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Tongzhilang (Director of Smooth Official Rank) concurrently serving as the inspector of medicinal materials for the Purchasing Bureau, Kou Zongshi, compiled.

Heaven and Earth possess the virtue of generating life, and among all living things, the body is most precious. The foundation of the body lies in peace and health, and the means to achieve peace and health lies in preservation and nourishment. If people of the world can focus on this fundamental aspect, then the root will surely be solid. Once the root is solid, how can diseases arise? How can premature death occur? This is precisely where the Dao of preserving life finds its ultimate application. Although grasses and trees are devoid of consciousness, they still rely on irrigation and care; how much more so should humans, the spirits of all things, rely on preservation and nourishment? However, the principles of preservation are myriad, but broadly speaking, there are three methods: first, nourishing the Shen (Spirit); second, cherishing Qi (Vital Energy); third, preventing disease. By forgetting worldly emotions, discarding intellectual cunning, maintaining a state of tranquility and emptiness, detaching from affairs to preserve true nature, and having no attachment inside or outside, the Spirit will not be consumed internally, nor confused by external environments. When purity and unity are maintained without impurity, the Spirit naturally becomes tranquil. This is "Nourishing the Spirit." Embracing the root of Yuan Qi (Primal Energy), consolidating the true Qi that returns to Jing (Essence), ensuring the San Jiao (Triple Burner) maintains its position, forgetting the form through the six sense organs, emptying the realm of consciousness, and aligning with the Great Unity, the Qi naturally stabilizes. This is "Cherishing Qi." Eating at appropriate times, maintaining moderate temperature, avoiding the Eight Evils (Wind, Cold, Summer-heat, Dampness, Dryness, Fire, plus internal factors), and not forcing sleep or wakefulness ensures physical peace. This is "Preventing Disease." These three are very easy to practice, yet people often consider them difficult and refuse to do so. If even such methods for longevity are hard to adhere to, and few people value them, it leads to eternal departure. Therefore, when diseases attack mutually and the Harmony of Heaven is lost, the Sages pitied humanity and thus employed techniques for preservation and rescue, assisted by medicines to dispel illness, enabling both the knowledgeable and the ignorant to reach the realm of longevity. Consequently, the State compiled the *Shenghui Fang* (Holy Grace Formulas), corrected the *Suwen* (Basic Questions), re-evaluated the *Bencao* (Materia Medica), and separately created the *Tujing* (Illustrated Canon). Works such as Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage), *Qianjin Yaofang* (Essential Prescriptions Worth a Thousand Gold), *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), and *Waitai Miyao* (Secret Essentials of the Outer Cabinet) are brilliantly displayed in the imperial libraries. In the summer of this year, doctors from across the land were examined and appointed to important positions, assigned to various departments, to universally relieve the suffering of the people. This reflects the supreme virtue of the Sage Emperor, aligning with the great benevolence of Heaven and Earth, nurturing life, and bestowing grace upon the world. Thus, no medicinal herbs are left hidden in the wild, and no diseases are unrecognized in the world. However, in the previous editions of the *Bencao*, the authors sometimes acted on personal bias, lacking rigorous comparison, causing confusion for students during reference. Now, we comprehensively examine the theories of various schools, verify them with practical cases, and expand upon those that have not fully exhausted their principles to reveal their truth (such as Dongbi Tu [East Wall Soil], Daoliushui [Flowing Backward Water], Donghui [Winter Ash]). For obscure or fragmented texts, we clarify them to reveal their true meaning (such as water becoming fragrant after passing under chrysanthemums, or musk shrew urine dropping to the ground giving birth to young). For texts that are too brief or contain errors, we provide evidence to clarify their meaning (such as Yuquan [Jade Spring], Shimie [Rock Honey]). For names changed due to taboos, we trace their origins to preserve the original names (such as Shanyao [Dioscorea opposita] being renamed to avoid the taboo of our dynasty, or Tang Dynasty renaming to avoid the taboo of Emperor Daizong). This ensures that right and wrong are unified, treatment has a source, and usage is clear and free from doubt. This search and investigation lasted over ten years. Collecting the best aspects of many sources, diagnosing illnesses, and harmonizing collection and storage efforts have been thoroughly completed. Moreover, since illness is a matter of caution for the Sages, and无常 (impermanence) cannot be treated lightly, how can medicine be spoken of casually? I often say that what one relies on for illness is the physician; what the physician relies on is the formula; what the formula relies on is the herb. If one knows the deficiency or excess of the disease, and the appropriateness of the formula, but fails to understand the good or toxic nature of the herbs, or the timing of the formula's use, allowing truth and falsehood to mix, and new and old to confuse, how can one remove the gu poison like that of the Daoist Chen Su? (Zhen Liyan of the Tang Dynasty served as Taichang Cheng and was skilled in medicine. A Daoist suffered from abdominal fullness and irritability for two years. Zhen diagnosed: "There is a gu worm in the abdomen, caused by accidentally swallowing hair." He administered a dose of Xionghuang [Realgar]. Shortly after, the patient vomited a snake, thumb-sized, eyeless, which emitted the smell of burning hair when incinerated. The patient recovered.) How could one make Zhang Guo's teeth grow back neat and white? (Zhang Guo was summoned to court. Emperor Xuanzong of Tang told Gao Lishi: "I hear that drinking Jin [Aconite] juice without bitterness indicates a strange person." It was cold, so he gave Zhang Guo Jin juice. After three sips, Zhang slumped and said: "This is not Cinnamon wine." He then slept. Soon, his teeth appeared scorched and shriveled. He took an iron ruyi scepter from his upper left, struck out his teeth, hid them in his belt, applied medicine to his gums, and after a long while, new teeth grew back, neat and white. The Emperor found him even more miraculous.) The intent of this book arises from these considerations. It is now compiled into a book, strictly following the classification examples of the two classics (*Shennong Bencao Jing* and *Mingyi Bielu*), analyzing items by category, and expanding the preface/examples into three volumes. Items that are named but unused, or whose meanings are exhausted, are not included. The entries from *Shennong Bencao Jing*, *Mingyi Bielu*, Tang Bencao (Formerly Attached, Currently Attached, Newly Added, Newly Determined) are already recorded in the original classics, so they are not repeated in the directory. It remains twenty volumes, plus one volume of directory, titled *Bencao Yan Yi* (Expanded Meaning of Materia Medica). If scholars who love others and protect health share this intent, further revisions may be made to honor the benevolent virtue of the Holy Dynasty. Recorded in the Bingshen Year of Zhenghe (1116 AD).

