神农本草为三坟之一。汉书始着其名。隋经籍志神农本草经三卷。与今分上中下三品者
相合。修是经者。有桐君采药录二卷。雷公药对二卷。古已逸其书。汉邕本草七卷。名仅见
于隋志。魏李当之本草三卷。吴普本草六卷。今广内皆不存。本经所采药。凡三百五十六品。
梁陶弘景增而倍之。谓之名医别录。厥后或朝命增修。或名医附益。至明东璧李氏集其成。
曰本草纲目。凡千八百余种。而本草于是乎大备。然遗憾时复不免。潜江先生述此书。竭三
十年精力。别具匠心。自成一子。其大要宗乎本经。旁及名论。经之以药。纬之以方。（二
句增入）折衷古今同异之说而钩距之。辨百物禀气之原。推脏腑病气之变。气以生物。物以
制气。精深微妙。一一参契于灵素而详说焉。岂纲目诸书所能及哉。独怪原书梓于康熙己卯。
迄今甫逾百年。乃业此者至不能举其名。岂速化之术深中人心。而择精语详者多惮烦焉不暇
及。然则功利之惑人。此亦其一端也。余既笃好是书。思欲广其传而不能。得薛氏授梓。而
深为业此者幸也。于是乎序。
嘉庆十五年岁次庚午仲春月阳湖后学吴宁澜谨序
本草述目录。与纲目先后。多有互异。按先生此书。发前人所未发。即药品去留体裁位
置。俱自成一家。并不依傍前刻。兹臆测先后互异处。似俱有微意存焉。附识数则于左。
土部蚯蚓泥。纲目在粪坑底泥前。今次于后。盖与乌爹泥俱名泥。实非泥也。至纲目伏
龙肝后。墨次之。今伏龙肝百草霜釜脐墨相次。以俱灶中物也。墨则成于人工。且胶烟杂和。
故又次之。
金部亦铜屑。纲目列自然铜之先。今更置之。先自然也。又黄丹粉锡同出于铅。黄丹以
醋点成。粉锡以醋养火。今人以作粉。不尽者炒成丹。纲目先粉锡。似谓丹出于粉也。先生
先黄丹。盖取醋点者为佳。
石部丹砂为上药。故冠诸石之首。水银从丹砂出。故次之。汞粉粉霜灵砂又从砂汞出。
故又次之。自雄黄至石英。皆石与石类。纲目以石英为玉类。列于石前。不如丹砂之当也。
至
山草部贯众仙茅白头翁白芨。纲目俱列芩连前。今概置于后。胡黄连纲目列黄连后。今
列仙茅前。其间进退。尚多不同纲目。
芳草部纲目蛇床子在芎 后。荜茇在益智后。兰草泽兰在藿香后。今蛇床子兰草泽兰。
俱列水苏之后。以沮洳下湿所产。同类相附。抑其芳烈不同于藿薷薄芥诸苏也。至白豆蔻草
豆蔻肉豆蔻。名同实异。连类比附。昭其辨也。纲目异是。
隰草部 非上品药。纲目列于第二。今抑之。使与马蔺 蓄为伍。菊居首。艾蒿次之。
至纲目有蠡实。苏恭云。即马蔺子。苏颂云。蠡草花实皆入药。先生则曰蠡草主治不概见。
而花则仅见于淋证及疝耳。又曰。本草以治疝归实。乃方书治疝。尽主于花。故改蠡实为马
蔺花。又蕺百合蒲公英纲目在菜部。先生移入隰草部。按蕺说文训菹菜。纲目遂列菜部。但
左传云。 蘩 藻之菜。今何尝不入水草部。乃疑于蕺耶。百合生山隰间。虽可采食。实隰
草也。盖本草可为菜食者多。但非韭芥之类。必待人种者。俱当还其山隰之本然。蒲公英亦
其例矣。
毒草部纲目野狼牙在商陆后。泽漆在大戟后。续随子在甘遂后。常山在蓖麻后。白附子在
草乌后。半夏在天南星后。今大率与纲目异。
蔓草部纲目有白蔹。今附白芨后。至五龙草纲目不载。亦自昔本草所无。先生以其治痈
毒神验。故补入。
石草部末列马勃卷柏。盖卷柏生于石。即石草也。马勃发于湿地。亦地锦之类也。纲目
别列苔草部。夫苔亦草中之一。岂能别异于草。自为一部乎。故削之。
谷部纲目先粟。次粱。次秫。先生特更易之。粟为主。粱秫皆附见。以粱即粟之粗。而
秫即粟之粘者。甚合于粟为黍稷粱秫总称之义。至豆为五谷之一。纲目列于薏仁罂粟后。诚
为失伦。先生特列于粟与粱粳之前。盖以古称菽粟。菽在粟先。而高粱小米五谷之别种。不
可与豆衡也。至舂杵头糠。纲目在谷部末烧酒后。今改列诸曲之次。麦芽饴糖及醋酒烧酒之
前。盖诸
果之味部。纲目列胡椒于吴茱萸食茱萸之前。二茱萸皆椒类而产中土。今列蜀椒之次。
胡椒来自舶上。番产也。故又次之。
香木部檀香降真香以上。皆木之生而香者。乌药最下。故殿之。乳香没药之下。皆木之
液而香者。梧桐泪枫香脂最下。故殿之。纲目以枫香脂先于没药。失其等矣。
乔木部自黄柏以至巴豆。皆取木之或本或叶或子入药。至漆则取其汁矣。故列于末。纲
目乃居漆于海桐楝槐之前。寓木部纲目雷丸在桑寄生前。桑寄生寄于桑。雷丸寄于竹。等寄
也。乔苞则有辨矣。故先生更之。
介部龟为四灵之一。故首之。纲目次玳瑁。玳瑁殊方所产也。今居介部之末。
禽部纲目先水禽。今先家禽。且先德禽。而林禽水禽次焉。
兽部纲目先豕。今先马。而牛羊豕狗依乎牲之序。其山林诸兽则次焉。
天一生水。故水部居本草之首。本草所以养人也。人为贵。故人部居本草之终。铜山西
崩。洛钟东应。古人于胞衣致意焉。今人血人骨人势人胆等纲目载之。奈何以所以仁人者害
人乎。种种概从删削。用意微矣。
方书充栋。独先生此书。自成一子。非所例亦非所伍。于药品或先后焉。别其序也。于
主治或更置焉。由所专以及所兼也。于畏恶使或去取焉。存可信删不可信也。于禁忌修治则
殿焉。尽人事以全先天之功用也。于引据诸子百家多阙焉。但取实用无事夸博也。于附方或
前后互见焉。先本治又证所从治也。于所引书。或有翦裁。非复则类。笔削间有微意也。视
纲目徒部署整齐饰观有余矣。
海昌后学陈 言扬氏谨识
