〔袁氏（仁）内经疑义〕未见
王畿袁参坡小传曰。参坡袁公名仁。字良贵。浙西嘉善人也。洞识性命之精。而未尝废人事之粗。雅彻玄
禅之奥。而不敢悖仲足之轨。天文地理。历律书数。兵刑水利之属。靡不涉其津涯。而姑寓情于医。谓可以全生。
可以济人。着内经疑义。本草正讹。痘疹家传等书。百余卷。（一螺集）
〔杨氏（慎）素问纠略〕明志三卷 未见
钱谦益曰。慎字用修。新都人。少师文忠公廷和之子也。七岁作拟古战场文。有曰。青楼断红粉之魂。白
日照青苔之骨。时人传诵。以为渊云再出。正德辛未。举会试第二。廷试第一。授翰林修撰。武庙阅天文书。星
名注张。又作汪张。下问钦天监及史馆。皆莫知。用修曰。注张。柳星也。历引周礼史汉书以复。湖广土官水尽
源通塔平长官司入贡。同官疑为三地名。用修曰。此六字地名也。取大明官制证之。嘉靖癸未。修武庙实录。总
裁二阁老。尽取稿草。属刊定焉。甲申七月。两上议大礼疏。率群臣撼奉天门大哭。廷杖者再。毙而复苏。谪戍
云南永昌卫。投荒三十余年。卒于戍。年七十有二。（列朝诗集）
按是书。升庵外集等不载。且与朱震亨书同名。先子尝疑之。贺藩大高知道。（元哲）曰。恐是升庵序震亨
书者。修明志时。仍致误欤。
此说亦有理。
〔高氏（士）素问快捷方式〕三卷 未见
〔郑氏（晓）素问摘语〕未见
按上二书。见于浙江通志书目。
〔蔡氏（师勒）内经注辨〕未见
黄省曾序曰。尝谓医之道也。原详经髓阴阳表里以起百病也。尝草木水火致剂。以救夭伤也。非圣人者
神而明之。其谁与此。故曰。医者生生之具。圣人所以寿万民。而登之天年者也，农黄以来。其法已久。考其嗣
流。则周之矫之俞之卢。秦之和之缓之 。宋之文挚。郑之扁鹊。汉之楼护阳庆仓公。皆以黄帝之书相为祖述。
其仓公诊切之验，独幸详于大史。而候名脉理。往往契符于素问。以是知素问之书。其文不必尽古。而其法则出
于古也信然矣。其言情状也有冯。其处刺疗也有响。得之者。为上工。为国手。失之者。为毒师。为庸姓。历百
世而莫之或违者也。在姬之代。尚有岁终之稽。十而失一。即次其食。故其法得以不堕。今之医也。茫然于天地
之纪。宪无所畏。师无所传。一惟肆炮纵舍。以规偶中之利。故愈也剧之。生也死之者。殆相望也。予素多病。
不得于医。而思精其法。未暇也。山人蔡师勒氏有道。而复志于医。乃块处于毛公之坛者。二十年。先治其法。
翻阅之久。遂不满于启玄之注。时有所得。因系之辨。若师勒者。可谓卓然斯流之上者矣。虽然启玄亦非妄而作
者。其师玄珠先生异人也。洞明素问之奥。乃密授秘旨。故启玄奉其师说太过。不为无疵。观其询谋得失之云。
则斯辨也。亦启玄之所以望于后人也。（五岳山人集）
〔徐氏（春甫）内经要旨〕二卷 存
自序略曰。予尝谓操舟必资于剡木。而射者必以彀。医之有道古也。自神农氏开其天。黄帝氏继天创始。与
其臣岐伯。着内经灵素。为万世医学之鼻祖。自唐及宋。屡诏名家。校正徒勤。而真传靡获。方书种种。汗牛充
栋。奚益哉。甫本庸愚。辄不自忖。乃敢因滑氏之钞目。而益以诸贤之钩玄。提注详明。辨释条达。HT 名曰内经
要旨。而于黄岐之神圣。历代之精英。虽不足以窥其阃奥。而宏纲大旨。似有得其门而入者。通方大哲。幸鉴管
蠡之见云。嘉靖丁巳仲春既望。
祁门县志曰。徐春甫字汝元。汪宦门人医家书无所不窥。着有古今医统。医学快捷方式。居京邸求医甚众。即贵
显者。不能旦夕致。授太医院官。
〔万氏（全）素问浅解〕未见
按上见于痘疹世医心法自序。
罗田县志曰。万全字密斋。精医。治病全活甚多。着有保命歌括。养生四要。育婴家秘。广嗣精要。痘疹启
微。行世。
〔徐氏（渭）素问注〕佚
陶望龄徐渭传略曰。徐渭字文长。山阴人。九岁能属文。年十余。仿扬雄解嘲。作释毁。为诸生。胡宗宪督
浙江。招管书记。时方获白鹿海上。用渭表以献。上大嘉悦其文。宗宪以是益重之。时督府势严重。文武将吏。
庭见无敢仰者。而渭弊巾浣衣。直入无忌。宗宪常优容之。渭亦矫节自好。无所顾请。及宗宪逮。虑祸及。遂发
狂疾。坐系狱中。以言者力获免。及老贫甚。鬻文自给。人操金请诗文书绘者。值其稍裕。即百方不得。遇窘时
乃肯为之。渭尝言吾
书第一。诗二。文三。画四。识者许之。所着文长集阙篇。樱桃馆集。各若干卷。注庄子内篇。参同契黄帝素问。
郭璞葬书。四书解首。楞严经解。各数篇。（文集）
〔周氏（ ）素问注〕未见
聊城县志曰。周 儒医。顺天人。居郡城。授太医。院御医。所注素问诸书。
〔翁氏（应祥）内经直指〕未见
乐清县志曰。翁应祥西乡人。本以儒者教授。雅知医。精于脉理。笃信古方书。所治多验。性甚介。人遗之
辄辞。缙绅多重之。一日自松江驰归而病。仅数日。沐浴更衣。揖其妻曰。善自爱。吾去汝矣。遂端坐而逝。所
着有内经直指。
〔许氏（兆祯）素问评林〕未见
按上见于吴秀医镜序。李廷机药准序。作素问便读。
〔马氏（莳）黄帝内经素问注证发微〕九卷 存
马莳曰。素问者。黄帝与六臣平素问答之书。至春秋时。秦越人发为难经。误难三焦营卫关格。晦经之始。
晋皇甫谧次甲乙经。多出灵枢。义未阐明。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。元滑伯仁读素问钞。类有未尽。所因皆王注。惟宋嘉 年间。敕高保衡等校正。深有裨于王氏。
但仍分二十四卷。甚失神圣之义，按班固艺文志曰。黄帝内经十八卷。素问九卷。灵枢九卷。乃其数焉。又按素
问离合真邪论。黄帝曰。夫九针九篇。夫子乃因而九之，九九八十一篇。以起黄钟数焉。大都神圣经典。以九为
数。而九九重之。各有八十一篇。愚今析为九卷者。一本之神圣遗意耳。窃慨圣凡分殊。古今世
异。愚不自揣。而 释者。痛后世概暗此书而蠡测之。以图万一之小补云。知我罪我。希避云乎哉。
浙江通志曰。马莳字玄台。会稽人。注灵枢素问。为医家之津梁。
汪昂曰。马玄台素问注。舛谬颇多。又有随文敷衍。有注犹之无注者。反訾王注。逢疑则默。亦不知量之过
