自轩岐论医药以剪民患，百世而下言医者莫不奉为金科，然辞简义奥，读之有不能即得其解，则望洋而叹者
多矣。古人之意既不可见，或窃取世俗之书得其绪余，唯多较病于寸匕，绳方于点墨，此等欲期以决嫌疑、定生
死，不亦难乎！昔秦越人有云∶“闻病之阴，论得其阳；闻病之阳，论得其阴。”其起虢太子也，取之于三阳
五会以更适阴阳，而太子卒苏。其次齐桓公之病进也，自腠理渐及于肠胃骨髓，而后卒如其言。太仓公受公乘
阳庆五色诊奇咳术，精解之，决人生死，燎若指掌。此皆去轩岐之代未远，前圣精意尚有师承，其于内经之所
谓脏腑因应，以至十二经十五络之传变，皆洞晰其所以然之故，是以终古称为神医。夫所谓内经者，即汉艺文
志所载素问、灵枢是也。隋全元起注于前，唐王太仆注于后，宋林亿、孙兆复为之校正，亦云详矣，而读者尚
未能晓畅厥旨。余门下士庶常秦子逸少为余言，其内兄姚止庵，老经生也，甲申、乙酉间去儒而为医，医药之
书靡不贯穿讨论，而尤殚精于内经一编，以为是上古圣人精义所存，所以调燮气化、拯救斯民者胥于是乎在，
乃钩深研赜，割剥理解，神而明之，观其会通。以素问虽有注而犹未尽，而灵枢且无注可读，遂发愤作注，先
后十四年始成，名曰节解，而经中不传之秘始 抉殆尽，使读者涣然冰释，旷若发蒙。今特付剞劂，乞余一言
弁其首。余于轩岐之理本未究心，窃观秦医和之论疾，推明六气五味五色五声六疾，其言性命之微，天人之应，
义蕴弘深，至论蛊惑之疾，女惑男，风落山，援引周易精意以参证，即齐鲁之学人或未能过，始信此事非根极
理要而通于儒术者，未易言也。今止庵以经生而耽思医理，我知其所得可以上溯古人，而轩岐之传从此集其大
成，兹书之行，于以拯世保身均有攸赖也已。是为叙。
时康熙岁次己未十月赐进士及第通奉大夫特加礼部侍郎詹事府詹事兼翰林院侍读学士加一级沈荃撰
自从轩辕黄帝和岐伯论述医药以消除百姓的病患以来，后世谈论医学的人没有不将其奉为不可违背的金科玉律的。然而，经文言辞简练而义理深奥，阅读时往往不能立即理解其含义，因此面对浩瀚医典望洋兴叹的人很多了。古人的用意既然已经难以窥见，有些人便窃取世俗流传的书籍来获取其中残余的知识，仅仅在寸许大小的药量上计较，在点墨般的方剂上推敲，这些人想要期望以此决断疑难病症、判定生死，难道不是很难吗！
从前秦越人（扁鹊）曾说：“听到病情的阴证表现，就能推论出阳证的机理；听到病情的阳证表现，就能推论出阴证的机理。”他救治虢太子时，通过调理三阳五会穴来使阴阳重新适应平衡，于是太子最终苏醒。其次如齐桓公的病逐渐加重，从腠理逐渐深入至肠胃骨髓，后来果然像他预言的那样死亡。太仓公（淳于意）从公乘阳庆那里接受了五色诊察和奇咳术，精研解析，决断人的生死，如同看手指一样清楚明白。这些都因为距离轩辕黄帝、岐伯的时代不远，前代圣人的精微意旨尚有师承传授，他们对于《内经》中所说的脏腑相互对应关系，以及十二经脉、十五络脉的传变规律，都透彻地理解了其中的原因，所以自古以来被称为神医。
所谓《内经》，就是《汉书·艺文志》中记载的《素问》和《灵枢》。隋朝的全元起在前面作了注，唐朝的王冰（王太仆）在后面作了注，宋朝的林亿、孙兆又为之校正，可以说非常详细了，但读者仍然不能完全通晓其主旨。我的门生庶常秦子逸少对我说，他的内兄姚止庵是一位老资格的经学家，在甲申、乙酉年间放弃儒学而转向医学，对于医药书籍无不贯穿讨论，尤其对《内经》这一篇目殚精竭虑，认为这是上古圣人精义的留存，用来调和气化、拯救民众的关键都在这里。于是他深入钻研，剖析理解，神妙地阐明其义，观察其融会贯通之处。因为《素问》虽然有注解但还不够详尽，而《灵枢》甚至没有注解可读，于是发愤作注，前后历时十四年才完成，命名为《节解》，从而将经书中未流传的秘密全部发掘殆尽，使读者豁然开朗，如同揭开蒙蔽。现在特意交付刻印，请求我写一段话放在书首。
我对于轩辕黄帝、岐伯的道理本来就没有深入研究，私下里观察秦医和论述疾病，推明六气、五味、五色、五声、六疾，他谈论性命之微妙、天人之感应，义理蕴藏宏大深远，至于论述蛊惑之疾，说“女惑男，风落山”，援引《周易》的精微意旨加以参证，即使是齐鲁地区的学者或许也不能超过他，这才相信此事如果不是根究至极致的理要并通晓儒术的人，是不容易谈论的。如今姚止庵以经学家的身份沉迷于思考医理，我知道他所获得的成就可以上溯古人，而轩辕黄帝、岐伯的传承从此集其大成，这本书的发行，对于拯救世人、保全自身都有很大的帮助啊。这就是序言。
时在康熙己未年十月，赐进士及第、通奉大夫、特加礼部侍郎、詹事府詹事兼翰林院侍读学士、加一级沈荃撰写。
Since Xuanyuan (Yellow Emperor) and Qibo discussed medicine to alleviate the people's ailments, those who speak of medicine in subsequent generations have regarded their teachings as golden rules that must not be violated. However, the text is concise in wording and profound in meaning; readers often fail to grasp its interpretation immediately, leading many to sigh helplessly before its vastness. Since the intentions of the ancients are no longer visible, some steal fragments from secular books to obtain residual knowledge, focusing merely on measuring doses with an inch-sized scoop or debating prescriptions over a dot of ink. Is it not difficult for such people to hope to resolve doubts and determine life and death through these means?
