臣闻通天地人曰儒，通天地不通人曰技，斯医者虽曰方技，其实儒者之事乎。班固序《
艺文志》，称儒者助人君，顺阴阳，明教化，此亦通天地人之理也。又云∶方技者，论病以
及国，原诊以知政。非能通三才之奥，安能及国之政哉。晋·皇甫谧博综典籍百家之言，沉
静寡欲，有高尚之志。得风痹，因而学医，习览经方，前臻至妙。取黄帝《素问》、《针经
》、《明堂》三部之书，撰为《针灸经》十二卷，历古儒者之不能及也。或曰∶《素问》、
《针经》、《明堂》三部之书，非黄帝书，似出于战国。曰∶人生天地之间，八尺之躯，脏
之坚脆，
之乎。非大圣上智，孰能知之，战国之人何与焉。大哉！《黄帝内经》十八卷，《针经》三
卷
传，学之者鲜矣。唐·甄权但修《明堂图》，孙思邈从而和之，其余篇第亦不能尽言之。国
家诏儒臣校正医书，今取《素问》、《九墟》、《灵枢》、《太素经》、《千金方》及《翼
》、《外台秘要》诸家善书校对玉成，缮写将备亲览。恭惟主上圣哲衣冠文物，光辉上下，孝慈仁
德，蒙被
化之一端云。
国子博士臣高保衡尚书屯田郎中臣孙奇光禄卿直秘阁臣林亿等上
夫医道所兴，其来久矣。上古神农始尝草木而知百药。黄帝咨访岐伯、伯高、少俞之徒
，内考五脏六腑，外综经络血气色候，参之天地，验之人物，本性命，穷神极变，而针道生
焉。其论至妙，雷公受业传之于后。伊芳尹以亚圣之才，撰用《神农本草》以为汤液。
中古名医有俞跗、医缓、扁鹊，秦有医和，汉有仓公。其论皆经理识本，非徒诊病而已。
汉有华佗、张仲景。其它奇方异治，施世者多，亦不能尽记其本末。若知直祭酒刘季琰病发
于畏恶，治之而瘥，云∶后九年季琰病应发，发当有感，仍本于畏恶，病动必死，终如其言
。仲景见侍中王仲宣时年二十余，谓曰∶君有病，四十当眉落，眉落半年而死，令服五石
汤可免。仲宣嫌其言忤，受汤而勿服。居三日，见仲宣谓曰∶服汤否？仲宣曰∶已服。仲景
曰
终如其言。此二事虽扁鹊、仓公无以加也。华佗性恶矜技，终以戮死。仲景论广伊芳尹汤液
为数十卷，用之多验。近代太医令王叔和撰次仲景，选论甚精，指事可施用。按∶《七略
·艺文志》，《黄帝内经》十八卷。今有《针经》九卷，《素问》九卷，二九十八卷，即《内
经》也。亦有所亡失，其论遐远，然称述多而切事少，有不编次。比按仓公传，其学皆出于
《素问》，论病精微。《九卷》是原本经脉，其义深奥，不易觉也。又有《明堂孔穴针灸治
要》，皆黄帝岐伯选事也。三部同归，文多重复，错互非一。甘露中，吾病风加苦聋，百日方
治，要皆浅近，乃撰集三部，使事类相从，删其浮辞，除其重复，论其精要，至为十二卷。《
易》曰∶观其所聚，而天地之情事见矣。况物理乎？事类相从，聚之义也。夫受先人之体，
有八尺之躯，而不知医事，此所谓游魂耳。若不精通于医道，虽有忠孝之心，仁慈之性，君
父危困，赤子涂地，无以济之，此固圣贤所以精思极论尽其理也。由此言之，焉可忽乎？其
本论其文有理，虽不切于近事，不甚删也。若必精要，后其闲暇，当撰核以为教经云尔。
我听说，贯通天、地、人三才之道的人称为儒者；只通晓天地之理而不能通达人事的，只能称为技艺之人。因此，医生虽然被称为从事方技之人，但实际上也是儒者的事业。班固在《汉书·艺文志》中记载，称儒者能辅佐君主，顺应阴阳变化，阐明教化道理，这也是贯通天、地、人三才的道理。又说：方技（医学）可以论述疾病并推及国家治理，通过诊察来了解政治得失。如果不能通晓天、地、人三才的奥妙，怎么能涉及国家的政事呢？
晋代的皇甫谧广泛综览典籍和诸子百家的言论，性格沉静，寡欲少求，有高尚的志向。他患上风痹（肢体麻木疼痛的病），因此开始学习医学，研习阅览经方（经典医方），达到了精妙的境界。他选取黄帝的《素问》、《针经》（即《灵枢》）、《明堂》三部书籍，编纂成《针灸甲乙经》十二卷，这是以往历代儒者所不能企及的。
有人说：《素问》、《针经》、《明堂》这三部书，不是黄帝所作，似乎出自战国时期。回答说：人生于天地之间，拥有八尺高的身躯，脏腑的坚固与脆弱，经络的走向与功能，如果不是大圣人和极具智慧的人，谁能知晓它呢？战国时期的人又怎能参与其中的创造呢？
伟大啊！《黄帝内经》共十八卷，《针经》三卷，流传于世，但学习研究的人很少了。唐代的甄权仅仅修订了《明堂图》，孙思邈随之附和补充，其余篇章也不能完全阐述清楚。国家诏令儒臣校正医书，如今选取《素问》、《九墟》（即《灵枢》的古称或别本）、《灵枢》、《太素经》、《千金方》以及《翼》（《千金翼方》）、《外台秘要》等各家优秀的书籍进行校对完善，缮写完毕准备呈请皇上亲自查阅。恭敬地认为，皇上圣哲明智，衣冠文物光辉上下，孝慈仁德，蒙受教化的恩泽，只是其中一端罢了。
国子博士臣高保衡、尚书屯田郎中臣孙奇、光禄卿直秘阁臣林亿等人进上。
医学之道兴起，由来已久了。上古神农氏开始尝试各种草木以了解百药的功效。黄帝咨询岐伯、伯高、少俞等人，向内考察五脏六腑，向外综合经络、血气、色候，参照天地自然，验证于人万物，探究性命本源，穷尽神妙变化，于是针灸之道产生了。其理论极其精妙，雷公继承学业并传之后世。伊尹（商朝初年政治家，被尊为中医汤液鼻祖）凭借近乎圣人的才能，撰写运用《神农本草》来制作汤液（中药煎剂）。
中古时期的名医有俞跗、医缓、扁鹊，秦国有医和，汉国有仓公（淳于意）。他们的论述都基于医理，探求根本，不仅仅是诊断治疗疾病而已。
