〔杨氏（上善）黄帝内经太素〕（宋志。作黄帝太素经。）旧唐志三十卷（宋志。作三卷讹。）缺
杜光庭曰。太子司议郎杨上善。高宗时人。作道德集注真言二十卷。（道德经广圣义）
按是书。嘉 中林亿等校素问时。完帙犹存。自后世久失传。近日西京太医博士福井榕亭（需）得零本一通。
卷为轴子。题曰黄帝内经太素二十七卷。通直郎守太子文学臣杨上善奉敕撰注。凡五篇。日七耶。曰十二耶
。曰耶客。曰耶中。曰耶传。卷末题目下，有耶论二字。仁安三年。丹波赖基传钞宪基家本者。盖六百五十余年
前物。而人间希有之宝牍也。林亿等素问序曰。及隋杨上善。纂而为太素。今睹其体例。取素问灵枢之文。错综
以致注解者。后世有二经分类之书。上善实。
〔阴氏（秉 ）内经类考〕明志十卷（读书敏求记作六卷。）未见
钱曾曰。秉 自号卫涯居士。谓原病有式。针灸有道。医疗有方。诊视有诀。运气则全书。药性则本草。独
始生之说。所未及闻。因诠次内经。条疏图列。收四时敛万化以成章。其用心良苦矣。
〔孙氏（应奎）内经类钞〕未见
徐春甫曰。孙东谷名应奎。洛阳人。登正德辛巳进士。好医方。以活人为心。有疾者不限高卑。即与方药。
官至户
部尚书。着有医家大法。大旨必用。内经类钞等书若干卷。
〔熊氏（宗立）黄帝内经素问灵枢运气音释补遗〕一卷 存
闽书曰。熊宗立建阳人。通阴阳医卜之术。注解天元雪心二赋。金精鳌极。难经。脉绝诸书。撰药性赋。补
遗。及妇人良方行世。
按成化甲午熊氏刻素问十二卷。灵枢十二卷。附运气论奥。运气图括二书。时即所纂集也。
〔亡名氏内经类旨〕医藏目录卷阙 未见
〔张氏（介宾）类经〕明志四十二卷 存
自序曰。内经者。三坟之一。盖自轩辕帝。同岐伯鬼臾区等六臣相讨论。发明至理。以遗教后世。其文义高
古渊微。上极天文。下穷地纪。中悉人事。大而阴阳变化。小而草木昆虫。音律象数之肇端。脏腑经略之曲折。
靡不搂指而胪列焉。大哉至哉。垂不朽之仁慈。开生民之寿域。其为德也。与天地同。与日月并。岂直规规治疾
方术已哉。按晋皇甫士安甲乙经叙曰。黄帝内经十八卷。今针经九卷。素问九卷。即内经也。而或者谓素问针经
明堂三书。非黄帝书。似出于战国。夫战国之文能是乎。宋臣高保衡等叙。业已辟之。此其臆度无稽。固不足深
辨。而又有目医为小道。并是书且弁髦者。是岂巨慧明眼人欤。坡仙楞伽经跋云。经之有难经。句句皆理。字
字皆法。亦岂知难经出自内经。而仅得其什一。难经而然。内经可知矣。夫内经之生全民命。岂杀于十三经之启
植民心。故玄晏先生曰。人受先人之体。有八尺之躯。而不知医事。是所谓游魂耳。虽有忠孝之心。慈惠之性。
君父危困。赤子涂地。无以济之。此圣贤所以精思极论。尽其理也。由此言之。儒其可不尽心是书乎。奈何今
之业医者。亦置灵素于罔闻。昧性命之玄要。盛盛虚虚。而遗人夭殃。致邪失正。而绝人长命。所谓业擅专门者。
如是哉。此其故正以经文奥衍。研阅诚难。其于至道未明。而欲冀夫通神运微。即大圣上智。于上古之邈。断
乎不能矣。自唐以来。虽赖启玄子之注。其发明玄秘尽多。而遗漏亦复不少。盖有遇难而默者。有于义未始合者。
有互见深藏。而不便检阅者。凡其阐扬未尽。灵枢未注。皆不能无遗憾焉。及乎近代诸家。尤不过顺文敷衍。而
难者仍未能明。精处仍不能发。其何裨之与有。初余究心是书。尝为摘要。将以自资。而继绎之久。久则言言金
石。字字玑珠。竟不知孰可摘而孰可遗。因奋然起念。冀有以发隐就明。转难为易。尽启其秘。而公之于人。务
俾后学了然。见便得趣。由堂入室。具悉本原。斯不致误己误人。咸臻至善。于是乎详求其法。则唯有尽易旧制。
颠倒一番。从类分门。然后附意阐发。庶晰其蕴。然惧擅动圣经。犹未敢散也。粤稽往古。则周有扁鹊之摘难。
晋有玄晏先生之类分。唐有王太仆之补削。元有滑撄宁之撮钞。鉴此四君子。而后意决。且此非十二经之比。盖
彼无须类。而此欲醒 指迷。则不容不类以求便也。由是遍索两经。先求难易。反复更秋。稍得其绪。然后合两
为一。命曰类经。类之者。以灵枢启素问之微。素问发灵枢之秘。相为表里。通其义也。两经既合。乃分为十二
类。夫人之大事。莫若死生。能葆其真。合乎天矣。故首曰摄生类。生成之道。两仪主之。阴阳既立。三才位矣。
故二曰阴阳类。人之有生。脏气为本。五内洞然。三垣治矣。故曰脏象类。欲知其内。须察其外。脉色通神。吉
凶判矣。故曰经络类。万事万殊。必有本末。知所先后。握其要矣。故六曰标
本类。人之所赖。药食为天。气味得宜。五宫强矣。故七曰气味类。驹隙百年。谁保无恙。治之弗失。危者安矣。
故八曰论治类。疾之中人。变态莫测。明能烛幽。二竖遁矣。故九曰疾病类。药饵不及。古有针砭。九法搜玄。
道超凡矣。故十曰针刺类。至天道茫茫。营运今古。苞无穷协。唯一推之以理。指诸掌矣。故十一曰运气类。又
若经文连属。难以强分。或附见于别门。欲求之而不得。分条索隐。血脉贯矣。故十二曰会通类。汇分三十二卷。
此外复附着图翼十五卷。盖以义有深邃。而言不能该者。不拾以图。其精莫聚。图象虽显。而意有未达者。不翼
以说。其奥难窥。自是而条理分纲目举。晦者明。隐者见。巨细通融。岐二毕彻。一展卷而重门洞开。秋毫在目。
不惟广裨乎来学。即凡志切尊生者。欲求诸妙。无不信乎可招矣。是役也，余以前代诸贤。注有未备。间多舛错。
掩质埋光。俾至道不尽明于世者。四千余 矣。因敢忘陋效HT 。勉图蛟负。固非敢弄斧班门。然不屑沿街持钵。
故凡遇驳正之处。每多不讳。诚知非雅。第以人心积习既久。讹以传讹，即决长波。犹虞难涤。使辨之不力。将
