《神农本草》谓之《本经》，计三百六十五种，以应周天之数。上品一百二十五种为君，
无
毒。主久服，养命延年，益气轻身，神仙不老。中品一百二十种为臣，或有毒，或无毒。主
通调血气，却邪治病。下品一百二十种为佐使，或有毒，或无毒，或大毒。主除寒热邪气，
破积聚症瘕，中病即止。夫天地开辟，草木始生。农皇仰观天之六气，俯察地之五行。六气
者，厥阴、少阴、太阴、少阳、阳明、太阳，三阴三阳是也。五行者，甲己运土，乙庚运金
，丙辛运水，丁壬运木，戊癸运火，五运五行是也。本五运六气之理，辨草木金石虫鱼禽兽
之性，而合人之五脏六腑十二经脉，有寒热升降补泻之治。天地万物，不外五行。其初产也
，有东南西北中之五方。其生育也，有春夏秋冬长夏之五时。其形有青黄赤白黑之五色，其
气有臊焦香腥腐之五臭，其质有酸苦甘辛咸之五味。着为药性，开物成务，传于后世，词古
义深，难于窥测。后人纂集药性，不明《本经》，但言某药治某病，某病须某药，不探其原
，只言其治，是药用也，非药性也。知其性而用之，则用之有本，神变无方。袭其用而用之
，则用之无本，窒碍难通。余故诠释《本经》，阐明药性，端本五运六气之理，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。
《神农本草经》被称为《本经》，共收录药物三百六十五种，以对应周天三百六十五度的度数。上品有一百二十五种，作为君药，无毒。主要作用是长期服用，保养生命、延长寿命，补益元气、使身体轻健，达到神仙不老的效果。中品有一百二十种，作为臣药，有的有毒，有的无毒。主要作用是疏通调和气血，祛除邪气、治疗疾病。下品有一百二十种，作为佐使药，有的有毒，有的无毒，有的有大毒。主要作用是去除寒热邪气，攻破积聚和症瘕（腹内结块），病情好转即停止服用。
天地开辟之后，草木才开始生长。神农皇帝仰观天空的六气，俯察大地的五行。所谓六气，就是厥阴、少阴、太阴、少阳、阳明、太阳，即三阴三阳。所谓五行，是指甲己运化土，乙庚运化金，丙辛运化水，丁壬运化木，戊癸运化火，即五运与五行的关系。依据五运六气的原理，辨别草木、金石、虫鱼、禽兽的性质，并与人的五脏、六腑、十二经脉相结合，具有寒、热、升、降、补、泻的治疗作用。天地万物，都不外乎五行的范畴。在初生之时，有东、南、西、北、中五个方位。在生长发育过程中，有春、夏、秋、冬、长夏五个时节。其形态有青、黄、赤、白、黑五种颜色，其气味有臊、焦、香、腥、腐五种臭味，其质地有酸、苦、甘、辛、咸五种味道。这些被记载为药性，旨在开启物性、成就事务，流传于后世。文字古朴，义理深奥，难以窥测理解。
后人编纂收集药性，却不明白《本经》的原意，只说某种药治疗某种病，某种病需要某种药，不探究其根本原因，只谈论其疗效，这是在使用药物的“用”，而非掌握药物的“性”。了解药物的性质而使用它，那么使用就有根本，变化神奇无穷。沿袭其功效而使用它，那么使用就没有根本，阻滞难通。所以我诠释《本经》，阐明药性，端正基于五运六气的原理，解释详尽完备。使得上古的言论，清晰如指掌。运气之理，明亮如日月星辰，这是格物致知、天人合一的道理。对于后人那些不合经典、主观臆断、舍本逐末的说法，一概不予收录。学习的人如果能在此融会贯通，那么神农观察天地、穷尽事理、透彻物性的学问，就差不多接近了。后世的书籍，如果有涉及错误谬误的，摒弃不谈即可。
The *Shennong Bencao Jing* (Divine Farmer's Materia Medica) is referred to as the *Benjing* (Classic of Materia Medica), comprising 365 substances, corresponding to the degrees of the celestial sphere. The Superior Grade consists of 125 substances serving as Sovereign drugs (Jun), which are non-toxic. Their primary function is that long-term consumption nourishes life and prolongs longevity, supplements Qi and lightens the body, leading to immortality akin to deities. The Medium Grade consists of 125 substances serving as Minister drugs (Chen), some of which are toxic and others non-toxic. Their primary function is to regulate and unblock Qi and Blood, expel pathogenic factors, and treat diseases. The Inferior Grade consists of 125 substances serving as Assistant and Envoy drugs (Zuo-Shi), some of which are toxic, some non-toxic, and some highly toxic. Their primary function is to eliminate cold and heat pathogenic factors, break up accumulations and masses (Zheng-Jia), and usage should cease once the disease is cured.
After the separation of Heaven and Earth, plants and trees began to grow. Emperor Shennong looked up to observe the Six Qi (Liu Qi) of Heaven and looked down to examine the Five Elements (Wu Xing) of Earth. The Six Qi refer to Jueyin, Shaoyin, Taiyin, Shaoyang, Yangming, and Taiyang, which constitute the Three Yin and Three Yang. The Five Elements refer to the movement of Wu Yun: Jia and Ji govern Earth, Yi and Geng govern Metal, Bing and Xin govern Water, Ding and Ren govern Wood, and Wu and Gui govern Fire; this constitutes the relationship between the Five Movements and the Five Elements. Based on the principles of Wu Yun Liu Qi (Five Movements and Six Qi), the nature of plants, trees, minerals, metals, insects, fish, birds, and beasts is distinguished and integrated with the human Zang-Fu organs (Viscera and Bowels), Twelve Meridians, and treatments involving Cold, Heat, Ascending, Descending, Tonifying, and Draining. All things in Heaven and Earth do not exceed the scope of the Five Elements. At their initial production, there are five directions: East, South, West, North, and Center. In their growth and reproduction, there are five seasons: Spring, Summer, Autumn, Winter, and Late Summer. Their forms exhibit five colors: Green, Yellow, Red, White, and Black. Their odors include five smells: Pungent, Scorched, Fragrant, Fishy, and Putrid. Their qualities possess five tastes: Sour, Bitter, Sweet, Acrid, and Salty. These are recorded as drug properties, intended to reveal the nature of things and accomplish tasks, transmitted to later generations. The language is ancient and the meaning profound, making it difficult to fathom.
Later compilers collected drug properties but failed to understand the *Benjing*. They merely stated that a certain drug treats a certain disease, or a certain disease requires a certain drug, without exploring the root cause, only discussing the therapeutic effect. This utilizes the "Use" (Yong) of the drug, not its "Nature" (Xing). Knowing the nature and using it ensures that usage has a foundation and can transform magically without limitation. Copying the use without knowing the nature results in usage lacking a foundation, leading to obstruction and difficulty in circulation. Therefore, I interpret the *Benjing* and elucidate drug properties, grounding them in the principles of Wu Yun Liu Qi, providing detailed and comprehensive explanations. This makes the words of antiquity clear as if pointing at one's palm. The principles of Yun Qi shine bright like the sun and stars, representing the Way of Investigating Things to Extend Knowledge and the Unity of Heaven, Earth, and Humanity. Later unfounded speculations by people who chase details while forgetting the root are generally excluded. If learners can comprehend and realize this, they will be close to the learning of Emperor Shennong, who observed Heaven and Earth, exhausted principles, and thoroughly understood natures. Books from later generations containing errors and fallacies may be discarded and not discussed.