〔黄帝内经〕汉志十八卷 佚
〔外经〕汉志三十七卷 佚
〔黄帝素问〕隋志九卷（梁八卷 按旧唐志亦曰八卷）存佚
皇甫谧曰。按七略艺文志。黄帝内经十八卷。今有针经九卷。素问九卷。二九十八卷。即内经也。亦有所亡
失。其论遐远。然称述多。而切事少。有不编次。比按仓公传。其学皆出于素问。（甲乙经序）
褚澄曰。素问之书。成于黄岐。运气之宗。起于素问。将古圣哲妄邪。曰。尼父删经。三坟犹废。扁鹊卢出
。卢医
遂多。尚有黄岐之医籍乎。后书之托名于圣哲也。曰。然则诸书不足信邪。由汉而上。有说无方。由汉而下。有
方无说。说不乖理。方不违义。虽出后学。亦是良师。（褚氏遗书）
邵雍曰。素问阴符。七国时书也。（皇极经世书）
程颢曰观素问。文本气象。只是战国时人作。谓之三坟书则非也。道理总是。想当时亦须有来历。（二程全书）
司马光曰。谓素问为真黄帝之书。则恐未可。黄帝亦治天下。岂可终日坐明堂。但与岐伯论医药针灸耶。此
周汉之间。医者根据托以取重耳。（传家集与范景仁第四书）
林亿等曰。按王氏不解所以名素问之义。及素问之名。
起于何代。按隋书经籍志。始有素问之名。甲乙经序。晋皇
甫谧之文已云。素问论病精辨。王叔和西晋人。撰脉经云。出素问针经。汉张仲景撰伤寒卒病论集云。撰用素问
。是则
素问之名。着于隋志。上见于汉代也。自仲景以前。无文可见。莫得而知。据今世所存之书。则素问之名起汉世
也，所以名素问之义。全元起有说曰。素者。本也。问者。黄帝问岐伯也。方陈性情之源。五行之本。故曰素问
。元起虽有此
解。义未甚明。按干凿度云。夫有形者。生于无形。故有太易。有太初。有太始。有太素。太易者。未见气也。
太初者。气之始也。太始者。形之始也。太素者。质之始也。气形质具，而 瘵由是萌生。故黄帝问此太素质之
始也，素问之名。义或由此。（素问新校正）
又云。或云。素问针经。明堂三部之书。非黄帝书。似出于战国。曰。人生天地之间。八尺之躯。脏之坚脆
。腑之
大小。谷之多少。脉之长短。血之清浊。十二经之血气大数。皮肤包络其外。可剖而视之乎。非大圣上智。孰能
知之。战国之人何与焉。（甲乙经序）
窦苹曰。内经十八卷。言天地生育。人之寿夭系焉。信三坟之书也。然考其文章。知卒成是书者。六国秦
汉之际也。（酒谱）
朱熹曰。黄帝纪云。其师岐伯明于方。世之言医者宗焉。然黄帝之书。战国之间犹存。其言与老子出入。
予谓此言尤害于理。窃意黄帝聪明神圣。得之于天。其于天下之理。无所不知。天下之事。无所不能。上而天地
阴阳。造化发育之原。下而保神练气。愈疾引年之术。以至其间庶物万事之理。巨细精粗。莫不洞然于胸次。是
以其言有及之者。而世之言此者。因自托焉。以信其说于后世。至于战国之
时。方术之士。遂笔之书。以相传授。如列子之所引。与夫
素问握奇之属。盖必有粗得其遗言之仿佛者。如许行所道神农之言耳。周官外史所掌。三皇五帝之书。恐不但
若是而已也。（文集古史余论）
王炎曰。夫素问乃先秦古书。虽未必皆黄帝岐伯之言。然秦火以前。春秋战国之际。有如和缓秦越人辈。
虽甚精于医。其察天地阴阳五行之用。未能若是精密也。则其言虽不尽出于黄帝岐伯。其旨亦必有所从受矣。（运
气说出于新安文献志）
沈作哲曰。内经素问。黄帝之遗书也。学人不习其读。以为医之一艺耳。殊不知天地人理。皆至言妙道存
焉。文本讹脱错乱。失其本经。（寓简）
高承曰。皇甫谧帝王世纪云。黄帝命雷公岐伯。教制九针。着内外经。素问之书咸出焉。（事物纪原）
陈振孙曰。素问。黄帝与岐伯问答。三坟之书。无传尚矣。此固出于后世根据托。要是医书之祖。（书录解
题）
刘 曰。内经十八卷。素问外九卷不经见。且勿论。姑以素问言之。则程邵两夫子。皆以为战国书矣。然
自甲乙以来。则又非战国之旧矣。自朱墨以来。则又非甲乙之旧矣。（文集）
朱震亨曰。素问。载道之书也。词简而义深。去古渐远。衍文错简。仍或有之。故非吾儒不能读。学人以
易心求之。宜其茫若望洋。淡如嚼蜡。遂直以为古书不宜于今。厌而弃之。（格致余论）
吕复曰。内经素问。世称黄帝岐伯问答之书。乃观其旨意。殆非一时之言。其所撰述。亦非一人之手。刘
向指为韩诸公子所着。程子谓出于战国之末。而其大略。正如礼记之
萃于汉儒。而与孔子子思之言并传也。盖灵兰秘典。五常政因。六元正纪等篇。无非阐明阴阳五行生制之理。
配象合德。实切于人身。其诸色脉病名。针则治要。皆推是理以广之。而皇甫谧之甲乙。杨上善之太素。亦皆本
之于此。而微有异同。医家之大纲要法。无越是书矣。然西汉艺文志。有内经十八卷。及扁鹊白氏二内经。凡三
家。而素问之目乃不列。至隋经籍志。始有素问之名。而不指为内经。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。托其为师张公所藏。以补其亡逸。而其用亦勤矣。（九灵山房集沧洲翁传）
宋濂曰。黄帝内经。虽疑先秦之士。根据仿而托之。其言深。其旨邃以弘。其考辨信而有征。是当为医家之宗
。（文集）
刘纯曰。问云。读素问有不晓者。奈何。曰。乃上古之书。中间多有缺文舛讹。且通其可通。缺其所可疑。
又王冰释于强解。及失经意者。亦有之。须自要着力。熟读玩味。（医经国小）
方孝孺曰。世之伪书众矣。如内经称黄帝。汲冢书称周。皆出于战国秦汉之人。故其书虽伪。而其文近古。
有可取者。（逊志斋集）
王 曰。内经谓为黄帝之书。虽先秦之士。根据仿而托之。其言质奥。而义弘深。实医家之宗旨。殆犹吾儒之
六经乎。（青岩丛说）
陈绎曾曰。素问善议论理明。故枝节详尽。而论辨精审。先秦书皆然。（文章欧冶）
黄省曾曰。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。独幸详于太史。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。（五岳山人集内经注辨序）
赵口口曰。传记言内经乃黄帝书。难经乃越人书。吾观内经非黄帝书。直越人书。难经非越人书。直仓令书
耳。以为仓令之书。故必寄之于越人。以为越人之书。故必寄之于黄帝。假令内经非黄帝。难经非越人。岂不足
以牖世而煽俗。彼谓内经不寄诸黄帝。则其为越人者无以安。难经不寄诸越人。则其为仓令者无以安。将无或乎
泯其道。以安其身。将无或乎泯其身。以存其道。将无几乎泯其名。以存其道。安其身。身苟免于非辟。道有济
于开成。虽没世而名弗称。君子弗疾也。（赵浚谷文集）
顾从德曰。今世所传内经素问。即黄帝之脉书。广衍于秦越人阳庆淳于意诸长老。其文遂似汉人语。而旨意
所从来远矣。（重雕素问序）
周木曰。素问之书。虽不实出于黄岐之世。要亦去先王未远。时人祖述黄岐遗意而作者也。词古义精。理
微事着。保天和于未病。续人命于既危。彝伦益敦。王化滋盛。实医家之宗祖。犹吾儒之有五经也。故曰。医人
不读素问。犹士人不治本经。其以是欤。（素问纠略序）
桑悦曰。素问。乃先秦战国之书。非黄岐手笔。其称上古中古。亦一左证。玩其词意。汪洋浩汗。无所不包
。其于五脏收受之法。吕不韦着月令似之。其论五气郁散之异。董
仲舒郭景纯叙五行灾异祖之。其论五脏梦虚所见之类。楞严经说地狱仿之。论运气。则可为历家之准则。论调摄
。则可为养生者之龟鉴。扩而充之。可以调和三光。燮理阴阳。而
相君之能事毕矣。又岂特医而已耶。（素问钞序）
郎瑛曰。素问文非上古。人得知之。以为即全元起所者。犹非隋唐文也。惟马迁刘同近之。又无此等义语
。宋聂吉甫云。既非三代以前文。又非东都以后语。断然以为淮南王之作。予意鸿烈解中内篇文义。实似之矣。
但淮南好名之士。即欲藉岐黄以成名。特不可曰述也乎。或医卜未焚。当时必有岐黄问答之书。安得文之以成耳。
不然阴阳五行之理学。思固得人身百骸之微。非圣不知。何其致疾之由。死生之故。明然纤悉。此淮南解性命道
理处。必窃素问。而诡异奇瑰处。乃苏飞等为之也。故宋潜溪以淮南出入儒墨不纯正。此是也。且淮南七十二候。
与素问注。皆多芍药荣五物。改麦秋至为小暑至。较吕氏春秋不同。则王冰当时亦知素问出淮南也。岐黄之文。
至于首篇。曰上古中古。而曰今世。则黄帝时果末世邪。又曰。以酒为浆。以妄为常。则仪狄是生其前。而彼时
人已皆伪耶。精微论中。罗裹雄黄。禁服篇中。软血而受。则罗与软血。岂当时事耶。予故以为岐黄问答。而淮
南文成之者耳。（七修类稿）
昊昆曰。五内阴阳。谓之内。万世宗法。谓之经。平日讲求。谓之素问。马莳曰。素问者。黄帝与岐伯鬼臾
区伯高少师少俞雷公六臣。平素问答之书。即本纪所谓咨于岐伯而作内经者。是也。此书出于岐伯者多。故本纪
不及诸臣耳。然此素问八十一篇。而复有灵枢八十一篇。大抵素问所引经曰。俱出灵枢。则灵枢为先。而素问为
后也。书中止以天师夫子。尊岐伯鬼臾区。而其余诸臣。未闻其以是称。至雷公则自名。曰小子细子。黄帝亦有
训之之语。意者。所造未及诸臣。而年亦最少。且其曰公曰伯曰师。似皆以爵称之。即
如宝命全角论。有曰天子。曰君王。移精变气论。五常政大论。灵枢官能篇。皆称曰圣王。着至教论。疏五过论。
有封君侯王灵枢根结篇。有王公大人等称。则其为爵无疑也。至于鬼臾区少俞伯高。皆诸臣名耳。后世程子谓出
于韩诸公子之手。或谓先秦儒者所作。是皆泥乎爵号文本。而未绎全书。故臆说有如此者。乃今详考六节脏象论。
天元纪大论。五营运大论。六微旨大论。气交变大论。五常政大论。六元正纪大论。至真要大论等篇。则论天道
历法万象。人身经络脉体。人事治法。辞古理微。非子书中有能偶及雷同者。真唯天神至圣。始能作也。愚意上
天以仁爱斯民为心。而伐命唯病。治病惟书。然玄默无言。故挺生神圣。以代之言。而早出此书。以救万古民命
耳。况六书制自伏羲。医药始于神农。自伏羲以至黄帝。千有余年。其文本制作甚明。外纪本纪。俱载黄帝纪官
举相。明历作乐。制为衮冕舟车。画野分列。经土设井。播百谷。制城郭。凡爵号文本。时已咸备，历金天
高阳高辛诸氏。又经三百四十余年。始迄陶唐。则诸凡制作。人知唐虞为盛。而不知肇自羲皇。其所由来者渐也
。何独内经之作。史书灵素均诬乎哉。
朱载 曰。按素难二经。乃先秦古书。三代名医。所相授受。秦始皇有令。不烧医卜种树之书。由汉迄今。
医流遵用。虽经历代变。更未闻有人妄加删改。（乐书）
胡应麟曰。医方等录。虽亦称述岐黄。然文本古奥。语致玄渺。盖周秦之际。上士哲人之作。其徒欲以惊世
。窃附黄岐耳。（经籍会通）
又曰。凡班志所无。而骤见六朝后者。往往多因战国子书残轶者补缀之。而易其名。以为真。则伪莫掩。以
为伪。
则真间存。尤难辨。自前辈少论及此。余不敏实窃窥之。观素问灵枢之即内经。则余言可概见矣。素问。今亦称
内经。然隋志止名素问。盖黄帝内外经五十五卷。六朝亡逸。故后人缀辑。而易其名耳。（四部正讹）
又曰。有伪作于前代。而世率知之者。风后之握奇。岐伯之素问。是也。（同上）
又曰。素问精深。阴符奇奥。虽非轩后。非秦后书。（同上）
周礼曰。医家之素问。即儒者之六经。其词隐。其旨深。非资禀上智。功极研究者。不能窥其影响。况以
