古圣相传之经方。并非私心自造。间有加减。必有所本。其分两轻重。皆有法度。其药悉本于神农本草。无一味
游移假借之处。非此方不能治此病。非此药不能成此方。精微深妙。不可思议。药味不过五六品。而功用无不周。
此乃天地之化机。圣人之妙用。与天地全不朽者也。千金方则不然。其所论病。未尝不根据内经。而不无杂以后世
臆度之说。其所用方。亦采择古方。不无兼取后世偏杂之法。其所用药。未必全本于神农。兼取杂方单方。及通
治之品。故有一病而立数方。亦有一方而治数病。其药品有多至数十味者。其中对证者固多。不对证者亦不少。
故治病亦有效有不效。大抵所重。专在于药。而古圣制方之法不传矣。此医道之一大变也。然其用意之奇。用药
之功。亦自成一家。有不可磨灭之处。（医学源流论）
王鸣盛曰。旧唐书方伎孙思邈传。上衣冠文物云周宣帝时。隐太白山。隋文帝辅政。征为博士。此何以自云开皇
辛酉岁生。开皇辛酉。隋文帝在位之二十一年。是年改元仁寿。至照邻作序之年癸酉。是唐高宗在位之二十四年。
威亨四年。当云年七十三。思邈盖不欲以长生不死。惊骇世人。故自隐其年。而诡词云开皇辛酉生。故云。以此
参之。不啻百岁人矣。非自相矛盾也。但七十三。而云九十三者。此传刻之误也。原本亦误。旧书于传末直云永
淳元年卒。更不言年若干。盖的年实无可考。而以上文历叙者参详之。则自是百余岁人。不言可知矣。新书则改
云永淳初卒。而又添一句云。年百余岁。永淳之号。本只二年。初与元年。有何分别。何必作。而所添之句。则
反成赘疣。凡宋祁之务欲自炫其长。而实则无加于旧者。多如此。（十七史商榷）
四库全书提要曰。千金要方九十三卷。唐孙思邈撰。思邈华原人。唐书隐逸传。称其少时周洛州刺史独孤信
称为圣童。及长隐居太白山。隋文帝辅政。以国子博士征不起。则思邈生于周朝。入隋已长。然卢照邻病梨赋序。
称癸酉岁。于长安见思邈。自云开皇辛酉岁生。今年九十二。则思邈生于隋朝。照邻乃思邈之弟子。记其师言必
不妄。惟以隋书考之。开皇纪号。凡二十年。止于庚申。次年辛酉。已改元仁寿。与史殊不相符。又由唐高宗咸
亨四年癸酉。上推九十二年。为开皇二年壬寅。实非辛酉。干支亦不相应。然自癸酉。上推九十三年。正得开皇
元年辛丑。盖照邻集。传写讹异。以辛丑为辛酉。以九十三为九十二也。史又称思邈卒于永淳元年。年百余岁。
自是年上推至开皇辛丑。正一百二年。数亦相合。则生于后周。隐居不仕之说。为史误审矣。
思邈尝谓，人命至重。贵于千金。一方济之。德逾于此。故所着方书。以千金名。凡延医之诀。针灸之法。以至
导引养生之术。无不周悉。犹虑有阙遗。更撰翼方辅之。考晁陈诸家着录。载千金方。千金翼方。各三十卷。钱
曾读书敏求记所载。卷数亦同。又谓宋仁宗命高保衡林亿等。校正刊行。后列禁经二卷。合二书计之。止六十二
卷。此本增多三十一卷。疑后人并为一书。而离析其卷帙。叶梦得避暑录话。称思邈作千金前方。时已百余岁。
妙尽古今方书之要。独伤寒未之尽。以未尽通仲景之言。故不敢深论。后三十年。（案百余岁。及三十年之说。
皆因仍旧误。今姑仍原文录之。）作千金翼。论伤寒者居半。盖始得之。其用精审不苟如此云云。则二书本相
因而作。亦相济为用。台之亦未害宏旨也。太平广记。载思邈曾救昆明池龙。得龙宫三十首。散入千金方各卷之
中。盖小说家附会之谈。固无足深辨焉。
按是书原三十卷。其析为九十三卷者。道藏中所辑。耀州乔世定录出刊之，详见于兄世宁序中。提要不识其
说。妄为傅会之谈。可谓疏矣。僧法藏华岩传记。作六十卷。是并前后二方。而言之也。
〔千金翼方〕新唐志三十卷 存
自序曰。原夫神医秘术。至赜参于道枢。宝饵凝灵。宏功浃于真畛。知关 玄牡。驻历之功已深。辔策天
机。全生之德为大。稽炎农于纪 。资太一而反营魂。镜轩后于遗编。事岐伯而宣药力。故能尝味之绩。郁腾天
壤。诊体之教。播在神寰。医道由是滥觞。时义肇基于此。亦有志其大者。高密问紫文之术。先其远者。伯阳流
玉册之经。拟斯寿于乾坤。岂伊芳难老。俦厥龄于龟鹤。讵可蠲 。兹乃大道之真以持身。抑斯之谓也。若其业济
含灵。命悬兹乎。则有越
人彻视于腑脏。秦和洞达于膏肓。仲景候色而验眉。元化刳肠而湔胃。斯皆方轨叠迹。思韫入神之妙。极变探幽。
精超绝代之巧。晋宋方伎。既其无继。齐梁医术。曾何足云。若夫医道之为言。实惟意也。固以神存心手之际。
意析毫芒之里。当其情之所得。口不能言。数之所在。言不能逾。然则三部九候。乃经络之枢机。气少神余。亦
针刺之钧轴。况乎良医则贵察声色。神工则深究萌芽。心考锱铢。安假悬衡之验。敏同机骇。曾无挂发之淹。非
天下之至精。其孰能与于此。是故先王镂之于玉板。往圣藏之以金匮。岂不以营垒至道。括囊其赜者欤。余幼智
蔑闻。老成无已。才非公干。夙婴流疾。德异士安。早缠 瘵。所以志学之岁。驰百金而徇经方。耄及之年。竟
三余而勤药饵。酌华公之绿帙。异术同窥。采葛生之玉函。奇方毕综。每以生者两仪之大德。人者五行之秀气。
气化则人育。伊芳人禀气而存。德合则生成。是生曰德而立。既知生不再于我。人处物为灵。可幸蕴灵心阙。颐我
性源者。由检押神秘。幽求今古。撰方一部。号曰千金。可以济物摄生。可以穷微尽性。犹恐岱山临月。必昧
秋毫之端。雷霆在耳。或遗玉石之响。所以更撰方翼三十卷。共成一家之学。譬 之相济。运转无涯。等羽翼
之交飞。抟摇不测。矧夫易道深矣。孔宣系十翼之辞。玄文奥矣。陆绩增玄翼之说。或沿斯义。述此方名矣。贻
厥子孙。永为家训。虽未能譬言中庶。比润上池。亦足以慕远测深。稽门叩键者哉。傥经目于君子。庶知余之所
志焉。
林亿等序曰。臣闻方伎之学。其来远矣。上古神农播谷尝药。以养其生。黄帝岐伯君臣问对。垂于不刊。为
万世法。中古有长桑扁鹊。汉有阳庆仓公张机华佗。晋宋如王叔
和葛稚川皇甫谧范汪胡洽深师陶景之流。凡数十家。皆祖述农黄。着为经方。迨及唐世孙思邈出。诚一代之良医
也。其行事见诸史传，撰千金方三十卷。辨论精博。囊括众家。高出于前辈。犹虑或有所遗。又撰千金翼方以辅
之。一家之书。可谓大备矣。其书之得于今。讹舛尤甚。虽洪儒硕学。不能辨之。仁宗皇帝诏儒臣。校正医书。
臣等今校定千金翼方。谓乎物之繁。必先得其要。故首之以药录纂要。凡治病者。宜别药之性味。故次之以本草。
人之生育。由母无疾。故次之以妇人。疾病之急。无急于伤寒。故次之以伤寒。然后养其少小。故次之以小儿。
人身既立。必知所以自养。故次之以养性。养性者。莫善于养气。故次之以辟谷。气之盈乃可安闲。故次之以退
