《安老怀幼》（四卷，明山西副使河南颖川刘宇集。）
《医学质疑》《统属诊法》《证治要略》（俱新安汪宦撰。）
《立斋外科四书》（明院判薛己撰。）
《理风衡尺》
《食治通说》
《月令通纂》
《虞氏医镜》
《咽喉风科》
《石山医案》《痘治理辨》《外科理例》《针灸问答》（俱新安汪机集。）
《松崖医径》（四卷，松崖程介着，新安槐塘人，中成化中进士，精医学，述《内
经》五脏六腑部证，以虚实为治，卒未梓行，今《折肱录》即其本书也。）
《产宝百问》
《胎产须知》（二卷，江阴高宾着。）
《广嗣要语》（明嘉靖初无名氏着。）
《三炼歌》（明西蜀邓士鲁着。）
《发明证治》（何太英集。）
《活人心统》《诸证辨疑》（俱浙人吴球集。《辨疑》中谓六月伤寒，冬月伤暑，
尤为妄谬以欺人也。此其失云。）
《医经大旨》（四卷，浙人贺岳集。）
《明医指掌》（十卷，杭州仁和皇甫中集。）
《保婴直指》 （四卷），《痘疹玄机》（四卷，太仓支秉中着。）
夫释缚脱艰，全真导气，拯黎元于仁寿，济羸劣以获安者，非三圣道，则不能致之矣。孔安
国序《尚书》曰∶伏羲、神农、黄帝之书，谓之三坟，言大道也。班固《汉书·艺文志》曰∶《黄
帝内经》十八卷。《素问》即其经之九卷也，兼《灵枢》九卷，乃其数焉。虽复年移代革，而授学
犹存；惧非其人，而时有所隐。故第七一卷，师氏藏之；今之奉行，惟八卷耳。然而其文简，其
意博，其理奥，其趣深。天地之象分，阴阳之候列，变化之由表，死生之兆彰。不谋而遐迩自同，
勿约而幽明斯契。稽其言有征，验之事不忒，诚可谓至道之宗，养生之始矣。
假若天机迅发，妙识玄通，藏谋虽属乎生知，标格亦资于古训，未尝有行不由径，出不由户者也。
然刻意研精，探微索隐，或识契真要，则目牛无全。故动则有成，犹鬼神幽赞，而命世奇杰，时
时间出焉。则周有秦公，汉有淳于公，魏有张公、华公，皆得斯道之妙者也。咸日新其用，大济
蒸人，华叶递荣，声实相副，盖教之着矣，亦天之假也。
冰弱年慕道，夙好养生，幸遇真经，式为龟镜。而世本纰缪，篇目重叠，前后不伦，文义悬
隔，施行不易，披会亦难。岁月既淹，袭以成弊。或一篇重出，而别立二名；或两论并合，而都
为一目，或问答未已，别树篇题；或脱简不书，而云世阙。重合经而冠针服，并方宜而为咳篇；
隔虚实而为逆从，合经络而为论要；节皮部为经络，退至道以先针。诸如此流，不可胜数。且将
升岱岳，非径奚为？欲诣扶桑，无舟莫适。乃精勤博访，而并有其人。历十二年，方臻理要，询
谋得失，深遂夙心。时于先生郭子斋堂，受得先师张公秘本，文本昭晰，义理环周，一以参详，
群疑冰释。恐散于末学，绝彼师资，因而撰注，用传不朽。兼旧藏之卷，合八十一篇二十四卷，
勒成一部。冀乎究尾明首，寻注会经，开发童蒙，宣扬至理而已。
其中简脱文断，义不相接者，搜求经论所有，迁移以补其处；篇目坠缺，指事不明者，量其
意趣，加字以昭其义。篇论吞并，义不相涉，阙漏名目者，区分事类，别目以冠篇首；君臣请问，
礼仪乖失者，考校尊卑，增益以光其意；错简碎文，前后重叠者，详其旨趣，削去繁杂，以存其
要；辞理秘密，难粗论述者，别撰《玄珠》，以陈其道。凡所加字，皆朱书其文，使古今必分，
字不杂揉。庶厥昭彰圣旨，敷畅玄言，有如列
宿高悬，奎张不乱，深泉净滢，鳞介咸分。君臣无夭枉之期，夷夏有延龄之望。俾工徒勿误，学
者惟明，至道流行，徽音累属。千截之后，方知大圣之慈惠无穷。时大唐宝应元年岁次壬寅序。
《安老怀幼》（四卷，由明代山西副使、河南颍川人刘宇编纂。）
《医学质疑》《统属诊法》《证治要略》（均由新安人汪宦撰写。）
《立斋外科四书》（由明代院判薛己撰写。）
《理风衡尺》
《食治通说》
《月令通纂》
《虞氏医镜》
《咽喉风科》
《石山医案》《痘治理辨》《外科理例》《针灸问答》（均由新安人汪机编纂。）
《松崖医径》（四卷，由松崖人程介著述。程介是新安槐塘人，在成化年间考中进士，精通医学，阐述《黄帝内经》中五脏六腑的部证，以虚实作为治疗依据，最终未能刊印发行，现在的《折肱录》就是他的原书。）
《产宝百问》
《胎产须知》（二卷，由江阴人高宾著述。）
《广嗣要语》（明代嘉靖初年无名氏著述。）
《三炼歌》（由明代西蜀人邓士鲁著述。）
《发明证治》（为何太英编纂。）