The term "Bencao" originated with Huangdi (Yellow Emperor) and Qibo. The *Supplementary Annotations · General Preface* states that old theories claim the *Bencao Jing* was authored by Shennong, but this is unverified. The *Book of Han · Annals of Emperor Ping* records that in the fifth year of Yuanshi, experts in formulas and Bencao from across the empire were summoned via relay carriages to the capital. Here, only the name "Bencao" appears, and it is impossible to determine definitively which dynasty produced it. Furthermore, the *Biography of Lou Hu* mentions that Lou Hu memorized hundreds of thousands of words regarding medical classics, Bencao, and formulas when young, suggesting the name "Bencao" appears here. This is also incorrect. The *Shiben* says: "Shennong tasted hundred herbs to harmonize medicines and save people," yet it does not mention the name "Bencao," indicating that the origin has not been fully resolved. I once read the *Diwang Shiji* (Chronicle of Emperors): "Huangdi sent Qibo to taste plants and trees, establish the *Bencao Jing*, create medical formulas, and treat various diseases." From this, we know the name "Bencao" began with Huangdi and Qibo. The *Huainanzi* states that Shennong tasted hundred herbs, experiencing seventy poisonings a day, but makes no mention of "Bencao." Thus, this book was created by ancient sages possessing innate wisdom, enabling them to discern the nature and flavor of all things under heaven and match them to the needs of human diseases. Later wise men followed suit, expanding the categories to 1,082 species. (The *Supplementary Annotations to Bencao* lists 1,082 types, but some types have two or three uses; thus, 'type' should be understood as 'name' for semantic accuracy.) This can be considered highly complete. However, the annotations within are often incomplete, or deviate from reason in favor of eccentricity, which is frequent. Therefore, I have collected remaining meanings, aiming for absolute appropriateness, not to invent the sages' intent, but to supplement doubts.

