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This book, authored by Zhang Zihe (Zhang Congzheng), is specifically written for those serving their parents. Its discussions are profound and subtle, and its methods of regulation and care are systematic; his medical skills are transmitted alongside those of Dongyuan and Danxi. The meaning of the book's title lies in the fact that the profound principles of medicine cannot be fully understood without Confucian scholarship, and the preparation of medicines, wines, and foods requires filial piety to be complete. Thus it is said: "One who serves as a son must not be ignorant of medicine." I lost my father in childhood, while my loving mother was still alive. Having passed seventy years old, with my marrow already full, I have never failed to use medicinal substances for prevention. Often worrying about situations requiring medical intervention, entrusting them to contemporary physicians might become a burden to fulfilling filial duties. I desired to read all prescription books, but the writings of various schools were too numerous and complex. For this reason, I was anxious for several years. Recently obtaining this book felt like acquiring precious jade; holding it to verify matters, what need to fear that subjective speculations could confuse? Alas, its printing blocks were lost long ago, and the original texts contained many errors resembling misprinted characters (亥豕之讹). Therefore, I entrusted it to Ru Yi Wen Zhong for collation and woodblock printing, to share it with those in the world who serve their parents.

Preface by Fuyuan Daoren Shao Fu, on the day of Wu Zi in the third month of the Xinchou year of Jiajing.

The Way of Medicine is grand. The highest level treats the state (preventing disease/governing society), and the lower level treats individuals. How significant can the connection to one's body possibly be! Looking at Ge Hong's (Baopuzi) *Jin Gui Yao Lue* and *Zhou Hou Bei Ji Fang*, their intention was precise, and their merit extensive and great. Master Shao Baiya, out of kinship ties through the Imperial Genealogy, for the sake of future generations, commissioned me, the unlearned, to print this book to spread its transmission. Is his merit inferior to Baopuzi's? Though I am unlearned and fear becoming a mockery to posterity, fearing night and day lest I fail, I dare not speak exhaustively or exert myself fully. As for analyzing subtleties, exploring profundities, eliminating falsehoods, and distinguishing right from wrong, these await later gentlemen.

On the first day of the first lunar month of Gengzi year, 19th year of Jiajing.
Wen Zhong (courtesy name Xiangzhe) of Qiantang, in his humble room at Nanpu.

There are seven types of prescriptions (Fang) and ten categories of agents (Ji), an old classification. Although commentators exist, they merely distinguish names. I dare to elaborate on the intentions established by predecessors and provide corrections. "Fang" (Prescription/Formula) refers to direction or method. The *I Ching* states: "Forms gather by kind." This implies that drugs forming a prescription follow the principle of gathering by kind. Some say "Fang" refers to the Five Directions. In medication, each follows its direction. For example, the East borders the sea with saline soil, prone to sores and ulcers; the West has mountain dwellings and rich diets, prone to warts and goiters; the South has miasma, fog, low humidity, prone to bi-syndromes and hernias; the North consumes dairy, prone to coldness and fullness in the viscera; the Central Plains have mixed diets, prone to nine jaundices, food stagnation, epigastric fullness, retained fluid, acid regurgitation, and abdominal distension. The Central Plains correspond to the Earth element, hence spleen and stomach diseases are most common. Their diet, residence, temperament, and longevity combine traits of the four directions. Medication also combines formulas from various directions. For instance, algae from the East, clove trees from the South, ginger and aconite from the West, ginseng and poria from the North, ephedra and polygala from the Central Plains—all converge and are valued. Thus, seven forms are insufficient to exhaust the variations of Fang; ten categories are insufficient to exhaust the uses of Ji. "Ji" means harmony/mixing. "Fang" means combination. A Fang is like tiles fitting together; a Ji is like soup being harmonized. If a Fang does not match the disease, it is not a true Fang; if a Ji does not eliminate the illness, it is not a true Ji. The Seven Forms are: Large, Small, Slow, Rapid, Odd, Even, and Repeated. The Ten Categories are: Dispersing, Unblocking, Tonifying, Purging, Light, Heavy, Slippery, Astringent, Drying, and Moistening.

Regarding Large Formulas (Da Fang), there are two interpretations: One involves one Sovereign, three Ministers, and nine Assistants (Jun-Chen-Zuo-Shi structure); the other involves heavy dosages taken in a single dose. Treating liver diseases or conditions located lower and distant from the surface warrants large formulas taken in small quantities but in one go. For diseases with combined syndromes where pathogenic factors are not specific, treatable only by multiple herbs, the formula with one Sovereign, three Ministers, and nine Assistants is appropriate. Wang Taipu divided the human body into three sections: upper is near, lower is distant. Near corresponds to Heart and Lung; distant to Kidney and Liver; middle to Spleen and Stomach. The Bladder and Gallbladder also have near/distant distinctions. From my perspective, the upper half of the body belongs to Heaven (Qi of Three); the lower half belongs to Earth (Qi of Three). The Zhongwan point represents Humanity. Hand Taiyin/Taiyang belong to Heaven (high Qi); Foot Taiyin/Taiyang belong to Earth (low Qi); Wuji/Yiji (Spleen/Stomach) belong to Humanity (middle Qi). Thus, three doses for Liver can merge with seven doses for Heart; two doses for Kidney can merge with nine doses for Lung and three for Liver.

