寻万物之性，皆有离合，虎啸风生，龙吟云起，磁石引针、琥珀拾芥、漆得蟹而散、麻
得漆
而涌，桂得葱而软，树得桂而枯，戎盐累卵，獭胆分杯。其气爽有相关感，多如此类，其理
不可得而思之。至于诸药，尤能递为利害，先圣既明言其说，何可不详而避之。时人为方，
皆多漏略。若旧方已有，此病亦应改除。假如两种相当，就其轻重，择可除而除之。伤寒赤
散，吾恒不用藜芦。断下黄连丸，亦去其干姜而施之，无不效。何忽强以相憎，苟令共事乎
，相反为害，深于相恶。相恶者，谓彼虽恶我，我无忿心，犹如牛黄恶龙骨，而龙骨得牛黄
更良，此有以相制伏故也。相反者，则彼我交仇，必不宜合。今画家用雌黄、胡粉相近，便
自黯妒。粉得黄则黑，黄得粉亦变，此盖相反之证也。药理既昧，所以不效，人多轻之。今
案方处疗，恐不必卒能寻究本草，更复抄出其事在此，览略看之，易可知验。而本经有直云
茱萸、门冬者，无以辨其山、吴、天、麦之异，咸宜各题其条。人有乱误处，譬如海蛤之与
甲，畏恶正同。又诸芝使薯蓣，薯蓣复使紫芝。计无应如此，不知何者是非？亦宜并记，
当更广检正之。又《神农本草经》相使，止各一种，兼以《药对》参之，乃有两三，于事亦
无嫌。其有云相得共疗某病者，既非妨避之禁，不复疏出。
考察万物的本性，都有相互吸引或排斥的规律。老虎咆哮则风生，龙吟叫则云起；磁石能吸引铁针，琥珀能吸附芥子；漆遇到螃蟹就会消散，麻遇到漆就会涌出（指变质或反应），桂枝遇到葱白会变软，树木遇到桂枝会枯死；戎盐可以堆叠成蛋状，獭胆可以将一杯酒分成两半。它们之间气息相通、相互感应，大多如此类情况，其中的道理难以用思维完全揣度。至于各种药物，尤其能够互相产生利害影响，先代圣人已明确阐述了这一说法，怎么能不详细查看并加以避免呢？当时的人编写药方，大多疏漏简略。如果旧有的药方中已有记载，此病证也应当修改去除相关的配伍。假如两种药物性质相当，就根据病情的轻重，选择可以去除的就去除它。治疗伤寒的赤散方，我常常不用藜芦。治疗痢疾的黄连丸，也去掉干姜而使用，没有不有效的。为什么一定要强行让相互憎恶的药物在一起，苟且让它们共同发挥作用呢？相反的危害，比相恶更深重。所谓“相恶”，是指虽然它厌恶我，但我心中没有怨恨之心，就像牛黄厌恶龙骨，但龙骨得到牛黄反而疗效更好，这是因为有相互制约的缘故。所谓“相反”，则是彼此如同仇敌，一定不宜合用。现在的画家使用雌黄和胡粉相近放置，便互相黯淡嫉妒。粉末遇到雄黄变黑，雄黄遇到粉末也会变色，这就是相反的证明。药理既然不明白，所以疗效不佳，人们往往轻视它。现在考证处方的治疗，恐怕不必立刻能深入研究本草，更重新抄录这些事在此处，粗略阅读一下，容易知道验证。而且《本经》直接只写茱萸、门冬的，无法辨别是山茱萸还是吴茱萸，是天门冬还是麦门冬，都应当在各自条目下注明。人有混淆错误的地方，比如海蛤与海蛤壳，它们的畏恶关系完全相同。另外各种灵芝使薯蓣有效，薯蓣又使紫芝有效。估计不应该这样，不知道谁是谁非？也应该一并记录，将来再广泛检查纠正。另外《神农本草经》中的相使，每种药只有一种，兼以《药对》参考，就有两三种，对于事情也没有嫌疑。其中有说相得共同治疗某病的，既然不是妨碍回避的禁忌，就不再列出。
Examining the nature of all things, there are always principles of attraction and repulsion. When a tiger roars, wind arises; when a dragon chants, clouds gather. Magnetite attracts iron needles; amber gathers mustard seeds. Lacquer disperses upon contact with crabs; hemp swells or reacts upon contact with lacquer; Cinnamon Twig (Guizhi) becomes soft when combined with Scallion White (Congbai); trees wither when exposed to Cinnamon Twig; Rock Salt (Rongyan) can be piled like eggs; otter gallbladder bile can divide a cup of wine in two. Their qi interacts and influences each other, mostly in such categories; the underlying principles are difficult to fully comprehend through thought alone. Regarding various medicinal substances, they particularly influence each other's efficacy and harm. The ancient sages have clearly expounded on this theory; how can one fail to examine it in detail and avoid these interactions? Contemporary practitioners compiling prescriptions often omit or overlook these details. If an existing prescription contains such combinations for a specific condition, those incompatible pairings should be modified or removed. If two substances have comparable properties, based on the severity of the illness, one should choose to remove the less suitable one. In the Chisan Decoction (Chisan San) for Cold Damage (Shanghan), I frequently omit Veratrum Rhizome (Lilü). In the Coptis Pill (Huanglian Wan) for dysentery, I also remove Ginger Tuber (Ganjiang) before administering it, achieving consistent efficacy. Why insist on forcing mutually antagonistic substances together, merely allowing them to coexist? The harm caused by "incompatibility" (Xiangfan) is far more severe than that of "mutual aversion" (Xiang'e). "Mutual aversion" means that although substance A dislikes substance B, substance B does not harbor resentment towards A. For instance, Realgar (Niuhuang) is averse to Dragon Bone (Longgu), yet Dragon Bone achieves better efficacy when combined with Realgar, because they mutually restrain each other's toxicity or side effects. "Incompatibility," however, implies that the two substances are like enemies and must not be combined. Modern painters note that when Orpiment (Yinghuang/Cihuang) and Lead White (Hufen) are placed near each other, they dull and "jealously" affect each other. Powder turns black when mixed with Orpiment, and Orpiment changes color when mixed with powder; this serves as evidence of incompatibility. Because pharmacological principles are misunderstood, treatments often fail, leading people to disregard them. Now, regarding prescription formulation, it may not be possible to immediately consult the Materia Medica thoroughly. Therefore, I have copied these relevant cases here for reference. A brief review will make verification easy. Furthermore, the *Shennong Bencao Jing* simply lists "Cornus" (Zhuyu) and "Asparagus Root" (Mendong) without distinguishing between Mountain Cornus (Shanzhuyu) and Wujiapi (Wu Zhuyu), or Asparagus Root (Tianmendong) and Wheat Root (Maimendong). All such entries should specify the variety. There are instances of confusion, such as Sea Clam Shell (Haige) and Clam Shell (Bie Jia), which share identical mutual aversions. Additionally, various Ganoderma species enhance the efficacy of Yam (Shuyao), while Yam enhances the efficacy of Purple Ganoderma (Zizhi). It is unlikely that this reciprocal enhancement is correct, but it is unclear which is right or wrong. These should be recorded together for future comprehensive verification and correction. Moreover, in the *Shennong Bencao Jing*, the principle of "mutual enhancement" (Xiangshi) lists only one partner per herb. Cross-referencing with the *Yaodui* reveals two or three partners for some herbs, which poses no objection. Entries stating that substances "mutually accord" (Xiangde) to treat specific diseases are not listed here, as they do not fall under the prohibitions of avoidance or incompatibility.