（本经上品）
土大顽颓则风木变眚，以木必基土，维土为命，互为乘制，制则化生。
【气味】甘平，无毒。
【主治】主心腹鬼疰，精物老魅，咳逆，泄痢脓血，女子漏下，症瘕坚结，小儿热气惊
痫，齿主小儿大人惊痫，癫疾狂走，心下结气，不能喘息，诸痉，杀精物，久服通神明。
【核】曰∶出晋地，及太山、剡州、沧州、太原，山岩水岸土穴中，此龙化解脱之处也。
其骨细，其文广者雌；其骨粗，其文狭者雄。五色具者上，白、黄色者中，纯黑者下矣。各
随五色合五藏，如五芝、五石英、五石脂之入五脏也。山书云∶鳞虫三百六十，而龙为之长。
元命苞云∶龙之为言萌也，阴中之阳，故龙举而云兴。说文云∶龙春分而登天，秋分而潜渊
，物之至灵者也。埤雅云∶龙鳞八十有一，具九九之数，阳之极者。故为辰而司水，鲤鳞三
十有六，具六六之数，阴之极也。故变阳而化龙。淮南子云∶羽毛鳞介，皆祖于龙，羽嘉生
飞龙，飞龙生凤凰，而后鸾鸟庶鸟，凡羽者以次生焉。毛犊生应龙，应龙生建马，而后麒麟
庶兽。凡毛者以次生焉。介鳞生蛟龙，蛟龙生鲲鲠，而后建邪庶鱼，凡鳞者以次生焉。介潭
生先龙，先龙生玄鼋，而后灵龟庶龟，凡介者以次生焉。埤雅云∶龙亦卵生而思抱，雄鸣
上风，雌鸣下风而风化。广雅云∶有鳞曰蛟龙，有翼曰应能，有角曰虬龙，无角曰螭龙，未
升天曰蟠龙，玉符称世俗画龙之状，马首蛇尾，又有三停九似之说。谓自首至膊，膊至腰，
腰至尾，皆相停也；九似者，角似鹿，头似驼，眼似鬼，项似蛇，腹似蜃，鳞似鱼，爪似鹰，
掌似虎，耳似牛也。或曰∶龙无耳，故以角听。又云∶骊龙之眸，见千里纤芥。论衡云∶龙
头上有骨，如博山形，名曰尺木。无尺木者，不能升天，其为性粗猛而畏铁，爱玉及空青而
嗜燕，故食燕人不可渡海。又曰∶蛟龙畏楝叶，及五色线，故汉以来，祭屈原者，以五色线
合楝叶缚之。古者豢龙御龙氏，徒以知其好恶而节制之，将雨则吟，其声如戛铜盘，涎能发
众香，其嘘气成云，反因云以蔽其身，故不可全见。今江湖间，时有见其爪与尾者，
岁时云∶夏四月后，龙乃分方，各有区域，故两亩之间，而雨 异焉。又多豪雨，说者曰∶
细润者天雨，猛暴者龙雨也。又能火与人火相反，得湿而焰，遇水而燔，以火逐之，则燔息
而焰灭矣。饵食者，当知其出处爱恶如此。修治龙骨，香草汤浴两度，捣粉，绢袋盛之，用
燕子一只，去肠肚，安袋于内，悬井面上，一宿取出，再研极细用。
（昔有 叔安，有裔子曰∶董父实，甚好龙，能求其嗜欲以饮食之，龙多归之，乃扰畜
龙，以服事帝舜。舜赐之姓曰董氏，曰豢龙，故帝舜世有畜龙，及有夏孔甲，扰于有帝，帝
赐之乘龙河汉各二。各有雌雄，孔甲不能食，而未获豢龙氏。陶唐氏既衰，其后有刘累，学
扰龙于豢龙氏，以事孔甲，能饮食之。夏后嘉之，赐氏曰御龙。）
（管子云∶龙被五色而游，故神欲小则为蚕 ，欲大则涵天地，欲上则凌云气，欲下则
入于深泉。变化无日，上下无时，谓之神。变化论云∶龙不见石，犹人不见风，鱼不见水也。）
（韩语云∶嘘气成云，云固弗灵于龙也，然龙乘是气，茫洋穷乎玄间薄日月，伏光景，
感震电，神变化，水下土，汨陵谷，云亦灵怪矣哉。云，龙之所能使为灵也，若龙之灵，则
非云之所能使为灵也，然龙弗得云，无以神其灵矣。失其凭依，信不可与，异哉其所凭依，
乃其所自为也。易曰∶云从龙，既曰，龙则云从之矣。）
绍隆王先生云∶龙禀阳而伏阴，神灵之物也。神则灵，灵则变；神也者，两精相合，阴
阳不测之谓也。
【 】曰∶龙耳亏聪，以角为听，固有六根互用，此则借用以为六根者也。春半登天，
