〔孙氏（思邈）千金方〕新唐志三十卷（本朝现下书目。作三十一卷。）存
自序曰。夫清浊剖判，上下攸分。三才肇基。五行 落。万物淳朴。无得而称。燧人氏出。观斗极以定方名。
始有火化。伏羲氏作。因之而画八卦。立庖厨。滋味既兴。 瘵萌起。大圣神农氏愍黎元之多疾。遂尝百药。以
救疗之。犹未尽善。黄帝受命。创制九针。与方士岐伯雷公之伦。备论经脉。旁通问难。详究义理。以为经论。
故后世可得根据而畅焉。春秋之际。良医和缓。六国之时。则有扁鹊。汉有仓公仲景。魏有华佗。并皆探赜索隐。
穷幽洞微。用药不过二三。灸炷不逾七八。而疾无不愈者。晋宋以来。虽复名医间出。然治十不能愈五六。良由
今人嗜欲泰甚。立心不常。淫放纵逸。有阙摄养所致耳。余缅寻圣人设教。欲使家家自学。人人自晓。君亲有疾。
不能疗之者。非忠孝也。未俗小人。多行诡诈。旁倚圣教。而为欺 。遂令朝野士庶。咸耻医术之名。多教子弟。
诵短文。构小册。以求出身之道。医治之术。阙而弗论。吁可怪也。嗟乎。深乖圣贤之本意。幼遭风冷。屡造医
门。汤药之资。罄尽家产。所以青衿之岁。高尚兹典。白首之年。未尝释卷。至于切脉诊候。采药合和。服饵节
度。将息避慎。一事长于己者。不远千里。伏膺
取决。至于弱冠。颇觉有悟。是以亲邻中外。有疾厄者。多所济益。在身之患。断绝医门。故知方药本草。不可
不学。吾见诸方。部帙浩博。忽遇仓卒。求检至难。比得方讫。疾已不救矣。呜呼。痛夭枉之幽厄。惜堕学之昏
愚。乃博采群经。删裁繁重，务在简易。以为备急千金要方一部。凡三十卷。虽不能究尽病源。但使留意于斯者。
思过半矣。以为人命至重。有贵千金。一方济之。德逾于此。故以为名也。未可传于士族。庶以贻厥私门。张仲
景曰。当今居世之士。曾不留神医药。精究方术。上以疗君亲之疾。下以救贫贱之厄。中以保身长全。以养其生。
而但竞逐荣势。企踵权豪。孜孜汲汲。惟名利是务。崇饰其末。而忽弃其本。欲华其表。而悴其内。皮之不存。
毛将安傅。进不能爱人知物。退不能爱躬知己。卒遇邪风之气。婴非常之疾。患及祸至。而后震栗。身居厄地。
蒙蒙昧昧。戆若游魂。降志屈节。钦望巫祝。告穷归天。束手受败。 百年之寿命。将至贵之重器。委付庸医。
恣其所措。咄嗟喑呜。厥身已毙。神明消灭。变为异物。幽潜重泉。徒为涕泣。痛夫。举世昏迷。莫能觉悟。自
育若是。何荣势之云哉。则此之谓也。
旧唐书本传曰。孙思邈。京兆华原人也。七岁就学。日讲千余言。弱冠善谈庄老及百家之说。兼好释典。洛
州总管独孤信见而叹曰。此圣童也。但恨其器大适小。难为用也。周宣帝时。思邈以王室多故。乃隐居太白山。
隋文帝辅政。征为国子博士。称疾不起。尝谓所亲曰。过五十年。当有圣人出。吾力助之以济人。及太宗即位。
召诣京师。嗟其容色甚少。谓曰。故知有道者。诚可尊重。羡门广成。岂虚言哉。将授以爵位。固辞不受。显庆
四年。高宗召见。拜谏议
大夫。又固辞不受。上元元年。辞疾请归。特赐良马。及鄱阳公主邑司。以居焉。当时知名之士。宋令文孟诜卢
照邻等。执师资之礼。以事焉。思邈尝从事九成宫。照邻留在其宅。时庭前有病梨赋。照邻为赋。其序曰。癸酉
之岁。余卧疾长安光德坊之官舍。父老云。是鄱阳公主邑司。昔公主未嫁而卒。故其邑废。时有孙思邈处士居之。
邈道合古今。学殚数术。高谈正一。则古之蒙庄子。深入不二。则今之维摩诘耳。其推步甲乙。度量乾坤。则洛
下闳安期先生之俦也。照邻有恶疾。医所不能愈。乃问思邈。名医愈疾。其道何如。思邈曰。吾闻善言天者。必
质之于人。善言人者。亦本之于天。天有四时五行。寒暑迭代。其转运也。和而为雨。怒而为风。凝而为霜雪。
张而为虹 。此天地之常数也。人有四肢五脏。一觉一寝。呼吸吐纳。精气往来。流而为荣卫。彰而为气色。发
而为音声。此人之常数也。阳用其形。阴用其情。天人之所同也。及其失也。蒸则生热。否则生寒。结而为瘤赘。
陷而为痈疽。奔而为喘乏。竭而为 枯。诊发乎面。变动乎形。推是以及天地亦知之。故五纬盈缩。星辰错行。
日月薄蚀。孛彗飞流。此天地之危诊也。寒暑不时。天地之蒸否也。石立土踊。天地之瘤赘也。山崩土陷。天地
之痈疽也。奔风豪雨。天地之喘乏也。川渎竭固。天地之 枯也。良医导之以药石。救之以针剂。圣人和之以至
德。辅之以人事。故形体有可愈之疾。天地有可消之灾。又曰。胆欲大。而心欲小。智欲圆。而行欲方。诗曰。
如临深渊。如履薄冰。谓小心也。赳赳武夫。公侯干城。谓大胆也。不为利回。不为义疚。行之方也。见机而作。
不俟终日。智之圆也。思邈自云。开皇辛酉岁生。至今年九十三
矣。询之乡里。咸云数百岁人。话周齐间事。历历如眼见。以此参之。不啻百岁人矣。然犹视听不衰。神采甚茂。
可谓古之聪明博达不死者也。初魏征等受诏。修齐梁陈周隋五代史。恐有遗漏。屡访之。思邈口以传授。有如目
观。东台侍郎孙处约。将其五子 儆俊佑 。以谒思邈。思邈曰。俊当先贵。佑当晚达。 最名重。祸在执兵。
后皆如其言。太子詹事卢齐卿童幼时。请问人偷之事。思邈曰。汝后五十年。位登方伯。吾孙当为属使。可自保
也。后齐卿为徐州刺史。思邈孙溥。果为徐州萧县丞。思邈初谓齐卿之时。溥犹未生。而预知其事。凡诸异迹。
多此类也。永淳元年卒。遗令薄葬。不藏冥器。祭祀无牲牢。经月余颜貌不改。举尸就木。犹若空衣。时人异之。
自注老子。庄子。撰千金方三十卷。行于代。又撰福禄论三卷。摄生真录。及枕中素书。合三教论。各一卷。子
行。天授中。为凤阁侍郎。
段成式曰。孙思邈尝隐终南山。与宣律和尚相接。每往来互参宗旨。时大旱。西域僧请于昆明池。结坛祈雨。
