〔李氏（庆嗣）针经〕一卷 佚
金史本传曰。李庆嗣。洛人。少举进士不第。弃而学医。读素问诸书。洞晓其义。大德间。（按大德夏崇宗
乙卯所改年号。当金熙宗天会十三年。而金人不可称之。疑是当作大定。）岁大疫。广平尤甚。贫者往往阖门卧
病。庆嗣携药与米分遗之。全活者众。庆嗣年八十余。无疾而终。所着伤寒纂类四卷。考证活人书二卷。伤寒论
三卷。针经一卷。传于世。
〔李氏（源）流注指要〕佚
按上见于医学源流。
〔窦氏（杰）针经指南〕一卷 存
流注指要赋后序曰。望闻问切。推明得病之原。补泻迎随。揭示用针之要。予于是学。自古迄今。虽常覃
思以研精。竟未钩玄而索隐。俄经传之暇日。承外舅之训言。亡了世纷。续推兵扰。（二句难解。卫生宝鉴。作云
及世纷。孰非兵扰。又似不为义。）其人也神无根据。而心无定。或病之精必夺。而气必衰。兼方国以乱而隔殊。
药物绝商而那得。访历市而求方。效不若砭。力排疾势。既已受教。遂敏求师。前后仅十七年。无一二真个辈。
后避屯于蔡邑。方获诀于李君。（旧注。名源巨明。）斯人以针道救疾也。除疼痛于目前。愈瘵疾于指下。信所
谓伏如横弩。应若发机。万举万全。百发百中者也。加
以好生之念。素无窃利之心。尝谓予曰。天宝不付于非仁。圣道须传于贤者。仆素不求揆。遂伸有求之恳。获垂无
吝之诚。（三句旧多脱文。今据卫生宝鉴订补。）授穴之所秘者。四十有二。疗（旧。疗。讹作圣。今据卫生宝
鉴改订。）疾而不瘳者。万千无一。铭诸心而着之髓。务整其困而扶其危。而后除疼迅速若手拈。破结聚涣如冰
释。夫针者也。果神矣哉。然念兹穴俞以或忘。借其声律则易记。辄裁八韵。赋就一编。讵敢匿于己私。庶共传
于同志。时岁次壬辰。重九前二日题。
元史类编曰窦默。字子声。初名杰。字汉卿。广平肥水乡人。幼嗜书。金末遭兵乱被俘。同时三十人皆见杀。
惟默得脱归。其家破母亡。遂南走渡河。遇医者王翁（通鉴。作李浩。）妻以女。使业医。后仕元世祖。官至昭
文馆大学士。卒。时年八十余。追封魏国公。谥文正。
罗天益曰。癸丑岁，窦子声先生随驾。在瓜忽都田地里住。冬与先生讲论。因视见流注指要赋。及补泻法。
用之多效。（卫生鉴宝）
熊均曰。窦杰。字汉卿。古肥人。官至太师。以医学显于世。得针灸法。遂着针经指南。
高武曰。针经指南。古肥窦汉卿所撰。首标幽赋。次定八穴指法。及叶蛰宫图。颇于素问有不合者。
徐春甫曰。窦太师针灸。一名针灸指南。名杰。字汉卿。为金太师。
钱曾曰。太师针灸一卷。窦太师针灸。传于婺源王镜泽。一百二十八法录于成辛丑夏五月。藏书家未见有此
本也。
〔王氏（开）重注标幽赋〕佚
金华府志曰。王镜泽。名开字启元。兰溪人。家贫好读书。不遇于时。遂肆力医道。游大都窦太师汉卿之门。
二十余年。悉传其术以归。窦公嘱之曰。传吾术以济人。使人无病。即君之报我也。遇人有疾。辄施针砭。无不
立愈。至元初。领扬州教授。以母老辞。所着有重注标幽赋传于世。子国瑞。孙廷玉。曾孙宗泽。皆克世其业云。
〔祝氏（定）注窦太师标幽赋〕佚
处州府志曰。祝定。字伯静。丽水人。以医术鸣。洪武初。授本府医学提举。转正科。注窦太师标幽赋。医
学咸宗之。
〔窦文贞公六十六穴流注秘诀〕医藏目录一卷 未见子午流注 一卷 未见
〔注铜人针经密语〕一卷 佚
〔王氏（开）增注针经密语〕一卷 佚
贝琼序略曰。皇元时。窦文贞公得丘长生之传。大显于中朝。而四方咸宗之。且推其所得。述标幽二赋行于
世。后注铜人针经密语一卷。未成而没。其徒有兰溪王镜潭及其子瑞庵者。增注而成之。则三百六十五穴之分。
不可有一过不及之差。渊乎微哉。一日瑞庵挟之。访予 山。求序以冠其端。予读之累日。为之叹曰。嗟乎。针
为医之一耳。而书之浩繁。有不可胜穷者。皆非所以为密也，夫观室而不睹其密。则未造乎室。适道而不求其密。
则未造乎道。补注密语。其用针之 HT 乎。然其书 而未广也。镜潭父子。因文贞公之注。复详之于后。则所谓
密语者。既显而不得 矣。学人获从而考之。则知其所慎。而见于治人者。足以冀夫十全之效。而无悟也已。故
不辞而书其说云。（清江文集）
〔忽氏（公泰）金兰循经取穴图解〕读书敏求记一卷 未见
高武曰。金兰循经。元翰林学士忽泰必列所着。其子光济诠次。大德癸卯平江郡文学岩陵邵文龙为之序。
首绘脏腑前后二图。中述手足三阴三阳走属。继取十四经络流注。各为注释。列图于后。传之北方。自恒山董氏
锓梓吴门。传者始广。自滑氏注十四经发挥。而人始嫌其简略矣。
钱曾曰。忽先生名公泰。字吉甫。元翰林集贤直学士。中顺大夫。是书与素问。若合符节。大德癸卯。刊
于吴门。图长尺有四。折而装潢之。他书未有也。
〔亡名氏节要〕一卷 存
〔针经摘英集〕一卷 存
按上二种，收在于济生拔粹。
〔何氏（若愚）流注指微赋〕一卷 存
四库全书提要曰。流注指微赋一卷，元何若愚撰。若愚爵里未详。原注有云。指微论三卷。亦是何公所作。
探经络之赜。原针灸之理。明营卫之清浊。别孔穴之部分。然未广传于世。于内自取义。以成此赋。则若愚先着
指微论。又自约其义。为此赋。便记诵也。今指微论不传。惟此赋载永乐大典中。
按此赋载在于子午流注针经卷首。题云南唐何若愚撰。常山阎明广注。考赋中有范九思疗咽。于江夏闻见
言希之语。盖范宋嘉 中人。然则此非南唐人所撰者。提要以为元人。当又有所据。
〔流注指微论〕四库全书提要三卷 未见
〔子午流注针经〕三卷 存
〔窦氏（桂芳）针灸杂说〕一卷 未见
高武曰。针灸杂说。建安窦桂芳类次，取千金禁忌人
神。及离合真邪论。未能曲尽针灸之妙。
〔葛氏（应雷）经络十二论〕佚
按〔王氏（镜潭）针灸全书〕医藏目录一卷 未见
〔王氏（国瑞）扁鹊神应针灸玉龙经〕未见
四库全书提要曰。扁鹊神应针灸玉龙经。元王国瑞撰。国瑞。婺源人。其书专论针灸之法。首为一百二十穴。
玉龙歌八十五首。次为注解标幽赋一篇。次为天星十一穴。歌诀十二首。次为人神尻神太乙九宫歌诀。次为六十
六穴治证。次为子午流注心要秘诀。次为日时配合六法图。次为盘石金直刺秘传。次又附以针灸歌。及杂录切要。
后有天历二年国瑞弟子周仲良序。称托名扁鹊者。重其道而神之。其中名目颇涉鄙俚。文义亦多浅近。不出方技
家之鄙习。而专门之学。具有授受。剖析简要。循览易明。非精于斯事者。亦不能言之切当若是也。
〔滑氏（寿）十四经发挥〕医藏目录三卷 存
自序曰。人为血气之属。饮食起居。节宣微爽。不能无疾。疾之咸人。或内或外。或小或大。为是动。为
所以生病。咸不出五脏六腑。手足阴阳。圣贤者兴。思有以治之。于是而入者。于是而出之也。上古治病。汤液
醪醴为甚少。其有疾。率取夫空穴经隧之所统系。视夫邪之所中。为阴为阳。而灸刺之。以驱去其所苦。观内经
所载服饵之法。才一二。为灸者四三。其它则明针刺。无虑十八九。针之功其大矣。厥后方药之说肆行。针道遂
寝不讲。灸法亦仅而获存。针道微而经络为之不明。经络不明。则不知邪之所在。求法之动中机会。必捷如响。
亦难矣。若昔轩辕氏岐伯氏斤斤问
答。明经络之始末。相孔穴之分寸。探幽摘邃。布在方册。亦欲使天下之为治者。视天下之疾。有以究其七情六
淫之所自。及有以察夫某为某经之陷下也。某为某经之虚若实。可补泻也。某为某经之表里。可汗可下也。针之
灸之。药之饵之。无施不可。俾免夫频蹙呻吟。抑已备矣。远古之书。渊乎深哉。于初学或未易也。乃以灵枢经
