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The Reclining Master (referring to Tao Hongjing himself) resides upon the rocky ridges of Maoshan. In his spare time after practicing Tu Na (breathing exercises), he took a keen interest in medical arts, studied the properties of herbs in the Bencao (Materia Medica), and believed that this fully embodied the intent of the sages; therefore, he compiled and expounded upon this work.

Old theories all refer to this text as the *Shennong Bencao Jing* (Divine Farmer's Materia Medica). I believe this to be true. In ancient times, when Shennong ruled the world, he drew the Eight Trigrams (Bagua) to communicate with the spirits of ghosts and gods; he invented farming and planting to reduce the harm caused by slaughter and injury; he promoted the use of medicines to treat diseases, thereby saving lives from premature death and injury. These three paths have been passed down through numerous sages and have become increasingly prominent. King Wen of Zhou and Confucius, through the Tuan Ci (Commentary on the Judgments), Xiang Ci (Commentary on the Images), and Yao Ci (Oracular Statements), profoundly assisted in understanding the relationship between humanity and heaven. Houji and Yi Yin sowed various grains, bestowing benefits upon the people. Qibo, Huangdi (Yellow Emperor), Pengzu, and Bian Que propagated and guided medical knowledge, their grace flowing to all living beings. These figures span over three thousand years, and the people still rely on them today.

However, before the time of Xuanyuan (Yellow Emperor), written texts had not yet been transmitted. Just as the six lines of the hexagrams served as guides and the images depicted farming, these were traces left by events themselves. Regarding the specific therapeutic actions of medicinal properties, they must have been understood through accumulated knowledge; otherwise, how could such knowledge have been heard? It was only during the times of Tong Jun and Lei Gong that these were recorded on bamboo slips. This book should belong to the same category as the *Suwen* (Basic Questions), but later generations added much embellishment. When Qin Shi Huang burned books, medical prescriptions and divination techniques were exempted, so they remained intact. However, following the displacement of Emperor Xian of Han and the flight of Emperor Huai of Jin, documents were burned and scattered, with less than one in a thousand surviving.

What is preserved today consists of these four volumes, which constitute the original *Bencao Jing*. The commanderies and counties mentioned were administrative divisions of the Later Han dynasty, suspected to be recorded by Zhang Zhongjing or Hua Tuo. There is also the *Tong Jun Caoyao Lu* (Record of Tong Jun's Herb Collection), which describes the flowers, leaves, colors, and shapes of herbs. The *Yaodui* (Pairs of Medicinals), in four volumes, discusses the auxiliary roles and synergistic relationships of drugs. Since the Wei and Jin dynasties, figures such as Wu Pu and Li Dangzhi have made additions and deletions. Some records list 595 species, others 431, and others 319. The Three Classes (Upper, Middle, Lower) are often mixed, with cold and hot properties confused, herbs and minerals indistinguishable, and insects and beasts unclassified. Moreover, the diseases treated vary greatly. Since physicians cannot see all materials, their knowledge and wisdom vary in depth. I have now synthesized various classics, researching and summarizing complex contents. Taking the Three Classes of the *Shennong Bencao Jing*, totaling 365 species, as the main body, I have added 365 secondary species recommended by famous doctors, making a total of 730 species. Both refined and coarse materials are included, leaving nothing out. Categories are distinguished, classes are separated, and historical usage, geographical origins, and requirements for Daoist immortality practices are annotated. Combined with this preface, it forms three volumes. Although it may not fully follow the ancients, it represents my own compilation. After my death, it may be passed on to those who understand it.

Volume Upper of the *Bencao Jing* narrates the origins of drug properties, explains the physical signs and diagnoses of diseases, lists the classifications, and details their application.
Volume Middle covers the Upper, Middle, and Lower grades of stones, minerals, herbs, and trees, totaling 356 species.
Volume Lower covers insects, beasts, fruits, vegetables, and grains, totaling 195 species. Among them, three species are listed by name only without substance, totaling 179 species. Together, these amount to 374 species. Across the three volumes, the Middle and Lower volumes contain a total of 730 medicinal substances. Each has its own catalog, with annotations in red and black ink. The large characters are divided into seven sections:

The Upper Grade medicines, numbering 120, serve as the Sovereign (Jun). They primarily nourish life to align with Heaven. They are non-toxic; taken in large amounts or for long periods, they do not harm the body. Those wishing to lighten the body, boost qi, prevent aging, and prolong life should base their regimen on the Upper Grade.