也。（内经约注）
四库全书提要曰。素问注证发微九卷。明马莳撰。莳字仲化。会稽人。其说据汉志内经十八篇之文。以素问九
卷。灵枢九卷当之。复引离合真邪论中九针九篇。因而九之之文。定为九九八十一篇。以唐王冰分二十四卷为误。
殊非大旨所关。其注亦无所发明。而于前人着述。多所訾议。过矣。（存目）
〔吴氏（昆）素问注〕二十四卷 存
自序曰。在昔有熊御宇。轸念元元。不无夭折。欲跻而登诸寿域。乃问于岐伯鬼臾区。而作内经。雷公受之。
以为刑范。首天真。次调神。次生气。次病能。上穷天纪。下极地理。中悉人事。行之万世不殆。传之者直以列
于三坟。自有医籍以来。兹其太上。周秦而降。岂不代有神良。要其立言范世。指不多屈。无亦树名易而作则难
耶。何蕲蕲也。挽近拘方者言。更仆未能悉举。非无爝然之明。去上古而遥。不啻居九壤而测九天也。则而象之。
内经象曰。灵枢象月。睹日月而知众星之蔑矣。越人之问难。士安之甲乙。叔和之脉经。其中天三垣欤。斡旋日
月。而翼其明。功足齿哉。若张长沙之伤寒。魁杓摇光也。因时而建。亘万世孰能忒焉。施及孙思邈李明之刘完
素朱彦修滑樱宁辈出。互有阐明。所
谓辰之五纬非乎。迟留疾伏。殆非一步可纪。外是 一家言。罗为列宿。假日成光。亦能不坠。神乎，和华仓扁
之雄。无文可述。方之景星庆云。旷世一见。卑卑尺有所短。寸有所长。言焉不经。与之上下轩岐。如向盲夫而
夸日月。只为翳障。最下异为一途。叛经行怪。类如伤寒钤法。素问遗篇。则妖氛尔。孛彗尔。白虹尔。薄蚀尔。
匪惟羲和忧之。具目者之所共忧也。隋有全元起。唐有王冰。宋有林亿。尝崛起而训是经。庶几昧爽之启明哉。
待旦者较然睹矣。独其为象，小明则彰。大明则隐。谓之揭日月而行。未也。不肖束发修儒。无何徙业。居常晷
度有熊。日求其旨而讨论之。不揣管陋。释以一得之言。暑曰内经吴注。业成欲悬书国门。以博弹射。徒以云山
木石之夫。无能千金礼士。职是焰然斯道也。如有岐雷者作。斥为日月之蔽。抑又何辞。闻之曰。不斑白。语道
失。 今四十以长。先半纪而见二毛。无亦征余言之有当哉。当乎非余敢知。今之测景者旅矣。恶能当夫宾日之
目也。皇明万历甲午日躔大火。书于黄山轩辕炉鼎之次。
亡名氏鹤皋山人传曰。山人。余族父也。世为歙澄塘人。幼英异。不伍凡儿。稍长业进士。为文章。藻思横
发。顾数奇弗偶。大父元昌翁。父文韬翁。俱修德而隐者。家多方书。山人遂迸铅椠。事岐黄术。尝曰。素问灵
枢。医之典坟也。难经甲乙。医之庸孟也。张王刘李。医之濂洛关闽也。日夕取诸家言遍读之。不数稔术精而售。
初游宛陵。后溯长江。历姑孰。抵和阳。所至声名籍籍。活人无论数计。每诊疾。佥曰易平。山人曰。此在死例。
佥曰难痊。山人曰。此可生也。卒不逾山人所云。故人咸谓山人殆非人。必
从长桑公得者。山人治病。不胶陈迹。人以禁方授之。拒弗受。曰。以古方治今病。虽出入而通其权。不然。是
以结绳治季世也。去治远矣。所着脉语。十三科证治。参黄论。砭 考。医方考。药纂诸书。将次第行于世。山
人讳 。字山甫。鹤皋其别号也。人以山人洞参黄帝之奥。又号山人为参黄子。余家由澄塘折居传桂里。故视山
人为族父云。（医方考附载）
汪昂曰。素问吴注。间有阐发。补前注所未备。然多改经文。亦觉嫌于轻擅。
〔朱氏（贤）岐黄要旨〕未见
按上见于建德县志。
〔胡氏（文焕）素问心得〕二卷 存
〔李氏（维麟）内经摘粹补注〕未见
苏州府志曰。李维麟字石浮。常熟人。精于察脉。决人生死。多奇中。所着有内经摘粹补注。医宗要略等书
。
〔胡氏（尚礼）素问辑要〕未见
仪真县志曰。胡尚礼字景初。世医也。其父伦。命读岐黄诸书。云。吾家传。通医必先通儒为本。理不明。
安悟诊视之奥。礼遂能识奇病。活人甚众。凡奔人之急。寒暑跋涉不辞。为人简默醇谨。又善楷法。酷览古今名
籍。寿七十外。耳既聋。尚手不释卷。着素问辑要。胡氏医案。
〔赵氏（献可）内经钞〕未见
浙江通志曰。赵献可字养葵。自号医巫闾子。鄞人。好学厌。尤善于易。兼精医。其医以养火为主。尝
论命门乃人身之主。养身者既不知撙节。致戕此火。以致于病。治病者。复不知培养此人。反用寒凉以灭之。安
问其生。着医贯
一书。为医家指南。后游秦晋。着述甚多。有内经钞。素问注。及经络考。正脉论。二朱一例诸书。
〔素问注〕未见
〔李氏（中梓）内经知要〕二卷 存
江南通志曰。李中梓字士村。华亭人。少博学。习岐黄术。凡奇证遇无不立愈。所着有士材三书。颐生微论
。医统若干卷。
〔靳氏（鸿绪）内经纂要〕未见
仁和县志曰。靳鸿绪字若霖。读书。工文章。内行尤挚。笃于孝友。先世以儿医显。而鸿绪术尤精善。内经
纂要。阐发精微。
〔王氏（佑贤）内经纂要〕未见
钱塘县志曰。王佑贤字圣翼。孝友天性。甫九龄。七日中父母相继殁。哀毁逾成人礼。孤贫励学。旁通医术。
急人病。不以门第为等差。所全活人无算。家居力行。皆盛德事。尤好刊格言。以训后学。国朝牟直指云龙旌善
士。裒然居首。所着有格物近编。内经纂要。
〔张氏（志聪）素问集注〕九卷 存
纪略曰。一本经章义错综。变化隐见离奇。或彼章微露。别篇显言。义虽专称。词难概论。是以注中惟求
经义通明。不尚训诂详切。读者细研。庶知心苦。一是集惟以参解经义。不工词藻。然就经解经。罔敢杜撰一语。
贻笑大方。阅者勿以固陋见唾。一经义深微。阐发艰甚。故集中有不厌烦琐。重复谆切者。然非赘也。尚有未尽
余意。标于格外。设或疏义旨有微分。亦不妨两存之。以俟后贤之参订。敢自是哉。
汪昂曰。张隐庵素问集注。刻于康熙庚戌。皆其同人所着。尽屏旧文。多创臆解。恐亦以私意测度圣人者也。
〔高氏（世 ）素问直解〕九卷 存
凡例曰。一素问内经。乃轩岐明道之书。开物成务。医道始昌。虽秦火煽毒。而医书独全。后之注者。或
割裂全文。或删改字句，剽窃说道。实开罪于先圣。如灵素合刻。纂集类经。是已。惟王太仆马玄台张隐庵注
