寻万物之性皆有离合虎啸风生龙吟云起磁石引针琥珀拾芥漆得蟹而散麻得桂而涌桂得葱
而软树得桂而枯戎盐累卵獭胆分杯其气爽有相关感多如此类其理不可得而思之(本草)
古方云云母粗服则着人肝肺不可去如枇杷狗脊毛不可食皆云射人肝肺世俗自此之论甚多
皆谬
说也又言人有水喉食喉者亦谬说也世传欧希范五脏图亦画二喉盖当时验之不审耳水与食同咽
岂能就中遂分入二喉人但有咽有喉二者而已咽则纳饮食喉则通气咽则下入胃脘次入胃又次入
肠又次入大小肠喉则下通五脏出入息五脏之气呼吸正如冶家之鼓 人之饮食药饵但自咽入肠
胃何尝能至五脏凡人之肌骨五脏肠胃虽各别其入肠之物英精之气味
皆能洞达但滓秽即入二肠凡人饮食及服药既入肠胃为真气所蒸英精之气味以至金石之精者如
细研硫黄朱砂乳石之类凡能飞走融结者皆随真气洞达肌骨犹如天地之气贯穿金石土木曾无留
碍自余顽石草木则但气味洞达耳及其势尽则滓秽传于大肠润湿渗入小肠此皆败物不复变化惟
当退泄尔凡所谓某物入肝某物入肾之类以气味到彼尔物质岂能至彼哉此医不可不知也
(笔谈)
夫人既以五谷养其生而亦以药石伐其病苟无药石则寒暑劳苦之太过喜怒饥饱之无节时令
不常
卫生无术身贫而莫求医药虽富者或无良剂或客游半道卧病而无所治疗如是而丧者亦多矣且好
仁之士有济物之心或蓄一验方或有一奇药计力多寡精加修制广行施惠使沉 宿疾苦楚万状危
恶之候一药能愈俾呻吟变为和气虽身贫力微难以修合济人者诚能得一奇汤妙剂随所治之疾印
写千百本粘之于墙壁道路之间利亦博矣
考察万物的本性，都有相合与相离的特性。老虎咆哮则风生，龙吟叫则云起；磁石能吸引针，琥珀能吸附芥子；漆遇到螃蟹就会消散，麻遇到桂枝就会涌出（指药性增强或变化）；桂枝遇到葱白会变软，树木遇到桂枝则会枯死；戎盐可以累叠成卵状，獭胆能使酒杯中的酒分开。它们之间气息相通、相互感应，大多如此类情况，其中的道理难以用思维完全揣度。（出自《本草》）
古代方书说：云母如果粗服，会附着在人的肝肺中无法去除，就像枇杷和狗脊的绒毛一样不可食用，都说这些射入人的肝肺。世俗因此流传这种说法很多，都是谬论。又说人有“水喉”和“食喉”两个喉咙，这也是谬论。世间流传的欧希范五脏图也画了两个喉咙，这是因为当时检验不仔细所致。水和食物一起咽下，难道能在其中就分别进入两个喉咙吗？人只有咽和喉这两个器官而已。咽用来接纳饮食，喉用来通气。咽部让食物下入胃脘，再进入胃，接着进入肠，最后进入大小肠；喉部向下通达五脏，进行呼吸出入。五脏之气的呼吸，正像冶炼工匠鼓风炉一样。人的饮食药物只是从咽进入肠胃，何尝能到达五脏？凡是人的肌肉、骨骼、五脏、肠胃虽然各自不同，但进入肠道的东西，其精华的气味都能透彻通达。只有渣滓秽物才进入二肠。凡是人的饮食及服药，一旦进入肠胃，被真气蒸腾，其精华气味，即使是金石类的精华，如细研的硫黄、朱砂、乳石之类，凡是能够飞走、融化、凝结的物质，都随着真气透彻通达肌骨，犹如天地之气贯穿金石土木，毫无留滞阻碍。其余顽石草木，只是气味透彻通达罢了。等到这股气势耗尽，渣滓秽物就传到大肠，润湿渗入小肠。这些都是败坏之物，不再变化，只应当排泄出去罢了。凡是什么东西“入肝”、“入肾”之类的说法，是指气味到达那里，物质怎么可能真的到达那里呢？这是医生不可不知道的道理。（出自《笔谈》）
人既然用五谷来滋养生命，也用药物来攻伐疾病。如果没有药物，那么寒暑劳累过度的伤害，喜怒饥饱无节制的危害，时令反常，缺乏养生之术，即使身体贫穷无法寻求医药，或者富人没有好药方，或者客居他乡在半路卧病无法治疗，这样死去的人也有很多了。况且喜好仁德之士有济世救物之心，有的储备一个验方，有的拥有一味奇药，根据力量大小，精心加工制作，广泛施行恩惠，使那些沉疴宿疾、痛苦万状、危急恶劣的病候，通过一药就能痊愈，让呻吟声变为和气。即使自身贫穷力量微薄，难以配制药物救济他人，如果能得到一方奇汤妙剂，随其所治的疾病，印刷千百本，粘贴在墙壁和道路之间，利益也是非常广博的了。
Examining the nature of all things, there are always principles of combination and separation. When a tiger roars, wind arises; when a dragon chants, clouds rise; lodestone attracts needles; amber gathers mustard seeds; lacquer disperses upon contact with crab; hemp surges (indicating enhanced medicinal properties or changes) upon contact with Cinnamon Twig (*Guizhi*); *Guizhi* softens when combined with Scallion White (*Congbai*); trees wither when exposed to *Guizhi*; Rong salt can be piled into egg shapes; badger gall divides wine in a cup. Their qi interacts and resonates with each other, mostly following such patterns. The underlying principles are difficult to fully comprehend through mere thought (from *Bencao*).
Ancient formularies state: If Yunnmu (Mica) is taken coarsely, it adheres to the human liver and lungs and cannot be removed, similar to how the hairs of Loquat Leaf (*Pipaye*) and Dogspine (*Goujigu*) are inedible, claiming these penetrate into the liver and lungs. Many such theories circulate in secular society, but they are all fallacies. It is also claimed that humans have two throats: one for water and one for food, which is also a fallacy. The widely circulated "Ouxifan Five Viscera Diagram" also