诏有司备香灯凡七日。缩水数尺。忽有老人夜诣宣律和尚求救曰。弟子昆明池龙也。无雨久。非由弟子。胡僧利
弟子脑。将为药，欺天子言祈雨。命在旦夕。乞和尚法力加护。宣公辞曰。贫道持律而已。可求孙先生。老人因
至思邈石室求救。孙谓曰。我知昆相龙宫。有仙方三千首。尔传与予。将救汝。老人曰。此方上帝不许妄传。今
急矣。固无所吝。有顷。捧方而至。孙曰。尔特还。无虑胡僧也。自是池水忽涨。数日溢岸。胡僧羞恚而死。孙
复着千金方三十卷。每卷入一方。人不得晓。（酉阳杂俎）
林亿等序曰。昔神农遍尝百药。以辨五苦六辛之味。逮
伊芳尹而汤液之剂备。黄帝欲创九针。以治三阴三阳之疾。得岐伯而砭艾之法精。大圣人有意于拯民之瘼。必持贤
明博通之臣。或为之先。或为之后。然后圣人之所为。得行于永久也。医家之务。经是二圣二贤。而能事毕矣。
后之留意于方术者。苟知药而不知灸。未足以尽治疗之体。知灸而不知针。未足以极表里之变。如能兼是圣贤之
蕴者。其名医之良乎。有唐真人孙思邈者。乃其人也。以上智之材。抱康时之志。当太宗治平之际。思所以佐乃
后庇民之事。以谓上医之道。真圣人之政。而王官之一守也。而乃祖述农黄之旨。发明岐挚之学。经掇扁鹊之难。
方采仓公之禁。仲景黄素。元化绿帙。葛仙翁之必效。胡居士之经验。张苗之药对。叔和之脉法。皇甫谧之三部。
陶隐居之百一。自余郭玉范汪僧坦阮炳。上极文本之初。下讫有隋之世。或经或方。无不采摭。集诸家之所秘要。
去众说之所未至。成书一部。总三十卷。目录一通。脏腑之论。针艾之法。脉证之辨。食治之宜。始妇人而次婴
孺。先香港脚而后中风。伤寒痈疽。消渴水肿。七窍之 。五石之毒。备急之方。养性之术。总篇二百三十二门。
合方论五千三百首。莫不十全可验。四种兼包。浓德过于千金。遗法传于百代。使二圣二资之美。不坠于地。而
世之人。得以阶近而至远。上识于三皇之奥者。真人善述之功也。然以俗尚险怪。我道纯正。不可述刳腹易心之
异。世务径省。我书浩博。不可道听涂说而知。是以学寡其人。寝以纷靡。贤不继世。简编断缺。不知者。以异
端见黜。好之者。以阙疑辍功。恭惟我朝以好生为德。以广爱为仁。乃诏儒臣。正是坠学。臣等术谢多通。职专
典校。于是请内府之秘书。探道藏之别录。公私众本，搜访几遍。得以正其纰
缪。补其遗佚。文之重复者削之。事有不伦者缉之。编次类聚。期月功至。纲领虽有所立。文义犹或疑阻。是用
端本以正末。如素问九墟。灵枢甲乙。太素巢源诸家本草。前古脉书。金匮玉函。肘后备急。谢士秦删繁方。刘
涓子鬼遗论之类。事关所出。无不研核。尚有所阙。而又溯流以讨源。如五鉴经。千金翼。崔氏纂要。延年秘录。
正元广利。外台秘要。兵部手集。梦得传信之类。凡所派别。无不考理。互相质正。反复稽参。然后遗文疑义。
焕然悉明。书虽是旧。用之惟新。可以济函灵。俾明圣好生之治。可以传不朽。副主上广爱之心。非徒为太平之
文致。实可佐皇极之锡福。校雠既成。缮写伊芳始。恭以上进。庶备亲览。太子右赞善大夫臣高保衡。尚书都官员
外郎臣孙奇。尚书司封郎中充秘阁校理臣林亿。尚书工部侍郎兼侍讲臣钱象先谨上。
叶少蕴曰。孙真人为千金方两部。说者谓凡修道养生者。必以阴功协济。而后可得成仙。思邈为千金前方。
时已百余岁。因以妙尽古今方书之要。独伤寒未之尽。似未尽通仲景之言。故不敢深论。后三十年。作千金翼。
论伤寒者居半。盖始得之。其用志精审不苟如此。今通天下言医者。皆以二书为司命也。思邈之为神仙。固无可
疑。然唐人犹记中间有用虻虫水蛭之类。诸生物命。不得升举。天之恶杀物者如是。则欲活人者。岂不知之。（
避暑录话）
赵希弁曰。千金方三十卷。上唐孙思邈撰。思邈博通经传。洞明医术。着用药之方。诊脉之诀。针灸之穴。
禁架之法。以至导引养生之要。无不周悉。后世或能窥其一二。未有不为名医者。然议者颇恨其独不知伤寒之数
云。
陈振孙曰。千金方三十卷。唐处士孙思邈撰。自为之
序。名曰千金备急要方。以为人命至重。有贵千金。一方济之。德逾于此。其前类例数十条。林亿等新纂。
乔世宁序曰。千金方。世罕刻本。华州旧有石刻千金宝要。所选择仅十之一。今蜀广中板行者。是也。后得
建宁本颇全。乃又脱误不可读。间尝欲览古遂生之说。究极悠邈。顾安得尽据也。其书为唐孙真人思邈所着。盖
删辑上古以来医书。定为此编也。史称公道洽古今。学殚术数。今考其书信然。自华佗以后一人而已。世以其遗
书神验。遂传为龙宫所授。以余所见。新唐书。与真人自序。皆不道龙宫事。其说在道经续仙传中。是道家剽奇
侈称。希异为胜耳，世俗传讹既久。而学士大夫。亦往往称焉。何也。世又有别刻海上救急二方。皆赝本根据托。
尤大谬误人者。余览之。益怅然慨焉。故为校定千金方正本。余父封君。命余弟世定。自刻于家。将以示世之好
孙公者。建宁本类三十卷。今根据道经定次。为九十三卷云。余又得孙公四言诗一首。其畅发玄旨。备矣。顾其诗
不盛传。而近世独称叹世吟。此鄙诞无足采者。决非孙公语。世何以称焉。世又传孙公尝骑虎山行。益甚要眇无
征者。或云。龙虎坎离。道家炼气之说。而传者误耶。余览载籍。孙公盖深隐独行之士。与玄晏所述高士类也。
其云胆欲大。心欲小。智欲圆。行欲方。古今以为名言，但其论摄养事。多似老子。乃旧唐书。遂列之方技。其
后道经类说。前定录。酉阳杂俎。湘山野录诸书。益多附载诸怪异事。诬矣。诬矣。余尝欲列孙公事迹。稍为论
次其事。俾览者信焉。会自刻千金方成。因辨证其略如此。以俟洽闻者订议焉。孙公华原人。今为余耀州地。城
东三里。为五台山。其上盖有真人洞云。真人所着。又有马阴内传一
