通直郎添差充收买药材所辨验药材寇宗 编撰
天地以生成为德，有生所甚重者身也。身以安乐为本，安乐所可致者，以保养为本。世
之人必本其本，则本必固。本既固，疾病何由而生？夭横何由而至？此摄生之道无逮于此。
夫草
木无知，犹假灌溉，矧人为万物之灵，岂不资以保养？然保养之义，其理万计，约而言之，
其
术有三∶一养神，二惜气，三堤疾。忘情去智，恬淡虚无，离事全真，内外无寄，如是则神
不内耗，境不外惑，真一不杂，则神自宁矣。此养神也。抱一元之本根，固归精之真气，
三焦定位，六贼忘形，识界既空，大同斯契，则气自定矣。此惜气也。饮食适时，温凉合度
，出处无犯于八邪，寤寐不可以勉强，则身自安矣，此堤疾也。三者甚易行，然人自以谓难
行而不肯行。如此难有长生之法，人罕敦尚，遂至永谢。是以疾病交攻，天和顿失，圣人悯
之，故假以保救之术，辅以蠲 之药，俾有识无识，咸臻寿域。所以，国家编撰《圣惠》，
校正《素问》，重定《本草》，别为《图经》。至于张仲景《伤寒论》及《千金》、《金匮
》、《外台》之类，粲然列于书府。今夏考拾天下医生，补以名职，分隶曹属，普救世人之
疾苦。兹盖全圣至德之君，合天地之至仁，接物浓生，大赉天下。故野无遗逸之药，世无不
识之病。然《本草》二部，其间撰着之人，或执用己私，失于商较，致使学人，检据之间，
不得无惑。今则并考诸家之说，参之实事，有未尽厥理者，衍之以臻其理。（如东壁土、倒
流水、冬灰之类。）隐避不断者，伸之以见其情。（如水自菊下过而水香，鼹鼠溺精坠地而生
子。）文简误脱者，证之以明其义。（如玉泉、石蜜之类。）讳避而易名者，原之以存其名。（
如山药避本朝讳及唐避代宗讳。）使是非归一，治疗有源，检用之际，晓然无惑。是以搜求
访缉者，十有余年。采拾众善，诊疗疾苦，和合收蓄之功，率皆周尽。矧疾为圣人所谨，无
常不可以为，医岂容易言哉！宗 常谓，疾病所可凭者医，医可据者方也，方可恃者药也。
苟知病之虚实，方之可否，若不能达药性之良毒，辨方宜之早晚，真伪相乱，新陈相错，则
曷由去道人陈宿之蛊。（唐甄立言仕为太常丞，善医术。有道人心腹懑烦，弥二岁。诊曰∶
腹有蛊，误食发而然。令饵雄黄一剂，少选，吐一蛇，如拇无目，烧之有发气。乃愈。）生
张果骈洁之齿？（唐张果诏见。元宗谓高力士曰∶吾闻饮堇无苦者，奇士也。时天寒，取以
饮，果三进，颓然曰∶非桂酒。乃寝。顷，视齿焦缩。顾左上取铁如意，击堕之，藏带中，
更
出药傅其龈。良久，齿已生，粲然骈洁，帝益神之。）此书之意，于是乎作。今则编次成书
，谨依二经类例，分门条析，仍衍序例为三卷。内有名未用及意义已尽者，更不编入。其《
神农本经》、《名医别录》、《唐本》先附、今附、新补、新定之目，缘本经已着，目录内
更不声说，依旧作二十卷，及目录一卷，目之曰《本草衍义》。若博爱卫生之士，志意或同
，则更为诠修，以称圣朝好生之德，时政和六年丙申岁记。
本草之名自黄帝、岐伯始。其《补注·总叙》言，旧说《本草经》者，神农之所作，而
不经。《平帝纪》元始五年，举天下通知方术本草者，所在轺传，遣诣京师，此但见本草之
名，
终不能断自何代而作。又《楼护传》称，护少诵医经、本草、方术数十万言，本草之名盖见
于此。是尤不然也。《世本》曰∶神农尝百草以和药济人，然亦不着本草之名，皆未臻厥理
。尝读《帝王世纪》曰∶黄帝使岐伯尝味草木，定《本草经》，造医方，以疗众疾，则知本
草之名自黄帝、岐伯始。其《淮南子》之言，神农尝百草之滋味，一日七十毒，亦无本草之
说。是知此书乃上古圣贤，具生知之智，故能辨天下品物之性味，合世人疾病之所宜。后之
贤智之士，从而和之者，又增广其品，至一千八十二名，（《补注本草》称一千八十二种，
然一种有分两用者，有三用者，其种字为名字，于义方允。）可谓大备。然其间注说不尽，
或舍理别趣者，往往多矣。是以衍摭余义，期于必当，非足以发明圣贤之意，冀有补于阙疑。
夫天地既判，生万物者，惟五气尔。五气定位，则五味生。五味生，则千变万化，至于不
可穷已。故曰生物者气也，成之者味也。以奇生则成而偶，以偶生则成而奇。寒气坚，故其
味可用以软。热气软，故其味可用以坚。风气散，故其味可用以收。燥气收，故其味可用以
散。土者冲气之所生，冲气则无所不和，故其味可用以缓。气坚则壮，故苦可以养气。脉软
则和，故咸可以养脉。骨收则强，故酸可以养骨。筋散则不挛，故辛可以养筋。肉缓则不壅
，故甘可以养肉。坚之而后可以软，收之而后可以散。欲缓则用甘，不欲则弗用，用之不可
太过，太过亦病矣。古之养生治疾者，必先通乎此，不通乎此，而能已人之疾者，盖寡矣。
夫安乐之道，在能保养者得之。况招来和气之药少，攻决之药多，不可不察也。是知人
