（本经上品）
【气味】甘寒，无毒。
【主治】主风寒湿痹，乳难，消水，养五脏，益气力，肥健。久服耳目聪明，不饥延年
轻身，面生光，能行水上。
【核】曰∶出汝南池泽。今汝南不复采，以泾州华山者为善，河陕江淮八闽亦有之。春
生苗，丛生浅水中。叶狭长似牛舌，独茎直上，五月采叶，秋时白花作丛，似谷精草，秋末
采根，形大而圆，尾间必有两岐者为好。九月采实，俱阴干。修治，不计多少，锉极细，酒
浸一宿，取出曝干。畏海蛤、文蛤。
先人题药序云∶壬寅春，受仁和刘 旨集本草约言，一夕解衣欲寝，偶拈泽泻读之，以
其利水道也，又能止寒精之自出；以其明目也，又能使人目盲；以其催产难也，又能种人子
息。
禹航沈生，彼若以为未尽然也。遂动疑再读，得比类法，如甘草色味性情，有土之德，能生
万物，而为万物所归。辛亥冬，日中见茶气上升，有细细点子，手挹揽生润，始解泽泻命名
之义。迄今望壬寅，已十七年矣，尚未尽了其大义。可见余之迟钝懒惰，宁不自生愧作哉。
有人以新刻本草见遗，读之不无憾然，遂温习纲目，后题数言以自记。义出偶中，若泣若歌，
余小子敢云着述乎。后之哲人，莫踵予之流弊，内无真见，而外发狂言，破裂当世之规矩准
绳也。倘有有志之人，旁闻不甘，遂深究本经，遍攻诸性，融化世间文句，提其精微而印正
之。示一草一木，宛然若指诸掌，不是空言，实实见之行事，以济疲癃夭扎，可开天下后世
人眼目，此真吾师也。敢不甘拜下风，脱或未然，还须珍重，时巳未浴佛日，记于芷园忏室。
【 】曰∶世知火与元气不两立，不知水亦与元气不两立。何也？停则为水，散则为气，
如水上升为云，云下降为雨。而宣发上升者，火力使然。故知气即体，水即相，火即用。用
不离体，体不离相，离则不祥莫大焉。泽泻功力，体用俱备，故益气之力，能行水上，以面
生光为外征耳。如是则五脏安和，听视澄彻，痹通乳易，肥健水消，轻身延年矣。设无水相，
徒行体用，便目盲水涸，为祸不浅。
（古人言火与元气不两立，即举一隅，转水亦与元气不两立，即三隅反。）
【本经上品】
【气味】味甘，性寒，无毒。
【主治】主要治疗风寒湿痹（由风、寒、湿邪侵袭经络关节引起的肢体疼痛麻木），乳汁不通，消除水肿，滋养五脏，益气力，使身体健壮。长期服用可使耳聪目明，不感饥饿，延年益寿，身体轻盈，面色光泽，甚至能在水上行走。
【考证】曰：泽泻产于汝南的池沼湿地。如今汝南不再采集，以泾州华山所产者为最佳，河陕、江淮、八闽等地也有出产。春季生苗，丛生在浅水中。叶片狭长似牛舌，单茎直立向上，五月采收叶片，秋季开白花成丛，类似谷精草，秋末采收根部，形体大而圆，尾部必须有分叉的为佳品。九月采收果实，均阴干。炮制方法，不论多少，锉成极细粉末，用酒浸泡一夜，取出晒干。畏海蛤、文蛤。
先父题写的药序云：壬寅年春，受仁和刘旨之托编纂《本草约言》，一天晚上脱衣欲睡，偶然拿起泽泻阅读，因为它能通利水道，又能止住寒精自出；因为它能明目，又会导致人目盲；因为它能促进难产，又能帮助孕育子息。
禹航沈生，如果他认为这些说法不完全正确，便会引发怀疑并再次研读，通过类比法理解，如甘草的颜色、味道、性质和性情，具有土的德行，能生长万物，并为万物所归依。辛亥年冬，中午看到茶气上升，有细小的点子，用手舀取揽聚产生湿润感，这才理解了泽泻命名的含义。至今回望壬寅年，已过去十七年了，尚未尽解其大义。可见我迟钝懒惰，难道不自知惭愧吗？
有人赠送新刻的本草书给我，读后不免遗憾，于是温习《纲目》，后来题写几句话以作自记。义理偶然中肯，若哭若歌，我这个晚辈敢称著述吗？后来的哲人，不要追随我的流弊，内心没有真知灼见，却在外发表狂言，破坏当世的规矩准绳。如果有志之士，旁听不甘，于是深入探究《本经》，遍攻各种药性，融化世间的文句，提取精微之处加以印证。展示一草一木，清晰得如同指掌之间，不是空话，而是切实见于行事，以救济老弱病残夭折之人，可以开启天下后世人的眼目，这才是真正的老师。怎敢不心悦诚服？倘若并非如此，还需珍重自己。时间是巳未年浴佛日，记录于芷园忏室。
【按语】曰：世人知道火与元气不能并存，不知道水也与元气不能并存。为什么呢？静止时是水，发散时是气，就像水上升为云，云下降为雨。而宣发上升的力量，是火的作用所致。所以知道气即本体，水即相状，火即作用。作用不离本体，本体不离相状，分离则没有比这更大的不祥了。泽泻的功效，体用兼备，所以益气之力，能行水上，以面色光泽为外在征象。这样则五脏安和，视听清澈，痹症通利，乳汁易下，身体健壮水肿消退，身体轻盈延年益寿。如果没有水相，只徒然运行体用，就会导致目盲水涸，祸患不浅。
（古人说火与元气不两立，即举一隅，转过来想水亦与元气不两立，即三隅反。）
[Shangpin Category of the Classic of Materia Medica]
[Flavor and Nature] Sweet, cold, non-toxic.