本输篇。素问骨空等论。裒而集之。得经十二。任督脉云行腹背者二。其队穴之周于身者。六百五十有七。考其
阴阳之所以往来。推其骨空之所以驻会。图章训释。缀以韵语。厘为三卷。目之曰十四经发挥。庶几乎发前人之
万一。且以示初学人。于是而出入之向方也。乌乎考图以穷其源。因文以求其义。尚不戾前人之心。后之君子。
察其勤而正其不逮。是所望也。至正初元闰月六日。许昌滑寿自序
吕复序曰。观文于天者。非宿度无以稽七政之行。察理于地者。非经水无以别九围之域。矧夫人身而不明经
脉。又乌知荣卫之所统哉。此内经灵枢之所由作也。窃尝考之。人为天地之心。三材盖一气也。经脉十二。以应
经水。孙络三百六十有五。以应周天之度。气血称是。以应周期之日。宜乎荣气之荣于人身。昼夜环周。轶天旋
之度。四十有九。或谓卫气不循其经。殆以昼行诸阳。夜行诸阴之异。未始相从。而未尝相离也。夫日星虽殊。
所以丽乎天者。皆阳辉之昭着也。河海虽殊。所以行乎地中者。实一水之流衍也。经络虽交相贯属。所以周于人
身者。一荣气也。噫。七政失度。则灾眚见焉。经水失道。则洚潦作焉。经脉失常。则所生是动之疾。由是而成
焉。以故用针石者。必明俞穴审 阖。因以虚实。以补泻之。此经脉本输之旨。尤当究心。灵
枢世无注本。学人病焉。许昌滑君伯仁父尝着十四经发挥。专疏手足三阴三阳。及任督也。观其图章训释。纲举
目张。足以为学人出入向方。实医门之司南也。既成。将锓梓以传，征余叙其所作之意。余不敏。辄书三材一气
之说以归之。若别经络筋骨度之属。则此不暇备论也。时至正甲辰中秋日。四明吕复养生主书于票骑山之樵舍。
宋濂序曰。人具九脏之形。而气血之运。必有以疏载之。其流注。则曰历。曰循。曰经。曰至。曰抵。其交
际。则曰会。曰过。曰行。曰达者。盖有所谓十二经焉。十二经者，左右手足。各备阴阳者三。阴右而阳左也。
阳顺布而阴逆施也。以三阳言之。则太阳少阳阳明。阳既有太少矣。而又有阳明者何。取两阳合明之义也。以三
阴言之。则太阴少阴厥阴。阴既有太少矣。而又有厥阴者何。取两阴交尽之义也。非徒经之有十二也。而又有所
谓孙络者焉。孙络之数。三百六十有五。所以附经而行。周流而不息也。至若阴阳维跷冲带六脉。固皆有所系属。
而唯督任二经。则苞乎腹背。而有专穴，诸经满而溢者。此则受之。初不可谓非常经而忽略焉。法宜与诸经并论。
通考其隧穴六百五十有七者。而施治功。则医之神秘尽矣。盖古之圣人。契乎至灵。洞视无隐。故能审系脉之真。
原虚实之变。建名立号。使人识而治之。虽后世屡至抉膜导筵。验幽索隐。卒不能越其范围。圣功之不再。一至
是乎。由此而观。学医道者。不可不明乎经络。经络不明。而欲治夫 疾。犹习射而不操弓矢。其不能也决矣。
濂之友滑君深有所见于此。以内经骨空诸论。及灵枢本输篇所述经脉。辞旨简严。读者未易即解。于是训其字
义。释其名物。疏其本旨。正其句读。厘为三卷。名曰十四
经发挥。复虑隧穴之名。难于记忆。联成韵语。附于各经之后。其有功于斯世也。不亦远哉。世之着医书者。日
新月盛。非不繁且多也。汉之时仅七家耳。唐则增为六十四。至宋遂至一百七十又九。其发明方药。岂无其人。
纯以内经为本。而弗之杂者。抑何其鲜也。若金之张元素刘完素张从正李杲四家。其立言垂范。殆或庶几者乎。
今吾滑君起而继之。凡四家微辞秘旨。靡不贯通。发挥之作。必将与其书并传无疑也。呜呼。橐 一身之气机。
以补以泻。以成十全之功者。其唯针砭之法乎。若不明于诸经。而误施之。则不假锋刃。而戕贼人矣。可不惧哉。
纵诿曰九针之法。传之者盖鲜。苟以汤液言之。亦必明于何经中邪。然后注何剂而治之。奈何粗工绝弗之讲也。
滑君此书。岂非医涂之舆梁也欤。濂故特为序之以传。非深知滑君者。未必不以其言为过情也。滑君名寿。字伯
仁。许昌人。自号为撄宁生。博通经史诸家言。为文辞温雅有法。而尤深于医。江南诸医。未能或之先也。所着
又有素问钞。难经本义。行于世。难经本义。云林危先生素尝为之序云。翰林学士亚中太夫知制诰兼修国史金华
宋濂谨序。
朱右曰。撄宁生传针法于东平高洞阳。得其开阖流注。方圆补泻之道。又究夫十二经走会属络。流输文别之
要。至若阴阳维跷冲带六派。虽皆有系属。而惟督任二经。则苞乎腹背。而有专穴。诸经满而溢者。此则受。宜
与十二经并论，乃取内经骨空诸论。及灵枢本输篇所述经脉着十四经发挥。（医史）
〔张氏（权）十四经发挥合纂〕十六卷 存
〔陈氏（会）广爱书〕十卷 未见
〔神应经〕一卷 存
【李氏（庆嗣）针经】一卷，已佚。
《金史·本传》记载：李庆嗣，洛阳人。年轻时考进士未中，便放弃科举转而学医。他研读《素问》等书籍，透彻通晓其中的义理。大德年间（按：大德是夏崇宗乙卯年所改的年号，对应金熙宗天会十三年，但金朝人不应使用此年号，怀疑应当是“大定”年号）。这一年发生大规模瘟疫，广平地区尤为严重。贫困人家往往全家卧床生病。李庆嗣带着药物和米粮分发给患者，救活的人很多。李庆嗣享年八十多岁，无病而终。他所著的著作有《伤寒纂类》四卷、《考证活人书》二卷、《伤寒论》三卷、《针经》一卷，流传于世。
【李氏（源）流注指要】已佚。
按：上文见于《医学源流》。
【窦氏（杰）针经指南】一卷，现存。
《流注指要赋》后序说道：望、闻、问、切，推究阐明得病的根源；补、泻、迎、随，揭示运用针刺的要领。我对此潜心学习，从古至今，虽然常常深入思考以研究精微，却始终未能探求玄妙、索隐发微。不久在传授经典的闲暇日子，承受岳父的训导之言。（这两句难以理解，《卫生宝鉴》作“云及世纷，孰非兵扰”，又似乎不为了文义。）那时人心神无依，心意不定。有的病情深重必夺其精气，而正气必然衰弱。加之各国战乱阻隔殊异，药物断绝商人无法获取。走访集市寻求药方，疗效不如砭石。尽力排除疾病之势。既然已经接受教导，于是敏捷地寻求良师。前后仅十七年，没有遇到一两个真正的高人。后来避乱屯驻于蔡邑，才从李君那里获得诀要。（旧注：名源巨明。）这个人用针灸之道救治疾病，消除眼前的疼痛，在手指下治愈痨疾。确实是所谓“潜伏时如横弩待发，响应时如发射机关”，万举万全，百发百中。加上他怀有好生之念，向来没有窃取私利之心。曾对我说：“天宝不会授予不仁之人，圣道必须传给贤者。”我向来不求权位，于是伸出恳切的请求，承蒙垂示毫无吝惜的诚意。（这三句旧本多有脱漏，现在依据《卫生宝鉴》订正补充。）传授穴位中秘密的内容，有四十二条。治疗那些久治不愈的疾病，成千上万中无一失败。铭记在心，刻入骨髓，务必整顿困境，扶持危局。然后去除疼痛迅速如同手拈物，破除结聚涣散如同冰融化。这针灸之术，果然神奇啊！然而考虑到这些穴俞容易遗忘，借助声律则容易记忆，于是裁减为八韵，写成一篇赋。岂敢藏匿于个人私藏，希望共同传给志同道合的人。当时岁次壬辰，重阳节前两天题写。
《元史类编》记载：窦默，字子声，初名杰，字汉卿。广平肥水乡人。幼年喜爱读书。金朝末年遭遇兵乱被俘，同时被俘的三十人都被杀害，只有窦默逃脱归来。他的家破人亡，母亲去世，于是向南渡过黄河。遇到一位医者王翁（《通鉴》作李浩），将女儿嫁给他，让他从事医学。后来仕奉元世祖，官至昭文馆大学士。去世时，享年八十多岁。追封魏国公，谥号文正。
罗天益说：癸丑年，窦子声先生跟随皇帝车驾，居住在瓜忽都田地。冬天与先生讲论，因此看到《流注指要赋》以及补泻法，使用它多有效验。（《卫生宝鉴》）
