隐居先生在乎茅山岩岭之上，以吐纳余暇，颇游意方技，览本草药性，以为尽圣人之心
，故撰而论之。旧说皆称《神农本经》，余以为信然。昔神农氏之王天下也，画易卦，以通
鬼神之情；造耕种，以省杀害之弊；宣药疗疾，以拯夭伤之命。此三道者，历群圣而滋彰。
文王、孔子，豸、象、繇、辞，幽赞人天。后稷、伊芳尹，播厥百谷，惠被生民。岐、皇、彭
、扁，振扬辅导，恩流含气。并岁逾三千，民到于今赖之。但轩辕以前，大字未传，如六爻
指垂，画象稼墙，即事成迹。至于药性所主，当以识识相因，不尔何由得闻。至乎桐、雷，
乃着在于篇简。此书应与《素问》同类，但后人多更修饰之尔。秦皇所焚，医方、卜术不预
，故犹得全录。而遭汉献迁徙，晋怀奔迸，文籍焚糜，千不遗一。今之所存，有此四卷。是
其本经所出郡县，乃后汉时制，疑仲景、元化等所记。又云有《桐君采药录》，说其华叶形
色。《药对》四卷，论其佐使相须。魏、晋以来，吴普、李当之等，更复损益。或五百九十
五，或四百三十一，或三百一十九。或三品混糅，冷、热舛错；草、石不分；虫、兽无辨。
且所主疗，互有多少。医家不能备见，则识智有浅深。今辄苞综诸经，研括烦省。以《神农
本经》三品，合三百六十五为主，又进名医副品，亦三百六十五，合七百三十种。精粗皆取
，无复遗落，分别科条，区畛物类，兼注铭时用土地所出，及仙经道术所须，并此序录，合
为三卷。虽未足追踵前良，盖亦一家撰制。吾去世之后，可贻诸知音尔。
本草经卷上（序药性之本源，诠病名之形诊，题记品录，详览施用。）
本草经卷中（玉石、草、木三品。）
本草经卷下（虫兽、果菜、米食三品，有名未用三品。）
上三卷，其中、下二卷，药合七百三十种，各别有目录，并朱、墨杂书并子注，大书分
为七
〔谨案〕《汉书·艺文志》，有黄帝内外经，班固论云∶经方者，本草石之寒温，原疾病
之
深浅。乃班固论经方之语，而无本草之名。惟梁《七录》，有《神农本草》三卷，陶据此以
《别录》加之为七卷，序云三品混糅，冷、热舛错，草、石不分；虫、兽无辨，岂使草木同
品
，虫兽共条，披览既难，图绘非易。今以序为一卷，例为一卷，玉石三品为三卷，草三品为
六卷，木三品为三卷，禽兽为一卷，虫鱼为一卷，果为一卷，菜为一卷，米谷为一卷，有名
未
用为一卷，合二十卷。其十八卷中，药合八百五十种，三百六十一种《本经》，一百八十一
种《别录》，一百一十五种新附，一百九十三种有名未用。
上药一百二十种为君，主养命以应天，无毒，多服久服不伤人。欲轻身益气，不老延年
者，本上经。
中药一百二十种为臣，主养性以应人，无毒、有毒斟酌其宜。欲遏病补虚羸者，本中经。
下药一百二十五种为佐使，主疗病以应地，多毒不可久服。欲除寒热邪气、破积聚、愈
疾者，本下经。
三品合三百六十五种，法三百六十五度，一度应一日，以成一岁，倍其数，合七百三十
名也。
本说如此。今案上品药性，亦皆能遣疾，但其势力和浓，不为仓卒之效，然而岁月常服，
必获大益，病既愈矣，命
亦兼申。天道仁育，故云应天。独用百廿种者，当谓寅、卯、辰、巳之月，法万物生荣时也。
