之税常令有余，而后凶年之赈无忧不足。安不忘危，以羡补不足之道也。税酒宜在城市、集镇，不宜在村落。村
落之酒，米少水多，田家力作者流，聊以滋气血而和筋脉，非以沉湎也。一人不能耗米数合，一肆日卖不过数斗，
税之则损贫人，且以病酒家矣。市廛既税酒，则宜禁私酿，不禁则酒家之入利少，而税不能取盈；村落则止禁醇
酒，以毋令分市权也。造烧酒则最耗谷、麦，凶年此当首禁。
章氏云∶《诗》八谷禾、麻、菽、麦，后人以脂麻当之。夫脂麻本名胡麻，来自大宛，汉时始入中国，仅可
榨油及作饼饵，不堪为饭，安得三代时即列于八谷？古人救饥用火麻，即《本经》之大麻，其为八谷之麻无疑。
至医书、本草所载香油，皆谓脂麻油，俗以芸苔油为香油，大谬。愚按所辨皆是。若云芸苔油能使女人不孕，虽
见古书，然世人以之为烹饪常食之物者广矣，其可尽信乎？惟肴馔所需，各有所宜耳。至论其性，则榄仁油、猪油最良，
茶油、麻油、豆油次之，芸苔油为下，其余等诸自郐。凡麻、菜诸油皆香，而方言不同，或以麻油为香油，或以菜油为
香油，习俗难移，用者贵审其宜。若笔之于书，必明言何油，庶免疑误。至乌 子壳内之仁榨油，名青油，虽香而有毒，
燃灯煤重，鼠亦不食，夏月合苏油、黄蜡造烛，不堪重按，而晒反坚，世人又往往与他油之久窨无脚名清油者相混。须
知此曰青油者，所以别于壳外白皮之名白油也。白油色白如蜡，造烛最良，又名 油、皮油。若皮与仁同榨者，曰绿油，
造烛不佳，性冷利。凡疮药中用青油、白油，皆取其杀虫。并不可食，误食之必吐利。章氏谓为大热可食者，误也。
《南中纪闻》云∶茶油树叶四季常青，每于八九月间开花，色白而香，昼舒夜敛，结实凡十余月，直至次年
六月，方采掇榨油。足备周岁之气，以故色味清和不滑，此食品中最宜脾胃者也。愚按衢、严亦有用其渣者，可
以浣衣去垢，故闺阁中以此油加香料蒸熟泽发，则发黑而不腻 ，盖诸油惟此最清也。
《饮食辨》云∶咸能补肾，故有坚筋骨、令人壮健之功。观牛、马食盐则肥健，橐驼嗜咸故多力，饲艾 以
盐则善交，则补肾之说信矣。凡血证、水证、消渴、喘嗽之外，皆不必申食盐之禁。愚按焚修之人食淡者，正虑
肾得补而欲易动也。
又云∶《月令》仲夏令民毋刈蓝以染。郑氏以为恐伤生养之气。夫生养之气，万物所共，何刈他草不禁，独
禁蓝乎？至于字从监，或六书谐声之理，郑氏解为监禁，亦属牵强。盖蓝主解百种恶药毒，制百种恶虫毒，退一切大热，
行一切败血。是以先王之世禁之者，以时当仲夏，炎 正盛，毒虫正多，意在留此有用之物，以救民疾，观“以
染”二字，可见言不当为染色之小用也。愚谓此辨诚前人之所未及，益见先王仁民之政之无微不至也。
又荷叶条下云∶东垣诸方，不论温、凉、补、泻，必用升、柴、苍、葛等升散之药数味，乃至治天行疙瘩大
头证，亦用升、苍、荷叶三味为清震汤，名其病曰雷头风。升麻、荷叶助其上盛之阳邪，苍术燥其垂竭之阴液，
背道离经，至此而极。后世无目之人，犹亟称之，岂不悲哉！此证之来，其气最恶，死最速。回忆生平阅历，惟
以退热、消风、解毒为主者，则十全八九，服清震汤者，则百无一生，尝目击数十百人矣。愚谓此言是也，何以
于藕因其能疗冻疮，遂谓其性大热，凡肺热嗽血、心热悸遗，并垂深戒，殆智者之一失也。夫治冻疮之品，如
椒、蒜之类，固属辛热，然黄柏亦治冻疮，岂可概指为热药乎？又东垣普济消毒饮，用者亦须减去上升之药，庶
免助邪之患。
又云∶丹溪倒仓法，无理不通，乃自明以后，医书群附和之，我朝先辈谓其于人腹中作把戏是矣。况牛为稼
穑之资，天子无故不忍宰，祭祀非天神不敢歆，岂可妄杀乎？及观《庄子》牺牛、耕牛之喻，知古人宰杀者惟牺
牛，而耕牛必不杀也。愚谓丹溪义乌人，彼地有豢牛以斗者，名曰操牛，斗胜则善价以争购，败则贱卖于屠而宰
之。平时不事南亩，食稻饮醇，奉如上客，此他处所无者。其肉云极腴嫩，人皆嗜之。余失怙后，蒙父执金履思
丈提挈，馆其地者将十载，因家规不食牛、犬，故未染指。土人因豢牛而破家者不少，真陋俗也。不知元时已有此风否？
诸书未载，故附录之。
驴、骡，马属也，而骡介驴、马之间。杨素园大尹云∶牡驴、牝马交而生者曰马骡，形较马尤高；牡马、牝
驴交而生者曰驴骡，形较驴为大。皆有牝而无牡。余谓骡既皆牝，再与驴马交而生者何名？杨云∶骡性贞，从无
与驴、马交者。余曰∶然则《易》言利牝马之贞，当是骡也。有牝无牡，正合坤之纯阴，以其为马所生，仍为马
类，故直谓之牝马耳。大令深颔之。又干为马，马之牝者，犹是阳中之阴，惟骡行最健，虽骏马不能及，而性极
调良，故日牝马地类，行地无疆，有君子攸行之象焉。世传骡之前阴，有骨如环，不能辟翕，故性贞而不交。余
按女人有赋此形，而不能安贞如彼者，必遭产厄。曩仁和谢金堂先生云∶有姚稳婆者，尝为其亲串家洗一女，即
曰∶此女骡形，长成后慎勿嫁，可享长年。初不信，久亦忘之。后适某氏，孕而欲娩，诸稳婆莫能措手，母家遣
人召姚。曰∶我虽耄矣，犹忆二十年前，即嘱勿嫁，汝主岂不忆乎？辞不往。竟不产而亡。噫，此妪手眼可云精
矣。故于初生时一扪，即知其交骨无缝也。古书讹骡为螺，致令费解，余已考正于《女科辑要》中。或云驴、马
交非其匹，而骡性独贞，诚不可解。余谓人亦有之，目击屡矣，当以不解解之。
本草据《月令》，强分麋、鹿二角有补阴、补阳之别。纯庙谓木兰之鹿、吉林之麋，角皆解于夏，惟麈角解
于冬，曾于南苑见之，特正其讹。于乾隆三十三年，改时宪书仲冬月令“麋角解”为“麈角解”。后之修本草者，
当遵奉改注。