卷。炼云母诀二卷。摄养录二卷。气诀一卷。烧炼秘诀一卷。龙虎通玄诀一卷。龙虎乱日篇一卷。福寿论一卷。
枕中素书一卷。会三教论一卷。龙虎论一卷。龟经一卷。算经一卷。五兆经诀一卷。福录论三卷。将续求刻之。
嘉靖二十二年。夏四月十三日。承德郎南京户部贵州司署郎中。耀州乔世宁序。
钱曾曰。千金方三十卷。孙思邈雍州之华原人。救昆明池龙。得仙方三十首。散入此书中。逐卷一方。后人
无从辨之。新刻本。搀改伪谬。不可是正。此犹是原书也。（读书敏求记）
张璐曰。自云生于开皇。乃托辞也。如果生于隋。何周宣帝时。便以王室多故。隐居太白山耶。（千金方衍
义）
徐大椿曰。仲景之学。至唐而一变。仲景之治病。其论脏腑经络。病情传变。悉本内经。而其所用之方。皆
【孙思邈《千金方》】新唐书经籍志记载为三十卷（本朝现存的目录书目中，记作三十一卷）。此书尚存。
孙思邈在自序中说：天地清浊之气分离，上下位置由此确定。天、地、人“三才”的基础由此建立，五行分布落下，万物保持淳朴的本性，无法用言语称述其妙。燧人氏出现后，观察北斗星和北极星来确定方位名称，开始使用火来烹饪食物。伏羲氏兴起，据此画出了八卦，建立了厨房，饮食滋味兴起之后，疾病便萌发了。大圣神农氏怜悯百姓多病，于是尝遍各种药物，用来救治他们。但这还不够完善。黄帝受命于天，创制了九针，与方士岐伯、雷公等人，详细论述经脉，旁通问答疑难，深入探究义理，编写成经典论著。所以后世可以依据这些理论而畅达医理。春秋时期，有良医和缓；战国六国时期，则有扁鹊；汉代有仓公淳意和张仲景；魏国有华佗。他们都探索深奥隐秘的道理，穷尽幽微精深的医术。用药不过二三味，灸的艾炷不超过七八壮，但疾病没有不痊愈的。晋宋以来，虽然名医偶尔出现，但治疗十个人不能治愈五六人。这确实是因为现在的人欲望太过强烈，心意不恒定，淫乱放纵安逸，缺乏养生之道所致。我追索圣人设立教化的初衷，是想让每家每户都能自学，人人都能明白。君主和父母有病，不能治疗的，就不是忠孝。世俗小人，多行欺诈，依傍圣人的教诲来进行欺骗。于是使得朝廷和民间的士人百姓，都以精通医术为耻，大多教导子弟诵读短小的文章，编撰小册子，以求得做官的途径。至于医治疾病的技艺，却忽略而不谈论，唉，真是奇怪啊！唉，这深深违背了圣贤的本意。我幼年遭受风寒，多次进出医门，汤药的费用，耗尽家产。所以在少年时代，就崇尚这部典籍，直到白头之年，未曾放下书本。至于切脉诊候、采药合和、服用节度、调养避忌，只要有一件事比我擅长的，我不远千里，诚心拜师请教。到了二十岁成年时，颇觉有所领悟。因此亲戚邻里中有患病的，大多得到我的救助。对于自身的病患，断绝了求医之门。所以知道方药本草，不可不学。我看见各种医方，部头浩大丰富，忽然遇到紧急情况，查找检验非常困难，等到找到方子，病已经无法救治了。呜呼，痛惜那些早夭横死者的幽闭困厄，惋惜那些荒废学业者的昏庸愚昧。于是广泛采集各家经典，删减裁去繁重的内容，务必做到简易。编写成《备急千金要方》一部，共三十卷。虽然不能穷尽病源的奥秘，但只要留意于此的人，就能掌握大半了。认为人命至为重要，比千金还要贵重，一个方子如果能救活人，功德超过于此，所以以此命名。这本书不适合传授给士族阶层，姑且留给自家子孙传承。张仲景说：“当今在世的人士，竟然不留心医药，不精深研究方术。对上不能治疗君主父母的疾病，对下不能拯救贫贱者的困厄，对内不能保全自身长久健康，以养护生命。却只是竞逐荣耀权势，仰慕权贵豪门，孜孜汲汲，只追求名利。崇尚修饰细枝末节，却忽视抛弃根本。想要华丽外表，却使内在憔悴。皮都不存在了，毛将依附在哪里？进不能爱人知物，退不能爱己知己。突然遭遇邪风之气，患上非常之疾，祸患降临后才震惊战栗，身处困境，蒙昧无知，愚蠢得像游魂一样。降低志向，屈从礼节，恭敬盼望巫祝祈祷。告穷无计，归命于天，束手等待失败。把百年寿命，这最珍贵的重器，委托给平庸的医生，任凭他们处置。叹息呜咽，身体已死，神明消灭，变成异物，沉入地下重泉，徒留涕泣。可悲啊，举世昏迷，没有人能觉悟。自己养育生命如此草率，还谈什么荣耀权势呢？说的就是这种情况。”
《旧唐书》本传记载：孙思邈是京兆华原人。七岁上学，每天能讲诵千余字。二十岁时善于谈论庄子、老子及诸子百家的学说，兼好佛典。洛州总管独孤信见到他感叹道：“这是神童啊，只是遗憾他器量太大，适合做大事，难以在小处施展。”周宣帝时，孙思邈因为王室多有变故，于是隐居太白山。隋文帝辅政时，征召他为国子博士，他称病不起。曾对亲近的人说：“过五十年，当有圣人出现，我将尽力帮助他救济世人。”等到唐太宗即位，征召他到京城。赞叹他的容貌气色很少衰老，对他说：“由此可知有道之人，确实值得尊重。羡门高、广成子，难道是虚言吗？”打算授予他爵位，他坚决推辞不接受。显庆四年，唐高宗召见他，任命为谏议大夫，他又坚决推辞不接受。上元元年，他以生病为由请求回归故乡，皇帝特赐良马，以及鄱阳公主的封邑宅邸，让他居住在那里。当时知名人士如宋令文、孟诜、卢照邻等，都执弟子礼侍奉他。孙思邈曾在九成宫任职，卢照邻留宿在他家中。当时庭院前有棵病梨树，卢照邻为此写了一篇赋。序中说：癸酉年，我卧病在长安光德坊的官舍。父老乡亲说，这里是鄱阳公主的封邑宅邸。从前公主未出嫁就去世了，所以封邑废弃。当时有处士孙思邈居住在这里。孙思邈的道契合古今，学问穷尽数术。高谈正一道，就像古代的蒙庄子；深入不二法门，就像现在的维摩诘。推算干支历法，度量乾坤宇宙，就像洛下闳、安期先生那一类人。卢照邻患有恶疾，医生无法治愈，于是问孙思邈：“名医治愈疾病，其道是怎样的？”