余辑内经方已又辑内经药瀹说者谓内经有方如是我闻内经不言药不与本经同类子何斤斤以药瀹为不知本经着录三百
六十而气味足以统之内经不言药物名品但言寒热温凉之气则气无非药言甘辛酸咸苦淡之味则味无非药是言言气味则言言
皆药天食人以五气地食人以五味气味齐调药方斯备特内经挈其纲本经详其目内经发其凡而起其例本经核其实而举其名
也安往而非药哉瀹者何也子华子医道篇药者瀹也瀹者养也以其所有余也而养其所乏以其所益多也而养其所损反其所养
则益者弥损反其所养则有余者弥乏察于三反而加疏瀹焉夫是之谓药故曰药者瀹也瀹者养也吾取子华子吾辑内经药瀹由是
而推之周礼疾医五味五谷五药养其病瀹也推之疡医药以酸养骨以辛养筋以咸养脉以苦养气以甘养肉以淡养窍瀹也推之本
经名例上药一百二十种为君主养性中药一百二十种为臣主养命下药一百二十五种为佐使主治病养命养性瀹也治病亦瀹也
吾辑药瀹吾取子华子其篇第奈何阴阳五行其理幽奥征于易笔于书载于史志详于百家传记三教九流之籍大而无外小而无内
仁者见仁智者见智证之于药固明明有形色气味之可征也故先之以阴阳色气味药物有阴阳司气有阴阳岁运有阴阳太过者为
阳不及者为阴人在天地气交之中为天地立心刘子所谓受中以生者也人不能外天地安能违气运哉故次之以气运天有三阴三
阳曰气地有五行曰运运有太少即有胜复补偏救弊司岁备物化不可代时不可违岁也时也不可不先也故次之以五岁岁有太过
天泉制之岁有不及天泉益之明此制益则气化乃平故次之以六化天气既明地亦既讲地有东西南北即有高下寒热温凉地气不
同医调立异执死方以治生人削吾之足以适人之履未见其得也故次之以五方天地既判服食以陈人不食则饥不饮则渴故食以
养阴饮以养阳水谷者人生之大命也故次之以水谷水谷以养人生药物以攻人病药有畏恶亦有苦欲无可不可无宜不宜则五气
五味五藏皆各因其宜者而投焉因其不宜者而去焉则五宜次之天地之间六合之内不离于五因其宜而投之太甚经所谓久而增
气夭之由也有五宜势不得不生五过则五过又次之宜者投之过者谨之谨调五味五气以合于五脏六腑毋伤岁运毋伐天和高下
寒热地气适调根据是而省疾问病命药处方庶几可告无罪于斯人矣故次之以药制终焉书凡十卷说者又谓此篇阴阳五行之说不
且与科学戾乎曰彼亦一科学此亦一科学彼之科学自形质此之科学自气化形质死体气化生机阴阳五行此正吾之科学也安得
是彼而非此然则凭乎曰春温秋凉夏燠冬寒主之气运也春凉秋温夏寒冬燠客之气运也吾于二十年来冬至后根据推步家流年之
例以占一岁之气交病十九皆验安得无凭有凭则实无凭则虚阴阳五行此正吾之科学也顾此篇言药瀹非言气运专书也然与药
瀹有关者具于是矣吾辑内经药瀹亦犹辑内经方志也读内经方然后读内经药瀹读内经药瀹然后读本经盖内经挈其纲本经详
其目内经发其凡而起其例本经核其实而举其名也合而读之则制方之大本立矣虽谓之专门之学可也何兢兢以科学耀人耳目
哉癸亥腊日张骥书于尊黄行素之室
我编纂完《内经方》之后，又编纂了《内经药瀹》。有人议论说：“《内经》中有方剂，既然这样，我听说《内经》不讲药物，这与《神农本草经》（简称本经）同类著作不同，您为何如此拘泥于‘药瀹’这一说法？”
我不知道《神农本草经》著录了三百六十种药物，其气味足以统摄一切。《内经》不讲药物的具体名目品类，只讲寒、热、温、凉的气性；那么气无非就是药。它讲甘、辛、酸、咸、苦、淡的味道；那么味无非就是药。所以说，凡是言及气味的，就都是药。天以五气养人，地以五味养人，气味协调配合，药方才算完备。特别是《内经》提纲挈领，《神农本草经》详述条目；《内经》阐明大凡并开创体例，《神农本草经》核实事实并列举名称。哪里不是药呢？
“瀹”是什么意思呢？《子华子·医道篇》说：药，就是瀹。“瀹”，就是养。用药物所具有的有余之性，来滋养人体所缺乏的部分；用药物所增益的多数，来补养人体所亏损的部分。如果违背了这种滋养原则，那么原本有益的东西反而更加损害身体，原本有余的东西反而更加匮乏。能洞察这三种反常情况并加以疏导调理的，这就叫做药。所以说：药就是瀹，瀹就是养。我采用《子华子》的观点，编纂《内经药瀹》，由此推演开来：
《周礼》记载疾医以五味、五谷、五药来调养疾病，这就是“瀹”。
推演到疡医（外科医生），用酸来养骨，用辛来养筋，用咸来养脉，用苦来养气，用甘来养肉，用淡来养窍，这也是“瀹”。
推演到《神农本草经》的名例：上药一百二十种为君，主养性；中药一百二十种为臣，主养命；下药一百二十五种为佐使，主治病。养命、养性、治病，都是“瀹”。
我编纂《药瀹》，采用《子华子》的观点，篇章次序如何安排？
