朕惟人物皆禀天地之气以生者也。然物又天地之所以养乎人者，苟用之失其所以养，则
至于残害者有矣。如布帛菽粟鸡豚之类，日用所不能无，其为养甚大也。然过则失中，不及
则未至，其为残害一也。其为养甚大者尚然，而况不为养而为害之物，焉可以不致其慎哉！
此特其养口体者耳。若夫君子动息威仪，起居出入，皆当有其养焉，又所以养德也。尝观前
元《饮膳正要》一书，其所以养口体、养德之要，无所不载，盖当时尚医所论著。其执艺事
，以致忠爱，虽深于圣贤之道者不外是也。夫善莫大于取诸人，取诸人以为善，大舜所先肆
。朕嘉是书而用之，以资摄养之助，且锓诸梓，以广惠利于人，亦庶几乎，好生之仁。虽然
生禀于天，非人之所能为，若或戕之，与立严墙之下者同，有不由于人乎！故此非但摄养之
助，而抑顺受其正之大助也。
景泰七年四月初一日
臣闻古之君子善修其身者，动息节宣以养生，饮食衣服以养体，威仪行义以养德，是故
周公之制礼也。天子之起居、衣服、饮食，各有其官，皆统于冢宰，盖慎之至也。今上皇帝
，天纵圣明，文思深远，御延阁，阅图书，旦暮有恒，则尊养德性，以酬酢万几，得内圣外
王之道焉。于是赵国公臣常普兰奚，以所领膳医臣忽思慧所撰《饮膳正要》以进。其言曰∶
昔世祖皇帝，食饮必稽于本草，动静必准乎法度，是以身跻上寿，贻子孙无疆之福焉。是书
也，当时尚医之论著者云，噫！进书者可谓能执其艺事，以致其忠爱者矣。是书进上，中宫
览焉。念祖宗卫生之戒，知臣下陈义之勤，思有以助圣上之诚身，而推其仁民之至意。命中
政院使臣拜住刻梓而广传之。兹举也，盖欲推一人之安，而使天下之人举安；推一人之寿，
而使天下之人皆寿。恩泽之浓，岂有加于此者哉！书之既成，大都留守臣金界奴传敕命臣集
序其端云。臣集再拜稽首而言曰∶臣闻《易》之《传》有云∶“大哉干元，万物资始”，“
至哉坤元，万物资生”；天地之大德，不过生生而已耳。今圣皇正统于上，干道也；圣后顺
承于中，坤道也。乾坤道备，于斯为盛，斯民斯物之生于斯时也，何其幸欤！愿扬言之，使
天下后世有以知。夫高明博浓之可见如此，于戏休哉。
天历三年五月朔日谨序
奎章阁侍书学士翰林直学士中奉
大夫知制诰同修国史臣虞集 撰
伏睹国朝，奄有四海，遐迩罔不宾贡。珍味奇品，咸萃内府，或风土有所未宜，或燥湿
不能相济，倘司庖厨者，不能察其性味而概于进献，则食之恐不免于致疾。钦惟世祖皇帝圣
明，按《周礼·天官》有医师、食医、疾医、疡医，分职而治。行依典故，设掌饮膳太医四
人。于本草内选无毒、无相反，可久食，补益药味，与饮食相宜，调和五味，及每日所造珍
品，御膳必须精制。所职何人，所用何物，进酒之时，必用沉香木、沙金、水晶等盏。斟酌
适中，执事务合称职。每日所用，标注于历，以验后效。至于汤煎、琼玉、黄精、天门
冬、
苍术等膏，牛髓、枸杞等煎，诸珍异馔，咸得其宜。以此世祖皇帝圣寿延永无疾。恭惟皇帝
陛下自登宝位，国事繁重，万机之暇，遵依祖宗定制，如补养调护之术，饮食百味之宜，进
加日新，则圣躬万安矣。臣思慧自延 年间选充饮膳之职，于兹有年，久叨天禄，退思无以
补报，敢不竭尽忠诚，以答洪恩之万一。是以日有余闲，与赵国公臣普兰奚，将累朝亲侍进
用奇珍异馔，汤膏煎造，及诸家本草，名医方术，并日所必用谷肉果菜，取其性味补益者
，集成一书，名曰《饮膳正要》，分为三卷。本草有未收者，今即采摭附写。伏望陛下恕其
狂妄，察其愚忠，以燕闲之际，鉴先圣之保摄，顺当时之气候，弃虚取实，期以获安，则圣
寿跻于无疆，而四海咸蒙其德泽矣。谨献所述《饮膳正要》一集，以闻，伏乞圣览下情，不
胜战栗激切屏营之至。
天历三年三月三日饮膳太医臣忽思慧进上
天之所生，地之所养，天地合气，人以禀天地气生，并而为三才。三才者，天地人。人
而有生，所重乎者心也。心为一身之主宰，万事之根本，故身安则心能应万变，主宰万事，
非保养何以能安其身。保养之法，莫若守中，守中则无过与不及之病。调顺四时，节慎饮食
，起居不妄，使以五味调和五脏。五脏和平则血气资荣，精神健爽，心志安定，诸邪自不能
入，寒暑不能袭，人乃怡安。夫上古圣人治未病不治已病，故重食轻货，盖有所取也。故云
