(三)肾为先天之本，中含真阴真阳，就形质而言，阴阳即水火也。赵献可曰：“君子观象于坎，而知肾中具水火之道焉。夫一阳居于二阴为坎，此人生与天地相似也。”昔贤每以卦象易理以释岐黄之学，以坎卦象于肾，卦之上下各为阴爻而中间则为阳爻，以明肾中阴阳水火，含蓄交融之义。而坎中一点真阳，亦称命门之火，为人身生命之根，景岳于“大宝论”中振笔捷书：“天之大宝惟此一丸红日，人之大宝，只此一息真阳。”是以命门之真火于人身最为重要也。然朱丹溪倡“阳常有余，阴常不足”之论，奠定滋阴学说之理论基础。其实，肾中阴阳二气皆不可偏废。《素问》“阴阳应象大论”曰：“阴在内，阳之守也：阳在外，阴之使也。”真阴为真阳之物质基础，无阴则阳为独阳；而真阳又为真阴之发挥运用，无阳则阴为孤阴，“孤阴不生，独阳不长，”孤阴独阳必致阴阳离决。故阴阳二气对于人身，皆至关重要，不可执此以废彼。肾中真阴真阳并不等量齐观，虽有参差，但在健康人体，两者不断处于交融协调之动态平衡中。阳火刚劲，秉乾健之运；阴水滋柔，具坤顺之德。因而，在正常人体，以水多火少为顺。近贤彭子益于其遗著《古方推论》中曰：“肾中水火二气，水气多于火气为顺。缘人身中气，为身体整个运动之枢机，肾气为中气运动之始基。水气多于火气，火藏水中，乃能生气。若火气多于水气，水气不能包藏火气，火气遂直冲上越，运动遂灭。”寥寥数语，已将肾中水火二气之交融平衡关系点破真蒂。故“此方附子极少，山药地黄丹皮茱萸独多，即是此理。然人身阴阳二气，阳火易盛，水寒易散，而真阴极难滋填。故有“水多生寒之病，用附子以温水寒，一剂便奏全功。若水少补水，一年半年尚难补起也”之说。中医五行学说中，有生克制化规律，将五脏六腑之关系，统一于一个有机整体之中，肾脏亦不例外。按五行理论，肺为肾母，肝为肾子，心为所胜，脾为所不胜。其中对于肾脏生理关系最大者，无过肺肝两脏，虚则补其母，实则泻其子，则补肺可以益肾之虚，泻肝可以泄肾之实。然肝肾为母子之脏，肝木既可子盗母气以虚肾，亦可反馈奉养以益之。故治肾虚之证，须兼顾肺肝，始为周全。彭子益先生对此研究甚深：“肾气丸补金润木滋肾水，又用附子温肾阳。凡阴液不足，肾阳又虚之病，总以此方为大法”。
不仅肾气丸具有金水相生、肝肾同源关系，即六味地黄丸理亦一致，钱仲阳将肾气丸方去桂附，名六味地黄丸，专治肾水不足，极有功效。彭子益曰：“而不知全是补金润木之功。补金以培生水之源，润木以杜耗水之路。肾水有生而无耗，故肾水足也。再于水中补火，水中有火则生气，此肾气二字之起源也。肾气者，元气也，中气之根也。”可见肾中真阴真阳，与其他诸脏，尤其肺肝二脏，有其生克制化关系，故一旦发生疾病，必须考虑并利用五脏之相互关系以为治，始更切合实际。本文中引彭氏之论较繁，并非故意引袭，彭氏“人身中气为人体整个运动之枢机”及“肾气为中气之根”二语，精辟揭示人体先天后天之关系及其在生命活动中之重要作用，同时深刻揭示虚劳病证之治疗首重脾肾之理论根据，对于先贤“补脾不如补肾”、“补肾不如补脾”之争，细绎此文必有心得。进一步考虑五脏之间之平衡协调，则理无余蕴而治无不中矣。
明代绮石先生亦早已认识并倡导运用五脏关系以治病。其治虚劳一症，从阴虚阳虚两者入手，但不直接补益肾脏。而是阴虚之证养其肺阴，阳虚之证益其脾气。肾阴不足，养肺阴以滋化源，此虚则补母之法。而补脾以治真阳之虚，有火土相生之妙。理虽如此，而病已涉及先天，不治其肾终非其治。绮石于《理虚元鉴》中将阳虚成劳归纳为三种类型：“日夺精，日夺气，日夺火。”而最后以“急救中气为先，将‘阳虚三夺统于脾’。”须知虚劳之病症及肝肾者，常兼真火衰微，纯补中气恒见病情好转而难彻效，观彭氏之论其义自明。至于桂附之雄烈，不宜于久虚之体，自可改用柔润之品，正不必执定桂附也。
真阴损伤之人，用六味丸滋阴，亦宜参酌肺肝。盖六味地黄丸为阴凝之物，易碍胃气，而肝木具疏泄之能，可以疏达土气。故彭氏倡言：“六味地黄丸补水，不如归芍地黄丸补水功大而活动”，因“归芍活动木气，不用活动木气之药，必凝胃矣。”同样“肺为阴根，肺阴足则全身津液自足。”而肺为肾母，有金水相生之妙，阴亏及津者，更宜于六味丸中加西洋参、麦门冬，谓之参麦地黄丸，亦有称为八仙长寿丸者。现代成药则以北沙参易洋参，则更易推广使用。
(四)王汝霖曰：“肾为人生之最重者也，肾中藏一水一火，左肾属水，水生木，木行春令，为万物发生之源。右肾属火，火生土，土为万物之母。故肾为五脏六腑之总枢纽，最为重要，不可不补，以遂其生生不息之机也。且肾为坎水，不易满而易招损，故肾一虚，而百病丛生。”
然则肾虚而宜用桂附八味丸之指征若何?王氏之经验为：“凡脉见浮濡、浮虚、浮大、浮散，或微细短弱，或数大无根，左虚于右，或尺脉无根者，每用桂附八味丸治之，无不效验如神。”《笔花医镜》则详列本方之适应证候：“肾之虚，脉左右常细软。其症为头痛、为耳鸣、为耳聋、为盗汗、为夜热、为健忘、为咳嗽、为喘、为吐血、为腰痛、为腿酸足软、为目视无光、为大便结、为小便不禁、为戴阳、为久痢久疟。”
彭子益则曰：“人年四十以后，善保肾家，左脉充足，皆能有八十以上之寿。因水足乃能有藏火之处。水亏不能藏火，中气失根，则阳气飞越，中气消散，无药可回也。”
(五)临证所见，有肾阳虚而不宜用桂附刚药者，尤其附子，走而不守，通行十二经，辛烈异常。故《理虚元鉴》论“阳虚三夺”谓“回衰甚之火者，有相激之危。”关于此点，彭子益经验丰富，议论极精：“附子纯阳，其性上升。如水寒不大而多用附子或水不寒而误用附子，附子下咽，能将肾中阳根拔动而起，使水气从此不能包藏火气，为祸不小。”如遇此等情况如何处治，同：“除纯寒之证不能不用附子外，其内伤肾阳不足，肾并不寒之证，莫如用甜苁蓉、巴戟天．柔润和平益肾之品，以代附子，最为妥当。猪腰子不去膜，用生黄土拌湿包固，柴火烧熟放冷，胃强者嚼食腰子，胃弱者将腰子煮汤食。”“此方温补肾阳，和平力大，凡先天不足，与肾家阳虚之人，皆可奉为再造之宝。”然猪腰子虽为和平服食之物，而终带温热之性，食多热动者，可配养阴之品。
如患者阳虚而难受桂附八味丸者，彭氏尚有单服甜苁蓉法：“剪碎吞服一钱，水火双补，可代肾气丸。”
淮牛膝功用别传
二十年前，余适在一病家出诊。正值该处房屋大修，有一年过半百而身材魁梧之建筑工人进屋与余坐谈。言语之间，余觉其颇谙医药，于是谈兴渐浓。彼则健谈而直率，曾谓余曰：其原籍在安徽，其母于当地最大之中药铺做保姆数十载，因此略知药理。该工因职业故，患腰肌劳损，腰痛常作，时感牵强不适，俯仰维艰。虽时常服药扎针，而终乏效机。及至中年，病渐加重，不仅影响工作，即生活起居亦受限制，颇以为苦。由是寻索家中备药，惟得淮牛膝一包，重约半斤许，倾入锅内，加水煎熬后，于晚间连饮四大碗，随即就寝。睡中渐觉腰部重着，疼痛阵阵加剧，直至剧痛难忍。因而内心极感惶恐而不知所措，但事已至此，不得已只能咬牙隐忍，听天由命。痛极则人倦，倦极则熟寐。及至酣睡初醒，天已大明，不但疼痛全消，且腰间倍觉轻松舒适。从此以后，无论天阴天雨，或是重力劳苦，从不再觉腰有病痛，多年宿恙消于一旦，真可谓其效若神矣。然如此过量进服．虽然复杯即安，而终非稳妥之法，宜师其意，慎始而谨终之可也。彼虽粗工而颇有慈悲济世之心。愿将家中秘守之治梅毒方公渚于余，以拯失足之人。其胞兄曾于孤岛时期涉足花柳身染梅毒。经其母之店主用秘方治之得愈。解放之后曾一度复发，其母又往求药。店主曰：“我已退休，子孙不业药，祖传秘方当行诸于世矣。”遂告之曰：“采鲜准牛膝全草一大捆，洗净后揩去水，打取自然汁，每日饮服一大碗，直至痊愈而止。”其兄如法服之，加以善自珍摄，竞得根治焉。