[Indications] Primarily treats wind-cold-damp bi (joint pain and numbness caused by invasion of wind, cold, and damp pathogens), difficulty in lactation, reduces edema, nourishes the five zang organs, boosts qi and strength, and promotes robustness. Long-term consumption makes the ears acute and eyes clear, prevents hunger, extends life span, lightens the body, brightens the complexion, and even enables one to walk on water.
[Verification] It is said: Ze Xie (Alisma Rhizome) grows in the ponds and marshes of Runan. Currently, it is no longer harvested in Runan; the best quality comes from Huashan in Jingzhou. It is also produced in Heshan, Jianghuai, and Bamin regions. Seedlings emerge in spring, growing in clusters in shallow water. The leaves are narrow and long, resembling ox tongues, with a single stem rising straight up. Leaves are harvested in May; in autumn, white flowers bloom in clusters, resembling Gujingcao (Sparganii Herba). Roots are harvested at the end of autumn; those that are large, round, and have two distinct forks at the tail are considered superior. Fruits are harvested in September and dried in the shade. Processing method: regardless of quantity, grind into an extremely fine powder, soak in wine for one night, take out, and sun-dry. It is incompatible with Hai Ge (Concha Meretricis seu Cyclinae) and Wen Ge (Concha Arcae).
The preface to the materia medica written by my late father states: In the spring of Renyin year, entrusted by Liu Zhi of Renhe to compile "Yueyan Bencao" (Abridged Statements on Materia Medica), one night after undressing to sleep, I happened to pick up Ze Xie and read it. Because it promotes the flow of water passages, it can also stop the spontaneous emission of cold essence; because it brightens the eyes, it can also cause blindness; because it induces difficult labor, it can also help conceive offspring.
If Shen Sheng from Yuhang believes these statements are not entirely accurate, he would raise doubts and read again. Through the method of analogy, such as Gancao (Glycyrrhizae Radix et Rhizoma) having the color, flavor, nature, and temperament of earth, possessing the virtue of earth, able to generate all things, and being the refuge of all things. In the winter of Xinhai year, at noon, I observed tea steam rising, with tiny dots appearing. When scooped and gathered by hand, they produced moisture. Only then did I understand the meaning behind the name Ze Xie. Looking back to Renyin year now, seventeen years have passed, yet I have not fully grasped its great principles. This shows my dullness and laziness; should I not feel ashamed?
Someone presented me with a newly printed edition of Bencao. Reading it, I felt somewhat regretful, so I reviewed Gangmu (Bencao Gangmu), and later wrote a few words to record my thoughts. The meaning occasionally hit the mark, evoking feelings akin to weeping or singing. How dare I, a junior, claim this as a literary work? Future scholars must not follow my detrimental influence; without true insight internally, yet publishing wild talk externally, thereby breaking the rules and standards of the contemporary world. If there are determined individuals who, hearing this, are unwilling to accept it superficially, they will deeply investigate the Benjing (Classic of Materia Medica), thoroughly study various medicinal properties, dissolve worldly phrasing, extract the subtle essence, and verify it. Showing every herb and tree clearly as if pointing at one's palm, not empty talk, but practical application to relieve the weak, disabled, and premature deaths, thus opening the eyes of people in the world and future generations. This is truly my teacher. How could I not bow down in admiration? If otherwise, one must still cherish oneself. Recorded on the Buddha Bathing Day of Siwei year, at Zhiyuan Chanshi.
[Commentary] It is said: The world knows that fire and yuan qi (original qi) cannot coexist, but does not know that water also cannot coexist with yuan qi. Why? When stagnant, it is water; when dispersed, it is qi, just as water rises to become clouds, and clouds descend to become rain. The power that disperses and rises is caused by fire. Thus, we know that qi is the substance, water is the form/appearance, and fire is the function. Function does not depart from substance, and substance does not depart from form. Departure brings the greatest misfortune. Ze Xie possesses both substance and function. Therefore, its ability to tonify qi allows it to "walk on water," with a bright complexion serving as an external sign. In this way, the five zang organs are harmonious, hearing and vision are clear, bi obstruction is relieved, lactation is easy, robustness is achieved, edema dissipates, the body becomes light, and life is extended. Without the form of water, merely operating substance and function would lead to blindness and drying up of fluids, causing profound disaster.
(The ancients stated that fire and yuan qi cannot coexist, which is citing one corner; inferring that water also cannot coexist with yuan qi corresponds to deducing the other three corners.)