使君子，味甘，气温，无毒。入脾、胃、大肠。去白浊，除五疳，杀蛔虫，止泻痢。用
之以
治小儿伤食生虫者实妙，以其不耗气也。然而大人用，未尝不佳。但宜用鲜，而不宜用陈，
用熟而不宜用生。入药之时，宜现煨熟，去壳口嚼咽下，以汤药送之，始能奏功也。
或问使君子杀虫，小儿食之，往往虫从口出，杀虫者固如是乎？曰∶虫在上焦，则虫犯
使君
子之气味，必上窜而越出。虫从口出，正杀虫之验也，奈何疑之乎。夫杀虫分上、中、下也
。虫在上焦者则吐，虫在中焦者则和，虫在下焦者则泻焉也。
山茱萸，味酸涩，气平、微温，无毒。入肾、肝二经。温肝经之血，补肾脏之精，兴阳
道以
长阴茎，暖腰膝而助阳气，经候可调，小便能缩，通水窍，去三虫，强力延年，轻身明目。
其核勿用，用则滑精难收，实益阴之圣丹、补髓之神药。仲景夫子所以采入于八味丸中，取
其固精而生水也。《本经》谓其九窍堪通，而世人疑之者，以其味过于涩，则窍闭而不能开
，恐难以通之也。予以为不然。夫人五脏安，则九窍自利，而五脏之内，一脏不安，则四脏
因之不安矣。所谓一脏者何？即肾脏也。肾为四脏之本，肾安而四脏俱安。安四脏而利九窍
，又何疑乎。山茱萸佐八味以补肾，正安肾以安五脏之药也。五脏既安，而谓九窍之不能利
乎。且山茱萸不止利九窍也。三焦六腑，无不藉其庇荫，受其滋益。此八味汤中之所必用，
而岐伯天师新立补肾诸方，无不用之以救垂绝之症也。
或问山茱萸入六味丸中，不过佐熟地之生精耳，先生谓其能利九窍，毋乃夸乎？非夸也。
熟
地得山茱萸，则功始大；山茱萸得熟地，则其益始弘。盖两相须而两相成也。有此二品，则
生精而人生。无此二品，则不能生精而人死。山茱萸关人之死生，岂特利九窍而已哉。
或问补阴之药甚多，何必用山茱萸以佐熟地乎？曰∶补阴之药，未有不偏胜者也。独山
茱萸
大补肝肾，性专而不杂，既无寒热之偏，又无阴阳之背，实为诸补阴之冠。此仲景夫子所以
采入于六味丸中，以为救命之药也。
或问山茱萸为救命之药，所救者何病乎？吁！天下之死于病者，半好色之徒也。好色者，
泄精
必多，精泄则髓空，精泄则神散。非用九味地黄汤，以大填补其精，则髓空者何以再满而能
步履，神散者何以再返而能掺哉。虽六味丸中之功效，不止山茱萸之一味，然舍山茱萸之佐
熟地，又何生精之速，添髓而益神乎。所谓救命之药，真非虚语耳。
或问六味丸之妙义，已将各药阐发无遗，不知山茱萸亦可再为宣扬乎？曰∶山茱萸乃六
味丸
中之臣药也，其功必大中诸药，是以仲景公用之耳。山茱萸补肾中之水，而又有涩精之妙，
精涩则气不走而水愈生，更使利者不至于全利，而泻者不至于全泻也。虽六味丸中如茯苓、
泽泻，亦非利泻之药，然补中有利泻之功，未必利泻无补益之失。得山茱萸之涩精，则所泻
所利，去肾中之邪，而不损肾中之正，故能佐熟地、山药，以济其填精增髓之神功也。
或又问子既阐山茱萸用于八味丸中者，非仅补水以制火，实补水以养火也。肾中之火，
非水
不能生，亦非水不能养。火生于水之中，则火不绝。火养于水之内，则火不飞。山茱萸补而
且涩，补精则精盛而水增，涩精则精闭而水静，自然火生而无寒弱之虞，火养而无炎腾之祸
，助熟地、山药而成既济之功，辅附子、肉桂而无亢阳之失矣。
或问山茱萸用于六味、八味，妙义如此，未知舍二方之外，亦可独用以出奇乎？曰∶人
有五
更泄泻，用山茱萸二两为末，米饭为丸，临睡之时一次服尽，即用饭压之，戒饮酒、行房三
日，而泄泻自愈。盖五更泄泻，乃肾气之虚，则水不行于膀胱，而尽入于大肠矣。五更亥子
之时也，正肾水主事，肾气行于此时，则肾不能司其权而泻作。山茱萸补肾水，而性又兼涩
，一物二用而成功也，非单用之以出奇乎。推之而精滑可止也，小便可缩也，三虫可杀也。
单用奏效，又乌能尽宣其义哉。
或疑山茱萸过于涩精，多服有精不出而内败之虞。嗟乎。此犹临饭而防其不能咽也。山
茱萸
