考《汉书·艺文志》，分医经与经方而二之。而隋书经籍志则统以医方。乃读其论，则
均有味乎谚所谓有疾弗治。适得中医云云盖诚见夫医或失宜，热以益热，寒以增寒，转伤于
内，与其授权于庸医，固不若听命于造物，以不治治。然瞑眩瘳疾载在书，医师率属，十全
为上，亦着于周官，安得废医，夫亦曰审之而已。《神农本草》，《汉志》未登，肇见之《隋
书》，嗣而《唐书》新旧，而《宋史》悉录之，即国朝《四库全书》，采医家言至九十七种，
言本草者亦十余种。在神农初，药分三品，共三百六十种。迨雷公桐君，增其族类，广其主
治，而书益着，而医经资之达其用，而经方之名，因以立。所以由汉而隋，史氏遂统以医方
称也。且夫医书之存于今者，亦仅矣。夫《针经》、《素问》，古所谓《黄帝内经》也，次若
《难
乃与针灸家所共援，以察荣卫部位脏腑脉法、经络 穴。是史论医经，所谓原人、血脉阴
阳表里，以起百病之本，死生之分，慎度所施。而后之人，有因以畅其说者，如《金匮要略
》、《伤寒论》，及《病源候》，及三因五运六气等论，皆医经之遗也。余则各本草，乃史
论经方，所谓本草木之寒温，辨五苦六辛，致水火之齐，因气感之宜，以通蔽解结。而后之
人，有因以善制造者，如《千金》、《百一》、《和剂局方》，及《全生》、《卫生奇疾》
等方，皆经方之类也。即至意见有偏，门户各立，有若河间易州金华，或主泻火，主滋阴，
莫不各先研经图后，依于本草而讲修治。然则经图及本草，其医之始事欤。今诸医经，既难
率购，而《四库》所录诸本草，坊间亦少刊布。即所市有《本草备要》从新各编，又绝不及
经图，徒掇拾破碎，未易会通而酌其宜。山阴友人姚建霞茂才来省，其兄清如于靖安署，示
予以本草分经一编。编中略采录诸经脉图，具列诸药总目，再析列通行分行，不循经络各类
中，各以补和攻散寒热，自为其类。不务详核，而尚简当，甚便检阅。熟审之，依论为方，
当不至益热增寒，而疾可瘳，十全可几。惜板毁于兵，无从复购。因为正其次序，复付手民
公诸世，增名为《本草分经》审治。审之者谁？阅此者事也。编着者谁？实建霞同堂曾王父
讳澜号 云广文先生也，而名以和尚，则以晚年寡发，故又冠以维摩。维摩诘？盖深入法门，
明了众生，能断众生病者，想诸经图其究之精矣。乃若本草，实医之始事也，是编之着。
不过如药王药上王子，尝世界草木金石，悉知苦酢咸淡甘辛等味，并诸和合，是冷是热有毒
无毒。如《 严经》所云，尔维摩学佛，服行无量功德，当不仅以是编。狎视之，维摩有
知，其将亦点首乎。黄梅梅雨田。
考察《汉书·艺文志》，将医经与经方分为两类。而《隋书·经籍志》则统称为医方。但阅读其论述，都深含谚语所说的“有病不治疗，恰好得到‘中医’（指中等水平的医生或适中的治疗）”之类的意味。这大概是确实看到医学有时处理不当，用热药反而增加热邪，用寒药反而增加寒邪，转而损伤体内正气，与其将性命托付给平庸的医生，倒不如听凭造物主安排，以“不治”来治疗。然而，《尚书》中记载瞑眩之症可治愈疾病，医师率领下属，十全十美为上等，这也记载于《周礼》，怎么能废弃医学呢？大概只是说要审慎罢了。
《神农本草经》，《汉书·艺文志》未收录，最早见于《隋书》，随后《唐书》新旧两版以及《宋史》都全部收录了它。就连本朝《四库全书》，采集医家言论多达九十七种，谈论本草的也有十余种。在神农时代初期，药物分为上、中、下三品，共三百六十种。等到雷公、桐君时期，增加了药物的族类，扩大了主治范围，书籍更加著名，医经借助它们发挥效用，经方的名称因此确立。所以从汉代到隋代，史学家便统称为医方。
况且现存的医书也很少了。所谓《针经》、《素问》，就是古代所说的《黄帝内经》，其次如《难经》等，都与针灸家共同援引，用来观察营卫的部位、脏腑脉法、经络穴位。这是史书中论述医经，所谓探究人的本源、血脉阴阳表里，以此作为百病的根本，区分死生，谨慎地度量施治。而后世的人，有的借此阐发其学说，如《金匮要略》、《伤寒论》，以及《诸病源候论》，还有三因、五运六气等论述，都是医经的遗留。其他的各本草著作，则是史书中论述经方，所谓根据草木的寒温属性，辨别五苦六辛，调配水火性质的药剂，依据气感适宜的原则，以通闭塞、解结滞。而后世的人，有的借此善于制造方剂，如《千金方》、《百一选方》、《和剂局方》，以及《全生集》、《卫生奇疾方》等方剂，都属于经方的类别。
即使到了见解有偏差，门户各自树立的时候，像刘河间、易州、金华等地，有的主张泻火，有的主张滋阴，无不各自先研究医经图说，然后依据本草来讲解炮制。既然这样，医经图说和本草，难道是医学的起始事务吗？现在各位医经，既然难以全部购买，而《四库全书》所收录的各种本草，坊间也少有刊印出版。即使市面上有重新编纂的《本草备要》，又完全不及医经图说，只是零碎地拾取，不容易融会贯通并斟酌其适宜之处。山阴的朋友姚建霞秀才来到省城，他的兄长姚清如在靖安任职时，向我展示了《本草分经》这一编著。书中简要采录诸经脉图，详细列出诸药总目，再分析列通行分行，不遵循经络各类中，各自以补益、和解、攻散、寒热，自成一类。不追求详尽核实，而崇尚简明恰当，非常便于查阅。仔细审视它，依据论述制定方剂，应当不会增加热邪或寒邪，而疾病可以痊愈，十全十美是可以期待的。可惜原刻版毁于战火，无法重新购买。于是校正其顺序，再次交付刻工公之于世，增名为《本草分经审治》。审慎治疗的是谁？是阅读此书的人的事。编著者是谁？实际上是建霞同堂曾祖父讳澜，号云广文先生，而名字叫做和尚，是因为晚年头发稀少，所以又冠以维摩。维摩诘？大概是深入佛法法门，明了众生，能断除众生病痛的人，想必对医经图说的研究已经非常精透了。至于本草，确实是医学的起始事务，这部书的编著。不过就像药王、药上王子，尝遍世间草木金石，悉知酸苦咸淡甘辛等味道，以及各种合和，是冷是热、有毒无毒。正如《维摩诘所说经》中所说，你维摩学习佛法，奉行无量功德，应当不仅仅凭借这部书。轻视看待它，维摩如果有知，恐怕也会点头吧。黄梅梅雨田。
