[Full氏 (元起) Annotation of the Huangdi Neijing]
According to the Sui Dynasty records, there are eight volumes (the New Tang records erroneously state nine volumes, and the current bibliography lists sixteen volumes). The text is lost.
The Southern History states in the biography of Wang Sengru that the Deputy Minister Jin Yuanqi wanted to annotate the “Suwen” and inquired about the use of stone needles. Sengru replied, “Ancient people must have used stones as needles, and definitely did not use iron. The Shuowen mentions this character for ‘stone needle’. Xu Shen stated that it is used to pierce diseases. The Eastern Mountain Classic mentions that Gao’s mountain has many needle stones. Guo Pu said these can be used as stone needles. In the Spring and Autumn period, it is said that ‘beauty is not as good as bad stones’. Fuzi Shen said that ‘stone’ refers to stone needles. In the later seasons, there are no good stones, hence iron is used instead.” Lin Yi and others said that during the Sui Dynasty, Yang Shangshan was the Grand Master of the Great Plain. At that time, there was a person named Quan Yuanqi who began to provide explanations. The seventh volume is missing, but according to the Sui records, it is referred to as Quan Yuanyue. The Southern History mentions Jin Yuanqi, which is an error. Now following the New Tang records, the historical examination has been revised. Wang Sengru died in the second year of the Tianjian era, so Yuanqi must have been a person from the Qi and Liang dynasties. Lin Yi and others mistakenly stated that he was contemporaneous with Yang Shangshan. The ancient and modern medical texts state that Quan Yuanqi became prominent in medicine during the Jin Dynasty. This is greatly exaggerated. The elder said that Quan Yuanqi’s annotated version still existed in the Song Dynasty. Now, based on the newly corrected records, examining its volume and order, one can glean the following:
Volume One: Theory of Human Qi, Deciding Life and Death, Methods of Organ Qi, Clarifying the Five Qi, Discussion of the Classics, Regulating the Menstrual Cycle, Discussion of Seasonal Needle Techniques (the six volumes are included in the first volume where spring qi is discussed). A total of seven sections.
Volume Two: Moving Essence and Transforming Qi, Essentials of the Jade Tablet, Key Points of Diagnosis, Eight Correct Spirits, True and False, Discussion of Symptoms, Skin Issues (the end of this section includes the Meridian Theory), Bone Hollow Theory (from the method of moxibustion for cold and heat, below the end of the sixth volume), Qi Points Theory, Qi Palace Theory, Mysterious Needle Theory. A total of eleven sections.
Volume Three: Yin and Yang Separation and Combination, Twelve Organs Interaction, Six Sections of Organ Appearance, Yangming Meridian Explanation, Long Needle Section, Pain in the Five Organs. A total of six sections.
Volume Four: Vital Energy Connecting to Heaven, True Words of Quan, Distinction of Yin and Yang, Distinction of Meridians, Discussion of Vacuity and Fullness, Great Yin and Yang Discussion, Reversal Regulation Discussion, Atrophy Discussion. A total of eight sections.
Volume Five: Distinction of the Five Organs, Soup and Liquid Discussion, Heat Discussion, Needle for Heat Discussion, Discussion of Heat Diseases, Malaria Discussion, Abdominal Discussion, Syncope Discussion, Strange Disease Discussion. A total of ten sections.
Volume Six: Key Points of Pulse, Jade Mechanism True Repository, Complete Vitality Discussion, Needle for Malaria Discussion, Needle for Lower Back Pain Discussion, Needle for Medicinal Discussion (the discussion of needle essentials comes from this volume), Needle Prohibition Discussion, Discussion of Intent. (The seasonal needle technique is discussed in the first volume). A total of six sections.
Volume Seven: Missing.
Volume Eight: Discussion of Obstruction, Water and Heat Points Discussion, Discussion of Calmness and Distinction between White and Black. (Now referred to as Discussion of Calmness), Discussion of Errors. (Wang’s original text is a discussion of five errors), Discussion of Formulas and Their Gains and Losses. (Discussion of four losses), Discussion of Yin and Yang Classification and Formulas. (Wang’s original text is about the rise and fall of formulas). A total of eight sections.
Volume Nine: Discussion of Ancient Naturalness, Discussion of Four Qi Regulating the Spirit, Discussion of Yin and Yang Correspondence, Generation of the Five Organs, Discussion of Different Methods and Formulas. Cough Discussion, Wind Discussion, Great Curiosity Discussion, Pulse Explanation. A total of nine sections.
