（礼部郎中孔志约撰）
盖闻天地之大德曰生，运阴阳以播物；含灵之所保曰命，资亭育以尽年。蛰穴栖巢，感
物之
情盖寡，范金揉木，逐欲之道方滋。而五味或爽，时昧甘、辛之节；六气斯 ，易愆寒燠之
宜。中外交侵，形神分战。饮食伺舋，成肠胃之眚；风湿侯隙，构手足之灾。机（当作几）
缠
肤腠，莫知救止；渐固膏肓，期于夭折。暨炎晖纪物，识药石之功；云瑞名官，穷诊候之术
。草木咸得其性，鬼神无所遁情。刳麝 犀，驱泄邪恶；飞丹炼石，引纳清和。大庇苍生，
普济黔首；功侔造化，恩迈财成，日用不知，于今是赖。歧、和、彭、缓，腾绝轨于前；李
、华、张、吴，振英声于后。昔秦政煨燔，兹经不预；永嘉丧乱，斯道尚存。梁·陶景雅好
摄生，研精药术。以为《本草经》者，神农之所作，不刊之书也。惜其年代浸远，简编残蠹
，与桐、雷众记，颇或 驳与言撰缉，勒成一家，亦以雕琢经方，润色医业。然而时钟鼎峙
，闻见阙于殊方，事非佥议，诠释拘于独学。至如重建平之防己，弃槐里之半夏。秋采榆人
，冬收云实。谬粱米之黄、白，混荆子之牡、蔓；异繁蒌于鸡肠，合由跋于鸢尾。防葵、野狼
毒、妄曰同根；钩吻、黄精，引为连类。铅锡莫辨，橙、柚不分。凡此比例，盖亦多矣。自
时厥后，以迄于今。虽方技分镳，名医继轨，更相祖述，罕能厘正。乃复采杜蘅于及己，求
忍冬于络石；舍陟厘而取 藤，退飞廉而用马蓟。承疑行妄，曾无有觉；疾瘵多殆，良深慨
叹。既而朝议郎行右监门府长史骑都尉臣苏恭，摭陶氏之乘违，辨俗用之纰紊，遂表请修定
，深副圣怀。乃诏太尉扬州都督监修国史上柱国赵国公臣无忌、太中大夫行尚药奉御，臣许
孝崇等二十二人，与苏恭详撰。窃以动植形生，因方舛性，春秋节变，感气殊功。离其本土
，则质同而效异；乖于采摘，乃物是而时非。名实既爽，寒温多谬。用之凡庶，其欺已甚；
施之君父，逆莫大焉。于是上禀神规，下询众议；普颁天下，营求药物。羽、毛、鳞、介，
无远不臻，根、茎、花、实，有名咸萃。遂乃详探秘要，博综方术。《本经》虽阙，有验必
书；《别录》虽存，无稽必正。考其同异，择其去取。铅翰昭章，定群言之得失；丹青绮焕
，备庶物之形容。撰本草并图经、目录等，凡成五十四卷。（臣禹锡等谨按蜀本草序作五
十三卷，及唐英公《进本草表》云∶勒成本草二十卷，目录一卷，药图二十五卷，图经七
卷，凡五十三卷。又英公序云∶撰本草并图经、目录等，凡成五十三卷，据此三者，合作五
十三卷。又据李含光《本草音义》云∶正经二十卷，目录一卷，又别立图二十五卷，目录一
卷，图经七卷，凡五十四卷。二说不同，今并注之。）庶以网罗为古，开涤耳目，尽医方之
妙极，拯生灵之性命。传万祀而无昧，悬百王而不朽。
（由礼部郎中孔志约撰写）
我听说天地最伟大的德行是“生”，它运用阴阳二气来化育万物；有灵性的生命所珍视的是“命”，依靠自然的养育才能享尽天年。穴居巢处的动物，感受外物的情感很少；而用金属铸造器具、揉搓木材制作器物，追求欲望的途径才日益滋长。然而五味有时失调，时常不明白甘味和辛味的节制；六气出现偏差，容易违背寒暖的适宜度。内外邪气相互侵袭，形体与精神分离交战。饮食伺机引发祸患，造成肠胃的疾病；风湿趁着空隙侵入，导致手足的灾殃。病邪缠绕在皮肤腠理之间，人们不知道如何救治停止；病情逐渐深入膏肓，最终导致早夭。等到炎暑时节记录事物，人们认识到了药石的功效；云瑞命名官职，穷尽了诊断候脉的技术。草木都获得了它们的本性，鬼神也无法隐藏其情状。剖开麝香和犀角，驱除泄出邪恶之气；飞丹炼石，引导接纳清和之气。广泛庇护百姓，普遍救济民众；功劳等同于造化，恩德超越财成，人们日用而不知，如今依赖于此。秦歧伯、俞跗、彭祖、缓先生，在前世留下了绝妙的轨迹；李东垣、华佗、张仲景、吴普，在后世振起了英名。从前秦始皇焚烧书籍，这部经典没有受到牵连；永嘉之乱发生，这门学问依然存在。梁朝的陶弘景雅好养生，研究药物技术。他认为《本草经》是神农所作，是不可更改的经典。可惜年代久远，书简篇章残缺蛀坏，与桐君、雷公的各种记载相比，颇有驳杂之处。于是撰写编辑，自成一家，也用来雕琢经方，润色医业。然而当时钟鼎世家并立，见闻缺乏于殊方异土，事情非众人商议，诠释局限于独学。至于像重建平的防己，抛弃槐里的半夏；秋天采集榆人，冬天收取云实。混淆粱米的黄白，混同荆子的牡蔓；把繁蒌误认为鸡肠，将由跋合为鸢尾。防葵和野狼毒，妄称是同根；钩吻和黄精，引为同类。铅锡无法分辨，橙柚分不清。凡此种种比例错误，大概也很多了。从那时以后，直到今天。虽然方技分道扬镳，名医相继追随，互相承袭阐述，很少能够厘清正统。又再采集杜蘅当作及己，寻找忍冬当作络石；舍弃陟厘而取用葎草，退下飞廉而使用马蓟。承袭疑惑实行狂妄，竟然没有人察觉；疾病多致危险，实在令人深深感叹。不久之后，朝议郎行右监门府长史骑都尉臣苏恭，拾取陶弘景书中的违背之处，辨明世俗使用的错乱，于是上表请求修定，深深符合圣意。于是诏令太尉扬州都督监修国史上柱国赵国公臣李无忌、太中大夫行尚药奉御臣许孝崇等二十二人，与苏恭详细撰写。我认为动植物的形态生成，因为地域不同而性质各异，春秋季节变化，感受的气机功效也不同。离开本土，则质地相同而药效不同；违背采摘时节，则是物正确而时间错误。名称和实物既然混乱，寒温属性多有谬误。用于平民百姓，欺骗已经很严重；施用于君主父亲，罪过没有比这更大的了。于是上禀神圣规范，下询众人意见；普遍颁布天下，营求药物。羽毛、鳞甲、介壳的动物，无论多远都能到达，根、茎、花、实的药材，有名者全部聚集。于是详细探索秘密要旨，广博综合方术。《本经》虽然缺失，有验证的一定要记录；《别录》虽然存在，无根据的一定要纠正。考察它们的同异，选择去留。笔墨昭彰，判定各种言论的得失；丹青华丽，具备万物的形容。撰写本草以及图经、目录等，共成五十四卷。（臣禹锡等人谨慎按：蜀本草序写作五十三卷，以及唐英公《进本草表》说：勒成本草二十卷，目录一卷，药图二十五卷，图经七卷，共五十三卷。又英公序说：撰写本草以及图经、目录等，共成五十三卷，据此三者，合计五十三卷。又依据李含光《本草音义》说：正经二十卷，目录一卷，另外设立图二十五卷，目录一卷，图经七卷，共五十四卷。两种说法不同，现在一并注释。）希望以此网罗古今，开阔耳目，穷尽医方的妙极，拯救生灵的生命。流传万代而不迷昧，悬挂百王而不朽。
(Written by Kong Zhiyue, Langzhong of the Ministry of Rites)
I have heard that the greatest virtue of Heaven and Earth is "Sheng" (Life), which utilizes Yin and Yang to propagate all things; the preservation of "Ming" (Destiny/Life Span) for sentient beings relies on natural nourishment to fulfill their years. Creatures dwelling in holes or nesting have few feelings influenced by external objects; whereas the use of cast metal and shaped wood to pursue desires has gradually increased. However, the Five Flavors sometimes fail, and people often lack understanding of the moderation between Sweet (Gan) and Pungent (Xin) tastes; the Six Qi (Six climatic factors) may deviate, easily violating the appropriateness of Cold (Han) and Warmth (Yu). Internal and external pathogens