中人之资。粗知医药。即动以黄帝岐伯为言。其不至于戕人之生者几何哉。仲景东垣河间丹溪。是皆禀上智之资
。致研究之功。而能读其书以悟之者也。（医圣阶梯）
张介宾曰。内者。性命之道。经者。载道之书。平素所讲问。是谓素问。
方以智曰。岐黄云内经。言身内也。（通雅）
又曰。守其业而浸广之。灵枢素问也。皆周末笔。（同上）
祝文彦曰。内经素问。后人传以为岐黄之书也。其论脉法病证。未必不有合于圣人之意。词义古朴。未必
不有得古人之遗。然自余观之。确乎为秦以后书。而非尽岐伯黄帝之言也。当时和扁诸神医。必有传于岐黄真谛
。而后能彰起死回生之术。则岐黄之微言。宜有一二存乎后世者。而后人附会之。以成是书。实非岐黄所着也。
或者曰。内经所云黔首。盖秦时语乎。曰。不但此也。五帝皆至圣。而孔子删书始唐虞。以唐虞前无书史。而至
【黄帝内经】汉代《汉书·艺文志》记载为十八卷，已失传。
【外经】汉代《汉书·艺文志》记载为三十七卷，已失传。
【黄帝素问】隋代《隋书·经籍志》记载为九卷（梁代《七录》记载为八卷，按旧《唐书·经籍志》也说为八卷），现存部分已佚。
皇甫谧说：查考《七略》和《艺文志》，《黄帝内经》共十八卷。现在有的《针经》九卷、《素问》九卷，二九十八卷，就是《内经》。但也有一部分已经亡失了。其理论深远，然而称述多而切中实事少，没有经过编次整理。比照仓公（淳于意）的传记，他的学问都出自《素问》。（《甲乙经序》）
褚澄说：《素问》这本书，成书于黄帝和岐伯。运气学说的宗源，起于《素问》。至于将古代圣哲之言归于妄邪之说，那是错误的。孔子删定经典，连“三坟”那样的古书都被废弃了，扁鹊（卢医）出现后，学说遂多。难道还有黄帝和岐伯的医籍吗？后来的书籍托名于圣哲。我说：那么诸书都不足信吗？从汉代以上，只有理论论述而没有具体方剂；从汉代以下，只有具体方剂而没有理论论述。理论不违背道理，方剂不违反义理，即使是后世学者所作，也是良师。（《褚氏遗书》）
邵雍说：《素问》和《阴符经》，是战国时期的书。（《皇极经世书》）
程颢说：看《素问》，文本的气象，只是战国时人作的。称之为“三坟”书则不对。道理总是有来历的，想当时也一定有渊源。（《二程全书》）
司马光说：说《素问》是真黄帝之书，恐怕不可以。黄帝治理天下，怎么可以整天坐在明堂里，只和岐伯讨论医药针灸呢？这是周汉之间，医者根据依托以取得重视罢了。（《传家集与范景仁第四书》）
林亿等说：按王冰不解所以名为“素问”的含义，以及“素问”之名起于何代。按《隋书·经籍志》，始有“素问”之名。《甲乙经序》是晋代皇甫谧的文章，已经说：“《素问》论病精辨。”王叔和是西晋人，撰《脉经》说：“出《素问》《针经》。”汉代张仲景撰《伤寒卒病论集》说：“撰用《素问》。”那么“素问”之名，著录于《隋志》，上见于汉代。自仲景以前，无文字可见，不得而知。据今世所存的书，则“素问”之名起于汉代。所以名为“素问”的含义，全元起有解释说：素，是本的意思；问，是黄帝问岐伯。方才陈述性情的源头，五行的根本，所以叫《素问》。元起虽然有此解释，含义不是很明确。按《干凿度》说：有形者，生于无形。所以有太易，有太初，有太始，有太素。太易，是未见气的时候。太初，是气的开始。太始，是形的开始。太素，是质的开始。气、形、质具备，而疾病由此萌生。所以黄帝问这个太素质之始，《素问》之名，意义或许由此而来。（《素问新校正》）
又说：有人说，《素问》《针经》《明堂》三部之书，不是黄帝书，似乎出于战国。回答说：人生在天地之间，八尺之躯，脏器的坚脆，腑的大小，谷物的多少，脉的长短，血的清浊，十二经的血气大体数量，皮肤包络在外，可以剖开来看吗？不是大圣大智的人，谁能知道这些？战国的人有什么关系呢？（《甲乙经序》）
窦苹说：《内经》十八卷，讲天地生育，人的寿夭系于此，确实是“三坟”之书。然而考察其文章，知道最终成此书者，是六国秦汉之际。（《酒谱》）
朱熹说：《黄帝纪》云：他的老师岐伯通晓方术，世上言医者尊奉他。然而黄帝之书，在战国之间还存在。其言论与老子出入不同。我认为这话尤其有害于理。我私下认为黄帝聪明神圣，得之于天，对于天下的道理，无所不知，天下的事情，无所不能。上至天地阴阳、造化发育的原由，下至保神练气、愈疾延年的法术，以至于其间万物万事的道理，巨细精粗，无不洞然于心胸。因此其言论有涉及的，世上言此者，因而自我依托，以使其说法在后世可信。到了战国之时，方术之士，于是笔录成书，以相互传授，如《列子》所引用的，以及《素问》《握奇》之类，大概必有粗略得到其遗言的仿佛之处，如同许行所道的神农之言罢了。《周官》外史所掌管的三皇五帝之书，恐怕不只是这样而已。（《文集古史余论》）
王炎说：《素问》乃是先秦古书，虽然未必都是黄帝岐伯的话，然而秦火以前，春秋战国之际，有如和缓、秦越人辈，虽然非常精通医学，他们观察天地阴阳五行的运用，未能像书中那样精密。那么其言论虽然不尽出于黄帝岐伯，其旨意也必然有所传承。（《运气说出于新安文献志》）
沈作哲说：《内经》《素问》，是黄帝的遗书。学士不研习其阅读，只以为医学的一门技艺罢了。殊不知天地人理，都存在于至言妙道之中。文本讹误脱漏错乱，失去了本经的面貌。（《寓简》）
高承说：皇甫谧《帝王世纪》云：黄帝命令雷公、岐伯，教导制作九针，撰写内外经，《素问》之书都出于此。（《事物纪原》）
陈振孙说：《素问》，是黄帝与岐伯问答，“三坟”之书，没有流传已经很远了。这固然出于后世根据依托，但要是医书的祖宗。（《书录解题》）
刘曰：《内经》十八卷，《素问》外九卷不常见，暂且不论。姑且以《素问》而言，那么程颢、邵雍两位夫子，都认为它是战国书了。然而自《甲乙经》以来，又不是战国的旧貌了。自朱熹、墨翟（此处疑为笔误或特定指代，原文如此）以来，又不是《甲乙经》的旧貌了。（《文集》）
朱震亨说：《素问》，是载道的书。言辞简练而义理深奥，离古代渐远，衍文错简，仍可能有之。所以非吾儒不能读。学人如果用轻易的心去探求它，应该茫然若望洋，淡如嚼蜡。于是直接认为古书不适合当今，厌恶而抛弃它。（《格致余论》）
吕复说：《内经》《素问》，世人称为黄帝岐伯问答之书。然而观其旨意，大概不是一时的言论。其所撰述，也不是一个人的手笔。刘向指为韩诸公子所着，程子谓出于战国之末，而其大略，正如《礼记》萃于汉儒，而与孔子、子思之言并传一样。盖《灵兰秘典》《五常政大论》《六元正纪》等篇，无非阐明阴阳五行生克制化的道理，配象合德，实在切于人身。其各种色脉病名，《针治要》等，都推演这个道理以广之。而皇甫谧的《甲乙》，杨上善的《太素》，也都本于此，而略有异同。医家的纲要大法，没有超过这本书的了。然而西汉《艺文志》，有《内经》十八卷，及《扁鹊白氏二内经》，凡三家，而《素问》的条目却不列在其中。直到隋代《经籍志》，始有《素问》之名，而不指为《内经》。唐代王冰乃以《九灵》《九卷》，牵合汉志之数，而为之注释，又借《阴阳大论》，托其为师张公所藏，以补其亡逸，而他的用心也很勤勉了。（《九灵山房集沧洲翁传》）
宋濂说：《黄帝内经》，虽然怀疑是先秦之士，根据仿效而托名的。其言论深刻，旨意深远而宏大，其考辨确凿而有征验，这应当作为医家的宗师。（《文集》）
刘纯说：问说：读《素问》有不明白的，怎么办？答：那是上古的书，中间多有缺文舛误讹错。况且通其可通的，缺其所可疑的。又有王冰解释于强行解说，以及失去经意的，也有之。必须自己着力，熟读玩味。（《医经小解》）
方孝孺说：世上的伪书很多了，如《内经》称黄帝，《汲冢书》称周，都出于战国秦汉之人。所以其书虽然是伪的，而其文接近古，有可取之处。（《逊志斋集》）
王曰：《内经》谓为黄帝之书，虽然先秦之士，根据仿效而托名的。其言论质朴深奥，而义理弘深，实在是医家的宗旨，大概犹如吾儒的六经啊。（《青岩丛说》）
陈绎曾说：《素问》善于议论，理明，所以枝节详尽，而论辨精审。先秦的书都是这样。（《文章欧冶》）
黄省曾说：农黄以来，其法已久。考察其流嗣，那么周的矫之、俞之、卢之，秦的和之、缓之，宋的文挚，郑的扁鹊，汉的楼护、阳庆、仓公，都以黄帝之书，相互祖述。其仓公诊切的验证，唯独详细见于太史公，而候名脉理，往往契合符合于《素问》。由此可知《素问》之书，其文不必尽是古，而其法则出于古也。（《五岳山人集内经注辨序》）
赵口口说：传记说《内经》是黄帝书，《难经》是越人书。我看《内经》不是黄帝书，直是越人书；《难经》不是越人书，直是仓令书罢了。认为是仓令的书，所以必须寄托给越人；认为是越人的书，所以必须寄托给黄帝。假如《内经》不是黄帝，《难经》不是越人，难道不足以启发世人而煽动风俗吗？那些说《内经》不寄托给黄帝，那么其为越人的就无法安身；《难经》不寄托给越人，那么其为仓令的就无法安身。岂不是为了泯灭其道，以安其身？岂不是为了泯灭其身，以存其道？岂不是几乎泯灭其名，以存其道？安其身，身苟免于非辟，道有济于开成，即使终身名声不显，君子也不怨恨。（《赵浚谷文集》）
顾从德说：今世所传的《内经》《素问》，即黄帝的脉书，广泛流传于秦越人、阳庆、淳于意诸位长老。其文遂似汉人语，而旨意所从来远矣。（《重雕素问序》）
周木说：《素问》之书，虽然不实出于黄岐之世，也要离先王未远，时人祖述黄岐遗意而作的。词古义精，理微事着，保天和于未病，续人命于既危，彝伦益敦，王化滋盛，实在是医家的宗祖，犹如吾儒有五经一样。所以说：医人不读《素问》，犹士人不治本经，大概就是这样吧。（《素问纠略序》）
桑悦说：《素问》，乃是先秦战国之书，非黄岐手笔。其称上古中古，也是一个证据。玩味其词意，汪洋浩汗，无所不包。其于五脏收受之法，吕不韦着《月令》类似之。其论五气郁散之异，董仲舒、郭景纯叙五行灾异祖之。其论五脏梦虚所见之类，《楞严经》说地狱仿之。论运气，则可为历家之准则。论调摄，则可为养生者之龟鉴。扩而充之，可以调和三光，燮理阴阳，而相君之能事毕矣。又岂特医而已耶。（《素问钞序》）
郎瑛说：《素问》文非上古，人得知之。以为是全元起所着，也非隋唐文也。惟马迁、刘向近之。又没有这等义语。宋代聂吉甫云：既然非三代以前文，又非东都以后语，断然以为是淮南王之作。我意《鸿烈解》中内篇文义，实似之矣。但淮南好名之士，即欲藉岐黄以成名，特不可曰述也乎？或者医卜未焚，当时必有岐黄问答之书，安得文之以成耳？不然阴阳五行之理学，思固得人身百骸之微，非圣不知，何其致疾之由，死生之故，明然纤悉？此《淮南解》性命道理处，必窃《素问》，而诡异奇瑰处，乃苏飞等为之也。故宋潜溪以《淮南》出入儒墨不纯正，此是也。且《淮南》七十二候，与《素问》注，皆多芍药荣五物，改麦秋至为小暑至，较《吕氏春秋》不同，则王冰当时亦知《素问》出《淮南》也。岐黄之文，至于首篇，曰上古中古，而曰今世，则黄帝时果末世邪？又曰：以酒为浆，以妄为常，则仪狄是生其前，而彼时人已皆伪耶？《精微论》中，罗裹雄黄，《禁服篇》中，软血而受，则罗与软血，岂当时事耶？予故以为岐黄问答，而淮南方成之者耳。（《七修类稿》）
