臣闻安不忘危，存不忘亡者，往圣之光务；求民之瘼，恤民之隐者，上主之深仁。在昔黄帝
之御极也，以理身绪余治天卜，坐于明堂之上，临观八极，考建五常。以谓人之生也，负阴而抱
阳，食味而被色，外有寒暑之相荡，内有喜怒之交侵，天昏札瘥，国家代有。将欲敛时五福，以
敷锡厥庶民，以与岐伯上穷天纪，下极地理，远取诸物，近取诸身，更相问难，垂法以福后世。
于是雷公之伦，受业传之，而《内经》作矣。历代宝之，未有失坠。苍周之兴，秦和述六气之论，
且明于左史。厥后越人得其一二，演而述《难经》。西汉仓公传其旧学，东汉仲景撰其遗论，晋皇
甫谧次而为《甲乙》，及隋杨上善纂而为《太素》。时则有全元起者，始为之训解，阙第七一通。
迄唐宝应中，太仆王冰笃好之，得先师所藏之卷，大为次注，由是三皇遗文，烂然可观。惜乎唐
令列之医学，付之艺技之流，而荐绅先生罕言之。去圣已远，其述 昧，是以文注纷错，义理混
淆。殊不知三坟之余，帝王之高致，圣贤之能事；唐尧之授四时，虞舜之齐七政；神禹修六腑以
兴帝功，文王推六子以叙卦气；伊芳尹调五味以致君，箕子陈五行以佐世，其致一也。奈何以至精
至微之道，传之以至下至贱之人，其不废绝，为已幸矣。
顷在嘉 中，仁宗念圣祖之遗事，将坠于地，乃诏通知其学人，俾之是正。臣等承乏典校，
伏念旬岁。遂乃搜访中外，裒集众本，浸寻其义，正其讹舛，十得其三四，余不能具。窃谓未足
以称明诏，副圣意，而又采汉唐书录古医经之存于世者，得数十家，叙而考正焉。贯穿错综，磅因
礴会通；或端本以寻支，或溯流而讨源；定其可知，次以旧目。正谬误者六千余字，增注义者二
千余条。一言去取，必有稽考；舛文疑义，于是详明。以之治身，可以消患于未兆；施于有政，
可以广生于无穷。恭惟皇帝抚大同之运，拥无疆之休；述先志以奉成，兴微学而永正。则和气可
召，灾害不生，陶一世之民，同跻于寿域矣。
臣听闻“居安思危，存不忘亡”，这是古代圣人所推崇的光明事业；体察百姓的疾苦，怜悯百姓的隐痛，这是君主深厚的仁德。
从前黄帝治理天下时，将修身之余力用于治理国家，端坐在明堂之上，俯瞰八方极远之地，考察并建立五常（仁、义、礼、智、信）的秩序。他认为人的生存，背负阴气而怀抱阳气，品尝五味而接触美色，外在有寒暑的相互激荡，内在有喜怒情绪的相互侵扰，导致天灾疫病频发，国家代代都有此类忧患。于是想要收敛这五种福气（寿、富、康宁、攸好德、考终命），以赐给广大民众，因此与岐伯一起上究天道纪纲，下尽地理脉络，远取万物之理，近取人体之象，互相问答疑难，留下法则以造福后世。
于是雷公这一类弟子，接受学业并传承下来，《内经》（黄帝内经）便由此诞生了。历代将其视为珍宝，未曾失传。
苍周兴起之时，秦越人（扁鹊）阐述了六气（风、寒、暑、湿、燥、火）的理论，这在左史记事中已有记载。此后，秦越人得其一二精髓，推演并撰写了《难经》（难经）。西汉时期的仓公（淳于意）传承了其旧学，东汉时期的张仲景撰写了其遗论，晋代的皇甫谧整理编次为《甲乙经》（针灸甲乙经），到了隋代杨上善编纂为《太素》（黄帝内经太素）。当时有一位名叫全元起的人，开始为之作训解注释，但缺失了第七卷一通。
直到唐代宝历年间，太仆王冰对此笃爱有加，得到了先师所藏的卷册，进行了大规模的编排和注释，从此三皇（伏羲、神农、黄帝）的遗文，才灿烂可观。可惜唐代的法令将其列入医学技艺，交付给工匠技艺之流，而士大夫先生们很少谈论它。距离圣人时代已经久远，其学说晦暗不明，因此文字注释纷乱错杂，义理混淆不清。殊不知这是三坟（指上古书籍）的余绪，是帝王的高深境界，圣贤的能事；如同唐尧传授四季历法，虞舜校正七政（日、月、五星）；神禹（大禹）修治六腑以成就帝业，文王推演六子（八卦中的六个单卦或指六十四卦中的变爻等，此处指易理）以叙述卦气；伊尹调和五味以辅佐君主，箕子陈述五行（金木水火土）以辅助世道，它们的宗旨是一致的。为何将这极其精微的道理，传授给地位低下卑贱之人，能不废绝，已经是万幸了。
近来在嘉祐年间，宋仁宗念及圣祖（黄帝）的遗事即将坠落地，于是诏令通晓此学的学者，使其校正订正。臣等因缺员而充任典校官，伏案思考了一年多。于是搜访朝廷内外，汇集各种版本，深入探究其义理，纠正其中的讹误差错，十书中能得到三四成的正确内容，其余部分无法完全具备。私下认为这不足以称颂皇帝的诏书，符合圣意，于是又采集汉唐书目中现存于世间的古医经数十家，进行叙录和考证订正。贯穿错综，磅礴会通；有的从根本探寻分支，有的追溯源头讨究流派；确定可知的内容，按照旧的目录次序排列。纠正谬误六千多字，增加注释义理二千多条。每一字的取舍，必有考证依据；错乱的文本和疑难的义理，于此详细阐明。用这些来修养身心，可以在祸患未显现之前消除它；施用于政治，可以广泛地延长生命无穷无尽。恭敬地认为皇帝顺应大同的气运，拥有无疆的福泽；阐述先人的志向以完成大业，振兴微弱的学问以永正正道。那么和气就可以招致，灾害就不会产生，教化一世的百姓，共同达到长寿的境界。
I have heard that "remaining vigilant in times of peace and remembering the possibility of peril, existing while keeping in mind the risk of extinction" is the illustrious endeavor of ancient sages; to seek the ailments of the people and show compassion for their hidden sufferings is the profound benevolence of a sovereign ruler.
