出蜀中者佳。经冬不凋。根如连珠。以肉浓者为胜。因方家多取紫色。（原无紫色）土
人采根。同黑豆煮紫。殊失气
味。一种山 根极相似。但色白。土人以醋煮之。杂巴戟内。
莫能识别。但击破之。紫而鲜洁者伪也。其中虽紫。又有微白。糁如粉色而理小暗者真也。
味辛苦微甘。气微温。主大风邪气。阴痿不起。强筋骨。安五脏。补中增志。益气利男
子。治夜梦精泄。强阴。下气补血海。益精。愈小腹及阴中相引痛。去风癞及头面游风。疗
香港脚。方书治中风劳倦。虚劳肾气虚而恶寒眩晕。及虚逆咳喘。（元阳虚者）腰痛。积聚痹
痿不能食。消瘅泄泻。溲血淋浊。小便不禁。疝。并治目疾耳聋。病患虚损者。加用。覆盆
子为之使。恶雷丸丹参。得黄柏橘核荔枝核牛膝川萆 木瓜金铃子生地黄治疝气因于肾虚。
得五味苁蓉鹿茸山萸柏仁故纸杞子。治阴痿。去茸苁。加黄柏牛膝麦冬生地车前。治阴虚白
浊。久不愈。得鹿角柏仁远志莲须覆盆天冬黄柏。治夜梦鬼交泄精。同甘菊蒺藜石菖蒲何首
乌黑豆山萸天冬。治头面上风。
附方 嗜酒后患香港脚。巴戟五钱。糯米同炒。米微转色。去米不用。大黄一两锉炒。同
为末。熟蜜丸。温水服五七十丸。仍禁酒。遂愈。（嗜酒而病香港脚。此为湿热。大黄除湿热
者也。同巴戟用之。缘入肾肝而达其气。俾除湿热之味得以奏功。即此以推疝气白浊夜梦泄
精等治。亦不能专恃此味。必本其所受之因而投剂。用此以达下焦之主气可也。）
〔论〕 巴戟之味。由苦而辛。辛中亦有苦。味尽处略有甘。夫苦为火味。阳火出于地。
为命门真火。所云非苦无以至地也。辛为金味。上行为天气。合于人身之肺。所云非辛无以
至天也。辛由于苦。则元气之体。苦合之辛。则元气之用。况其温者。又出地之始气。更合
于经冬不凋以观。非禀阴中之真阳而裕有元气之体用者乎。本经首治大风邪气。（阳陷化邪）
阴痿不起。（用阳不达）言其用也。由用而及体。故归之补中增志益气。甄权则首指其体。
如治鬼交精泄。以关元中极之间。下于肾三寸。男精女血。皆藏于此。赖其上有肾中命门。
实司元气者下而锁钥之。所谓气能摄精也。至言风癞之治。则并及用矣。其他种种治效。总
不外此体用间元气之益耳。夫元气乃阴中之阳。不能离于阴以为阳。故不得漫用辛热以耗阴。
此味虽曰益阳。却从阴中完其体。致其用。非辛热之伦可比。如熟地黄补阴而发阳者也。可
助之发阳于阴中。如覆盆子骨碎补由阳而强阴者也。可合之强阴于阳中。至如阳虚生寒。投
以辛热之桂附。阳虚郁热。投以苦寒之连柏。俱有不舍兹味者。总为元气之主剂。立其主而
后辛热可以去寒。苦寒可以清热也。人身元气。上际于天。下极于地。巴戟既裕元气之体用。
即亦能如元气之所周。随寒热而咸宜。故治疗颇多。（不第如头面游风。小腹。及阴中引痛
。与香港脚而已也。）至本经首言大风邪气。诸本草亦以疗风为言。斯义最宜循绎。经曰。出
地者阴中之阳。阳予之正。阴为之主。夫风化司出地者也。此品虽微。却有阳予正阴为主之
义。所谓发阳于阴中。即强阴于阳中也。故不但能补元阳。且补血海益精。皆有兼功焉。（
人身水火合化以为气。更藉金木交媾。乃得合化焉。巴戟达元气于上。即达肝之气化于肺。
达元气于下。即达肺之气化于肝。肝为血海。通于三焦之命门。合相火而行血海之化。既肺
媾于肝。而血海不补乎。）夫肾元中。有精化气者先天也。有气化精者后天也。肺为气主。
巴戟以由苦而辛者。达元气之用于上。即由苦中之辛而归于甘。以达元气之用于下。肺直媾
于肝。得归血海而化精。乃从阳而生阴之剂。（即此之谓强阴。谓下气。又谓益精。不止于
能固精而已也。）与从阴而生阳之味。各有所宜。不得混视也。巴戟疗男子泄精。主于元气
能固精之义也。第气与精交相益。而交相病。如元气虚而精不固。是由气以病精。属阳虚。
（或劳伤中气并劳伤命门之阳）若元精虚而气不固。是由精以病气。属阴虚。（不止于色欲。
举六淫七情。皆得以伤精。）阳虚者气不足。阴虚者火有余。二者皆病于元气。却未可概从
补气论治。更当参者。太极未分阴阳。合为一气。此所谓两神相搏也。太极一判。清升浊降
。然清者不能离阴以为上际。浊者不能离阳以为下蟠。此所谓两精相搏也。乃经又独以神属
心者。正谓一气止是阴阳。阴阳止分动静。静者阖而动者辟。阖者气之守。辟者气之倡也。
故精必归之气。气尤归之神。又未可止于元气求责也。
缪氏云。凡相火炽盛。思欲不得。便赤口苦。目昏目痛。烦躁口渴。大便燥闭。法咸忌
之。
〔修治〕 同枸杞子汤浸一宿。漉出。再用酒浸一时。更拌菊花。熬令焦黄。去菊。拭