熊均说：窦杰，字汉卿，古肥人。官至太师。凭借医学在世上显赫。得到针灸方法，于是撰写《针经指南》。
高武说：《针经指南》，由古肥人窦汉卿所撰。开头标出《标幽赋》，其次确定八穴指法，以及叶蛰宫图。其中有些内容与《素问》不合。
徐春甫说：窦太师的针灸，一名《针灸指南》。名杰，字汉卿。担任金朝太师。
钱曾说：《太师针灸》一卷。《窦太师针灸》，传于婺源王镜泽。一百二十八种方法记录于成辛丑年夏五月。藏书家未曾见过这个版本。
【王氏（开）重注标幽赋】已佚。
《金华府志》记载：王镜泽，名开，字启元，兰溪人。家境贫寒但喜好读书，不得志于当时，于是致力钻研医道。游历到大都，拜入窦太师汉卿门下。二十多年，完全传授了他的医术回来。窦公嘱咐他说：“传播我的医术以救济世人，使人们没有疾病，就是你对我的报答了。”遇到有人患病，就施以针砭，无不立刻痊愈。至元初年，担任扬州教授，因为母亲年老辞官。所著有《重注标幽赋》流传于世。儿子国瑞，孙子廷玉，曾孙宗泽，都能世代继承这门技艺。
【祝氏（定）注窦太师标幽赋】已佚。
《处州府志》记载：祝定，字伯静，丽水人。以医术闻名。洪武初年，被授予本府医学提举，升任正科。注释窦太师的《标幽赋》，医学界都尊崇他。
【窦文贞公六十六穴流注秘诀】《医藏目录》一卷，未见。《子午流注》一卷，未见。
【注铜人针经密语】一卷，已佚。
【王氏（开）增注针经密语】一卷，已佚。
贝琼序略说道：皇元时期，窦文贞公得到丘长生的传承，在中朝大大显扬，四方的人都尊崇他。并且推广他所获得的成果，阐述《标幽》两篇赋流传于世。后来注释《铜人针经密语》一卷，未完成就去世了。他的徒弟中有兰溪王镜潭及其子瑞庵，增补注释而成此书。那么三百六十五个穴位的分布，不能有丝毫过或不及的差错，深奥微妙啊。有一天瑞庵带着这本书，拜访我在山中，请求作序放在书前。我读了几天，为之感叹道：唉！针灸只是医学的一门罢了，而书籍浩繁，有不可穷尽的，这些都不是所谓的“密”。观察房屋却看不到它的隐秘，就没有进入屋内；顺应大道却不追求隐秘，就没有达到道的境界。补注密语，这是用针的关键吗？然而这本书内容尚浅而未广泛传播。镜潭父子，因为文贞公的注释，又在后面详细补充，那么所谓的“密语”，既显露出来就不能再称为隐秘了。学习者得以据此考证，就知道他们所谨慎对待的，而在治疗病人方面，足以期望取得十全的效果，而不致失误。所以不辞辛劳写下这些说法。（出自《清江文集》）
【忽氏（公泰）金兰循经取穴图解】《读书敏求记》一卷，未见。
高武说：《金兰循经》，由元翰林学士忽泰必列所著。他的儿子光济编排整理。大德癸卯年，平江郡文学岩陵邵文龙为之作序。首先绘制脏腑前后两张图，中间叙述手足三阴三阳的走向归属，接着选取十四经络流注，各自加以注释，列出图表在后面。流传到北方，自从恒山董氏在吴门刻板印刷，流传者才开始广泛。自从滑氏注释《十四经发挥》，人们开始嫌弃它简略了。
钱曾说：忽先生名公泰，字吉甫。元朝翰林集贤直学士，中顺大夫。这本书与《素问》契合，如同符节相合。大德癸卯年，刊印于吴门。图长一尺四寸，折叠后装潢，其他书籍没有这样的。
【无名氏节要】一卷，现存。
【针经摘英集】一卷，现存。
按：以上两种，收录在《济生拔粹》中。
【何氏（若愚）流注指微赋】一卷，现存。
《四库全书提要》说道：《流注指微赋》一卷，元代何若愚撰写。若愚的爵位和籍贯不详。原注中说：《指微论》三卷，也是何公所作。探究经络的深奥，推原针灸的道理，阐明营卫的清浊，区别孔穴的部分。然而没有在世上广泛流传，他在书中自取义理，来完成这篇赋，那么若愚先写了《指微论》，又自己概括其中的义理，作成这篇赋，以便于记诵。如今《指微论》失传，只有这篇赋载于《永乐大典》中。
按：这篇赋载于《子午流注针经》卷首，题名为南唐何若愚撰写，常山阎明广注释。考察赋中有范九思治疗咽喉病，引用江夏《见闻录》中的话语。大概范九思是宋朝嘉祐年间的人。既然如此，这就不是南唐人撰写的。提要认为他是元代人，应当又有依据。
【流注指微论】《四库全书提要》三卷，未见。
【子午流注针经】三卷，现存。
【窦氏（桂芳）针灸杂说】一卷，未见。
高武说：《针灸杂说》，建安窦桂芳分类编纂，选取《千金方》禁忌人神，以及《离合真邪论》，未能详尽表达针灸的妙处。
【葛氏（应雷）经络十二论】已佚。
按：【王氏（镜潭）针灸全书】《医藏目录》一卷，未见。
【王氏（国瑞）扁鹊神应针灸玉龙经】未见。
《四库全书提要》说道：《扁鹊神应针灸玉龙经》，元代王国瑞撰写。国瑞，婺源人。这本书专门论述针灸的方法。首先是一百二十个穴位，玉龙歌八十五首，其次是注解《标幽赋》一篇，其次是天星十一穴，歌诀十二首，其次是人神、尻神、太乙九宫歌诀，其次是六十六穴治证，其次是子午流注心要秘诀，其次是日时配合六法图，其次是盘石金直刺秘传，其次又附上针灸歌，以及杂录切要。后面有天历二年国瑞弟子周仲良的序，称托名扁鹊，是重视其道而将其神化。其中的名目颇为粗俗浅近，文义也多浅显，不出方技家的陋习，而专门之学，具有师承授受，剖析简要，循览易明。如果不是精通此事的人，也不能说得如此贴切恰当。
【滑氏（寿）十四经发挥】《医藏目录》三卷，现存。
自序说道：人是血气的一类，饮食起居，节制宣通稍有差失，不能没有疾病。疾病侵入人体，或内或外，或小或大，成为“是动”病，成为致病的原因，都不超出五脏六腑、手足阴阳的范围。圣贤兴起，思考有办法治疗它，于是让侵入的出去，让排出的进来。上古治病，汤液醪醴用得很少。如果有病，通常取用空穴经隧的系统，视邪气所中的部位，分为阴或阳，而进行灸刺，以驱除他们的痛苦。看《内经》所载服饵的方法，只有一二，灸法的占三四，其他的则是明确针刺，大约占八九。针的功效太大了。那之后方药之说肆意流行，针道于是逐渐不再讲究。灸法也仅且保存下来。针道微弱而经络因此不明，经络不明，就不知道邪气所在，寻求方法能够正中时机，必定捷如回响，也很难了。从前轩辕氏、岐伯氏斤斤问答，阐明经络的始末，相度孔穴的分寸，探索幽深，散布在典籍中，也是想让天下治理疾病的人，看待天下的疾病，有办法追究七情六淫的来源，以及有办法察知某经陷入低下，某经虚或实，可补可泻，某经表里，可汗可下。针它、灸它、用药饵它，没有什么不可以做的，使免除频繁皱眉呻吟，也已经完备了。远古的书，深奥啊！对于初学者或许不容易。于是将《灵枢经·本输》篇、《素问·骨空》等论，收集起来，得到经脉十二条，任督脉运行于腹背的两条，全身周围穴位共六百五十七个。考究它们阴阳往来的道理，推究骨空为什么会聚，绘图章句训释，缀以韵语，分为三卷，命名为《十四经发挥》，希望能发扬前人思想的万一，并且展示给初学者，让他们由此得出入的方向。唉！考察图表以穷究源头，因文以求得其义，如果不违背前人的心意，后来的君子，察觉我的勤勉并纠正我的不足，这就是我所期望的了。至正初年闰月六日，许昌滑寿自序。