《神农本草经》是“三坟”（指上古时期的高深典籍）之一。《汉书》中开始记载它的名字。《隋书·经籍志》记载有《神农本草经》三卷，与现在分为上、中、下三品的版本相符合。撰写这部经典的人，有桐君所著的《采药录》二卷，雷公所著的《药对》二卷，这些古书早已散佚。东汉蔡邕著有《本草》七卷，其名字仅见于《隋书·经籍志》。魏国李当之著有《本草》三卷，吴普著有《本草》六卷，如今在皇家图书馆及民间均无存本。《神农本草经》所收录的药物，共三百五十六种。梁代陶弘景增加了一倍数量，称之为《名医别录》。此后，有的由朝廷命令增补修订，有的由名医附加补充，到了明代李时珍（字东璧）集其大成，编成《本草纲目》，共一千八百多种药物，从此本草学于是大为完备。然而遗憾之处仍不时存在。潜江先生阐述这部书，耗费了三十年的精力，独具匠心，自成一家之言。其主要宗旨遵循《本经》，旁涉各家名论，以药物为经线，以方剂为纬线。（这两句是增入的内容）折衷古今说法的异同并加以探究推究，辨析万物禀受之气的本源，推演脏腑病气的变化。气用来化生万物，物用来制约气，精深微妙，一一与《灵枢》、《素问》相互印证并详细解说，这难道是《纲目》等书籍所能比得上的吗？只是奇怪原书刻印于康熙己卯年，到现在刚刚过了一百年，然而从事这一行业的人竟然不能举出它的名字。难道是因为追求速成的方法深深打动人心，而选择精要、语言详实的人大多畏惧繁琐而不暇顾及呢？如果是这样，那么功利之心迷惑人，这也是其中一个方面罢了。我既然十分喜爱这本书，想要广泛传播它却未能做到，幸得薛氏出资刻印，这对于从事这一行业的人来说真是幸运啊。于是写了这篇序言。
嘉庆十五年岁次庚午仲春月，阳湖后学吴宁澜恭敬作序。
《本草述》的目录，与《本草纲目》的先后顺序，多有不同。考察先生的这本书，阐发了前人未曾阐发的内容，即使是药物的去留、体裁、位置，都自成一家，并不依附于前人的刻本。这里推测先后顺序不同的地方，似乎都蕴含着微妙的用意。附记几条于此：
土部中的蚯蚓泥，《纲目》放在粪坑底泥之前，现在排在后面。大概因为与乌爹泥都叫“泥”，但实际上并不是泥。至于《纲目》中伏龙肝之后，墨排在其次，现在伏龙肝、百草霜、釜脐墨依次排列，因为它们都是灶中的产物。墨则是人工制成的，且混杂着胶和烟，所以又排在后面。
金部也有铜屑，《纲目》列在自然铜之前，现在重新调整，先排自然的，再排人工冶炼的。还有黄丹、粉锡都出自铅，黄丹是用醋点炼而成，粉锡是用醋养火炼制，现在人用来制作粉，未完全转化的炒制成丹。《纲目》先列粉锡，似乎是认为丹出自粉。先生先列黄丹，大概是认为用醋点炼的效果更佳。
石部丹砂是上品药，所以冠于石部之首。水银从丹砂中提取，所以排在其次。汞粉、粉霜、灵砂又从砂和水银中提取，所以又排在其次。自雄黄至石英，都是石头或石类矿物。《纲目》将石英列为玉类，排在石部之前，不如将丹砂列为首位恰当。
山草部的贯众、仙茅、白头翁、白芨，《纲目》都列在黄芩、黄连之前，现在一概置于其后。胡黄连《纲目》列在黄连之后，现在列在仙茅之前。其中的进退安排，尚有许多不同于《纲目》的地方。
芳草部，《纲目》中蛇床子在川芎之后，荜茇在益智仁之后，兰草、泽兰在藿香之后。现在蛇床子、兰草、泽兰都列在水苏之后，因为它们生长在低湿之地，同类相聚，而且它们的芳烈之气不同于藿香、薄荷、芥菜以及各种苏类。至于白豆蔻、草豆蔻、肉豆蔻，名称相同但实质不同，连类比喻以昭示区别，《纲目》与此不同。
隰草部（生长在水边低湿处的草），其中非上品药，《纲目》列在第二品，现在将其降格，使其与马蔺、蓄草为伍。菊花居首，艾蒿次之。至于《纲目》中有蠡实，苏恭说就是马蔺子，苏颂说蠡草的花和果实都入药，先生则说蠡草的主治功效不常见，而花仅见于治疗淋证和疝气。又说，本草中将治疗疝气的归为果实，但方书中治疗疝气，主要使用花，所以将蠡实改为马蔺花。另外，鱼腥草、百合、蒲公英在《纲目》中位于菜部，先生移入隰草部。按《说文解字》，鱼腥草解释为菹菜，《纲目》遂将其列在菜部。但《左传》说：“蘩、藻之菜”，现在何尝不进入水草部？对此感到疑惑的是鱼腥草吗？百合生长在山间低湿处，虽然可以采摘食用，实际上是隰草。大概本草中可以作为蔬菜食用的很多，但只要不是韭菜、芥菜之类必须依靠人工种植的，都应当归还其山间低湿的本然属性。蒲公英也是这个例子。
毒草部，《纲目》中野狼牙在商陆之后，泽漆在大戟之后，续随子在甘遂之后，常山在蓖麻之后，白附子在草乌之后，半夏在天南星之后。现在大体上与《纲目》不同。
蔓草部，《纲目》中有白蔹，现在附在白芨之后。至于五龙草，《纲目》没有记载，也是自古以来的本草所没有的。先生因为它治疗痈毒非常神效，所以补入。
石草部末尾列出马勃、卷柏。大概卷柏生于石头缝中，即是石草。马勃发源于湿地，也是地锦之类。《纲目》单独列出苔草部。苔也是草中的一种，怎么能区别于草，单独成为一部呢？所以删去了。
谷部，《纲目》先粟米，次粱米，次秫米。先生特意更改了顺序。粟为主粮，粱和秫都作为附见，因为粱就是粗糙的粟，而秫就是粘性的粟，这很符合粟是黍、稷、粱、秫总称的意义。至于豆类是五谷之一，《纲目》列在薏仁、罂粟之后，确实不合伦序。先生特意将其列在粟、粱、粳米之前，大概因为古称“菽粟”，菽在粟之前，而高粱、小米是五谷的变种，不能与豆类并列。至于舂米的杵头糠，《纲目》在谷部末尾烧酒之后，现在改列在各种曲药的次位，麦芽、饴糖以及醋、酒、烧酒之前。
