臣闻安不忘危，存不忘亡者，往圣之先务；求民之瘼，恤民之隐者，上主之深仁。在昔黄帝之御极也，以理
身绪余治天下，坐于明堂之上，临观八极，考建五常。以谓人之生也，负阴而抱阳，食味而被色，外有寒暑之
相荡，内有喜怒之交侵，夭昏札瘥，国家代有，将欲敛时五福，以敷锡厥庶民。乃与岐伯上穷天纪，下极地理，远
取诸物，近取诸身，更相问难，垂法以福万世。于是雷公之伦，授业传之，而内经作矣。历代宝之，未有失
坠。苍周之兴，秦和述六气之论，具明于左史。厥后越人得其一二，演而述难经。西汉苍公传其旧学，东汉仲
景撰其遗论，晋皇甫谧刺而为甲乙，及隋杨上善纂而为太素。时则有全元起者，始为之训解，阙第七一通。迄
唐宝应中，太仆王冰笃好之，得先师所藏之卷，大为次注，犹是三皇遗文，烂然可观。惜乎唐令列之医学，付
之执技之流，而荐绅先生罕言之，去圣已远，其术 晦，是以文注纷错，义理混淆。殊不知三坟之余，帝王之
高致，圣贤之能事，唐尧之授四时，虞舜之齐七政，神禹修六府以兴帝功，文王推六子以叙卦气，伊芳尹调五味
以致君，箕子陈五行以佐世，其致一也。奈何以至精至微之道，传之以至下至浅之人，其不废绝，为已幸矣。
顷在嘉 中，仁宗念圣祖之遗事将坠于地，乃诏通知其学人俾之是正。臣等承乏典校，伏念旬岁，遂乃搜访中
外，裒集众本，寡寻其义，正其讹舛，十得其三四，余不能具。窃谓未足以称明诏副圣意，而又采汉唐书录古
医经之存于世者，得数十家，叙而考正焉。贯穿错综，磅因礴会通，或端本以寻支，或溯流而讨源，定其可知，
次以旧目，正谬误者六千余字，增注义者二千余条，一言去取，必有稽考，舛文疑义，于是详明。以之治身，
可以消患于未兆；施于有政，可以广生于无穷。恭惟皇帝抚大同之运，拥无疆之休，述先志以奉成，兴微学而
永正。则和气可召，灾害不生，陶一世之民，同跻于寿域矣。
国子博士臣高保衡、光禄卿直秘阁臣林亿等谨上
我听说，居安思危、存亡不忘，是古代圣人的首要任务；体察百姓的疾苦，怜悯百姓的隐痛，是君主深厚的仁爱。从前黄帝治理天下时，用修养身心的道理推及治理国家，端坐在明堂之上，观察八方极远之地，考察并建立五常（仁义礼智信）的秩序。他认为人活着，背负阴气而怀抱阳气，品尝五味而接触美色，外在有寒暑的相互激荡，内在有喜怒情绪的互相侵扰，早夭、昏乱、瘟疫、疾病，国家历代都有发生，于是想要收敛这五种福气（寿、富、康宁、攸好德、考终命），来广泛赐予给众民。因此与岐伯一起向上穷尽天道的规律，向下极尽地理的变化，向远处取法万物，向近处取法自身，互相问答疑难，留下法则以造福万世。于是雷公这一类人，传授学业并传承下来，《内经》便由此产生了。历代都珍视它，未曾遗失坠落。
到了周朝兴起时，秦国的医官和阐述了六气（风、寒、暑、湿、燥、火）的理论，详细记载在左史之中。此后扁鹊（越人）得到了其中的一二要点，推演并撰写了《难经》。西汉的苍公传承了他的旧学，东汉的张仲景撰写了其遗留的论述，晋代的皇甫谧将其针刺部分整理为《甲乙经》，到了隋代杨上善编纂为《太素》。当时有一位叫全元起的人，开始为之作训解，但缺失了第七卷一通。直到唐代宝历年间，太仆王冰非常喜爱此书，得到了先师所收藏的卷册，大大地进行了编次和注释，依然保留了三皇（伏羲、神农、黄帝）的遗文，灿烂可观。可惜唐代的法令将其列为医学，交给掌握技艺的人去处理，而士大夫先生们很少谈论它，距离圣人已经很久，这门学问变得晦暗不明，因此文字注释纷乱错杂，义理混淆不清。殊不知这是三坟（古书名，指伏羲、神农、黄帝之书）的余绪，是帝王的高深境界，圣贤的能事，就像唐尧授予四时（春、夏、秋、冬）的政令，虞舜校正七政（日、月、五星）的运行，神禹疏通六府（胆、胃、小肠、大肠、膀胱、三焦）以成就帝业，文王推演六子（八卦中的六个单卦或指六十四卦中的变爻等，此处借指易理）以叙述卦气，伊尹调和五味来辅佐君王，箕子陈述五行（金木水火土）来辅助世道，他们的宗旨是一致的。怎么能让极其精微的道理，传给地位低下、见识浅薄的人呢？这不废弃断绝，已经是幸运的了。
近来在嘉祐年间，宋仁宗考虑到圣祖的遗事即将坠落于地，于是下诏通知通晓此学的人让他们进行校正。我等承乏担任典籍校勘之职，思考了一年多，于是搜访朝廷内外，收集各种版本，寻求其中的义理，纠正其中的讹误错误，十成中能求得三四成，其余不能完备。私下认为还不足以符合明诏、副圣意，于是又采集汉唐书目中现存于世间的古医经数十家，加以叙述和考证校正。贯穿错综，磅礴融会贯通，有的从根本寻找支流，有的追溯源头讨究本源，确定其可知的内容，按照旧的目录排序，纠正谬误六千多字，增加注解义理二千多条，每一个字的取舍，必有考查依据，错乱的文本和疑难的义理，于此详尽明了。用它来修养身心，可以在祸患未显现时就消除它；施用于政治，可以广延生命于无穷。恭敬地认为皇帝顺应大同的气运，拥有无疆的福佑，阐述先人的志向以奉行成就，振兴微弱的学问以永正正道。那么和气就可以招致，灾害就不会产生，教化一世的百姓，共同达到长寿的境界啊。
I have heard that being mindful of danger in times of peace, and remembering perdition in times of survival, is the primary concern of ancient sages; seeking the ailments of the people and pitying their hidden sorrows is the profound benevolence of superior rulers. In the past, when Huangdi (Yellow Emperor) governed the realm, he applied the principles of regulating the body to govern the world, sitting in the Mingtang (Bright Hall), observing the eight extremes, and investigating and establishing the Wuchang (Five Constants: Benevolence, Righteousness, Propriety, Wisdom, Fidelity). He believed that human life involves bearing Yin and embracing Yang, tasting flavors, and being exposed to colors. Externally, there is mutual agitation between cold and heat; internally, there is mutual invasion between anger and joy. Premature death, confusion, epidemics, and diseases have occurred in every dynasty. Thus, he wished to gather the Five Blessings (Longevity, Wealth, Health and Peace, Virtuous Character, and a Natural Death) to bestow them widely upon the common people. Therefore, he questioned and was questioned by Qibo, exploring heaven's laws from above and earth's geography from below, taking examples from distant things and nearby bodies, exchanging queries and difficulties, leaving down methods to bless ten thousand generations. Consequently, Lei Gong and his peers transmitted the teachings, and the Neijing (Inner Canon) was thus created. It has been treasured through the ages without ever being lost or fallen into disrepair.