吕复序说道：观察天空的事物，没有星宿度数就无法稽查七政的运行；考察地上的道理，没有河流就无法辨别九州的范围。何况人身如果不明白经脉，又怎么知道营卫的统属呢？这就是《内经·灵枢》之所以作的原因。我曾考察过，人是天地的心，三才盖源于一气。经脉十二条，对应河流；孙络三百六十五，对应周天之度数；气血相当，对应周期之日。适宜乎营气荣养人身，昼夜环周，超过天旋的度数，四十九次。有人说卫气不循行其经，大概是白天行于诸阳，夜晚行于诸阴的差异，未曾相随，却未曾分离。日月虽不同，所以附着于天的，都是阳光的昭着。河海虽不同，所以行于地中的，实为一水的流衍。经络虽交相贯穿隶属，所以周流于人身者，只是一股营气。唉！七政失去度数，灾祸就显现；河流失去正道，洪水就产生；经脉失常，所生的是动之疾，由此而成。因此用针石的人，必须明白腧穴，审察开阖，根据虚实，进行补泻。这是经脉本输的宗旨，尤其应当用心研究。《灵枢》世上没有注本，学习者以此为病。许昌滑君伯仁父曾经著《十四经发挥》，专门疏解手足三阴三阳，以及任督脉。看他的图表训释，纲举目张，足以作为学习者出入的方向，实在是医门的司南。已经完成，将要刻板印刷以流传，征召我叙述他作书的意图。我不才，就写下三才一气的说法送给他。至于分别经络筋骨尺度之类，这里来不及详细论述了。时至正甲辰中秋日，四明吕复养生主书写于骠骑山之樵舍。
宋濂序说道：人具备九脏的形状，而气血的运行，必须有东西来疏导承载。它的流注，叫做历、循、经、至、抵。它的交际，叫做会、过、行、达。大概有所谓十二经。十二经者，左右手足，各备阴阳三种。阴右而阳左。阳顺布而阴逆施。以三阳来说，太阳、少阳、阳明，阳既有太少之分，而又有一个阳明是什么？取两阳合明的意思。以三阴来说，太阴、少阴、厥阴，阴既有太少之分，而又有一个厥阴是什么？取两阴交尽的意思。不仅仅经有十二条，又有所谓孙络。孙络的数量，三百六十五，用来依附经脉而行，周流不息。至于阴阳维跷冲带六脉，固然都有系属，唯独督任二经，包罗腹背，而有专穴，诸经满而溢出的，这里接受。起初不可说是非常经而忽略它。法度应该与诸经并列讨论，通考其隧穴六百五十七个，而施行治疗功效，那么医的神秘就穷尽了。古代圣人，契合至高灵性，洞视无隐，所以能审察系脉的真谛，推原虚实的变化，建立名号，使人认识而治疗它。即使后世多次揭开膜导引筌蹄，验证幽深索求隐微，最终不能超越其范围。圣功不再，到达这种地步了吗？由此看来，学医道的人，不可以不明白经络。经络不明，而想要治疗疾病，就像练习射箭却不拿弓矢，不能成功是确定的了。我的朋友滑君对此深有见解，以内经《骨空》诸论，及《灵枢·本输》篇所述经脉，辞旨简严，读者不容易立即理解，于是训释字义，解释名物，疏解本旨，校正句读，分为三卷，名叫《十四经发挥》。又担心隧穴的名字难以记忆，联成韵语，附在各经之后。他对这个世间的功劳，不是很深远吗？世间著医书的人，日新月异兴盛，并非不繁多而且多。汉朝时仅七家而已。唐朝增加到六十四家。到宋代竟至一百七十又九家。他们发明方药，难道没有人吗？纯粹以内经为本，而不掺杂其他的，何其稀少啊。像金朝的张元素、刘完素、张从正、李杲四家，他们立言垂范，大概差不多吧。如今我的滑君起来继承他们，凡是四家的微辞秘旨，无不贯通。《发挥》之作，必将与他们的书一起流传无疑。呜呼！橐籥一身之气机，用以补泻，成就十全之功的，唯有针砭之法吗？如果不明白诸经而误施，就不需假借锋刃，而戕害人了。能不害怕吗？纵然推诿说九针之法，流传的人很少。如果以汤液来说，也必须明白邪气在哪一经，然后注入什么剂型来治疗。为什么粗工完全不讲求呢？滑君的这本书，难道是医途的车梁吗？所以我特意作序以流传它。不是深知滑君的人，未必不认为我的话过分。滑君名寿，字伯仁，许昌人，自号为撄宁生。博通经史诸家言论，作文温雅有法度，尤其精通医学。江南诸医，没能有人在他之前。所著还有《素问钞》、《难经本义》，流传于世。《难经本义》，云林危先生素曾经为他作序。翰林学士亚中大夫知制诰兼修国史金华宋濂谨序。
朱右说：撄宁生将针法传于东平高洞阳，得到他开阖流注、方圆补泻的道理。又探究十二经走会属络、流输文别的要点。至于阴阳维跷冲带六脉，虽然都有系属，唯独督任二经，包罗腹背，而有专穴，诸经满而溢出的，这里接受。应该与十二经并列讨论，于是取内经《骨空》诸论，及《灵枢·本输》篇所述经脉，著成《十四经发挥》。（《医史》）
【张氏（权）十四经发挥合纂】十六卷，现存。
【陈氏（会）广爱书】十卷，未见。
【神应经】一卷，现存。
[Li Shi (Qingsi) Zhen Jing] One Volume, Lost.
The "Biography" in the *History of Jin* states: Li Qingsi was from Luoyang. In his youth, he failed the imperial examinations and abandoned them to study medicine. He read books such as the *Suwen* (Basic Questions), thoroughly understanding their principles. During the Dade era (Note: Dade is a reign title changed by Emperor Chongzong of Xia in the Yimao year, corresponding to the 13th year of Tianhui under Emperor Xizong of Jin; however, people of Jin should not use this title, so it is suspected to be "Dading"). A severe epidemic occurred that year, particularly in Guangping. Poor families often had their entire households bedridden with illness. Li Qingsi carried medicine and rice to distribute to them, saving many lives. Li Qingsi lived to be over eighty years old and died without illness. His authored works include *Shanghan Zanlei* (Compilation of Cold Damage Classifications), four volumes; *Kaohuo Ren Shu* (Verification of the Huo Ren Book), two volumes; *Shanghan Lun* (Treatise on Cold Damage), three volumes; and *Zhen Jing* (Needle Classic), one volume, which were transmitted to the world.
[Li Shi (Yuan) Liuzhu Zhiyao] Lost.
According to: This appears above in *Yixue Yuanliu*.