The above eight volumes consist of sixty-eight sections.
[Yang氏 (玄操) Annotation of the Suwen]
(Old annotations state one version of the text)
Song Dynasty records indicate one volume is lost.
[Wang氏 (冰) Annotation of the Huangdi Neijing]
(Current version states this is the next annotation)
New Tang records indicate twenty-four volumes exist.
The preface states: The release from bondage is difficult. The complete truth guides the Qi, rescuing the common people with benevolence and bringing peace to the weak and disadvantaged. This can only be achieved through the teachings of the Three Saints. Confucius and others stated that the books of Fuxi, Shennong, and Huangdi are referred to as the Three Mounds, which signifies the Great Way. Ban Gu’s Book of Han, Arts and Literature section states that the Huangdi Neijing consists of eighteen volumes, with the Suwen being one of its nine volumes, alongside the Ling Shu, which also has nine volumes, making a total of eighteen. Although the years change and dynasties rise and fall, the teachings still exist. Fearing it may not be the right person, there are times when things are hidden. Therefore, the seventh volume is stored by the Shi family. Currently, only eight volumes are practiced. However, its text is simple, its meaning broad, its principles profound, and its significance deep. The phenomena of heaven and earth are divided, the signs of yin and yang are categorized, the reasons for change are expressed, and the signs of life and death are clear. Without planning, they are naturally similar and without restrictions, the profound and bright are connected. Examining its words has evidence, and verifying its matters is not erroneous. It can truly be said to be the origin of the ultimate Dao, the beginning of life. If the heavenly mechanism is swift and the profound understanding is subtle, even if the strategies belong to the knowledge of life, the standards also rely on exegesis. There has never been an action that does not follow the path nor an exit that does not come from the door. However, with deliberate effort and meticulous research, probing the subtle and seeking the hidden, one may recognize the true essentials. Therefore, actions must yield results, like ghosts and gods quietly assisting, and remarkable talents emerging in the world. At times, there are those like Duke of Qin in Zhou, Chunyu Gong in Han, and Zhang Gonghua in Wei, who all gained this wonderful Dao. Every day, they renew their applications, greatly benefiting the people. The flourishing of their leaves and the harmony of their voices can be said to be the manifestation of teachings. This is also a divine gift. Wang Bing, in his youth, admired the Dao, had a fondness for health preservation, and fortunately encountered the true classics, serving as a mirror for the turtle. However, the world is fundamentally confused, with overlapping titles and inconsistencies in the front and back, with the text and meaning separated. The implementation is not easy, and understanding is also difficult. As time passes, it becomes a nuisance. Sometimes a section reappears but is given a different name, or two discussions are combined but are treated as one title, or questions and answers remain unresolved, creating separate titles. Or sections are omitted and not recorded, leading to claims of loss in the world. Overlapping classics are crowned with needle prescriptions, and formulas are made for cough discussions. The separation of vacuity and reality is treated as reversal, and the combination of meridians is treated as essential discussions. The sections on skin issues are treated as meridian discussions, and the path is retreated to prioritize needles. There are countless such cases. Moreover, when ascending Mount Tai, why not take the direct route? If one wishes to reach Fusang, without a boat, how can one arrive? Thus, through diligent and extensive inquiries, and with the presence of such individuals, after twelve years, one finally reaches the core principles. I inquired about gains and losses, deeply pursuing my long-held aspirations, and at times, in the hall of Master Guo Zizhai, I received the secret text from my teacher Zhang Gong. The text is clear, and the meaning is circular. By comparing and discerning, many doubts are resolved. Fearing that it may scatter among later students and sever the teacher-student relationship, I therefore compiled annotations to transmit it eternally. Along with the old volumes I have collected, I combined them into eighty-one sections, twenty-four volumes, and compiled them into one book, hoping to clarify the beginning and end. I sought to annotate the classics, enlighten the young, and promote the ultimate principles. In this, there are simplified texts and broken phrases, and meanings that do not connect. I searched for the classics and discussions, and made some adjustments to fill the gaps. The titles that fell short were clarified, and the unclear matters were elaborated upon. The merged texts that had no relevance were separated, and different titles were given to each section. The questions of rulers and ministers, the loss of propriety and righteousness were examined, and the distinctions of respect and humility were increased to illuminate their meanings. The mixed texts and fragmented writings that overlapped were detailed in their intentions, thus removing the complexities and preserving the essentials. The language and reasoning are profound and difficult to discuss, so I composed a separate work, “The Mysterious Pearl,” to present the Dao. All added characters are written in red ink, ensuring that the ancient and modern texts are distinct, and the words are not mixed. This way, the sacred intentions are made clear, and the profound words flow freely, like the stars high in the sky, with the Big Dipper not in disarray, and the deep spring being clear, with scales and shells all separated. Rulers and ministers have no concerns for premature death, and the people of different cultures have hopes for longevity, so that craftsmen do not make mistakes, and learners only need clarity. The ultimate Dao will spread, and the sound of virtue will accumulate. After a thousand years, one will know the boundless compassion and grace of the Great Sage.
