气味苦温，无毒。主治风寒湿痹、死肌、痉疸，除热，消食，作煎饵。久服轻身
饥。
白术性优，苍术性劣，凡欲补脾，则用白术，凡欲运脾，则用苍术，欲补运相兼，则相
兼而
术多而苍术少。运多补少，则苍术多而白术少。品虽有二，实则一也。
《本经》未分苍白，而仲祖《伤寒》方中，皆用白术，《金匮》方中，又用赤术，至陶
弘景《别录》，则分而为二，
须知赤白之分，始于仲祖，非弘景始分之也。赤术，即是苍术，其
功用与白术略同，故仍以《本经》术之主治为本，但白术味甘，苍术兼苦，白术止汗，苍术
发汗，故止汗二字，节去不录。后人谓∶苍术之味苦，其实苍术之味，甘而微苦。
气味甘平，无毒。主伤中，补虚羸，除寒热邪气，补中，益气力，长肌肉，强阴。久
服耳目聪明，轻身不饥，延年。
（薯蓣即今山药，因唐代宗名预，避讳改为薯药，又因宋英宗名署，避讳改为山药。始
出嵩
高山谷，今处处有之，入药野生者为胜。种薯蓣法，以杵打穴，截块投于杵穴之中，随所杵
之窍而成形，如预备署，所因名薯蓣也，今时但知山药，不知薯蓣矣。）
山药气味甘平，始出中岳，得中土之专精，乃补太阴脾土之药，故主治之功皆在中土。
治伤
中者，益中土也。补虚羸者，益肌肉也。除寒热邪气者，中土调和，肌肉充足，则寒热邪气
自除矣，夫治伤中，则可以补中而益气力。补虚羸，则可以长肌肉而强阴。阴强，则耳目聪
明。气力益，则身体轻健，土气有余，则不饥而延年。
凡柔滑之物，损即腐坏，山药切块，投于土中，百合分瓣种之，如种蒜法，地黄以根节
多者
，寸断埋土中，皆能生长。所以然者，百合得太阴之天气，山药、地黄得太阴之地气也。
【苍术】
气味苦、温，无毒。主治风寒湿痹（由风、寒、湿邪引起的肢体关节疼痛麻木）、肌肉枯死僵硬、痉病与黄疸，清除热邪，帮助消化食物，制作成煎膏或饵剂服用。长期服用可使身体轻盈，减少饥饿感。
白术药性优良，苍术药性相对粗劣。凡是想要补益脾脏的，就使用白术；凡是想要运化脾气的，就使用苍术；如果想要补益与运化兼顾，则两者配合使用，且白术用量多于苍术。如果侧重于运化而少用补益，则苍术用量多于白术。虽然品种分为两种，但实际上本质是一回事。
《神农本草经》中并未区分白术和苍术，而在张仲景的《伤寒论》方剂中，都使用白术；在《金匮要略》方剂中，又使用赤术。到了陶弘景的《名医别录》，才将其分为两类。必须知道赤术与白术的区分始于张仲景，并非陶弘景开始区分的。赤术，就是苍术，其功效与白术大致相同，所以仍以《神农本草经》中“术”的主治功能为基础，但白术味甘，苍术兼有苦味；白术能止汗，苍术能发汗，因此去掉了“止汗”二字不收录。后人认为：苍术的味道是苦的，其实苍术的味道，是甘而微苦。
【薯蓣（山药）】
气味甘、平，无毒。主治内伤中气，补益虚弱消瘦的身体，清除寒热邪气，补益中焦，益气力，促进肌肉生长，强健阴精。长期服用可使耳聪目明，身体轻盈且不易饥饿，延年益寿。
（薯蓣即现在的山药，因为唐代宗名叫李豫，为避讳改为薯药，又因为宋英宗名叫赵曙，为避讳改为山药。最初产于嵩高山谷，现在各地都有，入药以野生的为佳。种植薯蓣的方法，是用杵捣出洞穴，将块茎截段投入杵穴之中，随着所捣出的孔窍形状长成，如同预先准备署长（预/薯），因此得名薯蓣，现在的人只知道叫山药，不知道叫薯蓣了。）
山药气味甘、平，最初产于中岳嵩山，得中土之精气专精，是补益太阴脾土的药材，所以其主治功效都集中在中焦脾胃。治疗内伤中气，是补益中土。补益虚弱消瘦，是补益肌肉。清除寒热邪气，是因为中焦脾胃调和，肌肉充足，那么寒热邪气自然就被清除了。治疗内伤中气，就可以补益中焦并增强气力；补益虚弱消瘦，就可以促进肌肉生长并强健阴精。阴精强健，则耳聪目明；气力增强，则身体轻健；土气有余，则不易饥饿并能延年益寿。
凡是质地柔滑的东西，受损后容易腐烂变质。山药切块投入土中，百合分瓣种植，像种大蒜一样；地黄选择根节多的，切成寸断埋入土中，都能生长。之所以这样，是因为百合得得太阴的清气，山药和地黄得的是太阴的地气。
[Cangzhu (Atractylodis Rhizoma)]
The flavor is bitter and the nature is warm, non-toxic. It treats wind-cold-dampness bi-syndrome (painful obstruction caused by wind, cold, and damp pathogens), necrotic muscle tissue, spasms, and jaundice; clears heat; aids digestion; and can be prepared as decoctions or pastes. Long-term consumption makes the body feel light and reduces hunger.
