〔黄帝针经〕隋志九卷。（旧唐志并作十卷）佚
〔杨氏（玄操）针经音〕本朝现下书目一卷 佚
〔席氏（延赏）针经音义〕宋志一卷 佚
〔灵宝注黄帝九灵经〕旧新唐志十二卷 佚
〔黄帝九虚内经〕宋志五卷 佚
〔内经灵枢经〕艺文略九卷 存
皇甫谧曰。九卷。是本经脉。其义深奥。不易觉也。（甲乙经序）
林亿等曰。皇甫士安甲乙经序云，七略艺文志。黄帝内经十八卷。今有针经九卷。素问九卷。共十八卷。
即内经也。素问外九卷。汉张仲景及西晋王叔和脉经。只为之九卷。皇甫士安名为针经。亦专名九卷。杨玄操云。
黄帝内经二帙。帙各九卷。按隋书经籍志。谓之九灵。王冰名为灵枢。（按隋志无九灵之目）
宋史哲宗纪曰。元 八年。正月庚子。诏颁高丽所献黄帝针经于天下。江少虞曰。哲宗时。臣寮言。窃见
高丽献到书内。有黄帝针经九卷。据素问序。称汉书艺文志。黄帝内经十八卷。素问与此书各九卷。乃合本数。此
书久经兵火。亡失几尽。偶存于东夷。今此来献。篇帙俱存。不可不宣布海内。使学人诵习。伏望朝廷详酌。下
尚书工部。雕刻印板。
送国子监。根据例摹印施行。所贵济众之功。溥及天下。有旨令秘书省。选奏通晓医书官三两员校对。及令本省详
定讫。根据所申施行。（宋朝类苑）
朱熹曰。素问语言深。灵枢浅较易。
赵希弁曰。灵枢经九卷。王冰谓此书即汉志内经十八卷之九也，或谓好事者。于皇甫谧所集内经仓公论中抄
出之。名为古书也。未知孰是。王应麟曰。黄帝灵枢经九卷。黄帝岐伯雷公少俞伯高答问之语。杨上善序。凡八
十一篇。针经九卷。大抵同。亦八十一篇。针经以九针十二原为首。灵枢以精气为首。又间有详略。王冰以针经
为灵枢。故席延赏云。灵枢之名。时最后出。（玉海）
史崧序曰。昔黄帝作内经十八卷。灵枢九卷。素问九卷。乃其数焉。世所奉行。唯素问耳。越人得其一二。
而述难经。皇甫谧次而为甲乙。诸家之说。悉自此始。其间或有得失。未可为后世法则。谓如南阳活人书。称咳
逆者哕也。谨按灵枢经曰。新谷气入于胃。与故寒气相争。故曰哕。举而并之。则理可断矣。又如难经六十五篇。
是越人标指灵枢本输之大略。世或以为流注。谨按灵枢经曰。所言节者。神气之所游行出入也。非皮肉筋骨也。
又曰。神气者。正气也。神气之所游行出入者。流注也。井荣输经合者。本输也。举而并之。则知相去不啻天壤
之异。但恨灵枢不传久矣。世莫能究。夫医者在读医书耳。读而不能为医者有矣。未有不读而能为医者也。不读
医书。又非世业。杀人尤毒于挺刃。是故古人有言曰。为人子而不读医书。由为不孝也。仆本庸昧。自髫迄壮。
潜心斯道。颇涉其理。辄不自揣。参对诸书。再行校正。家藏旧本。灵枢九卷。共八十一篇。增
修音释。附于卷末。勒为二十四卷。庶使好生之人。开卷易明。了无差别。除已具状经所属申明外。准使府指挥。
根据条申转运司。选官详定。具书送秘书省国子监。令崧专访名医。更乞参详。免误将来。利益无穷。功实有自。
宋绍兴乙亥仲夏望日。锦官史崧题。
吕复曰。内经灵枢。汉隋唐艺文志皆不录。隋有针经九卷。唐有灵宝注。及黄帝九灵经十二卷。而或谓王冰
以九灵。更名为灵枢。又谓九灵尤详于针。故皇甫谧名之为针经。即隋志针经九卷。苟一书而二名。不应唐志别
出针经十二卷也。所谓灵宝注者。乃扁鹊太玄君所笺。世所罕传。宋季有灵枢略一卷。今亦湮没。绍兴初史崧并
是书为十二卷。而复其旧。较之他本颇善。学人当与素问并观。盖其旨意。互相发明也。（九灵山房集沧洲翁传）
徐渭曰。黄帝时未闻宦寺。而灵枢中问答。乃有宦者去其宗筋。固知此书非岐黄笔也。然其本旨授受。疑非
岐黄则决不能。所谓夫有所受之也。可疑不特一宦寺。始笔其易知者耳。（路史）
马莳曰。灵枢者。内经篇名。盖内经为总名。中有素问八十一篇。灵枢八十一篇。晋皇甫士安以针经名之。
按本经首篇九针十二原中。有先立针经一语。又素问八正神明论。亦岐伯云。法往古者。先知针经也。是素问之
言。亦出自灵枢首篇耳。后世王冰释素问。以灵枢针经杂名。宋成无己释伤寒论。及各医籍。凡引灵枢者。皆不
曰灵枢。而曰针经。其端皆始于皇甫士安也。但针经二字。止见于本经首篇。其余所论。营卫输穴。关格脉体。
经络病证。三才万象。靡不森具。虽每篇各病。必用其针。自后世易灵枢。以针经之
名。遂使后之学人。视此书止为用针。弃而不习。以故医无入门。术难精诣。无以疗疾起危。深可痛惜。岂知素
问诸篇。随问而答。头绪颇多。入径殊少。灵枢大体浑全。细目毕具。犹儒书之有大学。三纲八目。总言互发。
真医家之指南。其功当先于素问也。谓之曰灵枢者。正以枢为门户。阖辟所系。而灵乃至神至玄之称。是书之功
。何以异是。
张介宾曰。神灵之枢要。是谓灵枢。
王九达曰。灵乃至神至玄之称。枢为门户阖辟所系。生气通天论。欲若运枢。枢。天枢也。天运于上。枢机
无一息之停。人身若天之运枢。所谓守神守机是也。其初意在于舍药而用针。故揭空中之机以示人。空者灵。枢
者机也。既得其枢。则经度营卫。变化在我。何灵如之。
杭世骏曰。七略艺文志。黄帝内经十八篇。皇甫谧以针经九卷。素问九卷。合十八卷当之。唐启玄子王冰
遵而用之。素问之名。见汉张仲景伤寒卒病论。针经则谧所名也。隋经籍志。针经九卷。黄帝九灵经十二卷。元
沧洲翁吕复云。苟一书而二名。不应唐志别出针经十二卷。据复所疑九灵是九灵。针经是针经。不可合而为一也。
王冰以九灵名灵枢。灵枢之名。不知其何所本。即用之以法素问。余观其文义浅短。与素问岐伯之言不类。又似
窃取素问之言而铺张之。其为王冰所伪托可知。自冰改灵枢后。后人莫有传其书者。唐宝应至宋绍兴。锦官史崧
乃云。家藏旧本灵枢九卷。是书至宋中世而始出。未经高保衡林亿等校定也。孰能辨其真伪哉。其中十二经水一
篇。无论黄帝时此名。而天下之水。何止十二。 以十二经脉。而以十二水配。任意错举。水之大小不详计也。
尧时作禹贡。九州之水始有名。湖水不
见于禹贡。唐时荆湘。文物最盛。洞庭一湖。屡咏歌于诗篇。征引于杂记。冰特据身所见。而妄臆度之耳。挂漏