《蠡海集》云∶凡鸟卵皆系着于脊，乃本于天者亲上也。脊系卵处，下生一肠，上口连属于系卵。卵既长足
而产，则入于此肠，俗谓之花肠也。下口乃并于直肠，以通于后窍出焉。凡兽之胎，则系着于腹，而其结处为胎
室。既长足则并膀胱下口，以通于前窍出焉。此本乎地者亲下也。
又云∶天赋气，气之质无性情，雨、露、霜、雪，无性情者也；地赋形，形之质有性而无情，草、木、土、
石，无情者也；天地交则气形具，气形具则性情备焉，鸟、兽、虫、鱼，性情备者也。涎、涕、汗、泪，得天之
气；羽、毛、鳞、甲，得地之形。
又云∶万物之所为生者，必由气，气者，金也。金受气，顺行则为五行之体者，金生水，水生木，木生火，
火生土，冬至起历之元，自冬而春，春而夏，夏而长夏，长夏而归于秋，返本归元而收敛也；逆行为五行之用者，
金出矿而从革于火以成材，成材则为有生之用，然火非木不生，必循木以继之，木必根据水以滋荣，水必托土以止
蓄，故木而水，水而土，是则四行之赖土以定位，敌大挠作甲子，分发五行为纳音∶初一日金，二日火，三日木，
四日水，五日土，乃知金者，受气居先也。所以金为气母，在天为星，在地为石，天垂象，地赋形，故石上云而
星降雨，天地气交。星者气之精，石者气之形，精气合而水生焉，故曰金生水。《天文志》以星动摇而为风雨之
候，石津湿而为雨水之应，岂非金生水乃气化之义欤？五行以气为主，是以五行之序以金为首也。又天气主生，地气主
成，水气主化，故曰三元。
又云∶梨，春花秋实，有金木互交之义，故曰交梨；枣，味甘色赤，有阳土生物之义，故曰火枣。
周公谨云∶种竹法──每岁当于新竹成竿后，即移先一岁者为最佳。盖当年八月便可行鞭，来年便可抽笋，
不过夏令早晚浇水，无不活者。若至立秋后移，虽无日晒之患，但当行鞭之际，或在行鞭之后，则可仅活，直至
来年方可行鞭，后年春方始抽笋，比之初夏所移者，迟一年气候矣。
又云∶种葡萄法──于正月末，取葡萄嫩枝长四五尺者，卷为小圈，令紧实，先治地土，松而沃之以肥，种
之，止留二节在外。候春气发动，众萌竞吐，而土中之节不能条达，则尽萃花于出土之二节，不二年成大棚。其
实大如枣，而且多液也。愚谓此二物皆药中上品，宜广种之。
徐季方云∶甘枸杞以甘州得名。河以西遍地皆产，惟凉州镇番卫了江石所产独佳。了江石在边外数百里，为
番夷往牧之地。土人往取，率数十人结队，昼伏夜行，采不数掬即还，恐番夷劫掠也。道远而得之难，故甚贵。
干者大如豆，赤如朱。即当时贵人，岁得亦止升合耳。黎愧曾为彼地观察，云仅二见。服食家以细小紫色者为甘
枸杞，非也。余所见真者，大而赤，少子，即如川贝母大如龙眼，川附子八只重一斤，人多不识。然则燕石似玉，
鱼目混珠，天下以伪乱真，大抵然也。
梁晋竹云∶世传化州橘树乃仙人罗辨种于石龙腹上，共九株，各相去数武，以近龙井略偏一株为最，井在州
署大堂左廊下，龙口相近者次之，城内又次之，城外则臭味迥殊矣。广西江树玉孝廉着《橘红辨》，谓橘小皮薄，
柚大皮浓，橘熟由青转黄，柚熟透才转黄。间尝坐树下，细验其枝叶香味，明明柚也，而混呼之曰橘，且饰其皮曰红，
实好奇之过云。又范吕男《粤中见闻》云∶今售于外省之橘红，俱是增城香柚皮伪为之。其柚皮薄小而尖长，甚芬郁，
不同别处所产，故可 人。愚谓世人贵耳贱目，喜以重价购伪药，橘柚易辨尚尔，况罕见之物乎！
包公剡云∶黔中出九香虫，生涧水中。春、夏出游水面者不可用，秋、冬潜伏崖石下，土人掀石得虫，辄以
售人。服之宜子，不但房术之需也。服法用十四枚，将七枚微火炒去壳、翅及足，七枚生用，每服一生一熟，作
一次嚼食，白汤下，日二，三次，用完十四枚而止。愚谓此虫性温助阳，而秋、冬潜蛰，故为补肾宜男妙品，若
春、夏浮游水面者勿用也。今药肆中所售，用者鲜效，岂产非其地乎？抑采非其时乎？
《峤南杂记》云∶试龙涎香法──将结块者奋力投水中，须臾突起浮水面；或取一钱口含之，微有腥气，经
宿其细沫已咽，余胶粘舌上，取出就淖，秤之仍重一钱，又干之其重如故；虽极干枯，以银簪烧极热钻入，乘暖
抽出，其涎引丝不绝。验果如是，不论褐白、褐黑色皆真。
又云∶藤江出青鱼胆，售者以黄藤膏混之，黄藤亦能行血去翳也。余过藤，询渔人获青鱼否，渔人以一尾来
献，状似鲩而黑。取其胆悬之船窗上，越宿浆裂出过半。土人云∶胆衣甚薄，浆发即裂，故难得全者。张七泽云∶
松江人谓草鱼为青鱼，青鱼为乌青。草鱼今人家池中用草蓄之者，即鲩也。愚按金华人谓青鱼即乌鲻，以其状似
鲻而色黑也。谓鲩鱼为青鱼，则彼俗之讹也。盖各处方言不同，沿习既久，虽博雅者亦承讹而不自知。即此类推，博物
难矣。至嘉兴人则谓鲩鱼为池鱼，最属可笑。夫池中可蓄之鱼甚多，何得独指于鲩耶？更有误鲩为 为、 者。一寻常
食品，尚尔难辨，况遐方罕觏之药乎？青鱼善啖螺蛳，杭人以螺蛳青呼之最通，使人不致混淆也。
《笔谈》云∶吴人嗜河豚鱼，有遇毒者，往往杀人，可为深戒。据本草∶河豚味甘温无毒，补虚去湿气，理
腰脚。因有此说，人遂信以为无毒，食之不疑，而不知本草所载河豚，乃今人之KT 鱼，又名吐肚鱼、规鱼、胡夷
鱼，非本草所载河豚也，引以为注大误矣。愚按丁巳春，钱塘姚君欧亭宰崇明，招余往游，适余滞迹禾中，辞不
能往，使者复来，初夏始去。姚云∶来何暮？三月间河豚极美，为此地物产之最。余谓此物不吃也罢。姚笑曰∶
君惑矣！止须去其肝、子、眼三件，而洗净其血，并无所谓忌煤 之说也。吾阖署大啖，试问曾有人中毒否？其
西席张君心锄余戚也，今春至署，初不敢食，及见多人食之无恙，亦恣啖。且云谚谓“拚死吃河豚”之“死”字，
