粤自轩岐而下数千载间。虽有跗缓卢扁之于前。其道不行于其后。后之学人如盲执炬。夜行穷谷。其道愈失矣。然
医道湮没已久。天固生守真刘通玄于河间。素有奇遇。得天人之旨。而能尽其术。乃撰宣明等三书。一十七万余言。
开导后学。年几六十。再遇异人。授以玄酝一橡斗许。一醉乃醒。豁然有悟。复撰是书。自谓穷理尽性。精微
至要。莫出乎是也。盖医之所以为医者。必先知其人之所以为人之道。人与天地一。故体天之道以察四时。因
地之利以审百病。其神圣功巧。格物致知之理。不在乎药。而在乎医之何如耳。尝闻 冠子曰。昔伊芳尹医殷。
吕望医周。奚生医秦。申 医郢。原季医晋。陶朱医越。夷吾医齐。故魏文侯有曰。管子用政。行医术以扁鹊
之道。桓公其霸乎。其说有自矣。今是书也。其摄生之法。与夫修齐之道。理无二歧。道同一轨。大有益于医
道也。后之学人。诚能推究其理。审乎病源。体乎天道。顺乎地理。以治其疾。将有囿于寿域者也。缘是书者。
金世宗大定二十六年丙午守真所撰之书也。时在宋孝宗淳熙十三年焉。始守真靳惜无传。至胡元宪宗元年辛亥。
乃宋理宗淳 十一年也。相去六十五年矣。太卤杨政亨谓。天下之宝。当与天下共之。不可私也。乃锓诸梓。
惜乎古板于兵燹不存久矣。世无其传。今命工重刊既完。必用序以纪其实。姑书于篇端云。或曰。不书中国之
正朔。而用金虏之正者何。曰。当宋季也。河间为金虏所有而执用之故也。
岁在宣德辛亥三月初二日丙寅HT 仙（朱权）书
自从黄帝、岐伯以来，经过了几千年。虽然之前有跗缓（指古代名医，此处可能为泛指或特定指代，结合语境理解为前代名医）、卢医（扁鹊）、秦越人（扁鹊）等人在前，但他们的医学之道在后世未能得到很好的传承和施行。后世的学医者就像盲人拿着火把，在深夜的深谷中行走，导致医学之道更加迷失了。
然而，医学之道被埋没已久，上天确实降生了守真先生刘完素这位通晓玄妙之理的河间人。他向来有奇特的际遇，领悟了天人合一的宗旨，并能穷尽医术。于是撰写了《宣明论方》等三部著作，共十七万多字，以此开导后学的医者。当时他年近六十，再次遇到异人，传授给他大约一橡斗量的“玄酝”（一种神秘的酒或药酒）。他喝醉后醒来，豁然开朗，有所感悟，又撰写了这部书。他自己认为，探究事物的原理、穷尽事物的本性，精微而至关重要的道理，没有能超出这本书的了。
大概医学之所以成为医学，必须先知晓人之所以为人的道理。人与天地是一体的，所以要效法天道来观察四季的变化，依据地理的优势来审视各种疾病。那种神圣巧妙的功绩，以及格物致知的道理，并不在于药物本身，而在于医生如何运用罢了。曾经听说孔子说：从前伊尹治理殷商，吕望（姜子牙）治理周朝，奚齐治理秦国，申生治理郢都，原季治理晋国，陶朱公（范蠡）治理越国，管仲治理齐国。所以魏文侯曾说：管子执政，推行的是以扁鹊之道为代表的医术理念，桓公因此能够称霸吗？这种说法是有来源的。
如今这本书，其养生之法，与修身齐家之道，道理上没有分歧，大道归于同一轨道，对医学之道大有益处。后世的学医者，如果能推究其中的道理，审察疾病的根源，体悟天道，顺应地理，以此来治疗疾病，将会进入长寿的境界。因为这本书，是金世宗大定二十六年丙午年，守真先生所撰写的。当时是在宋孝宗淳熙十三年。起初守真先生吝惜此书不愿流传，直到胡元宪宗元年辛亥年，也就是宋理宗淳祐十一年，距离之前已经六十五年了。太卤人杨政亨认为，天下的宝物，应当与天下人共同分享，不可私藏，于是将其刻印出版。可惜古时的刻板在战火中早已不存，世间已无其传本。现在命令工匠重新刊印完成，必定要用序言来记录其实情。姑且写在篇首。有人问：为什么不写中国（宋朝）的正统年号，而使用金朝（文中称为虏）的正统年号呢？回答说：因为在宋朝末年，河间地区被金人所占据并控制，所以使用了他们的年号。
宣德辛亥年三月初二日丙寅，臞仙（朱权）书写。
Since the time of Huangdi (Yellow Emperor) and Qibo, spanning thousands of years, although there were ancient famous physicians such as Fu Huan, Lu Yi (Bian Que), and Qin Yue Ren before, their medical Dao (Way/Principles) was not effectively transmitted or practiced in later generations. Scholars of medicine thereafter were like blind men holding torches, walking through deep valleys at night, causing the medical Dao to become even more lost.
