谨按徐表《南州记》云∶生岭南山谷。平，温，主金疮，疥癣，生肌，止血，并
宜烧灰使用。其实黄白色，有大毒，不堪服食也。（《大观》卷十四页５１，《政和》页３６
０，
《纲目》页１４２１）
微温。主消食，涩肠，下气，及上气咳嗽，并宜入面药。（《大观》卷十四页５２
，《政和》页３６０，《纲目》页１３９３）
微温。主消食，涩肠，下气，及上气咳嗽，并宜入面药。（《大观》卷十四页５２
，《政和》页３６１，《纲目》页１３９３）
谨按《异物志》云∶山东海水中，其牛乐闻丝竹，彼人动乐，牛则出来，以此采
之。有鼻角、顶角，鼻角为上。大寒，无毒。主风毒攻心 热闷，痈毒赤痢，小儿麸豆，
风热惊痫。并宜用之。凡犀屑了，以纸裹于怀中良久，合诸色药物，绝为易 。又按通天犀
，胎时见天上物命过，并形于角上，故云通天犀也。欲验于月下，以水盆映，则知通天矣。
《正经》云∶是山犀，少见水犀。《五溪记》云∶山犀者，食于竹木，小便即竟日不尽。夷
僚家以弓矢而采，故曰黔犀。又刘孝标言∶犀堕角，里人以假角易之，未委虚实。（《大观
》第十七卷，１７页；《政和》３８３页。）
谨按《内典》云∶象出西国，有二牙四牙者。味寒，主风痫热，骨蒸劳，诸疮等
。并皆宜生屑入药，得琥珀、竹膏、真珠、犀角、牛黄等良。西域重之，用饰床坐。中国贵
之，以为笏。昆仑诸国有象，生于山谷，每遇解牙，人不可取。昆仑以白木削为牙，而用易
之。《酉阳杂俎》云∶生文理必国富。又云∶龙与象，六十岁骨方足。（《大观》第十六卷
，８页；《政和》３７１页，《纲目》１７６５页）
根据徐表的《南州记》记载：棕榈木生长在岭南的山谷中。其性平，味温，主治金疮（金属利器造成的创伤）、疥癣、生肌长肉、止血，都适宜烧成炭灰后使用。它的果实呈黄白色，有大毒，不能服用。（引自《大观本草》卷十四第51页，《政和本草》第360页，《本草纲目》第1421页）
（榈木的另一种功效描述）：性微温。主治消食积、涩肠止泻、降逆气，以及气逆咳嗽，都适宜加入面药中使用。（引自《大观本草》卷十四第52页，《政和本草》第360页，《本草纲目》第1393页）
（重复条目）：性微温。主治消食积、涩肠止泻、降逆气，以及气逆咳嗽，都适宜加入面药中使用。（引自《大观本草》卷十四第52页，《政和本草》第361页，《本草纲目》第1393页）
根据《异物志》记载：在山东的海水中，犀牛喜欢听丝竹音乐，当地人有音乐响起时，犀牛就会出来，因此人们通过这种方式来捕捉它。犀牛角有鼻角和顶角之分，鼻角为上品。性大寒，无毒。主治风毒攻心引起的烦热闷乱、痈肿毒邪、赤色痢疾、小儿麸豆病（一种儿科疾病）、风热惊痫。都适宜使用。凡是处理犀角屑时，用纸包裹放在怀中很久，与其他各种药物配合，就非常容易研磨。又据考证通天犀，胎儿时期看到天上物命经过，形状显现在角上，所以称为通天犀。想在月下验证，用水盆映照，就知道是否通天了。《正经》说：这是山犀，少见水犀。《五溪记》说：山犀吃竹木，小便整天排不尽。夷僚人家以弓箭来捕捉，所以叫黔犀。又刘孝标说：犀牛脱落角，当地人用假角交换它，不知真假如何。（引自《大观本草》第十七卷第17页；《政和本草》第383页。）
根据《内典》（佛经）记载：象牙出自西域国家，有二牙四牙者。味道寒，主治风痫热、骨蒸劳（阴虚发热）、各种疮疡等。都适宜生磨成屑入药，得到琥珀、竹膏、真珠、犀角、牛黄等配合疗效更好。西域人重视它，用来装饰床座。中国人珍视它，把它做成笏板。昆仑等国都有象，生长在山谷中，每当遇到脱牙时，人不可获取。昆仑人以白木削成牙的形状，用来交换它。《酉阳杂俎》说：产生纹理必定是国家富裕的象征。又说：龙与象，六十岁时骨骼才发育完全。（引自《大观本草》第十六卷第8页；《政和本草》第371页，《本草纲目》第1765页）
According to Xu Biao's *Nanzhou Ji* (Records of the Southern Provinces): It grows in the valleys of Lingnan. Its nature is neutral, and its taste is warm. It treats metal wounds (trauma caused by metal weapons), scabies and tinea, promotes flesh regeneration, and stops bleeding; it is best used after being burned to ash. Its fruit is yellowish-white and highly toxic, making it unfit for consumption. (Cited from *Daguan Bencao*, Vol. 14, p. 51; *Zhenghe Bencao*, p. 360; *Bencao Gangmu*, p. 1421)
(Another description of Palm Wood): Slightly warm. It treats food stagnation, astringes the intestines to stop diarrhea, directs rebellious Qi downward, and addresses cough due to rebellious Qi; it is suitable for inclusion in facial powders. (Cited from *Daguan Bencao*, Vol. 14, p. 52; *Zhenghe Bencao*, p. 360; *Bencao Gangmu*, p. 1393)
(Duplicate entry): Slightly warm. It treats food stagnation, astringes the intestines to stop diarrhea, directs rebellious Qi downward, and addresses cough due to rebellious Qi; it is suitable for inclusion in facial powders. (Cited from *Daguan Bencao*, Vol. 14, p. 52; *Zhenghe Bencao*, p. 361; *Bencao Gangmu*, p. 1393)