孙思邈说：“我听说善于谈论天道的人，一定以人道为验证；善于谈论人道的人，也一定以天道为根本。天有四时五行，寒暑交替，它的运转，和谐就变成雨，愤怒就变成风，凝结就变成霜雪，张开就变成虹霓，这是天的常数。人有四肢五脏，一觉一寝，呼吸吐纳，精气往来，流动就成为荣卫，显现就成为气色，发出就成为声音，这是人的常数。阳运用形体，阴运用情志，这是天与人相同的。等到失去平衡时，蒸热就产生热，闭塞就产生寒，结聚就成为瘤赘，陷落就成为痈疽，奔逆就成为喘乏，枯竭就成为枯槁。诊断表现在面部，变化体现在形体。推究这个道理以类推天地，也能知晓。所以五星盈缩，星辰错行，日月相食，彗星飞流，这是天地的危重病症。寒暑不时，是天地的蒸热闭塞。石头直立，土地隆起，是天地的瘤赘。山崩土陷，是天地的痈疽。狂风暴雨，是天地的喘乏。河流干涸凝固，是天地的枯槁。良医用药石引导，用针灸剂救疗；圣人用至德调和，用人事辅助。所以形体有可治愈的疾病，天地有可消除的灾祸。又说：胆量要大，心思要细；智慧要圆融，行为要方正。《诗经》说：‘如临深渊，如履薄冰’，说的是小心。‘赳赳武夫，公侯干城’，说的是大胆。不为利益回报，不为正义愧疚，是行为的方正。见机而作，不等待整天结束，是智慧的圆融。”孙思邈自称生于开皇辛酉年，到现在九十三岁了。询问乡里人，都说他是几百岁的人。谈论北周、齐朝之间的事，历历在目如同亲眼所见。以此参照，不止一百岁的人了。然而他还视听不衰，神采茂盛，可以说是古代聪明博达不死的人。当初魏征等人受诏修撰齐、梁、陈、周、隋五代史，担心有遗漏，多次向他咨询。孙思邈口授传授，好像亲眼见过一样。东台侍郎孙处约，带着他的五个儿子孙儆、孙俊、孙佑，去拜见孙思邈。孙思邈说：“孙俊应当先显贵，孙佑后来晚些通达。孙 名声最重，灾祸在于执掌兵权。”后来都应验了他的话。太子詹事卢齐卿小时候，向孙思邈询问关于偷窃的事情。孙思邈说：“你五十年后，职位升到方伯（一方长官），我的孙子将做你的属官，你可以自保。”后来卢齐卿担任徐州刺史，孙思邈的孙子孙溥，果然担任徐州萧县丞。孙思邈当初对卢齐卿说话时，孙溥还未出生，却预知此事。凡是各种奇异事迹，大多像这样。永淳元年去世，留下遗嘱要求薄葬，不陪葬冥器，祭祀不用牺牲。过了一个多月，容颜相貌没有改变，抬起尸体放入棺木，好像空衣服一样。当时的人对此感到惊奇。他亲自注释《老子》、《庄子》，撰写《千金方》三十卷，流传于世。又撰写《福禄论》三卷，《摄生真录》，以及《枕中素书》，合《三教论》，各一卷。儿子孙行，在天授年间，担任凤阁侍郎。
段成式说：孙思邈曾经隐居终南山，与宣律和尚交往。每次往来互相参悟宗旨。当时大旱，西域僧人在昆明池建坛祈雨。皇帝命令有关部门准备香灯，共七天，池水缩水几尺。忽然有一位老人夜里去拜见宣律和尚求救说：“弟子是昆明池龙。很久没下雨，不是弟子的过错。胡僧贪图弟子的脑髓，想作为药材，欺骗天子说是祈雨成功。性命就在旦夕之间，乞求和尚法力加护。”宣公推辞说：“贫僧只持守戒律，可以去求孙先生。”老人于是来到孙思邈的石室求救。孙思邈说：“我知道昆仑相龙宫有仙方三千首。你传给我，用来救你。”老人说：“这些方子上帝不允许妄传。现在情况紧急，实在没有什么吝惜。”不一会儿，捧着方子到来。孙思邈说：“你暂时回去，不用担心胡僧了。”从此池水忽然上涨，几天后漫出岸边。胡僧羞愧愤怒而死。孙思邈又著《千金方》三十卷，每卷入一方，人们不知道其中缘由。（出自《酉阳杂俎》）
林亿等人的序言说：从前神农遍尝百药，以辨别五苦六辛的味道。等到伊尹，汤液的药剂才完备。黄帝想要创制九针，以治疗三阴三阳的疾病，得到岐伯，砭石艾灸的方法才精妙。大圣人有意于拯救百姓的疾苦，一定要依靠贤明博通的臣子，有的作为先导，有的作为后继，然后圣人的作为，才能永久施行。医家的任务，经过这两位圣人和两位贤人，才能完成。后世留意于方术的人，如果只知道药物而不知道艾灸，不足以尽治疗之体；只知道艾灸而不知道针刺，不足以极表里之变。如果能兼有圣贤蕴藏的智慧，那才是名医中的良者。唐代的真人孙思邈，就是这样的人。凭借上智的才华，怀抱匡济时世的志向。当唐太宗治理太平之际，思考如何辅助皇后庇佑百姓之事。认为上医之道，真是圣人的政治，也是王官的职责之一。于是祖述神农、黄帝的旨意，发明岐伯、挚虞的学问。撷取扁鹊的难经，采择仓公的禁方。张仲景的黄素书，华佗的绿帙，葛仙翁的必效方，胡居士的经验方，张苗的药对，叔和的脉法，皇甫谧的三部诊法，陶弘景的百一选方。其余如郭玉、范汪、僧坦、阮炳等人，上极文本之初，下讫有隋之世，无论是经典还是方书，无不采摭。集诸家之所秘要，去众说之所未至，成书一部，总共三十卷，目录一通。脏腑的论述，针灸艾灸的方法，脉证的辨析，饮食治疗的适宜，从妇人开始，接着是婴儿幼儿，先治脚气而后治中风，伤寒痈疽，消渴水肿，七窍的疾病，五石的毒性，急救的方子，养性的技术，总共二百三十二门，合方论五千三百首。无不十全可验，四种兼包。浓重的恩德超过千金，遗留的法术传于百代。使两位圣人、两位贤人的美好，不坠落于地，而世上的人，得以通过近路到达远方，上识三皇的奥妙，这是真人善于述作的功劳。然而因为世俗崇尚险怪，我们的道纯正，不能叙述剖腹易心的怪异之事；世务追求简便，我们的书浩大，不能道听涂说就知道。所以学习的人少，逐渐纷乱靡费。贤人不继世，简编断缺。不知的人，以异端被排斥；喜好的人，因有缺疑而停止功夫。恭敬地认为我朝以好生为德，以广爱为仁。于是诏令儒臣，校正坠落的学问。