理。解释详备。俾上古之言。了如指掌。运气之理。炳如日星。为格物致知三才合一之道。其后人之不经臆说。
逐末忘本者。概置勿录。学人能于此会悟之。则神农观天察地穷理尽性之学。庶几近之。后世之书。有涉讹谬者。
屏弃勿道。可也。
王琦跋曰。因陋就简。舍其本而末是图。学人大弊也。今之言药性者。往往杂取世俗孟浪之说。奉为律令。
而于神农本经。弃犹敝屣。譬之经生家四书五经。不之研究。而只记腐烂时文。以为应试之用。思侥幸以取科第。
安能冀其必得哉。先民卢不远作本草博议。其子晋公广之作乘雅。张隐庵高士宗作本草崇原。皆以本经为宗。
而推衍之。发前人所未发者甚多。可谓良工心苦。第乘雅间杂闲文。语兼晦涩。性根谫陋者。多不能读。崇原则
诠解明皙。中人以下。咸可通晓。似于新学为宜。在昔张君创其始。张殁而高君集其成。缮写样本。方欲锓板。
高君又亡。事遂中辍。厥后样本传归胡念庵家。念庵父子谢世。不知又归谁氏。兹从胡之门人高端士处。得其移
写副本。惜乎雠校未精。文句间有缺略讹谬。恐后之阅者。不免夏五三豕之叹。爰加订正。而授之梓。以公于世。
学人苟能根据此而详译之。举一反三。引伸触类。自可以入烈山氏之藩篱。而得其妙用。视彼因陋就简之徒。杂采
世俗之说。以处方定剂者。其得失不大有迳庭耶。乾隆丁亥冬至后七日。胥山老人王琦跋。
〔郭氏（佩兰）本草汇〕十八卷 存
自序曰。本草之书备矣。予曷为而有是编哉。是编盖成于养 。二十年来当体求医。诹今稽古。由博反约。以
有此书也。夫医之为道至隐。而唯药之在本草则甚显。命名有义
矣。审形有状矣。产有地矣。制有法矣。五行五色之异用。五气五味之殊涂。其昭明较着如此。宜乎所投辄效。
应不旋踵。而往往试之不验。且以召祸。斯何以故。则读本草不熟也。何言之。药物之胪于本草。固各有成说。
然其义蕴之妙。生克之宜。或根柢于灵素之精微。或散现于方书之绪论。或参变于古今诸名家之意悟而心得。相
远也而实以相成。相近也而反以相贼。匕剂之微。死生反掌。岂刻舟按图。守一卷之师。所能仿佛乎。所以古人
立一方必不可移。制一剂必不敢率。则有擅改前贤之成方。与株守先辈之余唾者。俱不知医者也。予禀弱善病。
寄命药饵。草草尝试。濒危者屡。虽博取轩岐之书读之。未识纲领。间与默生朗仲诸方家。纵谈蕴奥。赖其启翼
良多。继得游念莪李先生之门。不为先生弃遗。辄耳提而面命之。历有年所。于是反复深思。HT 然有会。作而起
曰。医之道。无形之理也。医之药。有形之物也。有形之物不精。则无形之理安寄。乃即前所谓根柢于灵素。散
现于方书。参变于古今诸名家者。本先生之教。汇而为书。所与晨夕者。又复有陈子白笔。同病相怜。遂得同方
毕业。而请求借以不孤矣。编既成。凡一药当前。必始终具备。冠以短言。可资记诵。后列注疏。以便考稽。间
附单方。旁罗制度。譬如千支万派，总归一流。夏书曰。东汇泽为彭蠡。东迤北会为汇。予于是编。亦此义尔。
他如羌独活之不分。大小蓟之混一。麋鹿角之同用。赤白芍赤白苓之殊功。决明子之不辨青葙。相思子之承讹赤
豆。石燕失收禽部。淡竹仅见草中。诸若此类。要皆曩贤代为阐发。而未立科条。故世人习用不知。能无乖反。
裒而出焉。亦卫生之一助也。每于铩翮之暇。杜门无事。既辑四诊指南。劳瘵
玉书二种。类经纂注若千卷。并是编录而存之，非敢云作。亦验而后言尔。今年春家咸树侯获睹是编。请助梓以
公世。亟命其季梅在操笔牍以从。盖树侯走善如骛。而梅在亦以忧中。愿留心于此也不复为北上计。而陈子白笔
仍粲寒斋。课儿子树 树畹树畦为时务义。得始终藉其是正云。康熙五年。岁次丙午。夏六月。吴阊上津里郊西
郭佩兰章宜题。
〔朱氏（东樵）惠民局本草诗笺〕十卷 未见
蒋溥序曰。予闻医之有方也。犹陈之有图。弈之有谱。善用之。足以制胜。不善用之。未有不失算而败者也。
故河汾氏之言曰。医者意也。药者瀹也。先得大意。后以药物疏瀹之。此可谓善言医者矣。尝考古之着医书者。
自神农本草。而后汉有七家。唐九倍之。得六十有四。宋以一百九十有七。元明以迄本朝。著作如林。奚啻充
栋。第以有定之方。治无定之病。予不知其意于何指也。吴郡东樵朱子业精和缓。疗治惠民局贫病。屡收成功。
复以肘后之奇。谐之音律。着为本草诗笺十卷。析类分门。旨该词简。其殆先得大意。不失河汾氏之指者乎。昔
张长沙有云。居世之士。曾不留神医术。上疗君亲。下救危苦者。非失也。玄晏云。人受先人之体。有八尺之躯。
而不知医事者。游魂也。是书发微阐幽。独开生面。不独津梁后学。抑且使博物君子。摩挲吟咏。详性辨功。其
为金针之度者。良非浅鲜。故谓之华佗养性也可。谓之桐君药录也亦可。是为序。（长洲县志）
〔翟氏（良）药性对答〕未见
益都县志曰。翟良字玉华。弱冠聪悟有思理。从父宦游武昌。婴弱疾剧甚。会遇明医。数月得瘥。从此刻意
方书。穷治冥逊。如是七年。转得统绪。既尽发古人之奥府。又能以
意参互用之。及归为诸生。其好方书。日益甚。凡有病者。一投药饵。小试小效。大试大效。轮蹄童叟。日集门
庭。所活不可量数。声飞海岱间。自抚军下。罔不钦奉。名日益彰，遂数被召。年八十四岁。着书数编。曰脉诀
汇编。经络汇编。药性对答。本草古方讲意。痘科类编。刊行于世。
〔陈氏（元功）本草纂要〕一卷 存
王心一序曰。吾吴陈晏如先生世将也。而习儒。于古今之书。无所不窥。更精心轩岐之理。诸凡孙子兵书。
太公阴符诸篇。特其胸中武库之一也。庙间海内治安。烽烟息警。无所用武。晏如盖折节为医。因病处方。施罔
不效。说者疑为长桑君别有秘授。晏如曰。我非有异人药也。亦以用药者有微异耳。夫古之圣人。尝百草以辨五