首先是阴阳五行，其道理幽深奥妙，验证于《易经》，记载于《尚书》，载录于史志，详尽于百家传记以及三教九流的典籍中。这些学说大无外、小无内，仁者见仁，智者见智。将其验证于药物，确实明明有形色气味可以征验。所以先讲述阴阳，接着讲述色、气味，因为药物有阴阳，司掌气运有阴阳，岁运有阴阳。太过者为阳，不及者为阴。人处于天地气交之中，正如刘子所说，是受中气而生成的。人不能脱离天地，怎么能违逆气运呢？
所以其次讲述气运。天有三阴三阳称为气，地有五行称为运。运有太少（小大），就有胜复（报复之气）。补救偏颇，拯救弊端，顺应岁气储备药物，变化不可替代，时令不可违背。这是必然的道理，也是不可不预先知晓的。
所以其次讲述五岁（五年周期）。岁运太过，天泉（指天道规律或特定理论概念）制约它；岁运不及，天泉增益它。明了这种制约与增益，气化才能平衡。
所以其次讲述六化（六种气化现象）。天气既然已经阐明，地气也经过探讨。地有东西南北，即有高下、寒热、温凉的区别。地气不同，医者调理方法也应各异。拿着死板的方子去治疗活生生的人，就像削自己的脚去适应别人的鞋子，未见其有所得。
所以其次讲述五方（五个方位的气候地理特点）。天地既已分辨，服食之道便陈列出来。人不吃就会饥饿，不喝就会口渴。食物用来养阴，饮水用来养阳。水谷是人生命的根本。
所以其次讲述水谷。水谷用来养育人生，药物用来攻治人的疾病。药物有畏恶（相畏、相恶）关系，也有苦欲（喜好与厌恶）之分。没有绝对的可行或不可行，没有绝对的适宜或不适宜。五脏各自根据适宜的属性而投药，根据不适宜的属性而去药，这就是“五宜”。
所以其次讲述五宜。天地之间，六合之内，不离于五行。因适宜而投药，如果过于猛烈，《内经》所谓“久而增气”，是导致夭折的原因。因为有“五宜”，势必要产生“五过”（五种过失），所以“五过”排在后面。
适宜的要投药，有过失的要谨慎。谨慎地调和五味、五气，以契合五脏六腑，不要伤害岁运，不要伐害天和。高下、寒热等地气要适当调理。根据这些原则来诊察疾病、询问病情、开具药方，或许可以向世人宣告无罪（即不负责任之责）。
所以最后讲述药制（药物的炮制与性质规定）作为终结。全书共十卷。
有人又说：“这篇关于阴阳五行的论述，岂不是与科学相违背吗？”我说：“那也是科学，这也是科学。他们的科学基于形质，我们的科学基于气化。形质代表死体，气化代表生机。阴阳五行正是我们的科学。怎么能推崇彼而贬低此呢？”
那么依据是什么呢？春温、秋凉、夏燠（热）、冬寒，是主之气运；春凉、秋温、夏寒、冬燠，是客之气运。我在过去二十年中，冬至之后，根据推算家流年之例，来占测一年的气交病变，十九次都验证了。怎么可以说没有依据呢？有依据就是实，无依据就是虚。阴阳五行正是我们的科学。
不过，本篇讲的是药瀹，并非专门讲气运的书，但与药瀹相关的都包含在这里了。我编纂《内经药瀹》，也如同编纂《内经方》一样。读完了《内经方》，然后读《内经药瀹》；读完了《内经药瀹》，然后读《神农本草经》。因为《内经》提纲挈领，《神农本草经》详述条目；《内经》阐明大凡并开创体例，《神农本草经》核实事实并列举名称。合起来阅读，那么制方的大本就确立了。这虽然可以称为专门的学问，何必兢兢业业地用所谓的“科学”来炫耀耳目呢？
癸亥年腊月，张骥书写于尊黄行素之室。
After compiling the *Neijing Fang* (Prescriptions from the Inner Canon), I further compiled the *Neijing Yao Yue* (Nourishing Medicines from the Inner Canon). Some commentators remarked, "The *Inner Canon* contains prescriptions. If so, I have heard that the *Inner Canon* does not discuss medicinal substances, which differs from works of the same category as the *Shennong Bencao Jing* (Divine Farmer's Materia Medica). Why do you insist on the concept of 'Yue' (nourishing/venting) regarding medicines?"
