乌贼鱼由寒乌入水而化，其骨白，骨为肾之合，而色白则属肺，是为摄气入血，故能化
血中之气。肉腴润而骨独燥，又能燥血中之湿。血闭症瘕、惊气入腹、腹痛环脐者，血为气
郁也。漏下赤白、阴蚀、肿痛、疮多脓汁者，血为湿乱也。治以乌贼鱼骨，如磁石之引针，
琥珀之拾芥矣。
再以惊气入腹之旨绎之，惊则气乱，入腹则气下趋而靡所止。乌贼鱼能于水中下碇粘石，
又何患惊气之不止哉。
水族离水则僵，陆虫没水辄毙。惟龟常湛于水固生，终令居陆亦生，所以能治水火相啮
之病。轻狡者迟重则殆，迟重者不能轻狡，惟龟腹背自迟重，首尾四肢自轻狡，所以能治中
外不相应之病。衷甲者，以其坚为蔽，以其裹为卫，惟龟虽有甲，而纵横成理，片片可 。
虽可 而上下紧裹，无少罅隙，所以能治当开不开、当阖不阖、并开阖参争之病。漏下赤白、
小儿囟不合，非不阖乎。症瘕非不开乎。疟非开阖之参争乎。五痔、阴蚀、小儿头疮难燥，
非水火之相啮乎。湿痹四肢重弱，非中外之不相应乎。盖人之一身，无不以水火为枢机。水
与火相违，则气张而体不随之张，气翕而体不随之翕，此能助之张助之翕。火无水养者，此
能滋其水；水为火格者，此能熄其火。以至水停幽隐而火之途径难通，火善萌动而水之滋溉
不及，均借此以增损维系之。此邹氏之论，自来注家无此精当，为略更数字而存之。
龟甲所治之水，非流动之水；所治之火，非披猖之火。邹氏所论之水火，正须善会。张
氏云∶龟甲能引阳气下归，复通阴气上行。可与邹说并参。惟阴阳以理言，水火以证言耳。
凡人静则明生，龟居四灵之一而静镇不扰，故能收摄嚣浮而灵明自浚。诸家谓为滋，原
非不是，要不如别录资智二字品题之妙。
乌贼鱼是由生活在寒冷海水中的“寒乌”进入水中变化而成的。它的骨头是白色的，骨与肾相合（肾主骨），而白色在五行中属于肺，这体现了将气纳入血中的机制，因此能够化解血中的郁滞之气。乌贼鱼的肉质肥厚滋润，但骨头却单独具有干燥之性，又能燥除血中的湿气。对于血闭、症瘕（腹内结块）、惊气入腹、腹痛环绕肚脐等症状，这是因为血被气机郁滞所致。对于漏下赤白（阴道不规则出血伴分泌物）、阴部蚀烂、肿痛、疮疡多脓汁等症状，这是因为血被湿气扰乱所致。使用乌贼鱼骨来治疗这些病症，就像磁石吸引铁针、琥珀吸附草芥一样自然有效。
再推究“惊气入腹”的道理，受惊会导致气机紊乱，气入腹部则向下趋行而无处停驻。乌贼鱼能在水中下沉并像抛锚一样粘附在石头上，又何必担心惊乱的气机不能止息呢？
水生动物离开水就会僵硬，陆生昆虫没入水中就会死亡。只有乌龟常潜游于水中依然生存，最终即使生活在陆地也能存活，所以能治疗水火相互克制的疾病。轻浮狡黠的人行动迟缓就会危险，行动迟缓的人不能做到轻浮狡黠，只有乌龟的腹背自然显得迟重，而头尾四肢自然显得轻灵狡黠，所以能治疗身体内外不协调的疾病。穿着铠甲的人（衷甲者），依靠铠甲的坚硬作为遮蔽，依靠其包裹作为护卫，只有乌龟虽然有甲，但纹理纵横有序，片片可以分离。虽然可以分离，但上下紧密包裹，没有一丝缝隙，所以能治疗该开启时不开放、该闭合时不闭合、以及开阖功能相互争持混乱的疾病。妇女漏下赤白、小儿囟门不合，这不是不闭合的表现吗？症瘕积聚不是不开放的表现吗？疟疾发作时的寒热往来，不就是开阖功能的相互争持吗？五种痔疮、阴部蚀烂、小儿头部疮疡难以干燥，不就是水火相互克制的表现吗？湿痹导致四肢沉重无力，不就是内外不协调的表现吗？大概人的全身，无不以水火为枢纽。水与火相互违背，则气机张弛而形体随之张弛失调，气机收敛而形体随之收敛失调，此药能辅助其张弛协调。火无水滋养的，此药能滋助其水；水被火格拒的，此药能熄灭其火。以至于水液停滞于隐蔽之处而火的运行途径难通，火容易萌动而水的滋润灌溉不及，都借此药来增加或减少以维持平衡。这是邹氏的论述，自来注释家没有如此精当的，我略微修改几个字而保留下来。
龟甲所治疗的水，不是流动的水；所治疗的火，不是猖獗的火。邹氏所论述的水火，正需要善于领会。张氏说：龟甲能引导阳气下行回归，重新疏通阴气上行。可以与邹氏的说法参考参证。只是阴阳是从道理层面说的，水火是从症状层面说的罢了。大凡人安静则神明产生，乌龟位居四灵之一而静镇不受干扰，所以能收摄喧嚣浮躁之气而使灵明自然清澈。各家认为它是滋补药，原本并非不对，但不如《别录》用“资智”二字来评价它来得精妙。
The cuttlefish (Sepia esculenta) is transformed from the "cold u" (a type of cephalopod associated with cold) entering water. Its bone is white; bone corresponds to the Kidney (Zang organ governing bones), and the color white corresponds to the Lung (Zang organ governing metal and qi). This represents the mechanism of drawing Qi into Blood, thus it can resolve Qi stagnation within the Blood. The flesh is rich and moist, while the bone alone is dry, enabling it to dry Dampness within the Blood. For conditions such as blood obstruction, zheng jia (masses in the abdomen), fright Qi entering the abdomen, and abdominal pain encircling the umbilicus, these are caused by Blood being constrained by Qi stagnation. For conditions such as leukorrhea with bleeding (red and white discharge), genital erosion, swelling and pain, and sores with abundant pus, these are caused by Blood being disturbed by Dampness. Treating these with cuttlebone (Hai Piao Xiao) is as natural as a magnet attracting an iron needle or amber attracting grass seeds.
Further deducing the principle of "fright Qi entering the abdomen": Fright causes Qi chaos; when entering the abdomen, Qi descends without stopping. The cuttlefish can sink in water and anchor itself to stones like an anchor; therefore, why worry about the inability to stop the chaotic Qi?
