夫玄黄始判。上下爰分。中和之气为人。万物之间最贵，莫不禀阴阳气度。作天地英灵
象圆穹。足模浓载。五脏法之五岳。九窍以应九州。四肢体彼四时。六腑配乎六律。瞻视同
于日月。呼吸犹若风云。气血以类江河。毛发比之草木。虽继体于父母。悉取象于乾坤。贵且
若斯。命岂轻也。是以立身之道。济物居先。保寿之宜。治病为要。草木有蠲 之力。针灸
有劫病之功。欲涤邪由。信兹益矣。夫明堂者。圣人之遗教。黄帝之正经。纪血脉循环。明
阴阳 募。穷流注之玄妙。辨血道之根源。为脏腑权衡。作经络津要。今则采其精粹。去彼
繁芜。皆目睹有凭。手经奇效。书病源以知主疗。图人形贵免参差。并集小儿明堂，编类于
次。庶几长幼尽涉安衢。欲俾华夷同归寿域云耳。
臣闻圣人之有天下也。论病以及国。原诊以知政。王泽不流。则奸生于下。故辨淑慝以
制治。真气不荣。则 动于体。故谨医砭以救民。昔我圣祖之问岐伯也。以为善言天者，必有
于人。天之数十有二。人经络以应之。周天之度。三百六十之有五。人气血以应之。上下有纪
左右有象。督任有会。 合有数。穷妙于血脉。参变乎阴阳。始命尽书其言。藏于金兰之
室。洎雷公请问其道。乃坐明堂以授之。后世之言明堂者以此。由是开灸针刺之术备焉。神
圣工巧之艺生焉。若越人起死。华佗愈 。王纂驱邪。秋夫疗鬼。非有神哉。皆此法也。去
圣浸远。其学难精。虽列在经诀。绘之图素。而粉墨易糅。豕亥多讹。丸艾而坏肝。投针而
失胃。平民受弊而莫赎。庸医承误而不思。非夫圣人。孰救兹患。洪惟我后。勤哀兆庶。迪
帝轩之遗烈。祗文母之慈训。命百工以修政令。敕大医以谨方技。深惟针艾之法。旧列王官
之守。人命所系。日用尤急。思革其谬。求济于民。殿中省尚药奉御王唯一素授禁方。尤工
厉石。竭心奉诏。精意参神。定偃侧于人形。正分寸于 募。增古今之救验。刊日相之破漏
总会诸说。勒成三篇。上又以古经训诂至精。学人封执多失。传心岂如会目。着辞不若案
形。复令创铸铜人为式。内分脏腑。旁注溪谷。井荥所会。孔穴所安。窍而达中。刻题于侧
使观者烂然而有第。疑者焕然而冰释。在昔未臻。惟帝时宪。乃命侍臣。为之序引。名曰
铸铜人 穴针灸图经。肇颁四方。景式万代。将使多瘠咸诏。巨刺靡差。案说蠲 。若对
谈于涪水。披图洞视。如旧饮于上池。保我黎蒸。介乎寿考。昔夏后叙六极以辨疾。炎帝问
百药以惠人。固当让德今辰。归功圣域者矣。时天圣四年。岁次析木。秋八月丙申谨上。
翰
水县开国男食邑三百户赐紫金鱼袋夏竦撰。
天地初开，阴阳始分。中和之气化生为人，在万物之中最为尊贵，无不禀受阴阳之气度。人体形象如同圆形的苍穹，足以模拟承载大地。五脏对应五岳，九窍对应九州，四肢对应四季，六腑对应六律。视物功能如同日月，呼吸气息犹如风云，气血运行类同江河，毛发比拟草木。虽然身体继承自父母，但整体都取象于乾坤。尊贵如此，生命岂能轻贱？因此，立身处世之道，以济助他人为先；保养寿命之宜，以治疗疾病为要。草药有祛除病邪的力量，针灸有劫除病痛的功效。想要涤荡邪气，确实依靠这些方法更为有益。
所谓“明堂”，是圣人的遗留教诲，黄帝的正经典籍。它记载血脉的循环，阐明阴阳募穴，穷尽流注的玄妙，辨别血道的根源。它是脏腑的权衡标准，是经络的关键枢纽。如今采集其精粹，去除那些繁杂芜杂的内容。这些都是亲眼目睹、亲身验证且有凭据的，亲手施治且效果奇异的。通过书籍了解病源以知晓主治方法，绘制人体图形以避免参差错乱。并收集小儿明堂内容，编排分类于此。希望长幼都能涉足平安之路，使华夏与夷狄共同归于长寿之境罢了。
臣听说圣人治理天下时，论述病情可以推知国家状况，探究诊法可以了解政治得失。如果王恩不能流通，奸邪就会在下层滋生，所以要辨别善恶来制定治理策略。如果真气不能荣养身体，邪气就会在体内扰动，所以要谨慎使用医砭来拯救百姓。从前我们的圣祖黄帝询问岐伯时，认为善于谈论天道的人，必定能在人体上找到对应。天有十二个度数（指十二辰或十二月），人体的经络与之相应。周天度数三百六十五度半，人体的气血与之相应。上下有纲纪，左右有象征，督脉与任脉有交会之处，诸脉合会有定数。在血脉中穷究奥妙，在阴阳中参悟变化。起初命令将其言论全部记录下来，收藏在金兰之室。等到雷公请教其道时，便坐在明堂传授给他。后世谈论明堂的依据就在这里。由此，灸法和针刺之术完备了，神圣工巧的医术也产生了。像越人（扁鹊）起死回生，华佗治愈疑难杂症，王纂驱除邪祟，秋夫治疗鬼魅作祟，难道不是有神异之处吗？其实都是运用这种方法。距离圣人时代逐渐遥远，学问难以精通。虽然列在经诀中，绘制在图素上，但粉墨容易混杂，文字多有误讹。误用丸艾损伤肝脏，误投针石刺伤胃腑。平民遭受弊端却无法补救，庸医沿袭错误而不知反思。如果不是圣人，谁能挽救这种祸患？
