〔雷公集注神农本草〕隋志四卷 佚
〔陶氏（阙名）名医别录〕（艺文略作陶弘景撰） 隋志三卷 佚
〔陶氏（弘景）本草经集注〕七录七卷 佚
自序曰。隐居先生在于茅山岩岭之上。以吐纳余暇。颇游意方技。览本草药性。以为尽圣人之心。故撰而
论之。旧说皆称神农本经。余以为信然。昔神农氏之王天下也。画八卦以通鬼神之情。造耕种以省杀生之弊。宣
药疗疾以拯夭伤之命。此三道者。历众圣而滋彰。文王孔子。彖象由辞。幽 人天。后稷伊芳尹。播厥百谷。惠被
群生。岐黄彭扁。振扬辅导。恩流含气。并岁逾三千。民到于今赖之。但轩辕以前。文本未传。如六爻指垂。画
象稼穑。即事成迹。至于药性所主。当以识识相因。不尔何由得闻。至于桐雷乃着在于编简。此书应与素问同类。
但后人多更修饰之尔。秦皇所焚。医方卜术不预。故犹得全录。而遭汉献迁徙。晋怀奔迸。文籍焚靡。千不遗一。
今之所存。有此四卷。是其本经所出郡县。乃后汉时制。疑仲景元化等所记。又有桐君采药录说其花叶形色。药
对四卷论其佐使相须。魏晋以来。吴普李当之等更复损益。或五百九十五。或四百四十一。或三百一十九。或三
品混糅。冷热舛错。草石不分。虫兽无辨。且所主治。互有得失。医家不能备见。则识智有浅深。今辄苞
综诸经。研括烦省。以神农本经三品。合三百六十五为主。又进名医副品。亦三百六十五。合七百三十种。精粗
皆取。无复遗落。分别科条。区畛物类。兼注铭时用上地所出。及仙经道术所须。并此序录。合为七卷。虽未足
追踵前良。盖亦一家撰制。吾去世之后。可贻诸知音尔。
梁书曰。陶弘景。字通明。丹阳人。性爱林泉。尤好着述。常曰我读书未满万卷。以内典参之。乃当小出耳。
先生性好医方。专以拯济欲利益群品，故修撰神农本草经三卷为七卷。撰真诰十卷。集验方五卷。广肘后为百一
之制。世所行用多获异效焉。（太平御览）
唐书于士宁传曰。帝曰本草别录何为而二。对曰。班固唯记黄帝内外经。不载本草。至齐七录乃称之。世谓
神农氏尝药以拯含物。而黄帝以前。文本不传。以识相付。至桐雷乃载篇册。然所载郡县。多在汉时。疑张仲景
华佗窜记其语。别录者。魏晋以来。吴普李当之所记。其言华叶形色。佐使相须。附经为说。故弘景合而录之。
张舜民曰。陶隐居不详北药。时有诋谬。多为唐人所质，人固有不知。无足怪也。（画漫录）
朱子曰。陶隐居注本草不识那物。后说得差背底多。缘他是个南人。那时南北隔绝。他不识北方物事。他
居建康。（语类）
李时珍曰。神农本草。药分三品。计三百六十五种。以应周天之要。梁陶弘景复增汉魏以下名医所用药三
百六十五种。谓之名医别录。凡七卷。首叙药性之源。论病名之诊。次分玉石一品。草一品。木一品。果菜一品。
米食一品。有名未用三品。以朱书神农墨书别录进上梁武帝。其书颇有裨
补。亦多谬误。
按据隋志。名医别录与本草经某注。各自单行。而若别录。唯着陶氏撰。不审其果为弘景否。查证类本草五
石脂女萎雷丸玄石。弘景集注所引别录之文。与黑字所记不异。苏敬新修本草注曰。梁七录有神农本草三卷。陶
据此以别录加之为七卷。开宝重定本草序曰。三坟之书。神农预其一。百药既辨。本草存其录。旧经三卷。世所
流传。名医别录互为编纂。至梁贞白先生陶景乃以别录参其本书。朱墨杂书。时谓明白。又曰白字为神农所说。
黑字为名医所传。嘉 补注本草总叙曰。旧经才三卷。药止三百六十五种。至陶隐居又进名医别录。亦三百六十
五种。因而注释分为七卷。又曰。凡陶隐居所进者。谓之名医别录云。考弘景序称进名医副品三百六十五则。似
别录与副品为一矣。而别录之文。苏敬新修本草所引四十则。李 海药本草所引二则。全然与黑字所记不同。则
似别录非副品矣。盖弘景之撰本草经集注。就名医别录中摭三百六十五品以副旧经之数而别录之。书至唐有单行。
苏敬李 辈犹得见之。乃以弘景采录之余。有可备施用者。故收入注中。是其文所以与黑字所记不同也。名医副
品。本自别录中所采记。而别录不是成乎弘景之手。隋志所谓陶氏别是一人。艺文略直题陶弘景集。李时珍以本
草经集注为名医别录。其说并误矣。
〔苏氏（敬）新修本草〕（艺文略作唐本草）旧唐志二十一卷 佚
孔志约序曰。盖闻天地之大德曰生。运阴阳以播物。含灵之所保曰命。资亭育以尽年。蛰穴栖巢。感物之
情盖寡。范金揉木。逐欲之道方滋。而五味或爽。时昧甘辛之节。六气斯 。易愆寒燠之宜。中外交侵。形神分
战。饮食伺HT 。成肠胃之眚。风湿候隙。构手足之灾。机缠肤腠。莫知救止。渐因膏肓。期于夭折。暨炎晖纪物。
识药石之功。云瑞名官。穷诊候之术。草木咸得其性。鬼神无所遁情。刳麝 犀。驱泄邪恶。飞丹炼石。引纳清
和。大庇苍生。普济黔
首。功侔造化。恩迈裁成。日用不知。于今是赖。岐和彭缓。腾绝轨于前。李华张吴。振英声于后。昔秦政煨燔。
兹经不预。永嘉丧乱。斯道尚存。梁陶景雅好摄生。研精药术。以为本草经者。神农之所作。不刊之书也。惜其
年代浸远。简编残蠹。与桐雷众记颇或 驳。兴言撰缉。勒成一家。亦以雕琢经方。润色医业。然而时钟鼎峙。
闻见阙于殊方。事非佥议。诠释拘于独学。至如重建平之防己。弃槐里之半夏。秋采榆仁。冬收云实。谬粱米之
黄白。混荆子之牡蔓。异蘩萋于鸡肠。合由跋于鸢尾。防葵野狼毒。妄曰同根。钩吻黄精。引为连类。铅锡莫辨。
橙柚不分。凡此比例。盖亦多矣。自时厥后。以迄于今。虽方技分镳。名医继轨。更相祖述。罕能厘正。乃复采
杜蘅于及已。求忍冬于络石。舍陟厘而取 藤。退飞廉而用马蓟。承疑行妄。曾无有觉。疾瘵多殆。良深慨叹。
既而朝议郎行监门府长史骑都尉臣苏敬。摭陶氏之乖违。辨俗用之纰紊。遂表请修定。深副圣怀。乃诏太尉扬州
都督监修国史上柱国赵国公臣无忌。大中大夫行尚药奉御臣许孝崇等二十二人。与苏敬详撰。窃以动植形生。因
方舛性。春秋节变。感气殊功。离其本上。则质同而效异。乖于采摘。乃物是而时非。名实既爽。寒温多谬。用
之凡庶。其欺已甚。施之君父。逆莫大焉。于是上禀神规。下询众议。普颁天下。营求药物。羽毛鳞介。无远不
臻。根茎花实。有名咸萃。遂乃详探秘要。博综方术。本经虽阙。有验必书。别录虽存。无稽必正。考其同异。
择其去取。铅干昭章。定详言之得失。丹青绮焕。备庶物之形容。撰本草并图经目录等凡成五十四卷。庶以网罗
今古。开涤耳目。尽医方之妙极。拯生灵之性命。传万祀而无时。悬百王而不
朽。
唐书于士宁传曰。士宁与司空李 修定本草并图合五十四篇。帝曰。本草尚矣。今复修之。何所异耶。对曰。
昔陶弘景以神农经合杂家别录注铭之。江南偏方。不周晓药石。往往纰缪四百余物。今考正之。又增后世所用百
余物。此以为异。
掌禹锡曰。谨案蜀本草序作五十三卷。及唐英公进本草表云勒成本草二十卷。目录一卷。药图二十五卷。图
经七卷。凡五十三卷。据此三者合作五十三卷。又据李含光本草音义云。正经二十卷。目录一卷。又别立图二十
五卷。目录一卷。图经七卷。凡五十四卷。二说不同。今并注。
又曰。唐新修本草。唐司空英国公李 等奉 修。初陶隐居因神农本经三卷增修为七卷。显庆中监门右长
史苏敬表请修定。因命太尉赵国公长孙无忌尚药奉御许孝崇与敬等二十二人重广定为二十卷。今谓之唐本草。
李时珍曰。唐高宗命司空英国公李 等修陶隐居所注神农本草经增为七卷。世谓之英公唐本草。颇有增益。
显庆中右监门长史苏敬重加订注。表请修定。帝复命太尉赵国公长孙无忌等二十二人与敬详定。增药一百一十四
种。分为玉石草木人兽禽虫鱼果米谷菜有名未用十一部。凡二十卷。目录一卷。别为药图二十五卷。图经七卷。
