药有宣通补泄轻重涩滑燥湿此十种者是药之大体而本经都不言之后人亦未述遂令调合汤
元有
昧于此者至如宣可去壅即姜橘之属是也通可去滞即通草防己之属是也补可去弱即人参羊肉之
属是也泄可去秘即葶苈大黄之属是也轻可去实即麻黄葛根之属是也重可去怯即磁石铁粉之属
是也涩可去脱即牡砺龙骨之属是也滑可去着即冬葵榆皮之属是也燥可去湿即桑白皮赤小豆之
属是也湿可去枯即紫石英白石英之属是也只如此体皆有所属凡用药者审而详之则靡所遗失矣
滕元发云一善医惟取本草白字药用之多验苏子容云黑字者是后汉人益之
本草云凡天地万物皆有阴阳大小各有色类寻究其理并有法象故毛羽之类皆生于阳而属于
阴鳞
介之类皆生于阴而属于阳所以空青法木故色青而主肝丹砂法火故色赤而主心云母法金故色白
而主肺雌黄法土故色黄而主脾磁石法水故色黑而主肾余皆以此推之例可知也
张文潜好食蟹晚苦风痹然嗜蟹如故至剔其肉满贮巨 而食之尝作诗云世言蟹毒甚过食风
乃乘
风淫为末疾能败股与肱我读本草书美恶未有凭筋绝不可理蟹续牢如 骨萎用蟹补可使无崩骞
凡风待火出热甚风乃腾中言若遇蟹其快如霜冰俗传未必妄但恐殊爱憎本草起东汉要之出贤能
虽失谅不远尧跖终殊称书生自信书俚说徒营营丈潜为此诗殆嗜蟹之僻而为之辩耶抑真信本草
也如河豚之目并其子凡血皆有毒食者每剔去之其肉则洗涤数十过俟色如雪方敢烹故梅圣俞诗
云烹 苟失所入喉为镆 而大观本草乃云河豚性温无毒所谓注本草误而能杀人者殆此类耶
药物具有宣、通、补、泄、轻、重、涩、滑、燥、湿这十种性质，这是药物的基本纲领。然而《神农本草经》中并未提及这些分类，后世医家也未曾详细阐述，导致在调配汤剂时，有人对此感到困惑。
所谓“宣”，是为了去除壅滞，属于生姜、橘皮之类的药物；
“通”，是为了去除停滞，属于通草、防己之类的药物；
“补”，是为了去除虚弱，属于人参、羊肉之类的药物；
“泄”，是为了去除秘结，属于葶苈子、大黄之类的药物；
“轻”，是为了去除实邪（表实），属于麻黄、葛根之类的药物；
“重”，是为了去除怯弱（神志不安），属于磁石、铁粉之类的药物；
“涩”，是为了去除脱失（如滑脱不禁），属于牡蛎、龙骨之类的药物；
“滑”，是为了去除着留（如痰湿胶结），属于冬葵子、榆白皮之类的药物；
“燥”，是为了去除湿气，属于桑白皮、赤小豆之类的药物；
“湿”（此处指滋润之意，原文作“湿”，对应前文“燥可去湿”，意为润燥），是为了去除枯槁，属于紫石英、白石英之类的药物。
仅仅如此，各种药性都有其所属类别。凡是用药之人，若能审慎详察，就不会有所遗漏了。
滕元发曾说：一位擅长医术的人，只选取《本草经》中用白字书写的药物来使用，大多非常灵验。苏子容说：黑字书写的药物，是后汉时期的人添加进去的。
《本草经》记载：天地万物都有阴阳之分，大小各有颜色类别。探究其道理，都有法象对应。所以，毛羽类动物都生于阳而属于阴；鳞介类动物都生于阴而属于阳。因此，空青效法木行，所以颜色青而主治肝脏；丹砂效法火行，所以颜色赤而主治心脏；云母效法金行，所以颜色白而主治肺脏；雌黄效法土行，所以颜色黄而主治脾脏；磁石效法水行，所以颜色黑而主治肾脏。其余皆可依此类推，例子可以知晓。
张文潜喜欢吃螃蟹，晚年深受风痹之苦，但依然嗜好食蟹。每次剔取蟹肉，满满地盛在大容器中食用。他曾作诗写道：“世人说蟹毒甚于饮食，引发风邪成为末疾，能败坏大腿与手臂。我读《本草》一书，认为美恶并无凭据。筋脉断绝不可理喻，蟹肉续接如同骨骼萎缩，用蟹来进补，可使身体不致崩塌倾覆。大凡风邪需待火出，热势甚盛时风乃腾跃。文中说若遇到蟹，其快感如霜冰般清凉。世俗传说未必荒谬，只是恐怕过于偏爱憎恶罢了。《本草》起于东汉，终究出自贤能之手，虽有失误，谅必不远。尧与跖终究不同，书生自信书本，对俚俗之说徒劳奔波。张文潜写这首诗，大概是为其嗜蟹的癖好而辩解呢，还是真的相信《本草》呢？”
至于河豚的眼睛及其卵，凡是血液都有毒，食用者通常将其剔除。其肉则要洗涤数十遍，等到颜色像雪一样洁白，才敢烹煮。所以梅圣俞的诗中说：“烹煮如果不得法，入口便如利剑（镆铘）。”然而大观《本草》却声称河豚性温无毒。所谓的注疏《本草》错误而导致杀人的，大概就属于这类情况吧？
Medicinals possess ten fundamental properties: Xuān (dispersing), Tōng (unblocking), Bǔ (tonifying), Xiè (draining), Qīng (light), Zhòng (heavy), Sè (astringent), Huá (slippery), Zào (drying), and Shī (moistening). These ten constitute the general framework of medicinals. However, the *Shennong Bencao Jing* (Divine Farmer's Materia Medica) does not mention them, nor have later scholars elaborated on them. This has led to confusion among those preparing decoctions regarding their harmonization.
