嗟乎！何医道之大也、精也、神也。然大而不知其大，精而不知其精，神而不知其神，则犹之不
大、不精、不神也。陈子远公，喜读岐黄之书，三十年于兹矣。于《内经》治法，实能窥奥，而叹医道
之不多法门也。人之病苦患多，医之道苦患少，有以哉。丁卯仲冬，着书玉河之南，逢岐伯与余为之辨
难，惊怪 异，因慨然曰∶安得天上奇书秘录以活后世哉。岐伯乃传此书二十四法，远公又请，每思一法，
岐伯即传之一法，思之思之，神鬼通之，非陈子之谓欤。今其书现下，皆世所未见，诚恐旨意深邃，方
法过奇，虑人之不信之，又请余发明。余嘉陈子活人之心，无有尽期，乃逐门又尚论之，以见医道之大
而精，精而神也。合而刊布天下，使世知天地之间，何所不有。有陈子之好善不倦，即有天上人乐为之传
术无已也。吾愿天下人尽读兹编、研几深入，无再误天下人也。陈子请序书之异时云。汉长沙守张
机职拜广德真人题于玉河之南。
时康熙丁卯冬至后十日也
今上戊辰二月花朝后三日，远公陈子。将岐天师《石室秘录》请序于余，余读之惊异，叹医道之神
而奇也。夫医至起死奇矣，而兹编实不止此。其文肆而醇，其意深而旨，乃性天之学，非刀圭之书
也。陈子学博天人，理通鬼神，人得此编之秘，何患医道之不入于化乎。而陈子不然，长跽而请予曰∶
习医救一人，不若救一世也；救一世，不若救万世也，亦何言大而心善乎。吾尼山立教，不过救一
世为心也。己立立人，己达达人。未尝教人施德于万世。然而尼山之书，垂之至今，虽谓之救万世可
也。今陈子注《素问》、《内经》，余叹其有志未逮，乃以华元化青囊术动之。陈子愀然曰∶吾安得此
天上奇编读之乎？余乃正襟而训之曰∶予欲注《素问》乎？舍青囊术何以着书尚论为耶。陈子忧之。而
余曰∶无忧也，吾当召岐天师尽传之。盖青囊秘术，华君原得之岐天师者也。陈子再拜受教。余乃邀天
师至燕市，而天师又邀仲景张公同游客邸，晨夕往还，罄传方法，共一百二十八门，名曰《石室秘录》，
即青囊之术也。无方不神，无论不异。陈子得之，乃决奥阐幽，肆力于《素问》以大壮其文澜。而陈子尤
以天师传之未尽，更求仲景张公为之发明，以补天师之所略。又请于天师召华元化，质
今昔之异同，华君又罄传之毋隐。今其书具在，陈子不乐自秘，欲公之万世，不欲仅活一世之人已
也。与尼山己立立人，己达达人之心，不千古相同乎。但陈子苦于客贫，不能速授梨枣，然而其言之
大，其心之善，实觉覆被万世也。陈子仍存之，以待世之好善如子者斯可矣。余因陈子请序，遂题数
言于前。亦以劝天下好善之君子也。积善必有余庆，吾于陈子见之，吾不愿止陈子一人见之，天下人
亦可闻吾言以自勉于为善，毋让陈子独为仁人也。
吕道人题于燕山
唉！医学之道真是宏大、精深、神妙啊。但是如果虽然宏大却不知道它的宏大，虽然精深却不知道它的精深，虽然神妙却不知道它的神妙，那就等同于不大、不精、不神了。陈子远公，喜欢研读岐伯和黄帝的医书，到现在已经三十年了。对于《黄帝内经》中的治疗方法，他确实能够洞察其中的奥妙，因而感叹医学之道缺乏更多的法门。人们的病痛患难很多，而医学救治的患难却很少，这是有原因的。丁卯年仲冬（农历十月），他在玉河之南著书时，梦见与岐伯辩论疑难问题，感到惊讶怪异，于是感慨地说：“怎样才能得到天上的奇书秘录来救活后世的人呢？”岐伯于是传授给他这二十四种方法，陈子又请求，每思考一种方法，岐伯就传授一种方法，反复思考，连神鬼都能相通，说的不就是陈子这样的人吗？现在这本书问世了，都是世间从未见过的，我实在担心它的旨意深邃，方法过于奇特，顾虑人们不相信它，陈子又请求我来阐明发挥。我赞赏陈子救人的心志没有穷尽，于是对每一门类又进一步论述，以展现医学之道的宏大与精深，精深进而达到神妙的境界。将其合在一起刊布天下，让世人知道天地之间没有什么是不存在的。因为有陈子这样不知疲倦地喜好善行，就有天上的人乐意不断地传授医术给他。我希望天下人都能读这部书，深入研究其中的精微之处，不要再误害天下人了。陈子请我在另外的时间写序言。汉长沙太守张机恭敬地拜受广德真人的称号，题字于玉河之南。时间是康熙丁卯年冬至后第十天。
当今皇上戊辰年二月花朝节后的第三天，远公陈子。将岐天师所著的《石室秘录》请我为其作序，我读了之后感到惊讶怪异，感叹医学之道的神妙和奇特。医学达到起死回生的地步已经很奇妙了，而这部书实际上不止于此。它的文辞豪放而纯正，它的意蕴深远而主旨明确，这是探究本性天命的学问，不是仅仅关于医术的小技之书。陈子学识渊博，通晓天人道理，理路贯通鬼神，人们得到这部书的秘密，还担心医学之道不能进入化境吗？但陈子不这样认为，他长跪着请求我说：“学习医学只救一个人，不如救一个时代；救一个时代，不如救万世，这难道不是言辞宏大而心地善良吗？”我的至圣先师孔子设立教化，不过是以救一世为心愿罢了。自己站得住脚才能让别人站得住脚，自己通达才能让别人通达。未曾教导人将恩德施予万世。然而孔子的书籍流传至今，虽然可以说它是救了万世。现在陈子注释《素问》、《内经》，我感叹他志向远大但未及实现，于是用华佗的青囊术来打动他。陈子神色忧郁地说：“我怎么能得到天上的奇编来阅读呢？”我于是整理衣襟教训他说：“你想要注释《素问》吗？除了青囊术之外，还有什么可以用来著书立说、探讨议论的呢？”陈子对此感到忧虑。我说：“不要担忧，我将召唤岐天师全部传授给你。”原来青囊秘术是华君从岐天师那里得到的。陈子再次拜谢接受教诲。我于是邀请天师来到燕市，而天师又邀请张仲景先生一同客居旅馆，早晚往来，倾囊相授方法，共一百二十八门，命名为《石室秘录》，也就是青囊之术。没有哪个方剂不神妙，没有哪种理论不奇异。陈子得到这些内容后，于是决断奥秘阐发幽微，全力致力于《素问》以壮大其文章波澜。而陈子尤其认为天师传授的还不够全面，更请求张仲景先生来阐明发挥，以补充天师所忽略的地方。又请求天师召来华佗，考证古今的异同，华君又毫无保留地全部传授。现在这本书完备存在，陈子不愿独自保密，想要把它公之于万世，不只是想救活一世的病人罢了。这与孔子“己立立人，己达达人”的心意，不是千古相同吗？只是陈子苦于客居贫困，不能迅速刻印出版，然而他的言论宏大，心地善良，实在觉得覆盖庇护了万世。陈子仍然保存着它，等待世上像他一样喜好善行的人就可以了。我因为陈子请求作序，所以在前面写了这几句话。也是用来劝勉天下喜好善行的君子们。积累善行必定会有多余的福庆，我从陈子身上看到了这一点，我不愿只有陈子一个人看到这一点，天下人也可以听到我的话来自勉于行善，不要让陈子独自成为仁人。吕道人题字于燕山。
