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，惟八卷尔。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，奉生之始矣。假若天机
迅发，妙识玄通，蒇谋虽属乎生知，标格亦资于诂训，未尝有行不由迳，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，皆得斯妙道者也。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。冰弱龄慕道，夙好养生，幸遇真经，式为龟镜。而世本纰缪，篇目重迭，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，或两论并吞而都为一目，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，退至教以先针，诸如此流，不可胜数。且将升岱岳，非迳奚为，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，前后重迭者，详其指趣，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，使今古必分，字不杂糅。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，学人惟明，至道流行，徽音累属，千
载之后，方知大圣之慈惠无穷。时大唐宝应元年岁次壬寅序。
唐太仆令启玄子王冰撰
要解除病人的束缚与痛苦，保全真元、引导气机，以仁爱之心拯救百姓使其长寿，救济体弱之人使其获得安宁，如果不是三位圣人（伏羲、神农、黄帝）的大道，是不能达到这种境界的。孔安国在《尚书》序中说：“伏羲、神农、黄帝的书，称为‘三坟’，是阐述大道的著作。”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，合起来正好是这个数目。虽然时代变迁更迭，但传授学问的传统依然存在，只是担心传给不合适的人，所以有时会有所隐晦保留，因此第七十一卷由师氏家族秘藏，现在奉行的只有八卷罢了。然而，《素问》的文辞简练，意蕴广博，道理深奥，旨趣深远。它区分了天地的形象，列出了阴阳的征候，表明了变化的缘由，彰显了死生的预兆。不用谋划，远近自然相通；不用约定，幽明（人与鬼神或深浅道理）自然契合。考察它的言论有验证，检验它的事实没有差错，确实可以称得上是大道的宗源，养生之始基。假如天机敏锐发作，对玄妙通理有精妙的认识，虽然成就谋略属于生而知之的天赋，但确立标准也依赖于训诂解释，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，探索微妙隐秘，如果认识契合了真谛要害，那么看牛就像看全牛一样透彻（比喻技艺纯熟，洞察本质），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，时常出现，比如周代有秦公，汉代有淳于公，魏代有张公、华公，都获得了这妙道。他们都日日更新其效用，大大救济大众，如花木枝叶依次繁荣，名声与实际相符，大概是教化显著了，也是上天借予的力量。我王冰年少时仰慕大道，一向喜好养生，有幸遇到真正的经典，将其作为占卜和镜子般的准则。但是世间版本错误百出，篇目重叠，前后不合伦次，文义悬隔，施行困难，研读领会也很难。岁月久淹，沿袭下来成了弊端，有的是一篇重复出现却另立两个名字，有的是两篇论述合并吞并成为一个标题，有的是问答未结束却另外树立篇题，有的是竹简脱落没写却说是世代缺失，重合的经典冠以针刺服药之名，合并方宜成为咳嗽篇，隔开虚实成为逆从篇，合并经络成为论要篇，节取皮部为经络，退后至教以针刺为先，诸如此类流弊，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？于是精心勤奋广泛访问，并且都有其人，历经十二年才臻至理的要害，咨询谋划得失，深深遂了我平素的愿望。当时在郭先生的斋堂，受得先师张公的秘本，文本光明清晰，义理周全，一一参详，群疑像冰一样消融。担心散失给末学之辈，断绝那些师资传承，因而撰写注解，用来流传不朽，加上旧藏的卷册，合为八十一篇，二十四卷，编成一部。希望探究末尾明白开头，寻索注解汇合经文，开发蒙昧童稚，宣扬至极真理而已。其中简脱文断，意义不相衔接的，搜求其他经论中有的内容，迁移来填补那里；篇目坠落缺失，指事不明的，估量其意趣，加字来昭示其义；篇论吞并，意义不相涉的，阙漏名称标题的，区分事物类别，另立标题冠于篇首；君臣请问，礼仪乖失的，考校尊卑，增益来光大其意；错简碎文，前后重叠的，详审其旨趣，削去繁杂以保存要点；辞理秘密、难以粗略论述的，另外撰写《玄珠》来陈述其道。凡所加的字，都用红笔书写其文字，使古今必然分开，字不混杂。希望以此彰显圣人的旨意，敷陈畅达玄妙的言论，有如群星高悬，奎星张宿不乱，深泉洁净清澈，鳞介生物分明，君臣没有夭折枉死的期限，夷夏之地有延长寿命的希望。使工匠学徒不致误人，求学之人唯有明晓，大道流行，美音连续不断，千年之后，才知道大圣的慈惠无穷无尽。大唐宝应元年岁次壬寅年序。唐太仆令启玄子王冰撰。
To untie the bonds and relieve hardships, to preserve true essence and guide qi, to save the common people with benevolence so they may attain longevity, and to assist the frail and weak so they may find peace—these cannot be achieved without the Way of the Three Sages. Kong Anguo, in his preface to the *Shangshu* (Book of Documents), stated: "The books of Fuxi, Shennong, and the Yellow Emperor are called 'Sanfen' (Three Tombs), for they discuss the Great Dao." Ban Gu, in the *Yiwenzhi* (Treatise on Literature) of the *Hanshu* (Book of Han), wrote: "The *Huangdi Neijing* (Yellow Emperor's Inner Canon) consists of eighteen volumes"; the *Suwen* (Basic Questions) constitutes the nine volumes of its Jing (Classic/Scripture) section, combined with the nine volumes of the *Lingshu* (Spiritual Pivot), making up this total number. Although eras have shifted and dynasties changed, the transmission of learning still exists; yet, fearing it might be passed to unworthy persons, some parts were occasionally kept hidden. Therefore, the seventy-first volume was kept by the Shi family, and what is currently practiced comprises only eight volumes. However, its text is concise, its meaning broad, its principles profound, and its interest deep. It distinguishes the images of heaven and earth, lists the signs of yin and yang, expresses the causes of change, and clarifies the omens of life and death. Without planning, distant and near naturally align; without agreement, the obscure and the manifest naturally coincide. Its words have evidence, and its facts bear verification without error. Indeed, it can be called the source of the Supreme Dao and the beginning of nurturing life. If one's spiritual insight is swift and sudden, and one possesses a subtle understanding of the mysterious and penetrating truths, although strategic planning belongs to innate knowledge, establishing standards also relies on exegesis and training. There has never been anyone who walked without a path or exited without a door. Yet, through deliberate and refined study, exploring the subtle and seeking the hidden, if one's