（唐本草）
【气味】辛平，无毒。
【主治】主杀诸小虫，去臭气，破症积，下恶气，除邪鬼蛊毒。
【核】曰∶出西番，及昆仑，今云南长河中亦有。与舶上者气味虽相似，只无黄色耳。
苗叶根茎，酷似白芷，或如草，或如木，此风土不同，禀质则异。咸属草类，非有草木两种
也。同根捣汁，暴令干者次之。体气极臭，婆罗门谓之薰渠，又谓之哈昔泥。故西国持咒人
则禁食。戎人则尝啖，谓能止臭，犹巴人之重负矾也。元时用充食料。根名稳展，用淹羊肉，
转
【 】曰∶谚云，阿魏无真，言多伪也。雷公验法有三∶一以半铢置熟铜器中，经宿着
处永如银色；一以一铢入五斗草自然汁内，次早尽作鲜血色；以一铢致柚子树上，其树立干。
验此三法，不唯真伪判然，功能亦昭然显著矣。谥法称克威健行曰魏，亦巍然独立貌也。阿，
倚也，衡也，上倚下以取平，权轻重，度长短，故主诸疾，倚之各取其平，偏于幽独掩昧者，
功能捷如影响。第臭恶特甚，巍然独立而世无偶，故君子必慎其独。
（极臭之物，当与极香同旨，故得以臭止臭，如入五浊恶世，转作香积国土。）
（唐本草）
【气味】甘冷利，无毒。
【主治】主风邪痹气，通润骨髓，可为摩药，功胜于酥。
【核】曰∶用酥一石，炼贮器中，待凝定，穿中至底，久之则津津溢出，冬不凝，夏不
融者是也。第性滑易走，惟贮壶芦鸡子壳内，方不透出。但不易得，一石仅取十合耳。
【 】曰∶乳出酪，酪出酥，酥出醍醐，醍醐上味也。功力与 酥等，用 酥出醍醐，
当成无上味。醍醐力透贮器， 酥追逐风毒，发出毛孔间，似同而力更胜。盖坤为牛，即此
可征至柔而动也刚，主治功力，不必更加注脚矣。
（释典尝以醍醐喻无上道，服食者，当成希有功力矣。）
（《唐本草》记载）
【气味】味辛，性平，无毒。
【主治】主要能杀死各种小虫，去除臭气，破除症瘕积聚，下行恶气，驱除邪鬼蛊毒。
【考证】曰：阿魏产于西番及昆仑地区，如今云南长河中也有出产。与从海外运来的阿魏气味虽然相似，只是没有黄色罢了。
它的苗、叶、根、茎，非常像白芷，有的像草，有的像木，这是因为风土环境不同，禀受的质地也就各异。它们都属于草类，并非同时具备草木两种形态。
将同根的植株捣碎取汁，晒干后制成的品质稍次。其体气极臭，婆罗门人称之为“薰渠”，又称之为“哈昔泥”。因此西域持咒修行的人禁止食用它。
戎人却常常吃它，认为它能止住臭味，就像巴地人重视矾一样。元代时曾用作食物调料。根部名为“稳展”，用来腌制羊肉，能使肉质变得……
【考证】曰：谚语说，“阿魏无真”，意思是说市面上多为伪品。雷公的验证方法有三种：一是将半铢重的阿魏放入熟铜器中，过夜后附着的地方永远像银色一样；二是将一铢重的阿魏放入五斗草的自然汁液中，第二天早晨全部变成鲜血般的颜色；三是将一铢重的阿魏放在柚子树上，那棵树就会枯干。
通过这三种方法验证，不仅真伪立刻分明，功效也显著明显了。谥法中说，能够威猛刚健地行事称为“魏”，也是巍峨独立的样子。“阿”，意为依靠、平衡，上面依靠下面以取得平衡，权衡轻重，度量长短，所以阿魏主治各种疾病，依靠它能使身体各部分恢复平衡。对于那些处于幽暗孤独、蒙昧状态下的病邪，其功效迅速如影随形。只是它的臭味特别浓烈，巍峨独立而世间少有伴侣，所以君子在独处时必须谨慎小心。
（极臭之物，应当与极香之物宗旨相同，所以能以臭制臭，如同进入五浊恶世，转化为香积国土。）
（《唐本草》记载）
【气味】味甘，性冷利，无毒。
【主治】主要治疗风邪痹气，通润骨髓，可以作为外用的按摩药，功效胜过酥油。
【考证】曰：取一石酥油，炼制后储存在容器中，等待其凝固定型，从中穿透到底部，久而久之，津液就会渗出，冬天不凝结，夏天不融化的就是醍醐。只是它的性质滑利容易流失，只有储存在葫芦或鸡蛋壳内，才不会渗漏出来。但不易获得，一石酥油仅能提取十合醍醐。
【考证】曰：乳汁制成酪，酪制成酥，酥制成醍醐，醍醐是上等的滋味。其功力与酥油相等，用酥油提炼出醍醐，应当成为无上的美味。醍醐的力量能渗透储存容器，酥油追逐风毒，将其从毛孔间排出，看似相同但力量更胜一筹。大概因为坤卦象征牛，由此可以证明至柔之物也能产生刚动的力量，其主治功效，不必再加注解说明了。
（佛经曾用醍醐比喻无上大道，服用者，应当能获得希有的功效了。）
(Recorded in *Tang Bencao*)
[Odor and Flavor] Pungent, neutral, non-toxic.