[Dou Shi (Jie) Zhenjing Zhinan] One Volume, Extant.
The postface to the *Liuzhu Zhiyao Fu* (Ode to the Key Points of Flowing and Distributing) says: Observation, listening/smelling, inquiry, and palpation are used to deduce and clarify the origin of disease. Tonification, sedation,迎着 (meeting), and following (pursuing) reveal the essentials of needle application. I studied this diligently. From ancient times to the present, although I often pondered deeply to research the subtle, I ultimately failed to grasp the profound and explore the hidden. Soon, during leisure days after transmitting classics, I received instructions from my father-in-law. (These two lines are difficult to interpret; *Weisheng Baojian* reads "Clouds and worldly troubles, who is not disturbed by war," which seems less concerned with literary meaning.) At that time, people's spirits lacked foundation, and their hearts lacked stability. Some diseases were severe, inevitably draining essence, while Qi necessarily weakened. Compounded by chaos among states causing separation, and medicines cut off from merchants making them unobtainable, I visited markets seeking prescriptions, but efficacy was inferior to Bian stone therapy. I exerted great effort to overcome the disease's momentum. Having received instruction, I eagerly sought teachers. For seventeen years, I met hardly one or two genuine masters. Later, avoiding turmoil and stationing at Caiyi, I finally received secrets from Master Li. (Old annotation: Name Yuan Juming.) This person saved people from illness using the Way of Acupuncture, eliminating pain before the eyes and curing consumption diseases under his fingers. Indeed, he was someone whose stillness was like a drawn crossbow, and whose response was like releasing the trigger—ten thousand attempts, ten thousand successes; a hundred shots, a hundred hits. Added to this was his benevolent intention to preserve life, and his lack of any heart for illicit gain. He once said to me: "Heavenly treasures are not given to the unrighteous; the Sage's Way must be passed to the worthy." I never sought power, yet extended an earnest request, and received his sincere generosity without hesitation. (These three lines had many omissions in old texts; now corrected based on *Weisheng Baojian*.) He taught forty-two secret points. Among thousands upon thousands of cases of illnesses that did not heal, not one failed. I engraved this in my heart and marrow, striving to rectify distress and support danger. Then, removing pain became as quick as picking something up with a hand, breaking up accumulations dispersed like melting ice. Truly, acupuncture is divine! However, considering these acupoints might be forgotten, relying on rhythm makes them easier to memorize. Thus, I composed eight rhymes into one chapter. How dare I hide this in private? I hope to transmit it to those of like mind. The date inscribed is the second day before the Double Ninth Festival in the Renchen year.