Examining the *Yiwen Zhi* (Bibliographic Treatise) of the *Book of Han*, medical classics (*Jingjing*) and classic prescriptions (*Jingfang*) are divided into two categories. However, the *Jingji Zhi* (Bibliographic Catalogue) of the *Book of Sui* unifies them under "Medical Prescriptions." Yet, reading its commentary, one finds it resonates with the proverb: "If one has a disease and does not treat it, one happens to get 'Zhongyi' (a doctor of average skill or moderate treatment)." This likely stems from the observation that medicine is sometimes mishandled: using heat to increase heat, or cold to increase cold, thereby injuring the interior. Rather than entrusting one's life to mediocre physicians, it is better to submit to the Creator and treat by "non-treatment" (*bu zhi*). However, the *Shangshu* records that severe dizziness (*mingxuan*) can cure diseases; physicians leading their staff aim for perfection ("ten out of ten"), as recorded in the *Rites of Zhou*. How can medicine be abandoned? It simply means one must exercise caution.
The *Shennong Bencao Jing* (Divine Farmer's Materia Medica) was not listed in the *Han Zhi*, but first appeared in the *Sui Shu*. Subsequently, both the Old and New *Books of Tang*, as well as the *History of Song*, recorded it completely. Even in our dynasty's *Siku Quanshu* (Complete Library of the Four Treasuries), ninety-seven types of medical works were collected, including over ten discussing materia medica. In the early days of Shennong, medicines were classified into three grades (Upper, Middle, Lower), totaling 360 species. Later, during the time of Leigong and Tongjun, the categories were expanded, indications broadened, and the texts became more renowned. Medical classics utilized these materials to realize their functions, establishing the name "Classic Prescription" (*Jingfang*). Thus, from the Han to the Sui dynasties, historians unified them under the term "Medical Prescriptions."
