伏羲氏以木德王，风姓，蛇首人身，生有圣德，象日月之明，故曰太昊。母居于华胥之渚，
履巨人迹，因始有妊，生帝，都于陈。其理天下也，仰观象于天，俯观法于地，中观万物于人，
鸟兽之文与地之宜，近取诸身，远取诸物，始画八卦，以通神明之德，以类万物之情。造书契，
以代结绳之政。作二十七弦之琴，三十六弦之瑟，以修身理性，反其天真。所以六气六腑、五脏
五行，阴阳水火升降，得以有象；百病之理，得以类推。炎帝因斯，尝百草，以制九针，以拯夭札矣。
按《通鉴》《帝王世纪》及《本草》序，炎帝以火德五，生于姜水，因而姓姜，有圣德，始教
天下耕种五谷，故曰神农。味草木之滋，察寒热温平之性，辨君臣佐使之义，尝一日而遇七十二
毒。神而化之，作方书以疗民疾，立医道救民夭札，着《本草》四卷。至梁，陶弘景以《名医别
录》加之为七卷。至唐，李绩、许孝崇等奉诏更复采摭，去陶氏之乖违，辨俗用之纰缪，纂修为
二十卷，于今行焉。炎帝救民，泽及当时，恩垂万世，何休哉！
按《通鉴》《帝王世纪》《九鼎丹经》，黄帝姓公孙，讳轩辕，有熊国君之子，长于姬水，故
又姓姬。生而神灵，习用干戈，以征不享。见日月星辰之象，着星官之书，占斗纲所建，始作甲
子。帝以人之生也，负阴而抱阳，食味而被色。寒暑荡之于外，喜怒攻之于内，察五气，立五运，
洞性命，纪阴阳，咨于岐伯，而作《内经》。复命俞跗、雷公察明堂，究息脉，巫彭、桐君处方
饵，而人得以尽年。受青牛紫府先生，三皇天文以效，万神至具。适崆峒，问广成子，受以自然
经。登玉阙，得玄女九鼎神丹。至茅山，采禹余粮烹之，得铜，还荆山之下，鼎湖之上。三炉定
药，九鼎丹成。黄龙下迎，黄帝上升。群臣从上者七十余人。万姓仰望，故后世因名其处为鼎湖云。
伏羲氏以木德称王，姓风，蛇头人身，生来就具有圣人的德行，光辉如同日月，所以被称为太昊。他的母亲在华胥国的水边居住，踩了巨人的脚印，因此开始怀孕，生下这位帝王，建都于陈地。他治理天下时，向上观察天象，向下效法地理，中间观察万物与人类的关系，鸟兽的纹理与大地的适宜之处，近处取法于自身，远处取法于外物，于是创制了八卦，用来贯通神明的德行，用来分类万物的情状。创造文字契刻，用来取代结绳记事的政令。制作二十七弦的琴和三十六弦的瑟，用来修养身心、理顺理性，回归天真本性。因此，六气（风、暑、火、湿、燥、寒）、六腑（胆、胃、小肠、大肠、膀胱、三焦）、五脏（心、肝、脾、肺、肾）及五行（木、火、土、金、水），阴阳水火升降变化，都有了具体的形象；各种疾病的原理，得以通过类推而掌握。炎帝遵循这一道理，品尝百草，创制九针，用来拯救早夭和瘟疫之苦。
根据《资治通鉴》《帝王世纪》及《本草》序记载，炎帝以火德称王，生于姜水，因此姓姜，具有圣人德行，开始教导天下人耕种五谷，所以被称为神农。他品味草木的滋味，考察寒、热、温、平四性的性质，辨别君、臣、佐、使的药义，一天之内遭遇七十二种毒物。他神妙地化解毒性，编写方书来治疗百姓的疾病，确立医道以拯救百姓免受夭折之苦，撰写了《本草》四卷。到了梁代，陶弘景将《名医别录》加入其中，合为七卷。到了唐代，李绩、许孝崇等人奉诏重新采集摘录，去除陶弘景书中的违误，辨明民间使用的谬误，编纂修订为二十卷，至今流传。炎帝救民，恩泽惠及当时，恩情垂范万世，多么伟大啊！
根据《资治通鉴》《帝王世纪》《九鼎丹经》记载，黄帝姓公孙，名轩辕，是有熊国君的儿子，在姬水长大，因此又姓姬。他出生时就神灵非凡，习用兵器，征讨不朝贡的部落。他观察日月星辰的天象，撰写星官之书，推算斗纲所建的时间，开始创制甲子纪年法。黄帝认为人的生存，背负阴而怀抱阳，饮食滋味并承受色欲。寒暑在外扰动，喜怒在内攻击，他考察五气，建立五运，洞察性命，记录阴阳，向岐伯咨询，从而创作了《内经》。又命令俞跗、雷公勘察明堂，探究呼吸与脉象，巫彭、桐君制定处方和药饵，人们得以尽享天年。他接受青牛紫府先生的传授，学习三皇天文以效法天地，万神具备。他前往崆峒山，向广成子请教，接受了自然经。登上玉阙山，得到玄女的九鼎神丹。来到茅山，采集禹余粮进行烹炼，得到铜，回到荆山下、鼎湖之上。三个炉子定下药物配方，九鼎丹药炼成。黄龙下来迎接，黄帝飞升上天。跟随上天的群臣有七十多人。百姓仰望天空，所以后世因此将该地命名为鼎湖。
Fuxi reigned with the virtue of Wood, surnamed Feng, with a snake's head and a human body. Born with sage virtue, his brilliance was like that of the sun and moon, hence he was called Taihao (Great Brightness). His mother dwelt at the shores of Huaxu, where she trod upon the footprint of a giant, thereby becoming pregnant and giving birth to the Emperor. He established his capital at Chen. In governing the world, he looked up to observe the patterns of Heaven, looked down to emulate the principles of Earth, and observed in between the relationship among all things and humanity. From the patterns of birds and beasts and the suitability of the land, he took near examples from his own body and distant examples from external objects. Thus, he invented the Eight Trigrams (Bagua) to communicate the virtue of the divine spirits and to categorize the nature of all things. He created written characters to replace the administration of knotted cords. He crafted a twenty-seven-stringed qin (zither) and a thirty-six-stringed se (psaltery) to cultivate the body and regulate reason, returning to innate innocence. Consequently, the Six Qi (Wind, Summer Heat, Fire, Dampness, Dryness, Cold), Six Fu Organs (Gallbladder, Stomach, Small Intestine, Large Intestine, Bladder, Sanjiao), Five Zang Organs (Heart, Liver, Spleen, Lung, Kidney), and Five Elements (Wood, Fire, Earth, Metal, Water), as well as the ascending and descending of Yin-Yang, Water, and Fire, acquired tangible forms; the principles of myriad diseases could be deduced by analogy. Yan Di (Flame Emperor), following this path, tasted hundreds of herbs, created the Nine Needles (Jiu Zhen), and sought to save people from premature death and plague.
