lost.
[Wang Bing's Commentary on the *Huangdi Suwen*] (Currently titled "Secondary Commentary") Listed as twenty-four volumes in the *Xin Tang Shu: Yiwenzhi*. Extant.
Wang Bing's Preface states: To untie bonds and relieve hardship, to preserve true Qi and guide vital energy, to save the common people through benevolence and longevity, and to rescue the frail to obtain peace—these cannot be achieved without the Dao of the Three Sages. Kong Anguo, in his preface to the *Shangshu*, says: The books of Fuxi, Shennong, and Huangdi are called the "Sanfen" (Three Burial Mounds), speaking of the Great Dao. Ban Gu's *Han Shu: Yiwenzhi* states: The *Huangdi Neijing* consists of eighteen volumes. The *Suwen* comprises the nine volumes of the Classics within it. Combined with the nine volumes of the *Lingshu*, these make up the number. Although dynasties changed and eras shifted, the transmission of learning remained. Fearing it would be passed to unworthy individuals, certain parts were hidden; thus, the seventh and eleventh volumes were kept by the Master School. What is currently practiced consists only of eight volumes. However, its text is concise, its meaning broad, its principles profound, and its interest deep. The images of heaven and earth are distinguished, the signs of Yin and Yang are listed, the causes of change are expressed, and omens of life and death are manifest. Without consultation, distant and near agree; without contract, hidden and bright coincide. Examining its words yields verification; testing its events shows no error. Truly, it can be called the ancestor of the Great Dao and the beginning of sustaining life. If the heavenly mechanism moves swiftly and profound understanding connects mysteriously, although planning belongs to innate knowledge, standards also rely on exegesis. There is never walking without a path or exiting without a door. Yet, by deliberately studying the subtle and seeking the hidden, if one's insight matches the essential truth, one sees the ox not as a whole (perceiving its essence), so actions yield success, as if aided by spirits and ghosts. Thus, world-renowned heroes emerge occasionally: Qin Gong in Zhou, Chunyu Gong in Han, Zhang Gong and Hua Gong in Wei, all obtained this wondrous Dao. They daily renewed their applications, greatly benefiting humanity, with flowers and leaves flourishing in turn, fame matching reality. This is likely due to established teaching and heavenly assistance. I, Wang Bing, admired the Dao since youth and favored health preservation. Fortunately encountering the true classic, I took it as my mirror. However, worldly editions were flawed, chapters overlapped, sequence was irregular, and textual meaning was disconnected, making practice difficult and comprehension hard. Over time, errors accumulated. Some chapters appeared twice under different names; some combined discussions under one title; some Q&A sessions ended abruptly with new titles; some bamboo slips were missing, claimed to be lost by generations. Texts were merged incorrectly (e.g., combining needle methods with formulas into the Cough Treatise, separating deficiency/excess into contrary/compliant sections, merging channels into the Essential Treatise, extracting skin regions into channel theories, demoting the Great Dao to prioritize acupuncture). Such errors are countless. Just as climbing Mount Tai requires a path, reaching Fusang requires a boat, I diligently sought experts over twelve years to reach the essential principles. Consulting gains and losses fulfilled my long-held desire. At that time, in Mr. Guo's study, I received a secret manuscript from my master, Zhang Gong. The text was clear, and principles coherent. Through comparison, doubts melted like ice. Fearing loss to superficial learners and severance of lineage, I composed this commentary to ensure immortality. Combining old volumes, I formed eighty-one chapters in twenty-four volumes. I hope to clarify beginnings and ends, connect commentaries with classics, enlighten the ignorant, and propagate the Great Dao. Where texts were broken or meanings unclear, I searched other classics to fill gaps. Where chapter titles were lost, I inferred intent to clarify meaning. Where chapters were merged improperly, I separated them by category. Where ritual propriety in ruler-minister dialogues was flawed, I adjusted hierarchy to enhance meaning. Where bamboo slips were scattered and repeated, I removed redundancy to preserve essentials. For secret principles hard to explain crudely, I wrote separately in *Xuanzhu*. All added characters are written in cinnabar red to distinguish ancient from modern. May this illuminate sage instructions and elaborate profound words, like stars hanging high without disorder, or deep springs clear dividing fish and shells. May rulers and ministers avoid premature death, and all peoples enjoy extended life. May practitioners not err, and students become wise, so the Great Dao flows and good sounds continue. A thousand years hence, they will know the infinite compassion of the Great Sage. Preface in the first year of Baoying, Tang Dynasty, Renyin Year.
