内经素问之创自轩岐也，王太仆注解于唐，高保衡、孙兆、林亿校正于宋，咸谓灿然明备矣。然而后人见
之不敢读，读之不能解，解之不尽明。即有自以为明者，使之临病，真假莫辨，从正倒施。嗟嗟！经学之荒，
无过今日矣。余自甲申以后，播迁之余，无志当世，时取医经而翻阅之。见上而天文，下而地理，草木昆虫，
无所不备。其于人身也，内而脏腑，外而皮毛，寸量铢算，纤悉靡遗。至矣哉，圣人之教乎。然其旨奥，其
事博，其文错杂而难稽。人非上哲，鲜不目眩于望洋，踌躇乎歧路。余用是展玩再四，思更有以斟酌而损益
之，务使人人可以读，读即解，解即明焉，而且施无不当也，然后可。因而取唐之法，宋之新校正，以及明之
马元台、王曰逵、张景岳诸长老之所论说者而参断之。凡十年，至康熙壬寅三月，喟然曰∶今而后吾知所以
斟酌而损益之矣。于经之正意已完于前，而复赘词于后者，则去之；经之言已见于别篇，而又重出于此者，则
删之，文词残缺，义无可考，强解之而无味者，或阙疑或尽除之，语之脱误，考别本以补葺之；字之舛讹，会
文理以订正之；句法之颠倒，段落之参错，凡属传写纷刮者，通上下文语气以更易之；至于后人赝托以补篇目
之数，如着至教等七篇词句杂驳者，则 为删削以贯通之，凡得一百七十八所，计删六千六百八十六字。夫素
问，经也。经者，圣人之言也。余何人斯，而敢取圣人之言而删之，亦云节焉而已矣。易曰∶“天地节而四时
成。节以制度，不伤财，不害民。”言损有余，补不足，以归乎中正之节也。今素问之原文具在，太仆之注解
具在也。如所言赘词重出者，太仆存之而未去；残缺赝作者，太仆仍之而不删；又如脱误讹舛以至颠倒错杂之
类，太仆或聊且顺文而无所发明，或旁引滥收而安于浅陋。无怪乎后人读之茫然不能解，解之懵然不尽明，甚
且至于畏而不敢读。又安望其临病别真假，定正从，确然施之而各当也哉。此余之所以既节素问之有余，而复
为臆解以畅王氏所未足，斟酌损益，不自知其
狂惑也。是役也，始自壬寅三月，迄于己酉之十二月，凡七年，又七年而灵枢之节解亦相继而成，余之从事于
内经者凡十有四年。今而后读内经者，其或可以庶几矣。
康熙丁巳五月望后二日会稽止庵姚绍虞谨序
《内经·素问》由黄帝与岐伯创立，唐代王冰（王太仆）为之作注，宋代高保衡、孙兆、林亿进行校正，大家都认为其内容已经灿烂明晰、完备无缺了。然而后世之人见到它不敢读，读了不能理解，理解了也不能完全明白。即使有自以为明白的人，让他们面对疾病时，真假难辨，治疗方向颠倒错乱。唉！经学的荒废，没有比今天更严重的了。
我从甲申年（1644年）以后，在流离失所之余，对当世功名已无意向，时常取出医经来翻阅。发现其中上至天文，下至地理，草木昆虫，无所不备。对于人体而言，内而脏腑，外而皮毛，尺寸铢两计算得极其细致，丝毫也没有遗漏。真是到了极点啊，圣人的教诲！然而它的旨意深奥，涉及的事情广博，文字交错复杂难以考证。人如果不是上等智慧者，很少有不感到眼花缭乱如望洋兴叹，或在歧路上犹豫不决的。
我因此反复展卷研读，思考是否有办法加以斟酌和删减补充，务必使人人可以读，读了就能理解，理解了就能明白，而且施治没有不当之处，这样才可以。于是采取唐代的注解方法，宋代的《新校正》，以及明代马元台、王曰逵、张景岳等前辈学者的论述进行参详判断。历经十年，到康熙壬寅年（1662年）三月，我感叹道：“从今以后，我知道如何对《素问》进行斟酌损益了。”
对于经文原本的正意已经在前文阐述完整，而后文又重复赘述的，就去除掉；经文的意思已经在其他篇章出现，而在此处又重复出现的，就删除掉；文字残缺，义理无法考证，强行解释而没有味道的，或者保留疑问，或者全部删除；语句脱漏错误，参考其他版本进行修补；字形讹误，结合文理进行订正；句法颠倒，段落错乱，凡是属于传抄刮改混乱的，通观上下文语气进行修改；至于后人伪托以补全篇目数量，如《着至教》等七篇词句杂乱驳斥的，则加以删削以贯通文意，共得到一百七十八处改动，共计删除六千六百八十六字。
《素问》是经典，经典是圣人的言论。我是什么人，敢取圣人的言论而删改呢？也只是节选罢了。《易经》说：“天地有节制，四时才能形成。以制度来节制，不浪费财物，不损害百姓。”说的是减少多余的，补充不足的，从而回归到中正适度的原则。现在《素问》的原文还在，王冰的注解也还在。如果像所说的赘词重出，王冰保留了而未去除；残缺伪作，王冰仍保留而未删除；又如脱漏错误讹误以至颠倒错杂之类，王冰或许只是顺着文意而没有阐明微旨，或者旁征博引滥收内容而安于浅陋。难怪后人读它茫然不能理解，理解后懵然不能完全明白，甚至至于害怕而不敢读。又怎么指望他们面对疾病时辨别真假，确定正从，确切地施治而各得其所呢？
这就是我之所以既节选《素问》中多余的内容，又发挥个人见解以畅达王冰所未充分表达之处，斟酌损益，不知不觉陷入狂妄迷惑的原因。这项工程，开始于壬寅年三月，结束于己酉年（1669年）十二月，历时七年，再过七年，《灵枢》的节解也相继完成，我从事《内经》的研究总共十三年。从今以后，读《内经》的人，或许可以有所成就了吧。
康熙丁巳年（1677年）五月望日后二日，会稽止庵姚绍虞谨序
The *Suwen* (Plain Questions) of the *Neijing* (Inner Canon) was originally created by Huangdi (Yellow Emperor) and Qibo. In the Tang Dynasty, Wang Bing (Wang Taipu) provided annotations, and in the Song Dynasty, Gao Baoheng, Sun Zhao, and Lin Yi conducted corrections; everyone considered it to be brilliantly clear and complete. However, later generations dared not read it, could not understand it after reading, and even if they understood it, they did not fully comprehend it. Even those who thought they understood it would, when facing diseases, fail to distinguish between true and false patterns, applying treatments in reverse. Alas! The neglect of classical studies has reached its peak today.
After the Jiashen year (1644), amidst my displacement and exile, having lost interest in worldly affairs, I often took out medical classics to browse. I found that they covered everything from astronomy above to geography below, including herbs and insects. Regarding the human body, internally addressing the Zang-Fu organs (viscera), externally covering the skin and hair, measuring with precise units, leaving nothing out. Truly, this is the utmost extent of the Sage's teachings. Yet, its principles are profound, its scope broad, and its text complex and difficult to verify. Unless one possesses superior wisdom, few do not feel dazzled like gazing at the ocean or hesitate at crossroads.
