按《本草纲目》金石、草木、禽兽、果谷，自神农及今，计一千六百余种，命名之义，各有思存。如
黄连、白芷、青黛、元参之类，以色而命名也；甘草、
苦参、酸枣、细辛之类，以味而命名也；寒水石、腽肭脐、火硝、香薷之类，以气而命名；桑皮、橘核、杏
仁、苏子之类，以体而命名也；夏枯草、款冬花、长春、秋葵之类，因时而命名也；防风、续断、决明、
益智之类，以功能而命名也；钩藤、兜铃、狗脊、乌头之类，以形象而命名也。命名之义，不能枚举，施
于治道，各有功用。如五气分走五脏，五味逆治五行，皮以治皮，节以治骨，核以治丸，（松节、杉节及草根
之多坚节者，皆能治骨。荔核、橘核之类，治睾丸。）子能明目，藤蔓者治筋脉，
肉者补血肉，各从其类也。如水草、石草，其性主升；梢杪子实，其性主降；甘香之品，能横达于四旁；寒
热之气，性浮沉于上下，在土之根 ，本乎上者亲上，本乎下者亲下；在外之枝干，在根者治本，在枝者行
于四肢。此物性之自然也。又如夏枯之草，夏收之术，半夏之生， 麦之成，皆得火土之气，而能化土，
秋英之菊，秋鸣之蝉，感金气而能制风；凌冬不凋者，得寒水之气，而能清热；先春而发者，秉甲木之性，而
能生升。此感天地四时之气，而各有制化也。甘温者补，苦寒者泻；色赤者走血，色白者走气∶赤圆者象
心，白瓣者象肺，紫尺者益脾，香圆者入胃，径直青
赤者走肝，双仁圆小者补肾，以形色之相类也。（以象形而治五脏，详《金匮要略》。）阳者主上，阴者主下，
阴中之阳升，阳中之阴降；轻清者主上，重浊者主下，浊中之清升，
清中之浊降。凡物感阴阳之气而生，各有清浊升降之质性者也。又如山桅炒黑而降，黑豆黄卷而升，红曲
生血，神曲化 。此假造酿而得化功者也。因名而取实，因象以用形，得其性之升降浮沉，气之温凉寒
热，色之青黄赤白，味之甘苦酸辛，一千六百余种，大概不越乎此矣。
According to the *Bencao Gangmu* (Compendium of Materia Medica), regarding minerals, plants, birds and beasts, and fruits and grains, from the time of Shennong to the present, there are over 1,600 species. The rationale behind their names reflects specific considerations. For instance, Huanglian (Coptidis Rhizoma), Baizhi (Angelicae Dahuricae Radix), Qingdai (Indigo Naturalis), and Yuanshen (Scrophulariae Radix) are named according to color; Gancao (Glycyrrhizae Radix et Rhizoma), Kushen (Sophorae Flavescentis Radix), Suanzao (Ziziphi Spinosae Semen), and Xixin (Asari Radix et Rhizoma) are named according to taste; Hanshuishi (Calcitum), Anawuyu (Odobeni Rosmarinus Testis), Huoxiao (Natrii Nitras), and Xiangru (Elsholtziae Herba) are named according to odor; Sangpi (Mori Cortex), Juhe (Citri Reticulatae Pericarpium Semen), Xingren (Armeniacae Semen Amarum), and Suzi (Perillae Fructus) are named according to physical part; Xiakucao (Prunellae Spica), Kuandonghua (Fritillariae Thunbergii Bulbus), Changchunhua (Vincae Herb), and Qiukui (Hibisci Sabdariffae Flos) are named according to season; Fangfeng (Saposhnikoviae Radix), Xuduan (Dipsaci Radix), Juemingzi (Cassiae Semen), and Yizhiren (Alpinia Oxyphyllae Fructus) are named according to function; Gouteng (Uncariae Ramulus cum Uncis), Douding (Campanulae Flos), Gouji (Cibotii Rhizoma), and Wutou (Aconiti Lateralis Radix Preparata) are named according to morphology. The meanings of these names cannot be exhaustively listed, yet when applied to therapeutic practices, each possesses its specific utility.
For example, the five qi enter the five zang organs respectively; the five flavors can counter-regulate the five elements; bark treats the exterior; joints treat bones; nuts treat nodules (Joints such as pine joint, fir joint, and hard-jointed grass roots can all treat bone diseases; nuts such as litchi nut and tangerine seed can treat testicular diseases); seeds brighten the eyes; vines treat sinews and vessels; fleshy parts tonify blood and flesh. This follows the principle of similarity.
Aquatic and lithophytic herbs have properties that primarily ascend; tips and fruits have properties that primarily descend; sweet and aromatic substances can spread horizontally to the four peripheries; cold and hot substances have floating or sinking properties distributed in the upper or lower regions; roots in the earth, those with origins above tend toward the upper, and those with origins below tend toward the lower; external branches and trunks: roots address the root cause, while branches act upon the four limbs. This is the natural law of material properties.
Furthermore, herbs that wither in summer, herbs harvested in summer, the growth of Banxia (Pinelliae Rhizoma), and the maturation of wheat all acquire the qi of fire and earth, thereby transforming earth. Chrysanthemums blooming in autumn and cicadas singing in autumn sense metal qi and can restrain wind; plants that do not wither in winter acquire the qi of cold water and can clear heat; plants that sprout before spring possess the nature of Jia Wood and can generate and ascend. These phenomena result from sensing the qi of heaven, earth, and the four seasons, leading to mutual restriction and transformation.
Sweet and warm substances tonify; bitter and cold substances purge; red-colored substances move blood; white-colored substances move qi: Red round substances resemble the heart; white-petaled substances resemble the lungs; purple strip-like substances benefit the spleen; fragrant round substances enter the stomach; straight green-red substances move through the liver; small round substances with two kernels tonify the kidney. This is based on the similarity of form and color. (Treating the five zang organs via morphological correspondence is detailed in the *Jingui Yaolue*.) Yang substances primarily act upward; yin substances primarily act downward; yang within yin ascends; yin within yang descends; light and clear substances act upward; heavy and turbid substances act downward; clear within turbid ascends; turbid within clear descends. All things born from sensing yin and yang qi possess qualities of clarity/turbidity and ascending/descending.
Moreover, Gardeniae Fructus (Gardeniae Fructus) fried until black acts downward; Black Beans (Phaseoli Vulgaris Semen) yellowed and sprouted act upward; Red Yeast Rice (Monascus Purpureus Rice) generates blood; Shenqu (Medicated Leaven) transforms food stagnation. These achieve transformative effects through artificial processing and fermentation. By name, one seeks the substance; by image, one utilizes the form. Grasping the ascending, descending, floating, and sinking properties; the warming, cooling, cold, and hot natures; the colors of green, yellow, red, and white; and the tastes of sweet, bitter, sour, and pungent, the over 1,600 species generally fall within these categories.