（日华）
【气味】辛暖，无毒。
【主治】主消痰、止嗽，破瘕结、喉痹。
【核】曰∶出南番、西戎。状甚光莹，有黄白二种∶南番者，其色褐，其味和，其效速；
西戎者，其色白，其味焦，其效缓。皆是炼结所成，如 砂类。柔物去垢，制汞哑铜，知母、
鹅不食草、芸苔、紫苏、甑带、何首乌，皆能伏之。同砒石 过，大有变化。
【 】曰∶命名曰蓬，借喻以比量也。蓬，草之不理者，遇风辄拔而旋，故古者观转蓬
为车，轮之所繇始也。而身亦有轮∶喉即呼吸之轮，机废则为痹；咽即水谷之轮，机废则为
；舌即发声之轮，机废则为木、为强；目即根识之轮，机废则为暗、为障；肺即游溢朝使
之轮，机废则为嗽、为痿；上焦即开发宣味之轮，机废则为噎、为膈；胃腑即腐化敷布之轮，
机废则为吐、为呕、为反胃；阴器即转输决渎之轮，机废则为癃、为闭、为诸淋、为肿 。
虽气亦有轮，机废则壅而痰结；血亦有轮，机废则濡而瘕结。整之以硼砂，使旋转如轮，则
形骸气血，凡废弛者，无所不运迭而捷行矣。
（运迭捷行，即机转不回，回则不转，乃失其机。）
（宋开宝）
方言黑为卢，书云下土坟卢，宜乎状似黑锡也。有不得隐曲，晋注谓不得作隐蔽委曲之
事谬甚矣。
【气味】苦寒，无毒。
【主治】主热风烦闷，胸膈间热气，明目、镇心，小儿癫痫惊风，疗五疳，杀三虫，及
痔病疮 ，解巴豆毒。
【核】曰∶出波斯国，今惟广州来。生山野，滴脂成泪，状似黑锡，木脂也。采不拘
时。一统志曰∶爪哇、三佛齐诸国者，状似 尾，草属也，采得以玉器捣成膏。
先人云∶有木草二种，或国异形别，无定准尔。味极苦，无出其右者。对治以热为因，
及热聚所生之虫类，莫不精良。
【 】曰∶卢，饮区也，饭器也，腹前也。会，总合也，终始大计也。宜入足阳明胃。
胃，饮腑也，谷委也，行身之前也，精气之总合也，经脉终始之大计也。味大苦，气大寒，
主濡阳明燥化，待标盛二阳，陨胃家邪实虫结者也。故治五疳惊风，先因于风也。经云，风
为阳邪。又云∶风者百病之始也。致阳明失于游溢，遂成谷郁饮留，为燥为标，为实为结耳
。经云∶风中于前，阳明受之。故逐阳明之风，其力转胜。若小儿惊痫，多从胎受，胎系腹
前故也。五痔疮 ，亦生于风。经云∶劳汗当风，陷脉为 。又云∶风客淫气，精乃亡，邪
伤肝也。因而饱食，筋脉横解，肠 为痔。至主镇心黄汗，此属心脾，并可绝其上源。经云
，二阳之病发心脾，有不得隐曲，女子不月，其传为风消，其传为息贲者，死不治。
（父执沈启翁，庚申仲春，同先人结社紫芝禅院，诵华严大乘，颐往随喜，夜坐与颐曰∶
疗小儿诸疳，予家世授。疳非疳，干也，燥也，宜从润剂，勿辅心脾。否则转病肺，便难治
矣。越三日，读阴阳别论，始解致病之因，变生之证，遂拟方说数十则，呈正启翁，与所藏
方，强半相合。大率诸疳皆本于风，内薄心脾，心脾不受，因转属二阳。二阳，阳明也。阳
明居中，土也，无所复转，即病阳明经矣。盖阳明行身之前，维蒸持变，为形骸脏腑营卫脉
络之本，病则蒸休变息，黄道不归，女月不下，男精不写，喜正坐俯卧，有不得隐几而身曲。
甚则腑转传脏而风消，气转成金而戟肺者，死不治也。勿辅心脾者，当绝其上源，宜从润剂
者，法主乎中治，谓阳明之上，燥气主之，不从标本，从乎中治。中治者，中见太阴湿土之
化令，燥化专令，湿化待之，寒热温凉则逆也。至于气运迭迁，脏腑乘变，其旨幽玄，卒难
阐发。颐念启翁一夕之诲，永矢勿谖，略言大端，不敢妄泄其秘耳。）
（日华子）
【气味】辛，温，无毒。
【主治】主治消痰、止咳，破除瘕结（腹内结块）、喉痹（咽喉肿痛闭塞）。
【核】曰：产于南番（南方海外诸国）、西戎（西方边远地区）。形状非常光洁晶莹，有黄、白两种：南番产的，颜色褐黄，味道平和，药效迅速；西戎产的，颜色洁白，味道焦苦，药效缓慢。这些都是经过炼制凝结而成的，类似砂类物质。能软化异物、去除污垢，能制约水银和哑铜，知母、鹅不食草、芸苔（油菜）、紫苏、甑带（一种植物或药材）、何首乌，都能伏制它。与砒石一起煅烧，会有很大的变化。
