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 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；如此虽有长生之法，人罕专尚，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。今复考拾天下医生，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，失于商校，致使学人捡据之间，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，捡用之际，晓然无惑。是以搜求访缉者十有
余年，采拾众善，KT 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∶疾病所可凭者医也，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，吐一蛇如拇指无目，烧之有发气，乃愈。）生张果骈洁
之齿？（唐·张果召见，元宗谓高力士曰∶吾闻饮堇无苦者，奇士也。时天寒，取以饮，三
进
，颓然曰∶非佳酒，乃寝。顷，视齿 缩，顾左右取铁如意，击堕之，藏带中，更出药敷其
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，谨根据二
《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、歧伯始。其《补注·总叙》言，旧说《本草经》者，神农之所作，
而不
经见。《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∶黄帝使歧伯尝味草木，定《本草经》，造医方，以疗众
疾。则知本草之名，自黄帝、歧伯始。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，冀有补于缺疑。
夫天地既判，生万物者，唯五气尔。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，则成而耦；以耦生，则成而奇。寒气坚，
故
其味可用以KT ；热气KT ，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
以养气。脉KT 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KT ，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。古方养生治疾者，必先通乎此。不通乎此，而能已人之疾
者，盖寡矣。
夫安药之道，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，守中则无过与不及之害。《经》曰∶春、秋、冬、夏，四时阴阳，
生
病起于过用。盖不适其性，而强云为逐，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，可不慎欤！
夫未闻道者，放逸其心，逆于生乐。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，心为之疾矣。极力劳形，躁暴气逆，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？寿考焉得
不长？贤者造形而悟，愚者临病不知，诚可畏也。
夫柔情难绾而不断，不可不以智能决也。故帏箔不可不远。斯言至近易，其事至难行，
盖人
之智能浅陋，不能胜其贪欲也。故佛书曰∶诸若所因，贪欲为本，若灭贪欲，何所根据止。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，不若形；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。男则神色先散，女则月水先闭。何以致然？盖愁忧思虑则伤心，心伤则血逆
竭，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、泄利前后、饮食不入，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，参之六脉，审度所起之源，继以望、闻、问、切加诸病者，
岂有不可治诸疾也。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。非止医家之罪，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。唯贤者洞达物情，各就安乐，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
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，但慢火炒令亦黄色，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，临服纳汤中。然今昔药法中，
有生
磨者，煎取汗者。且如丸药中用蜡，取其能固护药之气味，势力全备，以过关鬲而作效也。
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，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。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，唯寒热
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。
通直郎兼差充任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，在生命之中最为重要的是身体。身体的根本在于安乐，而获得安乐的关键在于保养。世人若能从根本上着手保养，那么根本必然稳固。根本既已稳固，疾病从何而生？夭折横死又从何而来？这就是养生之道没有能超越此理的。草木虽无知觉，尚且需要灌溉滋养，何况人是万物之灵，难道不需要依靠保养吗？然而保养的道理数以万计，概括而言，其方法有三条：一是养神，二是惜气，三是堤防疾病。忘却情感、去除智巧，心境恬淡虚无，超脱世俗事务以保全真性，内外无所寄托；像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。抱守元一的根本，固摄归精的真气，使三焦定位，忘却眼耳鼻舌身意六根之形，识界既空，与大道契合，那么气自然安定。这就是惜气。饮食顺应时节，温度冷热适度，起居不触犯风、寒、暑、湿、燥、火、惊、恐八邪，睡眠和觉醒不强求勉强，那么身体自然安康。这就是堤防疾病。这三点非常容易实行，但人们自己认为难以实行而不肯去做；像这样即使有长生的方法，人们也很少专门崇尚，以至于永远谢世。因此疾病交相攻击，天和之气顿时丧失，圣人怜悯世人，所以借助保救的技术，辅以祛除疾病的药物，使有见识和无见识的人，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》之类，光彩鲜明地陈列在书府中。