气味辛平，无毒。主治五内邪气，散皮肤骨节中淫淫温行毒，去三虫，化食。
（芜荑生晋山川谷，今河东、河西近道处处皆有，而太原、延州、同州者良。其木名 ，
《说文》曰∶ ，山 榆也，有刺，实为芜荑。叶圆而浓，其实早成，亦如榆荚，但气臭如
，土人作酱食之，则味香
美。性能杀虫，置物中亦能辟蛀。）
芜荑，山榆仁也，榆受东方甲乙之精，得先春发陈之气，禀木气也。其味辛，其臭腥，
其色
黄白，其本有刺，禀金气也。木能平土，故主治五内之邪气。五内者，中土也。金能制风，
故散皮肤骨节中淫淫温行毒。淫淫温行者，风动之邪也。风胜则生虫，去三虫，亦金能制木
也。火衰则食不化，化食，乃木能生火也。
气味辛咸温，有小毒。主治风痹死肌，邪气风头泪出，利九窍，杀精物。
（皂荚处处有之，其树高硕，叶如槐叶，枝间有刺，即皂角刺也。夏开细黄花，结实有
三种，一种小如猪牙，一种
大而肥浓，多脂而粘，一种长而瘦薄，枯燥不粘，皆可入药。《本经
刺，难上采荚，以篾箍其树，
一夜自落，有不结实者，树凿一孔入生铁三五斤，泥封之即结荚。人以铁砧捶皂荚，即自损，
铁碾碾之，久则成孔，铁
锅爨之
多爆片落。）
（愚按∶纳生铁而即结荚者，铁乃金类，色黑属水，得金水之气，则木茂而结荚也。铁
遇之而
剥损者，荚色紫赤，具太阳火热之气，火能克金也。蔑箍其皮，荚即落者，太阳之气自下而
上行于肤表，箍其皮则阳气不能上升，太阳气殒而荚落矣。）
皂荚枝有刺而味辛，禀金气也。色紫赤而味兼咸，禀水气也。太阳之气合金气而出于肤
表，
合水气而下挟膀胱，故味辛咸而气温热，辛咸温热，则有小毒矣。风邪迫于周身，则为风痹
死肌之证。风邪上薄于头，则为风头泪出之证。皂荚禀金气而制风，故能治也。九窍为水注
之气，皂荚禀水气，故利九窍。太阳阳热之气，若天与日，天日光明，则杀精物，精物，
犹百精老物也。
气味辛平，无毒。主治五脏内的邪气，消散皮肤和骨节中那种流动温热的毒邪，去除三种寄生虫，帮助消化食物。
（芜荑生长在晋地的山川河谷，如今河东、河西附近的道路两旁处处都有，其中太原、延州、同州的品质最好。这种树的名称是[此处原文缺字，指代该树]，《说文解字》说：它是山榆，有刺，果实就是芜荑。叶子圆而浓密，它的果实成熟较早，也像榆钱一样，只是气味臭得像[此处原文缺字，指代某种臭味植物或状态]，当地人把它做成酱食用，味道就香美了。它的性能能够杀虫，放在物品中也能防止蛀虫。）
芜荑，就是山榆的仁。榆树承受了东方甲乙木的精气，获得了早春生发陈新的气机，禀受了木气。它的气味辛，气味腥，颜色黄白，根部有刺，禀受了金气。木能克制土，所以主治五脏内的邪气。五脏属于中土。金能克制风，所以能消散皮肤骨节中流动温热的毒邪。所谓“淫淫温热”，是指风动之邪。风盛则生虫，去除三虫，也是金能克制木的表现。火衰则食物不消化，芜荑能化食，这是木能生火的作用。
气味辛咸温，有小毒。主治风痹导致的肌肉僵硬坏死，邪气侵袭头部引起的流泪，通利九窍，杀灭精怪之物。
（皂荚到处都有，树木高大硕壮，叶子像槐树叶，枝条间有刺，就是皂角刺。夏天开细小的黄花，结出的果实有三种：一种小如猪牙，一种大而肥厚，多脂且粘；一种长而瘦薄，干枯不粘，这三种都可以入药。《神农本草经》记载采摘时难以直接采集果荚，可以用竹篾箍住树干，一夜之间果荚就会自然脱落。有不结果实的树，在树上凿一个孔放入三五斤生铁，用泥封住，就会结出果荚。人如果用铁砧捶打皂荚，皂荚就会自行受损；用铁碾碾压，久了也会磨出孔洞；用铁锅煮，会爆裂成片落下。）
（我按语道：放入生铁就能结荚，是因为铁属于金类，色黑属水，获得了金水之气，所以树木茂盛并结出果荚。铁遇到皂荚会被剥蚀损坏，是因为皂荚色紫赤，具有太阳火热之气，火能克制金。用竹篾箍住树皮，果荚就会掉落，是因为太阳之气从下向上运行于肤表，箍住树皮则阳气不能上升，太阳气衰竭而果荚脱落。）
皂荚枝条有刺且味辛，禀受了金气。颜色紫赤且味兼咸，禀受了水气。太阳之气结合金气出于肤表，结合水气向下挟带膀胱，所以味道辛咸且气温热，辛咸温热，所以有小毒。风邪逼迫周身，就会形成风痹死肌的证候。风邪上迫于头部，就会形成风头泪出的证候。皂荚禀受金气而克制风邪，所以能治疗这些病症。九窍是水气灌注的地方，皂荚禀受水气，所以能通利九窍。太阳阳热之气，就像天空中的太阳，天日光明，就能杀灭精物，所谓的“精物”，就是指那些成精的老怪物。
Flavor: Pungent, neutral. Toxicity: Non-toxic. Indications: Treats pathogenic factors within the five zang organs; disperses toxic heat flowing warmly through the skin and bone joints; eliminates three types of parasites; promotes digestion.
