先儒有云。经传而经亡。非经亡也。亡于传经者之精而以粗求之深而以浅视之之失其旨归也。
夫灵素之为烈于天下也。千百年于兹矣。然余尝考汉艺文志曰。黄帝内经一十八卷。而灵枢居其九。
素问亦居其九。昔人谓先灵枢而后素问者何也。盖以素问为世人病所由生也。病所生而弗慎之。
则无以防其流。故篇中所载阴阳寒暑之所从。饮食居处之所摄。五运生制之所由胜复。六气时序之
所由逆从。靡弗从其本而谨制之。以示人维持。而生人之患微矣。若灵枢为世人病所由治也。病既
生而弗治之。则无以通其源。故本经所论营卫血气之道路。经脉脏腑之贯通。天地岁时之所由法。
音律风野之所由分。靡弗藉其针而开导之。以明理之本始。而惠世之泽长矣。是灵枢素问。为万
世所永赖。靡有息也。故本经曰。人与天地相参。日月相应。而三才之道大备。是以人气流行上应
日。行于二十八宿之度。又应月之盈亏。以合海水之消长。且以十二经脉脏腑。外合于百川汇集之
水。咸相符也。故本经八十一篇。以应九九之数。合三才之道。三而三之。成九九八十一篇。以起
黄钟之数。其理广大。其道渊微。传竹帛而使万世黎民不罹灾眚之患者。孰不赖此经也哉。乃自皇
甫士安类为甲乙针经。而玄台马氏又专言针而昧理。俾后世遂指是经为针传而忽之。而是经几为赘
旒矣。余悯圣经之失传。惧后学之沿习。遂忘愚昧。素问注疏告竣。复藉同学诸公。举灵枢而诠释
之。因知经意深微。旨趣层折。一字一理。确有指归。以理会针。因针悟证。殚心研虑。鸡鸣风雨。
未敢少休。庶几藉是可告无罪乎。俾后之人读素问而严病之所以起。读灵枢而识病之所以瘳。则脏
腑可以贯通。经脉可以出入。三才可以合道。九针可以同法。察形气可以知生死寿
夭之源。观容色可以辨邪正美恶之类。且也因九针而悟洛书之妙理。分小针而并识河图之微情。则
前民用而范围不过者。大易之道统乎是矣。则利民生而裁成不遗者。坟典之传亦统乎是矣。敢以质
之天下后世之同学人。亦或有以谅余之濯灌也夫。
康熙壬子葵夏钱塘张隐庵书于西泠怡堂
古代儒者曾说：“经文流传而经义消亡。”并非经文真的消亡了，而是那些传述经文的人，用粗浅的态度去探求深奥的道理，用浅薄的视角去审视精微的内涵，从而失去了经文的宗旨和归宿。
《灵枢》与《素问》这两部经典在天下产生的巨大影响，至今已经千百年了。然而我曾考证《汉书·艺文志》，其中记载：“《黄帝内经》共十八卷”，其中《灵枢》占九卷，《素问》也占九卷。为什么古人说先有《灵枢》而后有《素问》呢？大概是因为《素问》主要阐述世人疾病产生的原因。对于疾病的产生如果不谨慎对待，就无法防止病情的蔓延发展。所以《素问》各篇中记载的阴阳、寒暑变化的来源，饮食起居的摄养方法，五运六气生克制化及胜复规律，以及六气时序顺逆的道理，无不追溯其根本并加以严谨制定，以此示人如何维持健康，那么人类患病的祸患就很少了。
至于《灵枢》，它是用来治疗世人疾病的。既然疾病已经产生而不进行治疗，就无法疏通病源。所以本经所论述的营卫气血运行的道路，经脉脏腑之间的贯通联系，天地岁时效法的规律，音律风野划分的原理，无不借助针灸来开导疏通，以阐明医理的本始，从而使恩惠世人的泽流长久。因此，《灵枢》和《素问》是万世所永远依赖的，没有停息的时候。
所以本经说：“人与天地相参，日月相应”，三才（天、地、人）之道由此完备。因此人体之气的流行，上应太阳的运行，行于二十八宿的度数；又应合月亮的盈亏，以契合海水的涨落。并且十二经脉脏腑，外合于百川汇集之水，都相符相应。所以本经八十一篇，对应九九之数，符合三才之道。三乘以三，成为九九八十一篇，以起算黄钟律管的数值。其中的道理广大，其道深远微妙。将其刻写在竹帛上而使万代百姓不遭受灾祸的患者，谁不是依赖这部经典呢？
然而自从皇甫士安（皇甫谧）将其分类编为《甲乙针经》，以及玄台马氏（马莳）又专门谈论针灸而忽略了医理，使得后世于是将这部经典仅仅视为针灸的传注而轻视它。这部经典几乎成了多余的装饰物。我怜悯圣经即将失传，担心后学之人沿袭这种习气，于是忘却自己的愚昧无知。在《素问》注疏完成后，又借助同窗各位先生的帮助，举起《灵枢》进行诠释解释。因而得知经意深奥微妙，旨趣层层转折，一字一理，确有明确的宗旨。以医理来理解针灸，因针灸而领悟证候，尽心研究思考，无论鸡鸣风雨之时，都不敢稍有休息。或许可以借此告慰自己无罪吧。
使后读的人阅读《素问》而严肃对待疾病产生的原因，阅读《灵枢》而识别疾病痊愈的方法，那么脏腑就可以贯通，经脉就可以出入自如，三才可以合于大道，九针就可以运用同法。观察形体气色就可以知道生死寿夭的根源，观察面容气色就可以辨别邪正美恶的类别。而且通过九针领悟洛书的妙理，分辨小针并认识河图的微情，那么前民用而范围不过的大易之道统摄于此了。那么利于民生而裁成万物不遗漏的坟典（指上古典籍）传承也统摄于此了。敢以此向天下后世的同好之人请教，或许有人能体谅我的辛勤努力吧。
康熙壬子年夏季，钱塘张隐庵书写于西泠怡堂。
Ancient Confucian scholars stated: "The text is transmitted, yet the meaning of the classic perishes." It is not that the text itself has perished, but rather that those who transmit it fail to grasp its essence by seeking the profound with a coarse approach and viewing the subtle with a shallow perspective, thereby losing the true purport and destination of the classic.
