Library

Mr. Yinju (Hermit) resides upon the high cliffs of Maoshan. In his leisure time after practicing Tu Na (breathing exercises), he showed considerable interest in medical arts and techniques, studying the properties of herbs from the Bencao (Materia Medica). He believed that this fully embodied the intent of the sages, and thus he wrote and expounded upon it. Old traditions all refer to it as the *Shennong Benjing* (Divine Farmer's Materia Medica), which I believe is correct. In ancient times, when Shennong ruled the world, he drew the Eight Trigrams (Bagua) to communicate with the emotions of spirits and gods; he invented farming and planting to reduce the harm of killing; he promoted the use of medicine to treat diseases, thereby saving lives from premature death and injury. These three paths have been further illuminated by successive sages. King Wen of Zhou and Confucius, through hexagrams, images, and line statements, profoundly assisted in understanding the relationship between humanity and heaven. Houji and Yi Yin sowed the hundred grains, bestowing benefits upon the people. Qibo, Huangdi (Yellow Emperor), Pengzu, and Bian Que vigorously promoted guidance and assistance, their grace flowing to all sentient beings. These figures span over three thousand years, and the people still rely on them today. However, before Xuanyuan (Huangdi), large characters (standardized script) had not yet been transmitted. Just as the six lines of the trigrams provided guidance, and images depicted farming, these were deeds based on immediate circumstances. Regarding the specific therapeutic actions of medicinal properties, they must have been passed down through knowledge transmission; otherwise, how could they have been heard? It was only during the times of Tongjun and Leigong that these were recorded on bamboo slips. This book should be of the same category as the *Suwen* (Basic Questions), but later generations added much embellishment. When Qin Shi Huang burned books, medical prescriptions and divination methods were exempted, so they remained largely intact. However, following the relocation of Emperor Xian of Han and the flight of Emperor Huai of Jin, documents and books were burned and destroyed, with less than one in a thousand surviving. What remains today are these four volumes. The commanderies and counties mentioned as sources for the *Benjing* reflect the administrative system of the Later Han Dynasty, leading to suspicion that they were recorded by Zhang Zhongjing, Hua Tuo, and others. It also mentions the *Tongjun Caoyao Lu* (Record of Tongjun's Herb Collection), which describes the shapes and colors of flowers and leaves. The *Yaodui* (Drug Pairs) consists of four volumes discussing the auxiliary, guiding, and synergistic relationships of drugs. Since the Wei and Jin dynasties, Wu Pu, Li Dangzhi, and others have made additions and deletions. Some records list 595 species, some 431, and some 319. Sometimes the Three Classes (Upper, Middle, Lower) are mixed and confused, cold and hot properties are erroneous, grasses and stones are indistinguishable, and insects and beasts are unclassified. Moreover, the diseases treated vary in number. If physicians cannot see all of them, their knowledge and wisdom will vary in depth. I now synthesize various classics, researching and condensing the complex. Taking the Three Classes of the *Shennong Benjing* totaling 365 species as the main body, I have added the secondary items of famous doctors, also 365 species, making a total of 730 species. Both fine and coarse materials are included, with no omissions. Categories are distinguished, and classes are separated. Annotations include the timing of use, local origins, and requirements from Daoist scriptures and practices. Combined with this preface, these form three volumes. Although insufficient to follow previous virtuous experts, this is indeed my own compilation. After my death, it may be passed on to those who understand.

*Benjing*, Volume Upper (Expounds the origin of drug properties, explains the morphology and diagnosis of disease names, lists categories, and details application.)
*Benjing*, Volume Middle (Three classes: Minerals, Grasses, Trees.)
*Benjing*, Volume Lower (Three classes: Insects/Beasts, Fruits/Vegetables/Rice; Three classes: Named but Unused.)

