世皆知《素问》为医之祖，而不知轩岐之书实出于《神农本草》也。殷伊芳尹用《本草》
为汤液，汉仲景广《汤液》为大法，此医家之正学，虽后世之明哲有作，皆不越此。予集是
书，复以《本草》正条，各从三阴三阳十二经为例，仍以主病者为元首，臣佐使应次之
，不必如编类者，先玉石、次草木、次虫鱼，以上中下三品为门也。如太阳经当用桂枝
汤、麻黄汤，必以麻黄、桂枝为主，本方中余药后附之。如阳明经当用白虎汤，必以石膏为
主，本方中余药后附之。如少阳经当用三禁汤，必以柴胡为主，本方中余药后附之。如太阴
、少阴、厥阴之经，所用热药，皆仿诸此。至于《金匮》祖方，《汤液》外定为常制，凡可
用者皆杂附之。或以伤寒之剂改治杂病，或以权宜之料更疗常疾，以汤为散，以散为丸，变
易百端。增一二味，别作他名，减一二味，另为殊法。《医垒元戎》、《阴证略例》、《
论萃英》、《钱氏补遗》等书，安乐之法，《汤液本草》统之，其源出于洁古老人《珍珠囊》
也。
其间议论，出新意于法度之中，注奇辞于理趣之外，见闻一得，久弊全更，不特药品之
咸精
，抑亦疾病之不误。夭横不至，寿域可期，其《汤液本草》欤。
神农尝百草，立九候，以正阴阳之变化，以救性命之昏札，以为万世法，既简且要。殷
之伊芳
尹宗之，倍于神农，得立法之要，则不害为汤液。汉张仲景广之，又倍于伊芳尹，得立法之要
，则不害为确论。金域洁古老人派之，又倍于仲景，而亦得尽法之要，则不害为奇注。洁古
倍于仲景，无以异仲景之倍于伊芳尹，仲景之倍于伊芳尹，无以异伊芳尹之倍于神农也。噫！宗之
，广之，派之，虽多寡之不同，其所以得立法之要，则一也。观洁古之说，则知仲景之言，
观仲景之言，则知伊芳尹之意，
皆不出于神农矣。所以先《本草》，次《汤液》，次《伤寒论》
，次《保命书》，缺一不可矣。成无己《明理方例》云∶“自古诸方，历岁浸远，难可考凭
，仲景方最为众方之祖。”是仲景本伊芳尹之法，伊芳尹本神农之方，医帙之中，特为缜细，参
合古法，不越毫末，实大圣之所作也。文潞公《药准》云∶“惟仲景为群方之祖也。”昔唐
宋以来，得医之名者，如王叔和、葛洪、孙思邈、范汪、胡洽、朱奉议、王朝奉、钱仲阳、
成无己、陈无择辈，其议论方，定增减变易，千状万态，无有一毫不出于仲景者。金域百有
余载，有洁古老人张元素，遇至人传祖方不传之妙法，嗣是其子云岐子张璧、东垣先生李杲
明之，皆祖长沙张仲景《汤液》，惜乎，世莫能有知者。予受业于东垣老人，故敢以题。
世人只知道《素问》是医学的始祖，却不知黄帝、岐伯的著作实际上源于《神农本草经》。殷商时期的伊尹利用《本草》中的药物制作汤液，汉代张仲景将《汤液》发扬光大成为诊疗大法，这是医家的正统学问，即使后世明智贤达有所创新，也未曾超出这个范围。我编纂这本书，重新以《本草》的正条为基础，分别按照三阴三阳十二经脉作为体例，仍以主治疾病的药物为君药（主药），臣药、佐药、使药依次排列，不必像分类编撰者那样，先玉石、次草木、次虫鱼，以上中下三品作为门类。例如太阳经应当使用桂枝汤、麻黄汤，必须以麻黄、桂枝为主药，本方中其余的药物附在后面。例如阳明经应当使用白虎汤，必须以石膏为主药，本方中其余的药物附在后面。例如少阳经应当使用三禁汤，必须以柴胡为主药，本方中其余的药物附在后面。例如太阴经、少阴经、厥阴经所使用的热性药物，都仿照这些例子。至于《金匮要略》中的祖传方剂，《汤液》之外定为常规制度，凡是可以使用的都混杂附录在其中。或者用治疗伤寒的药剂来改治杂病，或者用权宜的材料更替治疗常疾，将汤剂改为散剂，将散剂改为丸剂，变化多端。增加一两味药，另起一个名字；减少一两味药，另外形成一种特殊方法。《医垒元戎》、《阴证略例》、《论萃英》、《钱氏补遗》等书，以及安乐之法，《汤液本草》全部统括其中，其源头出自洁古老人（张元素）的《珍珠囊》。
其中的议论，在法度之中提出新意，在理趣之外注解奇辞，见闻所得，长期以来的弊端全部更新，不仅药品之精妙得以彰显，而且疾病也不会误诊。夭折横死的情况不会发生，长寿的境界可以期待，这就是《汤液本草》啊。
神农品尝百草，确立九候诊法，以校正阴阳的变化，以挽救性命于危亡之际，作为万世的法则，既简单又重要。殷代的伊尹继承它，比神农更进一步，掌握了立法的要领，所以不妨称为汤液。汉代的张仲景推广它，又比伊尹更进一步，掌握了立法的要领，所以不妨称为确切的论述。金代的洁古老人（张元素）派生它，又比张仲景更进一步，而也能穷尽立法的要领，所以不妨称为奇妙的注释。洁古老人比张仲景更进一步，这与张仲景比伊尹更进一步没有区别；张仲景比伊尹更进一步，这与伊尹比神农更进一步没有区别。唉！继承它、推广它、派生它，虽然多少不同，但他们之所以能掌握立法的要领，是一致的。观察洁老人的学说，就能知道张仲景的话；观察张仲景的话，就能知道伊尹的意思，都不出神农的范围了。所以先有《本草》，其次有《汤液》，其次有《伤寒论》，其次有《保命书》，缺一不可。成无己在《明理方例》中说：“自古以来的各方，历经岁月久远，难以考证凭据，张仲景的方剂最算是众方的始祖。”这是因为张仲景本于伊尹的方法，伊尹本于神农的方剂，在医籍之中，特别缜密细致，参合古法，不差毫厘，实在是大圣人的著作。文潞公在《药准》中说：“只有张仲景是群方的始祖。”自从唐宋以来，获得医学名声的人，如王叔和、葛洪、孙思邈、范汪、胡洽、朱奉议、王朝奉、钱仲阳、成无己、陈无择等人，他们议论方剂，确定增减变易，千姿百态，没有一毫不出于张仲景的。金国一百多年后，有洁古老人张元素，遇到高人传授祖方不传的妙法，从此他的儿子云岐子张璧、东垣先生李杲阐明它，都以长沙张仲景的《汤液》为祖师，可惜世上没有人能了解这一点。我师从东垣老人，所以敢以此为题。
