一名阴阳水。宣、和阴阳。
调中消食。治霍乱吐泻。有神功。（时珍曰∶上焦主纳、中焦腐化、下焦主出、三焦通
利、
阴阳调和、升降周流、则脏腑畅达、一失其道、二气淆乱、浊阴不降、清阳不升、故发为霍
乱呕吐之病、饮此汤辄定者、分其阴阳、使得其平也、按霍乱有寒热二证、仓卒患此、脉候
未审、慎勿轻投偏热偏寒之剂、曾见有服姜汤而立毙者、唯饮阴阳水为最稳、霍乱邪在上焦
则吐、邪在下焦则泻、邪在中焦则吐泻交作、此湿霍乱证犹易治、唯心腹绞痛、不得吐泻、
名干霍乱、俗名绞肠痧、其死甚速、古方用盐熬热、童便调服、极为得治、勿与谷食、即米
饮下咽、亦死。）以新汲水、百沸汤合一盏。和匀。
涌吐。
酸咸。吐痰饮宿食。酸苦涌泄为阴也。此乃作黄齑菜水也。
润利肌肤。
以器盛取。沐头长发。令黑润。朝朝用梳摩小儿头。久觉有益。（小儿诸疳遍身、或面
上生
疮、烂成孔臼、如大人杨梅疮、百药不效、用蒸糯米甑气水、扫疮上、不数日即愈。）
通、能升能降。
性滑。上可至颠，下可至泉。宜煎四末之药。（说文曰∶漏以铜壶受水、刻节、昼夜百
刻、
周礼周官曰∶挈壶氏掌壶、以水火守之、分以日夜、及冬、则以火爨鼎水而沸之、而沃之、
郑康成曰∶冬水冻、故以火炊水沸以沃之、谓沃漏也、后汉张衡、漏水转浑天仪制曰∶以铜
为器、再叠差置、实以清水、下各开孔、以玉虬漏水入两壶、右为夜、左为昼、宋会要曰
、漏刻之法、有水秤、以木为衡、衡上刻疏之、曰天河、其广长容水箭、箭有四、以木为之
、长三尺有五寸、着时刻更点、纳于天河中、昼夜更用之、又曰∶天圣八年、燕肃上莲花漏
法、其制、琢石为四分之壶、剡木为四分之箭、以测十二辰、二十四气、四隅十干百刻、分
布昼夜、成四十八箭、其箭一气一易、二十四气、各有昼夜、故四十八箭、又为水匮、置铜
渴乌、引水、下注铜荷中、插石壶旁、铜荷承水、自荷茎中溜泻入壶、壶上当中为金莲花覆
之、花心有窍容箭、下插箭首、与莲心平、渴乌漏下、水入壶一分、浮箭上涌一分、至于登
刻盈时、皆如之。）以上地水类。
又名阴阳水。能够宣通并调和阴阳。
调理中焦，消除食积。治疗霍乱引起的呕吐和腹泻，有显著功效。（李时珍说：上焦主管受纳，中焦主管腐熟消化，下焦主管排泄。三焦通畅有利，阴阳调和，气机升降循环周流，脏腑功能就能畅达。一旦失去正常规律，阴气和阳气就会混乱，浊阴之气不能下降，清阳之气不能上升，因此引发霍乱呕吐的疾病。饮用这种汤后症状立刻安定，是因为它分开了阴阳，使二者达到平衡。按：霍乱分为寒证和热证两种。突然患病时，脉象尚未明确，千万不要轻易投用偏热或偏寒的药物。曾见过有人服用姜汤后立即死亡的案例，只有饮用阴阳水最为稳妥。霍乱的邪气如果在上焦则引起呕吐，在下焦则引起腹泻，在中焦则呕吐和腹泻同时发作。这种湿霍乱证还容易治疗。唯独心腹剧烈绞痛，无法呕吐也无法腹泻的，称为干霍乱，俗称绞肠痧，死亡速度极快。古方用盐炒热，配合童便调服，非常对症。此时不要给予谷物食物，即使是米汤咽下，也会导致死亡。）用刚汲取的冷水与滚开的沸水各取一盏，混合均匀。
具有涌吐作用。
味道酸咸。用于吐出痰饮和停滞的食物。酸味和苦味具有涌泄的作用，属于阴的性质。这实际上是制作酸菜（黄齑）时的菜水。
滋润肌肤。
用容器盛取。洗头及长发，能使头发黑润。每天早晨用梳子梳理按摩小儿头部，久而久之觉得有益。（小儿各种疳积病遍布全身，或者脸上生疮，溃烂成孔洞状，像大人的杨梅疮一样，百药无效。用蒸糯米饭甑产生的蒸汽水，扫在疮面上，不几天就能痊愈。）
属性通达，能升能降。
性质滑利。向上可达头顶，向下可达足底。适合煎煮治疗四肢末端的药物。（《说文解字》说：漏刻以铜壶盛水，刻划节度，昼夜共一百刻。《周礼·夏官》记载：挈壶氏掌管水壶，用水和火来守护它，区分日夜。到了冬天，就用火在鼎中烧水使其沸腾，然后注入漏壶。郑康成注释说：冬天水结冰，所以用火炊煮水使其沸腾以注入漏壶，这叫“沃漏”。东汉张衡在《漏水转浑天仪制》中说：用铜制成器具，层层叠加放置，装满清水，下层各开孔，让玉虬形状的漏水流入两个壶中，右边代表夜晚，左边代表白天。《宋会要》记载：漏刻的方法有水秤，以木头为横梁，梁上刻有疏密刻度，称为天河，其宽度和长度容纳水箭。箭有四支，由木头制成，长三尺五寸，标有时辰、更点，放入天河中，昼夜交替使用。又说：天圣八年，燕肃进献莲花漏法。其构造是：雕琢石头做成四分之三的壶，削尖木头做成四分之三的箭，用来测量十二时辰、二十四节气、四个角落的天干以及一百刻，分布昼夜，制成四十八支箭。每支箭对应一个节气更换一次，二十四节气各有昼夜，所以有四十八支箭。又设有水匮，放置铜制的渴乌（虹吸管），引水，向下注入铜荷中，插在石壶旁边。铜荷承接水，从荷茎中泄漏泻入壶中。壶正中间覆盖着金莲花，花心有孔容纳箭，下方插入箭首，与莲心平齐。渴乌漏水，水进入壶一分，浮箭上升一分，直到刻度满盈时，都是如此。）以上属于地水类。
Also known as Yin-Yang Water. It can disseminate and harmonize Yin and Yang.
