非石、非玉，自是一类。有红、白、黑色三种，亦有其纹如缠丝者。出西裔者佳。彼
土人以小者碾为好玩之物，大者碾为器。今古方入药，绝可用。此物西方甚重，故佛经多言
之。其马口吐出，既知谬言，不合编入。
白色，圆如覆大马杓，上有百十枝，每枝各槎牙分歧如鹿角，上有细纹起。以指撩之
，铮铮然有声。此石花也，多生海中石上，世方难得。家中自有一本，后又于大相国宫中见
一本，然其体甚脆，不禁触击。本条所注皆非是。
直是今之生蟹，更无异处，但有泥与粗石相着。凡用，须去其泥并粗石，止用蟹，磨
合他药点目中，须水飞。
《本经》不收，始自《开宝本草》添附。其色如古墙上土，盘结如楂梨大，中空，两
头巨细一等，无盖，不与石蟹同类。蟹则真蟹也，蛇非真蛇，今人用之绝少。
《书》曰∶三危既宅。三危，西裔之山也，厥贡惟球琳琅 。孔颖达以谓琅
石似玉。《新书》亦谓三苗，西戎。《西域记》云∶天竺国正出此物。陶隐居谓为本名大丹石。
既是大丹石，则《本经》岂可更言煮炼服之。又曰∶可化为丹。陶不合远引，非此琅 也。
《唐本》注云∶是琉璃之类。且琉璃火成之物，琅 又非火成。经曰∶生蜀郡平泽。安得同
类言之，其说愈远。且《佛经》所谓琉璃者，正如鬼谷珠之 ，乃火成之物也，今人绝不见
用。
它既不是石头，也不是玉石，而是自成一类。有红、白、黑三种颜色，也有纹理像缠丝一样的。产自西方边远地区的品质较好。当地土人将小的碾磨成供玩赏的物品，大的碾磨成器皿。如今古今药方中入药使用，效果极佳。这种物品在西方非常受重视，所以佛经中多次提到它。说是马嘴里吐出来的，这显然是谬误之言，不应编入书中。
白色者，形状圆得像倒扣的大马勺，上面有一百几十根枝杈，每根枝杈都像鹿角一样分叉，上面有细纹突起。用手指拨弄它，发出铮铮的声响。这是石花，多生长在海洋中的石头上，世间很难得到。家中自己收藏有一株，后来又在开封大相国寺中看到一株，但它的质地非常脆，经不起触碰和敲击。本条所注的内容都不是正确的。
这其实就是现在的活螃蟹，没有别的不同之处，只是附着着泥土和粗碎石。凡是使用的，必须去掉泥土和粗碎石，只用蟹体，与其他药物研磨混合后点入眼中，必须经过水飞法处理。
《神农本草经》未收录，开始从《开宝本草》中添加附载。它的颜色像古墙上的土块，盘结在一起像楂梨那么大，中间是空的，两头粗细一致，没有盖子，不与石蟹同类。石蟹则是真正的螃蟹化石，而蛇并非真正的蛇，现在人们使用它的人极少。
《尚书》说：“三危山已经有人居住。”三危，是西方边远的山，那里的贡品只有球琳琅玕。孔颖达认为琅玕这种石头像玉。《新书》也认为三苗、西戎之地出产此物。《西域记》说：天竺国正是出产这种物品的地方。陶弘景称它为原名“大丹石”。既然叫做大丹石，那么《神农本草经》怎么还会说煮炼服用呢？又说可以把它炼化为丹。陶弘景不应该牵强地引用远处的说法，这不是这里的琅玕。《唐本草》注释说：它是琉璃之类。况且琉璃是火烧制成的物品，琅玕又不是火成的。经文说：产于蜀郡平泽。怎么能把它们归为同类来说呢，这种说法越来越离谱。况且《佛经》中所说的琉璃，正像鬼谷珠那样的东西，乃是火成之物，现在人们绝少见到使用。
It is neither stone nor jade, but constitutes a distinct category. There are three colors: red, white, and black; some also possess patterns resembling twisted silk. Those originating from the western frontier are of superior quality. Local inhabitants grind small pieces into objects for amusement or play, and large pieces into vessels. In both ancient and modern medical prescriptions, it is used in medicine with excellent efficacy. This substance is highly valued in the West, which is why it is frequently mentioned in Buddhist scriptures. The claim that it is excreted from a horse's mouth is clearly erroneous and should not be included in the text.
The white variety is round like an inverted large ladle, with one hundred to several dozen branches on top. Each branch forks like deer antlers, with fine raised striations. When flicked with a finger, it produces a ringing sound. This is "stone flower" (Shihua), which grows mostly on rocks in the sea and is rare in the world. I possessed one specimen at home, and later saw another in the Daxiangguo Temple in Kaifeng, but its texture is very brittle and cannot withstand touching or striking. The annotations provided in this entry are incorrect.
This is simply the living crab of today, with no other differences, except that it adheres to mud and coarse stones. For medicinal use, the mud and coarse stones must be removed, using only the crab body. It should be ground together with other medicines and applied to the eyes, requiring levigation (Shuifei).
Not recorded in *Shennong Bencao Jing* (Divine Farmer's Materia Medica), it was first added in *Kaibao Bencao* (Kaibao Materia Medica). Its color resembles soil from ancient walls, clumped together like jujube or pear-sized lumps, hollow inside, with uniform thickness at both ends and no lid. It does not belong to the same category as Stone Crab (Shixie). Stone Crab refers to actual crab fossils, whereas the "Snake" (She) is not a true snake, and its usage among people nowadays is extremely rare.
The *Book of Documents* states: "Sanwei has become inhabited." Sanwei is a mountain in the western frontier; its tribute consists of Qiu, Lin, and Langgan. Kong Yingda believed that Langgan is a stone resembling jade. The *New Book* also associates it with Sanmiao and the Western Rong tribes. *Record of the Western Regions* states: "The country of Tianzhu (India) is the primary source of this item." Tao Hongjing called it by its original name, "Dadan Shi" (Great Cinnabar Stone). If it were indeed Dadan Shi, how could *Shennong Bencao Jing* suggest boiling and refining it for consumption? It further claims it can be transformed into cinnabar pills. Tao Hongjing should not have cited distant references; this is not the Langgan discussed here. The commentary in *Tang Bencao* (Tang Materia Medica) states: "It is a type of liuli (glass/glaze)." Moreover, liuli is a product of firing, whereas Langgan is not fire-formed. The classic states it grows in Pingze, Shu Commandery. How can they be treated as similar categories? This explanation drifts further from the truth. Furthermore, what the Buddhist scriptures call "liuli" is exactly like the beads of Guigu, which are fire-formed substances, yet such items are rarely seen or used by people today.