六味丸，古人制以统治痰火诸证，又谓已病未病，并宜服之，此盖深得病之奥者也。何
火之作，始于水亏火炽金伤，绝其生化之源乃尔。观方中君地黄，佐山药、山茱，使以茯苓
、牡丹皮、泽泻者，则主益水清金敦土之意可知矣。盖地黄一味，为补肾之专品，益水之主
味，孰胜此乎？夫所谓益水者，即所以清金也，惟水足则火自平而金自清，有子令母实之义
也。所谓清金者，即所以敦土也，惟金气清肃，则木有所畏，而土自实，有子受母荫之义也
。而山药者，则补脾之要品，以脾气实则能运化水谷之精微，输转肾脏而充精气，故有补土
益水之功也。而其山茱、茯苓、丹皮，皆肾经之药力，助地黄之能。其泽泻一味，虽曰接引
诸品归肾，然方意实非此也。盖茯苓、泽泻，皆取其泻膀胱之邪，古人补药，则必兼泻邪，
邪去则补药得力，一辟一阖，此乃玄妙。后世不知此理，专一于补，所以久服必致偏胜之害
。六味之设，何其神哉！经有亢则害承乃制之论，正此谓也。谨按诸品性能，赘之分两之下
，以备学人之参考焉。
六味丸 治男子五劳七伤，精血亏损，梦遗盗汗，咳嗽失血，骨蒸潮热，虚羸瘦悴等证
，又治女人伤中胞漏，下血瘀血诸候。一切痰火，已病未病，并皆治之。
怀干地黄（制，八两，即生地黄之干者，其法取怀庆者一斤，择肥者半斤，洗净，晒令
微皱，
听用。其性气味甘寒，无毒。主治男子五劳七伤，补五脏内伤不足，通血脉，利耳目，益气
力，助心脾气，强筋骨，长志，安魂定魄，治心肺损，吐血衄血，凉血生血，补肾水真阴，
填骨髓，长肌肉，生精。元素曰∶生则大寒而凉血，血热者须用之。熟则微温而补肾，血衰
者须用之。又脐下痛属肾，非熟地黄不能除，乃通肾经之药也。又曰∶益肾水凉心血，其脉
洪实者，宜之，里脉虚者则宜熟地黄，假火力蒸九数故能补肾元气。仲景六味丸，用之为诸
药之首，天一生水之源也。汤液四物汤，治藏血之脏以之为君者，癸乙同归一治也。又曰∶
男子多阴虚，宜用熟地黄，女子多血热，宜用生地黄。又云∶生地黄能生精血，天门冬引入
所生之处，熟地黄能补精血，用麦门冬引入所补之处。虞氏云∶生地黄生血，而胃气弱者服
，恐妨食熟地黄补血，而痰火多，服之多者恐泥膈也。或云∶生地黄酒炒则不妨胃，熟地黄
姜汁炒则不泥膈，此皆善用地黄之精微者也。）
山茱萸肉（酒润，去核，只取肉，四两，气味咸平无毒。补肾气，壮元气，秘精气，助
水脏，暖腰膝，兴阳道坚阴茎，添精髓，止老人尿多不节，益精安五脏，通九窍，久服明目，强
力轻身，延年。王氏曰∶滑则气脱，涩则所以收之，山茱萸止小便利秘精气，取其味酸涩以
收滑也。仲景八味丸用之为君，其性可知矣。）
干淮山药（四两，另末，气味甘温平无毒。主治伤中，补虚羸，去寒热邪气，补中益气
力，
热
健忘，益肾气，健脾胃，止泄痢，化痰涎，润皮毛。凡人体虚而羸者，加而用之。又曰∶利
丈夫助阴力，熟煮和蜜，或为汤煎，或为粉，并佳，干之入药更妙，惟不宜同面食。东垣曰
∶山药入于太阴，仲景八味丸用干山药以其凉血能补也。亦治皮肤干燥，以此润之。吴氏曰
∶山药入手太阴二经，补其不足，清其虚热，肚肺为肾之上源，源既有滋流，岂无益？此八
味丸所以用其强阴也。又云∶食之可以避雾露。）
