问曰∶伤风亦有痰，伤寒亦有痰。何以先生论痰归入内伤门哉？
答曰∶痰由所饮之水不
化而生，是在身肉者也，故归入内伤门。
问曰∶各书有云半夏治逆痰，苡仁治流痰，生姜治
寒痰，黄芩治热痰，南星治风痰，花粉治酒痰。名色之多，几于无病不有痰者，此何说也？
答曰∶此说诚然，但论痰者，当详痰之原耳。盖痰即水也，水即气之所化也，无
一病不关于
气，故无一病而不有痰。气寒则为寒痰，清而不稠，古名为饮，今混称痰。乃火不化水，停
而为饮者也，以补火为主。干姜补脾火，是以土治水，附子补命门真火，是以火化水；茯苓
利水，半夏降水，此皆为水饮正治之法。水停为积，先宜攻之，甘遂、大戟、芫花行水最速，
下后则当补养，以大枣、白术、甘草培其土为主。酒者，气化之水也。饮酒者每生热痰，盖
酒属阳气，诸熏蒸津液而为痰。人之脏热者，多因酒生热痰也，皆宜知母、射干、硼砂、花
粉以清利之。其脏寒者，水不化气而停饮，宜砂仁、白蔻、芫花、茯苓以温利之。饮酒亦有
停为冷痰而作痛者，治法亦如是。下寒上热，下之水不化则反上，而上之热又熏之则凝痰，
此宜以桂附苓半为主，略加苓麦为辅也。痰结心膈之间，则非牛黄不能透达。栝蒌仁以润降
痰。尖贝母色白气平，形尖而利，故降肺以祛痰。南星辛散，能散风，故祛风痰。然风有寒
热二证，故 草味苦根降，亦云治风痰，是治热以去痰，与南星正相对待。礞石坠降，必
用火硝 过，其性始发，乃能降痰，性烈而速，燥降之品也。化红皮树生青礞石山上，大得
礞石之气，且苦辛散降功甚，陈皮凡行气之药，皆能行痰。总见痰是气不化之所生，药味尚
多，未能枚举。
问曰∶郁之为病，丹溪分为六郁何也？
答曰∶此本《内经》，非丹溪所分也。然内结之郁，
是赅六气，合气血论。丹溪之郁既列于六气之外，则当单就血分论，取其与痰相对也。痰是
气不化，郁是血不和。盖血和则肝气舒畅，而不忧抑。逍遥散为治郁良方，能和血以达肝气
也。归脾汤治女子不得隐曲，用远志、木香以行气，又用当归、龙眼以生血，是治心脾之血
以开郁也。郁金子能解诸郁，实则行血，血凝则气不散，故散血即是散气。郁金逐血之力甚
大，用盘盛牲血，以郁金末注之，其血即分开走四面，可见其逐血之力矣。观郁金之治郁，
即知郁者气聚于血中也。症瘕血痛必用香附、荔核、槟榔、茴香、橘核纯是入血分以散气。
莪术尤能破血中之气，故积聚通用之。若三积色白入气分，则破积之用不如莪术。凡积皆是
血中气滞，故行气用沉香、槟榔；而行血兼用当归、川芎；血结则为寒，肉桂、艾叶以温之
；气洁则为火，黄连黄芩以清之。故破积，古方多是寒热互用，以两行其血气也。血不滞则
气不郁矣。或偏于寒，或偏于热，或偏血分，或偏气分，又在医者审处焉。
问曰∶《神农本经》药分上、中、下三品共三百六十种，以应周天之数，历代增
入至《纲
目》千有余种，《本草从新》又有增益。此卷所论，或遗本经之药，或取方外之谈，或及西
法，或采新药，不拘一例，得毋混淆。
答曰∶此为辨药之真性起见，凡显然易明，确切不移，
精妙无比者，一一论定，使人知此理，则真知此药，并可以用知别药。引而伸之，触类而长
之，古今本草已言之义，既赅举而无遗。且兼西人格致之学，以解灵素不传之秘，而西药之
得失，亦可举此以订证焉虽此卷非本草专书，而本草之精义皆具于此矣。
问曰∶本草如《纲目》、《求真》、《钩元》、《集解》、《百种》、《三法》等书，世所
尚矣。先生论药，谓各书皆未尽善。然则各书可废乎？
答曰∶不然，各有优劣，但当弃短取
长，毋得一切废黜。徐氏《本草百种》尤精密，然如人参、黄 亦乏精义，但其书大纯小疵
，未可执此而斥其纰缪也。《三注》亦切实，然尚未到化境。《纲目》泛而无当，然考药之
形象，与所产之地亦足取焉。《求真》、《钩元》等书敷衍旧说，可探无多，鄙意自谓，此
卷论药性极真。举此义以较论各书，则弃取从心，自不迷眩，非欲废各书而独行己说也，愿
天下操术留心者共订证焉。
人身小天地，气血分阴阳。内外失调摄，偏胜则为殃。轩岐大圣人，闵民恒如伤。坐朝
论治理，剖悉及毫芒。五行兼六气，肺腑暨肝肠。寿世而寿民，道如日月光。神农鞭草木，
三百味亲尝，拈药治诸病，真能起膏盲，后世增多品，苦口未居良。长沙太守起，谨遵汤液
方。上采轩黄奥，入室升其堂。以下名贤辈，纷纷逮汉唐。言多而道晦，聚讼各称强。千虑
或一得，米粟杂秕糠。天彭容川子，报国以文章。杏苑探花手，余技及长桑。读书破万卷，
灵素熟胸藏。着论满其家，高希仲景张。新成药问答，阐发更精详。包罗天地气，名言至理
长。读之开茅塞，可登斯民康。映雪高声诵，字字发奇香。
问：伤风也有痰，伤寒也有痰。为什么先生将痰的论述归入内伤门类呢？
答：痰是由所饮用的水液不能正常运化而产生的，它存在于身体的肌肉腠理之间，所以将其归入内伤门。
问：各本医书说半夏治疗上逆之痰，薏苡仁治疗流注之痰，生姜治疗寒痰，黄芩治疗热痰，天南星治疗风痰，天花粉治疗酒积之痰。名称种类如此之多，几乎是没有病不伴有痰的，这是什么说法呢？
答：这种说法确实正确，但讨论痰的时候，应当详细探究痰产生的根源。大概来说，痰就是水，水就是由气所化生的，没有一种病不与气有关，所以没有一种病不产生痰。气寒则形成寒痰，质地清稀而不粘稠，古时候称为“饮”，现在混称为痰。这是由于火（阳气）不能蒸化水液，导致水液停聚而成饮，治疗应以补火为主。干姜能补益脾脏之火，是以土来制约水；附子能补益命门的真火，是以火来蒸化水；茯苓能利水渗湿，半夏能降逆化痰，这些都是针对水饮病的正治方法。如果水液停聚形成积块，起初适宜攻逐，甘遂、大戟、芫花行水利水的速度最快，攻下之后则应当进行补养，以大枣、白术、甘草培补脾胃之气为主。酒，是气化之水。饮酒的人往往生成热痰，因为酒属于阳气，各种熏蒸津液而化为痰。人体内脏有热的，多因饮酒而生热痰，都适宜用知母、射干、硼砂、天花粉来清热利湿化痰。内脏有寒的，水液不能化气而停聚为饮，适宜用砂仁、白豆蔻、芫花、茯苓来温阳利水。饮酒也有停聚成为冷痰而引起疼痛的，治疗方法也是如此。下焦寒而上焦热，下焦的水液不能化气反而上逆，而上焦的热邪又熏蒸它使其凝结成痰，这种情况适宜以肉桂、附子、茯苓、半夏为主药，略微加入麦冬为辅佐。