∶食不厌精，脍不厌细。鱼馁肉败者，色恶者，臭恶者，失饪不时者，皆不可食。然虽食
饮，非圣人口腹之欲哉！盖以养气养体，不以有伤也。若食气相恶则伤精，若食味不调则损
形
。形受五味以成体，是以圣人先用食禁以存性，后制药以防命。盖以药性有大毒，有大毒者
治病，十去其六；常毒治病，十去其七；小毒治病，十去其八；无毒治病，十去其九。然后
谷肉果菜，十养一仅之，无使过之，是以伤其正。虽饮食百味，要其精粹，审其有补益助养
之宜，新陈之异，温凉寒热之性，五味偏走之病。若滋味偏嗜，新陈不择，制造失度，俱皆
致疾。可者行之，不可者忌之。如妊妇不慎行，乳母不忌口，则子受患。若贪爽口而忘避忌
，则疾病潜生，而中不悟，百年之身，而忘于一时之味，其可惜哉！孙思邈曰∶谓其医者，
先晓病源，知其所犯，先以食疗，不瘥，然后命药，十去其九。故善养生者，谨先行之。摄
生之法，岂不为有裕矣。
朕认为，人和万物都是禀受天地之气而生存的。然而，万物又是天地用来养育人的资源，如果利用它们的方式违背了养育的本意，就会导致残害。比如布帛、豆类和粮食、鸡猪等食物，是日常生活中不能缺少的，它们对人体的滋养作用非常大。但是，使用过度就会失去平衡，使用不足则达不到效果，这两种情况造成的危害是一样的。对于滋养作用很大的事物尚且如此，更何况那些不仅不能滋养反而有害的事物，怎么能不谨慎对待呢！这仅仅是指满足口腹之欲和身体需求而言。至于君子的一举一动、威严仪态，日常起居和出入往来，都应当有所滋养，这也是用来修养品德的。我曾观看前元朝的《饮膳正要》一书，其中关于滋养身体和修养品德的要领，无所不包，大概是当时掌管饮食医疗的官员所论述撰写的。他们凭借专业技能来表达忠诚和爱心，即使是深通圣贤之道的人，也不外乎于此。没有比向他人学习优点更大的善事了，取人之长以完善自己，是大舜所推崇并率先实行的。我赞赏这本书并加以使用，以辅助养生保健，并且将其刻印出版，以便广泛地惠及世人，这也差不多符合爱惜生命的仁德之心。虽然生命禀受于天，不是人力所能完全掌控的，但如果有人伤害它，就像站在高墙之下一样，难免有意外发生，这难道不是由于人为因素吗！所以这不仅是养生的辅助，更是顺应自然规律以保全性命的重要助力。
景泰七年四月初一日
臣听说古代的君子善于修养自身，通过调节动静来保养生命，通过合理的饮食衣着来养护形体，通过合乎礼仪的行为道义来修养品德，因此周公制定了礼制。天子的起居、衣着、饮食，各有专门的官员管理，都由冢宰统领，这是极其慎重的表现。当今皇上，天赋圣明，文思深远，在延阁御览图书，早晚有常度，从而尊崇并涵养德性，以应对繁杂的政务，获得了内圣外王的道理。于是，赵国公臣常普兰奚，将下属膳医臣忽思慧所撰写的《饮膳正要》进献上来。书中说道：从前世祖皇帝，饮食必定依据本草经，动静行为必定符合法度，因此身体达到高寿，给子孙留下了无尽的福泽。这本书，是当时掌管饮食医疗的官员所论述撰写的，唉！进献此书的人可以说是能够运用其专业技能，来表达忠诚和爱戴的人了。这本书进呈后，中宫（皇后）阅览了它。她念及祖宗关于卫生保健的告诫，知晓臣下陈述义理的勤勉，思考如何帮助皇上真诚修身，并推广他仁爱百姓的心意。命令政院使臣拜住刻版印刷并广泛传播。这次举动，大概是想推己及人，让一个人的安康扩展到天下人都安康；让一个人的长寿扩展到天下人都长寿。恩泽的深厚，难道还有超过这个的吗！书成之后，大都留守臣金界奴传达敕命，让臣虞集在书前作序。臣虞集叩头拜谢说道：臣听说《易经》的《传》文中说：“伟大的乾元，万物借此开始”，“至美的坤元，万物借此生长”；天地最大的德行，不过是生生不息罢了。如今圣皇在上正统治理，遵循乾道；圣后在中顺承辅佐，遵循坤道。乾坤之道完备，在此时最为兴盛，此时生活着的百姓和万物，是多么幸运啊！愿将此宣扬出去，使天下后世的人都能知晓。这种高明博大的景象可见一斑，真是美好啊。
天历三年五月初一谨序
奎章阁侍书学士翰林直学士中奉大夫知制诰同修国史臣虞集 撰