共五十三。世谓之唐新本草。苏敬所释虽明。亦多驳误。
按是书初系苏敬所修。后更表请详定。乃诏李 长孙无忌等二十二人与敬编撰。世谓之唐本草。李时珍错认
掌禹锡之言。妄生曲说也。苏敬宋人。避讳作苏恭。后世仍袭不改者。何李 唐初佐命之臣。而古今医统称 以
医鸣唐。抑亦妄矣。
〔新修本草图〕旧唐志二十六卷 佚
〔本草音〕旧唐志三卷 佚
〔本草图经〕旧唐志七卷 佚
〔张氏（鼎）本草〕新唐志二十卷目录一卷 佚
〔药图〕新唐志二十卷 佚
〔图经〕新唐志七卷 佚
新唐志注曰。显庆四年。英国公李 。太尉长孙无忌。兼侍中辛茂将太子宾客弘文馆学士许敬宗。礼部郎中
兼太子洗马弘文馆学士孔志约。尚药奉御许孝崇胡子家蒋季璋。尚药局直长蔺复 许弘。直侍御医巢孝俭。太子
药藏监蒋季瑜吴嗣宗。丞蒋义方。太医令蒋季琬许弘。丞蒋茂昌。太常丞吕才贾文通。太史令李淳风。潞王府参
军吴师哲。礼部主事颜仁楚。右监门府长史苏敬等撰。
按新唐志又着苏敬新修本草等目。而张鼎本草其名衔卷帙并同。是大可疑。诸家簿录。不复载张鼎之书。疑
鼎亦与苏敬同为编撰者。故新志误为二书。犹吴景贤与巢元方撰诸病源候论。新唐志又载巢吴二家诸病源候论之
目。俱系复出者欤。唐书于士宁传。称士宁与李 等修定本草。而今孔志约序唯有李 等二十三人名衔。不署
士宁。则张鼎亦遗其名者欤。以未可决定其如何。今并着苏敬张鼎二家之书而俟后考。
〔孔氏（志约）本草音义〕（宋志作唐本草）新唐志（二十卷） 佚
按孔志约作新修本草序。不言自着音义。是又可疑。
〔陈氏（藏器）本草拾遗〕新唐志十卷 佚
掌禹锡曰。本草拾遗。唐开元中京兆府三原县尉陈藏器撰，以神农本草经虽有陶苏补集之说。然遗逸尚多。
故为序例一卷。拾遗六卷。解纷三卷。总曰本草拾遗。共十卷。
李时珍曰。藏器四明人。其所着述。博极群书。精核物类。订绳谬误。搜罗幽隐。自本草以来。一人而已。
肤谫之士。不察其详核。惟诮其僻怪。宋人亦多删削。岂知天地品物无穷。古今隐显亦异。用舍有时。名称或变。
岂可以一隅之见。而遽讥多闻哉。如辟虺雷海马胡豆之类。皆隐于昔而用于今。仰天皮灯花败扇之类。皆万象所
用者。若非此书收载。何从稽考。此本草之书所以不厌详悉也。
按艺文略有四明人本草拾遗二十卷。恐系是书复出。陈氏盖四明人也。二十是十字误文。仍不着录。
〔李氏（含光）本草音义〕新唐志二卷 佚
颜真卿茅山玄靖先生广陵李君碑铭略曰。先生姓李氏。讳含光。广陵江都人。本姓弘。以孝敬皇帝庙讳改焉。
羁好静处。诵习坟典。年十八。志求道妙。遂师事同邑 先生游艺。敏年神龙。初以清行度为道士。以大历己
酉岁冬十一月十四日遁化于茅山紫阳之别室。春秋八十有七。先生识真淳业行高古。道穷情性之本。学冠天人之
际。又博览群言。长于着撰。尝以本草之书精明药物。事关性命。难用因循。着音义两卷。（文集）
〔韩氏（保升）重广英公本草〕艺文略二十卷 佚
掌禹锡曰。蜀重广英公本草。伪蜀翰林学士韩保升等与诸医士取唐本草并图经相参校。更加删定。稍增注释。
孟昶自为序。凡十卷。今谓之蜀本草。
李时珍曰。蜀本草。其图说药物形状。颇详于陶苏也。
〔卢氏（多逊）详定本草〕朱志二十卷目一卷 佚
掌禹锡曰。开宝六年。诏尚药奉御刘翰道士马志翰林医官翟煦张素王从蕴吴复圭王光 陈昭遇安自良等九人。
详校
诸本。仍取陈藏器拾遗诸书相参。颇有刊正别名及增益品。自马志为之注解。仍命左司员外郎知制诰扈蒙翰林学
士卢多逊等刊定。凡二十卷。御制序镂板于国子监。
〔李氏（ ）开宝重定本草〕（旧脱重定二字。今据证类本草。掌禹锡说订补。）宋志二十卷目一卷 佚
序曰。三坟之书。神农预其一。百药既辩。本草存其录。旧经三卷。世所流传。名医别录。互为编纂。至梁
贞白先生陶景乃以别录参其本经。朱墨杂书。时谓明白。而又考彼功用。为之注释。列为七卷。南国行焉。逮乎
有唐。别加参校。增药余八百味。添注为二十一卷。本经漏功则补之。陶氏误说则证之。然而载历年祀。又逾四
百。朱字黑字。无本得同。旧注新注。其文互阙。非圣主抚大同之运。永无疆之休。其何以改而正之哉。乃命尽
考传误。刊为定本。类例非允从而革焉。至如笔头灰兔毫也。而在草部。今移附兔头骨之下。半天河地浆皆水也。
亦在草部。今移附土石类之间。败鼓皮移附于兽皮。胡桐泪改从于木类。紫矿亦木也。自玉石品而取焉。伏翼实
【雷公集注神农本草】隋代经籍志记载为四卷，已失传。
【陶氏（佚名）名医别录】（《艺文略》记为陶弘景所撰）隋代经籍志记载为三卷，已失传。
【陶氏（弘景）本草经集注】《七录》记载为七卷，已失传。
其自序说：隐居先生居住在茅山岩岭之上，在吐纳导引的余暇，颇有兴趣钻研医术方技。阅览本草药性，认为这穷尽了圣人的心意，因此撰写并论述它。旧时的说法都称这是神农的本经，我认为确实如此。从前神农氏统治天下时，画八卦以通晓鬼神的情状，创造耕种以节省杀戮生命的弊端，宣扬药物来治疗疾病以拯救夭折受伤的生命。这三道，经过众多圣人的发扬而更加显著。周文王和孔子，通过彖辞和象辞阐发幽深与天道；后稷和伊尹，播种百谷，恩惠遍及众生；岐伯、黄帝、彭祖、扁鹊，振作弘扬辅导之道，恩泽流布于有生命之物。这些传承历经三千多年，百姓至今仍在依赖他们。只是轩辕氏以前，文字典籍尚未流传，就像六爻指向下垂，描绘耕作收获的景象，即事而成迹，至于药性的主治功能，应当以认识相承继，否则从哪里能听闻呢？到了桐君和雷公才将其著录在简册上，这本书应当与《素问》同类，只是后人多加修饰罢了。秦始皇焚书，医方卜术不在焚烧之列，所以得以完整保留。但遭遇汉献帝迁徙、晋怀帝奔逃，文献焚毁散失，千中无一留存。现在所存的，只有这四卷。其中所出的郡县，乃是后汉时的建制，怀疑是张仲景、华佗等人所记录。又有桐君的《采药录》，讲述花叶的形状颜色，《药对》四卷论述药物的佐使相须关系。魏晋以来，吴普、李当之等人又加以增减，有的五百九十五种，有的四百四十一一种，有的三百一十九种，或者三品混杂错乱，冷热属性颠倒，草木不分，虫兽无别，而且所主治的功效，互有得失。医家不能全面见到，那么见识智慧就有深浅之分。现在我总括综合各种经典，研究概括繁简，以神农本经的三品为主，共三百六十五种，又进献名医的副品，也是三百六十五种，合计七百三十种，精粗皆取，不再遗漏，分别科条，区分物类，兼注铭刻时令、产地所出，以及仙经道术所需的内容，加上这篇序录，合为七卷。虽然不足以追随前代良医，但也算是我一家之撰制，我去世之后，可以留给知音之人。
《梁书》说：陶弘景，字通明，丹阳人。生性喜爱山林泉水，尤其喜好著述。常说：“我读书未满万卷，用佛经参证，才稍微超出一点。”先生生性好医方，专门用来拯救救济想要利益众生的愿望，因此修撰《神农本草经》三卷扩展为七卷，撰写《真诰》十卷，《集验方》五卷，将《肘后备急方》扩充为《百一方》的体制，世间所行用的多获得奇异疗效。（出自《太平御览》）
《唐书·于士宁传》说：皇帝问：《本草别录》为什么分为两卷？于士宁回答说：班固只记载了《黄帝内经》，没有记载《本草》。到了齐代的《七录》才开始称引它。世人认为神农氏尝百草以拯救万物，而黄帝以前的文本没有流传，是以认识相传授。到了桐君、雷公才记载在篇册中。然而所载的郡县，多在汉代时期，怀疑是张仲景、华佗窜改记录他们的言语。《别录》是魏晋以来，吴普、李当之所记录，讲述花叶形色，佐使相须，附属于本经进行解说。所以陶弘景将其合并记录下来。
张舜民说：陶隐居不熟悉北方的药物，时常遭到诋毁谬误，多为唐人质疑，人本来就有不知道的事情，不值得奇怪。（出自《画墁录》）