李时珍于《本草纲目》“牛膝”条下云：“牛膝乃是厥阴、少阴之药，所主之病，大抵得酒则能补肝肾，生用则能去恶血，二者而已。其治腰膝骨痛，足痿，阴消，失溺，久疟，伤中少气诸病，非取其补肝肾之功欤?其治癥瘕，心腹诸痛，痈肿，恶疮，金疮，折伤，喉齿，淋痛，尿血，经候，胎产诸病，非取其去恶血之功欤?”用牛膝治腰肌劳损，既取其去恶血之力，又取其补肝肾、强筋骨之功，未越出中医传统理论之范畴。而新鲜淮牛膝取汁饮服，以治梅毒，为诸书所不载，固是独具心得之经验秘法。若此法确实有效，则可推测鲜牛膝尚具解毒杀菌之能。记之聊备一格，以待有缘者之验证。
鲜人中白治跌打损伤奇效记
人中白一物，药店备有干品，其功用不外清热解毒、祛瘀止血之功。多用于咽喉肿痛、牙疳口疮、咯血衄血等症。余少年时于故乡无锡闻长辈言，凡有跌仆内伤者，以大鸭蛋一枚去壳后倾入男子夜间用以储尿之“夜壶”(陶土所制)内，加水适量，将壶放于炉火上加热，至蛋熟倒出食用，谓有良效。余不解其用“夜壶”之意，询之长者，谓尿垢可以疗伤。惜徒闻其说，未见其事。至1968年问，某居委会主任周老太，在一次群众活动中，不慎被人潮挤倒而跌地，胸上被他人用脚踩伤，惊呼间，踩者尽力将脚缩住，被踩者已顿感疼痛如撕，呼吸窒塞。急送某医院住院，经摄片检查。未有骨折及内脏损伤。并用中西医双重措施处置，四天后并无进展，胸中痛闷如故，遂自行出院。该居委会有一干部告之以其故乡苏北之民间秘方：内服鲜人中白。幸彼时小便池中尿垢甚厚，随即刮取一小盆，以纱布包裹之，放自来水中揉搓漂洗，去净粘液，将剩下之渣质，撕成小块，复抟成小粒，得大半饭碗。待药准备就绪，已下午四时许，随即以黄酒送吞，由于心理作用之关系，实在难以下咽。勉强服下三分之二后，胃中泛恶频频，于是停服而就寝。翌日晨起，呼吸已畅，胸痛如失，然胸膺皮肤表面痛不可触。余往视之，见其胸部表皮尽现深蓝色，全无完肤。此乃内伤外发之象，内在之瘀血，由表皮走散，其病由此痊愈。数日后，皮色渐退，伤亦霍然，且绝无任何老伤后遗现象。
余初意为尿垢乃至贱之物，不料竟能有此大用，可见世间学问无有底止，格物之理始可致知。
人中白于《本草纲目》中亦名“溺白堑”，于其功用及所治病证中，亦未涉及疗伤一端。上述方法纯系民间经验之法，然其疗伤效果确实而可靠，当是人中自具有修复损伤之特殊功能，足可补诸家本草之未逮。（凌波按：曾得一伤科秘方：诸症已和，而痛未止，可用尿熏。现在结合此例，其实原理大致相同。）
龙眼壳核有妙用
龙眼肉鲜者洁白晶莹，质嫩多脂，甘甜味美，素有骊珠之誉，堪称果中珍品。而干者养心安神、聪明增智、开胃益脾、补虚强身，又为医家恃重之物。然龙眼之外壳及内在之核仁，无论作果充药，皆弃而不用。其实，龙眼之壳、核，俱是药中良剂，药效之佳竟有无可比拟与替代，非仅废物不废之谓也。
(一)
龙眼壳具散风疏表，凉血清热之功，用以煎水外洗多种皮肤病，如荨麻疹、瘙痒症、夏季皮炎等，消疹止痒，功效不凡。
此法盛传于锡山乡间，其地位于无锡之南，濒临太湖，水网交织、阡陌纵横、蚕桑耕读、物阜民丰。原为无锡县，现改为锡山市，乃古“梁溪”之地，余童年曾见多处石桥上镌有“梁溪某某桥”字样，故以知之。习医后读明代缪仲醇《医学广笔记=》，载有治梁溪某女子之医案，大约即指此地。
某年，故乡友人陈剑亮先生来电相告：其母于半年前患荨麻疹，风团遍体，痒不可忍。医院予以抗过敏治疗，内服药物不效，即静脉注射针剂，治疗后可使减轻或缓解，然不久必复发如初，如此因循治之三、四月，仍不见应。某日遇一人告以龙眼壳煎水洗澡，可望痊愈。即觅得该物一大捧(锡地方言：以两手仰掌仲指，两掌盛满物品为谓之“一大捧”。)煮水澡浴，一次即见大效，二、三次而疹消痒止。以后偶有发作，如上一洗即净。并谓此方不仅可治风疹块，其他皮肤病同样有效云。
1997年冬季有某机修厂退休十年之陈老厂长前来就诊，俱述其每天入夜皮肤无故瘙痒，自视皮表光洁明净，并无异常。上床在被褥中越热则其痒越甚，由局部数处，渐及全身，竞至不能入睡，须待子时过后，阳气渐盛，其痒势方退，才可勉就枕席。如此折腾旬日未已，所用药物无非抗过敏之品，因不见大效，而恳余为治。余即授以龙眼壳洗浴法。陈厂长随购龙眼两斤，剥下之壳分三日用，每日以三分之一煮水洗澡，第一次洗后当夜瘙痒即止，始得一宿安然浓睡。洗过三日，一冬来发，至1998年冬季，亦得平安度过，此方之佳，可谓神矣。
(三) 肾脏被视为先天的根本，其中蕴含真阴和真阳。就形体实质而言，阴阳即表现为水与火。赵献可说：“君子从坎卦的象数中观察，便能知晓肾中具备水火之道。一阳爻居于两个阴爻之间构成坎卦，这与人生和天地相似。”以前的贤人常常用卦象和易理来解释岐黄（中医）之学，以坎卦象征肾脏，卦象上下各为阴爻而中间为阳爻，以此阐明肾中阴阳水火含蓄交融的意义。而坎卦中间的一点真阳，也称为命门之火，是人身生命的根源，张景岳在《大宝论》中挥笔疾书：“天地的宝贵在于这一轮红日，人的宝贵，只在于这一息真阳。”因此，命门的真火在人身中最为重要。然而朱丹溪提倡“阳常有余，阴常不足”的理论，奠定了滋阴学说的理论基础。其实，肾中的阴阳二气都不可偏废。《素问·阴阳应象大论》说：“阴在内，是阳的守持；阳在外，是阴的役使。”真阴是真阳的物质基础，没有阴，阳就成为独阳；而真阳又是真阴的发挥运用，没有阳，阴就成为孤阴，“孤阴不生，独阳不长”，孤阴和独阳必然导致阴阳离决。所以阴阳二气对于人身都至关重要，不能执着于一方面而废弃另一方面。肾中的真阴真阳并不等同看待，虽然有参差，但在健康人体中，两者不断处于交融协调的动态平衡中。阳火刚劲，秉承乾健的运行；阴水滋柔，具有坤顺的德行。因此，在正常人体中，以水多火少为顺。近代的彭子益在其遗著《古方推论》中说：“肾中的水火二气，水气多于火气为顺。因为人身中的气，是整个身体运动的枢机，肾气是中气运动的始基。水气多于火气，火藏在水中，才能生气。如果火气多于水气，水气不能包藏火气，火气就会直冲上越，运动也就停止了。”寥寥数语，已将肾中水火二气的交融平衡关系点破真谛。所以“这个方剂中附子极少，山药、地黄、丹皮、茱萸却很多，就是此理。然而人身阴阳二气，阳火容易盛，水寒容易散，而真阴极难滋补填充。所以有‘水多生寒的病，用附子来温热水寒，一剂就能奏全功。如果水少补水，一年半年还难补起来’的说法。”中医五行学说中，有生克制化的规律，将五脏六腑的关系统一在一个有机整体之中，肾脏也不例外。按照五行理论，肺为肾之母，肝为肾之子，心为肾所胜，脾为肾所不胜。其中对于肾脏生理关系最大的，莫过于肺肝两脏，虚则补其母，实则泻其子，那么补肺可以益肾之虚，泻肝可以泄肾之实。然而肝肾为母子之脏，肝木既可以子盗母气而使肾虚，也可以反馈奉养以益肾。所以治疗肾虚之证，必须兼顾肺肝，才算周全。彭子益先生对此研究很深：“肾气丸补金润木滋肾水，又用附子温肾阳。凡是阴液不足，肾阳又虚的病，总以此方为大法”。
不仅肾气丸具有金水相生、肝肾同源的关系，即六味地黄丸的道理也是一致的，钱乙将肾气丸方去掉桂枝和附子，命名为六味地黄丸，专门治疗肾水不足，极有功效。彭子益说：“却不知道这完全是补金润木的功效。补金以培生水之源，润木以杜耗水之路。肾水有生而无耗，所以肾水足。再于水中补火，水中有火则生气，这就是‘肾气’二字的起源。肾气者，元气也，中气之根也。”可见肾中真阴真阳，与其他诸脏，尤其肺肝二脏，有其生克制化关系，所以一旦发生疾病，必须考虑并利用五脏的相互关系来治疗，才更切合实际。本文中引用彭氏的论述较多，并非故意抄袭，彭氏“人身中气为人体整个运动之枢机”及“肾气为中气之根”两句话，精辟揭示了人体先天后天之间的关系及其在生命活动中的重要作用，同时深刻揭示了虚劳病证的治疗首重脾肾的理论根据，对于先贤“补脾不如补肾”、“补肾不如补脾”之争，细绎此文必有心得。进一步考虑五脏之间的平衡协调，则道理就没有遗漏而治疗无不中肯了。