吴昆说：五内阴阳，谓之“内”。万世宗法，谓之“经”。平日讲求，谓之“素问”。马莳说：《素问》者，黄帝与岐伯、鬼臾区、伯高、少师、少俞、雷公六臣，平素问答之书。即本纪所谓咨于岐伯而作《内经》者，是也。此书出于岐伯者多，故本纪不及诸臣耳。然而此《素问》八十一篇，而复有《灵枢》八十一篇，大抵《素问》所引经曰：俱出《灵枢》。则《灵枢》为先，而《素问》为后也。书中止以天师夫子，尊岐伯、鬼臾区，而其余诸臣，未闻其以是称。至雷公则自名，曰小子、细子。黄帝亦有训之之语。意者，所造未及诸臣，而年亦最少。且其曰公、曰伯、曰师，似皆以爵称之。即如《宝命全角论》，有曰天子，曰君王；《移精变气论》《五常政大论》《灵枢官能篇》，皆称曰圣王；《着至教论》《疏五过论》，有封君侯王；《灵枢根结篇》，有王公大人等称，则其为爵无疑也。至于鬼臾区、少俞、伯高，皆诸臣名耳。后世程子谓出于韩诸公子之手，或谓先秦儒者所作，是皆泥乎爵号文本，而未绎全书，故臆说有如此者。乃今详考《六节脏象论》《天元纪大论》《五营运大论》《六微旨大论》《气交变大论》《五常政大论》《六元正纪大论》《至真要大论》等篇，则论天道历法万象，人身经络脉体，人事治法，辞古理微，非子书中有能偶及雷同者，真唯天神至圣，始能作也。愚意上天以仁爱斯民为心，而伐命唯病，治病惟书，然玄默无言，故挺生神圣，以代之言，而早出此书，以救万古民命耳。况六书制自伏羲，医药始于神农，自伏羲以至黄帝，千有余年，其文本制作甚明。外纪本纪，俱载黄帝纪官举相，明历作乐，制为衮冕舟车，画野分列，经土设井，播百谷，制城郭，凡爵号文本，时已咸备。历金天、高阳、高辛诸氏，又经三百四十余年，始迄陶唐，则诸凡制作，人知唐虞为盛，而不知肇自羲皇，其所由来者渐也。何独《内经》之作，史书灵素均诬乎哉？
朱载堉说：按《素》《难》二经，乃先秦古书，三代名医，所相授受。秦始皇有令，不烧医卜种树之书。由汉迄今，医流遵用，虽经历代变更，更未闻有人妄加删改。（《乐书》）
胡应麟说：医方等录，虽亦称述岐黄，然文本古奥，语致玄渺，盖周秦之际，上士哲人之作。其徒欲以惊世，窃附黄岐耳。（《经籍会通》）
又说：凡是班固《艺文志》所无，而骤见六朝后者，往往多因战国子书残轶者补缀之，而易其名，以为真，则伪莫掩，以为伪，则真间存，尤难辨。自前辈少论及此，余不敏实窃窥之。观《素问》《灵枢》之即《内经》，则余言可概见矣。《素问》，今亦称《内经》，然隋志止名《素问》。盖黄帝内外经五十五卷，六朝亡逸，故后人缀辑，而易其名耳。（《四部正讹》）
又说：有伪作于前代，而世率知之者，《风后之握奇》、《岐伯之素问》，是也。（同上）
又说：《素问》精深，《阴符》奇奥，虽非轩后，非秦后书。（同上）
《周礼》曰：医家之《素问》，即儒者之六经。其词隐，其旨深，非资禀上智，功极研究者，不能窥其影响。况以中人之资，粗知医药，即动以黄帝岐伯为言，其不至于戕人之生者几何哉？仲景、东垣、河间、丹溪，是皆禀上智之资，致研究之功，而能读其书以悟之者也。（《医圣阶梯》）
张介宾说：内者，性命之道。经者，载道之书。平素所讲问，是谓《素问》。
方以智说：岐黄云《内经》，言身内也。（《通雅》）
又说：守其业而浸广之，《灵枢》《素问》也，皆周末笔。（同上）
祝文彦说：《内经》《素问》，后人传以为岐黄之书也。其论脉法病证，未必不有合于圣人之意。词义古朴，未必不有得古人之遗。然自余观之，确乎为秦以后书，而非尽岐伯黄帝之言也。当时和扁诸神医，必有传于岐黄真谛，而后能彰起死回生之术。则岐黄之微言，宜有一二存乎后世者，而后人附会之，以成是书，实非岐黄所着也。或者曰：《内经》所云黔首，盖秦时语乎？曰：不但此也。五帝皆至圣，而孔子删书始唐虞，以唐虞前无书史，而至……
[Huangdi Neijing] (Yellow Emperor's Inner Canon) Recorded as eighteen volumes in the Han Dynasty's *Book of Han: Treatise on Literature* (*Hanshu Yiwenzhi*), now lost.
[Waijing] (Outer Canon) Recorded as thirty-seven volumes in the Han Dynasty's *Book of Han: Treatise on Literature*, now lost.
[Huangdi Suwen] (Yellow Emperor's Basic Questions) Recorded as nine volumes in the Sui Dynasty's *Book of Sui: Treatise on Literature* (Liang Dynasty's *Qilu* recorded eight volumes; according to the old *Tangshu Yiwenzhi*, also eight volumes). Partially extant, partially lost.
Huangfu Mi said: Consulting the *Qilüe* and *Yiwenzhi*, the *Huangdi Neijing* consists of eighteen volumes. Currently, there are the *Zhenjing* (Needling Canon) with nine volumes and the *Suwen* with nine volumes; two sets of nine make eighteen volumes, which is the *Neijing*. However, some parts have been lost. Its theories are profound and distant, yet it contains much description but few practical matters, and has not been systematically compiled. Comparing with the biography of Cang Gong (Chunyu Yi), his learning all originated from the *Suwen*. (Preface to *Jia Yi Jing*)
Chu Cheng said: The book *Suwen* was completed by Huangdi and Qibo. The origin of the theory of Five Movements and Six Qi (*Yunqi*) begins with the *Suwen*. As for regarding the words of ancient sages as false or evil, that is incorrect. Confucius edited the classics, and even the "Three Fens" (ancient texts) were discarded. When Bian Que (Lu Yi) appeared, medical schools multiplied. Could there still be medical texts of Huangdi and Qibo? Later books attributed their names to sages. I say: Then are all these books unreliable? From above the Han Dynasty, there were theories but no prescriptions; from below the Han Dynasty, there were prescriptions but no theories. If the theories do not contradict reason, and the prescriptions do not violate principle, even if they were written by later scholars, they are still good teachers. (Remains of the Chu Family)
Shao Yong said: The *Suwen* and the *Yinfu Jing* (Secret Talisman Classic) are books from the Warring States period. (Huangji Jingshi Shu)
Cheng Hao said: Looking at the *Suwen*, the style and atmosphere of the text suggest it was made by people of the Warring States period. To call it a "Sanfen" book is incorrect. The principles always have a source; one must think that at that time there must have been a lineage. (Complete Works of the Two Chengs)
Sima Guang said: To say that the *Suwen* is the true book of the Yellow Emperor is doubtful. The Yellow Emperor governed the world; how could he sit in the Bright Hall all day discussing medicine and acupuncture only with Qibo? This is likely that doctors between the Zhou and Han periods fabricated it to gain prestige. (Letters to Fan Jingren, No. 4)
