（本经中品）
【气味】苦，微寒，有毒。
【主治】逐瘀血，破血积、坚痞、症瘕寒热，通利血脉及九窍。
【核】曰∶生江夏川谷，牛马所在，都有之。形类蜜蜂，腹四褊微黄绿色，嘴锐而利，
若锋 然。春半后，秋半前出，茂暑繁盛，腹有血者良。法取五月。修治，入丸散去翅足，
熬熟用；汤法亦同。
【 】曰∶蜚虻，一名虻虫、陆虻也。飞咂牛马血，嘴如芒刺然，性颇贪饕，腹满犹咂
不已。用逐瘀血，破血积坚痞，症瘕而成寒热者，遂其性，尽出其所留积而后快。 血中有
眚，
乃积乃留，眚去血行，流不盈矣。通利血脉者，概手足二十四经隧而言，十二焉从头而走足
，十二焉自足而走头，风马牛不相及者，而概咂焉。则凡经隧逆走头而逆走足者，乃积乃留
，各遂其性，乃行乃流矣。故血失所行，血失所留者，清阳不走上窍而留，浊阴不走下窍而
积，而行焉，而流焉，何窍不通，何窍不利。
（本经下品）
【气味】苦寒，无毒。
【主治】主热气，去三虫。
【核】曰∶梓，一名木王。生河内山谷，近道亦有，宫寺园亭，颇多植此。旧说椅即是
梓，梓即是楸，楸即是 。盖楸之疏理而白色者为梓，梓实桐皮者为椅，其实两木，大类同，
而小别异也。齐民要术称白皮有角者曰梓，或名角楸，又名子楸；黄色无子者曰柳楸，世呼
荆黄楸云。然则是数者，又以有子为别耳，顾梓之子，荚细如箸，其长仅尺，冬后叶落，荚
犹在树，总总然，荚中之子，各曰豫章。崔豹古今注云∶棘子曰枣，梓子曰豫章，桑子曰椹，
柘子曰佳，鲁季孙植六 于蒲圃东门之外。子胥曰∶植吾墓。任 云∶山中有楸户，掌楸木
者，可为什器也。盖梓有三∶木理白者梓，赤者楸，梓之美文者椅，楸之小者 。桐亦名
椅，与此不同。入药则宜白色有子者，用皮则生者良。
【 】曰∶梓为百木长，室屋之间有此，余材不复震矣。亦有子道焉，昔者伯禽康叔见
周公，三见而三笞，遂见商子，商子使观于南山之阳，见乔木而仰；又使观于北山之阴，见
梓焉。晋然实而俯，商子曰，乔者，父道也；梓者，子道也。于是二子再见乎周公，入门而
趋，登堂而跪，周公拂其首，劳而食之，则以能子道焉耳。杂五行书云∶舍西种梓，令子孙
顺者，盖亦取此。诗云∶维桑与梓，必恭敬止，靡瞻匪父，靡依匪母，故古者见乔木，必下
而趋，所以广孝也。桑者，母之所事，以供蚕缫；梓者，父之所植，以伐琴瑟，故见之而恭
敬之心，惕然生焉，不必待于口泽手泽之所渐也。神农氏云∶梓皮苦寒，入药最良，盖苦性
趋下，寒平热毒，顺之也，敬止也。本经主去三虫。别录疗小儿身头热烦，疮疡虫蚀者，顾
置室屋之间，余材且不复震。风虫之属，宁不降心而退舍焉。梓之益利于人道者大矣。
【《神农本草经》中品】
【气味】味苦，性微寒，有毒。
【主治】驱除瘀血，破除血积、坚硬的痞块、症瘕（腹内结块）引起的寒热症状，疏通血脉及九窍。
【考证】曰：蜚虻生长在江夏的川谷地带，凡是牛马出没的地方都有。外形像蜜蜂，腹部扁平，呈微黄绿色，口器尖锐锋利，如同刀锋一般。在春分后、秋分前出现，盛夏时节最为繁盛，腹部含有血液的蜚虻药效最好。采集方法是在五月进行。炮制时，用于丸散剂需去掉翅膀和足，炒熟后使用；用于汤剂的方法也相同。
【注释】曰：蜚虻，又名虻虫、陆虻。它飞行时叮吸牛马的血，口器像芒刺一样，性情贪婪暴食，即使肚子满了仍然不停叮吸。用它来驱逐瘀血，破除导致坚硬痞块和症瘕并引发寒热的血积，是顺应其本性，将其体内积聚之物全部排出后才感到畅快。血液中如果有病邪（眚），就会积聚停留，病邪去除则血液运行，流动就不会过度充盈。所谓通利血脉，是概指手足二十四条经脉而言，十二条从头走向脚，十二条从脚走向头，原本互不相干，而蜚虻叮吸血液，使得所有经脉中的血液逆乱或停滞的情况得以解决，各自顺应其性，从而恢复运行流动。因此，如果血液失去正常运行，或者血液停滞不前，清阳之气不能上行至头部九窍而滞留，浊阴之气不能下行至下部九窍而积聚，一旦通过药物使其运行流动，还有什么窍道不通利呢？
【《神农本草经》下品】
【气味】味苦寒，无毒。
【主治】主治热气，去除三虫（泛指寄生虫）。