I am unaware that the *Shennong Bencao Jing* records three hundred and sixty medicinal substances, whose flavors and thermal properties are sufficient to encompass all. The *Inner Canon* does not specify the names and categories of individual drugs but discusses the thermal properties of cold, heat, warmth, and coolness; thus, any discussion of thermal property is a discussion of medicine. It discusses the flavors of sweet, pungent, sour, salty, bitter, and bland; thus, any discussion of flavor is a discussion of medicine. Therefore, wherever there is mention of thermal properties and flavors, there is mention of medicine. Heaven nourishes humans with five qi (vital energies), and earth nourishes humans with five flavors. When qi and flavors are harmonized, the medicinal formulas are complete. Specifically, the *Inner Canon* outlines the general principles, while the *Shennong Bencao Jing* details the specific items; the *Inner Canon* elucidates the fundamentals and establishes the examples, while the *Shennong Bencao Jing* verifies the facts and lists the names. How can anything be considered not medicine?
What does "Yue" mean? In the chapter "Medical Dao" of the *Zihua Zi*, it states: Medicine is Yue. "Yue" means nourishment. It uses the surplus qualities possessed by medicines to nourish what is lacking in the body; it uses the abundant beneficial effects of medicines to restore what has been depleted. If one reverses this method of nourishment, the beneficial aspects will cause greater damage, and the abundant aspects will lead to greater deficiency. By observing these three reversals and applying dredging and nourishing techniques, one achieves the true meaning of medicine. Thus it is said: Medicine is Yue, and Yue is nourishment. I adopt the view of the *Zihua Zi* for my compilation of the *Neijing Yao Yue*. From this, I deduce the following:
In the *Rites of Zhou*, it is recorded that physicians of diseases use five flavors, five grains, and five medicines to nourish and treat illnesses; this is Yue.
Extending this to surgeons (Yang Yi), they use sour to nourish bones, pungent to nourish tendons, salty to nourish vessels, bitter to nourish qi, sweet to nourish flesh, and bland to nourish orifices; this is also Yue.
Extending this to the classification in the *Shennong Bencao Jing*: The One Hundred and Twenty Superior Drugs serve as Sovereigns (Jun), primarily nourishing nature/life span; the One Hundred and Twenty Medium Drugs serve as Ministers (Chen), primarily nourishing life/vitality; the One Hundred and Twenty-five Inferior Drugs serve as Assistants (Zuo Shi), primarily treating diseases. Nourishing life, nourishing nature, and treating disease are all forms of Yue.
I compile the *Yao Yue* adopting the perspective of the *Zihua Zi*. What is the order of chapters?
First come Yin-Yang and Five Elements (Wu Xing), whose principles are profound and subtle. They are verified in the *Book of Changes* (Yi Jing), recorded in the *Book of Documents* (Shangshu), documented in historical annals, and detailed in various schools of thought and religious texts. These theories are vast without exterior and small without interior; benevolent people see benevolence, wise people see wisdom. When verified through medicines, there are indeed clear forms, colors, odors, and flavors to substantiate them. Therefore, Yin-Yang is discussed first, followed by color, odor, and flavor, because medicines possess Yin-Yang, governing qi possesses Yin-Yang, and annual cycles possess Yin-Yang. Excess is Yang, deficiency is Yin. Humans exist within the intersection of heaven and earth qi, just as Liu Zi stated, receiving central qi to generate life. Since humans cannot exist outside of heaven and earth, how can they defy qi and cycles?
