（宋开宝）
【气味】辛温，无毒。
【主治】主喉痹，齿风痛，诸疮疥。
【核】曰∶江湖南北都有，春时丛生荒谷田中。茎叶都似谷秧，高五七寸，柔嫩青绿。
八九月，茎端开花白色，点点如乱星。馁马令肥，并主虫颡毛焦之疾。一种茎长有节，根微
赤者，出秦陇，亦入药用。
先人云∶谷，金属也，交草谷之精而化生。轻浮洁白，秋成得辛，清肃之象也。喉齿头
目之疾本乎风木，标见阳明之上者，从治其标，逆治其本。并治小儿诸疳雀目，佐以禽畜之
专藏，用开窍穴，特易易耳。
【 】曰谷之言续，精之言神观而凿凿者，阳之睛也。一名戴星、文星、流星。说文云∶
星之言精也，阳之荣也。故白花点点犹星星也。天文志云∶金之散气为星，其本曰人。孟康
云∶星，石也。金石相生，人与星气相应而成睛也。是故力平肝木之风，以通喉痹，布散翳
膜之障，以开盲瞽。谓其不谷，仍续神观凿凿之以阳为睛也。若疮疥淫疮，为火刑金地，致
金不谷，仍可续之；若鼻衄不止，为木用太过，而血菀于上，亦属金之不谷，无以乘气于木
下也。谷精草，布散以金气，火自安其位，木亦退其舍矣。
（金位之下，火气乘之；火位之下，阴精乘之。亢则害，乘乃制，制则化生矣。星者，
散也，位布散也。宿者，宿也，星各止宿其处也。）
(Sourced from *Song Kaibao Bencao*)
[Flavor and Nature] Acrid, warm, non-toxic.
[Indications] Primarily treats throat obstruction (hou bi), toothache caused by wind pathogen, and various sores and scabies.
[Examination] It is stated: This herb grows in both the north and south of the Yangtze and Yellow River regions. In spring, it grows densely in barren valleys and fields. Its stems and leaves resemble rice seedlings, reaching a height of five to seven cun, with tender texture and green color.
By the eighth and ninth lunar months, white flowers bloom at the stem tips, dotting like scattered stars. It can fatten emaciated horses and primarily treats diseases such as worms in the throat and scorched hair. A variety with longer stems, nodes, and slightly reddish roots originates from the Qin and Long regions and is also used medicinally.
My late father said: "Grain" belongs to Metal. It is generated by the convergence of the essence of grass and grain. Its nature is light, floating, and pure white; obtaining an acrid flavor upon autumn maturity reflects the image of clarity and肃ness (clearing and descending). Diseases of the throat, teeth, head, and eyes originate fundamentally from Wind-Wood, while their manifest symptoms appear above the Yangming channel. Treatment should follow the symptom (biao) and counteract the root (ben). It also treats various childhood malnutrition syndromes (gan ji) and night blindness (que mu) in children. By assisting with the specific storage functions of animal products and using acupoints to open orifices, this effect is easily achieved.
[Interpretation] It is said that "Gu" (Grain) implies continuity, and "Jing" (Essence) implies divine vision, which is indisputable; it is the pupil of Yang. Other names include Dai Xing (Wearing Star), Wen Xing (Literary Star), and Liu Xing (Shooting Star). *Shuowen Jiezi* states: "Xing" (Star) means Jing (Essence), which is the glory of Yang. Hence, the dotted white flowers resemble stars. *Tianwen Zhi* (Records of Astronomy) states: The dispersed Qi of Metal becomes stars, and its origin is Man. Meng Kang stated: Stars are stones. Metal and stone generate each other; human Qi resonates with stellar Qi to form the pupil. Therefore, it calms the wind of Liver-Wood to unblock throat obstruction; it disperses nebulae and membranes to restore sight in blindness. To say it is "not Gu" (unable to consolidate) is actually to continue divine vision, indisputably using Yang as the pupil. If sores, scabies, or venereal sores occur due to Fire punishing Metal, causing Metal to fail to consolidate ("not Gu"), it can still be restored; if epistaxis persists, it is due to excessive Wood activity causing blood stagnation upwards, which also belongs to Metal's failure to consolidate, lacking the ability to control Wood Qi below. Jing Mi Cao (Equisetum hyemale / Glehnia littoralis? Note: Context suggests *Glehnia* or similar, but literally "Grain Essence Grass", often identified as *Eclipta* or *Glehnia* in ancient texts, here translated based on context of clearing wind/liver), by distributing Metal Qi, allows Fire to rest in its proper position, and Wood will retreat from its dwelling.
(Below the position of Metal, Fire Qi attacks; below the position of Fire, Yin Essence attacks. Excess causes harm, attack leads to regulation, regulation leads to transformation. "Xing" means dispersion; "Wei" means distribution. "Su" means residence; stars reside in their respective places.)