*Yuanshi Leibian* records: Dou Mo, courtesy name Zisheng, originally named Jie, courtesy name Hanqing. He was from Feixiang Township, Guangping. In his youth, he loved reading. At the end of the Jin dynasty, he was captured during a military rebellion; thirty others captured with him were all killed, but only Dou Mo escaped and returned. His family was destroyed, and his mother died, so he fled south across the river. He met a physician named Weng (recorded as Li Hao in *Tongjian*), who married his daughter to him and instructed him in medicine. Later, he served Emperor Shizu of Yuan, rising to the position of Grand Scholar of the Zhaowen Academy. He died at over eighty years old. He was posthumously titled Duke of Wei, with the posthumous name Wenzheng.
Luo Tianyi stated: In the Guichou year, Mr. Dou Zisheng accompanied the imperial carriage and resided in the land of Gahudu. In winter, we discussed matters, and I saw the *Liuzhu Zhiyao Fu* along with tonification and sedation methods. Using them yielded much efficacy (*Weisheng Baojian*).
Xiong Jun stated: Dou Jie, courtesy name Hanqing, was from ancient Fei. He rose to the rank of Grand Preceptor. He became prominent in the world through medicine. Receiving acupuncture methods, he wrote *Zhenjing Zhinan*.
Gao Wu stated: *Zhenjing Zhinan* was written by Dou Hanqing of ancient Fei. It begins with the *Biao You Fu*, followed by the finger methods for the Eight Points, and the Ye Zhe Gong diagram. Some parts do not align with the *Suwen*.
Xu Chunfu stated: Dou Taishi's acupuncture, also known as *Zhenjiu Zhinan*. Named Jie, courtesy name Hanqing. He served as Grand Preceptor of the Jin dynasty.
Qian Zeng stated: *Taishi Zhenjiu* (Grand Preceptor's Acupuncture and Moxibustion), one volume. *Dou Taishi Zhenjiu* was transmitted to Wang Jingze of Wuyuan. One hundred and twenty-eight methods were recorded in the summer of May in the Xinchou year. Bibliophiles have not seen this edition.
[Wang Shi (Kai) Chongzhu Biao You Fu] Lost.
*Jinhua Fuzhi* records: Wang Jingze, named Kai, courtesy name Qiyuan, was from Lanxi. Poor but fond of reading, he found no opportunity in his career, so he devoted himself to medicine. He traveled to Dadu and entered the gate of Grand Preceptor Dou Hanqing. For over twenty years, he fully learned his techniques and returned. Grand Preceptor Dou instructed him: "Transmit my art to benefit people, so that they may be free of disease; this will be your repayment to me." When encountering people with illness, he would apply needles and bi stones, achieving immediate cures. In the early Zhiyuan period, he served as Professor of Yangzhou but resigned due to his elderly mother. His authored work, *Chongzhu Biao You Fu*, was transmitted to the world. His son Guorui, grandson Tingyu, and great-grandson Zongze all inherited the profession.
[Zhu Shi (Ding) Zhu Dou Taishi Biao You Fu] Lost.
*Chuzhou Fuzhi* records: Zhu Ding, courtesy name Bojing, was from Lishui. He was famous for his medical skills. In the early Hongwu period, he was appointed Director of Medical Studies for the prefecture, later promoted to Principal Official. He annotated Grand Preceptor Dou's *Biao You Fu*, and the medical community revered him.
[Dou Wenzhen Gong Liushiliu Xue Liuzhu Mijue] *Yicang Mululu*, one volume, Not Seen. *Ziwu Liuzhu*, one volume, Not Seen.
[Zhu Tongren Zhenjing Mi Yu] One Volume, Lost.
[Wang Shi (Kai) Zengzhu Zhenjing Mi Yu] One Volume, Lost.
Bei Qiong's preface briefly states: During the Great Yuan, Grand Preceptor Dou Wenzhen received transmission from Qiu Changsheng, becoming highly prominent in the central court, and the four directions all revered him. He promoted what he obtained, expounding the *Biao You* Odes for circulation in the world. Later, he annotated *Tongren Zhenjing Mi Yu* (Secret Words of the Bronze Man Needle Classic), one volume, but passed away before completion. His disciples, including Wang Jingtan of Lanxi and his son Rui'an, added annotations to complete it. Thus, the distribution of the 365 acupoints contains no error of excess or deficiency; it is profound and subtle. One day, Rui'an brought this book to visit me in the mountains, requesting a preface to place at the beginning. After reading it for several days, I sighed and said: Alas! Acupuncture is merely one branch of medicine, yet the books are vast and numerous, beyond穷尽 (exhaustion). These are not what is meant by "secret." Observing a house but not seeing its interior means one has not entered the room; following the Dao but not seeking its secrets means one has not reached the Dao. Supplementing and annotating the Secret Words—this is the key to using needles? However, the book was shallow and not widely spread. The Jingtan father and son, building on Wenzhen Gong's annotation, detailed it further. Thus, the so-called "Secret Words," having become manifest, can no longer be called secret. Learners can examine it thereby, knowing what they must be cautious about, and in treating patients, they can hope for perfect efficacy without error. Therefore, I did not decline to write these words. (From *Qingjiang Wenji*).
[Hushi (Gongtai) Jinlan Xunjing Quexue Tujie] *Dushu Minqiu Ji*, one volume, Not Seen.
Gao Wu stated: *Jinlan Xunjing* was written by Yuan Dynasty Hanlin Academician Hutai Bilie. His son Guangji edited it. In the Gui Mao year of Dade, Yanling Sha Wenlong, Literary Instructor of Pingjiang Commandery, wrote a preface. It first draws two diagrams of the front and back of the Zang-Fu organs, then describes the pathways of the Hand and Foot Three Yin and Three Yang meridians, followed by the flow and distribution of the Fourteen Meridians, each with annotations, and charts listed afterwards. Transmitted to the North, since Dong Shi of Hengshan printed it in Wumen, the transmission became widespread. Since Hua Shi annotated *Shisi Jing Fa Hui*, people began to find it too brief.
Qian Zeng stated: Mr. Hu's given name was Gongtai, courtesy name Jifu. He was a Direct Academician of the Hanlin Jixian Academy and Middle Gentleman of Peace. This book aligns perfectly with the *Suwen*. It was published in Wumen in the Gui Mao year of Dade. The diagram is one chi and four cun long, folded and bound; no other book has this format.