Since Heaven and Earth separated, the five Qi generate all things. With the five Qi positioned, the five Flavors arise. With the five Flavors arising, transformations occur endlessly. Thus it is said: Qi generates life, Flavor completes it. What is generated by odd numbers becomes even in completion; what is generated by even numbers becomes odd in completion. Cold Qi is firm, so its flavor can be used to soften. Heat Qi is soft, so its flavor can be used to firm. Wind Qi is dispersing, so its flavor can be used to astringe. Dryness Qi is gathering, so its flavor can be used to disperse. Earth is born from Harmonious Qi, which harmonizes all things, so its flavor can be used to moderate. Firm Qi strengthens, so Bitter flavor can nourish Qi. Soft pulse harmonizes, so Salty flavor can nourish Pulse. Astringent bone strengthens, so Sour flavor can nourish Bone. Dispersing tendon prevents spasms, so Pungent flavor can nourish Tendon. Relaxed flesh prevents stagnation, so Sweet flavor can nourish Flesh. One must firm before softening, gather before dispersing. To moderate, use Sweet; if moderation is not desired, do not use it. Overuse causes disease. Ancient practitioners of health and healing first understood this principle; those who did not understand it rarely cured others.

The path to peace and health is attained by those who preserve and nourish. Moreover, herbs that attract Harmonious Qi are few, while those that attack and resolve are many; this must be carefully observed. Thus, human life requires preservation, avoiding harm to Harmonious Qi to support vitality. Once care is neglected, disease arises; if treatment is improper, collapse follows immediately. Prevention must occur in leisure time; hence, "In safety, do not forget danger; in existence, do not forget extinction," which is the sage's preemptive warning.

The way of preservation lies in guarding the Center (Zhong); guarding the Center avoids the harms of excess and insufficiency. The Classics say: "Spring, Autumn, Winter, Summer; Four Seasons and Yin-Yang; illness arises from overuse." Generally, failing to follow one's nature and forcing actions leads to illness. The Five Zang Organs receive Qi according to fixed limits; overuse and exhaustion cause illness. Those skilled in preservation avoid overexhaustion and conserve True Yuan, thus fearing no invasion of External Pathogens. Therefore, being good at taking medicine is inferior to being good at preservation. Being bad at preservation is inferior to being good at taking medicine. There are those who are bad at both, yet blame illness on gods and heaven when it strikes suddenly. Alas! This shows a lack of reflection; can one not be cautious?

Those who have not heard the Dao indulge their hearts, violating the laws of life. They chase intellect with spirit, gain/loss with worry/fear, etiquette with labor/suffering, wealth/profit with body/world. Unremitting pursuit of these four causes heart disease. Exhausting the body with force, creating noisy/rebellious Qi, drinking in the wind, craving pungent/salty foods causes Liver disease. Eating raw/cold foods, immoderate temperatures, prolonged sitting/lying, extreme hunger/fullness causes Spleen disease. Excessive shouting, arguing/socializing, exposure to cold/warmth, indulging in salty/bitter foods causes Lung disease. Sitting on damp ground, forcing entry into water, sexual indulgence/labor causing leakage of the Three Fields (Upper, Middle, Lower Dantians) causes Kidney disease. Once these five diseases manifest, one becomes emaciated before old age, ill before emaciation, and severe illness leads to death. Alas! These are self-inflicted through lack of thought. Those who protect health must be cautious of these five points to ensure a lifetime free of suffering. The Classics say: "Treat disease before it occurs," which is exactly this.