Of the above three volumes, Volumes Middle and Lower contain a total of 730 drugs, each with its own catalog, written in vermilion and black ink with sub-commentaries, divided into seven sections by large print.
[Note] The *Book of Han: Treatise on Literature* contains *Huangdi Neijing* (Inner Canon of the Yellow Emperor). Ban Gu commented: "Jingfang (Classic Prescriptions) assess the cold and warm nature of herbs and minerals, and trace the depth of diseases." This is Ban Gu's commentary on Jingfang, without using the name "Bencao". Only Liang Dynasty's *Qilu* (Seven Catalogs) lists *Shennong Bencao* in three volumes. Tao Hongjing used this as a basis, adding the *Bielu* (Additional Records) to make seven volumes. The preface states that the Three Classes were mixed and confused, cold and hot properties were erroneous, grasses and stones were indistinguishable, and insects and beasts were unclassified. Would this really cause grasses and trees to be in the same class, and insects and beasts in the same section, making reading difficult and illustration hard? Now, I take the Preface as one volume, the General Principles as one volume, the Three Classes of Minerals as three volumes, the Three Classes of Grasses as three volumes, the Three Classes of Trees as three volumes, Birds and Beasts as one volume, Insects and Fish as one volume, Fruits as one volume, Vegetables as one volume, Grains as one volume, and Named but Unused as one volume, totaling twenty volumes. Among these eighteen volumes, there are 850 drugs in total: 361 from the *Benjing*, 181 from the *Bielu*, 115 newly added, and 193 named but unused.

The Upper Class drugs, numbering 120, serve as Sovereign (Jun) drugs. They primarily nourish life to correspond with Heaven. They are non-toxic; taking them in large amounts or for long periods does not harm the body. Those wishing to lighten the body, boost qi, prevent aging, and prolong life should base themselves on the Upper Class.
The Middle Class drugs, numbering 120, serve as Minister (Chen) drugs. They primarily nourish nature/disposition to correspond with Humanity. They may be non-toxic or toxic, requiring careful judgment. Those wishing to suppress disease and tonify deficiency and emaciation should base themselves on the Middle Class.
The Lower Class drugs, numbering 125, serve as Assistant (Zuo) and Guide (Shi) drugs. They primarily treat disease to correspond with Earth. They are mostly toxic and should not be taken for long periods. Those wishing to eliminate cold-heat pathogenic factors, break up accumulations, and cure illnesses should base themselves on the Lower Class.

The Three Classes total 365 species, corresponding to the 365 degrees (days) of the year. One degree corresponds to one day, completing a year. Doubling this number results in 730 names.
This is the original theory. Now examining the properties of Upper Class drugs, they can also dispel illness, but their power is mild and concentrated, producing no sudden effects. However, daily long-term use yields great benefit; once the disease is cured, life is also extended. Heaven's way is benevolent nurturing, hence it corresponds to Heaven. The exclusive use of 120 species corresponds to the months of Yin, Mao, Chen, and Si, modeling the time when all things grow and flourish.
The properties of Middle Class drugs involve deeper descriptions of treating disease and weaker claims of lightening the body. For the user, removing affliction is fast, but extending lifespan is slow. Humans possess temperament, hence it corresponds to Humanity. The 120 species correspond to the months of Wu, Wei, Shen, and You, modeling the time when all things mature and form.
The properties of Lower Class drugs specialize in attack. Their toxic and fierce qi damages the harmonious center, so they cannot be taken constantly; stop when the disease is gone. Earth's nature is gathering and killing, hence it corresponds to Earth. The exclusive use of 125 species corresponds to the months of Xu, Hai, Zi, and Chou, including leap months and surplus numbers, modeling the time when all things wither and store. Currently, following human suffering, we combine and practice them together. But the hierarchy of Sovereign, Minister, Assistant, and Guide should follow the subsequent explanations; if used singly, this is not discussed.

Drugs have Sovereign, Minister, Assistant, and Guide roles to mutually influence and control. Appropriate combinations use one Sovereign, two Ministers, three Assistants, and five Guides; or one Sovereign, three Ministers, and nine Assistants/Guides.
This is the original theory. Examining current usage, it is like the structure of society. If there are too many Soveriegn drugs and few Ministers, or too many Ministers and few Assistants, the efficacy will not be comprehensive. Checking Daoist scriptures and popular prescriptions, this is not always the case. Generally, drugs for nourishing life use more Sovereign drugs; drugs for nourishing nature use more Minister drugs; drugs for treating disease use more Assistant drugs. One should still rely on the inherent nature and exercise discretion. Detailed use of this method is beneficial. Furthermore, within the Upper Class Sovereign drugs, there are distinctions of nobility and baseness, like feudal lords who call themselves rulers but still acknowledge the Zhou King. Similarly, among Ministers and Assistants, there are distinctions. Thus, Maideng (Ophiopogon) and Yuanzhi (Polygala) have distinct hierarchies; Gancao (Licorice) is called "Guolao" (State Elder), and Dahuang (Rhubarb) is called "Jiangjun" (General), indicating their superiority and inferiority, not equal rank. Unless one is like Shennong or Qibo, who dares to judge and correct? One should grasp the weight and measure to determine dosage.

