翻刻
札記云、荀子栄辱篇、孝弟愿愨、軥録疾力、以敦比
其事業、而不敢怠傲、是庶人之所以取煖衣飽食、
長生久視、以免於刑戮也、楊倞注云、軥与拘同、拘
録、謂自撿束也、疾力、謂速力而作也、蓋以君道篇、
有愿愨拘録語、故謂軥同拘、然淮南子主術訓、人
之性、莫貴於仁、莫急於智、両者為本、而加之以勇
力弁慧、捷疾劬録、則劬録【欄外補充】猶今人之所謂労碌、但以撿束
為言、非也、泰族訓又云、劬禄疾力、作劬是也、禄当
作録、或古人以音同、得借用也、君道篇、以愿愨拘
録為官人使吏之材、則尤当作勤労解為是、
精気自内由膜原以達表《割書：三｜オ》 劉松峯精改邪云、精
字不妥、按精気謂裏気也、達原飲方後云、邪気盤
踞於膜原、内外隔絶、表気不能通於内、裏気不能
達於外、
戦汗《割書：三｜オ》 本巻戦汗条可攷、《割書：廿四｜ウ》
瘟疫初起《割書：類篇巻二《割書：一｜ウ》作瘟疫初起治法》
例
嶺南瘴気《割書：四｜ウ》 医賸曰、巣源、嶺南瘴、猶如嶺北傷寒
也、外台引備急、嶺南率称為瘴、江北総号為瘧、此
由方言不同、非是別有異病、按後漢書馬援伝、軍
吏経瘴疫、又宋均伝、則云及馬援卒於師、軍士多
現代語訳
札記に云く、『荀子』栄辱篇に「孝弟愿愨、軥録疾力、以て其の事業を敦比し、而して敢えて怠傲せず、是れ庶人の煖衣飽食を取り、長生久視し、以て刑戮を免るる所以なり」とある。楊倞の注に云く、軥は拘と同じ、拘録とは自ら検束することを謂う。疾力とは速やかに力して作すことを謂う、と。蓋し君道篇に「愿愨拘録」の語があるを以て、故に軥は拘に同じと謂うが、然るに『淮南子』主術訓に「人の性、仁より貴きは莫く、智より急なるは莫し、両者を本と為し、而してこれに勇力弁慧、捷疾劬録を加う」とあり、則ち劬録は猶お今人の所謂労碌の如し。但だ検束を以て言と為すは、非なり。泰族訓にまた云く、劬禄疾力、劬と作すは是なり。禄は当に録と作すべし、或いは古人音同なるを以て、借用することを得たるなり。君道篇に、愿愨拘録を以て官人使吏の材と為すは、則ち尤も当に勤労の解と作すを是と為すべし。
精気自内由膜原以達表について。劉松峯は精を邪に改めて云く、精の字は不妥である、と。按ずるに精気とは裏気を謂うなり。達原飲の方後に云く、邪気膜原に盤踞し、内外隔絶し、表気内に通ずることを能わず、裏気外に達することを能わず、と。
戦汗について。本巻戦汗条を考察すべし。
瘟疫初起について（類篇巻二では瘟疫初起治法と作す）。
嶺南瘴気について。『医賸』に曰く、『巣源』に、嶺南の瘴は、猶お嶺北の傷寒の如し、とある。『外台』が『備急』を引いて、嶺南では率ね瘴と称し、江北では総て瘧と号す。此れは方言の不同に由り、是れ別に異病有るに非ず、と。按ずるに『後漢書』馬援伝に、軍吏瘴疫を経る、とあり。また宋均伝に、則ち馬援師に卒し、軍士多く云々、とある。
英語訳
The Zhaji (Notes) states: In Xunzi's chapter on Honor and Disgrace: "Filial piety, fraternal duty, sincerity, and honesty; qu-lu swift strength; to earnestly compare their endeavors without daring to be lazy or arrogant - this is how common people obtain warm clothing and sufficient food, achieve longevity, and avoid punishment and execution." Yang Liang's commentary states: "Qu" is the same as "gou" (restrain), "gou-lu" means self-restraint and discipline. "Swift strength" means working quickly and vigorously. Since the chapter on the Way of Rulers contains the phrase "sincere and honest gou-lu," it is said that "qu" is the same as "gou." However, in Huainanzi's chapter on Governing Techniques: "In human nature, nothing is more precious than benevolence, nothing more urgent than wisdom. These two are fundamental, and when added with courage, strength, eloquence, wisdom, swiftness, urgency, and qu-lu" - then qu-lu is like what people today call "labor-lu" (toil). To interpret it merely as restraint is incorrect. The Taizhuan Training also says "qu-lu swift strength," writing it as "qu" is correct. "Lu" should be written as "lu" (record), or perhaps ancient people used it interchangeably due to similar pronunciation. In the chapter on the Way of Rulers, taking "sincere and honest gou-lu" as the material for officials and clerks should properly be interpreted as diligent labor.
Regarding "vital qi from within passes through membrane source to reach the surface": Liu Songfeng suggests changing "vital" to "evil," saying the character "vital" is inappropriate. However, "vital qi" refers to interior qi. After the Dayuan Drink formula it states: "Evil qi entrenches itself in the membrane source, separating interior and exterior, so surface qi cannot penetrate inward and interior qi cannot reach outward."
Regarding "battle sweats": The section on battle sweats in this volume should be consulted.
Regarding "Initial onset of warm epidemic" (in the categorical volume 2, written as "Treatment methods for initial onset of warm epidemic").
Regarding "miasmatic qi of Lingnan": The Medical Surplus states: According to Chaoyuan, "miasma of Lingnan is like cold damage north of the mountains." The Wai Tai quotes Beijí: "Lingnan generally calls it miasma, while north of the Yangtze it is generally termed malaria. This is due to different regional dialects, not because they are different diseases." According to the Book of Later Han, Biography of Ma Yuan: "Military officers experienced miasmatic epidemics." Also in Song Jun's biography: "When Ma Yuan died in the army, many soldiers..."