味。分阴阳以治五脏，一似未有难经。先有本草。升降浓薄。温寒燥润。药性之异。介在毫厘。故同一药。而宜
君宜臣。宜佐宜使。根枝已辨浮沉多寡。即分生死。嗟乎。学医而不读本草。犹之为将而不晓用兵。皆以人之性
命戏者也。第今本草具在。有图经。有证类。有纲目等刻。名目太繁。几至一千八百余种。使人不胜读。读亦不
胜记。于是乎本草始贵有纂。然或纂而失要。或要而不详。亦何取焉。乃纂而皆药囊中之所必需。且有一药。必
备言其性之所以可独用可兼用。与所以不可用。使读者君臣佐使。了然于心手之间。虽庸医知之。皆可以活人。
虽初学得之。不迷于下手。则惟晏如之纂要乎。晏如纂要。仅得一百八十余种。已删去十之九。余闻汉初所存。
亦止三百六十种。而今又几减其半。说者得毋犹存乎见少。而不知用药者。如是足也。晏如为将。尝以杀卫生。
今则以此回生起死。而又欲付诸剞劂。以公海内。盖仁人之心远矣哉。至
于察脉知微。妙同见垣。则信乎长桑君有秘授哉。亦惟晏如自知之。而余又何足以知之。吴郡友人王心一题。
〔刘氏（若金）本草逑〕三十二卷 存
高佑记序略曰。大司寇潜江刘云密先生在先朝。举天启乙丑进士。起家县令。历监司。忤时拂衣。以正气名
闻天下。崇祯末。一再膺荐。后驰驱闽海间。见政柄下移。知事不可为。即于学易之年。坚乞骸骨归。自号蠡园
逸叟。隐居着书三十载。而于是编。尤加意焉。盖其存心济物。不获见诸行事。而寓意于此也。其学博。其识精。
故能辨别本草禀受之性。以窥阴阳之奥。而得其协议而化之原。乃编采诸家方论。权衡而上下之。即世所奉为金
科玉律。如李东璧氏本草纲目。亦时有去取焉。观止矣。蔑以加矣。
吴骥序略曰。故司寇潜江云密刘公道德洽闻。以刚肠直节。名于海内。年登八十。称 造 遗之老。生平于
书无所不读。而尤笃好轩岐之学。探赜反约。竭三十年之力。而本草述成。其曰述者。本经合论。曲鬯旁通。以
明夫不居作者。骥夙获撰杖。辱公呼为小友。甲辰阳月。访公于家。公神明不衰。剧谈弥夕。酒阑烛HT 。自云。
不佞壮而多病。以医药自辅。看题处方。良用娱慰。虽古人之好 好屐。诚弗若也。笔其所见。幸底于成。子其
为我序之。 诿郑重而别。逾年乙巳。公正星辰之位。又逾年。乃克为序。
〔陆氏（圻）本草丹台录〕海宁续目二卷 未见
朱彝尊零丁为陆进士寅作序曰。钱唐陆先生圻字丽京。一字景宣。高尚之士也。甲申后。卖药海宁之长安市。
会湖州有私撰明书者。为人告讦。辞连先生。既而论释。游岭南。时前进士知临清州事□□□遁迹浮屠。南雄陆
大守世楷
为辟丹崖精舍。 铁锁以上。先生根据焉。一夕梦至琳官。丹梯碧瓦中。有神建龟蛇之 。寤对寺僧言状。僧楚人。
谓曰。此大和山也。先生乃易道士衣往访。竟不知所终。
〔王氏（ ）握灵本草〕二十卷 存
自序略曰。夫士不通六艺之书。其临政制治。殃民必多。医不知本草之经。其临病制方。伤生必甚。尝见市
药之人。昧于药之方土节候。惟听之采药之家。求药之人。昧于药之根茎花实。惟听之市药之家。其用之也。是
名是而实乖。或质同而效异。此之不知药。医之得过也犹浅。若乃真赝既分。良毒已辨。而暗于阴阳。迷于升降。
其用之也。或应阴而用阳。成宜升而反降。此之不知药。医又安所逃其罪哉。孔志约撰本草序。有曰名实既爽。
寒温多谬。用之凡庶。其欺已甚。施之君父。逆莫大焉。斯言良足畏已。窃考近世本草。惟宋证类一书。最称明
备。明李东璧为之增品益方。资以百家考辨。撰为纲目若干卷。嗜奇之家。无不什袭珍之。而俗医习守蒙筌摘要
之旧。既苦其不能读。又苦其不易购。将使作者之心。空怀利济。终古 可慨也。夫方药所以疗疾。非以炫
博。当未经考辨之先。即绘图山海。未足供其睹记。及考辨既定。则经略之阴阳。性用之宜忌。与制剂之大小奇
偶。无不亟待讲求。而方土形性。又其次矣。故考信一则众说可芟。精义存则繁言可节。方则务取合理。苟涉迂
诞。概置弗录。昔杨医博去有名未用之药。而有删繁一书。日华子详华实性味。而作诸家本草。又若珍珠囊之成
于洁古。用药法象之撰自东垣。数子者。并以巨眼卓识。精别弃取。 虽不敏。窃效斯旨。是编也。始于丙申。
迄于壬戌。凡四易稿而成。法尚精严。文仍璀璨。视海虞华亭牵合附
会以疏经。 栝芜陋以为汇者。则无间矣。学人尊之为本经。勿卑之为方技。是则余删述之微意也。是编初成。
西昌嘉言喻先生适馆余舍。曾出以示先生。先生喟然曰。雷桐不作。斯道晦塞久矣。君其手提灵珠。以烛照千古
乎。握灵本草者。喻先生之言也。康熙二十二年。岁在昭阳上章大渊献月临则且中浣谷且嘉王 撰。
〔陈氏（士铎）本草新编〕五卷 存
金以谋序略曰。陈子远公所着石室秘 。皆传自异人。而于青囊肘后。阐发尤多。故拨肓起疲。捷如附应。
余既序之。梓以行世矣。无何，复邮本草新编。余读竟。而益叹其术之奇也。服其心之仁也。粤稽烈山氏躬尝百
草。教后世以医。轩辕岐伯相与论性命之学。即今金匮灵枢素问难经。一以天地阴阳。四时寒燠。五行屈伸。悔
吝之道。通于人身之风寒暑热。五脏六腑。相生互伐。强弱通塞之机，盖古先哲之明乎天人合一之理。而后颐指
意会。将使天下之人之病。无有不治。且并其病也而无之。而后快焉。是道也。犹之政也。先王固以不忍人之心
行之矣。后世若淳于意华元化孙思邈许胤宗庞安时诸公。咸以医鸣。而长沙张公能集大成者。得是道也。得是心
也。其间继起立论著方。或多偏畸。犹滋訾议。而况其凡乎。自挽近以来。家执一言。人持一见。纷然杂然。□
□行天人同一之旨晦。由是习焉。莫测其端。狃□□家其变。而冀得心应手也。必无几矣。陈子乃慨然以著作自
任。上探羲皇。旁证仙真。寤寐通之，着书累千万言。而本草一编。略人所详。详人所略。考纲目辨疑诸善本。