涩精，又不闭精，为补精之独绝，仲景夫子所以用之于地黄丸中。若精不出而内败者，乃人
入房精欲泄而强闭，或有老人与大虚之人，见色而畏怯而不敢战，而心又怦怦动也。相火内
炎，而游精暗出于肾宫，亦能精不出而内败。服山茱萸，正足以治之焉。有精闭而内败之虞
，彼不出而内败者，乃不服山茱萸，致大小便牵痛，欲便不能，不便不可，愈痛则愈便，愈
便则愈痛。服山茱萸，而痛与便立愈矣。可见，山茱萸乃治精不出而内败之神药，如
之何其反疑之乎。
或疑山茱萸性温，阴虚火动者，不宜多服。夫阴虚火动，非山茱萸又何以益阴生水，止
其龙
雷之虚火哉。凡火动起于水虚，补其水则火自降，温其水则火自安。倘不用山茱萸之益
精温肾，而改用黄柏、知母泻水寒肾，吾恐水愈干而火愈燥，肾
愈寒而火愈多，势必至下败其脾，而上绝其肺。脾肺两坏，人有生气乎，故山茱萸正治阴虚
火动之神药，不可疑其性温而反助火也。
或又疑山茱萸性温动火，不宜于火动梦遗之症。夫梦遗之症，愈寒而愈遗，何忌于山茱
萸乎
。山茱萸性涩精，安有涩精而反致遗精乎。盖梦遗而至玉关不闭，正因于肾火之衰也。肾火
衰，则火不能通于膀胱，而膀胱之水道闭矣。水道闭而水窍塞，水窍塞而精窍反不能塞也，
于是，日遗精而不止。然则欲止其精，舍温肾又何以止之乎。人以为山茱萸性温动火，恐不
可以治遗精之病。吾以为山茱萸之性，仅温尚不足以助火，恐未能竟治遗精之病也。
或问缪仲醇阐山茱萸之误，云命门火炽，阳强不痿，忌用茱萸，而先生所谈六味、八味，
又
似命门火炽者服之无碍，然则仲醇非欤？曰∶是仲醇过慎药饵之失也。命门火炽，非山茱萸
纯阴之药，又何以制之。既不敢轻用山茱萸，又不能舍山茱萸而他用制火之药，又云当与黄
柏同加，则惑矣也。
使君子，味道甘甜，性质温和，没有毒性。进入脾、胃、大肠经。能去除白浊，消除五种疳积，杀死蛔虫，止住泻痢。用它来治疗小儿因饮食积滞而生虫的情况确实奇妙，因为它不耗损正气。然而大人使用，也未曾不好。只是适宜用新鲜的，而不适宜用陈旧的；适宜用炒熟的，而不适宜用生的。入药时，应当现炒熟，去掉壳后咀嚼咽下，再用汤药送服，才能见效。
有人问：使君子杀虫，小儿吃了之后，往往虫子从口中吐出，杀虫难道是这样吗？回答说：虫子在上焦，就会侵犯使君子的气味，必定向上窜动而越出体外。虫子从口里出来，正是杀虫的验证，为什么要怀疑呢？大抵杀虫分为上、中、下三焦。虫子在上焦的就呕吐出来，在中焦的就调和排出，在下焦的就通过腹泻排出。
山茱萸，味道酸涩，性质平和、微温，没有毒性。进入肾、肝二经。温暖肝经的血，补益肾脏的精，兴举阳道以增长阴茎，温暖腰膝而助长阳气，月经调顺，小便能收缩，通利水窍，去除三种寄生虫，增强体力延年益寿，身体轻盈明目。它的核不要使用，使用了就会导致滑精难以收敛，它是真正益阴的圣丹、补髓的神药。张仲景先生所以把它采入八味丸中，是取它固摄精气并滋生肾水的功效。《神农本草经》说它能通利九窍，但世人对此表示怀疑，是因为它的味道过于涩，认为会导致窍道闭塞而不能开通，恐怕难以起到通利的作用。我认为不是这样。人的五脏安宁，那么九窍自然通利，而在五脏之中，有一脏不安宁，那么其他四脏也会因此不安宁。所谓的一脏是什么呢？就是肾脏。肾是四脏的根本，肾安宁则四脏都安宁。安定了四脏从而通利九窍，又有什么可怀疑的呢？山茱萸辅助八味丸以补肾，正是通过安肾来安五脏的药物。五脏既然安宁，还说九窍不能通利吗？况且山茱萸不止通利九窍。三焦六腑，无不借助它的庇护，受到它的滋养。这是八味汤中必须使用的，而岐伯天师新立的补肾诸方，没有不用它来救治垂危病症的。
有人问：山茱萸入六味丸中，不过是辅助熟地黄生成精气罢了，先生说它能通利九窍，岂不是夸张了吗？并非夸张。熟地黄得到山茱萸，功效才宏大；山茱萸得到熟地黄，它的益处才广大。大概两者相互依赖而相互成就。有了这两味药，就能生成精气而使人存活。没有这两味药，就不能生成精气而使人死亡。山茱萸关乎人的生死，岂止是通利九窍而已呢？