释。俱属全文。然字句文义。有重复而不作衍文者。有倒置而未经改正者。有以讹传讹。而弗加详察者。余细为
【袁氏（仁）《内经疑义》】未见此书。
王畿在《袁参坡小传》中说：参坡袁公名仁，字良贵，是浙西嘉善人。他深刻洞察性命之精微，却从未废弃人事的粗浅层面；他透彻理解玄妙禅理的奥义，却不敢违背仲尼（孔子）的规范。天文、地理、历法、律吕、书籍、数学、军事、刑法、水利等门类，无不涉猎其边际，只是暂且寄托情怀于医学，认为这样可以保全生命，可以救济世人。著有《内经疑义》、《本草正讹》、《痘疹家传》等书，共百余卷。（出自《一螺集》）
〔杨氏（慎）《素问纠略》〕明代著作，三卷。未见此书。
钱谦益说：杨慎字用修，是新都人，文忠公杨廷和的儿子。七岁时作《拟古战场文》，其中有句：“青楼断红粉之魂，白日照青苔之骨。”当时人们传诵，认为他是扬雄、班固再世。正德辛未年，他在会试中获第二名，殿试获第一名，被授予翰林院修撰一职。武宗皇帝阅读天文书时，星名注疏写作“张”，又有人写作“汪”。皇帝向钦天监及史馆询问，都不知道。杨用修说：“注张”是柳星。于是引用《周礼》、《史记》、《汉书》来回答。湖广土官水尽源通塔平长官司入朝进贡，同僚怀疑这是三个地名。杨用修说：“这是六个字的地名。”取大明官制来证明。嘉靖癸未年，修撰武宗实录，由两位阁老担任总裁，将草稿全部取出，委托他刊定校正。甲申年七月，两次上疏议论大礼，率领群臣在奉天门大哭。遭受廷杖两次，被打死后又苏醒过来，被贬谪戍守云南永昌卫。流落荒远之地三十多年，最终死于戍所，享年七十二岁。（出自《列朝诗集》）
按语：这本书，《升庵外集》等书没有记载，而且与朱震亨的书同名。先父曾对此表示怀疑。贺藩大高知道（元哲）说：“恐怕是升庵为朱震亨的书写的序言，在修撰《明志》时，仍然导致了错误吧。”
这种说法也有道理。
〔高氏（士）《素问快捷方式》〕三卷。未见此书。
〔郑氏（晓）《素问摘语》〕未见此书。
按语：以上两本书，见于《浙江通志》书目。
〔蔡氏（师勒）《内经注辨》〕未见此书。
黄省曾在序言中说：我曾认为医学之道，源于详细探究经髓、阴阳、表里以治疗各种疾病；尝试草木水火制成的药剂，以挽救夭折和创伤。如果不是圣人那样神妙而明智的人，谁能参与此道？所以说，医生是维持生命的工具，圣人用它使万民长寿，达到自然寿命。自从神农、黄帝以来，这种方法已经很久远了。考察其传承流派，那么周代的矫氏、俞氏、卢氏，秦代的和氏、缓氏，宋代的文挚，郑国的扁鹊，汉代的楼护、阳庆、仓公，都以黄帝之书作为祖述依据。其中仓公诊脉切证的验证，唯独有幸详细记录在《史记》中，而候脉之名、脉理，往往与《素问》契合符应。由此可知，《素问》这本书，其文字不一定全是古文，但其法则确实出于古代，这是确凿无疑的。它描述情状有所依托，处理刺疗有所回响。得到它的人，成为上工，成为国手；失去它的人，成为毒师，成为庸医。历经百世也没有谁违背它。在周代，还有年终考核的制度，十次诊疗失误一次，就扣除他的俸禄，所以这种方法得以不致废堕。现在的医生，对天地纲纪茫然无知，法令无所畏惧，老师无所传承，一味地随意炮制药物或放弃治疗，以谋求偶然中的利益。所以，把重病治得更重，把能活的人治死的情况，几乎随处可见。我向来多病，未能从医生那里学到东西，因而思考要精通医术的方法，但没有闲暇。山人蔡师勒先生有道行，又立志于医学，于是像毛公一样独自处于医坛之中，二十年。先研究治疗方法，翻阅书籍很久，于是对王启玄（王冰）的注释感到不满，时常有所心得，因此写成《辨》。像蔡师勒这样的人，可以说是超然出众于这一流派之上的了。虽然如此，王启玄也不是妄自著书的人，他的老师玄珠先生是异人，深刻明白《素问》的奥义，于是秘密传授秘旨。所以王启玄奉行老师的学说太过分，并非没有瑕疵。看他关于咨询谋划得失的说法，那么这篇《辨》，也是王启玄对后人的期望啊。（出自《五岳山人集》）
〔徐氏（春甫）《内经要旨》〕二卷。现存。
自序大致说：我曾说过，操舟必须依靠削制的木材，射箭必须拉满弓弦。医学有古道存在。自从神农氏开创天赋，黄帝氏继承天道创始，与其臣子岐伯，撰写《内经灵枢》（即《黄帝内经》），成为万世医学的鼻祖。从唐代到宋代，多次下诏名家校正，徒劳勤奋，但真传未能获得。方书种类繁多，堆得汗牛充栋，有什么益处呢？我本平庸愚笨，竟不自量力，敢于根据滑寿的钞目，并增加各位贤人的精要，提出注解详细明确，辨析解释条理通达，命名为《内经要旨》。对于黄帝、岐伯的神圣之处，历代的精华，虽然不足以窥探其门径深处，但宏大的纲领和主旨，似乎找到了入门的途径。通晓方术的大哲，希望鉴察我这管中窥豹般的见解。嘉靖丁巳年仲春十六日。
祁门县志说：徐春甫字汝元，是汪宦的门人，医家，书籍无所不读。著有《古今医统》、《医学快捷方式》等。居住在京城邸宅求医的人很多，即使是达官贵人，也不能早晚请到。授予太医院官职。
〔万氏（全）《素问浅解》〕未见此书。
按语：上述内容见于《痘疹世医心法》自序。
罗田县志说：万全字密斋，精通医学，治病保全存活的人很多。著有《保命歌括》、《养生四要》、《育婴家秘》、《广嗣精要》、《痘疹启微》等，流行于世。
〔徐氏（渭）《素问注》〕已佚。
陶望龄在《徐渭传略》中说：徐渭字文长，山阴人。九岁能写文章。十多岁时，模仿扬雄的《解嘲》，作《释毁》，成为生员。胡宗宪总督浙江，招揽他管理书记事务。当时正在海上捕获白鹿，用徐渭写的表章进献，皇上非常高兴赞赏他的文章。胡宗宪因此更加看重他。当时总督府权势威严严重，文武官员在堂见时不敢抬头仰视，而徐渭戴着破头巾，洗过的衣服，直接闯入毫无顾忌。胡宗宪常常宽容他。徐渭也矫健节操自我珍重，无所顾盼请求。等到胡宗宪被捕，担心祸及自身，于是发狂病。因言论获罪关押在狱中，因为有人极力辩护才得以免除。等到年老时非常贫穷，卖文章自己供养。别人拿着金子请他写诗文书画，正值他稍微宽裕时，即使百般恳求也得不到。遇到窘迫的时候才肯做。徐渭曾说我的书法第一，诗歌第二，文章第三，绘画第四，有见识的人赞许他。所著《文长集》缺篇，《樱桃馆集》各若干卷。注释《庄子内篇》、《参同契》、《黄帝素问》、郭璞《葬书》、《四书解首》、《楞严经解》，各数篇。（出自文集）