Lin Yi et al. said: According to Wang Bing, he did not understand why it is named *Suwen*, nor when the name *Suwen* originated. According to the *Book of Sui: Treatise on Literature*, the name *Suwen* first appears there. The preface to the *Jia Yi Jing*, written by Jin dynasty's Huangfu Mi, already states: "The *Suwen* discusses diseases with precision." Wang Shuhe, a Western Jin figure, wrote in the *Mai Jing* (Pulse Classic): "Derived from the *Suwen* and *Zhenjing*." Zhang Zhongjing of the Han Dynasty wrote in the *Shanghan Zabing Lun Ji*: "Compiled using the *Suwen*." Thus, the name *Suwen* is recorded in the *Sui Zhi* and seen in the Han Dynasty. Before Zhongjing, there is no visible text, so it is unknown. Based on the books existing today, the name *Suwen* originated in the Han Dynasty. Regarding the meaning of the name *Suwen*, Quan Yuanqi explained: "Su" means origin/root; "Wen" means asking. It refers to the Yellow Emperor asking Qibo. It states the source of nature and the foundation of the Five Elements, hence called *Suwen*. Although Quan Yuanqi gave this explanation, the meaning is not very clear. According to the *Ganzao Du*: "The有形 (form-having) is born from the 无形 (form-less). Therefore, there is Taiyi, Taichu, Taishi, and Taisu. Taiyi is where qi has not yet appeared. Taichu is the beginning of qi. Taishi is the beginning of form. Taisu is the beginning of substance. When qi, form, and substance are complete, disease arises from here. Thus, the Yellow Emperor asked about the beginning of Taisu substance. The meaning of the name *Suwen* may derive from this." (New Corrections to the Suwen)
It is also said: Some claim that the *Suwen*, *Zhenjing*, and *Mingtang* are three books, not by Huangdi, but seemingly from the Warring States period. The reply is: Humans live between heaven and earth, with an eight-chi body. Who can know the hardness and fragility of the zang organs, the size of the fu organs, the quantity of grain, the length of pulses, the clarity and turbidity of blood, and the general amount of qi and blood in the twelve meridians, while the skin and fascia envelop them externally? Can we dissect and see them? Only a Great Sage of supreme wisdom can know this. What does this have to do with people of the Warring States? (Preface to *Jia Yi Jing*)
Dou Ping said: The *Neijing* has eighteen volumes, discussing the creation of heaven and earth, and human longevity depends on it. It is indeed a "Sanfen" book. However, examining its prose, one knows that the final compilation occurred during the interval of the Six States, Qin, and Han. (Jiu Pu)
Zhu Xi said: The *Huangdi Ji* says: His teacher Qibo was clear on prescriptions, and those who speak of medicine in the world revere him. However, the books of the Yellow Emperor still existed during the Warring States period. Their words differ from Laozi. I believe this statement is particularly harmful to reason. I suspect that the Yellow Emperor was wise and sacred, endowed by heaven, knowing all principles under heaven and capable of all things. From the origins of yin-yang and creation above, to preserving spirit, refining qi, curing diseases, and extending life below, and the principles of myriad things in between, large and small, fine and coarse, were all clear in his mind. Therefore, his words touched upon these matters, and later people relied on this to make their claims credible in later generations. During the Warring States period, practitioners of arts and techniques recorded them in books to transmit to each other, such as what is cited in the *Liezi*, and works like the *Suwen* and *Woqi*. They probably obtained rough approximations of the lost words, similar to how Xu Xing spoke of the words of Shennong. The books of the Three Sovereigns and Five Emperors managed by the Waishi official in the *Rites of Zhou* were likely more than just this. (Supplementary Discussions on Ancient History in Collected Works)
Wang Yan said: The *Suwen* is an ancient book of the Pre-Qin era. Although it may not all be the words of Huangdi and Qibo, before the burning of books by Qin, during the Spring and Autumn and Warring States periods, there were figures like He Huan and Qin Yueren. Although extremely skilled in medicine, their observation of the application of heaven, earth, yin-yang, and the Five Elements was not as precise as described in the book. Thus, although the words may not all come from Huangdi and Qibo, the intent must have had a source. (From Xin'an Wenxian Zhi)
Shen Zuozhe said: The *Neijing* and *Suwen* are the遗书 (legacy writings) of the Yellow Emperor. Scholars do not study them deeply, considering them merely as one art of medicine. Little do they know that the principles of heaven, earth, and humanity reside in these profound truths. The text is corrupted, missing, disordered, and has lost its original form. (Yu Jian)
