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The Gate of Life (Mingmen) governs Water and Fire. The two Kidneys bind the Spirit (Shen), serving as the root of life and the bellows (橐, tuó) of Yin and Yang. When Cold or Heat becomes excessive, diseases manifest. Therefore, substances such as Deer Antler Velvet (Lurong), Stone Jujube (Shizao), and Cistanche (Congrong), although capable of replenishing True Yin, still require Prepared Rehmannia Root (Shudi) as the Sovereign herb (Jun). Furthermore, substances like Deer Antler Velvet, Fossa (A'qi), and Chive Seed (Jiu Zi), which are good at assisting Primordial Yang, must be assisted by Cinnamon Twig (Guizhi) and Aconite Root (Fuzi). As for Schisandra Berry (Wuweizi), Dodder Seed (Tusizi), and Tribulus Fruit (Jili), these are essential herbs for benefiting both Kidneys. However, pure Yin substances cannot promote growth; they should be combined with Ginseng (Renshen), Angelica Sinensis (Danggui), and Atractylodes Macrocephala (Baizhu), utilizing Yang for function. Isolated Yang hinders independent flourishing; thus, one must rely on Prepared Rehmannia Root and Stone Jujube to provide the substance of Yin. Generally, when the Kidney is deficient, all Zang organs are deficient; therefore, tonifying the Kidney should not spare tonifying the Spleen. When the Spleen is robust, all Zang organs become robust; this is precisely the method of tonifying the Spleen to benefit the Kidney. Therapeutic methods cannot discard Ginseng, Poria (Fuling), Angelica Sinensis, and Atractylodes Macrocephala to treat only the Water of the Left Kidney (associated with Yang); nor can they discard Prepared Rehmannia Root and Stone Jujube to exclusively warm the Fire of the Right Kidney (associated with Yin). However, all the aforementioned substances are classified in the Upper Grade (Shangpin), being purely tonifying without purgative effects, suitable for long-term consumption, fitting the Kidney's nature of closure and storage.

Further tracing to the root, all diseases arise from Cold and Heat; Cold and Heat stem from Water and Fire; Water and Fire are unified under Primordial Qi (Yuanqi). If one neglects this, where can one seek the principle? To whom can one ask about the meaning of Qi transformation? To recognize the essence of herbs. Vast as the ocean, sparse as morning stars. In the past, there was Zhuanzi (Zhuang Yinfan); later, there was Tang Jun (Tang Zhanyi). They mastered past and present, their insight surpassing ordinary people. I am fortunate to have obtained this, and can barely discuss it with them. Often, contemporary physicians merely follow superficial symptoms and fail to understand drug properties. For men, they use Er Chen Tang (Two-Old Decoction); for women, Si Wu Tang (Four-Substance Decoction). To tonify Water, they only administer Euryale Seed (Qianshi) and Dendrobium (Shihu), regarding Prepared Rehmannia Root and Stone Jujube as obstructing the diaphragm and retaining pathogenic factors. To benefit Earth, they use Coix Seed (Yiyiren) and Amomum Fruit (Bian Dou), viewing Ginseng, Angelica Sinensis, and Atractylodes Macrocephala as causing fullness and qi stagnation. Even using Green Citrus Peel (Qingpi), Areca Nut (Binglang), and Magnolia Bark (Houpo), they ruthlessly deplete innate vitality; using Kansui Root (Gansui) and Rhubarb (Dahuang), they arbitrarily attack. They mistake floating Deficient Yang for Excess Fire, and misinterpret sinking True Qi as food retention. Frequently, they apply mild remedies that scratch an itch through a boot to critical conditions hanging by a thread, missing opportunities and delaying treatment until death. Such mediocre and blind physicians are too numerous to list; yet they do not feel ashamed, instead falsely slandering renowned experts. It has been heard that even Mr. Zhuang and Mr. Tang were subject to noisy barking and secret slander. This is indeed the case where high tunes find few singers, and high conduct invites much blame. Thus, ancient sages said: "Bencao" (Compendium of Materia Medica) is undoubtedly the plow and bow of physicians. Whether large or small, animal or plant, it is most complex, scattered in mountains and marshes but rooted in the Zang organs. If names are not verified, errors occur in selection; if properties are unclear, errors occur in application; if classics are not distinguished, errors occur in entry. Errors lie in subtle details, yet human life, death, longevity, and premature death depend on them. Therefore, those who grasp its essence can preserve themselves, support their parents, aid the world, exhaust the nurturing ways of all things, recognize the wonders of creation, and perceive the heart of Heaven and Earth. My collection here only addresses commonly used substances, either singly or in combination, elucidating the essentials of disease mechanisms, therapeutic methods, and indications/contraindications, so that readers may understand them spiritually and apply them by analogy. Other contents are already fully detailed in Li Shizhen's Bencao Gangmu (Compendium of Materia Medica), so no further elaboration is needed.