黄帝素问九卷。灵枢九卷。总名内经。为医学之梯阶。方书之领袖。汉后注家林立。迄无一当。李士材历诋其失。
汪 复踵其讹。而是经益不明于天下矣。长乐陈修园欲度迷津。特开觉路。爰于三字经中叙医学源流以告人曰。大作
者推钱塘。钱塘谓张隐 高士宗也。康熙间隐 与众弟子开讲经论于侣山堂。士宗继之。于是侣山堂有素灵集注直解、
伤寒印宗、伤寒金匮集注直解、侣山堂类辩、针灸秘传、医学真传、本草崇原等书。夫素灵明体达用。伤寒金匮以经为
体。以方为用。隐 因经方意义艰深。而作集注。士宗因集注意义艰深。而作直解。其余各书。犹黄钟以下十一律。藉
写黄钟之蕴者尔。传至修园。又有素灵集注节要。外附十余种。语不躐等。使读者如食蔗渐入佳境。而大旨悉本侣山堂。
明知非此不足以继往开来。黜浮崇实也。乃讲堂方被劫灰。遗籍亦遭兵火。他省除左菊农重 伤寒集注外。尚有素灵出
自坊间。舛讹殊甚。厥后仅于丁松生王耕眉两处。得见素灵集注、素问直解原板。既而姚受之褚敦伯亦各出家藏集注相
示。之四君者。物色有年。始犹旧物。学人如知长沙论略。俱发源于内经。则力争上游。舍集注从何入手。今集注尚存
素灵两册。由书局提调宋观察属章椿伯汇集参校。请于卫大中丞发局刊行。而后素与灵相得益彰。凡阴阳气血之生始出
入。脏腑经络之交会贯通。无不了如指掌矣。隐 之功。岂在仲景下欤。按侣山堂至乾隆时。但缺针灸秘传。迄今止百
余年。亡书过半。倘天将大昌斯道。俾得逐一搜罗。校勘付梓。以广其传。则医门之幸。亦即天下苍生之幸也夫。
光绪十三年七月淳安教谕钱塘仲学辂谨识
《黄帝素问》共九卷，《灵枢》共九卷，总称为《内经》，它是医学的阶梯，也是医书的领袖。汉代以后，注释家众多，但没有一个能完全恰当。李士材全面批评了其中的失误，汪复又沿袭了他的错误，导致这部经典在天下更加晦暗不明。长乐人陈修园想要指引迷津，特意开启觉悟之路，于是他在《三字经》中叙述医学的源流来告诫人们说：伟大的著作推崇钱塘人张隐庵和高士宗。康熙年间，张隐庵与众弟子在侣山堂开设讲堂讲解医经，高士宗继承了他。于是侣山堂有《素灵集注直解》、《伤寒印宗》、《伤寒金匮集注直解》、《侣山堂类辩》、《针灸秘传》、《医学真传》、《本草崇原》等书。《素问》和《灵枢》阐明了本体并通达应用，《伤寒论》和《金匮要略》以经文为本体，以方剂为应用。张隐庵因为经文和方剂的意义艰深，所以作了集注；高士宗因为集注的意义艰深，所以作了直解。其余各书，就像黄钟律以下的十一律，只是用来抒发黄钟律蕴藏的道理罢了。传到陈修园时，又有《素灵集注节要》，另外附有十余种书籍，语言不超越等级，使读者像吃甘蔗一样逐渐进入佳境，而大旨完全本于侣山堂。明明知道不这样做就不足以继承前人的事业并开创未来的局面，摒弃浮华崇尚实际。然而讲堂刚刚遭受劫难，遗落的典籍也遭遇战火。其他省份除了左菊农重新整理《伤寒集注》外，还有《素灵》出自坊间刻本，错讹非常严重。那之后仅在丁松生和王耕眉两处，才见到《素灵集注》、《素问直解》的原版。不久，姚受之、褚敦伯也各自拿出家藏的集注给我看。这四位先生，我搜寻多年，起初还是旧物。学医的人如果知道长沙（指张仲景）的论述概要，都发源于《内经》，那么就会力争上游，舍弃集注从哪里入手呢？现在集注尚存《素问》和《灵枢》两册，由书局提调宋观察委托章椿伯汇集参校，请求卫大中丞批准书局刊行。这样后《素问》与《灵枢》就能相得益彰。凡是阴阳气血的生起始末出入，脏腑经络的交会贯通，没有不能了如指掌的了。张隐庵的功劳，难道在张仲景之下吗？据查侣山堂到乾隆年间，只缺《针灸秘传》，到现在为止不过一百多年，亡失的书超过一半。如果上天将要大大昌盛这门学问，使得能够逐一搜罗，校勘付梓，来广泛流传它，那就是医界的幸事，也就是天下百姓的幸事啊。光绪十三年七月，淳安教谕钱塘人仲学辂谨识。
The *Huangdi Suwen* (Yellow Emperor's Plain Questions) consists of nine volumes, and the *Ling Shu* (Spiritual Pivot) also consists of nine volumes; collectively they are named the *Neijing* (Inner Canon), serving as the ladder for medicine and the leader among medical texts. After the Han dynasty, commentators were numerous, yet none provided an adequate interpretation. Li Shicai extensively criticized its errors, and Wang Fu followed suit with his own mistakes, causing this classic to become even more obscure in the world. Chen Xiuyuan of Changle sought to guide those lost in confusion and specifically opened a path to enlightenment. Thus, in his *San Zi Jing* (Three Character Classic), he narrated the origins and development of medicine to instruct others, stating: Great works are attributed to Zhang Yinan and Gao Shizong of Qiantang. During the Kangxi reign, Zhang Yinan lectured on medical classics at the Lushan Hall together with his disciples, and Gao Shizong succeeded him. Consequently, the Lushan Hall produced works such as *Sulou Jizhu Zhijie* (Collected Annotations and Direct Explanation of the Suwen and Ling Shu), *Shanghan Yinzong* (Seal of Origin for Cold Damage Treatise), *Shanghan Jin Gui Jizhu Zhijie* (Collected Annotations and Direct Explanation of the Shanghan Lun and Jingui Yaolue), *Lushan Tang Leibian* (Classified Debates of Lushan Hall), *Zhenjiu Michuan* (Secret Transmission of Acupuncture and Moxibustion), *Yixue Zhenchuan* (True Transmission of Medicine), and *Bencao Chongyuan* (Original