干用。此雷公法。用紫黑沉大穿心者。不用色黄而细者。捶去心。酒浸焙。
出自蜀地的品质较好。整个冬天都不凋谢。根部像连珠一样。以肉质厚实的为优。因为医家多选用紫色的。（原文无“紫色”二字）当地百姓采集根部时，常与黑豆一起煮成紫色。这极大地失去了药材的本味。有一种山根与巴戟天极相似，但颜色是白色的。当地人用醋煮它，混入巴戟天内。人们很难识别。只要击破它，如果内部呈紫色且鲜艳洁净，就是伪品。其中虽然紫，但又有微白，粉末如粉色且纹理稍显暗淡的才是真品。
味道辛苦，略带甘甜。气微温。主治大风邪气。阳痿不起。强健筋骨。安定五脏。补益中气，增强意志。益气利于男子。治疗夜间梦遗精泄。强阴。下气补血海。益精。治愈小腹部及阴部相互牵引的疼痛。去除风癞及头面部游走之风。治疗脚气（香港脚）。方书治疗中风劳倦。虚劳肾气虚而恶寒眩晕。以及虚逆咳喘。（元阳虚者）腰痛。积聚痹痿不能进食。消渴泄泻。尿血淋浊。小便失禁。疝气。并治疗眼疾耳聋。病患身体虚损者，加用此药。覆盆子作为它的引经药。畏雷丸、丹参。配合黄柏、橘核、荔枝核、牛膝、川萆薢、木瓜、金铃子、生地黄，可治疗因肾虚引起的疝气。配合五味子、肉苁蓉、鹿茸、山茱萸、柏子仁、故纸（补骨脂）、枸杞子，可治疗阳痿。去掉鹿茸、肉苁蓉，加入黄柏、牛膝、麦冬、生地、车前子，可治疗阴虚导致的白浊，久治不愈者。配合鹿角、柏子仁、远志、莲须、覆盆子、天冬、黄柏，可治疗夜间梦遗鬼交泄精。同甘菊、蒺藜、石菖蒲、何首乌、黑豆、山茱萸、天冬，可治疗头面部的风邪。
附方：嗜酒之后患脚气（香港脚）。巴戟天五钱，与糯米同炒，米色微变，去掉米不用。大黄一两，锉碎炒制。共同研为细末，用熟蜜制成丸剂。温水送服五七十丸。仍然禁止饮酒，病遂痊愈。（嗜酒而患脚气，这是湿热所致。大黄能除湿热。与巴戟天同用，是因为巴戟天入肝肾而通达其气，使除湿热的药物得以奏效。由此类推疝气、白浊、夜梦泄精等症的治疗，也不能单靠这一味药，必须根据病因投药，用此药作为通达下焦主气的引导即可。）
〔论述〕 巴戟天的味道，由苦转辛，辛中也有苦，味尽处略有甘。苦是火的味道，阳火出于地，即命门真火，所以说“非苦无以至地”。辛是金的味道，上行成为天气，合于人身之肺，所以说“非辛无以至天”。辛源于苦，则是元气之体；苦合于辛，则是元气之用。况且它的性温，又出于地之初气，更结合它经冬不凋的特性来看，难道不是禀受阴中之真阳，从而具备元气之体用的吗？《本经》首先治疗大风邪气。（阳气下陷化为邪气）阴痿不起。（阳气运用不达）这是讲它的作用。由作用进而涉及本体，所以归于补中增志益气。甄权则首先指出它的本体，如治疗鬼交精泄。关元穴在中极穴下方三寸处，男子的精和女子的血，都藏于此，依赖其上方的肾中命门，实际掌管元气的人在下端锁钥它，这就是所谓“气能摄精”。至于说到治疗风癞，则兼及其作用了。其他种种疗效，总不外乎在体用之间补益元气罢了。元气乃是阴中之阳，不能离开阴而单独存在为阳，所以不能随意使用辛热药物来耗伤阴液。这种药虽然说是益阳，却是从阴中完善其体，发挥其用，不可与辛热类药物相比。如熟地黄是补阴而发阳的，可以助其在阴中发阳；如覆盆子、骨碎补是由阳而强阴的，可以合用以在阳中强阴。至于如阳虚生寒，投以辛热的桂枝、附子；阳虚郁热，投以苦寒的黄连、黄柏，都离不开这味药。它总是作为元气的主剂，确立主药之后，辛热可以去寒，苦寒可以清热。人身元气，上际于天，下极于地。巴戟天既然具备元气之体用，也就能够像元气所周流之处那样，随寒热变化而皆适宜。所以治疗的病症很多。（不仅仅是头面游风、小腹及阴中引痛，以及脚气而已。）至于《本经》首先说大风邪气，诸本草也以疗风来说明。这个义理最应该推究。经书说：出于地的是阴中之阳，阳给予它正气，阴作为它的主宰。风气主管出于地的事物。此药虽然微小，却有阳予正、阴为主的含义。所谓“发阳于阴中”，也就是“强阴于阳中”。所以不仅能补元阳，而且补血海、益精，都有兼功。（人身水火合化以为气，更借助金木交媾，才能合化。巴戟天将元气达于上，即是达肝之气化于肺；将元气达于下，即是达肺之气化于肝。肝为血海，通于三焦之命门，合相火而行血海之化。既肺与肝交媾，那么血海怎能不补呢？）在肾元中，有精化气的是先天，有气化精的是后天。肺为气之主，巴戟天由苦而辛，将元气之用达于上；再由苦中之辛归于甘，将元气之用达于下。肺直接与肝交媾，得到归入血海而化精的效果，乃是从阳而生阴的药剂。