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The Way (Dao) is fundamental. The principle of using medicine is the same as that in the *Bencao* (Compendium of Materia Medica), but the path to controlling the disease differs slightly from worldly conventions. Just as grain and meat are primarily used to sustain life, both Central Plains people and barbarians, as well as birds and beasts, rely on them. Their function as primary treatments is the same, but their manifestation as vital spirits (life force) differs. Generally, the number of drugs used is not large, extending to more than twenty items, or simply using a few single herbs can bring great benefit. This is due to the long-term accumulation over years of ingestion. This is what the *Bencao* refers to as the effect of "long-term consumption," unlike common people who stop as soon as they feel slight improvement. Thus, one can reach the ultimate effect and achieve longevity, far beyond merely satisfying hunger or curing illness. Today's mediocre physicians are ashamed to read the *Bencao* when prescribing. Some rely on abbreviated old formulas, some listen to rumors, and upon remembering something, they hastily write it down, then blush with pride to claim uniqueness. Due to their own ignorance regarding the mutual aversion and incompatibility of drugs, they use inappropriate drug categories and inconsistent dosages without doubt. If by chance a patient recovers, they confidently claim the formula is effective; if there is no recovery after ten days or a month, they claim the disease source is deeply entrenched. They never reflect on themselves or carefully consider gains and losses, but instead fabricate reputations and collect excessive wealth. This will not only invite blame from the prominent but also retribution in the underworld. Regarding the Five Classics and Four Sections, military and state rituals, if detailed usage deviates from norms, it may be excused as merely inappropriate historical accounts. However, regarding decoctions, a single error in one herb can endanger life. Why do rulers of thousand-chariot states and leaders of hundred-gold households not think deeply and exercise caution? In the past, Prince Xu failed to taste medicine before serving it, inviting the evil reputation of regicide; Confucius expressed "not understanding" (wei da) regarding Ji Sun's gift of medicine, indicating that drug properties should not be trusted lightly. During the Jin Dynasty, a talented person wished to correct the *I Ching* (Book of Changes) and various medical formulas. He first had a different opinion from Zu Ne, who said: "Interpreting classics, even if there are differences, does not harm social morals; however, regarding medicinal decoctions, a slight lack of understanding can lead to causes of longevity or premature death, causing significant harm to later generations. How can one make light judgments?" Zu Ne's words can be considered benevolent wisdom and sufficient as a mirror for reflection. As stated in the *Analects*: "A person without constancy cannot serve as a shaman or physician." This clarifies that these two methods (medicine and divination) cannot be arbitrarily fabricated or decorated. Therefore, if a physician has not inherited three generations of medical knowledge, one should not take his medicine. One who has broken an arm nine times becomes a good physician, implying that learning requires profound effort. I also worry that those inheriting family traditions today often rely on their family name and status, failing to study diligently, which is truly regrettable. False fame spreads, and people flock to hear it, while genuinely learned scholars with unspread names are ignored by the nobility as beginners and not trusted. Entrusting one's life to false fame is indeed pitiable. People in the capital all value reputation rather than practical results. My ancestors have always been dedicated to sincere prescription and materia medica. We originally had a copy of *Fan Wang Fang*, which was carefully studied and used, yielding many effects, protecting our family internally and extending to relatives externally. For those who sincerely requested help, regardless of status, we helped them one after another. Hundreds or thousands were saved. Since I retired to live in the Lingnan region, I have not forgotten this, constantly studying and finding joy day and night. Now I have compiled three volumes of formulas, along with five volumes of *Verified Formulas*, and supplemented Ge Shi's *Zhouhou Beiji Fang* (Handbook of Prescriptions for Emergencies) with three volumes. This is to inherit good deeds, ensuring descendants do not lose them, so they can assist in self-cultivation and benefiting others.

Now, examining the methods of harvesting and processing various drugs, since ready-made ones are used and self-harvesting is not possible, I will not detail those matters further. Only the necessary measures for compounding medicines are listed below.