终无救正日矣。此余之所以载思而不敢避也。吁余何人斯。敢妄正先贤之训。言之未竟。知必有遗。余之谬而
随议其后者。其是其非。此不在余。而在乎后之明哲矣，虽然。他山之石。可以攻玉。断流之水。可以鉴形。即
壁影萤光。能资志士。竹头木屑。尝利兵家。是编倘亦有千虑之一得。将见择于圣人矣。何幸如之。独以应策多
门。操觚只手。一言一字。偷隙毫端。凡历岁者三旬。易稿者数四。方就其业。所谓河海一流。泰山一壤。盖亦
欲共掖其高深耳。后世有子云。其悯余劳而锡之斤正焉。岂非幸中又幸。而相
成之德。谓孰非后进之吾师云。时大明天启四年。岁次甲子。
浙江通志曰。张介宾字景岳。山阴人。随父至京。遇名医金英从之游。遂得精医道。为人端静。好读书。殚
心内经。着有类经。综核百家。剖析疑义。凡数十万言。历四十年而成。西京叶秉敬谓之海内奇书。又作古方八
陈。新方八陈。海内多宗之。
四库全书提要曰。“类经三十二卷。明张介宾编。介宾字会卿。号景岳。山阴人。是书以素问灵枢。分类相
从。则一曰摄生。二曰阴阳。三曰脏象。四曰脉色。五曰经络。六曰标本。七曰气味。八曰论治。九曰疾病。十
曰针刺。十一曰运气。十二曰会通。共三百九十条。又益以图翼十一卷。附翼四卷。虽不免割裂古书。而条理井
然。易于寻览。其注亦颇有发明。考元刘因静修集。有内经类编序曰。东垣李明之得张氏之学人。镇人罗谦甫尝
从之学。一日过予言。先师尝言予曰。夫古虽有方。而方则有所自出也。子为我分经病证而类之。则庶知方之所
自出矣。予自承命。凡三脱稿。而先师三毁之。研摩订定。三年而后成。名曰内经类编云云。则以内经分类。实
自李杲创其例。而罗天益成之。今天益之本不传。介宾此编。虽不以病分类。与杲例稍异。然大旨要不甚相远。
即以补其佚亡。亦无不可矣。”
〔类经图翼〕十一卷 存
〔类经附翼〕四卷 存
〔王氏（九达）黄帝内经素问灵枢合类〕九卷 存
九江府志曰。王九达字曰逵。德安人也。性疏放不拘行检。坐事被逮。逃之吴越间。爱三泖之胜。遂家焉。
与云间
诸君子。笔墨酬倡。比之为陶九成杨铁崖。而刻苦攻医。自悟心法。凡遇奇病。治辄应手断除。某病某经。某胜
某克。某逆某邪。某标某本。某生某死。某病某日已。若候潮汐。一一不爽。崇祯间。典职太医钱相国尤锡述其
事甚详。所着有素问灵枢合类九卷。又心传九种。皆刻成书。何郎中万化吴尚宝尔成韩侍读敬序行之。晚年感秋
风 之言。动念故里。归卒于家。嗣绝。
〔林氏（澜）灵素合钞〕十五卷 未见
毛奇龄敕封永德郎云南永昌军府通判林君墓表略曰。君讳澜。字观子。杭州人。值鼎革之际。既以成童补诸
生第一。便弃去。遍读诸藏书。目兼行下。搦笔为文章。瞬息千万言。同砚者辟易不敢前。乃复痛夭札疵疠。无
由拯救，曩者轩辕着书。上穷天纪。下极地理。中知人事。其间腑脏阴阳。经络生死。运会升降。皆可穷抽极绎。
发我神智。汉张机云。夫天有五行。以运万类。人禀五常。以辟五腑。玄微无征。变化不可拟。自非才高识广。
安能剖晰幽遐。尽其理致哉。第洞垣湔浣。世无其人。针石熨烙。其法又不授。虽诸家内经。搜讨极备。而议论
浩博。考索难竟。即卢国难经。与皇甫士安甲乙诸着。俱未能析其指归。而得其要领。惟元人滑寿作素问钞一书。
颇称简切。顾灵枢真经。实先素问。而未得并着于世。以相为表里。非阙事乎。虽明末张氏汇作类经。已尝搜入。
而义例颇赜。乃仿滑氏分类十二。约文五百。汰其冗而贯其错。合灵枢素问为一书。名灵素合钞。自摄生以至运
气。定十有五卷。为医学宗云。
〔汪氏（昂）素问灵枢类纂约注〕三卷 存
自序曰。医学之有素问灵枢。犹吾儒之有六经语孟也。
病机之变。万不齐悉。范围之不外是。古之宗工。与今之能手。师承其说。以之济世寿民。其功不可究殚。第全
书浩衍。又随问条答。不便观览。虽岐黄专家。尚望意沮。况于学士大夫乎。余衡泌之人。无事弃日。不揣固陋。
窃欲比类而分次之。偶见滑伯仁有素问钞一编。其用意颇与余同。然而割裂全文。更为穿贯。虽分门类。而凌躐
错杂。遂针灸之法。与医药不同。本集不暇旁及。故概删而不录。然素问所引经文。多出灵枢。
则灵枢在前。而素问居后。踵事增华。故文义为尤详也。
一素问所言。五运六气。弘深奥渺。灵枢所言。经络穴道。缕析丝分。诚秘笈之灵文。非神圣其孰能知之。
本集义
取纂要。不能多录。欲深造者。当于全书而究心焉。
〔程氏（云鹏）灵素微言〕未见
程云鹏曰。素问五脏七腑。世仅列六。有包络而无三焦。有三焦而无包络。胃者肾之关。易作肾者胃之关。
一字之讹。阴阳颠倒。曷由消纳。又如真人圣人等论。尤非儒者所可混同。均加辨晰。（慈幼筏序）
〔薛氏（雪）医经原旨〕六卷 存
绪言曰。黄帝作内经。史册载之。而其书不传。不知何代明夫医理者。托为君臣问答之辞。撰素问灵枢二经
传于世。想亦闻陈言于古老。敷衍成之。虽文多败阙。实万古不磨之作。窥其立言之旨。无非窃拟壁经。故多繁
辞。然不迨拜手赓扬都俞吁 之风远矣。且是时始命大挠作甲子。其干支节序占候。岂符于今日。而旨酒溺生。
禹始恶之。尝其玄酒味澹。人谁嗜以为浆。以致经满络虚。肝浮胆横耶。至于十二经配十二水名。彼时未经地平
天成。何以江淮河济。方隅畛境。竟与后世无岐。如此罅漏。不一而足。近有会稽张景岳出。有以接乎其人。而
才大学。博。胆志颇坚。将二书串而为一。名曰类经。诚所谓别裁伪体者欤。惜乎疑信相半。未能去华存实。余
则一眼觑破。既非圣经贤传。何妨割裂。于是鸡窗灯火。数更寒暑。彻底掀翻。重为删述。望闻问切之功备矣。
然不敢创新立异。名之曰医经原旨。为医家必本之经。推原其大旨如此。至于针灸一法。另有专书。故略收一二。
