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The *Book of Rites* states: "If one is not a physician from a family of three generations, do not take their medicine." Zheng Kangcheng explained: "This refers to being cautious with substances and preparations." Kong Chongyuan cited an old saying: "The 'three generations' refer to: first, the *Yellow Emperor's Acupuncture*; second, the *Shennong's Materia Medica*; third, the *Su Nü Pulse Manual*. In his commentary on the *Rites of Zhou*, Kangcheng also stated: "The five medicines consist of herbs, trees, insects, stones, and grains." The methods for treatment and preparation depend on the techniques of Shennong Zi Yi. This is what the commentary on the *Book of Rites* calls "cautious handling of substances," which refers to the various books on materia medica. Although Kong Chongyuan cited the old saying, he further doubted that it aligned with Zheng Xuan's intent, which was excessive. The *Book of Han* cites materia medica formulas, yet the *Treatise on Literature* omits them. Jia Gongyan, citing the *Central Library Catalog*, mentions a volume titled *Zi Yi's Materia Medica*, without stating it originated from Shennong. It was not until the Sui Dynasty's *Book of Sui: Treatise on Literature* that the *Shennong's Materia Medica* in three volumes was recorded, matching the current division into Upper, Middle, and Lower categories; thus, it likely belongs to ancient texts from the Han Dynasty onwards. The *Book of Sui* also records Lei Gong's *Collected Annotations on Materia Medica* (four volumes) and Cai Yong's *Materia Medica* (seven volumes), neither of which survives today. Since the *Additional Records of Famous Physicians*, there have been repeated additions, deletions, and adjustments, recorded over time. Some versions merged with the original text without clear distinction. According to citations in Lu Deming's *Explanations of Classic Texts*, the original scripture and additions by famous physicians were combined, a practice that has existed for a long time. Sun Boyuan, along with his nephew, collated and corrected the three volumes of *Shennong's Ancient Materia Medica* based on the black-and-white printed editions of the *Daguan Materia Medica*. Furthermore, relying on citations in the *Taiping Yulan*, they classified passages mentioning "growing in mountains and valleys" or "growing in rivers and marshes" as original text, while those listing commandery and county names such as Yuzhang, Zhuya, Changshan, and Fenggao were identified as later interpolations. Among commentators on the *Materia Medica*, Wu Pu's version is considered the oldest. Scattered citations found in various books were collected to supplement deficiencies in the *Daguan* edition, clarifying ancient meanings and accompanied by textual research. Such work requires a refined character and profound thought, difficult to achieve otherwise. In ancient times, people harmonized Yin and Yang, regulated excess and deficiency. For all beings possessing voice and qi, as well as those growing upside down, spreading sideways, flying, or crawling, their natures were fully explored. They could name encountered objects to facilitate utility, tools for sustaining life, which Confucian scholars ought to contemplate deeply. The *Huainanzi* states: "Di Huang (Rehmanniae Radix) primarily governs bones, while Gan Cao (Licorice Root) promotes flesh growth." It also says: "Da Ji (Euphorbiae Pekinensis Radix) removes water retention; Ting Li (Descurainiae Semen seu Lepidii Semen) cures distension. If used without restraint, they become diseases themselves." The *Lunheng* states: "To treat wind disorders, use wind-inducing agents; to treat heat, use heat-inducing agents; to treat borderland ailments, use honey pills." The *Qianfu Lun* states: "When treating illness, one should use Ren Shen (Ginseng Radix et Rhizoma), but instead receives Zhi Luo Fu; when seeking Mai Dong (Ophiopogonis Radix), one inadvertently steams Heng Mai. Unaware of the truth, they mix and consume them, causing the illness to worsen progressively." These are remnants of Shennong's teachings. Because his knowledge was extensive, he used analogies and comparisons that perfectly align with pharmacological principles. Later Confucians sometimes dismissed these as mere technical arts. Those who hunted for knowledge relied on minor masters rather than antiquity, even becoming confused about the names of birds, beasts, plants, and trees recorded in classics. Is this not overly cautious? The *Book of Later Han: Biography of Hua Tuo* records: "Wu Pu studied under Hua Tuo, following his therapeutic methods, achieving many successes. Hua Tuo transmitted the Five Animal Frolics separately." It also notes that Emperor Ming of Wei ordered Wu Pu to perform the animal exercises. Wu Pu shared Hua Tuo's words with other physicians, suspecting that their medical traditions contained unique texts and numbers. However, examining Wu Pu's annotations on the *Materia Medica*, we find comprehensive records of theories from Shennong, Yellow Emperor, Qi Bo, Lei Gong, Tong Jun, Yi He, Bian Que, and subsequent famous physicians. Thus, his success stemmed from diligent research and rigorous verification, not necessarily from esoteric secrets. Indeed, "one who has not read the texts of the three generations cannot take their medicine." Books attributed to the Yellow Emperor, Shennong, and Bian Que circulating in popular tradition have often been altered by later hands. I wish to find erudite scholars to correct them. This preface serves as an introduction to the collation of the *Materia Medica* by the Sun brothers. Regarding the precise and careful textual research within the book, [the text ends here]. Preface by Shao Jinhan of Yuyao.