香牡丹皮（用真者，去骨令净，三两，微焙，忌铁，或晒干以铜刀切，加酒拌蒸，从已
至未
血、补血、生血、凉血，治血中伏火除烦热，女子经脉不通，血沥腰痛，通关腠血脉。元素
曰∶牡丹乃天地之精，为群花之首，叶为阳发生也，花为阴成实也。丹者赤也，火也。故能
泻阴胞中之火，四物汤加之，治妇人骨蒸。又曰∶牡丹皮入手厥阴、足少阴，治无汗骨蒸，
神不足者，手少阴，志不足者，足少阴，故八味丸中用之，治神志不足也。又能治肠胃积血
，吐血、衄血，必用之药，故犀角地黄汤用之。李氏曰∶牡丹皮治手足少阴厥阴四经血分伏
火，盖伏火即阴火也，阴火即相火也。古方惟以治相火，故肾气丸用之。后人乃专以黄柏治
相
亦罕悟，宜分别之。）
云白茯苓（去皮，三两，气味甘平无毒，调脏气，伐肾邪，长阴力，保神气，开胃止呕
逆，
和中益气，泻膀胱益脾骨，治肾积奔豚，丹溪曰∶阴虚者，不宜用。）
新泽泻（去根，一两五钱，原三两，今减之。气味甘寒无毒。主肾虚精自泻，治五淋，
宣通
久服耳目聪明，不饥，延年轻身，面生光，能行水，上补虚损，五脏痞满起阴气，止泄精，
消渴，淋涩，逐膀胱三焦，停水。元素曰∶泽泻乃除湿之圣，入肾经治小便淋涩，去阴间汗
，无此疾服之，令人目盲。宗氏曰∶泽泻功长于利水。扁鹊曰∶多服病患眼诚为行去水也。
丸服泽泻教人未有不小便多者，小便既多，肾气安得复实？今人止泄精多不敢用之，八味丸
用之，不过接引桂附等，归就肾经别无他意。《本经》曰∶久服明目。扁鹊曰∶久服昏目，
何也？易老曰∶去脬中留垢，以其味咸能泻伏水，故也。泻伏水去留垢故明目，小便利肾，
经虚，故昏目。王履曰∶宗氏之说，王氏韪之，窃谓八味丸以地黄为君，余药佐之，非止补
血兼补气也。所以阳旺则能生阴血也。又按∶《本草正误》谓弘景曰∶仙经服食，断谷皆用
之。亦云∶轻身能步行水上。颂曰∶仙方只单服泽泻一味，捣烂筛末水调，日服六两，百日
体坚，而健行。李氏曰∶《神农》书列泽泻于上品，复云∶久服轻身，面生光，能行水上，
典术云∶泽泻久服能令人轻身，日行五百里，走水上，一名泽芝，陶苏皆以为是然，愚窃疑
之
抵六味丸用之，无乃伐肾邪而已，若以之配茯苓、丹皮各三两，恐走泻太甚，余故减半俟。
后之明哲以为何如？）
上六味，各为法制，另末，用白蜜四两，炼熟，以前山药末搅成干糊，为丸如梧子大，
每百
一两。若相火炽盛，咽干口燥，余加黄柏、知母，各蜜炒二两。
六味丸，是古人制定用来统管治疗痰火等诸种病证的方剂，又说是无论已经发病还是尚未发病，都适宜服用，这大概是深得疾病奥妙之处的人所说的。
为什么火热之邪的产生，起始于肾水亏虚、火势炽盛、肺金受伤，断绝了生化之源才导致这样的结果呢？观察方中君药为地黄，佐药为山药、山茱萸，使药为茯苓、牡丹皮、泽泻，那么其主要意图在于益水（补肾阴）、清金（润肺燥）、敦土（健脾）的意思就可以知道了。
大概地黄这一味药，是补肾的专用佳品，也是益水的主要味道，谁能胜过它呢？所谓益水，就是用来清金的，只有肾水充足，则火势自然平息而肺金自然清凉，这是“子令母实”的道理。所谓清金，就是用来敦土的，只有肺气清肃，则肝木有所畏惧，而脾土自然充实，这是“子受母荫”的道理。