The Middle Grade medicines, numbering 120, serve as the Ministers (Chen). They primarily nourish nature/character to align with Humanity. They may be non-toxic or toxic; their suitability must be carefully considered. Those wishing to suppress disease and tonify deficiency and emaciation should base their regimen on the Middle Grade.

The Lower Grade medicines, numbering 125, serve as the Assistants and Envoys (Zuo/Shi). They primarily treat disease to align with Earth. They are mostly toxic and should not be taken for long periods. Those wishing to eliminate cold-heat pathogenic factors, break up accumulations, and cure illnesses should base their regimen on the Lower Grade.

The Three Classes together total 365 species, corresponding to the 365 degrees (days) of a year, where one degree corresponds to one day, completing a year. Doubling this number results in 730 names. This is the original theory. Now, examining the properties of Upper Grade drugs, they can indeed dispel illness, but their power is mild and concentrated, lacking immediate effects. However, with long-term use over years, great benefits will surely be obtained. Once the illness is cured, life is also extended. Heaven’s way is benevolent and nurturing, hence it is said to align with Heaven. The exclusive use of 120 species corresponds to the months of Yin, Mao, Chen, and Si, modeling the time when all things grow and flourish.

The properties of Middle Grade drugs involve deeper explanations of treating diseases, while claims of lightening the body are somewhat diminished. For the user, removing afflictions is relatively fast, while extending lifespan is slower. Humans possess temperament and nature, hence it is said to align with Humanity. The 120 species correspond to the months of Wu, Wei, Shen, and You, modeling the time when all things mature and harvest.

The properties of Lower Grade drugs are dedicated to attack. Their toxic and fierce qi damages the balance and harmony, so they cannot be taken constantly. Use should cease once the illness is cured. Earth’s nature is receptive and肃杀 (restraining/killing), hence it is said to align with Earth. The exclusive use of 125 species corresponds to the months of Xu, Hai, Zi, and Chou, including leap months and adding numbers to reach fullness, modeling the time when all things wither and store.

In the current practice of harmonizing the body, one need not rely exclusively on one class. Usage should naturally adapt to the patient's suffering, combining methods. However, the hierarchy of Sovereign, Minister, Assistant, and Envoy should follow the descriptions below. If single herbs are used, this discussion does not apply.

Medicines have Sovereign, Minister, Assistant, and Envoy roles to interact and regulate each other. In combination, it is appropriate to use one Sovereign, two Ministers, and five Assistants, or alternatively, one Sovereign, three Ministers, and nine Assistants. This is the original theory. Examining current medication practices akin to human social structure, if there are too many Soveriegn and too few Ministers, or too many Ministers and too few Assistants, the efficacy will not be comprehensive. Therefore, checking various prescriptions in the world, they do not always follow this strictly. Tonics for life tend to have more Sovereigns; tonics for character tend to have more Ministers; treatments for disease tend to have more Assistants. One should still follow the inherent nature of the drugs and exercise discretion. Detailed application of this method yields greater benefit. Furthermore, within the Upper Grade Sovereigns, there are distinctions of nobility and baseness. Like feudal lords who all claim the title of ruler but ultimately pay homage to the Zhou King, among Ministers and Assistants, similar distinctions exist. Thus, Dongchun (Asparagus root) and Yuanzhi (Polygala root) have distinct hierarchical roles. Gancao (Licorice) is called "Guolao" (State Elder), and Dahuang (Rhubarb) is called "Jiangjun" (General), clarifying their superiority and inferiority; they are not of equal rank. Unless one is like Shennong or Qibo, who dares to judge and correct? One should only grasp the weight and lightness to determine dosage.

Medicines have yin-yang combinations, mother-son relationships, brother-sister relationships, roots-leaves, flowers-fruits, herb-mineral, and flesh-bone associations. There are those used alone (Dan Xing), those that require each other (Xiang Xu), those that assist each other (Xiang Shi), those that fear each other (Xiang Wei), those that disparage each other (Xiang E), those that oppose each other (Xiang Fan), and those that kill/reduce each other's toxicity (Xiang Sha). Of these Seven Emotions (Qi Qing), one must consider them during formulation. Xiang Xu and Xiang Shi are good; do not use Xiang E and Xiang Fan. If toxicity needs to be controlled, one may use Xiang Wei or Xiang Sha; otherwise, do not combine them.