居。退居者。当事补养。故次之以补益。若补益失宜。则风 乃作。故次之以中风。风者。百病之长也。邪气缘
而毕至。故次之以杂病。又次之以万病。愈诸疾者。必资乎大药。故次之以飞炼。乳石性坚。久服生热。故次之
以疮痈。众多之疾。源于脉证。故次之以色脉。色脉既明。乃通 穴。故次之以针灸。而禁经终焉。总三十卷。
目录一卷。臣以为晋有人。欲刊正周易。及诸药方。与祖讷论。祖云。辨释经典。纵有异同。不足以伤风教。至
于汤药。小小不达。则后人受弊不少。是医方不可以轻议也。臣等不敢肆臆见。妄加涂窜。取自神农以来书。行
于世者而质之。有所未至。以俟来者。书成缮写。将预圣览。恭惟皇帝陛下。天纵深仁。孝述前烈。刊行方论。
拯治生类。俾天下家藏其书。人知其学。皆得为忠孝。亦皇风之高致焉。太子右赞善大夫臣高保衡。尚书都官员
外郎臣孙奇。太常少卿充秘阁校理臣林忆等谨上。
又后序曰。夫疾病之至急者有三。一曰伤寒。二曰中风。三曰疮痈。是三种者。疗之不早。或治不对病。皆
死不旋踵。孙氏撰千金方。其中风疮瘫。可谓精至。而伤寒一门。皆以汤散膏丸。类聚成篇。疑未得其详矣。又
着千金翼三十卷。辨论方法。见于千金者十五六。惟伤寒谓太医汤药虽行。百无一效。乃专取仲景之论。以太阳
方证。比类相附。三阴三阳宜忌。霍乱发汗吐下后。阴易劳复病。为十六篇。分上下两卷。亦一时之新意。此于
千金为辅翼之深者也。从而着之。论曰。伤寒热病。自古有之。名贤浚哲。多所防御。至于仲景。特有神功。寻
思旨趣。莫测其致。有以见孙氏尊而神之之心也。是二书者。表里相明。至纤至悉。无不该备。世又传千金髓者。
观其文意。殊非孙氏所作。乃好事者为之耳。王道集外台秘要方。各载所出。亦未之见。似出于唐之末代。博雅
者。勿谓其一家书也。至于合药生熟之宜。炮炙之制。分两升斗之齐。并载千金凡例中。此不着云尔。
赵希弁曰。千金翼方三十卷。上唐孙思邈撰。思邈着千金方。复掇集遗轶。以羽翼其书。成一家之学。林亿
等谓。首之以药录。次之以妇人。伤寒。小儿。养性。辟谷。退居。补益。杂病。疮痈。色脉。针灸。而禁经终
焉者。皆有指意云。
陈振孙曰。千金翼方三十卷。孙思邈撰。千金方既成。恐其或遗也。又为此以翼之。亦自为序。其末兼至禁
术。用之亦多验。（书录解题）
王肯堂序曰。医书不经秦火。而上古禁方。流传于世者。无一焉。今独张仲景方最古。其次莫如孙真人千金
方。
如是止矣，真人以应化圣贤。现神仙身。行良医事。其所着书。抉玄扃颀秘笈。宜不涉世情一字。顾房中补益篇。
稍类泥水。而妇人左肾膀胱两部中。杂出淫 不典之方。于养生济物无当也。疑为后人附益。非真人手泽。后获
千金翼方于故友徐士彰谏议家。则前所疑者悉无有。而释氏玄门千金不传之秘。前书所不及者。往往而见。于是
益知此为真人晚年定本。其视前书。一出一入。何止只字千金而已。按仙传拾遗。及宣室志。记真人以永淳初元
尸解。开元中。复有人见隐于终南山。与宣律师往还。因拯昆明池龙胡僧之难。得龙宫方三十首。且感神人之诫。
去千金方药之害物命者。以草木代之。作千金翼三十篇。每篇有龙宫仙方一首。今按服水法中有云。武德中。龙
此卷授余。则得龙宫方。非尸解后明甚，然亦可以证龙宫方之实有。而非好事者寓言也。方中时有用物命者。
岂亦后人附益耶。抑传者妄也。千金方收入道藏。今关中江右。皆有刻。乃至宋元刻本。藏书家多有之。而独翼
方不传。道藏亦不载，世多有不闻其名者。岂世人业重。仙真秘之。神物呵禁。不容妄窥耶。三从子廷鉴以母病。
欲刻医书。冀获冥 。请于余。余以此书授之。而表弟孙仲来助余。校订尤力。苦无它本雠校。其乌焉帝虎之
讹。灼然无疑者。然后改正。不然。宁仍其旧。以俟他日得宋刻善本而更之。故讹不可读者。时有同好。幸无讶
焉。得者当起殷重心。生难遭想。心真人之心。行真人之行。而后可以用真人之方。其为真人不难矣。此则余与
廷鉴刻是书意也。万历乙巳十月八日。余以谢诸公之枉予先慈者。舟抵武林德胜坝。大雨不可登岸。篷窗 暗无
聊。而廷鉴遣使。来告书成。且惩序。因书以归之。念西居士王肯堂宇泰。
按王宇泰刊本。较之家藏元板。不唯误文居多。甚至脱数十页。元板目录末。有大德乙未良月梅溪书院刻梓
木记。先考得之于城东医生白氏。其文本端雅。卷帙完好。惜使王氏校刊之日。不视是善本。
〔千金髓方〕新唐志二十卷 佚
按本事方。有云千金髓。有肾气攻背项强一证。则其书南宋时犹存矣。
又按朝鲜国医方类聚引。有千金月令一书。医官小岛学古（尚质）就以采辑。得说一十九首。方三百二十一
首。检其文义。与千金方。实出一手。决非赝鼎矣。考新唐志农家类云。孙氏千金月令三卷。孙思邈。（宋志。
作齐人月令。）殆此书也。而陶九成说郛卷第六十九。载有其书。仅举节物十二条。盖是以时令为主。因以及医
方者。故附于此。
〔郭氏（思）千金宝要〕八卷 存
自序曰。孙真人千金方。一部三十卷。三百一十八门。门中各有论。论下各有方。论以论说人所以得病之
由。君子小人。皆宜熟知。方以治人之已病。而人有未尝得见此集者。并药有物多而难合者。贫下细民。因此不
获治疗。枉坏躯命者。可胜言哉。况一州一县。几家能有千金方。而有者亦难于日日示人。因此孙君之仁术仁心。
格而不行处有之。郁而不广处有之。孙君此书。上本黄帝岐伯。次祖扁鹊华佗张仲景陈延之卫汜王叔和短剧肘后。
The classic prescriptions (Jingfang) passed down from ancient sages were not created out of personal whims. Occasional modifications or additions always have a basis. The dosage and weight of each herb follow strict rules. All ingredients are derived from the *Shennong Bencao Jing* (Divine Farmer's Materia Medica), with no herb being used arbitrarily or borrowed falsely. No prescription can treat a specific disease except this one, and no formula can be formed without these specific herbs. Their subtlety and profundity are inconceivable. Although the number of ingredients is only five or six, their efficacy is comprehensive. This is the mechanism of heaven and earth's transformation, and the wondrous application of sages, immortal alongside heaven and earth.
