一、明药性者，始自神农，而伊芳尹配合而为汤液。仲景《伤寒》、《金匮》之方，即其
遗书也。阐阴阳之秘，泄天地之藏，所以效如桴鼓。今人不敢用者，缘唐、宋以后，诸家之
臆说盛行，全违圣训，查对与经方所用之药不合，始疑之，终且毁之也。
二、《神农本草》药止三百六十品，字字精确，遵法用之，其效如神。自陶弘景以后，
药味日多，而圣经日晦矣。张洁古、李东垣辈，分经专派。徐之才相须、相使、相恶、相反
等法，皆小家伎俩，不足言也。是刻只录一百余种，其余不常用与不可得之品阙之。其注解
俱遵原文，逐字疏发，经中不遗一字，经外不溢一词。
三、是刻只录时用之药，其品弟及字样，不尽遵旧本。考陶隐居本草，有朱书墨书之别
∶朱书为《神农本经》，墨书为《名医别录》。开宝间重定印本，易朱书为白字，兹因其近
古而遵之。
是刻遵古分上中下三品，《别录》等本，采附于后。
四、药性始于神农。用药者不读《本草经》，如士子进场作制艺，不知题目出于四子书
也。渠辈亦云药性，大抵系《珍珠囊药性赋》、《本草备要》及李时珍《本草纲目》之类，
杂收众说，经旨反为其所掩，尚可云本草耶？
五、近传《本草崇原》，越之张隐庵着也。《本草经解》，吴之叶天士着也；二书超出
诸群书之上。然隐庵专言运气，其立论多失于蹈虚；天士囿于时好，其立论多失于肤浅；而
隐庵间有精实处，天士间有超脱处，则修园谢不敏矣，故兹刻多附二家之注。
六、上古以司岁备物，谓得天地之专精。如君相二火司岁，则收取姜、桂、附子之热类
；如太阳寒水司岁，则收取黄芩、大黄之寒类；如太阴土气司岁，则收取 、术、参
、苓、山药、黄精之土类；如厥阴风木司岁，则收取羌活、防风、天麻、钩陈之风类；如阳
明燥金司岁，则收取苍术、桑皮、半夏之燥类。盖得主岁之气以助之，则物之功力倍浓。中
古之世，不能司岁备物，故用炮制以代天地之气，如制附子曰炮，助其热也；制苍术曰炒，
助其燥也；制黄连以水浸，助其寒也。今人识见不及，每用相反之药，而反制之，何异束缚
手足而使之战斗哉？侣山堂之说最精，故节录之。
按制药始于雷公炮制，荒谬难以悉举。要知此人名 ，宋时人，非黄帝时之雷公也。
七、熟地黄、枸杞，取其润也；市医炒松则上浮，烧灰则枯燥矣。附子、干姜，取其烈
也；市医泡淡则力薄，炮黑则气浮矣。以及竹沥盐、咸枳实之类，皆庸医两可之见，不足责
也。至于枣仁生则令人不眠，熟则令人熟睡；黄 生用则托里发汗，炒熟则补中止汗；麦门
冬不去心，令人烦燥；桑白皮不炒，大泻肺气之类，数百年相沿之陋，不得不急正之。
八、本经每药主治，不过三、四证及六、七证而止。古圣人洞悉所以然之妙，而得其专
长，非若后世诸书之泛泛也。最陋是李时珍《纲目》，泛引杂说而无当；李士材、汪 庵，
每味必摘其所短，俱是臆说，反启时辈聚讼纷纷。修园为活人计，不得不痛斥之。
九、神农尝草而作《本草经》，实无可考，其为开天明道之圣人所传无疑也。张仲景、
华元化起而述之，陶隐居之说不诬也。汉时去古未远，二公为医中之杰，遵所闻而记之，谓
非神农所着可也，谓为神农所着亦可也。
十、每药注解，必透发出所以然之妙，求与《内经》、《难经》、仲景等书，字字吻合
而后快。古云群言淆乱衷于圣，愿同志者取法乎上。
1. The elucidation of drug properties began with Shennong (Divine Farmer), and subsequently Yi Yin combined them to prepare decoctions. The formulas in Zhang Zhongjing's *Treatise on Cold Pathogenic Diseases* (*Shanghan Lun*) and *Essential Prescriptions from the Golden Cabinet* (*Jingui Yaolue*) are the legacy of these works. They elucidate the mysteries of Yin and Yang, and reveal the treasures of Heaven and Earth; therefore, their efficacy is as immediate as a drumbeat response. Today, people dare not use them because, after the Tang and Song dynasties, subjective speculations by various schools became prevalent, completely violating the teachings of the Sages. Upon inspection, it was found that these speculations did not match the drugs used in classical formulas, leading first to suspicion and eventually to condemnation.
