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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.