果之味部，《纲目》列胡椒在吴茱萸、食茱萸之前。两种茱萸都是椒类且产于中原，现在列在蜀椒之后。胡椒来自海外，是番邦产物，所以又排在后面。
香木部，檀香、降真香以上，都是树木生长而带有香气的。乌药在最下面，所以放在最后。乳香、没药之下，都是树木流出的汁液而带有香气的。梧桐泪、枫香脂在最下面，所以放在最后。《纲目》将枫香脂排在没药之前，失去了等级次序。
乔木部，自黄柏至巴豆，都是取树木的根、皮、叶或子入药。至于漆，则是取其汁液，所以列在最后。《纲目》却将漆排在海桐、楝树、槐树之前。寓木部，《纲目》中雷丸在桑寄生之前。桑寄生寄生在桑树上，雷丸寄生在竹子上，都是寄生植物。乔苞则有区别了，所以先生进行了调整。
介部，龟是四灵之一，所以放在首位。《纲目》次列玳瑁。玳瑁是殊方（远方）出产的，现在居于介部的末尾。
禽部，《纲目》先列水禽，现在先列家禽，并且先列德禽（鸡），然后林禽、水禽次之。
兽部，《纲目》先列猪，现在先列马，然后牛、羊、猪、狗依照牲畜的次序排列，山林中的野兽则排在后面。
天一生水，所以水部居本草之首。本草是用来养育人的，人最珍贵，所以人部居本草之末。铜山西崩，洛钟东应（比喻事物之间感应相通），古人对于胞衣颇为重视。现在人血、人骨、人势（男性生殖器）、人胆等，《纲目》有所记载，奈何用所谓仁爱人的东西来害人呢？种种情况一概从删削中去除，用意深远微妙。
医书堆积如山，唯独先生的这本书，自成一家之言，不属于常规类别，也不属于普通群体。对于药品，有的改变先后顺序，是为了辨别次序。对于主治功效，有的重新安置，是由主要功效到兼治功效。对于畏恶使（药物配伍禁忌及引经药），有的去掉或保留，是保存可信的，删除不可信的。对于禁忌和修治方法，则放在最后，是为了尽人事以完善先天药物的功用。对于引用的诸子百家资料，大多缺失，只取实用的，不追求夸耀博学。对于附方，有的前后互见，是先讲本病治疗，又讲证候来源的治疗。对于所引用的书籍，有的进行剪裁，不是重复也不是罗列，在笔削之间蕴含微妙的用意。这与《纲目》仅仅注重部署整齐、装饰美观相比，高下立判。
海昌后学陈言扬氏恭敬识记。
*Shennong Bencao Jing* (Divine Farmer's Materia Medica) is one of the "Sanfen" (ancient profound classics). Its name first appears in the *Book of Han*. The *Sui Shu: Jingji Zhi* (Bibliography in the History of Sui) records three volumes of *Shennong Bencao Jing*, which aligns with the current version divided into Upper, Middle, and Lower grades. The authors of this classic include Tong Jun, who wrote two volumes of *Caiyao Lu* (Record of Herb Gathering), and Lei Gong, who wrote two volumes of *Yaodui* (Herb Pairs); these ancient texts have long been lost. Cai Yong of the Eastern Han Dynasty authored seven volumes of *Bencao*, but his name is only found in the *Sui Shu: Jingji Zhi*. Li Dangzhi of the Wei Kingdom authored three volumes of *Bencao*, and Wu Pu authored six volumes; currently, no copies exist in either imperial or private collections. The *Bencao Jing* collected 356 types of medicines. Tao Hongjing of the Liang Dynasty doubled this number, calling it *Mingyi Bie Lu* (Separate Record of Famous Physicians). Later, some were added and revised by imperial decree, while others were supplemented by famous physicians. In the Ming Dynasty, Li Shizhen (courtesy name Dongbi) compiled