2. The *Shennong Bencao Jing* (Divine Farmer's Materia Medica) lists only 360 substances, each word precise; following its methods yields miraculous effects. Since Tao Hongjing, the number of medicinal substances has increased daily, while the meaning of the classic has become increasingly obscure. Figures such as Zhang Jiegou and Li Dongyuan specialized according to meridians. Xu Zhicai’s methods of mutual enhancement (Xiangxu), mutual facilitation (Xiangshi), mutual aversion (Xiang'e), and mutual incompatibility (Xiangfan) are merely petty tricks, unworthy of mention. This edition records only over one hundred substances; those rarely used or unobtainable are omitted. The annotations strictly follow the original text, expounding character by character, without omitting any word from the classic nor adding any term outside it.
3. This edition includes only currently used substances; their categories and designations do not strictly adhere to old editions. Research into Tao Jingwei’s (Tao Hongjing’s) materia medica reveals a distinction between vermilion ink and black ink: vermilion denotes the *Shennong Bencao Jing*, while black denotes the *Mingyi Bielu* (Record of Famous Physicians). During the Kaibao era, revised printed editions changed vermilion characters to white/black ones. Here, we follow this version for its proximity to antiquity.
This edition follows the ancient classification of Upper, Middle, and Lower categories; substances from the *Mingyi Bielu* and other editions are appended at the end.
4. Knowledge of drug properties originates with Shennong. A prescriber who does not read the *Bencao Jing* is like a scholar entering the examination hall to write an eight-legged essay without knowing that the topic comes from the "Four Books." These physicians also discuss drug properties, but generally rely on texts such as the *Zhenzhu Nang Yaoxing Fu* (Ode to Drug Properties in the Pearl Pouch), *Bencao Beiyao* (Essentials of Materia Medica), and Li Shizhen’s *Bencao Gangmu* (Compendium of Materia Medica). By collecting diverse theories, they obscure the intent of the classics; how can this be called the study of Materia Medica?
5. Recently circulated works include *Bencao Chongyuan* by Zhang Yinan of Yue, and *Bencao Jingjie* by Ye Tianshi of Wu; these two books surpass other collections. However, Zhang Yinan focuses exclusively on the theory of Six Qi (Yunqi), making his arguments often fall into vacuous abstraction; Ye Tianshi is constrained by contemporary trends, making his arguments often superficial. Yet, Zhang Yinan occasionally offers profound insights, and Ye Tianshi occasionally shows transcendence. Chen Xiuyuan acknowledges his own limitations in comparison, thus this edition incorporates annotations from both scholars.