不待辨而自明矣。（道古堂集）
四库全书提要曰。灵枢经十二卷。按据晁公武读书志。及李濂医史所载。元吕复群经古方论。则灵枢不及素
问之古。宋元人已言之矣。近时杭世骏道古堂集。亦有灵枢经跋。其考证尤为明晰。然李杲精究医理。而使罗天
益作类经。兼采素问灵枢。吕复亦称善学人。当与素问并观。其旨义互相发明。盖其书虽伪。而其言则缀合古经。
具有源委。譬之梅赜古文。杂采逸书。联成篇目。虽 牾罅漏。赝托显然。而先王遗训。多赖其搜辑以有传。不
可废也。此本前有绍兴乙亥史崧序。称旧本九卷。八十一篇。增修音释。附于卷末。又目录首题鳌峰熊宗立点校
重刊。末题原二十四卷。今并为十二卷。是此本为熊氏重刊所并。吕复称史崧并是书为十二卷。以复其旧。殆误
以熊本为史本欤。
姚际恒曰。灵枢经。晁子止曰。或谓好事者。于皇甫谧所集内经仓公论中抄出之。恒案此书。又下素问一等。
（古今伪书考）
按先子曰。灵枢单称九卷者。对素问八卷而言之。盖东汉以降。素问既亡第七一卷。不然则素问亦当称九卷
尔。而灵枢之称。 于唐中叶。王冰注素问。或曰灵枢。或曰针经。林亿因谓王冰名为灵枢。不可定。然今考道
藏中。有玉枢神枢灵轴等之经。而又收入是经。（题曰集注而其实原文尔）则灵枢之称。意出于羽流者欤。是经
亦成于众手。犹素问也。然素问各篇。文本多深奥。灵枢则不过数篇。马仲化谓功当先于素问。其说未可信焉。
玉海曰。灵枢以精气为首。今本以九针十二原为首。而甲乙经。以精气为首。不知当时所见。与今本同
体异名者欤。林亿等校正素问。在仁宗嘉 中。后哲宗元 八年。高丽始献是经。其相距四十余年。则亿等不及
寓目完书。故注中有云灵枢文不全。（案调经论王冰注引针经曰经脉为里支而横者为络络之别者为孙络新校正曰
三部九候论注引之曰灵枢而此云针经则王氏之意指灵枢为针经也考今素问注引针经者多灵枢之文但以灵枢今不全
故未得尽知也）又亿等校素问甲乙经等。所引九虚文。今并见灵枢中。则九虚亦是经之别本。非全帙者。要之曰
灵枢。曰九虚。曰九灵。并是黄冠所称。而九卷针经。其为旧名也。夫为灵枢者。王冰以前。不有载之者。故亿
等以为冰所命。而杭世骏直为冰之赝鼎者。更为疏妄。甲乙之书。撰集素问。针经明堂孔穴针灸治要三部。素问
明堂之外。乃针经文。悉具于灵枢。则实是为古之针经无疑矣。其文有少异者。传写之差误耳。如十二经水。甲
乙亦有之。若据杭言。甲乙亦为唐人之伪托乎。盖素问灵枢。并秦汉人所撰。如宦者湖水之类。无害其为书矣。
杭言不足取也。史崧之刻是经。勒为二十四卷。吕复不考之崧序。而云崧并是书为十二卷。盖当时别有为十二卷
者。故误为此说者。四库全书提要。谓吕以明熊宗立本为史本。然吕元人。岂有此理耶。
又按马仲化曰。大抵素问所引经言。多出灵枢者。是灵枢为先。素问为后。此说不足信焉。盖灵枢之文。浅
薄易解。而所载有素问中不言及者。素问金匮真言论曰。天有八风。经有五风。又八正神明论曰。凡刺之法。必候
日月星辰。四时八正之气。所谓八风八正者。唯言八方之风。八节之正气者。非八节风气。朝于太乙之义。故真
言论下文。仅举四方风称之。至于灵枢九宫八风篇。岁露篇。论太一巡行。及八风之目。是素问所无，始见于易
干凿度。又五变篇。有先立其年。以知其时之文。官针篇。称用针者。不知年之所加。气之盛衰。虚实之所起。
不可以为工也。是虽固与运气之说不同。遂开彼胜复加临之源。且夫素问之书。其文雅古。其旨深奥。决非灵枢
之所及。则其为晚出。可以征焉。在昔名医若秦和卢扁之徒。必有书记其言者。后世撰素问灵枢等者。采节其书
。各立之说。故其文互有混同。非复
相袭套使然者。谓之彼经所引。原于此经。而此经所载。先于彼经。则不可也。仲化之说不足信者。可以知矣。
戊寅冬月。得至元己卯。古林胡氏书堂所刊灵枢。目录首行。题曰元作二十四卷。今并为十二卷。计八十一篇。
此则吕复所见。而为熊氏种德堂所刻蓝本。乃可以确先子所谓当时别有为十二卷者之说也。
〔亡名氏灵应灵枢〕艺文略九卷 佚
〔灵枢略〕艺文略一卷 存
〔吕氏（复）灵枢经脉笺〕佚
按上见于九灵山房集沧洲翁传。
按是书收在道藏。
〔高氏（士）灵枢经摘注〕一卷 未见
按上见于鄞县志。
〔马氏（莳）黄帝内经灵枢注证发微〕九卷 存
马莳曰。素问曾经唐宝应年间启玄子王冰有注。灵枢自古迄今。并无注释。今愚析为九卷者。大都神圣经典。
以九为数。而九九重之。各有八十一篇。王冰分灵枢为十二卷。宋史菘分为二十四卷者。皆非也。且注释此书。
并以本经为照应。而素问有相同者。则援引之。至于后世医籍有讹者。则以经旨正之于分注之下。然后之学人。
当明病在何经。用针合行补写。则引而伸之。用药亦犹是矣。切勿泥为用针之书。而与彼素问。有所轩轾于其中
也。
汪昂曰。灵枢从前无注。其文本古奥。名数繁多。观者蹙 颦眉。医率废而不读。至明。始有马玄台之注。
其疏经络穴道。颇为详明。可谓有功于后学。虽其中间有出入。然以从来畏难之书。而能力开坛坫。以视素问注
。则过之远矣。（内经约注）
〔胡氏（文焕）灵枢经心得〕二卷 存
自序曰。灵枢素问。其间问答。多有重出处。然犹二书无害也。即一书亦有重出者。岂其义理深奥。不惮重
于答问乎。抑因论彼而复及此乎。余兹撰之。亦未免重者重。独者逸。惟求当其要。而顺其文者耳。览者幸毋讶
云。
〔赵氏（阙名）注灵枢经〕未见
陈仁锡序曰。余尝题壁云。简方思节茗。耻役学尊生。读赵先生注灵枢。盖信天下最可恃者。古人不变为今
人，可恨者。古本时化为今本。可怪者。自家脉理。问之医王方寸。隔垣而求洞于秦越人。夫秦越人也。得无秦
越我也。夫可笑者。脏腑不自见。而辄许人有肝胆。且谁肝谁胆哉。赵先生早谢青衿。注经玄畅可传。居甫里不
交富人。须眉皓然。似一精猛读书壮男子。尤好言三礼。余欲十七篇宗仪礼。入礼记之通十七篇者。六官宗周礼。
【黄帝针经】据《隋书·经籍志》记载为九卷。（《旧唐书·经籍志》作十卷）已佚。
【杨氏（玄操）《针经音》】本朝（宋代）现存书目著录一卷。已佚。