The *Qianjin Fang* (Thousand Gold Prescriptions), however, is different. In its discussion of diseases, although it does not fail to base itself on the *Neijing* (Inner Canon), it inevitably mixes in speculative theories from later generations. Regarding the formulas it uses, while it selects ancient prescriptions, it also incorporates biased and miscellaneous methods from later eras. The herbs it employs are not necessarily all based on the *Shennong Bencao Jing*; it also adopts miscellaneous formulas, single-herb remedies, and general-purpose items. Therefore, there are instances where multiple formulas are established for one disease, or one formula treats multiple diseases. Some contain dozens of ingredients; among them, those that match the syndrome are indeed numerous, but those that do not match are also considerable. Thus, treatment effectiveness varies—sometimes effective, sometimes not. Generally, the emphasis lies solely on the herbs, while the method of formulating prescribed by ancient sages has been lost. This represents a major transformation in the medical way. Nevertheless, its ingenious intent and the merit of its medication constitute a unique school with indelible contributions. (From *Yixue Yuanliu Lun*)
Wang Mingsheng stated: The *Old Book of Tang*, Biography of Artisans, Sun Simiao, records: "In the reign of Emperor Xuan of Zhou, he hid in Mount Taibai. When Emperor Wen of Sui was assisting in governance, he was summoned as a Doctor of the Imperial Academy." How does this reconcile with his own claim of being born in the Xin You year of the Kaihuang era? The Xin You year of Kaihuang was the twenty-first year of Emperor Wen's reign, the year the era name was changed to Renshou. By the year Gui You when Lu Zhaolin wrote the preface, which was the twenty-fourth year of Emperor Gaozong of Tang, i.e., the fourth year of Xianheng, he should have been seventy-three years old. Sun Simiao likely did not wish to astonish the world with claims of immortality, so he concealed his true age and deceitfully claimed birth in the Xin You year of Kaihuang. Thus, calculating from this, he was over a hundred years old, which is not contradictory. However, stating seventy-three yet claiming ninety-three is an error in transmission and printing. The original text also contained