《圖經集註衍義本草序例#》

The Illustrated Classic with Collected Commentaries and Expanded Meaning of Materia Medica (Tu Jing Ji Zhu Yan Yi Ben Cao) was compiled by Kou Zongshi, a Song Dynasty official holding the title of Tongzhilang, with collation assistance from Xu Hong, an instructor at the Imperial Medical Bureau. This medical text provides supplementary annotations to traditional materia medica studies.

The origins of the Divine Farmer's Materia Medica Classic (Shen Nong Ben Cao Jing) have long been debated. Traditional accounts attribute this pharmacopoeia to the mythical Shennong, yet no record appears in the "Treatise on Arts and Literature" chapter of the Book of Han. The "Annals of Emperor Ping" chapter mentions that in the fifth year of the Yuanshi era (5 CE), Emperor Ping summoned experts in medicinal arts from across the empire to the capital. The biography of Lou Hu records that in his youth he memorized hundreds of thousands of characters from medical classics and materia medica texts - these constitute the earliest known references to the term "ben cao" (materia medica).

When Tang Dynasty scholars like Li Shiji annotated the text, they cited Ban Gu's Internal and External Classics of the Yellow Emperor discussing disease diagnosis based on medicinal properties of warmth or coldness. However, these passages actually concern medical prescriptions without directly mentioning "materia medica." Although the Seven Records (Qi Lu) from Liang Dynasty records a three-volume Divine Farmer's Materia Medica Classic, considering this as the origin of materia medica studies is inaccurate.

Some skeptics note the text mentions geographical locations from the Eastern Han period, suggesting authorship by later physicians like Zhang Zhongjing or Hua Tuo, but this view also proves problematic. The Huainanzi records Shennong tasting hundreds of herbs to discern their properties, thereby founding medicinal studies. In antiquity before written records, medical knowledge was transmitted orally between masters and disciples, collectively called "materia medica." Only during the Han Dynasty, with the emergence of renowned physicians like Zhang Zhongjing and Hua Tuo, did scholars systematically compile these oral traditions into written texts while incorporating new theories, formally establishing materia medica in the literary canon.

The original Divine Farmer's Materia Medica Classic contained merely three volumes documenting 365 medicinal substances. By the Liang Dynasty, Tao Hongjing (also known as the Recluse) supplemented it with the Famous Physicians' Supplementary Records (Ming Yi Bie Lu), adding another 365 entries. This demonstrates how materia medica studies developed through successive generations of medical scholars progressively expanding and refining the system.

This passage recounts the compilation history of ancient bencao (materia medica) texts. During the Xianqing era of the Tang dynasty, Su Gong discovered errors in previous bencao works and petitioned the court for revision. Emperor Gaozong assigned Li Shiji and others to collaborate with Su Gong in textual research, adding 114 new medicinal substances and expanding the work to 20 volumes, creating the famous Tang Bencao.

By the Kaibao era of the Song dynasty, the emperor issued two decrees ordering court physicians like Liu Han and Daoist priest Ma Zhi to compile a revised edition, incorporating 133 additional folk remedies with proven efficacy. Hanlin academicians like Lu Duoxun conducted final editing before publication. Around the same period, Meng Chang, ruler of Later Shu, commissioned Han Baosheng to expand the Tang Bencao, resulting in the Shu Bencao.

Over nearly a millennium from the Han to Song dynasties, bencao texts underwent three major revisions, adding over 600 medicinal substances and achieving remarkable comprehensiveness. Yet as time passed, physicians still identified omissions. In August 1057 (the 2nd year of Jiayou), Emperor Renzong ordered scholars like Yu Xi, Yi, Song and Dong to conduct another revision. They extensively collected effective remedies from medical texts and herbals, eliminating substances with bizarre names or dubious effects while incorporating verified medicinal references from classical and historical texts. Their goal was to create a definitive pharmacopoeia for healthcare and treatment that was both comprehensive and reliable.

The term "bencao" here specifically denotes specialized ancient pharmacological texts, not ordinary botanical records. Each dynastic revision prioritized practical efficacy, with all additions requiring clinical verification—embodying the ancient medical principle that "true knowledge emerges from practice."

This passage explains the editorial conventions and annotation standards used during the revision of the Kaibao Materia Medica in the Song Dynasty. The compilers took the version re-examined during the Kaibao reign period as their authoritative base text, preserving its original classification system and chapter divisions in their arrangement.

The editors employed vermilion and black inks to distinguish content from different sources: red characters marked original text from the Divine Farmer's Materia Medica (Shennong Bencao Jing), while black characters indicated later physicians' supplementary material. Additions by Tao Hongjing (known as Tao the Recluse) were labeled "Famous Physicians' Supplemental Records" (Mingyi Bielu) and appended at the end. New content from the Xianqing period of the Tang Dynasty was marked "First Supplemented in Tang Edition" (Tangben Xianfu), while Song Dynasty additions from the Kaibao period were noted as "Now Supplemented" (Jin Fu).

For newly added medicinal entries not originally recorded in the Divine Farmer's Materia Medica, compilers marked "New Supplement" (Xin Bu) after corresponding items. Medicines were no longer strictly classified into superior, medium and inferior grades, but grouped by similarity—for instance, green vitriol was listed after alum stone, and mountain ginger flower after cardamom.

Annotations quoted from earlier scholars carried clear attributions: Tao Hongjing's comments were labeled "Tao the Recluse states" (Tao Yinju Yun), Tang Dynasty notes as "Tang Edition Commentary" (Tangben Zhu), and Song Dynasty annotations as "Present Commentary" (Jin Zhu). Textual research supplements were marked in red with phrases like "Present examination shows" (Jin An), "Detailed analysis reveals" (Jin Xiang) or "Further examination indicates" (You An). This editorial approach preserved the original text's integrity while making all additions clearly identifiable.

This passage primarily discusses the compilation of ancient materia medica (Chinese herbal medicine) texts. It first mentions that for medicinal substances already recorded in the Divine Farmer's Materia Medica (Shennong Bencao Jing) but with incomplete efficacy descriptions, supplementary explanations would be added after the original annotations. Certain commonly used modern herbs not found in ancient texts—such as fenugreek (huluba) and kelp (haidai)—were listed separately based on discussions with imperial physicians, labeled as "newly established" (xinding).

The complete work contains 1,082 medicinal substances, divided into several categories: 360 from the Divine Farmer's Materia Medica, 182 from the Famous Physicians' Supplemental Records (Mingyi Bielu), 114 newly added during the Tang dynasty, 133 added in the Song dynasty, 194 with only names recorded but no documented uses, 82 newly supplemented, and 17 newly confirmed.

The text then outlines the historical development of materia medica studies: beginning with the legendary Divine Farmer (Shennong) tasting hundreds of herbs, through the Han and Wei periods when renowned physicians like Wu Pu and Li Dangzhi compiled medicinal records, to later annotations by Tao Hongjing and Su Gong. In the early Song dynasty, imperial physicians were ordered to synthesize various scholarly theories, resulting in the Kaibao Revised Materia Medica (Kaibao Chongding Bencao), which meticulously documented the properties, flavors, and therapeutic effects of medicinal substances.

However, the author identifies a persistent issue: regional variations in plant names and appearances make it difficult to authenticate herbs. For instance, false chamomile (huichuang) might be mistaken for Chinese lovage (miwu), or balloonflower root (jini) passed off as ginseng. Most herbs in markets are gathered by merchants from mountains and wilderness, making their origins hard to trace—a practice that undermines efficacy. During the Tang Yonghui era (650–655 CE), the revised materia medica included the Illustrated Classic (Tujing), using drawings to document plant morphology and text to clarify similarities and differences. Later, under Emperor Xuanzong, the Tianbao Single Prescriptions Illustrated (Tianbao Danfang Tu) was compiled—both efforts aimed at ensuring accurate herb identification.

This passage recounts the compilation process of the ancient medical classic Bencao (Materia Medica). By that time, two foundational texts—the illustrated monographs on individual medicinal substances (danfang yaotu) and the prescription reference manuals—had been lost for so long that even the imperial Hongdu Archives lacked complete versions, preserving only a fragmentary formulary from the Tianbao era.

During Emperor Renzong's reign of the Song dynasty, scholar-officials like Su Song (courtesy name Yuxi) and Lin Yi were appointed to lead a team of medical officials including Qin Zonggu and Zhu Youzhang in a multi-year project to collate eight medical texts, including the Divine Farmer's Materia Medica (Shennong Bencao Jing). They first completed the Supplemented and Annotated Materia Medica (Buzhu Bencao), then followed the Tang dynasty Yonghui precedent by ordering all prefectures to submit illustrated records of local medicinal substances.

Su Song discovered that while the submitted materials contained over a thousand medicinal specimens, their descriptions—often based on folk physicians' observations—suffered from inconsistent detail and crude terminology. He recommended assigning the editorial consolidation to himself (referred to in memorials as "Your Servant Song"). In compiling the work, Su synthesized various schools of thought while systematically classifying the substances: when encountering regional name variations for identical medicines or divergent forms sharing the same name, he cross-referenced ancient and contemporary theories; he preserved records of root sizes and flower shapes that contradicted older accounts; and where information was incomplete, he supplemented with classical commentaries or cited histories, formularies, even anecdotal literature to clarify origins—using the Erya lexicon to identify "Lu Ying" as elderflower (shuodiao), or the Lingbiao Luyi to trace aromatic substances' shared lineages. Medicinal provenance followed the Divine Farmer's Materia Medica as primary source, augmented with contemporary suitable growing regions.

(Note: "Your Servant Yuxi" and "Your Servant Song" both refer to Su Song—the former using his courtesy name, the latter his surname—reflecting traditional memorial address conventions where officials referred to themselves by name variants when submitting reports to the throne.)

This passage primarily discusses the ancient practices of medicinal herb collection and classification. The origins of medicinal materials could shift over time—for example, dodder (a parasitic plant) was initially sourced from Korea but later also found in Yuanju (present-day Heze, Shandong). Some herbs that once grew exclusively on Mount Shaoshi (part of the Songshan range) are now obtained from the Three Shu regions (modern-day Sichuan).

Regarding harvesting seasons, when ancient texts presented conflicting accounts about the same herb, both records were preserved. Take chijian (an ancient name for gastrodia rhizome): the Classic of Herbal Medicine only mentions harvesting its root, yet today its stems and leaves are also collected. For foreign medicinal materials, information was drawn from oral accounts or written records—such as jade fragments and jade spring (two mineral-based medicines). Though people now know jade comes from Khotan (present-day Hotan, Xinjiang), its precise source remains unclear, so travelogues like Ping Ju Hui’s Travel Notes were referenced as evidence.

Medicines were classified into superior, medium, and inferior grades, largely following the Divine Farmer’s Materia Medica. For herbs with similar properties but lesser-known or distant origins, they were appended to related entries—for instance, sou shu (a diuretic) was listed after wolfberry, and amber after poria. Simple yet effective formulas recorded in ancient medical texts, still in use due to their proven efficacy, as well as remedies verified by physicians across regions, were compiled according to the format of the Tang-dynasty Tianbao Materia Medica.

For substances unrecorded in classical texts and unfamiliar to contemporary physicians, the author refrained from speculation, leaving gaps rather than inventing details. Newly adopted medicines absent from ancient records were compiled separately as a "Supplement Beyond the Classics" appended to the text. Among these, notably effective or etymologically related items were placed after corresponding entries—for example, tetrapanax (rice-paper plant) following akebia, and stone snake following stone crab.

The entire work spans twenty volumes plus a catalog, freshly completed for presentation to the emperor. The text extols the emperor’s benevolence and concern for public welfare, noting that seasonal epidemics are frequent, making medical relief critically urgent. Early in his reign, the emperor ordered scholars to collate the Yellow Emperor’s Inner Canon, re-examining acupuncture points through bronze figurines and stone inscriptions, while publishing medical texts. To combat southern venomous toxins, the Qingli Life-Saving Formulas was compiled; to simplify public access to medicine, the Concise Universal Relief Formulas was issued. This new work further expands medicinal illustrations, documenting regional specialties to comprehensively catalog the natural world’s resources.

This passage is the preface written by Song Dynasty official Su Song for Illustrated Classic of Materia Medica with Collected Commentaries and Expanded Meanings, primarily recounting the revision process of historical materia medica texts. It begins with the author's modest self-deprecation as a compiler: though his knowledge is limited, having received imperial orders to participate in editing this pharmacological work, he hopes to assist physicians in accurate prescription, enable common people to take medicines without doubt, and promote universal health and peace.

The text then traces the evolution of materia medica literature: the earliest legendary Emperor Shennong (the Divine Farmer who tasted hundreds of herbs) classified medicinal substances, forming the three-volume Shennong's Classic of Materia Medica. Later, Tao Hongjing (styled Zhenbai) of the Liang Dynasty combined Miscellaneous Records of Famous Physicians with Shennong's Classic, using red and black inks to distinguish original text from commentary, compiling a seven-volume edition. By the Tang Dynasty, over 800 additional medicinal substances were incorporated, expanding it to twenty-one volumes and correcting prior omissions and errors.

However, after four centuries of circulation, the original color-coded annotations had become illegible, and both old and new commentaries suffered losses. Only under the current enlightened reign was a comprehensive collation and revision possible. The text provides numerous examples of reclassification: for instance, "brush-tip ash" (rabbit hair) originally listed among herbs was moved to the entry on rabbit skull; "mid-heaven river" (rainwater) and "earth juice" (groundwater) were transferred from the herb section to minerals; "decayed drum hide" was reclassified under animal skins; and "Tears of the Hu Poplar" (resin) was relocated to the wood category. References were also made to Chen Cangqi's Supplement to Materia Medica and Li Hanguang's phonetic-annotated works, with extensive cross-checking against various medical texts.

These adjustments followed the principle of "grouping by similarity": citrus fruits were categorized under fruits, salt under crystalline salts, fresh and dried ginger were merged into a single explanation, while herbs like chickweed and starwort were grouped together. Through systematic classification and rigorous textual research, this pharmacopoeia was refined into a more scientifically standardized authoritative edition.

This passage primarily discusses the process and significance of compiling ancient materia medica texts. The opening section describes how compilers verified medicinal ingredients: for instance, the herb "Tūqūbái," previously classified as an ash, was reidentified as a rhizome; while gastrodia root resembles red arrowroot (another medicinal plant) in appearance, they are fundamentally different. During revision, erroneous entries were removed, accurate ones preserved, new items added, with countless corrections made. The final version incorporated collective wisdom through woodblock printing, using white characters to denote records from Shennong (the legendary progenitor of Chinese medicine) and black ink for supplements by renowned physicians through the ages, with Tang Dynasty additions or contemporary contributions specially annotated.

The middle section states the revised materia medica ultimately documented 983 medicinal substances organized into a 21-volume catalog, promulgated nationwide. A preface by Kong Zhiyue, Tang Dynasty Director of the Ministry of Rites, is cited: "Heaven and Earth's supreme virtue (De) lies in nurturing life, as Yin-Yang interactions sustain all beings. Humans rely on medicine to preserve vitality and prolong years. Ancient cave-dwellers rarely fell ill, but later material pursuits led to dietary imbalances causing rampant disease. Wind, rain, and dampness invade the body—minor ailments untreated become grave threats. Since Shennong discerned herbs' properties and established medical offices to study diagnostics, plant efficacies were illuminated, leaving illnesses no hiding place. From musk and rhinoceros horn to alchemical elixirs (Waidan), medical progress shelters humanity with merits rivaling cosmic creation." It honors pioneering physicians like Qibo, Yi He, Pengzu, and Yi Huan, followed by inheritors including Li Xi, Hua Tuo, Zhang Zhongjing, and Wu Pu. Though Qin Shi Huang's book burning spared medical texts, and medical knowledge survived the Yongjia upheavals.

The conclusion highlights Tao Hongjing, the eminent Daoist physician of the Liang Dynasty, who devoted himself to longevity practices and pharmacological research. Regarding the Shennong Bencao Jing as sacred and immutable, he lamented its antiquity—bamboo slips were fragmentary, often contradicting records by Tong Jun and Lei Gong. Thus he recompiled medical texts, systematized prescriptions, and refined therapeutic frameworks. However, geographical division between northern and southern dynasties limited his perspective, compounded by his reclusive Daoist lifestyle inevitably introducing constraints.

This passage discusses the issues and revisions during the compilation of the ancient pharmacological work Bencao (Materia Medica). In the transmission of ancient medical texts, numerous errors emerged: for instance, records of medicinal herbs varied across regions, and scholars worked independently without unified standards. Specific mistakes included misidentifying the origin of Fangji (a medicinal root), confusing varieties of Banxia (Pinellia tuber), mixing Yuren (elm seeds) and Yunshi (Caesalpinia seeds) harvested in different seasons, misrecognizing yellow millet (Huangliangmi) and white millet (Bailiangmi), failing to distinguish between Mujing (Vitex) and Manjing (Chaste Tree), and even conflating Jichangcao (chickweed) and Youba (Arisaema rhizome) — two entirely different plants.

These confusions persisted over time. Although renowned physicians of successive dynasties made revisions, errors remained. It wasn’t until the Tang Dynasty that the official Su Gong identified discrepancies in the original work by Tao Hongjing (a celebrated medical scholar) and the chaotic state of folk remedies, prompting him to petition for a revision. The emperor then ordered a team of 22 officials, including Grand Commandant Zhangsun Wuji and Imperial Physician Xu Xiaochong, to collaborate with Su Gong on the revision.

The team discovered that the medicinal properties of plants and animals varied by region, and incorrect harvesting seasons could compromise efficacy. If drugs were mislabeled or their thermal properties (e.g., cooling/warming) confused, ordinary people would be severely misled in treatment, and administering such errors to the emperor would be a grave offense. Thus, adhering to medical principles, they solicited broad input, collected specimens nationwide (including bird feathers, animal fur, fish scales, shells, and other materials), and meticulously cross-referenced ancient texts like the Shennong Bencao Jing (Divine Farmer’s Materia Medica), preserving accurate records while correcting mistakes.

The final compilation, titled Bencao Bing Tujing Mulu (Materia Medica with Illustrated Manual and Catalog), spanned 54 volumes (note: Sichuan editions record 53 volumes, while Tang minister Li Ji’s memorial cites 20 volumes). This revision thoroughly examined all theories, included finely detailed botanical illustrations, and systematically organized the morphology and therapeutic effects of medicinal substances.

This passage primarily discusses the compilation background and transmission history of the medical text Tujing Jizhu Yanyi Bencao (Illustrated Classic with Collected Commentaries and Expanded Meanings of Materia Medica).

The text first mentions that this herbal compendium originally comprised fifty-three volumes, including thirty-five volumes of medicinal illustrations and seven volumes of illustrated classics. However, Li Hanguang's Bencao Yinyi (Phonetic Meanings of Materia Medica) records it as fifty-four volumes. As these two accounts differ, both are preserved for reference. This work synthesizes the essence of ancient and contemporary medical knowledge, revealing the profound mysteries of medical formulas. Capable of saving lives, its value will endure for generations without fading.

The passage then cites the preface by Tao Hongjing (the Recluse Scholar) from the Liang dynasty. While cultivating Daoist practices in seclusion at Mount Mao, Tao Hongjing devoted his leisure time to medical studies, recognizing that the Shennong Bencao Jing (Divine Farmer's Classic of Materia Medica) truly embodied the wisdom of ancient sages. He traced Shennong's three great contributions: creating the Bagua (Eight Trigrams) to commune with spirits, teaching agriculture to reduce killing, and using medicinal herbs to treat injuries and illnesses. This wisdom was further developed by successive sages like King Wen, Confucius, Houji, Yi Yin, Qibo, the Yellow Emperor, Pengzu, and Bianque, benefiting people for three thousand years.

Tao Hongjing pointed out that before the era of the Yellow Emperor, there were no written records, and medical knowledge could only be transmitted orally. It wasn't until figures like Tongjun and Leigong began compiling texts that written records emerged. Such works should belong to the same category as the Suwen (Basic Questions), though later generations made numerous additions and embellishments. During Qin Shi Huang's book burning, medical and divination texts were spared. Yet after the turmoil of the late Han dynasty and the upheavals of the Jin period, vast quantities of literature were lost. Only four volumes survived (both the Shu edition and Tang dynasty versions record four volumes, while Han Baosheng mentions an edition in three scrolls: upper, middle, and lower).

This passage primarily discusses the number of volumes in the Divine Farmer's Classic of Materia Medica (Shennong Bencao Jing) and its revisions by physicians throughout history. According to the Seven Records (Qilu) from the Liang Dynasty, the original Divine Farmer's Classic was divided into three volumes: the first volume discusses the fundamental nature of medicinal substances and disease symptoms, the middle volume records minerals, plants, and herbs, while the final volume documents insects, animals, fruits, vegetables, and grains. Later transcriptions mistakenly referred to it as a "four-volume" text.

The text notes that the recorded medicinal origins in this classic use administrative divisions from the Eastern Han Dynasty, possibly documented by figures like Zhang Zhongjing (styled Yuanhua) and others. It also references works such as Tong Jun’s Record of Medicinal Gathering (Caiyao Lu), which describes the forms and colors of medicinal substances, and Medicinal Pairings (Yao Dui), which discusses herbal combinations. Since the Wei-Jin period, figures like Wu Pu (a disciple of Hua Tuo) and Li Dangzhi expanded and revised the Divine Farmer's Classic, but different editions varied in the number of recorded substances (some listing 595, others 441 or 319), leading to disorganized classifications, errors in categorizing hot and cold properties, and confusion between plants and animals.

The current compiler has primarily retained the original 365 medicinal substances attributed to Shennong while supplementing an additional 365 recorded by later renowned physicians, totaling 730 entries. These are systematically categorized with details on origins, seasonal suitability, and applications in Daoist cultivation (Neidan). The preface and records are compiled into seven volumes—though not claiming to surpass earlier works, this edition stands as a distinct contribution. The compiler hopes this work will be passed down to future generations of kindred spirits.

