者断取饮之甚美，沐发令长。此藤又名东风菜，先春而生，东风乃至，农夫以验土膏之动。一名绿耳，可为蔬。
据此形状，解渴与含水藤同，其可为蔬名东风，又与东风菜同，则是一物也。李氏误以为二∶一收入蔓，一收
入菜，未免考核失当，良由为《广州记》所误耳。
《纲目》以海月为江瑶柱，复附海镜，不知海月即海镜，而江瑶非海月也。此乃承《岭表录》之误。按《
海物疏》云∶海月形圆如月，亦谓之蛎镜。土人磨其壳以为明瓦者是也。岭南谓之海镜，又呼为膏药盘。江瑶
壳色如淡菜，上锐下平，大者长尺许，肉白而韧，柱圆而脆，与海月绝不相类，何可牵为一物耶？
李氏以海镜附在海月条下，注引郭璞《江赋》∶ 腹蟹。以为即此物，则又大误。不知 又非海镜也。
《海南志》∶ 状似珠蚌，壳青黑色，长寸许，大者二、三寸，生白沙中，不污泥淖，乃物之最洁者也。有
两肉柱，能长短，又有数白蟹子在腹中，状如榆荚，合体共生，常从其口出，为之取食。然 清洁不食，但
寄其腹于蟹，蟹为 而食，食在蟹而饱在 ，故一名共命嬴，又曰月蛄。每冬大雪，则肥莹如玉，日映如
云母，味甘柔，盖海错之至珍者。又有海镜，一壳相合甚圆，肉亦莹洁，有红蟹子居其腹为取食，一名石镜，其
腹小蟹曰蚌孥。据此明是二物，在 腹者则白蟹子，在海镜腹者则红蟹子，又各不同。余在奉化亲见 ，
形状迥与海月不同，何能强合耶？
《纲目》蟹下集解引述诸种，谓蟛蜞大于蟛 ，生陂池田港中，有毒，令人吐下，不可食，故蟛蜞主治，
惟取其膏涂湿癣、疽疮，外治而已。又云似蟛蜞而生沙穴中，见人便走者沙狗也，不可食。不知二种皆可食。
按《介谱》∶生毛者曰毛蟛蜞，有毒，多食发吐利，而潮州人无日不食，以当园蔬。又《海错疏》∶松江、上
海出沙狗，即沙中小蟹，土人取之，以酒糟酿食，壳软内含脂膏。凡食置盏中，以沸酒沃之，少顷则壳内脂浆
尽浮于外，惟剩空壳，酒更甘美，食之益人。吴淞人以为珍品，呼为沙里狗。李氏以为不可食，未免为古书所
愚耳。
《本经》桑根白皮主伤中，五劳六极，羸瘦，崩中脉绝，补虚益气。此乃指桑椹而言，后人并列根皮之下，
世多不察。仲醇遂以为根皮补元气，性寒而能除内热，则以上诸证自愈，真同痴人说梦。寇氏颇疑《本经》独
遗其椹，不知根皮何以能治伤中等证。惟石顽独能勘明其误，而功归于椹。濒湖博识，何于《本经》尚尔承讹
耶？愚按桑上寄生取其得桑之余气，其功尚尔。善乎《理虚元鉴》言物性有全身上下纯粹无疵者，惟桑之与莲
。故桑皮性不驯良之说未可信，而寄生罕真不必用。与其用他树之寄生，何如用桑树之嫩枝。庶免重价购伪药，
而反滋弊窦也。
（刊）《张氏医通》可谓集诸家之大成，而《本经逢源》一书尤具卓识，岂但论桑椹之功为发前人未发乎！
近阅邹润安先生《本经疏证》，则诸贤议论皆未尽当。况润安学问渊博，寇氏、张氏之书亦已见过，乃于桑根白
皮下疏云∶或问《本经》
桑根白皮之功，举天下之虚证几尽治之，宜补剂无与匹者矣，何后贤视之，其功一若甚狭耶？余谓不然，考《千
金》于五脏之劳，大旨以《四气调神大论》中逆四时之气一节为主，因分析其辗转虚实，致使关格生劳，于六
极则以《阴阳应象大论》天气通于肺至治五脏者半死半生为总论，分列《风论》、《痹论》五脏四时所受病于筋
、脉、肉、气、骨五脏之下，以《藏气法时论》五脏虚实见象缀之，惟精极则以谓通主五脏六腑之病候，独归
重于肾。是劳不尽属于虚，极有以异于竭，既有盛有衰，有虚有实，又有四时之邪绳贯其间，其为虚证已无几矣
。况劳极之病，有由伤中者，有由伤外者，有羸瘦者，有不羸瘦者。桑根白皮之所主，仅伤中之五劳六极且羸瘦
者，不既已不广欤。所以然者，桑根白皮为物甘辛而寒，寒者其气下归于肾，甘辛者其味上达于肺脾，肺脾者
水津运化之通衢，肾者水津归宿之庐舍，上焦运化不愆，则中之伤者以渐可瘳，下焦归宿有方，则外之羸者以
渐能旺。且其物坚致韧密，洁净无瑕，剔其皮为纸，则牢固难败，以其叶饲蚕，则吐丝连续。故于崩中脉绝之
候，又能补虚益气，明其于内崩则能补虚而去者可复，于脉绝则能续气而断者可联也。曰“桑根白皮，还瘦
为丰”，固有诸矣。《别录》以之去肺中水气，肺中有水必面浮，又以疗水肿腹满胪胀，非过不羸瘦乎？夫惟
其不羸瘦，转有以知其羸瘦矣。水为有形之物，必其胸腹中有空隙乃能容之，如其肌肉丰盈，气道充满，则水
更居何所？且脾肺之气化连属，水道之通降得常，所以治羸瘦者，正其所以治水，又岂有二致哉？雄按∶以补益
之功归之于椹，谓为阐发桑椹之功，
固无不可，而邹氏之书疏经旨以证病机，俾古圣心源，昭然若揭，不但有裨后学，足以压倒前人。
粉 即铅粉，乃用铅打成薄片，入甑，以醋一瓶同蒸化作粉也。今杭城多有业此，名曰粉坊。工人无三年
久业者，以铅醋之气有毒，能铄人肌骨，且其性燥烈，坊中人每月必食鹅一次以解之，则其不能无毒可知。《
纲目》粉锡集解下引何盂春《余冬录》亦云∶作粉工人必食肥猪大肉，饮酒及铁浆以弭之。枵腹中其毒，辄病
至死。长幼为毒熏蒸，多痿黄瘫挛而死。盖亦未尝无毒也。或曰制造之时其气有毒，若成粉则不毒。如果有毒，
则前人方中何以入食剂，而又不遗制解之法？殊不知此物性能制硫，除酒酸，雌黄见之则黑，糟蟹得之不沙，
入药能堕胎，敷面多生粉刺。其剥蚀猛悍之性，等于砒、 。惟少服之则可，服后粪多黑色，仍还其本体。律
例载有妇服铅粉至死，手足皆青黯，可知其毒矣。而李氏于粉锡气味下云辛寒无毒，诸家本草多袭其讹。误世
匪浅，故详辨之。
