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*Shennong Bencao Jing* (Divine Farmer's Materia Medica) is one of the "Sanfen" (ancient profound classics). Its name first appears in the *Book of Han*. The *Sui Shu: Jingji Zhi* (Bibliography in the History of Sui) records three volumes of *Shennong Bencao Jing*, which aligns with the current version divided into Upper, Middle, and Lower grades. The authors of this classic include Tong Jun, who wrote two volumes of *Caiyao Lu* (Record of Herb Gathering), and Lei Gong, who wrote two volumes of *Yaodui* (Herb Pairs); these ancient texts have long been lost. Cai Yong of the Eastern Han Dynasty authored seven volumes of *Bencao*, but his name is only found in the *Sui Shu: Jingji Zhi*. Li Dangzhi of the Wei Kingdom authored three volumes of *Bencao*, and Wu Pu authored six volumes; currently, no copies exist in either imperial or private collections. The *Bencao Jing* collected 356 types of medicines. Tao Hongjing of the Liang Dynasty doubled this number, calling it *Mingyi Bie Lu* (Separate Record of Famous Physicians). Later, some were added and revised by imperial decree, while others were supplemented by famous physicians. In the Ming Dynasty, Li Shizhen (courtesy name Dongbi) compiled them into a complete work, titled *Bencao Gangmu* (Compendium of Materia Medica), containing over 1,800 types of substances, thus making materia medica greatly complete. However, regrets still occasionally arise. Mr. Qianjiang expounded on this book, dedicating thirty years of effort, showing unique ingenuity, and establishing an independent school of thought. Its main principle follows the *Bencao Jing*, extending to various famous theories, using herbs as the warp and formulas as the weft. (These two sentences were added later.) It reconciles the differences between ancient and modern theories and explores them, distinguishing the origin of qi endowed in all things, and deducing the changes of pathological qi in the zang-fu organs. Qi generates all things, and things control qi; this is profound and subtle, verifying and explaining in detail with the *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions). How could books like the *Gangmu* compare? It is strange that the original book was printed in the Jiyi year of the Kangxi reign, barely over a century ago, yet practitioners cannot even mention its name. Is it because the art of quick success deeply captivates people, and those who choose refined and detailed works are too afraid of tediousness to attend to it? If so, the confusion caused by utilitarianism is indeed one aspect of this. Since I deeply love this book and wish to spread it widely but cannot, I am fortunate that Mr. Xue has sponsored its printing, which is a great blessing for practitioners. Thus, I write this preface.

In the second month of spring, Gengwu year of the 15th year of the Jiaqing reign, Wu Ninglan, a junior scholar from Yanghu, respectfully writes the preface.

The directory of *Bencao Shu* differs significantly in order from *Bencao Gangmu*. Examining this book, Mr. reveals insights not previously explored. Even the retention or removal of herbs, the format, and their positions form an independent system, not relying on previous editions. Speculating on the reasons for the different orders, there seem to be subtle intentions behind them. A few notes are attached below:

In the Earth section, Earthworm Mucus (Qiu Yin Ni) is placed after Mud from Latrine Bottom in the *Gangmu*, but now it is placed after. This is likely because, although both are called "mud," they are not truly mud. Regarding Dragon's Blood Soil (Fu Long Gan) in the *Gangmu*, Ink is listed next. Now, Dragon's Blood Soil, Hundred Grass Frost (Bai Cao Shuang), and Cauldron Rim Ink (Fu Qi Mo) are listed together as they are all products of the stove. Ink is artificially made and mixed with glue and soot, so it is listed last.

In the Metal section, Copper Scrap is also present. The *Gangmu* lists it before Natural Copper (Zi Ran Tong), but now it is rearranged to prioritize natural sources. Yellow Lead Powder (Huang Dan) and Tin Powder (Fen Xi) both come from lead. Yellow Lead Powder is formed by reacting with vinegar, while Tin Powder is cultivated with vinegar and fire. Nowadays, people use them to make powder; what remains unconverted is roasted into cinnabar-like powder. The *Gangmu* lists Tin Powder first, implying that cinnabar comes from powder. Mr. lists Yellow Lead Powder first, presumably considering the vinegar-reacted version superior.

In the Stone section, Cinnabar (Dan Sha) is a superior medicine, hence it heads the Stone section. Mercury (Shui Yin) is derived from Cinnabar, so it follows. Mercury Powder (Gong Fen), Frost Powder (Fen Shuang), and Spirit Sand (Ling Sha) are derived from sand and mercury, so they follow subsequently. From Realgar (Xiong Huang) to Quartz (Shi Ying), all are stones or stone-like minerals. The *Gangmu* classifies Quartz as Jade and places it before Stones, which is less appropriate than placing Cinnabar at the head.