乃“洗”字之讹。苟能拼用工夫，洗得净尽可吃也。KT 鱼则彼地亦有，余曾染指，惜河豚未尝其味，赘此以质博
雅。然卫生者不可以余之所闻如此，遂纵尔口腹而不之慎也。
赋税通常应当留有盈余，这样在灾年进行赈济时就不会担心物资不足。这是在安宁之时不忘危险，用富余来弥补不足的治国之道。对酒类征收商税适宜在城市和集镇进行，而不适宜在乡村村落。乡村的酒，米少水多，是田间劳作的农家饮用，用来滋养气血、调和筋脉，并非为了沉溺饮酒。一个人消耗不了几合米，一个店铺一天卖不过几斗，对其征税会损害穷人，并且会导致酗酒之风。如果在集市已经对酒征税，就应当禁止私人酿酒，如果不禁止，酒家的利润就会减少，税收也无法充盈；而在村落则只禁止酿造高度烈性酒，以防止分散城市的商业权力。酿造烧酒最消耗谷物和小麦，荒年时这应当首先被禁止。
章氏说：《诗经》中的“八谷”指禾、麻、菽、麦，后人用脂麻（芝麻）来对应其中的“麻”。但是脂麻本名叫胡麻，来自大宛国，汉代才传入中国，只能用来榨油或制作饼饵，不能当作饭食，怎么能说在夏商周三代时就列入八谷了呢？古人救饥荒用火麻，即《神农本草经》记载的大麻，它无疑是八谷中的麻。至于医书和本草书中记载的香油，都说是脂麻油，而世俗将芸苔油（菜籽油）称为香油，这是极大的谬误。我认为他的辨析都是正确的。如果说芸苔油能使女人不孕，虽然见于古书，但世人广泛将其作为烹饪常食之物，难道能完全相信吗？只是菜肴所需，各有适宜之处罢了。论其性质，橄榄仁油、猪油最好，茶油、麻油、豆油次之，芸苔油最差，其余的就更不用提了。凡是麻油、菜油等都有香味，但方言不同，有的称麻油为香油，有的称菜油为香油，习俗难以改变，使用者贵在审察其适宜性。如果记录在书上，必须明确说明是何种油，以免产生疑惑和错误。至于乌桕子壳内的仁榨出的油，名叫青油，虽然香但有剧毒，燃烧时煤重，老鼠也不吃，夏天与苏油、黄蜡混合造烛，不堪重压，晒干后反而变硬，世人又往往将它与那些久存无沉淀物、名为清油的其他油混淆。需要知道这种叫青油的，是为了区别于壳外白皮所榨的白油。白油颜色白如蜡，造烛最好，又名桕油、皮油。如果皮和仁一起榨，叫绿油，造烛效果不好，性质寒凉滑利。凡是在疮药中使用青油、白油，都是取其杀虫功效。这两种油都不可食用，误食必然导致呕吐腹泻。章氏说它是大热可食用的，是错误的。
《南中纪闻》说：茶油树四季常青，常在八月九月间开花，花色白而香，白天舒展晚上闭合，结果实长达十几个月，直到次年六月才采摘榨油。足以具备一年的气运，因此色味清淡平和且不油腻，这是食品中最适合脾胃的。我认为衢州、严州也有使用其渣滓的，可以用来洗衣去垢，所以闺阁中常用这种油加香料蒸熟后润发，头发就能黑亮而不油腻，大概各种油中只有这个最清澈。
《饮食辨》说：咸味能补肾，所以有坚固筋骨、使人强壮健康的功效。看牛、马吃盐就肥壮健硕，骆驼喜欢咸味所以力气大，喂艾蒿给公羊加盐它就善于交配，那么补肾的说法确实可信了。除了血证、水肿证、消渴病、喘咳病之外，都不必严格禁止食盐。我认为修道之人吃淡食，正是担心肾得到补益后欲望容易发动。
又说：《礼记·月令》仲夏时令百姓不要砍伐蓝草来染色。郑玄认为恐怕伤害生养之气。生养之气是万物共有的，为什么砍伐其他草不禁止，唯独禁止蓝草呢？至于“蓝”字从“监”，或许是六书谐声的道理，郑玄解释为监禁，也属于牵强附会。大概蓝草主要能解百种恶药毒，制百种恶虫毒，退一切大热，行一切败血。所以先王时代禁止它，是因为正值仲夏，炎热正盛，毒虫正多，意图是保留这种有用的东西，以救治百姓疾病，看“以染”二字，可见是说不要把它仅用于染色的微小用途。我认为这种辨析确实是前人所未涉及的，更加显示出先王仁爱百姓的政策无微不至。
又在荷叶条下说：李东垣的各种方剂，不论温、凉、补、泻，必定使用升麻、柴胡、苍术、葛根等升散药物几味，甚至治疗天行疙瘩大头瘟证，也用升麻、苍术、荷叶三味组成清震汤，把这种病命名为雷头风。升麻、荷叶助长其上盛的阳邪，苍术燥化其即将枯竭的阴液，违背正道离开经典，到了极点。后世没有眼目的人，还极力称赞它，岂不悲哀！这种病的到来，其邪气最恶毒，死亡最快。回忆生平经历，只有以退热、消风、解毒为主的治法，才能治愈八九成，服用清震汤的，则百无一活，我曾亲眼目睹几十上百人如此。我认为这话是对的，为什么对于藕，因为它能治疗冻疮，就说它性质大热，凡是肺热咳嗽咯血、心热心悸遗精，都深深告诫避免使用，这大概是智者的一次失误吧。治疗冻疮的药物，如花椒、大蒜之类，固然属于辛热，但黄柏也能治疗冻疮，怎么能一概指为热药呢？另外李东垣的普济消毒饮，使用者也必须减去上升的药物，以免助长邪气的祸患。
又说：朱丹溪的倒仓法，道理没有不通的，但从明代以后，医书都群起附和，我朝先辈说它在人腹中作戏法是正确的。何况牛是耕种收获的工具，天子无故不忍宰杀，祭祀如果不是天神也不敢享用，怎么可以妄加宰杀呢？等到看到《庄子》中牺牛、耕牛的比喻，才知道古人宰杀的只是牺牛，而耕牛一定不杀。我认为丹溪是义乌人，当地有饲养牛来斗的，名叫操牛，斗胜了就高价争购，斗败了就低价卖给屠夫宰杀。平时不从事农田劳作，吃稻米喝美酒，奉为上宾，这是其他地方没有的。它的肉极肥嫩，人都喜欢吃。我失去父亲后，蒙受父亲老友金履思先生提携，在他那里馆居将近十年，因为家规不吃牛肉、狗肉，所以未曾尝过。当地人因为养牛而破产的不少，真是陋俗啊。不知道元代时是否已有此风气？诸书未记载，所以附录于此。