天竹黄《纲目》止载释名而无集解，出产采取，一切形状皆未之及。按《笔谈补》云∶岭南深山中有大竹，
竹中有水甚清澈，溪涧之水皆有毒，惟此水无毒，土人陆行多饮之。至深冬则凝结如玉，乃天竹黄也。王彦祖
知雷州日，盛夏之官，山溪涧水皆不可饮，惟剖竹取水，烹饪饮啜皆用竹水。次年被召赴阙，冬行求竹水不可
复得。问土人乃知至冬则凝结，不复成水，遇夜野火烧林木为煨烬，惟竹黄不灰，如火烧兽骨而轻。土人多于
火后采拾以供药品，不若生得者为善，此说可补濒湖之未备。
续随子《纲目》集解下所载不甚明晰，卢氏辨别精详，即土人所谓半枝莲也。
越人饮上池水，即半天河水也，雨也。李氏必以树穴中水
当之，误矣。
十月毛落而号寒忍冻，豫聚柏实食之，又自食其遗，遗而复食，故其矢为五灵脂。此东壁所未详者。
冬虫夏草，论物之变化，必由阴阳相激而成，阴静阳动，至理也。然阳中有阴，阴中有阳，所谓一阴一阳，
互为其根。如无情化有情，乃阴乘阳气，有情化无情，乃阳乘阴气，故皆一变而不复返本形。田鼠化 ， 化
田鼠，鸠化鹰，鹰化鸠，悉能复本形者，阳乘阳气也，铆石化丹砂，断松化为石，不复还本形者，阴乘阴气也。
夏草冬虫，乃感阴阳两气而生。夏至一阴生，故静而为草；冬至一阳生，故动而为虫。辗转循运，非若腐草为
萤、陈麦化蝶，感湿热之气者可比。入药故能治诸虚百损，以其得阴阳之气全也，然以冬取者良。张子润云∶
夏取者服之可以绝孕。周兼士云∶冬取者可种子治蛊胀也。
（刊）得阴阳之气既全，具温和平补之性可知。因其活泼灵动，变化随时，故为虚疟、虚痞、虚胀、虚痛
之圣药，功胜九香虫。且至冬而蛰，德比潜龙，凡阴虚阳亢而为喘逆痰嗽者，投之悉效，不但调经种子有专能
也。周稚圭先生云∶须以秋分日采者良，雄谓夏取者可治阳气下陷之病。
解KT 草叶如建兰而阔浓，入冬不凋，初茁芽，背作紫色，长则色青，夏开紫花成穗，亦如麦冬状，其根
有子，分苗种，极易繁茂。以其出粤中，故俗呼为广东万年青，《纲目》有名未用吉祥草下濒湖所引吉祥草即此
也。时俗妊妇临蓐，以此草连盆移至产室，云能解产厄，免血KT 。此草色泽青翠，叶叶劲直如箭，入产室则
叶皆软垂，色亦槁瘁，必经数日乃复鲜艳。
亦一奇也。其根下子入药用，性凉味甘，清肺理血，解火毒，为咽喉妙药。或云捣汁加冰片少许，灌数匙，治
小儿急惊立效。
（注）KT 本作员，音“运”。《刺热篇》∶其逆则头痛员员，脉引冲头也。后人加 为KT ，俗作“晕”
，非。然通用已久，不能正也。
南天烛人但知其有补益之功，而三奇汤治小儿天哮甚效。方用经霜天烛子、腊梅花各三钱，水蜒蚰一条。
俱预收，临用水煎服。一剂可痊。又治三阴疟，用天烛隔年陈子蒸熟，每岁一粒，早晨白汤下。其叶洗眼，去
风火热肿，眵泪赤障。
清明插檐柳条，卢不远但言治白浊甚妙。若大人小儿溺闭不通者，煎汤内服外熏皆效。惟向南者入药。《
百草镜》云∶桑叶采过二次者，力薄无用。入药须止采过头叶者，则二叶力全，至大雪后犹青于枝上，或黄枯
于枝上，皆可用。若经雪压更妙，雪晴之日即采下，线穿悬户阴干，其色渐黑，风吹作铁器声，故一名铁扇子。
治肠风目疾，咳嗽盗汗。愚按虽治盗汗，而风温、暑热服之，肺气清肃，即能汗解。其叶有毛，能治皮肤风热
瘾疹，色青入肝，能息内风而除头痛，止风行肠胃之泄泻，已肝热妄行之崩漏。胎前诸病由于肝热者，尤为要药。
米油乃煮粥锅内滚起沫团， 滑如膏油者是也。大锅能煮五升米以上者良。一名粥油。其力能实毛窍，滋
养五脏，肥肌体，填补肾精。每晨撇取一碗淡服，或加炼过食盐少许亦可。黑瘦者，服百日即肥白。精清无子
者，即精浓有子。愚按精生于谷，粥油乃米谷之精华，补液生精，固胜他药，但必其人素无痰饮者始有效，否
则极易成痰。推之鱼鳔、海参及一切 郁之
物，无不皆然。所以治病总要先察其体气脏性之何如，而后辨其药之宜否也。
兰熏一名火腿，和中养胃，补肾生津，益气血，充精髓，治虚劳怔忡，止虚痢泄泻。愚按又名南腿，盖以
南产者为胜。然南产惟金华之东阳造者为良，浦江次之，义乌又次之，他邑即不佳。其造法于十一月内取壮嫩
花猪后腿，用力自爪向上紧捋，有瘀血一股向腿面流去，即拭去，晾一、二日待干，将腿面油脂细细剔去，每
腿十斤，用燥盐五两，竭力擦透其皮，然后落缸。脚上悬牌记明月日。缸半预做木板为屉，屉凿数孔，将擦透
之腿平放板屉之上，余盐洒匀腿面，腿多则重重叠之不妨。盐烊为卤，则从屉孔流之缸底，腌腿总以腿不浸卤
为要诀，以着卤则肉霉而味必苦也。既腌旬日，将腿翻起，再用盐如初腌之数，逐腿洒匀。再旬日，再翻起，
仍用盐如初腌之数，逐腿洒匀。再旬日，自初腌至此匝一月矣，将腿起缸，浸溪中半日，将腿刷洗极净，随悬
日中晒之。故起缸必须晴天，若雨雪，不妨迟待。如水气晒干之后，阴雨则悬当风处，晴雾再晒之，必须水气
干尽，皮色皆红，可不晒矣。修圆腿面。入夏起花，以绿色为上，白次之，黄、黑为下，并以香油遍抹之。若
生毛虫有蛀孔，以竹签挑出，香油灌之。过五月，装入竹箱盛之。再至次年，即为陈腿。味极香美，甲于珍馐。
苟知此法，但得佳猪，虽他处亦可造也。最补益者，取脚骨上第一刀，刮垢洗净，整块置盘中，饭锅上蒸七次，
切食。若汤
煮，则力薄矣。然必上上者，始可蒸食也。
（注）淡风猪肉名千里脯，功同火腿。如腌腿不得其法者，则风肉甚易，亦为病后、产后、虚人调补之上品
也。但于冬令极冷之日，取壮嫩好猪肋肉，亦须HT 净即取，不可浸水灌气，晾干之后，割去里面浮油及脊骨肚囊