洪福齐天的君主，勤哀怜惜万千百姓，发扬黄帝轩辕氏的遗烈，恭敬遵循文母的慈训。命令百官修行政令，敕令大医谨慎对待方技。深入思考针艾之法，过去列为王官的职责，关系到人命，日常尤为紧急。考虑革除其中的谬误，以求救济百姓。殿中省尚药奉御王唯一向来传授禁方，尤其擅长雕刻砭石。他竭尽心力奉行诏令，精心构思参悟神意。确定人在模型上的仰卧侧卧姿势，校正募穴上的分寸。增加古今救治验证的案例，刊正日相中的破漏错误。总会各种学说，编成三篇。又因为古经训诂极其精微，学者固执己见多有失误。传心不如会目，著辞不如按形考察。于是又命令创铸铜人作为式样。内部划分脏腑，旁边标注溪谷，井荥穴的交会处，孔穴的位置。窍穴通达其中，刻写题目在旁边，使观看者清晰有序，疑惑者豁然冰释。这是过去未曾达到的境界，只有皇帝当时效法宪章。于是命令侍臣，为此书写序言引导。名叫《铸铜人腧穴针灸图经》。开始颁布到四方，成为万代的榜样。将使众多瘦弱之人得到救赎，巨刺之法没有差错。按照解说祛除病痛，就像在涪水边对谈一样；展开图谱洞察一切，就像当年在上池饮水一样。保佑我百姓，介乎长寿之年。从前夏后氏叙述六极来辨别疾病，炎帝询问百药来惠及人类。本来应当让位于今天的德行，归功于圣明的领域啊。时值天圣四年，岁次析木，秋季八月丙申日恭敬呈上。
晋江县开国男，食邑三百户，赐紫金鱼袋，夏竦撰写。
When the dark (earth) and bright (heaven) were first separated, upper and lower were thus divided. The harmonious qi gave rise to humans, who are the most precious among all things, inheriting the measure of yin and yang. The human form mirrors the round vault of heaven, sufficient to model and carry the earth. The five zang organs correspond to the Five Sacred Mountains; the nine orifices correspond to the Nine Provinces; the four limbs correspond to the Four Seasons; the six fu organs correspond to the Six Pitch-pipes. Vision is like the sun and moon; respiration is like wind and clouds; blood and qi flow like rivers and streams; hair and nails are compared to grass and trees. Although the body is inherited from parents, it takes its image from Heaven and Earth. So noble is this [human condition], how can life be treated lightly? Therefore, in the way of establishing oneself, aiding others comes first; in the suitability for preserving longevity, treating disease is essential. Herbs have the power to eliminate pathogens; acupuncture and moxibustion have the merit of subduing diseases. To cleanse away evil influences, indeed, these methods are beneficial.