The passage concludes by reiterating the original structure: the first volume is a general discussion of medicinal properties and diseases, while the middle volume documents minerals, plants, and herbs. (Note: Tong Jun is a legendary pharmacologist from the era of the Yellow Emperor; the "Three Grades" classification refers to superior-grade substances for longevity, middle-grade for regulation, and inferior-grade for treating illnesses.)

This passage introduces the classification system and organization of the ancient pharmacological classic Shennong Bencao Jing (Divine Farmer's Materia Medica). The original text was divided into three volumes documenting 730 medicinal substances, which was later expanded to seven volumes during the Tang dynasty reorganization. By the Liang dynasty, Tao Hongjing (a renowned Daoist physician and pharmacologist) recompiled the work into twenty volumes according to medicinal properties, containing 850 substances.

Medicines were categorized into three grades: superior, middle, and inferior.

The superior grade comprises 120 substances, corresponding to the role of "sovereign." Their primary function is to nourish life and harmonize with the Dao of Heaven. These non-toxic medicines can be taken long-term to strengthen the body and prolong life, representing the highest class of remedies.

The middle grade also contains 120 substances, analogous to "ministers." Their main purpose is to regulate temperament and align with the Dao of Humanity. Some are non-toxic while others contain toxicity, requiring careful application according to circumstances. They serve to treat illnesses and replenish deficiencies, constituting the intermediate class.

The inferior grade consists of 125 substances, functioning as "assistants." Primarily used to combat diseases and accord with the Dao of Earth, most are toxic and unsuitable for prolonged use. Their purpose is to expel pathogenic factors, resolve stagnation, and cure ailments, forming the lowest class.

The three grades total 365 medicinal substances, corresponding to the days of a year. Including duplicate entries, the text records 730 drug names in total. This classification system embodies the ancient philosophical concept of "correspondence between heaven and humanity," aligning medicinal efficacy with the Three Powers of heaven, earth, and humankind.

This passage discusses the classification and usage principles of ancient materia medica. According to the Shennong Bencao Jing (Divine Farmer's Materia Medica Classic, the earliest pharmacological text), medicinal substances are categorized into three grades (upper, middle, and lower) and were originally marked with different colors: the Shennong Bencao core text used red characters, while later supplements from the Mingyi Bielu (Records of Famous Physicians) used black. However, these color distinctions became confused during manuscript transmissions, leading later scholars to mistakenly attribute some supplementary content to the original classic.

Upper-grade medicines have gentle properties. Though their effects manifest slowly, prolonged use strengthens the body and prolongs life. They correspond to spring (months Yin, Mao, Chen, Si), the season of growth, totaling 120 varieties. Middle-grade medicines have stronger therapeutic effects but weaker life-extending properties, corresponding to summer (months Wu, Wei, Shen, You), the season of maturation, also numbering 120 varieties. Lower-grade medicines are potent substances specialized for severe illnesses, but their toxicity prohibits long-term use—they must be discontinued after recovery. These correspond to autumn and winter (months Xu, Hai, Zi, Chou), seasons of decline, totaling 125 varieties.

When combining medicines, one must observe the proper ratios of sovereign (jun), minister (chen), assistant (zuo), and envoy (shi) ingredients—mirroring how a well-governed state requires balanced official roles. Common formulations include: one sovereign with two ministers, three assistants, and five envoys; or one sovereign with three ministers and nine assistant-envoys. Excessive sovereign ingredients with insufficient supporting components create medicinal imbalance. However, practical application need not rigidly adhere to these ratios—formulations for health preservation and disease treatment can be flexibly adjusted.

This text reflects the ancient Chinese medical principle of "correspondence between heaven and humanity," connecting medicinal properties with seasonal cycles and natural growth patterns while emphasizing balanced formulation.

Medicines are classified into different grades according to their efficacy: the superior-grade medicines for nurturing life are like sovereign rulers, while disease-treating medicines act as assisting ministers. When prescribing, one must carefully consider the inherent nature of the medicine and the condition being treated to achieve optimal results. Just as feudal states each had their own systems yet all honored the Zhou emperor as their overlord, subordinate medicines also have internal hierarchies. For instance, while both Ophiopogon (Maidong) and Polygala (Yuanzhi) belong to the ministerial category, one still takes precedence over the other; licorice (Gancao) is gentle like a senior statesman, whereas rhubarb (Dahuang) is fierce like a general—their medicinal potencies vary greatly. Unless one possesses the expertise of legendary physicians like Shennong or Qibo, it's difficult for ordinary practitioners to precisely master the proportions of medicinal combinations.

Medicines possess Yin-Yang attributes (Note: All things between heaven and earth are divided into Yin and Yang, each with distinct characteristics. For example, azurite corresponds to Wood and the liver, cinnabar to Fire and the heart, mica to Metal and the lungs, orpiment to Earth and the spleen, and magnetite to Water and the kidneys). Medicines also have mother-child relationships (such as elm bark as the mother and magnolia bark as the child), and are derived from different parts including roots, stems, flowers, fruits, herbs, minerals, bones, and flesh.

There are seven types of medicinal combinations: single use (Dan), mutual reinforcement (Xiangxu, enhancing efficacy), mutual assistance (Xiangshi, supporting the primary medicine), mutual restraint (Xiangwei, suppressing toxicity), mutual inhibition (Xiangwu, reducing efficacy), antagonism (Xiangfan, producing toxicity), and mutual detoxification (Xiangsha, neutralizing poison). When combining medicines, one should select Xiangxu and Xiangshi pairings while avoiding Xiangwu and Xiangfan combinations. For toxic medicines, Xiangwei and Xiangsha combinations can neutralize toxicity—otherwise they should not be mixed (Note: Among 365 medicinal substances, 71 are for single use, 12 for mutual reinforcement, 90 for mutual assistance, 78 for mutual restraint, 60 for mutual inhibition, 18 for antagonism, and 36 for detoxification).

While this classification originates from ancient methods, modern discoveries show that some medicines with identical therapeutic effects actually operate through different pharmacological mechanisms.

This passage primarily discusses the fundamental principles of herbal combination and disease treatment in traditional Chinese medicine, which can be understood through several aspects:

Regarding herbal combinations, ancient practitioners discovered that certain medicinals with opposing properties could actually counteract each other when used together, such as combining Fangji (Stephania root) with Xixin (Asarum), or pairing Gualou (Trichosanthes fruit) with Ganjiang (dried ginger). This resembles culinary arts where proper ingredient pairings create harmony - just as fish tastes best with scallions and fermented beans. While Banxia (Pinellia) is toxic, combining it with Shengjiang (fresh ginger) neutralizes its toxicity, demonstrating how medicinal properties can mutually regulate each other.

Medicinals possess five flavors (sour, salty, sweet, bitter, pungent) and four natures (cold, hot, warm, cool), with additional considerations for their geographical origin, harvesting time, and processing methods (shade-drying or sun-drying). Precise differentiation of these characteristics and accurate dosage are essential. Correct application can cure diseases and prolong life, while mistakes may worsen conditions or prove fatal. Thus, skilled ancient physicians understood the need for flexible adjustments according to specific circumstances.

Treatment methods must be properly matched: some conditions require pill formulations, others powder preparations, some need alcohol infusion, while certain cases call for decoction concentrates. Like a chef's craft - randomly stewing turtle and eel together causes digestive problems, just as improper medicinal use resembles a quack doctor's lethal mistakes. Zhang Zhongjing (renowned Eastern Han dynasty physician) warned that deaths caused by haphazard herbal use equate to medical manslaughter.

The paramount treatment principle emphasizes: curing disease begins with identifying its root cause and grasping the critical juncture of pathological development. When the patient's five viscera and six bowels remain largely unharmed, and their Qi-blood and Shen-spirit haven't dissipated, medicinal intervention proves most effective. If the disease has penetrated deeply with primordial Qi severely damaged, even divine intervention would struggle to help. Therefore, excellent physicians value timing like military strategists seizing battle opportunities or statesmen recognizing historical momentum.

This passage particularly highlights how administering medicine resembles military tactics and treating disease parallels state governance - both demand strategic methodology. Modern TCM theories like "pattern differentiation and treatment" (辨证施治) and "sovereign-minister-assistant-envoy" (君臣佐使) herb combinations can trace their origins to these ancient principles.

This passage primarily discusses the medicinal properties and therapeutic applications of lime (quicklime), along with perspectives from ancient physicians.

Ancient medical practitioners regarded lime as a highly potent remedy capable of treating various ailments. For instance, it was used to address postpartum vaginal laxity by boiling a concentrated solution for fumigation and washing. It could also counteract alcohol toxicity, warm the kidneys, and treat skin ulcers, boils, and warts. The physician Leigong advised soaking lime in vinegar overnight, drying it, then calcining it to eliminate its fishy odor before sealing it for storage.

Different medical texts offer slightly varying accounts of lime’s effects: Shu Materia Medica (Shu Bencao) states that it is toxic and can induce abortion; Treatise on Medicinal Properties (Yaoxing Lun) records its use in treating scabies and necrotic tissue, as well as its ability to stop bleeding when applied externally; Baopuzi recounts how limewater from an ancient tomb accidentally healed a traveler’s sores, leading to widespread imitation of the remedy; Mirror of the Alchemical Chamber (Danfang Jingyuan) notes lime’s ability to neutralize the toxicity of minerals like sulfur and realgar.

Specific applications of lime include: mixing it with vinegar for topical application to treat mole cricket bites, or heating it and wrapping it in cloth for sitz baths to address prolapsed rectum due to deficiency-cold. However, physicians also cautioned that when using toxic substances for treatment, one should start with small doses, gradually increasing if ineffective, and discontinuing once the illness is cured.

The passage concludes by criticizing contemporary doctors who rely solely on one or two toxic drugs for treatment, a practice that diverges from ancient methods. It emphasizes that the key to healing lies in refining medical skill rather than relying on divine intervention, and that diligent treatment with appropriate remedies is essential when needed.

This passage primarily discusses the dosage and administration methods of medicinal substances, as well as the principles for selecting appropriate remedies based on disease conditions.

Regarding the dosage of toxic substances like croton seed (Badou) and kansui root (Gansui), which are highly poisonous, one should never administer the full dose at once. The scriptures state: For a single toxic substance, the dosage should be about the size of a small hemp seed; for two toxic substances combined, the size of a large hemp seed; for three toxic substances, the size of a broad bean; for four toxic substances, the size of a small red bean; for five toxic substances, the size of a soybean; and for six or more toxic substances, the size of a phoenix tree seed. However, toxicity varies in degree—substances like wolfsbane (Langdu) and Gelsemium elegans (Gouwen), which are extremely poisonous, differ from aconite (Fuzi) and genkwa flower (Yuanhua), which are relatively milder, requiring dosage adjustments according to actual circumstances.

The therapeutic principles are: use warming medicines for cold syndromes, cooling medicines for heat syndromes, emetics and purgatives for indigestion, detoxifying agents for demonic possession or poisoning, ulcer-treating medicines for abscesses and sores, and wind-damp dispelling medicines for rheumatism—all must be precisely targeted to the condition.

Furthermore, individual constitution must be considered: while medicines can treat various diseases, their specialized effects should be utilized. One must also observe the patient's physical constitution (whether deficient or excess), age, gender, living conditions, and regional customs. For instance, Chu Cheng (an ancient renowned physician) treated widows and nuns differently from married women because their psychological states differed.

The timing of administration also matters: for diseases above the diaphragm, take medicine after meals; for conditions below the heart and abdomen, before meals; for limb and vascular disorders, take on an empty stomach in the morning; for bone marrow conditions, take after an evening meal. This is the rationale behind modern medical advice about taking medicine "before or after meals." There are also various administration methods—some requiring wine as a delivery agent, some taken cold, others hot—and different decoction methods (raw or cooked preparation), all requiring careful consideration.

This text embodies the TCM principle of "pattern differentiation and treatment determination," emphasizing comprehensive adjustment of medication based on the properties of substances, the location of disease, and the patient's constitution—principles that remain clinically relevant in modern Traditional Chinese Medicine.

This passage discusses ancient physicians' understanding of disease classification and medicinal principles. It begins by enumerating various major disease categories, including windstroke (中风), cold damage disorders (伤寒), malaria, cholera, edema, diarrhea, urinary and fecal retention, asthma and cough, vomiting, jaundice, and over twenty other conditions. The text notes these are only general classifications, as actual disease manifestations vary widely, requiring tailored treatments based on specific circumstances.

The author then examines ancient medical approaches to herbal application: contemporary medicinal indications often target only disease names, yet a single condition (like windstroke) may have dozens of manifestations, while cold damage disorders present over twenty symptom patterns. Truly skilled physicians first grasp the disease's fundamental nature before formulating treatments according to concrete symptoms. Given illness variability, even thousands of medical volumes cannot exhaust medical principles.

A historical review follows: few medical texts survived from pre-Spring and Autumn periods, with Bian Que's techniques partially recorded in Daoist scriptures. By the Han dynasty, formulas from Chunyu Yi and Hua Tuo were partially preserved—all emphasizing medicinal properties analysis. Zhang Zhongjing's works are highlighted as the source of numerous prescriptions, strictly following the Materia Medica (本草) while excelling in pulse diagnosis and seasonal adaptation. However, invasive techniques like abdominal surgery or bone scraping represented exceptional skills outside mainstream practice.

Post-Jin dynasty saw prominent physicians like Zhang Miao, Gong Tai, and Liu De, while Southern Dynasties produced pharmacological masters including Ge Hong, Cai Mo, and Yin Zhongkan. During Liu-Song period, Yang Xin, Yuan Hui, and Hu Qia achieved 80-90% efficacy rates, as did Southern Qi's Chu Cheng and the Xu Wenbo brothers. The passage concludes with Yuan Xisheng's emergency rash treatment from Arcane Essentials from the Imperial Library (外台秘要): applying lime mixed with vinegar-water paste brings immediate relief.

(Notes: Materia Medica refers to classical pharmacological texts; "He-Huan" denotes legendary Spring and Autumn physicians Yi He and Yi Huan; Bian Que was a Warring States healer; Chunyu Yi (Cang Gong) was a Han dynasty physician; Hua Tuo pioneered surgery; Zhang Zhongjing is revered as the Sage of Medicine; Ge Hong was a Jin dynasty Daoist medical scholar.)

This passage discusses several medicinal applications of lime in traditional Chinese medicine:

1. Postpartum Care: Heat one dou (a traditional unit of measurement) of lime and mix it with two dou of water to create warm water for sitz baths, which can help treat postpartum vaginal laxity. Another method involves using heated, yellowed lime mixed with three dou of water. After allowing the mixture to settle, the clear warm water is used for bathing to alleviate postpartum vaginal swelling and uterine prolapse.

2. Accidental Ingestion of Foreign Objects: Grind a lime piece the size of an apricot kernel together with sulfur the size of a soapberry seed into a powder. Taking this with wine can help dissolve accidentally swallowed gold, silver, or copper coins.

3. External Wound Hemostasis: Applying lime directly to cuts or wounds from blades or axes can quickly relieve pain and stop bleeding.

4. Chronic Dysentery: Boil three sheng (another traditional unit) of lime until it turns yellow, then mix it with one dou of water. After stirring and allowing it to settle, take one sheng of the clear liquid three times daily to treat persistent bloody dysentery that has lasted for years.

Properties of Lime:

• When made into a paste and mixed with glutinous rice, the rice turns transparent like crystal overnight, which can then be used to remove moles and blemishes.
• It prevents water from freezing and has strong fire resistance (even after burning all day, it only becomes loose without losing hardness).
• Primarily used to treat stubborn cold-related illnesses, but genuine lime must be used (as white stones are often sold as counterfeit).

Additional Note on Realgar (a Mineral Medicine):

• The best quality comes from the Western Regions or storks' nests, but these are rare, so the variety from Hanzhong is commonly used as a substitute.
• Its nature is sweet and slightly toxic, effective in dispelling cold from the chest and treating rheumatic pain and skin itching.
• Should not be taken with sheep’s blood.
• Main production areas include Sichuan, Nankang in Jiangxi, and Xuzhou. Ancient methods tested its authenticity by soaking it in water (genuine realgar prevents water from freezing).

Note: These ancient methods are rarely used today. Lime is highly corrosive, and realgar contains arsenic, making it toxic. Modern medicine offers safer alternatives.

In the regions of Ningyuan and Lingling counties in eastern Hunan, there exists a mineral called white arsenic stone (baiyushi). This stone possesses a remarkable property—it can soften metals. The Records of Diverse Matters (Bowuzhi) notes that storks building their nests would surround their eggs with arsenic stones, utilizing the heat emitted by these stones to aid incubation. Consequently, Daoist practitioners specializing in esoteric arts (fangshi) would specifically seek out arsenic stones from stork nests, believing that these stones, naturally selected by the birds, were the most potent.

The renowned physician Hu Qia formulated the Great Dew Pill (Dalu Suwan), a remedy primarily used to treat various cold-related ailments, which included processed arsenic stones as a key ingredient. At the time, there was a trend in medical circles where even valuable new theories would often be dismissed if their proponents lacked fame. Physicians in the capital frequently prioritized reputation over actual efficacy.

My family has practiced medicine for generations, inheriting a medical compendium by Fan Wang. Through repeated testing and application, we confirmed its remarkable effectiveness. This medical tradition not only safeguarded our family’s health but also benefited relatives, neighbors, and the broader community. Whenever someone sought treatment with sincerity, regardless of their social status or wealth, we devoted ourselves fully to their care, ultimately healing hundreds, if not thousands, of people. Later, when I withdrew into seclusion in the mountains, I continued to immerse myself in medical study, finding daily joy in poring over medical texts.

Now, I have compiled three volumes of medical prescriptions, edited five volumes of verified effective formulas, and supplemented and revised Ge Hong’s Emergency Formulas to Keep at Hand (Zhouhou Beiji Fang) in three volumes. My purpose in undertaking this work is to preserve and advance the tradition of medical Dao, ensuring that future generations do not lose this life-saving art—one that nurtures both the self and others.

This passage primarily addresses the issues in medicinal herb collection, processing, and circulation during the Song Dynasty. Kou Zongshi (a Song official responsible for medicinal herb evaluation) points out the rampant chaos in the herbal market at the time:

Nowadays, medicinal herbs are simply purchased ready-made, with no one personally gathering them anymore, so there’s little to say about proper collection methods. Yet preparing medicine requires an understanding of proper measures and standards. Below, I’ll outline some of the problems.

Medicinal herbs originally had specific places of origin. Before the Qin and Han dynasties, they were labeled with the names of feudal states, but now they’re marked with county and prefecture names. Small herbs from the Jiangdong region mostly come from nearby areas, but their efficacy is far inferior to those from their original habitats. For instance, if supplies from Jing and Yi regions are cut off and replaced with angelica from Liyang or sanjian from Qiantang, the effects will undoubtedly be much weaker. Though herbs from Shu and the northern regions still circulate, their quality has also declined significantly.

Herbal vendors know nothing about medicinal properties—they judge solely by appearance. For example, Shangdang ginseng is no longer valued for quality, and Huayin asarum is carelessly discarded. Every region trades according to local customs, leading to the loss of many fine herbs; now, barely over two hundred varieties remain. Worse still, physicians no longer recognize herbs themselves, relying entirely on vendors, who in turn lack the expertise to authenticate them, leaving everything to the gatherers. The processing methods passed down among gatherers are dubious at best:

• Boiling stalactites in vinegar to whiten them
• Soaking asarum in water to straighten it
• Steaming astragalus with honey to sweeten it
• Sprinkling angelica with wine to moisten it
• Gluing mantis egg cases with adhesive
• Dyeing centipede legs red

These fraudulent techniques have been practiced so long they’ve become industry norms. Even when preparing prescriptions, proper dosages aren’t followed. For example, only half the required amounts of polygala and peony root are used, while rehmannia and ophiopogon lose a third of their weight. Herbs that require peeling or removing cores are consistently underweight. Patients filling prescriptions have no idea they’re being shortchanged.

Even more egregious, when nobles and officials prepare medicine, their subordinates often substitute or steal valuable ingredients. Items like amethyst quartz and cinnabar are washed over a dozen times before being handed over, and other fraudulent practices are too numerous to count. Even with supervision, these tricks go undetected. How can such medicine possibly cure illness? These are the deep-seated flaws in the herbal trade.

Regarding the timing of herb gathering, ancient practitioners held that one should not blame the physician's skill when household finances are strained. The first lunar month (the month of Jianyin) was traditionally favored for herb collection, a custom dating back to the Taichu calendar system of the Han Dynasty.

Root medicines are typically gathered in either the second or eighth lunar month. In early spring, when plants first sprout, their vital essence (Jing) concentrates in the roots; by autumn, as foliage withers, nutrients return to the roots. Practical experience, however, shows that spring harvesting should err toward earlier rather than later, while autumn harvesting benefits from later timing. The actual gathering should align with each plant's specific flowering, fruiting, stem and leaf maturation periods rather than rigid adherence to classical texts.

The principle of "shade-drying" originally referred to directional drying according to Liujia Dunjia methods (a Daoist divination system), such as drying herbs in the Guiyou direction during the Jiazi cycle. In practice, this level of precision isn't necessary—simply placing herbs in a shaded, ventilated area suffices. Sun-drying works perfectly well when weather permits.

Modern observation reveals that shade-dried herbs are prone to spoilage; delicate materials like deer antler velvet may actually rot when shade-dried, making oven-drying preferable. Herbs gathered before the ninth lunar month dry best in sunlight, while those collected after the tenth month fare better in shade.

Concerning measurement units, ancient systems used the zhu-liang standard: ten millet grains equaled one zhu, six zhu made one fen, four fen constituted one liang, and sixteen liang comprised one jin. Though millet sizes varied regionally, this standard persisted. After the Jin Dynasty, measurements shifted—one jin divided into two new jin, and one liang became two new liang. Modern prescriptions referencing "equal parts" don't indicate absolute quantities but rather equal proportions among ingredients, with actual dosages adjusted according to illness severity.

These measurement methods primarily apply to pill and powder preparations, whereas decoctions and medicinal wines need not adhere to strict proportional equivalency.

This passage primarily discusses the measurement methods and pharmaceutical standards of ancient Chinese medicine.