Drugs have Yin-Yang pairing, mother-son relationships, root-leaf-flower-fruit associations, and grass-stone-flesh-bone similarities. There are single agents, synergistic pairs (Xiangxu), assisting pairs (Xiangshi), drugs that fear each other (Xiangwei), drugs that dislike each other (Xiang'e), contrary drugs (Xiangfan), and drugs that kill toxicity (Xiangsha). Of these Seven Emotions, when combining and harmonizing, one must observe them. Synergistic and assisting combinations are good; do not use disliking or contrary combinations. If toxicity needs control, one may use fearing or killing combinations; otherwise, do not combine them.
This is the original theory. Examining cases where indications are the same but natures conflict, it leads to new afflictions. Checking old prescriptions, there are instances of disliking or contrary combinations, which might cause adverse reactions when taken. Perhaps there are controlling agents, like Kou and Jia assisting Han, or Cheng and Zhou assisting Wu; if the general principle is upright, private conflicts do not cause harm. Nevertheless, it is better not to use them. For example, the Immortal Prescription Gancao Wan contains Fangji and Xixin; the Popular Prescription Yushi San contains Gualou and Ganjiang. These are major examples. Dozens of other cases are noted separately later. Banxia (Pinellia) is toxic and must be used with Shengjiang (Fresh Ginger); this takes advantage of the "fearing" relationship to control toxicity. Synergistic and assisting drugs need not be of the same category, just as soup seasoning or fish/meat dishes require scallions and fermented soybeans appropriately, mutually promoting efficacy.

Drugs have Sour, Salty, Sweet, Bitter, and Pungent Five Flavors, Cold, Hot, Warm, and Cool Four Qi, and Toxic or Non-toxic properties. Methods for drying (shade-dried or sun-dried), harvesting seasons, ripeness, geographic origin, authenticity, age, and freshness all have specific rules.
This is the original theory. Dosage weights and measures must be carefully distinguished. If used appropriately, matching the disease, recovery is certain, ensuring health and longevity. If cold and hot are mismatched, true and false are confused, dosages are wrong, and decoctions/pills are improper, recovery becomes aggravation, even leading to death. The physician relies on intuition; ancient measurements find the proper balance. Proverbs say half the dead in common areas are victims of poor medical care; a clumsy doctor doing harm is worse than no treatment. It is like a cook serving eel and turtle soup that causes illness rather than hunger. Thus, Zhang Zhongjing often said, "Such deaths are caused by ignorant doctors."

Some drugs are suitable for pills, some for powders, some for water decoction, some for wine infusion, some for paste preparation. Some suit multiple forms, while others cannot be used in soups or wines. All depend on drug properties and must not be violated.
This is the original theory. Diseases also dictate form: some suit pills, some powders, some decoctions, some wines, some pastes. Combinations are possible, observing the source of disease to determine the form.