余多节去。其据文注释。皆广集诸家之说。约取张氏者多。苟或义理未畅。间尝缀以愚见。冒昧之责。何所逃避。
际此医风流弊之日。苟有一人熟读而精思之。则未必无小补云。乾隆十九年。岁在甲戌。
唐大烈曰。薛生白名雪。号一瓢。两征鸿博不就。所着诗卷甚富。又精于医。与叶天士先生齐名。然二公各
有心得。而不相下。先生不屑以医自见。故无成书。年九十而殁。
四库全书总目曰。薛雪字生白。号一瓢。苏州人。自署曰河东。称郡望也。（周易粹义注）
〔严氏（长明）素灵发伏〕未见
钱大昕传略曰。严长明字冬友。号道甫。江宁人。幼读书十行并下。乾隆三十七年。天子巡幸江南。长明以
【杨氏（上善）《黄帝内经太素》】（见《宋史·艺文志》，作《黄帝太素经》。）《旧唐书·经籍志》著录三十卷（《宋志》误作三卷，系讹误。）已散佚。
杜光庭说：太子司议郎杨上善，是高宗时期的官员，著有《道德集注真言》二十卷（即《道德经广圣义》）。
按语：这部书在嘉祐年间，林亿等人校勘《素问》时，完整的版本尚存。但后世长期失传。近日，西京太医博士福井榕亭（名需）得到了一部残本。该本为卷轴装，题名为《黄帝内经太素》二十七卷，由通直郎守太子文学臣杨上善奉敕撰写并注释。全书共五篇，分别是：七耶、十二耶、邪客、邪中、邪传。（注：原文“日”应为“曰”，“耶”通“邪”）。卷末题目下有“邪论”二字。仁安三年（日本年号），丹波赖基抄写了宪基家的藏本，这大概是六百五十多年前的物品，是人世间稀有的珍宝。林亿等人在《素问》序中说：“到了隋朝，杨上善将其编纂为《太素》。”如今看它的体例，是选取《素问》和《灵枢》的文字，错综编排以进行注解的。后世有将两经分类的书籍，实际上始于杨上善。
【阴氏（秉 ）《内经类考》】明《艺文志》著录十卷（《读书敏求记》作六卷。）未见此书。
钱曾说：秉 自号卫涯居士，认为原发病有规律，针灸有方法，医疗有方案，诊视有诀窍。运气学说则有全书，药性则有本草。唯独关于生命起源的说法，未曾听闻。因此他整理《内经》，条理梳理，绘图列示，收纳四时变化以成篇章，其用心良苦。
【孙氏（应奎）《内经类钞》】未见。
徐春甫说：孙东谷名应奎，洛阳人。考取正德辛巳科进士。喜好医方，以救人为心。患病者不论高低贵贱，都给予方药。官至户部尚书。著有《医家大法》，主旨是一定要用到《内经类钞》等若干卷书。
【熊氏（宗立）《黄帝内经素问灵枢运气音释补遗》】一卷，现存。
《闽书》说：熊宗立是建阳人。精通阴阳、医学、占卜之术。注解了《天元雪心二赋》、《金精鳌极》、《难经》、《脉诀》等书。撰写的《药性赋》、《补遗》及《妇人良方》流传于世。
按语：成化甲午年，熊氏刻印了《素问》十二卷、《灵枢》十二卷，附有《运气论奥》、《运气图括》两本书，当时就是他所编纂收集的。
【无名氏《内经类旨》】《医藏目录》卷数缺失，未见。
【张氏（介宾）《类经》】明《艺文志》著录四十二卷，现存。
自序说：《内经》是三坟之一。大概从轩辕帝开始，同岐伯、鬼臾区等六位大臣相互讨论，阐明至极的道理，用来教导后世。其文字意义高古深远微妙，上究天文，下穷地理，中通人事。大到阴阳变化，小到草木昆虫，音律象数的开端，脏腑经络的曲折，无不罗列其中。伟大啊！崇高啊！留下了不朽的仁慈，开启了百姓长寿的境界。它的恩德，与天地同在，与日月并行。难道仅仅是拘泥于治疗疾病的方术吗？
按晋代皇甫士安《甲乙经》序所说：《黄帝内经》十八卷，现在的《针经》九卷、《素问》九卷，就是《内经》。然而有人称《素问》、《针经》、《明堂》三书，不是黄帝之书，似乎出于战国时期。战国的文章能写成这样吗？宋代臣子高保衡等人的序言，已经驳斥了这种说法。这是主观臆测，没有根据，本来不值得深辩。但又有人把医学看作小道，甚至轻视这本书，像对待帽缨一样随意丢弃。这难道是明智的人吗？苏东坡在《楞伽经》跋文中说：《难经》中的每一句都有道理，每一个字都有法则。他又哪里知道《难经》出自《内经》，只是得到了其中的十分之一呢？《难经》如此，《内经》就更可知了。《内经》对于保全民众生命的作用，难道比十三经启发民心还要少吗？所以玄晏先生（皇甫谧）说：人承受先人的形体，拥有八尺之躯，却不懂医术，这就是所谓的游魂罢了。即使有忠孝之心、慈惠之性，当君主父亲处于危难，婴儿倒在血泊中，却无法救助他们。这就是圣贤之所以精心思考、极力论述，以穷尽道理的原因。由此说来，儒者怎能不尽心研究这本书呢？
奈何当今从事医学的人，也将《灵枢》、《素问》置于耳边不听，不明白性命的关键，导致实证变虚证，虚证变实证（盛盛虚虚），给人带来夭折的灾祸；致使邪气入侵，正气丧失，断绝人的长命。所谓专攻一门的医生，竟然如此吗？这个原因正是因为经文深奥繁杂，研读确实困难。如果对至高之道尚未明白，就想期望达到通神运微的境界，即使是大圣大智之人，面对上古的久远，也绝对做不到。自从唐代以来，虽然依靠王冰（启玄子）的注释，阐发明瞭玄妙秘密的地方很多，但遗漏也不少。有的遇到难点就沉默不语，有的对义理理解并不契合，有的互相参见且深藏其中，不便查阅。凡是那些未能充分阐扬的，以及《灵枢》未加注释的，都不能没有遗憾。到了近代各家，也不过是顺着文意敷衍了事，难的仍然不能明白，精妙的地方仍然不能发挥，这对医学有什么裨益呢？
