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To remember safety in times of danger and to remember potential ruin in times of peace is the highest teaching of the Great Sage. To rescue the people from their distress and to show compassion for their hidden sufferings is the intention of the wise person. Therefore, Shennong (Divine Farmer) gathered hundreds of medicinal herbs, and the Yellow Emperor compiled the *Classic of Acupuncture* (*Zhenjing*), both following the constant way of preparation. Moreover, human illnesses often arise suddenly, without prior appointment with humans; once afflicted overnight, how could one have time to know how to save oneself? I suppose those who are benevolent can store a medicine cabinet for use in case of unforeseen events. Although the initial intention may be slight, the scope of salvation is broad.

I see that among families of hereditary rank in various generations, those who are good at raising horses still store dozens of *jin* (a unit of weight) of horse medicine, yet I do not see those who are good at nurturing themselves storing even a tiny amount of human medicine. Comparing these matters, it is extremely shameful. Valuing livestock while despising the human body is indeed disgraceful. "Was anyone injured?" [Confucius asked], but he did not ask about the horse. How should this statement be applied? As for people, if they have public or private missions and travel to border regions where the land is barren and vegetation does not grow, where can medicines be obtained? If suddenly encountering miasma and pestilence, and having no prior reserves, there would be no means to treat the illness, leading to waiting passively for death and resulting in premature demise. This is self-inflicted; is it an unjust calamity? Why? Since one cannot deeply protect oneself, arriving at such a state suddenly, how late is the sigh of regret! Thus, the method of establishing a medicine cabinet is to prevent danger and critical situations.

Medicines include stone drugs, ash/earth drugs, water drugs, root drugs, stem drugs, leaf drugs, flower drugs, bark drugs, seed drugs, five grains, five fruits, five vegetables, teeth, bones, horns, hooves, claws, fur, skin, urine, and feces of various beasts, as well as butter, marrow, milk, cheese, clarified butter (*Tihu*), rock sugar, cane sugar, maltose, wine, vinegar, glue, yeast, fermented soybeans (*Chi*), etc.

The above-mentioned medicines should be collected according to the season and stored. Medicines derived from insects and vermin are not collected.

Scales, dou (a unit of volume), sheng (a unit of volume), ge (a unit of volume), iron mortars, wooden mortars, silk sieves, gauze sieves, horsehair sieves, knives and cutting boards, jade pestles, ceramic bowls, large and small copper pots, dang (a type of pot), fu (a cauldron), copper and iron spoons, etc.

All utensils required for compounding medicines should be prepared and stored in advance.

Generally, medicines should not be dried or exposed repeatedly; frequent exposure to wind and sun causes their efficacy to diminish. This should be well understood. For medicines not to be used immediately, wait for a day of clear weather, expose them in the intense sunlight until thoroughly dry, store them in new earthenware vessels, seal the neck with mud tightly, open only when needed to take out the medicine, and reseal quickly to prevent the intrusion of dampness and wind-cold qi. Even after a year, they will remain like new. Pills and powders should be stored in porcelain vessels and sealed with beeswax to prevent gas leakage, so they will not deteriorate for thirty years. Almonds and other seed-type medicines should be stored in earthenware vessels so that rats cannot access them. The general method for storing medicines requires placing them three to four chi (a unit of length) off the ground, so that the dampness of the soil does not penetrate.