（水禽）腻滞壅发之品
鹅（专入脾。兼入肝肺）。肉按书有言味甘性平。有言味辛性凉。有言气味俱浓而毒。
有言服
则解热解毒。有言服则发风发疮发毒。持论不同。臆见各一。究之味甘不补。味辛不散。体
润而滞。性平而凉。人服之则可以解五脏之热。及于服丹之人最宜者。因其病属体实气燥。
得此甘平以解之也。煮汁能止渴者。以其肉多肥腻而壅不渴之意也！发风发疮发毒。因其病
多湿热。得此湿胜气壅外发热出者意也。是以鹅体之润。在膏与 。（ 即鹅尾之肉。）可以
润皮肤而合面脂。灌孔耳而治卒聋。涂皱裂而消痈毒。在涎可以入喉而治谷芒。一皆体润和
燥之力。即卵气味甘温。可以补中益气。而犹有多食发疾之戒。非性属腻滞。曷为其有是乎
？血兼热饮。可治血膈吐逆不食病根。非是以血引血之意乎？血与毛可治射工之毒。（异物
志云。邕州蛮人选鹅腹毳毛为衣被絮。柔暖而性冷。婴儿尤宜之。能辟惊痫。）非鹅能食此
蛊以物制物之意乎？（弘景曰。东川多溪毒。养鹅以辟之。又曰。鹅未必食射工。盖以威相
制耳。禽经云。鹅飞则蜮沉。蜮即射工也。）屎可以治小儿鹅口疮。（自内生出可治。自外生
入不可治。治用食草白鹅下清粪滤汁。入沙糖少许搽之。或用雄鸡粪眠倒者烧灰。入麝香少
许搽之。并效。）及敷蛇咬之毒。非藉秽以入秽解毒之意乎？胆可以解热毒痔疮。（白鹅胆二
三枚取汁。入熊胆二分。片脑半分。研匀。磁器密封。勿令泄气。用则手指涂之。立效。）
非其鹅性不温而胆亦能润燥之意乎？凡此所见治略。皆有义存。不可仅执是温是冷之说。
以致忘其主脑也。（藏器曰。苍鹅食虫。主射工毒为良。白鹅不食虫。止渴为胜。）
（鹅属于水禽，是性质黏腻、容易阻滞气机并诱发疾病的食材。）
鹅（主要归入脾经，兼入肝经和肺经）。关于鹅肉，书中记载说法不一：有的说它味甘、性平；有的说它味辛、性凉；有的说它气味浓厚且有毒。
有的说服用它可以解热解毒；有的说服用它会引发风邪、疮疡和毒病。这些观点持论不同，各抒己见。但究其本质，鹅肉味甘并不能补益，味辛也不能发散，其体质滋润却易致滞涩，性质平和而偏凉。人食用它可以解除五脏的热邪，对于服用丹药（丹石类药物）的人最为适宜，因为这类病人的病症属于体质实盛、气机燥热，得到这种甘平之品来化解它。
鹅肉煮成的汁液能止渴，这是因为它肉质肥腻，食后容易壅滞导致口渴的意思！至于说它能引发风邪、疮疡和毒病，是因为许多患者的病症多属湿热，食用此物后湿气胜而气机壅滞，导致热气外发而出的意思。
因此，鹅体的滋润特性，体现在它的脂肪和鹅尾肉（即鹅尾之肉）上，可以滋润皮肤并配合面脂使用；灌入耳孔可以治疗突发性耳聋；涂抹在皱纹裂口处可以消除痈毒。鹅的涎液可以进入咽喉治疗鱼刺卡喉，这些都是依靠其体质滋润、调和干燥的功效。
鹅卵的气味甘温，可以补中益气，但仍然有“多食会引发疾病”的告诫，如果不是因为它的性质属于黏腻滞涩，怎么会这样呢？鹅血如果混合热饮，可以治疗血膈吐逆、不能进食的病根，这难道不是以血引血的意思吗？鹅血与鹅毛可以治疗射工虫（一种水中毒虫）的毒素。（《异物志》记载：邕州的少数民族人选取鹅腹部的细毛作为衣被的填充物，柔软温暖但性质偏冷，特别适合婴儿使用，能够辟除惊痫。）这难道不是鹅能食用这种蛊毒，从而以物制物的意思吗？（陶弘景说：东川地区多溪毒，养鹅可以辟除它。又说：鹅未必真的吃射工虫，大概是以威严之气相互制约罢了。《禽经》说：鹅飞起来时，蜮就会沉下去。蜮就是射工虫。）
鹅粪可以治疗小儿鹅口疮。（如果是体内生出的鹅口疮可以治愈，如果是体外侵入引起的则不可治愈。治疗方法是用食草白鹅排出的清粪过滤出汁液，加入少许砂糖涂抹患处；或者用雄鸡粪便烧成灰，加入少许麝香涂抹，都有效。）以及敷治蛇咬的毒素，这难道不是借助污秽之物进入污秽之处以解毒的意思吗？
鹅胆可以解热毒痔疮。（取白鹅胆二三个挤出汁液，加入熊胆二分、片脑半分，研磨均匀，用瓷器密封保存，不要漏气。使用时用手指蘸取涂抹，立即见效。）这难道不是鹅的性质不温热，而其胆也能润燥的意思吗？
以上所述的疗效略述，都有其中的道理，不能仅仅执着于它是温还是冷的说法，以致忘记了它的主要功效。（陈藏器说：苍鹅吃虫子，主治射工虫毒效果良好；白鹅不吃虫子，止渴的效果更佳。）
(As a waterfowl, goose is a substance that is greasy and cloying, prone to obstructing qi mechanism and inducing diseases.)