汉代有华佗、张仲景。其他奇特的方剂和异法治疗，施用于世间的情况很多，也不能全部记录其始末。如果知道原祭酒刘季琰的病发源于恐惧厌恶的心理因素，治疗后痊愈，他说：“九年之后季琰的病应当再次发作，发作时会有预感，根源依然在于恐惧厌恶，病动则必死。”最终果然像他所说的那样。张仲景见到侍中王仲宣时，王仲宣二十多岁，张仲景对他说：“你有病，四十岁时眉毛会脱落，眉毛脱落后半年就会死亡，让你服用五石汤可以避免。”王仲宣嫌他的话刺耳，接受了汤药却没有服用。过了三天，张仲景见到王仲宣问道：“服药了吗？”王仲宣说：“已经服了。”张仲景观察他的神色后说：“看你的面色，并没有服药的迹象。”后来王仲宣果然在四十岁时眉毛脱落，半年后去世。这两件事，即使是扁鹊、仓公也无法超越。华佗生性厌恶炫耀医术，最终因此被杀。张仲景论述并扩充伊尹的汤液理论，写成几十卷，使用效果多应验。近代的太医令王叔和整理编次张仲景的著作，选录论述非常精当，指出的病症可以实际应用。
查考：《七略·艺文志》记载，《黄帝内经》十八卷。现在存有《针经》九卷，《素问》九卷，二九合计十八卷，这就是《内经》。但也有一些亡佚失传，其论述深远，然而称述宏大而切合实际诊疗的内容较少，且没有经过系统编排。比照仓公的传记，他的学问都出自《素问》，论病精细微妙。《九卷》（即《灵枢》）是原本经脉的理论，其义理深奥，不容易察觉理解。又有《明堂孔穴针灸治要》，都是黄帝与岐伯选择的事迹。这三部书宗旨相同，但文字多有重复，错乱不一。甘露年间，我患风病加上痛苦耳鸣，一百天才治好，觉得这些内容大多浅显，于是将三部书汇集在一起，使事类相互归类，删去浮泛辞藻，去除重复内容，论述其精要之处，最终定为十二卷。《易经》说：“观察事物的聚集，就能看出天地的情状和事物的发展规律。”何况物理人情呢？事类相从，正是“聚”的含义。
人承受先人的形体，拥有八尺的身躯，却不知道医事，这就叫作游魂。如果不精通医道，即使有忠孝之心、仁慈之性，当君主父亲处于危难困境，婴儿跌入污秽之地时，无法救助他们，这确实是圣贤所以精心思考、极力论述以穷尽道理的原因。由此说来，怎么可以忽视呢？本书的基本理论文章有条理，虽然不切近当下的琐事，也没有过多删减。如果一定要追求精要，待日后闲暇时，应当再撰写考核作为教导的经典罢了。
I have heard that one who comprehends the principles of Heaven, Earth, and Humanity is called a Confucian scholar; whereas one who understands only the ways of Heaven and Earth but fails to comprehend human affairs is merely a technician. Thus, although physicians are said to practice the arts of medicine (Fangji), their work is essentially that of a Confucian scholar. Ban Gu, in his preface to the "Treatise on Literature" (Yiwen Zhi) of the *Book of Han*, stated that Confucians assist rulers, harmonize Yin and Yang, and clarify moral education, which is also the principle of comprehending Heaven, Earth, and Humanity. He further stated: "The practitioners of the Arts of Medicine (Fangji) discuss diseases extending to state governance, and infer political conditions through diagnosis." How could one involve oneself in state politics without mastering the profound mysteries of the Three Realms (Sancai: Heaven, Earth, and Humanity)?