To treat disease, first examine the source, then observe the pathogenesis. If the Five Zang organs are not deficient, Six Fu organs not exhausted, blood vessels not chaotic, and spirit not scattered, food and medicine will ensure survival.
If the disease has formed, half recovery is possible. If the disease momentum has passed, life is hard to save.
This is the original theory. Examining current times, unless one is a bright physician, listening to sounds, observing complexion, and diagnosing pulses, who can know the disease before it manifests? Moreover, those without disease rarely seek self-treatment. Thus, Huan Ti neglected minor skin issues, leading to deep bone marrow ailments. Not only is discernment difficult, but acceptance is also hard. Cang Gong said: "Refusing to take medicine is the first death; trusting shamans over doctors is the second death; being frivolous with life and unable to be cautious is the third death." Although diseases originate from many sources, they all relate to Pathogens (Xie). A pathogen is an abnormal cause, not part of normal human physiology. Wind, Cold, Summerheat, Dampness, Hunger, Fullness, Labor, and Rest are all pathogens, not just ghostly qi or epidemics. Human life exists in Qi like a fish in water; turbid water makes fish thin, confused Qi makes humans sick. Pathogenic qi harms deeply. Once meridians receive this qi and transmit it to Zang-Fu organs, depending on deficiency/excess and cold/heat, it knots to form disease. Diseases generate each other, spreading widely. Spirit resides in the body for use. When the body receives pathogens, spirit becomes chaotic. Once spirit is chaotic, ghosts enter, ghostly power strengthens, and spiritual defense weakens, inevitably leading to death. Ancients compared this to planting poplars, which is reasonable. However, some diseases originate from ghosts/spirits and should be expelled by prayer. Although prayer can help, medicinal treatment still brings benefit, as seen in Li Ziyu's Red Pill case. Where medicine is useless, expulsion is impossible, as seen in Duke Jing of Jin's "Gao Huang" case. Ghostly harm is manifold, but the source of disease is singular, differing only in severity. The *Zhengao* says: "Those who fail to be cautious in service bring about hundreds of disasters and blame spirits; lying in wind and dampness while blaming others for lost fortune is foolishness." Being cautious means thinking carefully in all actions; diet and sex are the root of hundreds of disasters. Internal deficiency arises, external wind-damp invades, causing joint harm. How can this relate to deities? One should diligently use medicinal treatment.

If using toxic drugs to treat disease, start with a dose like millet seeds. Stop when the disease goes away. If it doesn't go away, double the dose; if still not, increase tenfold. Stop when cured.
This is the original theory. This likely refers to single toxic substances like Badou (Croton seed) or Gansui (Kansui root), not allowing full doses immediately. According to the classic: One toxic substance, one pill size of fine hemp; two toxic substances, two pills size of large hemp; three, three pills size of small beans; four, four pills size of soybeans; five, five pills size of rabbit droppings; six, six pills size of sophora seeds. From six to ten, all size of sophora seeds, counting by number. Toxins vary in severity; Yelangdu (Wild Wolfbane) and Gouwen (Aconitum) differ from Fuzi (Prepared Aconite) and Yuanhua (Genkwa). All such cases require appropriate measurement.
[Note] Rabbit droppings are larger than sophora seeds, lacking proportionality. Now, using broad beans instead of small beans, small beans instead of soybeans, and soybeans instead of rabbit droppings serves as a compromise.

Treat cold with hot drugs, treat heat with cold drugs, indigestion with emetic/purgative drugs, Gui Zhu (lingering ghost) and Gu Du (poison) with toxic drugs, abscesses and tumors with wound drugs, wind-damp with wind-damp drugs, each according to suitability.
This is the original theory. Examining current drug properties, one drug may treat over ten diseases, taking its primary strength as the basis. One must also observe the patient's deficiency/excess for tonification/sedation, gender, age, happiness/suffering, prosperity/hardship, and regional customs, all of which differ. Chu Cheng treated widows and nuns differently from wives' families, achieving this by understanding their temperaments.

For diseases above the chest and diaphragm, eat first, then take medicine. For diseases below the heart and abdomen, take medicine first, then eat. For diseases in limbs and blood vessels, take on an empty stomach in the morning. For diseases in bone marrow, take when full at night.
This is the original theory. Besides diverse drug properties, timing and adjustment must be considered. Current practitioners' terms "eat first" and "eat later" imply this meaning. Some require wine administration, drinking, cold temperature, or warm temperature. Decoctions vary in frequency and boiling methods (raw vs. cooked), all having specific rules, which users should carefully consider.