起初我专心研究这本书，曾经做过摘要，打算用来自己参考。但继续深入研究后，越久越觉得句句如金石般珍贵，字字如珍珠般宝贵，竟然不知道哪些可以摘录，哪些可以舍弃。于是奋发起念头，希望以此发掘隐微，使之明朗，转难为易，完全揭示其秘密，并公之于众。务必让后学能够清楚明了，看到就能获得乐趣，由浅入深，彻底了解本源，这样才不会误己误人，都能达到至善。于是仔细寻求方法，只有彻底改变旧制，颠倒一番，按照类别分门别类，然后附加个人的见解加以阐发，才能清晰地揭示其内涵。然而害怕擅自改动圣经，所以最初不敢打散原书。考察古代，周代有扁鹊的《摘难》，晋代有玄晏先生的《类分》，唐代有王冰（王太仆）的《补削》，元代有滑寿（滑撄宁）的《撮钞》。借鉴这四位君子，我的主意才定下来。况且这不是十二经脉那种不需要分类的情况，这里是为了唤醒迷惑、指引迷津，不得不通过分类来求得方便。于是遍索两经，先探究难易之处，反复推敲，经过几个秋天，稍微得其头绪。然后将两经合为一书，命名为《类经》。所谓“类”，是用《灵枢》来启发《素问》的微言，用《素问》来阐发《灵枢》的秘密，两者互为表里，贯通其义。两经合并后，分为十二类。
人生的大事，莫过于生死。能保持其真性，就合乎天道了。所以第一类叫“摄生类”。生成的道理，由阴阳主导。阴阳确立，天、地、人三才的位置就定了。所以第二类叫“阴阳类”。人之所以有生，脏气是根本。五脏内部通达，上、中、下三焦治理好了。所以第三类叫“脏象类”。想要了解内部，必须观察外部。脉象和面色通晓神机，吉凶就可以判断了。所以第四类叫“经络类”（注：此处原文顺序似有误，通常脉色在前或并列，依原文翻译）。万事万物必有本末，知道先后，就能掌握关键。所以第六类叫“标本类”。人所依赖的，药物和食物是天赐。气味得当，五脏就强健了。所以第七类叫“气味类”。人生短暂如白驹过隙，谁能保证无病无恙？治疗如果不失误，危险的人也能转安。所以第八类叫“论治类”。疾病侵入人体，变化莫测。如果明察秋毫，病魔就会逃避。所以第九类叫“疾病类”。药物达不到效果时，古代有针砭之法。九种针法探索玄妙，道行超凡。所以第十类叫“针刺类”。天道茫茫，运营古今，包容无穷，只能用理来推演，指掌之间即可明了。所以第十一类叫“运气类”。另外，如果经文连贯，难以强行分开，或者附见于其他门类，想寻找却找不到，分条索隐，血脉贯通。所以第十二类叫“会通类”。汇集成三十二卷。此外又附上《图翼》十五卷。大概因为义理深邃，言语无法涵盖的，不用图表收集，精华就不能聚集。图象虽然明显，但如果意蕴还有未达到的地方，不用解说辅助，奥秘就很难窥探。从此条理分明，纲举目张，晦暗的变明亮，隐蔽的显现出来，大小事物融通，岐黄之术毕彻。展开书卷就像重门洞开，秋毫般的细节都在眼前。这不仅广泛有益于后来学者，凡是立志尊重生命的人，想要追求妙道，没有不能招致的。
这项工程，我认为前代各位贤人的注释有所不完备，间多错误，掩盖了本质，埋没了光芒，使得至高之道不能在世上完全彰显，这种情况已有四千多年了。所以我敢不自量力，效仿古人，努力承担重任。固然不敢在行家面前卖弄斧头，但不屑于沿街乞讨。所以凡遇到需要驳正的地方，大多直言不讳。诚然知道这不雅观，但因为人心积习已久，以讹传讹，即使决开长波，还担心难以洗涤。如果辨析不力，将最终无法纠正。这就是我深思熟虑而不敢回避的原因。唉！我是什么人，敢妄自纠正先贤的训诫？话没说完，知道一定有遗漏。我如果有谬误而被后人议论，是对是错，这不在我，而在后来的明智之士。虽然如此，别的山上的石头，可以用来琢磨玉器；断流的水，可以用来照见形体；即使是墙壁缝隙透过的光和萤火虫的光，也能资助有志之士；竹头木屑，常常有利于军事家。这部书或许也有千虑之一得，将被圣人选择，那将是多大的幸运啊！只因为应试的门路多，独自执笔写作，一言一字，利用片刻闲暇，历经三十年，修改草稿数次，才完成学业。所谓河海是由一流水汇聚，泰山是由一筐土堆积，大概也是想共同辅佐其高深罢了。后世如果有扬子云那样的人物，怜悯我的辛劳并赐予斧斤来校正它，岂不是幸上加幸？而成全的美德，谁说不是后进者的老师呢？时间是明天启四年，岁次甲子。
《浙江通志》说：张介宾字景岳，山阴人。跟随父亲到京城，遇到名医金英，跟他交游，于是精通医道。为人端庄沉静，喜欢读书，专心研究《内经》。著有《类经》，综合考核百家，剖析疑难义理，共数十万言，历时四十年完成。西京叶秉敬称之为海内奇书。又著有《古方八阵》、《新方八阵》，海内人多尊崇他。
《四库全书提要》说：“《类经》三十二卷，明代张介宾编撰。介宾字会卿，号景岳，山阴人。这本书将《素问》、《灵枢》分类相从，分别是：一曰摄生，二曰阴阳，三曰脏象，四曰脉色，五曰经络，六曰标本，七曰气味，八曰论治，九曰疾病，十曰针刺，十一曰运气，十二曰会通。共三百九十条。又加上《图翼》十一卷，《附翼》四卷。虽然不免割裂古书，但条理井然，易于寻览。其注释也很有发明。考证元代刘因《静修集》，有《内经类编》序说：东垣李明之得到张氏的学问，镇人罗谦甫曾跟他学习。有一天拜访我说：‘先师曾经对我说：古代虽然有方剂，但方剂是有来源的。你为我按经病证分类，那么就知道方剂的来源了。’我接受命令，三次脱稿，先师三次毁掉。研磨订定，三年后才完成，名叫《内经类编》等等。那么以内经分类，实际上是李杲开创体例，而罗天益完成的。现在罗天益的本子不传，介宾这篇，虽然不以病分类，与李杲的体例稍有不同，但大意不相上下。即使用来补充其亡佚，也没有不可以的。”
【《类经图翼》】十一卷，现存。
【《类经附翼》】四卷，现存。
【王氏（九达）《黄帝内经素问灵枢合类》】九卷，现存。
