Library

*Shennong Bencao Jing* (Divine Farmer's Materia Medica) consists of three volumes. It is a transmitted text written in black characters, as seen in *Daguan Bencao* (Great View Materia Medica).

Note: The preface of *Jiayu Buchu Zhu Bencao* (Kia-yu Supplemental Annotations to the Materia Medica) states: What is referred to as the *Shennong Benjing* (Divine Farmer's Classic) is written in red characters; the *Mingyi Bie Lu* (Record of Famous Physicians' Additional Records), having made additions and supplements based on the old entries of Shennong, is interspersed with black characters among the red ones. The preface of *Kaibao Chongding Bencao* (Revised Materia Medica of the Kaibao Era) states: The old classic consisted of three volumes, circulated in the world, while the *Mingyi Bie Lu* was compiled mutually with it. By the time of Tao Hongjing, known as Mr. Zhenbai of the Liang Dynasty, he incorporated the *Bie Lu* into the *Benjing*, writing them mixedly in red and black ink, which was then considered clear and intelligible. Based on this, the black-and-white character books transmitted in the Song Dynasty were actually manuscripts handwritten by Tao Hongjing. Before the Liang Dynasty, Shennong, the Yellow Emperor, Qibo, Leigong, and Bian Que each had their own completed works. Wu Pu of the Wei Dynasty saw these books; therefore, their theories on drug properties and main indications varied among different schools. Later generations compiled them into one book, yet marginal notes remained, or distinctions between red and black characters were preserved, so that the text of the *Benjing* did not become chaotic. Old theories state that the name "Bencao" (Materia Medica) appears only in the *Book of Han: Annals of Emperor Ping* and the *Biography of Lou Hu*. I have examined: The *Yiwen Zhi* (Treatise on Literature) contains *Shennong Huangdi Shi Yao* (Shennong and Yellow Emperor Food and Medicine) in seven volumes. The current version falsely presents it as *Shi Jin* (Food Taboos). Jia Gongyan, in his commentary on the Physician section of *Zhou Li* (Rites of Zhou), quotes its text, which correctly reads *Shi Yao*. The Song scholars failed to investigate this, leading them to doubt whether *Bencao* was included in the *Qilüe* (Seven Briefs). Jia Gongyan also cited from the *Zhongjing Bu* (Central Library Catalog), mentioning *Ziyi Bencao Jing* (Ziyi Materia Medica Classic) in one volume, suspecting it refers to this same work. The Liang Dynasty's *Qilu* (Seven Records) lists *Shennong Bencao* in three volumes. The difference in volume numbers stems from the variations in division and combination between ancient and modern times. In the era of Shennong, writing systems had not yet been established; commentators thus doubted the classic. For instance, Huangfu Mi stated that four volumes were completed during the Yellow Emperor's time. Tao Hongjing said that before Xuanyuan (Yellow Emperor), texts had not yet been transmitted; the knowledge of drug properties and indications was passed down orally from master to disciple, relying on mutual inheritance. It was not until Tongjun and Leigong that these were recorded on bamboo slips. This book should be of the same category as the *Suwen* (Basic Questions). Their statement is indeed correct. Moreover, in the *Yiwen Zhi*, there are Shennong-related books across various schools such as Agriculture, Military Strategy, Five Elements, Divination, Prescriptions, and Immortals. Generally, compositions have their origins, and their transmission is not baseless. Thus, *Bowuzhi* (Records of Marvels) states: Among the extant books from antiquity, we find *Shennong Jing* (Classic of Shennong) and *Chunqiu Zhuanzhu* (Commentary on the Spring and Autumn Annals). Jia Kui regarded the *Sanfen* (Three Tombs) as the books of the Three Sovereigns, including Shennong in the list. The *Shiji* (Records of the Grand Historian) mentions that Qin Shi Huang did not destroy books on medicine, divination, and fortune-telling; thus, this *Jing* fortunately survived alongside the *Zhouyi* (Book of Changes). Yan Zhitui, in his *Family Instructions*, claimed: Although *Bencao* is attributed to Shennong, it contains place names such as Yuzhang, Zhuya, Zhaoguo, Changshan, Fenggao, Zhending, Linzi, and Fengyi, and the listed drugs were added by later people, not part of the original text. Tao Hongjing also noted: The mentioned commanderies and counties correspond to the administrative divisions of the Later Han Dynasty, suspecting they were recorded by Zhang Zhongjing or Hua Tuo (Yunhua). I have verified: Xue Zong, in his annotation to Zhang Heng's rhapsody, quoted the *Bencao Jing*: "Taiyi Yuyuliang, also known as Shinao, grows in mountains and valleys." This indicates that ancient versions did not contain county names. The *Taiping Yulan* (Imperial Readings of the Taiping Era) quotes the *Jing* stating above: "Grows in mountains and valleys or rivers and marshes," and below: "Grows in [Specific] Mountain, [Specific] Commandery." It is evident that "grows in mountains and valleys" is the original text of the *Benjing*; the subsequent county names were added by the *Mingyi Bie Lu*. In the current *Daguan Bencao*, all are printed in black characters. Perhaps the texts were merged, saying "certain mountain valley" or "certain commandery marsh," which is likely a copying error; the ancient version was not like this. After Zhang Zhongjing and Yuanhua (Hua Tuo), Wu Pu and Li Dangzhi both revised this classic. Li Dangzhi's book is rarely circulated or used today. The *Wei Shu: Biography of Hua Tuo* states that Wu Pu studied under Hua Tuo. The Sui Dynasty's *Jingji Zhi* (Catalog of Classics and Histories) lists *Wu Pu Bencao* in six volumes. The *Jiayu Bencao* states: Wu Pu completed the revision of *Shennong Bencao*, totaling 441 substances. The Tang Dynasty's *Jingji Zhi* still records six volumes. Currently, it no longer exists in the imperial library, though it is frequently cited in other works. Its descriptions of drug properties, particularly regarding cold/heat nature and five flavors, are most detailed. This implies Wu Pu's book was lost by the Song Dynasty. His text survives only in citations by Zhang Yuxi in *Yiwen Leiju*, *Chuxue Ji*, annotations to *Hou Hanshu*, *Shilei Fu*, etc. The *Taiping Yulan* cites it even more extensively, sufficient to supplement the deficiencies of the *Daguan* edition. Valuing this as a pre-*Bie Lu* text, its content was collected and appended to the *Benjing*, making it relatively complete. Among those cited by Wu Pu, statements attributed to Shennong belong to the *Benjing*. The *Daguan* edition may have mistakenly printed them in black. Also, according to added drugs, the number might exceed 365 types. Due to later editors' subjective grouping, it is difficult to determine definitively. Some drug names, such as Yuyuliang, Wangbuliuxing, Xuchangqing, and Guidu You, do not resemble the language of ancient times. According to dictionaries, "Yu" can mean "insect," not necessarily referring to Yu the Great. Other names may have been added by later people or altered through phonetic transmission, changing ancient appellations. Furthermore, the *Jing* mentions: "Suitable for soaking in wine." Some argue that wine was not available in Shennong's time. However, *Bencao Yan Yi* (Elucidation of Materia Medica) already cited the opening of the *Suwen*: "Making abnormality a habit, treating wine as water," asserting that wine originated in the Yellow Emperor's era. I further verified: *Wenxuan Zhu* (Annotations to Selected Refined Literature) citing *Bowuzhi* also says: "Du Kang invented wine." Wang Zuo's "Letter Breaking Off Friendship with Du Kang" states: "Kang, courtesy name Zhongning, some say he was from the Yellow Emperor's time." Thus, there is no reason to doubt the *Jing*. Confucius said: "Transmitting without creating, believing in and loving antiquity." He also said: "Many errors arise from the names of birds, beasts, plants, and trees." Modern Confucians are constrained by sensory experience and fail to look far ahead, ignoring medical classics and materia medica; physicians adhere to common books, failing to examine the differences in drug properties between ancient and modern texts. Seeing Li Shizhen's *Bencao Gangmu* (Compendium of Materia Medica) of the Ming Dynasty, whose title is foolish, merely taking the *Daguan* edition, fragmenting old texts, and adding erroneous comments, misleading future students. My brother Fengqing and I compiled this book, hoping to assist in completing the classic and enlightening practitioners of medicine, adding textual criticism based on our knowledge. The *Benjing* states: Superior drugs originate from the Upper Classic; medium drugs from the Middle Classic; inferior drugs from the Lower Classic. This indicates that ancient editions divided volumes by superior, medium, and inferior grades of jade, stones, plants, etc., while the Preface/Introduction formed a separate volume. Tao Hongjing's preface, written in red, states: Volume One notes: Discusses the origin and basis of drug properties and the morphology of disease names. Volume Two covers: Jade, stone, and plant categories (three grades). Volume Three covers: Insects, animals, fruits, vegetables, and grains (combined three grades). This modification was made by famous physicians; now we follow the ancient order. Regarding the claim of four volumes in *Diwang Shiji* and Tao's preface, Zhang Yuxi notes: Old versions also had four volumes. Han Baosheng adds: *Shennong Bencao* Upper, Middle, Lower, combined with the Preface/Introduction, totals four volumes. If so, the difference between three and four volumes lies in the inclusion of the Preface/Introduction. Therefore, passages in *Baopuzi*, *Yangsheng Yaolüe*, and *Shennong Jing* cited in *Taiping Yulan*, such as inquiries to Taiyizi or quotes from him, which are absent from the main text, were likely part of the Preface/Introduction and later omitted by editors. As for textual variants where "yang" (itch) is written as "yang" (nourish), "chuang" (wound) as "chuang" (sore), "dan" (bland) as "tan" (phlegm), "zhu" (pour/inject) as "zhu" (borer), "sha" (sand) as "sha" (gravel), "tu" (rabbit) as "tu" (dandelion), etc., these are all errors from copying. We have corrected them based on ancient versions; do not fear offending custom. The analysis of biological categories and citations rely heavily on *Mao Shi* (Book of Songs), *Erya*, *Shuowen Jiezi*, *Fangyan*, *Guaya*, and other miscellaneous works; thus, much of the credit for supplementation goes to Fengqing.