this error. The *Old Book of Tang* simply states at the end of the biography that he died in the first year of Yongchun, without mentioning his age. His actual age was likely unrecordable, but deducing from the chronological narrative above, he must have been over a hundred years old. The *New Book of Tang* changed this to "died early in Yongchun" and added "aged over a hundred." The Yongchun era lasted only two years; what is the difference between "early" and "the first year"? Why add such phrasing? The added phrase becomes superfluous. Song Qi's efforts to display his superiority often resulted in content no better than the old texts, much like this case. (From *Shiqishi Shangque*)
The *Siku Quanshu Tiyao* (Outline of the Complete Library of the Four Treasuries) states: *Qianjin Yaofang* (Essential Prescriptions Worth a Thousand Gold), 93 volumes, written by Sun Simiao of the Tang Dynasty. Sun Simiao was from Huayuan, recorded in the *Book of Tang*, Biography of Recluses. It states that in his youth, Dugu Xin, Governor of Luozhou during the Zhou dynasty, called him a "Sage Child." Later, he lived in seclusion on Mount Taibai. When Emperor Wen of Sui assisted in governance, he was summoned as a Doctor of the National University but refused to serve. Thus, Sun Simiao was born in the Zhou dynasty and was already an adult upon entering the Sui dynasty. However, Lu Zhaolin's preface to *Ode to the Sick Pear Tree* states: "In the Gui You year, I saw Simiao in Chang'an. He said he was born in the Xin You year of Kaihuang and is currently ninety-two." This implies Sun Simiao was born in the Sui dynasty. Lu Zhaolin was Sun Simiao's disciple and would not record his master's words falsely. Checking the *Book of Sui*, the Kaihuang era lasted twenty years, ending in Gengshen. The following year, Xinyou, had already changed its era name to Renshou, contradicting history. Counting back ninety-two years from the Gui You year of the fourth year of Xianheng under Emperor Gaozong of Tang leads to Ren Yin, the second year of Kaihuang, not Xinyou. The sexagenary cycle also does not match. However, counting back ninety-three years from Gui You leads exactly to Xinchou, the first year of Kaihuang. It is likely that errors occurred during the copying of Lu Zhaolin's collection, mistaking "Xinchou" for "Xinyou" and "ninety-three" for "ninety-two." History also states Sun Simiao died in the first year of Yongchun at over a hundred years old. Counting back from that year to Xinchou of Kaihuang yields exactly one hundred and two years, matching the numbers. Thus, the claim that he was born in the Later Zhou and lived in seclusion refusing office is indeed a historical error.