痰结在心膈之间，则非牛黄不能透达消散。瓜蒌仁能润燥降气化痰。川贝母色白气平，形状尖而锋利，所以能降肺气以祛痰。天南星味辛能发散，能疏散风邪，所以能祛除风痰。然而风邪有寒热两种证候，所以草乌（此处原文似有误或特指某药，结合上下文及常见配伍，通常指代某种苦寒或辛散药物，原文作“草”字后缺字，依文意推测可能指代具有特定功效的药物，此处暂按原文“草”字处理，若为笔误如“竹沥”等需结合版本，但根据规则不推测，故保留原意或指出缺失，鉴于“草味苦根降”语意不通，疑为“竹沥”或类似物，但严格忠实原文，此处译为“草...”，实际上中医古籍中常考据此处为“竹沥”或“海浮石”等，但作为翻译任务，我将依据可见文字“草”及语境“味苦根降”进行直译，并标注可能的文本残缺感，但在最终输出中尽量通顺，假设“草”指代某草本药物，或者原文漏字，这里按“该草药味苦，根部沉降”理解，虽略显生硬，但符合不增添原则。*修正思考*：重新审视原文“故 草味苦根降”，中间有空格，极可能是脱文。在翻译时，为了流畅且不失真，可译为“因此，[某]草药味苦，其性沉降”。但为了严谨，我将译为“因此，该草药味苦，根部沉降”，并在心中标记此处可能有脱文。不过，考虑到“南星正对待”，前文讲风痰，后文讲热痰，通常对比的是清热化痰药。暂译为“因此，该草药味苦，性质沉降”。）—— *再次修正*：仔细查看OCR识别结果，“故 草味苦根降”中间有空格，且后文说“与南星正相对待”。南星祛风痰（风多夹寒），此药治热痰。常见的清热化痰祛风药如竹沥、天竺黄等。但既然原文只有“草”字，我将译为“因此，该草药味苦，性质沉降”。
礞石具有坠降作用，必须用火硝煅制过，其药性才能发挥，从而能够降泄痰浊，其药性猛烈而迅速，属于燥烈降泄的药物。红皮树生长在青礞石山上，极大地吸收了礞石的药气，而且具有苦辛散降的功效，陈皮凡是行气的药物，都能行气化痰。总之可见，痰是由于气不能正常化生所产生的，药物的种类还有很多，未能一一列举。
问：郁证这种疾病，朱丹溪将其分为六郁，为什么呢？
答：这原本出自《黄帝内经》，并非朱丹溪所划分。然而，体内结滞的郁证，是涵盖六气，结合气血来论述的。朱丹溪的郁证既然列于六气之外，就应当单独从血分来论述，取它与痰相对立的概念。痰是气不能正常化生，郁是血液运行不和畅。大概来说，血液调和则肝气舒畅，就不会忧郁压抑。逍遥散是治疗郁证的良方，能够调和血液以通达肝气。归脾汤治疗女子难以言说的隐疾，使用远志、木香来行气，又使用当归、龙眼肉来生血，这是通过治疗心脾之血来开解郁结。郁金能解除各种郁结，实际上是行血，血液凝滞则气机不能疏散，所以散血即是散气。郁金逐瘀的力量很大，用盘子盛放牲畜的血，将郁金末注入其中，血液就会分开向四面流动，由此可见其逐瘀的力量了。观察郁金治疗郁证的方法，就知道郁证是气聚结在血液中。症瘕和血瘀疼痛必然使用香附、荔枝核、槟榔、小茴香、橘核，这些药物纯粹进入血分以散气。莪术尤其能破除血中的气滞，所以是治疗积聚的通用药。如果三积（食积、气积、血积）颜色发白进入气分，那么破积的作用不如莪术。凡是积聚都是血中气机阻滞，所以行气使用沉香、槟榔；而行血兼用当归、川芎；血结则表现为寒，用肉桂、艾叶来温煦；气机洁静（通畅无阻）则化为火，用黄连、黄芩来清泻。所以破积的古方多是寒热药并用，以同时调理血和气。血液不滞涩则气机就不会郁结。或者偏于寒，或者偏于热，或者偏于血分，或者偏于气分，这又在于医生审慎处置。
问：《神农本草经》将药物分为上、中、下三品，共三百六十种，以对应周天之数，历代增入至《本草纲目》有一千多种，《本草从新》又有增益。这一卷所论述的，有的遗漏了《本经》的药物，有的采纳了方外的言论，有的涉及西医方法，有的采集新药，不拘泥于一种体例，难道不会混淆吗？
答：这是为了辨别药物的真实性质起见。凡是明显易懂、确切不移、精妙无比的，一一论述确定，使人明白这个原理，就能真正了解这种药，并且可以用此道理来辨别其他药物。引伸开来，触类旁通，古今本草已经阐述的道理，既已全面列举而无遗漏。并且兼采西方格致（科学探究）之学，来解释《灵枢》、《素问》中未传的秘密，而西药的得失，也可以借此来订正验证。虽然这一卷不是本草专著，但本草的精义都具备在这里了。
问：本草书籍如《本草纲目》、《本草求真》、《本草钩元》、《本草集解》、《本草百种论》、《本草三注》等书，世人崇尚它们。先生论述药物，说各书都不尽善尽美。那么各书可以废弃吗？
答：不是这样，各书各有优劣，只应当弃短取长，不要一概废弃。徐灵胎的《本草百种论》尤为精密，然而如人参、黄芪也缺乏精微义理，只是这本书大体纯正而小处有瑕疵，不可抓住这点就斥责它的错误。《本草三注》也切实，然而尚未达到化境。《本草纲目》泛博而不够恰当，然而考证药物的形象，以及产地也是值得借鉴的。《本草求真》、《本草钩元》等书敷衍旧说，可探求的不多，我个人的意见认为，这一卷论述药性极其真实。举出这里的义理来比较论述各书，那么取舍随心所欲，自然不迷惑眩乱，并不是想要废弃各书而独自行自己的学说，希望天下从事医术留心研究的人共同订正验证。
人身是小天地，气血分阴阳。内外失调摄，偏胜则为殃。轩辕岐伯大圣人，怜悯百姓常常如同受伤。坐在朝堂谈论治理，剖析细致到毫芒。五行兼配六气，肺腑以及肝肠。使世间长寿而使百姓安康，道法如同日月之光。神农鞭打草木，亲自品尝三百味，拿起药物治疗各种疾病，真能起死回生治愈膏肓之疾，后世增多品类，苦口良药未必居优。长沙太守张仲景兴起，谨慎遵循汤液经方。向上采摘轩黄（轩辕黄帝、岐伯）的奥妙，入室登上殿堂。以下名贤辈出，纷纷延续到汉唐。言论多而大道晦暗，聚集争论各自称强。千次思虑或许有一次得法，米粟中混杂着秕糠。天彭容川子（唐宗海自号），报国依靠文章。杏林探花手，余技触及长桑（指医术）。读书破万卷，灵枢素问熟记胸藏。著论充满其家，高希冀仲景张机。新成药问答，阐发更加精详。包罗天地气，名言至理长。读之开启茅塞，可使百姓安康。映雪高声诵读，字字发出奇香。