朱熹说：陶隐居注《本草》不认识那些东西，后来说得差背错误的很多。因为他是个南方人，那时南北隔绝，他不识北方事物。他居住在建康。（出自《朱子语类》）
李时珍说：《神农本草》，药物分为三品，共计三百六十五种，以对应周天度数。梁朝陶弘景又增加汉魏以下名医所用的药物三百六十五种，称为《名医别录》，共七卷。首先叙述药性之源，论病名之诊，其次分玉石一品，草一品，木一品，果菜一品，米食一品，有名未用三品。用红笔书写神农本经，黑笔书写别录，进呈给梁武帝。这本书颇有补益，但也多有谬误。
按考证依据《隋书·经籍志》，《名医别录》与《本草经集注》各自单独流行，而所谓的《别录》，只署陶氏所撰，不知是否真的是陶弘景。查证《开宝本草》中关于五石脂、女萎、雷丸、玄石的记载，陶弘景集注所引用的《别录》文字，与黑字所记没有不同。苏敬《新修本草》注说：《梁七录》有《神农本草》三卷，陶弘景据此将《别录》加入成为七卷。《开宝重定本草》序说：三坟之书，《神农本草》预列其一，百药既已辨别，《本草》保存其记录。旧经三卷，世间流传，《名医别录》互为编纂。到了梁朝贞白先生陶弘景，便将《别录》参入本书，朱墨杂书，当时称为明白。又说白字为神农所说，黑字为名医所传。《嘉祐补注本草》总叙说：旧经才三卷，药止三百六十五种。到了陶隐居又进献《名医别录》，也是三百六十五种，因而注释分为七卷。又说：凡是陶隐居所进献的，称为《名医别录》。考察陶弘景序言称进献《名医副品》三百六十五则，似乎《别录》与《副品》是一回事。然而《别录》的文字，苏敬《新修本草》所引四十则，李珣《海药本草》所引二则，全然与黑字所记不同，则似乎《别录》不是《副品》了。大概陶弘景撰写《本草经集注》时，从《名医别录》中选取三百六十五品以配合旧经的数量而作为《别录》。此书到唐代还有单行本，苏敬、李珣等人还能看到，于是将陶弘景采集收录的、有可供施用的内容，收入注中，这就是其文字与黑字所记不同的原因。《名医副品》原本就是从《别录》中采录记录的，而《别录》并非成于陶弘景之手。《隋志》所谓“陶氏”是另外一个人，《艺文略》直接题写陶弘景集。李时珍将《本草经集注》当作《名医别录》，他的说法都错了。
【苏氏（敬）新修本草】（《艺文略》作《唐本草》）《旧唐书·经籍志》记载为二十一卷，已失传。
孔志约序说：听说天地的大德叫做生，运用阴阳来播化万物。含灵之物所保全的是命，依靠养育以尽天年。蛰居洞穴、栖止巢穴的动物，感受外物的情态很少。范金揉木（制作器具），追求欲望的途径方才滋长。而五味有时失调，时常不明白甘辛的节制；六气如果失衡，容易错过寒暖的适宜。中外交互侵袭，形神分离交战。饮食伺机侵害，造成肠胃的疾病；风湿乘隙而入，构成手足的灾祸。病机缠绕皮肤腠理，不知道如何救治停止，逐渐深入膏肓，期望夭折。等到炎晖纪物（指神农时代），识别药石的功效。云瑞名官（指黄帝时代），穷尽诊候的技术。草木完全得到它们的性质，鬼神无法隐藏情状。剖开麝香、犀牛，驱除邪恶，飞丹炼石，引入清和之气。广泛庇护苍生，普遍救济百姓，功绩等同造化，恩德超越裁成。日用而不知，到现在仍然依赖。岐伯、伯高、彭祖、缓先腾跃绝尘于前，李当、华佗、张仲景、吴普振起英声于后。从前秦始皇焚书，这部经典不在其中。永嘉丧乱，这道统尚且存在。梁朝陶弘景雅好养生，研精药术，认为《本草经》是神农所作，是不刊之书。可惜年代久远，简编残破蛀蚀，与桐君、雷公等人的记录颇为驳杂不一。兴叹着撰写辑录，勒成一家的著作，也是为了雕琢经方，润色医业。然而当时钟鼎分立，见闻缺乏殊方异土的事物，事情非众人商议，诠释拘泥于独学。至于像重建平的防己，抛弃槐里的半夏；秋天采集榆仁，冬天收取云实；混淆粱米的黄白，混同荆子的牡蔓；将蘩萋与鸡肠区别开来，将由跋与鸢尾合并；防葵与野狼毒，妄说是同根；钩吻与黄精，引以为同类；铅锡无法分辨，橙柚无法区分。凡此比例，大概也很多了。从那时以后，直到今天，虽然方技分道扬镳，名医相继足迹，互相祖述，很少能厘正错误。于是又从及已中采摘杜蘅，在络石中寻找忍冬，舍弃陟厘而取藤，退去飞廉而用马蓟。继承疑惑实行狂妄，竟然没有人察觉。疾病危殆，良深慨叹。
不久，朝议郎行监门府长史骑都尉臣苏敬，摘取陶氏的乖违，辨明俗用的纰紊，于是上表请求修定，深深符合圣意。于是诏令太尉扬州都督监修国史上柱国赵国公臣无忌，大中大夫行尚药奉御臣许孝崇等二十二人，与苏敬详细撰写。我们以为动植形生，因方位不同而性质各异，春秋季节变化，感应之气功效特殊。离开本源，则质地相同而效验不同；违背采摘时节，则是物是而时非。名实既然混乱，寒温多有谬误。用于平民百姓，欺骗已经很甚；施于君父，罪逆没有更大的了。于是上禀神圣规范，下询众人议论，普遍颁行天下，营求药物，羽毛鳞介，无论多远无不到达。根茎花实，有名的全部聚集。于是详细探究秘要，博综方术。本经虽然缺失，有验证的必写；别录虽然存在，无根据的必正。考校其同异，选择其去取。铅干昭章，详细谈论得失。丹青绮焕，具备万物的形容。撰写《本草》并图经目录等共成五十四卷，希望以此网罗古今，开涤耳目，穷尽医方的妙极，拯救生灵的生命，流传万世而不随时光流逝，悬挂百王而不朽坏。
《唐书·于士宁传》说：于士宁与司空李勣修定《本草》并图，合五十四篇。皇帝问：《本草》很古老了，现在又修定它，有什么不同？于士宁回答说：从前陶弘景将《神农经》与杂家《别录》混合注释。江南偏方，不周全知晓药石，往往有谬误四百多种。现在考正它们，又增加后世所用的一百多种，这就是不同之处。
掌禹锡说：谨案《蜀本草》序作五十三卷，以及唐英公进《本草》表说勒成《本草》二十卷，目录一卷，药图二十五卷，图经七卷，共五十三卷。据此三者合作五十三卷。又据李含光《本草音义》说：正经二十卷，目录一卷，又别立图二十五卷，目录一卷，图经七卷，共五十四卷。两种说法不同，现在一并注释。
又说：唐《新修本草》，唐司空英国公李勣等人奉旨修定。起初陶隐居因《神农本经》三卷增修为七卷。显庆年间，监门右长史苏敬上表请求修定。于是命令太尉赵国公长孙无忌、尚药奉御许孝崇与苏敬等二十二人重新广定为二十卷，现在称为《唐本草》。
李时珍说：唐高宗命令司空英国公李勣等人修定陶隐居所注的《神农本草经》，增为七卷，世间称为英公《唐本草》。颇有增益。显庆年间，右监门长史苏敬重新加订注，上表请求修定。皇帝又命令太尉赵国公长孙无忌等二十二人与苏敬详细审定，增加药物一百一十四种，分为玉石、草木、人、兽、禽、虫、鱼、果、米谷、菜、有名未用十一部，共二十卷，目录一卷，另为药图二十五卷，图经七卷，共五十三卷，世间称为《唐新本草》。苏敬的解释虽然明了，但也多有驳杂错误。
按考证：这本书起初是苏敬所修，后来再次上表请求详细审定，于是诏令李勣、长孙无忌等二十二人与苏敬编撰，世间称为《唐本草》。李时珍错认了掌禹锡的话，妄生曲解。苏敬是宋人，避讳写作苏恭，后世沿袭不改。李勣是唐初佐命之臣，而古今医生统称李勣以医生闻名于唐，这也是荒谬的。
【新修本草图】《旧唐书·经籍志》记载为二十六卷，已失传。
【本草音】《旧唐书·经籍志》记载为三卷，已失传。
【本草图经】《旧唐书·经籍志》记载为七卷，已失传。
【张氏（鼎）本草】《新唐书·经籍志》记载为二十卷，目录一卷，已失传。
【药图】《新唐书·经籍志》记载为二十卷，已失传。
【图经】《新唐书·经籍志》记载为七卷，已失传。