In the past, when the Yellow Emperor (Huangdi) ascended to the throne, he applied the surplus energy from his self-cultivation to govern the world. Sitting in the Bright Hall (Mingtang), he observed the eight extreme directions and established the Five Constants (Ren, Yi, Li, Zhi, Xin: Benevolence, Righteousness, Propriety, Wisdom, Trustworthiness). He believed that human life involves carrying Yin and embracing Yang, tasting flavors, and being exposed to colors. Externally, there is mutual agitation between cold and heat; internally, there is mutual invasion between anger and joy. Consequently, natural disasters and plagues occur frequently, and every generation of states faces such troubles. Desiring to gather the Five Blessings (Longevity, Wealth, Health and Peace, Virtuous Character, and a Natural Death) to bestow upon the common people, he engaged in dialogue with Qibo. They explored the celestial codes to the utmost extent above, exhausted the geographical principles below, drew analogies from distant objects, and examined the human body closely. Through mutual questioning and difficulty resolution, they left behind laws and methods to bless future generations. Thus, Lei Gong and his peers received instruction and transmitted it, leading to the creation of the *Neijing* (Inner Canon). It has been treasured by successive dynasties without ever being lost.
When the Zhou dynasty rose, Qin Yueren (Bian Que) expounded on the theory of the Six Qi (Wind, Cold, Summer Heat, Dampness, Dryness, Fire), which was recorded in historical accounts. Later, Yueren grasped its essence and elaborated upon it in the *Nanjing* (Classic of Difficult Issues). Cang Gong (Chunyu Yi) of the Western Han dynasty transmitted this old learning; Zhang Zhongjing of the Eastern Han dynasty wrote treatises based on its remaining theories; Huangfu Mi of the Jin dynasty compiled them into the *Jiayijing* (Systematic Classic of Acupuncture and Moxibustion); and Yang Shangshan of the Sui dynasty compiled them into the *Taisu* (Supreme Primordial). At that time, Quan Yuanqi provided annotations, but the seventh volume was missing.
It was not until the Baoying era of the Tang dynasty that Wang Bing, the Taifu (Grand Commandant of the Household), who had a deep passion for it, obtained volumes hidden by previous masters. He extensively rearranged and annotated them, making the remnant texts of the Three Sovereigns (Fuxi, Shennong, Huangdi) clearly visible. Regrettably, Tang decrees classified it under medical arts, assigning it to artisans and technicians, so that scholar-officials rarely discussed it. With the passage of time since the sages, the teachings became obscure, causing textual annotations to be chaotic and meanings confused. Little did they know that these are remnants of the *Sanfen* (ancient texts), representing the lofty aspirations of emperors and the capabilities of sages. Just as Emperor Yao taught the four seasons, Emperor Shun aligned the Seven Luminaries (Sun, Moon, and five planets); Yu the Great repaired the Six Fu-organs to achieve imperial merit; King Wen deduced the hexagrams to narrate the qi of the trigrams; Yi Yin harmonized the five flavors to assist the ruler; and Jizi presented the Five Elements (Metal, Wood, Water, Fire, Earth) to aid the world—their ultimate principles were identical. How could such an exquisite and subtle Dao be transmitted to those of the lowest and meanest status? That it did not become extinct is already a matter of fortune.
Recently, during the Jiayou era, Emperor Renzong, reflecting on the legacy of the Ancestor of Medicine (Huangdi) which was about to fall into oblivion, issued an edict instructing scholars proficient in this learning to correct and standardize it. We, filling the vacancies as editors, pondered over the task for more than a year. We searched both inside and outside the court, collected various editions, delved into their meanings, corrected errors and deviations, recovering perhaps three or four parts out of ten, while the rest could not be fully restored. I privately felt that this was insufficient to honor the imperial edict and meet the sage's intent. Therefore, I also collected dozens of extant ancient medical classics listed in Han and Tang bibliographies, narrating and verifying them. Through comprehensive integration and synthesis; tracing branches from the root, or following the stream to the source; determining what is knowable, and arranging them according to original categories. Over six thousand erroneous characters were corrected, and two thousand new annotations explaining meanings were added. Every decision to include or exclude a word was based on verification; confusing texts and doubtful meanings were thereby clarified. Using these for self-cultivation can eliminate disasters before they manifest; applying them to governance can extend life infinitely. Respectfully, we believe that Your Majesty, presiding over the great harmony, possesses boundless blessings; you elaborate on the will of predecessors to accomplish the task, and revive the subtle learning to establish permanence. Thus, harmonious qi can be summoned, disasters will not arise, and the people of the age will be transformed, jointly reaching the realm of longevity.