粤稽神农氏，首尝百草，悯生民夭折不救也，历代久远，叠婴兵燹，祖龙一炷，竹简化
烬，
虽医人诸书，诏告留存，士民畏秦法，尽弃毁靡遗，收藏汲冢，缮写讹舛，非复神农氏古本
。嗣后医者多有附会，是《本草》在可信不可信间，近更创扬异说，竞尚阴寒，杀人草木中
，世未识也，予甚悯之。神农氏救世着《本草》，后人因《本草》祸世，失帝心矣。纯阳子
吕岩与余同志，招余、长沙使君张机，游燕市，访陈子远公，辩晰刀圭，陈子再拜，受教古
书，尽传之。张公又授《六气》诸书，因劝陈子着述，不可让之来者也。陈子着《内经》成
，着《六气》，今又着《本草》，勤矣！陈子幼读六籍，老而不遇，借《本草》之味，发扬
精
华，其文弘而肆，其书平而奇，世必惊才大而学博也，谁知皆得之吾三人助哉。天下有才学
者甚众，吾辈何独浓陈子？救世心殷，无异神农氏，则《本草新编》，其即救世之书乎。
云中逸老岐伯天师题于大江之南时
康熙乙巳孟春念九日也
陈子远公，所着《石室秘录》，皆传自异人，而于青囊肘后，阐发尤多，故拨盲起疲，
捷如
附应。余既序之，梓以行世矣。无何，复邮《本草新编》，余读竟而益叹其术之奇也，服其
心之仁也。粤稽烈山氏，躬尝百草，教后世以医。轩辕、岐伯，相与论性命之学，即今《金
匮》、《灵枢》、《素问》、《难经》。一以天地阴阳、四时寒燠、五行屈伸、悔吝之道，
通于人身之风寒暑热、五脏六腑、相生互伐、强弱通塞之机。盖古先哲王明乎天人合一之理
，而后颐指意会，将使天下之人之病无有不治，且并其病也而无之而后快焉。是道也，犹之
政也。先王固以不忍人之心行之矣。后世若淳于意、华元化、孙思邈、许胤宗、庞安时诸公
，咸以医鸣，而长沙张公能集大成者，得是道也，得是心也。其间继起，立论著方，或少偏
畸，犹滋訾议，而况其凡乎。自 近以来，家执一言，人持一见，纷然杂然之说行，天人
合
一之旨晦，由是习焉莫测其端。狃焉莫穷其变，而冀得心应手也，必无几矣。陈子乃慨然以
著作自任，上探羲皇，密证仙真，寤寐通之，着书累千万言。而《本草》一编，略人所详，
详人所略，考《纲目》，辨疑诸善本，惟探注方与真赝、与甘温凉热治病炮制而已。兹则一
药必悉其功用，权其损益，入某经通某脏，人能言之；入某经而治阴中之阳、阳中之阴，通
某脏而补水中之火、火中之水，人不能言也；至或问辨疑，茧抽蕉剥，愈入愈细。举《灵枢
》以上诸书，后世有误解误用者，必引经据史，以辨明之，使人不堕云雾中。洵乎陈子术之
奇
也。且其论滋补则往复流连，论消散则殷勤告诫，而于寒凉之味则尤其难其慎，不翅涕泣而
道之，固唯恐轻投于一二人，贻害者众；错置于一二时，流毒者远也。斯其心可不谓仁矣乎
。今医统久替似续，殊难其人。若陈子所云岐伯、雷公、仲景、纯阳诸先哲，或显形而告语
，或凭乩而问答，殆亦悯医理之不明，欲以斯道属斯人也，陈子何多让焉。谋也，三载薪劳
，一官丛脞，不能仰副圣主如天之仁以广仁政，而独于民人死生之际，三致意焉，故得是书
而乐为之序。又减俸而付诸梓，亦欲举世读是书者，务求尽乎其心之仁，而不徒惊乎其术之
奇焉，则夫古先哲王之所传，贤士大夫之所述，庶不至如伯牙海上，知音旷绝，而于以济世
利物也，思过半矣。
康熙三十年岁次辛未仲春中浣之吉
华川金以谋敬书于上元署中
我考察神农氏，首先尝试百草，是怜悯百姓夭折而无法挽救。历代久远，多次遭受战火兵燹，秦始皇焚书坑儒，竹简化为灰烬，虽然医人的书籍被诏令留存，但士民畏惧秦法，全部抛弃毁坏没有遗留，收藏在汲冢中的书，抄写时错误百出，不再是神农氏的古本。此后医者多有附会，使得《本草》处于可信与不可信之间，近来更有人创扬异说，竞相崇尚阴寒之药，在草木中杀人，世人尚未察觉，我很怜悯这种现象。神农氏著《本草》是为了救世，后人却因《本草》祸害世间，违背了帝王的初心。纯阳子吕岩与我志趣相投，邀请我和长沙太守张机，去燕市拜访陈子远公，辨析医药细微之处，陈子远公再拜，接受古书的教诲，全部传授给我。张公又传授《六气》等书，于是劝勉陈子著述，不可将此事让给后来的人。陈子撰写《内经》完成，又撰写《六气》，现在又撰写《本草》，真是勤勉啊！陈子幼年研读六经，年老仍未遇合，借助《本草》的药味，发扬精华，他的文章宏大而放纵，他的书平实而奇特，世人必定惊叹他才华大且学问渊博，谁知这都是得益于我们三人的帮助啊。天下有才有学的人很多，我们为何唯独看重陈子？他救世之心殷切，与神农氏无异，那么《本草新编》，大概就是救世的书籍吧。云中逸老岐伯天师题于大江之南，康熙乙巳年孟春二十九日。
