之颐云。柔红美满。膏释脂凝。肉之体也。濒湖言其性补而不峻。故有从容之名
。旧说野马遗沥所生。今西人云。多生大木间。及土堑垣中。乃知自有种类。陇西出者。其
形扁。色黄柔润。多花而味甘。余产皆不及。盖是物以极西产者为良。为其得金气之浓也。
（亦如杞子必取河西之意）
味甘酸咸。气微温。肾经血分药也。入心胞络命门肾。相火不足者。以此补之。强阴益
精气。益髓补中。主男子绝阳不兴。女子绝阴不产。疗五劳七伤。养五脏。长肌肉。治膀胱
邪气腰痛。男子泄精血遗沥。除茎中寒热痛。女子症瘕血崩。带下阴痛。（诸本草）属土而
有水与火。峻补精血。骤用反动大便。（丹溪）凡服苁蓉以治肾。必妨心。（海藏）独用数两。
浸去咸味。并去鳞甲及中心膜。淡白酒煮烂。顿食。治老人便燥闭结有神。老人虚人汗多便
闭。肉苁蓉酒浸焙二两。沉香研末一两。麻子仁汁打糊丸梧子大。每服七八十丸。白汤下。
强精健髓。肉苁蓉鳝鱼二味为末。黄精汁丸。服之力可十倍。（干宁记）同牛膝浸酒服。益
肾。同人参鹿茸牡狗阴茎白胶杜仲补骨脂。主男子阳痿。老人阳衰。一切肾虚腰痛。兼令人
有子。同地黄枸杞牛膝鳖甲天冬麦冬当归白胶杜仲青蒿五味子山萸黄柏。治五劳七伤。茎中
寒热痛。妇人症瘕。
〔论〕 肉苁蓉味甘。气微温。得天之阳气。然更酸咸。得地之阴气。酸咸本甘温以化。
又
缘肺阴下降入心。合于离中之坎以生血。俾清中之浊入于中焦之胃以化血。乃统于脾。纳于
肝。归于肾之血海而能化精。）夫气血生化。在中土乃更有金天之专气入心生血以致之。则
其气化浓浓。本浊阴之下降而生化愈滋。所以能峻补精血也。顾何以又补命火。缘入心生血
者。主于心包络。而包络乃命门相火之源。况肾脉原至于肺。肺气原通于命门乎。但相火原
出肾肝。是先天之化源。而后天水谷之精气。本于中土以为化化生生者。却更以心肺为化原
。由是观之。其由肺而至心包络。由包络而生命门者。乃气化之权舆。其由胃而脾。由脾而
肝肾。乃化血化精之次第。然总由于气化而已。化血化精之次第。何以总归于气化。盖人身
上有气海。肺气下降入心。是金合于火以孕水也。火因金而和于水则气化。气之化者生血。
血从液化而色赤者。水因金而从火也。下有血海。肺气下降归肾。是金亲于水以宅火也。水
因金而和于火则气盛。气之盛者生精。精从血化而色白者。火因水而从金也。若是则气之下
降归肾者。先由气降入心也。气之下盛化精者。先由气化生血也。（火因金而和于水。则气
化生血。水因金而和于火。则气盛化精。盖水火乃气之元。惟金以和之。故肺为气主。总谓
之气化。即是化血化精之次第。金气浓而归土。亦归其气之所生也。）大抵苁蓉益阳中之阴
。令肾肝阴气自裕。经曰。天气盛则地气不足。谓阳中之阴不足。而阳偏胜也。阳中之阴足
。则地气之化裕。而阴中之阳益强。非泛等于补阳之剂。又其功从上而下。不得泛同于益精
之品。而止以为入肾也。又脑为髓海。而兹味益髓。夫髓具于肾。何以至于极上之脑而为之
海。岂非阴统于阳。而精盈则气盛。遂俾阴中之阳。更还于至阳之地乎。所谓总根于气化者。
始之终之。皆不能越矣。用益肾阳。世概与骨脂例视。讵知骨脂由归阳以化精髓。从阳化阴
。苁蓉则由精血之益以归阳。从阴生阳也。从阴生阳。洵当补而不峻矣。缪氏云。泄泻禁用。
阳强易兴而精不固者忌。
〔修治〕酒浸一宿。刷去浮甲。劈破。去中心白膜。如竹丝草样。不尔令人上气不散。
再用酒洗。浸透切片。仍酒拌蒸之。从午至酉。取出焙干用。忌铁器。
李时珍说：肉苁蓉肉质红润丰满，膏脂融化凝聚，具有肉的质地。李时珍（字濒湖）说它的药性补益而不猛烈，因此有“从容”这个名字。旧时的说法认为它是野马遗精所化生，现在西方人说它多生长在参天大树之间以及土墙断壁之中，由此可知它有自己独立的种类。产自陇西的肉苁蓉，形状扁平，颜色黄润柔和，花朵多且味道甘甜，其他产地出产的都不如它。大概这种药材以极西部出产的质量最好，因为它汲取了浓厚的金气。（这也如同枸杞子必须选取河西地区出产的道理一样。）
味道甘、酸、咸，气微温。它是入肾经血分的药物。归心包络、命门和肾经。对于相火不足的情况，可以用它来补益。它能强阴、益精气、填髓、补中焦。主治男子阳气衰竭不能勃起，女子阴气衰竭不能生育。治疗五劳七伤，滋养五脏，促进肌肉生长。治疗膀胱邪气引起的腰痛，男子泄精、尿血、尿道滴沥不尽，消除阴茎中的寒热疼痛，女子癥瘕积聚、崩漏下血、带下病及阴部疼痛。（以上引自诸本草著作）它属土，但兼具水与火的特性。峻猛地补益精血，如果突然大量使用反而会引发腹泻。（朱丹溪观点）凡是服用肉苁蓉治疗肾脏疾病，必定会妨碍心脏功能。（张元素/海藏观点）单独使用数两，浸泡去除咸味，并去除鳞甲及中心的膜，用淡白酒煮烂，一次性吃完，对治疗老年人大便燥结闭阻有神奇效果。对于老人或体虚之人汗多导致的大便闭结，可用肉苁蓉二两酒浸后焙干，沉香研末一两，用麻子仁汁打糊制成梧桐子大小的丸剂，每次服用七八十丸，白开水送服。能强健精髓。将肉苁蓉和鳝鱼两味药研成粉末，用黄精汁制丸，服用此药的效果可十倍于单用。（出自《干宁记》）与牛膝一起浸酒服用，有益肾功效。与人参、鹿茸、牡狗阴茎、阿胶、杜仲、补骨脂同用，主治男子阳痿、老人阳气衰退、一切肾虚腰痛，兼能使人容易生育。与地黄、枸杞、牛膝、鳖甲、天冬、麦冬、当归、阿胶、杜仲、青蒿、五味子、山茱萸、黄柏同用，治疗五劳七伤、阴茎中寒热疼痛、妇人癥瘕。