中品药性，疗病之辞渐深，轻身之说稍薄，于服之者，祛患当速，而延龄为缓。人怀性
情，故云应人。一百二十种
者，当谓午、未、申、酉之月，法万物熟成时也。
下品药性，专主攻击，毒烈之气，倾损中和，不可恒服，疾愈即止。地体收杀，故云应
地。独用一百廿五种者，当
谓戍、亥、子、丑之月，兼以闰之，盈数加之，法万物枯藏时也。今
自随人患苦，参而共行。但
君臣配隶，应依后所说，若单服之者，所不论耳。
药有君臣佐使，以相宣摄。合和宜用一君、二臣、三佐、五使；又可一君、三臣、九佐
使也。
本说如此。案今用药，犹如立人之制，若多君少臣，多臣少佐，则势力不周故也。而检
仙经
俗道诸方，亦不必皆尔。大抵养命之药，则多君；养性之药、则多臣；疗病之药、则多佐；
犹
依本性所主，而兼复斟酌，详用此者，益当为善。又恐上品君中，复各有贵贱，譬如列国诸
侯
，虽并得称君制，而犹归宗周；臣佐之中，亦当如此。所以门冬、远志，别有君臣；甘草国
老，大黄将军，明其优劣，不皆同秩。自非农岐之徒，孰敢诠正，正应领略轻重，为其分剂
也。
药有阴阳配合，子母兄弟，根叶华实，草石骨肉。有单行者，有相须者，有相使者，有
相畏
者，有相恶者，有相反者，有相杀者。凡此七情，合和当视之，相须、相使者良，勿用相
恶相反者。若有毒宜制，可用相畏、相杀；不尔，勿合用也。
本说如此。案其主疗虽同，而性理不和，更以成患。今检旧方用药，亦有相恶、相反者，
服
之不乃为忤。或能复有制持之者，犹如寇、贾辅汉，程、周佐吴，大体既正，不得以私情为
害。虽尔，恐不如不用。今仙方甘草丸，有防己、细辛；俗方玉石散，有栝蒌、干姜，略举
大者如此。其余复有数十余条，别注在后。半夏有毒，用之必须生姜，此是
取其所畏，以相制耳。其相须、相使，不必同类，犹如和羹、调食鱼肉，葱、豉各有所宜，
共相宣发也。
药有酸、咸、甘、苦、辛五味，又有寒、热、温、凉四气，及有毒、无毒。阴干、曝干，
采
造时月生熟，土地所出，真伪陈新，并各有法。
本说如此。又有分剂秤两，轻重多少，皆须甄别。若用得其宜，与病相会，入口必愈，
身安寿延，若冷热乖衷，真
假非类，分两违舛，汤丸失度，当瘥反剧，以至殆命。医者意也，古
量得其节也。谚言俗无良医，
枉死者半；拙医疗病，不若不疗。喻如宰夫，以鳝鳖为 羹，食之更足成病，岂充饥之可望
乎？故仲景每云∶“如此死者，
愚医杀
之也。”
药有宜丸者，宜散者，宜水煮者，宜酒渍者，宜膏煎者，亦有一物兼宜者，亦有不可入
汤酒
者，并随药性，不得违越。
本说如此。又疾有宜服丸者，宜服散者，宜服汤者，宜服酒者，宜服羔煎者，亦兼参用，
察
病之源，以为其制耳。
凡欲疗病，先察其源，先候病机。五脏未虚，六腑未竭，血脉未乱，精神未散，食药必
活。
若病已成，可得半愈。病势已过，命将难全。
本说如此。案今自非明医，听声察色，至乎诊脉，孰能知未病之病乎？且未病之人，亦
无肯
自疗。故桓侯怠于皮肤之微，以致骨髓之痼。非但识悟之为难，亦乃信受之弗易。仓公有言
∶“病不肯服药，一死也；信巫不信医，二死也；轻身薄命，不能将慎，三死也。”夫病之