明代绮石先生也早已认识并倡导运用五脏关系来治病。他治疗虚劳一症，从阴虚阳虚两者入手，但不直接补益肾脏。而是阴虚之证养其肺阴，阳虚之证益其脾气。肾阴不足，养肺阴以滋化源，这是虚则补母的方法。而补脾以治真阳之虚，有火土相生的妙处。道理虽然如此，但病已涉及先天，不治其肾终究不是正确的治法。绮石在《理虚元鉴》中将阳虚成劳归纳为三种类型：“曰夺精，曰夺气，曰夺火。”而最后以“急救中气为先，将‘阳虚三夺统于脾’。”须知虚劳病症及肝肾者，常兼真火衰微，纯补中气恒见病情好转而难彻效，观彭氏之论其义自明。至于桂枝、附子的雄烈，不宜于久虚之体，自可改用柔润之品，正不必执定桂枝、附子。
真阴损伤之人，用六味地黄丸滋阴，也宜参酌肺肝。盖六味地黄丸为阴凝之物，易碍胃气，而肝木具疏泄之能，可以疏达土气。所以彭氏倡言：“六味地黄丸补水，不如归芍地黄丸补水功大而活动”，因“归芍活动木气，不用活动木气之药，必凝胃矣。”同样“肺为阴根，肺阴足则全身津液自足。”而肺为肾母，有金水相生之妙，阴亏及津者，更宜于六味地黄丸中加西洋参、麦门冬，谓之参麦地黄丸，亦有称为八仙长寿丸者。现代成药则以北沙参代替西洋参，则更易推广使用。
(四) 王汝霖说：“肾是人生中最重的器官，肾中藏一水一火，左肾属水，水生木，木行春令，为万物发生之源。右肾属火，火生土，土为万物之母。所以肾为五脏六腑的总枢纽，最为重要，不可不补，以遂其生生不息之机也。且肾为坎水，不易满而易招损，所以肾一虚，而百病丛生。”
那么肾虚而宜用桂附八味丸的指征如何？王氏的经验是：“凡脉见浮濡、浮虚、浮大、浮散，或微细短弱，或数大无根，左虚于右，或尺脉无根者，每用桂附八味丸治之，无不效验如神。”《笔花医镜》则详列本方的适应证候：“肾之虚，脉左右常细软。其症为头痛、为耳鸣、为耳聋、为盗汗、为夜热、为健忘、为咳嗽、为喘、为吐血、为腰痛、为腿酸足软、为目视无光、为大便结、为小便不禁、为戴阳、为久痢久疟。”
彭子益则说：“人年四十以后，善保肾家，左脉充足，皆能有八十以上之寿。因为水足乃能有藏火之处。水亏不能藏火，中气失根，则阳气飞越，中气消散，无药可回也。”
(五) 临证所见，有肾阳虚而不宜用桂枝、附子刚药者，尤其是附子，走而不守，通行十二经，辛烈异常。所以《理虚元鉴》论“阳虚三夺”谓“回衰甚之火者，有相激之危。”关于此点，彭子益经验丰富，议论极精：“附子纯阳，其性上升。如水寒不大而多用附子或水不寒而误用附子，附子下咽，能将肾中阳根拔动而起，使水气从此不能包藏火气，为祸不小。”如遇此等情况如何处治，同前所述：“除纯寒之证不能不用附子外，其内伤肾阳不足，肾并不寒之证，莫如用甜苁蓉、巴戟天．柔润和平益肾之品，以代附子，最为妥当。猪腰子不去膜，用生黄土拌湿包固，柴火烧熟放冷，胃强者嚼食腰子，胃弱者将腰子煮汤食。”“此方温补肾阳，和平力大，凡先天不足，与肾家阳虚之人，皆可奉为再造之宝。”然猪腰子虽为和平服食之物，而终带温热之性，食多热动者，可配养阴之品。
如患者阳虚而难受桂附八味丸者，彭氏尚有单服甜苁蓉法：“剪碎吞服一钱，水火双补，可代肾气丸。”
淮牛膝功用别传
二十年前，我正好在一病家出诊。正值该处房屋大修，有一年过半百而身材魁梧的建筑工人进屋与我坐谈。言语之间，我觉得他颇谙医药，于是谈兴渐浓。他则健谈而直率，曾对我说：其原籍在安徽，其母于当地最大之中药铺做保姆数十载，因此略知药理。该工因职业故，患腰肌劳损，腰痛常作，时感牵强不适，俯仰维艰。虽时常服药扎针，而终乏效机。及至中年，病渐加重，不仅影响工作，即生活起居亦受限制，颇以为苦。由是寻索家中备药，惟得淮牛膝一包，重约半斤许，倾入锅内，加水煎熬后，于晚间连饮四大碗，随即就寝。睡中渐觉腰部重着，疼痛阵阵加剧，直至剧痛难忍。因而内心极感惶恐而不知所措，但事已至此，不得已只能咬牙隐忍，听天由命。痛极则人倦，倦极则熟寐。及至酣睡初醒，天已大明，不但疼痛全消，且腰间倍觉轻松舒适。从此以后，无论天阴天雨，或是重力劳苦，从不再觉腰有病痛，多年宿恙消于一旦，真可谓其效若神矣。然如此过量进服．虽然复杯即安，而终非稳妥之法，宜师其意，慎始而谨终之可也。彼虽粗工而颇有慈悲济世之心。愿将家中秘守之治梅毒方公渚于余，以拯失足之人。其胞兄曾于孤岛时期涉足花柳身染梅毒。经其母之店主用秘方治之得愈。解放之后曾一度复发，其母又往求药。店主曰：“我已退休，子孙不业药，祖传秘方当行诸于世矣。”遂告之曰：“采鲜准牛膝全草一大捆，洗净后揩去水，打取自然汁，每日饮服一大碗，直至痊愈而止。”其兄如法服之，加以善自珍摄，竞得根治焉。
李时珍于《本草纲目》“牛膝”条下云：“牛膝乃是厥阴、少阴之药，所主之病，大抵得酒则能补肝肾，生用则能去恶血，二者而已。其治腰膝骨痛，足痿，阴消，失溺，久疟，伤中少气诸病，非取其补肝肾之功欤?其治癥瘕，心腹诸痛，痈肿，恶疮，金疮，折伤，喉齿，淋痛，尿血，经候，胎产诸病，非取其去恶血之功欤?”用牛膝治腰肌劳损，既取其去恶血之力，又取其补肝肾、强筋骨之功，未越出中医传统理论之范畴。而新鲜淮牛膝取汁饮服，以治梅毒，为诸书所不载，固是独具心得之经验秘法。若此法确实有效，则可推测鲜牛膝尚具解毒杀菌之能。记之聊备一格，以待有缘者之验证。
鲜人中白治跌打损伤奇效记
人中白一物，药店备有干品，其功用不外清热解毒、祛瘀止血之功。多用于咽喉肿痛、牙疳口疮、咯血衄血等症。余少年时于故乡无锡闻长辈言，凡有跌仆内伤者，以大鸭蛋一枚去壳后倾入男子夜间用以储尿之“夜壶”(陶土所制)内，加水适量，将壶放于炉火上加热，至蛋熟倒出食用，谓有良效。余不解其用“夜壶”之意，询之长者，谓尿垢可以疗伤。惜徒闻其说，未见其事。至1968年问，某居委会主任周老太，在一次群众活动中，不慎被人潮挤倒而跌地，胸上被他人用脚踩伤，惊呼间，踩者尽力将脚缩住，被踩者已顿感疼痛如撕，呼吸窒塞。急送某医院住院，经摄片检查。未有骨折及内脏损伤。并用中西医双重措施处置，四天后并无进展，胸中痛闷如故，遂自行出院。该居委会有一干部告之以其故乡苏北之民间秘方：内服鲜人中白。幸彼时小便池中尿垢甚厚，随即刮取一小盆，以纱布包裹之，放自来水中揉搓漂洗，去净粘液，将剩下之渣质，撕成小块，复抟成小粒，得大半饭碗。待药准备就绪，已下午四时许，随即以黄酒送吞，由于心理作用之关系，实在难以下咽。勉强服下三分之二后，胃中泛恶频频，于是停服而就寝。翌日晨起，呼吸已畅，胸痛如失，然胸膺皮肤表面痛不可触。余往视之，见其胸部表皮尽现深蓝色，全无完肤。此乃内伤外发之象，内在之瘀血，由表皮走散，其病由此痊愈。数日后，皮色渐退，伤亦霍然，且绝无任何老伤后遗现象。
余初意为尿垢乃至贱之物，不料竟能有此大用，可见世间学问无有底止，格物之理始可致知。
人中白于《本草纲目》中亦名“溺白堑”，于其功用及所治病证中，亦未涉及疗伤一端。上述方法纯系民间经验之法，然其疗伤效果确实而可靠，当是人中自具有修复损伤之特殊功能，足可补诸家本草之未逮。（凌波按：曾得一伤科秘方：诸症已和，而痛未止，可用尿熏。现在结合此例，其实原理大致相同。）
龙眼壳核有妙用
龙眼肉鲜者洁白晶莹，质嫩多脂，甘甜味美，素有骊珠之誉，堪称果中珍品。而干者养心安神、聪明增智、开胃益脾、补虚强身，又为医家恃重之物。然龙眼之外壳及内在之核仁，无论作果充药，皆弃而不用。其实，龙眼之壳、核，俱是药中良剂，药效之佳竟有无可比拟与替代，非仅废物不废之谓也。
(一)
龙眼壳具散风疏表，凉血清热之功，用以煎水外洗多种皮肤病，如荨麻疹、瘙痒症、夏季皮炎等，消疹止痒，功效不凡。
此法盛传于锡山乡间，其地位于无锡之南，濒临太湖，水网交织、阡陌纵横、蚕桑耕读、物阜民丰。原为无锡县，现改为锡山市，乃古“梁溪”之地，余童年曾见多处石桥上镌有“梁溪某某桥”字样，故以知之。习医后读明代缪仲醇《医学广笔记=》，载有治梁溪某女子之医案，大约即指此地。
某年，故乡友人陈剑亮先生来电相告：其母于半年前患荨麻疹，风团遍体，痒不可忍。医院予以抗过敏治疗，内服药物不效，即静脉注射针剂，治疗后可使减轻或缓解，然不久必复发如初，如此因循治之三、四月，仍不见应。某日遇一人告以龙眼壳煎水洗澡，可望痊愈。即觅得该物一大捧(锡地方言：以两手仰掌仲指，两掌盛满物品为谓之“一大捧”。)煮水澡浴，一次即见大效，二、三次而疹消痒止。以后偶有发作，如上一洗即净。并谓此方不仅可治风疹块，其他皮肤病同样有效云。