秋半潜渊，揆机衡之升沉，是合四时之宜耳。豢龙氏醢龙以食。张华云∶龙酢得醋，则生五
色，安知非形似龙类也。别录为死龙之骨；苏寇疑为神物，无自死理，既属神物，又安知
非从尸解而去也，故仅存朽骨，尚获灵异乃尔。对待生人未朽之四大，便为鬼疰精物老魅之
所侮，与泄痢脓血、症瘕坚结之早现颓败相者，若惊痫癫疾，狂走痉 ，此不能震惊百里，
施诸己身者也。古有龙髯作拂，见燕则冉冉自飘，龙皮作障，溽暑时云生凉作，固属谬诞，
亦未必非尸解物，留人间世，以显灵异者也。雷公修事，藏纳燕腹，悬井面上，此遂出处嗜
欲之性，倍发其灵异故尔。但用燕似觉伤生，且非时亦不易得，不若以云母易紫燕，云从龙，
物各
客曰∶龙骨畏石膏。喜牛黄、人参何也？颐曰∶石膏禀艮止之凝肃，虽与潜蛰之德相符，
御天之性则反，故畏之。牛黄黄中通理，浓德载物。人参 天两地，奠安形藏，借以济弱扶
倾，运用枢纽，故喜之。又曰∶牛黄为君，佐以龙骨，牛黄又反畏龙骨，何也？颐曰∶牛黄
全具敦阜之体，龙则时蛰时跃，蛰时无碍，跃时未免为之崩且溃耳。
（眼耳鼻舌身意曰六根，色声香味触法曰六尘，根之合尘，各有专司，互用，则根尘叠
应矣。若龙之角，为根身之余物，以之借听，此亦极大神通。繇此观之，物物都有神通，神
通者，我之不能，彼之独善者是也。若蚱蝉之鸣以胁，蛴螬之行以腹，与猿猴之善援，羚羊
之
（《神农本草经》列为上品）
如果大地过于顽劣沉滞，风木之气就会发生灾变。因为树木必须依托土壤生长，以土壤为生命根基，二者相互制约、相互依存，只有在制约中才能化生万物。
【气味】味甘，性平，无毒。
【主治】主要治疗心腹部的鬼疰（一种由邪气引起的慢性消耗性疾病），精怪老魅（指各种妖邪之物），咳嗽气逆，泄泻痢疾伴有脓血，女子带下漏血，腹部结块坚硬（症瘕），小儿因热邪引起的惊痫，牙齿方面主治小儿和成人的惊痫、癫狂、奔走发狂，胸中气机郁结导致无法喘息，各种痉挛抽搐，杀灭精怪邪物，长期服用能够通灵达神。
【核析】曰：龙骨产于晋地，以及泰山、剡州、沧州、太原等地，多发现于山岩缝隙、水岸或土穴之中，这是龙化解形体、解脱束缚的地方。其骨骼纹理细密、宽度较宽的是雌龙；骨骼粗糙、纹理狭窄的是雄龙。五色俱全的为上等，白色、黄色的为中等，纯黑色的为下等。龙骨随五色对应五脏，如同五芝、五石英、五石脂入五脏一样。山书记载：鳞虫三百六十种，而龙是它们的领袖。元命苞说：龙的意思是萌动，属于阴中之阳，所以龙兴起时云也随之兴起。说文解字说：龙在春分时登天，秋分时潜藏深渊，是最有灵性的生物。埤雅说：龙有八十一片鳞片，符合九九之数，是阳气的极致。所以龙掌管辰位并司水，鲤鱼有三十六片鳞片，符合六六之数，是阴气的极致。所以鲤鱼变化阳气化为龙。淮南子说：羽毛、鳞片、甲壳的动物，都起源于龙。羽嘉生出飞龙，飞龙生出凤凰，然后鸾鸟和普通鸟类依次产生，凡是长羽毛的按次序生成。毛犊生出应龙，应龙生出建马，然后麒麟和普通野兽依次产生，凡是长毛的按次序生成。介鳞（有甲壳和鳞片的动物）生出蛟龙，蛟龙生出鲲鲠，然后建邪和普通鱼类依次产生，凡是长鳞片的按次序生成。介潭（有甲壳的水生动物）生出先龙，先龙生出玄鼋，然后灵龟和普通乌龟依次产生，凡是长甲壳的按次序生成。埤雅又说：龙也是卵生的但会护卵，雄龙在上风鸣叫，雌龙在下风鸣叫，风气交感而孵化。广雅说：有鳞的叫蛟龙，有翼的叫应龙，有角的叫虬龙，无角的叫螭龙，未升天的叫蟠龙。