，用白糖霜擦透其皮，并抹四围肥处，悬于风多无日屋檐下。至夏煮食，味甚甘香，亦可任加盐酱。盖猪肉得
糖霜则不 ，故腊月炼猪脂入糖霜少许，则久藏不坏，虽盛夏，若以糖霜收猪脂亦不坏。凡烹庖猪肉，少加糖
霜，味更佳也。
（刊）昔老友范君庆簪语雄曰∶解渴莫如猪肉汤，凡官炉银匠，每当酷暑，正各县倾造奏销银两纳库之际，
银炉最高，火光迎面，故非血气充足者不能习此业。然人受火烁，其渴莫解，必市猪肉，以急火煎清汤，撇去浮
油，缸盛待冷，用此代茶。雄闻而悟曰∶此渴乃火烁其液，非茶可解。猪为水畜，其肉最腴，功专补水救液，
允非瓜果可比。因此推及虚喘、虚秘、下损、难产诸证之无液者，无不投之辄应，乃知猪肉为滋阴妙品也。若
终身肉食，则与脏气相习，有见其功过者，有不见其功过者。盖人之体性不同，亦犹谷蔬果蔬之类，有须肥壅
不须肥壅之异也。且肥壅过当，反不结实，敌人亦有滋补过当而反痿弱者。能尽物之性，然后能尽人之性，此
那些断取饮用味道极佳，还能让头发长得更长。这种藤又名东风菜，在春天之前生长，东风一到它就发芽，农夫用它来验证土壤是否解冻活跃。它还有一个名字叫绿耳，可以作为蔬菜食用。
根据它的形状，它解渴和含水藤的功效相同，又因为可以作为蔬菜且名叫东风，与东风菜同名，所以它们是同一种植物。李时珍错误地认为这是两种植物：一种收录在蔓草类，一种收录在蔬菜类，这未免考察不当，大概是被《广州记》误导了。
《本草纲目》将海月当作江瑶柱，又附会海镜，却不知道海月就是海镜，而江瑶并非海月。这是沿袭《岭表录》的错误。查考《海物疏》记载：海月形状圆如月亮，也被称为蛎镜。当地人磨其壳作为明亮的瓦片，就是这种东西。岭南地区叫它海镜，又叫膏药盘。江瑶的壳色像淡菜，上部尖锐下部平坦，大的长约一尺，肉质白而坚韧，肉柱圆而脆，与海月完全不同，怎么能强行把它们归为一物呢？
李时珍把海镜附在海月条目下，注释引用郭璞的《江赋》中的“腹蟹”，认为就是这种动物，这就更加错误了。不知道腹蟹也不是海镜。
《海南志》记载：某种生物状似珠蚌，壳呈青黑色，长约一寸，大的二、三寸，生长在白沙中，不沾染污泥，是万物中最洁净的。它有两根肉柱，能伸缩，腹中还有几只白色小蟹，形状像榆钱，合群共生，经常从它的口中出来，替它取食。然而这种生物本身清洁不吃东西，只是把肚子借给螃蟹住，螃蟹为它取食，食物在螃蟹肚子里消化，饱腹感却属于这种生物，所以一名共命嬴，又叫月蛄。每到冬天下大雪，它就肥润如玉，阳光照射下像云母一样光亮，味道甘甜柔嫩，大概是海味中的极品。又有海镜，两个壳合起来非常圆，肉也晶莹洁净，有红色小蟹住在它腹中替它取食，一名石镜，它腹中的小蟹叫蚌孥。据此明显是两种不同的东西，在腹中的是白色小蟹，在海镜腹中的是红色小蟹，又各不相同。我在奉化亲眼见过那种生物，形状迥异于海月，怎么能强行合并呢？
《本草纲目》蟹类下的集解引述各种说法，说蟛蜞比蟛大，生长在池塘田港中，有毒，让人呕吐腹泻，不可食用，所以蟛蜞主治，只取其膏涂抹湿癣、疽疮，仅作外治。又说像蟛蜞但生在沙穴中，见人就跑的是沙狗，不可食用。不知道这两种都可以食用。查考《介谱》记载：长毛的叫毛蟛蜞，有毒，多吃会引起吐泻，但潮州人每天都吃，把它当作园蔬。又《海错疏》记载：松江、上海出产沙狗，即沙中小蟹，当地人捕捉它们，用酒糟腌制食用，壳软内含脂膏。凡是食用时放在杯中，用沸酒浇灌，一会儿壳内的脂浆就全部浮在外面，只剩空壳，酒变得更甘美，吃了对人有益。吴淞人把它当作珍品，呼为沙里狗。李时珍认为不可食用，未免被古书愚弄了。
《神农本草经》记载桑根白皮主治伤中，五劳六极，羸瘦，崩中脉绝，补虚益气。这其实是指桑椹而言，后人将其并列在根皮之下，世人大多没有察觉。张遂辰（仲醇）于是认为根皮能补元气，性寒能除内热，那么上述各种病症自然痊愈，这真是痴人说梦。寇宗奭颇怀疑《本经》唯独遗漏了桑椹，不知道根皮怎么能治疗伤中等病症。只有赵献可（石顽）独自能勘明这个错误，并将功效归于桑椹。李时珍（濒湖）见多识广，为什么对《本经》还这样沿袭谬误呢？我认为桑上寄生是因为汲取了桑树的余气，功效尚且如此。《理虚元鉴》说得好，事物本性有全身上下纯粹无瑕疵的，只有桑树和莲花。所以桑皮性不驯良的说法不可信，而桑上寄生很少是真的也不必使用。与其用其他树的寄生，不如用桑树的嫩枝。这样可以避免花高价购买假药，反而滋生弊端。
（刊刻按语）《张氏医通》可谓集各家之大成，而《本经逢源》一书尤其具有卓识，岂止是论述桑椹的功效是前人未发之论！最近阅读邹润安先生的《本经疏证》，觉得各位贤者的议论都未尽妥当。况且润安学问渊博，寇氏、张氏的书也都看过了，却在桑根白皮下疏解说：有人问《本经》桑根白皮的功效，几乎能治愈天下所有的虚证，应该是补剂中没有对手的了，为什么后辈医家看它，功效似乎很狭窄呢？我认为不是这样。考证《千金方》对于五脏之劳，大旨以《四气调神大论》中逆四时之气一节为主，因此分析其辗转虚实，致使关格产生劳损，对于六极则以《阴阳应象大论》天气通于肺至治五脏者半死半生为总论，分列《风论》、《痹论》中五脏四时所受病于筋、脉、肉、气、骨五脏之下，以《藏气法时论》五脏虚实见象缀之，惟独精极则认为通主五脏六腑的病候，特别归结重于肾。所以劳不尽属于虚，极有异于竭，既有盛有衰，有虚有实，又有四时邪气贯穿其中，其为虚证已经没多少了。况且劳极之病，有由伤中引起的，有由伤外引起的，有羸瘦的，有不羸瘦的。