《新唐书·经籍志》注说：显庆四年，英国公李勣、太尉长孙无忌、兼侍中辛茂将、太子宾客弘文馆学士许敬宗、礼部郎中兼太子洗马弘文馆学士孔志约、尚药奉御许孝崇、胡子家蒋季璋、尚药局直长蔺复、许弘、直侍御医巢孝俭、太子药藏监蒋季瑜、吴嗣宗、丞蒋义方、太医令蒋季琬、许弘、丞蒋茂昌、太常丞吕才、贾文通、太史令李淳风、潞王府参军吴师哲、礼部主事颜仁楚、右监门府长史苏敬等撰写。
按《新唐志》又记载苏敬《新修本草》等书目，而张鼎《本草》的名称、衔职、卷帙都相同，这是非常可疑的。诸家簿录，不再记载张鼎的书，怀疑张鼎也与苏敬同为编撰者，所以《新志》误列为两本书。就像吴景贤与巢元方撰写《诸病源候论》，《新唐志》又记载巢、吴二家《诸病源候论》的书目，都是重复出现的吗？《唐书·于士宁传》称于士宁与李勣等人修定《本草》，而现在孔志约序只有李勣等二十三人姓名，不署名于士宁，那么张鼎也是遗漏其名吗？因为不能决定具体情况，现在一并著录苏敬、张鼎二家的书，以等待后考。
【孔氏（志约）本草音义】（《宋志》作《唐本草》）《新唐书·经籍志》（二十卷），已失传。
按孔志约作《新修本草》序，不说自己著《音义》，这又是可疑的。
【陈氏（藏器）本草拾遗】《新唐书·经籍志》记载为十卷，已失传。
掌禹锡说：《本草拾遗》，唐开元中京兆府三原县尉陈藏器撰写，因为《神农本草经》虽然有陶弘景、苏敬补集的说法，但遗逸还很多，所以作序例一卷，拾遗六卷，解纷三卷，总称为《本草拾遗》，共十卷。
李时珍说：陈藏器是四明人，他所著的书籍，博览群书，精核物类，订正绳纠谬误，搜罗幽隐，自从有《本草》以来，只有他一人而已。浅薄的人，不考察其详核，只是讥笑其僻怪。宋人也多删削，哪里知道天地品物无穷，古今隐显亦异，用舍有时，名称或变，怎么能以一隅之见，就急忙讥笑多闻的人呢？如辟虺雷、海马、胡豆之类，都是过去隐蔽而现在使用的；仰天皮、灯花、败扇之类，都是万象所用的。如果不是这本书收录，从哪里稽考？这就是《本草》这本书不厌详尽的原因。
按《艺文略》有四明人《本草拾遗》二十卷，恐怕是这本书的重复出现。陈氏大概是四明人。二十是十字的误文，仍不著录。
【李氏（含光）本草音义】《新唐书·经籍志》记载为二卷，已失传。
颜真卿《茅山玄靖先生广陵李君碑铭》略说：先生姓李氏，名讳含光，广陵江都人。本姓弘，因为孝敬皇帝的庙讳而改姓。羁旅喜好静处，诵习坟典。十八岁，立志寻求道的奥妙，于是拜同邑先生游艺为师。敏年神龙初年，凭借清行度为道士。在大历己酉年冬十一月十四日遁化于茅山紫阳之别室，享年八十七岁。先生识真淳，业行高古，道穷情性之本，学冠天人之际。又博览群言，长于著撰。曾经因为《本草》之书精明药物，事关性命，难以因循，著《音义》两卷。（出自文集）
【韩氏（保升）重广英公本草】《艺文略》记载为二十卷，已失传。
掌禹锡说：蜀《重广英公本草》，伪蜀翰林学士韩保升等与诸医士取《唐本草》并图经相互参校，更加删定，稍增注释。孟昶亲自作序，共十卷，现在称为《蜀本草》。
李时珍说：《蜀本草》，其图说药物形状，比陶弘景、苏敬更为详细。
【卢氏（多逊）详定本草】《朱志》记载为二十卷，目一卷，已失传。
掌禹锡说：开宝六年，诏令尚药奉御刘翰、道士马志、翰林医官翟煦、张素、王从蕴、吴复圭、王光、陈昭遇、安自良等九人，详细校勘诸本，仍取陈藏器《拾遗》诸书相互参证，颇有刊正别名及增益品种。由马志为之注解，仍命左司员外郎知制诰扈蒙、翰林学士卢多逊等刊定，共二十卷。皇帝制序镂板于国子监。
【李氏（？）开宝重定本草】（《旧志》脱“重定”二字，今据《证类本草》、掌禹锡说订补。）《宋志》记载为二十卷，目一卷，已失传。
序说：三坟之书，《神农本草》预列其一，百药既已辨别，《本草》保存其记录。旧经三卷，世间流传，《名医别录》互为编纂。到了梁朝贞白先生陶弘景，便将《别录》参入本经，朱墨杂书，当时称为明白。而又考校那些功用，为之注释，列为七卷。南国行用。到了唐朝，另外加以参校，增加药物八百多种，添注为二十一卷。本经漏掉的功效则补之，陶氏错误的说法则证之。然而经历年祀，又超过四百年，朱字黑字，没有原本能够相同。旧注新注，其文互有缺失。如果不是圣主抚大同之运，永无疆之休，怎么能改正它呢？于是命令全面考校传误，刊为定本。类例如果不允当就革除。至于像笔头灰、兔毫，却在草部，现在移附在兔头骨之下；半天河、地浆都是水，也在草部，现在移附在土石类之间；败鼓皮移附于兽皮；胡桐泪改从于木类；紫矿也是木，从玉石品中取来；伏翼实...
[Leigong's Collected Commentary on the Shennong Bencao Jing] Recorded in the Sui Dynasty bibliography as four volumes, now lost.
[Tao Shi (Anonymous) Mingyi Bielu (Record of Famous Physicians)] (Yiwen Lue records it as authored by Tao Hongjing). Recorded in the Sui Dynasty bibliography as three volumes, now lost.
[Tao Shi (Hongjing) Bencao Jing Jizhu (Collected Annotations on the Materia Medica Classic)] Recorded in the Qilu as seven volumes, now lost.
In his preface, he said: The Recluse Master resided upon the rocky ridges of Maoshan. In his leisure time after practicing Tu Na (breathing exercises), he took a keen interest in medical arts and techniques. Having reviewed the properties of herbs in the Bencao, he believed that this fully expressed the intent of the sages, and thus he wrote and discussed it. Old theories all claim that this is the original Bencao Jing of Shennong. I believe this to be true. When Shennong ruled the world, he drew the Eight Trigrams to communicate with the spirits of ghosts and gods; he invented farming and planting to reduce the harm of killing living beings; he promoted medicines to treat diseases and save lives from premature death and injury. These three paths were further