Regarding the origin of various drugs, each has a specific geographical boundary. Before the Qin and Han dynasties, these should be referred to as separate states. The current commandery and county names were changed by later generations. Since the Jiangdong era, minor miscellaneous drugs mostly come from nearby regions, and their efficacy and nature are inferior to those from their original habitats. For example, if Jing and Yi regions are inaccessible, relying entirely on Dang Gui (Angelica sinensis) from Liyang or San Jian (three types of Lysimachia) from Qiantang would not yield similar results. Therefore, treating diseases is less effective than in the past, likely due to this reason. Drugs from Shu and the North, although available, are no longer of the finest quality. Moreover, market vendors do not understand drug properties and only care about appearance. Ren Shen (Ginseng) from Shangdang is no longer sold. Xi Xin (Asarum) from Huayin is discarded like mustard seeds. Each follows local customs and competition, unable to stock extensively, leading to frequent omissions among various families. What remains today is only about two hundred species. Most physicians do not recognize drugs and rely on vendors. Vendors do not investigate either, delegating everything to collectors and suppliers. Collectors and suppliers transmit practices and processes, making it impossible to discern truth from falsehood or quality from inferiority. Consequently, Zhong Ru (Ochre) is boiled in vinegar to turn white, Xi Xin is soaked in water to straighten it, Huang Mi (Yellow Honey/processed licorice?) is steamed to become sweet, Dang Gui is sprinkled with wine to gain moisture, Piao Xiao (Mantispidae Ootheca) is glued to mulberry branches, and Wu Gong (Centipede) is dyed red. All such practices are not factual. Having been used by custom for a long time, they have become established methods and cannot be changed, leaving us helpless. Furthermore, when dividing drugs according to formulas, peeling and removing cores are not measured accurately. For instance, Yuan Zhi (Polygala root) and Mu Dan Pi (Moutan bark) lose half their weight during processing; Di Huang (Rehmannia) and Men Dong (Ophiopogon) lose one-third. For drugs requiring peeling or core removal, the final weight no longer corresponds to the original specification. Patients use them based on this without realizing the need to weigh additional amounts to compensate. Also, when nobles compound medicines, they entrust the task to subordinates. Good drugs and precious minerals are often stolen and replaced. There are cases where Zi Shi Ying (Hematite) and Dan Sha (Cinnabar) are swallowed, excreted, washed, and sold repeatedly. Such examples of cunning fraud are endless; even with supervision, they are difficult to detect. Using such drugs for treatment makes immediate efficacy difficult to achieve. These issues stem from the fluctuations in the drug trade and should not be blamed on the superficial skills of physicians.

The timing for harvesting drugs is recorded from the beginning of the year in the Jianyin calendar system, dating back to the post-Han Taichu reforms. Root drugs are mostly harvested in February or August. This is because in early spring, sap begins to sprout, and before it rushes into branches and leaves, the potency is concentrated. By autumn, branches and leaves dry up, and sap flows downward. Current empirical evidence suggests that for roots, early spring is preferable, while late autumn is better. For flowers, fruits, stems, and leaves, harvesting depends on their maturity. Years vary in early or late seasons, so one should not strictly follow the text. Scriptures mention "shade-drying," meaning drying in the shade of the Six Jia (a cycle of heavenly stems). According to Dunjia (Divination) methods, in the Jiazi cycle, the shade is at Guiyou, so placing drugs in the You direction. However, this is not necessarily true; it simply means avoiding direct sunlight and drying in shaded areas. Hence, some texts mention sun-drying. If both methods are acceptable, it is better. (Note: Examining the Bencao, shade-drying often leads to spoilage. For example, Lu Rong (Deer Antler) mentioned as shade-dried rots completely. Fire-drying is now easier and better. Shade-drying root and shoot plants is detrimental. Herbs harvested before September should be sun-dried; those harvested after October are better shade-dried.)