This is the original theory. Examining cases where indications are the same but properties and principles conflict, this can lead to new ailments. Checking old prescriptions, some do contain Xiang E and Xiang Fan combinations, which might contradict the patient. Perhaps there are controlling agents involved, similar to Kou and Jia assisting Han, or Cheng and Zhou assisting Wu. As long as the general principle is correct, private conflicts do not cause harm. Nevertheless, it is better not to use them. For example, the Immortal Prescription Gancao Wan contains Fangji and Xixin; the World Prescription Wushi San contains Gualou and Ganjiang. These are major examples; dozens more exist, noted separately later. Banxia (Pinellia) is toxic and must be used with Shengjiang (Fresh Ginger); this utilizes the principle of Xiang Wei to control toxicity. Xiang Xu and Xiang Shi do not necessarily require similar categories, just as soup is seasoned with fish and meat, scallions and fermented soybeans each having their place, working together to enhance flavor.

Medicines have Sour, Salty, Sweet, Bitter, and Pungent Five Flavors (Wu Wei), and Cold, Hot, Warm, and Cool Four Qi (Si Qi), as well as Toxic and Non-toxic properties. Methods include drying in shade or sun, harvesting times based on lunar months and ripeness, geographical origin, authenticity, age, and freshness, all governed by specific rules.

This is the original theory. Dosage weights and measures, heaviness and lightness, must be carefully distinguished. If used appropriately and matched to the disease, recovery is certain, ensuring health and longevity. If cold and hot properties are mismatched, authentic and fake materials are confused, dosages are incorrect, and decoctions or pills are improperly prepared, recovery may turn into worsening conditions, even leading to death. A physician relies on insight, like a chef. If one makes turtle soup but eats something else that causes illness, how can one expect satiety? Thus, Zhang Zhongjing often said, "Those who die in this manner are killed by the doctor."

Some medicines are suitable for pills, some for powders, some for water decoction, some for wine infusion, some for paste preparation. Some are suitable for multiple forms, while others cannot be used in decoctions or wines. All depend on drug properties and must not be violated.

This is the original theory. Diseases also dictate form: some suit pills, some powders, some decoctions, some wines, some pastes. Combinations are possible, observing the source of the disease to determine the form.

To treat illness, first investigate the source and observe the disease mechanism. If the Five Zang organs are not deficient, the Six Fu organs are not exhausted, blood vessels are not chaotic, and spirit is not scattered, food and medicine will ensure survival.

This is the original theory. Examining current practice, unless one is a brilliant physician capable of listening to sounds, observing colors, and diagnosing pulses, who can know the disease before it manifests? Moreover, healthy people rarely seek self-treatment. Thus, Huan He neglected minor skin issues, leading to deep bone marrow disease. Not only is discernment difficult, but acceptance is also hard. Cang Gong said, "Refusing to take medicine is the first cause of death; trusting shamans over doctors is the second; being frivolous with life and unable to be cautious is the third." Although diseases arise from many sources, they all relate to Pathogenic Factors (Xie). Xie refers to abnormal causes, not normal human physiology. Wind, Cold, Summer-heat, Dampness, hunger, fullness, labor, and rest are all pathogenic factors, not just ghostly qi or epidemics. Human life exists within Qi, like a fish in water; turbid water makes fish thin, turbid Qi makes humans sick. Pathogenic factors harming humans are most severe. Once meridians receive this qi, it transmits to the Zang-Fu organs. Depending on deficiency/excess and cold/heat, pathogens congeal to form disease, and diseases generate each other, spreading widely. Spirit is the master of the body. When the body receives pathogens, spirit becomes chaotic. Once spirit is chaotic, ghosts and spirits enter; ghostly power grows strong, while spiritual defense weakens. How can this not lead to death? Ancients compared this to planting poplars; the logic holds. However, some diseases originate from ghosts/spirits and should be dispelled through prayer. Although prayer may help, medicinal treatment still provides benefit, as seen in Li Ziyu's Chi Wan. If medicinal treatment offers no benefit, it cannot be dispelled, as seen in Duke Jing of Jin's disease in the gao-huang region. Generally, ghosts and spirits cause harm in many ways, but the source of disease is singular, differing only in severity. The *Zhengao* states: "Those who fail to be cautious in their conduct bring upon themselves hundreds of ailments and blame the spirits; lying in drafts and dampness while blaming others for bad fortune are all foolish people." Being cautious means thinking carefully about actions; diet and sexual activity are the root of hundreds of ailments. This causes internal deficiency and external invasion of wind-dampness, creating harm. How can this be attributed to deities? One should diligently use medicinal treatment.

When using toxic medicines to treat disease, start with a dose like millet seeds. Stop when the disease is gone. If not gone, double the dose; if still not gone, increase tenfold. Stop when the disease is eliminated.