〔周氏（ ）《素问注》〕未见此书。
聊城县志说：周[名缺失]是儒医，顺天人，居住在郡城，担任太医院御医。他所注释的《素问》诸书。
〔翁氏（应祥）《内经直指》〕未见此书。
乐清县志说：翁应祥是西乡人。本来以儒者身份教授学生，很懂医学，精通脉理，笃信古方书，所治疗的病大多有效。性格非常耿介，别人赠送东西总是推辞，缙绅阶层很尊重他。有一天从松江骑马回来生病，仅仅几天，沐浴更衣，向妻子作揖说：“好好爱自己，我要离开你了。”于是端坐而死。所著的有《内经直指》。
〔许氏（兆祯）《素问评林》〕未见此书。
按语：上述内容见于吴秀《医镜》序，李廷机《药准》序，作《素问便读》。
〔马氏（莳）《黄帝内经素问注证发微》〕九卷。现存。
马莳说：《素问》是黄帝与六位臣子平时问答的书。到了春秋时期，秦越人发挥难点写成《难经》，错误地解释了难经中的三焦、营卫、关格，这是晦暗经文开始的原因。晋代皇甫谧编次《甲乙经》，多出《灵枢》，义理未能阐明。唐代宝应年间，启玄子王冰有注释，随句子解释，遇到疑难则沉默，章节不分，前后混淆。元代滑伯仁读《素问钞》，分类有不详尽之处，所依据的都是王注。只有宋代嘉祐年间，敕令高保衡等人校正，对王氏很有帮助。但仍然分为二十四卷，很不失神圣的意义。按班固《艺文志》说：《黄帝内经》十八卷，《素问》九卷，《灵枢》九卷，这是它的数目。又按《素问·离合真邪论》，黄帝说：九针九篇，夫子于是乘以九，九九八十一篇，以起黄钟之数。大概神圣经典，以九为数，而九九重叠，各有八十一篇。我如今将其析分为九卷，完全是遵循神圣遗意罢了。私下感慨圣人与凡人不同，古今世道各异，我不自量力而解释，痛心后世一概昏暗此书而像蠡测海一样浅薄地看待它，以图万一的小补。了解我或怪罪我，希望避免吗？
浙江通志说：马莳字玄台，是会稽人。注释《灵枢》、《素问》，是医家的津梁。
汪昂说：马玄台的《素问注》，舛误谬误很多，又有随文敷衍，有注释如同没有注释一样，反而指责王注‘逢疑则默’，也是不知分寸的过错。（出自《内经约注》）
四库全书提要说：《素问注证发微》九卷，明代马莳撰。马莳字仲化，会稽人。他的说法依据《汉志》《内经》十八篇的文字，以《素问》九卷、《灵枢》九卷对应。又引用《离合真邪论》中‘九针九篇，因而九之’的文字，定为九九八十一篇，认为唐代王冰分为二十四卷是错误的。这殊非大旨所关。他的注释也没有发明新意，而对前人的著作，多有指责议论，过分了。（存目）
〔吴氏（昆）《素问注》〕二十四卷。现存。
自序说：从前有熊氏（黄帝）统治天下，怜悯百姓，不免有夭折。想要让他们登上长寿的境界，于是向岐伯、鬼臾区请教，从而创作《内经》。雷公接受它，作为刑范。首先讲天真，其次讲调神，其次讲生气，其次讲病能。上穷尽天纪，下极尽地理，中间详尽人事。施行万年不殆。流传下来直接列入三坟。自有医籍以来，这是最高尚的。从周秦以来，难道没有代代出现神良之人？但要确立言论规范世间，指出的要点不多屈曲。不过是树立名声容易而制定法则难啊。何必孜孜不倦呢？近代拘泥于方剂的人，言语多得数不清列举不完。不是没有微弱的光明，距离上古太远，不仅仅是在九壤之下测量九天。效法它，象效它，《内经》象曰：《灵枢》象月，看到日月就知道众星的渺小了。越人的问难，士安（皇甫谧）的《甲乙》，叔和（王叔和）的《脉经》，其中的天三垣欤？旋转日月，辅助它们的光明，功劳足以称道吗？如果张仲景的《伤寒》，魁杓摇光也。因时而建立，贯穿万年谁能改变呢？施及孙思邈、李明之、刘完素、朱彦修、滑樱宁等人相继出现，互相有阐明，所谓的辰之五纬不是吗？迟留疾伏，大概不是一步可以记录的。除此之外的一家之言，罗列为列宿，借日光成光，也能不坠失。神乎！华佗、仓公、扁鹊的雄伟，无文可述。比作景星庆云，旷世一见。卑卑尺有所短，寸有所长，言语不经，与他们上下轩岐，如同向盲人夸耀日月，只是成为遮蔽。最下异为一途，背叛经典行为怪异，类如《伤寒钤法》、《素问遗篇》，则是妖氛尔，孛彗尔，白虹尔，薄蚀尔。不仅是羲和担忧，具目者所共同担忧的。隋代有全元起，唐代有王冰，宋代有林亿，曾经崛起而训释这部经典，差不多是昧爽之启明吧。等待天亮的人较然看到了。唯独它们的形象，小明则彰显，大明则隐没。说是揭日月而行，还不够。不肖的我束发修儒，不久改业。平常晷度有熊，每天寻求其旨意而讨论。不揣管陋，解释以一得之言。暑天题为《内经吴注》。学业完成想悬挂书于国门，以博弹射。只因为我是云山木石之夫，不能千金礼士，职是焰然斯道。如果有岐雷者兴起，斥责为日月之蔽，我又有什么话可说。听说：不斑白，语道失。现在四十岁长，先半纪而见二毛，不也是证明我的话恰当吗？恰当不是我敢知道的。现在的测景者旅行了，怎么能当夫宾日的目光。皇明万历甲午年日躔大火，书写于黄山轩辕炉鼎之侧。
无名氏《鹤皋山人传》说：山人，是我的族父。世代是歙县澄塘人。幼年英异，不与凡儿为伍。稍长学习进士，写文章，藻思横发。命运不好不偶合。祖父元昌翁，父亲文韬翁，都修养德行而隐居。家中有很多方书。山人于是抛弃笔墨，从事岐黄之术。曾说：《素问》、《灵枢》是医典，《难经》、《甲乙》是医孟。张仲景、王冰、刘完素、李东垣，是医之濂洛关闽。日夜取各家之言遍读。不到几年术精而售。初游宛陵，后溯长江，经过姑孰，抵达和阳。所到之处声名籍籍，救人无论数量计算。每次诊病，大家都说容易平复。山人说：这在死例。大家都说难痊愈。山人说：这可以生。最终不超过山人的话。所以人都说山人大概不是人，一定从长桑公那里得到的。山人治病，不胶着陈迹。别人把禁方授给他，拒绝不接受。说：用古方治今病，虽然有出入而通其权变，不然，这是用结绳治理季世。离治道远了。所著《脉语》、《十三科证治》、《参黄论》、《砭考》、《医方考》、《药纂》诸书，将次第行于世。山人讳[名缺失]，字山甫，鹤皋是他的别号。人们因为山人洞参黄帝之奥，又号山人为参黄子。我家由澄塘折居传桂里，所以视山人为族父。（附载于《医方考》）