During the first year of the Baoying era of the Great Tang Dynasty, in the year of the Renyin, the preface was written.
Lin Yi and others stated that according to the Tang Dynasty records, Wang Bing served in the Tang Dynasty as the Grand Master of the Imperial Horse. He lived over eighty years and passed away peacefully. It also states that the discussion of the seventh volume of the Suwen has long been lost. According to Huangfu Shian, he was from Jin. The preface of the Jia Yi Classics states that there are also losses. The Sui book of classic texts records that the Liang Dynasty recorded seven texts, stating that only eight volumes remain. Quan Yuanqi was a person from the Sui Dynasty, and his annotated version did not include the seventh volume. Wang Bing was a person from the Tang Dynasty during the Baoying era. He had obtained the old volumes, and I now have doubts about this. I will still observe the discussions of the heavenly principles, the five operations, and the six subtle meanings, the discussions of Qi transformation, and the discussions of the five constants. The discussions of the six original records, the discussions of the ultimate essentials, are seven sections. Currently, the Suwen has four volumes, its sections are vast, and do not correspond with the previous sections of the Suwen. Furthermore, the matters recorded therein are somewhat disconnected from the other sections of the Suwen. I suspect that these seven sections are the writings of the Great Discussion of Yin and Yang. Wang’s family took them to supplement the lost volumes, just as the Zhou official lost the Winter official and used the examination records to supplement it. Additionally, according to Zhang Zhongjing’s preface to the Treatise on Cold Damage, it states that the Suwen consists of nine volumes, alongside the eighty-one Difficulties, and the Great Discussion of Yin and Yang. The Suwen and the Great Discussion of Yin and Yang are two very clear books. Wang’s family combined the Great Discussion of Yin and Yang into the Suwen. In summary, the Great Discussion of Yin and Yang is also an ancient medical text, but it is not the seventh of the Suwen.
Zhao Xibian said that the Huangdi Suwen, annotated by Wang Bing of the Tang Dynasty, states that the Book of Huangdi Neijing consists of eighteen volumes, with the Suwen being one of its nine volumes, alongside the Ling Shu, which also has nine volumes, making a total of eighteen volumes. Previously, the seventh volume was lost, and it was at this time that Wang Bing began to obtain and annotate it. In total, there are eighty-one sections divided into twenty-four volumes. Now, two discussions on needle techniques and diseases are also lost. Wang Bing himself claimed to be Qixuanzi (after reading, he recorded his thoughts).
Chen Zhensun said that during the Tang Dynasty, the Grand Master of the Imperial Horse Wang Bing annotated the text, explaining each sentence. When encountering doubts, he remained silent, and the chapters were not divided, leading to confusion.
Shen Zuozhe said that Wang Bing’s annotations on the Suwen discuss the seasons. In mid-spring, there are peonies blooming, and in late spring, there are blossoms of tree peonies. In mid-summer, there are hibiscus flowers, and in mid-autumn, there are the flowers of the golden chrysanthemum. These are not found in the monthly calendars and historical records. Additionally, he refers to the initial flowering of peaches as the flowering of small peaches, and the flowering of the gourd as the flowering of the red arrow. The bitter herb is referred to as the blooming of the Wu Kui. All of these are recorded in the Wuyin calendar.
Liu Wanshu said that Wang Bing’s modifications and adjustments to the text also include personal interpretations that do not align with the ancient sacred texts. Although he claims that all added characters are written in red ink, the text has already been transmitted in the world, thus all characters are in black ink. In the modifications made, some do not align with the principles, making it difficult for the wise and philosophical minds to deduce, ultimately failing to grasp the true meaning. How could one know that not reaching the truth or failing to recognize the falsehood is the cause?