现在又考核选拔天下的医生，补充有名职的人员，分别隶属各曹属机构，普遍拯救世人的疾苦。这大概是全备圣德至仁的君主，合乎天地的大仁，接物厚生，广泛赐予天下；所以野外没有遗漏的药物，世上没有无法识别的疾病。然而《本草》两部著作，其中撰写的人，有的固执己见，疏于商榷校对，致使学习的人在查阅依据时，不能没有疑惑。现在则综合考证诸家的说法，参考实际事物，对未尽其理的地方加以推演，以达到其理；（如东壁土、倒流水、冬灰之类。）对隐晦断续的地方加以阐发，以显露其情状；（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。）对文字简略误脱的地方加以证明，以阐明其义理；（如玉泉、石蜜之类。）对因避讳而改名的地方加以追溯，以保存其原名。（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，在查阅使用时，明白无误没有疑惑。因此搜求访察长达十多年，采拾众人的优点，致力于疗治疾苦，调和收集储藏的功效，全都周全详尽。况且疾病是圣人所谨慎对待的，无常变化不可以作为固定的医疗标准，岂能轻易谈论呢！寇宗奭常说：疾病可以凭借的是医生，医生可以依据的是方剂，方剂可以倚仗的是药物。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，真伪相互混乱，新旧相互交错，那么由何途径去除道人陈宿体内的蛊毒呢？（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。诊断说：腹中有蛊，误食头发所致。让他服用一剂雄黄，不久，吐出一条如拇指粗无目的蛇，烧后有头发的气味，于是痊愈。）让张果骈洁的牙齿再生呢？（唐代张果被召见，唐玄宗对高力士说：我听说喝堇酒不觉苦的，是奇士啊。当时天冷，取堇酒给他喝，他连进三杯，颓然说：不是好酒，就睡着了。一会儿，看他的牙齿脱落收缩，回头让左右侍从取铁如意，击落牙齿，藏在带中，再取出药敷在牙龈上。很久之后，牙齿已经长出，洁白整齐，皇帝更加觉得神奇。）这本书的意思，由此产生。现在则编排次序成书，谨根据二《经》的分类体例，分门别类条理分析，仍将序例扩展为三卷。其中有名未用及意义已尽者，不再编入。其《神农本草经》、《名医别录》、唐本先附、今附、新补、新定之目，因为《本经》已在目录内，不再声述，依旧作二十卷，及目录一卷，命名为《本草衍义》。如果是有博爱卫生之士，志意相同，则再加以诠修以符合圣朝好生之德。政和六年丙申年记。
“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，但没有经过查证见到。《汉书·平帝纪》元始五年，举荐天下通晓方术本草的人，各地派遣驿车，送往京师，这里只见到本草的名称，终究不能断定是从哪个朝代开始创作的。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，用来调和药物救济世人，但也未注明“本草”之名，都未能穷尽其理。曾读《帝王世纪》说：黄帝派岐伯尝味草木，制定《本草经》，创造医方，来治疗各种疾病。则知“本草”之名，自黄帝、岐伯开始。其《淮南子》的说法，神农尝百草的味道，一天中毒七十次，也没有提到本草。由此可知此书，乃是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之处。后世的贤智之士，从而附和增广的，又增加品目，至一千零八十二种，（《补注本草》，称一千零八十二种，然而一种有分为两用的，有三种用的，那个“种”字作为“名字”，在义理上才允当。）可谓非常完备。然而其中的注解说明不尽人意，或者舍弃常理另求趣味的，往往很多。因此推捡剩余的意义，期望必定恰当，不足以发明圣贤的本意，希望有补于缺失怀疑之处。
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，至于不可穷尽。所以说：生物的是气，成就它的是味。以奇数生，则成就为偶数；以偶数生，则成就为奇数。寒气坚硬，所以其味可以用来软化；热气软散，所以其味可以用来坚硬；风气发散，所以其味可以用来收敛；燥气收敛，所以其味可以用来养气。脉道软散则平和，所以咸味可以养脉。骨骼收敛则强壮，所以酸味可以养骨。筋脉发散则不痉挛，所以辛味可以养筋。肌肉缓纵则不壅滞，所以甘味可以养肉。先使其坚硬然后可以软化，先使其收敛然后可以发散，想要缓纵就用甘味，不想缓纵就不用，使用不可太过，太过也是病态了。古方养生治病的人，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。
安顿药物的道理，在于懂得保养的人掌握它。况且招来和气（温和之气）的药少，攻伐决裂的药多，不可不考察。由此可知人的生存必须假借保养，不侵犯和气，以资助生命。一旦失去将护，便导致疾病产生，如果处理不当，立刻出现跌倒昏厥等危象。防患必须在闲暇时日，所以说安全时不忘危险，存在时不忘灭亡，这是圣人的预先告诫。
摄生之道，不如守住中道，守住中道就没有过度和不及的危害。《内经》说：春、秋、冬、夏，四时阴阳，生病起于过度使用。大概是不适合其本性，而强行追求行为，强行处之即生病。五脏受气，大概有固定的分量，使用过度消耗，因此生病。善于养生的人，既没有过度消耗的弊病，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，而归咎于神天。唉！这也是未曾思考过，能不谨慎吗！
那些未闻道的人，放纵逸乐其心，违背生命的快乐。以精神追逐智巧，以忧畏追逐得失，以劳苦追逐礼节，以身世追逐财利；四种追逐不停止，心就生病了。极力劳累形体，急躁暴戾气逆，当风饮酒，饮食嗜好辛辣咸味，肝就生病了。饮食生冷，温凉失度，久坐久卧，大饱大饥，脾就生病了。呼叫超过常规，争辩应酬，冒犯寒热，恣意食用咸苦，肺就生病了。久坐湿地，强力入水，纵欲劳累形体，三田漏溢，肾就生病了。五种病既已发作，所以未老而瘦弱，未瘦弱而生病，病至则重，重则必死。呜呼，这都是不思量而自取的。注重卫生的人，必须谨慎这五点，可以致终身无痛苦。《内经》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，以充满畅快悦泽，以贪欲恣情为务，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：人可怕的是在床席饮食之间，而不知道为之戒备，就是过错。如果能常常如此敬畏谨慎，疾病从何而起？寿命怎么能不长？贤者看到形体就领悟，愚者面临生病还不知道，确实可怕。
柔情难缠绕而不断，不可不用智能决断。所以帷幕帘箔不可不远。这话极近容易，其事极难实行，大概人的智能浅陋，不能战胜其贪欲。所以佛书说：所有因缘，贪欲为本，如果灭除贪欲，还有什么根据停止。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，不可不思考，不可不畏惧。善于摄生的人，不劳神，不累形；神形既安，祸患从何而来呢？