陈子远公所著的《石室秘录》，都传承自异人，而在青囊、肘后方的阐发尤其多，所以能拨开盲人复明，起死回生，快捷如响应。我已经为它作序，刻印发行于世了。不久，他又邮寄来《本草新编》，我读完更加感叹他医术的奇特，佩服他内心的仁爱。我考察烈山氏（神农），亲自尝试百草，教导后世医学。轩辕黄帝、岐伯，相互论述性命之学，就是现在的《金匮》、《灵枢》、《素问》、《难经》。以天地阴阳、四季冷暖、五行屈伸、悔吝的道理，通晓人身中风寒暑热、五脏六腑、相生相克、强弱通塞的机理。大概古代圣王明白天人合一的道理，而后心领神会，将使天下人的病没有不治愈的，并且连疾病本身也消除掉才痛快。这个道，就像政治一样。先王本来就是用不忍伤害人的心来施行它。后世如淳于意、华元化、孙思邈、许胤宗、庞安时各位先生，都以医术闻名，而长沙张公（张仲景）能集大成者，是因为得到了这个道，得到了这颗心。其间继起之人，立论著方，有的稍偏颇畸形，还招致非议，何况是一般人呢。自从近代以来，各家执着于一言，各人持有一见，纷乱杂多的说法盛行，天人合一的宗旨晦暗不明，因此习惯于此却无法测度其开端，拘泥于此却无法穷尽其变化，希望做到得心应手，必然寥寥无几了。陈子于是慷慨地以著作为己任，上探伏羲、皇羲，密证仙真，日夜贯通，著书累计千万言。而《本草》这一编，略去别人详述的，详述别人略去的，考证《纲目》，辨别疑难的各种善本，只探究注解方剂的真伪、以及甘温凉热治病炮制罢了。这里每一种药必定详尽其功用，权衡其损益，进入哪条经络通哪条脏腑，人们能说；进入某条经络而治疗阴中之阳、阳中之阴，通某条脏腑而补水中之火、火中之水，人们不能说；至于或问或辨疑，像剥茧抽丝、剥蕉一样，越深入越细致。列举《灵枢》以上的诸书，后世有误解误用的，必定引经据史，来辨明它，使人不堕入云雾之中。确实是陈子医术的奇特啊。而且他论述滋补则往复流连，论述消散则殷勤告诫，而对于寒凉的药物则尤其慎重，简直像涕泣着诉说那样，唯恐轻率地投给一两个人，贻害众多；错置在一两个时辰，流毒深远。这颗心难道不叫仁爱吗？如今医道长久衰替，续接殊难其人。若像陈子所说的岐伯、雷公、仲景、纯阳等先哲，有的显形告知，有的凭乩问答，大概是怜悯医理的不明，想将这个道托付给这个人，陈子何必推让呢？谋划三年辛劳，一个官职琐碎繁杂，不能仰副圣主如天的仁德以广施仁政，而唯独对民众生死之际，再三致意，所以得到这本书而乐于为之作序。又减薪而付梓刻印，也是想让举世读这本书的人，务必求尽内心的仁爱，而不只是惊叹他医术的奇特，那么古代圣王所传的，贤士大夫所述的，或许不至于像伯牙海上那样，知音旷绝，从而济世利物的功效，也就思过半了。
康熙三十年岁次辛未仲春中旬吉日，华川金以谋敬书于上元署中。
I examine Shennong (Divine Farmer), who first tasted hundreds of herbs, out of pity for the people dying prematurely and unable to be saved. Through long generations, repeated wars and fires occurred; Qin Shi Huang burned books, turning bamboo slips to ash. Although medical texts were ordered to be preserved, scholars and citizens, fearing Qin laws, abandoned and destroyed them all without exception. The manuscripts collected from the Ji Tomb were copied with many errors, no longer resembling the ancient editions of Shennong. Since then, many physicians have made forced