illuminated through many sages. King Wen of Zhou and Confucius expounded upon the profound and heavenly principles through the Tuan (Commentary on the Judgments) and Xiang (Commentary on the Images) verses. Hou Ji and Yi Yin sowed the hundred grains, bestowing benefits upon all living creatures. Qibo, Huangdi (Yellow Emperor), Pengzu, and Bian Que vigorously promoted guidance and assistance, their grace flowing to all sentient beings. This lineage has spanned over three thousand years, and people still rely on it today. However, before the time of Xuanyuan (Huangdi), texts had not yet been transmitted. Just as the six lines point downwards and images depict farming and harvesting, forming deeds from events, the governing principles of medicinal properties should be understood through inherited knowledge; otherwise, how could they have been heard? It was only when Tong Jun and Lei Gong recorded them in bamboo slips that this book appeared. This book should be of the same category as the Suwen (Basic Questions), but later generations added much embellishment. When Qin Shi Huang burned books, medical formulas and divination arts were not included, so they remained intact. However, during the displacement of Emperor Xian of Han and the flight of Emperor Huai of Jin, documents were burned and scattered, leaving less than one in a thousand. What exists now are only these four volumes. The commanderies and counties mentioned as origins of the drugs were established in the Later Han period, leading to suspicion that they were recorded by Zhang Zhongjing, Hua Tuo, and others. There is also Tong Jun's Caoyao Lu (Record of Herb Gathering), which describes the shape and color of flowers and leaves, and Yaodui (Drug Pairs), four volumes discussing the auxiliary and guiding roles and mutual requirements of drugs. Since the Wei and Jin dynasties, Wu Pu, Li Dangzhi, and others have made additions and deletions. Some list 595 species, some 441, some 319, or mix the Three Grades (Shangpin, Zhongpin, Xiapin), causing errors in cold and hot properties, failing to distinguish between herbs and minerals, and insects and beasts. Moreover, the treatments for various conditions have gains and losses. Medical practitioners cannot see everything comprehensively, so their understanding varies in depth. I have now synthesized various classics, studied and condensed the complex, taking the Three Grades of the Shennong Bencao Jing as the main body, totaling 365 species. I have also added the secondary items of famous physicians, also 365 species, making a total of 730 species. Both fine and coarse materials are included, with nothing left out. Categories and sections are distinguished, and classes of objects are separated. Annotations include inscriptions, seasons, places of origin, and requirements from immortal scriptures and Daoist practices. Combined with this preface and record, it forms seven volumes. Although it may not fully follow the predecessors, it is a unique compilation of my own. After my death, it can be passed on to those who understand.
