張登本(ben) 孫理軍 汪丹 陜西中醫(yi)學院基礎醫(yi)學院
《神農本草經》是中醫藥(yao)(yao)理論體系形成的四(si)大標志之(zhi)一(yi)，奠定(ding)了(le)中藥(yao)(yao)學基礎，中藥(yao)(yao)理論體系便由此發生、發展成為一(yi)門(men)獨立的分支學科。
《神農本草經》歷來又被簡稱為《本草經》，之所以將其冠以“神農”，是因為在西漢及其此前，“世俗之人，多尊古而賤今，故為道者，必讬之神農、黃帝而(er)后始能(neng)入說”（《淮南子·修務訓》）。顯然(ran)，這是(shi)(shi)當(dang)時的學風使然(ran)、文化背景(jing)使然(ran)。對于(yu)該書(shu)而(er)言，托名(ming)“神農”不僅僅是(shi)(shi)一(yi)種托辭(ci)，而(er)且既有(you)相(xiang)當(dang)長(chang)的歷史淵(yuan)源，又有(you)相(xiang)關的史料為依據。
據(ju)現存史料記載，早先是將(jiang)農(nong)(nong)(nong)耕活(huo)動與神(shen)農(nong)(nong)(nong)發生聯系的(de)(de)，將(jiang)三皇(huang)中(zhong)的(de)(de)炎帝稱為“神(shen)農(nong)(nong)(nong)”就是明證，認(ren)為他就是最早的(de)(de)農(nong)(nong)(nong)業專家(jia)并教(jiao)人(ren)稼穡。《孟子·滕文(wen)公》中(zhong)就有相(xiang)關的(de)(de)記述。據(ju)班固(gu)整理上古(gu)(gu)的(de)(de)文(wen)獻之(zhi)(zhi)(zhi)(zhi)中(zhong)，有關“神(shen)農(nong)(nong)(nong)”治農(nong)(nong)(nong)內容(rong)的(de)(de)資(zi)料就有20篇之(zhi)(zhi)(zhi)(zhi)多(duo)，并認(ren)為“六國時，諸(zhu)子疾時怠于農(nong)(nong)(nong)業，道耕農(nong)(nong)(nong)事(shi)，托之(zhi)(zhi)(zhi)(zhi)神(shen)農(nong)(nong)(nong)”（《漢書·藝文(wen)志·農(nong)(nong)(nong)家(jia)類》）。在(zai)《呂氏春(chun)秋(qiu)》中(zhong)早已有類似(si)的(de)(de)記載，認(ren)為“神(shen)農(nong)(nong)(nong)身親耕，妻親績”。班固(gu)對此補注(zhu)曰(yue)：“古(gu)(gu)之(zhi)(zhi)(zhi)(zhi)人(ren)民皆食禽(qin)獸(shou)之(zhi)(zhi)(zhi)(zhi)肉(rou)，至于神(shen)農(nong)(nong)(nong)，人(ren)民眾多(duo)，禽(qin)獸(shou)不足，于是神(shen)農(nong)(nong)(nong)因天時分，地之(zhi)(zhi)(zhi)(zhi)利(li)，制耒耜，教(jiao)民農(nong)(nong)(nong)作，神(shen)而(er)化之(zhi)(zhi)(zhi)(zhi)，使民宜之(zhi)(zhi)(zhi)(zhi)，故(gu)謂之(zhi)(zhi)(zhi)(zhi)神(shen)農(nong)(nong)(nong)也(ye)”（《漢書·藝文(wen)志·農(nong)(nong)(nong)家(jia)類》）。這里不但將(jiang)“神(shen)農(nong)(nong)(nong)”與古(gu)(gu)代農(nong)(nong)(nong)事(shi)活(huo)動聯系在(zai)一起，還詮釋了為何將(jiang)炎帝尊(zun)為“神(shen)農(nong)(nong)(nong)”的(de)(de)理由。
本(ben)(ben)(ben)(ben)草(cao)(cao)(cao)(cao)類中(zhong)藥(yao)(yao)屬于(yu)(yu)古代農(nong)(nong)(nong)(nong)事活(huo)動(dong)乃(nai)至現代的(de)(de)大農(nong)(nong)(nong)(nong)業范(fan)圍(wei)，這(zhe)(zhe)是(shi)(shi)人(ren)所共知(zhi)之(zhi)(zhi)(zhi)(zhi)事，這(zhe)(zhe)也是(shi)(shi)古人(ren)將(jiang)本(ben)(ben)(ben)(ben)草(cao)(cao)(cao)(cao)乃(nai)至中(zhong)藥(yao)(yao)學(xue)知(zhi)識(shi)與(yu)(yu)(yu)“神(shen)(shen)農(nong)(nong)(nong)(nong)”掛鉤(gou)的(de)(de)理由之(zhi)(zhi)(zhi)(zhi)一(yi)(yi)。