Huangfu Mi of the Jin Dynasty extensively studied classics and the works of the Hundred Schools of Thought. He was tranquil, had few desires, and possessed lofty aspirations. Suffering from Fengbi (Wind-Bi syndrome, characterized by numbness and pain in the limbs), he turned to the study of medicine, reviewing classical prescriptions (Jingfang) until he reached a state of mastery. He selected three texts attributed to the Yellow Emperor—the *Suwen* (Basic Questions), the *Zhenjing* (Classic of Acupuncture, i.e., *Lingshu*), and the *Mingtang* (Hall of Light)—and compiled them into twelve volumes of *Zhenjiu Jia Yi Jing* (The Systematic Classic of Acupuncture and Moxibustion). This achievement surpassed what previous Confucian scholars had attained.
Some argued: "The *Suwen*, *Zhenjing*, and *Mingtang* are not works of the Yellow Emperor but seem to originate from the Warring States period." I replied: "Humans live between Heaven and Earth, possessing bodies eight chi tall. The solidity or fragility of the zang-fu organs, the pathways of the meridians—unless one is a Great Sage of supreme wisdom, who could know these? What role did people of the Warring States play in this?"
Great indeed is the *Huangdi Neijing* (Yellow Emperor's Inner Canon) in eighteen volumes, and the *Zhenjing* in three volumes. These have been transmitted, yet few study them. In the Tang Dynasty, Zhen Quan revised only the *Mingtang Tu* (Chart of the Hall of Light), and Sun Simiao followed suit; neither fully expounded upon all the chapters. The State has decreed that Confucian scholars correct medical texts. We have now selected excellent books such as the *Suwen*, *Jiuxu* (an ancient name for *Lingshu*), *Lingshu*, *Taisu Jing*, *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold), *Qianjin Yifang* (Supplement to Essential Prescriptions Worth a Thousand Gold), and *Waitai Miyao* (Secret Essentials of the Outer Cabinet) for collation and completion. They have been copied and prepared for Your Majesty’s personal inspection. We respectfully acknowledge that Your Majesty is sagely and wise, with cultural brilliance shining above and below, embodying filial piety, kindness, and benevolence, thereby receiving the transformation of education, albeit but one aspect thereof.
Submitted by Gao Baoheng, Doctor of the Imperial Academy; Sun Qi, Director of the Department of State Ceremonial; and Lin Yi, Gentleman of the Secret Library, among others.
