味苦温。主五癃，关格不通，利小便水道，滑润疏通之效。疗小儿痫，大人 ，仍自
还神化。滋养络脉。
发为血之余，而经中所治之疾，皆主通利经便之功，何也？盖心与小肠为表里，心主血，
发
为血之余，则不能入心，而能入小肠，以小肠为心之出路也。且发亦毛类，肺主皮毛，而为
水源，故能利水，非一定之理乎！其治痫、 ，则泻心家之痰饮，及滋润血脉之功也。《金
匮要略》方治小便闭淋，用滑石、乱发，知用药悉遵《本经》者，惟仲景一人而已。
咸甘平。主心腹鬼疰，精物老魅，纯阳能制阴邪。咳逆，敛气涤饮。泄痢脓血，女子
漏下，收涩之功。症瘕坚结，龙性善入，能穿破积滞。小儿热气惊痫。敛火安神。齿∶主小
儿、大人惊痫，癫疾狂走，与骨同义，但齿则属肾、属骨，皆主闭藏，故于安神凝志之效尤
多。心下结气，不能喘息，收降上焦游行之逆气。诸痉，心经痰饮。杀精物。义亦与骨同。
久服，轻身，通神明，延年。龙能飞腾变化且多寿，故有此效。
龙得天地纯阳之气以生，藏时多，见时少。其性至动而能静，故其骨最粘涩，能收敛正
气。
凡心神耗散，肠胃滑脱之疾，皆能已之。阳之纯者，乃天地之正气，故在人身亦但敛正
气，
而不敛邪气。所以仲景于伤寒之邪气未尽者，亦用之。后之医者于斯义，盖未之审也。人身
之
神属阳，然神非若气血之有形质可补泻也，故治神为最难。龙者乘天地之元阳出入，而变化
不测，乃天地之神也。以神治神，则气类相感，更佐以寒热温凉补泻之法，虽无形之病，不
难治矣。天地之阳气有二∶一为元阳之阳，一为阴阳之阳。阴阳之阳，分于太极既判之时，
以日月为升降，而水火则其用也，与阴为对待，而不并于阴，此天地并立之义也。元阳之阳
，存于太极未判之时，以寒暑为起伏，而雷雨则其用也，与阴为附丽而不杂于阴，此天包地
之义也。龙者，正天地元阳之气所生，藏于水，而不离乎水者也。故春分阳气上，井泉冷，
龙用事而能飞；秋分阳气下，井泉温，龙退蛰而能潜。人身五脏属阴，而肾尤为阴中之至阴
，凡周身之水皆归之，故人之元阳藏焉。是肾为藏水之肾，而亦为藏火之脏也，所以阴分之
火
动而不藏者，亦用龙骨，盖借其气以藏之，必能自反其宅也。非格物穷理之极者，其孰能与
于斯。
【发】
味苦，性温。主治五种癃闭（小便不通），关格不通（上下隔绝，大小便不利），具有通利小便水道、滑润疏通的功效。治疗小儿癫痫，成人癫疾，能使神志恢复清明。滋养络脉。
头发是血液的剩余部分，而《神农本草经》中记载它治疗的疾病，都主要体现通利二便的功效，这是为什么呢？因为心与小肠互为表里，心主血，头发作为血的剩余部分，不能进入心脏，却能进入小肠，因为小肠是心的出路。而且头发也属于毛类，肺主皮毛，肺为水之上源，所以能利水，这难道不是必然的道理吗！它治疗癫痫、癫疾，是因为它具有泻除心经痰饮以及滋润血脉的功效。《金匮要略》中治疗小便闭塞淋沥的方剂，使用滑石和乱发，知道用药完全遵循《神农本草经》原则的，只有张仲景一人罢了。
【龙骨】
味咸、甘，性平。主治心腹部位的鬼疰（一种慢性消耗性疾病，古人认为由鬼邪引起）、精怪老魅，纯阳之气能够制约阴邪。治疗咳嗽气逆，具有收敛气机、涤除痰饮的功效。治疗泄痢脓血、女子崩漏下血，具有收涩固脱的功效。治疗症瘕坚结（腹部肿块坚硬结聚），龙骨质地善于入里，能够穿透破除积滞。治疗小儿热病引起的惊痫，具有收敛浮火、安神定志的功效。
牙齿：主治小儿、成人的惊痫、癫疾狂走，其功效与龙骨相同，但牙齿属肾、属骨，都主闭藏，所以在安神凝志方面的效果更多。治疗心下部气机结聚，不能喘息，具有收敛下降上焦游走逆气的功效。治疗各种痉病，针对心经痰饮。杀灭精怪。其义理也与骨头相同。
长期服用，能使身体轻健，通达神明，延年益寿。龙能够飞腾变化且寿命长久，所以有这种功效。
龙骨得天地纯阳之气而生，潜伏的时间多，出现的时间少。它的本性至动却能静，所以它的骨头最粘涩，能够收敛正气。
凡是心神耗散、肠胃滑脱的疾病，都能治愈。阳气纯正者，就是天地的正气，所以在人体内也只收敛正气，而不收敛邪气。所以张仲景在伤寒邪气未尽的情况下，也使用龙骨。后世的医生对此中的义理，大概没有仔细审察。人身的神属于阳，然而神不像气血那样有形的质地可以补泻，所以治疗神志疾病是最难的。龙乘着天地的元阳出入，变化莫测，是天地的神。以神治神，则气类相互感应，再辅以寒热温凉补泻的方法，即使是无形的疾病，也不难治疗了。