[Indications] Primarily kills various small insects, eliminates foul odors, breaks up mass accumulations (Zheng Ji), descends evil qi, and dispels evil spirits and gu poison.
[Verification] It is stated: Awei originates from Xifan and Kunlun regions, and is now also found in the Chang River of Yunnan. Although its odor and flavor are similar to those imported by ship, it lacks the yellow color.
Its seedlings, leaves, roots, and stems closely resemble Bai Zhi (Angelicae Dahuricae Radix); some resemble herbs, others resemble trees. This variation arises from different local environments and distinct innate qualities. All belong to the herb category, not possessing both tree and herb forms simultaneously.
Extracting juice from the same root and drying it in the sun yields a product of slightly inferior quality. Its body odor is extremely foul; Brahmins call it "Xunqu" or "Hexini." Therefore, sorcerers in Western countries prohibit its consumption.
People from Rong regions often consume it, believing it can stop foul odors, just as people from Ba value alum. During the Yuan Dynasty, it was used as a food ingredient. The root is named "Wenzhan," used to marinate mutton, turning...
[Verification] It is said: The proverb goes, "There is no genuine Awei," implying that many fakes exist. Lei Gong's verification methods are threefold: First, place half a zhu of Awei in a cooked copper vessel; after overnight, the adhered spot remains permanently silver-like. Second, put one zhu of Awei into five dou of natural juice from Cao grass; by early morning, it turns entirely blood-red. Third, place one zhu of Awei on a pomelo tree, causing the tree to dry up.
Verifying these three methods clearly distinguishes authenticity, and the efficacy becomes prominently obvious. The posthumous title method states that acting with majesty and vigor is called "Wei," also depicting a majestic and independent appearance. "A" means relying or balancing; relying above to balance below, weighing heavy and light, measuring long and short. Thus, Awei treats various diseases, relying on it to restore balance to each part. For ailments in dark, solitary, or obscure states, its function is swift like an echo. However, its stench is exceptionally strong, standing majestic and unique in the world, so the gentleman must be cautious when alone.
(Extremely foul substances share the same principle as extremely fragrant ones, thus using foulness to counteract foulness, akin to transforming the Five Turbid Evil World into the Land of Fragrant Accumulation.)
(Recorded in *Tang Bencao*)
[Odor and Flavor] Sweet, cold and purgative, non-toxic.
[Indications] Primarily treats wind-pathogen bi-syndrome (obstruction), nourishes and moistens bone marrow, can be used as a massage medicine, and its efficacy surpasses that of Su (clarified butter).
[Verification] It is stated: Take one dan of Su, refine it, and store it in a vessel. Wait for it to solidify, pierce through the center to the bottom, and after a long time, moisture will seep out. This substance does not congeal in winter nor melt in summer; this is Ti Hu. However, its nature is slippery and prone to leakage, so it must be stored in gourds or chicken eggshells to prevent seepage. It is difficult to obtain, yielding only ten he of Ti Hu from one dan of Su.
[Verification] Milk produces Lao (curd), Lao produces Su (clarified butter), and Su produces Ti Hu (ghee/refined butter), which is the supreme taste. Its power is equal to Su. Using Su to extract Ti Hu should result in the supreme taste. Ti Hu's power penetrates storage vessels, while Su chases wind-toxins, expelling them between hair pores. They seem similar, but Ti Hu is more potent. Since the Kun trigram represents the cow, this demonstrates that extreme softness can generate movement and hardness. Regarding its therapeutic efficacy, no further annotation is needed.
(Buddhist scriptures once used Ti Hu to metaphorize the Supreme Way; those who consume it should achieve rare and extraordinary efficacy.)