医书最古而可信者,莫如《素》《难》。于针灸之诀,又独详焉。盖原人之经络血脉,
阴阳
表里,以起百病之本。而针石汤火,各有所宜施其齐之得也。虽磁石取针,何足云喻。然每
患于注述乖刺,拙者用之,往往失理,鲜不以愈为剧,可不慎耶。四明梅孤子高武纂集《针
灸要旨》及《聚英》共三帙,一切以《素》《难》为主,而于后世之专门名家,多附述焉。
其用意勤甚,少参东石戴公,既亲为校正,且委诸铅,令未齐陶君师文梓而行之。是将广其
传于世,欲人知所师而用之,庶乎其不缪也仁者之政,类如此矣。陶君属予言为之序,予因
题数语于简端,俾世之知此书之传,实自二公始,而医之果不缪也。则高子之功,何可少哉
嘉靖丁酉仲夏九日弋阳黄易书于九潭精舍
一、《难经》节要∶先取行针补泻,次取井荥俞经合,又次及经脉,各以类相从,不拘
旧经篇次。
一、《素问》节要∶先九针,次补泻,次诸法,次病刺,次经脉 冗,不拘旧文篇目。
一、《难经》注虽多,惟滑氏本义折衷众说,故存之。
一、各书有羽翼《难经》者,集注于各条下。
一、《难经》注与经旨未合者,窃疑之,非敢妄议前人也,亦欲求明夫理耳。
一、《素问》《内经》《灵枢》,旧有王冰注,议者谓其多所强解,今去之,惟录其本
文。
一、《素问》浩瀚,今节要立题分类,以便记诵。
一、前人谓《素问》篇次失序,错简不无。今节要或录其全篇,或摘其一节,而类聚之
。书之有图所以彰明其义也,可图则图之,今置图卷首,以备参考。
医书中最为古老且可信的,没有比得上《黄帝内经·素问》和《难经》的了。关于针灸的要诀,这两部书又阐述得尤为详尽。它们探究人的经络血脉、阴阳表里,以此作为百病产生的根本。而针、石、汤药、火疗等方法,各自有适宜施用的时机和分寸。即使是磁石取针这样的技巧,又怎能与之相比呢?然而,人们常常担忧对经典的注释和阐述存在偏差,拙劣者使用这些方法,往往违背医理,很少有不使病情加重的,这难道不值得谨慎吗?四明人梅孤子高武编纂了《针灸要旨》及《聚英》共三卷,一切以《素问》和《难经》为主,而对于后世专门领域的名家学说,大多加以附述。他的用意非常勤勉,少参东石戴公亲自进行了校正,并且委托给铅印工匠,让未齐陶君师文刻梓印刷发行。这是为了广泛流传于世,希望人们知道效法并正确使用它,大概就不会出现谬误了。仁者的政教举措,大抵就像这样。陶君嘱托我写几句话作为序言,我便在书简的开端题写了这几句话,使得世人知道这本书的流传,确实是从这两位先生开始的,而医学果然没有谬误。那么高先生的功劳,怎么能忽视呢?嘉靖丁酉年仲夏九日,弋阳黄易在九潭精舍书写。
一、《难经》节选要点:先选取行针补泻的方法,其次选取井、荥、俞、经、合五输穴,再次涉及经脉,各按类别相互关联,不拘泥于旧有的经文篇章次序。
二、《素问》节选要点:先讲九针,其次讲补泻,其次讲各种方法,其次讲疾病刺法,其次讲经脉,内容繁杂,不拘泥于旧文的篇目。
三、《难经》的注释虽然很多,只有滑寿(滑氏)的本义折衷了各家说法,所以保留下来。
四、各书中那些辅助解释《难经》的内容,汇集注释在各条目的下方。
五、《难经》的注释与经文主旨不合的,我私下表示怀疑,并非敢妄议前人,也是想要探求明白其中的道理罢了。
六、《素问》《内经》《灵枢》,旧时有王冰的注释,议论的人认为其中多有牵强附会的解释,现在去掉这些注释,只收录原文。
七、《素问》内容浩瀚,现在通过节选要点、设立题目、分类整理,以便于记忆诵读。
八、前人认为《素问》的篇章次序混乱,错简不可避免。现在的节选有的收录全篇,有的摘录一节,然后归类聚集。书中配有图是为了彰显其含义,可以配图的就配图,现在将图置于卷首,以备参考。
Among medical texts, the most ancient and credible are none other than the *Suwen* (Plain Questions) and the *Nanjing* (Classic of Difficult Issues). Regarding the secrets of acupuncture and moxibustion, these two works are particularly detailed. They explore the meridians and blood vessels, yin and yang, exterior and interior of the human body, thereby establishing the root causes of all diseases. Methods such as needle, stone, decoction, and fire therapy each have their appropriate applications and precise timing. How could techniques like retrieving needles with lodestone compare? However, people often worry that annotations and interpretations deviate from the original meaning. Incompetent practitioners using these methods often violate medical principles, rarely failing to worsen the condition instead of curing it; is this not a matter requiring caution? Gao Wu, courtesy name Meigu, from Siming, compiled the *Zhenjiu Yaozhi* (Essentials of Acupuncture and Moxibustion) and *Juying*, totaling three fascicles. Everything is based primarily on the *Suwen* and *Nanjing*, while attaching commentary to the specialized theories of later famous experts. His intention was extremely diligent. Dai Gong from Dongshi personally corrected them and entrusted them to printers, instructing Tao Jun Shiwen to carve the woodblocks and publish them. This was done to widely disseminate them to the world, hoping that people would know whom to emulate and how to apply them, so that errors might be avoided. The benevolent governance of scholars is generally like this. Master Tao requested me to write a few words as a preface, so I inscribed these lines at the beginning of the manuscript, enabling the world to know that the transmission of this book indeed began with these two gentlemen, and that medicine remains free from error. Thus, what merit can be overlooked in Mr. Gao's contribution? Written by Huang Yi of Yiyang at Jiutan Jingshe on the ninth day of mid-summer in the Dingyou year of the Jiajing era.
1. *Nanjing* Selected Essentials: First, select methods for manipulating needles for tonification and sedation; second, select the Jing-River, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points; third, address the meridians, grouping them by category without adhering to the old chapter order.
2. *Suwen* Selected Essentials: First, discuss the Nine Needles; second, discuss tonification and sedation; third, discuss various methods; fourth, discuss disease-specific needling; fifth, discuss meridians. The content is extensive, disregarding the old textual chapters.
3. Although there are many commentaries on the *Nanjing*, only the fundamental interpretation by Master Hua (Hua Sha), which synthesizes various views, is retained.
4. Works that support the *Nanjing* have their collected notes appended under each relevant item.
5. Commentaries on the *Nanjing* that do not align with the scriptural intent are privately doubted; this is not to recklessly criticize predecessors, but to seek clarity in the underlying principles.
6. The *Suwen*, *Neijing* (Inner Canon), and *Lingshu* (Spiritual Pivot) previously had Wang Bing's commentary. Critics argue it contains many forced interpretations; therefore, these are removed, and only the original text is recorded.
7. The *Suwen* is vast; now, selected essentials are organized under titles and categories to facilitate memorization and recitation.
8. Predecessors stated that the chapter order of the *Suwen* is disordered, with misplaced bamboo slips inevitable. The current selection either records full chapters or excerpts sections, then groups them by theme. Diagrams are included in the book to clarify meanings; where applicable, diagrams are provided. These are placed at the beginning of the volume for reference.