Library

I examine Shennong (Divine Farmer), who first tasted hundreds of herbs, out of pity for the people dying prematurely and unable to be saved. Through long generations, repeated wars and fires occurred; Qin Shi Huang burned books, turning bamboo slips to ash. Although medical texts were ordered to be preserved, scholars and citizens, fearing Qin laws, abandoned and destroyed them all without exception. The manuscripts collected from the Ji Tomb were copied with many errors, no longer resembling the ancient editions of Shennong. Since then, many physicians have made forced interpretations, leaving *Bencao* (Materia Medica) in a state between credibility and doubt. Recently, even more have created heterodox theories, competing in advocating yin-cold substances, killing people through herbal medicine, yet the world remains unaware. I deeply pity this situation. Shennong authored *Bencao* to save the world, but later generations used it to harm the world, losing the Emperor's original intent. Chunyangzi (Pure Yang Master) Lü Yan shared my aspirations, inviting me and Zhang Ji, the Prefect of Changsha, to visit Chen Ziyuan Gong in the Yan market, to discuss the subtle principles of medicine. Chen Ziyuan bowed twice, accepted teachings from ancient texts, and transmitted them all to me. Lord Zhang further taught me texts on *Liuqi* (Six Qi/Climate), and thus advised Chen Ziyuan to write, not letting such tasks fall to future generations. Chen Ziyuan completed writing the *Neijing* (Inner Canon), then wrote about *Liuqi*, and now writes *Bencao*; he is indeed diligent! Chen Ziyuan studied the Six Classics in his youth and remained unrecognized in old age. He utilized the flavors of *Bencao* to elucidate its essence. His writing is grand and unrestrained; his book is plain yet extraordinary. People will surely marvel at his great talent and broad learning, but who knows that this all resulted from the assistance of us three? There are many talented and learned people in the world; why do we single out Chen Ziyuan? His heart for saving the world is as earnest as Shennong’s. Thus, *Bencao Xinbian* (New Compilation of Materia Medica) must be a book for saving the world. Written by Qibo Tianzhi (Heavenly Teacher Qibo), the Wandering Old Man of Yunzhong, south of the Great River, on the 29th day of the first month of the Yisi year of the Kangxi reign.

Chen Ziyuan Gong’s *Shishi Milu* (Secret Records of the Stone Chamber) was all transmitted from extraordinary beings, and his elaboration on *Qingnang* (Green Bag) and *Zhouhou* (Elbow Reserve) prescriptions was particularly extensive. Therefore, he could restore sight to the blind and revive the exhausted, swiftly responding like an echo. Having already prefaced it and had it printed for circulation, he soon mailed *Bencao Xinbian*. After reading it, I sighed even more at the wonder of his techniques and admired the benevolence of his heart. I examine Lieshan Shi (Shennong), who personally tasted hundreds of herbs to teach medicine to posterity. Xuanyuan (Yellow Emperor) and Qibo discussed the study of life and nature, which constitute the current *Jinkui Yaolue* (Essential Prescriptions of the Golden Cabinet), *Lingshu* (Spiritual Pivot), *Suwen* (Basic Questions), and *Nanjing* (Classic of Difficult Issues). They used the principles of heaven and earth yin-yang, the four seasons' cold and heat, the flexion and extension of the Five Elements, and the ways of regret and delight to understand the mechanisms of wind, cold, summer-heat, and heat in the human body, as well as the mutual generation and restriction, strength and weakness, and blockage and flow among the five zang and six fu organs. Ancient sage kings clearly understood the principle of the unity of heaven and humanity, leading to intuitive comprehension, intending that there would be no disease in the world that could not be cured, and they would only be satisfied when diseases themselves were eradicated. This Dao is akin to governance. The former kings certainly practiced it with a heart unwilling to cause harm. Later generations such as Chunyu Yi, Hua Yuanda (Hua Tuo), Sun Simiao, Xu Yinzong, and Pang Anshi all became famous for their medical skills. However, Zhang Gong of Changsha (Zhang Zhongjing) was able to synthesize their achievements because he obtained this Dao and this heart. Among those who rose subsequently, establishing theories and prescribing formulas, some were slightly biased or distorted, still attracting criticism, let alone ordinary people. Since recent times, each school clung to one statement, each person held one view, causing chaotic and miscellaneous theories to prevail. The purport of the unity of heaven and humanity became obscure. Consequently, people became accustomed to it without knowing its origin, stuck in it without exhausting its variations, and hoped to achieve ease and accuracy in practice, which would be extremely rare. Chen Ziyuan therefore generously took upon himself the responsibility of authorship, exploring back to Fuxi and Huangdi, closely verifying immortal truths, comprehending them day and night, and writing millions of words. In this volume of *Bencao*, he omits what others detail and details what others omit. He examined *Bencao Gangmu* (Compendium of Materia Medica), distinguished doubtful excellent editions, focusing only on annotating formulas regarding authenticity, and the processing methods for sweet, warm, cool, and hot medicines to treat diseases. Here, for every herb, he thoroughly explains its functions, weighs its benefits and harms, states which meridians it enters and which viscera it connects—things people can say; but entering a meridian to treat yang within yin or yin within yang, or connecting a viscus to supplement fire within water or water within fire—these are things people cannot say. As for questioning and resolving doubts, it is like uncoiling silk or peeling a banana, becoming finer and finer the deeper one goes. Citing books above *Lingshu*, if there are misunderstandings or misuses in later generations, he necessarily cites classics and history to clarify them, preventing people from falling into a fog. Indeed, this is the wonder of Chen Ziyuan’s technique. Moreover, when discussing tonification, he lingers repeatedly; when discussing dissipation, he warns earnestly. Regarding cold and cooling substances, he is especially cautious, speaking almost tearfully, fearing that slight administration to one or two people might cause widespread harm, or misplacement for a short time might spread far-reaching poison. Is this heart not called benevolent? Now, the medical lineage has declined for a long time, making it difficult to find successors. If Chen Ziyuan speaks of Qibo, Leigong, Zhongjing, Chunyang, and other sages appearing in form to speak or using spirit-writing to answer, it is likely out of pity for the unclear medical principles, wishing to entrust this Dao to this person. Why should Chen Ziyuan yield? Planning for three years of hard work, burdened by trivial official duties, unable to fully reflect the Sovereign’s heaven-like benevolence to extend virtuous governance, yet paying triple attention to the life and death of the people, I found this book and joyfully wrote this preface. I also reduced my salary to fund its printing, hoping that all readers of this book would strive to fulfill the benevolence of their hearts, not merely marvel at the wonder of his techniques. Then, what was transmitted by ancient sage kings and described by worthy scholars and officials would not be like Boya on the sea, where understanding friends were scarce, and the benefit to the world and living things would be more than half achieved. On an auspicious day in the middle ten days of the second month of the Xinyi year, the 30th year of the Kangxi reign, Jin Yimou respectfully wrote at the Shangyuan Office.