1997年冬季有某机修厂退休十年之陈老厂长前来就诊，俱述其每天入夜皮肤无故瘙痒，自视皮表光洁明净，并无异常。上床在被褥中越热则其痒越甚，由局部数处，渐及全身，竞至不能入睡，须待子时过后，阳气渐盛，其痒势方退，才可勉就枕席。如此折腾旬日未已，所用药物无非抗过敏之品，因不见大效，而恳余为治。余即授以龙眼壳洗浴法。陈厂长随购龙眼两斤，剥下之壳分三日用，每日以三分之一煮水洗澡，第一次洗后当夜瘙痒即止，始得一宿安然浓睡。洗过三日，一冬来发，至1998年冬季，亦得平安度过，此方之佳，可谓神矣。
(3) The Kidney is regarded as the root of congenital constitution, containing True Yin and True Yang. In terms of physical substance, Yin and Yang manifest as Water and Fire. Zhao Xianke stated: "The gentleman observes the image of Kan (the trigram for water), and thus understands the way of Water and Fire within the Kidney. One Yang line situated between two Yin lines forms Kan; this is similar to human life and the Heaven and Earth." Ancient sages often used hexagram images and Yi Jing principles to explain Qi-Huang (Traditional Chinese Medicine). Using Kan to symbolize the Kidney, with Yin lines at the top and bottom and a Yang line in the middle, clarifies the meaning of the implicit blending of Yin-Yang and Water-Fire within the Kidney. This single point of True Yang in the center of Kan is also called the Fire of the Gate of Life (Mingmen), which is the root of life in the human body. Zhang Jingyue wrote vigorously in his "Treatise on Great Treasure": "The great treasure of Heaven is but this red sun; the great treasure of man is but this breath of True Yang." Therefore, the True Fire of the Gate of Life is most important in the human body. However, Zhu Danxi advocated the theory that "Yang is often in excess, while Yin is often deficient," laying the theoretical foundation for the nourishing Yin school. In fact, neither the Yin nor the Yang Qi in the Kidney should be neglected. The *Su Wen* (Basic Questions), "Treatise on the Correspondence of Yin and Yang," states: "Yin resides inside, guarding Yang; Yang resides outside, serving Yin." True Yin is the material basis of True Yang; without Yin, Yang becomes solitary Yang. True Yang is the functional expression of True Yin; without Yang, Yin becomes solitary Yin. "Solitary Yin cannot generate, solitary Yang cannot grow"; solitary Yin and Yang inevitably lead to the separation of Yin and Yang. Thus, both Yin and Yang Qi are crucial to the human body, and one cannot cling to one aspect while discarding the other. True Yin and True Yang in the Kidney are not viewed equally; although there may be disparities, in a healthy individual, the two are constantly in a dynamic balance of blending and coordination. Yang Fire is vigorous, inheriting the movement of Qian (Heaven); Yin Water is nourishing and soft, possessing the virtue of Kun (Earth). Therefore, in a normal human body, having more Water than Fire is considered favorable. Peng Ziyi, a modern scholar, said in his posthumous work *Gu Fang Tui Lun*: "In the Water and Fire Qi of the Kidney, it is favorable for Water Qi to exceed Fire Qi. Because Qi in the human body is the pivot of the entire body's movement, and Kidney Qi is the foundation of Zhong Qi (Middle Qi) movement. When Water Qi exceeds Fire Qi, Fire hides in Water, thereby generating Qi. If Fire Qi exceeds Water Qi, Water cannot contain Fire, causing Fire to rush upward, and movement ceases." These few words have revealed the true essence of the blending