是书也，戴人张子和，专为事亲者着。论议渊微，调摄有法，其术与东垣、丹溪
并传。名书之义，盖以医家奥旨，非儒不能明；药品酒食，非孝不能备也。故曰∶为人子者
，不可不知医。予幼失怙，慈母在堂，逾七望八， 髓既具，未尝不防以药物。每虑当有所馈，
委之时医，恐为尽道之累。将欲遍阅方书，诸家着
述繁杂。窃为是皇皇者数载矣。近得是书，如获宝璐，执是以证，何虑臆说之能惑！惜其板
久失传，本多亥豕之讹。因付儒医闻忠，校订锓梓，与世之事亲者共云。
嘉靖辛丑三月戊子，复元道人邵辅序
医道之大尚矣，其上医国，其下医人。而身之所系，抑岂小哉！观抱朴子之
金柜肘后，其用心亦以精矣，功亦溥矣，大矣。邵君柏崖，以玉牒之亲存，以于天下
后世，乃以是书命愚机之寿诸梓，以广其传，功岂在抱朴子下哉！愚不学，恐成后人之
诮，幸柏崖之去，
然日夜是惧，不敢语尽以力。至于析微剖奥，剔谬辨非，尚俟后之君子。
嘉靖十九年岁次庚子孟冬朔日
钱唐者相闻忠机于南圃陋室中
方有七，剂有十，旧矣。虽有说者，辨其名而已，敢申昔人已创之意而为之订。
夫方者，犹方术之谓也。《易》曰∶方以类聚。是药之为方，类聚之义也。或曰∶方谓五方
也。其用药也，各据其方。如东方濒海卤斥，而为痈疡；西方陵居华食，而多
赘瘿；南方瘴雾卑湿，而多痹疝；北方乳食，而多藏寒满病；中州食杂，而多九疸食痨中满、留饮、吐酸、腹胀之
病。盖
中州之地，土之象也，故脾胃之病最多。其食味、居处、情性、寿夭、兼四方而有之。其用药也，亦杂诸
方而疗之。如东方之藻带，南方之丁木，西方之姜附，北方之参苓，中州之麻黄、远志，莫不
辐辏而参尚。故方不七，不足以尽方之变；剂不十，不足以尽剂之用。剂者，和也。方者，
合也。故方如瓦之合，剂犹羹之和也。方不对病，则非方；剂不蠲疾，则非剂也。七方者，大、
小、缓、急、奇、偶、复也；十剂者，宣、通、补、泻、轻、重、滑、涩、燥、湿也。
夫大方之说有二∶有君一臣三佐九之大方，有分两大而顿服之大方。盖治肝及在下而远者，
宜顿服而数少之大方；病有兼证而邪不专，不可以一、二味治者，宜君一臣三佐九之大方。王
太仆以人之身三折之，上为近，下为远。近为心肺，远为肾肝，中为脾胃。胞
胆亦有远近。以予观之，身半以上，其气三，天之分也；身半以下
其气三，地之分也。中脘，人之分也。又手之三阴阳，亦天也，其气高；足之三阴阳，亦地也，
其气下；戊己之阴阳，亦人也，其气犹中州。故肝之三服，可并心之七服；肾之二服，可并肺
小方之说亦有二，有君一臣二之小方，有分两微而频服之小方。盖治心肺及在上而近者，宜
分两微而少服而频之小方，徐徐而呷之是也。病无兼证，邪气专，可一、二味而治者，宜君一臣
二之小方。故肾之二服，可分为肺之九服及肝之三服也。
缓方之说有五。有“甘以缓之”之缓方，糖、蜜、枣、葵、甘草之属是也。盖病在胸膈，取甘能
恋也。有丸以缓之之缓方。盖丸之比汤散，其气力宣行迟故也。有品件群众之缓方。盖药味众，则各
不得骋其性也。如万病丸，七、八十味递相拘制也。有无毒治病之缓方。盖性无毒则功自缓
矣。有气味薄药之缓方。盖药气味薄，则长于补上治上，比至其下，药力已衰。故补上治上，
制之以缓。缓则气味薄也。故王太仆云∶治上补上，方若迅急，则上不任而迫走于下。制缓
方而气味浓，则势与急同。
急方之说有五。有急病急攻之急方，如心腹暴痛，两阴溲便闭塞不通，借备急丹以攻之。此
药用不宜恒，盖病不容俟也。又如中风牙关紧急，浆粥不入，用急风散之属亦是也。有汤散
荡涤之急方，盖汤散之比丸，下咽易散而施用速也。有药性有毒之急方。盖有毒之药，能上
涌下泄，可以夺病之大势也。有气味浓药之急方。药之气味浓者，直趣于下而气力不衰也
。故王太仆云∶治下补下，方之缓慢，则滋道路而力又微，制急方而气味薄，则力与缓等。
奇方之说有二。有古之单方之奇方，独用一物是也。病在上而近者，宜奇方也。有数合阳数
之奇方，谓一、三、五、七、九，皆阳之数也。以药味之数皆单也。君一臣三，君三臣五，
亦合阳之数也。故奇方宜下不宜汗。
偶方之说有三。有二味相配之偶方，有古之复方之偶方。盖方之相合者是也。病在下而远者
，宜偶方也。有数合阴阳之偶方，谓二、四、六、八、十也，皆阴之数也。君二臣四，君四
臣六，亦合阴之数也。故偶方宜汗不宜下。
复方之说有二。方有二方三方相合之复方，如桂枝二越婢一汤。如调胃承气汤方，芒硝、甘
草、大黄，外参以连翘、薄荷、黄芩、栀子以为凉膈散。是本方之外，别加余味者，皆是也。有分
两均剂之复方。如胃风汤各等分是也。以《内经》考之，其奇偶四则，反以味数奇者为奇方，味数
偶者为偶方。下复云∶汗者不以奇，下者不以偶。及观仲景之制方，桂枝汤，汗药也，反以三味
为奇；大承气汤，下药也，反以四味为偶。何也？岂临事制宜，复有增损者乎！考其大旨，