天地的阳气有两种：一种是元阳之阳，一种是阴阳之阳。阴阳之阳，产生于太极分离之时，以日月为升降，水火则是其作用，与阴相对待，而不合并于阴，这是天地并立的道理。元阳之阳，存在于太极未分离之时，以寒暑为起伏，雷雨则是其作用，依附于阴而不混杂于阴，这是天包地的道理。龙，正是由天地的元阳之气所生，潜藏在水中，却不离乎水。所以春分阳气上升，井水冷冽，龙当令而能飞；秋分阳气下降，井水温暖，龙退隐蛰伏而能潜藏。人身五脏属阴，而肾更是阴中之至阴，周身的水液都归并于肾，所以人的元阳藏于此。因此肾既是藏水的肾，也是藏火的脏。所以阴分之火妄动而不能潜藏的病症，也用龙骨，大概是借助龙的气来使其潜藏，必定能使其返回本宅。如果不是穷究事物原理达到极致的人，谁能参与理解其中的奥妙呢。
[Hair]
Taste: bitter; Nature: warm.
Indications: Primarily treats five types of *long* (urinary retention), *guan-ge* (obstruction of upper and lower orifices with inability to urinate or defecate), promoting the free flow of urine through the water passages, with effects of lubrication and unblocking. Treats pediatric epilepsy (*xian*) and adult mania/dementia-like states (*dian*), restoring spiritual clarity. Nourishes the collaterals.
Hair is considered the surplus of blood. The ailments treated in the *Shennong Bencao Jing* primarily involve the function of promoting the free flow of bowel and bladder movements. Why is this? Because the Heart and Small Intestine are interior-exteriorly related. The Heart governs blood. As hair is the surplus of blood, it cannot enter the Heart but can enter the Small Intestine, as the Small Intestine serves as the outlet for the Heart. Furthermore, hair belongs to the category of hair/fur. The Lungs govern skin and hair, and the Lungs are the source of water. Therefore, it can promote diuresis. Is this not a necessary principle? Its treatment of epilepsy and mania stems from its ability to drain phlegm-fluids from the Heart system and nourish/moisten the blood vessels. In the *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet), formulas treating urinary obstruction and strangury use Talcum (*Huashi*) and disordered hair (*Luanfa*). Among physicians who strictly adhere to the principles of the *Bencao Jing* in their medication choices, only Zhang Zhongjing stands alone.
[Dragon Bone]
Taste: salty, sweet; Nature: neutral.