之生须假保养，无犯和气，以资生命。才失将护，便致病生，苟或处治乖方，旋见颠越。防
患须
在闲日，故曰安不忘危，存不忘亡，此圣人之预戒也。
摄养之道，莫若守中，守中则无过写不及之害。经曰∶春秋冬夏，四时阴阳，生病起于
过用
。盖不适其性，而强去为逐，强处即病生。五脏受气，盖有常分，用之过耗，是以病生。善
养生者，既无过耗之弊，又能保守真元，何患乎外邪所中也。故善服药，不若善保养。不善
保养，不若善服药。世有不善保养，又不善服药，仓猝病生而归咎于神天。噫！是亦未尝思
也，可不谨欤！
夫未闻道者，放逸其心，逆于生药。以精神徇智巧，以忧畏徇得失，以劳苦徇礼节，以
身世
徇财利，四徇不置，心为之病矣。极力劳形，噪暴气逆，当风纵酒，食嗜辛咸，肝为之病矣
。饮食生冷，温凉失度，久坐久卧，大饱大饥，脾为之病矣。呼叫过常，辨争陪答，冒犯寒
暄，恣食咸苦，肺为之病矣。久坐湿地，强力入水，纵欲劳形，三田漏溢，肾为之病矣。五
病既作，故未老而羸，未羸而病，病至则重，重则必毙。呜
呼，是皆弗思而自取之也。卫生之士，须谨此五者，可致终身无苦。经曰∶不治已病治未病
，正为此矣。
夫善养生者养内，不善养生者养外。养外者实外，以充快悦泽，贪欲恣情为务，殊不知
外实
则内虚也。善养内者实内，使脏腑安和，三焦各守其位，饮食常适其宜。故庄周曰∶人之可
畏者，衽席饮食之间，而不知为之戒者，过也。若能常如是畏谨，疾病何缘而起？寿考焉不
得长？贤者造形而悟，愚者临病不知，诚可畏也。
夫柔情难绾而不断，不可不以智慧决也，故帏箔不可不远。斯言至近易，其事至难行。
盖人
之智慧浅陋，不能胜其贪欲也。故佛书曰∶诸苦所因，贪欲为本，若灭贪欲，何所依止。是
知贪欲不灭，苦亦不灭，贪欲灭，苦亦灭。圣人言近而指远，不可不思，不可不惧。善摄生
者，不劳神，不苦形，神形既安，祸患何由而致也。
夫人之生以气血为本，人之病未有不先伤其气血者，世有童男室女，积想在心，思虑过
当，多致劳损。男则视色先散，女则月水先闭。何以致然？盖愁忧思虑则伤心，心伤血逆竭。
则
血逆竭，故神色先散而月水先闭也。火既受病，不能荣养其子，故不嗜食。脾既虚，则金气
亏，故发嗽，嗽既作，水气绝，故四肢干。木气不充，故多怒。鬓发焦，筋痿。俟五脏传遍
，故卒不能死，然终死矣。此一种于诸劳中最为难治，盖病起于五脏之中，无有已期，药力
不可及也。若或自能改易心志，用药扶接，如此则可得九死一生。举此为例，其余诸劳，可
按脉与证而治之。
夫治病有八要。八要不审，病不能去。非病不去，无可去之术也。故须审辨八要，庶不
违误
。其一曰虚，五虚是也。（脉细、皮寒、气少、泄痢前后、瞀食不入，此为五虚。）二曰实，
五实是也。（脉盛、皮热、腹胀、前后不通、闷瞀、此五实也。）三曰冷，脏腑受其积冷是也
。四曰热，脏腑受其积热是也。五曰邪，非脏腑正病也。六曰正，非外邪所中也。七曰内，
病不在外也。八曰外，病不在内也。既先审此八要，参知六脉，审度所起之源，继以望闻问
切加诸病者，未有不可治之疾也。夫不可治者有六失∶失于不审，失于不信，失于过时，失
于不择医，失于不识病，失于不知药。六失之中，有一于此，即为难治。非只医家之罪，亦
病家之罪也。矧又医不慈仁，病者猜鄙，二理交驰，于病何益？由是言之，医者不可不慈仁
，不慈仁则招祸。病者不可猜鄙，猜鄙则招祸。惟贤者洞达物情，各就安药，亦治病之一说
耳。
合药分剂料理法则中言，凡方云用桂一尺者，削去皮毕，重半两为正。既言广而不言狭，
如何便以半两为正。且桂即皮也，若言削去皮毕，即是
全无桂也。今定长一尺，阔一寸，削去皮上粗虚无味者，约为半两，然终不见当日用桂一尺
之本意，亦前人之失也。
序例，药有酸、咸、甘、苦、辛五味，寒、热、温、凉四气。今详之∶凡称气者，即是
香臭之气；其寒、热、温、凉，则是药之性。且如鹅条中云∶白鹅脂性冷，不可言其气冷也，
况
自有药性。论其四气，则是香、臭、臊、腥，故不可以寒、热、温、凉配之。如蒜、阿魏、
鲍鱼、汗袜，则其气臭；鸡、鱼、鸭、蛇，则其气腥；肾、狐狸、白马茎、 近隐处、人中
白，则其气臊；沉、檀、龙、麝，则其气香。如此则方可以气言之。其序例中气字，恐后世
误书，当改为性字，则于义方允。
今人用巴豆，皆去油讫生用。兹必为《本经》言生温、熟寒，故欲避寒而即温也。不知
寒不足避，当避其大毒。矧《本经》全无去油之说。故陶隐居云∶熬令黄黑，然亦太过矣。
日华
子云∶炒不如去心膜，煮五度，换水，各煮一沸为佳。其杏仁、桃仁、葶苈、胡麻，亦不须
熬至黑。但慢火炒令赤黄色，斯可矣。
凡服药多少，虽有所说，一物一毒，服一丸如细麻之例，今更合别论。缘人气有虚实，
