Library

Among writings, those that are precious and worthy of being passed down to posterity must be texts concerning the principles of life and nature (Xingming); next in rank are texts concerning statecraft and governance (Jingji). Regarding Neo-Confucian philosophy (Lixue), I have made no deep exploration. Furthermore, the classics of the Six Classics (Liujing) and the Four Books (Sizi) shine like the sun and stars; even the commentaries by Han scholars and Song dynasties invite criticism, so how dare a commoner like me, with my limited understanding, attempt to fathom such profound depths using only a tube or a gourd scoop? As for texts on the principles of life and nature, I am incapable of reaching them. As for texts on statecraft, they must be manifested in practical affairs to be recorded in books. In my youth, I was frustrated in the imperial examinations; in my prime, I declined the system examination (Zhiju); in adulthood, I contented myself with a hermit's life, never achieving official prominence. Thus, I have given up hope regarding texts on statecraft! As for literary compositions such as poetry and fu, describing moonlight, dew, wind, and clouds, even if extremely refined and skillful, they offer no practical benefit. As Yang Xiong said, "carving insects and engraving seals" (referring to ornate but trivial literature) is not undertaken by great men—is this not true? I privately believe that medical books, although lacking the grandeur of magnificent literary works, can rescue people from severe illness, enhance mental clarity, strengthen the weak, and alleviate depression. They may not concern the transmission of the Daoist lineage, yet they contribute to the formation of a robust physical body; they do not relate to political law, yet they truly benefit the great virtue of sustaining life. Their words do not fall into the trap of flowery emptiness, and their application aligns with the benevolence of charity. In moments of leisure after eating one's fill among others, perhaps it can shame one's petty cleverness and surpass mediocrity? Therefore, I have placed my intent here, hoping to benefit the world through this book. Initially, I thought medicine differed from Feng Shui (Kanyu); Feng Shui should hold secret mysteries, and heavenly secrets should not be lightly revealed. However, since medical collections aim to save lives and cure diseases, they should elucidate every subtle detail without concealment, speaking fully without holding back. Upon broadly reviewing various books, I found that only the *Lingshu* (Spiritual Pivot), *Suwen* (Basic Questions), *Nanjing* (Classic of Difficult Issues), and the works of Zhang Zhongjing and Wang Shuhe were profound and extensive, difficult to exhaustively study. From the Tang and Song dynasties onward, the formularies of famous masters were abundantly displayed, yet their underlying meanings were rarely explained. For instance, materia medica texts merely stated which disease was treated, without explaining the reason for treatment; medical formula texts merely listed which herbs were used, without explaining the rationale for their use.千篇一律 (千篇一律: uniform across thousands of books), opening any volume left one bewildered. Even those that occasionally analyzed disease origins or interpreted herb properties were often brief and unclear, making the medical theory hard to grasp clearly. This caused me deep frustration. Not minding my own ignorance, I collected the strengths of various schools and compiled two works: *Bencao Beiyao* (Essential Materia Medica) and *Yifang Jijie* (Collected Explanations of Medical Formulas). The principles and methods strictly followed the ancients, while the format was innovative. For the materia medica, I annotated characters and explained sentences, imitating the clarity of traditional commentaries. For medical treatments, I interpreted syndromes and explained formulas, incorporating debates from various schools. The book is divided into two volumes, mutually supporting each other, aiming to make it clear even to non-medical readers, thereby aiding practical use. Since the publication of these two books, I have been fortunate to receive the appreciation of distinguished scholars worldwide. Now, the original woodblocks of the *Bencao Beiyao* are worn and illegible, so I have carefully revised them again to repay the kindness of the public. Some critics argue that I omitted too many herbs. I recall that in the *Shijing* (Book of Songs) and ancient herbal lore, only 240 herbs were listed; my collection expands this to 400, which is not few. If food is merely for sustenance, and rare herbs are not always necessary for treatment, how could all be recorded? Since I sought both comprehensiveness and conciseness, this limit was appropriate. For this new printing, I added about 60 more useful herbs, merely to silence critics, without burdening carriers. If these minor arts are indeed worthwhile, perhaps they will not hinder one from traveling far!

In the tenth month of the Ji Xu year [1754]
Wang Ang, an eighty-year-old man from Xiuning, wrote at Yanxi Hall