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Examining the nature of all things, there are always interactions of combination and separation. When a tiger roars, wind arises; when a dragon chants, clouds rise; magnetite attracts iron needles; succinite picks up mustard seeds. Lacquer disperses upon contact with crab; hemp reacts violently (swells/ferments) upon contact with lacquer; cinnamon twig becomes soft when combined with green onion; trees wither when exposed to cinnamon twig; rock salt can be piled like eggs; otter gallbladder bile can divide a cup of wine in two. Their qi is clear and mutually responsive, mostly following such patterns. The underlying principles are beyond full comprehension by thought. As for various medicinal substances, they particularly influence each other through mutual benefit or harm. The Sages have already clearly stated these principles; how can one fail to examine them in detail and avoid the harms? People formulating prescriptions today are often negligent and omitting details. If an old prescription contains contraindications, it should be modified and those elements removed. Assuming there are two substances with incompatibilities, one should judge based on the severity of the condition and remove the less essential substance. In the Chisan Decoction for treating Cold Damage, I usually do not use Veratrum Viride Rhizome (Lilü). In the Coptis Pill for stopping dysentery, I also remove Dried Ginger (Ganjiang) and use it instead, achieving almost invariably effective results. Why rush to forcibly add substances and allow them to coexist despite incompatibilities? The harm caused by "mutual opposition" (Xiangfan) is deeper than that of "mutual aversion" (Xiang'e). Mutual aversion means that although they dislike each other, there is no hostility; for example, Niuhuang (Calculus Bovis) dislikes Gulong (Os Draconis), yet Gulong becomes more efficacious with Niuhuang, because one restrains the other. Mutual opposition means they are like enemies and must not be combined. Today, painters place Realgar (Yinghuang) and Lead White (Hufen) near each other, and they naturally darken and spoil one another. Powder turns black when mixed with Realgar, and Realgar changes color when mixed with powder; this is a sign of mutual opposition. Since pharmacological principles are obscure, people tend to轻视 (disregard) them. Now, reviewing prescriptions, one may not immediately be able to investigate the Bencao extensively; thus, I copy these matters here for reference. A brief reading makes verification easy. However, the *Shennong Benjing* directly mentions Zhuyu (Cornus Fruit) and Mendong (Ophiopogon Tuber) without distinguishing between Shan Zhuyu (Mountain Cornus), Wu Zhuyu (Evodia Fruit), Tian Dong (Asparagus Tuber), and Mai Dong (Ophiopogon Tuber); each entry should specify its type. There are also confused errors, such as Haige (Concha Arcae) and Shanjia (Testudo Shell), which have identical mutual aversions. Also, various Zhi (Ganoderma) utilize Shuyao (Dioscorea Hypoglauca Rhizome), and Shuyao utilizes Zizhi (Purple Ganoderma). It is unlikely this is correct, but it is unknown which is right or wrong; these should be recorded together and further checked for correction. Furthermore, the *Shennong Benjing* lists only one "mutual enhancement" (Xiangshi) per substance; consulting the *Yaodui*, there are two or three. This does not cause objection. Those entries stating that substances "mutually agree" (Xiangde) to treat specific diseases are not forbidden combinations, so they are not listed separately.