Library

Tongzhilang (Director of Civil Administration) Kou Zongshi, appointed to verify medicinal materials for the Purchasing Bureau, compiled and edited.

Heaven and Earth possess the virtue of generating and nurturing life. Among all things born, the human body is most precious. The foundation of the body lies in peace and comfort, and the means to achieve this lies in preservation and care. If people of the world focus on the root, the root will surely be solid. Once the root is solid, how can disease arise? How can premature death occur? This is the way of preserving life, which has no equal. Even plants and trees, though devoid of consciousness, rely on irrigation; how much more so should humans, the spirit of all things, rely on preservation? However, the principles of preservation are myriad. Summarized, there are three methods: first, nourishing the Spirit (Shen); second, cherishing Qi; third, damming off disease. By forgetting emotions and discarding artificial intellect, maintaining a state of tranquility and emptiness, detaching from worldly affairs to preserve true nature, and having no internal or external attachments, the Spirit will not be consumed internally, nor confused by external environments. With purity and unity unadulterated, the Spirit naturally calms. This is nourishing the Spirit. Embracing the root of Yuan Yi (Primordial Unity), consolidating the true Qi that returns to essence, stabilizing the San Jiao (Triple Burner), forgetting the form of the Six Thieves (eyes, ears, nose, tongue, body, mind), emptying the realm of consciousness, and harmonizing with the Great Dao, the Qi naturally settles. This is cherishing Qi. Eating and drinking according to the seasons, ensuring temperature is moderate, avoiding the Eight Evils (Wind, Cold, Summer Heat, Dampness, Dryness, Fire, Shock, Fear) in daily activities, and not forcing sleep or wakefulness, the body remains safe. This is damming off disease. These three are easy to practice, yet people consider them difficult and refuse to do so. Thus, even if methods for longevity exist, few pursue them, leading to eternal decline. Therefore, when diseases attack and Heavenly Harmony is lost, Sages pity humanity and provide preservation techniques and dispelling medicines, so that both the wise and the unwise may reach the realm of longevity. Hence, the state compiled the *Shenghui Fang* (Holy Efficiency Formulas), corrected the *Suwen* (Basic Questions), re-evaluated the *Bencao* (Materia Medica), and separately compiled 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) shine brightly in the imperial libraries. Now, doctors from across the land are examined and appointed to various offices to universally relieve the suffering of the world. This reflects the supreme virtue of the Sage Emperor, aligning with the great benevolence of Heaven and Earth, nurturing life through interaction with things, and bestowing gifts upon the world; thus, no medicinal herb is left unused in the wild, and no disease is unrecognized in the world. However, in the two editions of *Bencao*, authors sometimes acted on personal bias, lacking rigorous verification, causing confusion for students. Now, we comprehensively examine various theories, reference actual facts, expand upon incomplete principles to achieve full understanding (e.g., Dongbi Tu [East Wall Soil], Daoliushui [Flowing Water], Donghui [Winter Ash]); clarify obscure or discontinuous points to reveal their true nature (e.g., water flowing under chrysanthemums becoming fragrant, musk shrew urine dropping to the ground giving birth to young); prove abbreviated or erroneous texts to clarify their meaning (e.g., Yuquan [Jade Spring], Shimie [Rock Honey]); and trace renamed items due to taboos to preserve original names (e.g., Shanyao [Dioscorea Opposita] named to avoid dynastic taboos). This ensures consistency in right and wrong, provides a source for treatment, and eliminates confusion during use. After over ten years of searching and collecting, gathering the best aspects to treat diseases and harmonize storage, the work is comprehensive. Since disease is a matter Sages treat with caution, and its variability cannot serve as a fixed medical standard, it cannot be discussed lightly. Kou Zongshi often said: Disease relies on the doctor; the doctor relies on the formula; the formula relies on the herb. If one knows the deficiency or excess of the disease and the validity of the formula, but fails to understand the good or toxic nature of herbs or the timing of the formula, allowing truth and falsehood, new and old to mix, how can one remove the "Gu" poison accumulated by the Daoist Chen Su? (Zhen Liyan, a Tang dynasty official, was skilled in medicine. A Daoist suffered abdominal distension and irritability for two years. Zhen diagnosed "abdominal Gu caused by ingesting hair." He administered a dose of Realgar. Soon after, the patient vomited a snake-like object, thumb-sized and eyeless, which smelled of burnt hair upon incineration, and he recovered.) Or regenerate the teeth of Zhang Guo? (Emperor Xuanzong of Tang heard that Zhang Guo could drink Jin wine without bitterness. On a cold day, Zhang drank three cups, fell asleep, and his teeth fell out. He retrieved an iron ruyi, knocked out the remaining teeth, stored them, applied medicine to his gums, and soon grew back perfect white teeth, astonishing the Emperor.) This book originates from these insights. It is now organized into volumes, following the classification of the Two Classics, expanding the Preface into three volumes. Items with names but no use or exhausted meanings are excluded. The categories from *Shennong Bencao Jing*, *Mingyi Bielu*, Tang Dynasty supplements, and new additions remain as twenty volumes plus one volume of目录 (Catalog), titled *Bencao Yan yi* (Expanded Meaning of Materia Medica). For those devoted to universal love and health preservation, if their intent aligns, further revisions may honor the Emperor's benevolence toward life. Recorded in the Bing Shen year of Zhenghe (1116 AD).