惟□注方与真赝。与甘温凉热。治病 制而已。兹则一药必悉其功用。权其损益。入某经，通某脏。人能言之。
入某经而治阴
之阳。阳中之阴。通某脏而补水中之火。火中之水。人不能言也，至或问辨疑。蕉抽茧剥。愈入愈细。举灵枢以
上诸书。后世有误解误用者。必引经据史。以辨明之。使人不堕云雾中间乎。陈子术之奇也。且其论滋补。则往
复流连。论消散则殷勤告诫。而于寒凉之味。则尤其难其慎。不翅涕泣而道之。固唯恐轻投于一二人。贻害者众。
错置于一二时。流毒者远也。斯其心可不谓仁矣乎。今医统久替。似续殊难其人。若陈子所云岐伯雷公仲景纯阳
理。解释详尽完备。使上古的言论，如同在手掌中一样清晰明了。五运六气的原理，像日月星辰一样光辉显著。这是格物致知、天、地、人三才合一的道理。后人那些没有经过深思熟虑的臆测之说，以及舍本逐末的人，一概不予收录。学者若能在此融会贯通，领悟其中奥妙，那么神农观察天地、穷尽事理、透彻性命的学问，就差不多接近了。后世的书籍，如果有涉及错误谬误的，摒弃不谈就可以了。
王琦在跋文中说：因循守旧、简陋草率，舍弃根本而只追求细枝末节，是学者的最大弊病。如今谈论药性的人，往往混杂采纳世俗轻率粗疏的说法，奉为法律禁令。而对于《神农本草经》，却像丢弃破鞋一样抛弃。这就像读书人不去研究四书五经，只背诵腐烂陈旧的八股文，用来应付考试，想着侥幸考取功名，怎么能期望一定成功呢？先民卢不远撰写了《本草博议》，他的儿子卢晋公撰写了《本草乘雅半偈》，张隐庵和高士宗撰写了《本草崇原》，都以《本经》为宗旨，并加以推演发挥，发掘前人未曾发现的道理很多。可以说是良工用心良苦。只是《乘雅》中间夹杂闲文，语言晦涩难懂，资质浅陋的人，大多不能阅读。《崇原则》诠释解说明白清晰，中等资质以下的人，都可以通晓，似乎更适合新学者。从前张先生开创其始，张先生去世后高先生集其大成，抄写样本，正准备刻印，高先生又去世了，事情于是中止。后来样本传归胡念庵家，念庵父子去世，不知又归谁所有。这次从胡先生的门人高端士那里，得到了他移录的副本。可惜校对不精细，文句间有缺漏和错误，恐怕后来的读者，不免发出“夏五”（指文字脱漏）、“三豕”（指文字讹误）的感叹。于是加以订正，交付刻印，以公开于世。学者如果能根据此书详细翻译研读，举一反三，引申触类，自然可以进入烈山氏（神农）的学术体系，并获得其中的妙用。与那些因循守旧、杂采世俗说法来处方定剂的人相比，得失不是大有径庭吗？乾隆丁亥年冬至后七日，胥山老人王琦作跋。
〔郭佩兰《本草汇》〕十八卷 存世
自序说：本草类的书籍已经完备了，我为什么还要编写这部书呢？这部书大概是在养疴期间，二十年来亲自求医问药，参考当今、稽考古代，由博返约，因此有了这本书。医学的道非常幽深，而药物在本草中则非常显明。命名都有意义，审察形状都有特征，产地有地域，炮制有方法。五行五色不同的效用，五气五味殊异的途径，如此昭明显著。按理说投药应当立即见效，反应不应迟缓。然而往往试用却不灵验，甚至招致祸患。这是什么原因呢？是因为对《本草》读得不熟悉。怎么说呢？药物罗列在本草中，固然各有成说。然而其中蕴藏的奥妙，生克关系的适宜与否，有的根源于《灵枢》、《素问》的精微之处，有的散见于方书的绪论中，有的参酌变通于古今各位名家的意悟和心得之中。看似相距甚远实则相互成就，看似相近实则相互损害。药剂的微小差异，生死就在反掌之间。难道能像刻舟求剑、按图索骥那样，死守一卷之书为师，所能领会的吗？所以古人确立一方必定不可移动，制作一剂必定不敢草率。那些擅自更改前贤成方的人，以及拘泥坚守先辈余唾（残存理论）的人，都是不懂医学的人。我禀赋虚弱容易生病，寄命于药物，草草尝试，多次濒临危险。虽然广泛取阅黄帝、岐伯的书籍阅读，但未识纲领。偶尔与默生、朗仲诸位专家，纵谈深奥道理，赖他们启发帮助良多。随后得以拜入念莪李先生门下，没有被先生遗弃，总是耳提面命地教导。经历多年，于是反复深思，豁然有所领悟，起身说道：医的道，是无形的理；医的药，是有形的物。有形的物如果不精纯，无形的理寄托在哪里呢？于是就把前面所说的根源于《灵素》、散见于方书、参变于古今名家的那些内容，遵循先生的教诲，汇编成书。朝夕相处的人，又有陈子白笔，同病相怜，于是得以共同完成学业，请求借阅以不感到孤单。书编成之后，凡一种药物当前，必须从头到尾具备。冠以短言，便于记诵。后面列出注疏，以便考证查核。偶尔附上单方，旁罗各种制度。譬如千支万派，总归一流。《尚书·禹贡》说：“东汇泽为彭蠡，东迤北会为汇。”我对这部书，也是这个意思罢了。其他如羌活独活不分，大小蓟混淆，麋鹿角混用，赤芍白芍、赤茯苓白茯苓功效不同，决明子不辨青葙子，相思子沿袭讹误当作赤豆，石燕失收在禽部，淡竹仅见记载在草部。诸如此类，都是往昔贤达代为阐发，而未设立科条，所以世人习用却不知道，能不违背吗？搜集整理出来，也是养生的一助。每当闲暇无事，闭门不出，已经辑录了《四诊指南》、《劳瘵玉书》两种，《类经纂注》若干卷，并将这部书一并收录保存，不敢说是著作，也只是验证后才言说而已。今年春天，家兄咸树侯看到这部书，请求资助刻印以公开于世。急忙命令他的弟弟梅在操持笔墨随从。盖树侯奔走向善如骛，而梅在也在忧丧之中，愿意留心于此不再计划北上，而陈子白笔仍在寒斋，督促儿子树、树畹、树畦学习时务义理，得以始终借此校正。康熙五年，岁次丙午，夏六月，吴阊上津里郊西郭佩兰章宜题。
〔朱东樵《惠民局本草诗笺》〕十卷 未见