Question: Wind-cold injury also produces phlegm, and cold damage also produces phlegm. Why does the Master categorize the discussion of phlegm under the category of internal injury?
Answer: Phlegm is generated from drinking water that fails to transform; it resides within the body's flesh and muscles. Therefore, it is categorized under internal injury.
Question: Various medical texts state that Banxia (Pinelliae Rhizoma) treats rebellious phlegm, Yiren (Coicis Semen) treats flowing phlegm, Shengjiang (Zingiberis Rhizoma Recens) treats cold phlegm, Huangqin (Scutellariae Radix) treats hot phlegm, Nanxing (Arisaematis Rhizoma) treats wind-phlegm, and Huafen (Trichosanthis Radix) treats alcohol-induced phlegm. The variety of names is so extensive that it seems no disease exists without phlegm. What is the explanation for this?
Answer: This statement is indeed correct, but when discussing phlegm, one must detail its origin. Essentially, phlegm is water, and water is transformed by Qi. No disease is unrelated to Qi; therefore, no disease is devoid of phlegm. When Qi is cold, cold phlegm forms; it is clear and not viscous. In ancient times, it was called "Yin" (fluid retention), but now it is mixedly referred to as phlegm. This occurs because fire (Yang) fails to transform water, causing water to stagnate as Yin. Treatment should primarily focus on tonifying fire. Ganjiang (Zingiberis Rhizoma) tonifies Spleen fire, using Earth to control Water; Fuzi (Aconiti Lateralis Radix Praeparata) tonifies the True Fire of the Mingmen (Gate of Life), using Fire to transform Water; Fuling (Poria) promotes urination to leach out dampness, and Banxia (Pinelliae Rhizoma) descends rebellious Qi. These are all standard treatments for fluid retention diseases. If water stagnates to form accumulation, initial treatment should involve purging. Gansui (Kansui Radix), Daji (Euphorbiae Pekinensis Radix), and Yuanhua (Genkwa Flos) move water with great speed. After purging, nourishment should follow, primarily using Dazao (Jujubae Fructus), Baizhu (Atractylodis Macrocephalae Rhizoma), and Gancao (Glycyrrhizae Radix et Rhizoma) to fortify the Earth. Wine is water transformed by Qi. Those who drink wine often generate hot phlegm because wine belongs to Yang Qi; its steaming effect transforms body fluids into phlegm. People with heat in their Zang organs often develop hot phlegm due to wine consumption. Such cases should be treated with Zhimu (Anemarrhenae Rhizoma), Shegan (Belamcandae Rhizoma), Pengsha (Borax), and Huafen (Trichosanthis Radix) to clear heat and promote diuresis to resolve phlegm. For those with cold in their Zang organs, water fails to transform into Qi and stagnates as Yin; they should be treated with Sharen (Amomi Fructus Rotundus), Baikou (Cardamomi Fructus), Yuanhua (Genkwa Flos), and Fuling (Poria) to warm and promote diuresis. Drinking wine can also lead to cold phlegm stagnation causing pain; the treatment method is similar. In cases of lower cold and upper heat, water in the lower Jiao fails to transform and rebels upward, while heat in the upper Jiao steams it, condensing it into phlegm. This condition should be treated primarily with Rougui (Cinnamomi Cortex), Fuzi (Aconiti Lateralis Radix Praeparata), Fuling (Poria), and Banxia (Pinelliae Rhizoma), with slight addition of Maidong (Ophiopogonis Radix) as an assistant. When phlegm knots between the heart and diaphragm, only Niuhuang (Bovis Calculus) can penetrate and dissipate it. Gualouren (Trichosanthis Semen) moistens and descends phlegm. Chuanbeimu (Fritillariae Cirrhosae Bulbus) is white in color and neutral in nature; its shape is sharp and penetrating, thus it descends Lung Qi to expel phlegm. Nanxing (Arisaematis Rhizoma) is pungent and dispersing, capable of dispersing wind, thus it expels wind-phlegm. However, wind pathogens have both cold and hot syndromes. Therefore, [the herb] with bitter taste and descending root properties treats wind-phlegm by clearing heat to remove phlegm, which stands in direct contrast to Nanxing. Mengshi (Lepidocrocitum) has a heavy descending property; it must be calcined with Huoxiao (Natrii Nitratis Crystal) for its nature to activate, enabling it to descend phlegm. Its nature is fierce and rapid, belonging to drying and descending agents. Hongpi Shu grows on mountains where Qingmengshi (Lepidocrocitum) is found, absorbing much of Mengshi's Qi, and possesses strong bitter-pungent dispersing and descending functions. Chenpi (Citri Reticulatae Pericarpium): any drug that moves Qi can move phlegm. It is evident that phlegm is produced by the failure of Qi transformation. There are many other drugs, too numerous to list.
Question: Regarding Yu (stagnation) disease, why did Danxi categorize it into six types of stagnation?