加之(zhi)(zhi)(zhi)(zhi)人(ren)類為(wei)了生存，要(yao)與(yu)(yu)(yu)饑餓、要(yao)與(yu)(yu)(yu)疾病作斗爭，這(zhe)(zhe)都(dou)與(yu)(yu)(yu)本(ben)(ben)(ben)(ben)草(cao)(cao)(cao)(cao)無法分(fen)開。植(zhi)物(wu)(wu)(wu)類食物(wu)(wu)(wu)絕大多(duo)(duo)數都(dou)是(shi)(shi)藥(yao)(yao)、食兩(liang)用的(de)(de)，古人(ren)在將(jiang)炎(yan)帝(di)與(yu)(yu)(yu)農(nong)(nong)(nong)(nong)業聯(lian)系，以(yi)及對(dui)本(ben)(ben)(ben)(ben)草(cao)(cao)(cao)(cao)類藥(yao)(yao)物(wu)(wu)(wu)深刻認(ren)識(shi)的(de)(de)同時(shi)(shi)，也就自然而然地將(jiang)藥(yao)(yao)物(wu)(wu)(wu)、本(ben)(ben)(ben)(ben)草(cao)(cao)(cao)(cao)與(yu)(yu)(yu)其聯(lian)系并托附于(yu)(yu)他。因(yin)此，西漢陸賈(jia)就持這(zhe)(zhe)一(yi)(yi)觀(guan)點，認(ren)為(wei)上古時(shi)(shi)代，“民(min)人(ren)食肉飲血，衣皮毛，至于(yu)(yu)神(shen)(shen)農(nong)(nong)(nong)(nong)，以(yi)為(wei)行(xing)蟲走獸，難以(yi)養(yang)民(min)，乃(nai)求可(ke)食之(zhi)(zhi)(zhi)(zhi)物(wu)(wu)(wu)，嘗百草(cao)(cao)(cao)(cao)之(zhi)(zhi)(zhi)(zhi)實，察(cha)酸苦之(zhi)(zhi)(zhi)(zhi)味，教民(min)食五谷”（《四庫備(bei)要(yao)·子(zi)部·新語(yu)卷上》，中(zhong)華書(shu)局，1955年）。西漢劉安(an)對(dui)這(zhe)(zhe)一(yi)(yi)說法有進一(yi)(yi)步的(de)(de)分(fen)析，認(ren)為(wei)“古者民(min)茹(ru)草(cao)(cao)(cao)(cao)飲水，采樹木之(zhi)(zhi)(zhi)(zhi)實，食蠃蛂之(zhi)(zhi)(zhi)(zhi)肉，時(shi)(shi)多(duo)(duo)疾病毒傷之(zhi)(zhi)(zhi)(zhi)害，于(yu)(yu)是(shi)(shi)神(shen)(shen)農(nong)(nong)(nong)(nong)乃(nai)始教民(min)播種五谷，相土地宜燥潤，肥饒高下，嘗百草(cao)(cao)(cao)(cao)之(zhi)(zhi)(zhi)(zhi)滋(zi)味，水泉之(zhi)(zhi)(zhi)(zhi)甘苦，令民(min)知(zhi)所避就。當此之(zhi)(zhi)(zhi)(zhi)時(shi)(shi)，一(yi)(yi)日而遇七十(shi)毒”（《四庫備(bei)要(yao)·子(zi)部·淮南(nan)子(zi)·修務訓(xun)》，中(zhong)華書(shu)局，1955年）。司(si)馬(ma)遷將(jiang)古人(ren)對(dui)炎(yan)帝(di)與(yu)(yu)(yu)醫(yi)藥(yao)(yao)密切(qie)聯(lian)系的(de)(de)認(ren)識(shi)作了總結，明(ming)確(que)地指出，“神(shen)(shen)農(nong)(nong)(nong)(nong)，以(yi)赭鞭（鞭通‘辨’）草(cao)(cao)(cao)(cao)本(ben)(ben)(ben)(ben)，始嘗百草(cao)(cao)(cao)(cao)，始有醫(yi)藥(yao)(yao)”“神(shen)(shen)農(nong)(nong)(nong)(nong)和藥(yao)(yao)濟人(ren)”（《史記·補三皇本(ben)(ben)(ben)(ben)紀(ji)》）之(zhi)(zhi)(zhi)(zhi)后，世(shi)人(ren)便(bian)毫無爭議地將(jiang)本(ben)(ben)(ben)(ben)草(cao)(cao)(cao)(cao)、將(jiang)醫(yi)藥(yao)(yao)創始之(zhi)(zhi)(zhi)(zhi)功(gong)歸(gui)之(zhi)(zhi)(zhi)(zhi)于(yu)(yu)神(shen)(shen)農(nong)(nong)(nong)(nong)。因(yin)而漢晉以(yi)降，人(ren)們(men)將(jiang)傳載(zai)古代有關藥(yao)(yao)物(wu)(wu)(wu)知(zhi)識(shi)的(de)(de)專著托名神(shen)(shen)農(nong)(nong)(nong)(nong)，便(bian)是(shi)(shi)在情理之(zhi)(zhi)(zhi)(zhi)中(zhong)的(de)(de)事了。
