蛴螬生于粪壤，粪壤犹人身之恶血；迨其变蝉，则吸风饮露，最为清洁，犹人身之目不
容纤尘。故其破瘀血，则蛴螬之出于粪壤也。主目中淫肤青翳白膜，则蛴之变蝉，化秽浊为
清洁也。仲景 虫丸，正以其两目黯黑而用之，然虚劳而非有血瘀者不宜。
龙骨非无真者，特不易得耳。药肆所售，乃龙蛰土中，至春启蛰上腾。其所伏处，土遂
粘埴似石而形似龙，故其用与真龙为近。
龙为东方之神而骨粘舌，其用在心肝二经为多。能收敛浮越之正气，安魂魄，镇惊痫。
至
徐氏谓龙骨敛正气而不敛邪气，故伤寒邪气未尽者亦用之。邹氏谓龙骨牡蛎，推挽空灵
之阴阳，与他发敛着物之阴阳者异。故桂枝柴胡两汤，可以会合成剂，龙骨摄阳以归土，牡
蛎据阴以召阳。二说皆极精。
龙骨以白者为上，齿以苍者为优。生则微黑， 之则如翡翠色可爱，较白者功用更捷。
许叔微云∶肝脏魂能变化，故游魂不定者，治之以龙齿。古方如远志丸、龙齿清魂散、平补
镇心丸，皆收摄肝气之剂也。
即穿山甲
穿山甲主五邪惊啼悲伤。其可惊啼之邪，无论五脏何邪，自属非分之来，难以骤当，而
后发为惊啼；由惊啼而悲伤，邪则乘肺虚而并之。此时通气道之留阻而先解其邪，斯则穿山
甲所克任者。若调其偏驳，安其神志，则更有他药，宜酌剂以善其后也。
后人用穿山甲，多见于疮疟两门。盖疟必有风痰湿浊痹其经络，疮则肌腠壅滞，非性锐
善穿之物，不能疏排而发之。若疟涉于虚，疮至溃后，则非其所能为矣。
蛴螬（金龟子幼虫）生长在粪土之中，粪土就像人体内的瘀血；等到它变成蝉，就吸食风露，最为洁净，就像人的眼睛不能容下一粒灰尘。所以用它来破除瘀血，是因为蛴螬是从粪土中出来的。主治眼中淫肤、青翳、白膜等眼疾，是因为蛴螬变为蝉，是将污秽浊气转化为清洁之气。张仲景的䗪虫丸（含䗪虫/蛴螬的方剂），正是针对两眼黯黑的症状而使用它，但如果是虚劳病而没有瘀血阻滞的情况，就不适宜使用。
龙骨并非没有真品，只是不容易得到罢了。药店出售的龙骨，其实是龙潜伏在土中，到了春天苏醒并向上腾飞的地方。它潜伏之处，土壤变得粘稠坚实像石头一样，形状又像龙，所以它的功效与真正的龙骨相近。
龙是东方的神物，其骨能粘舌，主要作用于心经和肝经。能够收敛浮越的正气，安定魂魄，镇惊止痫。至于徐氏认为龙骨能收敛正气而不收敛邪气，所以伤寒邪气未尽时也可以使用。邹氏认为龙骨和牡蛎，能够推挽空灵之阴阳，与其他发散或收敛有形之物的阴阳不同。因此桂枝汤和柴胡汤两方，可以合并成一种制剂，龙骨摄纳阳气使其回归本位，牡蛎固守阴精以招引阳气。这两种说法都非常精辟。
龙骨以白色者为上品，龙齿以青色者为优。生龙骨颜色微黑，煅烧后呈现可爱的翡翠色，比白色的龙骨功效更迅速。许叔微说：肝脏中的魂具有变化特性，所以对于游魂不定（精神恍惚）的患者，用龙齿来治疗。古方如远志丸、龙齿清魂散、平补镇心丸，都是收摄肝气的方剂。
穿山甲主要治疗五种邪气引起的惊啼、悲伤等症状。那些导致惊啼的邪气，无论侵犯哪一脏，都属于非正常的侵袭，难以立即承受，从而引发惊啼；由惊啼进而导致悲伤，邪气便乘肺虚而侵入。此时需要疏通气道中的留滞阻塞并先解除邪气，这是穿山甲所能胜任的。如果要调理身体的偏颇驳杂，安定神志，则有其他药物，应当酌情用药来善后调理。
后人使用穿山甲，多见于疮疡和疟疾病门。因为疟疾必然有风痰湿浊痹阻经络，疮疡则是肌腠壅滞，如果不是性质锐利善于穿透的药物，就不能疏排并发散邪气。如果疟疾属于虚证，或者疮疡已经溃破之后，就不是穿山甲所能胜任的了。
*Ascaris* (larva of the scarab beetle) grows in manure and soil; manure and soil are akin to stagnant blood in the human body. When it transforms into a cicada, it feeds on wind and drinks dew, being extremely pure, just as the human eye cannot tolerate even a speck of dust. Therefore, its ability to break up stagnant blood is derived from *Ascaris* emerging from manure and soil. Its indication for conditions such as epicanthus, blue nebula, and white membrane in the eyes corresponds to the transformation of filth and turbidity into purity when *Ascaris* becomes a cicada. Zhang Zhongjing’s *Chong Wan* (Insect Pill), which contains *Ascaris*, is specifically used for cases presenting with darkened eyes. However, it is not suitable for patients with consumptive disease (*Xu Lao*) who do not have blood stasis.
Longgu (Dragon Bone) does have genuine specimens, but they are difficult to obtain. The Longgu sold in herbal shops comes from places where dragons hibernate underground and ascend in spring after waking. The soil at these hibernation sites becomes sticky and hard like stone, resembling the shape of a dragon; thus, its therapeutic action is close to that of genuine dragon bone.