年有老少，病有新久，药有多毒少毒，更在逐事斟量，不可举此为例。但古人凡设例者，皆
是假
令，岂可执以为定法。
《本草》第一序例言犀角、羚羊角、鹿角，一概末如粉，临服内汤中。然今昔药法中，
有生
磨者，煎取汁者。且如丸药中用蜡，取其能固护药之气味，势力全备，以过关膈而作效也。
今若投之蜜相和，虽易为丸剂，然下咽亦易散化，如何得到脏中？若其间更有毒药，则便与
人作病，岂徒无益而又害之，全非用蜡之本意。至如桂心，于得更有上虚软甲错处可削之
也？凡此之类，亦更加详究。
今人用麻黄，皆合捣诸药中。张仲景方中，皆言去上沫。序例中言先别煮三两沸，掠去
其沫，更益水如本数，乃纳余药，不尔，令人发烦。甚得用麻黄之意，医家可持此说。然云∶
折
去节，令通理，寸锉之，不若碎锉如豆大为佳，药味易出，而无遗力也。
陶隐居云∶药有宣、通、补、泄、轻、重、涩、滑、燥、湿。此十种今详之，惟寒、热
二种何独见遗？如寒可去热，大黄、朴硝之属是也。如热可去寒，附子、桂之属是也。今特
补此
二种，以尽厥旨。
通直郎兼充收买药材所辨验药材官寇宗奭 编撰
天地以化生万物为美德，而在所有生命中最珍贵的是身体。身体的根本在于安乐，而获得安乐的关键在于保养。世人若能从根本上重视保养，那么生命的根基就会稳固。根基既已稳固，疾病从何而生？早逝又从何而来？这正是养生之道无法涵盖的深层道理。草木虽无知觉，尚且需要灌溉滋养，何况人是万物之灵，怎能不依靠保养来维持生命呢？然而保养的道理数以万计，概括来说，主要有三种方法：一是养神，二是惜气，三是堤防疾病（预防疾病）。忘却世俗情感，摒弃智巧机心，心境恬淡虚无，超脱世事保全真性，内心与外境都不执着，这样精神就不会在内耗损，外境也不会迷惑心神，纯真专一而不杂乱，精神自然安宁。这就是“养神”。抱守元气的根本，固摄归精的真气，使三焦定位清晰，感官欲望忘形，意识境界空明，与大道契合，那么气自然安定。这就是“惜气”。饮食按时节，冷暖适度，起居不触犯风、寒、暑、湿、燥、火等八种邪气，睡眠和觉醒不强求，身体自然安康。这就是“堤疾”。这三者很容易实行，但人们往往自认为难行而不肯去做。如果连这样的长生之法都难以坚持，很少有人推崇践行，就会导致永远谢世。因此疾病交相侵袭，天和之气顿失，圣人怜悯世人，所以借助保命救急的技术，辅以祛除疾病的药物，让有识和无识的人都能达到长寿的境界。所以，国家编纂《圣惠方》，校正《素问》，重新审定《本草》，另外编写《图经》。至于张仲景的《伤寒论》以及《千金方》、《金匮要略》、《外台秘要》等书，都灿烂地陈列在皇家书库中。如今夏季考察选拔天下的医生，授予他们重要职位，分别隶属各官府部门，普遍救助世人的疾苦。这大概是具有至高圣德的君主，合于天地的大仁大德，接物厚生，广泛恩赐天下。因此野外没有遗漏的药物，世上没有无法识别的疾病。然而前两部《本草》著作，其中撰写的人，有的固执己见，缺乏审慎比较，致使学习的人在查阅依据时，难免产生疑惑。现在则综合考证各家说法，参考实际案例，对于未能穷尽事理的，加以推演以达到其真理。（如东壁土、倒流水、冬灰之类。）对于隐晦不明、断章取义的，加以伸张以显露其真情。（如水从菊花下流过而水变香，鼹鼠尿液滴落地上而生出小鼹鼠。）文字简略或有误漏的，通过考证以阐明其含义。（如玉泉、石蜜之类。）因避讳而更改名称的，追溯本源以保留原名。（如山药避本朝讳及唐代避代宗讳。）使是非归于统一，治疗有据可查，在检查使用时，明白无误，不再困惑。因此搜求访缉长达十余年。采集众家之长，诊疗疾苦，调和收集保存的功效，都很周全详尽。况且疾病是圣人谨慎对待的，无常之事不可随意作为，医道岂能轻易言说！我常认为，疾病可以凭借的是医生，医生可以依据的是方剂，方剂可以依赖的是药物。如果知道病的虚实，方剂的可行与否，如果不能通达药性的良毒，辨别方剂适宜的早晚，真伪混淆，新旧错杂，那么如何去除像道士陈宿那样的蛊毒呢？（唐代甄立言担任太常丞，擅长医术。有一个道人心中烦闷，持续两年。甄立言诊断说：“腹中有蛊，误食头发所致。”让他服用一剂雄黄，不久，吐出一条蛇，拇指大小，无眼，烧时有头发的气味。于是痊愈。）如何能让张果长出整齐洁白的牙齿呢？（唐代张果被诏见。唐玄宗对高力士说：“我听说喝堇菜汁不觉得苦的人是奇士。”当时天冷，取堇菜汁给张果喝，张果喝了三次，颓然说：“这不是桂酒。”于是睡觉。一会儿，看他的牙齿焦缩。他回头从左上角取出铁如意，敲掉牙齿，藏在带子里，再拿出药敷在牙龈上。很久以后，牙齿已经长出，整齐洁白，皇帝更加觉得他神奇。）这本书的意思，就是由此产生的。现在编排成书，谨依《神农本草经》和《名医别录》的分类体例，分门别类解析，并将序例扩展为三卷。其中有有名未用及意义已尽的，不再编入。其《神农本草经》、《名医别录》、《唐本草》先附、今附、新补、新定条目，因为原经已有记载，目录中不再赘述，依旧分为二十卷，加上目录一卷，命名为《本草衍义》。如果有博爱卫生之士，志趣相同，则可以再次修订完善，以符合圣朝好生的德行，时在政和六年丙申岁记。