Gao Cheng said: In Huangfu Mi's *Diwang Shiji*, it is said: The Yellow Emperor ordered Leigong and Qibo to teach the making of the Nine Needles and write the Internal and External Canons; the books of the *Suwen* all emerged from this. (Shiwu Jiyuan)
Chen Zhen Sun said: The *Suwen* is the dialogue between the Yellow Emperor and Qibo. The "Sanfen" books have not been transmitted for a long time. This certainly originates from later fabrication, but it is the ancestor of medical books. (Shulu Jieti)
Liu said: The *Neijing* has eighteen volumes. The nine external volumes of the *Suwen* are rarely seen, so let us not discuss them. Taking the *Suwen* alone, both Master Cheng (Hao) and Master Shao (Yong) considered it a Warring States book. However, since the *Jia Yi Jing*, it is no longer the old Warring States version. Since Zhu (Xi) and Mo (Di/Zhe?), it is no longer the old *Jia Yi* version. (Collected Works)
Zhu Zhenheng said: The *Suwen* is a book conveying the Dao. Its language is concise and its meaning profound. As time passed from antiquity, erroneous characters and misplaced bamboo slips may have occurred. Therefore, only Confucian scholars can read it. If students approach it with a casual mind, they will feel as vast as looking at the ocean or as tasteless as chewing wax. They directly conclude that ancient books are unsuitable for the present, despise it, and abandon it. (Gezhi Yulun)
Lv Fu said: The *Neijing* and *Suwen* are known in the world as books of dialogue between the Yellow Emperor and Qibo. However, observing its intent, it seems not to be the words of a single moment. Its compilation was not done by a single person. Liu Xiang attributed it to the princes of Han. Master Cheng said it came from the end of the Warring States period. Its general outline is just like the *Liji* (Book of Rites) being collected by Han scholars, yet transmitted alongside the words of Confucius and Zisi. Chapters such as *Linglan Midian*, *Wuchang Zheng Da Lun*, and *Liuyuan Zhengji* all elucidate the principles of generation and restriction of yin-yang and the Five Elements, matching images and virtues, truly relevant to the human body. Various color-pulse-disease names and treatments in *Zhenzhi Yao* all extend these principles. Huangfu Mi's *Jia Yi* and Yang Shangshan's *Taisu* are also based on this, with slight differences. The major outlines and essential methods of physicians are found nowhere else but this book. However, the Western Han *Yiwenzhi* lists the *Neijing* (18 vols) and the *Bianque Baishi Er Neijing*, totaling three families, but does not list the title *Suwen*. It was not until the Sui *Jingjizhi* that the name *Suwen* appeared, without identifying it as the *Neijing*. The Tang dynasty physician Wang Bing combined the *Jiuling* and *Jiujuan* to match the number in the Han record, annotated it, and falsely attributed the *Yinyang Dalun* to his master Mr. Zhang to supplement the lost parts. His efforts were diligent. (Biography of Cangzhou Weng in Jiuling Shanfang Ji)
Song Lian said: The *Huangdi Neijing*, although suspected to be fabricated by Pre-Qin scholars imitating and attributing it to the Yellow Emperor, has profound words and far-reaching, grand intentions. Its考证 (textual research) is credible and well-attested. It should be regarded as the patriarch of medical schools. (Collected Works)
Liu Chun said: Question: What if one does not understand parts of the *Suwen* when reading it? Answer: It is an ancient book, with many missing characters and errors in the middle. One should understand what can be understood and leave aside what is doubtful. Also, Wang Bing's explanations sometimes force interpretations and miss the original meaning of the classic. One must exert effort, read repeatedly, and ponder carefully. (Yijing Xiao Jie)
Fang Xiaoru said: There are many fake books in the world. For example, the *Neijing* attributes itself to the Yellow Emperor, and the *Jizhong Shu* attributes itself to Zhou; both were produced by people of the Warring States, Qin, and Han dynasties. Therefore, although the books are fake, their language is close to antiquity and has merit. (Xunzhizhai Ji)
Wang said: The *Neijing* is claimed to be the book of the Yellow Emperor. Although fabricated by Pre-Qin scholars, its language is simple and profound, and its meaning is extensive and deep. It is truly the guiding principle of medical practice, much like the Six Classics of our Confucians. (Qingyan Congshuo)