玉符称世俗画龙的形状是马头蛇尾，又有“三停九似”的说法。所谓三停，是指从头到肩膊，从肩膊到腰，从腰到尾，各段比例相当；九似是指角像鹿，头像驼，眼像鬼（或说像兔/虾），颈像蛇，腹像蜃（蛤蜊），鳞像鱼，爪像鹰，掌像虎，耳像牛。有人说龙没有耳朵，所以用角来听。又传说骊龙的眼珠能看清千里之外的细微毛发。论衡说：龙头上有骨头，形状像博山炉，名叫尺木。没有尺木的龙不能升天。龙的性情粗猛且畏惧铁，喜爱玉石和空青，嗜好吃燕子，所以吃燕肉的人不可渡海。又说蛟龙畏惧楝树叶和五色线，所以汉代以来祭祀屈原时，用五色线合着楝叶包裹粽子。古代豢龙氏、御龙氏，只是了解龙的喜好与厌恶并加以节制，将要下雨时吟唱，声音像敲击铜盘，唾液能引发众香，它吐出的气息形成云，反而借助云来遮蔽自身，所以不能完全看见。如今在江湖之间，时常有人看到它的爪子和尾巴。岁时记说：夏历四月以后，龙便分赴各方，各有区域，所以两亩田地之间，雨水也可能不同。又多豪雨，解说的人说：细雨绵绵是天雨，猛烈暴烈的雨是龙雨。龙火与人火相反，遇湿反而燃烧，遇到水则焚烧，如果用火去追逐它，火焰就会熄灭。服用龙骨的人，应当知道它的出处和喜好厌恶如此。修治龙骨，用香草汤洗浴两次，捣碎成粉，用绢袋装好，取一只燕子，去掉肠肚，将袋子放入燕腹内，悬挂在井口上方，过一夜取出，再研磨至极细使用。
（从前有个陆终氏的后代叫安，他的后裔叫董父，非常喜欢龙，能投其所好喂养它们，龙大多归附他，于是他驯养龙，用来侍奉帝舜。舜赐他姓董氏，封号为豢龙氏，所以帝舜世代都有养龙的人。到了夏朝孔甲时期，他在有帝那里学习驭龙，天帝赐给他乘龙，黄河和汉水各两条，每条都有雌雄。孔甲不会喂养，也没找到豢龙氏。陶唐氏衰落后，其后代有刘累，向豢龙氏学习驯龙，用来侍奉孔甲，能喂养它们。夏后氏嘉奖他，赐姓为御龙氏。）
（管子说：龙披着五色云彩游动，所以神灵想要小就变成蚕，想要大就涵盖天地，想要上就凌云气，想要下就潜入深泉。变化没有固定日子，上下没有固定时间，这就叫做神。变化论说：龙不显现在石头面前，就像人看不见风，鱼看不见水一样。）
（韩语说：龙吐气成云，云本来不如龙有灵性，然而龙乘着这股气，弥漫穷尽于玄妙空间，迫近日月，隐藏光影，感应雷电，神奇变化，使水向下流，淹没丘陵山谷，云也是灵异的啊。云，是龙所能驱使而产生灵性的，至于龙的灵性，就不是云所能驱使产生灵性的了，然而龙如果没有云，就无法显示其灵性。失去了凭借依靠，确实不行啊，奇怪的是它所凭借的，正是它自己所创造的。易经说：云跟随龙，既然说是龙，那么云就跟随它了。）
绍隆王先生说：龙禀受阳气而潜伏阴气，是神灵之物。神就是灵，灵就能变化；所谓神，是阴阳二精相合，阴阳变化莫测的状态。
【附录】曰：龙耳朵听力亏损，用角来听，这本来就有六根互用的道理，这里则是借用角作为听觉器官。春分半时登天，秋分半时潜渊，衡量星斗升降，这是符合四季适宜的道理罢了。豢龙氏把龙煮成肉酱食用。张华说：龙醋得到醋，就会产生五色，怎么知道不是形似龙类的东西呢？别录认为是死龙的骨头；苏恭寇宗奭怀疑它是神物，没有自己死亡的理，既然属于神物，又怎么知道不是通过尸解（道教谓得道者死后留下骸骨）而去世的呢，所以只存留朽骨，还能获得如此灵异。对待活人未腐烂的四肢百骸，就被鬼疰、精物、老魅所欺侮，与泄痢脓血、症瘕坚结等早现颓败征象相对比，像惊痫癫疾、狂走痉挛，这是不能震惊百里，施加于自身的事情。古时有用龙须做拂尘，看见燕子就冉冉自飘，用龙皮做屏风，潮湿暑热时云生凉意，固然是荒诞谬误，也未必不是尸解之物，留在人间世，以显示灵异。雷公修制方法，将龙骨藏纳在燕腹中，悬挂在井口上方，这样就顺应了它的出处和嗜欲本性，加倍激发其灵异。只是用燕子似乎伤害生命，而且非季节也不容易得到，不如用云母代替紫燕，云跟随龙，万物各自有其特性。