“本草”之名始于黄帝、岐伯。其《补注·总叙》中说，旧说《本草经》是神农所作，但并无确凿证据。《汉书·平帝纪》记载元始五年，征召天下精通方术本草的人，乘坐驿车送往京师，这里只见到“本草”之名，终究不能断定是何代所作。又《楼护传》称，楼护年轻时诵读医经、本草、方术数十万言，“本草”之名大概见于此处。这尤其不对。《世本》说：“神农尝百草以调和药物救济世人”，但也未提及“本草”之名，都未能穷尽其理。我曾读《帝王世纪》说：“黄帝派岐伯尝味草木，制定《本草经》，创制医方，以治疗各种疾病”，由此可知“本草”之名始于黄帝、岐伯。《淮南子》中说，神农尝百草的味道，一天中毒七十次，也没有提到“本草”的说法。由此可知，这本书乃上古圣贤，具备生而知之的智慧，所以能辨别天下物品的性味，结合世人疾病的适宜疗法。后世的贤智之士，随之附和增广其品类，增至一千零八十二种。（《补注本草》称一千零八十二种，然而一种药材有两种用途的，有三种用途的，这里的“种”字实为“名”字，在意义上才恰当。）可谓非常完备。然而其中的注释说明不尽人意，或舍弃常理另辟蹊径的，往往很多。所以我推捡拾剩余的意义，期望必定恰当，并非足以发明圣贤的本意，只是希望弥补书中的缺疑。
既然天地分开，生成万物的，只有五气罢了。五气定位，则五味产生。五味产生，则千变万化，以至于不可穷尽。所以说，生物的是气，成就它的是味。以奇数生成的，成就时为偶数；以偶数生成的，成就时为奇数。寒气性质坚凝，所以其味可以用来软化。热气性质柔软，所以其味可以用来坚凝。风气性质发散，所以其味可以用来收敛。燥气性质收敛，所以其味可以用来发散。土是由冲和之气生成的，冲和之气无所不和，所以其味可以用来缓和。气坚则强壮，所以苦味可以养气。脉软则平和，所以咸味可以养脉。骨收敛则坚强，所以酸味可以养骨。筋发散则不痉挛，所以辛味可以养筋。肉缓则不壅滞，所以甘味可以养肉。先坚凝然后才能软化，先收敛然后才能发散。想要缓和就用甘味，不想缓和就不用，使用不可太过，太过也会致病。古代养生治病的人，必须先通晓这个道理，不通晓这个道理而能治愈别人疾病的，大概很少了。
安乐之道，在于能够保养的人才能得到。况且招致和气的药少，攻伐决裂的药多，不可不仔细考察。由此可知，人生必须假借保养，不侵犯和气，以资助生命。一旦失去护理，便导致疾病产生，如果处理不当，立刻就会跌倒死亡。防范祸患须在闲居无事之时，所以说安不忘危，存不忘亡，这是圣人的预先告诫。
养生之道，莫过于守中，守中就没有过度或不及的危害。经书说：“春秋冬夏，四时阴阳，生病起于过用。”大概是不顺应本性，而强行去追逐，强行处置就会生病。五脏受气，各有常规份额，使用过度耗损，因此生病。善于养生的人，既没有过度耗损的弊端，又能保守真元，还担心外邪入侵吗？所以善于服药，不如善于保养。不善于保养，不如善于服药。世间有不善于保养，又不善于服药，仓促间生病却归咎于神天的。唉！这也是未曾思考的结果，能不谨慎吗！
那些没听说过大道的人，放纵逸乐其心，违背养生之道。用精神去追逐智巧，用忧惧去追逐得失，用劳苦去追逐礼节，用身世去追逐财利，四种追逐不停止，心就病了。极力劳累形体，躁暴气逆，当风饮酒，嗜好辛辣咸味，肝就病了。饮食生冷，温凉失度，久坐久卧，大饱大饥，脾就病了。呼叫过度，争辩应酬，冒犯寒热，恣食咸苦，肺就病了。久坐湿地，强力入水，纵欲劳形，三田漏溢，肾就病了。五种病既已发作，所以未老先衰，未衰先病，病重则必死。呜呼，这都是不加思考而自取的。爱护身体的人，必须谨慎这五点，可以导致终身无痛苦。经书说：“不治已病治未病”，正是为此。
善于养生的人养内，不善于养生的人养外。养外的人是充实外在，以充盈快乐润泽，以贪欲放纵情志为务，却不知道外实则内虚。善于养内的人是充实内在，使脏腑安和，三焦各守其位，饮食常适其宜。所以庄周说：“人可畏惧的，在于床席饮食之间，而不知道对此戒备，是过错啊。”如果能常常如此敬畏谨慎，疾病从哪里兴起？长寿怎么能不长？贤者看到形体就领悟，愚者面临疾病还不知道，确实可畏。