【考证】曰：梓树，又名木王。生长在河内的山谷中，靠近道路的地方也有，宫殿、寺庙、园林亭台中，很多种植这种树。旧说认为椅树就是梓树，梓树就是楸树，楸树就是榱树。大概楸树纹理疏松且颜色白的是梓树，梓树的果实像桐皮的是椅树，它们实际上是两种树，大类相同，但小处有差异。《齐民要术》称树皮有角状突起的是梓树，或称为角楸，又名为子楸；黄色无果实的称为柳楸，世人称之为荆黄楸。然而这些区别，又是以是否有果实来区分的。至于梓树的果实，荚果细长如筷子，长度仅一尺，冬天叶子落尽后，荚果仍挂在树上，密密麻麻，荚中的种子，各称为豫章。崔豹《古今注》说：棘树的种子叫枣，梓树的种子叫豫章，桑树的种子叫椹，柘树的种子叫佳。鲁国季孙氏在蒲圃东门之外种植了六棵梓树。伍子胥说：种在我的墓上。任昉说：山中有楸户，掌管楸木的人，可以制作各种器具。大概梓树有三种：木纹白色的叫梓，红色的叫楸，梓树中美纹美丽的叫椅，楸树中较小的叫榱。桐树也叫椅，与此不同。入药则宜选用白色且有果实的，用树皮则以新鲜的为好。
【注释】曰：梓树是百木之长，房屋之间如果有它，其他木材就不会再受惊扰（指梓木不易被虫蛀，且声音洪亮可辟邪）。它也蕴含孝道，昔日伯禽和康叔去见周公，三次见面都被打板子，于是去拜见商子，商子让他们去南山之阳观看，看到高大的乔木便仰望；又让他们去北山之阴观看，看到梓树便俯身致敬。商子说，乔（乔木）代表父道，梓代表子道。于是这两个儿子再次拜见周公，进门就快走，登堂就跪拜，周公抚摸他们的头，慰劳并给他们食物，是因为他们懂得了子道。《杂五行书》说：在屋西种植梓树，能让子孙孝顺，也是取此意。《诗经》说：看见桑树和梓树，必须恭敬止步，没有不敬仰如父，没有不依靠如母的。所以古人看见高大的乔木，必定下车快步走，这是为了弘扬孝道。桑树是母亲所从事的，用来养蚕缫丝；梓树是父亲所种植的，用来砍伐制作琴瑟，所以见到它们，恭敬之心就会油然而生，不必等到接触父母留下的手泽口泽才产生。神农氏说：梓皮味苦性寒，入药效果最好，大概苦味趋向于下，寒性能平抑热毒，这是顺承天道，也是恭敬的表现。《本经》主治去除三虫。《别录》治疗小儿身体头部热烦，疮疡被虫侵蚀的情况，既然梓树种植在室屋之间，连余材都不会被虫蛀，那么风虫之类的害虫，难道不会降心退避吗？梓树对人类的好处太大了。
(Shennong Bencao Jing, Middle Category)
[Flavor and Property] Bitter, slightly cold, toxic.
[Indications] Expels blood stasis, breaks blood accumulations, hard epigastric masses (jianpi), zhengjia (abdominal masses) with alternating chills and fever, unblocks the blood vessels, and opens the nine orifices.
[Verification] It is said: Feimeng (Blue Bottle Fly) grows in the river valleys of Jiangxia; wherever cattle and horses are found, it exists. Its shape resembles a honeybee, with a flattened abdomen that is slightly yellowish-green. The mouthparts are sharp and keen, like a blade. It appears after the Spring Equinox and before the Autumn Equinox, flourishing during the hot summer months. Those with blood-filled abdomens are considered superior. The method of collection is in the fifth lunar month. For processing, when used in pills and powders, remove wings and legs, and stir-fry until cooked; the method for decoctions is the same.