【席氏（延赏）《针经音义》】据《宋史·艺文志》著录一卷。已佚。
【《灵宝注黄帝九灵经》】据《旧唐书·经籍志》和《新唐书·艺文志》著录十二卷。已佚。
【《黄帝九虚内经》】据《宋史·艺文志》著录五卷。已佚。
【《内经灵枢经》】据《崇文总目·艺文略》著录九卷。现存。
皇甫谧说：九卷，是阐述经脉的著作。其义理深奥，不容易被理解。（出自《甲乙经序》）
林亿等人说：皇甫士安在《甲乙经序》中写道，《七略》和《艺文志》记载《黄帝内经》共十八卷。现在只有《针经》九卷、《素问》九卷，合起来共十八卷，这就是《内经》。除了《素问》之外的另外九卷，汉代张仲景和西晋王叔和的《脉经》只引用了其中的九卷。皇甫士安将其命名为《针经》，也专门称为九卷。杨玄操说：《黄帝内经》分为两帙，每帙各九卷。按《隋书·经籍志》记载，称之为《九灵》。王冰称之为《灵枢》。（按：《隋书·经籍志》并无《九灵》这一名称。）
《宋史·哲宗纪》记载：元祐八年正月庚子日，下诏将高丽国进献的《黄帝针经》颁行天下。江少虞说：哲宗时期，臣僚上言：“我私下看到高丽进献的书籍中，有《黄帝针经》九卷。根据《素问序》称，《汉书·艺文志》记载《黄帝内经》十八卷，《素问》与这本书各占九卷，正好符合总数。这本书久经战火兵灾，几乎全部亡失，偶然在东夷之地保存下来。如今它被进献上来，篇章卷帙都完整存在，不可不向海内颁布，使学习的人诵读研习。恳请朝廷仔细斟酌，下达尚书省工部，雕刻印板，送交国子监，按照惯例摹印施行。希望以此救济大众的功效，广泛普及于天下。”皇帝下令令秘书省选派精通医书的官员两三名进行校对，并令本省详细审定后，根据所申报的内容施行。（出自《宋朝类苑》）
朱熹说：《素问》的语言深奥，《灵枢》相对浅显，比较容易理解。
赵希弁说：《灵枢经》九卷，王冰认为这本书就是《汉志》中《内经》十八卷中的九卷；也有人说是好事者从皇甫谧所编纂的《内经》和《仓公论》中抄录出来的，称之为古书。不知道哪种说法正确。王应麟说：《黄帝灵枢经》九卷，是黄帝、岐伯、雷公、少俞、伯高回答询问的话语。杨上善作序，共八十一篇。《针经》九卷，大体相同，也是八十一篇。《针经》以《九针十二原》为首篇，《灵枢》以《精气》为首篇。此外间或有详略不同。王冰将《针经》称为《灵枢》，所以席延赏说：“灵枢”这个名称，是最后才出现的。（出自《玉海》）
史崧序言说：从前黄帝撰写《内经》十八卷，《灵枢》九卷，《素问》九卷，这是它的卷数。世间所奉行的，只有《素问》罢了。秦越人（扁鹊）得到其中的一二要点，而撰述《难经》。皇甫谧编排整理成为《甲乙经》。各家学说，都从这里开始。其中或许有得失之处，不足以作为后世的法则。例如《南阳活人书》称“咳逆”就是“哕”。我谨慎地查考《灵枢经》说：“新谷气进入胃中，与原有的寒气相争，所以称为哕。”举出这两点加以比较，那么道理就可以判断了。又如《难经》六十五篇，是秦越人标示《灵枢》中《本输》的大概内容。世人有时将其认为是流注。我谨慎地查考《灵枢经》说：“所说的‘节’，是神气游行出入的地方，不是皮肉筋骨。”又说：“神气，就是正气。神气游行出入的地方，就是流注。井、荥、输、经、合穴，就是本输。”举出这两点加以比较，就知道它们相差如同天地之别。只是遗憾《灵枢》失传很久了，世人不能深入研究。大凡医生在于阅读医书。读了而不能成为医生的有啊，没有不读书就能成为医生的。不读医书，又不是世代相传的家业，杀人比刀剑还要毒辣。所以古人有话说：“做儿子的如果不读医书，就等于不孝。”我本来平庸愚昧，从童年到壮年，潜心钻研此道，颇涉猎其中的原理。便不自量力，参校对照各种书籍，再次进行校正。家中收藏的旧本《灵枢》九卷，共八十一篇。增补修订注音释义，附在卷末。编定为二十四卷。希望使爱惜生命的人，打开书卷容易明白，毫无差别。除已经具状向所属部门申报外，准照使府指挥，按照条款申报转运司，选拔官员详细审定，将书籍送交秘书省、国子监，命令我史崧专门采访名医，再请求参考详审，以免误害将来，利益无穷，功劳确实有由来。宋绍兴乙亥年仲夏十五日，锦官史崧题写。
吕复说：《内经·灵枢》，汉、唐、隋的《艺文志》都没有收录。隋代有《针经》九卷，唐代有《灵宝注》及《黄帝九灵经》十二卷。有人说是王冰将《九灵》更名为《灵枢》。又有人说《九灵》特别详细于针灸，所以皇甫谧将其命名为《针经》，即《隋志》中的《针经》九卷。如果是一本书有两个名字，不应该在《唐志》中分别列出《针经》十二卷。所谓的《灵宝注》，乃是扁鹊太玄君所作的笺注，世间很少流传。宋末有《灵枢略》一卷，如今也湮没了。绍兴初年，史崧将这本书合并为十二卷，又恢复了旧貌，与其他版本相比颇为完善。学人应当与《素问》一起观看，因为它们的旨意互相阐明。（出自《九灵山房集沧洲翁传》）
徐渭说：黄帝时代没听说有宦官，而《灵枢》中的问答里，却有宦官割去宗筋的描述，由此可知这本书不是岐黄（黄帝与岐伯）亲笔所写。然而其根本宗旨的传授，如果不是岐黄，则绝对不能如此。所谓“有所受之”（有师承渊源）。可疑的不止一个宦官，刚开始动笔时那些容易知晓的部分罢了。（出自《路史》）
马莳说：《灵枢》是《内经》中的一篇名，大概《内经》是总名，其中有《素问》八十一篇，《灵枢》八十一篇。晋代皇甫士安将其命名为《针经》。按本经首篇《九针十二原》中有“先立针经”一句话。又《素问·八正神明论》也说岐伯云：“效法古代的人，先知《针经》。”这说明《素问》的话，也出自《灵枢》首篇。后世王冰注释《素问》，将《灵枢》、《针经》等名称混杂使用。宋代成无己注释《伤寒论》及其他医籍，凡是引用《灵枢》的，都不叫《灵枢》，而叫《针经》。这种开端都始于皇甫士安。但“针经”二字，只见于本经首篇，其余所论述的，营卫、腧穴、关格、脉体、经络病证、三才万象，无不具备。虽然每篇各有病症，必定用到针刺，自从后世用《针经》之名代替《灵枢》以来，致使后来的学人，看待这本书只当作是用针的书，丢弃而不学习。因此医生没有入门途径，医术难以达到精深境界，无法治疗疾病挽救危重，深感痛惜。哪里知道《素问》各篇，随问而答，头绪繁多，入门路径很少。《灵枢》大体浑全，细目完备，就像儒家书籍中有《大学》，三纲八目，总言互发，真是医家的指南，其功劳应当先于《素问》。称之为《灵枢》，正是因为“枢”是门户，关系到开合，而“灵”是至神至玄的称呼。这本书的功劳，有什么不同呢？