至于山药，则是补脾的重要药品，因为脾气充实就能运化水谷的精微物质，输转至肾脏以充养精气，所以有补土益水的功效。而那山茱萸、茯苓、牡丹皮，都是入肾经的药物，辅助地黄的功效。那泽泻这一味药，虽然说是引导诸药归入肾经，但方剂的真正用意其实并非如此。大概茯苓、泽泻，都是取其泻除膀胱邪气的作用，古人使用补药时，必定兼用泻邪之品，邪气去除后补药才能得力，一开一阖，这才是玄妙之处。后世之人不懂这个道理，专门专注于补益，所以久服必然导致偏胜的危害。六味丸的设立，是多么神奇啊！《内经》中有“亢则害，承乃制”的论述，正是说的这个意思。谨按各种药物的性能，在分量之下附加说明，以备学习之人的参考。
六味丸：治疗男子五劳七伤，精血亏损，梦遗盗汗，咳嗽失血，骨蒸潮热，身体虚弱消瘦等证候；又治疗女子内伤导致的胞宫漏下，下血瘀血等各种症状。一切痰火病症，无论是已病还是未病，都一并治疗。
怀干地黄（经过炮制，八两，即生地黄干燥后的形态。其方法是取怀庆产的地黄一斤，挑选肥厚的半斤，洗净，晒至微微起皱，备用。其性味气味甘寒，无毒。主治男子五劳七伤，补五脏内部损伤不足，通血脉，利耳目，益气力，助心脾气，强筋骨，长志，安魂定魄，治疗心肺损伤，吐血衄血，凉血生血，补肾水真阴，填骨髓，长肌肉，生精。李杲说：生地黄大寒而凉血，血热者必须使用。熟地黄微温而补肾，血衰者必须使用。又说：脐下疼痛属于肾，非熟地黄不能消除，它是通肾经的药物。又说：益肾水凉心血，脉象洪实的，宜用生地黄；里脉虚的，则宜用熟地黄，假借火力蒸九次，所以能补肾元气。张仲景的六味丸，用它作为诸药之首，是天一生水的源头。汤液四物汤，治疗藏血的脏器以它为君药，是因为癸乙同归一治。又说：男子多阴虚，宜用熟地黄；女子多血热，宜用生地黄。又说：生地黄能生精血，天门冬引入所生之处；熟地黄能补精血，麦门冬引入所补之处。虞抟说：生地黄生血，胃气弱者服用，恐怕妨碍饮食；熟地黄补血，痰火多的人服用多了恐怕会阻滞膈间。有人说：生用地黄酒炒则不伤胃，熟地黄姜汁炒则不阻滞膈间，这都是善于运用地黄精微之处的人。）
山茱萸肉（酒润透，去核，只取果肉，四两，气味咸平无毒。补肾气，壮元气，秘精气，助水脏，暖腰膝，兴阳道坚阴茎，添精髓，止老人尿多不节，益精安五脏，通九窍，久服明目，强力轻身，延年。王好古说：滑则气脱，涩则所以收之，山茱萸止小便频数秘精气，是取其味酸涩以收敛滑脱。张仲景的八味丸用它作为君药，它的性质就可知了。）
干淮山药（四两，另研成末，气味甘温平无毒。主治伤中，补虚羸，去寒热邪气，补中益气力，健忘，益肾气，健脾胃，止泄痢，化痰涎，润皮毛。凡是人体虚弱而消瘦的，加入使用。又说：利丈夫助阴力，熟煮和蜜，或煎汤，或制成粉，都好，干燥后入药更妙，只是不宜同面食一起。李杲说：山药入太阴经，张仲景八味丸用干山药是因为它能凉血能补。也治疗皮肤干燥，以此润泽它。吴氏说：山药入手太阴二经，补其不足，清其虚热，肺为肾之上源，源头既有滋润，水流岂无益处？这就是八味丸用它来强阴的原因。又说：食用它可以避雾露。）