"Xuān" (Dispersion) is used to remove stagnation; examples include Jiang (Ginger Rhizome) and Ju (Citrus Peel).
"Tōng" (Unblocking) is used to remove obstruction; examples include Tongcao (Tetrapanacis Medulla) and Fangji (Stephaniae Tetrandrae Radix).
"Bǔ" (Tonification) is used to treat weakness; examples include Renshen (Ginseng Radix et Rhizoma) and Yangrou (Mutton).
"Xiè" (Draining/Purging) is used to relieve constipation or accumulation; examples include Tinglizi (Lepidii Semen) and Dahuang (Rhei Radix et Rhizoma).
"Qīng" (Lightness) is used to resolve exterior excess; examples include Mahuang (Ephedrae Herba) and Gegen (Puerariae Lobatae Radix).
"Zhòng" (Heaviness) is used to calm fright or palpitations; examples include Cishi (Magnetitum) and Tiechen (Ferrum).
"Sè" (Astringency) is used to secure leakage or collapse; examples include Muli (Ostreae Concha) and Longgu (Fossilia Ossis Mastodi).
"Huá" (Slipperiness) is used to eliminate adhesion or phlegm-stasis; examples include Dongkuizi (Malvae Semen) and Yupi (Ulmus Cortex).
"Zào" (Drying) is used to dispel dampness; examples include Sangbaipi (Mori Cortex) and Chixiaodou (Vigna Angularis Semen).
"Shī" (Moistening/Nourishing) is used to treat dryness withering; examples include Zi Shiyuan (Quartzum Rubrum) and Bai Shiyuan (Quartzum Album).
Thus, each property has its specific category. Practitioners must examine these carefully when prescribing medicinals to avoid omission or error.
Teng Yuanfa stated: "A skilled physician selects only those medicinals marked in white characters in the *Bencao Jing*, which prove highly effective." Su Zirong remarked: "The medicinals marked in black characters were added by people from the Later Han Dynasty."
The *Bencao Jing* states: All things under heaven and earth possess Yin and Yang, varying in size and color. Investigating their principles reveals correspondences (Fa Xiang). Therefore, creatures with hair and feathers are born from Yang but belong to Yin; creatures with scales and shells are born from Yin but belong to Yang. Consequently, Kongqing (Chrysocolla) corresponds to Wood, hence its green color and affinity for the Liver; Danzha (Cinnabar) corresponds to Fire, hence its red color and affinity for the Heart; Yunmu (Muscovite) corresponds to Metal, hence its white color and affinity for the Lungs; Cihuang (Orpiment) corresponds to Earth, hence its yellow color and affinity for the Spleen; Cishi (Magnetite) corresponds to Water, hence its black color and affinity for the Kidneys. The rest can be inferred by analogy.
Zhang Wenqian had a fondness for eating crabs. In his later years, he suffered from wind-bi (wind-dampness obstruction) but continued to crave crabs. He would meticulously extract the meat, store it in large vessels, and consume it. He wrote a poem stating: "People say crab poison is worse than dietary indiscretion, causing wind-pathogens to become terminal ailments that damage the thighs and arms. Yet I read the *Bencao*, finding no basis for its good or evil effects. If meridians are severed, they cannot be repaired; if bones are atrophied, crab meat may help restore them and prevent collapse. Wind pathogens rise when heat is excessive. Some claim crab provides cooling relief like frost. Folk tales may not be entirely false, though one might suspect bias due to personal preference. The *Bencao* originated in the Eastern Han, authored by sages. Though errors may exist, they are likely minor. Yao and Zhi are fundamentally different. Scholars trust books, while common sayings cause futile debate. Zhang Wenqian’s poem seems to justify his crab obsession or perhaps reflects genuine belief in the *Bencao*?"
Regarding pufferfish (Hetun), its eyes and roe contain blood which is toxic. Eaters typically remove them. The flesh must be washed dozens of times until snow-white before cooking. Mei Shengyu wrote: "If cooking methods are improper, ingestion feels like swallowing a sword (Moye)." However, the *Daguan Bencao* claims pufferfish is warm-natured and non-toxic. Errors in annotating the *Bencao* that lead to death are likely of this nature.