我们技艺疏浅，不通多门，职责专门负责典校。于是请内府的秘书，探求道藏的别录。公私各种版本，搜访几乎遍。得以纠正其中的错误，补全遗漏缺失。文字重复的删削它，事情不合伦常的整理它。编排分类聚集，一个月功夫完成。纲领虽然确立，文义或许还有疑惑阻碍。因此端正根本以纠正末节，参考《素问》、《九墟》、《灵枢》、《甲乙》、《太素》、《巢源》诸家本草，前古脉书，《金匮玉函》，《肘后备急》，谢士秦删繁方，刘涓子鬼遗论之类。事关出处，无不研核。尚有所缺，又溯流讨源，如《五鉴经》、《千金翼》、崔氏纂要、延年秘录、正元广利、《外台秘要》、兵部手集、梦得传信之类。凡所派别，无不考理。互相质正，反复稽参，然后遗文疑义，焕然全部明了。书虽然是旧的，用起来却是新的。可以救济众生，使圣明的好生之治得以推行，可以流传不朽，符合皇上广爱之心。不仅仅是为了太平的文饰，实在可以辅助皇极的赐福。校雠既成，缮写完毕，恭敬地上进，希望供亲览。太子右赞善大夫臣高保衡，尚书都官员外郎臣孙奇，尚书司封郎中充秘阁校理臣林亿，尚书工部侍郎兼侍讲臣钱象先谨上。
叶梦得说：孙真人撰写《千金方》两部。评论的人说，凡是修道养生的人，必须以阴功协助济度，然后才可以成仙。孙思邈写《千金前方》时，已经一百多岁。因此妙尽古今方书的要领，唯独伤寒没有完全涉及，似乎没有完全通晓张仲景的话，所以不敢深论。三十年后，作《千金翼》，论述伤寒的内容占了一半。大概是从那时才开始懂得。他用志精审不苟且如此。现在通天下说医学的人，都把这两本书当作司命之书。孙思邈成为神仙，固然无可怀疑。然而唐人还记得中间有用虻虫、水蛭之类的生物，各种生物性命，不得升举。上天厌恶杀物是这样，那么想要救人的人，难道不知道吗？（出自《避暑录话》）
赵希弁说：《千金方》三十卷，唐代孙思邈撰写。孙思邈博通经传，洞明医术。撰写用药的方子，诊脉的秘诀，针灸的穴位，禁架的方法，以至导引养生的要领，无不周全详尽。后世有人能窥探其中一二，没有不成为名医的。然而议论的人很遗憾他独自不知道伤寒的规律。（出自《郡斋读书志》附志）
陈振孙说：《千金方》三十卷，唐代处士孙思邈撰写。他自己写了序，名叫《千金备急要方》。认为人命至重，比千金还贵重，一个方子如果能救活人，功德超过于此。前面的类例数十条，是林亿等人新编纂的。（出自《直斋书录解题》）
乔世宁序言说：《千金方》，世间很少有刻本。华州旧时有石刻《千金宝要》，所选择的仅十分之一。现在蜀地和广东中板行于世间的，就是这个。后来得到建宁本比较全，却又脱误不可读。我曾经想阅览古遂生的说法，探究极其深远。但是怎么能完全依据呢？这本书是唐代孙真人孙思邈所著，大概是删辑上古以来的医书，定为此编。史书上称他公道洽古今，学问穷尽术数。现在考察他的话确实如此。自从华佗以后，只有他一个人罢了。世人因为他遗留的书神奇灵验，于是传说是龙宫所授。以我所见，《新唐书》与真人自序，都没有提到龙宫的事。这种说法在《道经续仙传》中，是道家剽窃奇特夸张称呼，希求以奇异为胜罢了。世俗传讹已久，学士大夫也往往称述。为什么呢？世间又有另外刻印的海上救急二方，都是伪本根据依托，尤其大大误导人的。我阅览它们，更加怅然感慨。所以校定《千金方》正本。我父亲封君，命令我弟弟世定，在家自行刻印，将以示给世上喜欢孙公的人。建宁本类同三十卷，现在根据《道经》定次，为九十三卷。我又得到孙公一首四言诗，它畅发玄旨，完备了。但是这首诗不盛传，而近代独称叹《世吟》，这是鄙陋荒诞不足采信的，决不是孙公的话，世人为什么称述呢？世间又传说孙公曾经骑虎山行，更加微妙没有证据。有人说，龙虎坎离，是道家炼气的说法，而传者误传了吗？我阅览载籍，孙公大概是深隐独行之士，与玄晏所述的高士类似。他说“胆欲大，心欲小，智欲圆，行欲方”，古今认为是名言，但他论述摄养之事，多像老子。于是《旧唐书》把他列入方技。其后《道经类说》、《前定录》、《酉阳杂俎》、《湘山野录》诸书，更多附载各种怪异之事，诬蔑啊，诬蔑啊。我曾经想列举孙公的事迹，稍微论次其事，使阅览者相信。恰逢自己刻印《千金方》完成，于是辨证其略如此，以等待博学的人订议。孙公是华原人，现在是耀州地。城东三里，是五台山。上面大概有真人洞。孙公所著的，还有《马阴内传》一卷，《炼云母诀》二卷，《摄养录》二卷，《气诀》一卷，《烧炼秘诀》一卷，《龙虎通玄诀》一卷，《龙虎乱日篇》一卷，《福寿论》一卷，《枕中素书》一卷，《会三教论》一卷，《龙虎论》一卷，《龟经》一卷，《算经》一卷，《五兆经诀》一卷，《福录论》三卷。将要继续寻求刻印。嘉靖二十二年夏四月十三日，承德郎南京户部贵州司署郎中，耀州乔世宁序。
钱曾说：《千金方》三十卷，孙思邈是雍州华原人。救昆明池龙，得到仙方三十首，散入此书中。每卷入一方，后人无从辨别。新刻本，搀改伪谬，不可校正。这还是原书。（出自《读书敏求记》）
张璐说：孙思邈自称生于开皇年间，是托辞。如果真的生于隋朝，为什么周宣帝时，就以王室多有变故，隐居太白山呢？（出自《千金方衍义》）
[Sun Simiao's *Qianjin Fang*] The *Xin Tang Shu* (New Book of Tang) Bibliography records it as thirty volumes (the current bibliographic catalogs of this dynasty record it as thirty-one volumes). The book survives.
