余昔任左史，遇疾濒死，考城王贶子亨，为察众工之用药而余以生，因以其所着《全
生方》一编遗予，藏之未暇读也。继掌外制，一日得异疾，谋诸医未决，子亨笑曰∶毋恐，
此我书所有也，视某章，病当某药。如方，信宿而疾良已，于是奇之。归居淮南，去王城国
偶有病，只讯于书。谪三巴，迁百粤，去医益远，又 本以归余。余以为之表其端曰∶此
直而邃，曲而通，部居彪列，而脉络潜流，形色昭彰，而对治要妙。知方者读之，智思横
不知者，犹可按图而愈疾。真卫生之奇宝，济物之良术也。至理不烦，至语不费。余非
者，而于此乎取之。子亨当官不苟，遇世变，尝慨然再请，出疆万里。其论著此书，用
世利物，不特此矣。
吴敏 序
德弥大者，常存乎好生之心；志弥广者，每切于立言为教。在上世则有伊芳尹，逮后汉乃
见张机；祖述神农之经，发明黄帝之道。虽然术至通神之妙，在乎知虑以为先；药至起生之
功，必因精而能后效。天无弃物，非人莫知所能；人有常心，非道莫知所适。凝神自悟，触
理皆分，故能赞益天机，悉体阴阳之变，深穷造化，博极生死之源，候色验形，自契一时之
理，刳肠剖臆，难传后代之精。至于汤液除 ，砭石起死，必当研穷性味，斟酌浅深。治理
在于君臣，协攻资乎佐使。方书之行，其来尚矣。有人犹不能刻意研求，专心致志，撄邪抱
病，则束手无能，制疗处方，则委身纰缪，余窃悲之。于是采古人之绪余，分病证之门类，
别其疑似，定其指归，阴阳既明，虚实可考。若能按图求治，足以解惑指迷，虽未起死回生
庶几扶危拯困，故号曰“全生指迷”，以崇大伦之道焉。
考城王贶子亨序
我过去担任左史一职时，曾遭遇重病濒临死亡，考城的王贶（字子亨），通过考察各位医生的用药情况而救活了我，并将他所著的《全生方》一书留给我，我收藏了它却没时间阅读。后来我掌管外制文书，有一天得了奇特的疾病，向医生们咨询未能决断，子亨笑着说：“不要害怕，这在我的书里有记载，看这一章，这个病应当用某药。”按照方子服用，过了一夜病就好了，于是我对此感到惊奇。回到淮南居住后，偶尔遇到生病，只询问书中的内容。被贬谪到三巴地区，迁徙到百粤之地，离医生越来越远，又再次得到这本书。我为它写了一篇序言以表明其宗旨说：这本书道理直截而深远，曲折而通达，分部排列清晰，而脉络暗中流通，形色显著明白，而对治的方法精妙。懂方剂的人读了它，智慧思维纵横驰骋；不懂的人，也可以照着图样治愈疾病。这真是保养生命的奇珍，救济万物的良法。至理不繁琐，至言不费力。我不是精通医道的人，但在此书中有所取法。子亨做官不苟且，遇到世事变迁，曾慷慨地两次请求出使万里之外的疆域。他论述撰写这本书，用来入世利物，不仅仅是这样罢了。
吴敏 序
德行越伟大的人，常常怀有好生之心；志向越远大的人，往往迫切于著书立说作为教化。在上古时代有伊尹，到了后汉才出现张机（张仲景）；他们继承阐述神农的医经，发明黄帝医学的道理。虽然医术达到通神的奥妙，在于以智虑为先导；药物达到起死回生的功效，必须凭借精良炮制才能见效。上天没有废弃的物品，不是人就不能知道它们的用途；人有恒常的心性，不是大道就不能知道所趋向的目标。凝神自我领悟，接触事理都能分辨，所以能赞助益天机，完全体察阴阳的变化，深入穷尽造化之理，广泛极尽生死之源，观察气色验证形体，自然契合一时的道理，剖开肠胃剖析内心，难以传给后代的精髓。至于汤液去除病邪，砭石起死回生，必须研究穷尽药物的性味，斟酌治疗的深浅。治理疾病在于君臣配伍，协同攻邪依靠佐使辅助。方书的流传，由来已经很久了。有人尚且不能刻意钻研追求，专心致志，遭受邪气怀抱疾病，就束手无策，制定疗法处方，就会自身出现差错，我私下为此感到悲伤。于是采集古人的残余成果，分列病证的门类，辨别其中的疑似之处，确定其主旨归向，阴阳既然明确，虚实就可以考证。如果能照着图样寻求治疗，足以解除疑惑指引迷津，虽然不能起死回生，也差不多能扶持危难拯救困境，所以命名为“全生指迷”，以此来推崇大伦之道。
考城王贶子亨 序
I once served as the Left Historian (Zuoshi) and encountered a critical illness, nearing death. Wang Kuang (courtesy name Ziheng) from Kaocheng examined the prescriptions of various physicians and thereby saved my life. He then presented me with his compiled work, *Quansheng Fang* (Prescriptions for Preserving Life), which I stored away without having time to read. Later, when I was in charge of external edicts, I fell ill with a strange disease one day. After consulting with physicians who could not reach a consensus, Ziheng smiled and said, "Do not fear; this is recorded in my book. Consult this chapter; this disease should be treated with such-and-such medicine." Following the prescription, after two nights, my illness was completely cured, and I marveled at this. Upon returning to reside in Huainan, whenever I fell ill occasionally, I consulted only the book. When exiled to the Sanba region and relocated to the Baiyue lands, far removed from physicians, I received the book again. I wrote an introduction to elucidate its principles, stating: Its principles are direct yet profound, flexible yet coherent; its sections are clearly arranged while its meridians flow subtly beneath; its forms and colors are manifest, and its therapeutic methods are exquisite. Those who understand formulas can expand their wisdom through reading it; those who do not can still cure