《活人心统》《诸证辨疑》（均由浙江人吴球编纂。《诸证辨疑》中称六月伤寒、冬月伤暑，尤为荒谬妄诞以欺骗世人。这就是它的失误所在。）
《医经大旨》（四卷，由浙江人贺岳编纂。）
《明医指掌》（十卷，由杭州仁和人皇甫中编纂。）
《保婴直指》（四卷），《痘疹玄机》（四卷，由太仓人支秉中著述。）
解除束缚、摆脱艰难，保全真元、引导气机，拯救百姓于仁寿之道，救济瘦弱之人使其获得安宁，如果不是三位圣人的大道，就不能达到这种境界。孔安国在为《尚书》作的序中说：伏羲、神农、黄帝的书，称为“三坟”，讲的是大道。班固在《汉书·艺文志》中说：《黄帝内经》共十八卷。《素问》就是其中经部的九卷，加上《灵枢》九卷，合起来就是十八卷的数量。虽然年代更替变迁，但传授学业的情况依然存在；因为担心传给不合适的人，所以当时有所隐晦保留。因此第七至第十一卷，由师氏家族收藏；现在奉行的，只有八卷罢了。然而它的文字简练，意蕴广博，道理深奥，趣味深远。天地的形象得以区分，阴阳的征候得以陈列，变化的缘由得以表述，死生的征兆得以彰显。不谋而合地让远近自然相同，无需约定就让幽明彼此契合。考察它的言论有验证，检验它的事实没有差错，确实可以称为大道的宗源，养生的开端了。
假如天机迅速触发，妙悟玄理通达，藏匿谋划虽然属于生而知之的天赋，但标格风范也借助于古代训诫，从来没有走路不经过路径、出门不经过门户的道理。然而刻意钻研精密，探索微妙索求隐义，如果认识契合了真谛要害，那么眼中看到的牛就没有完整的形体（意指对事物结构了然于心）。所以行动就能成功，犹如鬼神暗中赞助，而名世间的奇才俊杰，时常间断地出现。那么周代有秦公，汉代有淳于公，魏代有张公、华公，都获得了这个道妙的精髓。都说他们日日更新其功用，大大救济大众，如花叶依次繁荣，名声与实际相符合，大概是教化显著了，也是上天借予的力量。
我王冰年轻时仰慕大道，向来喜好养生，有幸遇到真正的经典，将其作为占卜和镜子般的准则。但是世间版本错误疏漏，篇目重叠，前后不合伦次，文义悬隔，施行不易，披阅领会也很难。岁月久淹，沿袭成为弊端。有的篇章重复出现，却另立两个名字；有的两论合并，却都归为一个目题；有的问答未结束，却另外树立篇题；有的竹简脱落未书写，却说世上缺失。重合的经典却冠以针药服用之名，并合方宜却成为咳嗽篇章；隔绝虚实却成为逆从论述，合并经络却成为论要；节选皮部为经络，退后至道而以针刺为先。像这样的流弊，数不胜数。况且将要攀登泰山，没有路径怎么做？想要到达扶桑，没有船只怎么合适？于是精心勤勉广泛访问，并且都有其人。历经十二年，才臻至真理要害，询问咨询得失，深深遂了平素的心愿。当时在先生郭子的斋堂，受到先师张公的秘本，文本昭示清晰，义理环绕周全，一一参详，群疑如冰消融。恐怕散失给末学之人，断绝那些师资传承，因而撰写注释，用来流传不朽。兼旧藏的卷册，合为八十一篇二十四卷，编勒成一部。希望探究尾端明了首端，寻注会通经典，开发童蒙，宣扬至理罢了。
其中简册脱漏文字中断，意义不相衔接的，搜求经论中所有的内容，迁移来填补其处；篇目坠落残缺，指事不明的，衡量其意趣，添加字句来昭示其义。篇论吞并，意义不相涉，阙漏名目的，区分事类，另立目题以冠于篇首；君臣请问，礼仪乖失的，考校尊卑，增益以光大其意；错乱的简牍碎杂的文字，前后重叠的，详究其旨趣意旨，削去繁杂，以保存其要点；辞理秘密，难以粗略论述的，另外撰写《玄珠》，来陈述其道。凡是所加的字，都用红笔书写其文，使古今必然分开，字句不混杂揉搓。希望这样昭彰圣旨，敷畅玄言，有如群星高悬，奎星张宿不乱，深泉洁净清澈，鳞介生物咸得分明。君臣没有夭折枉死的期限，夷夏之地有延长寿命的希望。使工匠学徒不致误用，学者唯有明达，大道流行，美音连续不断。千载之后，才知道大圣的慈惠无穷无尽。时大唐宝应元年岁次壬寅序。
*Anlao Huaiyou* (Four volumes, compiled by Liu Yu, Vice Commissioner of Shanxi and from Yingchuan, Henan, during the Ming Dynasty.)