and balance relationship between Water and Fire Qi in the Kidney. Hence, "this formula uses very little Fu Zi (Aconite Root), while Shan Yao (Dioscorea Rhizome), Di Huang (Rehmannia Root), Mu Dan Pi (Moutan Cortex), and Yu Zhu (Cornus Fruit) are abundant; this is based on this principle. However, in the human body, Yang Fire easily becomes excessive, and Cold Water easily dissipates, while True Yin is extremely difficult to tonify and fill. Thus, there is a saying: 'For diseases caused by excess Water generating Cold, using Fu Zi to warm the Cold Water can achieve full results with just one dose. If Water is deficient and needs replenishment, it may take half a year or even a year to restore.'" In Traditional Chinese Medicine Five Elements theory, there are laws of generation and restriction, unifying the relationships of the Zang-Fu organs into an organic whole; the Kidney is no exception. According to Five Elements theory, the Lung is the Mother of the Kidney, the Liver is the Child of the Kidney, the Heart is what the Kidney overcomes, and the Spleen is what overcomes the Kidney. Among these, the organs with the greatest physiological relationship to the Kidney are undoubtedly the Lung and the Liver. For deficiency, tonify the Mother; for excess, drain the Child. Thus, tonifying the Lung can benefit Kidney deficiency, and draining the Liver can relieve Kidney excess. However, since the Liver and Kidney are Mother-Child organs, Liver Wood can either steal Qi from its Mother (Kidney) causing deficiency, or feedback to nourish and benefit it. Therefore, when treating Kidney deficiency, one must consider both the Lung and the Liver to be comprehensive. Mr. Peng Ziyi studied this deeply: "Shen Qi Wan (Kidney Qi Pill) tonifies Metal, moistens Wood, and nourishes Kidney Water, while also using Fu Zi to warm Kidney Yang. For any disease involving insufficient Yin fluids and deficient Kidney Yang, this formula serves as the general method."
Not only does Shen Qi Wan embody the relationship of Metal generating Water and the shared origin of Liver and Kidney, but Liu Wei Di Huang Wan (Six-Ingredient Pill with Rehmannia) follows the same logic. Qian Yi removed Gui Zhi (Cinnamon Twig) and Fu Zi from the Shen Qi Wan formula and named it Liu Wei Di Huang Wan, specifically for treating Kidney Water deficiency, with great efficacy. Peng Ziyi said: "One does not realize that this is entirely the function of tonifying Metal and moistening Wood. Tonifying Metal cultivates the source of generating Water; moistening Wood blocks the path of consuming Water. With Kidney Water being generated but not consumed, Kidney Water becomes sufficient. Then, adding Fire within Water generates Qi; this is the origin of the term 'Kidney Qi.' Kidney Qi is Yuan Qi (Original Qi), the root of Zhong Qi." It is evident that True Yin and True Yang in the Kidney have generative and restrictive relationships with other Zang organs, especially the Lung and Liver. Therefore, once disease occurs, one must consider and utilize the interrelationships of the Five Zang organs for treatment to be more practical. The extensive citation of Peng's arguments in this text is not intentional plagiarism; his statements that "Zhong Qi in the human body is the pivot of the