In the past, Qin Yueren (Bian Que) said, "Hearing the Yin manifestations of a disease allows one to deduce its Yang mechanisms; hearing the Yang manifestations allows one to deduce its Yin mechanisms." When he treated the Crown Prince of Guo, he utilized the San Yang Wu Hui (Three Yang Five Convergences) acupoints to restore balance between Yin and Yang, resulting in the prince's revival. Similarly, when Duke Huan of Qi's illness progressed, moving gradually from the Cou Li (interstices of skin and muscle) to the stomach, intestines, and bone marrow, his death eventually occurred exactly as predicted. Cang Tai Gong (Chunyu Yi) received the techniques of Five-Color Diagnosis and Qi Ke (Strange Cough) from Gong Cheng Yang Qing, studied them meticulously, and could predict life and death with clarity as if pointing at his palm. These figures lived close to the era of Xuanyuan and Qibo, inheriting the profound insights of previous sages. They thoroughly understood the reasons behind the correspondences between Zang-Fu organs (viscera and bowels) described in the Nei Jing (Inner Canon), as well as the transmission changes of the Twelve Meridians (Twelve Channels) and Fifteen Collaterals. Hence, they have been called divine physicians since ancient times.
The so-called Nei Jing refers to the Su Wen (Basic Questions) and Ling Shu (Spiritual Pivot) recorded in the Book of Han: Treatise on Literature. Quan Yuanqi of the Sui Dynasty provided annotations earlier, while Wang Bing (Wang Taipu) of the Tang Dynasty annotated later. Lin Yi and Sun Zhao of the Song Dynasty further corrected them, making the work quite detailed. Yet, readers still struggled to fully comprehend its purport. My student, Qin Yishao (a Hanlin Academician), told me that his brother-in-law, Yao Zhinan, was a veteran scholar of Confucian classics. During the Jiashen and Yihai years, he abandoned Confucianism for medicine. He thoroughly discussed all medical texts but devoted particular energy to the Nei Jing, believing it to contain the essential wisdom of ancient sages, crucial for regulating Qi transformation (Qi Hua) and saving the people. He delved deep into its mysteries, dissecting and understanding its principles, illuminating them spiritually, and observing their integration. Although the Su Wen had annotations, they were incomplete, and the Ling Shu lacked annotations entirely. Thus, he resolved to annotate it, taking fourteen years to complete the work, titled Jie Jie (Sectional Explanation). This effort uncovered almost all the secret transmissions within the classic, allowing readers to understand it clearly, like ice melting or a veil being lifted. It is now being printed, and I am asked to write a preface.
I have not deeply studied the theories of Xuanyuan and Qibo. However, observing the physician He of Qin discuss diseases, he elucidated the Six Qi (Six Energies), Five Flavors, Five Colors, Five Sounds, and Six Diseases. His discussion on the subtleties of life nature and the correspondence between Heaven and humanity was profound. Regarding the disease caused by bewitchment, he cited the I Ching (Book of Changes) with phrases like "Woman bewitches man" and "Wind blows down the mountain," using their precise meanings for verification. Even scholars from Qi and Lu might not surpass him. I came to believe that discussing this matter requires rooting out ultimate principles and mastering Confucian arts; it is not easy for others to do so. Now, Yao Zhinan, a scholar of classics, immerses himself in medical theory. I know his achievements can trace back to the ancients, and the lineage of Xuanyuan and Qibo will achieve great synthesis through this collection. The publication of this book will greatly contribute to saving the world and preserving oneself. This is the preface.
Written in the tenth month of the Jiwei year of the Kangxi reign by Shen Quan, who was granted the Jinshi degree, held the rank of Tongfeng Daifu, specially added Vice Minister of Rites, Director of the Palace Library, and Scholar-in-waiting of the Hanlin Academy, with an additional grade.