汪昂说：《素问》吴注，间有阐发，补充前注所未备。然而多改经文，也觉得嫌于轻率擅改。
〔朱氏（贤）《岐黄要旨》〕未见此书。
按语：上述内容见于《建德县志》。
〔胡氏（文焕）《素问心得》〕二卷。现存。
〔李氏（维麟）《内经摘粹补注》〕未见此书。
苏州府志说：李维麟字石浮，常熟人。精通察脉，决人生死，多奇中。所著有《内经摘粹补注》、《医宗要略》等书。
〔胡氏（尚礼）《素问辑要》〕未见此书。
仪真县志说：胡尚礼字景初，是世医。他的父亲胡伦，命令他读岐黄诸书。说：这是我们家传的，通医必须先通儒为本。理不明，怎么领悟诊视的奥妙。胡尚礼于是能识别奇病，活人甚众。凡是奔人之急，寒暑跋涉不辞。为人简默醇谨，又善楷书，酷览古今名籍，寿七十外。耳既聋，尚手不释卷。著有《素问辑要》、《胡氏医案》。
〔赵氏（献可）《内经钞》〕未见此书。
浙江通志说：赵献可字养葵，自号医巫闾子，鄞人。好学厌，尤其善于易，兼精医。他的医以养火为主。曾论述命门乃人身之主，养身者既然不知道节制，导致戕害此火，以至于病。治病者，又不知道培养此人，反而用寒凉以灭之，怎么问其生。著有《医贯》一书，为医家指南。后来游秦晋，著述甚多，有《内经钞》、《素问注》及《经络考》、《正脉论》、《二朱一例》诸书。
〔《素问注》〕未见此书。
〔李氏（中梓）《内经知要》〕二卷。现存。
江南通志说：李中梓字士村，华亭人。少博学，习岐黄术。凡奇证遇无不立愈。所著有《士材三书》、《颐生微论》、《医统》若干卷。
〔靳氏（鸿绪）《内经纂要》〕未见此书。
仁和县志说：靳鸿绪字若霖，读书，工文章，内行尤挚，笃于孝友。先世以儿医显，而鸿绪术尤精善。《内经纂要》，阐发精微。
〔王氏（佑贤）《内经纂要》〕未见此书。
钱塘县志说：王佑贤字圣翼，孝友天性。刚九龄，七日中父母相继殁，哀毁逾成人礼。孤贫励学，旁通医术。急人病，不以门第为等差。所全活人无算。家居力行，皆盛德事。尤好刊格言，以训后学。国朝牟直指云龙旌善士，裒然居首。所著有《格物近编》、《内经纂要》。
〔张氏（志聪）《素问集注》〕九卷。现存。
纪略说：一本经章义错综，变化隐见离奇，或彼章微露，别篇显言，义虽专称，词难概论。是以注中惟求经义通明，不尚训诂详切。读者细研，庶知心苦。一是集惟以参解经义，不工词藻。然就经解经，罔敢杜撰一语，贻笑大方。阅者勿以固陋见唾。一经义深微，阐发艰甚，故集中有不厌烦琐，重复谆切者。然非赘也。尚有未尽余意，标于格外。设或疏义旨有微分，亦不妨两存之，以俟后贤之参订。敢自是哉。
汪昂说：张隐庵《素问集注》，刻于康熙庚戌，皆其同人所著。尽屏旧文，多创臆解，恐亦以私意测度圣人者也。
〔高氏（世 ）《素问直解》〕九卷。现存。
凡例说：一、《素问》《内经》，乃轩岐明道之书，开物成务，医道始昌。虽秦火煽毒，而医书独全。后之注者，或割裂全文，或删改字句，剽窃说道，实开罪于先圣。如灵素合刻，纂集类经，是已。惟王太仆、马玄台、张隐庵注释，俱属全文。然字句文义，有重复而不作衍文者，有倒置而未经改正者，有以讹传讹，而弗加详察者。余细为
[Yuan's (Ren) "Doubts on the Neijing"] Not found.
Wang Ji, in his "Biography of Yuan Canpo," states: Lord Yuan of Canpo was named Ren, courtesy name Lianggui, and was from Jiashan in western Zhejiang. He had profound insight into the essence of life and nature, yet never neglected the practical aspects of human affairs. He thoroughly understood the mysteries of profound Zen but dared not deviate from the norms of Confucius (Zhongni). He explored the boundaries of astronomy, geography, calendar laws, mathematics, military strategy, criminal law, and water conservancy, but temporarily devoted his feelings to medicine, believing it could preserve life and benefit others. He authored books such as *Doubts on the Neijing*, *Correction of Errors in Bencao*, and *Family Secrets of Smallpox and Rashes*, totaling over a hundred volumes. (From *Yiluo Ji*)
[Yang's (Shen) "Brief Corrections to the Suwen"] Ming Dynasty work, 3 volumes. Not found.