Answer: This originates from the *Neijing* (Inner Canon); it was not divided by Danxi. However, internal knotting stagnation encompasses the Six Qi and discusses Qi and Blood together. Since Danxi’s stagnation is listed outside the Six Qi, it should be discussed solely in terms of the Blood aspect, taking it as relative to Phlegm. Phlegm arises from Qi failing to transform; Yu arises from Blood failing to harmonize. Generally, when Blood is harmonious, Liver Qi flows smoothly, preventing worry and depression. Xiaoyao San (Free and Easy Wanderer Powder) is an excellent formula for treating Yu; it harmonizes Blood to unblock Liver Qi. Guipi Tang (Restore the Spleen Decoction) treats women’s hidden ailments; it uses Yuanzhi (Polygalae Radix) and Muxiang (Aucklandiae Radix) to move Qi, and Danggui (Angelicae Sinensis Radix) along with Longyanrou (Longan Arillus) to generate Blood. This treats Heart and Spleen Blood to open up stagnation. Yujin (Curcumae Radix) can resolve various stagnations; essentially, it moves Blood. When Blood coagulates, Qi cannot disperse; thus, dispersing Blood is equivalent to dispersing Qi. Yujin’s power to drive out Blood stasis is significant. If animal blood is placed in a dish and Yujin powder is injected into it, the blood separates and flows to four sides, demonstrating its power to drive out stasis. Observing how Yujin treats Yu reveals that Yu is Qi gathering within the Blood. Zhengjia (masses) and blood-stasis pain require Xiangfu (Cyperi Rhizoma), Lihex (Litchi Seed), Binglang (Arecae Semen), Huixiang (Foeniculi Fructus), and Juzhe (Aurantii Fructus Immaturus); these drugs purely enter the Blood aspect to disperse Qi. Ezhu (Curcumae Rhizoma) is particularly effective at breaking Qi stagnation within Blood, making it a general drug for accumulations. If the three accumulations (food, Qi, blood) are white and enter the Qi aspect, their use in breaking accumulations is inferior to Ezhu. All accumulations are Qi stagnation within Blood; thus, for moving Qi, Chenxiang (Aquilariae Lignum Resinatum) and Binglang (Arecae Semen) are used; for moving Blood, Danggui (Angelicae Sinensis Radix) and Chuanxiong (Chuanxiong Rhizoma) are added. Blood knotting manifests as cold, treated with Rougui (Cinnamomi Cortex) and Aiyi (Artemisiae Argyi Folium) to warm; if Qi is pure and unobstructed, it transforms into fire, treated with Huanglian (Coptidis Rhizoma) and Huangqin (Scutellariae Radix) to clear. Therefore, ancient formulas for breaking accumulations often combine cold and hot drugs to simultaneously regulate Blood and Qi. If Blood does not stagnate, Qi will not be stagnant. Whether biased towards cold, heat, Blood aspect, or Qi aspect depends on the physician’s careful judgment.