桑根白皮所主治的，仅是伤中之五劳六极且羸瘦者，难道不已经很局限了吗？之所以这样，是因为桑根白皮味甘辛而性寒，寒性使其气下行归于肾，甘辛之味使其气上行达于肺脾，肺脾是水津运化的通道，肾是水津归宿的居所，上焦运化无误，则中焦受伤者可逐渐痊愈，下焦归宿有方，则外周羸弱者能逐渐强壮。而且此物质地坚致韧密，洁净无瑕，剥其皮做纸，则牢固难坏，用其叶喂蚕，则吐丝连续。所以在崩中脉绝的情况下，又能补虚益气，说明它对内崩能补虚而去瘀，使可复；对脉绝能续气而断者，使可连。说“桑根白皮，还瘦为丰”，确实是有道理的。《名医别录》用它去除肺中水气，肺中有水必见面部浮肿，又用来治疗水肿腹满胪胀，这不是针对不羸瘦的人吗？正因为不羸瘦，反而能知道它是治羸瘦的。水是有形之物，必须胸腹中有空隙才能容纳它，如果肌肉丰盈，气道充满，那么水又居何处呢？况且脾肺之气化相连属，水道通降正常，所以治疗羸瘦，正是为了治水，哪里有二致呢？我按语：将补益之功归于桑椹，说是阐发桑椹的功效，固然无可厚非，但邹氏之书通过疏解经典旨意来证明病机，使古代圣人的心源昭然若揭，不但有益于后学，足以压倒前人。
粉锡即铅粉，是用铅打成薄片，放入甑中，用一瓶醋同蒸化作粉而成。现在杭州城有很多从事这个行业的人，名叫粉坊。工人没有干三年以上的，因为铅醋之气有毒，能熔化人的肌骨，而且其性燥烈，坊中人每月必吃一次鹅肉以解毒，那么它的毒性可知。《本草纲目》粉锡集解下引何孟春《余冬录》也说：制作粉锡的工人必须吃肥肉猪肉，饮酒及铁浆来消除毒性。空腹中毒，往往病至死亡。长幼被毒气熏蒸，多因痿黄瘫挛而死。大概也是未曾无毒吧。有人说制造之时其气有毒，若制成粉则无毒。如果有毒，为什么前人的方剂中要加入食用，而不留下解毒的方法？殊不知此物性能制约硫磺，去除酒酸，雌黄见到它变黑，糟蟹得到它不沙化，入药能堕胎，敷面多生粉刺。其剥蚀猛悍的性质，等于砒霜、水银。只有少量服用才可以，服用后粪便多呈黑色，仍还原其本体。法律条例记载有妇女服用铅粉致死，手足皆青黯，可知其毒性了。而李时珍在粉锡气味下说辛寒无毒，诸家本草多沿袭其讹误。误导世人匪浅，所以详细辨析。
天竹黄《本草纲目》只记载别名而无集解，出产采取，一切形状都未涉及。查考《笔谈补》记载：岭南深山中有大竹，竹中有水非常清澈，溪涧之水都有毒，只有这种水无毒，当地人陆行多饮用它。到了深冬则凝结如玉，就是天竹黄。王彦祖任雷州知州时，盛夏赴任，山溪涧水都不可饮，只有剖竹取水，烹饪饮用都用竹水。次年被召赴京城，冬天行走求竹水不可再得。询问当地人才知道到了冬天则凝结，不再成水，遇到夜晚野火烧林木化为灰烬，只有竹黄不灰，像火烧兽骨一样轻。当地人多在火后采拾以供药品，不如生得的为好，这种说法可以补充李时珍的不足。
续随子《本草纲目》集解下所载不甚明晰，卢氏辨别精详，就是当地人所谓的半枝莲也。
越人饮上池水，即半天河水也，也就是雨水。李时珍一定要用树穴中的水来对应，是错误的。
十月毛发脱落而号寒忍冻，预先聚集柏实食用，又自己食用自己的排泄物，排泄物再被食用，所以其粪便成为五灵脂。这是东壁所未详细说明的。
冬虫夏草，讨论事物的变化，必然由阴阳相激而成，阴静阳动，是至理。然而阳中有阴，阴中有阳，所谓一阴一阳，互为其根。如无情化为有情，乃是阴乘阳气，有情化为无情，乃是阳乘阴气，所以都是一变而不复返本形。田鼠化为鸲鹆，鸲鹆化为田鼠，鸠化为鹰，鹰化为鸠，都能恢复本形的，是阳乘阳气；矾石化丹砂，断松化为石，不复还本形的，是阴乘阴气。夏草冬虫，乃感应阴阳两气而生。夏至一阴生，所以静止而为草；冬至一阳生，所以运动而为虫。辗转循运，不像腐草为萤、陈麦化蝶，感应湿热之气那样可比。入药故能治诸虚百损，因为它得阴阳之气全，但以冬季采集的为良。张子润说：夏季采集的服用可以绝育。周兼士说：冬季采集的可以种子治蛊胀。
（刊刻按语）得阴阳之气既全，具备温和平补之性可知。因其活泼灵动，变化随时，所以是虚疟、虚痞、虚胀、虚痛的圣药，功效胜过九香虫。且到冬天而蛰伏，德行比得上潜龙，凡阴虚阳亢而为喘逆痰嗽者，投用此药悉效，不但调经种子有专长。周稚圭先生说：须以秋分日采集的为良，我认为夏季采集的可以治疗阳气下陷的病。
解KT草叶如建兰而阔浓，入冬不凋，初生芽时背面作紫色，长大则色青，夏天开紫花成穗，也像麦冬的样子，其根有子，分苗种植，极易繁茂。因为它出在广东，所以俗呼为广东万年青，《本草纲目》有名未用吉祥草下李时珍所引用的吉祥草就是这个。当时习俗孕妇临产，将此草连盆移至产室，说能解产厄，免血晕。此草色泽青翠，叶叶劲直如箭，进入产室则叶皆软垂，色亦枯槁，必经数日才恢复鲜艳。
也是一奇。其根下子入药用，性凉味甘，清肺理血，解火毒，为咽喉妙药。有人说捣汁加少许冰片，灌几匙，治小儿急惊立效。
（注）KT本作员，音“运”。《刺热篇》：其逆则头痛员员，脉引冲头也。后人加页为颧，俗作“晕”，不对。然而通用已久，不能纠正。
南天烛人们只知道它有补益之功，而三奇汤治小儿天哮甚效。方用经霜天烛子、腊梅花各三钱，水蜒蚰一条。都预先收好，临用时水煎服。一剂可痊愈。又治三阴疟，用天烛隔年陈子蒸熟，每岁一粒，早晨白开水送下。其叶洗眼，去风火热肿，眵泪赤障。
