嘉 三年十月，校正医书所奏∶窃见唐显庆中，诏修本草，当时修定注释《本经》外，
又取诸药品，绘画成图，别撰图经，辨别诸药，最为详备，后来失传，罕有完本。欲望下应
系产药去处，令识别人，仔细详认根、茎、苗、叶、花、实，形色大小，并虫、鱼、鸟、兽、
玉石等，堪入药用者，逐件画图，并一一开说，着花结实，采收时月，及所用功效；其番夷
所产，即令询问榷场市舶商客，亦依此供析，并取逐味一、二两，或一、二枚封角，因入京
人差 送，当所投纳，以凭照证画成本草图，并别撰图经，与今本草经并行，使后人用药，
有所依据。奉
诏旨∶宜令诸路转运司，指挥辖下州府军监差，逐处通判职官专切管句，依应
供申校正医书所。至六年五月又奏∶《本草图经》，系太常博士集贤校理苏颂分定编撰，将欲
了当，奉
敕差知 州，所有图经文本，欲令本官一面编撰了当，诏可。其年十月编撰成书，
送本局修
敕 镂板施行。
\r玉屑\ph1.bmp\r，按《本经》，玉泉生蓝田山谷，玉屑生蓝田。陶隐居注云∶好玉出
蓝田及南阳徐善亭部界中，日南、卢容水中，外国于阗、疏勒诸处皆善。今蓝田、南阳、日
南、不闻有玉，礼器及乘舆服御多是于阗国玉。晋金州防御判官平居诲，天福中为鸿胪卿张
邺使于阗，判官回作《行程记》，载其国采玉之地云∶玉河在于阗城外，其源出昆山，西流
一千三百里，至于阗界牛头山，乃疏为三河∶一曰白玉河，在城东三十里；二曰绿玉河，在
城西二十里∶三曰乌玉河，在绿玉河西七里。其源虽一，而其玉随地而变，故其色不同。每
岁五、六月大水暴涨，则玉随流而至。玉之多寡，由水之大小。七、八月水退，乃可取，彼
人谓之捞玉。其国之法，官未采玉，禁人辄至河滨者，故其国中器用服饰，往往用玉。今中
国所有，多自彼来耳。陶隐居云∶玉泉是玉之精华，白者质色明澈，可消之为水，故名玉泉。
世人无复的识者，惟通呼为玉尔。玉屑是以玉为屑，非应别是一物。《仙经》服 玉，有捣
如米粒，乃以苦酒辈，消令如泥，亦有合为浆者。苏恭云∶玉泉者，玉之泉液也，以仙室池
中者为上。其以法化为玉浆者，功劣于自然泉液也。饵玉当以消作水者为佳。又屑如麻豆服
之，取其精润脏腑，滓秽当完出。若为粉服之，即使人淋壅。《周礼》玉府王齐，则供食玉。
郑康成注云∶玉是阳精之纯者，食之以御水气，王齐当食玉屑。《正义》云∶玉屑研之乃可
食，然则玉泉今固无有，玉屑医方亦稀用。祥符中，先帝尝令工人碎玉如米豆粒，制作皆如
陶、苏之说，然亦不闻以供膳饵。其云研之乃食，如此恐非益人，诚不可轻服也，方书中面
膏，有用玉屑者，此恐是研粉之乃可用，既非服饵用之，亦不害也。书传载玉之色曰∶赤如
鸡冠，黄如蒸栗，白如截肪，黑如纯漆，谓之玉符。而青玉独无说焉。又其质温润而泽，其
声清越以长，所以为贵也。今五色玉，清白者常有，黑者时有，黄、赤者绝无，虽礼之六器，
亦不能得其真。今仪州出一种石，如蒸栗色，彼人谓之栗玉，或云亦黄玉之类，但少润泽，
又声不清越，为不及耳。然服玉食玉，惟贵纯白，它色亦不取焉。
嘉祐三年（1058年）十月，校正医书所上奏说：臣等看到唐显庆年间，下诏修订本草，当时在修定注释《神农本草经》之外，又选取各种药品，绘制成图，另外撰写《图经》，辨别各种药物，最为详细完备，后来失传，很少有完整的版本。希望下令到各产地，让熟悉的人仔细辨认根、茎、苗、叶、花、果实，颜色形状大小，以及虫、鱼、鸟、兽、玉石等可入药用的物品，逐件画图，并一一说明，包括开花结实、采收时节，以及所用功效；对于番夷（外国）所产的，就令询问榷场（边境贸易市场）和市舶（海外贸易）商客，也依照此法供认分析，并取每种一、二两，或一、二枚封好角囊，通过入京人员差送，本所接收，以便照证画成本草图，并另外撰写图经，与当今的本草经并行，使后人用药有所依据。奉诏旨：应命令各路转运司，指挥辖下州府军监派遣，每处通判职官专门管理，依照应供申报校正医书所。至六年五月又上奏：《本草图经》，由太常博士集贤校理苏颂分定编撰，将要完成，奉敕差知州，所有图经文本，希望令本官一面编撰完成，诏书允许。同年十月编撰成书，送本局修敕镂板施行。
玉屑，按《神农本草经》，玉泉生于蓝田山谷，玉屑生于蓝田。陶隐居注云：好玉出蓝田及南阳徐善亭部界中，日南、卢容水中，外国于阗、疏勒诸处皆善。今蓝田、南阳、日南，未闻有玉，礼器及乘舆服御多是于阗国玉。晋金州防御判官平居诲，天福中为鸿胪卿张邺使于阗，判官回作《行程记》，载其国采玉之地云：玉河在于阗城外，其源出昆山，西流一千三百里，至于阗界牛头山，乃疏为三河：一曰白玉河，在城东三十里；二曰绿玉河，在城西二十里；三曰乌玉河，在绿玉河西七里。其源虽一，而其玉随地而变，故其色不同。每年五、六月大水暴涨，则玉随流而至。玉之多寡，由水之大小。七、八月水退，乃可取，彼人谓之捞玉。其国之法，官未采玉，禁人辄至河滨者，故其国中器用服饰，往往用玉。今中国所有，多自彼来耳。陶隐居云：玉泉是玉之精华，白者质色明澈，可消之为水，故名玉泉。世人无复的识者，惟通呼为玉尔。玉屑是以玉为屑，非应别是一物。《仙经》服玉，有捣如米粒，乃以苦酒辈，消令如泥，亦有合为浆者。苏恭云：玉泉者，玉之泉液也，以仙室池中者为上。其以法化为玉浆者，功劣于自然泉液也。饵玉当以消作水者为佳。又屑如麻豆服之，取其精润脏腑，滓秽当完出。若为粉服之，即使人淋壅。《周礼》玉府王齐，则供食玉。郑康成注云：玉是阳精之纯者，食之以御水气，王齐当食玉屑。《正义》云：玉屑研之乃可食，然则玉泉今固无有，玉屑医方亦稀用。祥符中，先帝尝令工人碎玉如米豆粒，制作皆如陶、苏之说，然亦不闻以供膳饵。其云研之乃食，如此恐非益人，诚不可轻服也，方书中面膏，有用玉屑者，此恐是研粉之乃可用，既非服饵用之，亦不害也。书传载玉之色曰：赤如鸡冠，黄如蒸栗，白如截肪，黑如纯漆，谓之玉符。而青玉独无说焉。又其质温润而泽，其声清越以长，所以为贵也。今五色玉，清白者常有，黑者时有，黄、赤者绝无，虽礼之六器，亦不能得其真。今仪州出一种石，如蒸栗色，彼人谓之栗玉，或云亦黄玉之类，但少润泽，又声不清越，为不及耳。然服玉食玉，惟贵纯白，它色亦不取焉。