所由来虽多，而皆关于邪。邪者不正之因，谓非人身之常理，风、寒、暑、湿、饥、饱、劳
、佚，皆各是邪，非独鬼气疫疠者矣。人生气中，如鱼在水，水浊则鱼瘦，气昏则人疾。邪
气之伤人，最为深重，经络既受此气传入脏腑，随其虚实冷热，结以成病，病又相生，故流
变遂广。精神者，本宅身为用。身既受邪，精神亦乱。神既乱矣，则鬼灵斯入，鬼力渐强，
神守稍弱，岂得不致于死乎？古人譬之植杨，斯理当矣。但病亦别有先从鬼神来者，则宜以
祈祷祛之，虽曰可祛，犹因药疗致益，李子豫有赤丸之例是也。其药疗无益者，是则不可祛
，晋景公膏肓之例是也。大都鬼神之害人多端，疾病之源唯一种，盖有轻重者耳。《真诰》
言∶“常不能慎事上者，自致百 ，而怨咎于神灵；当风卧湿，反责佗人于失福，皆是痴人
也。”云慎事上者，谓举动之事，必皆慎思；饮食男女，最为百 之本。致使虚损内起，风
湿外侵，所以共成其害，如此岂得关于神明乎？惟当勤药疗为理耳。
若毒药疗病，先起如黍粟，病去即止，不去倍之，不去十之，取去为度。
本说如此。案盖谓单行一两种毒物，如巴豆、甘遂辈，不可便令至剂耳。依如经言∶一
物一
毒，服一丸如细麻；二物一毒，服二丸如大麻；三物一毒，服三丸如小豆；四物一毒，服四
丸如大豆；五物一毒，服五丸如兔矢；六物一毒，服六丸如梧子；从此至十，皆如梧子，以
数为丸。而毒中又有轻重，如野狼毒、钩吻，岂同附子、芫花辈耶？凡此之类，皆须量宜。
〔谨案〕兔矢大于梧子，等差不类，今以胡豆替小豆，小豆替大豆，大豆替兔矢，以为
折衷。
疗寒以热药，疗热以寒药，饮食不消，以吐下药，鬼疰蛊毒以毒药，痈肿疮瘤以疮药，
风湿以风湿药，各随其所宜。
本说如此。案今药性，一物兼主十余病者，取其偏长为本，复应观人之虚实补泻，男女
老少，苦乐荣悴，乡壤风俗，
并各不同。褚澄疗寡妇、尼僧，异乎妻外家，此是达其性怀之所致也。
病在胸膈以上者，先食后服药；病在心腹以下者，先服药后食。病在四肢血脉者，宜空
腹而在旦；病在骨髓者，宜
饱满而在夜。
本说如此。案其非但药性之多方，节适早晚，复须修理。今方家所云∶“先食”、“后食”
，盖此义也。又有须酒服、饮服、冷服、暖服。服汤有疏、有数，煮汤有生、有熟，皆各有
法，用者并应详宜之。
夫大病之主，有中风、伤寒、寒热、温疟、中恶、霍乱、大腹、水肿、腹 下痢，大小
便不
通、奔豚上气，咳逆、呕吐，黄胆、消渴，留饮、癖食，坚积、症瘕，惊邪、癫痫、鬼疰，
喉痹、齿痛，耳聋、目盲、金创、 折，痈肿、恶疮，痔 、瘿瘤；男子五劳七伤，虚乏
羸
瘦；女子带下、崩中，血闭、阴蚀；虫蛇蛊毒所伤。此皆大略宗兆，其间变动枝叶，各依端
绪以取之。
本说如此。案今药之所主，各止说病之一名，假令中风，中风乃数十种，伤寒证候，亦
二十
余条，更复就中求其类例，大体归其始终，以本性为根宗，然后配合诸证，以合药耳。病生
之变，不可一概言之。所以医方千卷，犹未理尽。春秋以前及和、缓之书蔑闻，道经略载扁
鹊数法，其用药犹是本草家意。至汉淳于意及华佗等方，今时有存者，亦皆修药性。惟张仲