Ancient weights only included Zhu and Liang, without Fen. Currently, ten millet grains equal one Zhu, six Zhu equal one Fen, four Fen equal one Liang, and sixteen Liang equal one Jin. Although there are standards based on millet grains, they have been standardized for a long time. Use them as such. (Minister Yuxi et al. note in the Tang Bencao: Ancient weights were complex; the current Southern scale is used. The Jin scale originated from the late Eastern Han, dividing one Jin into two and one Liang into two. Gold, silver, silk, and cotton were weighed together with drugs, losing precise weight distinctions. Ancient formulas only existed from Zhang Zhongjing. Considering modern scales, if ancient weights were used for decoctions, the water amount would be significantly less. Thus, it is known that weights have changed, and modern scales are universally used.) When modern practitioners say "equal parts," it does not refer to weight division but means the quantity of each drug in Jin and Liang is the same. First, assess the size and severity of the disease, then adjust accordingly. This applies to pills and powders; use them according to measure. Decoctions and wines do not use equal parts.

For powders, "Dao Gui" refers to one-tenth of a square inch, roughly the size of a Sophora seed. "Fang Cun Bi" is a spoon one square inch in size, scooping powder until it doesn't fall off. "Qian Wu Bi" uses the edge of a Wuzhu coin inscribed with "Wu" to scoop powder, also ensuring it doesn't fall off. "Yi Cuo" equals four Dao Gui. Ten Cuo equal one Shao, and ten Shao equal one He. When dividing drugs by volume (Sheng), it is because drugs vary in density and weight, making weight measurement inaccurate. A drug Sheng is made square, with an upper diameter of one cun, lower diameter of six fen, and depth of eight fen. Place loose powder in it without pressing, just shaking slightly to level it. Modern people no longer use this.

For pills, "Ru Xi Ma" refers to Sesame seeds, not necessarily flat, but roughly proportional in size. "Ru Su" is similar, with sixteen Su equaling one Da Dou (large bean). "Da Ma Zi" (Hemp seed) equals three Xi Ma. "Hu Dou" refers to current green mottled beans, equaling two Da Ma Zi. "Xiao Dou" refers to current red adzuki beans, varying in size, equaling three Da Ma Zi. "Da Dou" (Soybean) equals two Xiao Dou. "Wu Zi" (Sophora seed) equals two Da Dou. One Fang Cun Bi of powder mixed with honey forms pills the size of Sophora seeds, equivalent to ten pills. Pills the size of a bullet or egg yolk equal ten Wu Zi. (Tang Ben Note: One Fang Cun Bi of powder makes sixteen Sophora-sized pills. A bullet-sized pill equals forty Sophora-sized pills. Currently, bullets and egg yolks are similar, which is inconsistent.)

Old formulas for decoctions, wines, and plasters often use the term "Ju Ju" (chew/bite). It meant crushing drugs to the size of soybeans and blowing away fine dust. This is impractical; drugs vary in brittleness, leading to uneven powder content and inaccurate weighing. Now, drugs are finely chopped to approximate the texture of "Ju Ju," ensuring no dust and uniform particle size. (Tang Ben Note: "Ju Ju" originally meant deliberation, but other interpretations are overly refined. Minister Yuxi et al. clarify that "Ju Ju" here means fine chopping, not deliberation.)

Pills and powders must be finely chopped, sun-dried, and then pounded. Some are pounded separately, others together, depending on the formula. Moist drugs like Tian Men Dong (Asparagus root) and Gan Di Huang (Rehmannia) should be chopped, dried, pounded alone until partially broken, then separated into fine pieces and dried again. If rainy, gently heat them. Once dry, let cool slightly before pounding.

Wet drugs lose significant weight when dried. Dosages should be increased initially to account for this loss. This is not necessary for decoctions and wines.

When sifting pill ingredients, use heavy, fine silk for finer powder, which mixes better with honey. For herbal powders, use light, coarse silk to prevent clumping in wine. Mineral drugs are also sifted through fine silk to pill consistency. After sifting, combine in a mortar and pound hundreds of times until color and texture are uniform.

For stones in decoctions, wines, and plasters, crush finely like millet. Sift through kudzu cloth for smoothness and wrap separately in new cotton before adding. Realgar (Xiong Huang) and Cinnabar (Zhu Sha)...