Sun Simiao once said: "Human life is of utmost importance, more precious than a thousand gold. One prescription saving a life brings virtue surpassing this." Therefore, his medical works are named *Qianjin*. Every aspect of seeking medical help, acupuncture methods, and even Daoist guidance and health preservation techniques are thoroughly detailed. Fearing omissions, he further compiled the *Yifang* (Wing Formulas) to supplement them. Examining catalogs by Chao Gongwu and Chen Zhen Sun, both *Qianjin Fang* and *Qianjin Yifang* are recorded as thirty volumes each. Qian Zeng's *Dushu Minqiu Ji* confirms the same volume count. It is also noted that Emperor Renzong of Song ordered Gao Baoheng, Lin Yi, and others to correct and publish them. With the addition of two volumes of *Jinjing* (Forbidden Techniques), the total is sixty-two volumes. This version adds thirty-one volumes, suspected to be a later merger of the two books with dispersed pagination. Ye Mengde's *Bishu Luhua* claims that when Sun Simiao wrote the earlier *Qianjin* work, he was already over a hundred years old. He mastered the essentials of ancient and modern prescriptions but had not fully explored Shanghan (Cold Damage) because he had not completely understood Zhang Zhongjing's teachings, so he dared not discuss it deeply. Thirty years later (Note: The claims of "over a hundred years old" and "thirty years later" are inherited errors; we retain the original text here), he wrote *Qianjin Yifang*, where discussions on Shanghan occupy half the book. It seems that initially, his meticulousness and caution were such... Thus, these two books were composed mutually supporting each other and complementing one another. The imperial library's compilation did not hinder their grand purport. *Taiping Guangji* records that Sun Simiao saved the Dragon of Kunming Pool and received thirty formulas from the Dragon Palace, scattered throughout the volumes of *Qianjin Fang*. This is likely a fictional embellishment by storytellers, not worthy of serious debate.
According to records, the original book consisted of thirty volumes. The division into ninety-three volumes was compiled in the *Daozang* (Daoist Canon) and printed by Qiao Shiding of Yaozhou, as detailed in the preface by his brother Qiao Shining. The outline fails to recognize this theory and engages in baseless speculation, which is quite negligent. The monk Fazang's *Huayan Zhuanji* lists it as sixty volumes, referring to both the earlier and later works combined.
*[Qianjin Yifang]* New Book of Tang Bibliography: 30 Volumes. Extant.