Regarding Small Formulas (Xiao Fang), there are also two: One with one Sovereign and two Ministers; another with light dosages taken frequently. Treating Heart/Lung diseases or conditions located upper and near warrants small formulas with light dosages taken frequently, sipped slowly. For diseases without combined syndromes, where pathogens are specific and treatable by one or two herbs, the formula with one Sovereign and two Ministers is suitable. Thus, two doses of Kidney can be distributed as nine doses of Lung and three of Liver.

Regarding Slow Formulas (Huan Fang), there are five types: 1. "Sweet to slow down": Sweet substances like sugar, honey, dates, okra, licorice. Used for chest/diaphragm ailments because sweetness retains the drug's effect. 2. Pill form slows action: Pills act slower than decoctions/powders. 3. Many ingredients slow action: Numerous herbs constrain each other's properties, e.g., Wan Bing Wan with 70-80 ingredients mutually restraining. 4. Non-toxic drugs slow action: Lack of toxicity results in gradual efficacy. 5. Thin-flavored drugs slow action: Subtle flavors target the upper body; by the time they reach the lower body, potency fades. Hence, treating the upper body requires slow formulations. Wang Taipu stated: "Treating/nourishing the upper body with rapid formulas causes rejection or downward migration." If a slow formula has strong flavors, its effect mimics a rapid one.

Regarding Rapid Formulas (Ji Fang), there are five types: 1. Urgent attack for urgent disease: e.g., acute abdominal pain, blockage of urination/defecation, treated with *Bei Ji Dan*. Such drugs should not be used routinely due to urgency. E.g., stroke with locked jaw, treated with *Ji Feng San*. 2. Decoction/Powder scouring: Liquids disperse faster than pills. 3. Toxic drugs: Toxins induce vomiting or purging, seizing major pathological trends. 4. Strong-flavored drugs: Strong flavors descend rapidly without losing power. Wang Taipu stated: "Treating/nourishing the lower body with slow formulas dilutes power along the pathway." If a rapid formula has weak flavors, its effect equals a slow one.

Regarding Odd Formulas (Qi Fang), there are two: 1. Ancient single-herb formulas. Suitable for upper/near diseases. 2. Numerical odd numbers (1, 3, 5, 7, 9) representing Yang. Single herb counts, or combinations like 1 Sovereign + 3 Ministers, fit Yang numbers. Odd formulas favor purgation over sweating.

Regarding Even Formulas (Ou Fang), there are three: 1. Two-herb pairings. 2. Ancient compound formulas combining even elements. Suitable for lower/distant diseases. 3. Numerical even numbers (2, 4, 6, 8, 10) representing Yin. Combinations like 2 Sovereigns + 4 Ministers fit Yin numbers. Even formulas favor sweating over purgation.

Regarding Repeated Formulas (Fu Fang), there are two: 1. Combination of two or three formulas, e.g., *Guizhi Er Yuebi Yi Tang* or adding herbs to *Tiaowei Chengqi Tang* to make *Liangge San*. 2. Equal-dose combinations, e.g., *Weifeng Tang*. According to *Neijing*, odd/even refer to herb counts. However, Zhang Zhongjing’s *Guizhi Tang* (3 herbs, Odd) is for sweating, and *Da Chengqi Tang* (4 herbs, Even) is for purging. Why? Perhaps adapting to circumstances involves modification. Wang Taipu explained: "If sweating formulas are not Even, Qi lacks strength to exit externally. If purging formulas are not Odd, toxicity attacks excessively." Thus, Odd means single action (weak force), Even means combined action (strong force). But Wang also equated Odd with single herbs and Even with compounds. Why distinguish "Repeated" here? "Fu" here means "reversal/reciprocity," not repetition. *Neijing* says: "If Odd fails, try Even, called 'Heavy Formula' (Chong Fang)." And: "If Even fails, use counter-assistance... Cold/Hot/Warm/Cool follow the disease." Thus, "Repeated" aligns with *Neijing*'s intent of reversal.

The term "Dispersing Agent" (Xuan Ji) is often mistaken for Purgative by laypeople, though Purgative exists in the Ten Categories. Some call it Unblocking, though Unblocking also exists. Everyone says "Spring suits Dispersing," assuming it drains downwards. Yet Zhang Zhongjing said, "In Spring, vomiting is indicated" because pathogens reside in the head. Among the Ten Categories, "Surging" (Yong) is missing. Is "Dispersing" actually "Surging"? *Neijing* says: "High paths, elevate them"; "Wood stagnation, reach it." Dispersing means rising upward. For Shanghan with pathogen above, use *Gua Di San*. For headache, *Cong Gen Dou Chi Tang*. For restlessness, *Zhi Zi Dou Chi Tang*. For mental confusion, *Zhi Zi Hou Po Tang*. All below *Gua Di* are Surging agents, a secret of Zhang Zhongjing. Now used as neutral agents, their secret remains undiscovered. I reveal it: They are Surging agents. For wind-stroke, phlegm-fluid retention in chest, cold binding chest, heat transforming upward causing cough/wheeze/distension/edema, only Dispersing/Surging agents can cure.