Baizhu (White Atractylodes Rhizoma) has a superior nature, while Cangzhu has a coarser nature. Whenever one wishes to tonify the Spleen, Baizhu is used; whenever one wishes to move the Spleen Qi, Cangzhu is used. If both tonification and movement are desired, they are used together, with Baizhu in greater quantity than Cangzhu. If movement predominates over tonification, Cangzhu is used in greater quantity than Baizhu. Although there are two varieties, their essence is actually one.
*Shennong Bencao Jing* (Divine Farmer's Materia Medica) did not distinguish between white and苍 (red/brown) varieties. In Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage), only Baizhu was used; in his *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), Chizhu (Red Atractylodes) was used. It was not until Tao Hongjing's *Bielu* (Supplementary Records of Famous Physicians) that they were divided into two categories. One must know that the distinction between red and white began with Zhang Zhongjing, not Tao Hongjing. Chizhu is indeed Cangzhu; its functions are roughly similar to those of Baizhu. Therefore, the indications from *Shennong Bencao Jing* regarding "Zhu" (Atractylodes) are taken as the basis. However, since Baizhu is sweet and Cangzhu is also bitter; Baizhu stops sweating, whereas Cangzhu induces sweating, the phrase "stops sweating" was omitted. Later people claimed: The flavor of Cangzhu is bitter. In fact, the flavor of Cangzhu is sweet with a slight bitterness.
[Shuyu (Dioscoreae Rhizoma / Yam)]
The flavor is sweet and the nature is neutral, non-toxic. It treats internal injury to the Middle Jiao, tonifies deficiency and emaciation, eliminates cold-heat pathogenic factors, tonifies the Center, benefits Qi and strength, promotes muscle growth, and strengthens Yin essence. Long-term consumption improves hearing and vision, makes the body feel light and reduces hunger, and prolongs life.
(Shuyu is the current Yam. Due to the taboo of Emperor Daizong of Tang named Yu, it was changed to Shuyao. Due to the taboo of Emperor Yingzong of Song named Shu, it was further changed to Shanyao. It originally grew in the valleys of Mount Song. Now it is found everywhere; wild ones are superior for medicinal use. The method for planting Shuyu involves pounding holes with a pestle, cutting the rhizome into pieces, and placing them into the pounded holes, where they take shape according to the cavities, resembling "preparing for Shu" (Yu/Shu), hence the name Shuyu. Nowadays, people only know it as Shanyao and do not know it as Shuyu.)
Shanyao has a sweet flavor and neutral nature. It originated in the Central Peak (Mount Song), obtaining the essence of the Earth element. It is a herb that tonifies the Taiyin Spleen Earth. Therefore, its therapeutic effects all center on the Middle Jiao (Spleen and Stomach). Treating internal injury to the Middle Jiao benefits the Earth element. Tonifying deficiency and emaciation benefits the muscles. Eliminating cold-heat pathogenic factors occurs because when the Middle Jiao is harmonized and muscles are sufficient, cold-heat pathogens are naturally expelled. Treating internal injury to the Middle Jiao allows for tonifying the Center and benefiting Qi strength. Tonifying deficiency and emaciation allows for promoting muscle growth and strengthening Yin essence. When Yin essence is strong, hearing and vision become acute. When Qi strength increases, the body feels light and vigorous. When Earth Qi is abundant, one does not easily feel hungry and can prolong life.
Any substance that is soft and slippery tends to rot and spoil if damaged. If Shanyao pieces are thrown into the soil, or if Lilies are planted by separating their bulbs like garlic, or if Dihuang (Rehmanniae Radix) with many root nodes is cut into inch-long segments and buried in the soil, they will all grow. The reason for this is that Lilies obtain the clear Qi of Taiyin Heaven, while Shanyao and Dihuang obtain the Earth Qi of Taiyin Earth.