recognition coincides with the essential truth, then one sees the ox not as a whole but perceives its internal structure clearly (a metaphor for mastery where the object of study is fully understood). Thus, actions yield success, as if aided by spirits and gods unseen. Outstanding geniuses of their times appear from time to time: in Zhou, there was Duke Qin; in Han, there was Chunyu Gong; in Wei, there were Zhang Gong and Hua Gong. All obtained this wondrous Dao. They daily renewed its application, greatly benefiting the multitude. Like flowers and leaves flourishing in succession, reputation matched reality. This was perhaps due to the prominence of teaching, or also the grace bestowed by Heaven.
I, Wang Bing, admired the Dao since my youth and had long loved health preservation. Fortunately, I encountered the true classics and took them as my divination tool and mirror. However, the versions in the world were full of errors, with overlapping chapters and titles, lacking logical order, with meanings separated and difficult to implement or comprehend. As years passed, these flaws accumulated. Sometimes one chapter appeared twice under two different names; sometimes two discussions were merged into one heading; sometimes Q&A sessions ended abruptly with new chapter titles inserted; sometimes bamboo slips were lost, claimed to be missing from generations past; classic texts were overlaid with topics on acupuncture and服药 (taking medicine); indications for formulas were merged into a chapter on cough; deficiency and excess were separated into chapters on reversal and compliance; meridians and collaterals were combined into a chapter on essentials; skin regions were reduced to meridian descriptions; and the supreme teachings were demoted to prioritize acupuncture. Such discrepancies are countless. Just as climbing Mount Tai requires a path, and reaching Fusang requires a boat, so too does one need proper guidance. Thus, I diligently and extensively consulted, finding suitable sources, and after twelve years, finally reached the essence of the principles. Through consultation and deliberation on gains and losses, I deeply fulfilled my long-held aspirations. At that time, in the study of Master Guo, I received the secret manuscript of my former teacher, Master Zhang. The text was clear and bright, and the principles were comprehensive. Upon detailed examination, all doubts melted away like ice. Fearing it would scatter among superficial learners and cut off the lineage of teachers, I composed annotations to ensure its immortality. Combining it with the old collected volumes, I formed eighty-one chapters in twenty-four volumes, compiling them into one work. My hope is that readers may understand the end by knowing the beginning, seek the annotations to meet the scripture, enlighten the ignorant, and propagate the supreme truth. Where text was broken or disconnected in meaning, I searched other canonical works and migrated content to fill the gaps; where chapters were lost or matters unclear, I estimated the intent and added characters to clarify the meaning; where chapters were merged but unrelated, or titles missing, I categorized the subjects and added new headings at the start; where lord-minister inquiries lacked ritual propriety, I examined hierarchy and added content to enhance the meaning; where bamboo slips were disordered and text fragmented or repetitive, I carefully analyzed the intent, removed redundancy, and preserved the essentials; where language was esoteric and difficult to explain roughly, I separately compiled the *Xuanzhu* (Pearl of Mystery) to expound the way. 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, elaborate on profound doctrines, shining like stars in the sky without disorder, clear like deep springs distinguishing fish and shells. May rulers and ministers avoid premature death, and all peoples across lands hope for extended longevity. May practitioners not err, and students become enlightened, allowing the Supreme Dao to flow freely, its beautiful sound continuing endlessly. A thousand years later, they will know the infinite compassion of the Great Sage. Preface in the first year of Baoying era of the Tang Dynasty, in the ren-yin year. Written by Wang Bing, Qixuanzi, Grand Commandant of the Chariots of the Tang Dynasty.