蒋溥序说：我听说医生有方术，就像陈列有地图，下棋有谱法。善于使用它，足以制胜；不善于使用它，没有不失误而失败的。所以河汾氏说：医者，意也；药者，瀹（疏导、化解）也。先得到大意，然后用药物疏导化解它。这可以说是善于谈论医生的人了。曾经考察古代著医书的人，自从《神农本草》之后，汉代有七家，唐代是其九倍，共六十有四家。宋代有一百九十有七家。元代、明代直到本朝，著作如林，何止充栋。只是用固定的方剂，治疗无定的疾病，我不知道他们的意图指向哪里。吴郡东樵朱先生精通和缓（指秦越人和扁鹊）医术，在惠民局治疗贫病之人，屡次取得成功。又将《肘后备急方》中的奇方，谐调音律，著成《本草诗笺》十卷。分类分门，旨意全面言辞简练，这大概是先得到大意，不失河汾氏所指的人吧？从前张长沙（张仲景）说：居世之士，曾不留神医术，上疗君亲，下救危苦者，非失也。玄晏先生（葛洪）说：人受先人之体，有八尺之躯，而不知医事者，游魂也。这本书发微阐幽，独开生面，不仅作为后学的津梁，而且使博物君子，摩挲吟咏，详辨药性功效，其为金针度人的作用，确实不小。所以叫它《华佗养性》也可以，叫它《桐君药录》也可以。为此作序。（长洲县志）
〔翟良《药性对答》〕未见
益都县志说：翟良字玉华，年轻时聪明悟性高有思理。跟随父亲宦游武昌，染上重病非常严重。恰逢遇到名医，几个月得以痊愈。从此刻意钻研方书，穷治冥逊（深入探究），这样七年，转而得到统绪。既完全发掘古人的奥府，又能以意参互运用。等到回家成为诸生，喜好方书日益厉害。凡是生病的人，一投药饵，小试小效，大试大效。车马童叟，每天聚集在门前。所救活的人数不胜数。名声飞传海岱之间。自抚军以下，无不钦奉。名声日益彰显，于是多次被召见。八十四岁时，著书数编：《脉诀汇编》、《经络汇编》、《药性对答》、《本草古方讲意》、《痘科类编》，刊行于世。
〔陈元功《本草纂要》〕一卷 存世
王心一序说：我们吴地的陈晏如先生是世家将领之后，却研习儒学，对于古今书籍，无所不窥探。更精心研究黄帝、岐伯的道理。凡是孙子兵法、太公阴符等篇章，特是他胸中武库的一部分。庙堂之内海内治安，烽烟息警，无处用武。晏如于是改变志向从事医学，因病处方，施治无不有效。有人说怀疑他是长桑君别有秘授。晏如说：我并非有异人传授的药物，也只是用药者有细微的不同罢了。古代的圣人，尝百草以辨别五味，分阴阳以治疗五脏，一似未有《难经》，先有《本草》。升降浓薄，温寒燥润，药性的差异，介在毫厘之间。所以同样的药，而适宜做君药、臣药、佐药、使药，根茎枝叶已分辨浮沉多寡，即刻区分生死。唉！学医而不读《本草》，就像当将帅而不晓用兵，都是以人的性命儿戏。只是现在《本草》具在，有《图经》、有《证类》、有《纲目》等刻本，名目太繁杂，几乎达到一千八百余种，使人不胜阅读，读了也不胜记忆。于是乎《本草》开始重视有纂要。然而或者纂而要失了要点，或者要点而不详细，又有什么取处呢？于是纂而要都是药囊中所必需的，且有一种药，必须备言其性之所以可独用可兼用，与所以不可用，使读者对君臣佐使，了然于心手之间。即使是庸医知道这些，都可以活人；即使是初学者得到这些，不迷于下手。那么只有晏如的《纂要》了。晏如的《纂要》，仅得一百八十余种，已删去十分之九。我听说汉初所存的，也只止三百六十种。而现在又几乎减少了一半。有人说是不是还存有见识少的问题，而不知道用药者，像这样就足够了。晏如作为将帅，曾用杀伐来维护生命（此处原文可能有误或隐喻，通常指武将杀人，此处指医家救人，结合上下文“回生起死”，应指其从武将转为医家，以医道救人性命）。现在则以此回生起死，而又想付诸刻印，以公开海内。大概是仁人的心志远大啊。至于察脉知微，妙同见垣（指扁鹊望齐侯之疾），则相信长桑君确有秘授啊。也只有晏如自己知道，我又怎么足以知道呢？吴郡友人王心一题。
〔刘若金《本草逑》〕三十二卷 存世
高佑记序略说：大司寇潜江刘云密先生在先朝，考中天启乙丑进士，起家县令，历任监司，忤逆时俗拂衣而去，以正气闻名天下。崇祯末年，一再受到推荐，后来驰骋闽海之间，见政柄下移，知道事情不可为，即在学易之年，坚决乞求退休回家。自号蠡园逸叟，隐居著书三十载，而对这部书，尤其加意。大概他存心济物，不能在行事上见到，而将寓意寄托于此。他学识渊博，见识精辟，所以能辨别本草禀受的性，以窥探阴阳的奥妙，而得到协议而化之原。于是编纂采集各家方论，权衡上下。即使世间奉为金科玉律的，如李东璧氏的《本草纲目》，也时有去取。观止矣，无以复加了。
吴骥序略说：故司寇潜江云密刘公道德洽闻，以刚肠直节，闻名海内。年登八十，称造遗之老。生平于书无所不读，而尤笃好轩岐之学，探赜反约，竭三十年之力，而《本草述》成。其曰“述”者，本经合论，曲鬯旁通，以明夫不居作者（谦辞，表示不敢自居为创作者）。骥夙获撰杖，辱公呼为小友。甲辰阳月，访公于家，公神明不衰，剧谈弥夕。酒阑烛HT（此处原文可能有缺字或异体字，意为酒尽烛残），自云：不佞壮而多病，以医药自辅，看题处方，良用娱慰。虽古人之好屐，诚弗若也。笔其所见，幸底于成，子其为我序之。诿郑重而别。逾年乙巳，公正星辰之位（指去世）。又逾年，乃克为序。
〔陆圻《本草丹台录》〕海宁续目二卷 未见
朱彝尊零丁为陆进士寅作序说：钱塘陆先生圻字丽京，一字景宣，高尚之士。甲申后，卖药海宁的长安市。恰逢湖州有人私撰明史，被人告发，牵连到先生。既而被论释无罪，游历岭南。当时前进士知临清州事某遁迹佛门，南雄陆太守世楷为他开辟丹崖精舍，铁锁以上，先生凭借居住。一夕梦至琳官（道观），丹梯碧瓦中，有神建龟蛇之（此处原文可能有缺字，指神像或建筑）。醒后对寺僧言状。僧楚人，谓曰：此大和山也。先生于是换道士衣服前往探访，竟不知所终。
〔王氏《握灵本草》〕二十卷 存世