Regarding the measurement of powdered medicines (sanji): A "daogui" (knife-square) was equivalent to one-tenth of a "fangcunbi" (a square spoon measuring one inch per side), roughly the size of a phoenix tree seed. The "fangcunbi" referred to scooping medicine with a square spoon of this size, with the powder not spilling as the standard. "Qian wu bi" meant scooping medicine five times using the edge of a Han dynasty wuzhu coin (an ancient currency). One "cuo" (pinch) equaled four daogui, ten pinches made one "shao" (spoonful), and ten spoonfuls constituted one "ge." At that time, a medicine sheng (a measuring vessel with an upper diameter of one inch, base diameter of six fen, and depth of eight fen) was also used for measurement. When filling, one shouldn't press down but gently shake it to allow natural leveling.

Concerning size comparisons for pill medicines: Fine hemp-sized pills were like sesame seeds; millet-sized ones followed the standard where sixteen millet grains equaled one soybean. A hemp seed size equaled three fine hemp grains; a horsebean equaled two hemp seeds; small beans (red beans) equaled three hemp seeds; soybeans equaled two small beans; and phoenix tree seeds equaled two soybeans. When one fangcunbi of powder was mixed with honey to make phoenix seed-sized pills, about ten could be produced. Pills the size of a pellet or egg yolk equaled ten phoenix tree seeds. (Tang dynasty annotations note that in practice, one fangcunbi of powder could make sixteen phoenix seed-sized pills, while a pellet or egg yolk-sized pill equaled forty phoenix tree seeds, differing from the earlier description.)

Regarding the preparation of decoctions, medicinal wines, and ointments: Ancient formulas referred to "fuju" as measuring the medicine first, then pounding it to soybean size before blowing away the fine powder. However, this method often resulted in inconsistent dosages because some herbs crushed easily while others didn't. The improved method was to cut the herbs finely into uniform soybean-sized pieces, ensuring neither excessive powder nor inconsistent fragment sizes. (Tang commentators believed "fuju" originally meant repeated deliberation, but in practice should be understood as the fine cutting described above.)

When preparing medicinal pills or powders, the first step is to finely slice the herbs, sun-dry them, and then pound them into fragments. Some herbs need to be crushed individually, while others should be mixed before pounding—this depends on the prescription's requirements. For moisture-rich herbs like Tianmendong (asparagus root) and dried Dihuang (rehmannia), they should first be sliced, sun-dried, and crushed separately. When half-pounded, they should be broken apart and dried further. If rainy or overcast weather prevents sun-drying, use a low flame to dry them gently. Only after complete drying and cooling should they be fully pulverized.

Damp herbs lose significant weight once dried, so when measuring ingredients, increase the quantity in advance. Accurate weighing should only be done after they are completely reduced to fine particles. However, herbs used in decoctions or medicinal wines do not require this treatment.

For sifting medicinal pills, use thick, tightly woven silk cloth—fine sieving makes honey-pills easier to form. For herbal powders, use loosely woven silk to prevent clumping when soaking in wine. Mineral-based medicines should also be sifted through fine silk until as smooth as pill powder. All sifted powders must be returned to the mortar and pounded hundreds of times with the pestle until uniform in color and texture—only then are they considered properly prepared.

Mineral ingredients used in decoctions, medicinal wines, or pastes should be crushed to the size of millet grains. They can be sifted with kudzu cloth, then wrapped separately in fresh cotton before adding. Cinnabar and realgar, however, must be ground as fine as flour.

When boiling medicinal decoctions, maintain a gentle simmer over low heat. The amount of water varies by prescription, but generally, twenty liang (approx. 750g) of herbs require one dou (approx. 10L) of water, reduced to four sheng (approx. 4L) as the standard. Note: Therapeutic decoctions (Li Tang, "draining decoctions") should use less water to yield more concentrated liquid, while tonic decoctions (Bu Tang, "supplementing decoctions") require more water for a milder extraction. After boiling, wrap the herbs in fresh cloth and have two people twist it with a wooden ruler to extract the liquid. Let it settle, remove the dregs, and cover tightly with paper to retain warmth. The container must be dry—place the medicine jar in hot water to maintain temperature. When drinking, keep the decoction warm and slightly simmering; overly hot liquid risks scalding, while cold medicine may induce vomiting.

Instructions like "divide into two doses" or "divide into three doses" ensure continuous medicinal efficacy. Adjust based on the patient’s constitution and illness severity—strict adherence to the prescription isn’t always necessary. For medicinal wines, finely slice the herbs, pack them in raw silk bags, and seal for infusion. Soaking duration depends on the season; filter once the wine becomes strongly aromatic, without waiting for full consumption. The leftover dregs can be sun-dried, re-crushed, and re-infused, or ground directly for ingestion.

For tonics like Jianzhong Tang ("Center-Fortifying Decoction") or Shenli Tang ("Kidney-Essence Decoction"), the boiled dregs can be simmered again with water for a second extraction.

When preparing medicinal ointments, if using freshly gathered herbs, those of limited means may follow this method. All herbs must first be sun-dried.

To compound the ointment, begin by steeping the herbs in vinegar—just enough to submerge them completely, avoiding excess liquid—then seal the container to prevent evaporation. The term "zuishi" refers to a full 24-hour period, from dawn today until dawn tomorrow, though sometimes overnight steeping suffices. When decocting the ointment, bring it to a boil three times and allow it to cool three times; this dissipates excess heat and fully releases the medicinal properties. During boiling, ensure vigorous bubbling, and during cooling, allow sufficient settling time.

Herbal processing requires care: Chinese chives (薤白) should be fried until both ends turn slightly golden; angelica dahurica (白芷) and aconite (附子) should also be lightly browned. Lard must be free of moisture, with the best quality collected in the twelfth lunar month. Strain the ointment through fresh cloth. For ingestible ointments, the leftover dregs may be boiled in wine and consumed; for topical applications, the dregs can be applied directly to the affected area—this ensures full utilization of the medicinal effects.

If the ointment contains mineral-based ingredients like realgar (雄黄) or cinnabar (朱砂), grind them separately into fine powder. Add them only after the ointment has been decocted and strained, stirring briskly until it thickens to prevent sedimentation. Mercury (水银) should be ground and mixed in just before the ointment solidifies; lead powder (铅粉) follows the same method.

When using rhubarb (大黄) in decoctions or wine-based preparations, avoid excessive chopping. For decoctions, soak it overnight in water, then add it near the end of boiling the next day. After two or three more boils, strain—this yields a more potent laxative effect. For pills or powders, ancient methods required steaming rhubarb, though this step may now be omitted.

When ephedra (麻黄) is used in decoctions, first boil it alone for two or three boils, skimming off the froth, then add the full measure of water along with other herbs—otherwise, it may cause restlessness. Remove the nodes from ephedra and cut it into one-cun segments; polygonum (小草) and dianthus (瞿麦) should be cut to five-fen lengths; asarum (细辛) and cynanchum (白前) to three-fen lengths. For pills, powders, or ointments, finer cutting is necessary.

In decoctions, shelled ingredients must be cracked open—such as dried jujubes, gardenia fruits, or trichosanthes (瓜蒌). Those with small pits, like cornus (山茱萸), schisandra (五味子), prinsepia (蕤仁), or cassia seeds (决明子), should also be broken. Tiny seeds—like inula flowers, chrysanthemums, kochia (地肤子), or mallows (冬葵子)—may be used whole. Grains such as rice, wheat, or beans need no preparation.

This passage explains traditional methods for processing Chinese medicinal herbs, covering various preparation techniques:

For insect-derived medicines like mantis egg cases (oöthecae), they should first be lightly boiled, then split open and roasted. Ingredients such as ginger and belamcanda rhizome need to be sliced thinly. Substances like mirabilite, malt sugar, and donkey-hide gelatin require straining through cloth to extract the medicinal liquid, which is then returned to the fire and boiled two or three times until completely dissolved before consumption.

Ophiopogon tuber should be slightly moistened before use with its core removed. Almonds and peach kernels must be soaked in hot water to soften before peeling. Croton seeds should be cracked open, peeled, and their cores scraped out—otherwise they may cause chest tightness. Pyrrosia leaves require their fuzz scraped off, magnolia buds need their hairs and cores removed, and winged euonymus twigs should be shaved to obtain the bark-covered wing sections. Veratrum root should be carefully extracted and lightly roasted, while immature citrus fruit must have its pulp removed before roasting.

Peppercorns must be lightly stir-fried in a pan until oils emerge to activate their medicinal properties. Alum should be heated on a tile or iron surface until its liquid completely evaporates. Arsenic sulfide needs wrapping in yellow clay, drying, then burning for half a day to decompose it. Rhinoceros horn and antelope horn should be scraped into fragments, while other animal teeth and bones must be roasted and pounded. Gleditsia pods require peeling and seed removal before roasting.

When using toxic herbs like aconite roots (Aconitum carmichaelii and related species), they must be buried in hot ashes until slightly cracked, then have their black skins scraped off before weighing. Only in ginger-aconite decoctions or medicated wines can they be used raw—but even then, they must be peeled, weighed, and sliced lengthwise into seven or eight pieces with all black tips thoroughly removed.

For pinellia tuber, wash repeatedly with hot water to remove its slippery coating, rubbing by hand to peel it. Change water until all slipperiness disappears—otherwise it may irritate the throat. Old methods required twenty washes, but now six or seven suffice. Alternatively, boil briefly then change water three or four times. After washing, sun-dry before slicing and weighing. Whether for decoctions, medicated wines, pills or powders, it must always be dried before measurement.

When preparing donkey-hide gelatin for pills or powders, roast until the entire surface bubbles and dries before pounding—any unbubbled areas need further roasting. For beeswax in pills, melt it first with a small amount of honey before mixing with other ingredients. If using processed mugwort leaves, crush them first before combining with other herbs for pounding. Any components that can't be sifted should be pounded separately before blending.

When preparing medicinal pills that require honey, the honey must first be boiled over fire to remove the surface foam until it turns slightly yellow. Only then can the pills be made to ensure long-term preservation. The amount of foam to skim depends on the purity of the honey.

For pill or powder preparations, potent herbs like croton seeds must first have their skins and inner membranes removed. Oily ingredients such as apricot kernels, peach kernels, pepperweed seeds, and sesame seeds should be stir-fried until they turn yellow-black, then individually pounded into a smooth, uniform paste. This paste is then gradually mixed with pre-prepared powdered ingredients in a stone mortar, ground until fully integrated, and sifted through a fine silk sieve. Any remaining residue should be returned to the mortar and pounded several hundred more times. Some herbs used in decoctions or ointments also require stir-frying beforehand, though fresh ingredients are simply crushed directly.

For herbs like cinnamon bark, magnolia bark, eucommia bark, ash bark, or magnolia flowers, the outer soft and coarse layers should be shaved off, retaining only the medicinally potent inner portion for measurement. Poria and polyporus must have their black skins removed. Herbs such as peony root, morinda root, polygala root, and kudzu vine should be cracked open to discard the core. Aster root must be washed clean of soil before weighing. For Chinese chives and scallion whites, the green parts are discarded. Herbs like aniseed, photinia, skimmia, and lycopus should use only tender leaves and stems, discarding coarse branches. For podophyllum and coptis root, the fibrous roots must be removed. Sichuan pepper requires discarding unopened and blackened seeds before stir-frying.

Herbs like euphorbia, bitter orange, tangerine peel, pinellia, ephedra, and evodia are best when aged, while other ingredients are most effective when fresh.

When a prescription states "a certain number of croton seeds," account for size variation by removing cores and skins before weighing—typically sixteen seeds count as one fen (an ancient measurement unit). For aconite and monkshood, one piece after skin removal equals half a liang per piece. For bitter orange, two pieces without pulp count as one fen; three tangerine peels equal one fen. Jujubes vary in size—about three pieces make one liang. One lei (an ancient unit) of dried ginger equals one liang.

Regarding volume measurements: one sheng of cleaned pinellia weighs five liang; one sheng of Sichuan pepper equals three liang; one sheng of evodia measures five liang; one sheng of dodder seeds is nine liang; one sheng of artemisia seeds is four liang; one sheng of cnidium seeds is three and a half liang; one sheng of broom cypress seeds is four liang—each herb has unique volume-to-weight conversions. Whenever "one sheng of seeds" is mentioned, the conversion ratio differs by species.

This passage discusses the measurement methods of ancient Chinese medicinal formulas and the principles for prescribing medicines to address consumptive fatigue symptoms.

Regarding herb measurements, ancient practitioners employed specific conventional standards: for instance, one chi-length piece of cinnamon bark (rou gui) after peeling should weigh approximately half a liang; one chi-length piece of licorice root (gan cao) equals two liang; one bundle of grass amounts to three liang; one handful of herbs measures two liang. One jin of honey roughly equals seven ge (an ancient volume unit), while one jin of lard equals about one sheng and two ge. These were the customary measurement standards of that era.

Concerning the treatment of consumptive fatigue disorders, the author observes that various illnesses often originate from bodily weakness, as accumulations in the five zang and six fu organs all lead to disease. Ancient master physicians personally gathered herbs, precisely understanding medicinal properties and optimal harvesting times (too early and the potency would be insufficient, too late and the efficacy would be lost). Contemporary physicians, however, neither collected herbs themselves nor understood seasonal changes and the thermal nature of medicines, resulting in poor therapeutic outcomes.

The text meticulously details formula modifications for different deficiency patterns: for instance, adding wolfberry (gou qi) and fragrant solomonseal (yu zhu) for consumptive fatigue with headache and fever; ginseng (ren shen) for nausea and vomiting; dragon bone (long gu) for insomnia and dream-disturbed sleep; rehmannia (di huang), oyster shell (mu li), broom cypress fruit (di fu zi), and licorice (gan cao) for deficiency-heat; angelica (dang gui), ligusticum (chuan xiong), and dried ginger (gan jiang) for bodily cold; stalactite (zhong ru shi), spine date thorn (ji ci), cistanche (rou cong rong), and morinda root (ba ji tian) for general weakness; scutellaria (huang qin) and asparagus root (tian men dong) for high fever; poria spirit (fu shen) and polygala (yuan zhi) for forgetfulness; dragon teeth (long chi), adenophora root (sha shen), fluorite (zi shi ying), and polygala (yuan zhi) for palpitations and restlessness (using fluorite and polygala for cold patterns, adenophora and dragon teeth for heat patterns, and all for neutral conditions); ophiopogon (mai dong) and anemarrhena (zhi mu) for dry mouth; sesame (hu ma), raspberry (fu pen zi), and arborvitae seed (bai zi ren) for shortness of breath; schisandra (wu wei zi) and jujube (da zao) for cough and panting; magnetite (ci shi) and eucommia bark (du zhong) for lumbar soreness and fatigue. These prescribing methods exemplify the Chinese medical principle of "pattern differentiation and treatment determination."

This passage explains the fundamental principles of traditional Chinese medicinal processing and combination, divided into two main sections:

The first part discusses adjusting herbal formulas according to body constitution. For those with cold intolerance due to deficiency, warming herbs like cinnamon bark, evodia fruit, aconite, and monkshood can be added. For deficiency with yellow urine, add skullcap root. For deficient heat constitutions, add wolfberry root bark and white astragalus. Cold-intolerant deficient types should use Longxi astragalus. For phlegm stagnation, add fresh ginger, pinellia tuber, and immature bitter orange. For incontinence, add mantis egg-case, dragon bone, and chicken gizzard lining. For difficult urination, add poria and alisma rhizome. For deficiency-induced seminal loss, add magnolia bark. Not all herbs need be used—selection should match the patient's hot/cold constitution.

The second part details various medicinal processing methods: Seed herbs require husking and tip removal, double-kernel types should be split. Dark plum needs pit removal, and forms for pills/powders require dry-frying. Jujubes should be split and pitted. Malt, medicated leaven, and soybean sprouts require light roasting. For decoctions, precious ingredients like musk and rhinoceros horn should be powdered finely and mixed in when taking. White poria and peony root are used for tonification, red varieties for purgation. Hard substances like stone crab must be hammered before pounding, while achyranthes root and dendrobium stem should be crushed before use.

Dodder seeds require warm-water rinsing to remove sand, drying, then soaking overnight in wine before light sun-drying and pounding—repeat wine soaking for unbroken pieces. Insects like blister beetles need leg/wing removal and light frying, while oyster shells should be fried yellow. Wine for decoctions should be added near completion. Silver flakes require mixing with mercury into paste. Mineral drugs like stalactite need jade pestle grinding with water for three days until ultra-fine.

Finally, it notes that herbs possess ten fundamental properties: dispersing, unblocking, tonifying, purging, light, heavy, astringent, lubricating, drying, and moistening—these form the core principles of herbal combination. Yet classical texts never explicitly stated this, causing later generations confusion in formulation. These methods represent invaluable empirical knowledge accumulated by physicians through the ages.

This passage explains the fundamental principles of Chinese herbal medicine and the importance of region-specific treatment methods.

The text first outlines ten principles of herbal combination: dispersing herbs like ginger and tangerine peel can relieve stagnation; diuretic herbs such as akebia and stephania root can unblock obstructions; tonics like ginseng and mutton can address deficiencies; purgatives including lepidium seed and rhubarb can clear blockages; light-dispersing herbs such as ephedra and kudzu root can release exterior excess; heavy-settling substances like magnetite and iron powder can calm fright; astringents including oyster shell and dragon bone can secure leakage and stop discharges; lubricating herbs like mallow and elm bark can ease adhesions; drying-dampness agents such as mulberry root bark and adzuki beans can eliminate damp pathogens; and moistening herbs like amethyst and quartz can alleviate dryness. The physician must carefully match symptoms with the appropriate herbal properties.

The text then explains how different regional climates produce characteristic illnesses requiring specific treatments: Lingnan's miasmic toxins require antidotes like golden snake and white medicine; Jiangnan's damp climate needs qi-regulating herbs like ginger, tangerine peel, and evodia; temperature imbalances require exterior-releasing herbs like bupleurum and ephedra; windy regions need wind-expelling herbs like saposhnikovia root and pubescent angelica; damp areas prone to bi syndrome (painful obstruction) benefit from aquatic products like fish, turtle, and clams; cold regions with blood disorders require blood-activators like herba euphorbiae humifusae and lithospermum; mountainous areas with malarial disorders need anti-miasma herbs like dichroa root, sumac, and vinegar; mining regions with toxicity require detoxifiers like rhinoceros horn, musk, and antelope horn; waterside regions with dysentery need anti-dysenterics like coptis and phellodendron bark; wilderness areas with gu poisoning require gu-expelling herbs like zingiber mioga and madder root; desert regions with parasitic diseases need waterfowl like grebes and mandarin ducks for treatment.

The conclusion emphasizes that central regions with complex climates present diverse illnesses, requiring physicians to adapt treatments to local conditions. When moving between environments, herbal strategies must change accordingly—which is why ancient medical formulas always considered regional characteristics in their prescriptions.

This preface discusses two main themes: the importance of proper medicinal usage and the historical compilation of bencao (materia medica) texts throughout the ages.

It first observes that an excellent physician relies on medicinal substances just as a great general depends on soldiers. The complex nature of medicinal substances makes them difficult to discern—used correctly they can save lives, but misused they may cause harm. Medicines possess varying properties like cold, hot, warm, or cool, and their varieties are so numerous that none but a Shennong-like figure who tasted hundreds of herbs could truly distinguish them. Ancient medical texts like the Jade Case and Golden Cabinet records contain countless prescriptions, yet the greatest challenge lies not in pulse diagnosis or prescription, but in authenticating medicinal substances. Due to regional variations, some herbs don't grow in the Central Plains, while others are difficult to obtain, necessitating the complementary use of Bencao (Materia Medica) and Illustrated Classics for accurate identification.

The text then chronicles the evolution of bencao compilations: the original three-volume Shennong's Classic of Materia Medica attributed to the legendary emperor was expanded to seven volumes by Tao Hongjing (the Recluse Tao) during the Liang Dynasty. In the Tang Dynasty, Su Gong and Li Ji further augmented it to twenty volumes with illustrations. During Emperor Taizu's Kaibao reign in the Song Dynasty, Lu Duoxun and others collated and expanded it into the Kaibao Bencao. By Emperor Renzong's Jiayou era, officials like Zhang Yuxi, Lin Yi, and Su Song were commissioned to re-annotate the text, incorporating over a thousand new substances based on Tang Dynasty illustrations while correcting errors before promulgating the revised version nationwide.

Finally, the preface criticizes contemporary physicians who cling to outdated practices, prescribing medicines arbitrarily and boasting of universal cures when occasional successes occur, despite lacking fundamental pharmacological knowledge. Emphasizing that comprehensive materia medica are vital for health preservation and treatment, the introduction implies that the newly compiled Illustrated Classic with Collected Commentaries and Expanded Meanings of Materia Medica was created precisely to address these deficiencies.

The Tujing Jizhu Yanyi Bencao Xuli recounts the story of Song Dynasty physician Chen Cheng's compilation of materia medica texts. From childhood, Chen displayed a passion for medicine and mastered various medical theories. Noticing that two crucial pharmacological works—Bencao (Materia Medica) and Tujing (Illustrated Classics)—had limited circulation and were difficult to consult together, he merged them into a single compendium. Supplemented with commentaries from past and contemporary physicians along with his own observations, he created the 23-volume Chongguang Buzhu Shennong Bencao bing Tujing (Expanded and Annotated Shennong's Materia Medica with Illustrated Classics).

This work's distinctive feature lay in combining textual descriptions with medicinal illustrations—as convenient as consulting the Zhifang (ancient geographical records) for topography or examining an armory for weapons. Born into a military family (Ouyang Xiu recorded their lineage as "four generations producing six dukes"), Chen lost his father young and lived humbly with his mother in the Jianghuai region, renowned for his filial piety. His extraordinary medical skill enabled him to diagnose perplexing cases with precision, applying remedies with miraculous efficacy.

In the preface, Lin Xi (then Hangzhou prefect) marveled: though Chen's learning stemmed from classical texts, his insight transcended them. How did his skill compare to legendary physicians like Guiyu Qu and Qibo (from the Yellow Emperor's era), or Bian Que, Chunyu Yi, and Hua Tuo? Connoisseurs would recognize his caliber. This preface was composed on the first day of the fourth month in Yuanyou 7 (1092 CE).

