《记》曰∶医不三世，不服其药。郑康成曰∶慎物齐也。孔冲远引旧说云∶三世者，一
曰《黄帝针灸》，二曰《神农本草》，三曰《素女脉诀》。康成《周礼注》亦曰∶五药，草、
木、虫、石、谷也。其治合之齐，则存乎神农子仪之术，是《礼记》注所谓慎物齐者，犹言
治合之齐，指本草诸书而言也。冲远既引旧说，复疑其非郑义过矣。《汉书》引本草方术而
《艺文志》缺载，贾公彦引《中经簿》，有《子仪本草经》一卷，不言出于神农。至隋《经
籍志》，始载《神农本草经》三卷，与今分上、中、下三品者相合，当属汉以来旧本。《隋志》
又载雷公《本草集注》四卷，《蔡邕本草》七卷，今俱不传。自《别录》以后，累有损益升
降，随时条记，或传合本文，不相别白。据陆元朗《经典释文》所引，则经文与名医所附益
者，合并为一，其来旧矣。孙君伯渊偕其从子因《大观本草》黑白字书，厘正《神农本经》
三卷，又据《太平御览》引《经》云∶生山谷生川泽者，定为本文，其有预章、朱崖、常山、
奉高，郡县名者，定为后人羼入。释《本草》者，以吴普本为最古，散见于诸书征引者，缀
集之以补《大观》本所未备，疏通古义，系以考证，非澹雅之才，沉郁之思，未易为此也。
古者协阴阳之和，宣羸缩之节，凡夫含声负气，以及倒生旁达， 飞蠕动之伦，胥尽其性，
遇物能名，以达于利用，生生之具，儒者宜致思焉。《淮南王书》曰∶地黄主属骨，而甘草
主生肉之药也。又曰∶大戟去水，葶苈愈张，用之不节，乃反为病。《论衡》曰∶治风用风，
治热用热，治边用蜜丹；《潜夫论》曰∶治疾当真人参，反得支罗服；当得麦门冬，反蒸横
麦，已而不识真，合而服之，病以浸剧。斯皆神农之绪言，惟其赡涉者博，故引类比方，悉
符药论。后儒或忽为方技家言，渔猎所及，又是末师而非往古，甚至经典所载鸟兽草木，亦
辗转而昧其名，不已慎乎！《后汉书·华佗传》∶吴普从佗学，依准佗疗，多所全济，佗以五
禽之戏别传。又载魏明帝使普为禽戏，普以其法语诸医，疑其方术相传，别有奇文异数。今
观普所释本草，则神农、黄帝、岐伯、雷公、桐君、医和、扁鹊，以及后代名医之说，靡不
赅载，则其多所全济，由于稽考之勤，比验之密，而非必别有其奇文异数。信乎！非读三世
书者，不可服其药也。世俗所传，黄帝、神农、扁鹊之书，多为后人窜易，余愿得夫闳览博
物者为之是正也。因孙君伯仲校定《本草》，而发其端。至其书考证精审
余姚邵晋涵序
《礼记》中说：如果不是行医三代的医生，就不要服用他的药。郑康成解释说：这是指谨慎对待药物和制剂。孔冲远引用旧时说：所谓的“三世”，一是《黄帝针灸》，二是《神农本草》，三是《素女脉诀》。郑康成在《周礼注》中也说：五药，是指草、木、虫、石、谷这五种药材。其治疗配合的制剂方法，则取决于神农子仪的技术，这就是《礼记》注中所说的“慎物齐”，也就是所说的治疗配合的制剂，指的是本草类书籍而言。孔冲远既然引用了旧说，又怀疑这不是郑玄的本意，这就错了。《汉书》引用了本草方术，但《艺文志》中却缺失记载，贾公彦引用《中经簿》，其中有《子仪本草经》一卷，但没有说明出自神农。到了隋朝《经籍志》，才开始记载《神农本草经》三卷，与现在分为上、中、下三品的情况相符合，应当属于汉代以来的旧本。《隋志》又记载雷公的《本草集注》四卷，《蔡邕本草》七卷，现在都不传了。自从《名医别录》以后，屡次有增减升降，随时记录，有的传承合并了原文，没有区分清楚。根据陆德明《经典释文》所引用的内容来看，经文与名医所附加补充的内容，合并为一，这种情况由来已久了。孙伯渊君和他的侄子依据《大观本草》的黑白字书，校订整理《神农本草经》三卷，又根据《太平御览》引用的经文说：“生山谷”、“生川泽”的，定为原文，其中有豫章、朱崖、常山、奉高等郡县名的，定为后人掺入的。解释《本草》的人，认为吴普的版本最为古老，散见于各种书籍征引的内容，收集起来以补充《大观》本所未具备的，疏通古义，附上考证，如果不是淡泊高雅的人才，深沉郁结的思想，是不容易做到这些的。古代人协调阴阳的和气，宣通虚弱与亢盛的节制，凡是具有声音和气息的生物，以及倒生旁达、飞翔爬行的各类生物，都穷尽了它们的本性，遇到事物能命名，以达到利用的目的，这是生生不息的工具，儒家学者应该深入思考。《淮南王书》说：地黄是主治骨骼的药物，而甘草是主治生长肌肉的药物。又说：大戟去除水肿，葶苈治愈胀满，使用如果不加节制，反而会成为疾病。《论衡》说：治疗风病用风药，治疗热病用热药，治疗边地疾病用蜜丹；《潜夫论》说：治病应当用人参，反而得到支罗服；应当得到麦门冬，反而蒸制横麦，事后不认识真假，混合服用，病情因此逐渐加重。这些都是神农的遗留言论，只是因为它涉及的范围广泛，所以引用类比比喻，完全符合药论。后世的儒者有时轻视它为方技家的言论，猎取的范围，又是末流师傅而不是往古，甚至经典所载的鸟兽草木，也辗转而模糊了它们的名字，不也太谨慎了吗！《后汉书·华佗传》记载：吴普跟随华佗学习，依照华佗的治疗原则，多有保全救济，华佗将五禽之戏另外传授。又记载魏明帝让吴普表演禽戏，吴普用他的话告诉各位医生，怀疑他们的方术相传，另有奇文异数。现在看吴普所解释的本草，那么神农、黄帝、岐伯、雷公、桐君、医和、扁鹊，以及后代名医的说法，无不全面记载，那么他多所保全救济，是由于考察勤奋，比较验证严密，而不一定另有奇文异数。确实如此啊！不是读三代书的医生，不可以服用他的药。世俗所传的，黄帝、神农、扁鹊的书，多为后人窜改替换，我希望得到那些见识广博的人来为之校正。因为孙伯渊兄弟校定《本草》，而发表这个开端。至于这本书考证精密审慎，余姚邵晋涵作序。
