麦门冬，味甘，气微寒，降也，阳中微阴，无毒。入手太阴、少阴。泻肺中之伏火，清
胃中
之热邪，补心气之劳伤，止血家之呕吐，益精强阴，解烦止渴，美颜色，悦肌肤。退虚热神
效，解肺燥殊验，定嗽咳大有奇功。真可恃之为君，而又可藉之为臣使也。但世人未知麦冬
之妙，往往少用之而不能成功，为可惜也。不知麦冬必须多用，力量始大。盖火伏于肺中，
烁干内液，不用麦冬之多，则火不能制矣。热炽于胃中，熬尽真阴，不用麦冬之多，则火不
能息矣。夫肺为肾之母，肺燥则肾益燥，肾燥则大小肠尽燥矣。人见大小肠之干燥，用润肠
之药。然肠滑而脾气愈虚，则伤阴而肾愈虚矣。肾虚必取给于肺金，而肺又素燥，无气以滋
肾，而干咳嗽之症起，欲以些小之剂益肺气以生肾水，必不得之数也。抑肺又胃之子也，胃
热则土亏，土亏而火愈炽。火炽，必须以水济之，而胃火太盛，肾水细微，不特不能制火
，而且熬干津液，苟不以汪洋之水，速为
救援，水立尽矣。然而大旱枯涸，滂沱之水，既不可骤得。倘肾水有源，尚不至细流之尽断
，虽外火焚烁，而渊泉有本，犹能浸润，不至死亡也。故胃火之盛，必须补水，而补水之源
，在于补肺。然而外火既盛，非杯水可解。阴寒之气，断须深秋白露之时，金气大旺，而后
湛露 ，多且浓也。故欲肺气之旺，必用麦冬之重。苟亦以些小之剂，益其肺气，欲清胃
火之沸腾也，又安可得哉。更有议者，肝木畏肺金之克者也。然肺过于弱，则金且不能克木
，而肝且欺之。于是，木旺而挟心火以刑金，全不畏肺金之克。肺欲求救肾子，而肾水又衰
，自顾不遑，又安能顾肺金之母哉。乃咳嗽胀满之病生，气喘痰塞之疾作。人以为肺之病也
。用泻肺之药，益虚其肺气，而肝木更炽，心火愈刑，病有终年累月而不痊者。苟不用麦冬
大补肺气，肝木之旺，何日能衰乎。此麦冬之必须多用，又不可不知也。更有膀胱之火，上
逆
于心胸，小便点滴不能出。人以为小便大闭，由于膀胱之热也，用通水之药不效，用降火之
剂不效，此又何故乎？盖膀胱之气，必得上焦清肃之令行，而火乃下降，而水乃下通。（〔批
〕大用麦冬，助肺气以通膀胱，更无人易知其义。）夫上焦清肃之令，禀于肺也，肺气热，
则
清肃之令不行，而膀胱火闭，水亦闭矣。故欲通膀胱者，必须清肺金之气。清肺之药甚多，
皆有损无益，终不若麦冬清中有补，能泻膀胱之火，而又不损膀胱之气，然而少用之，亦不
能成功。盖麦冬气味平寒，必多用之，而始有济也。
或问麦冬以安肺气，救肺即可生肾子矣，何以补肺者，仍须补肾乎？曰∶肺肾之气，未
尝不
两相须也。肺之气，夜必归于肾，肾之气，昼必升于肺。麦冬安肺，则肺气可交于肾，而肾
无所补，则肾仍来取给于肺母，而肺仍不安矣。此所以补肺母者，必须补肾子也。肾水一足
，不取济于肺金之气，则肺气自安，且能生水，而肺更安也。麦冬只可益肺，不能益肾。古
人所以用麦冬必加入五味子，非取其敛肺，正取其补肾也。
或问麦冬加五味以补肾，敬闻命矣，何孙真人加入人参为生脉散？吾子善辨，幸明以教
我。
此则子不下问，而铎亦急欲阐明之也。夫肺主气也，人参补气，汤名补气，谁曰不然。而孙
真人不言生气而言生脉者，原有秘旨。心主脉，是生脉者，生心之谓也。或疑心主火，而肺
主金，生心火，必至克肺金矣。益气之谓何？而讵知心之子，乃胃土也。肺金非胃土不生，
胃弱以致肺金之弱。补心火，自生胃土矣，胃土一生，而肺金之气自旺。又恐补心以克肺金
，加麦冬以清肺，则肺不畏火之炎。加五味以补肾，则肾能制火之盛，调和制伏之妙，为千
古生人之法，示天下以补心之妙，不必畏心之刑金也。所以不言生气而曰生脉者，其意微矣
，人未之思尔。
或问麦冬补肺金而安肺气，肺气之耗者，宜加用麦冬以补肺金矣，然而日用麦冬，而不
见肺
金之气旺者，何故？盖肺金之母胃土之衰也。胃喜温而不喜寒，日用麦冬之寒以益肺，而反
致损胃。胃寒而气不能生金，徒用麦冬何益哉。必须用温胃之药，以生胃气，而后佐之以麦
冬，则子母两补，自然胃气安，而肺气亦安也。
或疑胃中有火，最宜麦冬以清之，而吾子曰胃喜温不喜寒，不相反耶？非反也。胃乃土
也，
土自喜温。胃中宜火，何以恶火？夫火多宜泻，而火少宜补，况胃中之火乃邪火，非正火也
，邪火宜泻，而正火亦宜补。服麦冬而胃寒者，乃正火衰微，自宜补之，未可以胃中之正
火，错认作邪火而并观也。（〔批〕须辨得清。）
或问麦冬滋肺气者也。何以有时愈用而愈不效，岂麦冬非滋肺药乎？夫麦冬不滋肺气，
又何
药以滋肺。然用之不效者，非麦冬不滋肺气，乃肺绝不受麦冬之滋也。肺为娇脏，治肺原不
宜直补肺也。肺至麦冬之不可滋者，脾胃之母气、肾经之子气，已先绝于肺之前，而欲用麦
冬以救肺绝之际，又何可得哉。
或疑用麦冬以救肺气，肺绝而不可救，是麦冬为无用矣。不识舍麦冬，又用何药可救耶？
曰
∶脾胃已绝，金不能生矣；肾经已绝，金无以养矣，实无药可以相救。惟胃气不绝者，尚有
可救之机，仍用麦冬为君，加于人参、熟地、山药、山茱萸之内，尚可延留一线，然不节欲
慎疾，亦徒然也。
或问麦冬乃肺经之药，凡肺病固宜用之，不识于治肺之外，尚有何症宜用也？夫麦冬不
只治
肺也
，胃火用之可降，肾水用之可生，心火用之可息，肝木用之可养，胆木用之可滋，心包火用