客人问：龙骨为什么畏惧石膏？喜欢牛黄、人参为什么呢？卢之颐说：石膏禀受艮卦止静的凝肃之气，虽然与潜藏蛰伏的德行相符，但与驾驭天空的性质相反，所以畏惧它。牛黄黄色中通理顺，厚德载物。人参贯通天地，安定形体脏腑，借以救济虚弱扶持倾危，运用枢纽，所以喜欢它。又问：牛黄为君药，佐以龙骨，牛黄又反过来畏惧龙骨，为什么呢？卢之颐说：牛黄完全具备敦厚高阜的体态，龙则是时而蛰伏时而跳跃，蛰伏时没妨碍，跳跃时未免为之崩塌溃散。
（眼耳鼻舌身意称为六根，色声香味触法称为六尘，根与尘的结合，各有专门职能，互相作用，则根尘重叠相应。至于龙的角，是身体剩余的物质，用它来借听，这也是极大的神通。由此看来，万物都有神通，神通就是我所不能、唯独它擅长的事情。比如蚱蝉用胁部鸣叫，蛴螬用腹部行走，与猿猴善于攀援，羚羊……）
(Shennong Bencao Jing classifies it as a Superior Grade herb.)
If the earth becomes too stubborn and stagnant, the Wind-Wood qi will suffer disaster. Because wood must be based on soil, regarding soil as its life foundation, they mutually restrain and control each other; only through restraint can transformation and generation occur.
[Flavor and Properties] Sweet in flavor, neutral in nature, non-toxic.
[Indications] Primarily treats Gui Zhu (ghostly afflictions) in the heart and abdomen, old spirits and demons, cough with rebellious qi, dysentery with pus and blood, leukorrhea and uterine bleeding in women, hard accumulations in the abdomen (Zheng Jia), heat-induced fright and epilepsy in children, dental issues treating fright and epilepsy in both children and adults, mania and running wild, stagnation of qi in the chest preventing breathing, various spasms, kills spirit entities, and long-term consumption promotes spiritual clarity.