Skilled preservers nourish the Interior; unskilled preservers nourish the Exterior. Those who nourish the Exterior fill the outside, seeking pleasure and gloss, prioritizing greed and indulgence, unaware that exterior fullness implies interior emptiness. Those who nourish the Interior fill the inside, keeping Zang-Fu harmonious, San Jiao in position, and diet appropriate. Zhuangzi said: "What is fearful in man is within bed and food/drink, yet people fail to guard against it—this is error." If one constantly maintains such reverence, how can disease arise? How can longevity not extend? The wise悟 (comprehend) upon seeing form; the foolish remain unaware until illness strikes. Truly fearful.

Soft affection is hard to bind and cut; wisdom must decide, so curtains/screens must be kept distant. This saying is simple and close, but the practice is difficult. Human wisdom is shallow and cannot overcome greed. Buddhist texts say: "All suffering stems from greed; if greed ceases, what remains?" Thus, if greed does not cease, suffering does not cease; if greed ceases, suffering ceases. The Sages speak near but mean far; one must reflect and fear. Skilled preservers do not exhaust Spirit, do not torment Form; with Spirit and Form at peace, how can disaster arise?

Human life is based on Qi and Blood; disease always injures Qi and Blood first. Chaste youths and maidens, burdened with thoughts and excessive deliberation, often suffer consumption. Men show dispersion of Jing (Essence) first; women show amenorrhea first. Why? Worry and thought injure the Heart; Heart injury causes blood reversal and depletion. Blood depletion causes dispersion of complexion and cessation of menstruation. Fire (Heart) is diseased and cannot nourish its child (Earth/Spleen), leading to poor appetite. Spleen deficiency causes Metal (Lung) Qi deficit, leading to cough. Cough depletes Water (Kidney) Qi, causing dry limbs. Wood (Liver) Qi is insufficient, causing anger. Hair turns brittle, tendons weaken. Once transmission through the Five Zang is complete, sudden death may not occur, but eventual death is certain. This type of consumption is the hardest to treat among all consumptions, as it originates within the Five Zang, has no end, and is beyond the reach of medicine. If one can change their mindset and use medicine to support recovery, one might survive one in ten cases. Taking this as an example, other consumptions can be treated by pulse and syndrome differentiation.

Treating disease involves eight essentials. If these are not examined, the disease cannot be removed. It is not that the disease won't go away, but that there is no method to remove it. Thus, one must examine the eight essentials to avoid error. First is Deficiency (Xu), exemplified by Five Deficiencies (Thin pulse, cold skin, shortness of breath, diarrhea/incontinence, inability to eat). Second is Excess (Shi), exemplified by Five Excesses (Surging pulse, hot skin, abdominal distension, blockage of urination/defecation, oppression/confusion). Third is Cold, where Zang-Fu accumulate cold. Fourth is Heat, where Zang-Fu accumulate heat. Fifth is Evil (Xie), non-standard Zang-Fu disease. Sixth is Righteous (Zheng), not invaded by external evil. Seventh is Internal, disease not on the exterior. Eighth is External, disease not in the interior. Having examined these eight essentials, combined with Six Pulses, investigating the source, and applying Observation, Auscultation/Olfaction, Inquiry, and Palpation, no disease is untreatable. Untreatable cases result from six failures: failure to examine, failure to believe, failure to act in time, failure to choose a doctor, failure to recognize the disease, failure to know the medicine. Any one of these six makes treatment difficult. This is not just the doctor's fault, but the patient's fault. Moreover, if the doctor is not compassionate and the patient suspicious, mutual distrust benefits neither. Thus, doctors must be compassionate, or they invite disaster; patients must not be suspicious, or they invite disaster. Only the wise understand human nature and accept appropriate medicine; this is another perspective on treatment.

Regarding the rules for compounding and dosing: Where formulas state "use Gui (Cinnamon) one chi," after peeling, half liang is standard. Since width is not specified, why is half liang standard? Moreover, Gui is the bark; if peeled, is there no Gui left? Now, we stipulate: length one chi, width one cun, peeling the rough, tasteless outer bark, approximating half liang. Yet, the original intent of "one chi" remains unclear, representing a predecessor's error.