《九江府志》说：王九达字曰逵，德安人。性格疏放，不拘泥于行为检点。因事获罪被捕，逃往吴越之间。喜爱三泖的美景，于是定居在那里。与云间的诸位君子，以笔墨酬唱，人们把他比作陶九成、杨铁崖。但他刻苦攻研医学，自悟心法。凡是遇到奇病，治疗总是应手而愈。某病在某经，某胜某克，某逆某邪，某标某本，某生某死，某病在某日痊愈，如同观察潮汐一样，一一不差。崇祯年间，太医钱相国尤锡详细记载了他的事迹。所著有《素问灵枢合类》九卷，又《心传》九种，都已刻印成书。何郎中万化、吴尚宝尔成、韩侍读敬为之作序刊行。晚年有感于“秋风”之言，动念故乡，回家去世。后代断绝。
【林氏（澜）《灵素合钞》】十五卷，未见。
毛奇龄《敕封永德郎云南永昌军府通判林君墓表》略说：君名澜，字观子，杭州人。正值朝代更替之际，既已作为童生第一名入学，便弃去。遍读各种藏书，目光兼行天下。提笔写文章，瞬息千万言。同学的人都退避不敢上前。于是又痛心于夭折和瘟疫，无法拯救。从前轩辕撰写书籍，上穷天纪，下极地理，中知人事。其中的腑脏阴阳、经络生死、运会升降，都可以穷尽抽取演绎，启发我们的神智。汉代张机说：天有五行，以运行万物。人禀受五常，以开辟五脏。玄妙细微没有征验，变化不可模拟。如果不是才高识广，怎么能剖析幽深遥远，穷尽其理致呢？只是洞见脏腑、洗涤尘埃，世上没有这样的人。针石熨烙的方法，又不传授。虽然各家的《内经》，搜讨极其完备，但议论浩博，考索难以穷尽。即使是卢国的《难经》，以及皇甫士安的《甲乙》等著作，也都未能分析其旨归，得到要领。只有元代人滑寿编写《素问钞》一书，颇为简切。但是《灵枢》真经，实在先于《素问》，却没有同时著于世，以互为表里，这不是缺憾吗？虽然明末张氏汇编《类经》，已经收录，但义例颇为深奥。于是仿效滑氏分类十二种，精简文字五百处，剔除冗杂而贯穿交错，合《灵枢》、《素问》为一书，名叫《灵素合钞》。从摄生到运气，定为十五卷，成为医学宗师。
【汪氏（昂）《素问灵枢类纂约注》】三卷，现存。
自序说：医学中有《素问》、《灵枢》，就像儒家有《六经》、《论语》、《孟子》一样。
病机的变化，万有不齐，但范围不外乎此。古代的宗师，和现在的能手，师承其说，用它来济世救人，功劳不可穷尽。只是全书浩繁，又是随问条答，不便观览。即使是岐黄专家，尚且望而生畏，何况学士大夫呢？我是闲居之人，无事荒废时日，不顾固陋，私下想要分类编排。偶然见到滑伯仁有《素问钞》一篇，其用意颇与我相同。然而割裂全文，重新穿贯，虽然分门类，但凌杂错乱。而且针灸的方法，与医药不同，本集无暇旁及，所以一概删除不录。然而《素问》引用的经文，多出《灵枢》。则《灵枢》在前，而《素问》在后，继前人事业而增华，所以文义更加详尽。
《素问》所说的五运六气，弘深奥渺；《灵枢》所说的经络穴道，缕析丝分。确实是秘笈中的灵文，如果不是神圣之人，谁能知道呢？本集义理取纂要，不能多录。想要深造的人，应当在全书中用心探究。
【程氏（云鹏）《灵素微言》】未见。
程云鹏说：《素问》五脏七腑，世间仅列六腑。有包络而无三焦，有三焦而无包络。胃是肾的关隘，容易误作肾是胃的关隘。一个字的讹误，阴阳颠倒，怎么消化纳受？又如真人、圣人等论述，尤其不是儒者可以混同的，都加以辨析。（见《慈幼筏》序）
【薛氏（雪）《医经原旨》】六卷，现存。
绪言说：黄帝作《内经》，史册有记载，但书不传。不知哪个朝代懂医理的人，假托君臣问答的言辞，撰写《素问》、《灵枢》二经流传于世。想必也是听信老辈的话，敷衍而成。虽然文字多有残缺，实则是万古不磨之作。窥探其立言之旨，无非窃取壁中古文，所以多有繁辞。然而不如拜手歌咏、都俞吁咈的风范远矣。而且那时才开始命大挠作甲子，其干支节序占候，岂符合今日？而美酒溺生，禹开始厌恶它，尝其玄酒味淡，谁喜欢把它当作浆饮？以致经脉满而络脉虚，肝浮胆横呢？至于十二经配十二水名，那时未经地平天成，何以江淮河济，方位界限，竟与后世无差异。这样的漏洞，不一而足。近来有会稽张景岳出现，得以接其人，才大学博，胆志颇坚，将二书串为一，名叫《类经》。诚所谓别裁伪体者欤？可惜疑信相半，未能去华存实。我则一眼看破，既然不是圣经贤传，何妨割裂？于是在窗下灯火，经历数个寒暑，彻底掀翻，重新删述。望闻问切的功夫具备了。但不敢创新立异，名叫《医经原旨》，作为医家必本的经典，推究其大致旨趣如此。至于针灸一法，另有专书，所以略收一二，其余大多节去。其依据文字注释，都广集诸家之说，约取张氏的多。如果义理未畅，偶尔缀以愚见。冒昧的责任，有何可逃避的？际此医风流弊之日，苟有一人熟读而精思之，则未必无小补。乾隆十九年，岁在甲戌。
唐大烈说：薛生白名雪，号一瓢。两次征召鸿博都不就任。所著诗卷很丰富。又精通医学，与叶天士先生齐名。然而二位各有心得，互不相让。先生不屑以医生自居，所以没有成书。九十岁去世。
《四库全书总目》说：薛雪字生白，号一瓢，苏州人。自署河东，是称郡望。（见《周易粹义注》）
【严氏（长明）《素灵发伏》】未见。
[Yang (Shangshan) *Huangdi Neijing Taisu*] (Recorded in the *Song Shi: Yiwenzhi*, titled *Huangdi Taisu Jing*.). Recorded as 30 volumes in the *Jiu Tangshu: Jingji Zhi* (The *Song Zhi* erroneously lists it as 3 volumes.). Extant copies are missing.