It regulates the Middle Jiao (Middle Burner) and resolves food stagnation. It treats cholera-like disease with vomiting and diarrhea, demonstrating miraculous efficacy. (Li Shizhen said: The Upper Jiao (Upper Burner) is responsible for reception; the Middle Jiao (Middle Burner) for rotting and transforming; the Lower Jiao (Lower Burner) for excretion. When the San Jiao (Triple Burner) is unobstructed, Yin and Yang are harmonized, and the ascending and descending movements circulate continuously, then the Zang-Fu organs function smoothly. Once this path is lost, the two Qi become chaotic; turbid Yin fails to descend, and clear Yang fails to ascend, thus giving rise to the disease of cholera-like vomiting. Drinking this decoction brings immediate relief because it separates Yin and Yang, allowing them to reach equilibrium. Note: Cholera-like disease has cold and heat syndromes. When struck suddenly, if the pulse condition is not yet clear, one must be cautious not to lightly administer remedies that are excessively hot or cold. I have seen cases where patients died immediately after drinking ginger decoction; only drinking Yin-Yang Water is the safest approach. If the pathogenic factor of cholera is in the Upper Jiao, it causes vomiting; if in the Lower Jiao, it causes diarrhea; if in the Middle Jiao, both vomiting and diarrhea occur simultaneously. This damp cholera syndrome is still relatively easy to treat. However, when there is severe colic in the heart and abdomen with an inability to vomit or defecate, it is called Dry Cholera, commonly known as Intestinal Colic Sha (Jiao Chang Sha), which leads to rapid death. Ancient prescriptions used salt heated until hot, mixed with child's urine for administration, which was highly effective. Do not give grain food at this time; even swallowing rice water will cause death.) Take a cup of newly drawn cold water and a cup of boiling water, mix them evenly.
It induces vomiting.
The taste is sour and salty. It is used to expel phlegm-fluids and retained food. Sour and bitter flavors induce evacuation and belong to Yin. This is essentially the brine from making yellow pickled vegetables (Huang Ji).
It moistens and benefits the skin and hair.
Store it in a vessel. Use it to wash the head and long hair, making the hair black and lustrous. Comb and massage a child's head every morning; over time, it is perceived to be beneficial. (For various types of infant malnutrition diseases covering the whole body, or sores on the face that ulcerate into holes resembling the syphilis sore of adults, which resist all medicines, use the steam water from steaming glutinous rice in a bamboo steamer. Apply it to the sores, and they will heal in a few days.)
Its nature is penetrating, capable of ascending and descending.
Its texture is slippery. It can reach up to the vertex of the head and down to the soles of the feet. It is suitable for decocting herbs intended to treat the extremities. (Shuo Wen says: A clepsydra uses a copper pot to hold water, marked with intervals, measuring one hundred ke (keeps) day and night. The Rites of Zhou states: The Keeper of Pots manages the pots, guarding them with fire and water to distinguish day and night. In winter, fire is used to boil water in a tripod, which is then poured into the clepsydra. Zheng Kangcheng commented: In winter, water freezes, so fire is used to boil water for pouring into the clepsydra, termed "pouring the leak." Zhang Heng of the Later Han, in his "Construction of the Armillary Sphere Driven by Water," wrote: Copper vessels are stacked, filled with clear water, with holes at the bottom allowing water from a jade dragon spout to flow into two pots; the right represents night, the left represents day. The Song Hui Yao records: The method of clepsydra includes a water scale, made of wood as a beam, marked with intervals called the Heavenly River, wide and long enough to hold water arrows. There are four arrows made of wood, three chi five cun long, marked with hours, watches, and points, placed in the Heavenly River for day and night rotation. Furthermore, in the eighth year of Tiansheng, Yan Su presented the Lotus Clepsydra method. Its structure involves carving stone into a pot three-quarters full, sharpening wood into an arrow three-quarters long, to measure the twelve Earthly Branches, twenty-four Solar Terms, ten Heavenly Stems at the four corners, and one hundred ke, distributing day and night, resulting in forty-eight arrows. Each arrow changes per solar term; since there are twenty-four terms with day and night, there are forty-eight arrows. A water chest is also provided, containing a copper siphon (Ke Wu) to draw water, which flows down into a copper lotus pad placed beside the stone pot. The copper pad receives water, leaking from the stem into the pot. In the center of the pot is a gold lotus flower covering it; the flower heart has a hole for the arrow, inserting the arrow head level with the lotus heart. As water leaks from the Ke Wu, one part of water enters the pot, and the floating arrow rises one part. This continues until the mark is full.) Above belongs to the category of Earth and Water.