【论述】肉苁蓉味甘，气微温，得天地之阳气；然而又具酸咸之味，得大地之阴气。酸咸本由甘温之气转化而来，又因为肺阴下降进入心脏，与离卦中的坎水结合以生成血液，使清中之浊进入中焦的胃以化生血液，进而统摄于脾，收纳于肝，归于肾之血海从而能够化生为精。气血的生化，在中土脾胃之中，更有来自天空的金天之专气进入心脏以生血，从而导致其气化浓厚。这原本是由于浊阴之气下降而生化更加滋盛，所以能够峻补精血。那么为何又能补益命门之火呢？因为进入心脏以生血的，主要在于心包络，而心包络正是命门相火的源头。况且肾脉原本通达于肺，肺气原本通于命门吗？但是相火原本出于肾和肝，这是先天的化源，而后天水谷的精气，根本在于中土脾胃作为化生之源，却更以心肺作为化生的原动力。由此看来，从肺到心包络，再由心包络联系到命门，这是气化的开端；从胃到脾，再由脾到肝肾，这是化血化精的次序。然而总归都由于气化罢了。化血化精的次序，为什么总归于气化？盖因人体上有气海，肺气下降进入心脏，这是金合于火以孕育水。火因金而调和于水，则气化发生，气之化生则产生血液，血液从液体变化而成红色，是水因金而从属于火。下部有血海，肺气下降归于肾脏，这是金亲附于水以安宅火。水因金而调和于火，则气盛，气之旺盛则产生精髓，精髓从血液变化而成白色，是火因水而从属于金。如果是这样，那么气之下降归于肾，首先是由气降入心；气之旺盛化生精髓，首先是由气化生血液。（火因金而和于水，则气化生血；水因金而和于火，则气盛化精。盖水火乃气的本源，只有金来调和它们，所以肺为气之主，总称为气化，也就是化血化精的次序。金气浓厚而归土，也是回归其气之所生之处。）大体上，肉苁蓉补益阳中之阴，使肾肝阴气自然充裕。经书说：天气盛则地气不足，指的是阳中之阴不足，而阳偏胜。阳中之阴充足，则地气的化育充裕，而阴中之阳更加强大。它并非一般意义上的补阳药剂。而且它的功效从上而下，不能简单地等同于益精的药物，仅仅认为它入肾。脑为髓海，而此药能益髓。既然髓具备于肾，怎么会到达极高处的脑并成为髓海呢？这难道不是阴统摄于阳，而精充盈则气盛，于是使得阴中之阳，返还于至阳之地吗？所谓总根于气化，始终都不能超越这个原理。世人通常将肉苁蓉用于益肾阳，把它与补骨脂同等看待。哪里知道补骨脂是由归阳以化生精髓，是从阳化阴；而肉苁蓉则是通过益精血以归阳，是从阴生阳。从阴生阳，确实应当属于补益而不猛烈的药物。缪希雍说：泄泻者禁用。阳气过强容易勃起但精气不固者忌用。
【炮制】用酒浸泡一夜，刷去表面浮甲，劈开，去除中心白色的膜，像竹丝草样的部分。如果不这样做，会导致人气逆不散。再用酒清洗，浸透后切片，仍用酒拌蒸。从中午到酉时，取出焙干使用。忌用铁器。
Li Shizhen stated: Roucongrong (Cistanche Herba) has a fleshy, reddish, and plump appearance, with its paste and fat melting and condensing, possessing the texture of meat. Li Shizhen (courtesy name Binhu) said that its nature is tonifying but not harsh, hence the name "Congrong" (Leisurely/Calm). Old theories suggested it was generated from the seminal emission of wild horses; however, Western scholars now state that it mostly grows among large trees and in earth-cut walls, indicating that it has its own distinct species. The variety produced in Longxi is flat in shape, yellowish, soft, and moist, with many flowers and a sweet taste; those from other regions do not compare. Generally, the best quality comes from the extreme western regions because it absorbs a strong Metal Qi (Metal Element Energy). (This is similar to the principle that Gouqi (Lycium Fruit) must be sourced from Hexi.)
It tastes sweet, sour, and salty, and has a slightly warm nature. It is a herb entering the Kidney channel and blood level. It enters the Pericardium (Pericardium Meridian), Mingmen (Gate of Life), and Kidney channels. For conditions of insufficient Ministerial Fire (Xiang Huo), this herb can be used for tonification. It strengthens Yin, benefits Essence and Qi, fills the Marrow, and tonifies the Middle Jiao (Middle Burner). It treats impotence due to absolute Yang exhaustion in men and infertility due to absolute Yin exhaustion in women. It treats the Five Wastes and Seven Injuries (chronic