之可旺，三焦火用之可安，膀胱水用之可泻，所治之病甚多，何独于治肺耶。
或问麦冬但闻可以内治成功，未知亦可以治外症乎？曰∶麦冬之功效，实于内治独神，
然又
能外治汤火，世人固不识也。凡遇热汤滚水泡烂皮肉，疼痛呼号者，用麦冬半斤，煮汁二碗
，用鹅翎扫之，随扫随干，随干随扫，少顷即止痛生肌，神效之极，谁谓麦冬无外治哉。（
〔批〕传外治法。）
麦门冬，味道甘甜，气性微寒，具有沉降之性，属于阳中略带阴性的药物，没有毒性。它主要归入手太阴肺经和手少阴心经。它能清除肺中潜伏的火邪，清解胃中的热邪，补益心气因劳损导致的虚弱，止住血证患者出现的呕吐症状，填补精髓、强壮阴液，解除烦闷、止住口渴，使面色美丽、肌肤润泽。它在退除虚热方面效果显著，在解除肺燥方面特别灵验，在平息咳嗽方面有奇特的功效。真可以依靠它作为方剂中的君药，也可以借助它作为臣药或使药使用。只是世人不知道麦冬的奥妙，往往用量太少而不能成功，这真是可惜啊。不知道麦冬必须大量使用，力量才会强大。因为火邪潜伏在肺中，烧干了体内的津液，如果不大量使用麦冬，就不能制服火邪。热邪炽盛于胃中，熬尽了真阴，如果不大量使用麦冬，就不能熄灭火邪。肺是肾的母亲，肺干燥则肾更加干燥，肾干燥则大小肠都会干燥。人们看到大小肠干燥，就使用润肠的药物。然而肠道滑利会导致脾气更加虚弱，从而损伤阴液使肾更加虚弱。肾虚必然向肺金索取滋养，而肺本身素来干燥，没有足够的气来滋润肾，于是干咳嗽的症状就产生了。想要用少量的药剂来补益肺气以滋生肾水，是一定得不到的。况且肺又是胃的儿子，胃热则土气亏损，土气亏损则火邪更加炽盛。火邪炽盛，必须用水来济助，但胃火太盛，肾水细微，不仅不能制约火邪，而且会熬干津液，如果不像汪洋大水一样迅速救援，水就会立刻耗尽。然而大旱导致枯涸，滂沱大雨不可能突然得到。如果肾水有源头，尚不至于细流完全断绝，虽然外火焚烧灼伤，但深渊泉水有根本，还能浸润，不至于死亡。所以胃火盛大，必须补充水液，而补充水液的源头，在于补益肺气。然而外火既然盛大，不是一杯水就能解决的。阴寒之气，一定要等到深秋白露时节，金气大旺，然后露水才深厚、多且浓。所以想要肺气旺盛，必须重用麦冬。如果也用少量的药剂来补益肺气，想要清解胃火的沸腾，又怎么可能做到呢？更有议论说，肝木畏惧肺金的克制。然而肺过于虚弱，则金甚至不能克制木，反而被肝木欺侮。于是，木气旺盛并挟带心火来刑克肺金，完全不畏肺金的克制。肺想要向肾子求救，而肾水又衰弱，自身难保，又怎么能顾念肺金这个母亲呢？于是咳嗽胀满的病产生了，气喘痰塞的疾病发作了。人们认为是肺的病，使用泻肺的药物，更加虚损肺气，而肝木更加炽盛，心火更加刑克，病有整年整月不痊愈的。如果不大量使用麦冬大补肺气，肝木的旺盛，哪一天能衰退呢。这是麦冬必须大量使用，又不可不知道的道理。还有膀胱的火，上逆于心胸，小便点滴不能排出。人们认为小便大闭，是由于膀胱的热，使用通利水的药物无效，使用降火的药剂无效，这是什么原因呢？大概膀胱的气，必须得上焦清肃的命令施行，火才能下降，水才能下通。（批注：大量使用麦冬，辅助肺气以通利膀胱，更没有其他人能明白其中的义理。）上焦清肃的命令，禀受于肺，肺气热，则清肃的命令不行，而膀胱火闭，水也闭阻了。所以想要通利膀胱，必须清解肺金之气。清肺的药物很多，都有损害没有益处，终究不如麦冬清中有补，能泻膀胱的火，而不损伤膀胱的气，然而少量使用，也不能成功。大概麦冬气味平寒，必须大量使用，才有济事。
有人问麦冬用来安顿肺气，救肺就可以滋生肾子了，为什么补肺者，仍然需要补肾呢？回答说：肺肾之气，未曾不是互相需要的。肺的气，夜晚一定归于肾，肾的气，白天一定升于肺。麦冬安顿肺，则肺气可以交合于肾，而肾如果没有补益，则肾仍然来向肺母索取滋养，而肺仍不安宁。这就是补肺母者，必须补肾子的原因。肾水一旦充足，不向肺金之气索取济助，则肺气自然安宁，并且能生水，而肺更加安宁。麦冬只能益肺，不能益肾。古人所以使用麦冬必须加入五味子，不是取它收敛肺气，正是取它补肾的作用。
有人问麦冬加五味子来补肾，恭敬地听从您的教导了，为什么孙真人加入人参组成生脉散？您善于辨析，希望明确地教导我。
这正是您不耻下问，而我也急切想要阐明其中的道理。肺主气，人参补气，汤名叫补气汤，谁说不是这样呢？但是孙真人不说生气而说生脉，原来有隐秘的宗旨。心主脉，所谓生脉，就是生心的意思。有人怀疑心主火，而肺主金，生心火，必定会克伐肺金了。益气是什么意思？却不知道心的儿子，乃是胃土。肺金不是胃土就不能生长，胃弱导致肺金虚弱。补心火，自然生出胃土了，胃土一生长，而肺金之气自然旺盛。又担心补心会克伐肺金，加入麦冬来清肺，则肺不畏惧火的炎灼。加入五味子来补肾，则肾能制约火的盛大，调和制伏的奇妙，是千古救人的方法，向天下展示补心的奥妙，不必畏惧心的刑克肺金。所以不说生气而说生脉，其中的意蕴很微妙，人们没有思考罢了。
有人问麦冬补益肺金而安顿肺气，肺气耗损的，应该增加使用麦冬来补益肺金了，然而日常使用麦冬，而不见肺金之气旺盛，什么原因？大概肺金的母亲胃土衰败了。胃喜欢温暖而不喜欢寒冷，日常使用麦冬的寒性来益肺，反而导致损伤胃。胃寒则气不能生金，徒然使用麦冬有什么益处呢？必须使用温胃的药物，来生发胃气，然后辅助以麦冬，则子母两补，自然胃气安宁，而肺气也安宁了。