In the Mountain Herbs section, Cyathula Root (Guan Zhong), Curculigo Rhizome (Xian Mao), Pulsatilla Root (Bai Tou Weng), and Bletilla Tuber (Bai Ji) are listed before Scutellaria Root (Huang Qin) and Phellodendron Bark (Huang Lian) in the *Gangmu*, but now they are placed after. Picrorhiza Rhizome (Hu Huang Lian) is listed after Coptis Rhizome (Huang Lian) in the *Gangmu*, but now it is placed before Curculigo Rhizome. There are many such differences in arrangement compared to the *Gangmu*.

In the Fragrant Herbs section, Cnidium Fruit (She Chuang Zi) is after Ligusticum Rhizome (Xiong Qiang), Piper Longum Fruit (Bi Bo) is after Alpinia Oxyphylla Fruit (Yi Zhi Ren), and Laurel Leaf (Lan Cao) and Eupatorium Leaf (Ze Lan) are after Agastache Rhizome (Huo Xiang). Now, Cnidium Fruit, Laurel Leaf, and Eupatorium Leaf are all listed after Perilla Stem (Shui Su), as they grow in damp, low-lying areas and are grouped by similarity. Their aromatic intensity differs from Agastache, Mint (Bo He), Mustard Seed (Jie Zi), and other Perilla varieties. As for White Cardamom (Bai Dou Kou), Green Cardamom (Cao Dou Kou), and Nutmeg (Rou Dou Kou), though names are similar, substances differ; they are grouped to highlight distinctions, unlike the *Gangmu*.

In the Lowland Herbs section, non-superior grade herbs are ranked second in the *Gangmu*, but now they are demoted to join Iris Tatarinowii Bulb (Ma Lin) and Polygonum Aviculare Herb (Xu). Chrysanthemum Flower (Ju Hua) heads this section, followed by Mugwort Leaf (Ai Hao). Regarding Ling Shi (Lü Shi), Su Gong states it is Iris Tatarinowii Seed, while Su Song says both flower and fruit of Lü Cao enter medicine. Mr. states that the therapeutic effects of Lü Cao are rarely seen, and its flower is only used for strangury and hernia. Furthermore, while materia medica attributes hernia treatment to the seed, medical formulas primarily use the flower; thus, Mr. changes Ling Shi to Iris Tatarinowii Flower (Ma Lin Hua). Additionally, Houttuynia Herb (Ji), Lily Bulb (Bai He), and Dandelion Herb (Pu Gong Ying) are in the Vegetable Section in the *Gangmu*, but Mr. moves them to the Lowland Herbs Section. According to the *Shuowen Jiezi*, Houttuynia is described as a pickled vegetable, leading the *Gangmu* to place it in the Vegetable Section. However, the *Zuo Zhuan* mentions "Fan and Zao vegetables," which are now considered aquatic plants. One might doubt Houttuynia. Lily grows in mountainous lowlands; although edible, it is essentially a lowland herb. Many herbs in materia medica can be eaten as vegetables, but unless they are like leeks or mustard greens requiring cultivation, they should retain their natural habitat classification. Dandelion follows this example.

In the Poisonous Herbs section, Wolf's Tooth Herb (Ye Lang Ya) is after Phytolacca Root (Shang Lu), Spurge Herb (Ze Qi) is after Euphorbia Root (Da Ji), Euphorbia Seed (Xu Sui Zi) is after Kansui Root (Gan Sui), Dichroa Root (Chang Shan) is after Castor Bean (Bi Ma), Hyoscyamus Nigrum Seed (Bai Fu Zi) is after Aconite Root (Cao Wu), and Pinellia Tuber (Ban Xia) is after Arisaema Rhizome (Tian Nan Xing). The current arrangement generally differs from the *Gangmu*.

In the Creeping Herbs section, Ampelopsis Rhizome (Bai Lian) exists in the *Gangmu* but is now appended after Bletilla Tuber. Five Dragons Grass (Wu Long Cao) is not recorded in the *Gangmu* nor in ancient materia medica. Mr. adds it because it is highly effective for treating carbuncles and toxins.

In the Stone-Creepers section, Marasmius Mushroom (Ma Bo) and Resurrection Plant (Juan Bai) are listed at the end. Resurrection Plant grows on stones, hence it is a stone-creeper. Marasmius emerges from wetlands and is similar to Ground Cover. The *Gangmu* separately lists Moss Grass (Tai Cao). Moss is a type of grass; how can it be distinguished from grass to form a separate section? Thus, it is deleted.