香牡丹皮（用真品，去骨屑令干净，三两，微焙，忌铁器，或用晒干后用铜刀切，加酒拌蒸，从巳时至未时。治血、补血、生血、凉血，治血中伏火除烦热，女子经脉不通，血沥腰痛，通关腠血脉。李杲说：牡丹是天地之精，为群花之首，叶为阳发生，花为阴成实。丹者是赤色，是火。所以能泻阴胞中之火，四物汤中加入它，治疗妇人骨蒸。又说：牡丹皮入手厥阴、足少阴经，治无汗骨蒸，神不足的属手少阴，志不足的属足少阴，所以八味丸中用它，治疗神志不足。又能治肠胃积血，吐血、衄血，是必用的药，所以犀角地黄汤用它。李杲说：牡丹皮治手足少阴厥阴四经血分伏火，盖伏火即阴火，阴火即相火。古方只用来治相火，所以肾气丸用它。后人专以黄柏治相火，也很少领悟，应该分别对待。）
云白茯苓（去皮，三两，气味甘平无毒，调脏气，伐肾邪，长阴力，保神气，开胃止呕逆，和中益气，泻膀胱益脾骨，治肾积奔豚。朱震亨说：阴虚者，不宜用。）
新泽泻（去根，一两五钱，原方三两，现在减半。气味甘寒无毒。主肾虚精自泻，治五淋，宣通。久服耳目聪明，不饥，延年轻身，面生光，能行水，上补虚损，五脏痞满起阴气，止泄精，消渴，淋涩，逐膀胱三焦停水。李杲说：泽泻是除湿的圣药，入肾经治小便淋涩，去阴间汗，没有此疾服用，令人目盲。宗奭说：泽泻功效长于利水。扁鹊说：多服病患眼诚为行去水也。丸服泽泻教人未有不小便多者，小便既多，肾气安得复实？今人止泄精多不敢用之，八味丸用之，不过接引桂附等，归就肾经别无他意。《本经》说：久服明目。扁鹊说：久服昏目，为什么呢？易老说：去脬中留垢，以其味咸能泻伏水，故也。泻伏水去留垢故明目，小便利肾经虚，故昏目。王履说：宗氏之说，王氏认为是正确的，我私下认为八味丸以地黄为君，余药佐之，不只是补血兼补气。所以阳旺则能生阴血也。又按：《本草正误》谓陶弘景说：仙经服食，断谷皆用之。也说：轻身能步行水上。苏颂说：仙方只单服泽泻一味，捣烂筛末水调，日服六两，百日体坚，而健行。李杲说：《神农》书列泽泻于上品，复云：久服轻身，面生光，能行水上，典术云：泽泻久服能令人轻身，日行五百里，走水上，一名泽芝，陶弘景、苏颂都以为是，我私下怀疑它。抵六味丸用之，无乃伐肾邪而已，若以之配茯苓、丹皮各三两，恐走泻太甚，余故减半俟。后之明哲以为何如？）
以上六味，各自按照法制处理，另研成末，用白蜜四两，炼熟，以前山药末搅成干糊，做成梧桐子大小的丸药，每百丸重一两。如果相火炽盛，咽干口燥，其余药物加黄柏、知母，各蜜炒二两。
Liuwei Wan (Six-Ingredient Rehmannia Pill), formulated by ancient masters to comprehensively treat various conditions related to Phlegm-Fire, is also said to be suitable for consumption whether one is already ill or not yet ill. This statement likely comes from someone who deeply understands the subtleties of disease.