*Yixue Zhiyi* (Medical Questions and Doubts), *Tongshu Zhenfa* (Unified Diagnostic Methods), *Zhengzhi Yaolüe* (Essentials of Syndrome Differentiation and Treatment) (All written by Wang Huan from Xin'an.)
*Lizhai Waike Sishu* (Four Books on Surgery by Lizhai) (Written by Xue Ji, Hospital Judge during the Ming Dynasty.)
*Lifeng Hengchi*
*Shizhi Tongshuo*
*Yueling Tongzuan*
*Yu Shi Yijing*
*Yanhou Fengke*
*Shishan Yi'an* (Case Records of Shishan), *Douli Libian* (Differentiation of Management for Smallpox), *Waike Lili* (Principles of Surgery), *Zhenjiu Wenda* (Q&A on Acupuncture and Moxibustion) (All compiled by Wang Ji from Xin'an.)
*Songya Yijing* (Four volumes, authored by Cheng Jie of Songya. Cheng Jie was from Huaithang, Xin'an, passed the Jinshi examination in the mid-Chenghua era, was proficient in medicine, expounded on the syndromes of the Five Zang and Six Fu organs from Huangdi Neijing [Yellow Emperor's Inner Canon], using deficiency and excess as treatment guidelines, but failed to have it printed. The current *Zhe Gong Lu* is his original book.)
*Chanbao Baiwen*
*Tai Chan Xu Zhi* (Two volumes, authored by Gao Bin from Jiangyin.)
*Guangsi Yaoyu* (Authored by an anonymous writer in the early Jiajing era of the Ming Dynasty.)
*Sanlian Ge* (Authored by Deng Shilu from Western Shu during the Ming Dynasty.)
*Faming Zhengzhi* (Compiled by He Taiying.)
*Huoren Xintong*, *Zhuzheng Bianyi* (Both compiled by Wu Qiu from Zhejiang. In *Bianyi*, it is stated that contracting Cold Damage in June or Summerheat in winter is particularly absurd and deceptive. This is its error.)
*Yijing Dazhi* (Four volumes, compiled by He Yue from Zhejiang.)
*Mingyi Zhizhang* (Ten volumes, compiled by Huangfu Zhong from Renhe, Hangzhou.)
*Bao Ying Zhizhi* (Four volumes), *Douzhen Xuanji* (Four volumes, authored by Zhi Bingzhong from Taicang.)