（这就叫做强阴、谓之下气、谓之益精，不仅仅在于能固精而已。）与从阴而生阳的药物，各有适宜之处，不可混淆看待。巴戟天治疗男子泄精，主要基于元气能固精的道理。只是气和精互相受益，也互相致病。如元气虚而精不固，是由气导致精的病，属于阳虚。（或是劳伤中气并劳伤命门之阳）若元精虚而气不固，是由精导致气的病，属于阴虚。（不仅仅限于色欲，举凡六淫七情，都能损伤精。）阳虚者气不足，阴虚者火有余。二者都是病在元气，却不可以一概从补气论治。更应当参考的是：太极未分阴阳时，合为一气，这叫两神相搏。太极一判，清升浊降。然而清气不能离开阴而上际，浊气不能离开阳而下蟠，这叫两精相搏。经书又独以神归属于心，正是谓一气止是阴阳，阴阳止分动静。静者阖而动者辟，阖是气的守持，辟是气的倡导。所以精必归于气，气尤归于神，又不可以在元气上只求责难。
缪氏说：凡是相火炽盛，思欲不得，小便赤涩口苦，目昏目痛，烦躁口渴，大便燥闭，法度上都应忌用。
〔修治〕 同枸杞子汤浸泡一夜，捞出。再用酒浸泡一时辰，再拌入菊花，熬令焦黄，去掉菊花，拭干使用。这是雷公的方法。选用紫黑沉重大且穿心的，不用色黄而细小的。捶去心，酒浸焙干。
Those from Shu (Sichuan) are of superior quality. They do not wither throughout the winter. The roots resemble linked pearls. Those with thick flesh are preferred. Because physicians often select purple ones. (The original text lacks "purple".) Local people, when harvesting the roots, boil them together with black soybeans to turn them purple. This greatly loses the original flavor and aroma. There is a type of mountain root extremely similar to it, but white in color. Locals boil it with vinegar and mix it into Morinda officinalis. It is difficult for people to distinguish. However, if broken open, those that are purple and bright/clean are fake. Although purple inside, true ones have slight whiteness, powder like pinkish hue, and slightly dull texture.
Taste: bitter, pungent, slightly sweet. Nature: slightly warm. Indications: Mainly treats severe wind-pathogen evil qi. Impotence/erection failure. Strengthens sinews and bones. Calms the five zang organs. Tonifies the middle jiao and enhances willpower. Benefits qi and aids men. Treats nocturnal emission during dreams. Strengthens yin. Directs qi downward and nourishes the Sea of Blood. Benefits essence. Cures pain in the lower abdomen and genitalia that pulls/traction sensation. Removes wind-leprosy and wandering wind on the head and face. Treats gouty arthritis (Hong Kong