Lin Yi et al. state: According to Tang *Renwu Zhi* (Biographies of Persons), Wang Bing served in the Tang court as Grand Commandant of the Household of the Crown Prince (TaiPu Ling) and died in his eighties of natural causes. Furthermore, the seventh volume of the *Suwen* had been lost for a long time. Huangfu Mi (courtesy name Shian), a Jin dynasty figure, noted in his preface to the *Jia Yi Jing* that it was also lost. The *Sui Shu: Jingji Zhi* citing *Liang Qilu* also states only eight volumes remained. Quan Yuanchi, a Sui figure, annotated a version lacking the seventh volume. Wang Bing, a mid-Baoying Tang figure, claimed to have found an old hidden volume over six hundred years after Huangfu Mi's time. I suspect this. Observing the seven chapters (*Tianyuan Ji Lun*, *Wu Yun Yun Lun*, *Liu Wei Zhi Lun*, *Qi Jiao Bian Lun*, *Wu Chang Zheng Lun*, *Liu Yuan Zheng Ji Lun*, *Zhi Yao Zheng Lun*) located in the current fourth volume, they are voluminous and distinct from other *Suwen* chapters. Their content does not align with other *Suwen* passages. I suspect these seven chapters are actually texts from the *Yin Yang Da Lun* (Great Treatise on Yin and Yang), which Wang Bing used to supplement the lost volume, similar to how the *Kaogong Ji* supplemented the lost *Dongguan* in the *Rites of Zhou*. Moreover, Zhang Zhongjing's preface to the *Shanghan Lun* cites using the *Suwen* (nine volumes), *Nanjing* (81 difficulties), and *Yin Yang Da Lun*. Clearly, these are two separate works, which Wang Bing merged. Ultimately, the *Yin Yang Da Lun* is an ancient medical classic but is not the seventh volume of the *Suwen*.
Zhao Xibian states: The *Huangdi Suwen* with Wang Bing's commentary. Wang Bing said the *Han Yiwenzhi* listed eighteen volumes of *Huangdi Neijing*, with the *Suwen* being nine volumes plus nine volumes of *Lingshu*. Previously, the seventh volume was lost; Wang Bing acquired it then, edited, annotated, totaling eighty-one chapters in twenty-four volumes. Now, the *Ci Fa Lun* and *Ben Bing Lun* are also lost. Wang Bing styled himself Qixuanzi. (*Dushu Houzhi*)
Chen Zhen Sun states: Wang Bing, Tang TaiPu Ling, styled himself Qixuanzi. The *Han Zhi* only lists *Huangdi Nei/Wai Jing*. The *Sui Zhi* introduces the name *Suwen*. There was also Quan Yuanchi's eight-volume commentary. During the Jiayou era, Lin Yi (Guanglu Qing) and Gao Baoheng (Guozibooshi) were ordered to collate and add notes, incorporating some of Quan's views. It comprises eighty-one chapters. Wang Bing was from the Baoying era. (*Shulu Tiejie*)
Shen Zhuozhe states: Wang Bing's commentary describes climate: Shaoyao flourishes in mid-spring, Peony blooms in late spring, Hibiscus flourishes in mid-summer, Sedum blooms in mid-autumn. These are absent from the *Yueling* calendar. He also misidentified "Peach blossoms begin" as "Small peach blossoms," "Melon grows" as "Arisaema grows," and "Bitter herbs show" as "Wu Kui flourishes." These correspond to the Wuyuan Calendar. (*Yujian*)
Liu Wusu states: Wang Bing moved and altered classical text, including subjective interpretations inconsistent with ancient sages. Although he claimed added characters were in red ink, transmitted texts are all black. His alterations sometimes lack logical basis. Even wise men cannot discern his true intent, likely because he failed to grasp the truth or did not recognize falsifications. (*Yuanbing Shi Preface*)
Lu Fu states: Wang Bing forced the nine volumes of *Suwen* to match the eighteen volumes cited in the *Han Zhi*. He fabricated the story of inheriting the *Yin Yang Da Lun* from his master Zhang to fill the missing seventh volume. While diligent, his work confused red and black ink, mixed jade with stone, was pedantic in exegesis, and imprecise in citations. Later, Song scholars Lin Yi and Gao Ruone corrected errors and added missing meanings, doing Wang Bing merit.