To boil decoctions, use low heat to maintain a gentle boil. Water quantity depends on the formula. Roughly, for twenty liang of drugs, use one dou of water, boiling down to four sheng. This is the standard. Purging decoctions require raw preparation with less water to extract more; tonifying decoctions require thorough cooking with more water to extract less. Monitor carefully. Strain through new cloth using two people and a wooden rod to remove turbidity. Cover tightly with paper. Warm the decoction without letting steam condense in the vessel; heating it over already hot water is also acceptable. Take decoctions warm; cold decoctions may cause vomiting.

When instructed to divide into two or three doses, ensure the potency is appropriate. Adjust based on the patient's strength and disease severity. Do not rigidly adhere...

For medicinal wines, finely chop drugs, place in raw silk bags, seal tightly in wine, and steep for days depending on season. Strain when strong enough. Do not...

For tonifying decoctions like Jian Zhong and Shen Li, combine residues from two doses, add water, boil dry, and drink. This is equivalent to one dose of new drugs. Poor people can use this method. Always start...

To prepare plasters, initially soak in vinegar until saturated, using minimal liquid. Seal tightly. "Zhou Shi" means a full day, from dawn to dawn. Some last only one night. Boiling plaster involves three ups and three downs to release heat and allow flavors to emerge. Bring to a rolling boil, then let settle. If containing Xie Bai (Scallion), cook until ends are slightly yellow. If containing Bai Zhi (Angelica dahurica) or Fu Zi (Aconite), cook until slightly yellow. Pig fat should not touch water; December fat is best. Strain plaster through new cloth. Edible plaster residues can be boiled in wine and drunk. External application plaster residues should be applied to the affected area to maximize efficacy.

If a plaster contains Realgar or Cinnabar, grind them finely separately and add after straining the plaster. Stir rapidly until thickened to prevent settling. If containing Mercury, grind into the solidified plaster until dissolved. Hufen (Lead Carbonate) is treated similarly.

For Da Huang (Rhubarb) in decoctions, fine cutting is unnecessary. Soak in water overnight, covered. Boil in the morning, add near the end, boil two or three times, then strain. This yields potent, rapid purgative effects. In pills and powders, Da Huang was traditionally steamed, but this is no longer required.

For Ma Huang (Ephedra) in decoctions, boil separately for two or three times, skim off foam, replenish water to original amount, then add other drugs. Otherwise, it causes irritability.

Ma Huang should have nodes removed, cut into inch-long pieces. Xiao Cao and Qu Mai cut into five-fen pieces. Xi Xin and Bai Qian cut into three-fen pieces. For pills, powders, and plasters, cut finely.

Whole items in decoctions should be broken open, such as dried dates, Gardenia, and Trichosanthes. Small pits like Cornus, Schisandra, Prunus, and Cassia seeds should also be broken. Fine flowers like Inula, Chrysanthemum, Kochia, and Abutilon seeds are used whole. Grains like rice, wheat, and beans are used whole. Insects are lightly roasted; Mantispidae oothecae are split and roasted. Ginger and Belamcanda are thinly sliced. Mang Xiao (Mirabilite), Yi Tang (Maltose), and E Jiao (Donkey-hide gelatin) are added after straining the decoction, boiled two or three times until dissolved, then taken.

Mai Men Dong (Ophiopogon) should be slightly moistened to remove the heart. Xing Ren (Apricot kernel) and Tao Ren (Peach kernel) are blanched and skins removed. Ba Dou (Croton) is cracked, skin peeled, and heart scraped out; otherwise, it causes suffocation. Shi Wei (Pyrrosia leaf) hair is scraped off. Xin Yi (Magnolia bud) hair and heart are removed. Gui Jian (Artemisia twigs) feathers are shaved off. Li Lu (Veratrum) roots are extracted and lightly roasted. Zhi Shi (Immature Bitter Orange) pulp is removed and roasted. Sichuan Pepper is roasted in a pan until sweating to enhance potency. Ming Fan (Alum) is boiled on tile or iron until dry. Stones are wrapped in yellow clay mud, dried, and burned for half a day until soft and crumbly. Xi Jiao (Rhino horn) and Ling Yang Jiao (Antelope horn) are shaved into flakes. Teeth and bones are roasted and crushed. Gleditsia sinensis pods are de-skinned, de-seeded, and roasted.