张介宾说：神灵的关键要义，叫做《灵枢》。
王九达说：“灵”是至神至玄的称呼，“枢”是门户开合所系。《生气通天论》说：“欲若运枢。”枢，是天枢。天体运行于上，枢机没有一息停止。人身如同天体的运转枢机，所谓守神守机。其初意在于舍弃药物而使用针刺，所以揭示空中之机以显示给人。空者即为灵，枢者即为机。既然得到了枢机，那么经络营卫的度数和变化就在我手中，有什么比这更灵验的呢？
杭世骏说：《七略·艺文志》记载《黄帝内经》十八篇。皇甫谧以《针经》九卷、《素问》九卷，合起来对应十八卷。唐代启玄子王冰遵循并使用这一说法。《素问》之名，见于汉代张仲景《伤寒卒病论》。《针经》则是皇甫谧所命名的。《隋书·经籍志》记载《针经》九卷、《黄帝九灵经》十二卷。元代沧洲翁吕复说：“如果是一本书有两个名字，不应该在《唐志》中分别列出《针经》十二卷。”根据吕复的怀疑，《九灵》是《九灵》，《针经》是《针经》，不可以合而为一。王冰将《九灵》命名为《灵枢》，《灵枢》这个名字，不知道它有什么依据。即使用来效法《素问》，我看它的文义浅短，与《素问》中岐伯的话不类似，又像是窃取《素问》的话而铺张发挥的。它是王冰伪托的，可以知道了。自从王冰改名为《灵枢》后，后人没有再流传这本书的。唐代宝应年间到宋代绍兴年间，锦官史崧才说：“家中收藏旧本《灵枢》九卷。”这本书到宋代中期才出现，未经过高保衡、林亿等人校定。谁能辨别它的真伪呢？其中《十二经水》一篇，无论黄帝时代是否有这个名称，而且天下的水，何止十二条。以十二条经脉来配十二条水，任意错举，水的大小不详加计算。尧时作《禹贡》，九州的水才开始有名。湖水不见于《禹贡》。唐代荆湘地区，文化最兴盛，洞庭湖一湖，屡次在诗篇中咏歌，在杂记中征引。王冰特意依据自己亲眼所见，而妄自揣测罢了。挂漏不全不必辩驳而自然明了。（出自《道古堂集》）
《四库全书提要》说：《灵枢经》十二卷。按据晁公武《读书志》及李濂《医史》所载，元代吕复《群经古方论》，则《灵枢》不及《素问》古老，宋元人已说过此事了。近代杭世骏《道古堂集》也有《灵枢经》跋文，其考证尤为明晰。然而李杲精研医理，却让罗天益编写《类经》，兼采《素问》《灵枢》。吕复也称善于学习的人，应当与《素问》一起观看，它们的旨义互相阐明。大概这本书虽然是伪书，但其言论则是缀合古经，具有源流委曲。譬如梅赜的古文《尚书》，杂采逸书，联成篇目，虽然有抵牾罅漏，赝托明显，但先王的遗训，多依赖其搜辑才得以流传，不可废弃。这个版本前有绍兴乙亥年史崧序，称旧本九卷，八十一篇，增修音释，附于卷末。又目录首页题写鳌峰熊宗立点校重刊，末页题写原二十四卷，今并为十二卷。是这个版本为熊氏重刊所合并。吕复称史崧将这本书合并为十二卷，以恢复其旧貌，大概是错误地把熊氏本当作史氏本吧。
姚际恒说：《灵枢经》，晁子止说：“有人说是好事者，从皇甫谧所编纂的《内经》和《仓公论》中抄录出来的。”我考察此书，又在《素问》之下等。（出自《古今伪书考》）
按家父说：《灵枢》单独称为九卷，是对《素问》八卷而言的。大概东汉以后，《素问》丢失了第七卷，否则《素问》也应该称为九卷。而《灵枢》这个称呼，出现于唐代中期。王冰注释《素问》，有时说《灵枢》，有时说《针经》。林亿因此认为王冰命名为《灵枢》，不能确定。然而现在考察《道藏》中，有《玉枢》、《神枢》、《灵轴》等经，又将这部经收入其中。（题为集注，其实只是原文而已），那么《灵枢》这个称呼，意出于道士吗？这部经也是众人之手写成，就像《素问》一样。然而《素问》各篇，文本大多深奥，《灵枢》则不过几篇。马仲化说功劳应当先于《素问》，这种说法不可信。
《玉海》说：《灵枢》以《精气》为首篇，今本以《九针十二原》为首篇。而《甲乙经》以《精气》为首篇，不知道当时所见的是与今本同体异名的吗？林亿等人校正《素问》，在仁宗嘉祐年间，后来哲宗元祐八年，高丽才开始进献这部经，相距四十多年，那么林亿等人来不及看完全书，所以注中有云“《灵枢》文不全”。（案：《调经论》王冰注引用《针经》说：“经脉为里，支而横者为络，络之别者为孙络。”新校正说：《三部九候论》注引用它时说《灵枢》，而这里说《针经》，那么王氏的意思是指《灵枢》为《针经》。考察今本《素问》注引用的《针经》多是《灵枢》的文字，但因为《灵枢》现在不完整，所以未能尽知。）又林亿等人校正《素问》、《甲乙经》等，所引用的《九虚》文字，现在都见于《灵枢》中，那么《九虚》也是该经的别本，不是全帙。总之，称为《灵枢》、《九虚》、《九灵》，都是道士所称，而九卷《针经》，是其旧名。至于称为《灵枢》的，王冰以前，没有记载它的，所以林亿等人认为是王冰命名的，而杭世骏直接认为是王冰的伪作，更为疏漏荒谬。《甲乙经》一书，编纂《素问》、《针经》、《明堂孔穴针灸治要》三部，《素问》、《明堂》之外，乃是《针经》文字，全都具备于《灵枢》中，那么实为古代的《针经》无疑。其文字有少许差异，是传抄的错误罢了。如《十二经水》，《甲乙经》也有。如果按照杭世骏的说法，《甲乙经》也是唐人伪托的吗？大概《素问》《灵枢》，并是秦汉人所撰，如宦官、湖水之类，不妨碍它们是书。杭世骏的说法不值得取信。史崧刻印这部经，编定为二十四卷，吕复不考察史崧的序，而说史崧将这本书合并为十二卷，大概当时另有十二卷的版本，所以误为此说。《四库全书提要》说吕复以明代熊宗立本为史崧本，然而吕复是元代人，怎么会有这种事呢？