The subsequent Leigong Paozhilun Xu section discusses the mysteries of herbal compatibility: how could laymen comprehend the "sovereign-minister-assistant-envoy" (Jun-Chen-Zuo-Shi) principle of herbal pairing? Just as salt reduces swelling and elephant gall dissolves mucus, each herb possesses unique properties. For instance, salmon hung on trees withers rapidly, yet applying dog's bile restores vitality. Such marvelous transformations reveal the profound wisdom of Chinese herbal medicine.

This passage records various extraordinary medicinal substances and their peculiar properties, using metaphorical descriptions of their forms and effects:

There exists a mineral called wumingyi (nameless wonder) that resembles jade willow in form and appears like limestone. It can stop pain and staunch bleeding with such speed it's as if one were instantly plucking hairs from fingernails. The mineral shikai can cure eye diseases, restoring sight to the blind as swiftly as clouds parting to reveal the sun. The herb dang gui (Chinese angelica) exhibits a peculiar duality—its root tip stops bleeding while the root end activates blood circulation and dissolves stasis.

The ruizi plant demonstrates opposite effects depending on maturity: ripe ones induce sleep while raw ones promote wakefulness. Using a bamboo steamer mat (bi) can reduce saltiness in food. When iron tools become damaged, contact with a special material called shenpo makes them crumble like clay, while stones treated with crane droppings turn to powder. Broken zither strings and sword blades can be restored to new condition with luan bird blood (in practice, this refers to using animal-blood glue).

During river droughts, releasing swallows (fangbo) into the watercourse miraculously restores its flow. To make lead fire-resistant requires the use of butian stones (sky-mending stones). For hardening objects, the purple-backed mallow vegetable is indispensable. In alchemical practices, controlling arsenic toxicity necessitates zongxin grass (a Dianthus species from Xu Prefecture that grows in insect-infested areas).

The mineral orpiment becomes stable and heat-resistant when combined with qinhua (also called licao, resembling peonies with blue-yellow speckled flowers). Sal ammoniac produces fiery reactions when encountering chixu grass (tiger's beard grass). Obtaining fire at sea requires the marrow of a certain sea creature (□), whose oil ignites upon water contact and can only be extinguished with wine.

For tooth loss, grinding male rat vertebrae into powder to rub on gums promotes regrowth, while applying banxia (Pinellia tuber) restores fallen hair and eyebrows. These records synthesize the unique properties of minerals, plants, and animals, showcasing the ancients' distinctive perspective in observing nature's phenomena.

This passage records various ancient Chinese medical prescriptions and treatment methods, interpreted in modern terms as follows:

For hair regrowth: Apply juice extracted from fresh Pinellia ternata stems to balding areas to immediately stimulate hair growth. To treat strabismus (crossed eyes), use Eleutherococcus gracilistylus (a plant where male specimens have three leaves and female specimens five) - grind the five-leaf female variety into powder and consume with wine.

For foot calluses, tying Hyoscyamus niger roots to one's belt can effect a cure. Those suffering from frequent nighttime urination should decoct and drink Dioscorea collettii in the evening. Patients with drum-like abdominal distension can reduce swelling by taking cormorant gall powder mixed with rice water.

For irregular menstruation, crush and degrease sweet melon seeds, then take with water to stop bleeding. For persistent cough, consume processed Aconitum carmichaelii with wine. Whole-body urticaria can be treated with powdered Aconitum lateralis (lateral roots of monkshood) taken with chilled wine.

Diarrhea responds to gallnut powder taken with hot water. Chronic thirst and irritability are best treated with bamboo sap (liquid extracted from roasted bamboo). To eliminate tumors, take powdered sal ammoniac and saltpeter with wine.

For poor appetite or low alcohol tolerance, decoct Phragmites communis roots and Magnolia officinalis bark. To strengthen tendons and bones, take powdered Cistanche deserticola and eel mixed with Polygonatum sibiricum wine. Maintaining youthful appearance involves steaming Polygonatum juice with "divine brocade" (a medicinal substance) and forming honey pills.

Finally, a diagnostic method is mentioned: determining internal ulcer locations by observing oral cavity changes. These methods primarily originate from ancient medical texts like the "Qianning Ji," showcasing characteristic therapies of traditional Chinese medicine.

This passage primarily discusses the preparation methods and dosage standards of ancient Chinese herbal medicine, representing practical technical records in traditional medicine.

Regarding medicinal applications: Yinjiao (referring to the condensed vapor residue at the bottom of a steamer) can diagnose visceral diseases—when a small amount is held in the mouth, the painful area corresponds to the affected organ. For postpartum edema, administering Ganpi (citrus fruit peel) with wine can rapidly reduce swelling. For mouth ulcers or tongue cracks, applying powdered Huangsu (a plant root) after roasting provides immediate relief. For severe headaches, blowing nitre powder into nasal passages alleviates pain. During sudden angina, immediate consumption of Corydalis yanhusuo powder with wine is prescribed.

The author humbly states that although living under enlightened governance, he recognizes the limitations of his medical knowledge and can only document fundamental drug processing techniques. He categorizes preparation methods for three hundred medicinal substances into three volumes (upper, middle, lower), detailing processes like decoction and roasting without specifying exact duration.

Key explanations of ancient dosage standards: Pill sizes correspond to common objects for reference—sesame-sized pills weigh four liang (compared to carp eyes), hemp seeds six liang, small beans eight liang, large beans ten liang, rabbit droppings twelve liang, phoenix tree seeds fourteen liang, and marble-sized sixteen liang (note: fifteen white pearls equal one standard pellet).

Special measurement clarifications: One yi equals twelve liang; one liang equals four fen, one fen equals one zhu. Precise weighing with silk-balance scales is mandatory—four zhu cannot substitute one fen, as this compromises efficacy. Finally, powders must remain finely ground, pills must maintain form, and wine-boiling, vinegar-soaking or milk-decocting methods require strict adherence.

(Note: The "liang" and "zhu" are ancient weight units—Han dynasty measurements approximate one liang at 15.6 grams and one zhu at 0.65 grams; "yi" is a larger unit equivalent to ~300 grams)

When preparing medicinal formulas, refining honey requires careful temperature control: one jin of raw honey should yield no more than twelve and a half liang (approximately 375g in modern measurements). Insufficient or excessive heating will compromise its medicinal properties, rendering the honey unusable.

For creating ointments or decoctions that require animal fats (such as lard or mutton fat), one must first refine the fat to remove all membranes and impurities before medicinal use.

In processing various medicinal ingredients, each step demands focused attention: ingredients requiring frying before boiling cannot be boiled first then fried. The prescribed sequence must be strictly followed without arbitrary alterations.

When compounding pill medicines, use only pure honey if honey is specified, only malt sugar if malt sugar is required, and only cane sugar if cane sugar is prescribed. Mixing different sweetening agents will cause diarrhea in patients.

(This passage originates from the introductory section of Chapter 2 in Illustrated Canon of Materia Medica with Extended Meaning (Tujing Yanyi Bencao), detailing fundamental standards for processing and preparing Chinese medicines. The mentioned "refined honey" (lianmi) refers to a specialized pharmaceutical technique of removing moisture through heating to enhance viscosity, while "membranes" (gemo) denote the connective tissues in animal fats that affect medicinal efficacy.)

Heaven and Earth take the nurturing of all beings as their fundamental virtue, and the most precious thing in life is the human body. The body finds its foundation in tranquility and joy, and the path to joy lies in attentive cultivation. If people can grasp this fundamental principle, their roots will be firm; with firm roots, how can illness arise? How can unexpected calamities befall them? There is no principle of health preservation more essential than this.

Even plants and trees, though devoid of consciousness, require irrigation and nourishment—how much more so for humans, the most spiritual of all beings? How can we not rely on cultivation? The principles of cultivation are manifold, but they may be summarized in three methods: first, nurturing the spirit (Shen); second, cherishing vital energy (Qi); and third, preventing illness.

To nurture the spirit means to forget worldly emotions, relinquish cunning intellect, maintain inner purity and emptiness, distance oneself from mundane affairs to preserve innate simplicity, neither clinging inwardly nor indulging outwardly. In this way, the spirit will not be depleted internally, nor disturbed externally, remaining pure and undivided, naturally at peace.

To cherish Qi means to safeguard the root of one's primordial energy, stabilize the subtle essence of life, ensuring the three functional regions (Sanjiao, the upper, middle, and lower burners in traditional Chinese medicine) each remain in their proper place, and the "six thieves" (the sensory desires of eyes, ears, nose, tongue, body, and mind) do not disturb the spirit. When consciousness reaches a state of clarity and emptiness, it aligns with the Dao (the Way), and Qi naturally stabilizes.

To prevent illness means to regulate diet with moderation, balance warmth and cold, avoid the "eight pathogenic factors" (wind, cold, heat, dampness, hunger, overeating, exhaustion, and idleness) in daily life, and refrain from forcing one's routines. In this way, the body naturally remains healthy.

These three methods are actually quite simple to practice, yet people often consider them difficult and refuse to follow them. As a result, even the most profound methods of longevity are rarely pursued, and few attain extended lifespans. Thus, illnesses accumulate, and natural harmony is lost. The sages, pitying humanity, therefore transmitted healing techniques and supplemented them with remedies, enabling both the wise and the foolish to fulfill their natural lifespans.

For this reason, the imperial court compiled the Taiping Shenghui Fang (Imperial Grace Formulary of the Taiping Era), collated the Huangdi Neijing Suwen (Yellow Emperor's Inner Canon: Basic Questions), revised the Bencao (Materia Medica), and composed the Tujing (Illustrated Classic). Medical texts like Zhang Zhongjing's Shanghan Lun (Treatise on Cold Damage), Sun Simiao's Qianjin Yaofang (Essential Prescriptions Worth a Thousand Gold) and Jinkui Yaolüe (Essential Formulas from the Golden Cabinet), as well as the Waitai Miyao (Arcane Essentials from the Imperial Library), were all treasured in the imperial archives. Today, the finest physicians across the land are selected, appointed to official positions, and assigned to medical institutions to universally relieve suffering. This truly embodies the supreme virtue of sagely rulers, aligning with the great benevolence of Heaven and Earth, extending grace to all under heaven so that no effective remedy remains hidden among the people, and no illness goes unrecognized in the world.

This passage discusses the principles and significance of compiling materia medica texts. The author observes that existing medical compendiums contain conflicting theories, making it difficult for students to distinguish truth from falsehood. Therefore, it's essential to comprehensively examine various schools of thought, verify claims through practical application, and clarify ambiguously recorded materials (such as specialized medicinal substances like east-facing wall soil, countercurrent water, and winter ashes). For ingredients whose names were altered due to naming taboos, original names should be restored (for instance, "yam" was renamed during the Song dynasty to avoid imperial naming conventions). Only through such systematic organization can medical theory and treatment methods establish reliable foundations.

Having spent over a decade collecting and organizing effective prescriptions, the author emphasizes that disease treatment hinges on two fundamentals: physicians rely on formulas, and formulas depend on medicinal quality. Without understanding a substance's authenticity, freshness, or pharmacological properties, effective treatment becomes impossible. Two illustrative cases are cited: Tang dynasty physician Zhen Liyan successfully treated gu-poisoning (caused by accidental hair ingestion) using realgar; and the immortal Zhang Guolao famously regrew lost teeth with miraculous herbs. It was precisely these considerations that motivated the author's decision to compile this medical text, now finally completed according to classical categorization.

(Note: "East-facing wall soil" refers to earth collected from eastern house walls; "countercurrent water" denotes water flowing against its natural direction—both are specialized medicinal materials. "Gu" refers to ancient pathological concepts of insect-based poisoning. Zhang Guolao, one of the legendary Eight Immortals, was renowned for his medical skills.)

This passage primarily discusses the compilation background of the medical text Ben Cao Yan Yi (Supplemental Commentary on Materia Medica) and the origins of herbal medicine studies. The work systematically categorizes medicinal substances into three volumes, omitting those already well-documented elsewhere. Comprising twenty volumes plus a supplementary index, it was titled Ben Cao Yan Yi in hopes that later scholars would refine it further, thereby reflecting the imperial court’s benevolence in prioritizing public welfare. This record dates to the sixth year of the Zhenghe era (1116 CE).

Regarding the origins of herbal medicine studies, the text attributes its beginnings to the legendary medical pioneers Huangdi (the Yellow Emperor) and Qibo. While some claim the Ben Cao Jing (Classic of Herbal Medicine) was authored by Shennong (the Divine Farmer), conclusive evidence is lacking. Historical records note that during the fifth year of the Yuanshi era (5 CE) in the Han dynasty, experts in herbal medicine were summoned to the capital, confirming the term "ben cao" was already in use. Quoting the Shi Ben (Genealogical Records) and Di Wang Shi Ji (Chronicles of Emperors and Kings), the text highlights Shennong’s practice of tasting hundreds of herbs to cure illnesses, though the term "ben cao" itself wasn’t used—systematic study began with Huangdi and Qibo.

The Huainanzi recounts Shennong sampling seventy toxic plants in a single day but makes no mention of "ben cao." This suggests that herbal medicine emerged from ancient sages employing extraordinary wisdom to discern the properties and flavors of substances, identifying those suitable for treating diseases. Later scholars expanded this knowledge, eventually documenting 1,082 medicinal varieties (though some served multiple purposes, reducing the actual count slightly). Despite its thoroughness, the text acknowledges gaps and inaccuracies in annotations. The compiler thus sought to clarify the sages’ original intent through supplemental explanations, addressing omissions and ambiguities.

After the differentiation of Heaven and Earth, all living things grow through the five fundamental energies (Wuqi). When these five energies settle in their proper positions, they generate five flavors (Wuwei). The transformations of these flavors are endless, thus we say life originates from energy and takes form through flavors. Things generated by odd numbers (Yang) ultimately manifest even-numbered (Yin) characteristics, while those generated by even numbers manifest odd-numbered characteristics.

Cold energy solidifies, so bitterness can soften; hot energy relaxes, so saltiness can harden; wind energy disperses, so sourness can contract; dry energy contracts, so pungency can disperse; earth energy arises from harmonizing Qi (Chongqi), so sweetness can balance. When energy solidifies, the body strengthens—bitterness nourishes breath; when energy softens, blood flows smoothly—saltiness nourishes blood; contracting energy fortifies bones—sourness nourishes bones; dispersing energy relaxes sinews—pungency nourishes sinews; balancing energy prevents muscle stagnation—sweetness nourishes muscles.

In treatment, first solidify before softening, first contract before dispersing. To harmonize, use sweetness; when unnecessary, refrain. Medicine must not be excessive—overuse causes illness instead. The ancients who understood health preservation and healing grasped this principle; those who didn't rarely achieved true cures.

The key to nurturing the body lies in maintaining harmony. Nowadays, strong attacking medicines abound while gentle harmonizing ones are scarce—this demands special attention. Human life requires careful tending—once harmonious Qi is damaged, illness arises. Improper treatment quickly leads to trouble. Disease prevention lies in daily practice—hence the saying, "In peace, do not forget danger; in life, do not forget demise"—this is the sage's admonition.

The foundation of health preservation rests in maintaining moderation (Shouzhong). The Yellow Emperor's Inner Canon states that illnesses caused by seasonal Yin-Yang imbalances all stem from excessive depletion. The five viscera have limited endurance—overuse brings disease. Those truly skilled in health preservation neither deplete excessively nor fail to preserve primordial Qi, naturally fearing no external pathogens.

Thus, excelling in medicine is inferior to excelling in preservation; only those unskilled in preservation require medicine. Some in this world master neither preservation nor medicine—when illness strikes, they flounder in chaos.

To suddenly fall ill and blame the spirits—alas, this is the result of failing to reflect deeply! Should one not be cautious in such matters?

Those who do not understand the art of nurturing life indulge their whims and violate the laws of vitality: they exhaust their spirit (Shen) in pursuit of cunning schemes, torment themselves with anxieties over gain and loss, wear themselves out adhering to rituals and rules, and deplete their bodies and minds in the pursuit of wealth and profit. If these four obsessions are not eliminated, the heart will fall ill. Excessive toil, violent emotions, drinking in the wind, and an addiction to spicy and salty flavors will damage the liver. Eating without moderation—now hot, now cold—sitting for too long or lying in bed for extended periods, overeating or starving—all these disrupt the spleen and stomach. Shouting and quarreling, exposing oneself to sudden changes in temperature, and indulging in salty and bitter foods will harm the lungs. Prolonged sitting in damp places, forcing oneself to labor in water, and excessive indulgence in desires that deplete the vital essence (Jing) (the three Dantian—upper, middle, and lower—are crucial areas in Daoist cultivation) will weaken the kidneys. Once these five ailments manifest, they bring premature aging, and with decline comes disease, which in its severity inevitably leads to death. Alas, this is all the result of failing to consider the art of nurturing life! Those who value health must keep these five points in mind to remain well throughout their lives. The medical classics say, "Do not treat illness after it arises; treat it before it arises"—this is the principle.

Those who truly understand the art of nurturing life focus on internal harmony, while those who do not only care for external appearances. Those obsessed with externals satisfy their vanity with fine clothes and rich foods, indulging their desires and chasing pleasures, unaware that the more extravagant the exterior, the emptier the interior becomes. Those skilled in internal harmony maintain balance in the five viscera and six bowels (the Sanjiao, a concept in traditional Chinese medicine referring to the three functional regions of the body), and their eating and drinking are always moderate. Thus, Zhuangzi said, "What one must most guard against in life are the affairs of the bedchamber and the indulgence in food and drink—failure to restrain these is a grave error." If one can always maintain such vigilance, how could illness take hold? Longevity will follow naturally. The wise discern the principle by observing the body, while the foolish remain unenlightened even when ill—truly lamentable!

Tender desires are like silk threads that cannot be bound—they must be severed with wisdom. Thus, it is said that one must maintain distance from the affairs of the bedchamber—though simple in words, this is exceedingly difficult in practice. For human wisdom is shallow and often no match for greed. The Buddhist sutras say, "The root of all suffering is desire. If desire is extinguished, suffering has no foothold." Clearly, if desire is not eliminated, suffering remains; if desire is eradicated, suffering vanishes of itself. The words of the sages are simple yet profound—they must be pondered deeply and revered. Those who truly excel in nurturing life understand this principle.

Human life is fundamentally sustained by Qi (vital energy) and blood. When illness strikes, it invariably begins by damaging these vital substances. In society, unmarried men and women who indulge in excessive contemplation or chronic anxiety often suffer physical depletion—men manifesting as listlessness and pallid complexion, while women experience menstrual cessation. Why does this occur? Because sorrow and overthinking injure the heart, and when the heart is impaired, blood circulation becomes disordered, leading to the exhaustion of Qi and blood. Deficient Qi and blood naturally result in a sallow complexion and menstrual irregularities.

When the heart is damaged, it fails to nourish the spleen (in the Five Phases theory of Chinese medicine, "the heart is the mother of the spleen"), hence appetite diminishes. Spleen deficiency then affects lung Qi (the spleen belongs to Earth, the lungs to Metal, and Earth generates Metal), triggering coughing. Persistent coughing further depletes kidney-water Qi (Metal generates Water), causing emaciation of the limbs. Insufficient liver-wood Qi (Water generates Wood) makes one prone to anger, with symptoms like brittle yellowing hair and weakened tendons and bones. When pathogenic factors spread through all five organs, though death may not be immediate, the outcome is ultimately fatal. Such consumptive disorders caused by emotional internal injuries are the most challenging to treat, as their roots lie deep within the organs where medicine cannot easily reach. Only if patients transform their mental state while receiving medical treatment might there be hope for recovery. Other types of consumptive disorders can be diagnosed and treated through pulse analysis and symptom differentiation.

There are eight essential principles (the Eight Keys) in treating illness; failure to grasp them makes cure difficult. These are: 1) Deficiency patterns (manifesting as thin pulse, cold skin, shortness of breath, diarrhea, poor appetite); 2) Excess patterns (full pulse, hot skin, abdominal distension, constipation/dysuria, mental confusion); 3) Cold patterns (internal organ cold); 4) Heat patterns (internal organ heat accumulation); 5) Illness from pathogenic factors (not originating from organ dysfunction); 6) Illness from righteous Qi (not caused by external pathogens); 7) Internal injuries (rooted within the body); 8) External injuries (rooted at the body surface). Diagnosis should integrate these eight principles with the six pulse variations to identify disease origins, supplemented by the four diagnostic methods (inspection, auscultation, inquiry, palpation)—then no illness remains incurable.

Failed treatments typically stem from six causes: careless diagnosis, patient distrust of physicians, delayed treatment timing, choosing the wrong doctor, misdiagnosis, and improper medication.

Regarding the use of medicine, there are six common mistakes. Committing even one of them makes curing illness extremely difficult—this stems from faults of both physicians and patients. If the physician lacks compassion while the patient harbors suspicion, when these two conditions coincide, what benefit can there be for healing? Thus physicians must cultivate benevolence, lest they invite misfortune; patients likewise should avoid excessive suspicion and harshness, for these too bring calamity. Only the wise who understand these principles can bring peace to both healer and healed—this constitutes one of the fundamental tenets of medical practice.

Concerning medicinal measurements, ancient formulas mention "using one chi (about 33cm) of cinnamon bark," referring specifically to the peeled bark weighing half a liang (about 15g). But how can simply stating "broad" without specifying "narrow" arbitrarily determine half a liang? Moreover, cinnamon is essentially bark—if all the bark were removed, nothing would remain. Current standards specify one chi in length and one cun (about 3cm) in width, removing only the rough, flavorless outer layer to yield approximately half a liang. Yet the original intent behind ancient usage of "one chi of cinnamon" remains unclear—this represents an oversight by earlier practitioners.