清明插檐柳条，卢不远只说治白浊甚妙。若大人小孩溺闭不通者，煎汤内服外熏皆有效。只有向南生长的入药。《百草镜》说：桑叶采过二次的，力薄无用。入药须只采过头叶的，则二叶力全，到大雪后犹青于枝上，或黄枯于枝上，皆可用。若经雪压更妙，雪晴之日即采下，线穿悬户阴干，其色渐黑，风吹作铁器声，故一名铁扇子。治肠风目疾，咳嗽盗汗。我认为虽治盗汗，而风温、暑热服之，肺气清肃，即能汗解。其叶有毛，能治皮肤风热瘾疹，色青入肝，能息内风而除头痛，止风行肠胃之泄泻，已肝热妄行之崩漏。胎前诸病由于肝热者，尤为要药。
米油乃煮粥锅内滚起沫团，滑如膏油者是也。大锅能煮五升米以上者为良。一名粥油。其力能实毛窍，滋养五脏，肥肌体，填补肾精。每晨撇取一碗淡服，或加炼过食盐少许亦可。黑瘦者，服百日即肥白。精清无子者，即精浓有子。我认为精生于谷，粥油乃米谷之精华，补液生精，固胜他药，但必其人素无痰饮者始有效，否则极易成痰。推之鱼鳔、海参及一切滋腻之物，无不皆然。所以治病总要先察其体气脏性之如何，而后辨其药之宜否也。
兰熏一名火腿，和中养胃，补肾生津，益气血，充精髓，治虚劳怔忡，止虚痢泄泻。我认为又名南腿，盖以南产者为胜。然而南产惟金华之东阳造者为良，浦江次之，义乌又次之，他邑即不佳。其造法于十一月内取壮嫩花猪后腿，用力自爪向上紧捋，有瘀血一股向腿面流去，即拭去，晾一、二日待干，将腿面油脂细细剔去，每腿十斤，用燥盐五两，竭力擦透其皮，然后落缸。脚上悬牌记明月日。缸半预做木板为屉，屉凿数孔，将擦透之腿平放板屉之上，余盐洒匀腿面，腿多则重重叠之不妨。盐烊为卤，则从屉孔流之缸底，腌腿总以腿不浸卤为要诀，以着卤则肉霉而味必苦也。既腌旬日，将腿翻起，再用盐如初腌之数，逐腿洒匀。再旬日，再翻起，仍用盐如初腌之数，逐腿洒匀。再旬日，自初腌至此匝一月矣，将腿起缸，浸溪中半日，将腿刷洗极净，随悬日中晒之。故起缸必须晴天，若雨雪，不妨迟待。如水气晒干之后，阴雨则悬当风处，晴雾再晒之，必须水气干尽，皮色皆红，可不晒矣。修圆腿面。入夏起花，以绿色为上，白次之，黄、黑为下，并以香油遍抹之。若生毛虫有蛀孔，以竹签挑出，香油灌之。过五月，装入竹箱盛之。再至次年，即为陈腿。味极香美，甲于珍馐。苟知此法，但得佳猪，虽他处亦可造也。最补益者，取脚骨上第一刀，刮垢洗净，整块置盘中，饭锅上蒸七次，切食。若汤煮，则力薄矣。然必上上者，始可蒸食也。
（注）淡风猪肉名千里脯，功同火腿。如腌腿不得其法者，则风肉甚易，亦为病后、产后、虚人调补之上品也。但于冬令极冷之日，取壮嫩好猪肋肉，亦须处理干净即取，不可浸水灌气，晾干之后，割去里面浮油及脊骨肚囊，用白糖霜擦透其皮，并抹四围肥处，悬于风多无日屋檐下。至夏煮食，味甚甘香，亦可任加盐酱。盖猪肉得糖霜则不腐，故腊月炼猪脂入糖霜少许，则久藏不坏，虽盛夏，若以糖霜收猪脂亦不坏。凡烹庖猪肉，少加糖霜，味更佳也。
（刊刻按语）昔日老友范君庆簪对我说：解渴莫如猪肉汤，凡是官炉银匠，每当酷暑，正值各县倾造奏销银两纳库之际，银炉最高，火光迎面，所以非血气充足者不能习此业。然而人受火烁，其渴莫解，必买猪肉，以急火煎清汤，撇去浮油，缸盛待冷，用此代茶。我听后领悟道：此渴乃火烁其液，非茶可解。猪为水畜，其肉最腴，功专补水救液，确非瓜果可比。因此推及虚喘、虚秘、下损、难产诸证之无液者，无不投之辄应，乃知猪肉为滋阴妙品也。若终身肉食，则与脏气相习，有见其功过者，有不见其功过者。盖人之体性不同，亦犹谷蔬果蔬之类，有须肥壅不须肥壅之异也。且肥壅过当，反不结实，敌人亦有滋补过当而反痿弱者。能尽物之性，然后能尽人之性，此
Those broken-off vines, when taken as a drink, taste excellent and promote hair growth. This vine is also known as Dongfeng Cai (Spring Wind Vegetable), sprouting before spring; it emerges when the east wind arrives, allowing farmers to verify the activation of soil moisture. It has another name, Lv'er (Green Ear), and can be used as a vegetable.
Based on its shape, its ability to quench thirst is the same as that of Han Shui Teng (Water-Containing Vine); since it can be eaten as a vegetable and shares the name "Dongfeng" with Dongfeng Cai, they are indeed the same substance. Li [Shizhen] mistakenly considered them two different plants: one recorded in the category of vines, the other in vegetables, which was an inappropriate examination, likely due to being misled by *Guangzhou Ji* (*Records of Guangzhou*).