人的生存，以气血为本，人的病，没有不先伤其气血的。世间有童男室女，积想在心，思虑过分，多导致劳损。男子则神色先散，女子则月经先闭。为何导致这样？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），所以不嗜食。脾既虚，则金气亏，所以发咳嗽，咳嗽既作，水气绝，所以四肢干。木气不充，所以多怒。鬓发焦，筋痿。等到五脏传遍，所以突然不能死，然而终究会死。这一种在诸劳中最为难治，大概病起于五脏之中，没有休止期限，药力不可及也。如果自己能改变心志，用药扶接，这样则可得到九死一生。举此为例，其余诸劳，可按脉与证而治之。
治病有八个要点。八个要点不审察，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，庶几不违误。第一叫虚，五虚是。（脉细、皮寒、气少、泄利前后、饮食不入，这叫五虚。）第二叫实，五实是。（脉盛、皮热、腹胀、前后不通、闷瞀，这五实是。）第三叫冷，脏腑受其积冷是。第四叫热，脏腑受其积热是。第五叫邪，非脏腑正病是。第六叫正，非外邪所中是。第七叫内，病不在外是。第八叫外，病不在内是。既然先审察这八要，参合六脉，审度所起之源，继以望、闻、问、切加诸病者，哪有不可治的疾病呢？不可治的病有六种过失：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。六种过失中，有一种在此，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。只有贤者洞达物情，各自就安乐，也是治病的一种说法。
合药分剂料理法则中说，凡是方子说用桂一尺的，削去皮毕，重量半两为正。既然说广而没有说狭，如果以半两为正。而且桂就是皮，如果说削去皮毕，就是全无桂了。现在规定长一尺，阔一寸，削去皮上粗虚无味者，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：凡称气的，即是香臭之气；其寒、热、温、凉，则是药的性。且如鹅条中说：白鹅脂性冷，不可说其气冷，况且自有药性，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。这样才可以谈气。其序例中的气字，恐怕后世误书，应当改为性字，则在义理上才允当。
今人用巴豆，都去油后生用。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，但也太过。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，也不须熬至黑，只要慢火炒令亦黄色，就可以了。
凡服药多少，虽有所说一物一毒，服一丸如细麻之例，现在更合别论。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》第一序例说犀角、羚羊角、鹿角，一概末如粉，临服纳汤中。然而今昔药法中，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，以过关鬲而作效也。现在若投之蜜相和，虽易为丸剂，然而下咽也易散化，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。至如桂心，于得更有上虚软甲错，可削之也？凡此之类，也更加详究。
今人用麻黄，都合捣诸药中。张仲景方中，都说去上沫。序例中说，先别煮三、两沸，掠去其沫，更益水如本数，乃纳余药，不然，令人发烦。很得用麻黄之意，医家可持此说。然而说：折去节，令通理，寸锉之。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，唯寒热二种，为何独独遗漏？如寒可去热，大黄、朴硝之类是。如热可去寒，附子、桂之类是。现在特补此二种，以尽厥旨。
Tongzhilang (Director of Civil Administration) Kou Zongshi, appointed to verify medicinal materials for the Purchasing Bureau, compiled and edited.
Heaven and Earth possess the virtue of generating and nurturing life. Among all things born, the human body is most precious. The foundation of the body lies in peace and comfort, and the means to achieve this lies in preservation and care. If people of the world focus on the root, the root will surely be solid. Once the root is solid, how can disease arise? How can premature death occur? This is the way of preserving life, which has no equal. Even plants and trees, though devoid of consciousness, rely on irrigation; how much more so should humans, the spirit of all things, rely on preservation? However, the principles of preservation are myriad. Summarized, there are three methods: first, nourishing the Spirit (Shen); second, cherishing Qi; third, damming off disease. By forgetting emotions and discarding artificial intellect, maintaining a state of tranquility and emptiness, detaching from worldly affairs to preserve true nature, and having no internal or external attachments, the Spirit will not be consumed internally, nor confused by external environments. With purity and unity unadulterated, the Spirit naturally calms. This is nourishing the Spirit. Embracing the root of Yuan Yi (Primordial Unity), consolidating the true Qi that returns to essence, stabilizing the San Jiao (Triple