In the General Preface, drugs have Five Flavors (Sour, Salty, Sweet, Bitter, Pungent) and Four Qi (Cold, Hot, Warm, Cool). Upon detailed examination: When "Qi" is mentioned, it refers to Fragrance and Stench; Cold, Hot, Warm, and Cool refer to Drug Nature (Xing). For instance, the Goose section states: "White goose fat is Cold in Nature; one cannot say its Qi is Cold, especially since it has its own drug nature." Discussing Four Qi actually refers to Fragrance, Stench, Musk-like odor, and Fishy odor, so they cannot be paired with Cold/Hot/Warm/Cool. Garlic, Asafetida, Abalone, sweaty socks have Stench; Chicken, Fish, Duck, Snake have Fishy odor; Kidney, Fox, White Horse Penis, Genitals, Renzhongbai have Musk-like odor; Agarwood, Sandalwood, Dragon Brain, Musk have Fragrance. Only in this way can "Qi" be discussed. The character "Qi" in the Preface is likely a later scribal error and should be changed to "Nature" (Xing) for semantic accuracy.

Modern people use Badou (Croton Seed) raw after removing oil. This is likely because the *Bencao Jing* states "Raw is Warm, Cooked is Cold," so they avoid Cold to seek Warmth. However, Cold is not what needs avoiding; the Great Toxicity is. Moreover, the *Bencao Jing* never mentions removing oil. Tao Hongjing said: "Fry until yellow-black," which is excessive. Rihua Zi said: "Frying is worse than removing the heart membrane; boiling five times, changing water, boiling each time briefly is best." For Xingren (Apricot Kernel), Taoren (Peach Kernel), Tingli (Descurainia Seed), and Huma (Sesame), frying until black is unnecessary. Slow-frying until reddish-yellow is sufficient.

Regarding dosage, although guidelines exist (e.g., one pill the size of a sesame seed for toxic substances), this requires separate discussion. Human constitution varies (Deficiency/Excess), age varies (Young/Old), disease duration varies (New/Old), and toxicity varies (High/Low). Dosage must be weighed case by case; one cannot rigidly apply examples. Ancient examples were hypothetical; they should not be taken as fixed laws.

The first General Preface of *Bencao* states that Xijiao (Rhinoceros Horn), Lingyangjiao (Antelope Horn), and Lujiao (Deer Horn) should be powdered like flour and added to decoctions just before administration. However, modern and ancient practices include raw grinding or decocting for juice. For example, wax is used in pills to protect the aroma and potency, ensuring passage through the diaphragm to take effect. If mixed with honey, pills dissolve easily upon swallowing, failing to reach the viscera. If toxic ingredients are present, this causes harm, defeating the purpose of using wax. Regarding Guixin (Cinnamon Heart), are there softer, scaly parts to be scraped off? Such matters require further investigation.

Modern people crush Mahuang (Ephedra) with other herbs. Zhang Zhongjing's formulas specify removing the foam. The Preface states: "Boil separately for three boils, skim the foam, add water to original amount, then add other herbs; otherwise, it causes irritability." This aligns well with the proper use of Mahuang; physicians should adhere to this. However, stating "break nodes, ensure smooth texture, slice into cun-length pieces" is inferior to crushing into bean-sized pieces, as it releases medicinal properties more effectively without wasting effort.

Tao Hongjing stated: "Drugs have nine functions: Xu (Disperse), Tong (Unblock), Bu (Tonify), Xie (Drain), Qing (Light), Zhong (Heavy), Se (Astringent), Hua (Slippery), Zao (Dry), Shi (Damp)." Examining these ten, why are Cold and Heat omitted? Cold can remove Heat (e.g., Dahuang [Rhubarb], Puxiao [Mirabilite]); Heat can remove Cold (e.g., Fuzi [Aconite], Gui [Cinnamon]). We specifically supplement these two to complete the purport.