Chen Yiceng said: The *Suwen* excels in discussion, with clear reasoning, detailed details, and refined arguments. All Pre-Qin books are like this. (Wenzhang Ouye)
Huang Sheng said: Since Nong (Shennong) and Huang (Yellow Emperor), the methods have been long established. Examining their lineage: Jiao, Yu, and Lu of Zhou; He and Huan of Qin; Wenzhi of Song; Bian Que of Zheng; Lou Hu, Yang Qing, and Cang Gong of Han—all traced their ancestry to the books of the Yellow Emperor. The verification of Cang Gong's pulse diagnosis is uniquely detailed in the Grand Historian's records, and his understanding of pulse principles often coincides with the *Suwen*. From this, we know that while the text of the *Suwen* may not be entirely ancient, its methods originate from antiquity. (Preface to the Differentiation of the Neijing Commentary in Wuyue Shanren Ji)
Zhao Koukou said: Biographies state that the *Neijing* is the Yellow Emperor's book and the *Nanjing* is the Bian Que's book. I observe that the *Neijing* is not the Yellow Emperor's book, but rather Bian Que's; the *Nanjing* is not Bian Que's, but rather the Cang Ling's. Because it is considered the Cang Ling's book, it must be attributed to Bian Que; because it is considered Bian Que's book, it must be attributed to the Yellow Emperor. If the *Neijing* were not by the Yellow Emperor and the *Nanjing* not by Bian Que, would they not suffice to enlighten the world and popularize ideas? Those who say the *Neijing* cannot be unattributed to the Yellow Emperor imply that Bian Que needs this attribution to establish himself; those who say the *Nanjing* cannot be unattributed to Bian Que imply that the Cang Ling needs this to establish himself. Is it not to obscure the Dao to secure oneself? Or to obscure oneself to preserve the Dao? Or almost to obscure the name to preserve the Dao? Securing oneself avoids blame; the Dao aids enlightenment. Even if one dies without fame, a gentleman does not resent it. (Zhao Jungu's Collected Works)
Gu Congde said: The *Neijing* and *Suwen* transmitted in the world today are the pulse books of the Yellow Emperor, widely expanded by elders like Qin Yueren, Yang Qing, and Chunyu Yi. The language resembles that of the Han people, but the intent comes from afar. (Preface to the Re-engraved Suwen)
Zhou Mu said: Although the *Suwen* was not actually produced in the era of Huangdi and Qibo, it is close to the former kings. People of that time composed it following the legacy of Huangdi and Qibo. The language is ancient, the meaning precise, the principles subtle, and the events clear. It preserves heavenly harmony before illness and continues human life in critical danger. It strengthens moral order and promotes royal transformation. It is truly the ancestor of medical schools, just as our Confucians have the Five Classics. Thus it is said: A physician who does not read the *Suwen* is like a scholar who does not study the Essential Classics. Is this not so? (Preface to Suwen Jiulue)
Sang Yue said: The *Suwen* is a book of the Pre-Qin Warring States period, not written by Huangdi and Qibo. Its references to ancient and middle antiquity serve as evidence. Studying its language and meaning, it is vast and comprehensive. Its methods of receiving and storing in the five zang organs resemble Lü Buwei's *Yueling* (Monthly Ordinances). Its discussion on the dispersion of the five qi is ancestral to Dong Zhongshu and Guo Jingchun's accounts of five-element disasters. Its discussion on dreams related to the five zang organs imitates the descriptions of hell in the *Surangama Sutra*. Its discussion on Yunqi (Five Movements and Six Qi) can serve as a standard for calendar makers. Its discussion on regulation can serve as a mirror for health preservers. Expanded, it can harmonize the three luminaries (sun, moon, stars), regulate yin and yang, and complete the duties of a prime minister. Is it merely medicine? (Preface to Suwen Chao)