Burner), forgetting the form of the Six Thieves (eyes, ears, nose, tongue, body, mind), emptying the realm of consciousness, and harmonizing with the Great Dao, the Qi naturally settles. This is cherishing Qi. Eating and drinking according to the seasons, ensuring temperature is moderate, avoiding the Eight Evils (Wind, Cold, Summer Heat, Dampness, Dryness, Fire, Shock, Fear) in daily activities, and not forcing sleep or wakefulness, the body remains safe. This is damming off disease. These three are easy to practice, yet people consider them difficult and refuse to do so. Thus, even if methods for longevity exist, few pursue them, leading to eternal decline. Therefore, when diseases attack and Heavenly Harmony is lost, Sages pity humanity and provide preservation techniques and dispelling medicines, so that both the wise and the unwise may reach the realm of longevity. Hence, the state compiled the *Shenghui Fang* (Holy Efficiency Formulas), corrected the *Suwen* (Basic Questions), re-evaluated the *Bencao* (Materia Medica), and separately compiled 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) shine brightly in the imperial libraries. Now, doctors from across the land are examined and appointed to various offices to universally relieve the suffering of the world. This reflects the supreme virtue of the Sage Emperor, aligning with the great benevolence of Heaven and Earth, nurturing life through interaction with things, and bestowing gifts upon the world; thus, no medicinal herb is left unused in the wild, and no disease is unrecognized in the world. However, in the two editions of *Bencao*, authors sometimes acted on personal bias, lacking rigorous verification, causing confusion for students. Now, we comprehensively examine various theories, reference actual facts, expand upon incomplete principles to achieve full understanding (e.g., Dongbi Tu [East Wall Soil], Daoliushui [Flowing Water], Donghui [Winter Ash]); clarify obscure or discontinuous points to reveal their true nature (e.g., water flowing under chrysanthemums becoming fragrant, musk shrew urine dropping to the ground giving birth to young); prove abbreviated or erroneous texts to clarify their meaning (e.g., Yuquan [Jade Spring], Shimie [Rock Honey]); and trace renamed items due to taboos to preserve original names (e.g., Shanyao [Dioscorea Opposita] named to avoid dynastic taboos). This ensures consistency in right and wrong, provides a source for treatment, and eliminates confusion during use. After over ten years of searching and collecting, gathering the best aspects to treat diseases and harmonize storage, the work is comprehensive. Since disease is a matter Sages treat with caution, and its variability cannot serve as a fixed medical standard, it cannot be discussed lightly. Kou Zongshi often said: Disease relies on the doctor; the doctor relies on the formula; the formula relies on the herb. If one knows the deficiency or excess of the disease and the validity of the formula, but fails to understand the good or toxic nature of herbs