"Unblocking Agent" (Tong Ji) means circulation. For urinary/fecal retention, use *Mu Tong*, *Jin Sha Sha*, *Da Huang*, *Hu Po*, *Ba Zheng San*. For tenesmus, use "Unblock via Unblocking" (Tong Yin Tong Yong). Though similar to Purgative, Unblocking is mild, Purgative is severe. For numbness/stagnation in meridians, only Unblocking agents work.

"Tonifying Agent" (Bu Ji) means supplementing deficiency. Laypeople know *Shan Yao Wan* and *Lu Rong Wan* as tonics. These suit elderly with sinking deficiency. Using them in youth is erroneous. Ancient sweet-pneutral, sweet-warm, bitter-warm, pungent-warm herbs are tonics, not just sulfur or *Tian Xiong*. Each Zang has tonification/purgation needs. *Neijing*: "East excess, West deficiency, drain South, tonify North." Deficiency has six types: Exterior, Interior, Upper, Lower, Yin, Yang. Yang deficiency uses *Gan Jiang*, *Fu Zi*; Yin deficiency uses *Da Huang*, *Xiao Shi*. Popular belief confuses Heat=Tonify, Cold=Purge. Actually, Sour/Bitter/Sweet/Pungent/Salty tonify respective Zangs. *Neijing*: "Deficiency of Essence, tonify with flavor." True tonification allows eating grains. If pathogens remain, chest fullness, Heart Fire excess, Kidney Water depletion, suddenly using *Lu Rong*/*Fu Zi* is wrong.

"Purgative Agent" (Xie Ji) means draining. Pain indicates Excess; relief comes from drainage. *Neijing*: "Excess, purge it." Fullness inside, purge internally. *Da Huang*, *Qian Niu*, *Gan Sui*, *Ba Dou* are purgatives. *Ba Dou* must be used cautiously due to dry-heat toxicity. Use other herbs to mitigate toxicity. Rarely needed; *Da Huang*, *Qian Niu*, *Gan Sui*, *Mang Xiao* suffice for most cases. People fear cold *Da Huang* but ignore hot *Ba Dou*, misunderstanding purgatives.

"Light Agent" (Qing Ji) targets Wind-Cold invading skin, causing headache/fever. Use *Xiao Feng San*, *Sheng Ma*, *Ge Gen*. *Neijing*: "Light pathogens, scatter them." This is releasing the exterior. Scabies/rashes require sweating/smoking toxins—light actions. *Gui Zhi*, *Ma Huang*, *Fang Feng* are light. For early Shanghan, *Shuang Jie San* or sneezing powders release exterior—light agents.

"Heavy Agent" (Zhong Ji) means sedation/calming. Herbs like *Zhu Sha*, *Shui Yin*, *Chen Xiang*, *Shui Shi*, *Huang Dan* are heavy. For chronic cough with phlegm rising, throat obstruction, emaciation preventing harsh attack, use heavy agents to anchor. *Neijing*: "Heavy pathogens, reduce them." Gradual reduction is key.

"Slippery Agent" (Hua Ji) nourishes orifices (*Zhou Li*). For constipation/dysuria, use slippery agents. Constipation: *Huo Ma Ren*, *Yu Li*. Dysuria: *Kui Zi*, *Hua Shi*. Closure of both yin openings is "Sanjiao Constraint." First moisten with slippery agents, then attack.

"Astringent Agent" (Se Ji) for spontaneous sweating: *Ma Huang Gen*, *Fang Ji*. For diarrhea: *Dou Kou*, *Bai Fan*, *Mu Zei*, *Wu Yu Gu*, *Ying Su Ke*. Sour flavors also astringe. For asthma/cough, milk and *Wu Mei* calm lungs—sour/astringent. Treat root cause first; do not rely solely on astringents.

"Drying Agent" (Zao Ji) for accumulated cold: Post-meal anorexia, foul vomit/diarrhea, stiffness, clear cold fluids indicate severe cold. Use *Gan Jiang*, *Liang Jiang*, *Fu Zi*, *Hu Jiao*. Not for non-cold patterns. Long-term use causes bleeding, dehydration, urinary retention, deafness, paralysis. Few survive long-term use; many die mistakenly. For dampness, *Bai Zhu*, *Chen Pi*, *Mu Xiang*, *Fang Ji*, *Cang Zhu* dry dampness mildly. Bitter herbs (*Huang Lian*, *Huang Bo*, *Zhi Zi*, *Da Huang*) belong to Fire and dry dampness per *Neijing*. Contrary to popular belief, drying agents are not just Ginger/Aconite.

"Moistening Agent" (Shi Ji) means lubrication. Similar to Slippery but distinct. *Neijing*: "Pungent moistens." Pungent moves Qi and transforms fluids. Salty *Xiao Shi* (Niter) belongs to True Yin Water, excellent for dryness. Dry/cracked skin isn't just Metal deficiency; Fire attacking causes it. Only Moistening agents cure this.