[Analysis] It says: Longgu (Dragon Bone) is produced in Jin region, as well as Mount Tai, Yanzhou, Cangzhou, and Taiyuan. It is found in mountain rock crevices, water banks, or earth burrows; this is where dragons dissolve their forms and attain liberation. Its bones are fine-grained and wide in pattern indicate female dragons; coarse-grained and narrow-patterned bones indicate male dragons. Those possessing all five colors are superior grade; white and yellow are medium grade; pure black is inferior grade. Each color corresponds to the Five Zang Organs, similar to how Wu Zhi (Five Fungi), Wu Shi Ying (Five Quartz), and Wu Shi Zhi (Five Clay) enter the Five Zang Organs. Shan Shu states: Among the 360 species of scaled creatures, the Dragon is their leader. Yuan Ming Bao states: The meaning of "Long" (Dragon) is sprouting; it is Yang within Yin, therefore when the Dragon rises, clouds arise. Shuo Wen Jie Zi states: Dragons ascend to heaven at the Spring Equinox and hide in abysses at the Autumn Equinox; they are the most spiritual beings. Pi Ya states: Dragons have 81 scales, conforming to the number of Nine Nines, representing the extreme of Yang. Thus, they govern the Chen position and control water. Carps have 36 scales, conforming to Six Six, representing the extreme of Yin. Thus, transforming Yang, they become dragons. Huai Nan Zi states: Feathered, scaled, and shelled creatures all originate from the Dragon. Yu Jia gave birth to Fei Long (Flying Dragon), Fei Long gave birth to Feng Huang (Phoenix), and then Luan birds and common birds were born in sequence; all feathered creatures followed this order. Mao Du gave birth to Ying Long (Winged Dragon), Ying Long gave birth to Jian Ma, and then Qilin and common beasts were born; all furry creatures followed this order. Jie Lin (shelled and scaled) gave birth to Jiao Long, Jiao Long gave birth to Kun Geng, and then Jian Xie and common fish were born; all scaled creatures followed this order. Jie Tan (shelled aquatic) gave birth to Xian Long, Xian Long gave birth to Xuan Yuan, and then Ling Gui and common turtles were born; all shelled creatures followed this order. Pi Ya also states: Dragons are oviparous but brood eggs; males cry in the upper wind, females in the lower wind, and wind fertilization occurs. Guang Ya states: Scaled ones are called Jiao Long, winged ones are called Ying Long, horned ones are called Qiu Long, hornless ones are called Chi Long, and those not yet ascended are called Pan Long. Yu Fu describes the secular depiction of dragons as having horse heads and snake tails, with the theory of "Three Stops and Nine Resemblances." Three stops refer to proportional segments from head to shoulder, shoulder to waist, and waist to tail. Nine resemblances mean: horns like deer, head like camel, eyes like ghost (or rabbit/shrimp), neck like snake, belly like clam, scales like fish, claws like eagle, paws like tiger, ears like cow. Some say dragons have no ears and thus hear with their horns. It is also said that the eye of a black dragon can see fine hairs at a thousand li distance. Lun Heng states: There is bone on the dragon's head, shaped like a Boshan censer, named Chi Mu. Without Chi Mu, a dragon cannot ascend to heaven. Their nature is fierce and they fear iron; they love jade and Kong Qing (azurite) and crave swallows. Therefore, those who eat swallow meat should not cross the sea. It is also said that Jiao Longs fear Toona sinensis leaves and five-colored threads. Hence, since the Han Dynasty, sacrifices to Qu Yuan involve wrapping zongzi with five-colored threads and Toona sinensis leaves. In ancient times, the Guan Long Shi and Yu Long Shi merely knew the dragon's likes and dislikes to regulate them. When rain was imminent, they would chant, sounding like striking a bronze plate. Their saliva could induce various fragrances; their breath formed clouds, which they used to conceal themselves, so they could rarely be fully seen. Nowadays, in rivers and lakes, people sometimes see their claws and tails. Sui Shi Ji states: After the fourth month of summer, dragons disperse to different regions, hence rainfall can differ between two adjacent fields. Heavy rains are often attributed to dragons; commentators say gentle rain is heavenly rain, while violent rain is dragon rain. Dragon fire is opposite to human fire; it burns when wet and ignites upon contact with water. If pursued by fire, the flames extinguish. Those taking Longgu should know its origins and preferences thus. To process Longgu, bathe it twice in herbal decoction, grind into powder, place in a silk bag, take one swallow, remove intestines, insert the bag inside, hang over a well mouth for one night, then take out and grind extremely fine.
(In ancient times, An, a descendant of Lu Zhongshi, had a grandson named Dong Fu who loved dragons greatly. He fed them according to their cravings, attracting many dragons. He tamed them to serve Emperor Shun. Shun granted him the surname Dong and the title Guan Long Shi. Thus, Emperors of Shun's lineage kept dragons. Later, during Xia's reign, Kong Jia learned dragon handling from You Di. The Emperor granted him riding dragons, two from the Yellow River and two from the Han River, each pair male and female. Kong Jia could not feed them and failed to find the Guan Long Shi. After the decline of Tao Tang, his descendant Liu Le learned to tame dragons from Guan Long Shi to serve Kong Jia, feeding them successfully. The Xia Hou praised him and granted the surname Yu Long Shi.)