entire body's movement" and "Kidney Qi is the root of Zhong Qi" profoundly reveal the relationship between congenital and acquired constitution and their important role in life activities. They also deeply elucidate the theoretical basis for prioritizing the Spleen and Kidney in treating Xu Lao (Consumptive Disease). Regarding the ancient debate between "tonifying the Spleen is better than tonifying the Kidney" and "tonifying the Kidney is better than tonifying the Spleen," careful study of this text will yield insights. Further consideration of the balance and coordination among the Five Zang organs leaves no room for error in reasoning and ensures accurate treatment.
Mr. Qi Shi of the Ming Dynasty had long recognized and advocated using Zang organ relationships to treat diseases. In treating Xu Lao, he started from both Yin and Yang deficiency but did not directly tonify the Kidney. Instead, for Yin deficiency syndromes, he nourished Lung Yin; for Yang deficiency syndromes, he benefited Spleen Qi. For insufficient Kidney Yin, nourishing Lung Yin to enrich the source of transformation is the method of tonifying the Mother when deficient. Benefiting the Spleen to treat True Yang deficiency has the subtlety of Fire generating Earth. Although the principle is so, once the disease involves the congenital aspect, failing to treat the Kidney is ultimately incorrect. Qi Shi categorized Yang deficiency leading to Lao into three types in *Li Xu Yuan Jian*: "Loss of Essence, Loss of Qi, Loss of Fire." He concluded that "emergency rescue of Zhong Qi is paramount, unifying the 'Three Losses of Yang Deficiency' under the Spleen." It must be understood that Xu Lao cases involving the Liver and Kidney often accompany the decline of True Fire. Purely tonifying Zhong Qi may show improvement but rarely achieves a complete cure; observing Peng's arguments makes this clear. As for the harsh nature of Gui Zhi and Fu Zi, they are unsuitable for bodies with chronic deficiency; one can naturally switch to mild and moistening herbs, and there is no need to rigidly adhere to Gui Zhi and Fu Zi.
For individuals with damaged True Yin, using Liu Wei Di Huang Wan to nourish Yin should also reference the Lung and Liver. Liu Wei Di Huang Wan is a cloying Yin substance that easily obstructs Stomach Qi, whereas Liver Wood possesses the ability to disperse and drain, which can soothe Earth Qi. Therefore, Peng advocated: "Liu Wei Di Huang Wan to supplement Water is inferior to Gui Shao Di Huang Wan (Gui Zhi, Shaoyao, and Rehmannia Pill) in both efficacy and activity," because "Gui Shao activates Wood Qi; without activating Wood Qi, the stomach will become stagnant." Similarly, "The Lung is the root of Yin; if Lung Yin is sufficient, the body's fluids will naturally be sufficient." Since the Lung is the Mother of the Kidney, benefiting from the generation of Metal and Water, for those with Yin deficiency affecting fluids, it is more appropriate to add Xi Yang Shen (American Ginseng) and Mai Dong (Ophiopogon Tuber) to Liu Wei Di Huang Wan, called Shen Mai Di Huang Wan, also known as Ba Xian Chang Shou Wan (Eight Immortals Longevity Pill). Modern patent medicines replace Xi Yang Shen with Bei Sha Shen (Glehnia Root), making it easier to promote and use.