To untie bonds and relieve hardships, preserve true Yuan Qi and guide vital energy, to save the common people in benevolence and longevity, and to rescue the frail to obtain peace—this cannot be achieved without the Dao of the Three Sages. Kong Anguo, in his preface to *Shangshu* [Book of Documents], said: The books of Fuxi, Shennong, and Huangdi are called "Sanfen" [Three Tombs], speaking of the Great Dao. Ban Gu in *Han Shu · Yiwen Zhi* [Bibliographic Treatise of the Book of Han] stated: *Huangdi Neijing* [Yellow Emperor's Inner Canon] consists of eighteen volumes. *Suwen* [Basic Questions] comprises nine of these canonical volumes, combined with *Lingshu* [Spiritual Pivot] nine volumes, totaling eighteen. Although eras shifted and dynasties changed, the transmission of learning remained; fearing it would fall into unworthy hands, it was kept hidden at times. Thus, volumes seven through eleven were kept by the Shi family; what is currently practiced are only eight volumes. However, its text is concise, its meaning broad, its principles profound, and its interest deep. The images of heaven and earth are distinguished, the signs of Yin and Yang are listed, the causes of change are expressed, and the omens of life and death are revealed. Without planning, distant and near naturally align; without agreement, the obscure and the clear enter into covenant. Examining its words yields verification, testing its facts reveals no error; it can truly be called the source of the Supreme Dao and the beginning of nourishing life.
If the heavenly mechanism is swiftly triggered, and one achieves profound understanding and mystical penetration, although strategic concealment may belong to innate knowledge, standards and styles also rely on ancient teachings. There has never been walking without a path or exiting without a door. Yet, by deliberately studying intricacies and exploring subtleties to uncover secrets, if one's insight coincides with the essential truth, then one sees the ox not as a whole but in its parts [idiom for mastering a skill completely]. Therefore, actions yield success, as if aided by spirits and gods, and world-renowned geniuses emerge intermittently. Thus, Zhou had Duke Qin, Han had Chunyu Gong, Wei had Zhang Gong and Hua Gong, all of whom grasped the essence of this Dao. They daily renewed their applications, greatly benefiting the masses, with flowers and leaves flourishing in succession, reputation matching reality. This is likely due to the prominence of teaching, and also the bestowal of Heaven.
In my youth, I admired the Dao and cherished health preservation. Fortunately, I encountered the true classics and took them as my oracle and mirror. However, worldly editions contained errors and omissions, chapters overlapped, sequences were illogical, and textual meanings were disconnected, making practice difficult and comprehension hard. Over time, these accumulated into flaws. Some chapters appeared repeatedly under different names; some treatises were merged yet listed separately; some Q&A sessions were interrupted by new chapter titles; some bamboo slips were lost, claimed to be missing from the world. Canonical texts were overlaid with acupuncture and herbal prescriptions; formulas suitable for specific conditions were turned into cough chapters; deficiency and excess were separated into reversal and compliance discussions; meridians and collaterals were merged into essential theories; skin regions were reduced to meridian descriptions, demoting the Supreme Dao to prioritize acupuncture. Such irregularities are countless. Just as climbing Mount Tai requires a path, and reaching Fusang requires a boat, so too did I diligently seek out experts. After twelve years, I finally reached the core of the principles, consulting on gains and losses, fulfilling my long-held aspirations. At that time, in the study of Master Guo, I received the secret manuscript of my late teacher, Master Zhang. The text was clear and bright, the principles coherent and complete. Upon detailed examination, all doubts melted like ice. Fearing it would scatter among superficial learners and cut off the lineage of teachers, I wrote annotations to ensure its immortality. Combining old volumes, I assembled eighty-one articles into twenty-four volumes, compiling them into one work. I hope to clarify the end by understanding the beginning, integrate commentaries with classics, enlighten the ignorant, and propagate the supreme truths.
For sections where bamboo slips were lost and text broken, with disjointed meanings, I searched for relevant content in other classics and moved it to fill the gaps. For chapters with missing titles or unclear references, I measured their intent and added characters to clarify their meaning. For merged treatises with unrelated meanings or missing titles, I categorized the subjects and created new headings for each chapter. For dialogues between ruler and minister where etiquette was flawed, I examined hierarchy and added content to enhance the meaning. For disordered slips and fragmented texts with repetitions, I carefully analyzed the purport, removed redundancies, and preserved the essentials. For secret principles difficult to explain crudely, I separately composed *Xuanzhu* [Pearl of Mystery] to elaborate on the Dao. All added characters were written in red ink, ensuring a clear distinction between ancient and modern texts, preventing confusion. May this illuminate the sage's will, expound profound words, like stars hanging high in orderly constellations, or clear springs dividing fish and turtles. May rulers and ministers avoid premature death, and all peoples hope for extended longevity. May practitioners avoid errors, and students attain clarity, allowing the Supreme Dao to flow freely and its beautiful sounds to continue. A thousand years later, they will know that the Great Sage's compassion is infinite. Preface in the first year of Baoying, Ren-Yin year, of the Great Tang.