驴、骡，属于马类，而骡介于驴和马之间。杨素园县令说：公驴和母马交配生下的是马骡，体型比马更高；公马和母驴交配生下的是驴骡，体型比驴为大。它们都只有雌性而没有雄性。我说骡既然都是雌性，再与驴马交配生下的是什么名字？杨说：骡性情贞洁，从未与驴、马交配过。我说：那么《易经》说的“利牝马之贞”，指的应该是骡吧。只有雌性没有雄性，正好符合坤卦纯阴的特性，因为它由马所生，仍属马类，所以直接称之为牝马。县令深表赞同。又乾卦代表马，马中的雌性，仍然是阳中之阴，只有骡行走最健壮，即使是骏马也不能及，而且性情极其温顺良善，所以说“牝马地类，行地无疆”，有君子所行之象。世间传说骡的前阴有骨环，不能开合，所以性情贞洁不交配。我查考女人如果有这种形态，而不能安守贞静像骡那样，必然遭遇难产。以前仁和谢金堂先生说：有个姓姚的老稳婆，曾经给她亲戚家接生一女，就说：这女孩是骡形，长大后千万不要嫁人，可以享长寿。起初不信，久了也就忘了。后来嫁给某家，怀孕临产，各位稳婆都没办法，娘家派人去请姚。她说：我虽然老了，还记得二十年前就嘱咐不要嫁，你主人难道不记得了吗？推辞不去。最终没能产下孩子而死。唉，这个老妇人的手眼可谓精准了。所以在婴儿初生时一摸，就知道她交骨无缝。古书把骡讹传为螺，导致令人费解，我已经在《女科辑要》中考证纠正了。有人说驴马交配非其配偶，而骡性情独贞，实在无法理解。我说人也有这种情况，亲眼目睹多次，应当以不解来解释。
本草依据《月令》，强行区分麋角、鹿角有补阴、补阳的区别。乾隆皇帝认为木兰山的鹿、吉林的麋，角都在夏季脱落，只有麈角的角在冬季脱落，曾在南苑见过，特意纠正这一错误。在乾隆三十三年，修改时宪书仲冬月令“麋角解”为“麈角解”。后来修撰本草的人，应当遵奉修改注释。
《蠡海集》说：凡是鸟卵都系着在脊椎上，这是源于天者亲近上的缘故。脊椎系卵的地方，下面生出一个肠，上口连着系卵处。卵既长足而产出，则进入这个肠，俗谓之花肠。下口乃合并于直肠，通过后窍排出。凡是兽类的胎儿，则系着在腹部，而其结处为胎室。既长足则并膀胱下口，从前窍排出。这是源于地者亲近下的缘故。
又说：天赋予气，气的本质没有性情，雨、露、霜、雪，是没有性情的；地赋予形，形的本质有性而无情感，草、木、土、石，是无情的；天地交合则气和形具备，气和形具备则性情完备，鸟、兽、虫、鱼，是性情完备的。涎、涕、汗、泪，得天之气；羽、毛、鳞、甲，得地之形。
又说：万物赖以生存的，必然由气，气就是金。金接受气，顺行就成为五行的本体，金生水，水生木，木生火，火生土，从冬至开始历法的元点，自冬而春，春而夏，夏而长夏，长夏而归于秋，返本归元而收敛；逆行成为五行的作用，金出矿而从革于火以成材，成材则为有生之用，然而火非木不生，必须循木以继之，木必须根据水以滋荣，水必须托土以止蓄，所以木而水，水而土，这就是四行依赖土来定位，所以大挠作甲子，分发五行为纳音：初一曰金，初二曰火，初三曰木，初四曰水，初五曰土，于是知道金是接受气居先的。所以金为气母，在天为星，在地为石，天垂象，地赋形，所以石上云而星降雨，天地气交。星是气的精华，石是气的形体，精气合而水生焉，所以说金生水。《天文志》以星动摇而为风雨之候，石津湿而为雨水之应，难道不是金生水乃是气化之义吗？五行以气为主，所以五行的顺序以金为首。又天气主生，地气主成，水气主化，所以叫三元。
又说：梨，春花秋实，有金木互交的意义，所以叫交梨；枣，味甘色赤，有阳土生物的意义，所以叫火枣。
周公谨说：种竹的方法——每年应当在新竹长成竿后，立即移种前一年生的竹子为最佳。大概当年八月就可以行鞭（地下茎生长），来年就可以抽笋，不过是夏令早晚浇水，没有不成活的。如果到立秋后移栽，虽然没有日晒的祸患，但当行鞭的时候，或在行鞭之后，则可以仅存活，直到来年才可以行鞭，后年春天才开始抽笋，比起初夏所移种的，迟了一年气候。
又说：种葡萄的方法——在正月末，取葡萄嫩枝长四五尺的，卷成小圈，令其紧实，先整治土地，松土并施肥沃灌，种下，只留两节在外面。等到春气发动，众芽竞相吐出，而土中的节不能条达，则全部汇聚花于出土的两节，不到两年长成大棚。果实大如枣，而且多汁。我认为这两种植物都是药用上品，应该广泛种植。
徐季方说：甘枸杞因甘州而得名。黄河以西遍地皆产，只有凉州镇番卫了江石出产的特别佳。了江石在边外数百里，是番夷前往放牧的地方。当地人前往采集，通常几十人结队，昼伏夜行，采不几捧就回来，怕被番夷劫掠。路途远且获取困难，所以非常昂贵。干果大如豆，红如朱砂。即使是当时的贵人，每年所得也只有一升一合而已。黎愧曾担任该地观察使，说仅见过两次。服食家认为细小紫色的是甘枸杞，这是不对的。我所见到的真品，大而红，籽少，就像川贝母大如龙眼，川附子八只重一斤，人们大多不认识。那么燕石似玉，鱼目混珠，天下以伪乱真，大抵都是这样。
梁晋竹说：世传化州橘树是仙人罗辨种在石龙腹上的，共九株，各相距几步，因为靠近龙井略偏的一株为最好，井在州署大堂左廊下，离龙口近的其次，城内又次之，城外则气味完全不同了。广西江树玉孝廉著《橘红辨》，说橘小皮薄，柚大皮厚，橘熟由青转黄，柚熟透才转黄。我曾经坐在树下，仔细检验其枝叶香味，明明是柚，却混呼之为橘，并且装饰其皮叫红，实在是好奇过头了。又范吕男《粤中见闻》说：现在售往外省的橘红，都是增城香柚皮伪制的。其柚皮薄小而尖长，非常芬芳浓郁，不同于别处所产的，所以可以冒充。我认为世人贵耳贱目，喜欢以重价购买假药，橘柚容易辨别尚且如此，何况罕见之物呢！