景一部，最为众方之祖，又悉依本草。但其善诊脉、明气候以意消息之耳。至于刳肠剖臆，
刮骨续筋之法，乃别术所得，非神农家事。自晋代以来，有张苗、宫泰、刘德、史脱、靳邵
、赵泉、李子豫等，一代良医。其贵胜阮德如、张茂先、裴逸民、皇甫士安，及江左葛稚川
、蔡谟、殷渊源诸名人等，并亦研精药术。宋有羊欣、王微、胡洽、秦承祖，齐有尚书褚澄
、徐文伯、嗣伯群从兄弟，疗病亦十愈其九。
凡此诸人，各有所撰用方，观其指趣，莫非本草者。或时用别药，亦修其性度，非相逾
越。
范汪方百余卷，及葛洪《肘后》，其中有细碎单行径用者，或田舍试验之法，或殊域异识之
术。如藕皮散血，起自庖人；牵牛逐水，近出野老。饼店蒜齑，乃是下蛇之药；路边地菘
，
而为金疮所秘。此盖天地间物，莫不为天地间用，触遇则会，非其主对矣。颜光禄亦云∶诠
三品药性，以本草为主。道经、仙方、服食、断谷、延年、却老，乃至飞丹转石之奇。云腾
羽化之妙，莫不以药导为先。用药之理，又一同本草，但制御之途，小异俗法。犹如粱、肉
，主于济命，华夷禽兽，皆共仰资。其为生理则同，其为性灵则异耳。大略所用不多，远至
二十余物，或单行数种，便致大益，是其深练岁积。即本草所云久服之效，不如俗人微觉便
止，故能臻其所极，以致遐龄，岂但充体愈疾而已哉。
今庸医处疗，皆耻看本草，或倚约旧方，或闻人传说，或遇其所忆，便揽笔疏之，俄然
戴面
，以此表奇。其畏恶相反，故自寡昧，而药类违僻，分两参差，亦不以为疑脱。或偶尔值差
，则自信方验；若旬月未瘳，则言病源深结。了不反求诸已，详思得失，虚构声称，多纳
金
帛，非惟在显宜责，固将居幽贻谴矣。其五经四部，军国礼服，若详用乖越者，正于事迹非
宜耳。至于汤药，一物有谬，便性命及之。千乘之君，百金之长，何不深思戒慎耶？
昔许太子侍药不尝，招弑贼之辱；季孙馈药，仲尼有未达之辞，知其药性之不可轻信也。
晋
时有一才人，欲刊正周易及诸药方，先与祖讷共论，祖云∶辨释经典，纵有异同，不足以伤
风教；方药小小不达，便致寿夭所由，则后人受弊不少，何可轻以裁断。祖之此言，可谓仁
识，足为水镜。《论语》云∶人而无恒，不可以作巫医。明此二法，不得以权饰妄造。所以
医不三世，不服其药。又云九折臂，乃成良医，盖谓学功须深故也。复患今承藉者，多恃炫
名价，亦不能精心研解，虚传声美，闻风竞往，自有新学该明，而名称未播，贵胜以为始习
隐居先生居住在茅山的高岩之上，在吐纳导引之余，颇有兴趣于医术方技，研读本草药性，认为这完全体现了圣人的用心，因此撰写并论述它。旧时的说法都称其为《神农本经》，我认为确实如此。从前神农氏统治天下时，绘制八卦，以沟通鬼神的情感；发明耕种技术，以减少杀戮的弊端；宣扬药物治疗疾病，以拯救夭折和受伤的生命。这三种道术，经过历代圣人的发扬而更加显著。周文王、孔子，通过卦象、爻辞等幽深地赞助人天之道；后稷、伊尹，播种百谷，恩惠遍及百姓；岐伯、黄帝、彭祖、扁鹊，振作弘扬辅导之道，恩泽流布于万物生灵。这些跨越了三千多年，百姓至今仍在依赖他们。只是在轩辕（黄帝）以前，文字尚未广泛流传，就像六爻的指引，画象耕作，都是就事论事。