Lü Fu said that the Neijing Suwen was annotated by Wang Bing of the Tang Dynasty, who aligned it with the nine volumes of the Ling Shu, corresponding to the number in the Han records. He also included the Great Discussion of Yin and Yang, claiming it was stored by his teacher Zhang Gong, to supplement the lost volumes. His intentions were diligent. Unfortunately, the red and black are mixed, and jade and stone are confused. The exegesis is lost in its complexity, and the citations are often not precise. During the Song Dynasty, Lin Yi, Gao Ruona, and others corrected the erroneous texts and added missing meanings, which can be considered a significant contribution to Wang Bing.
Tian Yiheng said that in the Suwen, Wang Bing’s annotations state that thunder sounds beneath the peony blooms. Peony is a fragrant herb, and there is no better remedy for food poisoning than peony. Hence, it uniquely acquires the name of medicine. What is referred to as the harmony of peony can counteract it. The herb is referred to as blooming, differing from this. Moreover, the field mouse transforms into a creature. Below, there are tree peony flowers. Tree peony is also known as hundred two gold and mouse aunt. The Guangya refers to it as wood peony. The Tang people refer to it as wood peony. Although it blooms at this time, the ancients did not emphasize it, and it was first recorded in the Jin Dynasty and was greatly praised in the Tang Dynasty, which is also false.
Ma Shi said that during the Baoying era of the Tang Dynasty, Qixuanzi Wang Bing had annotations, explaining each sentence. When encountering doubts, he remained silent, and the chapters were not divided, leading to confusion.
Wang Ang said that the Suwen, during the Tang Dynasty, had Wang Qixuan’s annotations, which became the foundation of annotations. The annotations contain supplementary texts that were not covered in the original text, which can be considered a significant contribution to the sages. However, as the years have passed, there are some errors and omissions, and the customs have not yet opened up, leading to some texts that are brief and without annotations.
The Four Libraries’ Complete Book states that the Huangdi Suwen consists of twenty-four volumes, annotated by Wang Bing of the Tang Dynasty. The Book of Han’s Arts and Literature section records the Huangdi Neijing as having eighteen sections, without mentioning the name of the Suwen. The later Han Zhang Ji’s Treatise on Cold Damage references it, which first refers to the Suwen. The Jin Huangfu Mi’s preface to the Jia Yi Classics mentions the needle classics as having nine volumes and the Suwen as nine volumes, all of which belong to the Neijing and align with the eighteen volumes in the Han records. Thus, the name Suwen originated between the Han and Jin dynasties. Therefore, the Sui book of classic texts first recorded it. However, the Sui records only list eight volumes, and the annotations by Quan Yuanqi do not include the seventh volume. Wang Bing was a person from the Tang Dynasty during the Baoying era. He obtained the old volumes and supplemented this volume. During the Song Dynasty, Lin Yi and others corrected it, stating that the discussions below the Tianyuan record are uniquely numerous and do not correspond with the other sections of the Suwen. It is suspected that the discussions referred to in Zhang Ji’s preface to the Treatise on Cold Damage are the writings of the Great Discussion of Yin and Yang. Wang took them to supplement the lost volumes. This is likely true. However, the discussions on needle techniques and the original diseases are also lost, and Wang Bing’s original text has also been altered, making it impossible to recover.
Wang Bing’s original text has greatly altered its order, yet beneath each section, it must annotate which character corresponds to Quan Yuanqi’s original text, thus allowing one to still trace the original order. According to the annotations, the original text is derived from the new corrected version. It is believed that Wang Bing’s annotations reveal the hidden and profound aspects, making many discoveries. The mention of great heat is excessive; heat that is not hot signifies a lack of water, and great cold that is excessive signifies a lack of fire. A lack of fire does not necessarily mean removing water; it should instead increase the source of fire to dispel the shadows of yin. A lack of water does not necessarily mean removing fire; it should instead strengthen the source of water to calm the brightness of yang. This led to the opening of the methods explored by Xue Ji and others regarding the path of life. This is also profound in medical principles. Wang’s name appears in the New Tang Book of Prime Ministers, where he is referred to as a military officer from Jingzhao Prefecture. Lin Yi and others quote the record of figures, stating that Bing was the Grand Master of the Imperial Horse. However, this is not recorded by the people of this dynasty. Fujiwara Sayo compiled the current bibliography, and during the Kuanping era, it was during the late Tang period, so this book likely originated from people of the Sui and Tang dynasties. It is still recorded.
[Lin氏 (亿) Supplementary Annotations of the Suwen]
(Current version states this is a heavy and broad supplementary annotation)
Song Dynasty records indicate twenty-four volumes exist.