interpretations, leaving *Bencao* (Materia Medica) in a state between credibility and doubt. Recently, even more have created heterodox theories, competing in advocating yin-cold substances, killing people through herbal medicine, yet the world remains unaware. I deeply pity this situation. Shennong authored *Bencao* to save the world, but later generations used it to harm the world, losing the Emperor's original intent. Chunyangzi (Pure Yang Master) Lü Yan shared my aspirations, inviting me and Zhang Ji, the Prefect of Changsha, to visit Chen Ziyuan Gong in the Yan market, to discuss the subtle principles of medicine. Chen Ziyuan bowed twice, accepted teachings from ancient texts, and transmitted them all to me. Lord Zhang further taught me texts on *Liuqi* (Six Qi/Climate), and thus advised Chen Ziyuan to write, not letting such tasks fall to future generations. Chen Ziyuan completed writing the *Neijing* (Inner Canon), then wrote about *Liuqi*, and now writes *Bencao*; he is indeed diligent! Chen Ziyuan studied the Six Classics in his youth and remained unrecognized in old age. He utilized the flavors of *Bencao* to elucidate its essence. His writing is grand and unrestrained; his book is plain yet extraordinary. People will surely marvel at his great talent and broad learning, but who knows that this all resulted from the assistance of us three? There are many talented and learned people in the world; why do we single out Chen Ziyuan? His heart for saving the world is as earnest as Shennong’s. Thus, *Bencao Xinbian* (New Compilation of Materia Medica) must be a book for saving the world. Written by Qibo Tianzhi (Heavenly Teacher Qibo), the Wandering Old Man of Yunzhong, south of the Great River, on the 29th day of the first month of the Yisi year of the Kangxi reign.