又按马仲化说：大致《素问》所引用的经文，多出《灵枢》，是《灵枢》在先，《素问》在后。这种说法不可信。因为《灵枢》的文字，浅薄易解，而所载内容有《素问》中没有提及的。《素问·金匮真言论》说：“天有八风，经有五风。”又《八正神明论》说：“凡刺之法，必候日月星辰，四时八正之气。”所谓八风八正，只说八方之风，八节的正气，并非八节风气朝见太乙的意义，所以《真言论》下文，仅列举四方风来称呼它。至于《灵枢·九宫八风》篇、《岁露》篇，论述太一巡行，以及八风的名称，是《素问》所没有的，开始见于《易干凿度》。又《五变》篇，有“先立其年，以知其时”的文字。《官针》篇，称“用针者，不知年之所加，气之盛衰，虚实之所起，不可以为工也。”这虽然原本与运气之说不同，却开启了彼胜复加临的源头。况且《素问》之书，其文雅古，其旨深奥，决非《灵枢》所能企及，那么它是晚出的，可以验证了。从前名医如秦和、卢扁之流，必有书记载他们的言论。后世撰写《素问》《灵枢》等的，采集摘录这些书，各自立说，所以其文互相混同，不是相互抄袭套用所致。说这部经所引，原本出自那部经，而那部经所载，先于这部经，这是不可以的。马仲化的说法不可信，由此可知。
戊寅冬月，得以见到至元己卯年，古林胡氏书堂所刊刻的《灵枢》，目录首行，题写“元作二十四卷，今并为十二卷。计八十一篇。”这正是吕复所见，而为熊氏种德堂所刻的蓝本，才可以确切证实家父所说“当时别有为十二卷者”的说法。
【亡名氏《灵应灵枢》】据《艺文略》著录九卷。已佚。
【《灵枢略》】据《艺文略》著录一卷。现存。
【吕氏（复）《灵枢经脉笺》】已佚。
按以上见于《九灵山房集沧洲翁传》。
按这部书收录在《道藏》中。
【高氏（士）《灵枢经摘注》】一卷。未见。
按以上见于《鄞县志》。
【马氏（莳）《黄帝内经灵枢注证发微》】九卷。现存。
马莳说：《素问》曾经唐代宝应年间启玄子王冰作注。《灵枢》从古至今，并没有注释。现在我将其析分为九卷，大多是神圣经典，以九为数，而九九重叠，各有八十一篇。王冰将《灵枢》分为十二卷，宋代史崧分为二十四卷的，都不对。并且注释这本书，并以本经为照应，而《素问》中有相同的，则援引它。至于后世医籍有错误的，则以经旨纠正于分注之下。然后之后的学人，应当明白病在何经，用针应当行补泻，则引申它，用药也是如此。切勿拘泥于这是一本用针的书，而与《素问》在其中有所偏颇。
汪昂说：《灵枢》从前没有注释，其文本古奥，名数繁多，读者皱眉蹙额，医生大都废弃而不读。到了明代，才有马玄台的注释。其疏通经络穴道，颇为详细明确，可以说是有功于后学。虽然其中间有出入，然而以从来畏难的书，而能力开坛坫（开创局面），与《素问》注相比，则远远超过它了。（出自《内经约注》）
自序说：《灵枢》《素问》之间，问答多有重复出现的地方，然而这两本书并不妨碍。即使一本书也有重复出现的地方，难道是因为义理深奥，不嫌重复于问答吗？还是因为论述彼处又涉及此处呢？我这次撰写，也不免有的重复，有的遗漏，只求得当其要领，而顺从其文辞罢了。阅览者幸勿惊讶。
【赵氏（阙名）《注灵枢经》】未见。
陈仁锡序说：我曾经题壁云：“简方思节茗，耻役学尊生。”读赵先生注《灵枢》，相信天下最可依靠的，是古人不变为今人，可恨的是，古本时常化为今本，可怪的是，自家脉理，问之医王方寸，隔墙而求洞悉于秦越人。夫秦越人也，难道不就是秦越我吗？可笑的是，脏腑自己看不见，却敢许人有肝胆，且谁肝谁胆呢？赵先生早年弃绝功名，注解经书玄畅可传。居住在甫里，不结交富人，须眉皓然，像一个精猛读书的壮男子。尤其喜好谈论三礼。我想十七篇宗法《仪礼》，融入《礼记》通晓的十七篇，六官宗法《周礼》。
[Huangdi Zhenjing (Yellow Emperor's Needle Classic)] Recorded as nine volumes in the *Sui Shu: Jingji Zhi* (Bibliography of the Book of Sui). (The *Jiu Tang Shu: Jingji Zhi* records ten volumes.) Lost.
[Yang Shi (Xuancao) Zhenjing Yin (Phonetics of Yang's Needle Classic)] Recorded as one volume in contemporary Song dynasty bibliographies. Lost.
[Xi Shi (Yanshang) Zhenjing Yinyi (Phonetics and Meanings of Xi's Needle Classic)] Recorded as one volume in the *Song Shi: Yiwen Zhi* (Bibliography of the History of Song). Lost.
[Lingbao Zhu Huangdi Jiu Ling Jing (Lingbao Commentary on the Yellow Emperor's Nine Spirit Classic)] Recorded as twelve volumes in the *Jiu Tang Shu: Jingji Zhi* and *Xin Tang Shu: Yiwen Zhi*. Lost.
[Huangdi Jiu Xu Nei Jing (Yellow Emperor's Nine Emptinesses Inner Classic)] Recorded as five volumes in the *Song Shi: Yiwen Zhi*. Lost.
[Neijing Lingshu Jing (Inner Classic: Spiritual Pivot)] Recorded as nine volumes in the *Chongwen Zongmu: Yiwen Lue*. Extant.