【运】曰：命名为“硼”，是借喻来比喻其作用如同量度之器。蓬，是不加整理的草，遇到风就拔起旋转，所以古人观察转蓬而制作了车，车轮就是由此开始的。而人体也有轮：喉即呼吸之轮，机能废弛则导致痹阻；咽即水谷之轮，机能废弛则导致噎膈；舌即发声之轮，机能废弛则导致木僵、强直；目即根识之轮，机能废弛则导致昏暗、障碍；肺即游溢朝使之轮，机能废弛则导致咳嗽、痿弱；上焦即开发宣味之轮，机能废弛则导致噎塞、膈拒；胃腑即腐化敷布之轮，机能废弛则导致呕吐、反胃；阴器即转输决渎之轮，机能废弛则导致小便癃闭、各种淋证、水肿。虽然气也有轮，机能废弛则壅滞而痰结；血也有轮，机能废弛则濡滞而瘕结。用硼砂来整顿，使气血旋转如轮，那么形骸气血中凡是废弛的，没有不能运转交替而敏捷运行的了。
（运转交替敏捷运行，就是指机转不停滞，停滞就不能运转，这是失去了生机。）
（宋开宝本草）
方言中称黑为卢，书中说“下土坟卢”（地下土壤肥沃深厚），适宜于形容其状似黑锡。有人解释为“不得做隐蔽委曲之事”是大错特错的。
【气味】苦，寒，无毒。
【主治】主治热风烦闷，胸膈间的热气，明目、镇心，小儿癫痫惊风，治疗五疳（五种疳积病），杀灭三虫（寄生虫），以及痔病疮疡，解巴豆毒。
【核】曰：产于波斯国，现在只有广州进口。生长在山野，滴下的脂液凝结成泪珠状，形状像黑锡，属于木脂。采集不拘时节。《一统志》说：爪哇、三佛齐等国的芦荟，形状像蝎尾，属于草属，采集后可以用玉器捣成膏。先人说：有木本和草本两种，或者是各国形态不同，没有固定的标准罢了。味道极苦，没有能超过它的。对于以热为病因，以及由热聚所生的虫类疾病，没有比它更精良的对治药物了。
【会】曰：卢，指饮区，饭器，腹部前方。会，指总合，终始的大计。适宜入足阳明胃经。胃，是受纳饮食的腑，谷物积聚之处，行走在身体前方，是精气的总合，经脉终始的大计。味道大苦，气性大寒，主要滋润阳明燥化，等待标盛二阳（少阳、太阳）之气，消除胃家邪实虫结的病证。所以治疗五疳惊风，起因多在于风。经文说，风为阳邪。又说，风是百病的起始。导致阳明失于游溢功能，遂成谷物郁滞、饮水停留，化为燥、化为标、化为实、化为结。经文说，风从前面侵袭，阳明经受邪。所以驱逐阳明之风，其力量更为显著。至于小儿惊痫，多从胎中感受而来，因为胎系在腹部前方。五种痔疮，也生于风。经文说，劳作出汗当风，邪气陷入脉络成为痎疟。又说，风邪客居淫乱正气，精气乃亡，邪气伤肝。因而饱食之后，筋脉松弛横解，肠道形成痔疮。至于主治镇心黄汗，这属于心脾病变，可以切断其上源。经文说，二阳之病发于心脾，有不得隐曲（心情抑郁不畅）的情况，女子月经不行，其传变为风消（消瘦），其传变为息贲（气喘胸满）的，死亡难治。
（父亲的朋友沈启翁，庚申年仲春，与我父亲在紫芝禅院结社，诵读《华严大乘》，我前往随喜，夜间打坐时对我说道：治疗小儿各种疳积，我家世代传授。疳并非疳字本义，而是干的意思，燥的意思，应当从润剂入手，不要辅助心脾。否则病情会转归到肺，便难以治疗了。过了三天，读《阴阳别论》，才理解致病的成因，变生的证候，于是拟定方说数十条，呈给启翁指正，与他所藏的方子，大半相合。大抵各种疳积都本源于风，内迫心脾，心脾不能承受，因而转属二阳。二阳，就是阳明。阳明居中，属土，无所复转，即病在阳明经了。大概阳明行走在身体前方，维持蒸腾变化，是形骸脏腑营卫经络的根本，生病则蒸腾停止变化息灭，黄道不归，女子月经不下，男子精液不泄，喜欢正坐俯卧，有不得倚靠几案而身体弯曲的情况。严重时腑气转传脏气而风消，气转变成金而戟伤肺的，死亡难治。不要辅助心脾，应当切断其上源；应当从润剂入手，法度主乎中治，谓阳明之上，燥气主事，不从标本，而从乎中治。中治者，是指中见太阴湿土的化令，燥化专令，湿化待之，寒热温凉则是逆反的。至于气运迭迁，脏腑乘变，其旨意幽深玄妙，最终难以阐发。我念及启翁一夜的教诲，永远发誓不敢忘记，略言大端，不敢妄泄其秘密。）
(Ri Hua Zi)
[Flavor and Nature] Pungent, warm, non-toxic.