According to *Zizhi Tongjian* (*Comprehensive Mirror in Aid of Governance*), *Diwang Shiji* (*Chronicles of Emperors and Kings*), and the preface to *Bencao* (*Materia Medica*), Yan Di reigned with the virtue of Fire, was born at the Jiang River, and thus took the surname Jiang. Possessing sage virtue, he first taught the world to cultivate five grains, hence he is also known as Shennong (Divine Farmer). He tasted the flavors of grasses and trees, examined the properties of Cold, Heat, Warmth, and Peacefulness, and distinguished the roles of Sovereign, Minister, Assistant, and Courier in herbal prescriptions. On a single day, he encountered seventy-two toxins. Through divine transformation, he composed medical texts to treat the illnesses of the people, established the Way of Medicine to save them from premature death, and authored four volumes of *Bencao*. During the Liang Dynasty, Tao Hongjing added the *Bielu* (*Separate Records of Famous Physicians*) to it, expanding it to seven volumes. In the Tang Dynasty, Li Ji, Xu Chong, and others, by imperial edition, collected and compiled anew, removing Tao’s errors and correcting popular misconceptions, revising it into twenty volumes, which are still circulated today. Yan Di’s salvation of the people brought grace to his time and virtue to ten thousand generations; how magnificent!
According to *Zizhi Tongjian*, *Diwang Shiji*, and *Jiuding Danjing* (*Scripture of the Nine Cauldrons on Alchemy*), Huang Di (Yellow Emperor) had the surname Gongsun, personal name Xuanyuan, and was the son of the ruler of Youxiong State. He grew up at the Ji River and thus also bore the surname Ji. Born with spiritual prowess, he practiced the use of weapons to punish those who did not pay tribute. Observing the phenomena of the sun, moon, and stars, he wrote books on stellar officials and calculated the construction of the Dipper handle, thereby inventing the Jiazi (Heavenly Stems and Earthly Branches) cycle. The Emperor believed that human life carries Yin and embraces Yang, consumes flavors, and is subject to desires. External cold and heat agitate the body, while internal joy and anger attack the mind. He investigated the Five Qi, established the Five Movements (Wuyun), penetrated the mysteries of life and destiny, recorded Yin and Yang, consulted Qibo, and thereby composed the *Neijing* (*Inner Canon*). He further ordered Yufu and Leigong to examine the Mingtang (Bright Hall) and investigate respiration and pulse, while Wupeng and Tongjun formulated prescriptions and medicinal pastes, allowing people to fulfill their natural lifespan. He received teachings from Master Qingniu Zifu, studied the Heavenly Documents of the Three Sovereigns to emulate heaven and earth, and mastered the presence of ten thousand deities. He traveled to Mount Kongtong, asked Guangchengzi for instruction, and received the Jing (Natural Scripture). Ascending Mount Yuque, he obtained the Divine Elixir of the Nine Cauldrons from Xuan Nu. At Mount Mao, he gathered Yuyuliang (Kaolin) for refining, obtained copper, and returned to the foot of Mount Jing and above Dinghu Lake. With three furnaces setting the medicinal formulas, the elixir in the nine cauldrons was completed. A yellow dragon descended to welcome him, and Huang Di ascended to heaven. More than seventy ministers followed him. The common people looked up in awe, so later generations named the place Dinghu (Cauldron Lake).