有人问：补阴的药很多，为什么一定要用山茱萸来辅助熟地黄呢？回答说：补阴的药，没有不偏胜的。唯独山茱萸大补肝肾，性质专一而不杂乱，既没有寒热的偏颇，又没有阴阳的背离，实在是所有补阴药中的冠军。这就是张仲景先生所以把它采入六味丸中，作为救命之药的原因。
有人问：山茱萸是救命之药，所救的是什么病呢？唉！天下死于疾病的人，有一半是好色之徒。好色的人，泄精必然过多，精泄则骨髓空虚，精泄则神气涣散。如果不使用九味地黄汤，来大填补其精气，那么骨髓空虚的人怎么能再次充盈而能行走，神气涣散的人怎么能再次返回而能言语呢？虽然六味丸中的功效，不只是山茱萸一味药的作用，然而舍弃山茱萸辅助熟地黄，又怎能如此快速地生成精气、添补骨髓而增益神气呢？所谓的救命之药，真不是虚言啊。
有人问：六味丸的妙义，已经将各药阐发无遗，不知道山茱萸是否可以再加以宣扬呢？回答说：山茱萸是六味丸中的臣药，它的功效必定大于各种药物，所以张仲景公使用它。山茱萸补益肾中的水，又有固涩精气的妙处，精气固涩则气不妄行而水更生，更使得利尿者不至于完全流失，而泄泻者不至于完全滑脱。虽然六味丸中有茯苓、泽泻，也不是单纯的利泻之药，但在补益中有利泻的功效，未必有利泻而没有补益的缺失。得到山茱萸的固涩精气，那么所泻所利的，是去除肾中的邪气，而不损伤肾中的正气，所以能辅助熟地黄、山药，来完成它们填精增髓的神奇功效。
有人又问：您既然阐发了山茱萸用于八味丸中，不仅仅是补水以制火，实际上是补水以养火。肾中的火，没有水不能产生，也没有水不能养育。火生于水中，则火不会断绝。火养于水内，则火不会飞腾。山茱萸既能补又能涩，补精则精盛而水增，涩精则精闭而水静，自然火生而没有寒弱的忧虑，火养而没有炎腾的祸患，辅助熟地黄、山药而成水火既济之功，辅助附子、肉桂而没有亢阳的过失了。
有人问：山茱萸用于六味丸、八味丸，妙义如此，不知道除了这两个方剂之外，也可以单独使用以出奇效吗？回答说：人有五更泄泻，用山茱萸二两研为末，米饭做丸，临睡时一次服尽，就用饭压住药力，戒酒、房事三天，泄泻自然痊愈。大概五更泄泻，是肾气虚弱，则水不行于膀胱，而全部进入大肠了。五更是亥子之时，正是肾水主事的时候，肾气行于此时，则肾不能行使职权而引发泄泻。山茱萸补肾水，而性质又兼有涩性，一物两用而成功，这不是单独使用以出奇效吗？推而广之，精液滑脱可以止住，小便不禁可以收缩，三种寄生虫可以杀死。单用就能奏效，又怎能全部宣扬它的义理呢？
有人怀疑山茱萸过于涩精，多服用有精液不出而在体内腐败的担忧。唉！这就像吃饭时担心不能吞咽一样。山茱萸涩精，但并不闭精，是补精的独特绝品，张仲景先生所以用在六味地黄丸中。如果精液不出而在体内腐败的，是人进入房事精欲泄而强行闭阻，或者有老人与极度虚弱的人，见到美色而畏惧胆怯不敢交合，而心脏又怦怦跳动。相火在内炎上，游移的精暗出于肾宫，也能导致精不出而在体内腐败。服用山茱萸，正好足以治疗这种情况。有精闭而内败的担忧，那些精不出而内败的，是不服用山茱萸，导致大小便牵拉疼痛，想解大便不能解，不解又不行，越痛越想解，越想解越痛。服用山茱萸，疼痛与排便立刻就好了。可见，山茱萸是治疗精不出而内败的神药，怎么反而怀疑它呢？
有人怀疑山茱萸性质温，阴虚火动的人，不适宜多服。那阴虚火动，如果不是山茱萸又怎么能益阴生水，止住龙雷之虚火呢？凡是火动起于水虚，补其水则火自降，温其水则火自安。倘若不用山茱萸的益精温肾，而改用黄柏、知母泻水寒肾，我恐怕水更干而火更燥，肾更寒而火更多，势必至下败坏脾土，而上绝肺气。脾肺两坏，人还有生气吗？所以山茱萸正是治疗阴虚火动的神药，不可怀疑它的性温反而助火。