The world knows that *Suwen* (Basic Questions) is the ancestor of medicine, but does not know that the writings of Xuanyuan (Yellow Emperor) and Qibo actually originated from *Shennong Bencao Jing* (Divine Farmer's Materia Medica). Yi Yin of the Yin dynasty used *Bencao* to create decoctions, and Zhang Zhongjing of the Han dynasty expanded *Tangye* into a great method; this is the orthodox learning of medical practitioners. Although wise and sagacious individuals in later generations made contributions, none exceeded this scope. In compiling this book, I have reorganized it based on the main entries of *Bencao*, using the twelve meridians of the Three Yin and Three Yang as examples. The herbs treating the primary disease are placed as the Sovereign (Jun), followed by Ministers (Chen), Assistants (Zuo), and Guides (Shi). It is not necessary to follow the classification style of others who first list minerals and stones, then plants, then insects and fish, categorized by the Upper, Middle, and Lower grades. For example, when treating the Taiyang Meridian with Guizhi Tang (Cinnamon Twig Decoction) or Mahuang Tang (Ephedra Decoction), Mahuang (Ephedrae Herba) and Guizhi (Cinnamomi Ramulus) must be the Sovereign herbs, with other herbs in the formula attached subsequently. When treating the Yangming Meridian with Baihu Tang (White Tiger Decoction), Shigao (Gypsum Fibrosum) must be the Sovereign herb, with others attached subsequently. When treating the Shaoyang Meridian with Sanjin Tang (Three Prohibitions Decoction), Chaihu (Bupleuri Radix) must be the Sovereign herb, with others attached subsequently. For the Taiyin, Shaoyin, and Jueyin meridians, the use of hot-natured drugs follows these examples. As for the ancestral formulas in *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), those outside *Tangye* are set as standard regulations, and all usable ones are appended together. Some may modify cold-disease prescriptions to treat miscellaneous diseases, or use alternative materials to treat common ailments, changing decoctions into powders, or powders into pills, with endless variations. Adding one or two herbs creates a new name; removing one or two herbs creates a special method. Books such as *Yilei Yuanrong*, *Yinzheng Lueli*, *Lun Cuiying*, and *Qianshi Buyi*, along with methods for peace and health, are all encompassed in *Tangye Bencao*, originating from Zhenzhu Nang (Pearl Pouch) by Elder Jiegu (Zhang Yuansu).