Alas! The Way of Medicine is indeed grand, profound, and divine. Yet if one is grand but does not know its grandeur, profound but does not know its profundity, and divine but does not know its divinity, then it is equivalent to being neither grand, nor profound, nor divine. Master Chen Yuan-gong has loved reading the medical texts of Qi Bo and Huang Di for thirty years up to now. Regarding the treatment methods in the *Huangdi Neijing* (Yellow Emperor's Inner Canon), he truly penetrates their mysteries, and thus sighs that the Way of Medicine lacks more methodologies. The suffering and afflictions of human diseases are many, while the remedies offered by medicine are few; there is a reason for this. In mid-winter of the Dingmao year, while composing books south of the Yu River, he encountered Qi Bo in a dream to debate difficult issues, feeling astonished and amazed. He therefore sighed: "How can I obtain miraculous heavenly secret records to save future generations?" Qi Bo then transmitted these twenty-four methods to him. Yuan-gong requested further instruction; whenever he pondered one method, Qi Bo would transmit one method. Pondering and pondering, even spirits and ghosts could connect with it—does this not describe Master Chen? Now that the book is published, containing contents unseen in the world, I genuinely fear that its intentions are too profound and its methods too extraordinary, worrying that people will not believe them. Yuan-gong again requested me to elucidate and expand upon them. Appreciating Master Chen's endless heart for saving lives, I discussed each category further to reveal the grandeur and profundity of the Way of Medicine, and how profundity leads to divinity. Combining them for publication throughout the world, so that people know that nothing is absent between heaven and earth. Because of Master Chen's tireless love for goodness, there are heavenly beings who joyfully transmit these arts to him without end. I wish all people under heaven to read this compilation, delve deeply into its subtleties, and no longer mislead the world. Master Chen asked me to write the preface at another time. Zhang Ji, Prefect of Changsha during the Han Dynasty, respectfully accepted the title of Guangde Zhenren, inscribed south of the Yu River. The date was the tenth day after the Winter Solstice in the Dingmao year of the Kangxi reign.