*Bencao Gangmu* (*Compendium of Materia Medica*) identifies Haiyue (Sea Moon) as Jiang Yao Zhu (River Pearl Column), and further associates it with Hailing (Sea Mirror), not knowing that Haiyue is Hailing, whereas Jiang Yao is not Haiyue. This follows the error of *Lingbiao Lu* (*Records of Lingnan*). According to *Haiwu Shu* (*Account of Marine Products*), Haiyue is round like the moon, also called Li Jing (Oyster Mirror). Locals grind its shell to make bright roof tiles; this is the item. In Lingnan, it is called Hailing, or Gaoyao Pan (Ointment Plate). The shell of Jiang Yao is pale like *dancai* (a type of mussel), sharp at the top and flat at the bottom, up to a chi (approx. 33 cm) long for large specimens; its meat is white and tough, and the columnar muscle is round and crisp, completely unlike Haiyue. How can they be forcibly grouped as one?
Li [Shizhen] attached Hailing under the entry for Haiyue, citing Guo Pu's *Jiang Fu* (*Rhapsody on the River*) mentioning "Fuxie" (Abdominal Crab), believing it to be this creature, which is a greater error. Fuxie is not Hailing.
*Hainan Zhi* (*Chronicles of Hainan*) records: A creature resembling a pearl clam, with a dark green-black shell, about one cun (approx. 3.3 cm) long, larger ones two or three cun, living in white sand without mud, the cleanest of creatures. It has two fleshy columns capable of extension and retraction, and several white crab-like offspring inside its abdomen, shaped like elm seeds, living together, often emerging from its mouth to gather food. However, this creature itself is clean and does not eat, merely hosting the crabs in its belly. The crabs feed for it; the food is digested in the crab but the nourishment belongs to the host, hence named Gongming Ying (Shared-Life Worm), or Yuegu (Moon Cricket). Every winter during heavy snow, it becomes fat and jade-like, shining like mica in sunlight, with a sweet and soft taste, arguably the finest of marine delicacies. There is also Hailing, whose two shells fit together very roundly, with clean flesh, inhabited by red crab-like offspring that gather food for it, named Shijing (Stone Mirror), with the abdominal crabs called Bangnu (Clam Daughter). Clearly, these are two different things: the one in the abdomen has white crabs, while Hailing has red crabs, which are distinct. I personally saw the former in Fenghua; its shape is vastly different from Haiyue, so how can they be forced together?
The *Jijie* (*Collected Explanations*) section on crabs in *Bencao Gangmu* cites various sources, stating that Pengqi (Small Crab) is larger than Peng, lives in ponds and fields, is toxic, causes vomiting and diarrhea, and is inedible. Thus, Pengqi is only used externally, with its ointment applied to wet tinea and carbuncles. It also states that something resembling Pengqi but living in sandy burrows and running away upon seeing people is Shagou (Sand Dog), which is inedible. Unknown to them, both types are edible. According to *Jiepu* (*Account of Crustaceans*), the hairy one is Mao Pengqi (Hairy Small Crab), which is toxic and causes vomiting and diarrhea if eaten in excess, yet people in Chaozhou eat it daily as garden vegetables. Also, *Haicuo Shu* (*Account of Sea Delicacies*) records that Shagou comes from Songjiang and Shanghai; it is a small crab in the sand. Locals catch it and ferment it with wine lees; the shell is soft with internal fat. When eating, place it in a cup, pour boiling wine over it, and soon the fat paste floats out, leaving an empty shell, making the wine sweeter and beneficial to consume. People in Wusong consider it a delicacy, calling it Shaligou (Sand Dog). Li [Shizhen] deemed it inedible, unfortunately deceived by ancient texts.
*Shennong Bencao Jing* (*Divine Farmer's Materia Medica*) states Sanggen Baipi (White Bark of Mulberry Root) treats Shangzhong (Injury to the Middle Jiao), Wu Lao Liu Ji (Five Labors and Six Extremes), Leishou (Emaciation), Bengzhong Maijue (Metrorrhagia and Pulse Absence), tonifying deficiency and boosting Qi. This actually refers to Sangshen (Mulberry Fruit). Later authors listed it under root bark, and most people did not notice. Zhang Zhunchun therefore believed root bark tonifies Yuan Qi, is cold in nature and clears internal heat, thus curing the aforementioned conditions; this is truly talking nonsense. Kou Zongshi suspected that *Bencao Jing* omitted Sangshen, wondering how root bark could treat Shangzhong. Only Zhao Xikan alone clarified this error and attributed the merit to Sangshen. Li Shizhen was knowledgeable, why did he still perpetuate this error in *Bencao Jing*? I believe Sangshang Jisheng (Mistletoe on Mulberry) derives its efficacy from the residual Qi of the mulberry tree. As *Lixu Yuanjian* (*Source Book for Managing Emaciation*) wisely said, among substances, only Mulberry and Lotus have pure, flawless properties throughout their entire bodies. Therefore, the claim that Sangpi (Mulberry Bark) has unruly nature is unreliable, and Jisheng is rarely genuine and unnecessary. Why use mistletoe from other trees rather than tender branches of the mulberry tree? This avoids buying fake drugs at high prices and prevents fraud.