diseases by following the diagrams. It is truly a rare treasure for preserving health and a superior method for benefiting all beings. Its truths are not cumbersome, its words not wasteful. Although I am not an expert in medical arts, I find guidance here. Ziheng conducted his official duties with integrity; during times of social upheaval, he generously requested missions to distant frontiers. His writing of this book to benefit society and aid people extends beyond mere utility.
Wu Min, Preface
Those with greater virtue often harbor a heart that cherishes life; those with broader ambitions frequently feel an urgent need to establish teachings through writing. In ancient times, there was Yi Yin; later in the Han Dynasty, Zhang Ji appeared. They inherited and expounded upon the classics of Shennong and elucidated the Dao of Huangdi. Although medical skill reaches the subtlety of divine inspiration, it relies on wisdom and foresight as a prerequisite; although medicines achieve the merit of reviving the dead, they require refined processing to yield effects. Heaven does not discard any material, but humans must know its use; humans possess a constant mind, but only through the Dao can they know their destination. By concentrating the spirit and self-realization, one can discern principles in all encounters, thereby assisting the mechanisms of nature, fully comprehending the changes of Yin and Yang, deeply exploring the origins of creation, and extensively investigating the sources of life and death. Observing complexion and verifying physical signs allows one to naturally align with the logic of the moment; dissecting organs and analyzing internal states reveals essences difficult to transmit to future generations. Regarding decoctions removing pathogens and acupuncture stones reviving the dying, one must thoroughly study the properties and flavors of herbs and carefully consider the depth of treatment. Governance of disease lies in the roles of Sovereign, Minister, Assistant, and Courier; coordinating attacks relies on the support of Assistants and Guides. The circulation of formula books has a long history. Some people fail to deliberately research and pursue knowledge with single-minded devotion; when afflicted by pathogens and disease, they are helpless; when formulating treatments and prescriptions, they make errors. I privately mourn this situation. Therefore, I collected the remnants of ancient wisdom, categorized diseases and syndromes, distinguished between similar and doubtful cases, and determined their ultimate directions. With Yin and Yang clarified, and Deficiency and Excess verifiable, if one seeks treatment according to the diagrams, it is sufficient to resolve doubts and guide the lost. Although it may not revive the dead, it can surely support the危 and rescue the distressed. Thus, it is named *Quansheng Zhimi* (Preserving Life and Dispelling Confusion), to promote the Way of Great Ethics.
Wang Kuang (Courtesy Name Ziheng) of Kaocheng, Preface