foot/Jamaica itch). Formulas treat stroke due to overexertion. Deficiency consumption with kidney qi deficiency causing aversion to cold and vertigo. And deficiency-type rebellious cough and asthma. (For those with primordial yang deficiency) Lower back pain. Accumulations, bi-syndrome, flaccidity syndromes, inability to eat. Clears damp-heat diarrhea. Hematuria, stranguria with turbid urine. Urinary incontinence. Hernia. Also treats eye diseases and deafness. For patients with deficiency and damage, add this herb. Rubus chingii (Fupenzi) acts as its guide drug. Averse to Alisma rhizome processed by steaming (Leiwang) and Salvia miltiorrhiza (Danshen). Combined with Phellodendri Cortex (Huangbai), Tangerine seed (Juhe), Lychee seed (Lizhihe), Achyranthes bidentata (Niuxi), Dioscorea hypoglauca (Chuanbixie), Chaenomelis Fructus (Mugua), Chelidonis Herba (Jinlingzi), Rehmanniae Radix Preparata (Shengdihuang), it treats hernia caused by kidney deficiency. Combined with Schisandrae Fructus (Wuweizi), Cynomorii Herba (Rongshou), Cervus Cornu Pantotrichum (Lurong), Corni Fructus (Shanzhuyu), Plataginis Semen (Bairen), Psoraleae Fructus (Guzhi), Lycii Fructus (Qizi), it treats impotence. Remove Lurong and Rongshou, add Huangbai, Niuxi, Ophiopogonis Radix (Maidong), Shengdi, Plantaginis Seed (Cheqian), it treats white turbid discharge due to yin deficiency that persists for a long time. Combined with Cervus Cornu (Lujiao), Bairen, Polygalae Radix (Yuanzhi), Nelumbinis Pistil (Lianxu), Fupenzi, Asparagi Radix (Tiandong), Huangbai, it treats nocturnal emission and demonic intercourse during dreams. Combined with Chrysanthemi Flos (Ganju), Tribuli Fructus (Jili), Acori Tatarinowii Rhizoma (Shichangpu), Polygoni Multiflori Radix (Heshouwu), Black Soybean (Heidou), Shanzhuyu, Tiandong, it treats wind on the head and face.