Goose (primarily enters the Spleen meridian, and also enters the Liver and Lung meridians). Regarding goose meat, books record varying descriptions: some state it has a sweet taste and neutral nature; others claim it has a pungent taste and cool nature; still others assert its aroma and flavor are intense and toxic.
Some say consuming it can clear heat and resolve toxicity; others say consuming it induces wind, sores, and toxic conditions. These arguments differ, each holding its own opinion. Upon investigation, goose meat's sweet taste does not tonify, nor does its pungency disperse. Its texture is moist yet cloying, and its nature is neutral yet cool. Human consumption of it can resolve heat in the five zang organs. It is particularly suitable for those who have taken Dan Shi (cinnabar/stone elixirs), because their condition belongs to excess constitution and dryness-heat, which this sweet-neutral substance resolves.
Goose meat decoction can relieve thirst, implying that due to its fatty and greasy flesh, consumption leads to obstruction and subsequent thirst! The assertion that it induces wind, sores, and toxins implies that many patients' conditions involve damp-heat; consuming this substance causes dampness to prevail and qi to stagnate, leading to external release of heat.
Therefore, the moistening property of goose lies in its fat and goose tail meat (i.e., the flesh of the goose tail), which can moisturize the skin when combined with facial cosmetics; instilling into the ear canal treats sudden deafness; applying to wrinkles and cracks eliminates carbuncles and toxins. Goose saliva can enter the throat to treat fish bone impaction. All these rely on the power of its moistening nature to harmonize dryness.
Goose egg has a sweet and warm aroma/flavor, capable of tonifying the middle and benefiting qi, yet there remains a warning against excessive consumption causing disease. If not for its nature being greasy and cloying, how could such warnings exist? Goose blood, when drunk hot, can treat the root cause of blood stagnation in the diaphragm, vomiting, and inability to eat. Is this not the principle of "using blood to guide blood"? Goose blood and feathers can treat poisoning from the She Gong (a type of venomous aquatic insect). (*Yiwu Zhi* records: In Yongzhou, ethnic minorities select fine down from goose bellies to stuff clothing and bedding. It is soft, warm, but has a cool nature, especially suitable for infants, as it can ward off fright and convulsions.) Is this not the principle that goose consumes this gu poison, thereby using one thing to control another? (Tao Hongjing stated: Eastern Sichuan has many stream poisons; raising geese wards them off. He also said: Geese may not necessarily eat She Gong insects; rather, they likely subdue them through aura/authority. *Qin Jing* states: When geese fly, the Bi [She Gong] sinks. The Bi is the She Gong.)
Goose manure can treat infant thrush (oral candidiasis). (If arising internally, it can be treated; if entering externally, it cannot be treated. Treatment involves filtering juice from clear manure of grass-eating white geese, adding a little rock sugar, and applying. Alternatively, burn rooster manure to ash, add a little musk, and apply. Both are effective.) It can also be applied to treat snakebite toxicity. Is this not the principle of using filth to enter filth and resolve toxicity?
Goose gallbladder can resolve heat-toxic hemorrhoids. (Extract juice from two or three white goose gallbladders, mix with 2 fen of bear gallbladder and 0.5 fen of borneol, grind uniformly, seal tightly in porcelain to prevent leakage. Apply with finger upon use for immediate effect.) Is this not reflecting that goose nature is not warm, yet its gallbladder can also moisten dryness?
All aforementioned treatments contain underlying principles. One must not merely cling to whether it is warm or cold, thereby forgetting its primary essence. (Chen Cangqi stated: Grey geese eat insects and are excellent for treating She Gong poison; white geese do not eat insects and excel at relieving thirst.)