臣恭敬地看到本朝，拥有四海，远近无不归顺进贡。珍奇美味和奇特物品，都聚集在内府，有的地方风土不宜，有的燥湿不能相互协调，如果掌管厨房的人，不能考察它们的性味而一概进献，那么食用恐怕不免导致疾病。钦仰世祖皇帝圣明，按照《周礼·天官》记载，设有医师、食医、疾医、疡医，分工治疗。行事依照典故，设立掌饮膳太医四人。从本草中选择无毒、无相反、可长期食用、具有补益作用的药味，与饮食相适宜，调和五味，以及每日制作的珍品，御膳必须精心制作。负责的人员是谁，使用的物品是什么，进酒的时候，必须用沉香木、沙金、水晶等制成的杯子。斟酌剂量适中，执掌事务合称职责。每日所用的东西，标注在日历上，以验证后来的效果。至于汤剂、琼玉膏、黄精膏、天门冬膏、苍术膏等，牛髓、枸杞等煎剂，各种珍贵奇异的食物，都处理得当。因此世祖皇帝圣寿延长且无疾病。恭敬地祝愿皇帝陛下自从登基以来，国事繁重，在万机之余，遵循祖宗定制，如补养调护的技术，饮食百味的适宜之处，每天进步更新，那么圣体就永远安泰了。臣思慧自延祐年间被选充任饮膳之职，到现在已有多年，久享天禄，退而思考无法报答，怎敢不竭尽忠诚，以报答皇恩万一。因此在每天有余闲之时，与赵国公臣普兰奚，将累朝亲自侍奉进用的奇珍异馔、汤膏煎造，以及各家本草、名医方术，并每日必用的谷肉果菜，选取其中性味具有补益作用的，集成一本书，名叫《饮膳正要》，分为三卷。本草中未收录的，现在立即采集附写进去。希望陛下宽恕我的狂妄，察看我愚拙的忠诚，在闲暇之际，借鉴先圣的保养方法，顺应当时的气候，抛弃虚妄追求实际，期望获得安康，那么圣寿将达到无穷，而四海之内都将蒙受德泽。谨献上所述《饮膳正要》一集，以此上报，恳请圣上览察下情，不胜战栗激切屏营之至。
天历三年三月三日饮膳太医臣忽思慧进上
天所生成的，地所养育的，天地合气，人禀受天地之气而生，三者并列为三才。三才就是天、地、人。人有了生命，所重视的是心。心是一身的主宰，万事的根本，所以身体安康则心能应对万变，主宰万事，如果不保养又怎能安顿身体。保养的方法，莫过于守中，守中就没有过度和不及的毛病。调顺四季，节制谨慎饮食，起居不妄为，使得五味调和五脏。五脏平和则血气滋润荣养，精神健爽，心志安定，各种邪气自然不能侵入，寒暑不能袭击，人才能怡然安乐。上古圣人治未病不治已病，所以重视食物轻视财物，大概是有取意的。所以说：饭不嫌做得精，肉不嫌切得细。鱼烂肉腐的，颜色难看的，气味恶臭的，烹饪不当或过时的，都不可食用。然而虽然有饮食，并不是圣人口腹之欲啊！是为了养气养体，而不造成伤害。如果食物的性味相恶就会损伤精气，如果食物的味道不调和就会损害形体。形体依靠五味来形成，所以圣人先用食物禁忌来保存本性，后用药物来防止性命受损。因为药性有大毒，有大毒的药治病，能去除十分之六的病；常毒的药治病，能去除十分之七的病；小毒的药治病，能去除十分之八的病；无毒的药治病，能去除十分之九的病。然后用谷肉果菜，仅占十分之一的比例来滋养，不要过量，以免伤害正气。虽然饮食百味，要取其精粹，审察其有补益助养的适宜性，新旧的差异，温凉寒热的性质，五味偏嗜导致的疾病。如果滋味偏嗜，新旧不选择，制造失度，都会导致疾病。孕妇不慎行房，乳母不忌口，孩子就会受害。如果贪图爽口而忘记避忌，疾病就会潜生，内心却不察觉，百年之身，却因一时的口味而毁掉，多么可惜啊！孙思邈说：所谓医生，先要了解病源，知道其所犯，先用食疗，如果不愈，然后用药，能去除十分之九的病。所以善于养生的人，谨慎地先行实践。养生之法，岂不是非常充裕了吗。
I believe that all beings, including humans and other creatures, are born by inheriting the Qi (vital energy) of Heaven and Earth. However, these things are also what Heaven and Earth use to nourish humans. If their utilization deviates from the principle of nourishment, it may lead to harm. For instance, fabrics, beans, grains, chickens, and pigs are indispensable