[Published Note] *Zhangshi Yitong* (*Comprehensive Essentials of Zhang's Medical Treatise*) can be said to synthesize the achievements of various schools, and *Bencao Fengyuan* (*Source of Materia Medica*) especially shows profound insight, not only discussing the merits of Sangshen which were previously unexplored! Recently reading Mr. Zou Run'an's *Bencao Shuzheng* (*Clarification of Materia Medica*), I find the discussions of all sages incomplete. Moreover, Run'an is erudite and has seen the books of Kou and Zhang, yet under Sanggen Baipi he writes: Someone asked about the efficacy of Sanggen Baipi in *Bencao Jing*, claiming it cures almost all deficiency syndromes in the world, making it unmatched among tonics. Why do later experts view its efficacy as so narrow? I say no. Examining *Qianjin Fang* (*Essential Prescriptions Worth a Thousand Gold*) regarding the five labors of the zang organs, the main idea focuses on the section in *Siqi Tiaoshen Dalun* (*Great Treatise on Regulating Spirit According to Four Seasons*) about violating the qi of the four seasons, analyzing the interplay of deficiency and excess leading to Guan Ge (Obstruction and Reversal) labor. For the six extremes, it uses *Yinyang Yingxiang Dalun* (*Great Treatise on Correspondences of Yin and Yang*) from "Heavenly Qi connects to the Lung" to "Treating the five zang organs results in half death half life" as a general theory, listing diseases received by the five zang organs (tendons, vessels, flesh, qi, bone) according to the four seasons from *Feng Lun* (*Treatise on Wind*) and *Bi Lun* (*Treatise on Bi Syndrome*), appended with images of zang organ excess/deficiency from *Zangqi Fashi Lun* (*Treatise on Zang Qi Laws and Times*). Only Jingji (Essential Extreme) is considered to govern diseases of all zang and fu organs, specifically emphasizing the Kidney. Thus, Lao (Labor) does not belong entirely to deficiency; Ji (Extreme) differs from Jie (Exhaustion). There is abundance and decline, deficiency and excess, intertwined with seasonal pathogens, so few cases are purely deficiency. Furthermore, Laoji diseases arise from injury to the middle (internal) or exterior (external), some are emaciated, some are not. Sanggen Baipi only treats Shangzhong-related Wu Lao Liu Ji and emaciation, which is already limited. The reason is that Sanggen Baipi is sweet, pungent, and cold. Coldness directs its qi down to the Kidney; sweetness and pungency direct its flavor up to the Lung and Spleen. The Lung and Spleen are thoroughfares for water fluid metabolism; the Kidney is the residence for water fluids. If upper jiao metabolism is correct, mid-jiao injuries gradually heal; if lower jiao residence is proper, peripheral weakness gradually strengthens. Moreover, its texture is dense and tough, clean and flawless. Its bark makes durable paper; its leaves feed silkworms producing continuous silk. Thus, in cases of Bengzhong Maijue, it tonifies deficiency and boosts Qi, showing it can tonify deficiency and remove stasis in internal bleeding, and reconnect severed Qi in pulse absence. Saying "Sanggen Baipi turns thin to fat" is justified. *Bielu* (*Additional Records*) uses it to remove water qi from the Lung; lung water causes facial edema, and it treats edema, abdominal fullness, and distension—does this not apply to those who are not emaciated? Precisely because it treats non-emaciated cases, we understand it treats emaciation. Water is a tangible substance requiring space in the chest and abdomen to accumulate; if muscles are plump and qi channels full, where would water reside? Since Spleen and Lung qi transformation are connected, and water pathways descend normally, treating emaciation is essentially treating water retention. My commentary: Attributing tonifying effects to Sangshen to elucidate its merits is acceptable, but Zou's book clarifies classic principles to prove pathogenesis, revealing ancient sage wisdom, benefiting students and surpassing predecessors.
Fenxi (Powder Tin) is lead powder, made by beating lead into thin sheets, placing them in a steamer, and steaming with a bottle of vinegar until it turns to powder. Many in Hangzhou practice this trade, called Fenfang (Powder Workshop). Workers rarely last three years because lead and vinegar vapors are toxic, corroding muscles and bones, and are dry and fierce. Workers eat goose once a month to detoxify, proving its toxicity. *Bencao Gangmu* cites He Mengchun's *Yu Dong Lu* (*Winter Record*) under Fenxi: Workers must eat fatty pork, drink wine, and take iron slurry to mitigate toxicity. Those poisoned on an empty stomach often die. Long-term exposure causes yellowing, paralysis, and convulsions. Some say manufacturing vapors are toxic, but the finished powder is not. If toxic, why did ancients include it in food preparations without antidotes? Unknowingly, this substance controls sulfur, removes wine acidity, turns realgar black, prevents sandiness in pickled crabs, induces abortion, and causes acne on the face. Its corrosive nature equals Arsenic and Mercury. Small doses are okay; stools turn black after ingestion, returning to its original form. Laws record women dying from lead powder poisoning with blue-black limbs, proving toxicity. Yet Li [Shizhen] stated Fenxi is acrid, cold, and non-toxic; many本草 followed this error, misleading the world significantly, hence this detailed refutation.
Tianzhu Huang (Heavenly Bamboo Yellow): *Bencao Gangmu* lists aliases but lacks collection explanations, origin, harvesting, or appearance. *Bitan Bu* (*Supplement to Brush Talks*) records: Deep mountains in Lingnan have large bamboos with clear water inside. Stream water is toxic, but this bamboo water is safe; locals drink it while traveling. In deep winter, it solidifies like jade, becoming Tianzhu Huang. When Wang Yanzu served as Prefect of Leizhou, in midsummer he couldn't drink stream water, so he cut bamboo to collect water for cooking and drinking. Summoned to the capital the next year, he couldn't find bamboo water in winter. Locals explained it solidifies in winter. Night wildfires burn forests to ash, but bamboo yellow doesn't burn, remaining light like burnt bone. Locals collect it post-fire for medicine, though fresh is better. This supplements Li Shizhen's omissions.
Xuisui Zi (Euphorbia Seed): Descriptions in *Bencao Gangmu* are unclear. Lu Shi distinguished it precisely as Banzhilian (Half-Branch Lotus), known locally as such.
Yueren drinking Shangchi Shui (Upper Pool Water) refers to Ban Tianhe Shui (Half-Sky River Water), i.e., rainwater. Li [Shizhen] insisted it was water from tree hollows, which is wrong.
In the tenth month, when hair falls and cold is endured, squirrels gather and eat Ceboshi (Cypress Seeds), then eat their own feces, which become Wulingzhi (Five Spirits Dung). This detail was missing from Dongbi.
Dongchong Xiacao (Winter Worm Summer Grass): Discussing transformation, it must result from yin-yang interaction. Yin is static, yang is active. Yet yang contains yin, yin contains yang; they are roots of each other. Transformation from inert to sentient is yin overcoming yang; sentient to inert is yang overcoming yin, resulting in irreversible change. Field mice transforming into birds (Quyu) and vice versa, doves into hawks and vice versa, restore original forms via yang overcoming yang. Alum turning to Cinnabar, broken pine turning to stone, do not revert via yin overcoming yin. Dongchong Xiacao arises from sensing both yin and yang qi. At Summer Solstice, yin begins, so it rests as grass; at Winter Solstice, yang begins, so it moves as worm. It cycles through operations, unlike rotting grass becoming fireflies or old wheat becoming butterflies (sensing damp-heat). Medicinally, it treats various deficiencies and damages because it possesses complete yin-yang qi, but winter-harvested is best. Zhang Zirun says summer-harvested induces sterility. Zhou Jianshi says winter-harvested aids conception and treats ascites.
[Published Note] Possessing complete yin-yang qi implies warm, mild, and tonic properties. Due to its lively and changing nature, it is a holy medicine for deficiency malaria, stagnation, distension, and pain, surpassing Jiuxiang Chong. Hibernating in winter, its virtue resembles the Hidden Dragon. It effectively treats wheezing and coughing due to yin deficiency with hyperactive yang, not just regulating menstruation and aiding conception. Mr. Zhou Zhigui says Autumn Equinox harvest is best; I argue summer harvest treats sinking of yang qi.