In the Grain Section, Millet (Su) is first, then Foxtail Millet (Liang), then Glutinous Millet (Shu) in the *Gangmu*. Mr. specifically alters this order. Millet is the main grain; Foxtail and Glutinous Millets are noted as variants, as Foxtail is coarse millet and Glutinous is sticky millet, fitting the meaning that Millet is the general term for Shu, Ji, Liang, and Shu. Beans are one of the five grains. In the *Gangmu*, they are listed after Coix Seed (Yi Ren) and Poppy Seed (Ying Su), which is illogical. Mr. places them before Millet, Foxtail, and Rice (Jing), likely because ancient texts say "Shu and Su," with Shu (beans) preceding Su (millet). High sorghum and small millet are variations of the five grains and should not be equated with beans. Chaff from the mortar (Chong Chu Tou Jiang) is at the end of the Grain Section before Distilled Wine in the *Gangmu*, but now it is placed after various Fermented Medicines (Qu) and before Malt Syrup (Mai Ya Yi Tang) and Vinegar, Wine, and Distilled Wine.

In the Fruit and Flavor Section, Black Pepper (Hu Jiao) is listed before Evodia Fruit (Wu Zhu Yu) and Edible Evodia (Shi Zhu Yu) in the *Gangmu*. Both Evodias are pepper types produced in China, so now they are listed after Sichuan Pepper (Shu Jiao). Black Pepper comes from overseas (foreign lands), so it is listed last.

In the Fragrant Wood Section, Sandalwood (Tan Xiang) and Calamus Wood (Jiang Zhen Xiang) above are woods that naturally possess fragrance. Aucuba Root (Wu Yao) is at the bottom, so it ends the section. Frankincense (Ru Xiang) and Myrrh (Mo Yao) below are resins from trees that are fragrant. Paulownia Tear (Wu Tong Lei) and Liquidambar Resin (Feng Xiang Zhi) are at the bottom, ending the section. The *Gangmu* places Liquidambar Resin before Myrrh, losing the proper hierarchy.

In the Tall Trees Section, from Phellodendron Bark (Huang Bo) to Croton Seed (Ba Dou), parts like roots, bark, leaves, or seeds are used. For Lacquer (Qi), the sap is used, so it is listed last. The *Gangmu* places Lacquer before Sea Privet (Hai Tong), Chinaberry (Lian), and Locust Tree (Huai). In the Parasitic Plants Section, Polyporus (Lei Wan) is before Taxillus Branch (Sang Ji Sheng) in the *Gangmu*. Taxillus parasitizes mulberry trees, and Polyporus parasitizes bamboo; both are parasites. However, there are distinctions in their nature, so Mr. adjusts them.

In the Shellfish Section, Turtle (Gui) is one of the Four Spirits, so it heads the section. The *Gangmu* lists Hawksbill Turtle (Dai Mao) next. Hawksbill is produced in distant regions and is now placed at the end of the Shellfish Section.

In the Bird Section, the *Gangmu* lists Water Birds first, but now Domestic Birds are listed first, specifically Virtuous Birds (Chicken) first, followed by Forest Birds and Water Birds.

In the Beast Section, the *Gangmu* lists Pigs first, but now Horses are listed first, followed by Oxen, Sheep, Pigs, and Dogs according to the order of sacrificial animals. Wild beasts from mountains and forests follow.

Heaven generates water from one, so the Water Section heads the Materia Medica. Materia Medica nourishes humans, and humans are precious, so the Human Section ends the book. When copper collapses in the west, bells respond in the east (symbolizing resonance). Ancients paid attention to Placenta (Bao Yi). Modern materials like Human Blood, Human Bone, Male Genitals, and Human Gallbladder are recorded in the *Gangmu*. How can things intended to benevolently treat humans harm them? Various such items are deleted, revealing subtle intent.

Medical books are numerous, but Mr.'s book stands alone as a distinct school, neither conforming to norms nor belonging to ordinary groups. Regarding herbs, the order is changed to distinguish sequences. Regarding indications, positions are adjusted from primary to secondary effects. Regarding incompatibilities and guiding drugs, unreliable ones are removed, keeping only credible information. Contraindications and processing methods are placed last to fully utilize the innate functions of the substances through human effort. References to various schools of thought are largely omitted, focusing only on practical utility rather than displaying erudition. Attached formulas may appear in multiple places, prioritizing the primary treatment and the source of the syndrome. Citations are edited, avoiding repetition or mere categorization, with subtle intentions in the editing process. Compared to the *Gangmu*, which merely focuses on neat organization and aesthetic appearance, this approach is superior.

Chen Yan, a junior scholar from Haichang, respectfully records this.