柔情难以维系且不断绝，不可不用智慧决断，所以帷幕帘箔不可不远离。这话很近容易懂，事情很难实行。大概人的智慧浅陋，不能战胜贪欲。所以佛书说：“诸苦所因，贪欲为本，若灭贪欲，何所依止。”由此可知贪欲不灭，苦也不灭，贪欲灭，苦也灭。圣人言语浅近而旨意深远，不可不思，不可不惧。善于摄生的人，不劳神，不苦形，神形既安，祸患从何而来呢？
人的生命以气血为本，人的疾病没有不先伤及其气血的，世间有童男室女，积想在心，思虑过当，多导致劳损。男子则视色先散，女子则月经先闭。为什么这样？大概愁忧思虑伤心，心伤则血逆竭。血逆竭，所以神色先散而月经先闭。火既受病，不能荣养其子（土），所以不爱进食。脾既虚，则金气亏，所以发咳嗽，咳嗽既作，水气绝，所以四肢干枯。木气不充，所以多怒。鬓发焦枯，筋痿。等到五脏传遍，所以突然不能死，但最终还是会死。这一种在诸劳损中最为难治，大概病起于五脏之中，没有休止期，药力不可及。如果自己能改变心志，用药扶持接续，这样可以得到九死一生。举此为例，其余诸劳，可按脉与证而治之。
治病有八个要点。八要不审察，病不能去除。不是病不去除，是没有去除的方法。所以必须审辨八要，才不会违误。第一叫虚，即五虚。（脉细、皮寒、气少、泄痢前后、瞀食不入，这叫五虚。）第二叫实，即五实。（脉盛、皮热、腹胀、前后不通、闷瞀，这五实。）第三叫冷，脏腑受其积冷。第四叫热，脏腑受其积热。第五叫邪，非脏腑正病。第六叫正，非外邪所中。第七叫内，病不在外。第八叫外，病不在内。既然先审察这八要，参知六脉，审度所起之源，继以望闻问切加诸病者，没有不可治的疾病。所谓不可治的有六种过失：失于不审察，失于不信，失于过时，失于不择医，失于不识病，失于不知药。六失之中，有一于此，即为难治。不只是医家的罪过，也是病家的罪过。况且医生不慈仁，病人猜鄙，两种道理交错奔驰，对病有什么好处？由此而言，医者不可不慈仁，不慈仁则招祸。病人不可猜鄙，猜鄙则招祸。只有贤者洞达人情，各自安于药，也是治病的一种说法罢了。
关于合药分剂料理法则中提到，凡是方子说用桂一尺的，削去皮后，重量半两为准。既然说宽不说窄，怎么就以半两为准。而且桂就是皮，如果说削去皮后，就是全无桂了。现在规定长一尺，阔一寸，削去皮上粗虚无味的部分，约为半两，然而终究不见当日用桂一尺的本意，也是前人的失误。
序例中，药有酸、咸、甘、苦、辛五味，寒、热、温、凉四气。现在详细考察：凡称气，即是香臭之气；其寒、热、温、凉，则是药之性。比如鹅条中说：“白鹅脂性冷，不可言其气冷也，况自有药性。”论其四气，则是香、臭、臊、腥，所以不可以寒、热、温、凉配之。如蒜、阿魏、鲍鱼、汗袜，则其气臭；鸡、鱼、鸭、蛇，则其气腥；肾、狐狸、白马茎、近隐处、人中白，则其气臊；沉、檀、龙、麝，则其气香。这样才可以言气。其序例中的“气”字，恐怕后世误书，应当改为“性”字，则在意义上才恰当。
今人用巴豆，都是去油后生用。这一定是因为《本经》说生温、熟寒，所以想避寒而就温。不知道寒不足避，应当避其大毒。况且《本经》完全没有去油的说法。所以陶隐居说：“熬令黄黑”，这也太过分了。日华子说：“炒不如去心膜，煮五次，换水，各煮一沸为佳。”其杏仁、桃仁、葶苈、胡麻，也不需要熬至黑。只要慢火炒令赤黄色，就可以了。
凡服药多少，虽有说法，一物一毒，服一丸如细麻之例，现在更应另行讨论。因为人气有虚实，年有老少，病有新久，药有多毒少毒，更在逐事斟量，不可举此为例。但古人凡设例者，皆是假令，岂可执以为定法。
《本草》第一序例说犀角、羚羊角、鹿角，一概末如粉，临服内汤中。然而今昔药法中，有生磨者，煎取汁者。比如丸药中用蜡，取其能固护药之气味，势力全备，以过关膈而作效也。现在若投之蜜相和，虽易为丸剂，然下咽亦易散化，如何能得到脏中？如果其间更有毒药，则便与人作病，岂徒无益而又害之，全非用蜡之本意。至于桂心，于得更有上虚软甲错处可削之也？凡此之类，亦更加详究。
今人用麻黄，皆合捣诸药中。张仲景方中，皆言去上沫。序例中言先别煮三两沸，掠去其沫，更益水如本数，乃纳余药，不尔，令人发烦。甚得用麻黄之意，医家可持此说。然而说：“折去节，令通理，寸锉之”，不如碎锉如豆大为佳，药味易出，而无遗力也。
陶隐居说：“药有宣、通、补、泄、轻、重、涩、滑、燥、湿。”这十种现在详细考察，惟独寒、热二种为何遗漏？如寒可去热，大黄、朴硝之属是也。如热可去寒，附子、桂之属是也。现在特别补充此二种，以尽厥旨。
Tongzhilang (Director of Smooth Official Rank) concurrently serving as the inspector of medicinal materials for the Purchasing Bureau, Kou Zongshi, compiled.