Huangfu Mi stated: The nine volumes expound upon the meridians. Their meaning is profound and not easily comprehended. (From the Preface to *Jia Yi Jing*)
Lin Yi et al. stated: In the preface to *Jia Yi Jing*, Huangfu Shian wrote that the *Qilüe* and *Yiwen Zhi* recorded eighteen volumes of the *Huangdi Neijing* (Inner Canon of the Yellow Emperor). Currently, there are only nine volumes of *Zhenjing* (Needle Classic) and nine volumes of *Suwen* (Basic Questions), totaling eighteen volumes. This is the *Neijing*. Regarding the other nine volumes outside of *Suwen*, Zhang Zhongjing of the Han Dynasty and Wang Shuhe of the Western Jin Dynasty, in their *Mai Jing* (Pulse Classic), only cited these nine volumes. Huangfu Shian named it *Zhenjing* and specifically referred to it as nine volumes. Yang Xuancuo stated: The *Huangdi Neijing* was divided into two bundles, each containing nine volumes. According to the *Sui Shu: Jingji Zhi*, it was called *Jiu Ling* (Nine Spirits). Wang Bing named it *Lingshu* (Spiritual Pivot). (Note: The *Sui Shu: Jingji Zhi* does not mention *Jiu Ling*.)
The *Song Shi: Zhezong Ji* (Chronicles of Emperor Zhezong) recorded: On the Gengzi day of the first month of the eighth year of Yuanyou, an edict was issued to distribute the *Huangdi Zhenjing* presented by Goryeo throughout the realm. Jiang Shaoyu stated: During Emperor Zhezong's reign, a memorialist remarked, "I have observed that among the books presented by Goryeo, there were nine volumes of the *Huangdi Zhenjing*. According to the preface of *Suwen*, the *Han Shu: Yiwen Zhi* recorded eighteen volumes of the *Huangdi Neijing*, with *Suwen* and this book each comprising nine volumes, matching the total count. This book had long been lost due to wars and fires, almost entirely perishing, but was preserved by chance in the Eastern Barbarians. Now that it has been presented, its chapters and scrolls remain intact. It should not fail to be promulgated within the seas so that scholars may study and recite it. I respectfully hope the court will deliberate and instruct the Ministry of Works to carve printing blocks, send them to the Imperial Academy (Guozijian), and implement copying according to regulations. This would allow the benefit of saving lives to spread widely across the world." An imperial decree ordered the Bureau of Secretaries (Mishu Sheng) to select two or three officials proficient in medical texts for proofreading, and instructed the bureau to finalize details before implementation. (From *Song Chao Lei Yuan*)
Zhu Xi stated: The language of *Suwen* is profound, while *Lingshu* is relatively shallow and easier to understand.
Zhao Xibian stated: *Lingshu Jing* consists of nine volumes. Wang Bing believed this book constituted the nine volumes of the eighteen-volume *Neijing* mentioned in the *Han Zhi*. Others suggested it was compiled by enthusiasts who excerpted content from the *Neijing* and *Canggong Lun* collected by Huangfu Mi, calling it an ancient text. It is unknown which view is correct. Wang Yinglin stated: *Huangdi Lingshu Jing* consists of nine volumes, containing dialogues between the Yellow Emperor, Qibo, Leigong, Shaoyu, and Bogao. Yang Shangshan wrote the preface, noting eighty-one chapters. *Zhenjing* also comprises nine volumes and roughly matches this, with eighty-one chapters. *Zhenjing* begins with *Jiuzhen Shier Yuan* (Nine Needles and Twelve Source Points), whereas *Lingshu* begins with *Jingqi* (Essential Qi). There are occasional differences in detail and brevity. Since Wang Bing identified *Zhenjing* as *Lingshu*, Xi Yanshang remarked that the name *Lingshu* appeared last. (From *Yu Hai*)
Shi Song's preface stated: In antiquity, the Yellow Emperor composed the *Neijing* in eighteen volumes: *Lingshu* in nine volumes and *Suwen* in nine volumes, constituting the total. In the world, only *Suwen* was widely practiced. Yue Ren (Bian Que) grasped a fraction of its principles and composed the *Nanjing* (Classic of Difficult Issues). Huangfu Mi organized it into *Jia Yi Jing*. All subsequent schools of thought originated from here. Some aspects may have merits or flaws and cannot serve as models for later generations. For instance, *Nanyang Huoren Shu* equates "ke ni" (coughing against the reverse) with "yue" (hiccups). Carefully examining *Lingshu Jing*, it states: "When new grain qi enters the stomach and contends with old cold qi, it is called yue." Comparing these clarifies the principle. Similarly, Chapter 65 of *Nanjing* outlines the general principles of *Ben Shu* (Root Transports) from *Lingshu*. Some consider it to refer to flow and distribution. Carefully examining *Lingshu Jing*, it states: "What is meant by 'nodes' (jie) are places where shen qi (spiritual qi) travels and exits; they are not skin, flesh, sinew, or bone." It further states: "Shen qi is zheng qi (upright qi). The places where shen qi travels and exits are liu zhu (flow and distribution). The Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points are Ben Shu." Comparing these reveals a difference as vast as heaven and earth. It is regrettable that *Lingshu* has been lost for a long time, leaving people unable to investigate it deeply. Physicians must read medical books. Many read but do not become physicians; none can become physicians without reading. Not reading medical books, nor having a hereditary profession, kills more fatally than sharp blades. Thus, the ancients said, "A son who does not read medical books is unfilial." Being mediocre and ignorant, I devoted myself to this path from childhood to adulthood and gained some understanding. Presuming my abilities, I collated various texts and corrected them again. My family's old copy of *Lingshu* comprised nine volumes and eighty-one chapters. I added phonetic annotations and glossaries to the end, compiling it into twenty-four volumes. May those who cherish life find it easy to understand upon opening the book, with no ambiguity. Having submitted reports to the relevant authorities and received instructions from the Provincial Administration to select officials for review and submit the book to the Bureau of Secretaries and the Imperial Academy, I requested interviews with famous doctors for further verification to avoid future errors, thereby benefiting countless lives. On the full moon day of mid-summer in the Yihai year of Shaoxing, Shi Song of Jingguan inscribed this.