The Book of Liang states: Tao Hongjing, courtesy name Tongming, was from Danyang. He loved forests and springs and particularly enjoyed writing. He often said, "If my reading does not reach ten thousand volumes, comparing it with Buddhist scriptures would show it is merely slightly above average." The Master loved medical formulas and dedicated himself to saving and benefiting all beings. Therefore, he compiled the Shennong Bencao Jing (three volumes) into seven volumes, wrote Zhen Gao (Ten Volumes), Ji Yan Fang (Five Volumes), and expanded Zhouhou Beiji Fang into the Baifang system. Most remedies used in the world achieved remarkable effects. (From Taiping Yulan)
The Book of Tang, Biography of Yu Shining, states: The Emperor asked, "Why is the Bencao Bielu divided into two parts?" Yu Shining replied, "Ban Gu only recorded the Huangdi Neijing and did not mention the Bencao. It was not until the Qi Dynasty's Qilu that it was cited. People believe that Shennong tasted herbs to save all things, but texts before the Yellow Emperor were not transmitted and were passed down through knowledge. It was only when Tong Jun and Lei Gong recorded them in chapters that they appeared. However, the commanderies and counties mentioned are mostly from the Han period, leading to suspicion that Zhang Zhongjing and Hua Tuo interpolated their words. The Bielu was recorded by Wu Pu and Li Dangzhi since the Wei and Jin dynasties, describing flower and leaf shapes, auxiliary and guiding roles, and mutual requirements, attached to the classic for explanation. Thus, Tao Hongjing combined and recorded them."
Zhang Shanmin said: Tao the Recluse was unfamiliar with northern medicines and was often criticized for errors, frequently questioned by Tang scholars. It is natural for people to not know everything, which is not surprising. (From Huaman Lu)
Zhu Xi said: Tao the Recluse did not recognize certain substances in his commentary on the Bencao, and later statements contained many inaccuracies. This is because he was a southerner, and at that time, the North and South were isolated; he was unfamiliar with northern substances. He resided in Jiankang. (From Zhuzi Yulei)
Li Shizhen said: The Shennong Bencao divides drugs into three grades, totaling 365 species, corresponding to the degrees of the celestial sphere. Tao Hongjing of the Liang Dynasty added 365 species used by famous physicians from the Han and Wei dynasties below, calling it the Mingyi Bielu, totaling seven volumes. It first narrates the source of drug properties and diagnoses of disease names, then divides them into minerals/rocks, herbs, trees, fruits/vegetables, grains/foods, and three categories of "named but unused." Using red ink for the Shennong Bencao and black ink for the Bielu, he presented it to Emperor Wu of Liang. This book has considerable benefits but also contains many errors.
According to the Sui Dynasty bibliography, the Mingyi Bielu and the Bencao Jing Jizhu circulated separately. Regarding the Bielu, it is only attributed to "Tao Shi," and it is unclear if this is indeed Tao Hongjing. Checking the Kai Bao Bencao entries for Wushizhi, Nuwei, Leiwan, and Xuanshi, the text of the Bielu quoted in Tao Hongjing's collected annotations is identical to that recorded in black ink. Su Jing's Xinxiu Bencao annotation states: The Liang Qilu lists the Shennong Bencao as three volumes. Tao Hongjing based his seven-volume edition on this by adding the Bielu. The Preface to the Kaibao Chongding Bencao states: Among the Three Fenshu (ancient classics), the Shennong Bencao is one of them. After distinguishing the hundred medicines, the Bencao preserves the record. The old classic consists of three volumes, circulating in the world, with the Mingyi Bielu interwoven in compilation. It was not until Tao Jing, the Zhenbai Master of Liang, that the Bielu was integrated into the original text, printed with mixed red and black ink, which was considered clear at the time. It is also said that white characters denote what Shennong said, and black characters denote what famous physicians transmitted. The General Preface to the Jiayou Bucheng Bencao states: The old classic had only three volumes and 365 species. When Tao the Recluse advanced the Mingyi Bielu, also 365 species, he annotated and divided it into seven volumes. It is also stated: Everything advanced by Tao the Recluse is called the Mingyi Bielu. Examining Tao Hongjing's preface, he mentions advancing 365 "secondary items" (Fupin), suggesting that the Bielu and Fupin might be the same. However, the forty passages of the Bielu quoted in Su Jing's Xinxiu Bencao and the two passages quoted in Li Xun's Haiyao Bencao differ completely from the black ink records, suggesting that the Bielu is not the Fupin. It seems that when Tao Hongjing wrote the Bencao Jing Jizhu, he selected 365 items from the Mingyi Bielu to match the number of the old classic, labeling them as the Bielu. By the Tang Dynasty, single editions of this book still existed, allowing Su Jing and Li Xun to see them. They incorporated useful materials collected by Tao Hongjing into their annotations, which explains why the text differs from the black ink records. The Mingyi Fupin was originally extracted and recorded from the Bielu, but the Bielu itself was not created by Tao Hongjing. The "Tao Shi" mentioned in the Sui bibliography refers to another person, while the Yiwen Lue directly titles it as Tao Hongjing's collection. Li Shizhen's identification of the Bencao Jing Jizhu as the Mingyi Bielu is incorrect.
[Su Shi (Jing) Xinxiu Bencao] (Yiwen Lue calls it Tang Bencao). Recorded in the Old Book of Tang bibliography as twenty-one volumes, now lost.
Kong Zhiyue's preface says: I have heard that the great virtue of Heaven and Earth is called Life, distributing yin and yang to generate all things. For sentient beings, what is preserved is Destiny, relying on nourishment to fulfill one's lifespan. Animals in burrows and nests have few feelings influenced by external objects. The crafting of metal and wood to satisfy desires began to flourish. Yet the five flavors sometimes fail, and people often do not understand the moderation of sweet and pungent tastes. If the six qi are unbalanced, it is easy to miss the appropriateness of cold and warmth. Internal and external invasions cause the separation and conflict of form and spirit. Diet伺机 (takes advantage of opportunities) to harm, causing diseases of the stomach and intestines; wind and dampness exploit gaps, creating disasters in the limbs. Pathogenic mechanisms entangle the skin and interstices, and no one knows how to stop them, gradually reaching the gao huang (deep internal organs), leading to premature death. Until the era of Yan Hui (referring to Shennong), the efficacy of medicine and stones was recognized. In the era of Yun Rui (referring to Huangdi), official positions were named, and diagnostic techniques were exhausted. The nature of grasses and trees was fully understood, and the emotions of ghosts and gods could not hide. Musk and rhino horn were dissected to drive away evil; flying cinnabar and refined stones were used to invite pure and harmonious qi. Greatly protecting the common people and universally saving the black-haired subjects, its merit equals creation, and its grace surpasses cultivation. People use it daily without knowing its source, yet still rely on it today. Qibo, Bo Gao, Peng Zu, and Huanxian leaped ahead with unparalleled tracks; Li Dang, Hua Tuo, Zhang Zhongjing, and Wu Pu raised heroic reputations afterwards. When Qin Zheng burned books, this classic was spared. During the Youjia disaster, this tradition survived. Tao Jing of Liang loved health preservation and studied pharmaceutical arts meticulously. He believed that the Bencao Jing was made by Shennong, an unchangeable book. Regrettably, due to the long passage of time, bamboo slips were damaged and eaten by insects, and they conflicted somewhat with the records of Tong Jun and Lei Gong. Sighing, he compiled and edited them into a unique work, aiming to refine medical formulas and embellish the medical profession. However, at that time, the feudal lords stood apart, and his knowledge lacked information from distant regions. Without collective discussion, his interpretations were constrained by solitary learning. For example, he favored Fangji from Chongping while discarding Banxia from Huaili; he harvested Yuren in autumn and Yunshi in winter; he confused the yellow and white colors of Liang rice; he mixed up the male and female aspects of Jingzi; he distinguished Fanqi from Jichang; he combined Youba with Yuanwei; he falsely claimed that Fangkui and Yelangdu shared the same root; he linked Gougen and Huangjing as related; he could not distinguish lead from tin; he could not differentiate oranges from pomelos. Such proportional errors were numerous. From then on, until today, although medical arts diverged and famous physicians followed in each other's footsteps, rarely were errors corrected. They picked Dubo from Ji Yi, sought Rendong from Luoshi, abandoned Zhili to take Teng, and rejected Feilian to use Maji. Following doubt and acting on error, no one realized it. Diseases became more dangerous, causing deep sighs.