Therefore, I repeatedly studied the text, contemplating whether there was a way to deliberate upon and amend it, ensuring that everyone could read it, understand it upon reading, and apply it correctly without error. Thus, I referenced the methods of the Tang Dynasty, the *New Corrections* of the Song Dynasty, and the discussions of Ming Dynasty scholars such as Ma Yuantai, Wang Yukui, and Zhang Jingyue. Over ten years, by March of the Renyin year (1662) in the Kangxi era, I sighed: "Now I know how to deliberate and amend."
For parts where the original meaning of the classic was already fully expressed earlier, but redundant words followed, I removed them; for meanings already appearing in other chapters, repeated here, I deleted them; for fragmented texts where meaning could not be verified, and forced interpretations were tasteless, I either left doubts or removed them entirely; for missing or erroneous phrases, I supplemented them based on other editions; for corrupted characters, I corrected them according to linguistic context; for inverted syntax and disordered paragraphs resulting from copying errors, I revised them by considering the overall context. As for later forgeries added to pad the number of chapters, such as the seven chaotic chapters like *Zhezhi Jiao*, I deleted and streamlined them. In total, I made 178 modifications, deleting 6,686 characters.
The *Suwen* is a Classic, and Classics are the words of Sages. Who am I to dare delete the words of Sages? I merely edited them. The *I Ching* (Book of Changes) states: "Heaven and Earth have restraint, and the four seasons are formed. Restraint through systems harms neither wealth nor people." This refers to reducing excess and supplementing deficiency to return to a moderate balance. Now, the original text of the *Suwen* remains, and Wang Bing's annotations remain. Where Wang Bing retained redundant repetitions without removing them; kept fragmentary or forged content without deleting it; or merely followed the text without elucidating deeper meanings, or indiscriminately collected shallow references, no wonder later readers felt baffled, failed to fully comprehend, and even feared to read it. How could one expect them to distinguish true from false patterns, determine correct approaches, and apply treatments accurately when treating diseases?
This is why I both edited the excesses of the *Suwen* and offered my own interpretations to clarify what Wang Bing had not fully expressed, deliberating and amending, unaware of my own presumptuous confusion. This work began in March of the Renyin year and ended in December of the Jiyi year (1669), taking seven years. Seven years later, the edited version of the *Lingshu* (Spiritual Pivot) was also completed. My engagement with the *Neijing* lasted fourteen years in total. From now on, those who read the *Neijing* may perhaps achieve understanding.
On the second day after the Full Moon of the fifth month in the Ding Si year of Kangxi (1677), Yao Shao Yu of Zhian, Kuaiji, respectfully wrote this preface.