The "Mingtang" (Hall of Light/Acupoint Chart) is the legacy teaching of sages and the orthodox scripture of the Yellow Emperor. It records the circulation of blood vessels, clarifies yin-yang mu-accumulation points, exhausts the mysteries of meridian flow, and distinguishes the roots of blood pathways. It serves as the standard for the zang-fu organs and the key thoroughfare for meridians. Now, we have collected its essence and removed its redundancy. All content is based on personal observation with evidence, and manual application with miraculous efficacy. Books describe disease sources to know primary treatments; diagrams of human forms avoid discrepancies. Additionally, pediatric Mingtang materials are collected and classified here. This is so that both young and old may tread the path of peace, and both Chinese and barbarians may return to the realm of longevity.
I have heard that when sages governed the world, they discussed diseases to understand the state, and investigated diagnosis to know governance. If royal grace does not flow, treachery arises below; thus, one must distinguish good and evil to regulate governance. If true qi does not nourish, disturbances occur within the body; thus, one must carefully use medical needles and stone knives to save the people. In the past, when our Holy Ancestor [Huangdi] questioned Qibo, he believed that those who speak well of Heaven must have corresponding principles in humanity. There are twelve degrees of Heaven, which correspond to human meridians. The degree of the celestial sphere is three hundred sixty and a half, which corresponds to human blood and qi. There are guidelines above and below, images on left and right, confluences of the Du and Ren vessels, and specific numbers for vessel unions. One exhausts the subtleties in blood vessels and participates in changes through yin and yang. Initially, their words were recorded in full and stored in the Chamber of Golden Orchids. When Leigong asked about this Way, he was taught while sitting in the Mingtang. This is the basis for later discussions on Mingtang. Thus, the techniques of moxibustion and needle insertion became complete, and the arts of the divine, sagely, skilled, and clever emerged. Like Yue Ren [Bian Que] raising the dead, Hua Tuo curing illnesses, Wang Zuan driving away evil spirits, and Qiufu treating ghosts—were these not miraculous? They all utilized this method. As time passed far from the Sages, the learning became difficult to master. Although listed in scriptures and depicted in illustrations, ink and color could easily mix, and characters often contained errors. Using pills and moxa damaged the liver; inserting needles injured the stomach. Commoners suffered harm without redemption, and mediocre doctors perpetuated errors without reflection. Who but a Sage could save us from this plague?
Our Sovereign, deeply compassionate toward the multitude, promotes the legacy of Di Xuanyuan [Huangdi] and reveres the kind instructions of Mother Wen. He ordered officials to rectify policies and commanded great physicians to be cautious with medical arts. Deeply considering the method of needles and moxa, which was formerly the duty of royal officials, concerning human life and daily urgency, he sought to correct errors and benefit the people. Wang Weiyi, Supervisor of Imperial Medicines in the Palace Service Hall, who traditionally transmitted secret prescriptions and excelled in carving bi-shi [stone needles], devoted his heart to the edict and refined his intent to resonate with the divine. He determined postures on human models and corrected measurements on mu-points. He added ancient and modern curative validations and corrected omissions in solar/lunar calculations. Gathering various theories, he compiled them into three chapters. Furthermore, because ancient commentaries were extremely subtle and scholars often held rigid views leading to mistakes, transmitting the mind is not as effective as seeing the object, and writing words is not as good as examining the form. Thus, he ordered the creation of bronze manikins as standards. Internal zang-fu organs were divided, external溪谷 [valleys/cavities] annotated, Jing-River points marked, and acupoints located. Orifices reached inward, inscriptions were carved on the side, so that viewers would see clearly and orderly, and doubts would melt away like ice. This had not been achieved before; only the Emperor set the example at this time. He then ordered attending ministers to write an introduction. It is named *Illustrated Classic of Acupuncture and Moxibustion on Meridians and Acupoints of Cast Bronze Manikins*. It was promulgated throughout the four directions, serving as a model for ten thousand generations. May many emaciated persons be saved, may major punctures be error-free, and may diseases be eliminated according to explanations, as if conversing by the Fu River; unfolding the diagram allows clear vision, as if drinking from the Shangchi pool. Protect my common people, granting them longevity. In ancient times, Xia Hou described the Six Extremes to distinguish diseases, and Yan Di asked about hundred herbs to benefit people. Indeed, virtue should yield to today's achievements, attributing success to the sacred domain.
In the fourth year of Tiansheng, in the year Ximu, on the Bing-Shen day of the eighth month of autumn, respectfully submitted.
Xia Song, titled Baron of Kaifeng County, with a fief of three hundred households, granted the Purple Gold Fish Bag.