Qian Qianyi states: Yang Shen, courtesy name Youxiu, was from Xindu and the son of Wenzhong Gong, Yang Tinghe. At seven years old, he wrote "Imitation of the Ancient Battlefield Text," containing the lines: "The green towers sever the souls of red powder; the white sun shines on the bones of green moss." People at the time recited these lines, considering him a reincarnation of Yang Xiong and Ban Gu. In the Xinwei year of Zhengde, he ranked second in the metropolitan examination and first in the palace examination, receiving the appointment as Compiler in the Hanlin Academy. When Emperor Wuzong read astronomical texts, the star name annotation was written as "Zhang," and another version as "Wang." The emperor asked the Directorate of Astronomy and the History Bureau, but no one knew. Youxiu said, "'Zhu Zhang' is the Star of the Willow." He then cited the *Rites of Zhou*, *Records of the Grand Historian*, and *Book of Han* to reply. When the Chieftaincy of Shuijinyuantongtapingshi in Huguang submitted tribute, colleagues suspected it referred to three place names. Youxiu said, "This is a six-character place name," proving it with Ming dynasty official systems. In the Guiwei year of Jiajing, he compiled the Veritable Records of Emperor Wuzong, serving as chief editor under two Grand Secretaries, who took all drafts for him to edit and correct. In July of the Jiashen year, he submitted two memorials discussing the Great Rituals, leading the officials to weep loudly at the Fengtian Gate. He was subjected to court beating twice, died and revived, and was exiled to Yongchang Guard in Yunnan. He lived in exile for over thirty years and died there at the age of seventy-two. (From *Liechao Shiji*)
Note: This book is not recorded in *Shengan Waiji* and others, and shares the same title as Zhu Zhenheng's work. My father once doubted this. Gao Zhidao (Yuanzhe) of the He Prefecture said, "It is likely that Shengan wrote the preface for Zhenheng's book, and an error persisted when compiling the *Ming Zhi*."
This explanation also has merit.
[Gao's (Shi) "Quick Guide to the Suwen"] 3 volumes. Not found.
[Zheng's (Xiao) "Selected Words from the Suwen"] Not found.
Note: The above two books are listed in the bibliography of *Zhejiang Tongzhi*.
[Cai's (Shile) "Differentiation of Notes on the Neijing"] Not found.
Huang Shengzeng writes in the preface: I have always held that the way of medicine originates from detailing the marrow of classics, Yin and Yang, interior and exterior to treat various diseases; it uses herbal, mineral, and fire/water preparations to save lives from premature death and injury. Unless one is a sage who is divine and illuminating, who can participate in this? Thus it is said: The doctor is the tool for sustaining life; sages use it to let the myriad people live out their natural years. Since Shennong and Huangdi, this method has been long established. Examining its lineage, we find Jiao, Yu, and Lu of the Zhou dynasty; He and Huan of the Qin dynasty; Wen Zhi of Song; Bian Que of Zheng; Lou Hu, Yang Qing, and Cang Gong of the Han dynasty, all taking the Yellow Emperor's writings as their ancestral source. Among them, Cang Gong's pulse diagnosis validations are uniquely detailed in the *Shiji*, and his understanding of pulse names and principles often aligns with the *Suwen*. From this, we know that while the text of the *Suwen* may not be entirely ancient, its principles certainly derive from antiquity, which is indeed true. Its descriptions of emotions and conditions have foundations; its treatments of acupuncture and therapy have resonances. Those who grasp it become superior physicians and national masters; those who lose it become toxic practitioners and mediocre doctors. Through a hundred generations, none have violated it. In the Zhou dynasty, there was an end-of-year review where one mistake in ten resulted in salary deduction, so the method did not fall into disuse. Today's physicians are ignorant of the principles of heaven and earth, fearless of laws, without teachers to transmit knowledge, acting arbitrarily with drug processing or abandonment of treatment to seek accidental success. Consequently, worsening severe cases and causing death in recoverable ones are seen everywhere. I have been prone to illness and failed to learn from doctors, thus thinking how to master the method, but lacking leisure. The hermit Cai Shile possesses the Way and is determined in medicine. He dwells alone in the medical坛 (altar/school) for twenty years, like Mao Gong. He first studies methods, reads extensively, and becomes dissatisfied with Wang Kixuan's (Wang Bing's) notes, gaining insights occasionally, hence writing this "Differentiation." One like Shile can be considered outstanding among this stream. Although Wang Kixuan did not write recklessly, his teacher, Mr. Xuanzhu, was an extraordinary person who deeply understood the *Suwen* and secretly transmitted its secrets. Thus, Wang Bing followed his teacher's teachings too strictly, which is not without flaws. Observing his remarks on consulting and planning gains and losses, this "Differentiation" also reflects what Wang Bing hoped for future generations. (From *Wuyue Shanren Ji*)
[Xu's (Chunfu) "Essential Principles of the Neijing"] 2 volumes. Extant.
Autobiographical preface roughly states: I have said that steering a boat requires carved wood, and shooting an arrow requires drawing the bow fully. Medicine has ancient ways. Since Shennong opened heavenly gifts, and Huangdi continued heaven's creation, along with his minister Qibo, they wrote the *Neijing Lingsu* (Yellow Emperor's Inner Canon), becoming the ancestor of medicine for ten thousand generations. From Tang to Song, multiple edicts ordered famous experts to correct it, but efforts were vain and true transmission unattained. Medical books are numerous, filling warehouses, yet what benefit do they bring? I am originally mediocre and foolish, yet dare not assess myself properly. I venture to base my work on Hua Bo Ren's (Hua Shi's) excerpts and add the profound insights of various sages, providing clear annotations and organized explanations. I name it *Essential Principles of the Neijing*. Regarding the divinity of Huang and Qi, and the essences of past dynasties, although I cannot fully penetrate their innermost secrets, the grand outlines and main points seem to offer a path of entry. O great philosophers of formulas, please appreciate my limited view. Mid-spring, 16th day, Ding Si year of Jiajing.
Qimen County Gazetteer states: Xu Chunfu, courtesy name Ruyuan, was a disciple of Wang Huan, a physician who read all kinds of books. He authored *Gujin Yitong* and *Yixue Kuaijie*. Many sought medical advice at his residence in the capital; even nobles could not summon him easily. He was appointed to the Imperial Medical Bureau.
[Wan's (Quan) "Shallow Explanation of the Suwen"] Not found.
Note: The above appears in the preface of *Douzhen Shiyi Xinfa*.
Luotian County Gazetteer states: Wan Quan, courtesy name Mizhai, was proficient in medicine and saved many patients. He authored *Baoming Gekuo*, *Yangsheng Siyao*, *Yuying Jiami*, *Guangsi Jingyao*, and *Douzhen Qiwei*, which are circulating.
[Xu's (Wei) "Notes on the Suwen"] Lost.
Tao Wangling's brief biography of Xu Wei states: Xu Wei, courtesy name Wenchang, was from Shanyin. At nine, he could write essays. In his teens, imitating Yang Xiong's *Jiechao*, he wrote *Shihui* and became a Shengyuan. Hu Zongxian, Governor-General of Zhejiang, recruited him as a secretary. At that time, a white deer was captured at sea, and Xu Wei's memorial was used for presentation. The Emperor greatly appreciated his writing. Hu Zongxian valued him more because of this. The Governor-General's authority was severe; civil and military officials dared not look up when meeting in court, but Xu Wei entered fearlessly wearing a worn cap and washed clothes. Hu Zongxian often tolerated him. Xu Wei maintained high integrity and self-respect, making no requests. When Hu Zongxian was arrested, fearing retribution, Xu Wei went mad. He was imprisoned due to his words but was spared thanks to strong advocacy. In old age, he was very poor and supported himself by selling writings. People offered gold for his poems, calligraphy, and paintings, but when he was slightly well-off, they could not obtain them even by begging. Only in times of distress would he agree. Xu Wei once said his calligraphy was first, poetry second, prose third, and painting fourth. Connoisseurs agreed. His works include the incomplete *Wenchang Ji*, *Yingtao Guan Ji*, and several chapters annotating *Zhuangzi Neipian*, *Cantong Qi*, *Huangdi Suwen*, Guo Pu's *Zangshu*, *Sishu Jieshou*, and *Lengyan Jing Jie*. (From Collected Works)
[Zhou's ( ) "Notes on the Suwen"] Not found.