Lu Fu stated: *Neijing Lingshu* was not recorded in the bibliographies of the Han, Sui, or Tang dynasties. The Sui dynasty listed *Zhenjing* in nine volumes, and the Tang dynasty listed *Lingbao Zhu* and *Huangdi Jiu Ling Jing* in twelve volumes. Some claim Wang Bing renamed *Jiu Ling* to *Lingshu*. Others argue *Jiu Ling* focused heavily on acupuncture, leading Huangfu Mi to name it *Zhenjing*, corresponding to the nine-volume *Zhenjing* in the *Sui Zhi*. If it were one book with two names, it should not appear separately as twelve volumes of *Zhenjing* in the *Tang Zhi*. The so-called *Lingbao Zhu* was annotated by Bian Que's Taixuan Jun and rarely circulated. In the late Song, a one-volume *Lingshu Lue* existed but has since vanished. In the early Shaoxing period, Shi Song merged the book into twelve volumes, restoring its original form, which was superior to other versions. Students should study it alongside *Suwen*, as their meanings illuminate each other. (From *Jiuling Shanfang Ji: Cangzhou Weng Zhuan*)
Xu Wei stated: No eunuchs were known during the Yellow Emperor's time, yet *Lingshu* contains dialogues involving eunuchs undergoing castration. This proves the book was not written by Qibo and Huangdi. However, the core transmission suggests lineage from Qibo and Huangdi, implying "having received instruction." Doubts extend beyond just the mention of eunuchs to the initial drafting of easily understood parts. (From *Lushi*)
Ma Shi stated: *Lingshu* is a chapter title within the *Neijing*. Generally, *Neijing* is the collective name, containing eighty-one chapters of *Suwen* and eighty-one chapters of *Lingshu*. Jin dynasty's Huangfu Shian named it *Zhenjing*. In the first chapter of this classic, *Jiuzhen Shier Yuan*, there is a phrase "first establish Zhenjing." Also, *Suwen: Bazi Shenming Lun* quotes Qibo saying, "To emulate the ancients, one must first know Zhenjing." This indicates that statements in *Suwen* originate from the first chapter of *Lingshu*. Later, Wang Bing commented on *Suwen*, mixing terms like *Lingshu* and *Zhenjing*. Cheng Wuji of the Song dynasty, when commenting on *Shanghan Lun* and other texts, referred to citations from *Lingshu* as *Zhenjing*. This practice began with Huangfu Shian. However, the term *Zhenjing* appears only in the first chapter. The rest discusses Yingwei (nutritive and defensive qi), acupoints, Guange (blockages), pulse forms, meridian diseases, and cosmic phenomena comprehensively. Although every chapter involves needling, since later generations replaced *Lingshu* with the name *Zhenjing*, students viewed it merely as a needling manual and neglected it. Consequently, physicians lacked entry points, skills remained unrefined, and critical illnesses could not be treated, which is deeply lamentable. One should realize that *Suwen* answers questions randomly with many threads and few clear paths. *Lingshu* is holistic with detailed items, akin to Confucian classics like *Daxue* (Great Learning), covering major principles and specific goals. It is truly the guide for physicians, arguably preceding *Suwen* in importance. Named *Lingshu* because "Shu" (pivot) relates to the opening and closing of doors, and "Ling" (spirit/miraculous) denotes the divine and mysterious. How different is the merit of this book?
Zhang Jiebin stated: The pivotal essence of spirit and divinity is called *Lingshu*.
Wang Jiuda stated: "Ling" denotes the divine and mysterious; "Shu" relates to the opening and closing of portals. *Shengqi Tongtian Lun* says, "Desire to move the pivot." The pivot is Tianshu (Heavenly Pivot). Heaven moves above, and the pivot never ceases for a breath. The human body mirrors heavenly movement, embodying "guarding spirit and guarding the mechanism." Its original intent was to abandon medicine for acupuncture, revealing the mechanism of emptiness. Emptiness is Ling; mechanism is Shu. Once the pivot is grasped, the regulation of meridians and Yingwei changes at one's command. How miraculous is this?
Hang Shijun stated: The *Qilüe Yiwen Zhi* recorded eighteen chapters of *Huangdi Neijing*. Huangfu Mi matched this with nine volumes of *Zhenjing* and nine volumes of *Suwen*. Wang Bing of the Tang dynasty followed this. The name *Suwen* appears in Zhang Zhongjing's *Shanghan Zabing Lun*. *Zhenjing* was named by Mi. The *Sui Jingji Zhi* listed *Zhenjing* (9 vols) and *Huangdi Jiu Ling Jing* (12 vols). Lu Fu of the Yuan dynasty argued: If one book had two names, it shouldn't appear separately as twelve volumes of *Zhenjing* in the *Tang Zhi*. Lu suspected *Jiu Ling* and *Zhenjing* were distinct. Wang Bing named *Jiu Ling* as *Lingshu*, but the origin of this name is unclear. Even if used to model *Suwen*, its language is shallow compared to Qibo's words in *Suwen*, resembling plagiarized expansion. It is likely a forgery by Wang Bing. After Wang Bing changed the name to *Lingshu*, no one transmitted the book until Shi Song of Jingguan claimed possession of an old nine-volume copy in the mid-Song period, unverified by Gao Baoheng and Lin Yi. Who can distinguish authenticity? The chapter *Shi'er Jingshui* (Twelve River Waters) mentions twelve rivers, which did not exist in the Yellow Emperor's era, and there are far more than twelve rivers in China. Matching twelve meridians to twelve waters arbitrarily ignores water sizes. Rivers were named in *Yugong* during Yao's time; Lake Dongting was not mentioned. In the Tang dynasty, Jingxiang culture flourished, and Dongting Lake was frequently praised. Wang Bing relied solely on personal observation and speculated rashly. Omissions are obvious. (From *Daogu Tang Ji*)
*Summary of the Four Treasuries* stated: *Lingshu Jing* exists in twelve volumes. Based on Chao Gongwu's *Dushu Zhi* and Li Lian's *Yishi*, Lu Fu of the Yuan dynasty noted *Lingshu* is less ancient than *Suwen*, a view held by Song-Yuan scholars. Hang Shijun's *Daogu Tang Ji* also contains a postscript on *Lingshu Jing* with clear考证 (textual research). However, Li Gao, a master of medical theory, had Luo Tianyi compile *Leijing*, incorporating both *Suwen* and *Lingshu*. Lu Fu also advised students to study both together as they illuminate each other. Though the book may be apocryphal, its content synthesizes ancient classics with clear origins. Like the古文 (Ancient Script) *Shangshu* compiled by Mei Ze, though flawed and clearly forged, it preserves ancient teachings and cannot be discarded. This edition has Shi Song's preface from Shaoxing Yihai, stating the old version had nine volumes and eighty-one chapters, expanded to twenty-four. The catalog lists Xiong Zongli of Aofeng as the editor/republisher, noting the original twenty-four volumes were condensed to twelve. This condensation was done by Xiong, not Shi. Lu Fu's claim that Shi Song condensed it to twelve to restore the old form likely confused Xiong's edition with Shi's.
Yao Jiheng stated: *Lingshu Jing*, according to Chao Zizhi, was allegedly excerpted by enthusiasts from Huangfu Mi's *Neijing* and *Canggong Lun*. I examine this book; it ranks below *Suwen*. (From *Gujin Weishu Kao*)
My father stated: *Lingshu* alone is called nine volumes in contrast to *Suwen*'s eight volumes. Probably after the Eastern Han, *Suwen* lost its seventh volume; otherwise, *Suwen* would also be called nine volumes. The term *Lingshu* emerged in the mid-Tang. Wang Bing's commentary on *Suwen* uses both *Lingshu* and *Zhenjing*. Lin Yi concluded Wang Bing named it *Lingshu*, but this is uncertain. Examining the *Daozang*, there are scriptures like *Yushu*, *Shenshu*, and *Lingzhou*, and this scripture is included therein (titled as a collection of notes but actually just the original text). Thus, the term *Lingshu* likely originated from Daoists. This scripture was also compiled by multiple hands, similar to *Suwen*. While *Suwen* texts are mostly profound, *Lingshu* has fewer such chapters. Ma Zhonghua claims its merit precedes *Suwen*, but this is unconvincing.