自序略说：士不通六艺之书，其临政制治，殃民必多。医不知本草之经，其临病制方，伤生必甚。常见市药之人，昧于药的方土节候，只听信采药之家。求药之人，昧于药的根茎花实，只听信市药之家。其使用时，名是而实乖，或质同而效异。这种不知药，医生的过错还浅。若乃真赝既分，良毒已辨，而暗于阴阳，迷于升降，其使用时，或应阴而用阳，成宜升而反降。这种不知药，医生又怎能逃脱罪责呢？孔志约撰《本草序》说：名实既爽，寒温多谬。用之凡庶，其欺已甚。施之君父，逆莫大焉。这话确实值得畏惧。私下考察近世本草，只有宋《证类》一书，最称明备。明李东璧为之增品益方，资以百家考辨，撰为《纲目》若干卷。嗜奇之家，无不什袭珍之。而俗医习守蒙筌摘要之旧，既苦其不能读，又苦其不易购。将使作者之心，空怀利济，终古可慨也。夫方药所以疗疾，非以炫博。当未经考辨之前，即绘图山海，未足供其睹记。及考辨既定，则经略之阴阳，性用之宜忌，与制剂之大小奇偶，无不亟待讲求，而方土形性，又其次矣。故考信一则众说可芟，精义存则繁言可节。方则务取合理，苟涉迂诞，概置弗录。昔杨医博去有名未用之药，而有《删繁》一书。日华子详华实性味，而作诸家本草。又若《珍珠囊》之成于洁古，《用药法象》之撰自东垣。数子者，并以巨眼卓识，精别弃取。虽不敏，窃效斯旨。是编也，始于丙申，迄于壬戌，凡四易稿而成。法尚精严，文仍璀璨。视海虞华亭牵合附会以疏经，栝芜陋以为汇者，则无间矣。学人尊之为本经，勿卑之为方技，是则余删述之微意也。是编初成，西昌嘉言喻先生适馆余舍，曾出以示先生。先生喟然曰：雷桐不作，斯道晦塞久矣。君其手提灵珠，以烛照千古乎？《握灵本草》者，喻先生之言也。康熙二十二年，岁在昭阳上章大渊献月临则且中浣谷且嘉王撰。
〔陈士铎《本草新编》〕五卷 存世
金以谋序略说：陈子远公所著《石室秘箓》，皆传自异人，而于青囊《肘后》，阐发尤多。故拨肓起疲，捷如附应。我既序之，梓以行世矣。不久，又邮寄《本草新编》。我读完，更加赞叹其术之奇，佩服其心之仁。远溯烈山氏（神农）躬尝百草，教后世以医。轩辕、岐伯相与论性命之学，即今《金匮》、《灵枢》、《素问》、《难经》，一以天地阴阳、四时寒燠、五行屈伸、悔吝之道，通于人身之风寒暑热、五脏六腑相生互伐、强弱通塞之机。盖古先哲之明乎天人合一之理，而后颐指意会，将使天下之人之病，无有不治，且并其病也无之，而后快焉。是道也，犹之政也。先王固以不忍人之心行之矣。后世若淳于意、华元化、孙思邈、许胤宗、庞安时诸公，咸以医鸣。而长沙张公（张仲景）能集大成者，得是道也，得是心也。其间继起立论著方，或多偏畸，犹滋訾议，而况其凡乎。自挽近以来，家执一言，人持一见，纷然杂然，天人同一之旨晦。由是习焉，莫测其端，狃于一家其变，而冀得心应手也，必无几矣。陈子乃慨然以著作自任，上探羲皇，旁证仙真，寤寐通之，著书累千万言。而《本草》一编，略人所详，详人所略。考《纲目》、辨疑诸善本，惟注方与真赝，与甘温凉热、治病制而已。兹则一药必悉其功用，权其损益，入某经，通某脏。人能言之，入某经而治阴之阳，阳中之阴，通某脏而补水中之火，火中之水，人不能言也。至或问辨疑，蕉抽茧剥，愈入愈细。举《灵枢》以上诸书，后世有误解误用者，必引经据史，以辨明之，使人不堕云雾中间乎。陈子术之奇也。且其论滋补，则往复流连；论消散，则殷勤告诫。而于寒凉之味，则尤其难其慎，不翅涕泣而道之。固唯恐轻投于一二人，贻害者众；错置于一二时，流毒者远也。斯其心可不谓仁矣乎。今医统久替，似续殊难其人。若陈子所云岐伯、雷公、仲景、纯阳……
Principles. The explanations are detailed and comprehensive, making the words of antiquity as clear as if held in the palm of one's hand. The principles of Yùnqì (Vital Energy and Qi dynamics) shine brightly like the sun and stars, representing the Way of investigating things to extend knowledge and the unity of Heaven, Earth, and Humanity. Speculative theories by later generations that lack rigorous thought, and those who neglect the root for the branches, are generally excluded. If scholars can comprehend and realize these here, they will be close to the learning of Shennong (Divine Farmer), who observed Heaven and Earth, exhausted principles, and thoroughly understood human nature. Books from later generations that contain errors and fallacies should be discarded and not discussed.