depicts two throats, due to imprecise examination at that time. Can water and food, swallowed together, separate into two distinct throats? Humans possess only two structures: the pharynx (swallowing passage) and the larynx (airway). The pharynx receives food and drink, guiding them down to the stomach region, then into the stomach, subsequently into the intestines, and finally into the large and small intestines. The larynx connects downward to the five viscera, facilitating respiration. The breathing of qi within the five viscera is akin to bellows used by metallurgists. Food and medicine from humans enter only from the pharynx into the gastrointestinal tract; how could they physically reach the five viscera? Although muscles, bones, five viscera, and gastrointestinal tracts are distinct, the essence and aroma of substances entering the intestines can thoroughly permeate throughout the body. Only dregs and turbid matter enter the two intestines. Once food and medicine enter the gastrointestinal tract, they are steamed by true qi. The essence and aroma, even of refined minerals like Cinnabar (*Zhusha*), Realgar (*Xuhuang*), or Milk Stone (*Rushi)—substances capable of volatilizing, melting, or solidifying—permeate the muscles and bones along with true qi, just as heaven and earth qi penetrate metal, stone, wood, and earth without obstruction. For remaining stubborn stones and herbs, only their aromas permeate. When this force exhausts, the dregs and turbid matter pass to the large intestine, where moisture seeps into the small intestine. These are all deteriorated substances that no longer transform and must simply be excreted. Statements such as "this substance enters the liver" or "enters the kidney" refer only to the arrival of its aroma/essence; how could the physical substance itself reach there? This is knowledge physicians must not ignore (from *Bitan*).
Humans nourish life with the five grains and combat disease with medicinal stones. Without medicines, excessive harm from cold, heat, and labor, irregularities in anger, joy, hunger, and fullness, abnormal seasonal changes, and lack of health preservation skills would lead many to death, especially those too poor to seek medical care or those traveling who fall ill without access to treatment. Therefore, benevolent individuals with a heart to save others may reserve effective prescriptions or rare medicines. Depending on their capacity, they carefully process and prepare them to widely distribute benefits, curing severe chronic ailments and critical conditions with a single remedy, turning groans into harmony. Even if one is poor and lacks the means to compound and distribute medicines personally, obtaining a miraculous decoction or formula, printing thousands of copies based on the diseases treated, and posting them on walls and roads would yield immense benefit.