味甘平。主大小便不通。利水道。除邪气
。久服轻身。不饥。其实尤良。一名零榆。生山谷。
梦占福禄。火易陈新。土宜五沃。雨濯三春。屑能济馑。钱或疗贫。岁收千匹。术叩齐
民。
梦书。榆火君德至也。梦其叶滋茂。福禄存也。春明退朝录。周礼四时变火。唐惟清明
取榆
柳火以赐近臣戚里。管子五沃之土。其榆条长泛胜之。书。三月榆荚雨。农桑通诀。昔丰沛
岁饥。以榆皮作屑煮食之。民赖以济。李玉英诗。满地榆钱不疗贫。齐民要术。种榆法。能
种一顷。岁收千匹。酸枣。味酸平。主心腹寒热邪结。气聚。四肢酸痛。湿痹。久服安五脏
。轻身延年。生川泽。
高者 （音刺）重。（平声）低者 并。渴自含津。瞑方解酲。醯乞分缸。梅调佐鼎。
养小
取材。场师奚哂。
李时珍曰。枣性高。故重 。棘性低。故并 。李杲曰。调荣卫。生津液。马融颂。含
津吐
荣。群芳谱。生用令人不眠。淮南子。醯酸不慕蚋。史记传。醯酱千缸。鲍照诗。食梅常苦
酸。唐明皇诗。盐梅已佐鼎。左传。我落其实。而取其材。孟子。养其 棘。则为贱场师焉
。
味苦寒。主五脏肠胃中结热黄胆。肠痔。止泄利。女子漏下赤白。阴阳蚀创。一名檀
桓。生山谷。
叶侔椿紫。色亚栀黄。生金丽水。负阴抱阳。通中染卷。元吉垂裳。木芝着品。冬茂房
商。
韩保升曰。黄柏叶如紫椿。元 诗。散乱栀黄萼。李时珍曰。知母佐黄柏。有金水相生
之义
。张元素曰。苦浓微辛。阴中之阳。晋书志。万物负阴而抱阳。易。君子黄中通理。窗间记
。闻写书纸以柏染之辟蠹。曰黄卷。易。黄裳元吉。李质赋。融至道以垂裳。陶弘景曰。道
家入木芝品。掌禹锡曰。经冬不凋。出房商等州。
榆皮：味甘，性平。主治大、小便不通畅。通利水道。祛除邪气。长期服用可使身体轻盈，减少饥饿感。其果实（榆钱）的效果尤其好。又名零榆。生长在山谷中。
《梦占福禄》记载：梦见榆树与火，象征君主的恩德降临。梦见榆树叶茂盛，象征福禄留存。《春明退朝录》记载：《周礼》规定四季变换时改变用火，唐代只在清明节取榆柳之火赏赐给近臣和皇亲国戚。《管子》提到“五沃之土”适宜种植榆树。泛胜之的《农书》记载：三月有榆荚雨。《农桑通诀》记载：过去丰沛地区遭遇饥荒，人们将榆皮磨成屑煮食，百姓依靠它得以度过难关。李玉英的诗写道：“满地榆钱不疗贫。”《齐民要术》记载种榆的方法：如果能种植一顷地，每年可收获千匹布（指经济价值）。
酸枣：味酸，性平。主治心腹部的寒热邪气结聚，气机郁滞，四肢酸痛，湿痹。长期服用能安养五脏，使身体轻盈，延年益寿。生长在川泽之地。
高大的酸枣树枝叶向上伸展（音刺），低矮的则横向蔓延。口渴时含在口中自然生津，昏睡时食用可以解酒醉。醋缸中乞求分得一点酸味，用梅子调味辅助烹饪鼎中的食物。养护小苗需要取材得当，农场主对此有何讥笑呢？
李时珍说：枣树性质高大，所以枝叶重垂；棘树性质低矮，所以枝条并生。李杲说：酸枣能调和营卫，生津液。马融颂曰：含着津液吐出荣华。《群芳谱》记载：生吃令人失眠。《淮南子》说：醋酸而不招引蚊子。《史记》记载：拥有千缸醋酱。鲍照诗说：吃梅子常感到苦酸。唐明皇诗说：盐和梅已经作为佐料加入鼎中。《左传》说：我落下它的果实，而收取它的木材。《孟子》说：如果只养护那些棘刺，那就是卑贱的农场主。
黄柏：味苦，性寒。主治五脏肠胃中的积热、黄疸、肠痔。止住泄泻痢疾。治疗女子赤白带下漏下，阴阳部位腐蚀溃疡。又名檀桓。生长在山谷中。
叶子像椿树一样呈紫色，颜色次于栀子花的黄色。生长在金沙水边，背负阴面怀抱阳面。通达中焦，染色卷宗，带来元吉，如同君主垂衣而治。被《木芝品》列为上品，冬季依然茂盛，对应宫商等音律。
韩保升说：黄柏的叶子像紫色的椿树。元稹的诗写道：散乱的栀子花萼呈现黄色。李时珍说：知母配合黄柏，有金水相生的道理。张元素说：味道浓厚微辛，属于阴中之阳。《晋书志》说：万物背负阴而怀抱阳。《易经》说：君子内心黄中通理。《窗间记》记载：听说写书的纸用柏木染成以辟蠹虫，称为“黄卷”。《易经》说：黄色的衣裳大吉大利。李质的赋说：融合至道而垂衣而治。陶弘景说：道家将其列入木芝品类。掌禹锡说：经冬不凋谢，出产于房州、商州等地。
Zi Yu Pi (Celtis Sinensis Bark): The flavor is sweet, and the nature is neutral. It primarily treats obstruction of urination and defecation. It promotes the flow of water passages. It expels pathogenic factors. Long-term consumption makes the body feel light and reduces hunger. Its fruit (elm seeds) is particularly effective. Also known as Ling Yu. It grows in mountain valleys.