The discussions within present novel ideas within established rules and annotate strange terms beyond logical interest. Through personal observation and experience, long-standing errors are completely corrected. Not only is the precision of medicinal substances clarified, but diseases are also not misdiagnosed. Premature death and sudden calamities will not occur, and the realm of longevity can be expected. This is indeed *Tangye Bencao*.
Shennong tasted hundreds of herbs, established the Nine Pulse Diagnoses (Jiu Hou), to rectify the changes of Yin and Yang, to save lives from昏札 (critical peril), setting a simple and essential law for ten thousand generations. Yi Yin of the Yin dynasty inherited this, surpassing Shennong, grasping the essence of establishing laws, thus appropriately termed *Tangye*. Zhang Zhongjing of the Han dynasty expanded upon it, surpassing Yi Yin, grasping the essence of establishing laws, thus appropriately termed definitive theory. Elder Jiegu of the Jin dynasty derived from it, surpassing Zhang Zhongjing, yet also grasping the essence of utilizing laws fully, thus appropriately termed wondrous annotation. Jiegu surpassing Zhang Zhongjing is no different from Zhang Zhongjing surpassing Yi Yin; Zhang Zhongjing surpassing Yi Yin is no different from Yi Yin surpassing Shennong. Alas! Inheriting, expanding, and deriving, although the degrees differ, their grasp of the essence of establishing laws is one and the same. Observing Jiegu’s teachings reveals Zhang Zhongjing’s words; observing Zhang Zhongjing’s words reveals Yi Yin’s intent; all do not depart from Shennong. Therefore, *Bencao* comes first, then *Tangye*, then *Shanghan Lun* (Treatise on Cold Damage), then *Baoming Shu* (Book of Preserving Life); none can be omitted. Cheng Wuji stated in *Mingli Fangli*: "Since ancient times, various prescriptions have become difficult to verify due to the passage of years; Zhang Zhongjing’s prescriptions are the ancestors of all prescriptions." This is because Zhang Zhongjing was based on Yi Yin’s methods, and Yi Yin was based on Shennong’s prescriptions. Among medical texts, they are particularly meticulous, integrating ancient laws without deviating by a hair’s breadth, truly the work of a Great Sage. Wen Lugong stated in *Yaozhun*: "Only Zhang Zhongjing is the ancestor of all prescriptions." Since the Tang and Song dynasties, those renowned in medicine, such as Wang Shuhe, Ge Hong, Sun Simiao, Fan Wang, Hu Qia, Zhu Fengyi, Wang Chaofeng, Qian Zhongyang, Cheng Wuji, Chen Wuzhe, etc., discussed prescriptions, determined additions and reductions, and modifications in myriad forms, none lacking even a slight deviation from Zhang Zhongjing. Over a hundred years into the Jin dynasty, Elder Jiegu Zhang Yuansu encountered a superior person who transmitted the secret methods of ancestral formulas. Subsequently, his son Yunqizi Zhang Bi and Mr. Dongyuan Li Gao elucidated them, all regarding Changsha Zhang Zhongjing’s *Tangye* as their ancestor. Unfortunately, few in the world understand this. Having studied under Elder Dongyuan, I dare to write this preface.