有人怀疑胃中有火，最适合麦冬来清解，而您却说胃喜欢温暖不喜欢寒冷，不是相反吗？不是相反。胃乃是土，土自然喜欢温暖。胃中适宜有火，为什么厌恶火呢？火多适宜泻，而火少适宜补，何况胃中的火乃是邪火，不是正火，邪火适宜泻，而正火也适宜补。服用麦冬而胃寒的，乃是正火衰微，自然适宜补益，不可以将胃中的正火，错误地认作邪火而一并看待。（批注：必须分辨清楚。）
有人问麦冬是滋润肺气的。为什么有时越使用越不效验，难道麦冬不是滋肺药吗？夫麦冬不滋润肺气，又有什么药能滋润肺气呢？然而使用不效验的，不是麦冬不滋润肺气，而是肺已经绝灭，不接受麦冬的滋润。肺是娇脏，治疗肺原本就不宜直接补肺。肺到了麦冬不可滋润的地步，是因为脾胃之母气、肾经之子气，已经在肺之前先绝灭了，而想要用麦冬来挽救肺绝的时刻，又怎么可能做到呢？
有人怀疑使用麦冬来挽救肺气，肺绝而不可救，是麦冬没有用了。不认识舍弃麦冬，又用什么药可以挽救呢？回答说：脾胃已绝，金不能生了；肾经已绝，金没有东西来养了，实在没有药可以相救。只有胃气不绝的，尚有可救的机会，仍然用麦冬作为君药，加入人参、熟地、山药、山茱萸之内，还可以延留一线生机，然而不节制欲望、谨慎对待疾病，也是徒劳的。
有人问麦冬乃是肺经的药物，凡是肺病固然适宜使用，不认识在治疗肺之外，还有什么症状适宜使用呢？夫麦冬不只治疗肺，胃火使用它可以降下，肾水使用它可以滋生，心火使用它可以平息，肝木使用它可以养育，胆木使用它可以滋润，心包火使用它可以旺盛，三焦火使用它可以安宁，膀胱水使用它可以泻下，所治疗的病很多，为什么唯独在治肺呢。
有人问麦冬只听说可以内治成功，不知道也可以治疗外症吗？回答说：麦冬的功效，实在对内治疗特别神奇，然而又能外治汤火烫伤，世人本来就不认识。凡遇到热汤滚水泡烂皮肉，疼痛呼号的，使用麦冬半斤，煮汁二碗，用鹅毛扫涂抹，随扫随干，随干随扫，一会儿就止痛生肌，神效至极，谁说麦冬没有外治作用呢。（批注：传授外治法。）
Ophiopogon Radix (Maidong, 麦冬), with a sweet taste and slightly cold nature, possesses descending properties. It belongs to the category of Yang containing slight Yin, is non-toxic, and enters the Hand-Taiyin Lung Meridian and Hand-Shaoyin Heart Meridian. It clears latent fire in the lungs, eliminates heat pathogens in the stomach, supplements Qi deficiency due to overstrain in the heart, stops vomiting in patients with blood disorders, benefits essence and strengthens Yin, relieves vexation and quenches thirst, beautifies complexion, and nourishes skin. It is highly effective in retreating deficient heat, particularly efficacious in resolving lung dryness, and has miraculous effects in stopping coughs. It can truly be relied upon as the Sovereign herb (Jun Yao) in a prescription, and also utilized as an Assistant (Chen) or Envoy (Shi) herb. However, people are unaware of the subtleties of Ophiopogon Radix; often using small doses fails to achieve success, which is regrettable. One must know that Ophiopogon Radix requires large doses to exert its power. Since fire lurks within the lungs, scorching internal fluids, without a large dose of Ophiopogon Radix, the fire cannot be controlled. When heat blazes in the stomach, boiling away true Yin, without