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，驻历之效已深
。辔策天机，全生之德为大。稽炎农于纪 ，资太一而返营魂。镜轩后于遗编，事歧伯而宣
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，秦和动达于膏肓，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。晋宋方技既其无继，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，言不能谕。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，岂不以营叠至道括囊真颐者欤。
余幼智蔑闻，老成无已。才非公干，夙婴沉疾。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。酌华公之录帙，异术同窥。采葛生之玉函，奇方
毕综。每以为生者两仪之大德，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。犹恐岱山临目，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。倘经目于君子，庶知余之所志焉。
远古的神医秘术，其深奥精微与“道”的枢纽相通。珍贵的药饵凝聚灵性，宏大的功效遍及真理的境界。知晓阴阳玄妙之理，驻颜延年的效果已经深远；驾驭天机，保全生命的德行最为宏大。考察神农氏在典籍中的记载，借助太一之气以返还营魂；借鉴黄帝遗留下的篇章，效法岐伯以宣发药力，因此能够品尝百草的功效，弥漫于天地之间，诊断身体的教诲，传播在神圣的世界。医学之道由此发源，时代的意义从此奠基。也有立志于大道的人，高密君询问紫文之术；追求长远者，伯阳流传玉册的经典；拟比这寿命与乾坤一样长久，难道不是芳香难老吗？比拟那寿命与龟鹤一样，岂能免除衰老？这就是大道的真谛用来持守身体，说的就是这种道理吧。如果事业救济众生，性命系于此道，那么有扁鹊能透视脏腑，秦和能通达膏肓，张仲景观察面色而验证眉间神色，华佗剖开肠道而清洗胃部，这些都是方轨叠迹，思维蕴藏着入神妙的境界；穷极变化探索幽微，精巧超越绝代。晋宋时期的方技既然没有继承者，齐梁的医术又哪里值得称道呢？至于说医学之道的含义，实在在于心意。本来就在心神与手法的交汇之处存在，心意剖析在毫芒之内。当情感有所领悟时，口不能言说；数理所在之处，言语不能阐明。然而三部九候，是经络的枢机。气少神余，也是针刺的轴心。何况优秀的医生贵在观察声色，神妙的工匠深入探究疾病的萌芽。心中考量细微之处，哪里需要借助悬挂秤砣来验证？敏捷如同机器惊骇，完全没有挂住头发的迟缓。如果不是天下最精通的人，谁能达到这种境界呢？所以先王将其雕刻在玉板上，往圣将其收藏在金匮中，难道不是因为营卫重叠至极道、囊括真颐的道理吗？
我幼年智慧浅薄，年老修养无止境。才能不如公干，早年就患有沉疴。品德不同于士安，早早缠上痨瘵。所以在立志求学的年纪，奔走花费百金去寻求经方。到了八九十岁的年纪，竟然利用三余时间勤奋于药饵。斟酌华公的记录卷帙，不同的技艺一同窥探。采集葛洪的玉函，奇方全部综合。常常认为生命是两仪的大德，人是五行的秀气。气化则人孕育，人禀受气而生存。德行相合则生成，因此生称为德而立身。既然知道生命不再次属于我，人在万物中为灵，庆幸蕴藏灵心缺失颐养我的性源。于是检阅押守神秘，幽深求索古今，撰写方剂一部，号称千金，可以救济万物摄养生命，可以穷尽微妙尽性。还担心泰山在眼前，必定看不清秋毫的端绪；雷霆在耳边，或许遗漏玉石的声音。所以更撰写方翼三十卷，共成一家之学。譬如相辅相济，运转无边无际。等同羽翼交飞，盘旋不可测度。况且易道深奥，孔子宣扬系十翼的文辞；玄文深奥，陆绩增加玄翼的说法。或者沿袭这个意义，陈述这个方名的由来。留给子孙后代，永远作为家训。虽然未能比作言中庶子，比润上池之水，也足以让仰慕远方探测深邃、叩门求教的人学习啊。倘若经过君子的眼睛，或许知道我志向所在。
In ancient times, the secret arts of divine physicians were so profound and subtle that they resonated with the pivot of the Dao (Way). Precious elixirs condensed spiritual essence, and their great merits permeated the realm of truth. Understanding the mysterious principles of Yin and Yang (Yin-Yang), the effect of preserving youth and extending life was already deep; controlling the mechanisms of nature, the virtue of preserving life is paramount. Examining the records of Yan Nong (Shennong, Divine Farmer) in chronicles, relying on Tai Yi (Supreme One) to return the Ying Qi (Nutritive Qi) and Hun Soul. Reflecting on the legacy of Xuanyuan (Yellow Emperor), following Qibo to proclaim the power of medicines, thus achieving the merit of tasting flavors, flourishing between heaven and earth, and spreading the teachings of diagnosing the body throughout the divine universe. The Way of Medicine originated from this, and the significance of the times was founded upon it. There were also those who aspired to the Great Dao, such as Gao Mi asking about the art of Ziwenshu (Purple Text); those who sought far-reaching knowledge, like Baoyang (Laozi) circulating the classics of Yuce (Jade Tablets); comparing this longevity to Heaven and Earth, how could it not be fragrant and ageless? Comparing one's lifespan to turtles and cranes, how could aging be dispelled? This is the true essence of the Great Dao used to maintain the body, which is what is meant here. If one's profession saves sentient beings, and life hangs upon this, then there are figures like Yue Ren (Bian Que) who could see through viscera, Qin He who could reach the Gaohuang (deep internal organs), Zhang Zhongjing who inspected colors to verify eyebrow signs, and Yuanhua (Hua Tuo) who dissected intestines and washed stomachs. These all followed similar tracks, their thoughts harboring the wonder of entering the divine state; exploring