(4) Wang Rulin said: "The Kidney is the most critical organ in human life. The Kidney stores one Water and one Fire. The Left Kidney belongs to Water; Water generates Wood. Wood governs Spring, being the source of all things' emergence. The Right Kidney belongs to Fire; Fire generates Earth. Earth is the mother of all things. Thus, the Kidney is the central hub of the Five Zang and Six Fu organs, most important, and must be tonified to facilitate its endless cycle of generation. Moreover, the Kidney is Kan Water; it is not easily filled but easily damaged. Once the Kidney is deficient, hundreds of diseases arise."
Then, what are the indications for using Gui Fu Ba Wei Wan (Eight-Ingredient Pill with Cinnamon and Aconite) for Kidney deficiency? Wang's experience is: "Whenever the pulse is floating and soggy, floating and deficient, floating and large, floating and scattered, or fine, short, and weak, or rapid and large without root, weaker on the left than the right, or the Chi (Cun Guan Chi) pulse has no root, using Gui Fu Ba Wei Wan to treat them always yields miraculous results." *Bi Hua Yi Jing* (Medical Mirror of Brush Flowers) details the indications for this formula: "For Kidney deficiency, the pulses on both sides are often fine and soft. Symptoms include headache, tinnitus, deafness, night sweats, night fever, forgetfulness, cough, asthma, hemoptysis, lower back pain, soreness and weakness of legs and feet, dim vision, constipation, urinary incontinence, Dai Yang (floating Yang syndrome), chronic dysentery, and chronic malaria."
Peng Ziyi then said: "After the age of forty, those who preserve their Kidneys well, with sufficient pulses on the left, can live to eighty or above. Because sufficient Water provides a place to store Fire. If Water is deficient and cannot store Fire, Zhong Qi loses its root, Yang Qi flies away, Zhong Qi dissipates, and no medicine can recover it."
(5) In clinical practice, there are cases of Kidney Yang deficiency where harsh drugs like Gui Zhi and Fu Zi are unsuitable, especially Fu Zi. Fu Zi moves without staying, circulates through the Twelve Meridians, and is exceptionally pungent and hot. Therefore, *Li Xu Yuan Jian*, discussing the "Three Losses of Yang Deficiency," states: "To restore severely depleted Fire, there is a danger of mutual agitation." Regarding this point, Peng Ziyi had rich experience and profound commentary: "Fu Zi is purely Yang, and its nature rises. If Water is not very cold but Fu Zi is used excessively, or if Water is not cold and Fu Zi is mistakenly used, once Fu Zi is swallowed, it can uproot and stir the Yang root in the Kidney, causing Water Qi to no longer be able to contain Fire Qi, resulting in significant harm." How to treat such situations? As mentioned earlier: "Except for pure Cold syndromes where Fu Zi cannot be avoided, for internal injuries with insufficient Kidney Yang where the Kidney is not actually cold, nothing is better than using Tian Cong Rong (Cistanche) and Ba Ji Tian (Morinda Root), mild and harmonious Kidney-benefiting herbs, to replace Fu Zi, which is most appropriate. Pig kidneys, without removing the membrane, are wrapped firmly in wet raw yellow earth and roasted over fire until cooked, then cooled. Those with strong Stomachs chew and eat the kidney; those with weak Stomachs boil it in soup and drink it." "This formula warms and tonifies Kidney Yang, is mild yet powerful. For anyone with congenital insufficiency or Kidney Yang deficiency, it can be regarded as a treasure for regeneration." However, although pig kidney is a mild food, it ultimately carries warm properties. For those who consume too much and develop heat, it should be combined with Yin-nourishing herbs.
For patients with Yang deficiency who cannot tolerate Gui Fu Ba Wei Wan, Peng also had a method of taking Tian Cong Rong alone: "Chopped and swallowed, one qian, it supplements both Water and Fire and can replace Shen Qi Wan."
Huai Niu Xi (Achyranthus Root): A Unique Record of Its Functions
Twenty years ago, I was visiting a patient's home. The house was undergoing major renovations. A construction worker, over fifty years old and robust in build, entered and sat down to talk with me. During our conversation, I felt he was quite knowledgeable about medicine, so our discussion became more enthusiastic. He was talkative and straightforward, telling me that his ancestral home was in Anhui. His mother had worked as a nanny in the largest local Chinese medicine shop for decades, so she knew some pharmacology. Due to his occupation, he suffered from lumbar muscle strain, with frequent lower back pain, often feeling stiff and uncomfortable, making bending and twisting difficult. Although he frequently took medicine and received acupuncture, there was little effect. By middle age, the condition worsened, affecting not only his work but also daily life, causing him considerable distress. He searched for medicine at home and found only a packet of Huai Niu Xi, weighing about half a jin (approx. 250g). He poured it into a pot, added water, boiled it, and drank four large bowls in the evening before going to bed. During sleep, he gradually felt heaviness in his lower back, with paroxysmal worsening of pain until it was unbearable. He felt terrified and helpless, but since the situation was irreversible, he could only grit his teeth and endure, leaving it to fate. Extreme pain led to exhaustion, and exhaustion led to deep sleep. When he woke up from his deep sleep, it was already bright daylight. Not only was the pain completely gone, but his waist felt exceptionally relaxed and comfortable. From then on, regardless of cloudy or rainy weather, or heavy labor, he never felt back pain again. His chronic ailment disappeared overnight; truly, its efficacy was miraculous. However, such excessive intake, although providing immediate relief, is not a safe method. One should learn from its intent, starting cautiously and ending carefully. Although he was a rough worker, he had a compassionate heart to save others. He wished to share his family's secret recipe for treating syphilis with me to help those who had fallen astray. His brother had contracted syphilis during the "Island Period" through prostitution. His mother's employer treated him successfully with a secret recipe. After liberation, it relapsed once, and his mother sought medicine again. The owner said, "I am retired, and my descendants do not practice medicine. The ancestral secret recipe should be made public." He then told them: "Gather a large bundle of fresh Huai Niu Xi whole plant, wash it clean, wipe off the water, extract the natural juice, and drink one large bowl daily until cured." His brother followed this method and, along with proper care, achieved a radical cure.
Li Shizhen wrote in the "Niu Xi" section of *Ben Cao Gang Mu* (Compendium of Materia Medica): "Niu Xi is a herb of the Jueyin and Shaoyin meridians. The diseases it treats generally fall into two categories: when prepared with wine, it tonifies the Liver and Kidney; when used raw, it removes bad blood. That is all. Does its treatment of bone pain in the lower back and knees, foot weakness, Yin consumption, urinary incontinence, chronic malaria, and mid-body injury with shortness of breath not rely on its ability to tonify the Liver and Kidney? Does its treatment of masses, abdominal pain, carbuncles, malignant sores, metal wounds, fractures, throat and tooth issues, painful urination, hematuria, menstrual disorders, and pregnancy/birth complications not rely on its ability to remove bad blood?" Using Niu Xi to treat lumbar muscle strain utilizes both its ability to remove bad blood and its function to tonify the Liver and Kidney and strengthen sinews and bones, staying within the scope of traditional TCM theory. Drinking the juice of fresh Huai Niu Xi to treat syphilis is not recorded in various books; it is indeed a unique empirical secret method. If this method is indeed effective, one can infer that fresh Niu Xi also possesses detoxifying and bactericidal abilities. I record this briefly as a reference, awaiting verification by those with destiny.