On the third day after the Flower Festival in the second month of the Wuchen year of the current emperor, Yuan-gong Master Chen requested a preface for the *Shishi Milu* (Secret Records of the Stone Chamber) transmitted by Heavenly Master Qi. After reading it, I was astonished and marveled at the divine and wondrous nature of the Way of Medicine. Medicine reaching the point of raising the dead from death is already wondrous, yet this compilation goes beyond even that. Its prose is bold yet pure, its meaning deep yet clear; it is a study of human nature and destiny, not merely a book on minor medical skills. Master Chen's learning is vast, understanding both heaven and humanity, his logic penetrating spiritual realms. If people obtain the secrets of this compilation, what worry would there be about the Way of Medicine failing to reach transformation? Yet Master Chen thinks otherwise. Kneeling long, he requested me saying: "Learning medicine to save one person is inferior to saving an era; saving an era is inferior to saving ten thousand eras. Is this not speaking greatly and having a good heart?" Our Sage Confucius established teachings, aiming only to save one era. Having established oneself, one establishes others; having attained success, one helps others attain success. He never taught people to bestow virtue upon ten thousand eras. However, Confucius's books have lasted until today; although they can be said to have saved ten thousand eras. Now, Master Chen annotates the *Suwen* (Basic Questions) and *Neijing*, and I sigh that his lofty aspirations remain unfulfilled. Thus, I used Hua Tuoyao's Qingnang Art (Green Bag Technique) to move him. Master Chen looked sorrowful and said: "How can I obtain such heavenly miraculous texts to read?" I then straightened my clothes and instructed him: "Do you wish to annotate the *Suwen*? Apart from the Qingnang Art, what else can be used to write books and discuss theories?" Master Chen worried. I said: "Do not worry. I shall summon Heavenly Master Qi to transmit everything to you." Indeed, the secret art of Qingnang was originally obtained by Lord Hua from Heavenly Master Qi. Master Chen bowed twice and accepted the teaching. I invited the Heavenly Master to the Yan Market, and the Heavenly Master further invited Lord Zhongjing (Zhang Zhongjing) to stay together as guests. Morning and evening they visited each other, exhaustively transmitting methods, totaling one hundred and twenty-eight categories, named *Shishi Milu*, which is also the Qingnang Art. No prescription is not divine, no theory is not extraordinary. Upon receiving these, Master Chen deciphered mysteries and elucidated obscurities, exerting great effort on the *Suwen* to strengthen its literary waves. Moreover, believing that the transmission from the Heavenly Master was incomplete, he sought Lord Zhongjing to elucidate and expand, supplementing what the Heavenly Master had omitted. He also requested the Heavenly Master to summon Hua Tuoyao to verify similarities and differences between past and present. Lord Hua again transmitted everything without concealment. Now the book is complete. Master Chen is unwilling to keep it secret, wishing to make it public for ten thousand eras, not just to save people of one era. Does this not align eternally with the heart of Confucius: "Having established oneself, establish others; having attained success, help others succeed"? Only Master Chen suffers from poverty as a guest, unable to quickly print and publish. However, his words are grand, his heart kind, truly covering and benefiting ten thousand eras. Master Chen still preserves it, waiting for those in the world who love goodness like him. Because Master Chen requested a preface, I wrote these few words at the front. This is also to encourage gentlemen under heaven who love goodness. Accumulating goodness surely yields surplus blessings; I see this in Master Chen. I do not wish only Master Chen to see this; people under heaven may also hear my words to encourage themselves in doing good, lest Master Chen alone be the benevolent man. Inscribed by Daoist Lu at Yanshan.