a large dose of Ophiopogon Radix, the fire cannot be extinguished. The Lung is the mother of the Kidney; when the Lung is dry, the Kidney becomes drier, and when the Kidney is dry, the Large Intestine and Small Intestine become entirely dry. Observing the dryness of the intestines, people use moistening intestinal herbs. However, if the intestines become slippery and Spleen Qi weakens further, Yin is damaged and the Kidney becomes more deficient. Kidney deficiency necessarily draws from Lung Metal; since the Lung is inherently dry and lacks Qi to nourish the Kidney, dry cough arises. Attempting to tonify Lung Qi to generate Kidney Water with only a small dose will certainly fail. Moreover, the Lung is the son of the Stomach; Stomach heat leads to Earth deficiency, and Earth deficiency causes fire to blaze more intensely. When fire blazes, it must be aided by Water. However, if Stomach fire is too strong and Kidney Water is minute, not only can it not control the fire, but it will also boil away body fluids. If one does not provide swift rescue like a vast ocean, the water will be exhausted immediately. Yet, in a great drought causing desiccation, torrential rain cannot be obtained suddenly. If Kidney Water has a source, the thin stream will not completely dry up; although external fire scorches, the deep spring has a root and can still moisten, preventing death. Therefore, excessive Stomach fire must be treated by replenishing Water, and the source of replenishing Water lies in tonifying Lung Qi. However, since external fire is strong, a cup of water cannot resolve it. Yin-cold Qi only becomes abundant during the white dew of late autumn when Metal Qi is vigorous, making dew thick and plentiful. Thus, to make Lung Qi vigorous, heavy doses of Ophiopogon Radix are required. If one uses only a small dose to tonify Lung Qi, how can one clear the boiling Stomach fire? Some argue that Liver Wood fears the control of Lung Metal. But if the Lung is too weak, Metal cannot control Wood, and Liver Wood bullies it. Consequently, Wood becomes prosperous and carries Heart Fire to punish Metal, showing no fear of