in daily life, and their nourishing effect on the body is significant. Yet, excess leads to imbalance, while deficiency fails to achieve the desired effect; both result in harm. If matters with great nourishing potential are handled this way, how much more so for those things that do not nourish but rather cause harm! This discussion pertains specifically to satisfying bodily needs and desires. As for a gentleman's movements, rest, dignified demeanor, daily routine, and comings and goings, they should all be conducive to nourishment, which serves to cultivate virtue. I have previously observed the Yuan Dynasty book *Yinshan Zhengyao* (Correct Essentials for Diet and Drinking), which comprehensively covers the essentials of nourishing the body and cultivating virtue. It was likely compiled by the officials in charge of imperial diet and medicine at that time. By mastering their professional skills to demonstrate loyalty and love, even those deeply versed in the Way of the Sages would find nothing outside this scope. There is no greater good than learning from others; taking the best from others to improve oneself was prioritized by Emperor Shun. I appreciate this book and utilize it to assist in health preservation, and I have ordered it to be printed and distributed to benefit the people widely, which aligns with the benevolence of cherishing life. Although life is endowed by Heaven and cannot be fully controlled by human effort, harming it is akin to standing under a high wall, where accidents may occur due to factors beyond one's control. Therefore, this book is not merely an aid to health preservation but also a significant assistance in conforming to the correct natural order to protect life.