[Wuming Shi Jiaoyao] One Volume, Extant.
[Zhenjing Yingji Ji] One Volume, Extant.
According to: The above two types are collected in *Jisheng Bacui*.
[He Shi (Ruoyu) Liuzhu Zhiwei Fu] One Volume, Extant.
*Siku Quanshu Tiyao* states: *Liuzhu Zhiwei Fu* (Ode to the Subtle Points of Flowing and Distributing), one volume, written by He Ruoyu of the Yuan Dynasty. Ruoyu's rank and hometown are unknown. The original note says: *Zhiwei Lun* (Discourse on the Subtle Points), three volumes, was also written by Lord He. It explores the profundity of meridians, traces the principles of acupuncture and moxibustion, clarifies the clarity and turbidity of Ying and Wei, and distinguishes the regions of acupoints. However, it was not widely circulated. He took meanings from within himself to compose this ode. Thus, Ruoyu first wrote *Zhiwei Lun*, then condensed its meaning to create this ode for easier memorization. Now *Zhiwei Lun* is lost; only this ode is contained in the *Yongle Dadian*.
According to: This ode is carried at the beginning of volume one of *Ziwu Liuzhu Zhenjing*, titled as written by He Ruoyu of Southern Tang, with annotations by Yan Mingguang of Changshan. Examining the ode, there is mention of Fan Jiusi treating throat ailments, citing language from Jiangxia's *Wujian Yan*. Fan was likely a person from the Jiayou era of Song. Thus, this was not written by a person of Southern Tang. The *Tiyao* considers him a Yuan person, which must have some basis.
[Liu Zhu Zhiwei Lun] *Siku Quanshu Tiyao*, three volumes, Not Seen.
[Ziwu Liuzhu Zhenjing] Three Volumes, Extant.
[Dou Shi (Guifang) Zhenjiu Zasuo] One Volume, Not Seen.
Gao Wu stated: *Zhenjiu Zasuo* was compiled by Dou Guifang of Jian'an. It selects taboos regarding human spirits from *Qianjin Fang* and the *Lihé Zhenxie Lun*, but fails to fully exhaust the wonders of acupuncture and moxibustion.
[Ge Shi (Yinglei) Jingluo Shier Lun] Lost.
According to: [Wang Shi (Jingtam) Zhenjiu Quan Shu] *Yicang Mululu*, one volume, Not Seen.
[Wang Shi (Guorui) Bianque Shenying Zhenjiu Yulong Jing] Not Seen.
*Siku Quanshu Tiyao* states: *Bianque Shenying Zhenjiu Yulong Jing* (Dragon Jade Classic of Divine Response Acupuncture and Moxibustion attributed to Bian Que), written by Wang Guorui of the Yuan Dynasty. Guorui was from Wuyuan. This book specifically discusses acupuncture methods. It begins with one hundred and twenty acupoints, followed by eighty-five verses of the Yulong Ge (Song of the Dragon Jade), then an annotation of the *Biao You Fu*, followed by the Eleven Heavenly Star Points, twelve verses of song/rhyme, then songs/rhymes for Human Spirit, Rump Spirit, and Taiyi Nine Palaces, then sixty-six acupoint treatments, then the core secrets of Ziwu Liuzhu, then diagrams of six methods for matching days and times, then the Secret Transmission of Panshi Jin Direct Needling, followed by appended acupuncture songs and miscellaneous essential records. There is a postface by Zhou Zhongliang, a disciple of Guorui, dated the second year of Tianli, claiming attribution to Bian Que to revere his way and deify him. The terminology is somewhat vulgar, and the literary meaning is mostly shallow, falling into the common habits of medical artisans. However, the specialized learning possesses clear transmission and analysis, concise and easy to understand. Without being proficient in this matter, one could not speak so appropriately.
[Hua Shi (Shou) Shisi Jing Fa Hui] *Yicang Mululu*, three volumes, Extant.
Self-Preface states: Humans belong to the category of blood and Qi. If diet and daily life are slightly imbalanced in regulation and release, illness cannot be avoided. Illness enters the body, internally or externally, small or large, becoming "Shi Dong" (Is Moving) diseases or causes of sickness, none exceeding the Five Zang and Six Fu organs, and the Hand and Foot Yin and Yang. Sages arose, thinking of ways to treat them, thus allowing entry to exit and exit to enter. In ancient times, decoctions and fermented liquids were rarely used for treatment. When ill, people usually relied on the systems of empty acupoints and meridians, viewing where the pathogen struck, distinguishing Yin or Yang, and applying moxa or needles to drive away their suffering. Looking at the ingestion methods recorded in the *Neijing*, they account for only one or two parts; moxibustion accounts for three or four parts; the rest are clearly needle therapy, accounting for eight or nine parts. The merit of needles is great. Afterwards, theories of herbal medicine prevailed, and the Way of Needles gradually fell into disuse. Moxibustion was barely preserved. As the Way of Needles waned, meridians became unclear. If meridians are unclear, one does not know where the pathogen lies. Seeking methods to hit the opportunity precisely, swift as an echo, becomes difficult. Formerly, Xuanyuan and Qibo engaged in careful dialogue, clarifying the beginnings and ends of meridians, measuring the inches of acupoints, exploring the profound, spreading knowledge in books. They intended to enable those treating diseases in the world to investigate the origins of the Seven Emotions and Six Pathogens, and to observe which meridians are sunken, which are deficient or excess (tonifiable or sedatable), and which are exterior or interior (sudorific or purgative). Needling, moxing, medicating, or ingesting—nothing is unsuitable, thereby avoiding frequent frowning and groaning; this was already comprehensive. Ancient books are profound! For beginners, they may not be easy. Thus, I collected the *Ben Shu* chapter of the *Lingshu Jing* and discussions like *Gu Kong* from the *Suwen*. Obtaining twelve meridians and two meridians (Ren and Du) circulating on the abdomen and back, totaling 657 acupoints around the body. I examined the principles of Yin-Yang interaction, deduced why bones meet, created diagrams with explanations, added rhythmic verses, divided into three volumes, naming it *Shisi Jing Fa Hui*. Hopefully, this reveals a fraction of previous scholars' insights and shows beginners the direction of entry and exit. Alas! Examine diagrams to trace sources, seek meaning through text. If this does not contradict the minds of predecessors, future gentlemen, observing my diligence and correcting my deficiencies, this is my hope. On the sixth day of the intercalary month in the early year of Zhizheng, Hua Shou of Xuchang self-prefaced.