Lung Metal's control. The Lung seeks relief from the Kidney son, but Kidney Water is depleted and cannot even care for itself, let alone the Lung mother. Thus, diseases of cough and distension arise, and ailments of asthma and phlegm obstruction occur. People attribute this to Lung disease and use herbs that drain the Lung, further depleting Lung Qi, while Liver Wood blazes more and Heart Fire punishes more severely, leading to illnesses lasting years without cure. If one does not use large doses of Ophiopogon Radix to greatly tonify Lung Qi, when will the prosperity of Liver Wood decline? This is why the necessity of using large doses of Ophiopogon Radix must be known. Additionally, Bladder fire may reverse upward into the chest and heart, causing urine to be scanty or absent. People believe urinary retention is due to Bladder heat and use diuretic herbs or fire-draining agents without effect. Why is this? The Qi of the Bladder requires the clear and descending command of the Upper Jiao to function properly for fire to descend and water to flow downward. (Commentary: Using large doses of Ophiopogon Radix assists Lung Qi to unblock the Bladder; few understand this principle.) The clear and descending command of the Upper Jiao is derived from the Lung. If Lung Qi is hot, the clear and descending command fails, causing Bladder fire to close and water to stagnate. Therefore, to unblock the Bladder, one must clear the Qi of Lung Metal. Although many herbs clear the Lung, most cause harm without benefit. None compare to Ophiopogon Radix, which clears while tonifying, draining Bladder fire without damaging Bladder Qi. However, small doses are ineffective. Since Ophiopogon Radix has a neutral and cold flavor, large doses are necessary for efficacy.
Someone asks: "Ophiopogon Radix calms Lung Qi; saving the Lung should generate the Kidney son. Why must those who tonify the Lung also tonify the Kidney?" I reply: The Qi of the Lung and Kidney mutually depend on each other. Lung Qi returns to the Kidney at night, and Kidney Qi ascends to the Lung during the day. Ophiopogon Radix calms the Lung, allowing Lung Qi