[Commentary] It is said: Feimeng, also known as Mengchong or Lumeng, flies and sucks the blood of cattle and horses. Its mouthparts are like thorns. Its nature is quite gluttonous; even when its belly is full, it continues to suck without stopping. Using it to expel blood stasis and break blood accumulations that cause hard masses and zhengjia leading to chills and fever follows its nature, exhausting all that it has accumulated before finding satisfaction. When pathogenic factors (sheng) exist within the blood, they accumulate and stay. Once the pathogenic factors are removed, blood flows, and the flow does not become excessive. "Unblocking the blood vessels" generally refers to the twenty-four meridians of the hands and feet: twelve run from head to foot, and twelve run from foot to head. Although these paths seem unrelated, by sucking blood, Feimeng addresses any逆流 (counter-flow) or stagnation in the meridians, allowing each to follow its natural course and flow. Therefore, if blood loses its normal pathway or stagnates, clear yang qi fails to ascend to the upper orifices and stays, while turbid yin qi fails to descend to the lower orifices and accumulates. By promoting movement and flow, what orifice would remain blocked or unbenefited?
(Shennong Bencao Jing, Lower Category)
[Flavor and Property] Bitter and cold, non-toxic.
[Indications] Primarily treats heat qi, eliminates three types of parasites (san chong).
[Verification] It is said: Zi (Catalpa wood) is also called Muwang (King of Trees). It grows in the mountain valleys of Henei, and is also found near roads. It is planted abundantly in palaces, temples, gardens, and pavilions. Old theories state that Yi tree is Zi, Zi is Qiu, and Qiu is Sui. Generally, Qiu with loose texture and white color is Zi; Zi with fruit resembling Paulownia bark is Yi. They are actually two different trees, similar in broad categories but distinct in details. *Qimin Yaoshu* states that those with horn-like projections on the bark are called Zi, or Jiaoqiu, or Ziqiu; those that are yellow and seedless are called Liuzhou, commonly known as Jinghuangqiu. However, these distinctions are based on the presence of seeds. As for the seeds of Zi, the pods are thin as chopsticks, only about one chi long. After winter, when leaves fall, the pods remain on the tree, densely packed. The seeds inside each pod are called Yuzhang. Cui Bao's *Gujin Zhu* states: Seeds of Ji are called Zao, seeds of Zi are called Yuzhang, seeds of Sang are called Shen, and seeds of Zhe are called Jia. Ji Sun of Lu planted six [Zi trees] outside the east gate of Pubu. Wu Zixu said: Plant them at my tomb. Ren Fang said: There are Qiu households in the mountains, those who manage Qiu wood can make various utensils. Generally, there are three types of Zi: White-grained is Zi, red-grained is Qiu, Zi with beautiful grain is Yi, and small Qiu is Sui. Tong tree is also called Yi, which is different from this. For medicinal use, the white variety with seeds is suitable; for using the bark, fresh material is best.
[Commentary] It is said: Zi is the leader of all woods. If present in houses, other materials do not suffer damage (implying resistance to pests/decay). It also embodies the way of filial piety. In the past, Bo Qin and Kang Shu visited the Duke of Zhou, were whipped three times, and then visited Shang Zi. Shang Zi had them observe the south slope of Nan Mountain, where they saw tall trees (Qiao) and looked up; then he had them observe the north slope of Bei Mountain, where they saw Zi trees and bowed down. Shang Zi said, Qiao represents the father's way, and Zi represents the son's way. Thus, the two sons visited the Duke of Zhou again, hurried upon entering the door, and knelt upon ascending the hall. The Duke of Zhou stroked their heads, comforted them, and fed them, because they understood the son's way. *Za Wuxing Shu* states: Planting Zi on the west side of the house makes descendants obedient, taking this meaning. The *Classic of Poetry* says: "Regarding mulberry and catalpa, one must be respectful and stop." "There is none not revered like a father, none not relied upon like a mother." Therefore, ancients would dismount and hurry when seeing tall trees, to promote filial piety. Mulberry is what mothers tend, for silkworms and silk; Catalpa is what fathers plant, to be harvested for making qins and se. Thus, seeing them generates a heart of respect and awe, without needing to wait for the gradual influence of parents' handprints or spoken words. Shennong said: Catalpa bark is bitter and cold, excellent for medicine. Bitterness tends downward, and cold neutralizes heat toxins; this is following the order and showing respect. The *Bencao Jing* indicates it eliminates three parasites. *Bielu* treats childhood fever and restlessness of the body and head, and sores eaten by insects. Since Catalpa is placed between houses and even leftover wood is not damaged by worms, surely wind-insects and parasites would humble themselves and retreat. The benefits of Catalpa to human ethics are great indeed.