In the tenth month of Jia You Year 3 (1058 AD), the Bureau for Correcting Medical Texts memorialized: We have observed that during the Xianqing era of the Tang Dynasty, an edict was issued to revise the Materia Medica. At that time, in addition to revising and annotating the *Shennong Bencao Jing* (Divine Farmer's Materia Medica), various medicinal substances were selected, illustrated into pictures, and a separate "Illustrated Classic" (*Tujing*) was compiled to distinguish among the drugs, which was the most detailed and complete. However, it was later lost, and few complete copies remain. It is requested that orders be sent to all places where medicines are produced, instructing knowledgeable individuals to carefully identify the roots, stems, seedlings, leaves, flowers, and fruits, as well as their colors, shapes, and sizes; also insects, fish, birds, beasts, jade, and stones suitable for medicinal use. Each item should be drawn, and one by one described, including flowering and fruiting times, harvesting months, and therapeutic effects. For substances produced in foreign lands (Fan Yi), inquiries should be made to merchants at border trade markets (Quechang) and maritime trade offices (Shibo), who should also provide such analyses. One or two liang, or one or two pieces of each substance should be sealed in horn containers and dispatched via personnel entering the capital to this bureau for verification and illustration into the *Bencao Tujing* (Illustrated Materia Medica), and a new *Tujing* should be compiled to run parallel with the current *Bencao Jing*, providing a basis for future generations' use of medicines. The imperial decree stated: All transport commissions of the circuits should be ordered to direct subordinate prefectures, commanderies, and monitoring stations to assign Tongpan officials to specifically manage this, reporting to the Bureau for Correcting Medical Texts according to regulations. In the fifth month of Year 6, another memorial was submitted: The *Bencao Tujing* was compiled and edited by Su Song, Taichang Boshi and Scholar of the Jiexuan Academy, and was about to be completed. An edict appointed a Zhizhou (Prefect), and regarding the text of the Illustrated Classic, it was desired that this official complete the compilation on his own. The edict approved this. In the tenth month of that year, the book was completed and sent to the bureau to be revised, engraved on woodblocks, and implemented.