them into a complete work, titled *Bencao Gangmu* (Compendium of Materia Medica), containing over 1,800 types of substances, thus making materia medica greatly complete. However, regrets still occasionally arise. Mr. Qianjiang expounded on this book, dedicating thirty years of effort, showing unique ingenuity, and establishing an independent school of thought. Its main principle follows the *Bencao Jing*, extending to various famous theories, using herbs as the warp and formulas as the weft. (These two sentences were added later.) It reconciles the differences between ancient and modern theories and explores them, distinguishing the origin of qi endowed in all things, and deducing the changes of pathological qi in the zang-fu organs. Qi generates all things, and things control qi; this is profound and subtle, verifying and explaining in detail with the *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions). How could books like the *Gangmu* compare? It is strange that the original book was printed in the Jiyi year of the Kangxi reign, barely over a century ago, yet practitioners cannot even mention its name. Is it because the art of quick success deeply captivates people, and those who choose refined and detailed works are too afraid of tediousness to attend to it? If so, the confusion caused by utilitarianism is indeed one aspect of this. Since I deeply love this book and wish to spread it widely but cannot, I am fortunate that Mr. Xue has sponsored its printing, which is a great blessing for practitioners. Thus, I write this preface.
In the second month of spring, Gengwu year of the 15th year of the Jiaqing reign, Wu Ninglan, a junior scholar from Yanghu, respectfully writes the preface.
The directory of *Bencao Shu* differs significantly in order from *Bencao Gangmu*. Examining this book, Mr. reveals insights not previously explored. Even the retention or removal of herbs, the format, and their positions form an independent system, not relying on previous editions. Speculating on the reasons for the different orders, there seem to be subtle intentions behind them. A few notes are attached below:
In the Earth section, Earthworm Mucus (Qiu Yin Ni) is placed after Mud from Latrine Bottom in the *Gangmu*, but now it is placed after. This is likely because, although both are called "mud," they are not truly mud. Regarding Dragon's Blood Soil (Fu Long Gan) in the *Gangmu*, Ink is listed next. Now, Dragon's Blood Soil, Hundred Grass Frost (Bai Cao Shuang), and Cauldron Rim Ink (Fu Qi Mo) are listed together as they are all products of the stove. Ink is artificially made and mixed with glue and soot, so it is listed last.
In the Metal section, Copper Scrap is also present. The *Gangmu* lists it before Natural Copper (Zi Ran Tong), but now it is rearranged to prioritize natural sources. Yellow Lead Powder (Huang Dan) and Tin Powder (Fen Xi) both come from lead. Yellow Lead Powder is formed by reacting with vinegar, while Tin Powder is cultivated with vinegar and fire. Nowadays, people use them to make powder; what remains unconverted is roasted into cinnabar-like powder. The *Gangmu* lists Tin Powder first, implying that cinnabar comes from powder. Mr. lists Yellow Lead Powder first, presumably considering the vinegar-reacted version superior.
In the Stone section, Cinnabar (Dan Sha) is a superior medicine, hence it heads the Stone section. Mercury (Shui Yin) is derived from Cinnabar, so it follows. Mercury Powder (Gong Fen), Frost Powder (Fen Shuang), and Spirit Sand (Ling Sha) are derived from sand and mercury, so they follow subsequently. From Realgar (Xiong Huang) to Quartz (Shi Ying), all are stones or stone-like minerals. The *Gangmu* classifies Quartz as Jade and places it before Stones, which is less appropriate than placing Cinnabar at the head.
In the Mountain Herbs section, Cyathula Root (Guan Zhong), Curculigo Rhizome (Xian Mao), Pulsatilla Root (Bai Tou Weng), and Bletilla Tuber (Bai Ji) are listed before Scutellaria Root (Huang Qin) and Phellodendron Bark (Huang Lian) in the *Gangmu*, but now they are placed after. Picrorhiza Rhizome (Hu Huang Lian) is listed after Coptis Rhizome (Huang Lian) in the *Gangmu*, but now it is placed before Curculigo Rhizome. There are many such differences in arrangement compared to the *Gangmu*.