Lang Ying said: The language of the *Suwen* is not from antiquity, which people know. Assuming it was written by Quan Yuanqi, it is still not Tang-Sui language. It is closer to Sima Qian and Liu Xiang. Yet it lacks such philosophical discourse. Nie Jifu of the Song Dynasty said: Since it is neither pre-three-dynasties language nor post-Eastern-Han language, he firmly believed it was the work of the King of Huainan. I believe the internal chapters of the *Honglie Jie* (Huainanzi) are indeed similar. But the King of Huainan, a man fond of fame, wanted to achieve fame through Qibo and Huangdi; it cannot simply be called "transmitting." Perhaps before the burning of medical and divination books, there must have been Qibo-Huangdi dialogue books, but how could they be polished into completion? Otherwise, the philosophy of yin-yang and five elements, thinking deeply about the minutiae of the human body, requires sagehood to know. How could the causes of disease and reasons for life and death be so clearly and minutely explained? The sections on life and reason in the *Huainanzi* must have stolen from the *Suwen*, while the bizarre and magnificent parts were done by Su Fei and others. Thus, Song Qianxi was correct in saying the *Huainanzi* mixes Confucianism and Mohism impurely. Moreover, the seventy-two pentads in the *Huainanzi* and the *Suwen* commentary both contain more Peony and the "Five Things," changing "Wheat Autumn Arrives" to "Minor Heat Arrives," differing from the *Lüshi Chunqiu*. Thus, Wang Bing knew at the time that the *Suwen* came from the *Huainanzi*. In the first chapter of the Qibo-Huangdi text, it mentions ancient, middle, and modern times. Was the Yellow Emperor's time really the end times? It also says: "Using wine as water, treating irregularity as constant." Did Yi Di exist before that, and were people then all hypocritical? In the *Jingwei Lun*, there is "wrapped in silk with realgar"; in the *Jinfu Pian*, there is "softening blood to receive." Were wrapping and softening blood practices of that time? Therefore, I believe the Qibo-Huangdi dialogues were composed by the Huainan King. (Qixiu Leigao)
Wu Kun said: The yin-yang of the five internal organs is called "Internal." The method revered for ten thousand generations is called "Classic." Daily study and questioning is called "Suwen." Ma Shi said: The *Suwen* is the book of daily questions and answers between the Yellow Emperor and six ministers: Qibo, Guiyuzhou, Bogao, Shaoshi, Shao Yu, and Leigong. This corresponds to the Records stating that he consulted Qibo to create the *Neijing*. Most of this book comes from Qibo, which is why the Records do not mention the other ministers. However, this *Suwen* has eighty-one chapters, and there are also eighty-one chapters in the *Lingshu*. Generally, the *Suwen* cites classics saying they all come from the *Lingshu*; thus the *Lingshu* is earlier, and the *Suwen* is later. The book only honors Qibo and Guiyuzhou as Heavenly Teacher and Confucius, while the other ministers are not addressed thus. Leigong calls himself "Little Son" or "Fine Son." The Yellow Emperor also instructs him. Presumably, his attainment was not yet equal to the other ministers, and he was the youngest. The terms Gong, Bo, and Shi seem to be titles of nobility. For example, in the *Baoming Quanjiao Lun*, it mentions "Son of Heaven" and "King." In the *Yijing Bianqi Lun*, *Wuchang Zheng Da Lun*, and *Lingshu Guanneng Pian*, it calls them "Sage Kings." In the *Zhezhi Jiao Lun* and *Shuwu Guo Lun*, it mentions enfeoffed lords and kings. In the *Lingshu Genjie Pian*, it mentions kings, dukes, and great men. Thus, these are undoubtedly titles of nobility. Guiyuzhou, Shao Yu, and Bogao are names of ministers. Later, Master Cheng said it was written by the princes of Han, or others said it was written by Pre-Qin Confucians. These are all stuck on the titles and text without interpreting the whole book, leading to such speculative opinions. Now, carefully examining chapters like *Lunjie Zangxiang Lun*, *Tianyuanji Da Lun*, *Wuyun Da Lun*, *Liuzhi Da Lun*, *Qi Jiaobian Da Lun*, *Wuchang Zheng Da Lun*, *Liuyuan Zhengji Da Lun*, and *Zhenyao Da Lun*, they discuss heavenly dao, calendar, phenomena, human meridians, body structure, and human governance methods. The language is ancient, the principles subtle. No other philosophical book matches this similarity. Truly only a divine god or supreme sage could create it. My humble opinion is that Heaven's heart is to love the people, and it attacks life only through disease. Curing disease relies on books. Since the Mysterious Silence speaks no words, it raised up a sage to speak for it and released this book early to save the lives of people for eternity. Besides, the Six Scripts were created by Fuxi, and medicine began with Shennong. From Fuxi to the Yellow Emperor, over a thousand years passed. The text and creations are very clear. The Outer and Inner Records both record the Yellow Emperor appointing officials and ministers, clarifying calendars, making music, creating ceremonial robes, boats, and carts, dividing fields, setting up wells, planting grains, building cities, etc. All titles and texts were prepared at that time. Passing through Jintian, Gaoyang, Gaoxin, and other lineages, another 340+ years passed until Taotang. People know the Tang and Yu eras were prosperous in creations, but do not know they started with Fuxi and Huangdi; the origin was gradual. Why should only the creation of the *Neijing* be considered a lie by historical records and the Ling/Su texts?