Why does the onset of Fire begin with the deficiency of Kidney Water, blazing Fire, and injury to Lung Metal, thereby severing the source of generation? Observing that the Sovereign herb in this formula is Di Huang (Rehmanniae Radix Preparata), the Deputy herbs are Shan Yao (Dioscoreae Rhizoma) and Shan Zhu Yu (Corni Fructus), and the Envoy herbs are Fu Ling (Poria) and Mu Dan Pi (Moutan Cortex), along with Ze Xie (Alismatis Rhizoma), the primary intention of benefiting Water (nourishing Kidney Yin), clearing Metal (moistening Lung Dryness), and strengthening Earth (tonifying Spleen) becomes clear.
Di Huang (Rehmanniae Radix Preparata) alone is the dedicated and premier herb for tonifying the Kidney and benefiting Water; who can surpass it? To benefit Water is precisely to clear Metal. Only when Kidney Water is sufficient will Fire naturally subside and Metal naturally become clear, embodying the principle of "the child causing the mother to be full" (nourishing the source to benefit the branch). To clear Metal is precisely to strengthen Earth. Only when Lung Qi is clear and肃 (descending) will Liver Wood have something to fear, and Spleen Earth will naturally become solid, embodying the principle of "the child receiving protection from the mother."
Shan Yao (Dioscoreae Rhizoma) is a key herb for tonifying the Spleen. Because when Spleen Qi is solid, it can transform and transport the essence of food and drink, conveying them to the Kidneys to replenish Jing and Qi, thus possessing the efficacy of tonifying Earth to benefit Water. Shan Zhu Yu (Corni Fructus), Fu Ling (Poria), and Mu Dan Pi (Moutan Cortex) are all herbs entering the Kidney Meridian, assisting the efficacy of Di Huang. As for Ze Xie (Alismatis Rhizoma), although it is said to guide other herbs into the Kidney, the true intent of the formula is not merely this. Both Fu Ling (Poria) and Ze Xie (Alismatis Rhizoma) are used to drain pathogenic factors from the Bladder. Ancient practitioners always combined draining herbs with tonics; once pathogens are removed, the tonics can take effect. This interplay of opening and closing is the profound mystery. Later generations, unaware of this principle, focused solely on tonification, leading to harm from excessive accumulation over time. The establishment of Liuwei Wan is truly miraculous! The Classic states, "When things reach an extreme, they cause harm; only when there is control can balance be maintained," which refers exactly to this. I have carefully noted the properties of each herb below their dosages for the reference of students.
Liuwei Wan treats men suffering from Five Exhaustions and Seven Injuries, depletion of Essence and Blood, nocturnal emission, spontaneous sweating during sleep, cough with hemoptysis, bone-steaming tidal fever, emaciation, and weakness. It also treats women suffering from internal injury leading to uterine bleeding, lower blood stasis, and other related syndromes. It treats all conditions related to Phlegm-Fire, whether the disease has manifested or not.
Huai Gan Di Huang (Prepared Dried Rehmannia Root): Eight liang. This refers to dried Sheng Di Huang (Raw Rehmannia Root). The method is: take one jin of Huaiqing Rehmannia, select half a jin of plump roots, wash them clean, sun-dry until slightly wrinkled, and set aside. Its nature and flavor are sweet, cold, and non-toxic. It treats men's Five Exhaustions and Seven Injuries, tonifies deficiencies of the five Zang organs, unites the vessels, benefits ears and eyes, augments Qi and strength, assists Heart and Spleen Qi, strengthens sinews and bones, enhances willpower, calms the soul, treats Heart-Lung damage, hematemesis and epistaxis, cools blood and generates blood, tonifies True Yin of Kidney Water, fills marrow, grows flesh, and generates essence. Li Gao stated: Raw Di Huang is very cold and cools blood; it must be used for blood heat. Prepared Di Huang is slightly warm and tonifies the Kidney; it must be used for blood deficiency. He further stated: Pain below the umbilicus belongs to the Kidney; only prepared Di Huang can eliminate it, as it enters the Kidney Meridian. He also stated: It benefits Kidney Water and cools Heart blood. For a surging and solid pulse, raw Di Huang is appropriate; for a deficient interior pulse, prepared Di Huang is appropriate. Steamed nine times with fire power allows it to tonify Kidney Yuan Qi. Zhang Zhongjing used it as the sovereign herb in Liuwei Wan, representing the source of Heaven One generating Water. Siwu Tang uses it as the sovereign herb for treating the organ storing blood, as Gui (Yin/Water) and Yi (Wood/Blood) return to one treatment. He also stated: Men often have Yin deficiency and should use prepared Di Huang; women often have Blood heat and should use raw Di Huang. Furthermore: Raw Di Huang generates Essence and Blood, guided by Tian Dong (Asparagi Radix) to the place of generation; Prepared Di Huang tonifies Essence and Blood, guided by Mai Dong (Ophiopogonis Radix) to the place of tonification. Yu Bo stated: Raw Di Huang generates blood; those with weak Stomach Qi should avoid it as it may hinder digestion. Prepared Di Huang tonifies blood; those with much Phlegm-Fire should avoid excessive use as it may obstruct the diaphragm. Some say: Stir-frying raw Di Huang with wine prevents stomach injury; stir-frying prepared Di Huang with ginger juice prevents diaphragmatic obstruction. These are subtle applications of Di Huang.