The term "Bencao" originated with the Yellow Emperor and Qibo. The *Supplementary Notes General Preface* states that old legends attribute *Bencao Jing* to Shennong, but this lacks verification. In the fifth year of Yuanshi during Emperor Ping’s reign, officials were sent to the capital to identify experts in formulas and Bencao, yet only the name appears, leaving the era of origin undetermined. The *Biography of Lou Hu* mentions Lou Hu memorized hundreds of thousands of words on medical classics, Bencao, and arts, suggesting the term appeared here. This is incorrect. *Shiben* records Shennong tasting hundred herbs to heal people but does not mention "Bencao." Reading *Diwang Shiji*, we learn the Yellow Emperor ordered Qibo to taste herbs, formulate *Bencao Jing*, and create medical prescriptions. Thus, "Bencao" begins with the Yellow Emperor and Qibo. *Huainanzi* mentions Shennong tasting seventy poisons a day but makes no mention of Bencao. This indicates the book stems from the innate wisdom of ancient sages who discerned the properties of all things and matched them to human diseases. Later scholars expanded the list to 1,082 items (*Supplementary Notes* lists 1,082 species, noting some have multiple uses, making "species" synonymous with "name" for accuracy). While comprehensive, annotations are often incomplete or deviate from reason. Thus, this work expands on residual meanings to ensure appropriateness, aiming to supplement gaps rather than claim to fully elucidate sage intentions.

Since Heaven and Earth separated, the Five Qi generate all things. With Five Qi positioned, Five Flavors arise; with Five Flavors, infinite transformations occur. Thus, Qi generates, and Flavor completes. Odd generation yields even completion; even generation yields odd completion. Cold Qi is hardening, so flavors can soften; Hot Qi is softening, so flavors can harden; Wind Qi is dispersing, so flavors can astringe; Dry Qi is constricting, so flavors can nourish Qi. Pulse softness brings harmony, so Salty flavor nourishes pulses. Bone constriction brings strength, so Sour flavor nourishes bones. Sinew dispersion prevents spasms, so Pungent flavor nourishes sinews. Muscle laxity prevents stagnation, so Sweet flavor nourishes muscles. Hardening must precede softening; constricting must precede dispersing. Use Sweet for relaxation, avoid otherwise. Overuse causes pathology. Ancient healing masters understood this; those who did not rarely cured others.

The art of administering drugs belongs to those who know preservation. Few drugs attract Harmonious Qi; many attack and resolve. One must investigate. Human life requires preservation to protect Harmonious Qi. Neglect leads to disease; improper treatment leads to collapse. Prevention is key: safety implies danger, existence implies loss. This is the Sage’s warning.

Preservation lies in guarding the Center. Guarding the Center avoids excess and deficiency. The Classics state: illness arises from overuse. Forcing actions against one’s nature causes disease. The Five Zang organs receive Qi in fixed amounts; overconsumption causes illness. Those who preserve well avoid overconsumption and conserve True Yuan, preventing External Evils. Thus, good preservation is better than good medication; poor preservation necessitates medication. Those who neither preserve nor medicate blame spirits when illness strikes suddenly. This is foolish.

Those ignorant of the Dao indulge their minds, opposing the joy of life. They chase intellect with spirit, gain/loss with worry/fear, etiquette with labor, wealth with self. Unchecked chasing sickens the Heart. Exhaustion, irritability, wind exposure, alcohol, spicy/salty foods sicken the Liver. Raw/cold food, irregular eating, sedentary habits, overeating/hunger sicken the Spleen. Excessive shouting, arguing, weather exposure, salty/bitter foods sicken the Lungs. Sitting on dampness, forced swimming, lust, leaking of Three Fields sickens the Kidneys. These five illnesses cause premature weakness and death. Health-conscious individuals must guard against these five. The Classics say: "Treat disease before it occurs," precisely for this reason.

Good preservers nourish the Inner; bad preservers nourish the Outer. Nourishing the Outer fills the exterior but empties the interior. Good preservers fill the interior, harmonizing Zang-Fu and San Jiao, adjusting diet. Zhuangzi warned against negligence in bed and dining. Vigilance prevents disease and extends life. The wise悟 (comprehend) form; the foolish ignore until illness.