Record of the Miraculous Efficacy of Fresh Ren Zhong Bai (Human Urine Sediment) in Treating Traumatic Injuries
Ren Zhong Bai, available in dried form in pharmacies, functions primarily to clear heat and detoxify, dispel stasis, and stop bleeding. It is mostly used for sore throat, gum disease, mouth ulcers, hemoptysis, and epistaxis. In my youth in my hometown Wuxi, I heard elders say that for internal injuries from falls, one takes a duck egg, removes the shell, pours it into a "night pot" (made of clay) used by men to store urine overnight, adds an appropriate amount of water, heats the pot on a stove until the egg is cooked, and eats it, claiming good effects. I did not understand the use of the "night pot" and asked the elders, who said that urine scale can heal injuries. Unfortunately, I only heard the story and did not see it happen. In 1968, Mrs. Zhou, director of a neighborhood committee, was accidentally pushed down by a crowd during a mass activity and fell to the ground. Her chest was stepped on by someone else. While shouting, the stepper tried to pull their foot back, but the victim already felt tearing pain and suffocated. She was rushed to a hospital for admission. X-ray examination showed no fractures or internal organ damage. Both Western and Chinese medical measures were taken, but after four days, there was no progress, and the chest pain and oppression remained the same, so she discharged herself. A cadre in the neighborhood committee told her of a folk secret recipe from her hometown in Northern Jiangsu: internally taking fresh Ren Zhong Bai. Fortunately, at that time, the urine scale in the urinal was very thick. They scraped a small basin of it, wrapped it in gauze, rubbed and rinsed it in tap water to remove all mucus, tore the remaining residue into small pieces, and formed them into small pellets, obtaining nearly half a rice bowl. By the time the medicine was ready, it was around 4 PM. It was then swallowed with yellow wine. Due to psychological factors, it was really hard to swallow. After reluctantly taking two-thirds, frequent nausea occurred, so she stopped taking it and went to bed. The next morning, breathing was smooth, chest pain was gone, but the skin surface of the chest was too painful to touch. I visited her and saw that the skin on her chest was entirely dark blue, with no intact skin. This was a sign of internal injury manifesting externally; the internal blood stasis dispersed through the epidermis, and the illness healed from this. A few days later, the skin color faded, the injury recovered rapidly, and there were absolutely no sequelae from old injuries.
I initially thought urine scale was the most baseless thing, unexpectedly having such great use. This shows that worldly knowledge has no limit, and only by investigating things can one attain knowledge.
Ren Zhong Bai is also named "Niao Bai Qian" in *Ben Cao Gang Mu*. Its functions and treated conditions do not involve healing injuries. The above method is purely a folk empirical technique, but its healing effect is indeed reliable. It must be that Ren Zhong Bai has a special function of repairing damage, sufficient to make up for the deficiencies in various materia medica texts. (Note by Ling Bo: Once obtained a trauma secret recipe: When all symptoms have subsided but pain remains, urine fumigation can be used. Combining this case now, the principle is roughly the same.)
The Wonderful Uses of Longan Shell and Pit
Fresh Longan meat is white and crystal clear, tender and fatty, sweet and delicious,素有 (having the reputation of) Li Zhu (pearl), worthy of being a precious fruit. Dried Longan nourishes the Heart, calms the Spirit, improves intelligence, opens the appetite, benefits the Spleen, and tonifies deficiency and strengthens the body, making it a highly valued item by physicians. However, the outer shell and inner pit of Longan, whether used as fruit or medicine, are discarded and unused. In fact, the shell and pit of Longan are both excellent medicinal agents. Their efficacy is incomparable and irreplaceable; it is not merely that waste is not useless.
(1)
Longan shell has the functions of dispersing wind and releasing the exterior, cooling blood and clearing heat. Used to decoct water for external washing of various skin diseases, such as urticaria, pruritus, summer dermatitis, etc., it eliminates rashes and stops itching with remarkable efficacy.
This method is widely circulated in the countryside of Xishan. Its location is south of Wuxi, bordering Lake Tai, with intersecting water networks, crisscrossing fields, sericulture and farming, abundant goods, and prosperous people. Originally Wuxi County, now changed to Xishan City, it is the ancient land of "Liangxi." In my childhood, I saw many stone bridges inscribed with "Liangxi [Name] Bridge," hence I know it. After studying medicine, I read Miao Zhongchun's *Yi Xue Guang Bi Ji* (Extended Notes on Medicine) from the Ming Dynasty, which records a medical case of a woman from Liangxi, probably referring to this place.
One year, Mr. Chen Jianliang, a friend from my hometown, called to inform me: his mother had suffered from urticaria half a year prior, with wheals all over her body, unbearable itching. The hospital provided anti-allergy treatment. Oral medications were ineffective, so intravenous injections were given. Treatment could alleviate or relieve symptoms, but they would soon recur as before. Following this routine for three or four months still showed no response. One day, someone told her to bathe with water decocted from Longan shells, hoping for a cure. She found a large handful of the material (Xishan dialect: holding both hands palm-up with fingers extended, filling both palms with items is called "a large handful"). She boiled water for bathing. After one bath, great effect was seen; after two or three baths, the rash disappeared and itching stopped. Occasionally, if it recurred, one wash cleared it immediately. She also said that this formula not only treats hives but is equally effective for other skin diseases.
In the winter of 1997, Mr. Chen, a former factory director of a machinery repair plant who had retired for ten years, came for consultation. He described how every night after dusk, his skin itched inexplicably. Visually, his skin surface was smooth and clean, with no abnormalities. The hotter he got in bed under the covers, the worse the itching became. Starting from a few local areas, it gradually spread to the whole body, eventually preventing sleep. He had to wait until after the Zi hour (11 PM - 1 AM), when Yang Qi gradually increased, for the itching to subside, allowing him to勉强 (reluctantly) lie down. This continued for ten days. The medications used were nothing but anti-allergy products. Seeing no great effect, he begged me to treat him. I taught him the Longan shell bathing method. Mr. Chen immediately bought two jin of Longan, separated the shells, and divided them for three days' use. Each day, he boiled one-third of the shells for bathing. After the first bath, the itching stopped that night, allowing him to sleep soundly for the first time in days. After bathing for three days, he did not suffer again throughout the winter. By the winter of 1998, he passed safely. The excellence of this formula can be called miraculous.