Medicines possess five flavors (sour, salty, sweet, bitter, pungent) and four natures (cold, hot, warm, cool). Careful examination reveals that what's called "qi" actually denotes fragrance or foulness, while cold-hot-warm-cool constitute medicinal natures. For instance, the entry on goose fat states "white goose fat has cold nature"—one wouldn't say "cold qi." In truth, the "four qi" in medicinal theory should refer to aromatic, foul, rancid, and fishy olfactory characteristics, not to be confused with thermal properties. Consider: garlic, asafoetida resin, abalone juice, and old socks have foul qi; chicken, fish, duck, and snake carry fishy qi; animal kidneys, foxes, horse genitals, undergarments' private-area sections, and human urine sediment exhibit rancid qi; agarwood, sandalwood, borneol, and musk possess aromatic qi—these are properly described with "qi." The "qi" character in introductory texts may be a scribal error from later generations; it should likely be corrected to "nature" for accuracy.

Contemporary use of croton seeds involves first extracting their oil before using the raw product, presumably following the Shennong Bencao Jing's statement that "raw use has warm nature, cooked use has cold nature," attempting to avoid cold while utilizing warmth. Actually, the cold nature warrants little concern—what truly requires avoidance is its severe toxicity. The Bencao Jing never mentions oil removal methods; Tao Hongjing's suggestion to "roast until yellow-black" goes somewhat too far. Rihuazi (a Tang dynasty herbalist) considered stir-frying inferior to removing the core membrane followed by quintuple boiling with water changes at each boil—this method proves most effective.

This scripture primarily discusses the processing methods, administration guidelines, and medicinal classifications of Chinese herbs, which can be understood through several key aspects:

Regarding herb processing, ingredients like apricot kernels (xingren), peach kernels (taoren), lepidium seeds (tinglizi), and sesame (huma) should not be stir-fried until blackened—gentle heat until they turn reddish-yellow suffices. This reflects the Daoist principle of "moderation" in herbal preparation.

For dosage, while classical texts provide standards, adjustments must be made based on individual constitution, age, illness duration, and a herb's toxicity. Ancient guidelines serve as references rather than rigid rules. For instance, while traditional methods prescribe grinding rhinoceros horn (xijiao), antelope horn (lingyangjiao), and deer antler (lujiao) into powder for decoctions, contemporary practices include extracting fresh juices.

A special note on beeswax in pill preparations: wax preserves efficacy by ensuring pills pass through the throat intact to reach internal organs. Substituting honey, though easier for pill-making, risks premature dissolution in the throat—particularly dangerous with toxic herbs—thus defeating wax's purpose.

Concerning ephedra (mahuang) usage, Zhang Zhongjing's (renowned Eastern Han physician) formulas consistently require boiling to remove foam, as unremoved residue causes agitation—demonstrating meticulous refinement. Preparation details matter: ephedra should be snapped at nodes and cut into inch-long segments, though chopping to bean-sized pieces optimizes decoction efficacy.

Tao Hongjing (eminent Southern Dynasties herbalist) categorized herbs into ten therapeutic effects—"dispersing, unblocking, tonifying, purging, lightening, weighting, astringing, lubricating, drying, and moistening"—yet omitted "cold" and "heat" properties. In practice, cold-natured herbs (e.g., rhubarb/dahuang, mirabilite/puxiao) clear heat, while hot-natured ones (e.g., aconite/fuzi, cinnamon/rougui) expel cold—a necessary addition.

The text concludes by emphasizing that human life fundamentally arises from the convergence of Yin and Yang Qi. Failure to harmonize these forces jeopardizes health, underscoring Chinese medicine's core theory of "Yin-Yang balance." Collectively, the passage reveals ancient physicians' rigorous, dialectical approach to herbal medicine.

The union of Yin and Yang energies between heaven and earth gives rise to life. As the saying goes, "When celestial and earthly Qi combine," humanity is formed—the Yang energy transforms into intangible vitality, while Yin energy condenses into tangible physical form. The concept of "wandering souls creating transformation" refers to the spiritual activities generated by Yang energy, whereas "essence and Qi forming matter" describes the material body shaped by Yin energy. When these two energies harmoniously blend, the original spirit (Shen) naturally manifests within.

The "Great Treatise on Yin-Yang Correspondences" states that the celestial movements are governed by the divine order (the supreme cosmic principle), revealing that the divine transcends the duality of Yin and Yang. The "Book of Changes" speaks of "that which is unfathomable in Yin and Yang being called divine," precisely expressing this truth. Therefore, we must remember: the original spirit must not be excessively depleted, lest it wither; the physical form must not be overtaxed, lest it be harmed. Essence (Jing), Qi, and spirit (Shen) constitute the foundation of life—the wise understand how to strengthen this foundation by nurturing the spirit and cherishing primordial Qi.

Some in this world disregard the Dao of nurturing life, frequently violating natural laws. In such cases, medicinal remedies become necessary to restore balance—one cannot remain passive. This is the origin of classical pharmacopeias like the "Materia Medica." Having comprehended these healing principles, one must delve deeper into methods of restoration, hence the creation of this "Expository Commentary." Though these works bear different titles, their underlying principles align—both exist to help all beings fulfill their natural lifespans and attain peaceful states.

The art of cultivating the heart-mind must not be neglected. Human emotions and desires are ever-changing—how can finite mental capacity cope with infinite cravings without exhaustion? When the mind lacks clarity, it inevitably suffers harm from external influences. Thus, those who attain wisdom pursue the state of "forgetting the heart-mind"—when thoughts become empty, the seven emotions and six desires find no foothold. With inner tranquility established, external pathogens cannot invade. At this stage, medicine becomes as disposable as the straw dogs used in ancient rituals (ceremonial objects discarded after use). But for those yet to reach this realm—where emotional turmoil inevitably breeds distress—medical texts remain indispensable. How dare we ordinary practitioners presume this work could eliminate all human suffering?

Tao Hongjing (styled the Hermit) concludes: All pill and powder formulations should be sifted, then returned to the mortar to be pounded hundreds of times. Note, however, that dry powders scatter easily and are unsuitable for repeated grinding.

(Supplementary note: The "straw dogs" reference derives from Daoist lore—straw effigies used in sacrifices symbolizing the attitude of relinquishing objects after their purpose is served. "Forgetting the heart-mind" denotes the cultivated mental state of transcending both self and external phenomena.)

This passage primarily discusses pharmaceutical preparation and medical principles:

Regarding medicinal grinding methods: When preparing decoctions, medicinal wines, or ointments, mineral-based medicines (such as realgar and cinnabar) must be ground into extremely fine powder. While some suggest crushing them to the size of millet grains, in practice the finer the better, as this allows the medicinal efficacy to be fully released. This is especially crucial when making internal ointments, where an even finer grind is required. The term "fǔ jǔ" (㕮咀) correctly refers to chewing medicinal ingredients with teeth—breaking them apart without fully pulverizing them, thus preserving their medicinal properties as recorded in Zhang Zhongjing's medical texts.

Concerning medical principles: The text emphasizes the need for personalized treatment. Patients who self-diagnose without medical knowledge often face grave risks, just as doctors who make unclear diagnoses or are pressured into treatment by authority figures court danger. Treatment must consider the patient's social status, age, duration of illness, and physical constitution—just as every face differs, so do the characteristics of internal organs, precluding standardized prescriptions. Zhang Zhongjing observed that regional differences affect material properties, while the Yellow Emperor and Qibo (ancient physicians) stressed adapting to temporal and geographical conditions.

Particular attention is given to wealthy households: though enjoying physical comfort (xíng lè), their excessive mental preoccupations (zhì kǔ) often lead to blood vessel disorders. This reflects the Chinese medical concept of "unity of form and spirit" (xíng shén hé yī), demonstrating that diagnosis must holistically assess both physical and mental states. The core message throughout is the necessity for flexible application of medical principles—adapting to specific circumstances rather than rigidly adhering to conventions.

This scripture primarily discusses how physicians must prescribe medicine flexibly according to each patient's specific condition, avoiding rigid adherence to formulas. Two negative examples are given: one doctor prescribed strong digestive medicine for a noble without considering their frail constitution, nearly causing fatal harm due to excessive dosage; another used cold-natured herbs to treat bloody dysentery in summer, failing to recognize the patient's prolonged diarrhea and weakened digestion, which worsened the illness. This illustrates that treatment must differentiate between deficiency and excess, cold and heat, adapting to the individual.

Medicine also requires attention to the provenance of herbs. For instance, ginseng from Shangdang (modern Changzhi, Shanxi), angelica from Sichuan, pinellia from Qizhou (modern Shandong), or asarum from Huazhou (modern Huaxian, Shaanxi)—only these authentic regional herbs possess full potency. Even ordinary substances like east-wall soil, winter ashes, rainwater, or hot water can cure when used appropriately. Without understanding these principles, haphazard prescriptions yield no results.

A person's Qi and blood change with age: abundant in youth, peaking in prime years, and declining in old age. Hence Qibo (a legendary physician from the Yellow Emperor's era) said: Gentle fire nurtures primordial Qi, while fierce fire depletes it. Dosages must also vary by age—remedies for the young cannot be copied for the elderly. Some today misuse Lizhong Tang (a formula for warming the middle and dispelling cold) ineffectively because they fail to grasp Zhang Zhongjing's (the Eastern Han medical sage) essential wisdom.

When treating chest impediment (stuffiness and pain), symptoms like epigastric rigidity, constrained Qi causing chest fullness, or hypochondriac distension demand meticulous diagnosis. Only through mastering medical theory and accumulating experience can a physician achieve infallible practice.

This scripture elucidates three key medical principles:

First, it presents the "Middle-Regulating Decoction" (Zhi Zhong Tang) for treating stomach Qi rebellion and epigastric pain: Combine 12 liang each of ginseng (renshen), white atractylodes (baizhu), dried ginger (ganjiang), and licorice (gancao) with 8 sheng of water, boiled down to 3 sheng of medicinal liquid. Take 1 sheng per dose, three times daily. Alternatively, form into pills the size of egg yolks. The text criticizes those who take only plum-sized pills and blame the medicine's inefficacy—this reflects user error rather than formula failure. Elderly patients or those with cold-deficient constitutions should reduce licorice dosage.

Second, it uses metaphor to emphasize medicinal stockpiling: A skilled physician should maintain diverse herbs like wealthy households preserve cured meats. Special ingredients like mulberry mistletoe (sangjisheng), deer antler glue (lujiaojiao), and tiger gallbladder (hudan) require constant availability. Quoting Tang statesman Di Renjie, it compares essential medicines to indispensable cabinet items—none should ever be lacking.

Finally, it stresses medical ethics: Physicians must master classical and contemporary theories while cultivating benevolence (ren) and righteousness (yi), focusing solely on healing rather than fame or profit. Treatment must follow pattern differentiation: Minor or acute illnesses may respond to single herbs, but complex chronic conditions or mixed deficiency-excess patterns require compound formulas. Overreliance on singular remedies may create therapeutic conflicts that hinder recovery.

(Note: Mentioned ingredients like "heavenly skullcap" (human cranial bone), raspberry root (penglei), and azurite (kongqing) are now rarely used medicinally.)

This passage discusses two main aspects: the need for caution in administering medicine, and the particular challenges in diagnosing and treating women's illnesses.

First, let's consider the principles of medication. Take sulfur, for example—a highly potent and heating substance. Though its effects are intense, taken alone it rarely produces the desired results. A skilled physician would combine it with aconite, dried ginger, and cinnamon bark to maximize its efficacy. Thus, Xu Sicong's claim that "sulfur alone suffices" is not entirely reliable; a true expert in medicine must carefully deliberate.

Using medicine is like applying punishment—a single mistake can cost a life. Yet, while legal sentences undergo multiple reviews, medical prescriptions are often decided on the spot based solely on the doctor's judgment. A master physician accurately diagnoses and prescribes appropriately, leading to swift recovery. But an incompetent doctor, carelessly dispensing medicine, can take a life in an instant. Such reckless endangerment is all too common today, largely because patients seldom take the time to carefully select their physicians.

Next, we turn to the unique difficulties in treating women's ailments. Though gynecology is a specialized field, in practice, it is nearly impossible to fully adhere to the diagnostic methods of the sages. Women of noble families remain secluded in inner chambers, their arms veiled with cloth, preventing physicians from observing their complexion or properly taking their pulse. The Yellow Emperor once said: "To treat illness, one must assess the harmony between physical form, Qi (vital energy), and facial color—only when these align is recovery likely." But if a doctor cannot even see the patient's face and must prescribe based solely on pulse readings, how can their full medical expertise be applied?

This is a widespread issue in the medical field. When a physician asks detailed questions about symptoms, patients often assume incompetence and refuse to take the prescribed medicine. Consider how even Bian Que's diagnosis of the Marquis of Qi based on facial observation was met with disbelief—how much more skepticism arises when the patient remains unseen? Such situations are all too common in reality.

This medical record documents the treatment of three challenging cases, demonstrating the diagnostic wisdom of ancient physicians in applying pattern differentiation.

The first case involved a woman suffering from warm disease for twelve days. The physician detected abnormal pulse patterns accompanied by alternating chills and fever, flushed cheeks, dry mouth, and deafness. Notably, the patient experienced menstruation several days after onset—a sign of Shaoyang channel heat pathogens invading the "blood chamber" (uterus). Initial treatment employed Minor Bupleurum Decoction (Xiao Chaihu Tang), later modified with additions like Cinnamon Twig and Dried Ginger Decoction (Guizhi Ganjiang Tang) and Resistance Pills (Didang Wan) as symptoms evolved. Throughout treatment, the patient developed urgent pain below the navel, thoracic dryness, and epigastric pain, prompting flexible application of Stomach-Regulating Qi-Bearing Decoction (Tiaowei Chengqi Tang) and Major Chest-Binding Pills (Daxianxiong Wan). When deficiency-induced restlessness and delirium appeared, the physician switched to Bamboo Leaf Decoction (Zhuye Tang) to clear heat, then readjusted Minor Bupleurum Decoction for residual cough after spontaneous dry stool elimination, achieving full recovery.

The second case featured a woman with vomiting, urinary and fecal retention, cold limbs, and faint pulse. The physician decisively administered Major Qi-Bearing Decoction (Da Chengqi Tang). Within thirty-six hours, bowel movement resumed, pulses normalized, and recovery followed the next day. This life-threatening "blockage-rejection" pattern (guan'ge) required exceptionally prudent diagnosis and treatment.

The third case involved a malnourished child presenting with indigestion, frequent bowel movements, emaciated limbs contrasting with distended abdomen, and excessive hunger. Diagnosed as "food dissipation" (shi yi) caused by "large intestine heat transferring to stomach," the summer-season pulses appeared flooding yet rootless upon heavy pressure, indicating yin-yang disharmony.

All cases employed classical formulas from Zhang Zhongjing (renowned Eastern Han dynasty physician), exemplifying Chinese medicine's principle of "treatment following pattern differentiation." The physicians adjusted prescriptions according to disease progression, simultaneously eliminating pathogens and accommodating constitutional factors—embodying the essence of pattern differentiation and treatment in traditional medicine.

These medical case records illustrate the fundamental TCM principle that "stomach qi (胃气) is the root," demonstrated through pulse diagnosis and treatment processes.

The first case discusses summer pulse patterns: during summer, a healthy pulse should be vigorous and full, yet it must retain the gentle quality of stomach qi (胃气), reflecting the spleen and stomach's transformative function in the pulse. If the pulse is excessively forceful without any stomach qi, it indicates a fatal condition. This emphasizes that summer health maintenance must prioritize preserving stomach qi.

Several specific cases follow: A patient with chronic cough exhibited lung deficiency with cold and heat symptoms. The physician prescribed inhaling smoke from burning coltsfoot flowers (款冬花) through a bamboo tube, which alleviated symptoms within days. Another patient with malaria, weakened by prior misdiagnosis, was found to suffer from summer heatstroke followed by autumn wind exposure. Though initially cured with Bupleurum Decoction (柴胡汤), symptoms recurred due to dietary indiscretion, ultimately requiring Ten-Jujube Decoction (十枣汤) and Regulating the Middle Powder (理中散) for full recovery.

A third case involved a patient with wind-phlegm headaches. Previous erroneous treatments—using warming and purgative herbs—led to unconsciousness and convulsions. Diagnosis revealed heat accumulation in the stomach, resolved with Major Qi-Coordinating Decoction (大承气汤). Another 61-year-old man developed foot swelling and sores, experienced discomfort after eating pork, and later presented with purple facial swelling from wind exposure. He was treated successfully with Minor Life-Prolonging Decoction (小续命汤) augmented with Notopterygium (羌活).

Finally, a 54-year-old chronically frail patient, who had long consumed dodder seeds (菟丝子) and sulfur, exhibited wiry-tight pulses and years of right-sided limb spasms. These cases exemplify TCM’s pattern differentiation and treatment approach, stressing the need to assess stomach qi’s rise and decline through pulse changes and adjust therapies accordingly.

This passage discusses the principles of modifying herbal prescriptions and the interplay between vital Qi (Zhengqi) and pathogenic factors. It begins with a medical case: A patient with slow speech was treated using Zhang Zhongjing's "Minor Life-Prolonging Decoction" (Xiao Xuming Tang), with modifications. One liang of coix seed was added to relieve muscle tension, while the doses of scutellaria, ginseng, and peony root were halved to prevent cold accumulation in the middle burner. Only 105 apricot kernels were used. When the patient later felt excessively cold, the three herbs (ginseng, peony root, and scutellaria) were removed, and one and a half liang of Chinese angelica was added before improvement occurred. Many practitioners today use "Minor Life-Prolonging Decoction" without understanding symptom-based modifications, potentially causing harm.

The text then explains how the vital Qi of the eight solar terms (major seasonal nodes) nourishes humans, while deficient pathogenic factors (Xuxie) cause harm. Vital Qi manifests as normal seasonal climates: spring warmth, summer heat, autumn coolness, and winter cold. In the human body, Qi resides in the channels during spring, muscles in summer, skin in autumn, and bone marrow in winter. When these energies are in their proper positions, they are "substantial" (Shi); when displaced, they become "deficient" (Xu). If bodily weakness coincides with seasonal pathogenic deficiency, this dual deficiency allows illness to progress from skin and channels inward to organs and marrow, making treatment difficult. Therefore, physicians must intervene early to intercept disease progression—whether through dispersing or supplementing methods—preventing deeper penetration of pathogens. Particular attention should be paid to protecting stomach Qi (digestive function), a principle applicable to all treatments.

This Illustrated Classic with Collected Commentaries and Expanded Meanings of Materia Medica (Tu Jing Ji Zhu Yanyi Bencao) was compiled by Kou Zongshi, a Song Dynasty Court Gentleman for Proper Service (Tongzhilang), and collated by Xu Hong, Imperial Physician's Assistant Instructor (Taiyi Zhujiao). The text emphasizes a crucial principle: while each medicinal herb can treat multiple conditions, their therapeutic properties have distinct emphases.

The preface cautions physicians about the common confusion in matching herbs to symptoms, particularly during emergencies requiring swift prescription when in-depth study may be impractical. To facilitate quick reference, the text explicitly marks the primary herb for each condition. While sweet or bitter flavors are easily discerned and toxicity relatively straightforward to assess, the cold or hot nature of herbs must be precisely understood. Thus, following the Divine Farmer's Classic of Materia Medica (Shennong Bencao Jing) and Supplementary Records of Famous Physicians (Mingyi Bielu), each herb's properties are meticulously annotated.

Special notations indicate which herbs are unsuitable for decoctions or wine-based preparations and which are appropriate, listed separately. For example, among common wind-disorder (referring to illnesses caused by external pathogens in Chinese medicine) treatments:

• Fangfeng (moderately warm), Fangji (neutral to warm), and Qinjiao (neutral, slightly warm) all dispel wind
• Tianma (neutral) treats wind-stroke with convulsions
• Weilingxian (warm) unblocks meridians
• Yiyiren (slightly cold) specifically relieves muscle and tendon spasms
• Guixin (very hot), when ground and blown into the nose, treats aphasia from wind-stroke
• Niuxi (neutral) primarily addresses tendon and vessel contractions

Each herb is further labeled with terms like "sovereign" (jun), "minister" (chen), or "courier" (shi), reflecting traditional Chinese medical hierarchy in formulations: the sovereign denotes the primary herb, the minister supports its action, and the courier directs the remedy to the affected channel. The text systematically organizes herbs by their thermal properties (cold, hot, warm, cool), indications, and配伍 roles, enabling physicians to prescribe with precision according to syndrome differentiation.

This passage presents a classification system for traditional Chinese medicinal herbs as recorded in ancient pharmacopoeias, detailing their nature, flavor, meridian tropism, and therapeutic applications. The text divides into two main sections: the first categorizes herbs by their properties, while the second specifies treatments for particular ailments.

The herb properties section uses terms like "neutral, cold, warm, hot" to describe medicinal natures, with variations between different classical texts indicated by slashes. For instance, "Asparagus cochinchinensis (neutral/very cold)" shows this herb is recorded as either neutral in some texts or extremely cold in others; "Aconite (warm/very hot)" indicates aconite is generally warm but considered intensely hot in certain sources.

The therapeutic applications portion addresses two categories: "wind dizziness" (vertigo and visual disturbances) and "head-face wind" (wind-pathogen affecting the head region). Each condition lists corresponding herbs, some annotated with their traditional formula roles (monarch/minister/assistant/guide). For example, "Saposhnikovia root (slightly warm, treats dizziness/falling and major wind-damp obstruction - minister herb)" denotes its slightly warm nature, primary uses, and typical supporting role in formulas. "Ginseng (slightly warm, treats/dizziness - monarch herb)" indicates its slightly warm quality and principal-agent status when treating vertigo.

Common herbs include chrysanthemum (neutral), poria fungus (neutral), aconite (warm-hot), and monkshood (warm-hot), while rhinoceros horn and antelope horn are classified as cold-cooling. Frequently prescribed herbs for dizziness include Sichuan lovage root and saposhnikovia root, whereas head-wind conditions often employ vitex fruit, magnolia flower, and Chinese lovage root. These records demonstrate ancient physicians' systematic understanding of herbal properties and their clinical applications.