In his preface, Sun Simiao states: When the clear and turbid energies were separated, the positions of above and below were established. The foundation of the Three Powers (Heaven, Earth, and Humanity) was laid, and the Five Elements (Wood, Fire, Earth, Metal, Water) were distributed. All things retained their simple and unadorned nature, beyond description. When Suiren appeared, he observed the Big Dipper and the North Star to determine directions, and began to use fire for cooking. When Fuxi rose, he drew the Eight Trigrams based on this, established kitchens, and with the rise of culinary flavors, diseases began to emerge. The Great Sage Shennong pitied the multitude of illnesses among the common people, so he tasted hundreds of herbs to save and treat them. Yet this was not yet perfect. The Yellow Emperor received the mandate, created the Nine Needles, and with scholars like Qibo and Leigong, thoroughly discussed the meridians, answered difficult questions, and explored principles in detail to compose classic treatises. Thus, later generations could rely on these theories to understand medical logic. During the Spring and Autumn period, there was the skilled physician He Huan; during the Warring States period, there was Bian Que; in the Han Dynasty, there were Cang Gong Chunyi and Zhang Zhongjing; in the Wei period, there was Hua Tuo. They all explored profound mysteries and penetrated subtle depths. Using only two or three herbs, and applying no more than seven or eight moxa cones, they cured diseases without exception. Since the Jin and Song dynasties, although famous physicians occasionally appeared, treating ten patients failed to cure five or six. This is indeed because people today have excessive desires, unstable minds, indulge in licentiousness and ease, and lack proper health preservation. I trace the original intent of the sages' teachings, which was to enable every family to learn independently and every person to understand. If one cannot treat the illnesses of one's ruler and parents, one is neither loyal nor filial. Petty people of vulgar customs often practice deceit, relying on sage teachings to deceive. Consequently, scholars and commoners alike in court and countryside feel ashamed of the name of medicine, mostly teaching their children to recite short essays and compile small booklets to seek paths to officialdom. Medical arts are neglected and ignored. Alas, how strange! Oh, this deeply violates the original intent of the sages. In my youth, I suffered from wind and cold, frequently visiting medical doors, exhausting my family's wealth on decoctions. Therefore, in my youth, I held this canon in high esteem, and even in my old age, I never put down the scroll. Regarding pulse diagnosis, herb collection and compounding, dosage regulations, and nursing precautions, if someone excelled in any aspect, I would travel thousands of miles to submit to them for guidance. By the time I reached adulthood at twenty, I felt considerable enlightenment. Thus, relatives and neighbors suffering from illness benefited greatly from my help. As for my own ailments, I ceased seeking medical treatment. Hence, I know that formulas and materia medica must be studied. I saw that various medical texts were voluminous and vast; in sudden emergencies, finding and consulting them was extremely difficult. By the time a formula was found, the disease was already incurable. Alas, grieving the hidden distress of premature death, pitying the ignorance of those who abandoned learning, I extensively collected classics, deleted redundancies, and aimed for simplicity. Thus, I compiled the *Beiji Qianjin Yaofang* (Essential Prescriptions Worth a Thousand Gold for Emergencies), comprising thirty volumes. Although it may not exhaustively explore the origins of diseases, anyone who pays attention to it will grasp more than half. Considering human life is of utmost importance, more precious than a thousand gold pieces, and one formula can save a life, accruing merit surpassing this value, I named it thus. It is not suitable for transmission to scholar-official clans, but rather to be left to my private lineage. Zhang Zhongjing said: "Scholars of today do not pay attention to medicine or carefully study therapeutic methods. Above, they cannot treat the illnesses of rulers and parents; below, they cannot rescue the poor and lowly; internally, they cannot preserve their bodies and sustain life. Instead, they compete for glory and power, fawning over nobles, diligently pursuing only fame and profit. They adorn the superficial while neglecting the fundamental. They desire a splendid exterior but ruin the interior. If the skin does not exist, where will the hair attach? Advancing, they cannot love others and understand things; retreating, they cannot love themselves and know themselves. Suddenly encountering pathogenic winds, they suffer unusual diseases. Only when disaster strikes do they tremble in fear. Trapped in adversity, ignorant and confused, foolish as wandering souls, they lower their ambitions,屈节 (yield their integrity), and reverently hope for witchcraft and prayer. When prayers fail, they resign to heaven, surrendering to defeat. They entrust their century-long lifespan, this most precious vessel, to mediocre doctors, allowing them to act arbitrarily. Sighing and wailing, their bodies die, their spirits vanish, turning into strange objects, sinking into the deep springs, leaving only tears. How painful! The whole world is in a coma, unable to awaken. Such is how they nurture themselves. What talk of glory and power is there?"
The *Jiu Tang Shu* (Old Book of Tang) biography states: Sun Simiao was from Huayuan, Jingzhao. At seven, he began schooling, reciting over a thousand characters daily. By twenty, he was adept at discussing Zhuangzi, Laozi, and various schools of thought, and also favored Buddhist scriptures. Dugu Xin, Governor General of Luozhou, seeing him sighed, "This is a divine child. I only regret his capacity is too great for small tasks, making it hard to utilize him." During the reign of Emperor Xuan of Northern Zhou, due to royal turmoil, Simiao retired to Mount Taibai. When Emperor Wen of Sui assisted in governance, he summoned Simiao as a Doctor of the Imperial Academy, but Simiao claimed illness and refused. He once told close associates, "In fifty years, a sage will appear, and I will assist him to save people." When Emperor Taizong of Tang ascended the throne, he summoned Simiao to the capital. Impressed by his youthful appearance, the Emperor said, "Thus I know that those with the Dao are truly worthy of respect. Men Xuanguang and Guangchengzi, were they not real?" He offered Simiao a noble title, which Simiao firmly declined. In the fourth year of Xianqing, Emperor Gaozong summoned him and appointed him as Remonstrance Official, which Simiao again declined. In the first year of Shangyuan, citing illness, he requested to return home. The emperor specially granted him fine horses and the estate of Princess Poyang for his residence. Famous figures of the time, such as Song Lingwen, Meng Shen, and Lu Zhaolin, treated him as a teacher. Simiao once served at Jiucheng Palace. Lu Zhaolin stayed at his residence. At that time, there was a diseased pear tree in the courtyard, and Lu Zhaolin wrote an ode to it. The preface stated: In the year Guiyou, I lay ill in the official quarters of Guangdefang, Chang'an. Elders said this was the estate of Princess Poyang. The princess had died before marriage, so the estate was abandoned. At that time, the recluse Sun Simiao lived there. Simiao's Dao harmonized with ancient and modern times, his learning exhausted numerology. His lofty discussions on Zhengyi resembled the ancient Meng Zhouzi; his deep understanding of the Non-Two Dharma resembled the contemporary Vimalakirti. His calculation of heavenly stems and earthly branches, and measurement of heaven and earth, resembled Luo Xiahong and Anqi Xiansheng. Lu Zhaolin suffered from a severe disease that doctors could not cure, so he asked Simiao, "How do famous physicians cure diseases?" Simiao said, "I hear that those good at discussing Heaven must verify it through Humanity; those good at discussing Humanity must base it on Heaven. Heaven has four seasons and five elements, alternating heat and cold. Its rotation brings rain when harmonious, wind when angry, frost and snow when condensed, and rainbows when expanded. These are the constant laws of Heaven. Humans have four limbs and five zang organs, sleep and waking, breathing and exhalation, the flow of essence and qi, becoming Ying and Wei when flowing, manifesting as complexion when visible, and producing sound. These are the constant laws of Humanity. Yang uses form, Yin uses emotion; this is what Heaven and Humanity share. When imbalance occurs, steaming produces heat, stagnation produces cold, knotting forms tumors, sinking forms abscesses, rushing causes panting and fatigue, exhaustion causes withering. Diagnosis manifests on the face, changes in the body. Extending this reasoning to Heaven and Earth, we can know them. Thus, the waxing and waning of the five planets, the erratic movement of stars, solar and lunar eclipses, and comets are the critical diagnoses of Heaven. Irregular heat and cold are the steaming and stagnation of Heaven. Standing stones and rising earth are the tumors of Heaven. Mountain collapses and land subsidence are the abscesses of Heaven. Wild winds and torrential rains are the panting and fatigue of Heaven. Dried rivers and solidified waters are the withering of Heaven. Good physicians guide with herbs and needles, saving with acupuncture and prescriptions; Sages harmonize with supreme virtue and assist with human affairs. Thus, physical bodies have curable diseases, and Heaven and Earth have eliminable disasters. Furthermore: Courage should be large, the heart small; wisdom should be round, conduct square. The *Shijing* says, 'As if facing a deep abyss, as if treading on thin ice,' referring to caution. 