Heaven and Earth possess the virtue of generating life, and among all living things, the body is most precious. The foundation of the body lies in peace and health, and the means to achieve peace and health lies in preservation and nourishment. If people of the world can focus on this fundamental aspect, then the root will surely be solid. Once the root is solid, how can diseases arise? How can premature death occur? This is precisely where the Dao of preserving life finds its ultimate application. Although grasses and trees are devoid of consciousness, they still rely on irrigation and care; how much more so should humans, the spirits of all things, rely on preservation and nourishment? However, the principles of preservation are myriad, but broadly speaking, there are three methods: first, nourishing the Shen (Spirit); second, cherishing Qi (Vital Energy); third, preventing disease. By forgetting worldly emotions, discarding intellectual cunning, maintaining a state of tranquility and emptiness, detaching from affairs to preserve true nature, and having no attachment inside or outside, the Spirit will not be consumed internally, nor confused by external environments. When purity and unity are maintained without impurity, the Spirit naturally becomes tranquil. This is "Nourishing the Spirit." Embracing the root of Yuan Qi (Primal Energy), consolidating the true Qi that returns to Jing (Essence), ensuring the San Jiao (Triple Burner) maintains its position, forgetting the form through the six sense organs, emptying the realm of consciousness, and aligning with the Great Unity, the Qi naturally stabilizes. This is "Cherishing Qi." Eating at appropriate times, maintaining moderate temperature, avoiding the Eight Evils (Wind, Cold, Summer-heat, Dampness, Dryness, Fire, plus internal factors), and not forcing sleep or wakefulness ensures physical peace. This is "Preventing Disease." These three are very easy to practice, yet people often consider them difficult and refuse to do so. If even such methods for longevity are hard to adhere to, and few people value them, it leads to eternal departure. Therefore, when diseases attack mutually and the Harmony of Heaven is lost, the Sages pitied humanity and thus employed techniques for preservation and rescue, assisted by medicines to dispel illness, enabling both the knowledgeable and the ignorant to reach the realm of longevity. Consequently, the State compiled the *Shenghui Fang* (Holy Grace Formulas), corrected the *Suwen* (Basic Questions), re-evaluated the *Bencao* (Materia Medica), and separately created the *Tujing* (Illustrated Canon). Works such as Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage), *Qianjin Yaofang* (Essential Prescriptions Worth a Thousand Gold), *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), and *Waitai Miyao* (Secret Essentials of the Outer Cabinet) are brilliantly displayed in the imperial libraries. In the summer of this year, doctors from across the land were examined and appointed to important positions, assigned to various departments, to universally relieve the suffering of the people. This reflects the supreme virtue of the Sage Emperor, aligning with the great benevolence of Heaven and Earth, nurturing life, and bestowing grace upon the world. Thus, no medicinal herbs are left hidden in the wild, and no diseases are unrecognized in the world. However, in the previous editions of the *Bencao*, the authors sometimes acted on personal bias, lacking rigorous comparison, causing confusion for students during reference. Now, we comprehensively examine the theories of various schools, verify them with practical cases, and expand upon those that have not fully exhausted their principles to reveal their truth (such as Dongbi Tu [East Wall Soil], Daoliushui [Flowing Backward Water], Donghui [Winter Ash]). For obscure or fragmented texts, we clarify them to reveal their true meaning (such as water becoming fragrant after passing under chrysanthemums, or musk shrew urine dropping to the ground giving birth to young). For texts that are too brief or contain errors, we provide evidence to clarify their meaning (such as Yuquan [Jade Spring], Shimie [Rock Honey]). For names changed due to taboos, we trace their origins to preserve the original names (such as Shanyao [Dioscorea opposita] being renamed to avoid the taboo of our dynasty, or Tang Dynasty renaming to avoid the taboo of Emperor Daizong). This ensures that right and wrong are unified, treatment has a source, and usage is clear and free from doubt. This search and investigation lasted over ten years. Collecting the best aspects of many sources, diagnosing illnesses, and harmonizing collection and storage efforts have been thoroughly completed. Moreover, since illness is a matter of caution for the Sages, and无常 (impermanence) cannot be treated lightly, how can medicine be spoken of casually? I often say that what one relies on for illness is the physician; what the physician relies on is the formula; what the formula relies on is the herb. If one knows the deficiency or excess of the disease, and the appropriateness of the formula, but fails to understand the good or toxic nature of the herbs, or the timing of the formula's use, allowing truth and falsehood to mix, and new and old to confuse, how can one remove the gu poison like that of the Daoist Chen Su? (Zhen Liyan of the Tang Dynasty served as Taichang Cheng and was skilled in medicine. A Daoist suffered from abdominal fullness and irritability for two years. Zhen diagnosed: "There is a gu worm in the abdomen, caused by accidentally swallowing hair." He administered a dose of Xionghuang [Realgar]. Shortly after, the patient vomited a snake, thumb-sized, eyeless, which emitted the smell of burning hair when incinerated. The patient recovered.) How could one make Zhang Guo's teeth grow back neat and white? (Zhang Guo was summoned to court. Emperor Xuanzong of Tang told Gao Lishi: "I hear that drinking Jin [Aconite] juice without bitterness indicates a strange person." It was cold, so he gave Zhang Guo Jin juice. After three sips, Zhang slumped and said: "This is not Cinnamon wine." He then slept. Soon, his teeth appeared scorched and shriveled. He took an iron ruyi scepter from his upper left, struck out his teeth, hid them in his belt, applied medicine to his gums, and after a long while, new teeth grew back, neat and white. The Emperor found him even more miraculous.) The intent of this book arises from these considerations. It is now compiled into a book, strictly following the classification examples of the two classics (*Shennong Bencao Jing* and *Mingyi Bielu*), analyzing items by category, and expanding the preface/examples into three volumes. Items that are named but unused, or whose meanings are exhausted, are not included. The entries from *Shennong Bencao Jing*, *Mingyi Bielu*, Tang Bencao (Formerly Attached, Currently Attached, Newly Added, Newly Determined) are already recorded in the original classics, so they are not repeated in the directory. It remains twenty volumes, plus one volume of directory, titled *Bencao Yan Yi* (Expanded Meaning of Materia Medica). If scholars who love others and protect health share this intent, further revisions may be made to honor the benevolent virtue of the Holy Dynasty. Recorded in the Bingshen Year of Zhenghe (1116 AD).
The term "Bencao" originated with Huangdi (Yellow Emperor) and Qibo. The *Supplementary Annotations · General Preface* states that old theories claim the *Bencao Jing* was authored by Shennong, but this is unverified. The *Book of Han · Annals of Emperor Ping* records that in the fifth year of Yuanshi, experts in formulas and Bencao from across the empire were summoned via relay carriages to the capital. Here, only the name "Bencao" appears, and it is impossible to determine definitively which dynasty produced it. Furthermore, the *Biography of Lou Hu* mentions that Lou Hu memorized hundreds of thousands of words regarding medical classics, Bencao, and formulas when young, suggesting the name "Bencao" appears here. This is also incorrect. The *Shiben* says: "Shennong tasted hundred herbs to harmonize medicines and save people," yet it does not mention the name "Bencao," indicating that the origin has not been fully resolved. I once read the *Diwang Shiji* (Chronicle of Emperors): "Huangdi sent Qibo to taste plants and trees, establish the *Bencao Jing*, create medical formulas, and treat various diseases." From this, we know the name "Bencao" began with Huangdi and Qibo. The *Huainanzi* states that Shennong tasted hundred herbs, experiencing seventy poisonings a day, but makes no mention of "Bencao." Thus, this book was created by ancient sages possessing innate wisdom, enabling them to discern the nature and flavor of all things under heaven and match them to the needs of human diseases. Later wise men followed suit, expanding the categories to 1,082 species. (The *Supplementary Annotations to Bencao* lists 1,082 types, but some types have two or three uses; thus, 'type' should be understood as 'name' for semantic accuracy.) This can be considered highly complete. However, the annotations within are often incomplete, or deviate from reason in favor of eccentricity, which is frequent. Therefore, I have collected remaining meanings, aiming for absolute appropriateness, not to invent the sages' intent, but to supplement doubts.