This passage primarily documents the properties and therapeutic effects of various medicinal herbs. The terms "warm" (温), "cold" (寒), and "neutral" (平) following each herb indicate its nature, while designations like "sovereign" (主/君), "minister" (治/臣), and "assistant/courier" (佐使) denote the herb's role in treating specific conditions.

For instance:

• Angelica dahurica (白芷) is warm-natured and primarily treats wind-pathogen (风邪) affecting the head and face.
• Saposhnikovia root (防风), also warm, addresses migratory wind symptoms in the head region.
• Bee larvae (蜂子) are slightly cold in nature.

Most listed herbs treat wind-related disorders, including:

• Weak legs from wind-stroke (中风脚弱)
• Painful wind-damp obstruction (风湿痹痛)
• Stiffness in the limbs (四肢拘急)

Notable examples include:

• Dendrobium (石斛) and stalactite (石钟乳) – neutral or warm, for wind-stroke leg weakness
• Aconite (附子) and Tianxiong (天雄) – intensely hot herbs for severe wind-cold-damp obstruction
• Acanthopanax bark (五加皮) and bamboo sap (竹沥) – chronic wind-damp conditions
• Coix seed (薏苡仁) – tendon spasms from wind-damp obstruction
• Du Huo (独活) – excels at treating wind-induced limb weakness

These herbs follow the "sovereign-minister-assistant-courier" (君臣佐使) combination principle:

• Sovereign (君) – primary therapeutic agent
• Minister (臣) – supporting herb
• Assistant/Courier (佐使) – channel-guiding or harmonizing agent

This classification system embodies traditional Chinese medicine's wisdom in pattern differentiation and herbal formulation. Warm-natured herbs dispel cold, while cold-natured ones clear heat, demonstrating sophisticated therapeutic strategies.

This passage records the classification of medicinal properties in ancient pharmacopoeias, primarily listing various herbs' characteristics and their corresponding treatments. Following each herb's name are annotations in parentheses indicating its nature (such as warm, neutral, cold, etc.) and its role in formulas as either sovereign (jun), minister (chen), assistant (zuo), or envoy (shi) ingredients.

For example, Sichuan pepper (huajiao) is warm in nature, dendrobium (shihu) is neutral, and Hanfangji (Stephania root) is neutral or warm—these herbs are suitable for treating sudden-onset skin itching. Cnidium (shechuangzi) is neutral, elderberry (shuodiao) is warm, aconite (wuhui) is slightly warm or warm, and tribulus (jilizi) is warm or slightly cold—these can address wind-induced skin conditions.

Herbs for treating cold damage disorders include: ephedra (mahuang), which is warm or slightly warm; kudzu root (gegen), neutral; apricot kernel (xingren), warm; hogfennel root (qianhu), slightly cold; and bupleurum (chaihu), neutral or slightly cold. Specific therapeutic functions are noted for certain herbs, such as trichosanthes root (gualou) being indicated for vexing heat, thirst, and jaundice symptoms, serving as a minister herb in formulas; and scallion root (conggen) treating headaches and releasing the exterior (inducing sweating to relieve surface pathogens), also functioning as a minister herb.

Each herb's role in formula配伍 is further specified: rhubarb (dahuang), being greatly cold, acts as an envoy herb (guiding other ingredients); realgar (xionghuang), neutral in nature, serves as sovereign herb; and gardenia (zhizi), greatly cold, functions as minister herb. These classifications exemplify the ancient Chinese medicinal principles of "sovereign-minister-assistant-envoy" formula composition and the therapeutic approach of "treating cold disorders with warm herbs and heat disorders with cold herbs."

[Note: While this passage focuses on traditional Chinese medicine rather than Daoist terminology, the translation maintains the original structure and concepts, using standard TCM terminology where applicable. For a Daoist context, similar principles of balance and complementary opposites (Yin-Yang) would apply in internal alchemy (Neidan) practices.]

This passage primarily documents the classification of medicinal properties and primary therapeutic effects in ancient Chinese herbal medicine. Arranged according to the "sovereign-minister-assistant-envoy" system (an ancient herbal combination principle where the sovereign herb serves as the primary remedy, minister herbs assist, and assistant-envoy herbs guide the medicinal effects), each substance is annotated with its cold/hot nature and main therapeutic applications.

The medicines are categorized by efficacy into several major groups: Those treating extreme heat conditions include mirabilite (great cold nature), gypsum (great cold nature), and talcum (great cold nature). Remedies for relapse after illness (laofu) include mouse droppings (slightly cold nature), fermented soybeans (cold nature), and bamboo sap (great cold nature). Each substance is meticulously labeled with its thermal property—such as "cold," "slightly cold," "great cold," or "neutral"—and specifies treated symptoms like "for bodily fever," "for childhood fevers," or "for pent-up irritations."

Particularly noted are certain specialized functions: earthworms with white collars treat febrile diseases, mirabilite eliminates heat, broom cypress fruit relieves itchy skin caused by heat, while wheat clears stomach heat. Unique applications are also mentioned, such as chinaberry fruits decocted for bathing to treat systemic fever, and vitex stem sap for addressing phlegm-heat in the chest.

These records reflect ancient physicians' meticulous observations of medicinal properties, systematically matching cold-hot-warm-cool natures to different feverish conditions, thereby forming a structured pharmacological theory.

This passage is an excerpt from the ancient medical text Illustrated Classic with Collected Commentaries and Expanded Meanings of Materia Medica, documenting the medicinal properties and primary treatments of various herbs. The content is divided into two main categories: malaria treatment and emergency care for sudden critical illnesses (zhong'e).

For malaria treatment, commonly used herbs include: Dichroa Root (changshan, cold to slightly cold), Dichroa Twig (shuqi, neutral to slightly warm), Oyster Shell (muli, neutral to slightly cold), and Turtle Shell (biejia, neutral). Notably, it specifies that boiling Bamboo Leaves with Dichroa Root treats chronic malaria in children, while egg yolk mixed with Dichroa Root formed into pills and taken with Bamboo Leaf decoction also addresses persistent malaria. Chinese Angelica (danggui), effective against malaria-induced chills and fever, is classified as a sovereign herb (primary ingredient).

For emergency zhong'e conditions, the herbs include: Musk (shexiang, warm), Realgar (xionghuang, neutral-cold to very warm), and Cinnabar (dansha, slightly cold). These are categorized according to the sovereign-minister-assistant-courier hierarchy of formula composition. For instance, Bezoar (niuhuang) serves as sovereign herb, while Sichuan Lovage (chuanxiong) acts as minister herb; Sophora Root (kushen) is sovereign and Gardenia (zhizi) minister in other formulations.

Each herb entry includes notations like "neutral/warm/cold" indicating its medicinal nature, and "sovereign/minister/courier" denoting its role in formulas. For example, "Ginger (shengjiang, slightly warm)" describes its mildly warm property, while "Bezoar (niuhuang, neutral/sovereign)" indicates its neutral nature and primary status in prescriptions.

This passage from an ancient medical text documents the classification of medicinal substances and their properties, primarily listing herbs corresponding to symptoms such as cholera, muscle cramps (转筋), vomiting, and edema. In modern terms, it serves as a reference guide matching symptoms with traditional Chinese remedies.

For cholera symptoms, it records that ginseng (人参) is slightly cold or slightly warm in nature, white atractylodes rhizome (白术) is warm, monkshood (附子) is warm or intensely hot, and cinnamon bark (肉桂心) is intensely hot. Dried ginger (干姜), described as warm or intensely hot, and tangerine peel (陈皮), noted as warm, are also listed. Over twenty other herbs including magnolia bark (厚朴), Chinese mosla (香薷), galangal (高良姜), papaya (木瓜), and wild garlic (小蒜) are included, each annotated with their thermal properties (cold, hot, warm, or cool).

For muscle cramps, remedies like wild garlic (小蒜), papaya (木瓜), tangerine peel (陈皮), and clove (鸡舌香) are recommended—most of which are warm-natured. Vomiting symptoms correspond to magnolia bark (厚朴), Chinese mosla (香薷), monkshood (附子), and loquat leaf (枇杷叶). Notably, reed rhizome (芦根), marked as cold-natured, is specified for vomiting, while bamboo shavings (竹茹), slightly cold, are indicated for retching.

Regarding edema and abdominal fluid retention, the text lists potent hydragogue herbs like knoxia root (大戟) and kansui root (甘遂)—both powerful diuretics but toxic, requiring cautious use—along with euphorbia (泽漆), lepidium seed (葶苈子), and genkwa flower (芫花) to reduce swelling. Neutral or mildly warm diuretics such as polyporus (猪苓), stephania root (防己), and hyssop (泽兰) are noted, as well as seaweed (海藻) and kelp (昆布), both salty-cold herbs that soften hardness and dissipate nodules.

These records reflect the classical Chinese medical principle of "treating heat with cold, and cold with heat," selecting herbs of opposing thermal properties to address specific symptoms. The notation "臣" (assistant) in parentheses indicates the herb's typical supporting role in formulas. Importantly, some listed substances like croton seed (巴豆) and monkshood (附子) are toxic; modern usage must strictly follow professional guidance.

This passage systematically documents ancient physicians' classification of medicinal herbs according to their properties and therapeutic functions. Following traditional Chinese medical theory, herbs are categorized by four natures: cold, hot, warm, and cool. The notations "sovereign (jun), minister (chen), courier (shi)" indicate the herb's primary or secondary role in a prescription.

The bitter gourd is cold in nature, small beans neutral, melon pedicle cold, snakehead fish (black fish) cold, carp cold, and soybeans neutral. Wikstroemia is slightly cold, ox urine cold, pine nuts slightly warm, and aromatic mosla (a fragrant herb) slightly warm—primarily treating edema as a minister herb (secondary ingredient supporting the sovereign). Dwarf lilyturf (Ophiopogon japonicus) is slightly cold and also serves as a minister herb.

Other edema-treating herbs include: hulled rice (slightly cold), which reduces swelling and promotes urination; willow flowers (cold), treating abdominal edema; prickly ash seeds (cold), dispelling wind-water (edema caused by external wind pathogens); rice-paper plant pith (neutral), promoting diuresis and reducing swelling; realgar (neutral), acting as sovereign herb in formulas; white atractylodes (warm), dispersing wind-water swelling; and large-leaved gentian (slightly warm), treating severe edema.

Herbs for diarrhea and dysentery include: halloysite (very warm); dragon bone (neutral to slightly cold); oyster shell (neutral to slightly cold); dried ginger (warm to very hot); coptis root (cold to slightly cold); baical skullcap root (neutral to very cold); Chinese angelica (warm to very warm); aconite (warm to very hot); limonite (cold to neutral); black false hellebore (cold to slightly cold); amur cork tree (cold); caesalpinia (warm); alum (cold); donkey-hide gelatin (neutral to slightly warm); and processed mugwort (slightly warm).

Additional antidiarrheal herbs: Zhilu (unidentified, very warm); sulfur (warm to very hot); beeswax (slightly warm); smoked plum (neutral); pomegranate rind (neutral); immature bitter orange (cold to slightly cold); rangoon creeper fruit (warm); cherokee rose fruit (neutral to warm); white halloysite (neutral, diuretic); ox horn sponge (warm); talc (cold) for chronic diarrhea; sanguisorba root (slightly cold) stopping dysentery; cinnamon bark (very hot); evodia fruit (very hot); crucian carp head (warm); magnolia bark (warm) treating diarrhea with abdominal pain; white atractylodes (warm) for cold-type dysentery with stomach deficiency; honey (neutral) for bloody/white dysentery; turtle shell (neutral); Chinese chive bulb (warm); anemone root (warm); and hedgehog skin also has medicinal value.

This section of the Compendium of Materia Medica records various Chinese medicinal herbs and their therapeutic effects, primarily categorized into three types of treatment methods:

Medicines for treating dysentery include: python gallbladder (cold in nature, treats intestinal parasites), cypress leaves (slightly warm, treats bloody dysentery), cattail pollen (neutral, treats bloody stool), adzuki bean flowers (neutral, treats diarrhea), and fermented yeast (warm, treats diarrhea caused by cold accumulation and abdominal distension). Notably, these are annotated with the "sovereign (jun), minister (chen), assistant (zu), and envoy (shi)" compatibility relationships, indicating the hierarchical roles of ingredients within formulas.

Medicines for treating constipation include: rhubarb (extremely cold), croton seeds (warm when raw, cold when processed), crystallized honey (neutral to slightly warm), hemp seeds (neutral), various animal gallbladders (cold), and crude/refined mirabilite (extremely cold). These all possess purgative and laxative properties.

Medicines for treating dysuria and strangury disorders include: talc (extremely cold), cluster mallow seeds (cold), cogongrass rhizome (cold), fringed pink herb (cold), and elm bark (neutral). Among these, poria (fuling) is designated as the "sovereign" herb for treating dysuria; alisma rhizome treats strangury caused by water retention in the triple burner; and mantis egg cases treat five types of strangury.

These medicines are systematically classified according to traditional Chinese medical theory, noting their cold, hot, warm, or cool properties along with the sovereign-minister compatibility principles, embodying the characteristics of classical Chinese herbal medicine. Each herb targets specific symptoms such as red/white dysentery, bloody stool, abdominal distension, constipation, and dysuria—common clinical conditions.

This excerpt from the Compendium of Materia Medica records various medicinal herbs and their therapeutic effects, categorized by diseases as follows:

Herbs for treating dysuria:

Clams (neutral nature), Akebia (neutral nature), cowrie shells (neutral nature), and winter melon (slightly cold nature, primary herb for dribbling urination). Other diuretic herbs include oyster shells (neutral to slightly cold), dragon bone (neutral to slightly cold), deer velvet antler (warm to slightly warm), mantis egg-case (neutral), rhaponticum root (cold to very cold), Indian balsam root (cold), chicken gizzard lining (slightly cold), and chickweed (slightly cold). Acorus calamus (warm nature, primary herb for abnormal urination), betel pepper (warm nature, auxiliary herb for incontinence), and cornus fruit (neutral) also show efficacy.

Herbs for treating hematuria:

Rock salt (cold nature), cattail pollen (neutral), dragon bone (neutral to slightly cold), deer velvet antler (warm to slightly warm), dried rehmannia root (cold), scallion juice (neutral), achyranthes root (neutral), plantago seeds (cold), as well as arborvitae seeds and leaves (neutral to warm).

Herbs for treating diabetes-like disorders (Xiaoke syndrome):

Milky quartz (slightly warm), gypsum (slightly cold to very cold), poria with hostwood (neutral), ophiopogon root (neutral to very cold), coptis root (cold to slightly cold), anemarrhena rhizome (cold), trichosanthes root (cold), imperata rhizome (cold), wolfberry root (very cold), wheat (slightly cold), lophatherum leaves (very cold), Indian balsam root (cold), kudzu root (neutral), plum root (very cold), reed rhizome (cold), wild rice stem (very cold), and winter melon (slightly cold). Animal-derived medicines include mare's milk (cool), cow's milk (slightly cold), and goat's milk (warm). Poria (neutral, primary herb for dry mouth), anhydrite (cold, primary herb for dry mouth and heat-toxin clearance), cuscuta seeds (neutral, for thirst and diabetes), ramie juice (cold, thirst-quenching adjuvant), ox gallstone (very cold, primary herb for thirst and middle burner heat), rabbit bone (neutral, auxiliary herb for internal heat diabetes), and polyporus (neutral, adjuvant herb for thirst and dysentery). Moss from ancient roof tiles (cold nature) also treats diabetes.

Herbs for treating jaundice:

Capillary wormwood (neutral to slightly cold), gardenia fruit (cold to very cold), and lithospermum root (cold). These herbs predominantly clear heat and drain dampness, aligning with the TCM principle of "clearing heat, draining dampness, and resolving jaundice."

This records the ancient medical classification of medicinal herbs according to their nature and therapeutic effects. Herbs are categorized by their four natures—cold, hot, warm, and cool (marked as "cold," "slightly warm," "extremely hot," etc.)—with indications for specific symptoms noted.

For treating cough and wheezing, the following herbs are listed:

Ephedra (Mahuang) is warm in nature; apricot kernel (Xingren) is warm; willowleaf swallowwort rhizome (Baiqian) is slightly warm; tangerine peel (Jupi) is warm; aster root (Ziwan) is warm; cinnamon bark (Guixin) is extremely hot; coltsfoot flower (Kuandonghua) is warm; schisandra berry (Wuwei zi) is warm; asarum herb (Xixin) is warm; Sichuan pepper (Shujiao) is extremely hot; pinellia tuber (Banxia) is slightly cold when raw but warm when processed; fresh ginger (Shengjiang) is slightly warm; peach kernel (Taoren) is neutral; perilla seed (Zisuzi) is warm; belamcanda rhizome (Shegan) is neutral to slightly warm; genkwa flower (Yuanhua) is warm to slightly warm; stemona root (Baibu) is slightly warm; dried ginger (Ganjiang) is extremely hot; fritillaria bulb (Beimu) is neutral to slightly cold; gleditsia fruit (Zaojia) is warm; gecko (Gejie) is neutral; cardamom (Shashenmi) is warm. Special notes: stalactite (Zhongrushi) is the sovereign herb (Jun yao) for wheezing; otter liver (Tagan) is the courier herb (Shi yao) for cough; and aconite (Wutou), being extremely hot, serves as the courier herb for rebellious qi cough and wheezing.

For vomiting, the herbs include:

Magnolia bark (Houpo) is extremely warm; tangerine peel (Jupi) is warm; ginseng (Renshen) is slightly cold to slightly warm; pinellia tuber (Banxia) is slightly cold when raw but warm when processed; ophiopogon root (Maimendong) is neutral to slightly cold; angelica root (Baizhi) is warm; fresh ginger (Shengjiang) is slightly cold; lead oxide (Qiandan) is slightly cold; egg (Jidan) is slightly cold; Chinese chive bulb (Xiebai) is warm; bamboo leaves (Zhuye) are extremely cold; inula flower (Xuanfuhua) is warm; and cardamom (Baidoukou) is extremely warm. Special notes: monkshood (Fuzi), being extremely hot, serves as the courier herb for vomiting, while bamboo shavings (Zhuru), slightly cold in nature, act as the minister herb (Chen yao) for dry retching.

For phlegm-fluid retention (abnormal water metabolism), the herbs are:

Rhubarb (Dahuang) is extremely cold; kansui root (Gansui) is extremely cold; mirabilite (Mangxiao) is extremely cold; and poria (Fuling) is neutral.

Note: The terms "sovereign herb" (Jun yao), "minister herb" (Chen yao), and "courier herb" (Shi yao) reflect traditional Chinese medicine prescription principles, where the sovereign herb is the primary remedy, the minister herb assists it, and the courier herb directs the medicinal effects or harmonizes the formula. The cold-hot-warm-cool properties of herbs correspond to the "four qi" theory in Chinese medicine, guiding clinical application.

This passage systematically categorizes various medicinal herbs according to their thermal properties (cold, cool, warm, or hot nature) and their therapeutic applications for specific ailments:

Bupleurum (Chaihu) is neutral tending slightly cold, Daphne Genkwa (Yuanhua) is warm tending slightly warm, Hogfennel Root (Qianhu) is slightly cold, and Largehead Atractylodes (Baizhu) is warm. Asarum (Xixin) is warm, Inula Flower (Xuanfuhua) is warm, Magnolia Bark (Houpo) is warm tending to very warm, while Ginseng (Renshen) can be either slightly cold or slightly warm. Immature Bitter Orange (Zhishi) is cold tending slightly cold, Tangerine Peel (Jupi) is warm, and Pinellia (Banxia) is neutral tending slightly cold when raw but becomes warm after processing. Fresh Ginger (Shengjiang) is slightly warm, Bamboo Leaves (Ganzhuye) are very cold, Wikstroemia (Raohua) is cold tending slightly cold, and Clematis Root (Weilingxian) is warm.

For specific conditions:

• Food stagnation (indigestion): Rhubarb (Dahuang) is cold tending very cold, Croton Seed (Badou) is warm when raw but turns cold after processing, and Mirabilite (Poxiao) is very cold. These can be combined with Bupleurum (Chaihu), Largehead Atractylodes (Baizhu) and other herbs.
• Abdominal distension: Musk (Shexiang, warm), Licorice (Gancao, neutral), and Ginseng (Renshen) may be used. Honeysuckle (Rendong) specifically treats abdominal fullness while Belamcanda Rhizome (Shegan) addresses hypochondriac distension.
• Cold pain in chest/abdomen: Commonly used herbs include Chinese Angelica (Danggui, warm tending very warm), Ginseng (Renshen), Peony Root (Shaoyao, neutral tending slightly cold), and Platycodon Root (Jiegeng).

(Note: The terms "sovereign/minister/assistant/courier" refer to the traditional Chinese medical theory of herb combination hierarchy in formulas. Parenthetical notations indicate thermal properties and primary treatments, e.g., "slightly warm, treats chest qi stagnation" denotes a slightly warm herb indicated for constrained qi in the chest.)

This passage presents the classification of medicinal herbs from the ancient medical text Tujing Jizhu Yanyi Bencao Xuli (Illustrated Classic with Collected Commentaries and Expanded Meanings: Introduction to Materia Medica). The herbs are categorized primarily by their nature and the symptoms they treat, with annotations in parentheses indicating the degree of thermal property (hot, warm, cool, cold) and their role in formula composition (sovereign/minister/assistant/courier).

On Medicinal Properties:

"Warm" denotes a mild heating property, "greatly hot" indicates intense heating nature, "cold" signifies cooling properties, while "neutral" refers to balanced herbs. For example, dried ginger is marked as "warm/greatly hot," confirming its warming nature, whereas scutellaria (huangqin) is labeled "greatly cold," indicating strong cooling properties.

On Formula Composition:

"Sovereign" (jun) refers to the primary herb in a formula, "minister" (chen) denotes supporting herbs, "assistant" (zuo) aids the sovereign, and "courier" (shi) directs the formula's action. For instance, cowherb seed (wangbuliuxing) is annotated as "sovereign for heart vexation," identifying it as the main herb for treating restlessness.

Specific Classifications:

Warm/Hot-Natured Herbs:

Dried ginger, cassia bark, Sichuan pepper, aconite, evodia fruit, monkshood, white atractylodes, nutmeg, galangal, black pepper, ligusticum rhizome, magnolia bark, garlic, lesser galangal, etc.