debilitating conditions), nourishes the Five Zang organs, promotes muscle growth, and treats lower back pain caused by pathogenic factors in the Bladder. It addresses seminal emission, hematuria, and post-urinary dribbling in men, eliminates cold and hot pain in the penis, and treats masses (Zheng Jia), metrorrhagia (Beng Lou), leukorrhea, and genital pain in women. (Cited from various Materia Medica texts). It belongs to Earth but possesses characteristics of Water and Fire. It strongly tonifies Essence and Blood; however, sudden and heavy use may trigger diarrhea. (View of Zhu Danxi) Whenever Roucongrong is taken to treat Kidney disorders, it inevitably interferes with the Heart function. (View of Zhang Congzheng/Haizang) When used alone in amounts of several taels, soaked to remove saltiness, and having scales and the central membrane removed, it is boiled until soft in light white wine and consumed at once. This is miraculous for treating constipation and dry stool accumulation in the elderly. For the elderly or debilitated individuals with excessive sweating leading to constipation, take two taels of Roucongrong soaked in wine and dried, one tael of Chenxiang (Aquilaria Wood) powdered, mixed with Sesame paste to form pills the size of wu zi (wuju seeds). Take 70-80 pills per dose with warm water. This strengthens Essence and Marrow. Powdering Roucongrong and Eel together, and forming pills with Huangjing (Polygonatum Rhizome) juice, yields effects ten times stronger than single usage. (Recorded in *Ganning Ji*). Soaking with Niuxi (Achyranthes Root) in wine and consuming it benefits the Kidney. Combined with Renshen (Ginseng Root), Lurong (Deer Antler), Mushe Yinxie (Dog Penis), Ejiao (Donkey-hide Gelatin), Duzhong (Eucommia Bark), and Buguzhi (Psoralea Fruit), it treats male impotence, Yang decline in the elderly, and all types of lower back pain due to Kidney deficiency, and also aids fertility. Combined with Dihuang (Rehmannia Root), Gouqi (Lycium Fruit), Niuxi (Achyranthes Root), Biejia (Turtle Shell), Tiandong (Asparagus Tuber), Maidong (Ophiopogon Tuber), Danggui (Angelica Sinensis Root), Ejiao (Donkey-hide Gelatin), Duzhong (Eucommia Bark), Qinghao (Artemisia Annua Herb), Wuweizi (Schisandra Fruit), Shanzhuyu (Cornus Fruit), and Huangbai (Phellodendron Bark), it treats the Five Wastes and Seven Injuries, cold and hot pain in the urethra, and gynecological masses.