In the Fragrant Herbs section, Cnidium Fruit (She Chuang Zi) is after Ligusticum Rhizome (Xiong Qiang), Piper Longum Fruit (Bi Bo) is after Alpinia Oxyphylla Fruit (Yi Zhi Ren), and Laurel Leaf (Lan Cao) and Eupatorium Leaf (Ze Lan) are after Agastache Rhizome (Huo Xiang). Now, Cnidium Fruit, Laurel Leaf, and Eupatorium Leaf are all listed after Perilla Stem (Shui Su), as they grow in damp, low-lying areas and are grouped by similarity. Their aromatic intensity differs from Agastache, Mint (Bo He), Mustard Seed (Jie Zi), and other Perilla varieties. As for White Cardamom (Bai Dou Kou), Green Cardamom (Cao Dou Kou), and Nutmeg (Rou Dou Kou), though names are similar, substances differ; they are grouped to highlight distinctions, unlike the *Gangmu*.
In the Lowland Herbs section, non-superior grade herbs are ranked second in the *Gangmu*, but now they are demoted to join Iris Tatarinowii Bulb (Ma Lin) and Polygonum Aviculare Herb (Xu). Chrysanthemum Flower (Ju Hua) heads this section, followed by Mugwort Leaf (Ai Hao). Regarding Ling Shi (Lü Shi), Su Gong states it is Iris Tatarinowii Seed, while Su Song says both flower and fruit of Lü Cao enter medicine. Mr. states that the therapeutic effects of Lü Cao are rarely seen, and its flower is only used for strangury and hernia. Furthermore, while materia medica attributes hernia treatment to the seed, medical formulas primarily use the flower; thus, Mr. changes Ling Shi to Iris Tatarinowii Flower (Ma Lin Hua). Additionally, Houttuynia Herb (Ji), Lily Bulb (Bai He), and Dandelion Herb (Pu Gong Ying) are in the Vegetable Section in the *Gangmu*, but Mr. moves them to the Lowland Herbs Section. According to the *Shuowen Jiezi*, Houttuynia is described as a pickled vegetable, leading the *Gangmu* to place it in the Vegetable Section. However, the *Zuo Zhuan* mentions "Fan and Zao vegetables," which are now considered aquatic plants. One might doubt Houttuynia. Lily grows in mountainous lowlands; although edible, it is essentially a lowland herb. Many herbs in materia medica can be eaten as vegetables, but unless they are like leeks or mustard greens requiring cultivation, they should retain their natural habitat classification. Dandelion follows this example.
In the Poisonous Herbs section, Wolf's Tooth Herb (Ye Lang Ya) is after Phytolacca Root (Shang Lu), Spurge Herb (Ze Qi) is after Euphorbia Root (Da Ji), Euphorbia Seed (Xu Sui Zi) is after Kansui Root (Gan Sui), Dichroa Root (Chang Shan) is after Castor Bean (Bi Ma), Hyoscyamus Nigrum Seed (Bai Fu Zi) is after Aconite Root (Cao Wu), and Pinellia Tuber (Ban Xia) is after Arisaema Rhizome (Tian Nan Xing). The current arrangement generally differs from the *Gangmu*.
In the Creeping Herbs section, Ampelopsis Rhizome (Bai Lian) exists in the *Gangmu* but is now appended after Bletilla Tuber. Five Dragons Grass (Wu Long Cao) is not recorded in the *Gangmu* nor in ancient materia medica. Mr. adds it because it is highly effective for treating carbuncles and toxins.
In the Stone-Creepers section, Marasmius Mushroom (Ma Bo) and Resurrection Plant (Juan Bai) are listed at the end. Resurrection Plant grows on stones, hence it is a stone-creeper. Marasmius emerges from wetlands and is similar to Ground Cover. The *Gangmu* separately lists Moss Grass (Tai Cao). Moss is a type of grass; how can it be distinguished from grass to form a separate section? Thus, it is deleted.