(Wuyi [Prunus japonica seed] grows in the mountains and valleys of Jin region. Currently, it is found everywhere along the roads east and west of the Yellow River, with those from Taiyuan, Yanzhou, and Tongzhou being of the best quality. The tree is known as [missing character], described in "Shuowen Jiezi" as a wild elm with thorns, whose fruit is Wuyi. The leaves are round and dense; the fruit matures early, resembling elm seeds (Ulmus pumila samara), but has an odor similar to [missing character]. Locals ferment it into sauce for consumption, which becomes fragrant and delicious. Its property can kill insects and also prevents moth damage when placed among items.)
Wuyi is the kernel of the wild elm. The elm receives the essence of the East, Wood element (Jia-Yi), and obtains the qi of early spring sprouting and renewing, thus inheriting Wood qi. Its flavor is pungent, its odor is fishy, its color is yellowish-white, and its base has thorns, thus inheriting Metal qi. Wood controls Earth, so it treats pathogenic factors within the five zang organs. The five zang organs belong to Central Earth. Metal controls Wind, so it disperses the toxic heat flowing warmly in the skin and joints. "Flowing warm heat" refers to pathogenic wind movement. Excessive wind generates parasites; eliminating the three parasites demonstrates Metal controlling Wood. When Fire is deficient, food is not digested; promoting digestion reflects Wood generating Fire.
Flavor: Pungent, salty, warm. Toxicity: Slightly toxic. Indications: Treats wind-bi syndrome causing dead muscle tissue; pathogenic factors affecting the head causing tearing; unblocks the nine orifices; kills spirit entities.
(Saponaria officinalis / Gleditsia sinensis pods are found everywhere. The tree is tall and robust, with leaves resembling those of the locust tree, and thorns on the branches, known as Gleditsiae Spina. It blooms with small yellow flowers in summer. The fruits come in three types: one small like pig's teeth, one large and thick, rich in fat and sticky; another long and thin, dry and non-sticky. All three types can be used as medicine. According to the "Shennong Bencao Jing", harvesting the pods is difficult; one can bind the tree trunk with bamboo strips, and the pods will fall naturally overnight. For trees that do not bear fruit, drilling a hole and inserting 3-5 jin of raw iron, then sealing it with mud, induces pod formation. If humans beat Gleditsia sinensis pods on an iron anvil, they self-damage; rolling them with an iron mill eventually creates holes; boiling them in an iron pot causes them to burst into flakes.)
(My commentary: Inserting raw iron induces fruiting because iron belongs to Metal, is black and associated with Water, acquiring Metal-Water qi, which promotes Wood growth and pod formation. Iron is corroded by the pods because the pods are purple-red, possessing Taiyang Fire qi, and Fire controls Metal. Binding the bark with bamboo strips causes pods to fall because Taiyang qi moves upward from below to the skin surface; binding the bark obstructs this upward movement, causing Taiyang qi to perish and the pods to drop.)
The branches of Gleditsia sinensis have thorns and a pungent flavor, inheriting Metal qi. The color is purple-red with a salty taste, inheriting Water qi. Taiyang qi combines with Metal qi to emerge at the skin surface, and combines with Water qi to descend with the Bladder. Thus, the flavor is pungent and salty, and the temperature is warm-hot. Pungent, salty, and warm-hot properties result in slight toxicity. When wind pathogen forces itself throughout the body, it causes wind-bi syndrome with necrotic muscle tissue. When wind pathogen attacks the head, it causes headache and tearing. Gleditsia sinensis inherits Metal qi to control wind, thus treating these conditions. The nine orifices are where Water qi flows; Gleditsia sinensis inherits Water qi, thus unblocking the nine orifices. The Yang-heat qi of Taiyang is like the sun in the sky; when the sky and sun are bright, it kills spirit entities. "Spirit entities" refer to old things that have become spirits.