Wang Qi wrote in his postscript: Adhering to the old and crude, abandoning the root to pursue the branches, is a major flaw in scholarship. Those who discuss drug properties today often mix in vulgar and rash sayings, treating them as laws and decrees, while discarding the *Shennong Bencao Jing* (Divine Farmer's Materia Medica) like worn-out shoes. It is like scholars who do not study the Four Books and Five Classics but only memorize decaying eight-legged essays for examinations, hoping for luck to pass. How can they expect success? The late Lu Buyuan wrote *Bencao Boyi* (General Discussion on Materia Medica); his son Lu Jingong wrote *Bencao Chengya Banjie*; Zhang Yin'an and Gao Shizong wrote *Bencao Chongyuan*. All took the *Jing* (Classic) as their ancestor and expanded upon it, discovering much that predecessors had not. This shows the painstaking effort of skilled artisans. However, *Chengya* mixes in trivial texts and uses obscure language, which most people with shallow understanding cannot read. *Chongyuan*, however, explains clearly and plainly, understandable even to those of average ability below the middle level, making it suitable for new learners. Mr. Zhang started this work; after his death, Mr. Gao completed it. They prepared manuscript samples intending to carve blocks for printing, but Mr. Gao also passed away, and the project was halted. Later, the sample came to the Hu Nian'an family. After Nian'an and his son died, its whereabouts became unknown. I obtained a copied version from Duan Gao, a disciple of Hu. Unfortunately, the collation was not precise, with some omissions and errors in the text. I fear readers may sigh about textual corruptions like "Summer Five" (missing characters) or "Three Pigs" (miswritten characters). Therefore, I corrected it and submitted it to the press to make it public. If scholars base their studies on this, learn one thing to understand three, and draw inferences, they can enter the circle of Lieshan Shi (Shennong) and grasp its subtle applications. Is this not vastly different in gain and loss compared to those who adhere to the crude and collect vulgar sayings to prescribe? On the seventh day after the Winter Solstice in the Dinghai year of Qianlong, Wang Qi, the Old Man of Xushan, wrote this postscript.
[Guo Peilan's *Bencao Hui*] Eighteen volumes. Extant.