Since Heaven and Earth separated, the five Qi generate all things. With the five Qi positioned, the five Flavors arise. With the five Flavors arising, transformations occur endlessly. Thus it is said: Qi generates life, Flavor completes it. What is generated by odd numbers becomes even in completion; what is generated by even numbers becomes odd in completion. Cold Qi is firm, so its flavor can be used to soften. Heat Qi is soft, so its flavor can be used to firm. Wind Qi is dispersing, so its flavor can be used to astringe. Dryness Qi is gathering, so its flavor can be used to disperse. Earth is born from Harmonious Qi, which harmonizes all things, so its flavor can be used to moderate. Firm Qi strengthens, so Bitter flavor can nourish Qi. Soft pulse harmonizes, so Salty flavor can nourish Pulse. Astringent bone strengthens, so Sour flavor can nourish Bone. Dispersing tendon prevents spasms, so Pungent flavor can nourish Tendon. Relaxed flesh prevents stagnation, so Sweet flavor can nourish Flesh. One must firm before softening, gather before dispersing. To moderate, use Sweet; if moderation is not desired, do not use it. Overuse causes disease. Ancient practitioners of health and healing first understood this principle; those who did not understand it rarely cured others.
The path to peace and health is attained by those who preserve and nourish. Moreover, herbs that attract Harmonious Qi are few, while those that attack and resolve are many; this must be carefully observed. Thus, human life requires preservation, avoiding harm to Harmonious Qi to support vitality. Once care is neglected, disease arises; if treatment is improper, collapse follows immediately. Prevention must occur in leisure time; hence, "In safety, do not forget danger; in existence, do not forget extinction," which is the sage's preemptive warning.
The way of preservation lies in guarding the Center (Zhong); guarding the Center avoids the harms of excess and insufficiency. The Classics say: "Spring, Autumn, Winter, Summer; Four Seasons and Yin-Yang; illness arises from overuse." Generally, failing to follow one's nature and forcing actions leads to illness. The Five Zang Organs receive Qi according to fixed limits; overuse and exhaustion cause illness. Those skilled in preservation avoid overexhaustion and conserve True Yuan, thus fearing no invasion of External Pathogens. Therefore, being good at taking medicine is inferior to being good at preservation. Being bad at preservation is inferior to being good at taking medicine. There are those who are bad at both, yet blame illness on gods and heaven when it strikes suddenly. Alas! This shows a lack of reflection; can one not be cautious?
Those who have not heard the Dao indulge their hearts, violating the laws of life. They chase intellect with spirit, gain/loss with worry/fear, etiquette with labor/suffering, wealth/profit with body/world. Unremitting pursuit of these four causes heart disease. Exhausting the body with force, creating noisy/rebellious Qi, drinking in the wind, craving pungent/salty foods causes Liver disease. Eating raw/cold foods, immoderate temperatures, prolonged sitting/lying, extreme hunger/fullness causes Spleen disease. Excessive shouting, arguing/socializing, exposure to cold/warmth, indulging in salty/bitter foods causes Lung disease. Sitting on damp ground, forcing entry into water, sexual indulgence/labor causing leakage of the Three Fields (Upper, Middle, Lower Dantians) causes Kidney disease. Once these five diseases manifest, one becomes emaciated before old age, ill before emaciation, and severe illness leads to death. Alas! These are self-inflicted through lack of thought. Those who protect health must be cautious of these five points to ensure a lifetime free of suffering. The Classics say: "Treat disease before it occurs," which is exactly this.
Skilled preservers nourish the Interior; unskilled preservers nourish the Exterior. Those who nourish the Exterior fill the outside, seeking pleasure and gloss, prioritizing greed and indulgence, unaware that exterior fullness implies interior emptiness. Those who nourish the Interior fill the inside, keeping Zang-Fu harmonious, San Jiao in position, and diet appropriate. Zhuangzi said: "What is fearful in man is within bed and food/drink, yet people fail to guard against it—this is error." If one constantly maintains such reverence, how can disease arise? How can longevity not extend? The wise悟 (comprehend) upon seeing form; the foolish remain unaware until illness strikes. Truly fearful.
Soft affection is hard to bind and cut; wisdom must decide, so curtains/screens must be kept distant. This saying is simple and close, but the practice is difficult. Human wisdom is shallow and cannot overcome greed. Buddhist texts say: "All suffering stems from greed; if greed ceases, what remains?" Thus, if greed does not cease, suffering does not cease; if greed ceases, suffering ceases. The Sages speak near but mean far; one must reflect and fear. Skilled preservers do not exhaust Spirit, do not torment Form; with Spirit and Form at peace, how can disaster arise?
Human life is based on Qi and Blood; disease always injures Qi and Blood first. Chaste youths and maidens, burdened with thoughts and excessive deliberation, often suffer consumption. Men show dispersion of Jing (Essence) first; women show amenorrhea first. Why? Worry and thought injure the Heart; Heart injury causes blood reversal and depletion. Blood depletion causes dispersion of complexion and cessation of menstruation. Fire (Heart) is diseased and cannot nourish its child (Earth/Spleen), leading to poor appetite. Spleen deficiency causes Metal (Lung) Qi deficit, leading to cough. Cough depletes Water (Kidney) Qi, causing dry limbs. Wood (Liver) Qi is insufficient, causing anger. Hair turns brittle, tendons weaken. Once transmission through the Five Zang is complete, sudden death may not occur, but eventual death is certain. This type of consumption is the hardest to treat among all consumptions, as it originates within the Five Zang, has no end, and is beyond the reach of medicine. If one can change their mindset and use medicine to support recovery, one might survive one in ten cases. Taking this as an example, other consumptions can be treated by pulse and syndrome differentiation.