Lu Fu's Preface states: To observe things in heaven, without stellar degrees one cannot track the movement of the seven planets; to inspect principles on earth, without rivers one cannot distinguish the nine provinces. How much more so for the human body—if meridians are not understood, how can one know the governance of Ying and Wei? This is why the *Neijing Lingshu* was created. I have examined that humans are the heart of Heaven and Earth; the Three Materials are essentially one Qi. Twelve meridians correspond to rivers; 365 collateral vessels correspond to the degrees of the celestial sphere; Blood and Qi correspond to the days of the cycle. It is fitting that Ying Qi nourishes the body, circling day and night, exceeding the degree of celestial rotation forty-nine times. Some say Wei Qi does not follow its meridians, likely due to the difference of traveling through Yang meridians by day and Yin meridians by night, never accompanying each other yet never separating. Although Sun and Stars differ, what attaches them to heaven is the brightness of solar light. Although Rivers and Seas differ, what flows beneath the earth is actually the extension of one water. Although meridians intersect and connect, what circulates in the human body is solely Ying Qi. Alas! If the seven planets lose their order, disasters appear; if rivers lose their course, floods arise; if meridians lose their normalcy, the resulting Shi Dong diseases are formed. Therefore, those using needles and stones must understand acupoints, examine opening and closing, and apply tonification and sedation according to deficiency and excess. This is the purport of Meridian Ben Shu, which deserves special attention. The *Lingshu* has no commentary in the world, causing difficulty for learners. Mr. Hua Borin of Xuchang once wrote *Shisi Jing Fa Hui*, specifically explaining the Hand and Foot Three Yin and Three Yang, as well as Ren and Du meridians. Viewing his diagrams and explanations, the outline is raised and details displayed, sufficient to guide learners' entry and exit; truly the compass of the medical gate. Upon completion, intending to print and transmit, he requested I narrate his intent. Though unskilled, I wrote down the theory of Three Materials as One Qi to return to him. Regarding the distinction of meridians, sinews, bones, and measurements, there is no time to discuss in detail. On the Mid-Autumn Day of Jiachen year of Zhizheng, Lü Fu of Siming, writing at the Woodcutter's Hut on Piaoshi Mountain for Yangsheng Zhu.
Song Lian's Preface states: Humans possess the form of Nine Zang, and the operation of Blood and Qi must be guided and carried. Its flow is called Li, Xun, Jing, Zhi, Di. Its intersection is called Hui, Guo, Xing, Da. There are what are called Twelve Meridians. The Twelve Meridians consist of Left and Right Hands and Feet, each possessing Three Yin and Three Yang. Yin is Right, Yang is Left. Yang spreads clockwise, Yin moves counter-clockwise. Speaking of Three Yang: Taiyang, Shaoyang, Yangming. Yang has Tai and Shao distinctions, yet why is there another Yangming? It takes the meaning of Two Yangs combining brightness. Speaking of Three Yin: Taiyin, Shaoyin, Jueyin. Yin has Tai and Shao distinctions, yet why is there another Jueyin? It takes the meaning of Two Yins reaching exhaustion. Not only are there Twelve Meridians, but there are also Sun Luo (Branch Collaterals). The number of Sun Luo is 365, attaching to meridians to circulate endlessly. As for the Six Mai (Yin Wei, Yang Wei, Yin Qiao, Yang Qiao, Chong, Dai), although all have attachments, only the Du and Ren meridians encompass the abdomen and back and have specific acupoints. When other meridians are full and overflow, these receive it. Initially, one cannot consider them non-standard meridians and ignore them. The method should discuss them alongside other meridians. Thoroughly examining the 657 tunnel acupoints and applying therapeutic efforts renders the mystery of medicine complete. Ancient sages aligned with supreme spirituality, seeing clearly without concealment, thus able to verify the truth of pulse/meridian systems, trace changes of deficiency and excess, establish names and numbers, enabling people to recognize and treat them. Even though later generations repeatedly peeled membranes and guided intestines, verified the obscure and explored the hidden, they ultimately could not transcend their scope. The merit of sages does not repeat; has it reached this extent? From this perspective, those studying medicine cannot fail to understand meridians. If meridians are unclear, and one wishes to treat disease, it is like practicing archery without holding bow and arrows; failure is certain. My friend, Master Hua, has deep insight into this. Taking various discussions from *Neijing Gu Kong* and the meridian descriptions in *Lingshu Ben Shu*, whose wording is concise and strict, difficult for readers to immediately comprehend, he explained character meanings, interpreted names and objects, clarified original intents, and corrected punctuation, dividing it into three volumes, naming it *Shisi Jing Fa Hui*. Fearing that tunnel acupoint names are hard to remember, he linked them into rhythmic verses attached after each meridian. Is his contribution to this world not far-reaching? Those writing medical books increase day by day and month by month; they are not lacking in abundance. In the Han dynasty, there were only seven schools. Tang increased to sixty-four. By Song, it reached one hundred and seventy-nine. Did they not have people inventing formulas and drugs? Yet those purely basing themselves on the *Neijing* without mixing other sources are extremely rare. The four families of Jin—Zhang Yuansu, Liu Wansu, Zhang Congzheng, Li Gao—their statements and models were perhaps comparable. Now my Master Hua rises to succeed them. All the subtle words and secret intentions of the four families are thoroughly connected. The work of *Fa Hui* will undoubtedly be transmitted alongside their books. Alas! Who, bagging the Qi mechanism of the whole body, applies tonification and sedation to achieve perfect efficacy, if not the method of needles and bi stones? If one misunderstands the various meridians and applies it mistakenly, one harms people without even using blades. Can one not fear this? Although one might excuse saying few transmit the Nine Needles method, even speaking of decoctions, one must know which meridian holds the pathogen before injecting which formula to treat it. Why do crude physicians completely neglect this? Is Master Hua's book not a bridge for the path of medicine? Therefore, I specially wrote this preface to transmit it. Those who do not deeply know Master Hua may not think my words excessive. Master Hua's name is Shou, courtesy name Boren, from Xuchang, self-styled Yingning Sheng. He was versed in classics, history, and various schools, writing elegant and lawful prose, and especially profound in medicine. Physicians of Jiangnan could not surpass him. His other works include *Suwen Chao* and *Nanjing Benyi*, both transmitted to the world. *Nanjing Benyi* had a preface by Mr. Weisu of Yunlin. Respectfully prefaced by Song Lian of Jinhua, Hanlin Academician, Ya Zhong Daifu, Zhi Zhengao, and Compiler of National History.
Zhu You stated: Yingning Sheng transmitted needle methods to Gao Dongyang of Dongping, obtaining his ways of opening/closing, flowing/distributing, square/circular tonification/sedation. He further investigated the essentials of the Twelve Meridians' pathways, intersections, attachments, and connections, as well as flow, transport, and textual distinctions. As for the Six Mai (Yin Wei, Yang Wei, Yin Qiao, Yang Qiao, Chong, Dai), although all have attachments, only the Du and Ren meridians encompass the abdomen and back and have specific acupoints. When other meridians are full and overflow, these receive it. They should be discussed alongside the Twelve Meridians. Thus, taking various discussions from *Neijing Gu Kong* and meridian descriptions in *Lingshu Ben Shu*, he wrote *Shisi Jing Fa Hui*. (*Yishi*)
[Zhang Shi (Quan) Shisi Jing Fa Hui Hezuan] Sixteen Volumes, Extant.
[Chen Shi (Hui) Guang Ai Shu] Ten Volumes, Not Seen.
[Shen Ying Jing] One Volume, Extant.