or the timing of the formula, allowing truth and falsehood, new and old to mix, how can one remove the "Gu" poison accumulated by the Daoist Chen Su? (Zhen Liyan, a Tang dynasty official, was skilled in medicine. A Daoist suffered abdominal distension and irritability for two years. Zhen diagnosed "abdominal Gu caused by ingesting hair." He administered a dose of Realgar. Soon after, the patient vomited a snake-like object, thumb-sized and eyeless, which smelled of burnt hair upon incineration, and he recovered.) Or regenerate the teeth of Zhang Guo? (Emperor Xuanzong of Tang heard that Zhang Guo could drink Jin wine without bitterness. On a cold day, Zhang drank three cups, fell asleep, and his teeth fell out. He retrieved an iron ruyi, knocked out the remaining teeth, stored them, applied medicine to his gums, and soon grew back perfect white teeth, astonishing the Emperor.) This book originates from these insights. It is now organized into volumes, following the classification of the Two Classics, expanding the Preface into three volumes. Items with names but no use or exhausted meanings are excluded. The categories from *Shennong Bencao Jing*, *Mingyi Bielu*, Tang Dynasty supplements, and new additions remain as twenty volumes plus one volume of目录 (Catalog), titled *Bencao Yan yi* (Expanded Meaning of Materia Medica). For those devoted to universal love and health preservation, if their intent aligns, further revisions may honor the Emperor's benevolence toward life. Recorded in the Bing Shen year of Zhenghe (1116 AD).
The term "Bencao" originated with the Yellow Emperor and Qibo. The *Supplementary Notes General Preface* states that old legends attribute *Bencao Jing* to Shennong, but this lacks verification. In the fifth year of Yuanshi during Emperor Ping’s reign, officials were sent to the capital to identify experts in formulas and Bencao, yet only the name appears, leaving the era of origin undetermined. The *Biography of Lou Hu* mentions Lou Hu memorized hundreds of thousands of words on medical classics, Bencao, and arts, suggesting the term appeared here. This is incorrect. *Shiben* records Shennong tasting hundred herbs to heal people but does not mention "Bencao." Reading *Diwang Shiji*, we learn the Yellow Emperor ordered Qibo to taste herbs, formulate *Bencao Jing*, and create medical prescriptions. Thus, "Bencao" begins with the Yellow Emperor and Qibo. *Huainanzi* mentions Shennong tasting seventy poisons a day but makes no mention of Bencao. This indicates the book stems from the innate wisdom of ancient sages who discerned the properties of all things and matched them to human diseases. Later scholars expanded the list to 1,082 items (*Supplementary Notes* lists 1,082 species, noting some have multiple uses, making "species" synonymous with "name" for accuracy). While comprehensive, annotations are often incomplete or deviate from reason. Thus, this work expands on residual meanings to ensure appropriateness, aiming to supplement gaps rather than claim to fully elucidate sage intentions.