Tian Yiheng states: In Wang Bing's commentary under "Thunder begins to sound," it mentions Shaoyao flourishing. Shaoyao is a fragrant herb neutralizing food toxins. The phrase "Shaoyao's harmony controls it" differs from "grass is called flourishing." Moreover, Shaoyao flourishes in April, proving this passage is spurious. Also, under "Field mice transform into birds," it mentions Peony blooming. Peony (also called Bai Liang Jin or Mouse Gourd) was not valued in antiquity, recorded starting in Jin, and praised in Tang. This is also spurious. (*Li Qing Ri Zha*)
Ma Shi states: In the Baoying era of Tang, Qixuanzi Wang Bing provided commentary. He explained sentence by sentence, remained silent on doubts, lacked chapter divisions, and confused sequences.
Wang Ang states: Wang Bing's commentary on the *Suwen* in Tang was the pioneer of annotations. It supplemented what the text omitted, meriting praise. However, due to age, there are errors and omissions. Due to undeveloped scholarly atmosphere, some parts lack annotation.
*Summary of the Siku Quanshu* states: *Huangdi Suwen*, twenty-four volumes, Tang Wang Bing commentary. *Han Shu: Yiwenzhi* lists eighteen volumes of *Huangdi Neijing* without the name *Suwen*. Zhang Ji's *Shanghan Lun* in Later Han first cites it as *Suwen*. Huangfu Mi's *Jia Yi Jing* preface in Jin lists *Zhen Jing* and *Suwen* as nine volumes each, totaling eighteen, matching *Han Zhi*. Thus, the name *Suwen* originated in Han-Jin. It was first recorded in *Sui Shu: Jingji Zhi*. However, *Sui Zhi* lists only eight volumes; Quan Yuanchi's version lacked the seventh. Wang Bing, from Baoying, obtained an old copy to supplement this. Song scholar Lin Yi et al. noted the seven chapters (*Tianyuan Ji Lun* etc.) in the fourth volume were disproportionately large and unrelated to other *Suwen* texts, suspecting they were from the *Yin Yang Da Lun* cited by Zhang Ji, used by Wang Bing to fill the gap. The *Ci Fa Lun* and *Ben Bing Lun* were also missing in Wang Bing's edition and could not be restored. Wang Bing rearranged chapter orders but noted Quan Yuanchi's original numbering in each chapter, allowing reconstruction of the original sequence. The *Xin Zhengjiao* attributes these notes to Wang Bing, correcting errors. His commentary elucidates obscure points. Notably, he stated: "Severe heat unyielding to cold treatment indicates Water Deficiency; severe cold unyielding to heat treatment indicates Fire Deficiency." For Fire Deficiency, one should not remove water but tonify the source of fire to dissipate yin shadows. For Water Deficiency, one should not remove fire but strengthen the master of water to calm yang brilliance. This opened the method for Ming dynasty physicians like Xue Ji to explore the Mandate Fire (Ming Men). He was deeply knowledgeable in medical theory. Wang Bing's name appears in *Xin Tang Shu: Zaixiang Shibiao* as Jingzhao Fu Canjun. Lin Yi et al. cite *Renwu Zhi* calling him TaiPu Ling, which is likely erroneous. Fujiwara no Sose's *Genka Mokuroku* (compiled in Kanpyo era, late Tang) lists this book, suggesting it may be from Sui-Tang. It is still cataloged.
[Lin Yi's *Suwen Buzhu*] (Currently titled "Zhongguang Buzhu") Listed as twenty-four volumes in *Song Shu: Yiwenzhi*. Extant.