The dragon is the deity of the East, and its bones adhere to the tongue. Its primary actions are in the Heart and Liver channels. It can consolidate floating and hyperactive Zheng Qi (Upright Qi), calm the Hun and Po (Soul and Corporeal Soul), and subdue fright and epilepsy. Xu stated that Longgu consolidates Zheng Qi without retaining pathogenic factors, so it can be used even when pathogenic factors of Shang Han (Cold Damage) have not been fully resolved. Zou stated that Longgu and Muli (Oyster Shell) push and pull the ethereal Yin and Yang, differing from other substances that disperse or consolidate tangible Yin and Yang. Therefore, Guizhi Tang (Cinnamon Twig Decoction) and Chaihu Tang (Bupleurum Decoction) can be combined into a single preparation: Longgu captures Yang to return it to its root, while Muli anchors Yin to summon Yang. Both theories are extremely profound.
Longgu is best when white in color; Longchi (Dragon Teeth) is superior when greenish-black. Raw Longchi is slightly black, but after calcination, it turns an attractive emerald green, possessing more rapid efficacy than white Longchi. Xu Shuwei said: The Hun of the Liver has the capacity for change; therefore, for patients with unsettled wandering Hun (mental instability), Longchi is used. Ancient formulas such as Yuanzhi Wan (Polygala Pill), Longchi Qinghun San (Dragon Teeth Clearing Hun Powder), and Pingbu Zhenxin Wan (Balancing and Tonifying Heart-Calming Pill) are all agents that gather and secure Liver Qi.
Shan Zha (Pangolin Scales) primarily treats frightful crying and sorrow caused by five types of pathogens. These pathogens causing frightful crying, regardless of which Zang organ they affect, are abnormal intrusions that are difficult to withstand immediately, leading to frightful crying; this progresses to sorrow, where pathogens take advantage of Lung deficiency to invade. At this stage, unblocking the obstruction in the Qi pathways and resolving the pathogen first is what Shan Zha is capable of handling. If one needs to regulate bodily imbalance and stabilize the spirit and mind, other herbs should be chosen to follow up with appropriate dosing.
Later practitioners used Shan Zha mostly in the categories of sores and malaria. Malaria necessarily involves Wind-Phlegm-Dampness-Turbidity obstructing the meridians, while sores involve stagnation in the muscle interstices. Without a substance that is sharp and skilled at penetrating, one cannot dredge and expel them. If malaria is deficient in nature, or if sores have ulcerated, Shan Zha is no longer effective.