[Discussion] Roucongrong tastes sweet and has a slightly warm nature, receiving the Yang Qi of Heaven; yet it possesses sour and salty flavors, receiving the Yin Qi of Earth. Sour and salty flavors are transformed from sweet and warm ones. Furthermore, Lung Yin descends into the Heart, combining with Kan (Water) within Li (Fire) to generate Blood. This allows the turbid aspect of clarity to enter the Stomach of the Middle Jiao to transform into Blood, which is then governed by the Spleen, stored in the Liver, and returned to the Sea of Blood in the Kidney to transform into Essence. The generation of Qi and Blood occurs in the Central Earth (Spleen/Stomach), where the specific Qi of Metal from Heaven enters the Heart to generate Blood, resulting in thick Qi transformation. This originates from the descent of turbid Yin, leading to abundant generation, thus allowing it to strongly tonify Essence and Blood. Why does it also tonify Mingmen Fire? Because the process of entering the Heart to generate Blood is primarily governed by the Pericardium, which is the source of Mingmen Ministerial Fire. Moreover, the Kidney meridian connects to the Lung, and Lung Qi connects to Mingmen. However, Ministerial Fire originally originates from the Kidney and Liver, representing the congenital source of transformation. Postnatal Jing-Qi from food and grain relies on the Central Earth for transformation, but actually uses the Heart and Lung as the primary sources of transformation. From this perspective, the pathway from Lung to Pericardium, and from Pericardium to Mingmen, represents the beginning of Qi transformation. The pathway from Stomach to Spleen, and from Spleen to Liver and Kidney, represents the sequence of generating Blood and Essence. Ultimately, everything returns to Qi transformation. Why do the sequences of generating Blood and Essence return to Qi transformation? Because there is an Sea of Qi in the body. When Lung Qi descends into the Heart, Metal combines with Fire to conceive Water. When Fire harmonizes with Water due to Metal, Qi transforms; the transformed Qi generates Blood. Blood changes from liquid to red, meaning Water follows Fire due to Metal. At the lower part, there is the Sea of Blood. When Lung Qi descends to the Kidney, Metal attaches to Water to house Fire. When Water harmonizes with Fire due to Metal, Qi becomes abundant; the abundant Qi generates Essence. Essence changes from Blood to white, meaning Fire follows Water due to Metal. Thus, the descent of Qi to the Kidney first involves Qi descending into the Heart. The abundance of Qi generating Essence first involves Qi transforming into Blood. (When Fire harmonizes with Water due to Metal, Qi transforms to generate Blood; when Water harmonizes with Fire due to Metal, Qi becomes abundant to generate Essence. Water and Fire are the origin of Qi; only Metal harmonizes them. Therefore, the Lung is the master of Qi, collectively termed Qi transformation, which is the sequence of generating Blood and Essence. Strong Metal Qi returns to Earth, also returning to the place where its Qi is generated.) Generally, Roucongrong tonifies the Yin within Yang, allowing the Yin Qi of the Liver and Kidney to become sufficient. The Classics state: When Heavenly Qi is abundant, Earthly Qi is deficient, referring to the insufficiency of Yin within Yang and the excess of Yang. When Yin within Yang is sufficient, the transformation of Earthly Qi becomes abundant, and the Yang within Yin becomes stronger. It is not a generic Yang-tonifying formula. Its efficacy moves from top to bottom, so it cannot be simply equated with Essence-nourishing herbs merely considered to enter the Kidney. The Brain is the Sea of Marrow, and this herb benefits Marrow. Since Marrow resides in the Kidney, how does it reach the highest point of the Brain to become its sea? Is it not because Yin is governed by Yang, and when Essence is full, Qi becomes abundant, thereby allowing the Yang within Yin to return to the most Yang location? What is fundamentally rooted in Qi transformation applies from beginning to end without exception. While commonly used to tonify Kidney Yang and viewed similarly to Gubuzhi (Psoralea Fruit), one should know that Gubuzhi transforms Yang to generate Essence and Marrow, moving from Yang to Yin. Roucongrong, however, tonifies Essence and Blood to return to Yang, generating Yang from Yin. Generating Yang from Yin truly belongs to tonification that is not harsh. Miao Xiyong stated: It is contraindicated in cases of diarrhea. It is forbidden for those with excessive Yang strength leading to easy erection but insecure Essence retention.
[Processing] Soak in wine overnight, brush off floating scales, split open, and remove the central white membrane resembling bamboo fibers. If not removed, it causes upward stagnation of Qi. Wash again with wine, soak thoroughly, slice, and steam with wine from noon (Wu hour) to evening (You hour). Remove and dry in the sun before use. Avoid iron utensils.