Indications: Primarily treats *gui-zhu* (ghostly affections, a chronic wasting disease attributed to evil spirits) in the heart and abdomen, and afflictions by spirits/monsters. Pure Yang energy can subdue Yin pathogens. Treats cough and rebellious Qi, possessing the functions of consolidating Qi and eliminating phlegm-fluids. Treats dysentery with pus and blood, and uterine bleeding (*lou-xia*), exhibiting astringent properties. Treats hard, knotted masses (*zheng-jia*), where the nature of dragon bone is adept at penetrating inward to break up stagnations. Treats pediatric heat-induced fright epilepsy, with effects of extinguishing fire and calming the spirit.
Teeth: Treats fright epilepsy, manic disorders, and wild running in children and adults. Its efficacy is similar to that of bone, but teeth belong to the Kidney and bones, both governing storage and consolidation. Thus, they have particularly strong effects in calming the spirit and stabilizing willpower. Treats Qi knotting in the epigastrium causing inability to breathe, functioning to descend and consolidate rebellious Qi wandering in the Upper Jiao. Treats various spasmodic conditions caused by Phlegm-fluids in the Heart channel. Kills spirits/monsters. The rationale is also consistent with bone.
Long-term consumption lightens the body, enhances spiritual clarity, and prolongs life. Since dragons can fly and transform and are long-lived, they possess these effects.
Dragon bone is born from the pure Yang Qi of Heaven and Earth. It remains hidden most of the time and appears rarely. Its nature is extremely dynamic yet capable of stillness; therefore, its bone is the most adhesive and astringent, capable of consolidating Zheng Qi (Upright Qi).
It can cure diseases characterized by dissipation of Heart-Shen (Spirit) and slipping/degeneration of the intestines and stomach. Pure Yang is the upright Qi of Heaven and Earth; thus, in the human body, it only consolidates upright Qi and does not consolidate pathogenic Qi. Therefore, Zhang Zhongjing also uses it even when pathogenic Qi from Cold Damage (*Shanghan*) has not been fully expelled. Later physicians have likely not carefully examined this principle. The Shen (Spirit) in the human body belongs to Yang. However, unlike Qi and Blood, Shen does not have tangible substance to be tonified or purged directly; hence, treating Shen is the most difficult. Dragons ride the primal Yang Qi of Heaven and Earth, entering and exiting with unpredictable changes; they are the Spirit of Heaven and Earth. Treating Shen with Shen allows for resonance between similar Qi categories. Assisted by methods of cold, hot, warm, cool, tonification, and purgation, even formless diseases are not difficult to treat.
There are two types of Yang Qi in Heaven and Earth: one is Primal Yang (*Yuan Yang*), and the other is Yin-Yang Yang. Yin-Yang Yang arises when Taiji separates, using the sun and moon for ascending and descending, with Water and Fire as its functions. It stands in opposition to Yin without merging into Yin; this represents the principle of Heaven and Earth standing side by side. Primal Yang exists before Taiji separates, using cold and heat for rising and falling, with thunder and rain as its functions. It attaches to Yin without mixing with it; this represents the principle of Heaven enveloping Earth. Dragons are generated from the Primal Yang Qi of Heaven and Earth, residing in water but never departing from it. Thus, at the Spring Equinox, when Yang Qi ascends, well water becomes cold, dragons become active and can fly; at the Autumn Equinox, when Yang Qi descends, well water becomes warm, dragons retreat and hibernate, capable of diving. The five Zang organs in the human body belong to Yin, and the Kidney is the extreme Yin within Yin. All fluids in the body return to the Kidney; therefore, human Yuan Qi resides there. Thus, the Kidney is both the organ storing Water and the organ storing Fire. Consequently, for conditions where Fire in the Yin aspect moves recklessly and fails to store, Dragon Bone is also used, presumably borrowing its Qi to facilitate storage, ensuring it returns to its proper residence. Only those who investigate things to the utmost limit of reason can participate in understanding this.