According to *Yiwu Zhi* (Record of Strange Things): In the seas off Shandong, rhinoceroses enjoy listening to string and wind instruments. When locals play music, the rhinos come out, which is how they are captured. Rhinoceros horns include nasal horns and frontal horns, with nasal horns being superior. The nature is greatly cold, and it is non-toxic. It treats heat and oppression caused by wind-toxin attacking the heart, carbuncles and toxins, bloody dysentery, infant bran-bean disease (a pediatric condition), and wind-heat-induced convulsions and epilepsy. It is suitable for use. When processing rhino horn powder, wrap it in paper and keep it against the chest for a long time; when combined with other drugs, it becomes very easy to grind. Furthermore, regarding Tongtian Xi (Heaven-Piercing Rhino), it is said that during gestation, if the fetus sees a living creature pass by, this form appears on the horn, hence the name. To verify this under the moonlight, reflect it in a basin of water to see if it pierces heaven. *Zhengjing* states: This refers to mountain rhinos; water rhinos are rare. *Wuxi Ji* states: Mountain rhinos feed on bamboo and wood, and their urination lasts all day. Yi Liao people capture them with bows and arrows, hence called Qian Xi. Liu Xiaobiao also stated: When a rhino sheds its horn, locals exchange fake horns for it, but the truthfulness is uncertain. (Cited from *Daguan Bencao*, Vol. 17, p. 17; *Zhenghe Bencao*, p. 383.)
According to *Neidian* (Buddhist Scriptures): Elephants originate from Western Regions countries, having two or four tusks. The taste is cold. It treats wind-epilepsy with heat, bone-steaming consumptive fever, and various sores. It is best used as raw powder in medicine; efficacy is enhanced when combined with Amber (Succinum), Bamboo Paste, Pearl (Margarita), Rhinoceros Horn (Rhinocerotis Cornu), and Calculus Bovis (Niuhuang). People in the Western Regions value it for decorating beds and seats. Chinese people prize it for making hu boards (ritual tablets). Countries such as Kunlun have elephants living in valleys; when they shed their tusks, humans cannot take them. People of Kunlun carve white wood into tusk shapes to exchange for real ones. *Youyang Zazu* states: The presence of specific patterns indicates national prosperity. It also states: Dragons and elephants reach skeletal maturity at sixty years old. (Cited from *Daguan Bencao*, Vol. 16, p. 8; *Zhenghe Bencao*, p. 371; *Bencao Gangmu*, p. 1765.)