有人又怀疑山茱萸性温动火，不适宜于火动梦遗的症状。那梦遗的症状，越寒越遗精，有什么忌讳山茱萸的呢？山茱萸性质涩精，哪有涩精反而导致遗精的呢？大概梦遗到了玉门关（指精关）不闭，正是因为肾火衰微。肾火衰，则火不能通于膀胱，而膀胱的水道闭塞了。水道闭而水窍塞，水窍塞而精窍反而不能塞，于是，每日遗精不止。既然如此，想要止住他的精，除了温肾又怎么能止住呢？人们认为山茱萸性温动火，恐怕不可以治疗遗精的病。我认为山茱萸的性质，仅仅温尚不足以助火，恐怕未能彻底治愈遗精的病吧。
有人问：缪仲醇阐发山茱萸的误用，说命门火炽，阳强不痿，忌用茱萸，而先生所谈六味、八味丸，又像是命门火炽的人服用也无碍，那么缪仲醇错了吗？回答说：这是缪仲醇用药过于谨慎的失误。命门火炽，如果不是山茱萸这种纯阴之药，又怎么能制约它。既然不敢轻用山茱萸，又不能舍弃山茱萸而另用制火的药，又说应当与黄柏同加，这就迷惑了。
Shi Jun Zi (Quisqualis Fructus), sweet in taste, warm in nature, non-toxic. Enters the Spleen, Stomach, and Large Intestine meridians. It eliminates turbid white discharge, removes five types of childhood malnutrition (Gan syndrome), kills roundworms, and stops dysentery. Using it to treat children suffering from food stagnation leading to worm infestation is truly excellent, as it does not consume healthy Qi. However, its use in adults is also beneficial. It should preferably be used fresh rather than aged, and cooked rather than raw. When preparing for medicinal use, it should be freshly roasted, shelled, chewed, and swallowed, followed by a decoction, to achieve efficacy.
One might ask: Shi Jun Zi kills worms; when children take it, worms often emerge from the mouth. Is this how worm-killing works? The answer is: If worms are in the Upper Jiao, they will react to the aroma and flavor of Shi Jun Zi, moving upward and emerging out. Worms emerging from the mouth are indeed evidence of effective worm-killing; why doubt it? Killing worms varies by location: worms in the Upper Jiao cause vomiting; those in the Middle Jiao are harmonized and expelled; those in the Lower Jiao are purged via diarrhea.