至于药性的主治功能，应当是凭借知识代代相传，否则怎么能够听闻呢？到了桐君、雷公时代，才将这些记载在竹简上。这本书应该与《素问》属于同类，只是后人多加修饰罢了。秦始皇焚书坑儒时，医方和卜筮之术不在焚烧之列，所以还能完整保留下来。然而遭遇了汉献帝迁都、晋怀帝奔逃战乱，文献书籍被烧毁糜烂，千中无一留存。现在所保存的，只有这四卷。其中所提到的本经出处郡县，乃是后汉时期的制度，怀疑是张仲景、华佗等人所记录。又提到有《桐君采药录》，讲述药材花叶的形状颜色。《药对》四卷，论述药物的佐使相须关系。魏、晋以来，吴普、李当之等人，又进行了增减修改。有的记载五百九十五种，有的四百三十一一种，有的三百一十九种。或者三品混杂交错，寒热属性错乱；草木不分；虫兽无别。而且所主治的疾病，互相多少不一。医生如果不能全面见到，那么见识智慧就有深浅之分。现在我综合各经，研究概括繁简。以《神农本经》三品合三百六十五种为主，又进献名医副品，也是三百六十五种，合计七百三十种。精粗皆取用，不再遗漏，分别科条，区分物类，兼注铭刻使用时土地出产的情况，以及仙经道术所需的内容，加上这篇序录，合为三卷。虽然不足以追随前代良医，但也算是我的一家之言。我去世之后，可以留给知音之人。
本草经卷上（叙述药性的本源，阐释病名的形诊，题记品录，详细阅览施用。）
本草经卷中（玉石、草、木三品。）
本草经卷下（虫兽、果菜、米食三品，有名未用三品。）
以上三卷，其中、下两卷，药物合计七百三十种，各有目录，并用朱墨杂书及子注，大字分为七部分。
【谨案】《汉书·艺文志》中有《黄帝内外经》，班固评论说：“经方，是根据本草石的寒温性质，推究疾病的深浅。”这是班固关于经方的评论，但没有“本草”这个名称。只有梁朝《七录》中有《神农本草》三卷，陶弘景据此将《别录》加入成为七卷，序言中说三品混杂交错，寒热错乱，草木不分，虫兽无别，难道会让草木同属一品，虫兽共列一条，翻阅起来既困难，绘图也不容易吗？现在我将序言作为一卷，体例说明作为一卷，玉石三品作为三卷，草三品作为三卷，木三品作为三卷，禽兽作为一卷，虫鱼作为一卷，果作为一卷，菜作为一卷，米谷作为一卷，有名未用作为一卷，合计二十卷。在这十八卷中，药物合计八百五十种，其中三百六十一一种出自《本经》，一百八十一一种出自《别录》，一百一十五种为新附，一百九十三种为有名未用。
上药一百二十种为君药，主要保养生命以顺应天道，无毒，多服久服不伤人。想要轻身益气、不老延年的人，依据上经。
中药一百二十种为臣药，主要保养性情以顺应人道，无毒或有毒需斟酌适宜。想要遏制疾病、补益虚弱消瘦的人，依据中经。
下药一百二十五种为佐使药，主要治疗疾病以顺应地道，多毒不可久服。想要去除寒热邪气、破除积聚、治愈疾病的人，依据下经。
三品合计三百六十五种，效法三百六十五度（天数），一度对应一日，以完成一年，加倍其数，合计七百三十名。
原本的说法就是这样。现在考察上品药性，也都能驱除疾病，但其势力温和浓厚，不能产生仓促的疗效，然而常年服用，必定获得大益，病既痊愈，生命也能得以伸展。天道仁爱养育，所以说顺应天。单独使用一百二十种，应当指寅、卯、辰、巳之月，效法万物生长繁荣的时候。