When the Zhou Dynasty rose, Qin He (He, a physician from Qin state) expounded on the theory of Liuqi (Six Qi: Wind, Cold, Summer Heat, Dampness, Dryness, Fire), which is clearly recorded in the Left Historian records. Later, Yue Ren (Bian Que, also known as Yuanyue) grasped one or two aspects of it, elaborated upon them, and wrote the Nanjing (Classic of Difficult Issues). Cang Gong of the Western Han passed down his old learning; Zhang Zhongjing of the Eastern Han compiled its remaining discussions; Huangfu Mi of the Jin Dynasty stitched them into the Jiayi Jing (Systematic Classic of Acupuncture and Moxibustion); and Yang Shangshan of the Sui Dynasty compiled them into the Tai Su (Supreme Primordial). At that time, Quan Yuanqi began to provide annotations for it, but the seventh volume was missing. Until the Baoying era of the Tang Dynasty, Wang Bing, the Taipu (Grand Master of the Palace Carriages), who had a deep fondness for it, obtained volumes hidden by his predecessors, greatly reorganized and annotated them. The remnants of the Three Sovereigns' texts remained brilliant and visible. Alas, the Tang decree listed it under medicine, entrusting it to those with technical skills, while scholars and gentlemen rarely spoke of it. Having departed far from the sages, the art became obscure; thus, textual annotations were chaotic and confused, and meanings were muddled. Little did they know that this was the remainder of the Sanfen (Three Ancient Books attributed to Fuxi, Shennong, and Huangdi), the lofty attainment of emperors, and the capable deeds of sages—just as Tang Yao bestowed the Four Seasons, Shun aligned the Seven Officials (Sun, Moon, and five planets), Yu the Great regulated the Six Fu (Gallbladder, Stomach, Small Intestine, Large Intestine, Bladder, Sanjiao) to establish imperial merit, King Wen deduced the Hexagrams to narrate the Qi of the lines, Yi Yin harmonized the Five Flavors to assist the ruler, and Jizi presented the Wuxing (Five Phases: Wood, Fire, Earth, Metal, Water) to aid the world—their ultimate aim was identical. How could such a subtle and profound Dao be transmitted to people of low status and shallow understanding? That it did not become extinct was already fortunate.
Recently, during the Jiayou era, Emperor Renzong, concerned that the legacy of the Holy Ancestor might fall into oblivion, issued an edict instructing those proficient in this learning to correct it. We, assuming the duty of editing classics, pondered for over a year, then searched inside and outside the court, collected various editions, sought their meanings, corrected errors and distortions, recovering three or four parts out of ten, while the rest could not be fully restored. We privately felt this was insufficient to meet the bright edict and the sage emperor's intent. Therefore, we further collected dozens of extant ancient medical classics from Han and Tang bibliographies, narrating and verifying them. Through comprehensive integration and broad convergence, some traced branches from the root, others followed the stream to find the source. We determined what was knowable, arranged them according to old catalogues, corrected over six thousand erroneous characters, and added explanatory notes for two thousand items. Every word included or excluded was based on rigorous examination; confusing texts and doubtful meanings were thereby clarified. Using this to regulate the body can eliminate disasters before they manifest; applying it to governance can extend life infinitely. Respectfully, we believe that Your Majesty, presiding over the great harmony, possesses boundless blessings, upholds ancestral wills to achieve completion, and revives neglected studies to perpetuate correctness. Thus, harmonious Qi can be summoned, disasters will not arise, and the people of the age will be transformed, jointly reaching the realm of longevity.
Gao Baoheng, Guozibo (Doctor of the Imperial Academy), and Lin Yi, Guangluqing (Minister of Light and Luxury) and Zhi Mige (Directly Secret Pavilion), respectfully submit.