Cool/Cold-Natured Herbs:

Scutellaria, rock salt, salvia root, sargassum seaweed, kelp, gypsum, talc, gardenia, fritillaria bulb, plum root, bamboo sap, anemarrhena, aloe, tabasheer, etc.

Neutral-Natured Herbs:

Licorice, lysimachia, bee larvae, poria, lily bulb, tangerine peel, smoked plum, chicken egg, fermented soybeans, picrorhiza, etc.

Herbs for Specific Conditions:

• Abdominal rumbling: Zedoary rhizome.
• Epigastric fullness/distress (stomach bloating): Poria, bitter orange, pinellia, white atractylodes, fresh ginger, lily bulb, tangerine peel, gypsum, artemisia seed, apricot kernel, etc.
• Heart vexation (restlessness): Gypsum, talc, apricot kernel, gardenia, poria, fritillaria, rice-paper plant pith, plum root, bamboo sap, smoked plum, chicken egg, fermented soybeans, licorice, anemarrhena, human urine, aloe, tabasheer, picrorhiza, cowherb seed, ranunculus herb, jade powder, chicken gizzard lining, etc.

These classifications reflect the foundational theories of traditional Chinese medicine—the "Four Qi and Five Flavors" (Si Qi Wu Wei) and the "Sovereign-Minister-Assistant-Courier" (Jun-Chen-Zuo-Shi) formulation principles—using the thermal properties of herbs to regulate the body's Yin-Yang balance.

This passage documents ancient physicians' systematic classification of medicinal herbs according to their nature, flavor, and therapeutic functions. Following the traditional Chinese medicine principle of "sovereign (jun), minister (chen), assistant (zuo), and envoy (shi)" in herbal formulation, the materials are categorized into different hierarchical roles.

The first section details herbs for treating feverish restlessness:

• Gypsum (extremely cold in nature, treats feverishness, used as minister herb)
• Indigo plant juice (cold-natured, treats feverishness, used as sovereign herb)
• Chinaberry fruit (cold-natured, treats high fever with delirium, used as envoy)
• Barnyard millet (warm-natured, alleviates feverishness, minister herb)
• Patrinia (slightly cold, treats feverishness, minister herb)
• Apricot kernel (neutral, eliminates feverishness, minister herb)
• Puncturevine caltrop fruit (slightly cold, treats heart vexation, minister herb)
• Wild jujube (neutral, treats heart vexation)
• Bezoar (neutral, treats infantile convulsive fever with locked jaw and heart vexation, sovereign herb)
• Dragon teeth/horn (neutral, treats infantile bodily fever, minister herb)

The second section covers herbs for treating abdominal masses and tumors (known as "accumulation disorders" in classical texts), listing over twenty substances including azurite, crude mirabilite, refined mirabilite, sulfur, lead powder, rhubarb, stellera root, croton seed, aconite, and bitter sophora root - each annotated with their thermal properties and specific effects. Notable examples:

• Aconite main tuber (extremely hot, breaks up masses and accumulations, envoy herb)
• Gansui root (cold-natured, primarily disperses accumulations, envoy herb)
• Niter (cold-natured, primarily breaks accumulations and dissolves hard masses, sovereign herb)

The third section presents herbs for treating "ghost infestations and corpse transmissions" (ancient terms for infectious or mysterious diseases), including realgar, cinnabar, golden tooth herb, toxic vine, aconitum, cyanotis root, paniculate swallowwort root, and tiger bone - all with their characteristic properties. These substances predominantly possess pestilence-expelling and detoxifying properties.

This passage documents the classification and medicinal properties of ingredients from ancient Daoist medical texts, recording the therapeutic characteristics of various animals, plants, and minerals categorized by their nature—cold, hot, warm, or neutral.

First, it lists the medicinal properties of various animal bones and organs, such as civet bone (neutral), otter liver (neutral), and musk (warm). Terms like "sovereign" (jun) and "minister" (chen) indicate the primary or secondary role of the ingredient in a prescription, with sovereign herbs being the main component and minister herbs serving as supporting agents.

Next, it records many common Chinese medicinal herbs, such as ginseng (slightly cold or slightly warm), Adenophora root (slightly cold), and platycodon root (slightly warm). It also mentions special ingredients like "dragon teeth" (long chi, often fossilized remains of ancient creatures) and bezoar (niu huang, ox gallstones), both of which are neutral in nature.

The final section specifically lists herbs for treating epilepsy and similar conditions, such as dragon teeth and horns, bezoar, and Fang Kui (a medicinal herb). It also notes some unusual applications, like white dog blood (warm) and pig testes (tun luan, warm).

This classification of medicinal ingredients reflects the Daoist principle of "Yin-Yang balance," where the four natures (cold, hot, warm, and cool) are paired to correct imbalances in the body. The temperature properties noted for each ingredient were derived from the clinical experience of ancient physicians, serving as a foundation for their therapeutic use.

This materia medica records the properties (cold, hot, warm, neutral, etc.) and therapeutic effects of various medicinal herbs, noting their roles as sovereign (jun), minister (chen), assistant (zuo), or envoy (shi) in herbal formulations—indicating their primary, secondary, supporting, or guiding functions within a prescription.

For throat swelling and pain:

Shengma (neutral, slightly cold), Shegan (neutral, slightly warm), Xingren (warm), and Jilizi (warm, slightly cold) can alleviate throat obstruction and pain. Jizhen (cold), Luoshi (warm, slightly cold), and Baihe (neutral) are also effective. Notably, Zhuye (extremely cold) and Kuzhuye (extremely cold) clear heat, Mangcao (warm) reduces swelling, and Xixin (warm) relieves pain. Douchi (cold) specifically treats throat blockage, while Danggui (warm), when boiled in vinegar and applied externally, also addresses throat obstruction.

For dysphagia (difficulty swallowing):

Lingyangjiao (cold, slightly cold), Tongcao (neutral), and Qingzhuru (slightly cold) help unblock the esophagus. Tougou (slightly cold), Lugen (cold), fine chaff from a rice-pounding pestle, and Lucitou (slightly cold) specifically target choking and blockage.

For fishbone obstruction:

Liyutougu (warm), Tagu (neutral), and Lucigu (slightly cold) soften and dissolve lodged bones.

For toothache:

Danggui (warm, very warm), Duhuo (neutral), and Xixin (warm) relieve pain. Shujiao (warm, extremely hot), Chuanxiong (warm), and Fuzi (warm, extremely hot) warm the meridians and dispel cold. Shengdihuang (extremely cold) and Langdangzi (cold) are suitable for heat-type toothaches. Notably, heating a gold hairpin over fire and pricking the affected area provides immediate relief. Wutou (extremely hot) and Baitouweng (warm) are also effective.

For mouth ulcers:

Zhishugen (slightly cold), soaked in wine, clears heat and detoxifies.

Note: The terms "sovereign/minister/envoy" refer to a herb's role in a formula—sovereign as the primary herb, minister as the supporting herb, and envoy as the guiding or harmonizing herb. The cold, hot, warm, or cool nature of the herbs must be matched to the patient’s constitution and the condition’s thermal properties.

This passage primarily documents ancient physicians' systematic classification of medicinal herbs according to their nature, flavor, and therapeutic applications. The parenthetical notations following each herb indicate their medicinal properties—for instance, "cold" (寒) denotes cooling nature, "warm" (温) warming nature, and "neutral" (平) balanced nature. Some entries specify intensity with terms like "extremely cold" (大寒) or "mildly warm" (微温), along with relational markers like "sovereign" (君) or "minister" (臣) denoting hierarchical roles in herbal formulations.

The herbs are categorized by their therapeutic indications:

• For hematemesis and bloody sputum: Coptis (mildly cold), Phellodendron bark (cold), Gentiana (extremely cold)
• For epistaxis: Alum (cold), Cattail pollen (neutral), Herpetospermum (cold)
• For deafness: Magnetite (cold), Acorus calamus (warm-neutral), Scallion juice (neutral)
• For nasal polyps: Veratrum (mildly cold), Alum (cold), Meloe (cold)

Special annotations require attention:

• "Sovereign" (君) and "minister" (臣) indicate primary and secondary roles in compound formulas
• "Courier" (使) denotes herbs that guide other ingredients' therapeutic actions
• "Topical application/Stops nosebleeds" (傅/顶止衄血) describes external application to the crown to arrest nasal hemorrhage
• "Celestial/Alternative name" (天/名精也) clarifies that "Wheat Sentence Ginger" is an alias for Carpesium abrotanoides

These classifications reflect ancient physicians' understanding of medicinal properties—cooling herbs predominantly clear heat, warming herbs disperse cold, while neutral herbs exhibit balanced characteristics. This foundational theory of medicinal natures and flavors remains central to traditional Chinese herbal practice today.

This passage systematically records ancient physicians' classification of medicinal herbs based on their properties and therapeutic effects for treating various eye, facial, and throat conditions. The annotations of "neutral" (平), "cold" (寒), or "warm" (温) after each herb indicate their intrinsic medicinal characteristics.

For treating red, swollen, and painful eyes with heat symptoms, commonly used herbs include:

• Cold-natured (清热降火, clearing heat and reducing fire): Coptis root (黄连), chalcanthite (石胆, natural copper sulfate), azurite (空青, mineral pigment), gardenia (栀子), bitter bamboo leaves (苦竹叶), and carp gallbladder (鲤鱼胆).
• Warm-natured: Asarum (细辛, known for improving vision) and Prinsepia seed (蕤核, plant seed).

Herbs for treating corneal opacity (眼翳) include:

• Ash bark (秦皮), pearl (珍珠), abalone shell (石决明), and musk (麝香).
• Some unconventional ingredients like bat droppings (伏翼) and juice from cockchafer larvae (蠐螬).

For hoarseness and voice loss, key remedies are:

• Warm-natured and orifice-opening: Acorus calamus (菖蒲), stalactite (石钟乳), and Gleditsia fruit (皂荚).
• Throat-soothing adjuncts: Rice-paper plant pith (通草, marked as "臣" indicating a supporting role).

Herbs addressing facial pigmentation and acne include:

• Dodder seed (菟丝子), musk (麝香), bear fat (熊脂), and gromwell root (紫草).
• Special annotations denote hierarchy: Atractylodes (白术) as "君" (sovereign, primary herb) and Cornus fruit (山茱萸) as "臣" (minister, secondary herb).
• White stiff silkworm (白僵蚕, fungus-infected silkworm) was noted for cosmetic benefits.

Note: The terms "sovereign" (君) and "minister" (臣) reflect traditional Chinese medicine’s herb pairing principles, where the sovereign herb leads the treatment and minister herbs assist. These records demonstrate ancient physicians’ systematic understanding of herbal classification and clinical application.

This passage records the classification of medicinal herbs from the ancient medical text Illustrated Classic with Collected Commentaries and Expanded Meanings: Materia Medica Introductory Principles, primarily listing various Chinese medicinal materials according to their properties and therapeutic applications. Here is a modern vernacular summary:

The text documents the medicinal properties and effects of numerous Chinese herbs. The substances are categorized by their nature—neutral, warm, cold, etc.—and their corresponding therapeutic uses are noted.

Herbs for treating hair loss include:

• Hollyhock flower (neutral)
• White aconite (neutral)
• Mulberry mistletoe (neutral)
• Sichuan pepper (warm when raw, cold when cooked)
• Mulberry root bark
• Hemp seeds (neutral)
• Paulownia leaves (cold)
• Lard (slightly cold)
• Goose fat (neutral)
• Horse mane gelatin (neutral)
• Pine needles (warm)
• Jujube tree root
• Chicken fat (cold)
• Chaste tree fruit (slightly cold, i.e., vitex fruit)

Medicines for scar removal include:

• Eagle droppings (neutral)
• White silkworm (neutral)
• Silverfish (warm)
• White aconite (neutral)
• Litharge (neutral)

Herbs for treating knife wounds (external injuries) include:

• Chalcanthite (cold)
• Wild rose (warm, slightly cold)
• Burnet root (slightly cold)
• Mugwort leaves (slightly warm)
• Cowherb seed (neutral)
• Anemone root (warm)
• Hook cinnamon root
• Quicklime (warm)
• Dog skull (neutral)
• Chinese chive bulbs (warm, effective for pain relief and wound swelling)
• Plantain seeds (cold, stops bleeding)
• Chinese angelica (warm)
• Reed sheath (cold, promotes tissue regeneration)
• Mulberry ash decoction (neutral)
• Snakeweed (slightly cold)
• Kudzu root (neutral)
• Water willow flowers (cold)
• Turkic white (cold)

Medicines for treating bone fractures include:

• Live mouse (slightly warm)
• Live turtle (neutral)
• Fresh rehmannia (very cold)
• Black rooster blood (neutral)
• Black chicken bones (neutral)
• Plum kernel
• Native copper (neutral)
• Momordica seed (warm)
• Drynaria rhizome (warm)
• Pyrolusite (neutral)
• Teasel root (slightly warm)

Herbs for promoting blood circulation and resolving stasis include:

• Cattail pollen (neutral)
• Amber (neutral)
• Antelope horn (cold, slightly cold)
• Achyranthes root (neutral)
• Rhubarb (very cold)
• Dried rehmannia (cold)
• Crude mirabilite (very cold)
• Scutellaria root (cold, slightly cold)
• Peach kernel (neutral)
• Japanese knotweed (slightly warm)
• Cogongrass root (cold)
• Ground beetle (cold)
• Gadfly (slightly cold)
• Leech (neutral, slightly cold)
• Cockroach (cold)
• Arisaema rhizome, etc.

These records reflect the theoretical framework of "nature, flavor, and meridian tropism" in ancient Chinese medicine, where the varying thermal properties (cold, hot, warm, cool) of herbs correspond to the treatment of different ailments. The annotations such as "sovereign, minister, envoy" after each herb refer to the principles of formulation in classical pharmacy, distinguishing primary, secondary, and auxiliary ingredients in compound prescriptions.

This Classic of Materia Medica primarily records various medicinal substances and their therapeutic effects, categorized according to their warming, cooling, and other medicinal properties.

Regarding medicines for treating traumatic injuries and blood stasis:

• Star pufferfish (a type of marine fish) has warming properties and treats traumatic injuries
• Maltose has mildly warming properties and can eliminate blood stasis disorders
• Divine tortoise shell (turtle plastron) has neutral properties with blood-activating effects
• Peony root has mildly cooling properties and can disperse internal blood stagnation
• Chamomile seeds (from a herbaceous plant) have mildly cooling properties
• Deer antler velvet has warming properties and treats abdominal blood stasis
• Plantago seeds have cooling properties and relieve stasis-induced pain
• Tree peony bark has mildly cooling properties and resolves stagnant blood accumulations
• Lotus root juice has cooling properties and dissipates blood stasis
• Carpesium herb (also called earth thistle) has cooling properties
• Belamcanda rhizome has mildly warming properties and clears old stagnant blood

Regarding medicines for treating burns and scalds:

• Cypress bark has mildly cooling properties
• Raw sesame seeds have neutral properties
• Salt has cooling properties
• Fermented bean paste
• Well-bottom mud has cooling properties
• Vinegar has warming properties
• Baical skullcap root has neutral-to-markedly cooling properties
• Achyranthes root
• Gardenia fruit has markedly cooling properties

These medicinal substances are arranged according to the traditional Chinese medical principle of "sovereign-minister-assistant-courier" (primary, secondary, auxiliary, and guiding herbs), reflecting the ancient Chinese herbal formulation philosophy.

This is the preface section of Illustrated Classic Materia Medica (Tu Jing Yan Yi Ben Cao), compiled by Song Dynasty medical official Kou Zongshi and collated by Xu Hong, primarily documenting medicinal substances for treating carbuncles (suppurative inflammations) and malignant sores (stubborn dermatological conditions) along with their therapeutic properties.

Medicines for carbuncles include:

Trachelospermum (warm nature), Astragalus (slightly warm), Ampelopsis japonica (neutral to slightly cold), Aconitum carmichaelii (slightly warm), etc. Most of these herbs possess moderate properties. Notably, Rheum palmatum (cold nature) and processed magnetite (requiring calcination and vinegar quenching) are specifically highlighted for their exceptional efficacy in reducing swelling. The annotations of "sovereign" (君) or "minister" (臣) following each substance reflect the ancient Chinese herbal配伍 (pèi wǔ) theory, distinguishing primary from supporting ingredients.

The materia medica for malignant sores is more extensive:

Mineral-based substances like realgar (neutral to cold/very warm) and orpiment (neutral to very cold), plant-derived materials such as pine resin (warm) and Cnidium monnieri (neutral), along with special agents like mercury (cold) and lime (warm). Among these, Sophora flavescens (cold nature) is specifically designated as the sovereign herb (君药) for various malignant sores, while halloysite (neutral) targets hemorrhoidal abscesses, and Stellaria media (neutral) serves as a minister herb (臣药) for chronic, non-healing sores.

These records demonstrate the Song Dynasty’s systematic understanding of ulcerative diseases. The selection of medicinal substances encompasses the three major categories—plant, animal, and mineral—meticulously classified by their thermal properties (cold, hot, warm, or cool), embodying the Chinese medical principle of 辨证施治 (biàn zhèng shī zhì, "pattern differentiation and treatment").

This herbal prescription primarily records medicinal combinations for treating skin ulcers, goiters, and similar conditions. Following traditional Chinese medicine's "monarch-minister-assistant-courier"配伍原则 (compatibility principle), each herb is annotated with its medicinal property (e.g., cold, warm, neutral) and its role in the formula (monarch, minister, assistant/courier herb).

For treating tinea and lower-body ulcers: Acorus calamus (warm nature, monarch herb) dispels wind and relieves itching; oak bark (neutral nature, minister herb); mugwort leaves (slightly warm with bitter taste, decocted in wine). Willow flowers (cold nature, primarily for severe horse mange sores, effective when boiled for external wash); mallow root (cold nature, monarch herb).

Pediatric dermatological herbs include: Acanthopanax bark (slightly cold, courier herb); catalpa leaves (slightly cold, courier herb); ramie root (cold nature, for childhood rashes). Others like paper mulberry leaves (neutral nature, promotes tissue regeneration when washed externally); knotweed (neutral nature, for stubborn scabies); gromwell root (cold nature, for children's facial ulcers).

Herbs for漆疮 (lacquer-induced dermatitis) include: crab (cold nature); evodia bark (warm and extremely hot nature); sow thistle (slightly cold); egg white (slightly cold). Also mirabilitum (extremely cold, monarch herb for external application); smoke tree wood (cold nature).

For treating瘿瘤 (goiter-like conditions): wheat (slightly cold); seaweed and kelp (both cold nature); clam shell (neutral nature); raw pinellia (slightly cold, becomes warm when processed); fritillaria bulb (neutral with slight coldness). Forsythia (neutral nature) and anemone root (warm nature) are also commonly used.

Fistula-treating herbs are mostly potent substances: realgar (neutral but extremely warm); arsenopyrite (extremely hot when raw); dichroa root (cold to slightly cold); wolfsbane (neutral nature); blister beetle (cold nature); meloe beetle (cold nature). Aconite (extremely hot) and rhaponticum root (cold nature) are also employed for various fistula conditions.

This passage primarily documents ancient medicinal substances used to treat various diseases along with their therapeutic properties. The remedies are categorized according to the ailments they address, listing corresponding herbs and their temperature properties (cold, hot, warm, or cool):

For hemorrhoid treatment, the substances include: alum (cold-natured, effective for fistulas, malignant sores, and scrofula), orpiment (neutral), plantago seeds (cold-natured), snakeweed (slightly cold), toad (cold-natured), etc. Special notations identify herbs for treating "five types of hemorrhoids" (wuzhi), such as white paulownia leaves, knotgrass, hedgehog skin, and pig trotter nails, with some ingredients marked for their roles in prescriptions as sovereign (jun), minister (chen), assistant (zu), or envoy (shi) components.

Medicines for rectal prolapse include: soft-shelled turtle head (neutral), spikemoss (warm or slightly cold), iron essence (slightly warm), east-wall earth (neutral), snail (cold-natured), and crude iron (slightly cold).

Vermifuges are subdivided into:

• Roundworm treatments: coix root (slightly cold), mushroom fungus (neutral or slightly warm), dried lacquer (warm), chinaberry root (slightly cold);
• Tapeworm treatments: areca nut (warm), ulmus macrocarpa (neutral), cyrtomium rhizome (slightly cold), wolf's tooth herb (cold-natured).

Each medicinal substance is annotated with its thermal property (e.g., extremely cold, slightly warm) and some are designated their hierarchical roles in compound formulas (sovereign/minister herbs). These records reflect ancient physicians' understanding of herbal nature, flavor tropism, and their therapeutic approach of formulating remedies based on the cold/heat or deficiency/excess patterns of diseases.

This passage records the properties and therapeutic effects of various medicinal substances from ancient pharmacological texts, using the format "Herb Name (Property/Effect)". Within parentheses, the first character indicates the herb's nature (cold, hot, warm, cool, or neutral), while the following character(s) denote its primary therapeutic application or hierarchical role in formulas (e.g., "sovereign" or "minister" indicating the herb's primary or secondary status in prescriptions).

For instance, pomegranate root is neutral in nature, while Torreya seed is also neutral. Mulberry root bark is cold in nature and serves as a minister herb in formulas. Subsequent entries list herbs for treating "consumptive fatigue" (similar to modern weakness syndromes): cinnabar is slightly cold, azurite is severely cold, and stalactite is warm in nature. Each herb is annotated with its thermal property and applicable symptoms—yellow hen is neutral and serves as minister herb; licorice root, being neutral, tonifies the five viscera and harmonizes other herbs as sovereign herb; Solomon's seal, neutral in nature, treats consumptive fatigue with fever and headache as sovereign herb.

These records reflect ancient physicians' understanding of medicinal substances through the framework of "four qi and five flavors" (cold, hot, warm, cool, neutral; sour, bitter, sweet, pungent, salty) and the formulation principle of "sovereign-minister-assistant-courier" (primary, secondary, coordinating, and guiding herbs). Examples like wolfberry root (severely cold), hemp seed (neutral), and sesame (neutral) are all classified according to their actual therapeutic effects.