The profound influence of *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions) upon the world has lasted for thousands of years. However, I have examined the *Book of Han: Treatise on Literature* (*Han Shu · Yi Wen Zhi*), which records: "*Huang Di Nei Jing* (Yellow Emperor's Inner Canon)" consists of eighteen volumes, among which *Ling Shu* occupies nine volumes, and *Su Wen* also occupies nine volumes. Why did ancient people assert that *Ling Shu* preceded *Su Wen*? This is likely because *Su Wen* primarily elucidates the origins of diseases afflicting humanity. If one does not exercise caution regarding the genesis of disease, one cannot prevent its progression. Therefore, in the chapters of *Su Wen*, the sources of Yin and Yang, cold and heat; the regimen of diet and dwelling; the laws of generation, restriction, dominance, and counteraction of the Five Movements (Wu Yun); and the compliance or deviation of the Six Qi (Liu Qi) according to seasonal timing are all traced to their roots and strictly regulated to guide people in maintaining health, thus minimizing human suffering from illness.
As for *Ling Shu*, it serves to treat diseases already present in humanity. If disease arises and remains untreated, the source cannot be unblocked. Thus, the pathways of Ying (Nutritive) and Wei (Defensive) Qi and Blood, the interconnections of meridians and zang-fu organs, the laws derived from heaven and earth and seasons, and the divisions of musical tones and geographical winds discussed in this classic are all guided and opened up through acupuncture and moxibustion. This clarifies the fundamental principles of medical theory, ensuring that its benevolence benefits the world for a long time. Consequently, both *Ling Shu* and *Su Wen* are eternally relied upon by all generations without cessation.
Therefore, this classic states: "Man corresponds with Heaven and Earth, and resonates with the Sun and Moon," thereby fully establishing the Way of the Three Powers (San Cai: Heaven, Earth, Man). The circulation of Qi in the human body corresponds upward to the movement of the Sun, traversing the degrees of the Twenty-Eight Mansions; it also corresponds to the waxing and waning of the Moon, harmonizing with the ebb and flow of the sea water. Furthermore, the Twelve Meridians and Zang-Fu organs externally correspond to the waters gathered from hundreds of rivers, all matching perfectly. Hence, the eighty-one chapters of this classic correspond to the number of Nine-Nine (81), aligning with the Way of the Three Powers. Three multiplied by three yields Eighty-One Chapters, initiating the numerical value of Huang Zhong (the first pitch-pipe). The principles are vast, and the Dao is profound and subtle. By inscribing these texts on bamboo and silk, so that the common people of ten thousand generations may avoid disasters, who would not rely upon this classic?
However, since Huangfu Mi (courtesy name Shi'an) categorized and compiled them into the *Jia Yi Zhen Jing* (A-B Classic of Acupuncture), and Ma Shi (Ma Si) of Xuantai focused exclusively on acupuncture while neglecting the underlying theory, later generations came to regard this classic merely as a commentary on acupuncture and disregarded it. The classic was nearly reduced to a superfluous ornament. Pitying the loss of transmission of this sacred text and fearing that future students would perpetuate this error, I set aside my own ignorance. After completing the annotations on *Su Wen*, and with the assistance of my scholarly colleagues, I undertook the interpretation of *Ling Shu*. Through this, I realized that the intent of the classic is deep and subtle, with meanings unfolding in layers; every character contains principle, and there is indeed a clear destination. By understanding theory to comprehend acupuncture, and through acupuncture to discern syndromes, I devoted my heart and mind to research and reflection, never daring to rest even during the crowing of roosters or storms. Perhaps I can thereby declare myself innocent of negligence.
May those who read in later times, by studying *Su Wen*, take seriously the causes of disease onset, and by studying *Ling Shu*, recognize the methods of disease resolution, find that Zang-Fu organs become interconnected, meridians allow free entry and exit, the Three Powers unite in the Dao, and the Nine Needles are applied with uniform method. By observing form and Qi, one may know the source of life, death, longevity, and early demise; by observing facial complexion, one may distinguish between pathogenic and healthy, beautiful and ugly conditions. Moreover, through the Nine Needles, one may comprehend the subtle principles of Luo Shu (the River Map/Luo Writing), and by differentiating small needles, one may perceive the nuances of He Tu (the Yellow River Map). Thus, the Great Change (I Ching) whose scope encompasses all without excess is integrated herein. Similarly, the transmission of ancient classics (Fen Dian) that benefit the people and assist creation without omission is also integrated herein. I dare to submit this to the scholars of the world and future generations, hoping they might understand my diligent efforts.
Written at Yitang in Xiling by Zhang Yinan (Zhang Congyin) of Qiantang in the summer of the Renzi year of the Kangxi reign.