王太仆所谓汗药如不以偶，则气不足以外发。下药如不以奇，则药毒攻而致过，必如此言。
是奇则单行、偶则并行之谓也。急者下，本易行，故宜单；汗或难出，故宜并。盖单行则
力孤而微，并行则力齐而大，此王太仆之意也。然太仆又以奇方为古之单方，偶为复方，今此
七方之中，已有偶又有复者，何也？岂有偶方者，二方相合之谓也；复方者，二方四方相合
之方欤！不然，何以偶方之外，又有复方者欤？此“复”字，非“重复”之“复”，乃“反复”之“复”。何以言
之？盖《内经》既言奇偶之方，不言又有重复之方，惟云“奇之不去则偶之，是为重方”。重
方者，即复方也。下又云∶“偶之不去，则反佐以取之。所谓寒热温凉，反从其病也。由是言之，
复之为方，反复，亦不远《内经》之意也。
所谓宣剂者，俚人皆以宣为泻剂，抑不知十剂之中，已有泻剂。又有言宣为通者，抑不知十
剂之中，已有通剂。举世皆曰∶春宜宣，以为下夺之药，抑不知仲景曰，大法春宜吐，以春则
人病在头故也。况十剂之中，独不见涌剂，岂非宣剂，即所谓涌剂者乎！《内经》曰∶“高者
因而越之”，“木郁则达之”。宣者，升而上也，以君召臣曰宣，义或同此。伤寒邪气在上，宜瓜蒂散
。头痛，葱根豆豉汤。伤寒懊 ，宜栀子豆豉汤。精神昏
愦，宜栀子浓朴汤。自瓜蒂以下，皆涌剂也，乃仲景不传之妙。今人皆作平剂用之，未有发
其秘者。予因发之，然则为涌明矣。故风痫中风，胸中诸实痰饮，寒结胸中，热蔚化
上，上而不下，久则嗽喘满胀，水肿之病生焉，非宣剂莫能愈也。
所谓通剂者，流通之谓也。前后不得溲便，宜木通、海金沙、大黄、琥珀、八正散之属；里
急后重，数至圊而不便，宜通因通用。虽通与泻相类，大率通为轻，而泻为重也。凡痹麻蔚滞，经隧不
湍，非通剂莫能愈也。
所谓补剂者，补其不足也。俚人皆知山药丸、鹿茸丸之补剂也。然此
乃衰老下脱之人，方宜用之。今往往于少年之人用之，其舛甚矣。古之甘平、甘温、苦温、辛
温，皆作补剂，岂独硫黄、天雄然后为补哉！况五脏各有补泻，肝实泻心，肺虚补肾。《经》曰∶
东方实，西方虚，泻南方，补北方。大率虚有六∶表虚、里虚、上虚、下虚、阴虚、阳虚。设
阳虚则以干姜、附子，阴虚则补以大黄、硝石。世传以热为补，以寒为泻，讹非一日。岂知酸苦甘辛
咸，各补其脏。《内经》曰∶精不足者，补之以味。善用药者，使病者而进五谷者，真得补
之道也。若大邪未去，方满方闷，心火方实，肾水方耗，而骤言鹿茸、附子，庸讵知所谓补剂
所谓泻剂者，泄泻之谓也。诸痛为实，痛随利减。《经》曰∶实则泻之。实则散而泻
之。中满者，泻之于内。大黄、牵牛、甘遂、巴豆之属，皆泻剂也。惟巴豆不可不慎焉。盖巴豆其
性燥热，毒不去，变生他疾。纵不得已而用之，必以他药制其毒。盖百千证中，或可一、二用之。非有
暴急之疾，大黄、牵牛、甘遂、芒硝足矣。今人往往以巴豆热而不畏，以大黄寒而反畏，庸讵知所谓泻剂者哉！
所谓轻剂者，风寒之邪，始客皮肤，头痛身热，宜轻剂消风散，升麻、葛根之属也。故《内经
》曰∶因其轻而扬之。发扬所谓解表也。疥癣痤痱，宜解表，汗以泄之，毒以熏之，皆轻剂也。
故桂枝、麻黄、防风之流亦然。设伤寒冒风，头痛身热，三日内用双解散及嚏药解表出汗，皆轻剂之云尔。
所谓重剂者，镇缒之谓也。其药则朱砂、水银、沉香、水石、黄丹之伦，以其体重故也。久
病咳嗽，涎潮于上，咽喉不利，形羸不可峻攻，以此缒之。故《内经》曰∶重者，因而减之。贵其渐也。
所谓滑剂者，《周礼》曰∶滑以养窍。大便燥结，小便淋涩，皆宜滑剂。燥结者，其麻仁、郁李之
类乎！淋涩者，其葵子、滑石之类乎！前后不通者，前后两阴俱闭也，此名曰三焦约也。约，
犹束也。先以滑剂润养其燥，然后攻之，则无失矣。
所谓涩剂者，寝汗不禁，涩以麻黄根、防己；滑泄不已，涩以豆蔻、枯白矾、木贼、乌鱼骨、
罂粟壳。凡酸味亦同乎涩者，收敛之意也。喘嗽上奔，以 汁、乌梅煎宁肺者，
皆酸涩剂也。然此数种，当先论其本，以攻去其邪，不可执一以涩，便为万全也。
所谓燥剂者，积寒久冷，食已不饥，吐利腥秽，屈伸不便，上下所出水液，澄沏清冷，此为
大寒之故，宜用干姜、良姜、附子、胡椒辈以燥之。非积寒之病，不可用也。若久服，则变
血溢、血泄、大枯大涸、溲便癃闭、聋瞽痿弱之疾。设有久服而此疾不作者
，慎勿执以为是。盖疾不作者或一、二，误死者百千也。若病湿者，则白术、陈皮、木香、防
己、苍术等。皆能除湿，亦燥之平剂也。若黄连、黄柏、栀子、大黄，其味皆苦。苦属火，皆能燥湿，此《内经》之本
旨也。而世相违久矣。呜呼！岂独姜附之俦，方为燥剂乎？
所谓湿剂者，润湿之谓也。虽与滑相类，其间少有不同。《内经》曰∶辛以润之。盖辛
能走气、能化液故也。若夫硝性虽咸，本属真阴之水，诚濡枯之上药也。人有枯涸皴揭之病，非独金化为
然。盖有火以乘之，非湿剂莫能愈也。
