恭惟我主上殿下之六年也，命礼曹申严医教设针灸专门法，择其精于术者为师，而资性
者为弟子，劝励之法甚悉焉。适有日本释良心以《神应经》来献，兼传其本国神医和介氏、
丹波氏治痈疽八穴法。其八穴虽未试用《神应经》，其传授远有所自。而所论折量补泻法，
皆古贤所未发者，其取穴又多有起发古人所未尽处，其所着穴，皆撮其切要而得效多者，文简
而事周，令人披阅昝刻间，证与穴 然在目。
圣上嘉叹，命以八穴法付于《神应经》之末，锓梓广布，且以永其传焉。臣窃惟医疗之
药饵针灸不可偏废。但药非本国所产者颇多，大概皆求之中国，而又非尽出于中国也，转转
市易，得之甚难，岂真赝陈新之可择，而贫穷下贱与远方之人，亦未易遍及也。唯砭 之方
，无费财远求之劳，采暴合和之难。一针一艾，备应无方，运于指掌，办于谈笑，贫富贵贱
，远近缓急，无适不宜，况于取效常在药力所不及攻处，而其功用神妙，难以备述。庸医不
知，以为卑辱，至相诟，病而不肯为。故世之病者，生死寿夭率皆付之巫觋谣祀，岂不哀哉
圣上悯其然，乃设专门，益严劝督，适有遐方之献，不以珍奇可玩之异物，而以此救民
济世之神方，不期而至，以孚我圣上仁民爱物之盛德，夫岂偶然哉。
成化十年十一月二十一日推忠定难翊戴纯诚明亮经济佐理功臣崇禄大夫西平君臣韩继禧
谨序。
在皇上登基的第六年，命令礼部重申并严格施行医学教育，设立针灸专门学科，选拔医术精湛者担任老师，资质优良者作为弟子，鼓励与激励的方法非常详尽周全。恰逢日本僧人良心携带《神应经》前来进献，同时传授其本国神医和介氏、丹波氏治疗痈疽（皮肤及皮下组织的化脓性感染）的八穴法。这八个穴位虽然未在《神应经》中试用过，但其传承渊源深远。其所论述的权衡补泻（调节经络气血虚实的手法）方法，都是古代贤人未曾阐发的；其选取穴位也多有启发古人未详尽之处，所确定的穴位，都概括了关键要点且疗效显著，文字简练而内容周密，让人翻阅片刻之间，病症与穴位的关系便清晰如在眼前。
皇上对此赞叹不已，命令将八穴法附于《神应经》末尾，刻印出版广泛传播，以使其永久流传。臣私下认为，医疗中的药物和针灸不可偏废。但药物并非本国所产者很多，大体上都需向中国寻求，而且并不完全出自中国，辗转贸易，获得十分困难，哪里仅仅是新旧真伪可以挑选的问题，贫穷低贱者与远方之人，也难以普遍惠及。唯有砭石（古代一种用石制成的医疗工具，后泛指针刺疗法）的方法，没有耗费钱财远求的辛劳，也没有采集曝晒调和的困难。一针一艾，具备应对各种病情的能力，运用自如于指掌之间，谈笑间即可办妥，无论贫富贵贱、远近缓急，无不适宜，何况其取效常在药力所不能及之处，其功用神妙，难以详尽叙述。平庸的医生不知此道，认为这是卑下屈辱之事，甚至相互诟病，有病却不愿意为之施治。因此世上的病人，生死寿夭往往都托付给巫觋（巫师）祭祀，这难道不令人悲哀吗？
皇上怜悯这种状况，于是设立专门学科，更加严厉地督促劝勉，恰逢远方进献，不是进献珍奇可玩的异物，而是进献这种救民济世的神方，不期而至，以此彰显皇上仁爱百姓、爱惜万物的盛大德行，这难道是偶然的吗？
成化十年十一月二十一日，推忠定难翊戴纯诚明亮经济佐理功臣、崇禄大夫、西平君韩继禧谨序。
In the sixth year of His Majesty's reign, it was ordered that the Ministry of Rites strictly enforce medical education, establishing a specialized department for Acupuncture and Moxibustion. Those skilled in technique were selected as teachers, and those with good aptitude as disciples; the methods of encouragement and incentive were very detailed and comprehensive. At this time, the Japanese monk Liangxin presented the *Shenying Jing* (Divine Response Classic), simultaneously transmitting the Eight-Acupoint Method for treating carbuncles and sores (purulent infections of skin and subcutaneous tissue) used by the divine physicians Wajie and Tanba from his country. Although these eight acupoints had not been tested in the *Shenying Jing*, their lineage of transmission has deep roots. The methods discussed for weighing and balancing tonification and sedation (manipulative techniques to regulate the deficiency or excess of Qi and Blood in meridians) were all innovations not previously expounded by ancient sages; the selection of acupoints also often inspired aspects left unexplored by predecessors. The acupoints determined were concise summaries of key points with high efficacy; the text is brief yet comprehensive, allowing readers to clearly visualize the relationship between symptoms and acupoints within moments of perusal.
His Majesty praised and admired this, ordering the Eight-Acupoint Method to be appended to the end of the *Shenying Jing*, printed and widely distributed, so that it might be transmitted forever. This subject humbly believes that medicinal herbs and acupuncture/moxibustion in medical treatment should not be neglected. However, many medicinal materials are not produced domestically and generally must be sought from China, and even then, not entirely sourced from China. Through辗转 trade, they are difficult to obtain; it is not merely a matter of selecting between old/new or genuine/fake, nor can the poor, low-status individuals, and those in remote areas easily benefit. In contrast, the method of Bian stone therapy (ancient stone tools used for medical purposes, later referring broadly to needle therapy) requires no costly distant procurement, nor the difficulties of gathering, drying, and blending. A single needle and moxa cone suffice to address various conditions, operated skillfully at one's fingertips, accomplished amidst conversation. It is suitable regardless of poverty, wealth, nobility, or baseness, distance, urgency, or delay. Moreover, its efficacy often occurs where herbal medicine power cannot reach; its functions are miraculous and difficult to fully describe. Mediocre doctors, unaware of this, consider it a humble and degrading task, even disparaging each other, refusing to treat patients despite their illnesses. Thus, the sick in the world entrust their life, death, longevity, and premature death to shamans and sacrifices, which is truly lamentable.
Moved by compassion for this situation, His Majesty established a specialized department and intensified supervision and encouragement. Coincidentally, a tribute arrived from a distant land—not of rare curiosities for amusement, but of this divine prescription to save people and benefit the world—arriving unexpectedly, thereby manifesting His Majesty's great virtue of benevolence towards the people and love for all living things. Could this possibly be accidental?
On the 21st day of the 11th month of the 10th year of Chenghua, Han Jixi, Duke of Xiping, Grand Master of Honour, and Meritorious Official who supported the throne with loyalty, stability, and wisdom, respectfully wrote the preface.