to interact with the Kidney. If the Kidney is not supplemented, it continues to draw from the Lung mother, leaving the Lung unsettled. This is why tonifying the Lung mother requires tonifying the Kidney son. Once Kidney Water is sufficient, it no longer draws from Lung Qi, so Lung Qi naturally settles and can generate Water, further calming the Lung. Ophiopogon Radix can only benefit the Lung, not the Kidney. Ancient practitioners added Schisandra Berry (Wuweizi, 五味子) to Ophiopogon Radix not merely to astringe Lung Qi, but precisely to tonify the Kidney.
Someone asks: "I have heard of adding Schisandra Berry to Ophiopogon Radix to tonify the Kidney. Why did Sun Simiao add Ginseng Root (Renshen, 人参) to create Shengmai San (Generate Pulse Decoction)? You are skilled in differentiation; please enlighten me."
This is your humble inquiry, and I am eager to clarify. The Lung governs Qi, and Ginseng Root tonifies Qi. The decoction is named 'Tonify Qi,' who would deny this? However, Sun Simiao said 'Generate Pulse' rather than 'Generate Qi,' implying a secret intention. The Heart governs Pulses; thus, 'Generating Pulse' means generating Heart Qi. One might suspect that since the Heart governs Fire and the Lung governs Metal, generating Heart Fire would inevitably overcome Lung Metal. What is meant by tonifying Qi? In fact, the son of the Heart is Stomach Earth. Lung Metal is not born without Stomach Earth; weakness in the Stomach leads to weakness in Lung Metal. Tonifying Heart Fire naturally generates Stomach Earth. Once Stomach Earth grows, Lung Qi naturally flourishes. Fearing that tonifying the Heart might overcome the Lung, one adds Ophiopogon Radix to clear the Lung, so the Lung does not fear the blazing fire. Adding Schisandra Berry tonifies the Kidney, allowing the Kidney to control excessive fire. The subtlety of harmonizing and subduing is a method for saving lives since antiquity, demonstrating the妙 (wonder) of tonifying the Heart without fearing the Heart's punishment of Metal. Hence, saying 'Generate Pulse' instead of 'Generate Qi' holds profound meaning, which people have failed to contemplate.