'Brave warriors, shields of the dukes,' refers to courage. Not turned by profit, not guilty before righteousness, refers to square conduct. Acting upon opportunity, not waiting till the day ends, refers to round wisdom." Sun Simiao claimed to be born in the Xinyou year of the Kaihuang era, stating he was ninety-three years old. Asking locals, they claimed he was several hundred years old. He recounted events from the Northern Zhou and Qi periods vividly as if seen with his own eyes. Comparing this, he was certainly over a hundred. Yet his hearing and sight remained sharp, his spirit vigorous. He could be considered an immortal wise man of antiquity. Initially, Wei Zheng and others were commissioned to compile histories of Qi, Liang, Chen, Zhou, and Sui, fearing omissions, they consulted him frequently. Simiao orally transmitted knowledge as if he had seen it with his own eyes. Sun Chuyue, Vice Director of the Eastern Terrace, brought his five sons—Jing, Jun, You—to visit Simiao. Simiao said, "Jun will be honored first, You will achieve success later. [Name omitted] will be most renowned, but disaster lies in wielding military power." All came true. Lu Qiqing, Grand Steward to the Crown Prince, asked Simiao about theft when young. Simiao said, "Fifty years later, you will reach the rank of Fangbo (regional governor). My grandson will be your subordinate. You can protect yourself." Later, Lu Qiqing became Prefect of Xuzhou, and Simiao's grandson, Sun Pu, indeed served as Vice Magistrate of Xiao County, Xuzhou. Simiao predicted this before Pu was even born. Most of his miraculous deeds were like this. He died in the first year of Yongchun, ordering a simple burial without grave goods or animal sacrifices. Over a month later, his facial features remained unchanged. Lifting his body into the coffin seemed like lifting empty clothes. People of the time marveled at this. He annotated *Laozi* and *Zhuangzi*, wrote *Qianjin Fang* in thirty volumes, which circulated in his era. He also wrote *Fulu Lun* (Treatise on Fortune and Longevity) in three volumes, *Shesheng Zhenlu*, *Zhenzhong Susu*, and *Sanjiao Lun* (Treatise on the Three Teachings), each in one volume. His son, Sun Xing, served as Vice Minister of Fengge during the Tianshou era.
Duan Chengshi stated: Sun Simiao once retreated to Mount Zhongnan, associating with Monk Xuanlü. They frequently exchanged insights. During a severe drought, Western Region monks built an altar in Kunming Pool to pray for rain. The emperor ordered officials to prepare incense and lamps for seven days, but the water level dropped several feet. Suddenly, an old man visited Monk Xuanlü at night seeking help, saying, "I am the Dragon of Kunming Pool. The lack of rain is not my fault. The Hu monk covets my brain for medicine, deceiving the Emperor claiming it was due to rain prayers. My life hangs by a thread. I beg for your magical protection." The monk declined, saying, "I only keep precepts. Seek Mr. Sun." The old man went to Simiao's stone cave. Simiao said, "I know the Kunlun Dragon Palace has three thousand immortal prescriptions. Transmit them to me, and I will save you." The dragon said, "These are forbidden by the Emperor to be transmitted casually. But now is urgent, I hesitate not." Soon, he brought the prescriptions. Simiao said, "Return temporarily, do not worry about the Hu monk." From then on, the pool water suddenly rose, overflowing banks after several days. The Hu monk died of shame and anger. Simiao subsequently compiled *Qianjin Fang* in thirty volumes, inserting one prescription per volume, unknown to others. (From *Youyang Zazu*)
The preface by Lin Yi et al. states: In ancient times, Shennong tasted hundreds of herbs to distinguish bitter and pungent flavors. Until Yi Yin, medicinal decoctions were perfected. The Yellow Emperor wished to create nine needles to treat diseases of the three Yin and three Yang meridians; with Qibo, the methods of moxibustion and cupping were refined. Great Sages intended to save people from suffering, relying on virtuous and knowledgeable ministers, some as pioneers, some as successors, so that sage actions could endure forever. The task of physicians was completed after these two Sages and two Worthies. Later practitioners who focused on medical arts, if knowing herbs but not moxibustion, could not fully master treatment; if knowing moxibustion but not acupuncture, could not fully explore interior-exterior changes. Those combining the wisdom of sages are the finest physicians. Sun Simiao, the True Man of Tang, was such a person. With superior intellect and a will to heal the world, during Emperor Taizong's peaceful reign, he sought to assist the Empress Dowager in protecting the people. Believing the Way of the Superior Physician was truly sage politics and a duty of royal officials, he followed the principles of Nong (Shennong) and Huang (Yellow Emperor), elucidated the learning of Qibo and Zhi, selected difficulties from Bian Que, and collected prohibitions from Cang Gong. He gathered Huang Su books of Zhang Zhongjing, Green Scrolls of Yuanhua (Hua Tuo), Effective Prescriptions of Ge Xianweng, Experienced Prescriptions of Ju Shi, Medicinal Responses of Zhang Miao, Pulse Methods of Shuhe, Three Sections of Huangfu Mi, and Hundred-One Selections of Tao Hongjing. Including Guo Yu, Fan Wang, Seng Tan, Ruan Bing, etc., from the beginning of textual origins to the Sui Dynasty, he collected all classics and formulas. Gathering secret essentials of various families, removing incomplete theories, he compiled a work of thirty volumes with a general directory. It covered zang-fu theories, acupuncture and moxibustion methods, pulse-symptom differentiation, dietary therapy, starting with women, then infants, treating foot-qi before stroke, cold damage, carbuncles, wasting-thirst, edema, seven orifices diseases, toxicity of Five Stones, emergency prescriptions, and health preservation. Totaling 232 categories and 5,300 prescriptions, all verified effective, encompassing four types. His virtue surpassed a thousand gold, his legacy lasting a hundred generations, ensuring the beauty of the two Sages and two Worthies did not fall to earth, allowing people to approach the distant and understand the mysteries of the Three Sovereigns. This is the merit of the True Man's compilation. However, since popular taste favors the bizarre and our Dao is pure, we cannot describe abdominal surgery and heart transplantation; since worldly affairs seek brevity and our book is vast, it cannot be known by hearsay. Thus, few study it, leading to fragmentation and loss. Ignorant people dismiss it as heterodoxy; enthusiasts stop due to missing parts. Revering our dynasty's virtue of valuing life and benevolence, we were commanded by imperial edict to correct lost learning. Though our skills are limited, our duty is collation. We accessed imperial secrets and Daoist catalogues, searched public and private copies, corrected errors, filled gaps, removed repetitions, organized illogical matters, and classified them. Within a month, the framework was set, though some meanings remained obscure. We rectified the root to correct the branch, referencing *Suwen*, *Jiuxu*, *Lingshu*, *Jia Yi*, *Taisu*, *Chaoyuan*, various Materia Medica, ancient pulse books, *Jingui Yufang*, *Zhoubi Houji*, Xie Shiqin's Simplified Formulas, Liu Juanzi's *Guiyi Lun*, verifying sources meticulously. For remaining gaps, we traced sources, referencing *Wujian Jing*, *Qianjin Yi*, Cui Shi's *Zuanyao*, *Yannian Milu*, *Zhengyuan Guangli*, *Waitai Miyao*, *Bingbu Shouji*, *Mengde Chuanxin*, etc., analyzing all lineages. Through mutual verification and repeated comparison, lost texts and doubts were clarified. Though the book is old, its application is new. It can save sentient beings, promote the sage's benevolent rule, and transmit immortality, fulfilling the Emperor's broad love, not merely for太平 (peaceful) rhetoric, but to assist the Supreme Harmony's blessing. Upon completion and copying, we respectfully present it for inspection. Gao Baoheng, Sun Qi, Lin Yi, Qian Xiangxian,谨上 (respectfully submitted).