This is the original theory. This likely refers to single toxic substances like Badou (Croton seed) or Gansui (Kansui root), which should not be given in large doses initially, following the classic text. One toxic substance: take one pill size of fine hemp. Two toxic substances: take two pills size of large hemp. Three toxic substances: take three pills size of small beans. Four toxic substances: take... make pills by number. Within toxins, there are degrees of severity. Yelangdu (Daphne genkwa) and Gouwen (Gelsemium) are not comparable to Fuzi (Aconite) or Yuanhua (Genkwa flower). All such cases require appropriate measurement.

Treat Cold with Hot medicines, treat Heat with Cold medicines, treat indigestion with vomiting/purging medicines, treat Gui Zhu (ghostly transmission) and Gu poison with toxic medicines, treat abscesses, swellings, sores, and tumors with topical medicines.

This is the original theory. Examining current drug properties, one drug may treat over ten diseases; take its primary strength as the basis. Also, observe the patient's deficiency/excess for tonification or purging, gender, age, joy/suffering, prosperity/hardship, and regional customs, all of which differ. Chu Cheng treated widows and nuns differently from wives' families, demonstrating an understanding of their psychological state.

For diseases above the chest and diaphragm, eat first, then take medicine. For diseases below the heart and abdomen, take medicine first, then eat. For diseases in limbs and blood vessels, take on an empty stomach in the morning. For diseases in bone marrow, take when full at night.

This is the original theory. Examining this, not only are there many drug properties, but timing and appropriateness must also be adjusted. What modern practitioners call "before eating" or "after eating" implies this meaning. The characters "Xian" (First) and "Hou" (Later) should be pronounced like "Su Dian" and "Hu Dou," not "Su Tian" and "Hu Gou." This significant error causes much confusion.

There are also methods of taking medicine with wine, water, warm, cold, or hot temperatures. Decoctions can be thin or thick, boiled raw or cooked thoroughly, each with its own method. Users should examine these carefully.

Major serious diseases include Wind Stroke, Cold Damage, Cold-Heat disorders, Warm Malaria, Evil Invasion, Cholera, Abdominal Edema, Abdominal Distension, Diarrhea, Constipation, Belching and Qi Rebellion, Cough and Reverse Qi, Vomiting, Jaundice, Xiao Ke (Wasting and Thirsting), Retained Fluids, Pi Shi (Masses/Food Stagnation), Hard Accumulations, Zheng Jia (Masses), Shock and Evil, Epilepsy, Ghost Transmission, Throat Bi, Toothache, Deafness, Blindness, Metal Wounds, Fractures, Abscesses, Malignant Sores, Hemorrhoids, Goiter; Men suffer from Five Exhaustions and Seven Injuries, deficiency and emaciation; Women suffer from Leukorrhea, Metrorrhagia, Blood Closure, Genital Ulcers; and injuries from insect, snake, and Gu poisons. These are general categories; variations and branches should be addressed according to their specific clues.

This is the original theory. Examining current materia medica, each drug lists only one disease name. For example, Wind Stroke comprises dozens of types, and Cold Damage symptoms have over twenty entries. One must further categorize them, tracing origins and endings. Using inherent nature as the root, one then matches symptoms to name the drug. Variations in disease generation cannot be generalized. Hence, despite thousands of volumes of medical formulas, the principles are not fully exhausted.

Books from before the Spring and Autumn period and those of He and Huan are rarely heard of. Daoist scriptures briefly record a few methods of Bian Que, whose drug usage still reflects Bencao concepts. By the Han dynasty, prescriptions from Chunyu Yi and Hua Tuo, what remains today, also focus on refining drug properties. Zhang Zhongjing's work is the ancestor of all formulas and completely follows the Bencao. His skill lies in pulse diagnosis and understanding climate changes, adjusting treatment by insight. Techniques like intestinal surgery, opening the chest, scraping bones, and reconnecting tendons belong to other arts, not Shennong's domain.

Since the Jin dynasty, there have been excellent physicians such as Zhang Miao, Gong Tai, Liu De, Shi Tuo, Jin Shao, Zhao Quan, and Li Ziyu. Noble figures like Ruan Deru, Zhang Maoxian, Pei Yimin, Huangfu Shian, and Jiangdong figures like Ge Zhichuan, Cai Mo, and Yin Yuanyuan also studied pharmaceutical arts meticulously.

Song dynasty had...

All these individuals wrote prescriptions. Observing their intent, none deviated from the Bencao. Even when using different drugs, they respected their properties, not exceeding boundaries.

