古方言，云母粗服，则着人肝肺不可去。如枇杷狗脊，毛皆不可食，食射入肝肺。世俗
似此之论甚多，皆谬说也。又言人有水喉、食喉、气喉，亦谬也，世传欧希范真五脏图，亦
画三喉，盖当时验之不审。水与食同嚼而吞，岂能口中遂分二喉哉？人但有咽有喉二者而已。
咽则纳饮食，喉则通气。咽则咽入胃脘，次入胃中，又次入广肠，下入大小肠。喉则下通五
脏，为出入息。五脏之含气呼吸，正如冶家鼓 。人之饮食药饵，但自咽入肠胃，何尝至五
脏。凡人肌骨五脏肠胃虽各别，其入腹之物，英精之气，皆能洞达，但滓秽即入二肠。故人
饮食及服药，既入腹，为真气所蒸。英精之气味，以至金石之精者，如细研硫黄朱砂乳石之
类，俱能飞走。融结者皆随真气洞达肌骨，犹如天地之气，贯穿金石土木，曾无留碍，其余
顽石草木，则但气味洞达尔。及其势尽，则滓秽传于大肠，润湿渗入小肠，皆败物不能变化，
惟当退泄耳。凡所谓某物入肝，某物入肾之类，但气味到彼尔，其质岂能到彼哉？此医不可
不知也。
旧说有∶药用一君二臣三佐五使之说。其意以谓药虽众，主病者专在一物，其他则节给
相为用。大略相统制，如此为宜，不必尽然也。所谓君者。主此一方，固无定物也。药性论，
乃以众药之和浓者定为君。其次为臣为佐，有毒者多为使，此谬论也。设若欲攻坚积，则巴
豆辈，岂得不为君也？
古人有说法，认为云母如果粗服（未经精细加工服用），就会附着在人的肝肺中无法去除。像枇杷、狗脊这类药材，其表面的绒毛都不可食用，吃了会射入肝肺。世俗之中类似这样的谬论很多，都是错误的说法。又有人说人身体里有水喉、食喉、气喉三种喉咙，这也是错误的。世间流传的《欧希范真五脏图》中也画出了三条喉咙，大概是当时检验不够严谨所致。水和食物一起咀嚼吞咽，难道能在口中就分出两条喉咙吗？人只有咽和喉这两个器官而已。咽负责接纳饮食，喉负责通气。咽将食物送入胃脘，再进入胃中，接着进入广肠，最后进入大小肠。喉则向下连通五脏，作为呼吸出入的通道。五脏蕴含气息进行呼吸，正像冶炼工匠使用风箱鼓风一样。人的饮食药物，只是从咽进入肠胃，何曾到达过五脏。大凡人的肌骨、五脏、肠胃虽然各自不同，但进入腹中的事物，其中精华之气，都能通达透彻，只有渣滓秽物才进入二肠。所以人的饮食及服药，进入腹部后，被真气所蒸腾。精华的气味，即使是金石类精微之物，如细细研磨的硫黄、朱砂、乳石之类，都能飞走渗透。那些能融结的物质都随着真气通达肌骨，就像天地之气贯穿金石土木一样，毫无阻碍；其余顽石草木，也只是气味通达罢了。等到这种势头耗尽，渣滓秽物就传导到大肠，润湿部分渗入小肠，这些都是败坏之物不能发生变化，只应当排泄出去罢了。凡是说什么某物入肝、某物入肾之类的说法，只是气味到达那里罢了，其物质形态怎么可能到达那里呢？这是医生不可不知道的道理。
旧有的学说提出：用药有一君、二臣、三佐、五使的说法。其意思是认为药物虽然众多，但主治疾病的专门在于一种药物，其他药物则辅助配合发挥作用。大致上相互统辖制约，这样是适宜的，不必完全如此。所谓“君”药，主导这一方剂，并没有固定的药物。《药性论》乃是以各种药物中和缓浓厚者定为君药。其次是臣药、佐药，有毒的药物多定为使药，这是错误的言论。假设想要攻逐坚硬的积滞，那么巴豆这类药物，难道不应当作为君药吗？
Ancient texts state that if Yunmu (Biotite, *Muscovite*) is taken in a coarse form, it will adhere to the liver and lungs and cannot be removed. Similarly, for herbs such as Loquat Leaf (*Eriobotryae Folium*) and Japanese Trehalose Fern Rhizome (*Cibotii Rhizoma*), their hairs should not be ingested, as they are said to penetrate into the liver and lungs. There are many such folk theories, all of which are erroneous. It is also erroneously claimed that humans possess three distinct throats: one for water, one for food, and one for air. The widely circulated "True Five Viscera Diagram of Ou Xifan" also depicts three throats, likely due to imprecise anatomical examination at the time. When water and food are chewed and swallowed together, how could two separate throats be distinguished in the mouth? Humans possess only two structures: the pharynx and the larynx. The pharynx receives food and drink, while the larynx facilitates respiration. Food enters the pharynx, then the stomach cavity (*Wei Wan*), subsequently the stomach proper, followed by the large intestine (*Guang Chang*), and finally the small and large intestines. The larynx connects downward to the five Zang organs, serving as the passage for inhalation and exhalation. The breathing of the five Zang organs is akin to bellows used by metallurgists. Dietary intake and medicinal substances enter the gastrointestinal tract via the pharynx; they never reach the five Zang organs directly. Although muscles, bones, Zang organs, and bowels are distinct, the refined Qi derived from ingested substances can permeate thoroughly throughout the body, while only dregs and turbid matter enter the intestines. Thus, once food or medicine enters the abdomen, it is steamed by True Qi. The essence and aroma of these substances, even those of refined minerals such as finely ground Sulfur (*Sulfur*), Cinnabar (*Cinnabaris*), and Pyrophyllite (*Pyrophylli Talcum*), can migrate and permeate. Substances capable of fusion and condensation follow True Qi to permeate muscles and bones, just as Heaven and Earth Qi penetrates metal, stone, wood, and earth without obstruction. For other stubborn stones and plants, only their aromas permeate. When this force exhausts itself, dregs are transmitted to the large intestine, and moist components seep into the small intestine. These are deteriorated substances that cannot undergo transformation and must be excreted. Claims that specific substances enter the Liver or Kidney refer only to their aromatic properties reaching those organs; their physical matter certainly does not. This is knowledge physicians must possess.
Old theories propose the principle of "One Sovereign, Two Ministers, Three Assistants, Five Guides" in herbal prescriptions. The intent is that although many herbs are used, the primary agent addressing the disease is singular, while others serve to assist and coordinate. Generally, mutual control and regulation are appropriate, but this is not an absolute rule. The "Sovereign" herb, which leads the formula, has no fixed identity. The *Treatise on Drug Properties* (*Yao Xing Lun*) defines the Sovereign as the herb with the most harmonious and potent nature, followed by Ministers and Assistants, with toxic herbs often designated as Guides. This is a fallacious argument. If the goal is to attack hard accumulations, would herbs like Croton Seed (*Crotonis Fructus*, Badou) not necessarily serve as the Sovereign?