[Indications] Mainly treats dissolving phlegm, stopping cough, breaking up mass formations (abdominal masses), and throat bi (swelling and obstruction of the throat).
[Analysis] It says: Produced in Nanfan (southern overseas countries) and Xirong (western border regions). The appearance is very lustrous and crystal clear, coming in two colors: yellow and white. Those from Nanfan are brownish in color, mild in taste, and have a rapid effect; those from Xirong are white in color, scorched/bitter in taste, and have a slow effect. All are formed by refining and condensing, similar to sand-like substances. They can soften foreign objects and remove dirt, control mercury and "dumb copper" (an alloy), and can be subdued by Zhimu (Anemarrhenae Rhizoma), Ebushicao (Centipedae Herba), Yuntao (Brassicae Napus Seed), Zisu (Perillae Folium), Zengdai (a plant or herb), and Heshouwu (Polygoni Multiflori Radix). When calcined with Ashi Shi (Realgar), significant changes occur.
[Yun] It says: Named "Peng" (Borax), borrowed as a metaphor for measurement. Peng refers to unruly grass that is uprooted and spins when encountering wind; thus, ancients observed spinning peng to make carts, and the wheel originated from this. The human body also has wheels: The throat is the wheel of respiration; if its mechanism fails, it leads to Bi obstruction; The pharynx is the wheel of water and grain; if its mechanism fails, it leads to dysphagia and regurgitation; The tongue is the wheel of sound production; if its mechanism fails, it leads to numbness and stiffness; The eyes are the wheel of root consciousness; if its mechanism fails, it leads to dimness and visual obstruction; The lungs are the wheel of circulating and dispatching fluids; if its mechanism fails, it leads to cough and flaccidity; The Upper Jiao is the wheel of opening and disseminating flavors; if its mechanism fails, it leads to choking and diaphragmatic obstruction; The Stomach Fu is the wheel of rotting and transforming and spreading; if its mechanism fails, it leads to vomiting, retching, and reverse peristalsis; The genital organs are the wheel of transmission and drainage; if its mechanism fails, it leads to strangury, retention, various Lin syndromes, and edema. Although Qi also has a wheel, if its mechanism fails, stagnation leads to phlegm accumulation; Blood also has a wheel, if its mechanism fails, dampness/stasis leads to mass formation. By rectifying with Borax, making them rotate like wheels, then all slackened aspects of form, qi, and blood will be able to circulate alternately and move swiftly.
(Swift circulation implies the mechanism turns without returning; if it returns, it does not turn, meaning the vital mechanism is lost.)
(Song Kaibao Bencao)
In dialects, black is called Lu. The book states "xia tu fen lu" (underground soil is fertile and deep), which suits describing its resemblance to black tin. Interpreting it as "unable to perform concealed and tortuous deeds" is a serious error.
[Flavor and Nature] Bitter, cold, non-toxic.
[Indications] Mainly treats wind-heat causing restlessness and oppression, heat in the chest and diaphragm, brightening the eyes, calming the heart, pediatric epilepsy and convulsions, treating the five kinds of Gan syndrome (malnutrition due to parasitic infection or poor digestion), killing three types of parasites, and treating hemorrhoids and sores, as well as resolving Aconitum carmichaelii (Fuzi) toxicity.