这本书，是戴人张子和专门为侍奉双亲的人所著的。其议论深奥精微，调养摄生有法度，他的医术与东垣、丹溪并传于世。书名的含义，大概是因为医家的深奥旨意，非儒家学者不能阐明；药品酒食的准备，非出于孝心不能完备。所以说：作为子女的人，不可以不懂医学。我幼年丧父，母亲健在，年过七十，骨髓已充实，未曾不用药物来预防疾病。常常担心遇到需要馈赠医药的情况，委托给当时的医生，恐怕会成为尽孝道的累赘。想要遍阅方书，但各家著作繁杂。为此我焦虑了好几年。最近得到这本书，如同获得宝玉，拿着它来验证，还担心什么主观臆断之说能迷惑人心！可惜它的刻板久已失传，原本多有文字讹误。于是交给儒医闻忠，校订刻印，与世间侍奉双亲的人共同分享。
医道是非常宏大的，上等的医治国家（治未病/治国），下等的医治人体。而身体所系挂的，难道是小事情吗！看抱朴子的《金匮要略》和《肘后备急方》，他们的用心也是精密了，功德也是广博了，伟大了。邵君柏崖，因为玉牒宗亲的情分，为了天下后世，于是让愚拙的我将这本书刻印流传，以广泛传播，功德难道在抱朴子之下吗！我不才，恐怕成为后人的嘲笑，幸好柏崖离去，然而日夜恐惧，不敢把话说尽以尽力。至于剖析微妙，探究深奥，剔除谬误辨别是非，还要等待后来的君子。
嘉靖十九年岁次庚子孟冬初一
钱塘者相闻忠于南圃陋室中
方剂有七种，剂型有十类，这是旧有的说法。虽然有解说的人，只是辨析名称罢了，我敢申述前人已经创立的意思而为之订正。所谓“方”，就像方术的意思。《易经》说：方以类聚。这就是药物组成方剂，取类聚的意义。有人说：方指五方。用药时，各自依据其方位。比如东方濒临大海盐碱地，容易患痈疡；西方居住山陵饮食华贵，多生赘疣瘿瘤；南方瘴气雾气低湿，多患痹证疝气；北方食用乳酪，多患脏腑寒冷胀满病；中原地区饮食混杂，多患九疸、食劳、中满、留饮、吐酸、腹胀等病。大概中原之地，是土的象，所以脾胃的病最多。那里的饮食口味、居住环境、性情、寿命长短，兼有四方之特点。用药时，也杂用各方来治疗。比如东方的藻带，南方的丁木，西方的姜附，北方的参苓，中原的麻黄、远志，无不汇聚而参与崇尚。所以方不分为七种，不足以穷尽方的变化；剂不分为十类，不足以穷尽剂的作用。剂，就是调和的意思。方，就是合聚的意思。所以方像瓦片相合，剂就像羹汤调和。方不对应病症，就不是方；剂不能祛除疾病，就不是剂。七方，是大、小、缓、急、奇、偶、复；十剂，是宣、通、补、泻、轻、重、滑、涩、燥、湿。
关于大方的说法有两种：有君药一、臣药三、佐药九的大方，有分量重而一次性服用的大方。大概治疗肝脏及在下部且距离远的病，宜一次性服用分量少的大方；病有兼证且邪气不专一，不能用一两味药治疗的，宜用君一臣三佐九的大方。王太仆将人身分为三段，上部为近，下部为远。近处是心肺，远处是肾肝，中部是脾胃。胞宫和胆也有远近之分。依我看来，身半以上，其气属三，是天之分；身半以下，其气属三，是地之分。中脘穴，是人之分。又手之三阴三阳，也属天，其气高；足之三阴三阳，也属地，其气下；戊己之阴阳，也属人，其气犹居中州。所以肝的三服剂量，可以合并心的七服剂量；肾的二服剂量，可以合并肺的九服剂量及肝的三服剂量。
小方的说法也有两种，有君药一、臣药二的小方，有分量轻微而频繁服用的小方。大概治疗心肺及在上部且近处的病，宜用分量轻微而少量多次服用的小方，慢慢啜饮即是。病无兼证，邪气专一，可用一两味药治疗的，宜用君一臣二的小方。所以肾的二服剂量，可以分为肺的九服剂量及肝的三服剂量。
缓方的说法有五种。有“甘以缓之”的缓方，如糖、蜜、枣、葵、甘草之类。大概病在胸膈，取甘味能留恋药性之意。有用丸剂缓治的缓方。大概丸剂比汤散，其气力宣行迟缓的缘故。有药味众多相互制约的缓方。大概药味多，则各药不得逞其偏性。如万病丸，七八十味药互相拘制。有无毒治病用的缓方。大概药性无毒则功效自然缓慢。有气味薄的药的缓方。大概药气味薄，则长于补上焦治上焦，等到到达下部，药力已衰。所以补上治上，用缓方制约。缓方则气味薄。所以王太仆说：治上补上，方剂如果迅急，则上部承受不住而迫使药力走窜于下。制作缓方而气味浓，则势能与急方相同。
急方的说法有五种。有病势急迫急攻的急方，如心腹暴痛，前后二阴溲便闭塞不通，借备急丹来攻之。这种药用不宜经常使用，大概病情不容等待。又如中风牙关紧急，浆粥不入，用急风散之类也是。有汤散荡涤的急方，大概汤散比丸剂，下咽易散而施用迅速。有药性有毒的急方。大概有毒的药，能上涌下泄，可以夺取病势的大局。有气味浓烈的药的急方。药的气味浓烈者，直趋向下而气力不衰。所以王太仆说：治下补下，方剂如果缓慢，则滋润道路而力量又微弱，制作急方而气味薄，则力量与缓方相等。