For Tian Xiong, Fu Zi, Wu Tou, Wu Hui, and Ce Zi in decoctions, pills, and powders, roast in ash until slightly cracked, scrape off black skin, then weigh. Except for Jiang Fu Tang and raw use in plasters/wines, where skin is also scraped off and broken into seven or eight pieces. Remove all black tips regardless of size.

Ban Xia (Pinellia) in decoctions, wines, pills, and powders should be kept whole initially. Wash with hot water to remove slime, rub by hand to peel skin, rinse repeatedly until slime is gone. Otherwise, it irritates the throat. Old formulas required twenty washes; now six or seven suffice. Alternatively, boil briefly, changing water three or four times. Wash, dry, slice finely, and weigh for decoctions. For plasters, wines, pills, and powders, dry thoroughly before weighing.

E Jiao (Donkey-hide gelatin) in pills and powders should be roasted until bubbling throughout, dried, then pounded. Re-roast any unbubbled parts.

Beeswax in pills should be melted and mixed with a little honey to blend with drugs. If using cooked Ai Ye (Mugwort), shred finely, mix with other drugs, and pound until dispersed. Cannot be sifted...

Honey should be heated, skimmed of foam, until slightly yellow, ensuring pills last long without spoiling. Skimming amount depends on honey purity.

Ba Dou, Xing Ren, Tao Ren, Ting Li, and Hu Ma (Sesame) in pills and powders should be fried until yellow-black, pounded separately into a paste-like consistency ("Mo Jie"), then gradually added to the existing powder, ground in a mortar, sifted through light silk, and pounded hundreds of times. In decoctions and plasters, some are fried, others raw and crushed.

Gui Xin (Cinnamon heart), Hou Po (Magnolia bark), Du Zhong (Eucommia bark), Qin Pi (Ash bark), and Mu Lan (Magnolia flower) should have outer soft/cracked layers removed, using only the flavorful inner part. Fu Ling (Poria) and Zhu Ling (Polyporus) have black skin removed. Mu Dan Pi, Ba Ji Tian (Morinda root), Yuan Zhi (Polygala root), and Ye Ge (Wild Kadsura) are crushed and hearts removed. Zi Wan (Aster root) is washed free of soil before weighing. Xie Bai (Scallion) and Cong Bai (Green onion) have green parts removed. Mang Cao (Daphne), Shi Nan (Nandina), Yin Yu (Epimedium), and Ze Lan (Lycopus) have leaves and tender stems selected, removing large branches. Gui Jiu (Podophyllum) and Huang Lian (Coptis) have root hairs removed. Shu Jiao (Sichuan Pepper) removes closed-mouth peppercorns and eyes before roasting.

Ye Lang Du (Stemona), Zhi Shi, Ju Pi (Tangerine peel), Ban Xia, Ma Huang, and Wu Zhu Yu (Evodia) are best aged. Others should be fresh and refined.

For Ba Dou specified by count, remove heart and skin before weighing; one fen equals sixteen seeds. Fu Zi and Wu Tou counts vary. Three Jujube dates equal one liang. One Lei of Gan Jiang (Dried Ginger) weighs one liang.

One Sheng of washed Ban Xia weighs five liang. One Sheng of Shu Jiao weighs three liang. One Sheng of Wu Zhu Yu weighs five liang.

One Sheng of Tu Si Zi weighs nine liang. One Sheng of An Xi Zi weighs four liang. One Sheng of She Chuang Zi weighs three and a half liang. One Sheng of Di Fu Zi weighs four liang. These differ. For unspecified seeds per Sheng, weight varies, so level Sheng is standard.

One Chi of Gui (Cinnamon), peeled, weighs half a liang. One Chi of Gan Cao (Licorice) weighs two liang. One Bundle of unspecified grass...