Since Heaven and Earth separated, the Five Qi generate all things. With Five Qi positioned, Five Flavors arise; with Five Flavors, infinite transformations occur. Thus, Qi generates, and Flavor completes. Odd generation yields even completion; even generation yields odd completion. Cold Qi is hardening, so flavors can soften; Hot Qi is softening, so flavors can harden; Wind Qi is dispersing, so flavors can astringe; Dry Qi is constricting, so flavors can nourish Qi. Pulse softness brings harmony, so Salty flavor nourishes pulses. Bone constriction brings strength, so Sour flavor nourishes bones. Sinew dispersion prevents spasms, so Pungent flavor nourishes sinews. Muscle laxity prevents stagnation, so Sweet flavor nourishes muscles. Hardening must precede softening; constricting must precede dispersing. Use Sweet for relaxation, avoid otherwise. Overuse causes pathology. Ancient healing masters understood this; those who did not rarely cured others.
The art of administering drugs belongs to those who know preservation. Few drugs attract Harmonious Qi; many attack and resolve. One must investigate. Human life requires preservation to protect Harmonious Qi. Neglect leads to disease; improper treatment leads to collapse. Prevention is key: safety implies danger, existence implies loss. This is the Sage’s warning.
Preservation lies in guarding the Center. Guarding the Center avoids excess and deficiency. The Classics state: illness arises from overuse. Forcing actions against one’s nature causes disease. The Five Zang organs receive Qi in fixed amounts; overconsumption causes illness. Those who preserve well avoid overconsumption and conserve True Yuan, preventing External Evils. Thus, good preservation is better than good medication; poor preservation necessitates medication. Those who neither preserve nor medicate blame spirits when illness strikes suddenly. This is foolish.
Those ignorant of the Dao indulge their minds, opposing the joy of life. They chase intellect with spirit, gain/loss with worry/fear, etiquette with labor, wealth with self. Unchecked chasing sickens the Heart. Exhaustion, irritability, wind exposure, alcohol, spicy/salty foods sicken the Liver. Raw/cold food, irregular eating, sedentary habits, overeating/hunger sicken the Spleen. Excessive shouting, arguing, weather exposure, salty/bitter foods sicken the Lungs. Sitting on dampness, forced swimming, lust, leaking of Three Fields sickens the Kidneys. These five illnesses cause premature weakness and death. Health-conscious individuals must guard against these five. The Classics say: "Treat disease before it occurs," precisely for this reason.
Good preservers nourish the Inner; bad preservers nourish the Outer. Nourishing the Outer fills the exterior but empties the interior. Good preservers fill the interior, harmonizing Zang-Fu and San Jiao, adjusting diet. Zhuangzi warned against negligence in bed and dining. Vigilance prevents disease and extends life. The wise悟 (comprehend) form; the foolish ignore until illness.
Soft desires are hard to bind; intelligence must decide. Barriers (curtains) must be distant. This is easy to say, hard to do, as human intelligence is shallow against greed. Buddhist texts state: Greed is the root of all causes; extinguish greed, and suffering ceases. Greed unmixed means suffering unmixed; greed extinguished means suffering extinguished. Sages’ words are simple but profound. Good preservers do not tire Spirit or Form; with Spirit and Form at peace, disaster cannot arise.
Life depends on Qi and Blood; disease injures them first. Chaste youths with excessive thoughts suffer consumption. Men lose luster first; women experience amenorrhea first. Worry hurts the Heart; Heart injury causes blood reversal and exhaustion, leading to lost luster and amenorrhea. Fire disease fails to nourish Earth (Spleen), causing anorexia. Spleen deficiency weakens Metal (Lung), causing cough. Cough exhausts Water (Kidney), drying limbs. Wood deficiency causes anger, dry hair, and sinew atrophy. After transmission through Five Zang, sudden death occurs, though ultimately fatal. This type is hardest to treat as it originates internally, beyond herbal reach. Changing mindset and using supportive herbs offers a slim chance. Other consumptions follow pulse and symptom diagnosis.