Self-Preface states: Originally, the secret arts of divine physicians are profound, participating in the pivot of the Dao. Precious elixirs condense spirituality, achieving great merit within the true path. Understanding the mysterious gates, the power to sustain longevity is deep; controlling heavenly mechanisms, the virtue of preserving life is paramount. Investigating Yan Nong (Shennong) in records, relying on Taiyi to restore the soul. Reflecting on Xuanyuan (Yellow Emperor) in legacy writings, serving Qibo to proclaim medicinal power. Thus, the merit of tasting flavors rises amidst heaven and earth; the teaching of diagnosing bodies spreads in the divine realm. The medical way originates here; the significance of the times begins here. There are those who aspire to greatness, asking Gaomi about the art of Purple Text; those prior to antiquity, Bo Yang flowing with jade inscriptions. Comparing this lifespan to Heaven and Earth, is it merely fragrant and ageless? Matching ages to turtles and cranes, how can ailments be removed? This is the truth of the Great Dao to maintain the body. If the profession saves sentient beings, lives depend on this. Then there is Yue Ren seeing through viscera, Qin He penetrating marrow and lungs, Zhongjing observing colors to verify eyebrows, Yuanhua dissecting intestines and washing stomachs. These are tracks overlapping, thoughts containing divine subtlety, exploring extremes and depths, surpassing contemporary ingenuity. Jin and Song artisans had no successors; Qi and Liang medical skills were unworthy of mention. As for the meaning of medicine, it is truly intention. Spirit exists between mind and hand; intention analyzes within hairs' breadth. When emotion is grasped, speech cannot express; when numbers reside, words cannot exceed. Thus, the Three Parts and Nine Observations are the pivot of meridians; when qi is scarce and spirit remains, they are the axis of acupuncture. Moreover, good doctors value observing voice and color; divine workers investigate beginnings. Calculating weights in the heart, why rely on hanging scales? Agility like startled machines, without delay of hanging hair. Unless one is the most exquisite in the world, who could participate in this? Therefore, former kings carved them on jade tablets; past sages stored them in golden caskets. Is it not because constructing the ultimate Dao encompasses its profundity? I, in my youth, lacked wisdom and hearing; in old age, achieved nothing. My talent is inferior to Gonggan; early afflicted by epidemic diseases. My virtue differs from Shi An; early entangled in consumption. Thus, at the age of learning, I spent a hundred gold to pursue classics; in my dotage, I diligently studied herbs during spare time. Consulting Hua Gong's green scrolls, viewing diverse arts; collecting Ge Sheng's jade cases, mastering strange formulas. Often thinking that life is the great virtue of the Two Powers; humans are the essence of the Five Elements. Qi transformation nurtures humans; humans exist by receiving qi. Virtue harmonizes creation; thus life is established by virtue. Knowing life does not return to me, and humans are spiritual among things, I rejoice in cultivating the spiritual heart, nourishing my nature's source. By examining mysteries, seeking ancient and modern, I compiled a section of formulas, named *Qianjin*. It can save things and preserve life, exhaust subtleties and complete nature. Fearing that Mount Dai near the moon might miss the tip of autumn hair, or thunder in the ear might lose the sound of jade, I further compiled thirty volumes of *Yifang*, completing a school of thought. Like mutual assistance, turning boundlessly; equal to wings flying together, unpredictable rotation. Furthermore, the Way of Change is profound; Confucius attached the Ten Wings; the *Xi Ci* is obscure; Lu Ji added explanations to the *Xuan*. Perhaps following this meaning, naming this formula. Leaving it to descendants, forever as family instruction. Though unable to compare to Yan Zhongshu or Run Shangchi, it is sufficient to admire the distant and measure the deep, knocking on doors and keys. If seen by gentlemen, perhaps they will know my aspirations.
Preface by Lin Yi et al.: We hear that the study of artisanal skills is ancient. In high antiquity, Shennong sowed grain and tasted herbs to sustain life; Huangdi and Qibo's ruler-minister dialogues were inscribed imperishably, becoming laws for ten thousand generations. In middle antiquity, there were Changsang Bian Que; in Han, Yang Qing, Cang Gong, Zhang Ji, Hua Tuo. In Jin and Song, figures like Wang Shuhe, Ge Zhichuan, Huangfu Mi, Fan Wang, Hu Qia, Shen Shi, Tao Jing, etc., numbering dozens, all followed Nong and Huang, writing classic prescriptions. Until the Tang dynasty, Sun Simiao emerged, truly a good physician of his generation. His deeds appear in histories; he compiled *Qianjin Fang* in thirty volumes. His debates are refined and extensive, encompassing various schools, surpassing predecessors. Fearing omissions, he again compiled *Qianjin Yifang* to assist it. A single family's work, considered complete. The book transmitted to today suffers severe