Chen Ziyuan Gong’s *Shishi Milu* (Secret Records of the Stone Chamber) was all transmitted from extraordinary beings, and his elaboration on *Qingnang* (Green Bag) and *Zhouhou* (Elbow Reserve) prescriptions was particularly extensive. Therefore, he could restore sight to the blind and revive the exhausted, swiftly responding like an echo. Having already prefaced it and had it printed for circulation, he soon mailed *Bencao Xinbian*. After reading it, I sighed even more at the wonder of his techniques and admired the benevolence of his heart. I examine Lieshan Shi (Shennong), who personally tasted hundreds of herbs to teach medicine to posterity. Xuanyuan (Yellow Emperor) and Qibo discussed the study of life and nature, which constitute the current *Jinkui Yaolue* (Essential Prescriptions of the Golden Cabinet), *Lingshu* (Spiritual Pivot), *Suwen* (Basic Questions), and *Nanjing* (Classic of Difficult Issues). They used the principles of heaven and earth yin-yang, the four seasons' cold and heat, the flexion and extension of the Five Elements, and the ways of regret and delight to understand the mechanisms of wind, cold, summer-heat, and heat in the human body, as well as the mutual generation and restriction, strength and weakness, and blockage and flow among the five zang and six fu organs. Ancient sage kings clearly understood the principle of the unity of heaven and humanity, leading to intuitive comprehension, intending that there would be no disease in the world that could not be cured, and they would only be satisfied when diseases themselves were eradicated. This Dao is akin to governance. The former kings certainly practiced it with a heart unwilling to cause harm. Later generations such as Chunyu Yi, Hua Yuanda (Hua Tuo), Sun Simiao, Xu Yinzong, and Pang Anshi all became famous for their medical skills. However, Zhang Gong of Changsha (Zhang Zhongjing) was able to synthesize their achievements because he obtained this Dao and this heart. Among those who rose subsequently, establishing theories and prescribing formulas, some were slightly biased or distorted, still attracting criticism, let alone ordinary people. Since recent times, each school clung to one statement, each person held one view, causing chaotic and miscellaneous theories to prevail. The purport of the unity of heaven and humanity became obscure. Consequently, people became accustomed to it without knowing its origin, stuck in it without exhausting its variations, and hoped to achieve ease and accuracy in practice, which would be extremely rare. Chen Ziyuan therefore generously took upon himself the responsibility of authorship, exploring back to Fuxi and Huangdi, closely verifying immortal truths, comprehending them day and night, and writing millions of words. In this volume of *Bencao*, he omits what others detail and details what others omit. He examined *Bencao Gangmu* (Compendium of Materia Medica), distinguished doubtful excellent editions, focusing only on annotating formulas regarding authenticity, and the processing methods for sweet, warm, cool, and hot medicines to treat diseases. Here, for every herb, he thoroughly explains its functions, weighs its benefits and harms, states which meridians it enters and which viscera it connects—things people can say; but entering a meridian to treat yang within yin or yin within yang, or connecting a viscus to supplement fire within water or water within fire—these are things people cannot say. As for questioning and resolving doubts, it is like uncoiling silk or peeling a banana, becoming finer and finer the deeper one goes. Citing books above *Lingshu*, if there are misunderstandings or misuses in later generations, he necessarily cites classics and history to clarify them, preventing people from falling into a fog. Indeed, this is the wonder of Chen Ziyuan’s technique. Moreover, when discussing tonification, he lingers repeatedly; when discussing dissipation, he warns earnestly. Regarding cold and cooling substances, he is especially cautious, speaking almost tearfully, fearing that slight administration to one or two people might cause widespread harm, or misplacement for a short time might spread far-reaching poison. Is this heart not called benevolent? Now, the medical lineage has declined for a long time, making it difficult to find successors. If Chen Ziyuan speaks of Qibo, Leigong, Zhongjing, Chunyang, and other sages appearing in form to speak or using spirit-writing to answer, it is likely out of pity for the unclear medical principles, wishing to entrust this Dao to this person. Why should Chen Ziyuan yield? Planning for three years of hard work, burdened by trivial official duties, unable to fully reflect the Sovereign’s heaven-like benevolence to extend virtuous governance, yet paying triple attention to the life and death of the people, I found this book and joyfully wrote this preface. I also reduced my salary to fund its printing, hoping that all readers of this book would strive to fulfill the benevolence of their hearts, not merely marvel at the wonder of his techniques. Then, what was transmitted by ancient sage kings and described by worthy scholars and officials would not be like Boya on the sea, where understanding friends were scarce, and the benefit to the world and living things would be more than half achieved. On an auspicious day in the middle ten days of the second month of the Xinyi year, the 30th year of the Kangxi reign, Jin Yimou respectfully wrote at the Shangyuan Office.