The *Book of Rites* states: "If one is not a physician from a family of three generations, do not take their medicine." Zheng Kangcheng explained: "This refers to being cautious with substances and preparations." Kong Chongyuan cited an old saying: "The 'three generations' refer to: first, the *Yellow Emperor's Acupuncture*; second, the *Shennong's Materia Medica*; third, the *Su Nü Pulse Manual*. In his commentary on the *Rites of Zhou*, Kangcheng also stated: "The five medicines consist of herbs, trees, insects, stones, and grains." The methods for treatment and preparation depend on the techniques of Shennong Zi Yi. This is what the commentary on the *Book of Rites* calls "cautious handling of substances," which refers to the various books on materia medica. Although Kong Chongyuan cited the old saying, he further doubted that it aligned with Zheng Xuan's intent, which was excessive. The *Book of Han* cites materia medica formulas, yet the *Treatise on Literature* omits them. Jia Gongyan, citing the *Central Library Catalog*, mentions a volume titled *Zi Yi's Materia Medica*, without stating it originated from Shennong. It was not until the Sui Dynasty's *Book of Sui: Treatise on Literature* that the *Shennong's Materia Medica* in three volumes was recorded, matching the current division into Upper, Middle, and Lower categories; thus, it likely belongs to ancient texts from the Han Dynasty onwards. The *Book of Sui* also records Lei Gong's *Collected Annotations on Materia Medica* (four volumes) and Cai Yong's *Materia Medica* (seven volumes), neither of which survives today. Since the *Additional Records of Famous Physicians*, there have been repeated additions, deletions, and adjustments, recorded over time. Some versions merged with the original text without clear distinction. According to citations in Lu Deming's *Explanations of Classic Texts*, the original scripture and additions by famous physicians were combined, a practice that has existed for a long time. Sun Boyuan, along with his nephew, collated and corrected the three volumes of *Shennong's Ancient Materia Medica* based on the black-and-white printed editions of the *Daguan Materia Medica*. Furthermore, relying on citations in the *Taiping Yulan*, they classified passages mentioning "growing in mountains and valleys" or "growing in rivers and marshes" as original text, while those listing commandery and county names such as Yuzhang, Zhuya, Changshan, and Fenggao were identified as later interpolations. Among commentators on the *Materia Medica*, Wu Pu's version is considered the oldest. Scattered citations found in various books were collected to supplement deficiencies in the *Daguan* edition, clarifying ancient meanings and accompanied by textual research. Such work requires a refined character and profound thought, difficult to achieve otherwise. In ancient times, people harmonized Yin and Yang, regulated excess and deficiency. For all beings possessing voice and qi, as well as those growing upside down, spreading sideways, flying, or