In the Grain Section, Millet (Su) is first, then Foxtail Millet (Liang), then Glutinous Millet (Shu) in the *Gangmu*. Mr. specifically alters this order. Millet is the main grain; Foxtail and Glutinous Millets are noted as variants, as Foxtail is coarse millet and Glutinous is sticky millet, fitting the meaning that Millet is the general term for Shu, Ji, Liang, and Shu. Beans are one of the five grains. In the *Gangmu*, they are listed after Coix Seed (Yi Ren) and Poppy Seed (Ying Su), which is illogical. Mr. places them before Millet, Foxtail, and Rice (Jing), likely because ancient texts say "Shu and Su," with Shu (beans) preceding Su (millet). High sorghum and small millet are variations of the five grains and should not be equated with beans. Chaff from the mortar (Chong Chu Tou Jiang) is at the end of the Grain Section before Distilled Wine in the *Gangmu*, but now it is placed after various Fermented Medicines (Qu) and before Malt Syrup (Mai Ya Yi Tang) and Vinegar, Wine, and Distilled Wine.
In the Fruit and Flavor Section, Black Pepper (Hu Jiao) is listed before Evodia Fruit (Wu Zhu Yu) and Edible Evodia (Shi Zhu Yu) in the *Gangmu*. Both Evodias are pepper types produced in China, so now they are listed after Sichuan Pepper (Shu Jiao). Black Pepper comes from overseas (foreign lands), so it is listed last.
In the Fragrant Wood Section, Sandalwood (Tan Xiang) and Calamus Wood (Jiang Zhen Xiang) above are woods that naturally possess fragrance. Aucuba Root (Wu Yao) is at the bottom, so it ends the section. Frankincense (Ru Xiang) and Myrrh (Mo Yao) below are resins from trees that are fragrant. Paulownia Tear (Wu Tong Lei) and Liquidambar Resin (Feng Xiang Zhi) are at the bottom, ending the section. The *Gangmu* places Liquidambar Resin before Myrrh, losing the proper hierarchy.
In the Tall Trees Section, from Phellodendron Bark (Huang Bo) to Croton Seed (Ba Dou), parts like roots, bark, leaves, or seeds are used. For Lacquer (Qi), the sap is used, so it is listed last. The *Gangmu* places Lacquer before Sea Privet (Hai Tong), Chinaberry (Lian), and Locust Tree (Huai). In the Parasitic Plants Section, Polyporus (Lei Wan) is before Taxillus Branch (Sang Ji Sheng) in the *Gangmu*. Taxillus parasitizes mulberry trees, and Polyporus parasitizes bamboo; both are parasites. However, there are distinctions in their nature, so Mr. adjusts them.
In the Shellfish Section, Turtle (Gui) is one of the Four Spirits, so it heads the section. The *Gangmu* lists Hawksbill Turtle (Dai Mao) next. Hawksbill is produced in distant regions and is now placed at the end of the Shellfish Section.
In the Bird Section, the *Gangmu* lists Water Birds first, but now Domestic Birds are listed first, specifically Virtuous Birds (Chicken) first, followed by Forest Birds and Water Birds.
In the Beast Section, the *Gangmu* lists Pigs first, but now Horses are listed first, followed by Oxen, Sheep, Pigs, and Dogs according to the order of sacrificial animals. Wild beasts from mountains and forests follow.
Heaven generates water from one, so the Water Section heads the Materia Medica. Materia Medica nourishes humans, and humans are precious, so the Human Section ends the book. When copper collapses in the west, bells respond in the east (symbolizing resonance). Ancients paid attention to Placenta (Bao Yi). Modern materials like Human Blood, Human Bone, Male Genitals, and Human Gallbladder are recorded in the *Gangmu*. How can things intended to benevolently treat humans harm them? Various such items are deleted, revealing subtle intent.
Medical books are numerous, but Mr.'s book stands alone as a distinct school, neither conforming to norms nor belonging to ordinary groups. Regarding herbs, the order is changed to distinguish sequences. Regarding indications, positions are adjusted from primary to secondary effects. Regarding incompatibilities and guiding drugs, unreliable ones are removed, keeping only credible information. Contraindications and processing methods are placed last to fully utilize the innate functions of the substances through human effort. References to various schools of thought are largely omitted, focusing only on practical utility rather than displaying erudition. Attached formulas may appear in multiple places, prioritizing the primary treatment and the source of the syndrome. Citations are edited, avoiding repetition or mere categorization, with subtle intentions in the editing process. Compared to the *Gangmu*, which merely focuses on neat organization and aesthetic appearance, this approach is superior.
Chen Yan, a junior scholar from Haichang, respectfully records this.