Ye Shaoyun stated: The True Man composed two parts of *Qianjin Fang*. Commentators say that cultivators of the Dao and health must accumulate hidden merit to achieve immortality. When Sun Simiao wrote the earlier part of *Qianjin Fang*, he was already over a hundred years old. He perfectly summarized ancient and modern prescriptions, except for Cold Damage (Shanghan), which he did not fully cover, seemingly not completely understanding Zhang Zhongjing's words, hence avoiding deep discussion. Thirty years later, he wrote *Qianjin Yi*, where half discussed Cold Damage. He only began to understand it then, showing such precision and care. Today, all physicians regard these two books as guides to life. Sun Simiao's deification is unquestionable. However, Tang people still remembered his use of horseflies and leeches, harming living creatures, preventing his ascension. Heaven dislikes killing thus; how could one wishing to save lives not know this? (From *Bishu Luhua*)
Zhao Xibian stated: *Qianjin Fang* consists of thirty volumes, written by Tang recluse Sun Simiao. Simiao was versed in classics,透彻 (thoroughly understood) medical arts. He wrote prescriptions, pulse diagnosis secrets, acupuncture points, suppression methods, and guiding/nourishing techniques, all comprehensively detailed. Later generations grasping even a little became famous physicians. Critics regretted that he alone did not know the rules of Cold Damage. (From *Junzhai Dushuzhi* Appendix)
Chen Zhen Sun stated: *Qianjin Fang* thirty volumes, written by Tang recluse Sun Simiao. He wrote his own preface, naming it *Qianjin Beiji Yaofang*. He believed human life is heavy, more precious than a thousand gold; one formula saving a life accrues greater merit. The preceding classifications were newly compiled by Lin Yi et al. (From *Zhichai Shulu Jieti*)
Qiao Shining's preface states: *Qianjin Fang* rarely has printed editions. Huazhou had stone-carved *Qianjin Baoyao*, selecting only one-tenth. The current editions from Shu and Guangdong are these. Later, a Jianing edition was found more complete but full of errors and illegible. I wished to consult Gu Suisheng's views to explore profound depths, but how could I rely entirely on them? This book was authored by Tang True Man Sun Simiao, likely compiling and editing ancient medical texts. History praises his fairness spanning ancient and modern times, his learning exhausting techniques. Examining his words confirms this. Since Hua Tuo, he is the only one. People believe his surviving books are miraculous, attributing them to Dragon Palace授 (bestowal). However, *New Tang Book* and his own preface mention no Dragon Palace story. This appears in *Daojing Xuxianzhuan*, where Daoists steal strange tales for prestige. Secular errors persist, even scholars cite them. Why? There are other forged editions like *Haishang Jiuji Er Fang*, which are highly misleading. Reading them makes me sigh. Thus, I collated the authentic *Qianjin Fang*. My father ordered my brother Shiding to print it at home for those who appreciate Master Sun. The Jianing edition was thirty volumes; now, based on *Daojing*, it is arranged into ninety-three volumes. I also obtained a four-character poem by Master Sun, expressing profound truths perfectly. But it is not widely circulated. Modern praise for *Shiyin* is vulgar and unfounded, definitely not Sun's words. Why do people praise it? Another legend claims Sun rode a tiger in mountains, even more unsubstantiated. Some say Tiger-Dragon Kan-Li refers to Daoist Qi refining, misinterpreted by transmitters. Reading records, Sun was a secluded solitary practitioner, similar to the High Scholars described by Xuan Yan. His saying "Courage large, heart small; wisdom round, conduct square" is a timeless maxim. His health preservation discussions resemble Laozi, leading *Old Tang Book* to classify him under Technical Arts. Later books like *Daojing Leishuo*, *Qianding Lu*, *Youyang Zazu*, *Xiangshan Ye Lu* added more bizarre tales, falsely attributing them. I intended to list Sun's deeds and comment, but upon finishing my self-printed *Qianjin Fang*, I briefly辨证 (analyze) here, awaiting experts' comments. Master Sun was from Huayuan, now Yaozhou. East of the city, three li, is Wutai Mountain, where a True Man Cave exists. Other works include *Mayin Neizhuan*, *Lian Yunmu Jue*, *Shesheng Lu*, *Qijue*, *Shaolian Mijue*, *Longhu Tongxuan Jue*, *Longhu Luarian Pian*, *Fushou Lun*, *Zhenzhong Susu*, *Hui Sanjiao Lun*, *Longhu Lun*, *Gu Jing*, *Suan Jing*, *Wuzhao Jingjue*, *Fulu Lun*. I intend to seek printing for these. Jiajing 22nd Year, 4th Month, 13th Day. Chengdelang, Acting Director of Guizhou Department, Nanjing Ministry of Revenue, Qiao Shining of Yaozhou, prefaces.
Qian Zeng stated: *Qianjin Fang* thirty volumes. Sun Simiao was from Huayuan, Yongzhou. Saving the Kunming Pool Dragon, he received thirty immortal prescriptions, scattered into this book, one per volume, indistinguishable to later generations. New printed editions are tampered with and false, irreparable. This remains the original text. (From *Dushu Minqiu Ji*)
Zhang Lu stated: Claiming birth in the Kaihuang era is a pretext. If truly born in Sui, why did he retreat to Mount Taibai during Emperor Xuan of Northern Zhou due to royal turmoil? (From *Qianjin Fang Yanyi*)
Xu Dachun stated: Zhang Zhongjing's learning changed in Tang. Zhang's treatment of disease, discussing zang-fu meridians and transmission, followed *Neijing*, but his formulas...