中品药性，治疗疾病的言辞逐渐深入，轻身的说法稍弱，对于服用者，祛除病患应当迅速，而延长寿命则较缓。人怀有情性，所以说顺应人。一百二十种，应当指午、未、申、酉之月，效法万物成熟形成的时候。
下品药性，专门主司攻伐，毒烈之气，倾损中和，不可恒常服用，病愈即止。地体收敛肃杀，所以说顺应地。单独使用一百二十五种，应当指戌、亥、子、丑之月，兼以闰月，盈数加上，效法万物枯藏的时候。现在随着人的患苦，参合共同施行。但君臣配隶，应依照后面所说的，如果是单味药服用，则不在此讨论。
药物有君臣佐使，以相互宣摄。配合适宜使用一君、二臣、三佐、五使；也可以是一君、三臣、九佐使。
原本的说法就是这样。考察现在的用药，犹如立人的制度，如果多君少臣，多臣少佐，则势力不周全的缘故。而检查仙经俗道诸方，也不一定都是这样。大体养命的药，则多用君药；养性的药，则多用臣药；疗病的药，则多用佐药；还是依据本性所主，而兼复斟酌，详细使用此法，益处应当更好。又恐怕上品君药中，各自还有贵贱，譬如列国诸侯，虽然都称君制，但仍然归宗周天子；臣佐之中，也应当如此。所以麦冬、远志，别有君臣之分；甘草被称为国老，大黄被称为将军，明确其优劣，并非同等秩级。如果不是神农、岐伯之流，谁敢评判纠正，正应该领略轻重，作为分剂。
药物有阴阳配合，子母兄弟，根叶花实，草石骨肉。有单行的，有相须的，有相使的，有相畏的，有相恶的，有相反的，有相杀的。凡此七情，配合调和时应当审视，相须、相使的药效果好，不要使用相恶、相反的药。如果有毒宜于制约，可用相畏、相杀；不然，不要合用。
原本的说法就是这样。考察其主治虽同，但性理不和，反而造成祸患。现在检查旧方用药，也有相恶、相反的，服用岂不是违逆。或许能有制约它的，犹如寇、贾辅佐汉朝，程、周佐助吴国，大体既然端正，不会因为私情而有害。虽然如此，恐怕不如不用。现在仙方甘草丸，有防己、细辛；俗方玉石散，有栝蒌、干姜，略举大的例子如此。其余还有数十余条，别注在后。半夏有毒，使用必须加生姜，这是取其相畏，以相互制约罢了。其相须、相使，不必同类，犹如调和羹汤、调配鱼肉饮食，葱、豉各有所宜，共同宣发。
药物有酸、咸、甘、苦、辛五味，又有寒、热、温、凉四气，以及有毒、无毒。阴干、曝干，采造时月生熟，土地所出，真伪陈新，并各有法则。
原本的说法就是这样。又有分剂秤两，轻重多少，都必须甄别。如果使用得当，与病相合，入口必愈，身安寿延，如果冷热乖违衷肠，真假非类，分两违舛，汤丸失度，本该痊愈反而加重，以至于危及生命。医者意也，古量得其节也。谚语说民间没有好医生，枉死者一半；拙劣医生治病，不如不治疗。比喻如同厨师，用鳝鳖做羹，吃了反而更成病，哪里能指望充饥呢？所以张仲景常说：“这样的死者，是愚医杀死的。”
药物有宜制成丸剂的，宜制成散剂的，宜水煮的，宜酒渍的，宜膏煎的，也有一物兼宜的，也有不可入汤酒的，并随药性，不得违背超越。