Treating disease involves eight essentials. If these are not examined, the disease cannot be removed. It is not that the disease won't go away, but that there is no method to remove it. Thus, one must examine the eight essentials to avoid error. First is Deficiency (Xu), exemplified by Five Deficiencies (Thin pulse, cold skin, shortness of breath, diarrhea/incontinence, inability to eat). Second is Excess (Shi), exemplified by Five Excesses (Surging pulse, hot skin, abdominal distension, blockage of urination/defecation, oppression/confusion). Third is Cold, where Zang-Fu accumulate cold. Fourth is Heat, where Zang-Fu accumulate heat. Fifth is Evil (Xie), non-standard Zang-Fu disease. Sixth is Righteous (Zheng), not invaded by external evil. Seventh is Internal, disease not on the exterior. Eighth is External, disease not in the interior. Having examined these eight essentials, combined with Six Pulses, investigating the source, and applying Observation, Auscultation/Olfaction, Inquiry, and Palpation, no disease is untreatable. Untreatable cases result from six failures: failure to examine, failure to believe, failure to act in time, failure to choose a doctor, failure to recognize the disease, failure to know the medicine. Any one of these six makes treatment difficult. This is not just the doctor's fault, but the patient's fault. Moreover, if the doctor is not compassionate and the patient suspicious, mutual distrust benefits neither. Thus, doctors must be compassionate, or they invite disaster; patients must not be suspicious, or they invite disaster. Only the wise understand human nature and accept appropriate medicine; this is another perspective on treatment.
Regarding the rules for compounding and dosing: Where formulas state "use Gui (Cinnamon) one chi," after peeling, half liang is standard. Since width is not specified, why is half liang standard? Moreover, Gui is the bark; if peeled, is there no Gui left? Now, we stipulate: length one chi, width one cun, peeling the rough, tasteless outer bark, approximating half liang. Yet, the original intent of "one chi" remains unclear, representing a predecessor's error.
In the General Preface, drugs have Five Flavors (Sour, Salty, Sweet, Bitter, Pungent) and Four Qi (Cold, Hot, Warm, Cool). Upon detailed examination: When "Qi" is mentioned, it refers to Fragrance and Stench; Cold, Hot, Warm, and Cool refer to Drug Nature (Xing). For instance, the Goose section states: "White goose fat is Cold in Nature; one cannot say its Qi is Cold, especially since it has its own drug nature." Discussing Four Qi actually refers to Fragrance, Stench, Musk-like odor, and Fishy odor, so they cannot be paired with Cold/Hot/Warm/Cool. Garlic, Asafetida, Abalone, sweaty socks have Stench; Chicken, Fish, Duck, Snake have Fishy odor; Kidney, Fox, White Horse Penis, Genitals, Renzhongbai have Musk-like odor; Agarwood, Sandalwood, Dragon Brain, Musk have Fragrance. Only in this way can "Qi" be discussed. The character "Qi" in the Preface is likely a later scribal error and should be changed to "Nature" (Xing) for semantic accuracy.
Modern people use Badou (Croton Seed) raw after removing oil. This is likely because the *Bencao Jing* states "Raw is Warm, Cooked is Cold," so they avoid Cold to seek Warmth. However, Cold is not what needs avoiding; the Great Toxicity is. Moreover, the *Bencao Jing* never mentions removing oil. Tao Hongjing said: "Fry until yellow-black," which is excessive. Rihua Zi said: "Frying is worse than removing the heart membrane; boiling five times, changing water, boiling each time briefly is best." For Xingren (Apricot Kernel), Taoren (Peach Kernel), Tingli (Descurainia Seed), and Huma (Sesame), frying until black is unnecessary. Slow-frying until reddish-yellow is sufficient.
Regarding dosage, although guidelines exist (e.g., one pill the size of a sesame seed for toxic substances), this requires separate discussion. Human constitution varies (Deficiency/Excess), age varies (Young/Old), disease duration varies (New/Old), and toxicity varies (High/Low). Dosage must be weighed case by case; one cannot rigidly apply examples. Ancient examples were hypothetical; they should not be taken as fixed laws.
The first General Preface of *Bencao* states that Xijiao (Rhinoceros Horn), Lingyangjiao (Antelope Horn), and Lujiao (Deer Horn) should be powdered like flour and added to decoctions just before administration. However, modern and ancient practices include raw grinding or decocting for juice. For example, wax is used in pills to protect the aroma and potency, ensuring passage through the diaphragm to take effect. If mixed with honey, pills dissolve easily upon swallowing, failing to reach the viscera. If toxic ingredients are present, this causes harm, defeating the purpose of using wax. Regarding Guixin (Cinnamon Heart), are there softer, scaly parts to be scraped off? Such matters require further investigation.
Modern people crush Mahuang (Ephedra) with other herbs. Zhang Zhongjing's formulas specify removing the foam. The Preface states: "Boil separately for three boils, skim the foam, add water to original amount, then add other herbs; otherwise, it causes irritability." This aligns well with the proper use of Mahuang; physicians should adhere to this. However, stating "break nodes, ensure smooth texture, slice into cun-length pieces" is inferior to crushing into bean-sized pieces, as it releases medicinal properties more effectively without wasting effort.
Tao Hongjing stated: "Drugs have nine functions: Xu (Disperse), Tong (Unblock), Bu (Tonify), Xie (Drain), Qing (Light), Zhong (Heavy), Se (Astringent), Hua (Slippery), Zao (Dry), Shi (Damp)." Examining these ten, why are Cold and Heat omitted? Cold can remove Heat (e.g., Dahuang [Rhubarb], Puxiao [Mirabilite]); Heat can remove Cold (e.g., Fuzi [Aconite], Gui [Cinnamon]). We specifically supplement these two to complete the purport.