（蜀本草）
【气味】酸涩平，无毒。
【主治】主脾泄下痢，止小便利，涩精气。久服令人耐寒轻身。
【核】曰∶丛生郊野，山林尤多，唯江西，剑南、岭外者最胜。茎叶都似蔷薇而多刺。
四月开花白腻。夏秋结实，实亦有刺，大似指顶，形如石榴而稍长。核似大营子核而有毛。
【 】曰∶含桃曰樱，金樱子色金色而形相肖也。气味酸涩平，对待以治之。经云∶涩
可去脱。开肠洞泄，便溺遗失，精气溢泻，以及血液妄行，寝汗不禁，皆脱也。倘涩因涩用，
亦莫之敢撄。
（滑者涩之，脱者收之，对待法也。涩因涩用为从治；从治则反实其实矣。虽然，涩可
待滑，收可待脱，还须裁其本，度其标，评其后先，定其缓急。不独可以待诸标本，亦可以
顺诸流行矣。）
（拾遗）
身前身后事茫茫、欲诂因缘恐断肠，已有着脚处了。
【气味】甘咸温，无毒。
【主治】主血气羸瘦，妇人劳损，面 皮黑，腹中诸病，渐瘦者。治净，以五味和之，
如 法，与食之，勿令妇知。
【核】曰∶古方不分男女，近世男用男胞，女用女胞，物各从其类也。又云∶男病用女，
女病用男。欲其以阳与阴，以阴与阳则解也。首胎者，正中甲拆，解孚之胞，胞蒂居中。次
胎者，侧生旁拆，便偏倚不正。欲试男女，投水频搅，顷之水定，男覆女仰，仰以象地，覆
以象天，亦阳抱阴者覆，阴抱阳者仰，诚阴阳自然之形体也。修事，须择首胎者佳，次则健
壮妇人者亦可。先以米泔水摆净，贮竹器内，注长流水中，漂去恶血，以近世耽淫，胎尝有
毒，恶血净，毒乃去也。再以乳香酒洗过，篾笼盛之，烘干研末，蒸捣尤良，第蒸时勿令气
走。
先人云∶精气之括囊，身形之刍狗，同体之别，别录之首。
【 】曰∶人胞，一名混天母。留爱为种，纳想成胎，便裹胞衣，范围神室，所谓天地
之先，阴阳之祖，乾坤之橐 ，铅汞之括囊，胚胎将兆，我则乘而载之，胞系系脐，中有枚
子，名曰河车。主吸呼胎息，辘轳任督，所谓龙虎两弦，嘘吹盈望，位育婴儿之一气也。合
而言之，实先天之郛廓，主培后天之形脏，非草木金石之比。盖本其所自出，以从其类也。
脏器所陈诸证，皆属形脏化薄；吴球用治癫痫，为表气逆脏。脏气越表，阴阳舛错，形神不
俱故尔。
(Recorded in *Shu Bencao*)
[Flavor and Nature] Sour, astringent, neutral, non-toxic.
[Indications] Primarily treats spleen deficiency diarrhea and dysentery, stops frequent urination, and secures essence and qi. Long-term consumption enables one to withstand cold and keeps the body light and vigorous.
[Examination] It says: Grows in clusters in suburbs and wild fields, especially abundant in mountain forests; those from Jiangxi, Jiannan, and Lingwai are of the best quality. The stems and leaves resemble those of roses but have more thorns.
White, delicate flowers bloom in April. Fruits set in summer and autumn; the fruits also have thorns, roughly the size of a fingertip, shaped like pomegranates but slightly longer. The seeds resemble those of large Yingzi (a type of fruit) but are hairy.
[Examination] It says: "Hanchao" is called Yingtao (cherry); Jin Yingzi has a golden color and similar shape. Its sour, astringent, and neutral nature is used to treat conditions by opposition. The Classics state: Astringents can resolve slippage/loss. Intestinal洞泄 (profuse diarrhea), incontinence of urine and feces, overflow of essence and qi, reckless bleeding, and uncontrollable night sweats all belong to slippage/loss syndromes. If astringents are used to treat conditions caused by excessive astringency (or using astringency to treat slippage), no one dares to oppose its efficacy.
(Slipping conditions are treated with astringents; loss conditions are treated with consolidants; this is the method of counter-treatment. Using astringency to treat astringent-induced stagnation is the method of following treatment (Cong Zhi); following treatment reverses and resolves the excess. Nevertheless, astringents are employed when slipping occurs, and consolidants when loss occurs; one must still judge the root, measure the branch, evaluate priority, and determine urgency. This applies not only to treating root and branch simultaneously but also to facilitating the smooth flow of vital substances.)
(Recorded in *Shiyi*)
The matters before birth and after death are vast and uncertain; interpreting karma may break the heart, yet there is already a place to stand.
[Flavor and Nature] Sweet, salty, warm, non-toxic.
[Indications] Primarily treats emaciation due to deficiency of blood and qi, labor damage in women, dark and withered skin, various abdominal diseases, and progressive wasting. After thorough cleaning, harmonize with five flavors (Wu Wei Zi, etc.), process according to method, and administer as food; do not let the woman know.
[Examination] It says: Ancient prescriptions did not distinguish between genders; in recent times, men use male placenta, and women use female placenta, as things follow their own kind. It is also said: Men's illnesses are treated with female placenta, and women's illnesses with male placenta, aiming to resolve the condition by supplementing yin with yang and yang with yin. For the first pregnancy, the placenta splits centrally; unwrapping it reveals the placental stalk centered. For the second pregnancy, it splits laterally, leaning to one side. To test gender, immerse in water and stir frequently; once the water settles, the male placenta floats upside down and the female right side up. Upward orientation symbolizes Earth, downward symbolizes Heaven. Those with yang embracing yin float upside down, and those with yin embracing yang float right side up; this is indeed the natural form of yin and yang. For preparation, the first pregnancy placenta is best; that of a robust woman is also acceptable. First, wash thoroughly with rice bran water, store in a bamboo vessel, and soak in running water to漂去 (wash away) evil blood. Because people in recent times indulge in lust, fetuses may carry toxins; once the evil blood is clean, the toxin is removed. Then wash with frankincense-infused wine, place in a bamboo basket, dry, and grind into powder. Steaming and pounding is even better, but ensure the aroma does not escape during steaming.
My ancestors said: The sac of essence and qi, the straw dog of the physical form—these are distinctions within the same entity, recorded separately at the beginning.
[Examination] It says: Human placenta, also known as Hun Tian Mu. Retaining love becomes the seed; imagining conception forms the fetus, which then wraps in the placenta, enclosing the spirit chamber. It is said to be prior to heaven and earth, the ancestor of yin and yang, the bellows of Qian and Kun, the sac of lead and mercury. As the embryo begins to manifest, I ride upon and carry it. The placental cord connects to the umbilicus; within lies a substance named He Che (River Cart). It governs respiration and fetal breathing, the wheel-like movement of Ren and Du meridians, the two strings of Dragon and Tiger, the inhalation and exhalation of fullness and emptiness—the single qi that nurtures and educates the infant. In summary, it is actually the outer shell of pre-heaven, primarily cultivating post-heaven physical organs, incomparable to herbs, woods, stones, or metals. It follows its origin and adheres to its kind. The symptoms described for organ treatments all belong to the thinning of physical organs; Wu Qiong used it to treat epilepsy because exterior qi rebels into the zang organs. When zang qi oversteps the exterior, yin and yang become disordered, leading to a lack of unity between form and spirit.