6. In ancient times, medicines were prepared according to the governing qi of the year, termed obtaining the essence of Heaven and Earth. For example, when the Ministerial Fire or Monarch Fire governs the year, heat-type drugs like Ginger (Shengjiang), Cinnamon Twig (Guizhi), and Prepared Aconite Root (Fuzi) are collected; when Solar Cold-Water governs, cold-type drugs like Scutellaria Root (Huangqin) and Rhubarb (Dahuang) are collected; when Taiyin Earth governs, earth-type drugs like Atractylodes Macrocephala (Baizhu), Atractylodes Lancea (Cangzhu), Ginseng (Renshen), Poria (Fuling), Yam (Shanyao), and Polygonatum (Huangjing) are collected; when Jueyin Wind-Wood governs, wind-type drugs like Notopterygium Root (Qianghuo), Saposhnikovia Root (Fangfeng), Gastrodia Rhizome (Tianma), and Uncaria Ramulus cum Uncis (Gouteng) are collected; when Yangming Dry-Metal governs, dry-type drugs like Atractylodes Lancea (Cangzhu), Mulberry Bark (Sangbaipi), and Pinellia Tuber (Banxia) are collected. Generally, obtaining the qi of the governing year enhances the potency of the substances. In the middle ancient period, when preparing according to the year's qi was not possible, processing methods were used to substitute for Heaven and Earth's qi. For instance, processing Fuzi by roasting ("Pao") aids its heat; processing Cangzhu by stir-frying ("Chao") aids its dryness; processing Coptis Rhizome (Huanglian) by water soaking aids its coldness. Modern practitioners, lacking insight, often use drugs with contrary properties and then process them oppositely, which is akin to binding hands and feet and forcing them to fight. The theories of Lushan Tang are the most refined, so excerpts are recorded here.
Note: Drug processing originated with Lei Gong's Processing Methods (*Leigong Paozhi*), which contains absurdities too numerous to list. It must be known that this person, named Lei Xiao, lived during the Song Dynasty, not the time of the Yellow Emperor.
7. Prepared Rehmannia Root (Shudihuang) and Goji Berry (Gouqi) are used for their moistening properties; market physicians stir-fry them until loose, causing the qi to float upward, or burn them to ash, rendering them dry and brittle. Prepared Aconite Root (Fuzi) and Dried Ginger (Ganjiang) are used for their acrid and hot nature; market physicians soak them in water until bland, weakening their power, or roast them until black, causing the qi to float. Similarly, Bamboo Sap Salt (Zhulv Yan) and Salty Immature Bitter Orange (Xianzhishi) represent the ambiguous views of mediocre physicians, unworthy of blame. Regarding Zizyphus Seed (Zaoren), raw use causes insomnia, while cooked use induces sleep; Astragalus Root (Huangqi), raw, promotes expulsion of pus and sweating, while cooked tonifies the center and stops sweating; Ophiopogon Tuber (Mendong), if the heart is not removed, causes irritability; Mulberry Bark (Sangbaipi), if not stir-fried, excessively drains Lung Qi. These are bad habits inherited for centuries that must be urgently corrected.
8. The *Bencao Jing* lists no more than three or four indications, or six or seven, for each substance. Ancient sages thoroughly understood the subtleties and mastered their specific strengths, unlike later books that are vague. The most crude is Li Shizhen’s *Gangmu*, which broadly cites miscellaneous theories without relevance; Li Shicai and Wang Ang pick out the shortcomings of each substance; all are subjective speculations that incite endless controversy among contemporaries. Chen Xiuyuan, acting for the sake of saving lives, feels compelled to severely criticize them.
9. Shennong tasting herbs to compose the *Bencao Jing* is historically unverifiable, but it is undoubtedly transmitted by the Sages who opened civilization and illuminated the Dao. Zhang Zhongjing and Hua Tuochuo (Hua Tuo) revived and elaborated upon it, confirming Tao Jingwei’s assertion. The Han dynasty was not far removed from antiquity; these two figures were outstanding masters of medicine who recorded what they heard. It may be said that it was composed by Shennong, or that it was transmitted by him.
10. Annotations for each substance must thoroughly reveal the underlying principles, striving for exact correspondence with the *Neijing* (Classic of Internal Medicine), *Nanjing* (Classic of Difficult Issues), and works by Zhang Zhongjing, etc., before satisfaction is achieved. As the ancients said, "When words are confused, one should seek resolution in the Sage," hoping that like-minded individuals will adopt the highest standards.