植物之生于天地间，莫不各有所用。苟不见诸载籍，虽老农老圃亦不能尽识，而可烹可 者，
皆躏籍于牛羊鹿豕而已。自神农氏品尝草木，辨其寒温甘苦之性，作为医药，以济人之夭札，后
世赖以延生。而本草书中所载，多伐病之物，而于可茹以充腹者，则未之及也。
敬惟周王殿下体仁遵义，孳孳为善。凡可以济人利物之事，无不留意。尝读《孟子》书，至
于五谷不熟，不如荑稗，因念林林总总之民，不幸罹于旱涝，五谷不熟，则可以疗饥者，恐不止
荑稗而已也。苟能知悉而载诸方册，俾不得已而求食者，不惑甘苦于荼荠，取昌阳，弃乌喙，因
得以裨五谷之缺，则岂不为救荒之一助哉！于是购田夫野老，得甲坼句萌者四百余种，植于一圃。
躬自阅视，
俟其滋长成熟，乃召画工绘之为图，仍疏其花实根干枝叶之可食者，汇次为书一帙，名曰《救荒
本草》，命臣为序。臣惟人情于饱食暖衣之际，多不以冻馁为虞，一旦遇患难则莫知所措，惟付
之于无可奈何，故治己治人鲜不失所。今殿下处富贵之尊，保有邦域，于无可虞度之时，乃能念
生民万一或有之患，深得古圣贤安不忘危之旨，不亦善乎！神农品尝草木以疗斯民之疾，殿下区
别草木，欲济斯民之饥，同一仁心之用也。虽然，今天下方药，雍熙泰和之治，禾麦产瑞，家给
人足，不必论及于荒政耳。殿下亦岂忍睹斯民仰食于草木哉？是编之作，盖欲辨载嘉植，不没其
用，期与《图经本草》并传于后世。庶几萍实有征，而凡可以烹 者得不躏籍于牛羊鹿豕。苟或
见用于荒岁，其及人之功利，又非药石所可拟也。尚虑四方所产之多，不能尽录，补其未备，则
有俟于后日云。
永乐四年丙戍岁秋八月奉议大夫左长史臣卞同拜手谨序
植物生长于天地之间，没有一种是没有用处的。如果这些用途没有被记载在书籍中，即使是经验丰富的老农和老园丁也不能完全认识它们，那些可以烹饪食用的部分，都只能被牛、羊、鹿、猪等牲畜践踏糟蹋罢了。自从神农氏亲自品尝草木，辨别它们寒、温、甘、苦的性质，制作成医药，来救助人们免受早逝之苦，后世的人们依靠这些得以延续生命。然而本草书中记载的，大多是用来治病的东西，而对于可以食用以充饥的内容，则没有涉及。
恭敬地想到周王殿下体恤仁爱、遵循道义，勤勉行善。凡是能够救济百姓、有利万物的事情，无不留心关注。曾经阅读《孟子》一书，读到“五谷如果不成熟，还不如野草稗子”这句话时，因而想到广大民众，不幸遭遇旱灾或水涝，五谷歉收时，可以用来充饥的食物，恐怕不仅仅只有野草稗子而已。如果能够了解并记载在书籍中，使得在不得已寻求食物的人，不会在苦菜（荼）和甜菜（荠）之间困惑，知道取用昌阳（菖蒲），抛弃乌喙（附子类有毒药材），从而弥补五谷的不足，这难道不是救荒的一个帮助吗！于是购买田地给农夫野老，得到能识别萌芽生长的四百多种植物，种植在一个园圃里。亲自视察，等到它们滋长成熟后，便召集画工绘制成图，仍然梳理出其中花、实、根、干、枝、叶中可以食用的部分，汇编成书一册，命名为《救荒本草》，命令我为此书写序言。我认为人们在吃饱穿暖的时候，大多不把受冻挨饿作为忧虑，一旦遇到患难就不知所措，只能付之无奈，所以治理自己或治理他人都很少不失去安身之所。如今殿下身处富贵尊贵之位，保有国家疆域，在无需担忧的时刻，却能念及百姓万一可能遇到的祸患，深得古代圣贤“安居不忘危险”的宗旨，不是很好吗！神农氏品尝草木来治疗百姓的疾病，殿下区分草木，想要救济百姓的饥饿，这是同一颗仁心的运用啊。虽然如此，如今天下方药盛行，处于太平盛世，禾麦产生祥瑞，家家富裕人人满足，不必谈论荒政罢了。殿下又怎么忍心看到百姓仰赖草木为食呢？这部书的编写，大概是为了辨别记载优良的植物，不埋没它们的用处，期望能与《图经本草》一起流传于后世。或许像楚昭王得萍实一样有实证，而那些可以烹饪食用的植物不至于被牛羊鹿猪践踏糟蹋。如果在荒年得以使用，它对人的功绩利益，又不是药物所能比拟的。还担心四方出产的植物众多，不能全部记录，补充其中的不完善之处，那就有待于日后了。
永乐四年丙戌岁秋八月奉议大夫左长史臣卞同叩手恭敬作序
Plants growing between heaven and earth are all useful in their own way. If their uses are not recorded in literature, even experienced farmers and gardeners cannot fully recognize them, and those parts that are edible can be cooked or eaten are merely trampled upon by cattle, sheep, deer, and pigs. Since Shennong tasted herbs and plants, distinguishing their cold, warm, sweet, and bitter properties, and formulated medicines to save people from premature death, later generations have relied on these to prolong life. However, the materia medica books mostly record substances for treating diseases, while neglecting those that can be consumed to fill the stomach.
Respectfully considering His Highness the Prince of Zhou, who embodies benevolence and upholds righteousness, diligently engaging in good deeds. He pays attention to everything that can benefit people and aid all things. Having read the *Mencius*, he reached the passage stating, "If the five grains do not ripen, it is worse than weeds," and thus thought of the multitude of common people. Unfortunate enough to suffer from drought or