奇方的说法有两种。有古之单方的奇方，独用一味药是也。病在上且近者，宜用奇方。有数理符合阳数之奇方，谓一、三、五、七、九，都是阳之数。以药味之数皆单数也。君一臣三，君三臣五，也符合阳数。所以奇方宜用于下法不宜用于汗法。
偶方的说法有三种。有二味相配的偶方，有古之复方的偶方。大概方剂相合的是。病在下且远者，宜用偶方。有数理符合阴阳之偶方，谓二、四、六、八、十，都是阴之数。君二臣四，君四臣六，也符合阴数。所以偶方宜用于汗法不宜用于下法。
复方的说法有两种。方有二方三方相合的复方，如桂枝二越婢一汤。如调胃承气汤方，芒硝、甘草、大黄，外加连翘、薄荷、黄芩、栀子以为凉膈散。是本方之外，另外加其余药味的，都是。有分量均剂的复方。如胃风汤各等分是也。以《内经》考证，其奇偶四则，反而以味数奇者为奇方，味数偶者为偶方。下面又说：汗法不以奇，下法不以偶。及看仲景的制方，桂枝汤，是汗药，反而以三味为奇；大承气汤，是下药，反而以四味为偶。为什么呢？难道是临事制宜，又有增减吗！考其大意，王太仆所谓汗药如果不以偶，则气不足以外发。下药如果不以奇，则药毒攻伐而导致过失，必须如此说。这是奇则单行、偶则并行的意思。急者下，本来易行，故宜单；汗或难出，故宜并。大概单行则力孤而微弱，并行则力齐而盛大，这是王太仆的意思。然而太仆又以奇方为古之单方，偶为复方，现在这七方之中，已有偶又有复者，为什么呢？难道有偶方者，是二方相合的意思吗；复方者，是二方四方相合的方剂吗？不然，为什么在偶方之外，又有复方呢？这个“复”字，不是“重复”的“复”，乃是“反复”的“复”。为什么说呢？大概《内经》既言奇偶之方，不言又有重复之方，只说“奇之不去则偶之，是为重方”。重方者，即复方也。下面又说：“偶之不去，则反佐以取之。所谓寒热温凉，反从其病也。”由是言之，复之为方，反复，也不远离《内经》的本意。
所谓宣剂，俚俗人都以宣为泻剂，却不知道十剂之中，已有泻剂。又有说宣为通者，却不知道十剂之中，已有通剂。举世都说：春宜宣，认为是下夺之药，却不知道仲景说，大法春宜吐，因为春天人病在头部的缘故。况且十剂之中，唯独不见涌剂，难道不是宣剂，就是所谓的涌剂吗！《内经》说：“高者因而越之”，“木郁则达之”。宣，是升而上也，以君召臣曰宣，义或许同此。伤寒邪气在上，宜用瓜蒂散。头痛，葱根豆豉汤。伤寒懊憹，宜用栀子豆豉汤。精神昏愦，宜用栀子厚朴汤。从瓜蒂以下，都是涌剂，乃仲景不传的妙法。今人都作平剂使用，没有发掘其秘密的。我因此发掘它，那么它就是涌剂明确了。所以风痫中风，胸中诸实痰饮，寒结胸中，热蔚化上，上而不下，久则咳嗽气喘满胀，水肿之病产生，非宣剂不能痊愈。
所谓通剂，是流通的意思。前后不得溲便，宜用木通、海金沙、大黄、琥珀、八正散之类；里急后重，数至厕所而不便，宜通因通用。虽然通与泻相类似，大体通为轻，而泻为重。凡痹症麻木蕴滞，经络隧道不畅，非通剂不能痊愈。
所谓补剂，是补其不足。俚俗人都知道山药丸、鹿茸丸是补剂。然而这乃是衰老下脱之人，方才适宜用之。今往往在少年人身上用之，其错误很严重了。古之甘平、甘温、苦温、辛温，都作补剂，难道只有硫黄、天雄然后才是补吗！何况五脏各有补泻，肝实泻心，肺虚补肾。《经》说：东方实，西方虚，泻南方，补北方。大体虚有六种：表虚、里虚、上虚、下虚、阴虚、阳虚。假设阳虚则以干姜、附子，阴虚则补以大黄、硝石。世传以热为补，以寒为泻，讹误非一日。哪里知道酸苦甘辛咸，各补其脏。《内经》说：精不足者，补之以味。善用药者，使病者能吃进五谷者，真得补之道也。若大邪未去，方满方闷，心火方实，肾水方耗，而骤然说鹿茸、附子，庸岂知道所谓的补剂。
所谓泻剂，是泄泻的意思。诸痛为实，痛随利减。《经》说：实则泻之。实则散而泻之。中满者，泻之于内。大黄、牵牛、甘遂、巴豆之类，都是泻剂。只有巴豆不可不慎。大概巴豆其性燥热，毒不去，变生他疾。纵使不得已而用之，必以他药制其毒。大概百千证中，或可一、二用之。非有暴急之疾，大黄、牵牛、甘遂、芒硝足矣。今人往往以巴豆热而不畏，以大黄寒而反畏，庸岂知道所谓的泻剂哉！
所谓轻剂，风寒之邪，始客皮肤，头痛身热，宜用轻剂消风散，升麻、葛根之类。所以《内经》说：因其轻而扬之。发扬所谓解表也。疥癣痤痱，宜解表，汗以泄之，毒以熏之，都是轻剂。所以桂枝、麻黄、防风之类亦然。设伤寒冒风，头痛身热，三日内用双解散及嚏药解表出汗，都是轻剂之类。
所谓重剂，是镇缒的意思。其药则朱砂、水银、沉香、水石、黄丹之类，以其体重故也。久病咳嗽，涎潮于上，咽喉不利，形羸不可峻攻，以此缒之。所以《内经》说：重者，因而减之。贵在渐进。
所谓滑剂，《周礼》说：滑以养窍。大便燥结，小便淋涩，都宜滑剂。燥结者，其麻仁、郁李之类乎！淋涩者，其葵子、滑石之类乎！前后不通者，前后两阴俱闭也，此名曰三焦约也。约，犹束也。先以滑剂润养其燥，然后攻之，则无失误了。