Jade Dust (Yuxie): According to the *Shennong Bencao Jing*, Jade Spring (Yuquan) grows in the valleys of Lantian, and Jade Dust grows in Lantian. Tao Hongjing's annotation states: Good jade comes from Lantian and the Xu Shanting area of Nanyang, from Ruanan and Lucong waters, and from foreign places such as Khotan and Shule, all of which produce excellent jade. Today, jade is not heard of in Lantian, Nanyang, or Ruanan; ritual vessels and imperial carriages and attire mostly use jade from the Kingdom of Khotan. Ping Juhui, Military Defense Judge of Jinzhou during the Jin Dynasty, served as Zhang Ye, Minister of Ceremonies, on a mission to Khotan during the Tianfu era. Upon his return, the judge wrote a "Travel Record," describing the jade mining areas of that country: The Jade River is outside the city of Khotan; its source originates from Kunlun Mountain, flows west for 1,300 li, reaching the Niutou Mountain boundary of Khotan, where it divides into three rivers: one called White Jade River, 30 li east of the city; one called Green Jade River, 20 li west of the city; and one called Black Jade River, 7 li west of the Green Jade River. Although the source is one, the jade changes according to the location, hence its colors differ. Every year in May and June, when heavy rains cause floods, jade arrives with the flow. The quantity of jade depends on the volume of water. In July and August, when the water recedes, it can be collected; the locals call this "fishing for jade." Their law stipulates that before officials mine jade, people are forbidden to approach the riverbanks; thus, utensils and clothing in their country often use jade. What exists in China today mostly comes from there. Tao Hongjing said: Jade Spring is the essence of jade; white ones have clear and transparent texture, which can be dissolved into water, hence named Jade Spring. People no longer recognize them accurately, simply calling them all jade. Jade Dust is merely jade ground into dust, not necessarily a distinct substance. The *Immortal Classics* describe taking jade: some crush it like rice grains, then dissolve it with vinegar-like substances until it becomes paste; some mix it into a liquid. Su Gong said: Jade Spring is the fluid of jade, with that from immortal pools being superior. Those transformed into jade nectar by artificial methods have inferior efficacy compared to natural spring fluid. When ingesting jade, it is best if dissolved into water. Also, taking dust like hemp seeds allows the essence to nourish the Zang-Fu organs, while impurities should pass out completely. If taken as powder, it may cause strangury and obstruction. The *Rites of Zhou* mentions the Jade Treasury supplying food jade for the King's fasting. Zheng Xuan annotated: Jade is the purest yang essence; eating it controls dampness-qi; during the King's fasting, he should eat Jade Dust. The *Zhengyi* commentary states: Jade Dust must be ground before it can be eaten. Thus, Jade Spring does not exist today, and Jade Dust is rarely used in medical prescriptions. During the Xiangfu era, the late Emperor once ordered workers to crush jade into rice or bean-sized grains, preparing it exactly as Tao and Su described, but it was not heard of being used for meals or ingestion. Regarding the claim that it must be ground to be eaten, this seems unlikely to benefit humans; indeed, it should not be lightly ingested. In prescription books, face creams sometimes use Jade Dust; this likely refers to using ground powder externally, which, since it is not ingested, causes no harm. Books record the colors of jade: red like a rooster's comb, yellow like steamed chestnuts, white like cut suet, black like pure lacquer, called the "Jade Symbols." Blue-green jade has no description. Furthermore, its texture is warm, moist, and lustrous, and its sound is clear and prolonged, which is why it is valued. Today, among five-colored jades, white and clear ones are common, black ones appear occasionally, but yellow and red ones are extremely rare; even the six ritual vessels cannot obtain true examples. Currently, Yizhou produces a stone like steamed chestnut color, called Chestnut Jade by locals, or perhaps a type of Yellow Jade, but it lacks luster and its sound is not clear, falling short. However, taking or eating jade values pure white above all; other colors are not accepted.