Written by Sun Xingyan of Yanghu.

Those who have written on materia medica have included wise men of every generation, but seekers of the Dao invariably trace their roots back to Shennong, regarding him as possessing supreme sincerity and virtue, promoting all things to benefit humanity, with profound meaning and vast utility. From the Three Dynasties through Qin and Han, people guarded and transmitted this book, none daring to violate its teachings. Since Tao Zhenbai (Hongjing) intermixed the *Mingyi Bie Lu*, distinguishing red and black texts, the true lineage of the book was lost. From the Song Dynasty onward, red and black became confused, and no authentic version remained. For over a thousand years, amidst chaos and disorder, antiquarians have tried to collect and restore the original form, a difficult task. Thus, Xu Fushan (Lingtai) produced *Bencao Baizhong Lu* (Record of Hundred Kinds of Materia Medica), and Chen Xiu (Xiuyuan) wrote *Bencao Jing Du* (Reading of the Divine Farmer's Classic), each elucidating aspects of the classic's intent. While they deserve praise as transmitters, their primary focus was on functionality for practical use. Consequently, the complete categorization of the three grades of substances was largely neglected. It was long until Gu Shi's compiled edition appeared, and subsequently, borrowing Sun Shi's compiled edition from the Xu family of Shidai, my fellow townsman, both were utilized without significant new insights. This is unsurprising, as Sun Shi was not a medical practitioner. However, regarding the identification of species and forms, he merely listed items abundantly without discerning right from wrong. For example, duckweed is listed together indiscriminately; willow catkins are equated with tamarisk and goji berries. Such examples are too numerous to enumerate. Nevertheless, previous texts are recorded here for future scholars to judge. Can the shoot of the nine grains truly substitute for grain if the seedling is grass? The discrepancy between two types risks being deemed fabrication. Most strangely, although Sun's and Gu's editions both derive from the *Daguan* edition, their classification of the three grades differs significantly, almost reaching twelve distinct categories. Gu criticizes Sun for not examining the *Benjing* catalog, resulting in grade counts that blatantly contradict the nomenclature rules. The *Benjing* catalog is clearly recorded in Volume Two of *Li Shi Gang Mu* (Li's Compendium). Sun's compilation of this book cannot be called un diligent; why did he overlook this specific point? Did he believe that since no authentic *Benjing* existed, the catalog could not be found? Or did he consider Li's account unreliable? Yet, how can the contradiction in nomenclature rules be explained? Counting items is an empty talk of scholars, irrelevant to medical practice. There are no useless things in the world, only people who fail to utilize them properly. Things naturally wish to serve humans, but humans often fail them. This book, if one does not seek its proper application, even if the names and quantities perfectly matched Shennong's original, what benefit would it bring to the world? The deep intention of the ancient sages in establishing teachings, and the earnest efforts of past worthies in promoting them, lie herein. Using medicine is akin to deploying troops; why is this so? Fearful that ancient texts would perish, I hurriedly published this and summarized its outline, showing that choosing Sun over Gu is due to the richness of citations. As for the correctness of names and forms, and the changes in efficacy, these depend on the reader's own understanding.

Recorded by Zhou Xuehai of Jiande, in the mid-autumn of the Xinmao year of the Guangxu reign.