原本的说法就是这样。又疾病有宜服丸剂的，宜服散剂的，宜服汤剂的，宜服酒剂的，宜服膏煎的，也兼参用，察看病源，以此制定剂型。
凡是想要治疗疾病，先察其源头，先候病机。五脏未虚，六腑未竭，血脉未乱，精神未散，食药必活。
如果病已形成，可得半愈。病势已过，命将难全。
原本的说法就是这样。考察现在如果不是明医，听声察色，至于诊脉，谁能知道未病之病呢？况且未病之人，也没有肯自我治疗的。所以桓侯怠慢于皮肤之微疾，以致骨髓之痼疾。不仅仅是识悟为难，也是信受不易。仓公有言：“病不肯服药，一死也；信巫不信医，二死也；轻身薄命，不能谨慎，三死也。”夫病之所由来虽多，而皆关于邪。邪者不正之因，谓非人身之常理，风、寒、暑、湿、饥、饱、劳、佚，皆各是邪，非独鬼气疫疠者矣。人生气中，如鱼在水，水浊则鱼瘦，气昏则人疾。邪气之伤人，最为深重，经络既受此气传入脏腑，随其虚实冷热，结以成病，病又相生，故流变遂广。精神者，本宅身为用。身既受邪，精神亦乱。神既乱矣，则鬼灵斯入，鬼力渐强，神守稍弱，岂得不致于死乎？古人譬之植杨，斯理当矣。但病亦别有先从鬼神来者，则宜以祈祷祛之，虽曰可祛，犹因药疗致益，李子豫有赤丸之例是也。其药疗无益者，是则不可祛，晋景公膏肓之例是也。大都鬼神之害人多端，疾病之源唯一种，盖有轻重者耳。《真诰》言：“常不能慎事上者，自致百 ，而怨咎于神灵；当风卧湿，反责佗人于失福，皆是痴人也。”云慎事上者，谓举动之事，必皆慎思；饮食男女，最为百 之本。致使虚损内起，风湿外侵，所以共成其害，如此岂得关于神明乎？惟当勤药疗为理耳。
若毒药疗病，先起如黍粟，病去即止，不去倍之，不去十之，取去为度。
原本的说法就是这样。考察大概是指单行一两种毒物，如巴豆、甘遂之类，不可便令至剂。依如经言：一物一毒，服一丸如细麻；二物一毒，服二丸如大麻；三物一毒，服三丸如小豆；四物一毒，服四丸如大豆；五物一毒，服五丸如兔矢；六物一毒，服六丸如梧子；从此至十，皆如梧子，以数为丸。而毒中又有轻重，如野狼毒、钩吻，岂同附子、芫花辈耶？凡此之类，皆须量宜。
【谨案】兔矢大于梧子，等差不类，今以胡豆替小豆，小豆替大豆，大豆替兔矢，以为折衷。
治疗寒症用热药，治疗热症用寒药，饮食不消，用吐下药，鬼疰蛊毒用毒药，痈肿疮瘤用疮药，风湿用风湿药，各随其所宜。
原本的说法就是这样。考察现在药性，一物兼主十余病者，取其偏长为本，还应观人之虚实补泻，男女老少，苦乐荣悴，乡壤风俗，并各不同。褚澄治疗寡妇、尼僧，异乎妻外家，这是达其性怀之所致也。
病在胸膈以上者，先食后服药；病在心腹以下者，先服药后食。病在四肢血脉者，宜空腹而在旦；病在骨髓者，宜饱满而在夜。
原本的说法就是这样。考察其不仅药性之多方，节适早晚，还必须修理。现在方家所言：“先食”、“后食”，盖此义也。又有须酒服、饮服、冷服、暖服。服汤有疏、有数，煮汤有生、有熟，皆各有法，用者并应详宜之。