On the first day of the fourth month of the seventh year of Jingtai
I have heard that ancient gentlemen who were skilled in self-cultivation regulated their movement and rest to preserve life, used appropriate diet and clothing to nurture the body, and adhered to propriety and righteousness to cultivate virtue. Thus, the Duke of Zhou established rituals. The emperor's daily routine, clothing, and diet were managed by specific officials under the supervision of the Minister of State Affairs, reflecting extreme caution. Our current Emperor, endowed with sagely wisdom and profound literary thought, reviews books in the Yan Pavilion with consistent diligence morning and night. Through revering and nurturing his moral character, he manages complex state affairs, embodying the Way of Inner Sage and Outer King. Consequently, Zhao Guogong (Duke of Zhao) Chang Puxian presented the *Yinshan Zhengyao*, written by my subordinate, Imperial Diet Physician Hu Sihui. The book states: In the past, Emperor Shizu (Kublai Khan) consulted the Materia Medica for food and drink and strictly followed laws and regulations for movement and rest, thereby achieving longevity and leaving boundless blessings for his descendants. This book was indeed compiled by the officials in charge of diet and medicine at that time. Alas! The person presenting this book can be said to have utilized his professional skills to express loyalty and devotion. After the book was presented, the Empress Regent reviewed it. Remembering the ancestral admonitions on hygiene and health, and appreciating the diligence of her subjects in presenting righteous principles, she sought ways to assist the Emperor in sincere self-cultivation and to extend his benevolence to the people. She ordered Baizhu, the Commissioner of the Bureau of Military Affairs, to print and widely disseminate it. This initiative aims to extend the peace and longevity of one individual to all people under heaven. How profound is this grace! Upon completion of the book, Jin Jianu, the Governor of Dadu, conveyed the imperial decree instructing me, Yu Ji, to write a preface. I, Yu Ji, bow my head and say: I have read in the Commentaries of the *I Ching* (Book of Changes): "Great is the Creative Power (Qian), by which all things begin"; "Supreme is the Receptive Power (Kun), by which all things are nurtured." The greatest virtue of Heaven and Earth is simply the generation of life. Now, the Holy Emperor reigns above following the Qian Way, and the Holy Empress supports within following the Kun Way. With the completeness of the Qian and Kun principles, this era is flourishing. How fortunate are the people and all living things born in such times! May this be proclaimed so that future generations may understand. Such lofty and broad manifestations are truly magnificent.
Respectfully prefaced on the first day of the fifth month of the third year of Tianli
Yu Ji, Scholar-Attendant of Kuizhang Pavilion, Hanlin Academician, Zhongfeng Daifu, Director of Drafting Edicts, and Co-Compiler of National History
I respectfully observe that our dynasty possesses the Four Seas, with distant and near regions all submitting tribute. Rare delicacies and exotic items are gathered in the inner treasury. However, some may be unsuitable for local constitutions, or their dryness and moisture may not harmonize. If kitchen officials fail to examine their nature and flavor before offering them, consumption might inevitably lead to illness. We revere Emperor Shizu for his sageliness. According to the *Rites of Zhou - Heavenly Offices*, there were Physicians, Dietary Physicians, Disease Physicians, and Surgeons, each with distinct responsibilities. Following ancient precedents, four Imperial Physicians in Charge of Diet and Drink were appointed. From the Materia Medica, non-toxic, non-contradictory herbs suitable for long-term consumption and possessing tonifying properties were selected to complement diets, harmonize the Five Flavors, and prepare daily delicacies. The imperial meals required meticulous preparation. Specific personnel and materials were designated. When serving wine, cups made of agarwood, sand gold, or crystal were mandatory. Dosages were carefully balanced, and duties were performed competently. Daily usage was recorded in calendars to verify subsequent effects. Preparations such as decoctions, Qiongyu Paste, Polygonatum Paste, Asparagus Root Paste, Atractylodes Paste, beef marrow, and Goji Berry extracts, along with various rare dishes, were all appropriately