The *Fan Wang Fang* (Prescriptions of Fan Wang) over 100 volumes, and Ge Hong's *Zhouhou Beiji Fang* (Handbook of Prescriptions for Emergencies), contain fragmented single-drug classical uses, originating from obscure scrolls. Or rural trial methods, foreign techniques. For example, lotus bark dispersing blood originated from cooks. Morning glory chasing water came from country folk. Garlic paste from bakeries is a snake-repelling medicine. Ground pine by the road is a secret for metal wounds. These are things in heaven and earth, used for heaven and earth. Encounters happen spontaneously, not necessarily matching primary indications.

Yan Guanglu also stated: Explaining the Three Classes of drug properties relies on the Bencao.

Daoist scriptures, immortal prescriptions, dietary regimens, grain-abstention, longevity, anti-aging, and even wonders like flying cinnabar and turning stones, miracles of cloud-rising and feather-transforming, all prioritize drug guidance. The principles of drug use align with the Bencao, though control methods differ slightly from worldly laws. Like grain and meat, which sustain life, Huaxi birds and beasts all rely on them. Their physiological function is the same, but their spiritual nature differs. Generally, few items are used, up to twenty or thirty, or just a few single drugs, yielding great benefits due to deep practice accumulated over years. This matches the Bencao's claim of long-term use effects. Unlike common people who stop at slight sensations, experts reach the extreme, achieving long life, not just filling the body or curing illness! Today, mediocre physicians disdain studying the Bencao. They rely on old formulas, hearsay, or fleeting memories, writing prescriptions hastily, showing off. Ignoring fears, aversions, oppositions, and incompatibilities, they use inappropriate drug classes and inconsistent dosages without doubt. If by chance recovery occurs, they claim the formula is effective; if no recovery after weeks or months, they blame deep-seated disease sources, never reflecting on their own errors, fabricating reputations, and collecting wealth. This is not only blameworthy in public but will incur retribution in the underworld. Regarding the Five Classics and Four Sections, military and state rituals, if detailed use deviates, it is merely inappropriate to the context. But for decoctions, one wrong ingredient endangers life. Rulers of thousand-chariot states and leaders of hundred-gold armies, how can they not think deeply and be cautious? Prince Xu serving medicine without tasting invited the humiliation of assassination; Ji Sun sending medicine, Confucius did not accept, knowing medicine cannot be trusted lightly.

During the Jin dynasty, a talented person wanted to correct the *I Ching* and various medical formulas. He first discussed this with Zu Na. Zu Na said, "Debating classics, even with differences, does not harm moral teachings. Minor misunderstandings in formulas lead to life and death, causing much harm to future generations. How can one lightly judge?" Zu Gong's words show benevolent wisdom, worthy of being a mirror. The *Analects* states: "A man without constancy cannot make a shaman or a doctor." Clearly, these two methods cannot be...

Furthermore, worrying about current inheritors, many rely on flashy reputations, unable to study carefully, spreading false fame. Hearing rumors, they rush forward. There are new scholars who are thorough and clear, but their names are unknown. Nobles consider them beginners and do not trust them, entrusting lives to empty names. Truly pitiable. People in the capital value reputation over facts. My ancestors have always emphasized practical pharmacy. We originally had the *Fan Wang Fang*, carefully used with much effect. Internally protecting the family, externally aiding relatives. Those who sincerely ask, regardless of status, are helped immediately. Hundreds of thousands saved. Since retiring to the mountains, I have not forgotten this. Day and night pondering, always feeling joyful. Now compiling these three volumes, plus five volumes of *Effective Prescriptions*, and three volumes of *Supplement to Ge's Handbook*. Hoping to perpetuate this good deed, letting descendants not lose it, as it aids the body and benefits things. Who comes before?

Current methods for collecting and processing drugs are already established; I cannot dig them myself, so I will not detail them. Only the regulations for compounding are listed below.

Examining where drugs grow, they have definite regions. Before Qin and Han, these should be referred to as states. Current county names were changed by later generations. Since the Jiangdong era, minor miscellaneous drugs mostly come from nearby roads, lacking the potency and principle of their native regions. For example, if Jing and Yi do not connect, using Liyang Angelica instead of genuine Angelica, or Qiantang Sanjian instead of genuine Sanjian, how can they be similar? Thus, treating diseases worse than ancients is also due to this reason. Sichuan and Northern drugs, although traded, are not the finest. Market people do not understand drug properties, valuing only appearance. Shangdang Ginseng is hardly sold; Huayin Asarum is discarded like chaff. Following worldly competition and prescription demands, one cannot prepare all varieties, so omissions occur. What remains today is about 200 species. Many doctors do not recognize drugs, relying on market people, who do not investigate, delegating to collectors. Collectors pass on clumsy practices, making authenticity and quality unpredictable. Thus, there are cases of...