Subsequently, Chen Yi Lang and Acting Director of the Gate Guard Manor, Knight Commander Su Jing, pointed out the deviations of Tao Shi and the confusion of popular usage, and requested revision. This deeply pleased the Emperor. An edict was issued appointing Taiwei, Duke of Yangzhou, Supervisor of State History, Shangzhuguo Zhao Guogong (Changsun Wuji), and Zhongda Dafu and Acting Imperial Physician Xu Chong, along with twenty-two others, to compile with Su Jing. We believe that animals and plants, due to different directions, have different natures; spring and autumn changes bring different effects from sensing qi. Departing from the source results in similar substance but different efficacy; violating the picking season results in correct object but wrong time. If names and realities are confused, cold and warm properties will have many errors. Using them for commoners is already very deceptive; applying them to rulers and fathers is the greatest sin. Therefore, we consulted divine rules and public opinion, distributed them throughout the empire, and sought medicines far and wide. Feathers, scales, fins, and shells arrived from everywhere. Roots, stems, flowers, and fruits, all named ones, gathered together. We carefully explored secrets, comprehensively studied medical arts. Where the Bencao was lacking, verified items were written; where the Bielu existed, unverified items were corrected. Differences were examined, selections made. Lead and dryness were clarified, and gains and losses were detailed. Colors were vibrant, depicting all things. We compiled the Bencao and Tu Jing (Illustrated Classics) catalogs, totaling fifty-four volumes, hoping to encompass past and present, open ears and eyes, exhaust the wonders of medical formulas, and save the lives of living beings, transmitting for ten thousand generations without fading, hanging for a hundred kings without decaying.
The Book of Tang, Biography of Yu Shining, states: Yu Shining worked with Sima Li Ji to revise the Bencao and Tu, combining them into fifty-four chapters. The Emperor asked: The Bencao is ancient; what is different about this new revision? Yu Shining replied: Previously, Tao Hongjing combined the Shennong Jing with miscellaneous family Bielu for annotation. Southern regional prescriptions were incomplete regarding medicinal knowledge, often containing over four hundred errors. Now we have corrected them and added over a hundred species used in later times. This is the difference.
Zhang Yuxi said: According to the Preface of the Shu Bencao, it is fifty-three volumes. Also, the Memorial of Duke Ying of Tang presenting the Bencao states it consists of twenty volumes of Bencao, one volume of catalog, twenty-five volumes of Medicine Illustrations, and seven volumes of Illustrated Classics, totaling fifty-three volumes. Based on these three sources, it is fifty-three volumes. However, according to Li Hanguang's Bencao Yinyi, there are twenty volumes of standard text, one volume of catalog, twenty-five volumes of illustrations, one volume of illustration catalog, and seven volumes of illustrated classics, totaling fifty-four volumes. The two accounts differ; both are noted here.
It is also stated: The Tang Xinxiu Bencao was revised by Sima Li Ji of the Tang Dynasty. Initially, Tao the Recluse expanded the three volumes of Shennong Bencao into seven volumes. In the Xianqing era, Su Jing, Right Director of the Gate Guard Manor, petitioned for revision. Thus, Taiwei Zhao Guogong Changsun Wuji, Imperial Physician Xu Chong, and twenty-two others including Su Jing re-expanded and defined it into twenty volumes, now known as the Tang Bencao.
Li Shizhen said: Emperor Gaozong of Tang ordered Sima Li Ji of the Duke of Ying to revise the Shennong Bencao annotated by Tao the Recluse, expanding it to seven volumes, known in the world as the Yinggong Tang Bencao. It had considerable additions. In the Xianqing era, Su Jing, Right Monitor of the Gate Guard Manor, revised and annotated it again, petitioning for revision. The emperor ordered Taiwei Zhao Guogong Changsun Wuji and twenty-two others to review it with Su Jing. One hundred and fourteen species were added, divided into eleven categories: minerals/rocks, herbs, humans, beasts, birds, insects, fish, fruits, grains, vegetables, and named-but-unused. Totaling twenty volumes, plus one volume of catalog, twenty-five volumes of medicine illustrations, and seven volumes of illustrated classics, totaling fifty-three volumes, known in the world as the Tang Xin Bencao. Although Su Jing's explanations were clear, there were many errors.
According to research: This book was initially revised by Su Jing, who later petitioned for detailed review. An edict was issued ordering Li Ji, Changsun Wuji, and twenty-two others to compile with Su Jing, known in the world as the Tang Bencao. Li Shizhen misinterpreted Zhang Yuxi's words and fabricated explanations. Su Jing was a Song dynasty figure, whose name was changed to Su Gong to avoid naming taboos, a change later generations retained. Li Ji was a founding minister of the early Tang, yet doctors throughout history have referred to him as a physician famous in Tang, which is absurd.
[Xinxiu Bencao Tu] Recorded in the Old Book of Tang bibliography as twenty-six volumes, now lost.
[Bencao Yin] Recorded in the Old Book of Tang bibliography as three volumes, now lost.
[Bencao Tu Jing] Recorded in the Old Book of Tang bibliography as seven volumes, now lost.
[Zhang Shi (Ding) Bencao] Recorded in the New Book of Tang bibliography as twenty volumes, one volume of catalog, now lost.
[Yao Tu] Recorded in the New Book of Tang bibliography as twenty volumes, now lost.
[Tu Jing] Recorded in the New Book of Tang bibliography as seven volumes, now lost.