所谓涩剂，寝汗不禁，涩以麻黄根、防己；滑泄不已，涩以豆蔻、枯白矾、木贼、乌鱼骨、罂粟壳。凡酸味亦同乎涩者，收敛之意也。喘嗽上奔，以乳汁、乌梅煎宁肺者，都是酸涩剂。然而这几种，应当先论其本，以攻去其邪，不可执一以涩，便为万全。
所谓燥剂，积寒久冷，食已不饥，吐利腥秽，屈伸不便，上下所出水液，澄沏清冷，这是大寒的缘故，宜用干姜、良姜、附子、胡椒辈以燥之。非积寒之病，不可用。若久服，则变血溢、血泄、大枯大涸、溲便癃闭、聋瞽痿弱之疾。设有久服而此疾不作者，慎勿执以为是。大概疾不作者或一、二，误死者百千也。若病湿者，则白术、陈皮、木香、防己、苍术等。都能除湿，也是燥之平剂。若黄连、黄柏、栀子、大黄，其味皆苦。苦属火，都能燥湿，这是《内经》的本旨。而世相违久矣。呜呼！难道只有姜附之辈，方为燥剂吗？
所谓湿剂，是润湿的意思。虽与滑相类似，其间少有不同。《内经》说：辛以润之。大概辛能走气、能化液故也。若夫硝性虽咸，本属真阴之水，诚濡枯之上药也。人有枯涸皴揭之病，非独金化为然。盖有火以乘之，非湿剂不能痊愈。
This book, authored by Zhang Zihe (Zhang Congzheng), is specifically written for those serving their parents. Its discussions are profound and subtle, and its methods of regulation and care are systematic; his medical skills are transmitted alongside those of Dongyuan and Danxi. The meaning of the book's title lies in the fact that the profound principles of medicine cannot be fully understood without Confucian scholarship, and the preparation of medicines, wines, and foods requires filial piety to be complete. Thus it is said: "One who serves as a son must not be ignorant of medicine." I lost my father in childhood, while my loving mother was still alive. Having passed seventy years old, with my marrow already full, I have never failed to use medicinal substances for prevention. Often worrying about situations requiring medical intervention, entrusting them to contemporary physicians might become a burden to fulfilling filial duties. I desired to read all prescription books, but the writings of various schools were too numerous and complex. For this reason, I was anxious for several years. Recently obtaining this book felt like acquiring precious jade; holding it to verify matters, what need to fear that subjective speculations could confuse? Alas, its printing blocks were lost long ago, and the original texts contained many errors resembling misprinted characters (亥豕之讹). Therefore, I entrusted it to Ru Yi Wen Zhong for collation and woodblock printing, to share it with those in the world who serve their parents.