Shan Zhu Yu (Cornus Officinalis Fructus), sour and astringent in taste, neutral and slightly warm in nature, non-toxic. Enters the Kidney and Liver meridians. It warms the blood of the Liver meridian, tonifies the essence of the Kidneys, promotes Yang function to enhance penile erection, warms the waist and knees while assisting Yang Qi, regulates menstruation, controls urination, opens water passages, eliminates three types of parasites, strengthens the body, prolongs life, lightens the physique, and improves vision. Its seeds should not be used, as they cause slippery spermatorrhea that is difficult to contain; the fruit itself is a sacred elixir for nourishing Yin and a divine medicine for tonifying marrow. Master Zhang Zhongjing included it in Ba Wei Wan (Eight-Ingredient Pill with Rehmannia) because it consolidates essence and generates water. The *Shennong Bencao Jing* states it can open the nine orifices, but people doubt this because its strong astringency seems to close orifices rather than open them, making passage difficult. I disagree. When the five Zang organs are peaceful, the nine orifices naturally flow freely. Within the five Zang, if one is disturbed, the other four suffer. Which one? The Kidney. The Kidney is the root of the other four Zang; if the Kidney is peaceful, all four are peaceful. By stabilizing the four Zang, the nine orifices are opened—what is there to doubt? Shan Zhu Yu assists Ba Wei Wan in tonifying the Kidney, thereby stabilizing the Kidney to stabilize the five Zang. Once the five Zang are stable, how could the nine orifices fail to flow? Moreover, Shan Zhu Yu does more than open the nine orifices; the San Jiao and six Fu organs all benefit from its protection and nourishment. It is essential in Ba Wei Tang (Ba Wei Decoction), and in the new kidney-tonifying formulas established by Tian Shi Qibo, it is invariably used to save critical conditions.
One might ask: In Liu Wei Wan (Six-Ingredient Pill with Rehmannia), Shan Zhu Yu merely assists Shu Di Huang (Prepared Rehmannia Root) in generating essence. You claim it opens the nine orifices—isn't this an exaggeration? Not at all. Shu Di Huang achieves great efficacy with Shan Zhu Yu; Shan Zhu Yu achieves broad benefits with Shu Di Huang. They rely on and complete each other. With these two, essence is generated and life is sustained; without them, essence cannot be generated and death ensues. Shan Zhu Yu concerns life and death, far beyond just opening the nine orifices.
One might ask: There are many Yin-tonifying herbs; why must Shan Zhu Yu assist Shu Di Huang? The answer is: Most Yin-tonifying herbs have biases. Only Shan Zhu Yu greatly tonifies the Liver and Kidney, possessing a specific and pure nature, free from cold or heat bias, and neither opposing Yin nor Yang. It is the leader among Yin tonics. This is why Zhang Zhongjing included it in Liu Wei Wan as a life-saving medicine.
One might ask: As a life-saving medicine, what disease does it save? Alas! Half of those who die from illness are those indulgent in lust. Those indulgent in lust lose excessive essence; loss of essence empties the marrow and scatters the spirit. Without using Jiu Wei Di Huang Tang (Nine-Ingredient Rehmannia Decoction) to massively replenish essence, how can empty marrow be refilled for walking, or scattered spirit be restored for speech? Although the efficacy of Liu Wei Wan involves more than just Shan Zhu Yu, without Shan Zhu Yu assisting Shu Di Huang, how could essence generation, marrow replenishment, and spirit enhancement be so rapid? Thus, "life-saving medicine" is no empty phrase.
One might ask: The profound meaning of Liu Wei Wan has been fully explained for each herb; can Shan Zhu Yu be further elaborated? Shan Zhu Yu is the Minister herb in Liu Wei Wan, whose power surpasses others, hence Zhang Zhongjing uses it. Shan Zhu Yu tonifies Kidney Water and has the wonder of astringing essence. Astringed essence prevents Qi leakage and increases Water. It ensures that diuretics do not deplete completely and laxatives do not purge excessively. Although Fu Ling (Poria) and Ze Xie (Alisma) in Liu Wei Wan also promote diuresis and purging, they offer benefits within their draining action, avoiding the loss of tonification. With Shan Zhu Yu's astringency, the drained and purged substances remove pathogenic factors from the Kidney without damaging Healthy Qi. Thus, it assists Shu Di Huang and Shan Yao (Dioscorea Rhizome) in achieving their miraculous effect of filling essence and increasing marrow.
You previously stated that Shan Zhu Yu in Ba Wei Wan does not merely supplement Water to control Fire, but supplements Water to nourish Fire. Fire in the Kidney cannot arise without Water, nor be nourished without Water. Fire born within Water never extinguishes; Fire nourished within Water never flies upward. Shan Zhu Yu both tonifies and astringes; tonifying essence makes essence abundant and Water increases; astringing essence keeps essence closed and Water calm. Naturally, Fire arises without fear of cold weakness, and is nourished without danger of blazing inflammation. It aids Shu Di Huang and Shan Yao in achieving the balance of Water and Fire (Ji Ji), and supports Fu Zi (Aconite Lateral Root) and Rou Gui (Cinnamon Bark) without causing hyperactive Yang.