Shan Zhu Yu Rou (Flesh of Cornus Fruit): Four liang, moistened with wine, pitted, using only the flesh. Nature and flavor are salty, neutral, and non-toxic. It tonifies Kidney Qi, strengthens Yuan Qi, secures Essence and Qi, assists the Water Organ, warms waist and knees, promotes Yang function and firmness of the penis, adds essence and marrow, stops frequent urination in the elderly, benefits Essence and calms the five Zang organs, opens the nine orifices, improves vision with long-term use, strengthens force, lightens the body, and prolongs life. Wang Haogu stated: Slipperiness leads to Qi escape; astringency collects it. Shan Zhu Yu stops frequent urination and secures Essence because its sour and astringent flavor gathers slipperiness. Zhang Zhongjing used it as the sovereign herb in Bawei Wan, revealing its nature.
Gan Huai Shan Yao (Dried Huai Yam): Four liang, separately ground into powder. Nature and flavor are sweet, warm/neutral, and non-toxic. It treats internal injury, tonifies emaciation, dispels cold-heat pathogenic factors, tonifies middle Jiao and augments Qi, treats forgetfulness, benefits Kidney Qi, strengthens Spleen and Stomach, stops dysentery, transforms phlegm and saliva, and moistens skin and hair. It is added for anyone who is weak and emaciated. It benefits male Yang power. Cooked well with honey, decocted, or made into powder is good; dried for medicinal use is even better, but it should not be taken with wheat flour products. Li Gao stated: Shan Yao enters the Taiyin Meridian. Zhang Zhongjing used dried Shan Yao in Bawei Wan because it cools blood and tonifies. It also treats dry skin by moisturizing it. Wu Shi stated: Shan Yao enters the Hand Taiyin Meridian, tonifying insufficiency and clearing deficient heat. Lung is the upper source of Kidney; if the source is nourished, how could the flow not be beneficial? This is why Bawei Wan uses it to strengthen Yin. Eating it can also protect against mist and dew.
Xiang Mu Dan Pi (Peony Bark): Use authentic material, remove bone residue completely, three liang, lightly roasted, avoid iron, or sun-dry and cut with a copper knife, steamed with wine from Si hour to Wei hour. It treats blood disorders, tonifies blood, generates blood, cools blood, treats latent Fire in blood eliminating irritability, treats amenorrhea in women, painful lochia with lower back pain, and opens capillaries and vessels. Li Gao stated: Peony is the essence of Heaven and Earth, the head of all flowers. Leaves represent Yang generation; flowers represent Yin fruition. "Dan" means red, which is Fire. Thus, it can drain Fire in the Yin uterus. Added to Siwu Tang, it treats bone-steaming in women. It enters the Pericardium Meridian of Hand-Jueyin and Kidney Meridian of Foot-Shaoyin, treating bone-steaming without sweat. Lack of Shen (Spirit) relates to Hand-Shaoyin; lack of Zhi (Will) relates to Foot-Shaoyin. Hence, it is used in Bawei Wan to treat deficiency of Spirit and Will. It also treats accumulated blood in intestines and stomach, hematemesis, and epistaxis, making it essential for Xijiao Dihuang Tang. Li Gao stated: Mu Dan Pi treats latent Fire in the blood aspect of Hand/Foot Shaoyin and Jueyin meridians. Latent Fire is Yin Fire, which is Ministerial Fire. Ancient formulas used it primarily for Ministerial Fire, hence its use in Shenqi Wan. Later generations specialized in using Huang Bai (Phellodendri Cortex) for Ministerial Fire, rarely realizing the distinction.