包公剡说：黔中出产九香虫，生于涧水中。春、夏出游水面的不可用，秋、冬潜伏崖石下，当地人掀开石头得到虫子，就拿出售卖。服用它宜于生子，不仅是房中术所需。服用方法用十四枚，将七枚微火炒去壳、翅及足，七枚生用，每次服一枚生一枚熟，一次嚼食，白开水送下，每日二三次，用完十四枚为止。我认为此虫性温助阳，而秋、冬潜蛰，所以是补肾宜男的妙品，若春、夏浮游水面的不要用。现在药铺中所售，使用者很少有效，难道是产地不对吗？还是采集时间不对吗？
《峤南杂记》说：试龙涎香的方法——将结块的奋力投入水中，一会儿突起浮在水面；或者取一钱含在口中，微有腥气，经过一夜其细沫已咽下，剩余胶粘在舌上，取出沾泥，称重仍是一钱，又晒干其重量如故；即使极干枯，用银簪烧极热钻入，趁暖抽出，其涎拉丝不绝。验证果是如此，不论褐白、褐黑色都是真的。
又说：藤江出产青鱼胆，售卖者用黄藤膏混合其中，黄藤也能行血去翳。我路过藤江，询问渔人是否捕获青鱼，渔人拿来一条献给我，形状像鲩鱼而黑。取其胆悬挂在船窗上，过夜浆液裂出过半。当地人说：胆衣很薄，浆液发出就裂开，所以难得完整的。张七泽说：松江人称草鱼为青鱼，青鱼为乌青。草鱼如今人家池中用草喂养的，就是鲩鱼。我查考金华人称青鱼即乌鲻，因为其形状像鲻而色黑。称鲩鱼为青鱼，则是他们风俗的错误。大概各地方言不同，沿袭既久，即使是博学雅正的人也承袭错误而不自知。以此类推，博物很难了。至于嘉兴人则称鲩鱼为池鱼，最为可笑。池中可蓄养的鱼很多，怎么能独指鲩鱼呢？更有误鲩为 为、 者的。一寻常食品，尚且难辨，何况远方罕见的药物呢？青鱼善于吃螺蛳，杭州人以螺蛳青称呼它最通顺，使人不至于混淆。
《笔谈》说：吴人嗜好河豚鱼，有遇毒的，往往杀人，值得深深警戒。据本草：河豚味甘温无毒，补虚去湿气，理腰脚。因为有这种说法，人们便信以为无毒，吃它不怀疑，而不知道本草所载的河豚，是今人的KT鱼，又名吐肚鱼、规鱼、胡夷鱼，不是本草所载的河豚，引以为注是大误。我认为丁巳年春，钱塘姚君欧亭任崇明知县，邀请我去游玩，适逢我滞留禾中，推辞不能去，使者又来，初夏才离开。姚说：为何来得晚？三月间河豚极美，为此地物产之最。我说这东西不吃也罢。姚笑着说：你迷惑了！只要去掉肝、子、眼三件，而洗净其血，并无所谓忌煤之说。我们衙门大吃，试问有人中毒吗？他的西席张先生是我亲戚，今年春天到衙门，起初不敢吃，及见多人吃之无恙，也恣意大吃。还说谚语谓“拚死吃河豚”的“死”字，乃“洗”字之讹。如果能拼用工夫，洗得净尽可以吃。KT鱼则彼地也有，我曾尝过，可惜没尝河豚的味道，赘述此段以请教博雅之士。然而养生的人不可以因为我听到的如此，就放纵口腹而不谨慎。
The collection of taxes should usually leave a surplus, so that there is no worry of insufficiency when relief is provided in years of famine. This is the way of being prepared for danger in times of peace and using surplus to make up for deficiency. Taxing wine is suitable in cities and market towns, but not in villages. The wine in villages has less rice and more water; it is consumed by farmers who work hard in the fields, merely to nourish Qi and blood and harmonize sinews and vessels, not for indulgence. One person cannot consume several *he* (a unit of volume) of rice, and one shop sells no more than several *dou* (a unit of volume) per day. Taxing it would harm the poor and lead to alcoholism among wine drinkers. If wine is taxed in markets, then private brewing should be prohibited; otherwise, the profit of wine merchants will decrease, and tax revenue will not be sufficient. In villages, only strong liquor should be banned, so as not to divert commercial power from the cities. Brewing distilled spirits consumes the most grain and wheat; in years of famine, this should be prohibited first.