Preface says: Books on materia medica are already complete. Why did I create this compilation? This book was composed during my convalescence. For twenty years, I sought medical advice and studied drugs, consulting both contemporary and ancient sources, moving from the broad to the concise, thus creating this book. The Way of medicine is profound, yet drugs in the *Bencao* are manifest. Names have meaning, forms have shape, origins have location, and processing has method. The diverse uses of the Five Elements and Five Colors, and the distinct paths of the Five Qi and Five Flavors, are so clear and evident. One would expect immediate efficacy upon administration, without delay. Yet often, trials fail and even bring disaster. Why? Because the *Bencao* is not studied thoroughly. Drugs listed in the *Bencao* have established theories. However, the subtleties of their meanings and the appropriateness of their generation and restriction are rooted in the essence of *Lingshu* and *Suwen*, scattered in prefaces of formula books, or modified through the insights of ancient and modern masters. Things far apart actually complement each other; things close together may harm each other. A slight difference in dosage can mean life or death. Can one merely follow charts and diagrams, guarding a single volume, to approximate this? Thus, ancients established formulas that could not be moved and prepared remedies with caution. Those who arbitrarily change former sages' formulas or rigidly stick to residual teachings are ignorant of medicine. I am weak and prone to illness, relying on drugs for survival. I tried hastily many times, nearing death repeatedly. Although I broadly read Huangdi and Qibo's works, I did not grasp the outline. Occasionally discussing profound matters with experts such as Mosheng and Langzhong, I benefited greatly from their guidance. Later, I entered the school of Mr. Li Nian'e, was not rejected, and received constant instruction. After years of deep reflection, I suddenly realized: The Way of medicine is formless principle; the medicine of medicine is physical substance. If the physical substance is not refined, where does the formless principle reside? I compiled the contents rooted in *Lingsu/Suwen*, scattered in formula books, and modified by masters, following Mr. Li's teachings. With Chen Bai Bi, who shared my condition, we graduated together. Upon completion, each drug is presented comprehensively, preceded by short verses for memorization and followed by annotations for reference. Single prescriptions and processing methods are included. Like thousands of streams returning to one source, as stated in the *Book of Documents*: "The east gathers into the Pengli marsh...". My approach to this book follows this meaning. Others, such as the confusion between Qianghuo and Duhuo, Da Xiao Ji, Cervus Cornu (Elk Deer Antler) usage, differences between Chi/Shao Shaoyao (Red/White Peony Root) and Chi/Bai Fuling (Red/White Poria), confusion of Juemingzi and Qingxiangzi, error of Xiangsizi as Chidou, Shiyann omitted from birds, and Danzhu seen only in grass, were all elucidated by past sages but lacked categorization, leading to common ignorance and contradiction. I collected them to aid health preservation. During leisure, having compiled *Sizhen Zhinan*, *Lao Zhai Yushu*, and *Leijing Zhuanshu*, I preserved this compilation. Not daring to call it a creation, I speak only after verification. This spring, my elder brother Xian Shuhou saw it and requested funding for publication. I ordered his younger brother Mei Zai to assist. Tree Hou runs towards goodness like a gallop; Mei Zai, in mourning, wishes to focus here rather than travel north. Chen Bai Bi remains in the cold studio, teaching sons Shu, Shu Wan, and Shu Qi. In the fifth year of Kangxi, Bingwu year, June, Guo Peilan Zhang Yi inscribed at Shangjinli, Wuchang.
[Zhu Dongqiao's *Huiminju Bencao Shijian*] Ten volumes. Not seen.
Jiang Pu's preface says: I hear that doctors having formulas is like generals having maps or chess players having manuals. Skillful use ensures victory; unskillful use leads to defeat. He Fenzi said: The doctor is intent; the drug is a solution. First grasp the general idea, then use drugs to resolve it. This speaks well of doctors. Examining ancient medical authors since *Shennong Bencao*, Han had seven schools, Tang nine times that amount totaling sixty-four, Song had one hundred ninety-seven. Yuan, Ming, and our dynasty produced forests of works, filling buildings. Yet using fixed formulas for unfixed diseases, I do not know their intent. Dongqiao Zhu of Wu commandery mastered He and Huan (Bian Que and Qin Yueren), treated the poor in the Huimin Bureau with repeated success, and harmonized miraculous formulas from *Zhouhou* with musical rhythms, composing *Bencao Shijian* in ten volumes. Classified and concise, he grasps the general idea, adhering to He Fenzi's guidance. Zhang Changsha said: Scholars who do not preserve divine medical arts to heal rulers and parents or save the distressed are mistaken. Xuan'an (Ge Hong) said: Humans inherit bodies of eight feet, but those unaware of medicine are wandering souls. This book reveals mysteries, opens new faces, guides students, and allows learned men to recite and distinguish properties. Its value as a golden needle is significant. It may be called *Huatuo Yangxing* or *Tongjun Yaolu*. Preface written. (*Changzhou County Gazetteer*)
[Zhai Liang's *Yaoxing Duida*] Not seen.
*Yidu County Gazetteer* says: Zhai Liang, courtesy name Yuhua, was smart and thoughtful in youth. Accompanying his father on official business in Wuchang, he contracted a severe illness. Meeting a famous doctor, he recovered in months. From then, he diligently studied medical texts for seven years, mastering the lineage. He fully explored ancient secrets and applied them creatively. Returning home as a scholar, his love for medical books grew. Any patient given his medicine showed small or great effects. People of all ages gathered daily. The number saved was immeasurable. His fame spread across Hai-Dai. Governors respected him. Summoned frequently, he lived to eighty-four, publishing *MaIJue Huibian*, *Jingluo Huibian*, *Yaoxing Duida*, *Bencao Gug Fang Jiangyi*, and *Douke Leibian*.
[Chen Yuangong's *Bencao Zuanyao*] One volume. Extant.
Wang Xinyi's preface says: Our Wu native, Mr. Chen Yanru, descended from military families but studied Confucianism, reading all ancient and modern books. He carefully studied Huangdi and Qibo's principles. Sun Tzu's Art of War and Taigong's Yin Fu were part of his mental arsenal. With peace in the temple and smoke signals ceased, he turned to medicine. Prescribing based on disease, his treatments were always effective. Some suspected secret transmission from Changshang Jun. Yanru replied: I have no special drugs, only subtle differences in usage. Ancient sages tasted hundred herbs to distinguish five flavors and divided Yin-Yang to treat five zang organs. Before *Nanjing*, there was *Bencao*. Subtleties in ascending/descending and warming/coldness determine whether a drug serves as Sovereign, Minister, Assistant, or Envoy. Roots and branches distinguish floating/sinking and quantity, deciding life or death. Alas! Learning medicine without reading *Bencao* is like being a general ignorant of warfare, playing with lives. Current *Bencao* editions like *Tujing*, *Zhenglei*, and *Gangmu* are too numerous (nearly 1800 types), overwhelming memory. Thus, compilations are valued. But some lose essentials or lack detail. Yanru's *Zuanyao* includes only essential drugs, explaining why each can be used alone, combined, or not used, clarifying Sovereign-Minister-Assistant-Envoy roles. Even mediocre doctors can save lives; beginners won't hesitate. Yanru selected over 100 types, deleting 90%. Han dynasty had 360 types; now halved. Users need not see less. Yanru, once a general using killing to protect life, now uses medicine to revive the dead. Publishing for the world shows his benevolence. His pulse diagnosis is subtle like Bian Que. Only Yanru knows his secrets. Friend Wang Xinyi of Wu commandery inscribed.