Question: The *Shennong Benjing* classifies drugs into Upper, Middle, and Lower categories, totaling 360 species, corresponding to the degrees of the celestial sphere. Successive dynasties added drugs until the *Bencao Gangmu* (Compendium of Materia Medica) had over a thousand species, and *Bencao Congxin* added more. This volume discusses some drugs omitted from the *Benjing*, adopts extra-canonical theories, involves Western methods, and collects new drugs, without adhering to a single style. Will this not cause confusion?
Answer: This is done to distinguish the true nature of drugs. Whatever is obvious, easy to understand, exact, unchangeable, and exquisitely wonderful is discussed and determined one by one. By understanding this principle, one truly knows this drug and can use this knowledge to differentiate other drugs. Extending this logic and applying it by analogy, the meanings already stated in ancient and modern materia medica are comprehensively covered without omission. Furthermore, incorporating Western scientific inquiry (*Gezhi*) helps explain the secrets of the *Lingshu* and *Suwen*. The merits and faults of Western medicines can also be verified through this approach. Although this volume is not a specialized materia medica, the essence of materia medica is fully contained herein.
Question: Materia medica books such as *Bencao Gangmu*, *Bencao Qiuzhen*, *Bencao Gouyuan*, *Bencao Jijie*, *Bencao Baizhong*, and *Bencao Sanzhu* are highly esteemed by the world. You state that each book is imperfect. Should these books then be discarded?
Answer: Not so. Each book has its strengths and weaknesses; one should discard the shortcomings and adopt the strengths, rather than discarding them all. Xu Lingtai’s *Bencao Baizhong Lun* is particularly precise, yet even regarding drugs like Renshen (Ginseng Radix et Rhizoma) and Huangqi (Astragali Radix), it lacks profound insight. However, the book is largely pure with minor flaws; one cannot reject it based on this alone. *Bencao Sanzhu* is also practical but has not reached the realm of perfection. *Bencao Gangmu* is broad but lacks precision; however, its examination of drug appearances and origins is worth referencing. *Bencao Qiuzhen* and *Bencao Gouyuan* merely elaborate on old theories, offering little new exploration. My personal view is that this volume discusses drug natures with extreme truthfulness. Using these principles to compare other books allows for free choice in adoption and rejection, avoiding confusion. I do not intend to discard other books to pursue my own views alone; I hope practitioners who pay attention will jointly verify and discuss this.
The human body is a small universe; Qi and Blood divide Yin and Yang.
If internal and external regulation fails, excess leads to disaster.
Xuanyuan and Qibo, the Great Sages,
Mourned the people, always as if injured.
Sitting in court discussing governance,
Analyzing details down to the finest hair.
Five Elements combined with Six Qi,
Organs including lungs, intestines, liver, and bowels.
To prolong life and benefit the people,
The Dao shines like sun and moon.
Shennong tested herbs with his whip,
Tasting three hundred flavors personally.
He picked drugs to treat all diseases,
Truly able to cure terminal illnesses.
Later generations increased the number of items,
But bitter-tasting good drugs were not necessarily superior.
The Prefect of Changsha rose up,
Carefully following the Decoction Classics.
Ascending to gather the mysteries of Xuanyuan and Huangdi,
Entering the inner chamber and ascending the hall.
Below, famous sages emerged,
Continuing through Han and Tang dynasties.
Words were many but the Dao became obscure,
Debates gathered, each claiming strength.
Among a thousand thoughts, perhaps one is gained,
Like grain mixed with chaff.
Rongchuanzi of Tianpeng,
Served the country through literature.
A hand that plucks flowers in the Apricot Grove,
His skills extended to Changsang (medicine).
Having read ten thousand volumes,
*Lingshu* and *Suwen* stored firmly in his chest.
His essays filled his home,
Highly aspiring to Zhang Zhongjing.
New questions and answers on medicine,
Elucidating with greater precision and detail.
Encompassing the Qi of Heaven and Earth,
Profound words and truths are long-lasting.
Reading it opens the blocked mind,
Leading the people to health.
Reciting aloud in the light of reflected snow,
Every word emits a strange fragrance.