Mr. Zhang said: The "Eight Grains" in the *Classic of Poetry* refer to millet, hemp, beans, and wheat, with later generations substituting sesame (*Sesamum indicum*) for hemp. However, sesame was originally named Hu Ma (Barbarian Hemp), coming from Dayuan, and only entered China during the Han Dynasty. It could only be used for pressing oil or making cakes, not as a staple food. How could it have been listed among the Eight Grains during the Three Dynasties? When ancients saved people from famine using Huoma, it referred to the Da Ma (Hemp) recorded in the *Shennong Bencao Jing*, which undoubtedly belongs to the hemp of the Eight Grains. As for the Xiangyou (Fragrant Oil) mentioned in medical books and materia medica, it all refers to sesame oil. The common people mistakenly call rapeseed oil (*Brassica napus* oil) Xiangyou, which is a great error. I believe his analysis is correct. Although some ancient texts claim that rapeseed oil can cause infertility in women, since it is widely used by people as a daily cooking oil, can this be fully believed? It is simply that different oils are suitable for different culinary needs. Regarding their nature, olive kernel oil and lard are the best; tea seed oil, sesame oil, and soybean oil are next; rapeseed oil is the worst, and others are even inferior. All oils like hemp oil and vegetable oil have fragrance, but due to dialectal differences, some call hemp oil Xiangyou, while others call vegetable oil Xiangyou. Customs are hard to change, so users must carefully examine their suitability. If recorded in writing, one must clearly state which oil is used to avoid confusion and error. The oil pressed from the kernels inside the husk of the Chinese tallow tree (*Triadica sebifera*), called Qingyou (Green Oil), although fragrant, is toxic. It produces heavy coal smoke when burned, and rats do not eat it. In summer, mixed with castor oil and yellow beeswax to make candles, it cannot withstand pressure and becomes hard after sun-drying. People often confuse it with other oils that have been stored for a long time without sediment, known as Qingyou (Clear Oil). It must be understood that this Qingyou is named so to distinguish it from Baiyou (White Oil) pressed from the white skin outside the husk. Baiyou is white like wax and is best for making candles; it is also called Jiu You (Tallow Tree Oil) or Pi You (Skin Oil). If the skin and kernel are pressed together, it is called Lvyou (Green Oil), which is unsuitable for candle-making and has a cold and slippery nature. Both Qingyou and Baiyou are used in wound medicines for their insecticidal properties. Neither is edible; accidental ingestion causes vomiting and diarrhea. Mr. Zhang's claim that it is extremely hot and edible is wrong.
*Nanzhong Jiwen* states: The tea oil tree keeps its leaves green throughout the year. It blooms in August or September, with white and fragrant flowers that open during the day and close at night. It bears fruit for over ten months, harvested only until June of the following year. It absorbs the Qi of the entire year, thus its color and taste are clear, mild, and non-greasy. It is the most suitable food for the Spleen and Stomach. I note that in Quzhou and Yanzhou, the dregs are also used to wash clothes and remove stains. Therefore, in households, this oil is steamed with spices and applied to hair to make it black and shiny without grease, as it is the clearest among all oils.
*Yinshi Bian* states: Salty flavor tonifies the Kidney, thus having the effect of strengthening bones and tendons and promoting robust health. Observing that cattle and horses become fat and strong after eating salt, camels gain strength from liking salty flavors, and rams bred with mugwort and salt mate vigorously, the theory of Kidney tonification seems credible. Except for blood disorders, edema, Xiao Ke (Wasting and Thirsting syndrome), and wheezing/coughing, there is no need to strictly prohibit salt intake. I believe that practitioners of meditation eat bland food precisely because they fear that Kidney tonification might easily trigger desires.
It further states: In the *Monthly Ordinances* (*Yueling*), during the second month of summer, people are ordered not to harvest indigo plants for dyeing. Zheng Xuan interpreted this as fearing damage to the Qi of generation and nourishment. However, the Qi of generation and nourishment is shared by all things. Why prohibit harvesting indigo while allowing other herbs? Furthermore, the character "Lan" (Indigo) contains "Jian" (Monitor/Imprison), which might be explained by phonetic components in the Six Scripts. Zheng's interpretation of "Jian" as imprisonment is forced. Indigo mainly detoxifies various poisonous medicines and insects, reduces all types of high fever, and invigorates stagnant blood. Thus, in the era of the Former Kings, it was prohibited because it was mid-summer, heat was intense, and venomous insects were numerous. The intent was to preserve this useful substance to save people from diseases. The phrase "for dyeing" implies it should not be used merely for the trivial purpose of coloring. I consider this analysis unprecedented and further demonstrates the meticulous benevolence of the Former Kings' governance.
Regarding the entry on Lotus Leaf: Li Dongyuan's formulas, regardless of whether they are warming, cooling, tonifying, or purging, always use several ascending and dispersing herbs such as Shengma (Cimicifugae Rhizoma), Chaihu (Bupleuri Radix), Cangzhu (Atractylodis Rhizoma), and Gegen (Puerariae Radix). Even in treating Tianxing Gedou Datou Zheng (Epidemic Carbuncle Swollen Head Disease), he used Shengma, Cangzhu, and Hetgao (Nelumbinis Folium) to form Qingzhen Tang, naming the disease Leitou Feng (Thunderhead Wind). Shengma and Hetgao assist the excessive Yang pathogen above, while Cangzhu dries up the nearly exhausted Yin fluids. This goes against the right path and deviates from classics to an extreme. Later generations, blind to this, still praise it fervently, which is tragic! This disease arrives with the most malignant Qi and kills fastest. Recalling my experience, treatments focusing on reducing fever, dispelling wind, and detoxifying achieved eight or nine successes out of ten. Those treated with Qingzhen Tang had less than one survivor in a hundred; I witnessed dozens or hundreds of cases. I agree with this statement. However, why did he warn strongly against using Ou (Lotus Rhizoma) for lung heat coughing with blood, heart heat palpitations, and seminal emission, just because it treats frostbite? This seems to be a lapse of wisdom. Frostbite treatments like Jiaojiao (Zanthoxyli Pericarpium) and Dasuan (Allii Sativi Bulbus) are indeed acrid and hot, but Huangbai (Phellodendri Cortex) also treats frostbite; how can it be generally classified as a hot herb? Additionally, in Li Dongyuan's Puji Xiaodu Yin, ascending herbs should be removed to avoid aiding the pathogen.
It also states: Danxi's Dao Cang Fa (Inverting the Warehouse Method) has sound logic, yet since the Ming Dynasty, medical books have blindly followed it. Our dynasty's predecessors correctly criticized it as playing tricks in the abdomen. Moreover, cattle are essential for agriculture. The Son of Heaven does not slaughter them without cause, and sacrifices are not accepted by heavenly spirits unless necessary. How can they be wantonly killed? Seeing Zhuangzi's metaphor of sacrificial oxen vs. plowing oxen, we know ancients only slaughtered sacrificial oxen, never plowing oxen. I believe Danxi was from Yiwu, where locals raise oxen for fighting, called Cao Niu (Operating Ox). Winning oxen are bought at high prices; losing ones are sold cheaply to butchers. These oxen do no farm work, eat rice, drink fine wine, and are treated like honored guests—a practice unique to that region. Their meat is extremely tender and popular. After losing my father, I was supported by Jin Lusi, a friend of my father, and stayed there for nearly ten years. Due to family rules prohibiting beef and dog meat, I never tasted it. Many locals went bankrupt raising fighting oxen; it is truly a vulgar custom. I wonder if this existed in the Yuan Dynasty? Books do not record it, so I append this note.