Liaocheng County Gazetteer states: Zhou [Name Missing] was a scholar-physician from Shuntian, residing in the prefectural city, serving as an Imperial Physician in the Taiyiyuan. His annotated works on the *Suwen*...
[Weng's (Yingxiang) "Direct Pointer to the Neijing"] Not found.
Yueqing County Gazetteer states: Weng Yingxiang was from Xixiang. Originally a Confucian teacher, he was well-versed in medicine and skilled in pulse diagnosis. He firmly believed in ancient prescriptions, and his treatments were mostly effective. His character was very upright; he declined gifts. Gentry respected him greatly. One day, he returned quickly from Songjiang and fell ill. After a few days, he bathed, changed clothes, bowed to his wife, and said, "Love yourself well; I am leaving you." Then he passed away sitting upright. His works include *Neijing Zhizhi*.
[Xu's (Zhaozhen) "Commentary Forest of the Suwen"] Not found.
Note: The above appears in the prefaces of Wu Xiu's *Yijing* and Li Tingji's *Yaozhun*, titled *Suwen Biandu*.
[Ma's (Shi) "Elucidation of Evidence and Notes on the Yellow Emperor's Suwen"] 9 volumes. Extant.
Ma Shi states: The *Suwen* is a book of daily questions and answers between the Yellow Emperor and his six ministers. During the Spring and Autumn period, Qin Yueren expanded on difficulties to create the *Nanjing*, mistakenly explaining the Nanjing's concepts of Sanjiao, Yingwei, and Guangge, which began the obscurity of the classic. In Jin, Huangfu Mi compiled the *Jiayi Jing*, adding much from *Lingsu*, but the meaning was not clarified. In the Baoying era of Tang, Wang Bing (Kixuanzi) provided notes, explaining sentence by sentence, remaining silent on doubts, mixing chapters and confusing order. In Yuan, Hua Borren (Hua Shi) read *Suwen Chao*, finding classifications incomplete, relying mostly on Wang's notes. Only during the Jiayou era of Song, Gao Baoheng et al. were ordered to correct it, benefiting Wang's work significantly. However, it remained divided into 24 volumes, losing the sacred meaning. According to Ban Gu's *Yiwenzhi*: *Huangdi Neijing* has 18 volumes, *Suwen* 9, *Lingsu* 9, which is its number. Also, in *Suwen: Lilie Zhenxie Lun*, the Yellow Emperor says: Nine needles, nine chapters; the Master multiplied by nine, resulting in eighty-one chapters, starting from the Huangzhong number. Generally, sacred classics use nine as the number, doubled to eighty-one. I now divide it into 9 volumes, following the sacred intention. Sighing that sages and commoners differ, and ancient and modern worlds vary, I presume to explain, pained that later generations obscure this book and measure it shallowly, hoping for a slight supplement. Judge me or blame me, do I avoid it?
Zhejiang Tongzhi states: Ma Shi, courtesy name Xuantai, was from Kuaiji. His annotations of *Lingsu* and *Suwen* serve as a bridge for physicians.
Wang Ang states: Ma Xuantai's *Suwen* notes contain many errors and perfunctory explanations, effectively having no notes, while criticizing Wang Bing's 'silence on doubt,' showing a lack of measure. (From *Neijing Yuezhù*)
Siku Quanshu Summary states: *Suwen Zhu Zheng Fawei* (9 vols.), written by Ma Shi of Ming. Ma, courtesy name Zhonghua, from Kuaiji. His theory relies on the *Han Zhi* text of 18 chapters of *Neijing*, matching 9 vols of *Suwen* and 9 of *Lingsu*. He cites the 'nine needles, nine chapters... multiplied by nine' passage to fix 81 chapters, deeming Wang Bing's 24-volume division wrong. This misses the main point. His notes lack innovation and overly criticize predecessors. (Catalogued Item)
[Wu's (Kun) "Notes on the Suwen"] 24 volumes. Extant.
Autobiographical preface states: In the past, Youxiong (Huangdi) ruled the world, caring for the people, noting premature deaths, wishing to elevate them to longevity. He consulted Qibo and Guiyuqu to create the *Neijing*. Leigong received it as a model. It begins with Tianzhen, then Tiaoshen, then Shengqi, then Bingneng. It explores heaven's records above, earth's geography below, and human affairs within. Practiced for ten thousand years without failure. Passed down, listed among the Three Fens. Since the existence of medical texts, this is the supreme. From Zhou and Qin onwards, surely gods and good men appeared generation after generation. Yet establishing words to model the world, the points are few. Is it easy to build fame but hard to make rules? Why strive so? Recent rigid prescribers speak endlessly. They have some dim light, but are far from antiquity, like measuring the nine heavens from the nine soils. Modeling it, the *Neijing* says: *Lingsu* resembles the moon; seeing sun and moon, one knows stars are insignificant. Yueren's questions, Shisan's *Jiayi*, Shehe's *Maijing*—are these the Three Enclosures of Heaven? Rotating sun and moon, aiding their brightness, their merit is commendable. If Zhang Changsha's *Shanghan* is the Big Dipper, established according to time, who can change it in ten thousand years? Extending to Sun Simiao, Li Mingzhi, Liu Wansu, Zhu Yanxiu, Hua Yanning, etc., emerging mutually clarifying, are these not the Five Planets of Chen? Delayed, fast, hidden, hard to record in one step. Other schools, listed as constellations, borrowing sunlight to shine, also do not fall. Divine! Hua, Cang, Bian's heroism, no text describes. Compared to Jingxing Qingyun, seen once in ages. Shortcomings of a foot, strengths of an inch; words not canonical, comparing with Xuanqi is like boasting of sun and moon to a blind man, only creating obstruction. Lowest is diverging paths, betraying classics, behaving strangely, like *Shanghan Lingfa* and *Suwen Yipian*, being evil omens, comets, white halos, eclipses. Not only Xihe worries, but all eyes worry. Sui had Quan Yuanqi, Tang had Wang Bing, Song had Lin Yi, who rose to annotate this classic, almost like the Morning Star at dawn. Those waiting for dawn clearly saw. But their images: small brightness shows, big brightness hides. To say they reveal sun and moon is insufficient. I, unworthy, studied Confucianism since tying hair, soon changed profession. Usually measuring time with Youxiong, seeking its meaning daily. Not judging my narrowness, I interpret with one gain. Summer titled *Neijing Wu Zhu*. Work completed, wanted to hang book at city gate to invite criticism. Being a mountain-cloud-and-rock man, unable to value scholars with thousand gold, thus blazing this path. If Qi and Lei arise, rejecting as sun/moon obstruction, what excuse do I have? Heard: Without gray hair, speaking Dao is lost. Now forty, growing grey earlier than half a cycle, isn't this proof my words are appropriate? Appropriate, I dare not claim. Measuring shadows travelers now, how can they match the eye of welcoming the sun? Huangming Wuli Jiawu year, sun traverses Dahuo, written at Huangshan Xuanyuan Furnace.