夫大病之主，有中风、伤寒、寒热、温疟、中恶、霍乱、大腹、水肿、腹 下痢，大小便不通、奔豚上气，咳逆、呕吐，黄胆、消渴，留饮、癖食，坚积、症瘕，惊邪、癫痫、鬼疰，喉痹、齿痛，耳聋、目盲、金创、 折，痈肿、恶疮，痔 、瘿瘤；男子五劳七伤，虚乏羸瘦；女子带下、崩中，血闭、阴蚀；虫蛇蛊毒所伤。此皆大略宗兆，其间变动枝叶，各依端绪以取之。
原本的说法就是这样。考察现在药之所主，各止说病之一名，假令中风，中风乃数十种，伤寒证候，亦二十余条，更复就中求其类例，大体归其始终，以本性为根宗，然后配合诸证，以合药耳。病生之变，不可一概言之。所以医方千卷，犹未理尽。春秋以前及和、缓之书蔑闻，道经略载扁鹊数法，其用药犹是本草家意。至汉淳于意及华佗等方，今时有存者，亦皆修药性。惟张仲景一部，最为众方之祖，又悉依本草。但其善诊脉、明气候以意消息之耳。至于刳肠剖臆，刮骨续筋之法，乃别术所得，非神农家事。自晋代以来，有张苗、宫泰、刘德、史脱、靳邵、赵泉、李子豫等，一代良医。其贵胜阮德如、张茂先、裴逸民、皇甫士安，及江左葛稚川、蔡谟、殷渊源诸名人等，并亦研精药术。宋有羊欣、王微、胡洽、秦承祖，齐有尚书褚澄、徐文伯、嗣伯群从兄弟，疗病亦十愈其九。
凡此诸人，各有所撰用方，观其指趣，莫非本草者。或时用别药，亦修其性度，非相逾越。
范汪方百余卷，及葛洪《肘后》，其中有细碎单行径用者，或田舍试验之法，或殊域异识之术。如藕皮散血，起自庖人；牵牛逐水，近出野老。饼店蒜齑，乃是下蛇之药；路边地菘，而为金疮所秘。此盖天地间物，莫不为天地间用，触遇则会，非其主对矣。颜光禄亦云：诠三品药性，以本草为主。道经、仙方、服食、断谷、延年、却老，乃至飞丹转石之奇。云腾羽化之妙，莫不以药导为先。用药之理，又一同本草，但制御之途，小异俗法。犹如粱、肉，主于济命，华夷禽兽，皆共仰资。其为生理则同，其为性灵则异耳。大略所用不多，远至二十余物，或单行数种，便致大益，是其深练岁积。即本草所云久服之效，不如俗人微觉便止，故能臻其所极，以致遐龄，岂但充体愈疾而已哉。
今庸医处疗，皆耻看本草，或倚约旧方，或闻人传说，或遇其所忆，便揽笔疏之，俄然戴面，以此表奇。其畏恶相反，故自寡昧，而药类违僻，分两参差，亦不以为疑脱。或偶尔值差，则自信方验；若旬月未瘳，则言病源深结。了不反求诸已，详思得失，虚构声称，多纳金帛，非惟在显宜责，固将居幽贻谴矣。其五经四部，军国礼服，若详用乖越者，正于事迹非宜耳。至于汤药，一物有谬，便性命及之。千乘之君，百金之长，何不深思戒慎耶？
昔许太子侍药不尝，招弑贼之辱；季孙馈药，仲尼有未达之辞，知其药性之不可轻信也。
晋时有一才人，欲刊正周易及诸药方，先与祖讷共论，祖云：辨释经典，纵有异同，不足以伤风教；方药小小不达，便致寿夭所由，则后人受弊不少，何可轻以裁断。祖之此言，可谓仁识，足为水镜。《论语》云：人而无恒，不可以作巫医。明此二法，不得以权饰妄造。所以医不三世，不服其药。又云九折臂，乃成良医，盖谓学功须深故也。复患今承藉者，多恃炫名价，亦不能精心研解，虚传声美，闻风竞往，自有新学该明，而名称未播，贵胜以为始习
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...