Soft desires are hard to bind; intelligence must decide. Barriers (curtains) must be distant. This is easy to say, hard to do, as human intelligence is shallow against greed. Buddhist texts state: Greed is the root of all causes; extinguish greed, and suffering ceases. Greed unmixed means suffering unmixed; greed extinguished means suffering extinguished. Sages’ words are simple but profound. Good preservers do not tire Spirit or Form; with Spirit and Form at peace, disaster cannot arise.

Life depends on Qi and Blood; disease injures them first. Chaste youths with excessive thoughts suffer consumption. Men lose luster first; women experience amenorrhea first. Worry hurts the Heart; Heart injury causes blood reversal and exhaustion, leading to lost luster and amenorrhea. Fire disease fails to nourish Earth (Spleen), causing anorexia. Spleen deficiency weakens Metal (Lung), causing cough. Cough exhausts Water (Kidney), drying limbs. Wood deficiency causes anger, dry hair, and sinew atrophy. After transmission through Five Zang, sudden death occurs, though ultimately fatal. This type is hardest to treat as it originates internally, beyond herbal reach. Changing mindset and using supportive herbs offers a slim chance. Other consumptions follow pulse and symptom diagnosis.

Eight Essentials govern treatment. Ignoring them prevents cure.
1. Deficiency (Xu): Five Xu signs (fine pulse, cold skin, shortness of breath, diarrhea/incontinence, inability to eat).
2. Excess (Shi): Five Shi signs (surging pulse, hot skin, abdominal distension, blockage of bowels/bladder, oppression/dizziness).
3. Cold: Accumulated cold in Zang-Fu.
4. Heat: Accumulated heat in Zang-Fu.
5. Evil (Xie): Non-organ pathology.
6. Righteous (Zheng): Not invaded by external evil.
7. Internal: Disease not outside.
8. External: Disease not inside.
After examining these Eight Essentials and six pulses, determining origins, and applying Four Diagnostic Methods (Inspection, Auscultation/Olfaction, Inquiry, Palpation), no disease is incurable. Six failures make treatment difficult: lack of examination, disbelief, delay, choosing wrong doctor, misidentifying disease, misunderstanding herbs. Blame lies with both doctor and patient. Doctors must be compassionate; patients must trust. Only the wise understand human nature and seek peace.

Regarding dosage: "One chi of Gui" (Cinnamon Twig) usually refers to half a liang after peeling. Saying "peel skin" implies no Gui remains. Current definition: 1 chi long, 1 cun wide, peeled of coarse tasteless parts, approximates half a liang. Original intent is lost; this is a predecessor's error.

Preface states Five Flavors and Four Qi. "Qi" here refers to aroma/odor; "Cold/Hot/Warm/Cool" refers to Nature (Xing). Goose fat is Cold in Nature, not Cold in Qi. Qi includes Fragrant, Stinking, Musky, Fishy. Garlic, Asafetida, pickled fish, sweaty socks are Stinking. Chicken, fish, duck, snake are Fishy. Kidney, fox, stallion penis, near-genital area, Renzhongbai are Musky. Agarwood, Sandalwood, Dragon Brain Musk are Fragrant. Only then can "Qi" be discussed. The Preface's use of "Qi" for Cold/Hot/Warm/Cool is likely a later error; it should be "Nature" (Xing).

People use raw Ba Dou (Croton Seed) to avoid Cold, citing *Bencao Jing* ("Raw Warm, Cooked Cold"). However, one should avoid its Great Toxicity, not just Cold. *Bencao Jing* does not mention removing oil. Tao Hongjing suggests frying until yellow-black (too extreme). Ri Hua Zi suggests removing heart membrane and boiling five times with water changes. Almond, Peach Kernel, Ting Li, Sesame need not be fried black; slow roasting to yellow is sufficient.

Dosage varies by person (deficiency/excess), age, disease duration, and herb toxicity. Ancient examples are hypothetical, not fixed laws.

*Bencao* Preface says Rhinoceros Horn, Antelope Horn, Deer Horn should be powdered like flour and added to decoction. Modern methods include grinding raw or decocting. Wax in pills protects flavor and potency, crossing the diaphragm. Mixing with honey makes pills easy to dissolve in throat, failing to reach viscera. If toxic, this harms. Check Gui Xin (Cinnamon Heart) for soft, scaly parts to peel. Investigate such details carefully.

Modern Mahuang (Ephedra) is crushed with other herbs. Zhang Zhongjing’s formulas specify removing foam. Preface says boil separately 2-3 times, skim foam, add water to original amount, then add other herbs; otherwise, it causes irritability. This captures Mahuang’s intent. Break nodes, slice finely (bean-sized) for better extraction.

Tao Hongjing lists Ten Actions: Disperse, Unblock, Tonify, Drain, Light, Heavy, Astringent, Slippery, Dry, Damp. Missing are Cold and Heat. Cold removes Heat (e.g., Dahuang, Pamiao); Heat removes Cold (e.g., Fuzi, Guizhi). Add these two to complete the theory.