However, the medical Dao had been obscured for a long time. Heaven indeed gave birth to Liu Wansu, known as Shouzhen, a profound scholar from Hejian. He had always experienced extraordinary encounters, grasping the principles of the unity of Heaven and Humanity, and was able to fully master his art. Consequently, he compiled three works, including *Xuanming Lunfang* (Treatise on Manifestations), totaling over 170,000 characters, to guide future students of medicine. At nearly sixty years old, he encountered another mysterious person who taught him approximately one "xiang dou" (a unit of volume) of "Xuan Yun" (mysterious fermented brew). After falling into a deep sleep, he awoke with sudden enlightenment and comprehension. He then wrote this book, considering that to exhaustively investigate principles and nature, and to capture the subtle and essential truths, nothing surpassed this work.
Essentially, what makes medicine truly medicine is the prior knowledge of the Dao of being human. Humans are one with Heaven and Earth; therefore, one must observe the changes of the four seasons by following the Dao of Heaven, and examine various diseases by utilizing the advantages of geography. The divine efficacy and skillfulness, as well as the philosophy of investigating things to extend knowledge, do not lie merely in the herbs themselves, but rather in how the physician applies them. It has been heard that Confucius said: In the past, Yi Yin governed Yin, Lü Wang (Jiang Ziya) governed Zhou, Xi Sheng governed Qin, Shen Sheng governed Ying, Yuan Ji governed Jin, Tao Zhu Gong (Fan Li) governed Yue, and Guan Zhong governed Qi. Thus, Marquis Wen of Wei stated: When Guan Zhong administered state affairs, he implemented policies based on the medical principles akin to Bian Que's, leading Duke Huan to hegemony. This assertion has its origins.
This current book, regarding methods of preserving life (Yang Sheng) and the ways of self-cultivation and family regulation, shares no divergence in principle and follows the same track of Dao, offering significant benefit to the medical field. If future scholars can thoroughly investigate its principles, scrutinize the sources of diseases, embody the Dao of Heaven, and conform to geographical conditions to treat illnesses, they will surely enter the realm of longevity.
This book was written by Shouzhen in the Bingwu year (26th year of Dading era) of Emperor Shizong of Jin. At that time, it corresponded to the 13th year of Chunxi era under Emperor Xiaozong of Song. Initially, Shouzhen was reluctant to let it circulate. It was not until the Xinhai year (1st year of Yuanyuan era of Hu Yuanzong, corresponding to the 11th year of Chunyou era of Emperor Lizong of Song) that 65 years had passed. Yang Zhengheng from Tailu remarked that treasures of the world should be shared with the world and not kept private. Thus, he had the text carved onto woodblocks for printing. Regrettably, the original wooden blocks were destroyed in military fires long ago, and the book ceased to circulate. Now, having ordered artisans to reprint it completely, I deemed it necessary to write a preface to record the facts. I tentatively place this at the beginning of the volume.
Someone asked: Why does it not use the legitimate calendar of China (Song Dynasty) but instead uses the calendar of the Jin invaders? The answer is: Because during the late Song period, Hejian was occupied and controlled by the Jin forces, hence their calendar was used.
Written by Quxian (Zhu Quan) on the second day of the third month, Bingyin day, in the Xinhai year of Xuande.