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。虽大圣人有意于拯民之瘼，必待贤明
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 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》，前仲景《黄素》，元化《绿 》，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。使二圣二贤之美，不坠于地，而世之人得以阶近
而至远，上识于三皇之奥者，孙真人善述之功也。
然以俗尚险怪，我道纯正，不述剖腹易心之异；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，得以正其讹谬，补其遗佚。文之重复者削之，
事之不伦者缉之，编次类聚， 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，裨乃圣好生之治；可以传不朽，副主上广爱之心；非徒为太平之文致，
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等谨上。
从前神农遍尝百草，以辨别五苦六辛的药味，到了伊尹时，汤液（中药汤剂）的制剂才完备。黄帝想要创制九针，以治疗三阴三阳经的疾病，得到岐伯后，砭石和艾灸的方法才精妙。虽然伟大的圣人有意拯救百姓的疾苦，但必须等待贤明且博学通达的大臣，有的作为先驱，有的作为后继，然后圣人的举措才能长久施行。医家的职责，经过这二圣（神农、黄帝）和二贤（伊尹、岐伯）之后，能够做的事情就完结了。后世留心于医术的人，如果只知道用药而不知道艾灸，不足以完全掌握治疗的根本；只知道艾灸而不知道针刺，不足以穷尽表里病变的变化。如果能兼通这些圣贤的技艺，大概就是名医中的良才吧！
唐代的真人孙思邈，就是这样的人。他凭借极高的天赋，怀抱匡济时世的志向，在唐太宗治理太平之际，思考如何辅佐朝廷庇护百姓的事宜，认为上医（最高明的医生）的道理，确实是圣人的政治和王官（古代掌管特定事务的官员）的职责之一。于是遵循神农、黄帝的宗旨，阐发岐伯、少师（挚）的学问，摘录扁鹊的《难经》，采集仓公（淳于意）的《禁方》，参考张仲景的《黄素》（指其著作或相关文献）、华元化（华佗）的《绿囊》、葛仙翁（葛洪）的《必效方》、胡居士的《经验方》、张苗的《药对》、王叔和的《脉法》、皇甫谧的《三部灸经》、陶隐居（陶弘景）的《百一选方》。其余如郭玉、范汪、僧坦、阮炳等人的著作，上至文本起源之初，下至隋朝结束，无论是经典还是方书，无不采纳收集。汇集各家所秘藏的要诀，去除众人论述中未达到的部分。成书一部，总共三十卷，目录一卷。内容包括脏腑的理论、针灸艾灸的方法、脉象与证候的辨析、饮食治疗的适宜原则。编排顺序从妇人开始，接着是婴幼儿；先写脚气病，然后是中风、伤寒、痈疽、消渴、水肿；七窍的疾病、五石散之毒、急救的方剂、养生的方法，总共有二百三十二个门类，合计方论五千三百首，没有不是十全十美可验证的，四种分类（按病症性质分类）兼包并蓄。功德深厚超过千金，遗留的法度流传百代。使得二圣二贤的美德不致埋没，世人得以由近及远，向上认识三皇的奥妙，这是孙真人善于述作的功劳。
然而因为世俗崇尚险怪之事，我的道纯正，不记载剖腹换心之类的奇异故事；世务追求简省，我的书浩博，不能通过道听途说就知道，因此学习的人很少，逐渐变得零落分散；贤能之人不再继世而出，书籍篇章残缺不全；不了解的人将其视为异端而排斥，喜好的人因有缺疑之处而停止研究。恭敬地认为我朝以好生为德，以广爱为仁，于是诏令儒臣，纠正坠落的学术。我们等人技艺不如多通之才，专职负责典籍校勘，于是请求借阅内府的秘书，探求《道藏》的别录，公私各种版本，搜访多次，得以纠正其中的讹误谬误，补充遗漏缺失。文中重复的内容予以删削，事情不合伦常的内容予以整理，编次归类聚集，耗费数月功夫完成。虽然确立了纲领，文义仍有疑惑阻碍。因此端正根本以纠正末节，例如：《素问》、《九墟》（即《九卷》，《灵枢》别名）、《灵枢》、《甲乙》（《针灸甲乙经》）、《太素》、《巢源》（《诸病源候论》）、诸家《本草》、前代古脉书、《金匮玉函》、《肘后备急方》、谢士秦《删繁方》、刘涓子《鬼遗论》之类，事关出处来源，无不深入研究考核。尚有所欠缺，又追溯源头以探讨本源，例如：《五鉴经》、《千金翼方》、《崔氏纂要》、《延年秘录》、《正元广利方》、《外台秘要》、《兵部手集》、梦得《传信方》之类。凡所派别，无不考辨理据，互相质证校正，反复稽考参照；然后遗留的文字和疑难的意义，豁然全部明了。书虽然是旧的，使用它却是新的，可以救济万物生灵，补益皇上好生的治道；可以流传不朽，符合皇上广爱的心意；不仅仅是为了太平盛世的文采，还可以辅助皇极赐予福气。校雠工作完成后，抄写开始，恭敬地上呈，希望供皇帝亲自阅览。
In ancient times, Shennong (Divine Farmer) tasted hundreds of herbs to distinguish the flavors of five bitter and six pungent substances. It was not until Yi Yin that decoctions (herbal liquid preparations) were fully developed. The Yellow Emperor wished to create the Nine Needles to treat diseases of the Three Yin and Three Yang meridians; it was only after obtaining Qibo that the methods of Bian stones (lithic therapy) and moxibustion became refined. Although great sages had the intention to save the people from their hardships, they necessarily awaited virtuous, wise, and broadly knowledgeable ministers—some as pioneers, others as successors—so that the actions of the sages could be implemented permanently. The duties of medical practitioners were essentially completed through these Two Sages (Shennong and the Yellow Emperor) and Two Worthies (Yi Yin and Qibo). Later generations who paid attention to medical arts: if one knows drugs but does not know moxibustion, one cannot fully grasp the essence of treatment; if one knows moxibustion but does not know acupuncture, one cannot exhaust the variations of exterior and interior changes. If one can master the skills of these sages and worthies, such a person would indeed be an excellent physician!