the extreme changes and probing the obscure, their skill surpassed the extraordinary craftsmanship of past generations. Since the medical skills of Jin and Song had no successors, what was there to say about the medical arts of Qi and Liang? As for the meaning of the "Way of Medicine," it truly lies in intention/mind (Yi). It exists in the intersection of spirit, heart, and hand; intention analyzes within the finest hairs. When emotions are grasped, the mouth cannot speak; where numbers/logic lie, words cannot explain. However, the Three Parts and Nine Pulses (Sanbu Jiuhou) are the pivot of the meridians. When Qi is scarce and Spirit remains, it is also the axis of acupuncture. Moreover, good doctors value observing voice and complexion, while divine craftsmen deeply investigate the germination of disease. With the mind weighing even the smallest units (Zizhu), why rely on the verification of hanging scales? Agility is like a startled machine, without any delay of hanging hair. Unless one is the most exquisite in the world, who could achieve this? Therefore, former kings carved them on jade tablets, and past sages hid them in golden caskets, not because they encompassed the ultimate Dao and gathered true nourishment? I, in my youth, lacked wisdom and hearing; in old age, cultivation has no end. My talent is not like Gonggan (Cao Zhi), and early on I was afflicted with chronic illness. My virtue differs from Shian (Yang Xiong), and early on I was entangled in consumption (Zhai). Thus, at the age of studying intentions, I ran around spending a hundred gold pieces to pursue canonical prescriptions. In my eighties and nineties, I diligently worked on medicinal diets during the "Three Rests" (free time). I consulted the records of Huagong (possibly referring to Ge Hong or similar alchemists), peering into different arts together. I collected the Jade Casket of Ge Sheng (Ge Hong), comprehensively synthesizing miraculous formulas. I often considered that life is the great virtue of the Two Powers (Liangyi, Yin and Yang), and humans are the elegant energy of the Five Elements (Wuxing). When Qi transforms, humans are nurtured; humans rely on Qi to exist. When virtue harmonizes, generation occurs; thus, birth is called De (Virtue) to establish oneself. Knowing that life does not repeat for me, and that humans are the spirit among things, how can we not be fortunate to nurture the spiritual heart and restore the source of our nature? Therefore, by examining and guarding mysteries, deeply seeking the past and present, I compiled a section of formulas, titled *Qianjin* (Thousand Gold), which can save things and preserve life, and exhaust subtlety and complete nature. Still fearing that when Mount Tai is before the eyes, one might miss the tip of an autumn down; or when thunder is in the ear, one might lose the sound of jade, I further compiled thirty volumes of *Fangyi* (Formula Wings), completing a school of thought. Like mutual assistance, its operation is boundless. Equal to wings flying together, its soaring is unfathomable. Furthermore, the Way of Change (Yi) is profound; Confucius expounded the ten Wings (Shiyi); the Mysterious Text (Xuanwen) is esoteric; Lu Ji added the theory of Xuan Yi. Following this meaning, I stated the name of these formulas. Leaving them to descendants, forever as family instructions. Although unable to compare to Yan Zhongshu or polish the waters of Shangchi, it is sufficient for those admiring the distant and probing the deep, or knocking on doors to seek entry, to learn from it. If it passes the eyes of gentlemen, perhaps they will know my aspirations.