flood, when the five grains fail to ripen, the foods that can alleviate hunger are likely more than just weeds. If these could be known and recorded in books, so that those forced to seek food would not be confused between bitter herbs (*Taraxacum* spp.) and sweet shepherd's purse (*Capsella bursa-pastoris*), knowing to take *Changyang* (Rhizoma Acori Tatarinowii) and discard *Wuhui* (Radix Aconiti Lateralis Preparata), thereby supplementing the deficiency of the five grains, would this not be a help in famine relief? Therefore, he acquired fields for old farmers and villagers, obtained over four hundred species of plants recognizable by their sprouts, and planted them in a garden. He personally inspected them, waited for them to grow and mature, then summoned painters to illustrate them. He still listed the flowers, fruits, roots, stems, branches, and leaves that were edible, compiling them into a book titled *Jiu Huang Ben Cao* (Herbal for Famine Relief), and ordered me to write a preface. I believe that when people are well-fed and warmly clothed, they rarely worry about freezing or starving; once disaster strikes, they are at a loss and can only accept their fate helplessly. Thus, governing oneself or others often leads to losing one's footing. Now, Your Highness, residing in the dignity of wealth and nobility, preserving the state, in times without immediate worry, can contemplate the potential disasters of the people, deeply understanding the ancient sages' principle of being secure yet mindful of danger. Is this not excellent? Shennong tasted herbs to cure the diseases of the people; Your Highness distinguishes plants to relieve the hunger of the people. This is the application of the same benevolent heart. Although, nowadays, medicine is widespread throughout the realm, governance is peaceful and harmonious, crops yield auspiciously, families are self-sufficient, and there is no need to discuss famine policies. Yet how could Your Highness bear to see the people relying on plants for food? The purpose of this compilation is to identify and record valuable plants, ensuring their utility is not lost, hoping it will be transmitted alongside the *Tu Jing Ben Cao* (Illustrated Materia Medica). Perhaps, like the omen of the duckweed fruit, edible plants will not be trampled by livestock. If utilized in famine years, its merit and benefit to humanity would surpass that of medicinal stones. Still fearing that the variety of products from different regions cannot be fully recorded, and to supplement its incompleteness, awaits future efforts.
In the eighth month of autumn, in the year Bingxu of the Yongle Era, Bian Tong, Official of the Left Longshi with the title Fengyi Dafu, respectfully bows and writes this preface.