One might ask: Given such profound meanings in Liu Wei and Ba Wei Wan, can Shan Zhu Yu be used alone for extraordinary effects? Yes. For early morning diarrhea (Wu Geng Xie Xie), use 2 liang of Shan Zhu Yu powder, made into pills with rice flour, taken once before sleep, covered with rice. Abstain from alcohol and sexual intercourse for three days, and the diarrhea will heal spontaneously. Early morning diarrhea stems from Kidney Qi deficiency, causing Water to bypass the Bladder and enter the Large Intestine. Wu Geng corresponds to Hai and Zi hours, when Kidney Water is dominant. If Kidney Qi fails to govern during this time, diarrhea occurs. Shan Zhu Yu tonifies Kidney Water and possesses astringent properties, achieving success through dual action. This is using it alone for extraordinary effect. Extending this principle, it can stop seminal emission, control urination, and kill parasites. Single-use efficacy is vast; how can all its meanings be fully proclaimed?
Some suspect Shan Zhu Yu is too astringent for essence, fearing that excessive use may cause essence to remain inside and rot. Folly! This is like worrying about choking while eating. Shan Zhu Yu astringes essence without closing it; it is unique in tonifying essence, which is why Zhang Zhongjing uses it in Di Huang Wan. Cases of "essence not exiting and rotting internally" occur when men forcibly retain ejaculation during intercourse, or when elderly or severely deficient individuals see beauty but fear intimacy, their hearts pounding. Internal ministerial fire flares, and wandering essence secretly leaks from the Kidney palace, causing internal rot despite non-exit. Shan Zhu Yu treats this perfectly. Those fearing internal rot due to retention actually suffer from *not* taking Shan Zhu Yu, leading to painful urinary/fecal urgency, inability to pass, worsening pain, and worsening urgency. Taking Shan Zhu Yu instantly resolves pain and normalizes excretion. Thus, Shan Zhu Yu is a divine medicine for treating internal rot due to non-exiting essence; why doubt it?
Some suspect Shan Zhu Yu's warmth is unsuitable for Yin deficiency with fire agitation. But for Yin deficiency fire agitation, what else but Shan Zhu Yu can nourish Yin, generate Water, and subdue the floating fire of Dragon and Thunder? Fire agitation arises from Water deficiency; tonifying Water lowers Fire, warming Water calms Fire. If one replaces Shan Zhu Yu's essence-nourishing and Kidney-warming properties with Huang Bo (Phellodendron Bark) and Zhi Mu (Anemarrhena Rhizome) to drain Water and chill the Kidney, Water will dry further, Fire will rage more, the Kidney will grow colder, and Fire will increase. This will inevitably damage the Spleen below and exhaust the Lung above. With Spleen and Lung ruined, where is the vital energy? Thus, Shan Zhu Yu is the divine medicine for Yin deficiency fire agitation; do not doubt its warmth aids Fire.
Some suspect Shan Zhu Yu's warmth moves Fire, making it unsuitable for dream emission caused by fire agitation. But dream emission worsens with cold; why avoid Shan Zhu Yu? Shan Zhu Yu astringes essence; how can astringing cause emission? Dream emission with an open Jing Guan (Essence Gate) is due to declining Kidney Fire. Declining Kidney Fire fails to communicate with the Bladder, closing the Bladder's water pathway. Closed water pathway blocks the Water Orifice, which paradoxically fails to block the Essence Orifice, leading to continuous daily emission. To stop this emission, besides warming the Kidney, what else can work? People think Shan Zhu Yu's warmth moves Fire and cannot treat emission. I believe Shan Zhu Yu's warmth is mild enough not to aid Fire, and perhaps insufficient to fully cure emission alone.
One asks: Miao Zhongchun pointed out errors regarding Shan Zhu Yu, stating that with Ming Men Fire blazing and persistent erection without flaccidity, one should avoid Cornus. Yet you discuss Liu Wei and Ba Wei Wan as safe for Ming Men Fire blazing. Was Miao wrong? I say Miao was overly cautious. For Ming Men Fire blazing, only a purely Yin herb like Shan Zhu Yu can restrain it. Hesitating to use Shan Zhu Yu yet unable to find another herb to control Fire, and suggesting adding Huang Bo, shows confusion.