Du Guangting stated: Yang Shangshan, Grand Secretariat Advisor to the Crown Prince, was a figure during the reign of Emperor Gaozong. He authored *Daode Jin Zhu Zhenyan* (Commentary on the True Words of the Collection of the Dao and De), 20 volumes (also known as *Daodejing Guangshengyi*).
Note: During the Jiayou era, when Lin Yi and others collated the *Suwen*, complete volumes were still extant. However, it was lost for a long time afterwards. Recently, Fu Jing Rongting (courtesy name Xu), Imperial Physician at the Western Capital, obtained a fragmentary copy. It is bound in scroll format, titled *Huangdi Neijing Taisu*, 27 volumes, compiled and annotated by Yang Shangshan, Gentleman Attendant of the Crown Prince's Literary Office, by imperial decree. It consists of five chapters: Qi Xie (Seven Evils), Shi'er Xie (Twelve Evils), Xie Ke (Evil Intrusion), Xie Zhong (Evil Penetration), and Xie Chuan (Evil Transmission). [Note: The original text uses 'Ri' instead of 'Yue' (say/called), and 'Ye' which is an ancient variant or typo for 'Xie' (Evil/Pathogen)]. Under the title at the end of the volume, the characters "Xie Lun" (Discourse on Evil) appear. In the third year of Jinnan (a Japanese era name), Tanba Yorihiro copied this from the Kanemoto family collection; it is an object over 650 years old, a rare treasure in the world. In the preface to the *Suwen*, Lin Yi et al. stated: "By the Sui dynasty, Yang Shangshan compiled it into the *Taisu*." Observing its structure now, it selects texts from the *Suwen* and *Lingshu*, interweaving them to provide annotations. Later works that classified the two classics actually originated with Yang Shangshan.
[Yin (Bing ) *Neijing Leikao*] Recorded as 10 volumes in the Ming *Yiwenzhi* (*Dushu Minqiu Ji* lists 6 volumes.). Not seen.
Qian Zeng said: Bing , self-styled Weiya Jushi, believed that primary diseases have patterns, acupuncture has methods, medical treatment has formulas, and diagnosis has keys. For luck (Yunqi) theory, there is a complete book; for drug properties, there is the *Bencao*. However, he had never heard of theories regarding the origin of life. Therefore, he organized the *Neijing*, sorting items and listing diagrams, collecting the changes of the four seasons to form chapters. His efforts were truly arduous.
[Sun (Yingkui) *Neijing Leichao*] Not seen.
Xu Chunfu said: Sun Donggu, named Yingkui, was from Luoyang. He passed the jinshi examination in the XinSi year of the Zhengde era. He favored medical formulas and was dedicated to saving lives. He prescribed medicines to patients regardless of their social status. He rose to the position of Minister of Revenue. He authored *Yijia Dafa*, emphasizing the necessity of using books such as *Neijing Leichao*.
[Xiong (Zongli) *Huangdi Neijing Suwen Lingshu Yunqi Yinshi Buyi*] 1 volume, extant.
*Min Shu* states: Xiong Zongli was from Jianyang. He was proficient in Yin-Yang, medicine, and divination. He annotated *Tianyuan Xuexin Erfu*, *Jinjing Aoji*, *Nanjing*, and *Maijue*. His *Yaoxing Fu*, *Buyi*, and *Furen Liangfang* circulated widely.
Note: In the Jiawu year of the Chenghua era, Xiong printed 12 volumes of *Suwen* and 12 volumes of *Lingshu*, attaching *Yunqi Lun'ao* and *Yunqi Tuokuo*. These were the collections he compiled at that time.
[Anonymous *Neijing Leizhi*] Missing volumes in *Yicang Mulu*. Not seen.
[Zhang (Jiabing) *Leijing*] Recorded as 42 volumes in the Ming *Yiwenzhi*, extant.
Self-Preface: The *Neijing* is one of the Three Fens (ancient classics). Since the Yellow Emperor, along with six ministers such as Qibo and Guiyuzhou, discussed and elucidated profound principles to instruct future generations. Its language is lofty, ancient, profound, and subtle. It explores astronomy above, geography below, and human affairs in between. From the great changes of Yin and Yang to the small details of plants, insects, music, and numerology, and the intricacies of zang-fu organs and meridians, nothing is omitted. Great! Sublime! It left behind immortal benevolence and opened the realm of longevity for the people. Its virtue is equal to Heaven and Earth, and shines with the Sun and Moon. Is it merely about regulating disease-treating techniques?
According to the preface of Huangfu Mi's *Jiayi Jing* in the Jin Dynasty: The *Huangdi Neijing* comprises 18 volumes. The current *Zhenjing* (Pulse Classic) has 9 volumes, and the *Suwen* has 9 volumes; these constitute the *Neijing*. Yet some claim that the *Suwen*, *Zhenjing*, and *Mingtang* are not works of the Yellow Emperor but originated in the Warring States period. Could Warring States literature be like this? The Song dynasty minister Gao Baoheng et al. already refuted this. Such speculation is baseless and hardly worth deep debate. Others dismiss medicine as a trivial art and treat this book as disposable. Are they not wise men? Su Shi wrote in his postscript to the *Lengqie Jing*: "In the *Nanjing*, every sentence contains reason, and every character contains method." Did he not know that the *Nanjing* derives from the *Neijing*, capturing only one-tenth of it? If the *Nanjing* is so, how much more so the *Neijing*? Does the *Neijing* not save lives as effectively as the Thirteen Classics inspire the hearts of the people? Thus, Mr. Xuan'an (Huangfu Mi) said: "Humans inherit the bodies of their ancestors, possessing eight-foot frames, yet do not understand medicine. This is what is called a wandering soul. Even if one has loyal, filial, kind, and compassionate nature, when rulers and fathers are in danger, or infants lie in blood, one cannot save them. This is why sages think deeply and argue exhaustively to fully grasp the principles." From this perspective, how can Confucians fail to devote themselves to this book?