The New Book of Tang bibliography note states: In the fourth year of Xianqing, British Duke Li Ji, Taiwei Changsun Wuji, Concurrent Chancellor Xin Maojiang, Guest of the Crown Prince and Scholar of Hongwen Academy Xu Jingzong, Langzhong of the Ministry of Rites and Concurrent Tutor to the Crown Prince and Scholar of Hongwen Academy Kong Zhiyue, Imperial Physician Xu Xiaochong, Hu Zijia Jiang Jizhang, Director of the Imperial Pharmacy Lin Fu, Xu Hong, Direct Attending Imperial Physician Chao Xiaojian, Supervisor of the Crown Prince's Medicine Store Jiang Jiyu, Wu Sizong, Clerk Jiang Yifang, Director of the Imperial Medical Bureau Jiang Jiwan, Xu Hong, Clerk Jiang Maochang, Vice Director of the Court of Imperial Sacrifices Lü Cai, Jia Wentong, Director of the Directorate of Astronomy Li Chunfeng, Staff Officer of the Luwang Palace Wu Shizhe, Principal Secretary of the Ministry of Rites Yan Renchu, and Longshimanzhangshi Su Jing, among others, compiled it.
According to the New Tang Bibliography, it lists Su Jing's Xinxiu Bencao and other titles, while Zhang Ding's Bencao has the same name, title, and volume count, which is highly suspicious. Other bibliographies do not record Zhang Ding's book, leading to the suspicion that Zhang Ding was also a compiler alongside Su Jing, and the New Bibliography mistakenly listed it as two books. Similar to Wu Jingxian and Chao Yuanfang co-authoring the Zhu Bing Yuan Hou Lun, where the New Tang Bibliography lists both Chao and Wu's versions, implying duplication. The Tang Book, Biography of Yu Shining, states that Yu Shining revised the Bencao with Li Ji, but Kong Zhiyue's preface only lists Li Ji and twenty-two others, omitting Yu Shining. Was Zhang Ding also omitted? Since it cannot be determined, we list the books of both Su Jing and Zhang Ding here for future verification.
[Kong Shi (Zhiyue) Bencao Yinyi] (Song Bibliography calls it Tang Bencao). New Book of Tang Bibliography (twenty volumes), now lost.
According to Kong Zhiyue's preface to the Xinxiu Bencao, he does not mention authoring the Yinyi himself, which is suspicious.
[Chen Shi (Cangqi) Bencao Shiyi] New Book of Tang Bibliography records ten volumes, now lost.
Zhang Yuxi said: Bencao Shiyi was written by Chen Cangqi, County Magistrate of Sanyuan, Jingzhao Prefecture, during the Kaiyuan era of the Tang Dynasty. Although there were supplements by Tao and Su to the Shennong Bencao Jing, many omissions remained. Therefore, he wrote one volume of Preface and Examples, six volumes of Supplements, and three volumes of Resolving Disputes, collectively titled Bencao Shiyi, totaling ten volumes.
Li Shizhen said: Chen Cangqi was from Siming. His writings were extensive, covering many books, precise in classifying objects, correcting errors, and collecting obscure items. Since the advent of the Bencao, he is the only one like him. Superficial scholars, not examining the details, only mock his eccentricity. Song dynasty people also deleted much. How could they know that the products of heaven and earth are infinite, and the hidden and manifest change with time? Usage depends on the occasion, and names may change. How can one judge the knowledgeable based on a limited perspective? Items like Bihui Lei, Haima, and Hudou were hidden in the past but used today. Items like Yangtian Pi, Denghua, and Baishan are used by all phenomena. If not recorded in this book, how could they be verified? This is why the Bencao books must be detailed.
According to Yiwen Lue, there is a Siming person's Bencao Shiyi in twenty volumes, which is likely a duplicate of this book. Chen was probably from Siming. The "twenty" is a typo for "ten," so it is not recorded.
[Li Shi (Hanguang) Bencao Yinyi] New Book of Tang Bibliography records two volumes, now lost.
Yan Zhenqing's Epitaph for Master Xuanjing of Maoshan, Mr. Guangling Li, briefly states: The Master's surname was Li, given name Hanguang, from Jiangdu, Guangling. Originally surnamed Hong, he changed it due to the temple name taboo of Emperor Jingxiao. He preferred quiet residence, reciting ancient classics. At eighteen, he sought the mysteries of the Dao and studied under Master Youyi of the same county. In the early Shenlong era, he became a Daoist priest through pure conduct. On the fourteenth day of the eleventh month of the Jiyou year of Dali, he passed away in a side room of Ziyang at Maoshan, aged eighty-seven. The Master had true purity, high moral conduct, ancient wisdom, understood the root of emotions and nature, and his learning surpassed the human and heavenly realms. He博览群言 (read widely) and excelled in writing. Because the Bencao clarifies drugs and concerns life and death, difficult to follow blindly, he wrote the Yinyi in two volumes. (From Collected Works)
[Han Shi (Baosheng) Chongguang Yinggong Bencao] Yiwen Lue records twenty volumes, now lost.
Zhang Yuxi said: Shu Chongguang Yinggong Bencao was compiled by Han Baosheng, Hanlin Academician of the Former Shu, and other physicians, who cross-referenced the Tang Bencao and Tu Jing, made deletions and revisions, and added annotations. Meng Chang wrote the preface himself. It totals ten volumes, now called the Shu Bencao.
Li Shizhen said: The Shu Bencao's illustrations and descriptions of drug shapes are more detailed than those of Tao and Su.
[Lu Shi (Duoxun) Xiangding Bencao] Zhu Bibliography records twenty volumes, one volume of catalog, now lost.
Zhang Yuxi said: In the sixth year of Kaibao, an edict ordered Liu Han, Imperial Physician, Daoist Ma Zhi, Hanlin Medical Officers Zhai Xu, Zhang Su, Wang Congyin, Wu Fugui, Wang Guang, Chen Zhaoyu, An Ziliang, and nine others to carefully proofread various editions, referencing Chen Cangqi's Shiyi and other books, correcting aliases and adding species. Ma Zhi provided annotations. Left Department Member Lang and Drafting Official Hu Meng, Hanlin Academician Lu Duoxun, and others were ordered to finalize it. It totaled twenty volumes. The Emperor composed a preface, which was carved and printed at the Imperial Academy.
[Li Shi (?) Kaibao Chongding Bencao] (Old Bibliography omits "Chongding"; added here based on Zhenglei Bencao and Zhang Yuxi's statement.) Song Bibliography records twenty volumes, one volume of catalog, now lost.
Preface: Among the Three Fenshu, the Shennong Bencao is one. After distinguishing the hundred medicines, the Bencao preserves the record. The old classic consists of three volumes, circulating in the world, with the Mingyi Bielu interwoven in compilation. It was not until Tao Jing, the Zhenbai Master of Liang, that the Bielu was integrated into the original text, printed with mixed red and black ink, which was considered clear at the time. Functions were examined and annotated, divided into seven volumes, circulated in the southern region. In the Tang Dynasty, further revisions were made, adding over eight hundred species, expanding to twenty-one volumes. Missing functions in the Bencao were supplemented; erroneous statements by Tao were verified. However, over four hundred years have passed, and the red and black characters no longer match the originals. Old and new annotations have missing texts. Unless the Holy Sovereign governs the great unity and enjoys boundless blessings, how can it be corrected? Thus, we ordered a comprehensive examination of transmission errors to establish a definitive edition. Inappropriate classifications were abolished. For example, Bitouhui (pen tip ash) and Tubihao (rabbit hair) were in the herb section; now moved under Tubitougu (rabbit head bone). Bentianhe and Dijiang are waters; now moved among stones and earth. Baigupi (drum skin) moved to animal skins. Hutonglei (honey locust tears) changed to wood category. Zijuan is also wood, taken from the mineral/rock category. Fuyi (bat)...