Preface by Fuyuan Daoren Shao Fu, on the day of Wu Zi in the third month of the Xinchou year of Jiajing.
The Way of Medicine is grand. The highest level treats the state (preventing disease/governing society), and the lower level treats individuals. How significant can the connection to one's body possibly be! Looking at Ge Hong's (Baopuzi) *Jin Gui Yao Lue* and *Zhou Hou Bei Ji Fang*, their intention was precise, and their merit extensive and great. Master Shao Baiya, out of kinship ties through the Imperial Genealogy, for the sake of future generations, commissioned me, the unlearned, to print this book to spread its transmission. Is his merit inferior to Baopuzi's? Though I am unlearned and fear becoming a mockery to posterity, fearing night and day lest I fail, I dare not speak exhaustively or exert myself fully. As for analyzing subtleties, exploring profundities, eliminating falsehoods, and distinguishing right from wrong, these await later gentlemen.
On the first day of the first lunar month of Gengzi year, 19th year of Jiajing.
Wen Zhong (courtesy name Xiangzhe) of Qiantang, in his humble room at Nanpu.
There are seven types of prescriptions (Fang) and ten categories of agents (Ji), an old classification. Although commentators exist, they merely distinguish names. I dare to elaborate on the intentions established by predecessors and provide corrections. "Fang" (Prescription/Formula) refers to direction or method. The *I Ching* states: "Forms gather by kind." This implies that drugs forming a prescription follow the principle of gathering by kind. Some say "Fang" refers to the Five Directions. In medication, each follows its direction. For example, the East borders the sea with saline soil, prone to sores and ulcers; the West has mountain dwellings and rich diets, prone to warts and goiters; the South has miasma, fog, low humidity, prone to bi-syndromes and hernias; the North consumes dairy, prone to coldness and fullness in the viscera; the Central Plains have mixed diets, prone to nine jaundices, food stagnation, epigastric fullness, retained fluid, acid regurgitation, and abdominal distension. The Central Plains correspond to the Earth element, hence spleen and stomach diseases are most common. Their diet, residence, temperament, and longevity combine traits of the four directions. Medication also combines formulas from various directions. For instance, algae from the East, clove trees from the South, ginger and aconite from the West, ginseng and poria from the North, ephedra and polygala from the Central Plains—all converge and are valued. Thus, seven forms are insufficient to exhaust the variations of Fang; ten categories are insufficient to exhaust the uses of Ji. "Ji" means harmony/mixing. "Fang" means combination. A Fang is like tiles fitting together; a Ji is like soup being harmonized. If a Fang does not match the disease, it is not a true Fang; if a Ji does not eliminate the illness, it is not a true Ji. The Seven Forms are: Large, Small, Slow, Rapid, Odd, Even, and Repeated. The Ten Categories are: Dispersing, Unblocking, Tonifying, Purging, Light, Heavy, Slippery, Astringent, Drying, and Moistening.
Regarding Large Formulas (Da Fang), there are two interpretations: One involves one Sovereign, three Ministers, and nine Assistants (Jun-Chen-Zuo-Shi structure); the other involves heavy dosages taken in a single dose. Treating liver diseases or conditions located lower and distant from the surface warrants large formulas taken in small quantities but in one go. For diseases with combined syndromes where pathogenic factors are not specific, treatable only by multiple herbs, the formula with one Sovereign, three Ministers, and nine Assistants is appropriate. Wang Taipu divided the human body into three sections: upper is near, lower is distant. Near corresponds to Heart and Lung; distant to Kidney and Liver; middle to Spleen and Stomach. The Bladder and Gallbladder also have near/distant distinctions. From my perspective, the upper half of the body belongs to Heaven (Qi of Three); the lower half belongs to Earth (Qi of Three). The Zhongwan point represents Humanity. Hand Taiyin/Taiyang belong to Heaven (high Qi); Foot Taiyin/Taiyang belong to Earth (low Qi); Wuji/Yiji (Spleen/Stomach) belong to Humanity (middle Qi). Thus, three doses for Liver can merge with seven doses for Heart; two doses for Kidney can merge with nine doses for Lung and three for Liver.