漢(han)晉以(yi)后乃(nai)至今日，醫藥(yao)界之所(suo)以(yi)將(jiang)傳載治病療傷的(de)(de)藥(yao)物(wu)知識著作命(ming)名(ming)(ming)為(wei)(wei)(wei)(wei)(wei)“本(ben)(ben)(ben)(ben)草(cao)(cao)”，五(wu)代(dai)時期韓保升雖然有(you)“藥(yao)有(you)玉石(shi)(shi)、草(cao)(cao)木、蟲(chong)獸，而(er)直云本(ben)(ben)(ben)(ben)草(cao)(cao)者，為(wei)(wei)(wei)(wei)(wei)諸藥(yao)中(zhong)草(cao)(cao)類(lei)最眾(zhong)”（《蜀本(ben)(ben)(ben)(ben)草(cao)(cao)》序）的(de)(de)解釋，此解雖然不(bu)乏道理(li)，但未暢明其旨，未能洞徹(che)為(wei)(wei)(wei)(wei)(wei)何要用(yong)“本(ben)(ben)(ben)(ben)”字冠“草(cao)(cao)”的(de)(de)理(li)由(you)(you)。復習古(gu)代(dai)相關文(wen)獻(xian)(xian)之后可(ke)以(yi)這樣認為(wei)(wei)(wei)(wei)(wei)：一是(shi)(shi)“本(ben)(ben)(ben)(ben)草(cao)(cao)”一辭在(zai)漢(han)代(dai)已(yi)(yi)是(shi)(shi)政府的(de)(de)官方(fang)用(yong)語，并將(jiang)專(zhuan)司“本(ben)(ben)(ben)(ben)草(cao)(cao)”的(de)(de)官職(zhi)稱為(wei)(wei)(wei)(wei)(wei)“本(ben)(ben)(ben)(ben)草(cao)(cao)待詔(zhao)”（《漢(han)書(shu)》的(de)(de)《平帝(di)紀》、《郊祀志》、《游(you)俠傳》等）。二是(shi)(shi)漢(han)代(dai)已(yi)(yi)將(jiang)“本(ben)(ben)(ben)(ben)草(cao)(cao)”作為(wei)(wei)(wei)(wei)(wei)書(shu)名(ming)(ming)（《漢(han)書(shu)·樓護傳》），而(er)且(qie)樓護還閱讀過書(shu)名(ming)(ming)為(wei)(wei)(wei)(wei)(wei)“本(ben)(ben)(ben)(ben)草(cao)(cao)”的(de)(de)文(wen)獻(xian)(xian)，這在(zai)當時其他醫學(xue)文(wen)獻(xian)(xian)中(zhong)已(yi)(yi)將(jiang)“本(ben)(ben)(ben)(ben)草(cao)(cao)”作為(wei)(wei)(wei)(wei)(wei)醫用(yong)藥(yao)物(wu)的(de)(de)專(zhuan)用(yong)詞。如《漢(han)書(shu)·藝(yi)文(wen)志·經方(fang)類(lei)序》就有(you)“本(ben)(ben)(ben)(ben)草(cao)(cao)石(shi)(shi)之寒溫”之語即是(shi)(shi)例證。三是(shi)(shi)因(yin)神(shen)農(nong)開創農(nong)耕以(yi)后，為(wei)(wei)(wei)(wei)(wei)人類(lei)生存提供了(le)可(ke)靠、穩定的(de)(de)飲(yin)食和藥(yao)食兩用(yong)的(de)(de)原料來(lai)(lai)源，無論是(shi)(shi)天然野生或者人工經過馴化栽培的(de)(de)植物(wu)，均是(shi)(shi)民眾(zhong)用(yong)以(yi)果(guo)腹乃(nai)至治病除疾(ji)之根本(ben)(ben)(ben)(ben)，因(yin)而(er)以(yi)“本(ben)(ben)(ben)(ben)”字冠“草(cao)(cao)”。可(ke)見，“本(ben)(ben)(ben)(ben)草(cao)(cao)”作為(wei)(wei)(wei)(wei)(wei)藥(yao)物(wu)專(zhuan)著不(bu)但由(you)(you)來(lai)(lai)已(yi)(yi)久，而(er)且(qie)其意義深遠。
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