沈公内翰，字存中，博古通今，古君子也，留心医书，非所好也，实有补于后世尔，公
凡所
及
而
得一
其面目乎？余得此方十有余年，恨箧无金帛，而能成就一板，使流传天下后世，疗夫久疾
KT 缠绵之苦者也，岂自言微功有所利也，然此方经验有据，始敢镂行。
永嘉金门羽客林灵素序
雅日慕苏沈之书，晚晏方获录册，不知谁之缮写。忆自宋梓来也，观其论草物，疏骨蒸，
其
无
味，使
人身，
然其所
因而灸
而因
者。
君
妇
言
修
为之听而不折于震。布利益生民之政，以挽回酷雪之风，亦其次也。若医术一事，滞者使之
通，卧者使之起，瘠者使之充，昏者使之爽，秘者使之开，忧子者，泰父母反侧之心；痛夫
者，开妻外家颦戚之思，鬼门转其足，生宅复其魂，推展仁民之道，端在于是，此抄老之隐抱
。而沈括则博闻精见，格物游艺，旁通医药，尤所以足成一家之书也夫。
《沈氏良方》，后人益以苏氏之说，遂名之曰《苏沈良方》。非当时合著之书也。余藏旧
刻
兼及
益
氏良方》十卷，《苏沈良方》十五卷，以藏本卷数较之，虽合沈氏，却杂以苏说。若从《苏
沈良方》，则少五卷矣。岂在当时已散佚不全耶？其中误字甚多，几至不可读，为之订正。
然内症外症，妇人小儿，以至杂说，依稀略备，似非不全之本，盖古人以医卜为贱术。作史
者志方书，未必详加考订。即如《刘涓子之鬼遗方论》，宋史作鬼论，脱去遗方二字，则其
他之疏略可知也。此书卷帙，未符宋志，其间分合多寡，不可考矣。内中诸方，间已见之《
博济》、《灵苑》诸书。即其余亦莫不应病，神验异常，至有不可以理测者，岂非龙宫之所
授耶？今为授梓，并补刻《沈氏原叙》一篇，熟读五难，大有裨益。
\x瘦樵程永培跋
沈括，官职为内翰，字存中，博学古今，是古代的君子。他留心医书，并非出于个人喜好，而是确实对后世有所补益罢了。
永嘉金门道士林灵素作序：
我仰慕苏沈之书已久，晚年才获得抄录的本子，不知是谁缮写的。回忆从宋代刻本流传以来，观察其中论述草木药材，疏解骨蒸（一种消耗性热病），其……无味，使……人身，然而其所……因而灸……而因……者。君……妇……言修……为之听而不折于震。施行利益百姓的政事，以挽回酷雪之风，也是其次的。至于医术这一方面，使阻滞者通畅，卧床者起身，消瘦者充盈，昏沉者清爽，闭塞者开通，担忧子女的人，让父母宽心；痛失丈夫的人，开启妻子娘家亲人的思念之情，鬼门（汗孔）使其足部活动，生宅（心脏/生命之所）恢复其魂魄，推广仁爱百姓之道，根本就在于此，这是抄写老人隐秘的怀抱。而沈括则博闻强识、见解精辟，探究事物原理并游历于技艺之中，旁通医药，尤其足以成就一家之言的书著啊。
《沈氏良方》，后人增加了苏轼的说法，于是命名为《苏沈良方》。这并不是当时合著的书。我收藏旧刻本，兼及……益……氏良方十卷，《苏沈良方》十五卷，用藏本的卷数比较，虽然合并了沈氏的内容，却混杂了苏轼的说法。如果依据《苏沈良方》，则少了五卷。难道在当时已经散佚不全了吗？其中错字很多，几乎到了不可读的程度，为此进行了订正。然而内科病症、外科病症、妇人小儿，以至于杂说，依稀大致具备，似乎不是不全的本子，大概古人认为医学和占卜是低贱的技术。撰写史书的人记录方书，未必详细加以考订。就像《刘涓子之鬼遗方论》，在宋史中写作“鬼论”，脱去了“遗方”二字，那么其他的疏漏就可以推知了。这本书的卷帙，不符合宋代的目录记载，其中分合多寡，无法考证了。其中的各方剂，间或已经见于《博济》、《灵苑》等书。即使其余的也没有不应验的，神效异常，甚至到了不能用常理推测的地步，难道不是龙宫所传授的吗？现在为之刊刻印刷，并补刻《沈氏原叙》一篇，熟读五难（中医诊断的五种难点），大有裨益。
瘦樵程永培跋
Shen Kuo, holding the official title of Neihan (Hanlin Academician), courtesy name Cunchong, was knowledgeable about both ancient and modern affairs, embodying the virtues of an ancient gentleman. His attention to medical texts was not driven by personal preference, but rather by a genuine desire to benefit future generations.