Aquatic animals stiffen when leaving water, and terrestrial insects perish when submerged. Only the turtle thrives while submerged in water and survives even when living on land; thus, it can treat diseases involving the mutual conflict of Water and Fire. Those who are light and cunning become endangered when slow; those who are slow cannot be light and cunning. Only the turtle’s shell is naturally heavy and steady, while its head, tail, and limbs are naturally agile and quick; thus, it can treat diseases where the interior and exterior do not correspond. A person wearing armor relies on its hardness for protection and its wrapping for defense. Similarly, although the turtle has a shell, it has clear longitudinal and transverse patterns, and each plate can separate. Yet, despite separation, the upper and lower parts wrap tightly without any gaps; thus, it can treat diseases where opening should occur but does not, closing should occur but does not, and the functions of opening and closing contend chaotically. Leukorrhea with bleeding and unclosed fontanelles in children indicate failure to close. Zheng jia masses indicate failure to open. Malaria, with its alternating chills and fever, indicates the contention of opening and closing. Five types of hemorrhoids, genital erosion, and difficult-to-dry head sores in children indicate the mutual conflict of Water and Fire. Damp bi syndrome causing heaviness and weakness in the four limbs indicates the non-correspondence between interior and exterior. Generally, the human body relies on Water and Fire as pivot mechanisms. When Water and Fire contradict, Qi expands but the body does not expand accordingly, and Qi contracts but the body does not contract accordingly; this herb assists in coordinating expansion and contraction. For Fire lacking Water nourishment, this herb nourishes Water; for Water obstructed by Fire, this herb extinguishes Fire. Even when Water stagnates in hidden places making Fire pathways difficult to pass, or when Fire tends to flare up while Water fails to irrigate sufficiently, balance is maintained through this herb’s augmenting and reducing effects. This is Zou’s theory; commentators have never been this precise. I have slightly modified a few characters to preserve it.
The Water treated by turtle shell (Gui Ban) is not flowing water; the Fire treated is not rampant fire. The Water and Fire discussed by Zou require careful understanding. Zhang stated: Turtle shell can guide Yang Qi downward to return, and reconnect Yin Qi ascending upward. This can be considered alongside Zou’s view. However, Yin and Yang refer to principles, whereas Water and Fire refer to symptoms. Generally, stillness gives rise to clarity. As one of the Four Spirits, the turtle is calm and undisturbed; thus, it can gather turbulent Qi, allowing spiritual clarity to naturally deepen. Various schools consider it a tonic, which is not incorrect, but the description in *Bie Lu* as "nourishing wisdom" (Zi Zhi) is more apt.