The table states: I have heard that one must not forget danger in times of peace, nor forget loss in times of preservation, which were the priorities of the ancient sages. The goal is to seek the people’s ailments and relieve their hidden troubles. The deep benevolence of the sovereign is evident. In the past, during Huangdi’s reign, he governed with reason and took care of the world. Sitting in the bright hall, he observed the eight extremes, examined the five constants, and said that the essence of human life is to bear yin and embrace yang, to taste flavors and be influenced by colors. Externally, there are the fluctuations of cold and heat, and internally, there are the interferences of joy and anger. There are injuries and ailments, and nations have their own issues. The sovereign should gather the five blessings to bestow upon the common people. Thus, he consulted with Qibo, exploring the heavenly records and geographical knowledge, gathering materials from afar and close to home, questioning each other and establishing laws to benefit future generations. At this point, the teachings of thunder were passed down, and the Neijing was created. Throughout the ages, it has been treasured without loss. The flourishing of the Cangzhou, the Qin Dynasty’s discussion of the six qi is clearly recorded in the left history. Later, the Yue people obtained one or two and recited the Difficulties. The Han Dynasty’s Cang Gong transmitted its old teachings, and the Eastern Han’s Zhongjing compiled its remaining discussions. The Jin Dynasty’s Huangfu Mi compiled the Jia Yi Classics, and during the Sui Dynasty, Yang Shangshan compiled the Great Plain. At that time, there was Quan Yuanqi, who began to provide explanations. The seventh volume is missing, but it has been compiled into a single volume by Wang Bing during the Baoying era of the Tang Dynasty, who greatly valued it and annotated it. This is the legacy of the Three Sovereigns, which is splendid to observe. Unfortunately, the Tang Dynasty’s medical practices were handed down to the flow of entertainers, while the recommendations of scholars were rare. The distance from the sages has grown, and their techniques have become obscure. Thus, the texts and annotations are confused, and the principles and meanings are mixed. Little do they know that the remnants of the Three Mounds, the lofty pursuits of emperors, and the capable deeds of sages and wise men, such as the seasonal teachings of Tang Yao and the seven political regulations of Yu Shun, the divine accomplishments of Shennong in repairing the six viscera, and the establishment of the hexagrams by King Wen, have all been derived from the same essence. How can the most refined and subtle Dao be transmitted to the most superficial and shallow individuals? This is fortunate that it has not been completely abandoned. Recently, during the Jia Zhong era, the benevolent ruler remembered the teachings of the holy ancestors, which were about to fall to the ground, and thus ordered the scholars to correct them. I and others, lacking in the classics, have pondered for years, and thus sought to collect various texts, searching for their meanings and correcting their errors. We have obtained three or four out of ten, which I believe is not enough to fulfill the emperor’s intentions. Additionally, we have referenced the ancient medical texts that exist in the world, gathering dozens of families, discussing and correcting them. We have intertwined and connected them, sometimes tracing the origins and sometimes seeking the branches, establishing what is knowable. Next, we have restored the old titles and corrected the errors, totaling over six thousand characters, with over two thousand annotations added. Every word taken or added must be examined for accuracy. The errors and doubts in the texts have been clarified, allowing for treatment of the body and prevention of ailments before they arise, as well as application in governance to promote life infinitely. I respectfully request the emperor to embrace the great unification, hold the boundless peace, and continue the intentions of the ancestors to fulfill success. By promoting subtle learning and establishing righteousness, harmony can be summoned, and disasters will not arise. Thus, all people may ascend to longevity.
Doctor Gao Baoheng, Minister of Rites Lin Yi, and others respectfully submit this. The Tianlu Linlang bibliography states: the Huangdi Neijing Suwen has been revised and supplemented into a single volume, ten volumes, and twenty-four sections, annotated by Wang Bing of the Tang Dynasty, corrected by Lin Yi, Sun Qi, Gao Baoheng, and revised by Sun Zhao. According to the Song Dynasty’s Arts and Literature section, the Huangdi Neijing Suwen consists of twenty-four volumes, without mentioning the name of the heavy and broad supplementary annotations. Additionally, the book recording preface only states that Lin Yi and Gao Baoheng were commissioned to correct it, without mentioning Sun Qi or the revisions made by Sun Zhao. The current version adds the names of Sun Qi and Sun Zhao, thus the heavy and broad supplementary annotations decisively determine life and death, with results like divine interventions. The works include the Suwen Hooking the Profound, Zhongjing’s inquiries, and discussions on various medicines, which are quite precise. Dou Wenzheng’s son, Yuanxue, recommended him to the Yuan Shizu, and he received clothing and rice for his entire life.