Preface by Lin Lingsu, a Daoist priest from Jinmen, Yongjia:
I have long admired the works of Su and Shen, and it was only in my later years that I obtained a copied version, though I do not know who transcribed it. Recalling its circulation since the Song dynasty woodblock prints, observing its discussions on herbal materials and its analysis of Gu Zheng (bone-steaming fever, a consumptive heat syndrome)... [text fragments missing] ... making... human body, however, what it... therefore moxibustion... and therefore... persons. Rulers... wives... words of cultivation... listening without being broken by shock. Implementing policies that benefit the people, to reverse the trend of cruelty and snow-like harshness, is also secondary. As for the art of medicine, it enables the obstructed to flow freely, the bedridden to rise, the emaciated to become robust, the dazed to regain clarity, and the blocked to open up. For those worried about their children, it soothes the anxious hearts of parents; for those grieving the loss of their husbands, it opens the sorrowful thoughts of the wife's natal family. The "Ghost Gates" (sweat pores) restore movement to the feet, and the "House of Life" (heart/life repository) restores the soul. To extend the Way of benevolence towards the people, the essence lies here; this is the hidden aspiration of the old copyist. Shen Kuo, with his extensive learning and profound insight, investigated the principles of things and mastered various arts, extending his knowledge to medicine and pharmacy, thereby sufficiently completing a book that stands as a school of its own.
The *Shen Shi Liang Fang* (Excellent Prescriptions of Mr. Shen) had the theories of Su Shi added to it by later generations, thus named *Su Shen Liang Fang* (Excellent Prescriptions of Su and Shen). It was not a work co-authored at the time. I possess old printed editions, including... Yi... Shi Liang Fang (10 volumes) and Su Shen Liang Fang (15 volumes). Comparing the volume counts of my collection, although it combines Shen's content, it is mixed with Su's theories. If one follows the *Su Shen Liang Fang*, five volumes are missing. Was it already incomplete and scattered during that era? There are many erroneous characters, making it nearly unreadable, so I have corrected them. However, internal diseases, external diseases, gynecology and pediatrics, as well as miscellaneous discussions, are roughly complete, suggesting it is not an incomplete text. Perhaps ancients considered medicine and divination as lowly arts. Historians recording medical books may not have meticulously verified them. For instance, in the *History of Song*, *Liu Juanzi's Gui Yi Fang Lun* is written as "Gui Lun," omitting the two characters "Yi Fang" (Lost Prescriptions); thus, other omissions can be inferred. The volume count of this book does not match the Song dynasty catalogs, and the details of its division and combination cannot be verified. Many of the prescriptions herein have appeared in other books such as *Bo Ji* and *Ling Yuan*. The rest are equally effective, with miraculous results beyond ordinary reasoning. Could they not be teachings from the Dragon Palace? Now, I have arranged for its printing and supplemented it with Shen's original preface. Studying the "Five Difficulties" (Wu Nan, five difficult diagnostic challenges) thoroughly will be of great benefit.
Postscript by Cheng Yongpei, pseudonym Shou Qiao