Sun Simiao, the True Man of the Tang Dynasty, is such a person. Endowed with superior talent and harboring the ambition to heal the times, during the reign of peace under Emperor Taizong, he contemplated how to assist the court in protecting the people. He believed that the way of the Superior Physician represents the true politics of sages and constitutes one of the duties of royal officials. Thus, he followed the principles of Nong (Shennong) and Huang (the Yellow Emperor), elucidated the learning of Qi (Qibo) and Zhi (Shaoshi), excerpted Bian Que’s *Nan Jing* (Classic of Difficult Issues), collected Cang Gong’s (Chunyu Yi) *Jin Fang* (Forbidden Prescriptions), referenced Zhang Zhongjing’s *Huang Su* (Yellow Silk Texts), Hua Yuanhua’s (Hua Tuo’s) *Lv Nang* (Green Pouches), Ge Xianweng’s (Ge Hong’s) *Bi Xiao Fang* (Prescriptions for Certain Efficacy), Hu Jushi’s *Jing Yan* (Experienced Formulas), Zhang Miao’s *Yao Dui* (Drug Pairings), Wang Shuhe’s *Mai Fa* (Pulse Methods), Huangfu Mi’s *San Bu* (Three Parts), and Tao Yingju’s (Tao Hongjing’s) *Bai Yi* (One Hundred One Selections). Regarding other works by Guo Yu, Fan Wang, Seng Tan, Ruan Bing, and others, from the beginning of textual origins down to the end of the Sui Dynasty, whether classics or prescription books, nothing was left uncollected. He gathered the secret essentials of various schools and removed what previous theories had failed to achieve. The resulting work consists of one book, totaling thirty volumes, with one volume of table of contents. It covers theories of zang-fu organs, methods of acupuncture and moxibustion, differentiation of pulses and syndromes, and principles of dietary therapy. The arrangement begins with women, followed by infants and children; it addresses jiaoxie (foot qi/beriberi) first, then wind-stroke, shanghan (cold damage), yongju (carbuncles and sores), xiaoke (wasting-thirst/diabetes), and shuizhong (edema); it details diseases of the seven orifices, toxicity of the Five Minerals, emergency prescriptions, and regimens for nourishing life. In total, there are 232 categories and 5,300 prescriptions and discussions, all verified as completely effective, encompassing four types of classification. His virtue exceeds that of a thousand gold pieces, and his legacy will be transmitted for a hundred generations. Thanks to Sun the True Man’s skillful compilation, the beauty of the Two Sages and Two Worthies has not fallen into obscurity, allowing people of later ages to approach the near to reach the far, and to understand profoundly the mysteries of the Three Emperors.
However, because popular customs favor strange and miraculous tales, while my Way is pure and upright, I do not recount bizarre stories like opening bellies or exchanging hearts. Because worldly affairs pursue brevity, while my book is vast and comprehensive, it cannot be known through hearsay; thus, few study it, leading to its gradual fragmentation and loss over generations. Virtuous scholars no longer succeed each other, causing manuscripts to break and go missing. Those who do not understand dismiss it as heterodoxy, while those who appreciate it stop their work due to gaps and doubts. Reverently considering that our dynasty values preserving life as virtue and extends love as benevolence, we issued an edict to Confucian scholars to rectify lost learning. We, lacking broad expertise but dedicated to textual collation, requested access to secret manuscripts from the Imperial Library and alternative records from the Daoist Canon. After searching private and public copies repeatedly, we corrected errors and supplemented omissions. Repetitive text was deleted, illogical content was organized, and items were classified and arranged, completing the work after several months. Although a framework was established, some textual meanings remained obscure. Therefore, we corrected the root to straighten the branches, consulting sources such as the *Su Wen*, *Jiu Xu* (Nine Scrolls), *Ling Shu*, *Jia Yi*, *Tai Su*, *Chao Yuan* (*Zhu Bing Yuan Hou Lun*), various *Ben Cao* (Materia Medica) texts, ancient pulse manuals, *Jin Gui Yu Han*, *Zhou Hou Bei Ji Fang*, Xie Shiqin’s *Shan Fan Fang*, Liu Juanzi’s *Gui Yi Lun*, etc., thoroughly investigating their origins. Where gaps remained, we traced back to the source, consulting texts like the *Wu Jian Jing*, *Qian Jin Yi Fang*, Cui Shi’s *Zuan Yao*, *Yan Nian Mi Lu*, *Zheng Yuan Guang Li Fang*, *Wai Tai Mi Yao*, *Bing Bu Shou Ji*, Meng De’s *Chuan Xin Fang*, etc. Every branch was examined for logical consistency, mutually verified and cross-referenced. Consequently, remaining texts and doubtful meanings became clearly illuminated. Although the book is old, its application is new; it can benefit all living beings and support the sovereign’s benevolent governance; it can be transmitted immortally, fulfilling the ruler’s expansive heart of love. It serves not merely as literature for a peaceful era, but aids the supreme harmony in bestowing blessings. Upon completion of the collation and commencement of copying, we respectfully submit this for Your Majesty’s personal inspection.
Gao Baoheng, Right Praising Goodness Official of the Crown Prince
Sun Qi, External Director of the Department of Ministers
Lin Yi et al., Langzhong of the Ministry of Personnel and Scholar at the Secret Pavilion, respectfully submit.