invade mutually, causing a separation and battle between Form (Xing) and Spirit (Shen). Dietary indiscretions create opportunities for disaster, resulting in diseases of the Intestines and Stomach; Wind-Dampness takes advantage of gaps, constructing calamities in the limbs. Pathogenic factors entangle the skin and interstices (Couli), yet people do not know how to stop them; conditions gradually solidify into the Gao-Huang (deep internal organs), leading to premature death. When the hot sun recorded phenomena, people recognized the merit of medicinal stones; when auspicious clouds named officials, they exhausted the techniques of diagnosis and pulse-taking. Herbs and trees all acquired their natures, and spirits and ghosts could not hide their true states. Opening musk and rhinoceros horn drives out evil and turbidity; refining cinnabar and stones guides in clarity and harmony. They broadly shelter the common people and universally save the populace; their merit equals Creation, and their grace surpasses material formation. People use them daily without knowing it, relying on them today. Qibo, Yu Fu, Peng Zu, and Huan Xiansheng left unparalleled tracks in the past; Li Dongyuan, Hua Tuo, Zhang Zhongjing, and Wu Pu raised heroic reputations in the later ages. In the past, during Qin Shi Huang's burning of books, this classic was spared; during the chaos of the Yongjia era, this discipline still survived. Tao Hongjing of the Liang Dynasty had a fondness for health preservation and studied pharmaceutical arts meticulously. He believed that the *Shennong Bencao Jing* (Divine Farmer's Materia Medica) was authored by Shennong and was an unalterable classic. He lamented that due to the passage of time, bamboo slips and books were damaged and worm-eaten, and compared with records from Tong Jun and Lei Gong, there were considerable inconsistencies. Thus, he compiled and edited works to form a unique school, also aiming to refine classical prescriptions and embellish the medical profession. However, at that time, powerful families stood like tripods, lacking knowledge of distant regions, and interpretations were constrained by solitary learning rather than collective discussion. For instance, they reinstated Fangji (Stephania Tetrandra) from Chongping while discarding Banxia (Pinellia Ternata) from Huaili; they collected Yuren (Ulmus Pumila seeds) in autumn and Yunshi (Sargentodoxa Cuneata) in winter. They confused the yellow and white varieties of Liangmi (Setaria Italica), mixed up the male and female forms of Jingzi (Evodiae Fructus); they distinguished Fanlou (Trichosanthes Kirilowii) from Jichang (Polygonum Aviculare), and combined Youba (Arisaema Erubescens) with Yuanwei (Iris Tectorum). Fangkui (Adenophora Stricta) and Yelangdu (Aconitum Kusnezoffii) were falsely claimed to be of the same root; Gouwen (Gelsemium Elegans) and Huangjing (Polygonatum Sibiricum) were cited as similar categories. Lead and tin could not be distinguished, and oranges and pomelos were not differentiated. Such proportional errors were numerous. From then until now, although medical skills diverged and famous doctors followed in succession, mutually inheriting and expounding, few were able to correct these errors. They further collected Duheng (Asarum Sieboldii) as Ji Ji (Asarum Europaeum), sought Rendong (Lonicera Japonica) as Luoshi (Trachelospermum