Memorial states: Subjects hear that remembering danger in safety and loss in existence is the priority of past sages. Seeking people's ailments and sympathizing with their hidden pains is the deep benevolence of sovereigns. In ancient times, when Huangdi governed, he applied his knowledge of regulating the body to governing the world. Sitting in the Bright Hall, observing the eight extremes, establishing the Five Constants, he believed humans carry Yin and embrace Yang, taste flavors, and are covered by colors. Externally, cold and heat clash; internally, joy and anger invade. Premature death, plague, and disease occur generation after generation. To gather the Five Blessings and bestow them on the people, he questioned Qibo extensively, exploring heaven's records and earth's geography, taking examples from distant objects and nearby bodies. They exchanged questions and answers, establishing laws to bless ten thousand generations. Leigong and others received this teaching, and the *Neijing* was created. Generations treasured it without loss. When Zhou rose, Qin He discussed the Six Qi, recorded in the Left History. Yue Ren learned some, elaborating the *Nanjing*. Cang Gong of Western Han transmitted old learning; Zhang Zhongdong of Eastern Han compiled remaining theories. Huangfu Mi of Jin arranged them into *Jia Yi*. Yang Shangshan of Sui compiled *Taisu*. Quan Yuanchi then provided exegesis, missing the seventh volume. Until Baoying era of Tang, Wang Bing, TaiPu, loved it deeply, obtaining his master's hidden volume, editing and annotating greatly. The relics of the Three Emperors became visible. Alas, Tang law placed it in medicine, entrusted to artisans, while scholars rarely spoke of it. Far from the sages, the art became obscure. Annotations were chaotic, meanings confused. They did not realize this was the remnant of Sanfen, the height of emperors, and the capability of sages. Like Tang Yao assigning seasons, Shun aligning seven policies, Yu repairing six fu to establish imperial merit, Wen Wang deducing six trigrams to arrange hexagram qi, Yi Yin adjusting five flavors to serve the ruler, Jizi presenting five elements to assist the world—all share the same goal. How can such a refined and subtle Dao be passed to low and shallow people? That it hasn't been destroyed is already fortunate. Recently in Jiayou era, Emperor Renzong, remembering the ancestral legacy about to fall, ordered experts to correct it. Subjects, filling the role of editors, pondered for a decade, searching内外 collections, compiling various versions, tracing meanings, correcting errors. Obtained three or four tenths, unable to complete fully. Feeling insufficient to meet the imperial decree, subjects collected dozens of extant ancient medical classics from Han-Tang records, collated and verified them. Interweaving and connecting, penetrating and uniting, tracing branches to roots, following sources to origins. Determined the knowable, sequenced by old titles. Corrected over six thousand erroneous characters, added two thousand explanatory notes. Every decision was researched. Errant texts and doubtful meanings were clarified. Using this to regulate the body eliminates disaster before manifestation. Applying it to governance extends life infinitely. Respectfully, Your Majesty governs the great harmony, possesses boundless fortune, fulfills ancestral will, revives minor learning. Thus, harmonious qi can be summoned, disasters prevented. Cultivating the people of the age to reach the realm of longevity. Guozibooshi Gao Baoheng, Guanglu Qing Zhimige Lin Yi, etc., respectfully submit.
*Tiandu Linlang Shumu* states: *Zhongguang Buzhu Huangdi Neijing Suwen*, one box, ten volumes, twenty-four volumes. Tang Wang Bing commentary, Song Lin Yi, Sun Qi, Gao Baoheng correction, Sun Zhao alteration. According to *Song Shi: Yiwenzhi* and bibliographies by Chao and Chen, it is only called *Huangdi Neijing Suwen* twenty-four volumes, without "Zhongguang Buzhu." *Shulu Tiejie* only mentions Lin Yi and Gao Baoheng's correction, omitting Sun Qi and Sun Zhao. The current edition adds them. "Zhongguang Buzhu" determines life and death with divine efficacy. Sun Qi authored *Suwen Gouxuan*, *Zhongjing Huowen*, *Zhuyao Lun*, which are very precise. Dou Wenzheng studied under Dou Yuan in childhood, recommended to Emperor Shizu of Yuan, but too old to serve. Edict granted annual clothing and rice for life.
[Li Ji'an's *Neijing Zhiyao*] Lost.
Wu Cheng's Preface states: Medical schools have the *Neijing*, equivalent to the Confucian Six Classics. Are they not the mystery of the Three Powers and the source of all arts? Its language is ancient, its meaning profound. Medical practitioners rarely read it; Confucians think it's not their business and don't read it. How can they extract profundity and trace origins? My brother Li Ji'an, since his student days, was well-read, compiling events and words in small print and large scrolls, filling desks and baskets. I marveled at his meticulousness and diligence. In middle age, he turned to medicine, applying even more mental effort. His collected formulas and theories were comprehensive, though perhaps focusing on the branch rather than the root. Regarding the *Suwen*, *Lingshu*, *Nanjing*, and *Shanghan Lun*—the Six Classics of Medicine—he mastered them thoroughly. Taking the *Suwen*, he categorized and clarified it, making it clear and understandable at a glance. He named it *Neijing Zhiyao*. I have always loved this classic, wishing to discuss it, but no one could access it. Is this not a cause for delight and dissemination throughout the world? So readers have paths to follow and doors to enter. Everyone can read the *Neijing*, grasp its profundity and origin. This greatly benefits the Confucian method of exhausting principle and nature, and the medical task of benefiting people and things. Ji'an responded to requests regardless of wealth, saving the poor in crisis, fearing delay. He practiced the Way of the Scholar through the Art of the Physician, not just writing books. (Collected Works)