Someone asks: "Ophiopogon Radix tonifies Lung Metal and calms Lung Qi. For consumed Lung Qi, one should add Ophiopogon Radix to tonify Lung Metal. Yet, daily use of Ophiopogon Radix does not result in vigorous Lung Qi. Why?" The reason is the decline of Wei Tu (Stomach Earth), the mother of Lung Metal. The Stomach prefers warmth and dislikes cold. Daily use of cold Ophiopogon Radix to benefit the Lung反而 (instead) damages the Stomach. If the Stomach is cold, Qi cannot generate Metal; what benefit is there in merely using Ophiopogon Radix? One must use warm Stomach herbs to generate Stomach Qi, then assist with Ophiopogon Radix. This tonifies both child and mother, naturally calming Stomach Qi and Lung Qi.
Someone doubts: "Fire in the Stomach seems best cleared by Ophiopogon Radix, yet you say the Stomach prefers warmth and dislikes cold. Is this contradictory?" It is not contradictory. The Stomach is Earth, and Earth naturally prefers warmth. The Stomach should have Fire; why hate Fire? Excess Fire should be drained, but deficient Fire should be tonified. The fire in the Stomach is often pathogenic fire, not righteous fire. Pathogenic fire should be drained, but righteous fire should be tonified. If taking Ophiopogon Radix causes Stomach coldness, it indicates the decline of righteous fire, which should indeed be tonified. One must not mistake righteous fire for pathogenic fire. (Commentary: One must distinguish clearly.)
Someone asks: "Ophiopogon Radix nourishes Lung Qi. Why is it sometimes ineffective? Is it not a Lung-nourishing herb?" If Ophiopogon Radix does not nourish Lung Qi, what herb does? However, ineffectiveness does not mean Ophiopogon Radix fails to nourish; it means the Lung is beyond nourishment. The Lung is a delicate organ; treating it directly with tonification is generally inappropriate. When the Lung reaches a state where Ophiopogon Radix cannot nourish it, it is because the Mother Qi of the Spleen-Stomach and the Son Qi of the Kidney Meridian have already ceased prior to the Lung's collapse. Trying to save terminal Lung failure with Ophiopogon Radix is impossible.
Someone suspects: "If Ophiopogon Radix cannot save terminal Lung Qi, is it useless? If we discard Ophiopogon Radix, what herb can save the patient?" I reply: If Spleen-Stomach Qi has ceased, Metal cannot be generated; if Kidney Mer Qi has ceased, Metal has nothing to nourish it. Truly, no herb can save such cases. Only if Stomach Qi remains intact is there hope. One can still use Ophiopogon Radix as the Sovereign herb, combined with Ginseng Root, Prepared Rehmannia Root (Shudihuang, 熟地黄), Chinese Yam Rhizome (Shanyao, 山药), and Cornus Fruit (Shanzhuyu, 山茱萸). This may preserve a thread of life, but without abstaining from desires and managing illness carefully, it is futile.
Someone asks: "Ophiopogon Radix is a Lung Meridian herb, suitable for Lung diseases. Besides treating the Lung, what other conditions is it suitable for?" Ophiopogon Radix treats more than just the Lung. It can descend Stomach Fire, generate Kidney Water, extinguish Heart Fire, nourish Liver Wood, moisten Gallbladder Wood, strengthen Pericardium Fire, calm Triple Burner Fire, and drain Bladder Water. It treats many diseases; why limit it to the Lung?
Someone asks: "I have heard Ophiopogon Radix succeeds in internal treatment, but do you know it can treat external lesions?" I reply: Ophiopogon Radix is uniquely divine in internal treatment, but it can also treat burns and scalds externally, though people rarely know this. For severe burns or scalds blistering skin and flesh with painful crying, use half a jin (approx. 500g) of Ophiopogon Radix, decocted in two bowls of water. Apply the juice with a goose feather brush. As it dries, reapply. Soon, pain ceases and tissue regenerates. It is extremely efficacious. Who says Ophiopogon Radix has no external applications? (Commentary: Transmitting external treatment methods.)