prepared. Thus, Emperor Shizu enjoyed a long and healthy life. We devoutly pray that Your Majesty, since ascending the throne amidst heavy state affairs, will, in your leisure, follow ancestral regulations regarding tonification and care, and continuously refine dietary appropriateness, ensuring your sacred health remains secure. Since being appointed to the position of Imperial Diet Physician during the Yanyou era, I, Sihui, have served for many years, enjoying heavenly favor. Reflecting on my inability to repay this great kindness, I dare not withhold my loyalty. Thus, using my spare time, together with Zhao Guogong Puxian, I compiled a book titled *Yinshan Zhengyao* (Correct Essentials for Diet and Drinking), divided into three volumes. This compilation includes rare delicacies served in previous reigns, herbal pastes and extracts, references from various Materia Medicas, prescriptions from famous physicians, and daily staples like grains, meats, fruits, and vegetables, selecting those with beneficial natures and flavors. Any unrecorded items in the Materia Medica have been added. I hope Your Majesty will forgive my presumption and recognize my loyal intent. By drawing upon the preservation methods of ancient sages during leisure time and adapting to seasonal climates, discarding the empty for the substantial, we aim to achieve peace and health, extending Your Majesty's lifespan indefinitely and allowing all under heaven to share in this virtue. I respectfully present this collection of *Yinshan Zhengyao* for your imperial review, trembling with excitement and humility.
Presented on the third day of the third month of the third year of Tianli
Hu Sihui, Imperial Physician in Charge of Diet and Drink
What Heaven generates and Earth nourishes, combined with the Qi of Heaven and Earth, allow humans to be born. These three—Heaven, Earth, and Man—are known as the Three Powers. Among the aspects of human existence, the Heart (Shen/Spirit) is paramount. The Heart is the master of the body and the root of all affairs. Therefore, only when the body is healthy can the Heart respond to changes and manage affairs. Preservation is essential for bodily stability. The best method of preservation is to maintain the Center (Zhong). Maintaining the Center avoids extremes of excess and deficiency. Harmonizing with the four seasons, regulating diet cautiously, and maintaining regular routines allow the Five Flavors to harmonize the Five Zang Organs. When the Five Zang Organs are peaceful, Blood and Qi are nourished, spirit is vigorous, and mind is stable. Pathogenic factors cannot invade, nor can cold and heat attack, allowing one to live in tranquility. Ancient sages treated disease before it occurred rather than after, valuing food over goods. Hence it is said: "Do not despise refined food, do not despise finely cut meat." Rotten fish or meat, food with bad color or odor, improperly cooked or outdated food, should not be eaten. However, this is not for gluttony but for nourishing Qi and the body without causing harm. If food natures clash, Essence is damaged; if flavors are unbalanced, the Form is harmed. The Form relies on the Five Flavors to develop. Thus, sages first used dietary taboos to preserve nature, then used medicine to protect life. Medicinal substances vary in toxicity: highly toxic medicines remove six-tenths of disease; moderately toxic remove seven-tenths; slightly toxic remove eight-tenths; non-toxic remove nine-tenths. Then, grains, meats, fruits, and vegetables provide the remaining one-tenth of nourishment. Overconsumption harms the Righteous Qi. One must select the essence of foods, understanding their tonifying benefits, freshness, thermal properties (warm, cool, cold, hot), and diseases caused by flavor imbalances. Partiality in taste, ignoring freshness, or improper preparation leads to illness. Actions should be taken based on suitability, and contraindications observed. Pregnant women must avoid harmful actions, and nursing mothers must observe dietary restrictions, otherwise the child suffers. Greasing the palate while ignoring precautions allows latent diseases to arise unnoticed. Ruining a lifetime of health for a momentary taste is pitiable. Sun Simiao said: "A physician must first understand the source of disease and its causes. First employ dietary therapy; if ineffective, then prescribe medicine, which can cure nine-tenths of cases." Therefore, those skilled in health preservation practice this diligently. Is this not a sufficient method for preserving life?