Attached Formula: Post-drinking gouty arthritis (Hong Kong foot). Morinda officinalis root 5 qian, stir-fried together with glutinous rice until the rice changes color slightly, discard the rice. Rhubarb 1 liang, cut and stir-fried. Grind together into fine powder. Make pills with mature honey. Take 50-70 pills with warm water. Continue to abstain from alcohol; the disease will be cured. (Gouty arthritis caused by excessive drinking is due to damp-heat. Rhubarb removes damp-heat. Used with Morinda because Morinda enters the Liver and Kidney meridians and unblocks their qi, allowing the damp-heat removing properties to take effect. By analogy, treatments for hernia, white turbid discharge, and nocturnal emission cannot rely solely on this herb; one must prescribe based on the etiology, using this herb to reach the primary qi of the lower jiao.)
[Discussion] The taste of Morinda starts bitter then becomes pungent, with bitterness within pungency, and slight sweetness at the end. Bitterness is the flavor of Fire. Yang fire originates from the earth, which is the True Fire of the Gate of Life (Mingmen). Hence it is said, "Without bitterness, one cannot reach the earth." Pungency is the flavor of Metal. Ascending upward, it becomes Heaven Qi, corresponding to the Lung in the human body. Hence it is said, "Without pungency, one cannot reach heaven." Pungency arises from bitterness, representing the substance of Yuan Qi (Primordial Qi); bitterness combined with pungency represents the function of Yuan Qi. Moreover, its warming nature originates from the initial qi of the earth. Observing its non-withering nature through winter, does it not embody the True Yang within Yin, thereby possessing the substance and function of Yuan Qi? The *Shennong Bencao Jing* first mentions treating severe wind-pathogen evil qi. (Yang sinking transforms into pathogen) Impotence/erection failure. (Yang function fails to reach) These describe its function. From function to substance, it is thus categorized under tonifying the middle, enhancing willpower, and benefiting qi. Zhen Quan first pointed to its substance, such as treating demonic intercourse and seminal emission. The Guanyuan point is three cun below the Zhongji point. Male essence and female blood are stored here, relying on the Mingmen above the kidney to lock and key the Yuan Qi below. This is what is meant by "Qi can control essence." Regarding the treatment of wind-leprosy, it involves both substance and function. Other various therapeutic effects all essentially revolve around benefiting Yuan Qi between substance and function. Yuan Qi is Yang within Yin and cannot exist as Yang apart from Yin. Therefore, pungent-hot drugs should not be used indiscriminately to consume yin. Although this herb is said to benefit yang, it perfects its substance from yin and exerts its function. It cannot be compared to pungent-hot herbs. For example, Prepared Rehmannia Root (Shudihuang) tonifies yin and generates yang, assisting in generating yang from within yin. Rubus chingii and Drynaria Rhizoma (Gusuibu) strengthen yin from yang, combining to strengthen yin within yang. In cases of yang deficiency generating cold, pungent-hot Cinnamon Twig (Guizhi) and Aconite Root (Fuzi) are used. In cases of yang deficiency with constrained heat, bitter-cold Coptis Rhizome (Huanglian) and Phellodendri Cortex (Huangbai) are used. None can dispense with this herb. It serves as the main agent for Yuan Qi. Once the main agent is established, pungent-hot herbs can remove cold, and bitter-cold herbs can clear heat. Human Yuan Qi reaches up to heaven and down to earth. Since Morinda possesses the substance and function of Yuan Qi, it can circulate like Yuan Qi, being suitable regardless of cold or heat. Thus, it treats many conditions. (Not just head wandering wind, lower abdominal pain, traction