经云∶生蓝田山谷。采无时。今蓝田山谷无玉泉。泉水，古今不言采。又曰∶服五斤
。古今方，水不言斤。又曰∶一名玉札。如此则不知定是何物。诸家所解，更不言泉，但为
玉立文。陶隐居虽曰可消之为水，故名玉泉。诚如是，则当言玉水，亦不当言玉泉也。盖泉
具流布之义，别之则无所不通。《易》又曰∶山下出泉蒙，如此则诚非止水，终未臻厥理。
今详泉字乃是浆字，于义方允。浆中既有玉，故曰服五斤。去古既远，亦文本脱误也。采玉
为浆，断无疑焉。且如《书》篇尚多亡逸，况《本草》又在唐尧之上，理亦无怪。谓如“蛇
含”，《本草》误为“蛇全”。《唐本注》云∶全字乃是舍字，陶见误本改为含，尚如此不
定。后有“铁浆”，其义同此。又《道藏经》有“金饭玉浆”之文，唐李商隐有“琼浆未饮
结成冰”之诗，是知玉诚可以为浆。又荆门军界有玉泉寺，中有泉，与寻常泉水无异，亦不
能治病。寺中日用此水。又西洛有万安山，山腹间有寺曰玉泉。尝两登是山，质玉泉之疑，
寺僧皆懵不能答。寺前有泉一派，供寺中用。泉窦皆青石，与诸井水无异。若按别本注∶玉
泉，玉之泉液也，以仙室玉池中者为上。如此则举世不能得，亦漫立此名，故知别本所注为
不可取。又有燕玉出燕北，体柔脆，如油和粉色，不入药，当附于此。
The Classic of Materia Medica states: "It grows in the valleys of Lantian. It can be gathered at any time." Currently, there is no "Yuquan" (Jade Spring) in the valleys of Lantian. Water springs have never been described as requiring gathering in ancient or modern texts. It is also stated: "Also known as Yuzha (Jade Nail)." In this manner, it is unclear what specific substance it refers to. Various commentaries do not mention "spring," but merely provide textual explanations for the character "Jade." Tao Hongjing (Tao Yinju) although stated that it could be dissolved into water, hence named Yuquan (Jade Spring). If this were true, it should be called "Yushui" (Jade Water), and certainly not "Yuquan" (Jade Spring). The character "Quan" (Spring) implies flowing and spreading; when distinguished, it signifies permeation. The *I Ching* (Book of Changes) further states: "Water issuing from beneath the mountain indicates Meng (Youthful Folly)." In this sense, it is indeed not stagnant water, yet the underlying principle remains elusive. Upon detailed examination, the character "Quan" (Spring) is actually a corruption of the character "Jiang" (Thick liquid/Paste). This interpretation makes semantic sense. Since "Jiang" contains Jade, the text mentions taking five *jin* (a unit of weight). Given the vast distance from antiquity, such textual omissions and errors are plausible. Gathering Jade to make "Jiang" (Paste) is undoubtedly correct. Furthermore, many chapters of the *Shangshu* (Book of Documents) are lost; how much more so for the *Materia Medica*, which predates Emperor Yao? Thus, there is nothing surprising. For instance, "Shehan" (Ophiopogon japonicus / Snake Containing) was erroneously recorded as "Shequan" in the *Materia Medica*. The *Tang Bencao Zhu* (Commentary on Tang Materia Medica) notes that the character "Quan" was actually "She" (House/Abode); Tao Hongjing, seeing the erroneous version, changed it to "Han" (Contain), yet uncertainty persists. Later, "Tiejiang" (Iron Paste) appears with a similar etymological issue. Additionally, the *Daozang Jing* (Daoist Canon) contains the phrase "Jin Fan Yu Jiang" (Golden Rice and Jade Paste), and Li Shangyin of the Tang Dynasty wrote the poem line "Qionggang wei yin jie cheng bing" (Before drinking the Nectar, it freezes into ice). This confirms that Jade can indeed be made into a paste. Moreover, there is a Yuquan Temple (Jade Spring Temple) in the jurisdiction of Jingmen Jun. It contains a spring identical to ordinary water springs, which cannot treat diseases. The temple uses this water daily. There is also Wan'an Mountain in Western Luoyang, where a temple named Yuquan Temple is located within the mountain's midsection. I have ascended this mountain twice to investigate the doubt regarding Yuquan, but the monks were ignorant and unable to answer. A stream flows before the temple, supplying its needs. The spring bed consists of bluestone, indistinguishable from other well waters. According to another edition's annotation: "Yuquan is the fluid of Jade, with that from the Jade Pool in immortal chambers being superior." If this were the case, no one in the world could obtain it, making the name arbitrary. Therefore, the annotations in other editions are unreliable. Additionally, Jade from Yan, originating north of Yan, has a soft and brittle texture, resembling oil and pink powder. It is not used in medicinal prescriptions but is appended here for reference.