Alas, modern practitioners ignore the *Lingshu* and *Suwen*, remaining ignorant of the mysteries of life and destiny. They exacerbate excess conditions and weaken deficiency conditions (Sheng Sheng Xu Xu), causing premature death. They allow pathogens to invade and lose righteousness, cutting off long life. Is this what is meant by specializing in a field? The reason lies in the profound and complex nature of the text, making study difficult. Without understanding the supreme Dao, expecting to achieve divine operation is impossible even for the greatest sages since antiquity. Since the Tang Dynasty, although Wang Bing (Qixuanzi)'s annotations have illuminated many secrets, omissions remain. Some remained silent on difficulties, some misunderstood meanings, and some cross-references were hidden and inconvenient to check. Where explanations were incomplete and the *Lingshu* unannotated, regrets persist. Recent scholars merely elaborated on the text without clarifying difficulties or revealing subtleties. What benefit does this bring?
Initially, I devoted myself to this book, creating summaries for personal reference. But prolonged study revealed that every word was precious as gold and stone, every character valuable as pearls. I could not decide what to extract or discard. Thus, I resolved to uncover the hidden, clarify the obscure, turn difficulty into ease, reveal all secrets, and publish them publicly. My goal was to enable students to understand clearly, gain interest easily, progress from the hall to the inner chamber, and comprehend the origins, thereby avoiding errors for oneself and others, reaching perfection. To achieve this, I changed the old system entirely, rearranging and categorizing by type, then adding my insights to elucidate the essence. Fearing to alter the sacred text arbitrarily, I initially hesitated to disperse it. Looking back, Zhou had Bian Que's *Zhai Nan*, Jin had Mr. Xuan'an's classification, Tang had Wang Taipu's supplements, and Yuan had Hua Yingning's excerpts. Inspired by these four gentlemen, I made my decision. Unlike the Twelve Meridians which need no classification, here classification is necessary to awaken confusion and guide the迷失. I searched both classics, assessing difficulty, repeating over several autumns until grasping the thread. Then I combined them into one book, naming it *Leijing* (Classified Classic). "Lei" means using the *Lingshu* to illuminate the subtleties of the *Suwen*, and the *Suwen* to reveal the mysteries of the *Lingshu*, acting as exterior and interior to connect their meanings. After combining, I divided them into twelve categories.
The greatest matter in human life is life and death. Preserving truth aligns with Heaven. Hence, the first category is *Shengsheng Lei* (Preservation of Life Category). The way of generation is governed by Yin and Yang. With Yin and Yang established, the Three Powers (Heaven, Earth, Man) take their places. Hence, the second category is *Yinyang Lei* (Yin-Yang Category). Human life depends on Zang Qi (Visceral Qi). The five internal organs are clear, and the Three Burners are regulated. Hence, the third category is *Zangxiang Lei* (Zang-Fax Image Category). To know the inside, one must observe the outside. Pulse and color reveal spirit, determining auspiciousness and inauspiciousness. Hence, the fourth category is *Jingluo Lei* (Meridian and Collateral Category). All things have roots and branches; knowing priority grasps the key. Hence, the sixth category is *Biaoben Lei* (Root and Branch Category). Humans rely on food and medicine as heaven. Proper flavors and qi strengthen the five viscera. Hence, the seventh category is *Qiwei Lei* (Flavor and Qi Category). Life is fleeting like a white pony passing a crevice; who guarantees health? Correct treatment turns danger to safety. Hence, the eighth category is *Lunzhi Lei* (Discussion of Treatment Category). Diseases change unpredictably. Clear insight makes pathogens flee. Hence, the ninth category is *Jibing Lei* (Disease Category). When drugs fail, ancient needle and stone therapies exist. Nine methods explore the profound, transcending ordinary ways. Hence, the tenth category is *Zhen Ci Lei* (Acupuncture and Moxibustion Category). The Dao of Heaven is vast, operating through ages, containing infinity, understandable only through reason. Hence, the eleventh category is *Yunqi Lei* (Luck and Qi Category). Sometimes texts are continuous and hard to separate, or attached to other sections, making them hard to find. Sorting clues connects the veins. Hence, the twelfth category is *Huitong Lei* (Integration Category). Compiled into 32 volumes. Additionally, *Tuyi* (Diagram Wings) 15 volumes are attached. Because profound meanings exceed words, diagrams gather essence. Although images are clear, if meaning is not reached, commentary explains obscurities. Thus, order is distinct,纲领 raised, darkness becomes light, hidden becomes visible, large and small are integrated, and Qi-Huang knowledge is thoroughly understood. Opening the scroll reveals layers like open doors, seeing details like autumn hairs. This greatly benefits learners and those respecting life seeking wonder.
In this work, I found previous annotations incomplete and erroneous, obscuring truth for millennia. So I dared to imitate ancients, striving to carry the burden. Not daring to show off before experts, nor willing to beg on streets, I corrected errors frankly. Knowing this may seem impolite, but given long-standing habits of error, even breaking waves might not wash it clean. Without strong correction, no day of rectification would come. This is why I pondered and did not avoid it. Alas, who am I to correct sages' teachings? Knowing omissions exist, let later wise ones judge my merits and faults. As the saying goes, stones from other hills polish jade; stagnant water reflects shape; wall-light and fireflies aid scholars; bamboo scraps help strategists. If this book offers even one good idea among thousands, it may be chosen by sages. How fortunate! Writing alone took thirty years, revised multiple times. Like rivers forming seas and mountains formed by soil, I hoped to contribute to its depth. May future Yang Xiong pity my labor and correct it. Who would not consider this the teacher of juniors? Time: Tianqi Year 4, Jiazi Year.
*Zhejiang Tongzhi* states: Zhang Jiabin, courtesy name Jingyue, was from Shanyin. Accompanying his father to the capital, he met famous doctor Jin Ying and studied under him, mastering medicine. He was dignified, quiet, loved reading, and devoted himself to the *Neijing*. He authored *Leijing*, synthesizing hundreds of schools, analyzing doubts, totaling hundreds of thousands of words, completed over forty years. Ye Bingjing of Xijing called it a miraculous book in the world. He also wrote *Gu Fang Ba Zhen* and *Xin Fang Ba Zhen*, widely revered.
*Siku Quanshu Tiyao* states: "*Leijing* 32 volumes, edited by Ming dynasty's Zhang Jiabin. Jiabin, style Huiqing, pseudonym Jingyue, from Shanyin. This book classifies *Suwen* and *Lingshu* together: 1. Preservation of Life, 2. Yin-Yang, 3. Zang-Fax, 4. Pulse and Color, 5. Meridians, 6. Root and Branch, 7. Flavor and Qi, 8. Treatment, 9. Disease, 10. Acupuncture, 11. Luck and Qi, 12. Integration. Total 390 entries. Plus *Tuyi* 11 vols, *Fuyi* 4 vols. Though it cuts ancient texts, it is orderly and easy to browse. Annotations are insightful. Examining Liu Yin's *Jingxiu Ji*, there is a preface to *Neijing Leibian*: Li Dongyuan (Li Mingzhi) learned from the Zhang school. Luo Qianfu from Zhen studied under him. Luo visited me saying: 'My master once said: Ancient prescriptions have sources. Classify them by meridian and syndrome to know their origin.' I complied, drafting three times, destroyed three times by my master. Revised for three years, named *Neijing Leibian*. Thus, classifying *Neijing* started with Li Guo and finished by Luo Tianyi. Luo's version is lost. Jiabin's work differs slightly by not classifying by disease, but the main idea is similar. It can supplement the lost work."