Moreover, surviving medical books today are few. The *Zhenjing* (Classic of Acupuncture) and *Suwen* (Basic Questions), collectively known in antiquity as the *Huangdi Neijing* (Yellow Emperor's Inner Canon), along with works like the *Nanjing* (Classic of Difficult Issues), are cited by acupuncture practitioners to examine the locations of Ying and Wei (Nutritive and Defensive Qi), Zang-Fu organs, pulse methods, meridians, and acupoints. Historical discussions on medical classics emphasize understanding the human body, blood vessels, Yin-Yang, exterior-interior relationships to identify the root of all diseases and distinguish life from death, applying treatments with prudence. Later scholars elaborated on these theories, such as in the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), *Shanghan Lun* (Treatise on Cold Damage), *Bingyuan Hou* (Source and Manifestations of Diseases), and discourses on Three Causes and Five Movements and Six Qi. These are remnants of medical classics. Other materia medica works correspond to the historical discussion of classic prescriptions: based on the cold/warm nature of herbs, distinguishing bitter/sour/pungent flavors, preparing agents of water/fire nature, and utilizing appropriate qi interactions to resolve blockages and knots. Later scholars improved upon formula preparation, such as in *Qianjin Fang* (Prescriptions Worth a Thousand Gold), *Baiyi Xuanfang* (Selected Prescriptions of Hundred Perfection), *Hejiju Fang* (Prescriptions of the Bureau of Harmonizing Agents), *Quansheng Ji* (Collection for Complete Life), and *Weisheng Qiji Fang* (Prescriptions for Hygiene and Strange Diseases). These belong to the category of classic prescriptions.
Even when opinions diverged and schools established distinct lineages—such as Liu Hejian, Yizhou, or Jinhua practitioners who emphasized purging fire or nourishing Yin—all first studied medical classic diagrams before consulting materia medica for processing instructions. Thus, medical classics and materia medica constitute the foundational tasks of medicine. Since current medical classics are difficult to acquire fully, and the materia medica volumes recorded in the *Siku Quanshu* are rarely printed in bookshops, even newly compiled editions like *Bencao Beiyao* (Comprehensive Essentials of Materia Medica) fail to cover medical classics, offering only fragmented excerpts that are hard to synthesize appropriately.
Mr. Yao Jianxia, a scholar from Shanyin, visited the provincial capital. His brother, Yao Qingru, serving in Jing'an, showed me a manuscript titled *Bencao Fenjing* (Materia Medica Classified by Meridians). This compilation briefly extracts meridian diagrams, lists general herb catalogs, and further categorizes commonly used herbs by meridian distribution. Within each non-meridian-specific category, herbs are grouped by tonifying, harmonizing, attacking, dispersing, cooling, or warming properties. It prioritizes conciseness and appropriateness over exhaustive verification, making it highly convenient for reference. Careful study of this text allows one to formulate prescriptions according to theory, avoiding the aggravation of heat or cold, curing diseases, and achieving high success rates. Regrettably, the original printing blocks were destroyed in war, making re-purchase impossible. I therefore corrected the sequence and had it recut for public dissemination, adding the title *Bencao Fenjing Shen Zhi* (Materia Medica Classified by Meridians: Prudent Treatment). Who exercises prudent treatment? The reader of this book. Who authored it? It was actually Yao Jianxia's great-grandfather, Mr. Lan, courtesy name Yun Guang, also known as Heshang (Monk) due to his baldness in later years, and further styled Weimo (Vimalakirti). Vimalakirti deeply understood the Dharma and could cure the illnesses of sentient beings; thus, his research on medical diagrams must have been profound. As for materia medica, it is indeed the starting point of medicine. The purpose of this compilation is akin to the Bodhisattvas Yaowang and Yaoshang tasting all plants, minerals, and stones, knowing their sour, bitter, salty, sweet, pungent flavors, and their thermal natures and toxicity. As stated in the *Vimalakirti Sutra*, if you, Vimalakirti, practice Buddhism and perform infinite merits, you should not view this book lightly. If Vimalakirti were aware, he would likely nod in approval. Mei Yutian, Huangmei.