Eight Essentials govern treatment. Ignoring them prevents cure.
1. Deficiency (Xu): Five Xu signs (fine pulse, cold skin, shortness of breath, diarrhea/incontinence, inability to eat).
2. Excess (Shi): Five Shi signs (surging pulse, hot skin, abdominal distension, blockage of bowels/bladder, oppression/dizziness).
3. Cold: Accumulated cold in Zang-Fu.
4. Heat: Accumulated heat in Zang-Fu.
5. Evil (Xie): Non-organ pathology.
6. Righteous (Zheng): Not invaded by external evil.
7. Internal: Disease not outside.
8. External: Disease not inside.
After examining these Eight Essentials and six pulses, determining origins, and applying Four Diagnostic Methods (Inspection, Auscultation/Olfaction, Inquiry, Palpation), no disease is incurable. Six failures make treatment difficult: lack of examination, disbelief, delay, choosing wrong doctor, misidentifying disease, misunderstanding herbs. Blame lies with both doctor and patient. Doctors must be compassionate; patients must trust. Only the wise understand human nature and seek peace.
Regarding dosage: "One chi of Gui" (Cinnamon Twig) usually refers to half a liang after peeling. Saying "peel skin" implies no Gui remains. Current definition: 1 chi long, 1 cun wide, peeled of coarse tasteless parts, approximates half a liang. Original intent is lost; this is a predecessor's error.
Preface states Five Flavors and Four Qi. "Qi" here refers to aroma/odor; "Cold/Hot/Warm/Cool" refers to Nature (Xing). Goose fat is Cold in Nature, not Cold in Qi. Qi includes Fragrant, Stinking, Musky, Fishy. Garlic, Asafetida, pickled fish, sweaty socks are Stinking. Chicken, fish, duck, snake are Fishy. Kidney, fox, stallion penis, near-genital area, Renzhongbai are Musky. Agarwood, Sandalwood, Dragon Brain Musk are Fragrant. Only then can "Qi" be discussed. The Preface's use of "Qi" for Cold/Hot/Warm/Cool is likely a later error; it should be "Nature" (Xing).
People use raw Ba Dou (Croton Seed) to avoid Cold, citing *Bencao Jing* ("Raw Warm, Cooked Cold"). However, one should avoid its Great Toxicity, not just Cold. *Bencao Jing* does not mention removing oil. Tao Hongjing suggests frying until yellow-black (too extreme). Ri Hua Zi suggests removing heart membrane and boiling five times with water changes. Almond, Peach Kernel, Ting Li, Sesame need not be fried black; slow roasting to yellow is sufficient.
Dosage varies by person (deficiency/excess), age, disease duration, and herb toxicity. Ancient examples are hypothetical, not fixed laws.
*Bencao* Preface says Rhinoceros Horn, Antelope Horn, Deer Horn should be powdered like flour and added to decoction. Modern methods include grinding raw or decocting. Wax in pills protects flavor and potency, crossing the diaphragm. Mixing with honey makes pills easy to dissolve in throat, failing to reach viscera. If toxic, this harms. Check Gui Xin (Cinnamon Heart) for soft, scaly parts to peel. Investigate such details carefully.
Modern Mahuang (Ephedra) is crushed with other herbs. Zhang Zhongjing’s formulas specify removing foam. Preface says boil separately 2-3 times, skim foam, add water to original amount, then add other herbs; otherwise, it causes irritability. This captures Mahuang’s intent. Break nodes, slice finely (bean-sized) for better extraction.
Tao Hongjing lists Ten Actions: Disperse, Unblock, Tonify, Drain, Light, Heavy, Astringent, Slippery, Dry, Damp. Missing are Cold and Heat. Cold removes Heat (e.g., Dahuang, Pamiao); Heat removes Cold (e.g., Fuzi, Guizhi). Add these two to complete the theory.