The rise of the medical art is ancient. In high antiquity, Shennong tasted herbs and grasses to understand the properties of hundreds of medicines. The Yellow Emperor consulted Qibo, Bogao, Shaoyu, and others, internally examining the five zang and six fu organs, externally synthesizing the meridians, blood, qi, complexion, and pulse signs, referencing Heaven and Earth, verifying in humans and things, rooting in the nature of life, and exhausting spiritual transformations, thus giving birth to the Way of Acupuncture. Its theories were profoundly subtle, and Leigong received instruction from him and passed it down. Yi Yin, possessing talent nearly equal to a sage, utilized the *Shennong Bencao Jing* (Divine Farmer's Materia Medica) to compose decoctions (Tangye).
In the middle antiquity, renowned physicians included Yufu, Yi Huan, and Bian Que; in the Qin Dynasty, there was Yi He; in the Han Dynasty, there was Cang Gong (Chunyu Yi). Their discussions were grounded in medical principles and sought the root, going far beyond mere diagnosis and treatment.
In the Han Dynasty, there were Hua Tuo and Zhang Zhongjing. Many other miraculous formulas and unusual treatments were applied to the world, but their origins and details cannot be fully recorded. For instance, Liu Jiyan, former Prefect of Sacrifices, suffered from an illness rooted in fear and aversion. After treatment, he recovered and predicted: "Nine years later, my illness will recur. When it recurs, there will be a sensation, still rooted in fear and aversion. Once the disease moves, death is inevitable." His prediction came true exactly as he said. Zhang Zhongjing met Wang Zhongxuan, a Palace Attendant, when he was over twenty years old. Zhang said to him: "You have a disease. At forty, your eyebrows will fall out, and half a year after they fall out, you will die. Take Wushi Tang (Five-Mineral Decoction) to avoid this." Wang Zhongxuan found his words offensive, accepted the prescription but did not take it. Three days later, Zhang saw Wang and asked: "Have you taken the decoction?" Wang replied: "I have." Zhang observed his countenance and said: "Looking at your face, you have not taken it." Later, Wang Zhongxuan indeed lost his eyebrows at forty and died half a year later. These two cases exceeded even those of Bian Que and Cang Gong. Hua Tuo disliked boasting about his skills and ultimately was executed because of it. Zhang Zhongjing expanded and discussed Yi Yin’s decoction theories into dozens of volumes, which proved highly effective. In recent times, Wang Shuhe, Imperial Physician, compiled Zhang Zhongjing’s works, selecting and discussing them with great precision, making them applicable to clinical practice.
According to the *Qilue · Yiwen Zhi*, the *Huangdi Neijing* consisted of eighteen volumes. Currently, we have the *Zhenjing* in nine volumes and the *Suwen* in nine volumes, totaling eighteen volumes, which constitute the *Neijing*. However, some parts are lost. The theories are profound and distant, but often grandiose rather than practical, and unorganized. Comparing with the biography of Cang Gong, his learning derived entirely from the *Suwen*, with precise and subtle discussions of disease. The *Jiujuan* (Nine Volumes, i.e., *Lingshu*) contains the original theory of meridians, which is profound and difficult to grasp. There is also the *Mingtang Kongxue Zhenjiu Zhiyao* (Essentials of Acupuncture and Moxibustion for Mingtang Acupoints), containing selected events from the Yellow Emperor and Qibo. Although these three texts share the same origin, their texts are repetitive and intermixed. During the Ganlu era, I suffered from wind disease and severe tinnitus, taking a hundred days to recover. Finding the content mostly superficial, I compiled the three texts, categorizing similar matters, deleting verbose language, removing repetitions, and distilling the essentials, finally arranging them into twelve volumes. The *I Ching* (Book of Changes) states: "Observe what gathers together, and the sentiments of Heaven and Earth become visible." How much more so for physical phenomena? Categorizing similar matters is the meaning of "gathering."
Humans inherit the body of their ancestors, possessing an eight-chi frame, yet if they do not know medical affairs, they are but wandering souls. If one does not master the medical art, even with a heart of loyalty and filial piety and a nature of benevolence, when lords and fathers are in peril or infants fall into filth, one cannot save them. This is precisely why sages think deeply and argue exhaustively to fully understand the principles. From this perspective, how can it be neglected? The fundamental theories in this text are logical. Although not immediately relevant to trivial contemporary matters, they have not been heavily abridged. If one must pursue essence, during future leisure, I shall compile and verify materials to serve as a teaching classic.