Jasminoides); abandoned Zhili (Bryonia Alba) for using Lvcao (Humulus Lupulus), and set aside Feilian (Saussurea Involucrata) to use Maji (Cirsium Setosum). Following doubts and acting recklessly, no one realized it; diseases became frequent and dangerous, causing deep sighs. Subsequently, Su Gong, holding titles such as Chaoyi Lang, Acting Chief Commandant of the Right Gate Guard, and Knight-Errant, pointed out deviations in Tao's work and辨析 (distinguished) the confusion in popular usage, thus memorializing a request for revision, deeply aligning with the Emperor's will. An edict was issued appointing Li Wuji, Duke of Zhao, Grand Preceptor, Governor-General of Yangzhou, and Supervisor of State History, along with Xu Chong, Grand Master of Civil Office and Acting Imperial Physician, and twenty-two others, to collaborate with Su Gong in detailed compilation. I believe that animals and plants, due to different regions, have varying natures; due to seasonal changes in Spring and Autumn, the efficacy of absorbed Qi differs. If removed from their native land, substances with identical qualities yield different effects; if harvesting times are violated, even if the object is correct, the timing is wrong. Since names and realities are confused, properties of Cold and Warmth are often erroneous. Using them for commoners constitutes severe deception; applying them to rulers and parents entails the greatest sin. Therefore, we received divine guidance and consulted public opinion; we promulgated orders throughout the empire to seek medicines. Birds, beasts, fish, and shellfish arrived from afar; roots, stems, flowers, and fruits gathered together. We thoroughly explored secrets and comprehensively integrated medical arts. Although the *Benjing* (Original Classic) lacked entries, verified items were recorded; although the *Bielu* (Additional Records) existed, unfounded claims were corrected. We examined similarities and differences, selecting what to keep and discard. The writing was clear, judging the merits and faults of various opinions; the illustrations were splendid, depicting the appearances of myriad things. We compiled the *Bencao* (Materia Medica), Tu Jing (Illustrated Classics), and catalogs, totaling fifty-four volumes. (Minister Yu Xi et al. respectfully note: The Preface to the Shu Bencao states fifty-three volumes, and the Tang Yinggong's "Memorial on Presenting the Materia Medica" states: Compiled Materia Medica twenty volumes, Catalog one volume, Medicine Illustrations twenty-five volumes, Illustrated Classics seven volumes, totaling fifty-three volumes. Also, the Yinggong Preface states: Compiled Materia Medica, Illustrated Classics, and catalogs, totaling fifty-three volumes. Based on these three sources, the total is fifty-three volumes. Furthermore, according to Li Hanguang's *Bencao Yinyi*: Main text twenty volumes, Catalog one volume, additionally established Illustrations twenty-five volumes, Catalog one volume, Illustrated Classics seven volumes, totaling fifty-four volumes. The two accounts differ; both are annotated here.) We hope thereby to encompass ancient and modern knowledge, open ears and eyes, exhaust the subtleties of medical formulas, and save the lives of living beings. May it be transmitted for ten thousand generations without obscurity, and hang eternally for hundred kings without decay.