[Analysis] It says: Produced in Persia, now only imported via Guangzhou. Grows in mountains and wilds, dripping resin that forms tear-like shapes, resembling black tin, belonging to tree resins. Harvesting is not time-restricted. *Yitong Zhi* states: Aloe from Java, Srivijaya, and other countries resembles a scorpion's tail and belongs to the grass category; harvested and pounded into paste using jade vessels. My ancestors said: There are two types, woody and herbaceous, or perhaps different countries have different forms, with no fixed standard. The taste is extremely bitter, unsurpassed by any other. For conditions caused by heat and parasites generated by heat aggregation, there is no finer counter-agent.
[Hui] It says: Lu refers to the drinking area, rice vessel, and anterior abdomen. Hui means total combination and the grand plan of beginning and end. It is suitable for entering the Foot-Yangming Stomach Meridian. The Stomach is the fu organ receiving drinks, where grains accumulate, traveling along the front of the body, representing the total combination of essence and qi, and the grand plan of meridian beginnings and endings. With a greatly bitter flavor and greatly cold nature, it mainly moistens Yangming dryness transformation, waiting for the flourishing of the Shaoyang and Taiyang (biao Sheng Er Yang), to eliminate pathogenic excess, solidification, and parasite accumulation in the Stomach house. Thus, it treats the five kinds of Gan and convulsions, which initially stem from wind. The classics state: Wind is a yang pathogen. Also: Wind is the beginning of all diseases. This causes Yangming to lose its function of circulating and overflowing, leading to grain stagnation and fluid retention, becoming dry, biao-pathogenic, excessive, and accumulated. The classics state: Wind attacks from the front, and the Yangming meridian receives it. Therefore, expelling wind from Yangming is particularly effective. As for pediatric convulsions and epilepsy, they often originate from fetal acquisition because the fetus is located in the anterior abdomen. The five types of hemorrhoids also arise from wind. The classics state: Labor sweat exposed to wind, pathogens sink into meridians causing malaria. Also: Wind guests invade and disorder qi, essence is lost, and pathogens injure the Liver. Following overeating, sinews and vessels relax transversely, and the intestines develop hemorrhoids. Regarding treating calming the heart and yellow sweat, this belongs to Heart and Spleen disorders, and one can cut off their upper source. The classics state: Diseases of the Two Yangs originate from the Heart and Spleen; there is an inability to resolve hidden grievances; women do not menstruate. If it transmits to Feng Xiao (wind wasting/emaciation) or Xi Ben (asthma/chest fullness), death is inevitable and untreatable.
(Father's friend Shen Qiweng, in mid-spring of the Gengshen year, formed a society with my father at Zizhi Chan Temple, chanting the Avatamsaka Sutra. I went to rejoice with them. During night meditation, he told me: Treating various pediatric Gan syndromes is passed down in my family. Gan is not Gan, but means dryness and desiccation. One should use moistening agents, not support the Heart and Spleen. Otherwise, the disease transfers to the Lung, becoming difficult to treat. Three days later, reading the *Treatise on Distinctions of Yin and Yang*, I understood the cause of illness and the manifestations of transformation. I drafted dozens of prescriptions and presented them to Qiweng for correction. They matched more than half of his stored prescriptions. Generally, all Gan syndromes originate from wind, internally pressing on the Heart and Spleen. If the Heart and Spleen cannot accept it, it transfers to the Two Yangs. The Two Yangs refer to Yangming. Yangming resides in the center, belongs to Earth, and has nowhere else to transfer, so the disease enters the Yangming Meridian. Yangming travels along the front of the body, maintaining steaming and transformation, serving as the root of form, zang-fu, Ying-Wei, and collaterals. When diseased, steaming stops and transformation ceases, the Yellow Path does not return, women do not menstruate, men do not ejaculate. Patients prefer sitting upright or lying prone, unable to lean on a table with a curved body. In severe cases, fu qi transfers to zang qi causing wind wasting, or qi transforms into Metal, injuring the Lungs, resulting in untreatable death. Not supporting the Heart and Spleen means cutting off their upper source. Using moistening agents follows the principle of "treating from the middle." It is said that above Yangming, Dryness Qi governs. One should not follow the biao or ben, but treat from the middle. Treating from the middle refers to the transformational command of the Zhongjian (Middle Manifestation) Taiyin Damp-Earth. Dryness transformation commands exclusively, while Dampness transformation waits. Cold, Heat, Warmth, and Coolness would be contrary. As for the shifting of Qi Movements and the multiplication of changes in Zang-Fu, the principles are profound and mysterious, ultimately difficult to elucidate. I recall Qiweng's teaching in one night, forever vowing not to forget. I briefly state the main points, daring not to recklessly reveal the secrets.)