Jie KT Cao (Uncertain Character Grass): Leaves resemble broad Jianlan orchids, evergreen in winter. New buds are purple-backed, turning green. Summer brings purple spike flowers like Ophiopogon. Roots produce seeds for propagation, growing vigorously. Originating in Guangdong, commonly called Guangdong Wannianqing (Evergreen). The "Jixiang Cao" cited by Li Shizhen under "Name Known, Unused" in *Gangmu* is this plant. Custom dictates moving the potted plant to the delivery room during childbirth to prevent complications and blood dizziness. The plant is vibrant green with stiff leaves like arrows; in the delivery room, leaves soften and wilt, recovering days later.
A curiosity. The subterranean tubers are medicinal, cool in nature, sweet in taste, clearing lungs, regulating blood, resolving fire toxins, excellent for throat issues. Crushed juice with borneol treats infant acute convulsions.
(Note) KT originally written as Yuan (Round), pronounced "Yun". *Ci Re Pian* (*Treatise on Acute Heat*): "Reversal causes headache with a spinning sensation..." Later added radical Ye to Yuan, colloquially "Yun" (Dizziness), incorrect. But widely used, cannot be corrected.
Nantian Zhu (Southern Sky Candle): Known for tonifying benefits. Sanqi Tang (*Three Wonder Decoction*) effectively treats infant Tian Xiao (Sky Asthma/Wheezing). Formula: Frost-exposed Nanzhizi (Nantian Zhu seeds) and Lameihua (Wintersweet flowers), 3 qian each, plus one Shui Yan You (Leech). Prepared in advance, decocted in water. One dose cures. Also treats Shaoyin Malaria: Steamed aged Nantian Zhu seeds, one seed per year of age, taken morning with plain water. Leaves washed eyes to remove wind-heat swelling, discharge, and red vision.
Clearing Day Willow Branches: Lu Buyuan noted efficacy for Bai Zhuo (White Turbidity). For adults and children with urinary retention, decoction taken internally and used externally is effective. Only south-facing branches are used. *Baicao Jing* (*Mirror of Hundred Herbs*) states mulberry leaves harvested twice are weak. For medicine, harvest mature leaves; the second leaf retains full potency. Green till after Great Snow, or yellow/dry on branch, both usable. Snow-covered is best; harvest after snow clears, string and shade-dry until black and clanking like iron, hence Tie Shanzi (Iron Fan). Treats intestinal wind, eye diseases, coughing, and night sweats. I note: Though treating night sweats, it resolves wind-warmth and summer-heat by clearing lung qi, inducing sweating. Hairy leaves treat skin wind-heat urticaria. Green color enters Liver, extinguishes internal wind, relieves headache, stops wind-induced diarrhea, and halts liver-heat metrorrhagia. Crucial for prenatal diseases due to liver heat.
Miyou (Rice Oil): The foam rising in boiling porridge, slippery like oil. Best from large pots cooking five sheng (approx. 5 liters) or more rice. Also called Zhouyou (Porridge Oil). Strengthens pores, nourishes five zang organs, builds muscle, fills kidney essence. Take one bowl daily, plain or with a little refined salt. Black/thin individuals become plump/white after 100 days. Men with thin semen/infertility gain thick semen/fertility. I note: Essence generates from grain; Miyou is grain essence, replenishing fluids and essence, superior to other drugs. Effective only if no phlegm-fluid retention exists; otherwise easily generates phlegm. Same applies to Fish Bladder, Sea Cucumber, and all cloying substances. Thus, always assess constitution before prescribing.
Lanxun (Incense Ham): Also known as Ham, harmonizes middle, nourishes stomach, tonifies kidney, generates fluids, benefits qi and blood, fills marrow, treats deficiency consumption and palpitations, stops deficiency dysentery/diarrhea. I note: Also called Nan Tui (South Leg), southern products are superior. Among southern products, Dongyang (Jinhua) is best, Pujiang second, Yiwu third. Method: November, select young pig hind legs. Rub firmly from claw upward to drain blood, wipe dry, air for 1-2 days. Remove surface fat. Per 10 jin (5 kg) leg, rub thoroughly with 5 liang (approx. 250 g) dry salt. Place in vat. Tag date. Vat has wooden slatted tray with holes. Legs placed on tray, remaining salt sprinkled. Legs can be stacked. Salt melts into brine, draining through holes to vat bottom. Key: Legs must not soak in brine, or meat molds and tastes bitter. After 10 days, flip legs, re-salt. Flip again after 10 days, re-salt. After another 10 days (total one month), remove legs, soak in stream for half day, scrub clean, hang in sun. Must be sunny day; delay if rainy. After drying, if cloudy/rainy, hang in windy spot; resume sunning when clear. Ensure complete dryness, red skin. Shape legs. In summer, mold appears; green is best, white second, yellow/black worst. Smear with sesame oil. Remove insects with bamboo stick, fill with oil. After May, pack in bamboo boxes. Next year, aged ham. Extremely fragrant, surpassing delicacies. With this method, good pigs elsewhere can make it too. Most tonic part: First cut from foot bone, scrape clean, steam whole over rice cooker seven times, slice and eat. Boiling reduces efficacy. Only top quality suitable for steaming.
(Note) Dan Feng Zhu Rou (Lightly Wind-Dried Pork) named Qianli Fu, similar to ham. If salting fails, wind-drying is easy, good for post-illness/post-partum/deficiency tonification. Method: Coldest winter day, select good pork ribs, process immediately, do not soak/water-inject. Dry, trim internal fat/spine/belly cavity. Rub with sugar frost, smear fat areas. Hang under eaves with wind but no sun. Cook in summer, sweet and fragrant, add salt/soy sauce freely. Sugar prevents spoilage. Adding sugar to lard preserves it even in summer. Cooking pork with sugar improves taste.
[Published Note] Old friend Fan Qingzan told me: Nothing quenches thirst like pork soup. Silver smelters, working in intense heat during silver melting, require strong qi. Fire scorches them, causing unbearable thirst. They buy pork, boil clear soup, skim fat, cool in vat, drink as tea. I realized: Thirst is caused by fire scorching fluids, not solved by tea. Pigs are water animals, meat is rich, specifically tonifies water and saves fluids, incomparable to fruits. Extending this, pork addresses fluid depletion in deficiency asthma, constipation, lower damage, and difficult labor. Hence, pork is a wonder for nourishing yin. Lifelong meat-eaters adapt to organ qi, seeing benefits or harms differently. Human constitutions vary like grains/vegetables needing or not needing fertilization. Over-fertilization yields poor fruit; over-tonification causes weakness. Understanding nature of things allows understanding human nature.