corruption. Even great scholars cannot distinguish errors. Emperor Renzong ordered儒臣 (Confucian officials) to correct medical books. We now corrected *Qianjin Yifang*. Believing that繁多 (complexity) requires grasping essentials first, we began with *Yaolu Zuanyao*. Those treating diseases must distinguish herb properties and flavors, so next comes *Bencao*. Human reproduction depends on mothers being healthy, so next comes *Funren* (Women). Disease urgency has none greater than Shanghan, so next comes *Shanghan*. Then nurture children, so next comes *Xiao'er*. Once the body is established, one must know self-care, so next comes *Yangxing* (Nourishing Nature). Nourishing nature is best done by nourishing qi, so next comes *Bigu* (Avoiding Grain). Full qi allows leisure, so next comes *Tuiju* (Retiring). Retiring involves tonification, so next comes *Buyi* (Tonification). Improper tonification causes Wind Evil, so next comes *Zhongfeng* (Wind Stroke). Wind is the chief of hundred diseases, evil qi arrives through it, so next comes *Zabing* (Miscellaneous Diseases). Then *Wanbing* (Ten Thousand Diseases). Curing all diseases requires great medicines, so next comes *Feilian* (Refining). Rush stone is hard; long-term use generates heat, so next comes *Chuangyong* (Sores and Abscesses). Many diseases originate from pulse and signs, so next comes *Semai* (Colors and Pulses). Once colors and pulses are clear, one understands acupoints, so next comes *Zhenjiu* (Acupuncture and Moxibustion). Finally *Jinjing*. Total thirty volumes, plus one volume of directory. We believe that in Jin, someone wanted to correct *Zhouyi* and herbal formulas, discussing with Zu Ne. Zu Ne said: "Explaining classics, differences do not harm morals. But regarding decoctions, small misunderstandings cause great harm to later generations." Thus medical formulas cannot be lightly discussed. We dare not arbitrarily alter texts. We consulted books from Shennong onwards circulated in the world. Where insufficient, we await future scholars. The book is copied for imperial review. May Your Majesty, possessing profound benevolence and filial piety towards ancestors, publish these formulas to save living beings, enabling every household to possess the book and everyone to know the study, achieving loyalty and filial piety, the highest style of imperial wind. Crown Prince Right Zan Shan Dafu臣 Gao Baoheng, Minister of Personnel Department External Lang臣 Sun Qi, Vice Director of Court of Imperial Sacrifices and Secret Pavilion Corrector臣 Lin Yi, etc., respectfully submit.
Postscript: The three most urgent diseases are: one, Shanghan; two, Zhongfeng; three, Chuangyong. If these three are not treated early, or if treatment does not match the disease, death follows immediately. Sun's *Qianjin Fang* handles Zhongfeng, Chuang, and Tan with precision. However, the Shanghan section groups decoctions, powders, pastes, and pills into chapters, suggesting a lack of detail. He then wrote *Qianjin Yifang* in thirty volumes. Debates and methods overlap fifteen to sixty percent with *Qianjin Fang*. Only for Shanghan, he stated that although imperial physicians administer decoctions, success is rare. Thus, he exclusively adopted Zhang Zhongjing's theories, attaching Sunyang formulas by category. Discussing contraindications for Three Yin and Three Yang, Huoluan after sweating/vomiting/purging, Yin Yi, and Laofu diseases, forming sixteen chapters divided into two volumes. This was a novel approach at the time, providing deep assistance to *Qianjin Fang*. Commentary states: Shanghan and hot diseases exist since antiquity. Wise men have defended against them. Zhang Zhongjing possessed divine merit. Searching his purport, one cannot fathom its depth. This reveals Sun's reverent attitude. These two books illuminate each other internally and externally, detailing everything comprehensively. Another book, *Qianjin Sui*, circulating in the world, does not resemble Sun's style but seems fabricated by enthusiasts. *Wangdao Ji* and *Waitai Miyao Fang* cite sources but do not see it. It likely appeared in late Tang. Scholars should not consider it part of his single school. Details on cooking raw/cooked herbs, processing, and measurements are found in *Qianjin Fanli*, hence omitted here.
Zhao Xibian states: *Qianjin Yifang* thirty volumes, authored by Sun Simiao of Tang. Sun wrote *Qianjin Fang*, then collected lost fragments to wing/support the book, forming a school. Lin Yi et al. state it begins with *Yaolu*, then Women, Shanghan, Children, Nourishing Nature, Bigu, Retiring, Tonification, Miscellaneous Diseases, Sores, Colors/Pulses, Acupuncture, ending with Forbidden Techniques, all having specific intents.
Chen Zhen Sun states: *Qianjin Yifang* thirty volumes, by Sun Simiao. After *Qianjin Fang* was completed, fearing omissions, he wrote this to support it. He wrote his own preface. The end includes forbidden techniques, which are often effective. (From *Shulu Jieti*)
Wang Kentang Preface: Medical books surviving Qin fire, with ancient forbidden formulas transmitted, are none. Now only Zhang Zhongjing's formulas are oldest, followed by Sun Zhenren's *Qianjin Fang*.