crawling, their natures were fully explored. They could name encountered objects to facilitate utility, tools for sustaining life, which Confucian scholars ought to contemplate deeply. The *Huainanzi* states: "Di Huang (Rehmanniae Radix) primarily governs bones, while Gan Cao (Licorice Root) promotes flesh growth." It also says: "Da Ji (Euphorbiae Pekinensis Radix) removes water retention; Ting Li (Descurainiae Semen seu Lepidii Semen) cures distension. If used without restraint, they become diseases themselves." The *Lunheng* states: "To treat wind disorders, use wind-inducing agents; to treat heat, use heat-inducing agents; to treat borderland ailments, use honey pills." The *Qianfu Lun* states: "When treating illness, one should use Ren Shen (Ginseng Radix et Rhizoma), but instead receives Zhi Luo Fu; when seeking Mai Dong (Ophiopogonis Radix), one inadvertently steams Heng Mai. Unaware of the truth, they mix and consume them, causing the illness to worsen progressively." These are remnants of Shennong's teachings. Because his knowledge was extensive, he used analogies and comparisons that perfectly align with pharmacological principles. Later Confucians sometimes dismissed these as mere technical arts. Those who hunted for knowledge relied on minor masters rather than antiquity, even becoming confused about the names of birds, beasts, plants, and trees recorded in classics. Is this not overly cautious? The *Book of Later Han: Biography of Hua Tuo* records: "Wu Pu studied under Hua Tuo, following his therapeutic methods, achieving many successes. Hua Tuo transmitted the Five Animal Frolics separately." It also notes that Emperor Ming of Wei ordered Wu Pu to perform the animal exercises. Wu Pu shared Hua Tuo's words with other physicians, suspecting that their medical traditions contained unique texts and numbers. However, examining Wu Pu's annotations on the *Materia Medica*, we find comprehensive records of theories from Shennong, Yellow Emperor, Qi Bo, Lei Gong, Tong Jun, Yi He, Bian Que, and subsequent famous physicians. Thus, his success stemmed from diligent research and rigorous verification, not necessarily from esoteric secrets. Indeed, "one who has not read the texts of the three generations cannot take their medicine." Books attributed to the Yellow Emperor, Shennong, and Bian Que circulating in popular tradition have often been altered by later hands. I wish to find erudite scholars to correct them. This preface serves as an introduction to the collation of the *Materia Medica* by the Sun brothers. Regarding the precise and careful textual research within the book, [the text ends here]. Preface by Shao Jinhan of Yuyao.