Major severe diseases include Wind Strike, Cold Damage, Cold-Heat alternations, Warm Malaria, Evil Attack, Cholera, Abdominal Distension, Edema, Dysentery, Urinary/Fecal Retention, Running Piglet Qi, Cough/Asthma, Vomiting, Jaundice, Xiao Ke (Wasting-Thirst), Fluid Retention, Food Stagnation, Hard Accumulation, Masses, Startling Evil, Epilepsy, Lingering Ghosts, Throat Bi, Toothache, Deafness, Blindness, Metal Wounds, Fractures, Abscesses, Malignant Sores, Hemorrhoids, Goiter; Men's Five Labors and Seven Injuries, Deficiency and Emaciation; Women's Leukorrhea, Metrorrhagia, Blood Closure, Genital Erosion; Insect/Snake/Poison injuries. These are general outlines; variations and branches should be traced according to clues.
This is the original theory. Examining current indications, each drug treats only one disease name. For example, Wind Strike comprises dozens of types, and Cold Damage symptoms have over twenty entries. Further categorization is needed, returning to the beginning and end, using inherent nature as the root, then matching symptoms with drugs. Disease variations cannot be generalized. Hence, thousands of medical volumes have not exhausted the principles. Books from before Spring and Autumn, and those of He and Huan, are unheard of. Daoist scriptures briefly record several methods of Bian Que, whose drug use aligns with Bencao philosophy. Han Dynasty prescriptions by Chunyu Yi and Hua Tuo, some surviving, also refine drug properties. Zhang Zhongjing's work is the ancestor of most prescriptions, entirely relying on Bencao. His skill lies in pulse diagnosis and adjusting based on climate/intuition. Techniques like intestinal surgery and bone knitting belong to other arts, not Shennong's domain. Since Jin Dynasty, notable doctors include Zhang Miao, Gong Tai, Liu De, Shi Tuo, Jin Shao, Zhao Quan, Li Ziyu. Nobles like Ruan Deru, Zhang Maoxian, Pei Yimin, Huangfu Shi'an, and Jiangdong figures Ge Zhichuan, Cai Mo, Yin Yuanyuan also studied pharmacology. Song Dynasty figures Yang Xin, Wang Wei, Hu Qian, Qin Chengzu, and Qi Dynasty figures Chu Cheng, Xu Wenbo, and brothers Si Bo also achieved 90% success rates.

All these individuals wrote prescriptions, whose essence invariably relates to Bencao. Even when using different drugs, they refined their properties, not exceeding boundaries.
Fan Wang's prescriptions (100+ volumes) and Ge Hong's *Zhouhou Beiji Fang* contain fragmented single-agent uses, rural trial methods, or foreign techniques. Lotus skin disperses blood, originating from cooks; Morning Glory removes water, emerging from peasants. Garlic paste in bakeries treats snake bites; ground cabbage by the road secrets metal wounds. These are things in heaven and earth, used for heaven and earth, meeting opportunities, not necessarily primary matches. Yan Guanglu also stated: Judging Three Classes drug properties relies on Bencao. Daoist scriptures, immortal recipes, fasting, longevity, anti-aging, alchemy, and transformation all prioritize drug guidance. The logic of drug use aligns with Bencao, though control methods differ slightly from popular customs. Like grain and meat sustaining life, Huaxi animals all rely on them. Physiological function is the same, but spiritual nature differs. Generally, few items are used, up to twenty, or several singles yielding great benefit, due to deep experience accumulated over years. This matches the Bencao claim of long-term use effects. Unlike common people who stop at slight sensations, experts reach extremes and longevity, not just curing disease.

Current mediocre doctors disdain reading Bencao. They rely on old prescriptions, hearsay, or memory, writing hastily, showing off. Ignoring fears, dislikes, and contraindications, they use inappropriate drug classes and inconsistent dosages without doubt. If accidental recovery occurs, they claim efficacy; if no improvement after weeks, they blame deep disease roots. They never reflect on their errors, fabricate reputations, and collect money. Not only should they be blamed publicly, but punished privately. Errors in classics or state rituals are merely inappropriate acts. But in decoctions, one error affects life and death. Why do rulers and leaders not think deeply and beware?

Formerly, Crown Prince Xu suffered humiliation for not tasting medicine; Ji Sun offered medicine, and Confucius expressed doubt, knowing drug properties cannot be trusted lightly.
In Jin Dynasty, a talented person wanted to correct the *I Ching* and medical formulas. He discussed with Zu Ne, who said: Interpreting classics, even with differences, does not harm morals; minor misunderstandings in formulas lead to life and death, harming descendants greatly. How can one lightly judge? Zu Ne's words show benevolent wisdom, worthy of being a mirror. *Analects* says: "Without constancy, one cannot be a shaman-doctor." These two methods cannot be fabricated arbitrarily. Hence, "If a doctor is not from three generations, do not take their medicine." Also, "Nine broken arms make a good doctor," implying deep study is required. Another worry is that current inheritors rely on fame, failing to study carefully, spreading false reputations. People flock to them, while new scholars with clear knowledge remain unknown. Nobles consider them beginners...