This passage systematically documents ancient physicians' classification of medicinal herbs according to their therapeutic properties, forming a foundational text of traditional pharmacopeia (materia medica). The herbs are categorized by their applications, with detailed annotations about their nature (cold, hot, warm, cool) and primary treatment functions.

The records concerning male reproductive disorders are particularly comprehensive:

For impotence (yang deficiency), the listed herbs include: Milky Quartz (slightly warm), Actinolite (slightly warm), Morinda Root (slightly warm), Cistanche (slightly warm), Schisandra Berry (warm), Cnidium Seed (neutral), and Kochia Seed (cold). Most of these possess warming and yang-tonifying properties.

Medicinals for scrotal swelling include: Seaweed (cold), Iron Essence (slightly warm), Raccoon Dog Penis (warm), Fox Penis (slightly cold), and Spider (slightly cold) - primarily serving to dissipate nodules and reduce swelling.

Herbs addressing scrotal dampness comprise: Acanthopanax Bark (warm/slightly cold), Pagoda Tree Twigs, Phellodendron Bark (cold), and Pinellia Tuber (slightly warm), mainly functioning to dry dampness and relieve itching.

For seminal loss, the pharmacopeia lists: Leek Seed (warm), White Dragon Bone (neutral/slightly cold), Deer Velvet (warm/slightly warm), and Oyster Shell (neutral/slightly cold) - predominantly possessing astringent properties to secure essence and prevent leakage.

The notations "sovereign" (jun), "minister" (chen), and "courier" (shi) following each herb reflect the traditional "sovereign-minister-assistant-courier"配伍理论 (pèi wǔ lǐ lùn, compatibility theory) of herbal formulation. For instance, "sovereign" denotes the primary therapeutic agent, "minister" indicates supporting herbs, while "courier" refers either to guiding herbs that direct the formula's action or harmonizing agents that balance the composition.

This passage records medicinal classifications from ancient medical texts, primarily organized according to medicinal properties and their indications. In modern terms, it presents:

Lists of medicinal substances for treating various symptoms:

For insomnia:

Dianthus (neutral, adjuvant), Dendrobium (neutral, sovereign), Stalactite (warm, adjuvant), Cuscuta seeds (neutral, sovereign for essence-Qi deficiency), Ophiopogon root (slightly cold, adjuvant)

Sedative herbs:

Akebia stem (neutral), Limestone concretion (warm), Horse skull (slightly cold), Mouse eyes (neutral), Tea leaves (slightly cold), Adenophora root (slightly cold)

For sleep disorders:

Zizyphus seeds (neutral), Elm leaves (neutral), Asarum root (warm), Adenophora root (slightly cold, adjuvant), Frankincense (warm)

For lumbar pain:

Eucommia bark (neutral-warm), Dioscorea/Cibotium (neutral-slightly warm), Mume fruit (neutral), Turtle shell (neutral), Acanthopanax bark (warm-slightly cold), Smilax root (neutral-warm), Rostellularia (cold), Momordica seeds (warm), Tree peony bark (slightly cold, directing herb), Dendrobium (neutral, sovereign), Aconite (very hot, directing herb), Deerhorn glue, Achyranthes root (neutral), Deer velvet (warm-slightly warm), Aconitum carmichaelii (slightly warm), Dipsacus root (slightly warm)

For metrorrhagia (uterine bleeding):

Chalcanthite (cold), Limonite (cold-neutral), Halloysite (very warm), Hematite (cold), Oyster shell (neutral-slightly cold), Dragon bone (neutral-slightly cold), Cattail pollen (neutral), Silkworm (neutral), Ox horn sponge (warm), Cuttlebone (slightly warm), Campsis flower (slightly cold), Mulberry fungus (neutral), Fresh rehmannia (very cold), Phellodendron bark (cold), Imperata rhizome (cold), Artemisia leaves (slightly warm), Alligator scales (slightly warm), Turtle shell (neutral), Horse hoof (neutral), Deer glue (neutral-warm), Rooster (slightly warm-cold), Donkey-hide gelatin (neutral-slightly warm), Winged euonymus (cold), Deer velvet (slightly warm), Cirsium roots (warm), Horse dung (slightly warm), Furnace hearth earth (slightly warm), Dried rehmannia (cold), Cypress leaves (slightly warm, wine-processed for hematemesis and abnormal uterine bleeding, sovereign)

Note: The terms "sovereign/minister/courier" refer to traditional Chinese herbal formulation principles - sovereign herbs being primary, minister herbs assisting, and courier herbs directing or harmonizing. The thermal properties (neutral/warm/cold etc.) following each herb indicate their nature in traditional pharmacology.

This passage is an excerpt from the ancient medical text Illustrated Classic with Collected Commentaries and Expanded Meanings of Materia Medica, documenting various medicinal herbs and their properties, particularly those used for treating gynecological disorders, aiding conception, stabilizing pregnancy, and related purposes. Rendered in modern vernacular, the content is as follows:

Herbs for treating gynecological bleeding disorders:

• Sanguisorba officinalis (slightly cold; treats hematochezia and hematuria)
• Dipsacus asper (warm; serves as a minister herb)
• Bamboo shavings (slightly cold)
• Hedgehog skin (neutral; serves as a minister herb)
• Maltose (slightly warm; serves as a minister herb)
• Angelica dahurica (warm; treats metrorrhagia and leukorrhea; serves as a minister herb)

Herbs for amenorrhea:

• Armadillidium vulgare (slightly warm or cold)
• Eupolyphaga steleophaga (cold)
• Gadfly (slightly cold)
• Leech (neutral to slightly cold)
• Grub (slightly warm or cold)
• Peach kernel (neutral)
• Wild cat penis (warm)
• Trichosanthes root (cold)
• Moutan bark (slightly cold)
• Achyranthes root (neutral)
• Zhan Si (warm)
• Giant knotweed (slightly warm)

Herbs for infertility:

• Amethyst (warm)
• Stalactite (warm)
• Actinolite (slightly warm)
• Campsis flower (slightly cold)
• Mantis egg-case (neutral)
• Mugwort leaf (slightly warm)
• Ash bark (slightly cold or very cold)
• Selaginella (warm-neutral or slightly cold)
• Orobanche (warm)
• Raspberry (neutral; serves as a minister herb)
• Deer antler glue (warm)
• Cynanchum atratum (very cold; serves as a minister herb)

Herbs for stabilizing pregnancy:

• Campsis flower (slightly cold)
• Deer antler glue (neutral or warm)
• Loranthus (neutral)
• Carp (cold)
• Black-boned hen (warm)
• Scallion white (neutral)
• Donkey-hide gelatin (neutral to slightly warm)
• Fresh rehmannia root (very cold)
• Polyporus (neutral)
• Mugwort leaf (slightly warm)

Abortifacient herbs:

• Realgar (neutral-cold or very warm)
• Orpiment (neutral or very cold)
• Mercury (cold)
• Lead powder (cold)
• Crude mirabilitte (cold or very cold)
• Flying squirrel (neutral)
• Deutzia (cold or slightly cold)
• Knoxia root

(Note: The terms sovereign, minister, and courier refer to the traditional Chinese medical theory of herb pairing, where the sovereign herb is the primary agent, the minister herb assists, and the courier herb guides or harmonizes. The thermal properties—cold, hot, warm, or cool—are classifications from traditional Chinese medicine.)

This passage primarily documents the classification of medicinal properties and therapeutic effects in ancient Chinese herbal medicine. According to traditional Chinese medical theory, medicinal substances are categorized into five natures: cold, hot, warm, cool, and neutral, each with specific applications for treating different ailments.

The text first enumerates various herbs with their corresponding properties:

• Croton seeds (a purgative) are warm in nature when raw but become cold after processing
• Wild kudzu vine is warm
• Bezoar (ox gallstone) is neutral
• Aconite (a toxic herb) is intensely warm and hot
• Monkshood (a highly poisonous plant) is intensely warm and hot
• Mirabilite (a purgative) is extremely cold

Special attention is given to herbs for treating "difficult childbirth," including:

• Sophora seeds (cold)
• Cinnamon heartwood (intensely hot)
• Talc (extremely cold)
• Fritillaria bulb (neutral to slightly cold)
• Snake slough (neutral)
• Sesame oil (slightly cold), specifically indicated for difficult labor and retained placenta

These records reflect ancient physicians' meticulous observations of medicinal properties, using qualifiers like "raw/processed" and "intensely/slightly" to distinguish variations in potency under different conditions. Notably, many mentioned herbs like monkshood and aconite are toxic, requiring strict medical supervision in modern usage.

The notations of "sovereign" (jun) and "courier" (shi) refer to the ancient "sovereign-minister-assistant-courier" principle in herbal formulation, indicating the hierarchical roles of ingredients within a prescription.

This records ancient medicinal formulas used by physicians to treat gynecological conditions and poisoning symptoms. The remedies are primarily divided into three categories:

For postpartum disorders, the materials include: Achyranthes root (neutral nature, taken with lard and wine to treat difficult labor and retained placenta), aged ginger (extremely warm nature), flying squirrel (neutral nature), rabbit head (neutral nature), seahorse (cold nature), furnace hearth soil (warm nature), and mallotus seeds. Specific mentions include black soybean decoction (warm nature, for postpartum wind-stroke with blood stasis pain), antelope horn (slightly cold nature, for postpartum blood stasis with irritability), and three-year-old jujube pits (burned to ash for postpartum abdominal pain).

Lactation-promoting herbs consist of stalactite (warm nature), rhaponticum root (extremely cold nature), trichosanthes root (cold nature), and pig trotters (neutral nature). Most of these possess milk-stimulating properties.

Detoxifying agents mainly treat gu poison and toxicities: podophyllum (warm nature), rhinoceros horn (cold nature), blister beetle (cold nature), and realgar (neutral nature). Notable mentions include indigo plant seed (cold nature) for detoxification and paper wasp nest (neutral nature) for expelling toxins and eliminating pathogens.

The annotations of "sovereign" (jun), "minister" (chen), and "envoy" (shi) following each ingredient reflect the traditional Chinese medical principle of "sovereign-minister-assistant-envoy" formulation hierarchy, indicating the primary and secondary roles within a prescription. The nature descriptors like "slightly warm" or "extremely cold" represent the conventional classification system of herbal properties.

This passage is a classification of medicinal formulas from the ancient pharmacological text Illustrated Classic with Collected Commentaries and Expanded Meanings: Preface to the Materia Medica. It primarily records the nature and properties (cold, hot, warm, or cool) of various medicinal substances and their roles in formulas—such as sovereign (chief), minister (deputy), assistant, or envoy (guide) herbs. Below is the content rendered in modern vernacular:

Diaphoretic Herbs (for inducing sweating):

Ephedra (warm, minister herb), apricot kernel (warm, minister herb), jujube leaf (neutral, sovereign herb), scallion white (neutral, minister herb), gypsum (very cold, minister herb), fritillaria bulb (slightly cold, minister herb), cornus fruit (neutral, minister herb), kudzu root (neutral, minister herb). Others include dried ginger (very hot), cinnamon heartwood (very hot), aconite (very hot), fresh ginger (slightly warm), mint (warm), Sichuan pepper (very hot), and fermented soybeans (cold).

Antiperspirant Herbs (for stopping sweating):

Dried ginger (very hot, minister herb), arborvitae seed (neutral, sovereign herb), powdered ephedra root and aged bamboo fan (minister herb), white atractylodes (warm, sovereign herb), pinellia tuber (raw: slightly cold; processed: warm, envoy herb), powder of glutinous rice and fermented soybeans decoction, oyster shell (slightly cold), eucommia bark (neutral, taken with water), immature bitter orange (cold or slightly cold), usnea lichen (neutral), and wheat bran.

Herbs for Treating Palpitations and Heart Qi Disorders:

Ginseng (slightly warm, sovereign herb), poria fungus (neutral, sovereign herb), arborvitae seed (neutral, sovereign herb), trachelospermum stem (slightly cold, for severe palpitations extending to the abdomen, sovereign herb), adenophora root (slightly cold, sovereign herb), male goat horn (slightly cold, minister herb), platycodon root (slightly warm, sovereign herb), gentian root (very cold, for fright damaging the five viscera, sovereign herb), polygala seedling (warm, sovereign herb), polygala root (warm, sovereign herb), silver flakes (warm, sovereign herb), and amethyst quartz (warm, sovereign herb).

Herbs for Treating Lung Atrophy (a withered lung condition):

Ginseng (slightly warm, for lung atrophy, sovereign herb), asparagus root (very cold, for lung qi deficiency, sovereign herb), poria fungus (neutral, sovereign herb), tribulus fruit (slightly cold, for lung atrophy, minister herb), white quartz (slightly warm, sovereign herb), coix seed (slightly cold, for foot qi disorder), ophiopogon root (slightly cold, for lung atrophy, minister herb).

Qi-Descending Herbs (for directing qi downward):

Ephedra (warm, minister herb), apricot kernel (warm, minister herb), magnolia bark (warm, minister herb), tangerine peel (warm, minister herb), pinellia tuber (raw: slightly cold; processed: warm, envoy herb), cynanchum root (slightly warm, minister herb), fresh ginger (slightly warm, minister herb), peucedanum root, and others.

(Note: All specialized Daoist terms are rendered in pinyin per the glossary, though this text is primarily pharmacological rather than explicitly Daoist.)

This passage primarily documents the medicinal properties and therapeutic effects of ancient Chinese herbs, categorized according to different ailments.

The notations following each herb—such as "slightly cold/minister" or "warm/minister"—indicate the herb's nature (cold, hot, warm, cool, etc.) and its role in herbal formulations (sovereign, minister, assistant, or envoy). For example, Perilla Seed (Su Zi) is warm in nature and often serves as a "minister" herb in prescriptions.

Various herbal combinations are listed for specific conditions:

• For treating abscesses: realgar, platycodon root, dragon bone, and musk are prescribed
• For amenorrhea and abdominal pain in women: astragalus, peony root, violet gromwell, and peach kernel are used
• For women's qi and blood stagnation causing lumbar pain: lycopus herb, Chinese angelica, and licorice root are recommended
• For abdominal distension and rigidity in women: peony root, scutellaria, and poria fungus are employed

Special antidote formulas are also detailed:

• For snake/insect venom: realgar, croton seed, and musk
• For centipede poison: mulberry tree sap
• For spider venom: indigo and musk
• For bee stings: honeycomb and indigo juice
• For rabid dog bites: apricot kernel, alum, and Chinese chive roots
• For miasma poisoning: rhinoceros horn and antelope horn
• For throat swelling toxins: cimicifuga and rhinoceros horn
• For wind-swelling toxins: various aromatic herbs
• For drug poisoning: licorice and soybean juice
• For arrow poison: indigo juice, soybean juice, and bamboo sap
• For wild kudzu poisoning: egg whites and kudzu root juice

These records reflect the extensive empirical knowledge of ancient physicians regarding herbal properties and combinatorial applications, many of which remain in clinical use today. It's important to note that these classical formulas should only be used under professional medical supervision.

This passage primarily discusses ancient detoxification methods, listing corresponding antidotes for various poisons. Here's a modern interpretation of the detoxification approaches for different poisoning scenarios:

If a poisoned person's mouth is clenched shut, use a large bamboo tube filled with cold water to pour over both sides of the ribs and above the navel. Replace the water when it becomes warm. After a while, the mouth will open, allowing medicine to be administered, which can revive the person. The juice of Adenophora trachelioides (a medicinal herb) can neutralize the toxins of blister beetles and Epicauta beetles.

For wolf's bane poisoning, use almond, indigo juice, Ampelopsis japonica, salt solution, or Inula helenium. For azalea poisoning, use gardenia juice. For croton seed poisoning, boil coptis root juice, soybean juice, fresh Agastache rugosa juice, or calamus residue juice. Alternatively, boil gypsum solution.

For false hellebore poisoning, use realgar-boiled scallion juice or warm water. For realgar poisoning, use Stephania tetrandra. For Euphorbia kansui poisoning, drink soybean juice. For Sichuan pepper poisoning, use mallow seed juice, cinnamon juice, human urine, cold water, or "earth slurry" (a detoxifying agent made from mud and water). Eating garlic, inhaling smoke from burned chicken feathers, or taking water mixed with ashes are also effective.

For pinellia poisoning, use ginger juice or boiled dried ginger juice. For arsenic sulfide poisoning, use soybean juice or white goose fat. For Daphne genkwa poisoning, use Stephania tetrandra, Saposhnikovia divaricata, licorice, or cinnamon juice. For aconite, Aconitum carmichaelii, or monkshood poisoning, use soybean juice, Polygala tenuifolia, Saposhnikovia divaricata, jujube pulp, or maltose.

For henbane poisoning, use Adenophora trachelioides, licorice juice, rhinoceros horn, or crab juice. For mussel poisoning, drink clean water. For Euphorbia pekinensis poisoning, use calamus juice. For platycodon poisoning, drink plain rice porridge. For almond poisoning, use indigo seed juice.

For mushroom poisoning, dig a pit in the ground, pour in water, stir until muddy, and drink immediately (this is called "earth slurry"). For Peucedanum praeruptorum poisoning (which is recorded as non-toxic but may counteract wolf's bane swelling), use mallow root juice. For wild taro poisoning, use earth slurry or human feces juice. For egg poisoning, drink pure vinegar. For iron poisoning, use magnetite.

For poisoning from spoiled meat, horse liver, or dried meat, use raw leek juice, burned leek root ashes, burned pig bone ashes, or burned scalp dirt (dog feces ashes taken with wine). Fermented soybean juice is also highly effective.

These methods reflect ancient medical knowledge, but modern poisoning cases should seek immediate professional medical treatment. These historical approaches are provided for reference only.

The passage discusses ancient detoxification methods and dietary taboos when taking medicine, divided into three main sections:

The first section presents antidotes for various food poisonings. For instance, egg whites can counteract gold/silver poisoning; mercury poisoning requires copious water and chicken droppings juice; fish or crab poisoning can be treated with boiled tangerine peel, soybean juice, or winter melon juice; vegetable poisoning may be alleviated by ingesting licorice powder mixed with crushed shells in water, while children's urine and breast milk also possess detoxifying properties.

The second section systematically lists incompatibilities between medicines and foods. When taking ginseng (or Atractylodes), one must avoid peaches, plums, and sparrow meat; pork is prohibited with coptis root; rehmannia shouldn't be combined with elm fruit; asarum requires abstention from raw vegetables; buckeye seeds conflict with asparagus and wild boar meat. Special mentions include licorice's incompatibility with cabbage, poria cocos' aversion to vinegar, and asparagus root's prohibition with carp.

The third part notes special precautions: during medication, exposure to corpses, postpartum women, or other ritually unclean objects should be avoided. Certain mineral medicines like cinnabar, realgar, and mica are unsuitable for decoction or alcohol infusion, as high-temperature processing may alter their properties or generate toxicity.

These taboos originate from ancient physicians' empirical observations, reflecting the TCM principle of "food and medicine sharing common origins." While some content lacks scientific basis by modern standards, they demonstrate the ancients' wisdom in recognizing food-drug interactions.

This passage is a classification of medicinal materials from ancient pharmacological texts, primarily documenting various minerals, plants, and animal-derived substances used in medicine. Following traditional categorization, it divides them into three major groups:

First are seventeen mineral-based medicines, including stalactites (known as "milk stone"), silver flakes, a specific type of stalactite called "Konggongnie," and realgar (an arsenic-containing mineral). Those marked with "to be taken with wine" indicate these minerals require alcohol as a medium, likely for soaking or as a guiding agent in prescriptions.

Next are forty-eight plant-based medicines, encompassing toxic herbs like kudzu and wolfsbane, as well as common plants such as soap pod and pagoda tree fruit. Special notes detail usage methods: highly toxic herbs like Illicium and croton seeds require careful handling, while plants like Cyrtomium and Aster tataricus are suitable for wine infusion.

Lastly, twenty-nine insect and animal-derived medicines are listed, including bee products, animal organs, and secretions—such as bee larvae, white dog penis, and sparrow eggs. Unique substances like blister beetles, centipedes, and animal fats or marrow byproducts are also featured.

The conclusion emphasizes the natural principles of mutual generation and restraint among all things, illustrated by phenomena like magnets attracting iron or amber picking up mustard seeds. When compounding medicines, interactions between ingredients must be considered: some combinations enhance efficacy (e.g., lacquer and crab), while others neutralize effects (e.g., hemp and lacquer). The author stresses adherence to ancient medical wisdom to avoid improper combinations.

This passage primarily discusses the principles and precautions of herbal combination in traditional Chinese medicine. It first points out that if an existing formula contains incompatible herb pairings, timely modifications should be made. For instance, the author typically excludes hellebore (藜芦) from the Red Powder formula for cold damage disorders, and finds the Coptis Pill for dysentery works better without dried ginger. This demonstrates that forcibly combining mutually antagonistic herbs should be avoided.

The text carefully distinguishes three types of herbal interactions: mutual antagonism (相反), mutual inhibition (相恶), and mutual enhancement (相使). "Mutual antagonism" represents the most severe relationship—like sworn enemies meeting, such combinations must never be used together, just as orpiment and lead white pigments would ruin each other's colors when mixed by painters. "Mutual inhibition" differs in that while the herbs aren't harmonious, they can mutually regulate and transform each other. For example, though bezoar and dragon bone inhibit each other, their combined use paradoxically enhances efficacy.

The passage then identifies issues in classical materia medica texts: some herb names are confusingly similar (making varieties like evodia and asparagus root hard to distinguish), while some records contradict each other (like sea clam and soft-shelled turtle sharing identical compatibility taboos, or conflicting guidance about ganoderma and yam combinations). The author recommends thorough verification of such records' accuracy.

Finally, it notes that while the Divine Farmer's Materia Medica typically records only one primary "mutual enhancement" combination per herb, other pharmacopeias suggest two or three viable alternatives. As long as combinations aren't expressly forbidden and can jointly treat specific conditions, they may be reasonably employed without excessive rigidity.