[*Leijing Tuyi*] 11 volumes, extant.
[*Leijing Fuyi*] 4 volumes, extant.
[Wang (Jiuda) *Huangdi Neijing Suwen Lingshu Helai*] 9 volumes, extant.
*Jiujiang Fuzhi* states: Wang Jiuda, style Yukui, was from De'an. Free-spirited and unconventional. Arrested for a crime, he fled to Wu-Yue. Loving Sanmao scenery, he settled there. Corresponded literarily with gentlemen of Yunjian, compared to Tao Jiucheng and Yang Tieya. But he studied medicine diligently, discovering heart methods. Treating strange diseases, he cured them instantly. Knowing which meridian, which element wins/overcomes, which pathogen, root/branch, life/death, and timing like tides, he was accurate. During Chongzhen, Imperial Physician Qian Xiangguo You Xi recorded his deeds in detail. Works include *Suwen Lingshu Helai* 9 volumes and *Xinchuan* 9 types, all published with prefaces by He Langzhong Wanhua, Wu Shangbao Ercheng, and Han Shidu Jing. Late in life, moved by "autumn wind" thoughts, he returned home and died. Lineage ended.
[Lin (Lan) *Lingsu Hechao*] 15 volumes, not seen.
Mao Qiling's epitaph for Lin Lan, styled Guanzi, from Hangzhou: At the dynastic transition, after becoming top student, he abandoned studies, read widely, writing swiftly. Peers retreated. Seeing suffering from plague, he turned to medicine. Yellow Emperor's writings cover heaven, earth, and man. Viscera, Yin-Yang, meridians, life-death, luck cycles can be explored to enlighten wisdom. Zhang Zhongjing said: Heaven has Five Elements moving ten thousand kinds; humans receive Five Constants opening five viscera. Profound and subtle, changes unpredictable. Only those with high talent and broad knowledge can analyze depths. But seeing inside organs and washing dust, no such person exists today. Needle and stone methods are not taught. Although various *Neijing* searches are thorough, discussions are vast and hard to conclude. Even *Nanjing* and *Jiayi Jing* fail to extract core meanings. Only Yuan scholar Hua Shou's *Suwen Chao* is concise. But *Lingshu* predates *Suwen* and should be paired as exterior-interior. Although Ming's Zhang compiled *Leijing*, it is complex. Emulating Hua's 12 categories, condensing 500 texts, removing redundancy, combining *Lingshu* and *Suwen* into *Lingsu Hechao*, 15 volumes from Preservation to Luck, becoming a medical classic.
[Wang (Ang) *Suwen Lingshu Leizuan Yue Zhu*] 3 volumes, extant.
Self-Preface: Medicine having *Suwen* and *Lingshu* is like Confucians having Six Classics and Analects/Mencius. Pathogenesis varies infinitely but stays within scope. Ancient masters and modern experts inherit this to save lives,功不可尽述. But the full text is vast and Q&A format is hard to read. Even experts hesitate, let alone scholars. As a recluse wasting no days, I dared to classify and arrange. Slipping upon Bo Ren's *Suwen Chao*, whose intent matched mine, but it cut and reconnected text, mixing categories. Acupuncture differs from medicine, so I deleted it. *Suwen* quotes *Lingshu*, so *Lingshu* precedes *Suwen*, adding splendor and detail. *Suwen* discusses Five Movements and Six Qi, profound and mysterious. *Lingshu* details meridians and acupoints meticulously. Truly secret texts, known only to sages. This collection summarizes essentials, not recording much. Seekers should study the full text.
[Cheng (Yunpeng) *Lingsu Weiyan*] Not seen.
Cheng Yunpeng said: *Suwen* lists five Zang and seven Fu, but world lists only six. Some say Pericardium without Sanjiao, others Sanjiao without Pericardium. Stomach is gate of Kidney, easily mistaken as Kidney is gate of Stomach. One character error inverts Yin-Yang, affecting digestion. Discussions of True Men and Sages differ from Confucian views, requiring clarification.
[Xue (Xue) *Yijing Yuanzhi*] 6 volumes, extant.
Introduction: Yellow Emperor wrote *Neijing*, recorded in history but lost. Unknown who fabricated ruler-minister dialogues to circulate *Suwen* and *Lingshu*, likely based on old tales. Though fragmented, it is eternal. Its intent mimics wall classics, hence verbose. Yet it lacks the grace of ancient rituals. Jiazi system started with Da Nao; dry-branch sequences didn't match later times. Wine caused illness; Yu hated it, preferring plain water, leading to full meridians and empty collaterals, floating liver and horizontal gallbladder. Twelve meridians matching twelve waters implies geography existed before earth was leveled. Such gaps abound. Recently Zhang Jingyue appeared, talented and bold, combining books into *Leijing*, filtering false forms. But doubt and faith mix, failing to keep substance. I saw through it; if not sacred, why not classify? Studying through winters and summers, I overturned and rewrote. Diagnosis methods are complete. Naming it *Yijing Yuanzhi* as fundamental classic. Acupuncture has separate books, so briefly included. Annotations collect various views, favoring Zhang. If unclear, I added opinions. Responsibility for presumption is unavoidable. In this age of medical decline, if one reads and thinks deeply, it may help. Qianlong 19th Year, Ji Xu.
Tang Dalie said: Xue Shengbai, named Xue, pseudonym Yipiao. Refused imperial examinations. Wrote poetry and excelled in medicine, rivaling Ye Tianshi. Both had unique insights but competed. Xue disliked being known as a doctor, leaving no books. Died at 90.
*Siku Quanshu Zongmu* states: Xue Xue, style Shengbai, pseudonym Yipiao, from Suzhou. Signed Hedong, claiming ancestral home. (*Zhouyi Cuiyi Zhu*)
[Yan (Changming) *Suling Fafu*] Not seen.
Qian Daxin's biography: Yan Changming, style Dongyou, pseudonym Daofu, from Jiangning. Read ten lines at once in childhood. Qianlong 37th Year, Emperor toured Jiangnan, Changming as...