Donkeys and mules belong to the horse family, with mules being intermediate between donkeys and horses. Yang Suyuan, the county magistrate, said: A male donkey and female horse produce a Ma Luo (Horse Mule), which is taller than a horse. A male horse and female donkey produce a Lv Luo (Donkey Mule), which is larger than a donkey. Both are female and sterile. I asked: If mules are all female, what is the name of offspring produced by mating them with donkeys or horses? Yang replied: Mules are chaste and never mate with donkeys or horses. I said: Then the *I Ching*'s statement "Advantageous for the perseverance of the mare" likely refers to mules. Having only females and no males aligns with Kun (Earth) pure Yin. Since born from horses, they remain horse-like, hence directly called "female horse." The magistrate nodded deeply. Also, Qian (Heaven) represents horses. The female horse is Yin within Yang. Mules walk most vigorously, surpassing even fine horses, and have very gentle natures. Thus, "Female horse, earth-like class, traveling across lands without limit," symbolizes the conduct of a gentleman. Legend says mules have a bone ring in the pre-yin area that cannot open or close, hence their chastity. I checked that women born with this shape, unable to maintain chastity like a mule, inevitably face obstetric disasters. Mr. Xie Jintang of Renhe once said: A midwife named Yao delivered a girl for a relative, saying, "This girl has a mule shape; do not marry her when she grows up, and she will live long." Initially disbelieved, it was soon forgotten. She later married into a certain family. During labor, midwives couldn't help. Her family sent for Yao. Yao said, "Though old, I remember telling you twenty years ago not to marry. Does your master not remember?" She refused to go. The woman died without delivering. Alas, this woman's skill was precise. By touching the newborn, she knew the pubic symphysis was seamless. Ancient texts erroneously wrote "Luo" (Snail) instead of "Mule," causing confusion. I corrected this in *Nuke Jiyao*. Some say donkey-horse mating is unnatural, making mule chastity inexplicable. I say humans have similar cases, witnessed often; let us accept the unexplained.
Materia Medica, based on *Yueling*, forcibly distinguishes Cervus (Deer) antler and Elaphurus (Milu Deer) antler as having Yin-tonifying and Yang-tonifying effects respectively. Emperor Qianlong stated that deer from Mulan and Milu from Jilin both shed antlers in summer, whereas Luzhu antlers shed in winter, which he saw in Nan Yuan, specifically correcting this error. In the 33rd year of Qianlong, the *Shixian Shu* (Calendar Book) changed "Milu jiao jie" (Milu antlers shed) in the mid-winter monthly ordinance to "Luzhu jiao jie" (Luzhu antlers shed). Later editors of Materia Medica should follow this correction.
*Lihai Ji* states: All bird eggs are attached to the spine, originating from Heaven which is superior. Where the spine attaches the egg, an intestine grows below, connecting upwards to the egg attachment. When the egg is fully developed and laid, it enters this intestine, commonly called the flower intestine. Its lower end merges with the rectum to exit via the posterior orifice. All mammalian fetuses attach to the abdomen, forming the uterine cavity. Upon full development, they exit via the bladder neck through the anterior orifice. This originates from Earth which is inferior.
It further states: Heaven endows Qi; the quality of Qi has no temperament. Rain, dew, frost, and snow have no temperament. Earth endows Form; the quality of Form has nature but no emotion. Grass, trees, soil, and stones are emotionless. When Heaven and Earth interact, Qi and Form are complete, and thus Nature and Emotion are prepared. Birds, beasts, insects, and fish possess complete Nature and Emotion. Saliva, nasal mucus, sweat, and tears derive from Heaven's Qi; feathers, hair, scales, and shells derive from Earth's Form.
It also states: The source of all things' life must come from Qi; Qi is Metal. Metal receives Qi. Moving forward順 (Shun) constitutes the body of the Five Phases: Metal generates Water, Water generates Wood, Wood generates Fire, Fire generates Earth. Starting from Winter Solstice, the cycle goes Winter → Spring → Summer → Late Summer → Autumn, returning to the root and origin for convergence. Moving backward Ni (Ni) constitutes the function of the Five Phases: Metal comes from ore and transforms by Fire to become material. Material becomes useful for life. However, Fire cannot exist without Wood, so it must follow Wood. Wood must rely on Water for nourishment, and Water must rely on Earth for containment. Thus, Wood leads to Water, Water leads to Earth. The Four Phases rely on Earth to establish position. Hence, Da Nao created the Sexagenary Cycle, distributing Five Phases into Na Yin: Day 1 is Metal, Day 2 is Fire, Day 3 is Wood, Day 4 is Water, Day 5 is Earth. Thus, Metal receives Qi first. So Metal is the Mother of Qi. In Heaven, it is Stars; on Earth, it is Stones. Heaven manifests images, Earth endows forms. Thus, clouds on stones and stars raining connect Heaven and Earth Qi. Stars are the essence of Qi; Stones are the form of Qi. Essence and Qi combine to generate Water, hence "Metal generates Water." The *Treatise on Astronomy* states star movement predicts wind and rain, and stone moisture responds to rain and water. Is this not the meaning of Qi transformation in "Metal generates Water"? The Five Phases prioritize Qi, so the order starts with Metal. Heaven Qi governs generation, Earth Qi governs completion, Water Qi governs transformation; hence called Three Origins.
It also states: Pear blossoms in spring and fruits in autumn, symbolizing the mutual interaction of Metal and Wood, hence called Jiao Li (Interacting Pear). Jujube is sweet and red, symbolizing Yang Earth generating life, hence called Huo Zao (Fire Jujube).
Zhou Gongjin said: The method of planting bamboo—each year, after new shoots mature into culms, transplanting those from the previous year is best. By August, rhizomes (bian) grow; by next year, shoots emerge. With morning and evening watering in summer, survival is assured. If transplanted after Start of Autumn, although avoiding sun exposure, rhizome growth occurs after or during transplantation. Survival is possible, but rhizome growth happens only next year, and shoots emerge the following spring, delaying climate adaptation by one year compared to early summer transplantation.