Therefore, next comes Qi and Yun (Qi and Cycles). Heaven has Three Yin and Three Yang, called Qi; Earth has Five Elements, called Yun. Yun has Minor (Tai Shao) and Major phases, leading to Overcoming (Sheng) and Repaying (Fu) cycles. These mechanisms correct imbalances and save deficiencies. One must prepare materials according to the ruling year's qi; transformation cannot be substituted, and seasons cannot be violated. This is inevitable and must be anticipated.
Therefore, next comes the Five Years cycle. When a year's qi is excessive, Heavenly Spring (Tian Quan, referring to natural regulatory laws) restrains it; when deficient, it supplements it. Understanding this restraint and supplementation ensures balanced qi transformation.
Therefore, next comes the Six Transformations (Liu Hua). Once heavenly qi is clarified, earthly qi is also examined. Earth has East, West, South, and North, corresponding to high/low elevations and cold/hot/warm/cool climates. Since earthly conditions differ, medical regulation methods must vary. Applying rigid formulas to living patients is like cutting one's feet to fit another's shoes; success is unlikely.
Therefore, next comes the Five Directions (Wu Fang). Once heaven and earth are distinguished, dietary practices are presented. Without food, one starves; without drink, one thirsts. Food nourishes Yin, and water nourishes Yang. Water and grain are the great life source of humans.
Therefore, next comes Water and Grain. Water and grain nourish human life, while medicines attack human diseases. Medicines have relationships of Mutual Fear and Mutual Loathing (Wei E) and preferences/dislikes (Ku Yu). There are no absolute prohibitions or permissions. Neither absolute suitability nor unsuitability exists universally. The Five Zang Organs each require specific suitability for administration, and unsuitable elements should be removed. This constitutes the "Five Suitabilities" (Wu Yi).
Therefore, next comes the Five Suitabilities. Within the universe and six directions, nothing escapes the Five Elements. Administering medicines based on suitability, if done excessively, leads to the *Inner Canon*'s warning that "long-term use increases qi," causing premature death. Given the Five Suitabilities, the "Five Errors" (Wu Guo) inevitably arise; thus, the Five Errors follow.
One must administer suitable medicines carefully and avoid errors. Carefully harmonize the five flavors and five qi to align with the Five Zang and Six Fu Organs, without harming the annual cycles or violating Heavenly Harmony. Adjust for high/low and cold/heat earthly conditions. Based on these principles, one examines diseases, asks about symptoms, prescribes medicines, and formulates treatments, thereby avoiding blame before humanity.
Therefore, finally comes Drug Preparation (Yao Zhi) to conclude the work. The book consists of ten volumes.
Some again comment, "Doesn't this discussion of Yin-Yang and Five Elements contradict modern science?" I reply, "That is also science; this is also science. Their science focuses on physical structure (Xing Zhi); our science focuses on qi transformation (Qi Hua). Physical structure represents static bodies; qi transformation represents vital energy. Yin-Yang and Five Elements are precisely our science. How can one favor theirs over ours?"
Then, what is the basis? Spring warmth, autumn coolness, summer heat, and winter cold are the Principal Qi Cycles. Spring coolness, autumn warmth, summer cold, and winter heat are the Guest Qi Cycles. Over the past twenty years, after the Winter Solstice, I have used the calculations of astronomers regarding annual flows to predict yearly qi intersections and disease patterns, verifying this nineteen times out of twenty. How can one say there is no basis? Having a basis makes it real; lacking a basis makes it empty. Yin-Yang and Five Elements are indeed our science.
However, this chapter discusses Medicine as Yue, not as a specialized treatise on Qi Cycles, yet matters related to Yue are fully included here. My compilation of the *Neijing Yao Yue* is analogous to compiling the *Neijing Fang*. After reading the *Neijing Fang*, one reads the *Neijing Yao Yue*; after reading the *Neijing Yao Yue*, one reads the *Shennong Bencao Jing*. Because the *Inner Canon* outlines principles while the *Bencao Jing* details specifics; the *Inner Canon* sets examples while the *Bencao Jing* verifies facts. Reading them together establishes the fundamental principles of prescription formulation. Although this may be called a specialized study, why strive to dazzle others with the label of 'science'?
Written by Zhang Ji on the tenth day of the twelfth lunar month in the Guihai year, at the Zunhuang Xingsu Studio.