*Dream Interpretations for Fortune*: Dreaming of elm trees and fire symbolizes the descent of the ruler's virtue. Dreaming of lush elm leaves symbolizes the retention of fortune and blessings. *Records of Spring Ming Gate* states: According to *Rites of Zhou*, fire sources change with the four seasons; in the Tang Dynasty, only during Qingming Festival were elm and willow fires bestowed upon close ministers and imperial relatives. *Guanzi* mentions that "five fertile soils" are suitable for planting elms. Fan Shengzhi's *Book of Agriculture* records: In March, there is rain associated with elm pods. *General Principles of Agriculture and Sericulture* records: During past famines in Fengpei, people boiled elm bark into powder for food, relying on it to survive. Li Yuying's poem reads: "Elm coins covering the ground cannot cure poverty." *Qimin Yaoshu* records the method of planting elms: If one can plant one qing of land, they can harvest a thousand bolts of cloth annually (indicating economic value).
Suan Zao Ren (Ziziphus Jujuba Seed): The flavor is sour, and the nature is neutral. It primarily treats cold-heat pathogenic stagnation in the heart and abdomen, qi accumulation, soreness and pain in the four limbs, and damp-bi syndrome. Long-term consumption stabilizes the five zang organs, makes the body light, and prolongs life. It grows in riverbanks and marshes.
Tall jujube branches grow upward (pronounced 'ci'), while low ones spread horizontally. Holding them in the mouth naturally generates saliva when thirsty; consuming them awakens one from drunken stupor. One may beg for a share of vinegar from the vat, using plum to season dishes in the cauldron. Nurturing young saplings requires appropriate material selection; what would a gardener mock?
Li Shizhen stated: Jujube trees have a tall nature, so their branches hang heavily; thorny bushes have a low nature, so their branches grow closely together. Li Gao stated: Sour jujube harmonizes Ying and Wei (nutritive and defensive qi) and generates body fluids. Ma Rong praised: "Containing saliva, spitting forth glory." *Qunfang Pu* records: Consumed raw, it causes insomnia. *Huainanzi* states: Vinegar is sour and does not attract mosquitoes. *Records of the Grand Historian* mentions possessing thousands of jars of vinegar sauce. Bao Zhao's poem says: "Eating plums often brings bitterness." Emperor Xuanzong of Tang's poem says: "Salt and plum have already served as condiments in the cauldron." *Zuo Zhuan* states: "I let its fruits fall, but take its timber." *Mencius* states: "If one only nurtures thorns, one is a mean gardener."
Huang Bo (Phellodendri Cortex): The flavor is bitter, and the nature is cold. It primarily treats internal heat accumulation in the five zang organs and intestines/stomach, jaundice, intestinal hemorrhoids, and diarrhea/dysentery. It stops leukorrhea (red and white discharge) in women and treats erosive ulcers in the genital area. Also known as Tan Huan. It grows in mountain valleys.
The leaves resemble those of Toona sinensis, appearing purple, with a color slightly inferior to Gardenia jasminoides yellow. It grows near golden sands and waters, bearing yin and embracing yang. It unblocks the middle jiao, dyes scrolls, brings supreme auspiciousness, akin to a sovereign ruling by doing nothing. It is listed in the upper grade of *Mu Zhi Pin*. It remains lush in winter, corresponding to musical tones such as Fang and Shang.
Han Baosheng stated: Huang Bo leaves resemble the purple leaves of Toona sinensis. Yuan Zhen's poem reads: "Scattered gardenia calyxes appear yellow." Li Shizhen stated: Zhi Mu combined with Huang Bo embodies the principle of Metal generating Water. Zhang Yuansu stated: The flavor is intense and slightly acrid, representing Yang within Yin. *Book of Jin* states: "All things bear yin and embrace yang." *I Ching* states: "The gentleman has yellow in his center and understands principles." *Chuangjian Ji* records: Paper used for writing was dyed with cypress to repel insects, called "Yellow Scrolls." *I Ching* states: "Yellow lower garment, supreme auspiciousness." Li Zhi's fu says: "Integrating the Great Dao, wearing robes in stillness." Tao Hongjing stated: Daoists include it in the category of Wood Fungi. Zhang Yuxi stated: It does not shed leaves in winter, originating from Fangzhou and Shangzhou.