Also: The method of planting grapes—At the end of January, take tender grape branches 4-5 chi long, coil them into tight circles. Prepare the soil by loosening and fertilizing. Plant them, leaving only two nodes exposed. When Spring Qi activates, buds compete to emerge. Nodes underground cannot develop freely, so all floral energy concentrates on the two exposed nodes. Within two years, a large trellis forms. Fruits are date-sized and juicy. I believe these two are top-grade medicinal materials and should be widely planted.
Xu Jifang said: Gan Gouqi (Sweet Goji Berry) gets its name from Ganzhou. Produced everywhere west of the Yellow River, but the best comes from Liaojianshi in Zhanfan Guard, Liangzhou. Liaojianshi is hundreds of li beyond the border, a grazing land for barbarians. Locals gather in groups of dozens, moving by night and hiding by day, collecting only a few handfuls before returning, fearing robbery. Distance makes acquisition difficult, hence high price. Dried berries are bean-sized and vermilion red. Even nobles of that time received only a sheng or ge annually. Li Kuizen, an inspector there, claimed to have seen it only twice. Consumers believe small purple ones are genuine Gan Gouqi, which is wrong. Genuine ones I saw were large, red, and had few seeds, resembling Chuan Beimu (Fritillariae Cirrhosae Bulbus) sized like a longan, or Chuan Fuzi (Aconiti Lateralis Radix Praeparata) where eight weigh one jin. Most people do not recognize them. Thus, Yan Shi (swallow stone) resembles jade, and fish eyes mimic pearls; the world is full of fake passing as real.
Liang Jinzhu said: World tradition holds that the Huazhou Orange Trees were planted by Immortal Luo Bian on the belly of a Stone Dragon. There are nine trees, spaced a few steps apart. The one slightly off-center near the Dragon Well is best. The well is under the left corridor of the Prefecture Hall. Those near the dragon mouth are next, followed by those in the city, and finally those outside the city, whose smell and taste differ significantly. Jiang Shuyu, a Xiaolian from Guangxi, wrote *Juhong Bian* (Differentiation of Orange Red), stating oranges are small with thin skin, pomelos are large with thick skin. Oranges turn yellow when ripe from green; pomelos turn yellow only when fully ripe. Sitting under the tree, I carefully examined the leaves and fragrance; it was clearly a pomelo, yet confusedly called orange, and its skin decorated as "red." This is mere curiosity. Fan Lunan's *Yuezhou Jianwen* states: Orange red sold outside Guangdong is faked from Zengcheng Fragrant Pomelo peel. The peel is thin, small, pointed, and long, very fragrant, unlike other origins, thus capable of deception. I believe people value hearsay over sight, happily buying fake medicine at high prices. If oranges and pomelos are easily confused, how much more so for rare items!
Bao Gongyan said: Qiuzhong produces Jiuxiang Chong (Nine-Fragrance Beetle), living in stream waters. Those swimming on the surface in Spring and Summer are unusable. In Autumn and Winter, they hide under cliff rocks. Locals lift stones to catch them for sale. Ingestion promotes fertility, not just for sexual arts. Dosage: 14 beetles. Stir-fry 7 lightly to remove shell, wings, and legs; use 7 raw. Take one raw and one cooked at a time, chewed, washed down with white soup. Twice or thrice daily. Stop after finishing 14. I believe this beetle is warm and assists Yang. Hiding in Autumn/Winter makes it excellent for Kidney tonification and promoting conception. Do not use those swimming in Spring/Summer. Current pharmacy sales show little efficacy. Is it wrong origin or wrong timing?
*Qiaonan Zaji* states: Test for Ambra (Dragon Saliva Incense)—Throw clumps forcefully into water; they float up quickly. Or hold one qian in the mouth; slight fishy odor. Overnight, fine foam is swallowed, remaining sticky matter adheres to tongue. Remove, dip in mud, weigh—it remains one qian. Dry it; weight stays same. Even if extremely dry, insert a red-hot silver needle; upon withdrawal, silk-like strands stretch continuously. If verified, brown-white or brown-black colors are genuine.
Also: Tengjiang produces Qingyu Dan (Black Carp Gallbladder). Sellers mix it with Huangteng Gao (Yellow Vine Paste). Huangteng also invigorates blood and removes nebula. Passing Tengjiang, I asked fishermen about catching Qingyu. One offered a specimen, looking like Wuchang Fish but black. Hung the gallbladder on the boat window. Overnight, fluid cracked and leaked over half. Locals said: The gallbladder membrane is very thin; fluid expansion causes cracking, making intact ones rare. Zhang Qize said: Songjiang people call Grass Fish Qingyu, and Qingyu Wuqing. Grass Fish raised in ponds with grass is Wuchang Fish. I checked: Jinhua people call Qingyu Wu Zi, because it resembles Zi Yu but is black. Calling Wuchang Fish Qingyu is a local error. Dialects vary; long habituation makes even scholars unaware of errors. Extending this, understanding natural history is hard. Jiaxing people calling Wuchang Fish Chi Yu is ridiculous. Many fish can be kept in ponds; why single out Wuchang Fish? Others mistake Wuchang Fish for [illegible characters]. Even common food is hard to identify, let alone rare remote medicines. Qingyu eats snails; Hangzhou people call it Luosi Qing, which prevents confusion.
*Bitan* states: Wu people love Pufferfish. Poisoning often kills, serving as a deep warning. According to Materia Medica: Pufferfish is sweet, warm, non-toxic, tonifies deficiency, removes dampness, regulates waist and legs. Believing this, people eat it without suspicion, not knowing the Materia Medica's Pufferfish is actually today's KT Fish, also called Tuduyu Fish, Guiyu, or Huyi Fish. Confusing them is a major error. I recall in Spring of Ding Si year, Yao Outing, Magistrate of Chongming, invited me. I was delayed in Hezhong and declined. Messengers came again; I left in Early Summer. Yao asked: Why late? March pufferfish is best, the top product here. I said: Better not eat it. Yao laughed: You are confused! Just remove liver, roe, and eyes, wash blood clean. No taboo regarding coal ash. Our office ate it heavily; ask if anyone was poisoned? My guest teacher, Mr. Xin Chu, my relative, came to the office this spring. Initially afraid to eat, seeing others safe, he ate freely. He said the proverb "Risk death to eat pufferfish" has "Death" as a typo for "Wash". If one works hard to wash cleanly, it is edible. KT Fish exists there too; I tasted it. Regret not tasting true Pufferfish. Append this for scholarly discussion. However, health-conscious people should not indulge their appetites based on my hearsay without caution.