Regarding Small Formulas (Xiao Fang), there are also two: One with one Sovereign and two Ministers; another with light dosages taken frequently. Treating Heart/Lung diseases or conditions located upper and near warrants small formulas with light dosages taken frequently, sipped slowly. For diseases without combined syndromes, where pathogens are specific and treatable by one or two herbs, the formula with one Sovereign and two Ministers is suitable. Thus, two doses of Kidney can be distributed as nine doses of Lung and three of Liver.
Regarding Slow Formulas (Huan Fang), there are five types: 1. "Sweet to slow down": Sweet substances like sugar, honey, dates, okra, licorice. Used for chest/diaphragm ailments because sweetness retains the drug's effect. 2. Pill form slows action: Pills act slower than decoctions/powders. 3. Many ingredients slow action: Numerous herbs constrain each other's properties, e.g., Wan Bing Wan with 70-80 ingredients mutually restraining. 4. Non-toxic drugs slow action: Lack of toxicity results in gradual efficacy. 5. Thin-flavored drugs slow action: Subtle flavors target the upper body; by the time they reach the lower body, potency fades. Hence, treating the upper body requires slow formulations. Wang Taipu stated: "Treating/nourishing the upper body with rapid formulas causes rejection or downward migration." If a slow formula has strong flavors, its effect mimics a rapid one.
Regarding Rapid Formulas (Ji Fang), there are five types: 1. Urgent attack for urgent disease: e.g., acute abdominal pain, blockage of urination/defecation, treated with *Bei Ji Dan*. Such drugs should not be used routinely due to urgency. E.g., stroke with locked jaw, treated with *Ji Feng San*. 2. Decoction/Powder scouring: Liquids disperse faster than pills. 3. Toxic drugs: Toxins induce vomiting or purging, seizing major pathological trends. 4. Strong-flavored drugs: Strong flavors descend rapidly without losing power. Wang Taipu stated: "Treating/nourishing the lower body with slow formulas dilutes power along the pathway." If a rapid formula has weak flavors, its effect equals a slow one.
Regarding Odd Formulas (Qi Fang), there are two: 1. Ancient single-herb formulas. Suitable for upper/near diseases. 2. Numerical odd numbers (1, 3, 5, 7, 9) representing Yang. Single herb counts, or combinations like 1 Sovereign + 3 Ministers, fit Yang numbers. Odd formulas favor purgation over sweating.
Regarding Even Formulas (Ou Fang), there are three: 1. Two-herb pairings. 2. Ancient compound formulas combining even elements. Suitable for lower/distant diseases. 3. Numerical even numbers (2, 4, 6, 8, 10) representing Yin. Combinations like 2 Sovereigns + 4 Ministers fit Yin numbers. Even formulas favor sweating over purgation.
Regarding Repeated Formulas (Fu Fang), there are two: 1. Combination of two or three formulas, e.g., *Guizhi Er Yuebi Yi Tang* or adding herbs to *Tiaowei Chengqi Tang* to make *Liangge San*. 2. Equal-dose combinations, e.g., *Weifeng Tang*. According to *Neijing*, odd/even refer to herb counts. However, Zhang Zhongjing’s *Guizhi Tang* (3 herbs, Odd) is for sweating, and *Da Chengqi Tang* (4 herbs, Even) is for purging. Why? Perhaps adapting to circumstances involves modification. Wang Taipu explained: "If sweating formulas are not Even, Qi lacks strength to exit externally. If purging formulas are not Odd, toxicity attacks excessively." Thus, Odd means single action (weak force), Even means combined action (strong force). But Wang also equated Odd with single herbs and Even with compounds. Why distinguish "Repeated" here? "Fu" here means "reversal/reciprocity," not repetition. *Neijing* says: "If Odd fails, try Even, called 'Heavy Formula' (Chong Fang)." And: "If Even fails, use counter-assistance... Cold/Hot/Warm/Cool follow the disease." Thus, "Repeated" aligns with *Neijing*'s intent of reversal.
The term "Dispersing Agent" (Xuan Ji) is often mistaken for Purgative by laypeople, though Purgative exists in the Ten Categories. Some call it Unblocking, though Unblocking also exists. Everyone says "Spring suits Dispersing," assuming it drains downwards. Yet Zhang Zhongjing said, "In Spring, vomiting is indicated" because pathogens reside in the head. Among the Ten Categories, "Surging" (Yong) is missing. Is "Dispersing" actually "Surging"? *Neijing* says: "High paths, elevate them"; "Wood stagnation, reach it." Dispersing means rising upward. For Shanghan with pathogen above, use *Gua Di San*. For headache, *Cong Gen Dou Chi Tang*. For restlessness, *Zhi Zi Dou Chi Tang*. For mental confusion, *Zhi Zi Hou Po Tang*. All below *Gua Di* are Surging agents, a secret of Zhang Zhongjing. Now used as neutral agents, their secret remains undiscovered. I reveal it: They are Surging agents. For wind-stroke, phlegm-fluid retention in chest, cold binding chest, heat transforming upward causing cough/wheeze/distension/edema, only Dispersing/Surging agents can cure.