Anonymous "Biography of Hegao Shanren": Shanren is my clan father. Family from Chengtang, Shexian. Youthful brilliance, not associating with ordinary children. Grew up studying for Jinshi, writing articles with abundant thought. Fate unlucky. Grandfather Yuanchang, father Wentao, both cultivated virtue and hid. Family had many medical books. Shanren abandoned pen, engaged in Qi-Huang arts. Said: *Suwen* and *Lingsu* are medical classics; *Nanjing* and *Jiayi* are medical basics. Zhang, Wang, Liu, Li are medical Lianluo Guanmin. Read all families day and night. Within a few years, skill refined and sold. First traveled to Wanling, then up Yangtze, through Gushu, to Heyang. Fame spread everywhere, saving countless people. Every diagnosis, others said easy to cure. Shanren said: This is a death case. Others said hard to cure. Shanren said: This can live. Finally did not exceed Shanren's words. People said Shanren must be non-human, surely learned from Changsang Gong. Shanren treated diseases without sticking to old traces. Refused secret formulas given by others, saying: Using ancient formulas for modern diseases, though flexible, otherwise it is using knot-tying for late generations. Far from governance. Authored *Maiyu*, *Shisan Ke Zhengzhi*, *Can Huang Lun*, *Bian Kao*, *Yifang Kao*, *Yaozuan*, to be published sequentially. Shanren, surname [Missing], courtesy name Shanfu, Hegao is his pseudonym. People called him Canhuangzi for penetrating Huangdi's mysteries. My family moved from Chengtang to Chuangui Li, so I regard him as clan father. (Attached to *Yifang Kao*)
Wang Ang states: Wu's *Suwen* notes occasionally elucidate, supplementing previous notes. However, they modify the text too much, appearing presumptuous.
[Zhu's (Xian) "Essential Principles of Qi and Huang"] Not found.
Note: The above appears in *Jiande County Gazetteer*.
[Hu's (Wenhuan) "Insights on the Suwen"] 2 volumes. Extant.
[Li's (Weilin) "Selected Essences and Supplementary Notes on the Neijing"] Not found.
Suzhou Prefecture Gazetteer states: Li Weilin, courtesy name Shifu, from Changshu. Proficient in pulse diagnosis, predicting life and death, often accurately. Authored *Neijing Caicui Buzhu* and *Yizong Yaolüe*.
[Hu's (Shangli) "Compiled Essentials of the Suwen"] Not found.
Yizhen County Gazetteer states: Hu Shangli, courtesy name Jingchu, was a hereditary physician. His father, Hu Lun, told him to read Qi-Huang books, saying: "Our family tradition: to understand medicine, one must first understand Confucianism. Without understanding principles, how can one grasp the mysteries of diagnosis?" Shangli thus recognized strange diseases and saved many. He rushed to help in emergencies, enduring cold and heat. He was simple, silent, honest, and cautious, skilled in regular script, avid reader of ancient and modern classics, lived over seventy. Deaf but never put down a book. Authored *Suwen Jiyao* and *Hu Shi Yi'an*.
[Zhao's (Xianke) "Excerpts from the Neijing"] Not found.
Zhejiang Tongzhi states: Zhao Xianke, courtesy name Yangkui, pseudonym Yiwulüzi, from Yin. Loved learning, especially skilled in I Ching, and proficient in medicine. His medicine focused on nourishing fire. He argued that Mingmen is the master of the body. Those nurturing life fail to restrain themselves, damaging this fire, causing disease. Those treating disease fail to cultivate this person, instead using cold/cooling to extinguish it, asking how they can live. Authored *Yiguan*, a guide for physicians. Later traveled to Qin and Jin, writing much, including *Neijing Chao*, *Suwen Zhu*, *Jingluo Kao*, *Zhengmai Lun*, *Er Zhu Yi Li*.
["Notes on the Suwen"] Not found.
[Li's (Zhongzi) "Essential Knowledge of the Neijing"] 2 volumes. Extant.
Jiangsu Anhui Tongzhi states: Li Zhongzi, courtesy name Shicun, from Huating. Learned in youth, studied Qi-Huang arts. Cured strange cases immediately. Authored *Shicai Sanshu*, *Yisheng Weilun*, *Yitong*.
[Jin's (Hongxu) "Compiled Essentials of the Neijing"] Not found.
Renhe County Gazetteer states: Jin Hongxu, courtesy name Ruolin, studied, wrote well, filial and fraternal. Ancestors known for pediatric medicine; Hongxu's skills were particularly refined. *Neijing Zuanyao* elucidates subtleties.
[Wang's (Youxian) "Compiled Essentials of the Neijing"] Not found.
Qiantang County Gazetteer states: Wang Youxian, courtesy name Shengyi, naturally filial and fraternal. At nine, parents died within seven days; grief exceeded adult rites. Orphaned and poor, studied hard, learned medicine. Helped the sick regardless of status. Saved countless lives. Practiced virtue at home, published maxims to teach students. Recognized as a virtuous gentleman. Authored *Gewu Jinbian* and *Neijing Zuanyao*.
[Zhang's (Zhicong) "Collected Notes on the Suwen"] 9 volumes. Extant.
Summary states: The classic's chapters are complex, changes hidden and strange. Some revealed subtly in one chapter, explicitly in another. Meaning specific, words hard to generalize. Thus, notes seek clear meaning, not detailed philology. Readers study carefully to understand the author's heart. This collection focuses on interpreting meaning, not literary flair. Explaining classic with classic, daring not to fabricate, lest laugh at experts. Do not despise for simplicity. Meaning is deep, elucidation hard, so repetition occurs, not redundancy. Unfinished thoughts marked outside. If interpretations differ slightly, keep both for future scholars. Dare not claim correctness.
Wang Ang states: Zhang Yinan's *Suwen Jizhu*, printed in Gengxu of Kangxi, written by associates. Discarded old texts, created subjective interpretations, likely measuring sages with private intent.
[Gao's (Shi) "Direct Explanation of the Suwen"] 9 volumes. Extant.
General Rules state: 1. *Suwen* and *Neijing* are books of Xuanqi revealing the Dao, opening things and accomplishing tasks, beginning medical prosperity. Despite Qin fires, medical books survived. Later annotators either split full texts, delete/modify characters, plagiarize theories, offending ancestors. Like combining Lingsu/Suwen or compiling *Leijing*. Only Wang Taipu, Ma Xuantai, Zhang Yinan's notes are full texts. However, characters and meanings have repetitions not marked as interpolations, inversions uncorrected, errors propagated without scrutiny. I carefully...