pain in genitalia, and gouty arthritis.) As the *Bencao Jing* first mentions severe wind-pathogen evil qi, other materia medica also discuss treating wind. This principle deserves careful study. The classics state: What emerges from the earth is Yang within Yin. Yang gives it correctness/righteousness, Yin serves as its master. Wind governs things emerging from the earth. This herb, though minor, embodies the meaning of Yang giving righteousness and Yin serving as master. "Generating Yang within Yin" is equivalent to "Strengthening Yin within Yang." Therefore, it not only tonifies Primordial Yang but also benefits the Sea of Blood and Essence, having multiple merits. (Human Water and Fire combine to form Qi, further relying on the interaction of Metal and Wood to achieve combination. Morinda reaching Yuan Qi upward is reaching Liver Qi transformation to the Lung; reaching Yuan Qi downward is reaching Lung Qi transformation to the Liver. The Liver is the Sea of Blood, connecting to the Mingmen of the Sanjiao, combining with Ministerial Fire to transform the Sea of Blood. Since the Lung interacts with the Liver, how can the Sea of Blood not be tonified?) In the Kidney Yuan, Essence transforming into Qi is congenital (Xiantian); Qi transforming into Essence is acquired (Houtian). The Lung is the master of Qi. Morinda, changing from bitter to pungent, reaches the function of Yuan Qi upward; returning from bitter-pungent to sweet, it reaches the function of Yuan Qi downward. The Lung directly interacts with the Liver, obtaining entry into the Sea of Blood to transform Essence. It is an agent that generates Yin from Yang. (This is called strengthening yin, directing qi downward, and benefiting essence, not merely solidifying essence.) It has its appropriate uses distinct from agents that generate Yang from Yin, and they should not be confused. Morinda treats male seminal emission primarily based on the principle that Yuan Qi can solidify essence. However, Qi and Essence mutually benefit and mutually harm. If Yuan Qi is deficient and Essence is not solid, it is Qi harming Essence, belonging to Yang deficiency. (Or fatigue damaging Middle Qi and Fatigue damaging Mingmen Yang). If Primordial Essence is deficient and Qi is not solid, it is Essence harming Qi, belonging to Yin deficiency. (Not limited to sexual excess; Six Evils and Seven Emotions can all damage Essence.) Yang deficiency means Qi insufficiency; Yin deficiency means Fire excess. Both are diseases of Yuan Qi, yet one cannot generally treat them by simply tonifying Qi. One must refer to: Before Taiji divides Yin and Yang, they merge into one Qi, called the struggle of two spirits. Once Taiji divides, Clear rises and Turbid descends. However, Clear cannot rise without Yin, and Turbid cannot descend without Yang, called the struggle of two essences. The classics attribute Spirit exclusively to the Heart, precisely stating that one Qi is merely Yin and Yang, and Yin and Yang merely divide into movement and stillness. Stillness closes, Movement opens. Closing is the guarding of Qi, Opening is the initiation of Qi. Therefore, Essence must return to Qi, and Qi especially returns to Spirit. One cannot seek responsibility solely in Yuan Qi.
Mr. Miao stated: Whenever Ministerial Fire is blazing, desires are unfulfilled, urine is red/bitter mouth, blurred vision/eye pain, irritability/thirst, dry constipation, these methods strictly contraindicate its use.
[Processing] Soak in Ligustrum lucidum fruit decoction overnight. Drain. Soak in wine for one shichen (2 hours). Mix with Chrysanthemum flowers. Cook until scorched yellow. Remove chrysanthemum. Wipe dry and use. This is the method of Lei Gong. Select those that are purple-black, heavy, large, and hollow-hearted. Do not use those that are yellow and thin. Pound out the heart. Soak in wine and bake.