"Unblocking Agent" (Tong Ji) means circulation. For urinary/fecal retention, use *Mu Tong*, *Jin Sha Sha*, *Da Huang*, *Hu Po*, *Ba Zheng San*. For tenesmus, use "Unblock via Unblocking" (Tong Yin Tong Yong). Though similar to Purgative, Unblocking is mild, Purgative is severe. For numbness/stagnation in meridians, only Unblocking agents work.
"Tonifying Agent" (Bu Ji) means supplementing deficiency. Laypeople know *Shan Yao Wan* and *Lu Rong Wan* as tonics. These suit elderly with sinking deficiency. Using them in youth is erroneous. Ancient sweet-pneutral, sweet-warm, bitter-warm, pungent-warm herbs are tonics, not just sulfur or *Tian Xiong*. Each Zang has tonification/purgation needs. *Neijing*: "East excess, West deficiency, drain South, tonify North." Deficiency has six types: Exterior, Interior, Upper, Lower, Yin, Yang. Yang deficiency uses *Gan Jiang*, *Fu Zi*; Yin deficiency uses *Da Huang*, *Xiao Shi*. Popular belief confuses Heat=Tonify, Cold=Purge. Actually, Sour/Bitter/Sweet/Pungent/Salty tonify respective Zangs. *Neijing*: "Deficiency of Essence, tonify with flavor." True tonification allows eating grains. If pathogens remain, chest fullness, Heart Fire excess, Kidney Water depletion, suddenly using *Lu Rong*/*Fu Zi* is wrong.
"Purgative Agent" (Xie Ji) means draining. Pain indicates Excess; relief comes from drainage. *Neijing*: "Excess, purge it." Fullness inside, purge internally. *Da Huang*, *Qian Niu*, *Gan Sui*, *Ba Dou* are purgatives. *Ba Dou* must be used cautiously due to dry-heat toxicity. Use other herbs to mitigate toxicity. Rarely needed; *Da Huang*, *Qian Niu*, *Gan Sui*, *Mang Xiao* suffice for most cases. People fear cold *Da Huang* but ignore hot *Ba Dou*, misunderstanding purgatives.
"Light Agent" (Qing Ji) targets Wind-Cold invading skin, causing headache/fever. Use *Xiao Feng San*, *Sheng Ma*, *Ge Gen*. *Neijing*: "Light pathogens, scatter them." This is releasing the exterior. Scabies/rashes require sweating/smoking toxins—light actions. *Gui Zhi*, *Ma Huang*, *Fang Feng* are light. For early Shanghan, *Shuang Jie San* or sneezing powders release exterior—light agents.
"Heavy Agent" (Zhong Ji) means sedation/calming. Herbs like *Zhu Sha*, *Shui Yin*, *Chen Xiang*, *Shui Shi*, *Huang Dan* are heavy. For chronic cough with phlegm rising, throat obstruction, emaciation preventing harsh attack, use heavy agents to anchor. *Neijing*: "Heavy pathogens, reduce them." Gradual reduction is key.
"Slippery Agent" (Hua Ji) nourishes orifices (*Zhou Li*). For constipation/dysuria, use slippery agents. Constipation: *Huo Ma Ren*, *Yu Li*. Dysuria: *Kui Zi*, *Hua Shi*. Closure of both yin openings is "Sanjiao Constraint." First moisten with slippery agents, then attack.
"Astringent Agent" (Se Ji) for spontaneous sweating: *Ma Huang Gen*, *Fang Ji*. For diarrhea: *Dou Kou*, *Bai Fan*, *Mu Zei*, *Wu Yu Gu*, *Ying Su Ke*. Sour flavors also astringe. For asthma/cough, milk and *Wu Mei* calm lungs—sour/astringent. Treat root cause first; do not rely solely on astringents.
"Drying Agent" (Zao Ji) for accumulated cold: Post-meal anorexia, foul vomit/diarrhea, stiffness, clear cold fluids indicate severe cold. Use *Gan Jiang*, *Liang Jiang*, *Fu Zi*, *Hu Jiao*. Not for non-cold patterns. Long-term use causes bleeding, dehydration, urinary retention, deafness, paralysis. Few survive long-term use; many die mistakenly. For dampness, *Bai Zhu*, *Chen Pi*, *Mu Xiang*, *Fang Ji*, *Cang Zhu* dry dampness mildly. Bitter herbs (*Huang Lian*, *Huang Bo*, *Zhi Zi*, *Da Huang*) belong to Fire and dry dampness per *Neijing*. Contrary to popular belief, drying agents are not just Ginger/Aconite.
"Moistening Agent" (Shi Ji) means lubrication. Similar to Slippery but distinct. *Neijing*: "Pungent moistens." Pungent moves Qi and transforms fluids. Salty *Xiao Shi* (Niter) belongs to True Yin Water, excellent for dryness. Dry/cracked skin isn't just Metal deficiency; Fire attacking causes it. Only Moistening agents cure this.