[Liu Ruojin's *Bencao Qiu*] Thirty-two volumes. Extant.
Gao You's preface summary: Grand Coordinator Liu Yunmi of Qianjiang, Jinshi in Yichou year of Tianqi, started as county magistrate, served as supervisor, resigned due to conflict with customs, known for righteousness. Late Chongzhen, recommended again, served in Fujian, seeing power shift, retired at age of studying *I Ching*, calling himself Lianyuan Yisou. Hidden writing for thirty years, focusing on this work. His heart aimed to benefit beings, expressing intent through text. Broad learning and precise insight allowed him to discern drug natures, explore Yin-Yang mysteries, and find harmony. He compiled various formulas, weighing them. Even revered works like Li Dongbi's *Bencao Gangmu* were selectively used. Perfection reached.
Wu Ji's preface summary: Late Coordinator Liu Gong of Qianjiang, virtuous and upright, famous nationally. Reached eighty, an elder of legacy. Read all books, especially devoted to Xuanti and Qibo studies. Explored depths, simplified over thirty years, completing *Bencao Shu*. "Shu" means narrating classics, connecting widely, showing humility. Ji held his staff, addressed as junior friend. Visited in Jiachen month, spirit undimmed, talked all night. Drunk, he said: Sick in youth, aided by medicine, prescribing brought comfort. Better than ancients liking clogs. Recorded views, completed. Please preface. Left solemnly. Next year Yisi, he passed away. Another year later, Ji wrote this preface.
[Lu Qi's *Bencao Dantai Lu*] Hai Ning Continuation Two volumes. Not seen.
Zhu Yizun's preface for Lu Jinshi Yin: Lu Qi of Qiantang, courtesy name Lijing, Jixuan, noble man. After Jiashen, sold medicine in Hai Ning. Involved in private Ming history case in Huzhou, implicated but cleared. Traveled Lingnan. Former Jinshi of Linqing hid in Buddhism. Lu Shikai, Governor of Nanxiong, built Danya Studio for him. Lu stayed above iron locks. Dreamed of celestial palace, saw turtle and snake gods. Monk said it was Dahé Mountain. Lu changed to Taoist robes to visit, never found again.
[Wang's *Woling Bencao*] Twenty volumes. Extant.
Self-preface summary: Scholars not knowing Six Arts harm people in governance. Doctors not knowing *Bencao* harm lives in treatment. Market sellers ignore origin and season, trusting gatherers. Buyers ignore parts, trusting sellers. Names differ from reality, quality same but effect different. Ignorance of drugs is minor doctor fault. If authenticity and toxicity are known, but Yin-Yang and ascending/descending are confused, using Yang when Yin is needed, or descending when ascending is needed, the doctor cannot escape blame. Kong Zhiyue said: Name and reality mismatch, cold/warm errors deceive commoners, offend rulers. Fearful words. Recent *Bencao*, Song *Zhenglei* is best. Ming Li Dongbi added items/formulas to *Gangmu*. Rare-book lovers treasure it. Vulgar doctors find it hard to read/buy. Authors' benevolent hearts wasted. Drugs cure disease, not show erudition. Before collation, pictures insufficient. After collation, Yin-Yang management, property taboos, and preparation sizes are urgent; origin/shape secondary. Truth eliminates false theories; essence saves verbose speech. Formulas must be reasonable; absurd ones excluded. Yang Yibo removed unused drugs in *Shanfan*. Rihua Zi detailed properties. *Zhenzhu Nang* by Jieggu, *Yong Yao Fa Xiang* by Dongyuan. These had sharp eyes. Though dull, I imitate them. Started Bing Shen, ended Ren Xu, four drafts. Strict method, brilliant text. Superior to forced connections of Huating. Scholars revere as Classic, not low art. This is my intent. Completed, Yu Xiachang showed it, praised: Lei Tong absent, Way obscured. You hold spirit pearl to illuminate ages. *Woling Bencao* named by Yu. Kangxi 22nd year, Zhao Yang Shang Zhang, Great Abyss Month, Lin Ze, Middle Decade, Gu Jia Wang wrote.
[Chen Shiduo's *Bencao Xinbian*] Five volumes. Extant.
Jin Yimou's preface summary: Chen Yuan Gong's *Shishi Milu* transmitted from strange persons, elaborating *Qingnang* and *Zhouhou*. Reviving the dying swiftly. I prefaced and published. Soon received *Bencao Xinbian*. Read, admired skill and benevolence. Tracing Shennong tasting herbs, Xuanyuan/Qibo discussing life/nature, *Jinkui/Lingsu/Suwen/Nanjing* connect Heaven/Earth Yin-Yang, seasons, Five Elements to human wind/cold/heat, zang/fu generation/restriction. Ancients understood Heaven-Human unity, intuitively healing all diseases. This Way is like governance, done by compassionate kings. Later masters like Chunyu Yi, Hua Tu, Sun Simiao, Xu Yinzong, Pang Anshi excelled. Zhang Changsha (Zhongjing) synthesized, obtaining this Way and Heart. Successors often biased, criticized. Recently,各执一词 (each holds one view), confusing Heaven-Human unity. Chen Zi took up authorship, exploring Fuxi, proving immortals, writing millions of words. *Bencao* omits what others detail, details what others omit. Examines *Gangmu* and doubts, focuses on formulas, authenticity, and warm/cool properties. Each drug's function, meridian entry, and organ connection are explained, including treating Yin within Yang and water/fire interplay, beyond common knowledge. Questions answered meticulously, citing classics to clarify misunderstandings. Chen's skill is wondrous. Discusses tonification gently, dispersion cautiously, warns strictly against cold/cool drugs, fearing harm. His heart is benevolent. Medical lineage declined, successors rare. Chen mentions Qibo, Leigong, Zhongjing, Chunyang...