(Guan Zi states: Dragons wear five-colored clouds while roaming. Thus, the divine wishes to be small and becomes a silkworm; wishes to be large and encompasses heaven and earth; wishes to go up and rides cloud qi; wishes to go down and enters deep springs. Changes occur without fixed days, ascending and descending without fixed times; this is called Shen (Spirit). Bian Hua Lun states: Dragons do not appear before stones, just as humans do not see wind and fish do not see water.)
(Han Yu states: Dragons exhale qi to form clouds. Clouds are inherently less spiritual than dragons, yet dragons ride this qi, filling the profound space, approaching the sun and moon, hiding light and shadow, sensing thunder and lightning, changing magically, causing waters to flow downward, submerging hills and valleys. Clouds are indeed miraculous. Clouds possess the spirituality that dragons can command. However, the dragon's spirituality is not commanded by clouds. Yet, without clouds, dragons cannot manifest their spirituality. Losing their reliance is indeed impossible. Strange is their reliance, which is self-created. The I Ching states: Clouds follow the Dragon. Since it is the Dragon, the clouds follow it.)
Mr. Wang Shaolong stated: Dragons embody Yang while concealing Yin; they are spiritual beings. Spirit implies agility, agility implies change. Spirit refers to the union of two essences, the unfathomable interplay of Yin and Yang.
[Appendix] It says: Dragons have impaired hearing in their ears and use horns to listen. This originally involves the mutual use of the Six Roots (sensory organs); here, the horn is borrowed as an auditory organ. Ascending to heaven at mid-spring and hiding in abysses at mid-autumn aligns with the rising and setting of stars, conforming to the appropriateness of the four seasons. Guan Long Shi boiled dragons into sauce to eat. Zhang Hua stated: Dragon vinegar produces five colors when mixed with vinegar. How do we know it is not something resembling a dragon? Bie Lu considers it the bone of dead dragons. Su Gong and Kou Zongshi suspect it is a divine object, arguing there is no reason for it to die naturally. If it is a divine object, how do we know it did not depart via Shijie (corpse liberation)? Thus, only rotting bones remain, yet still retain such spiritual properties. Compared to the unrotten four limbs of living humans, which are bullied by Gui Zhu, spirits, and demons, and contrasted with early signs of decay like dysentery with pus/blood and hard abdominal masses, conditions like fright-epilepsy, mania, spasms, etc., represent failures to shock a hundred miles or affect oneself. Anciently, dragon whiskers were made into fly-whisks that floated when seeing swallows; dragon skin was made into screens that generated coolness in humid summers. These are undoubtedly absurd, yet perhaps they are remnants of Shijie objects left in the human world to display spiritual phenomena. Lei Gong's processing method hides the bone in a swallow's belly and hangs it over a well. This follows the nature of origin and craving, doubling its spiritual effect. However, using swallows seems to harm life, and they are hard to obtain out of season. It is better to use Yunmu (Mica) instead of purple swallows. Clouds follow dragons; each thing has its own nature.
Guest asked: Why does Longgu fear Shigao (Gypsum Fibrosum)? Why does it favor Niuhuang (Calculus Bovis) and Renshen (Ginseng Radix)? Yi replied: Shigao embodies the solidifying and restraining nature of Gen (Mountain). Although it matches the virtue of hibernation, it opposes the nature of controlling the sky, hence the fear. Niuhuang is yellow, smooth internally, and carries heavy virtue. Renshen connects Heaven and Earth, stabilizes the physical form and viscera, aids the weak and supports the collapsing, and operates the pivot; hence it is favored. Guest asked further: Niuhuang is the Sovereign herb, assisted by Longgu, yet Niuhuang fears Longgu. Why? Yi replied: Niuhuang possesses the full body of Dunfu (mound-like stability). The Dragon, however, alternates between hibernation and leaping. During hibernation, there is no hindrance; during leaping, it inevitably causes collapse and rupture.
(The Eye, Ear, Nose, Tongue, Body, and Mind are called the Six Roots; Form, Sound, Smell, Taste, Touch, and Dharma are called the Six Dusts. The combination of Roots and Dusts has specific functions. Mutual use leads to overlapping responses of Roots and Dusts. The dragon's horn, being a remnant of the body, is borrowed for hearing, which is a great supernatural power. From this, we see that all things have supernatural powers. Supernatural power means what I cannot do, but another excels at. For example, grasshoppers sing with their ribs, grubs walk with their bellies, monkeys excel at climbing, antelopes...)