Source of Materia Medica). The *Suwen* and *Ling Shu* elucidate the substance and apply it practically; the *Shanghan Lun* and *Jingui Yaolue* take the classics as their substance and formulas as their application. Zhang Yinan composed the *Jizhu* (Collected Annotations) because the meanings of the classics and formulas were profound and difficult; Gao Shizong composed the *Zhijie* (Direct Explanation) because the meanings of the *Jizhu* were profound and difficult. The other books are like the eleven pitch pipes following the Huangzhong (Yellow Bell), merely used to express the hidden principles of the Huangzhong. When transmitted to Chen Xiuyuan, there was additionally the *Sulou Jizhu Jiyao* (Essentials of Collected Annotations of the Suwen and Ling Shu), accompanied by over ten other works. The language does not skip levels, allowing readers to gradually enter a better state, much like eating sugarcane, while the main purport remains rooted in the Lushan Hall. It is clearly understood that without this approach, one cannot inherit the past and open up the future, nor discard superficiality and advocate practicality. However, the lecture hall had just suffered from calamities, and surviving manuscripts were destroyed by war fires. In other provinces, apart from Zuo Junong re-editing the *Shanghan Jizhu*, the *Sulou* circulated in commercial editions contained significant errors. Later, I only managed to see the original blocks of *Sulou Jizhu* and *Suwen Zhijie* at the places of Ding Songsheng and Wang Gengmei. Subsequently, Yao Shouzhi and Chu Dunbo also showed me their family-collected annotations. These four gentlemen, whom I had sought for years, initially provided old materials. If students of medicine know that the brief outlines of Changsha (referring to Zhang Zhongjing) all originate from the *Neijing*, they will strive to advance upstream; without the *Jizhu*, where would they begin? Currently, two volumes of the *Jizhu* covering the *Suwen* and *Ling Shu* remain. Song Guancha, the director of the publishing bureau, entrusted Zhang Chunbo to collect and collate them, requesting Governor Wei Dazhongcheng to approve their publication by the bureau. Thereafter, the *Suwen* and *Ling Shu* will complement each other perfectly. All aspects regarding the origin, emergence, entry, and exit of Yin-Yang, Qi, and Blood, as well as the intersection and connection of Zang-Fu organs and meridians, will be clearly understood. Is Zhang Yinan’s merit inferior to that of Zhang Zhongjing? According to records, by the Qianlong era, the Lushan Hall collection lacked only the *Zhenjiu Michuan*. In just over a hundred years since then, more than half of the books have been lost. If Heaven intends to greatly prosper this Way, enabling us to search for, collate, and publish these works one by one to widely disseminate them, it would be a blessing for the medical profession and indeed for all living beings under heaven. Recorded respectfully by Zhong Xuelu, Instructor of Chun'an Prefecture, from Qiantang, in the seventh month of the 13th year of Guangxu.