Zhu Zaiyu said: According to the *Su* and *Nan* classics, they are ancient books of the Pre-Qin era, transmitted among famous doctors of the Three Dynasties. Qin Shi Huang issued an order not to burn books on medicine, divination, and agriculture. From the Han to now, medical practitioners have followed and used them. Although changes occurred through dynasties, it has never been heard that anyone arbitrarily deleted or modified them. (Yue Shu)
Hu Yinglin said: Medical formularies and records, although also citing Qibo and Huangdi, have ancient and profound text, and mysterious language. They are likely the works of superior scholars and philosophers during the Zhou and Qin periods. Their disciples wanted to astonish the world, so they secretly attached themselves to Qibo and Huangdi. (Jingji Huitong)
He also said: Whatever is not in Ban Gu's *Yiwenzhi* but suddenly appears in the Six Dynasties is often pieced together from fragmented Warring States philosophical books, with names changed to appear genuine. If considered fake, the deception is obvious; if considered genuine, truth is mixed in, making it hard to distinguish. Few predecessors discussed this. I, though untalented, have secretly investigated. Observing that the *Suwen* and *Lingshu* are the *Neijing*, my words can be generalized. The *Suwen* is now also called the *Neijing*, but the Sui Record only names it *Suwen*. The *Huangdi Neiwaijing* had fifty-five volumes, which were lost in the Six Dynasties. Thus, later people compiled fragments and changed the name. (Sibu Zheng'e)
He also said: There are forgeries from previous generations that the world generally knows: Feng Hou's *Woqi* and Qibo's *Suwen*. (Ibid.)
He also said: The *Suwen* is profound, and the *Yinfu* is mysterious. Although not by Xuanyuan (Yellow Emperor), it is not a post-Qin book either. (Ibid.)
The *Rites of Zhou* says: The *Suwen* of medical schools is equivalent to the Six Classics of Confucians. Its language is implicit, and its meaning is deep. Only those with superior intelligence and extreme research effort can glimpse its influence. Furthermore, with average talent and superficial knowledge of medicine, immediately invoking the Yellow Emperor and Qibo—how few would avoid harming people's lives? Zhang Zhongjing, Li Dongyuan, Liu Wansu, and Zhu Zhenheng all possessed superior intelligence and dedicated research effort, enabling them to read the book and comprehend it. (Medical Saint's Ladder)
Zhang Jiebin said: "Internal" refers to the Dao of life and nature. "Classic" refers to the book carrying the Dao. Daily questioning and discussion is called the *Suwen*.
Fang Yizhi said: Qibo and Huangdi's *Neijing* refers to the inside of the body. (Tongya)
He also said: Maintaining the profession and gradually expanding it, the *Lingshu* and *Suwen* were both written at the end of the Zhou Dynasty. (Ibid.)
Zhu Wenyan said: The *Neijing* and *Suwen* are later transmitted as books of Qibo and Huangdi. Their discussions on pulse methods and diseases may well align with the intent of the Sages. Their language and meaning are primitive, possibly retaining remnants of the ancients. However, from my observation, they are definitely books from after the Qin dynasty, not entirely the words of Qibo and the Yellow Emperor. The divine physicians He and Bian must have transmitted the true essence of Qibo and Huangdi, enabling the miraculous art of reviving the dead. Thus, some of Qibo and Huangdi's subtle words should have survived in later generations, and later people appended them to form this book. It was truly not written by Qibo and Huangdi. Someone might ask: The term "Qianshou" (common people) mentioned in the *Neijing*—is it language from the Qin times? I say: Not only that. The Five Emperors were all supreme sages, but Confucius edited the Book of Documents starting from Tang and Yu, because there were no historical records before Tang and Yu, up to...