If so, Zhenren manifested as a sage/bodhisattva, appearing as an immortal, practicing as a good doctor. His writings uncover profound secrets, seemingly free of worldly sentiment. Yet the "Bedchamber Tonification" chapter resembles mundane alchemy. In the sections on women's left kidney and bladder, indecent formulas mixed in, irrelevant to health preservation and saving beings. Suspected to be later additions, not Zhenren's authentic work. Later, obtaining *Qianjin Yifang* from friend Xu Shizhang, the previous suspicions vanished. Buddhist and Daoist secrets of *Qianjin* not transmitted elsewhere, often found here. Thus knowing this is Zhenren's late definitive edition. Compared to the earlier book, entry and exit differ by more than just "one word worth a thousand gold." According to *Xianzhuan Shiyi* and *Xuanshi Zhi*, Zhenren underwent corpse-liberation (Shijie) in early Yongchun. In Kaiyuan era, someone saw him hidden in Zhongnan Mountain, interacting with Lawyer Xuan. He saved the Kunming Pool Dragon from a Hindu monk's difficulty, receiving thirty Dragon Palace formulas. Inspired by divine warning, he replaced animal-derived drugs in *Qianjin Fang* with plant-based ones, creating *Qianjin Yifang* thirty chapters, each with a Dragon Palace Immortal Formula. Checking *Fushui Fa*, it says: "In Wude era, the Dragon gave me this scroll." Thus receiving Dragon Palace formulas clearly post-dates Shijie. This proves the existence of Dragon Palace formulas, not mere fiction. Occasionally using animal products in formulas—perhaps later additions or transmission errors? *Qianjin Fang* is in the Daozang. Editions exist in Guanzhong and Jiangxi, including Song/Yuan prints owned by collectors. But *Yifang* is lost, not in Daozang. Many don't know its name. Is it hidden by immortals due to heavy karma? Third cousin Tingjian, wishing to print medical books for his mother's illness, asked me. I gave him the book. Cousin-in-law Sun Zhonglai helped proofread vigorously. Lacking other editions for collation, obvious errors (like 'wu yan di hu') were corrected; otherwise, kept original pending Song editions. Readers should not be surprised by occasional obscurities. Possessors should feel gratitude, view this as rare opportunity. Heart with Zhenren's heart, act with Zhenren's actions, then use Zhenren's formulas. Becoming like Zhenren is not difficult. This is our intent in printing. October 8, Yisi Year of Wanli. Returning from thanking friends for honoring my late mother, boat reached Desheng Dam in Wulin. Heavy rain prevented landing. Dark cabin, bored. Tingjian sent messenger announcing completion and requesting preface. Writing to send back. Nianxi Jushi Wang Kentang Yutai.
Note: Wang Yutai's printed edition contains more errors than the Yuan edition in my collection, even missing dozens of pages. The Yuan edition's directory ends with a note: "Carved by Meixi Academy in Good Month of Yiwei, Dade Era." My father obtained it from Doctor Bai in the east city. The text is elegant, volumes intact. Pity Wang's editors did not consult this good edition.
*[Qianjin Sui Fang]* New Book of Tang Bibliography: 20 Volumes. Lost.
According to *Benshi Fang*, *Qianjin Sui* mentions a syndrome of Kidney Qi attacking back and neck stiffness, indicating the book existed in Southern Song.
Also, Korea's *Yifang Leiju* cites *Qianjin Yueling*. Official Xiaodao Xuegu (Shangzhi) collected it, finding nineteen discourses and 321 formulas. Textual analysis shows consistency with *Qianjin Fang*, definitely not a forgery. New Tang Bibliography Agricultural Class lists Sun's *Qianjin Yueling* 3 volumes, Sun Simiao. (Song Bibliography calls it *Qiren Yueling*). Likely this book. Tao Jiu Cheng's *Shu Fu* Vol 69 cites it, listing only twelve seasonal items. It focuses on seasons, extending to medical formulas, hence appended here.
*[Guoshi (Si) Qianjin Baoyao]* 8 Volumes. Extant.
Self-Preface: Sun Zhenren's *Qianjin Fang*, one set of thirty volumes, 318 categories. Each category has a discussion, followed by formulas. Discussions explain causes of disease, known by nobles and commoners alike. Formulas treat existing diseases. Many have never seen this collection. Herbs are complex and hard to combine. Poor people cannot get treatment, wasting lives, countless to mention. How many families in a county have *Qianjin Fang*? Even if they have it, showing it daily is difficult. Thus Sun's benevolent art and heart are blocked or suppressed. This book of Sun's, based on Huangdi and Qibo, follows Bian Que, Hua Tuo, Zhang Zhongjing, Chen Yanzhi, Wei Si, Wang Shuhe, *Duanju*, and *Zhouhou*.