Yun Bai Fu Ling (White Poria): Three liang, peeled. Nature and flavor are sweet, neutral, and non-toxic. It regulates Zang Qi, attacks Kidney pathogens, increases Yin power, protects Shen Qi, opens appetite, stops vomiting, harmonizes middle Jiao and augments Qi, drains Bladder and benefits Spleen/bones, treats Kidney accumulation and Ben Tun (rushing Qi sensation). Zhu Zhenheng stated: Those with Yin deficiency should not use it.
Xin Ze Xie (Fresh Alisma Rhizome): One liang five qian (originally three liang, now reduced). Nature and flavor are sweet, cold, and non-toxic. It treats Kidney deficiency with spontaneous leakage of Essence, treats Five Stranguries, promotes circulation. Long-term use brightens ears and eyes, reduces hunger, prolongs life, lightens the body, makes the face radiant, promotes water metabolism, tonifies upper deficiency, resolves fullness in five Zang organs, raises Yin Qi, stops seminal emission, treats Xiao Ke (wasting-thirst), strangury, and drains stagnant water from Bladder and Sanjiao. Li Gao stated: Ze Xie is the holy medicine for dampness-draining. Entering Kidney Meridian, it treats painful strangury and removes sweat from the genital area. Taking it without such ailments causes blindness. Zong Shi stated: Ze Xie excels at promoting urination. Bian Que stated: Excessive use clears water from the eyes. Pill form Ze Xie causes frequent urination; if urine is frequent, how can Kidney Qi recover? Modern people avoid it for stopping emission, but Bawei Wan uses it merely to guide Gui (Cinnamon Twig) and Fu (Aconite) into the Kidney Meridian, with no other intent. The Classic says long-term use brightens eyes. Bian Que says long-term use dims eyes. Why? Yi Lao stated: It removes residual filth from the bladder due to its salty flavor draining latent water. Draining latent water removes filth, thus brightening eyes; however, frequent urination depletes Kidney Meridian, thus dimming eyes. Wang Lv stated: Zong Shi's view was endorsed by Wang Shi. I privately believe Bawei Wan uses Di Huang as sovereign and others as deputies, not just for blood but also Qi. Thus, Yang prosperity generates Yin blood. According to Bencao Zhengwu, Tao Hongjing said immortal texts use it for grain avoidance. It is said to lighten the body and walk on water. Su Song said taking only Ze Xie powder mixed with water, six liang daily for 100 days, makes the body firm and enables walking. Li Gao cited Shennong Ben Cao Jing listing Ze Xie in the Superior Grade, claiming long-term use lightens the body, makes the face radiant, and enables walking on water. Dian Shu claimed it allows walking 500 li daily on water. Tao Hongjing and Su Song agreed, but I doubt it. In Liuwei Wan, it merely attacks Kidney pathogens. If paired with Fu Ling and Mu Dan Pi (three liang each), it might drain too excessively. Therefore, I halved the dose. Let later wise ones judge.
The above six herbs are processed according to their specific methods and ground separately. Mix with four liang of refined white honey. Stir the Shan Yao powder into the honey to form a dry paste. Form pills the size of wutong seeds. Each hundred pills weigh one liang. If Ministerial Fire is blazing with dry throat and mouth, add Huang Bai (Phellodendri Cortex) and Zhi Mu (Anemarrhenae Rhizoma), each honey-fried two liang.