*Yu Hai* stated: *Lingshu* begins with *Jingqi*, but the current version begins with *Jiuzhen Shier Yuan*. *Jia Yi Jing* begins with *Jingqi*. It is unknown if the version seen then was identical in content but different in name. Lin Yi et al. corrected *Suwen* during Emperor Renzong's Jiayou era. Forty years later, in the eighth year of Zhezong's Yuanyou, Goryeo presented this scripture. Lin Yi likely did not see the complete book, hence his note that *Lingshu* text is incomplete. (Note: Wang Bing's commentary on *Tiaojing Lun* cites *Zhenjing*: "Meridians are interior, branches crossing are collaterals..." New corrections cite *Sanbu Jiuhou Lun* referencing *Lingshu*, while here citing *Zhenjing*, indicating Wang Bing equated *Lingshu* with *Zhenjing*. Current *Suwen* commentaries cite *Zhenjing* using *Lingshu* text, but since *Lingshu* is incomplete now, knowledge is limited.) Lin Yi's corrections in *Suwen* and *Jia Yi Jing* cite *Jiuxu* text found in *Lingshu*, suggesting *Jiuxu* is another version, not the complete work. In summary, *Lingshu*, *Jiuxu*, and *Jiu Ling* are Daoist titles, while nine-volume *Zhenjing* is the old name. Before Wang Bing, no one recorded it as *Lingshu*, leading Lin Yi to attribute the name to him. Hang Shijun directly called it Wang Bing's forgery, which is even more erroneous. *Jia Yi Jing* compiles *Suwen*, *Zhenjing*, and *Mingtang Kongxue Zhenjiu Zhiya*. Outside *Suwen* and *Mingtang*, the *Zhenjing* text is fully contained in *Lingshu*, proving it is indeed the ancient *Zhenjing*. Minor textual differences are copying errors. For example, *Shi'er Jingshui* appears in *Jia Yi Jing*. If following Hang's logic, is *Jia Yi Jing* also a Tang forgery? *Suwen* and *Lingshu* were written by Qin-Han people. Mentions of eunuchs or lakes do not invalidate the books. Hang's views are unreliable. Shi Song printed the book in twenty-four volumes. Lu Fu ignored Shi's preface and claimed Shi condensed it to twelve, likely due to another twelve-volume version existing then. *Four Treasuries Summary* wrongly attributed Xiong's edition to Shi. But Lu Fu was Yuan dynasty; how could he reference Ming editions?
Furthermore, Ma Zhonghua claimed *Suwen* citations mostly come from *Lingshu*, implying *Lingshu* predates *Suwen*. This is unconvincing. *Lingshu* text is shallow and easy to understand, containing content absent in *Suwen*. *Suwen: Jin Gui Zhen Yan Lun* mentions "Eight Winds of Heaven, Five Winds of Meridians." *Bazi Shenming Lun* states needling requires observing sun, moon, stars, seasons, and Eight Regularities. These refer to eight directions and seasonal upright qi, not the Eight Festivals' winds paying homage to Taiyi. Hence *Zhen Yan Lun* only lists four directional winds. *Lingshu: Jiugong Bafeng* and *Suilu* discuss Taiyi's tour and Eight Winds, concepts absent in *Suwen* and first appearing in *Yi Gan Zaodu*. *Wubian* mentions determining the year to know the season. *Guanzhen* states practitioners must know annual influences, qi fluctuations, and deficiency/excess to be competent. Though differing from fortune-telling theories, it opened sources for winning/losing interactions. *Suwen* is elegant, ancient, and profound, far surpassing *Lingshu*, indicating it was produced later. Famous doctors like Qin He and Lu Bian had records of their words. Later compilers of *Suwen* and *Lingshu* excerpted these, creating mutual similarities not due to direct copying. Claiming one cited the other, or one predates the other, is incorrect. Ma Zhonghua's view is untenable.
In the winter of Wuyin, I obtained the *Lingshu* published by Gulin Hu Family Book Hall in the Jimao year of Zhiyuan. The catalog header states: "Originally twenty-four volumes in Yuan, now combined into twelve. Total eighty-one chapters." This matches what Lu Fu saw and served as the blueprint for Xiong's Zhongde Hall edition, confirming my father's statement about another twelve-volume version existing then.
[Wuming Shi Ying Lingshu] Recorded as nine volumes in *Yiwen Lue*. Lost.
[Lingshu Lue] Recorded as one volume in *Yiwen Lue*. Extant.
[Lu Shi (Fu) Lingshu Jingmai Jian] Lost.
See above in *Jiuling Shanfang Ji: Cangzhou Weng Zhuan*.
This book is included in the *Daozang*.
[Gao Shi (Shi) Lingshu Jing Zhazhu] One volume. Unseen.
See above in *Yinxian Zhi*.
[Ma Shi (Shi) Huangdi Neijing Lingshu Zhuzheng Fawei] Nine volumes. Extant.
Ma Shi stated: *Suwen* was annotated by Wang Bing (Qixuanzi) during the Baoying era of Tang. *Lingshu* has had no annotations from ancient times to the present. I divide it into nine volumes. Sacred classics often use the number nine; nine times nine yields eighty-one chapters. Wang Bing divided *Lingshu* into twelve volumes; Song Shi Song divided it into twenty-four volumes; both are incorrect. Annotations should cross-reference the original text. Where *Suwen* is identical, cite it. For errors in later medical texts, correct them under sub-notes based on canonical principles. Future students should identify which meridian the disease affects and apply tonification or sedation accordingly, extending this logic to herbal medicine. Do not rigidly treat it as only a needling manual or favor it over *Suwen*.
Wang Ang stated: *Lingshu* had no prior annotations. Its text is archaic and complex, causing readers distress, so physicians abandoned it. In the Ming dynasty, Ma Xuantai provided annotations. His explanation of meridians and acupoints was detailed and clear, benefiting future learners. Despite some discrepancies, for a previously feared-difficult book, he broke new ground. Compared to *Suwen* annotations, he far excelled. (From *Neijing Yuezhu*)
[Hu Shi (Wenhuan) Lingshu Jing Xin De] Two volumes. Extant.
Self-preface stated: Dialogues in *Lingshu* and *Suwen* often repeat. Yet the two books complement each other. Even within one book, repetitions occur. Is it because the principles are profound, tolerating repetition? Or because discussing one topic leads to another? My compilation inevitably repeats some and omits others, seeking only essential points and textual flow. Readers should not be surprised.
[Zhao Shi (Anonymous) Zhu Lingshu Jing] Unseen.
Chen Rexi's preface stated: I once inscribed on a wall: "Simple prescriptions make me think of tea; I disdain serving the 'Master of Life'. Reading Mr. Zhao's annotation of *Lingshu*, I believe the most reliable thing is that ancients do not change into moderns. What is hateful is that ancient texts turn into modern versions. What is strange is that one's own pulse theory, when asked of the Medical King's heart, seeks clarity through walls from Bian Que. Bian Que... is he not also Bian Que (another self)? What is laughable is that internal organs cannot be seen by oneself, yet one dares to claim knowledge of liver and gallbladder. Whose liver? Whose gallbladder? Mr. Zhao abandoned scholarship early, his annotations profound and transmissible. Living in Fulí, he avoided rich men, with white hair and beard, resembling a vigorous scholarly man. He especially loved discussing the Three Rites. I wish the seventeen chapters to follow *Yili*, integrating into the seventeen chapters of *Liji*; the Six Offices to follow *Zhouli*."