有小毒。主浣垢，去面 ，喉痹，研，纳喉中，立开。又主飞尸。子中仁，烧令
香，辟恶气，其子如漆珠，生山谷大树。一名噤娄，一名桓。（今附）
臣禹锡等谨按段成式酉阳杂俎云∶昔有神巫曰，瑶
KT，能符，劾百鬼，擒鬼以无患木击杀之。世人竞取此木为器，用却鬼，因曰无患。日
华子云∶无患子皮，平。
陈藏器云有小毒。主浣垢，去面 ，喉闭，飞尸，研，纳喉中，立开。子中仁，烧令香，
辟
深山大树，一名噤娄，一名桓。桓、患字声讹也。《博物志》云∶
桓叶似柳，子核坚，正黑，可作香缨用，辟恶气，浣垢。《古今注》云∶程稚问木曰∶无患
何也？答曰∶昔有神巫曰，瑶KT ，能符，劾百鬼，得鬼则以此木为棒，棒杀之。世人相
以为器，用 鬼，故曰无患也。
《纂文》云∶无患名噤娄，实好去垢，今僧家贯之为念珠，红底为也。纂文无患，木名也。
实可以去垢，核黑如 。问
栌木，曰∶无患何也？答曰∶昔有神巫曰，无患，此木能作符，劾百鬼，则以此木为棒杀之。
世人相传，以此木为众鬼所恶，竞取为器，用以厌鬼，故号无患。
衍义曰∶无患子，今释子取以为念珠，出佛经。唯取紫红色小者佳。今入药绝少，西洛
亦有之。
\r梓白皮\pd367.bmp\r
味苦，寒，无毒。主热，去三虫，疗目中疾。
叶 捣敷猪疮，饲猪，肥大三倍。生河内山谷。
陶隐居云∶此即梓树之皮。梓亦有三种，当用拌素不腐者。叶疗手脚火烂疮。桐叶及此
以肥猪之法末见，应在商丘
子《养猪经》中。唐本注云∶此二树花、叶，取以饲猪，并能肥大且易养。今见《李氏本草》、
《博物志》。但云饲猪使肥，今云敷猪疮，并讹矣。《别录》云
∶皮主吐逆胃反，去三虫，小儿热疮，身头热烦蚀疮，汤浴之。并封敷嫩叶，主烂疮。臣禹
锡等谨按尔雅云∶椅，梓。释曰∶别二名也。郭云即楸。《诗· 风》云∶椅、桐、梓、
漆。陆机云∶梓者，楸之疏理，白色而生子者为梓，梓实桐皮曰椅，则大同而小别也。萧炳
云∶树似桐而叶小，花紫。
日华子云∶煎汤洗小儿壮热，一切疮疥，皮肤瘙痒。梓树皮有数般，唯楸梓佳，余即不堪。
图经曰∶梓白皮，生河内山谷，今近道皆有之。木似桐而叶小，花紫。《尔雅》云∶椅，
梓。郭璞注云∶即楸也。《诗·
风》云∶椅、桐、梓、漆。陆机云∶梓者，楸之疏理，白色而
大同而小别也。又一种鼠梓，
一名 ，亦楸之属也。江东人谓之虎梓。《诗·小雅》云∶北山有 。陆机云∶其枝、叶、
木理如楸，山楸之异者。今人
谓苦楸是也。鼠李，一名鼠梓，或云即此也。然鼠花之实都不相类，恐别一物而名同也。梓
之入药，当用有子者为使。
楸、梓，宫寺及人家园亭多植之。崔元亮《集验方》疗毒肿不问
即以旧帛裹之，日三易，当
重重有毒瓦斯为水流在叶中，如冬月取干叶，盐水浸良久用之。或取根皮，锉烂捣，敷之，皆
效。又疗上气咳嗽，腹满赢
顿者。楸叶三斗，以水三斗，煮三十沸，去滓，煎堪丸如枣大。以竹筒纳下部中，立愈。《箧
中方》
楸叶一味为煎，疗瘰 疮神方∶秋分前后平旦，令人持囊袋，枝上旋摘叶，纳袋中。秤取
十五斤，水一石，净釜中煎取三斗，又别换锅煎取七、八升，又换锅煎取二升，即成煎，纳
不津器中。凡患者，先取麻
油半合，蜡一分，酥一栗子许，同消如面脂。又取杏仁七粒，生姜
钱，同入膏中搅令匀。先涂
疮上，经二日来乃拭却，即以篦子匀涂楸煎满疮上，仍用软帛裹却。二日一度，拭却，更上
新药。不过五、六上，已作
头便生肌平复，未穴者即内消。瘥后须将慎半年以来。采叶及煎合时，禁孝子、妇女、僧人、
鸡犬见之。
【无患子皮】
具有小毒。主治清洗污垢，去除面部黑斑，治疗喉痹（咽喉肿痛闭塞），研磨后纳入喉中，可立即通畅。又主治飞尸（一种突发性、游走性的怪病）。种子中的仁，烧至发出香味，可驱除恶气。其果实像漆珠一样，生长在山谷的大树上。又名噤娄，又名桓。（现代附注）
臣禹锡等人谨按段成式《酉阳杂俎》记载：从前有位神巫名叫瑶珂，能使用符咒，驳斥百鬼，用无患木击杀擒获的鬼魂。世人争相取这种木材制作器具，用来驱鬼，因此称为无患。日华子说：无患子皮，性平。
陈藏器说：有小毒。主治清洗污垢，去除面部黑斑，喉闭（咽喉闭塞不通），飞尸，研磨后纳入喉中，可立即通畅。种子中的仁，烧至发出香味，可驱除深山中的恶气。大树，又名噤娄，又名桓。“桓”与“患”字音讹误。《博物志》记载：桓叶似柳，果核坚硬，正黑色，可制作香缨使用，驱除恶气，清洗污垢。《古今注》记载：程稚问木名曰：“为什么叫无患？”回答说：“从前有位神巫名叫瑶珂，能使用符咒，驳斥百鬼，得到鬼就用这种木头做棒子，棒杀它们。世人互相传说，以此木为器具，用来镇压鬼，所以叫无患。”
《纂文》记载：无患名为噤娄，果实喜好去除污垢，现在僧人将其串起来作为念珠，红色底色的最好。《纂文》中说无患是木名。果实可以去垢，核黑如漆。问栌木，曰：“为什么叫无患？”回答说：“从前有位神巫名叫无患，此木能做符咒，驳斥百鬼，就用这种木头做棒子杀死它们。世人相传，以此木为众鬼所厌恶，争相取来制作器具，用来厌胜鬼怪，所以号称无患。”
《衍义》记载：无患子，现在佛教徒取来作为念珠，出自佛经。只取紫红色的小者为佳。现在入药极少，西洛也有出产。
梓白皮
味苦，性寒，无毒。主治热症，去除三虫（蛔虫、蛲虫、寸白虫等寄生虫），治疗眼疾。
叶子捣碎敷治猪疮，喂猪，可使猪肥大三倍。生长在河内山谷。
陶隐居说：这就是梓树的皮。梓树也有三种，应当选用拌素不腐烂的。叶子治疗手脚火烂疮。桐叶及此以肥猪的方法未见，应在商丘子《养猪经》中。唐本注说：这两种树的花、叶，取来喂猪，都能使猪肥大且容易饲养。现在见于《李氏本草》、《博物志》。但只说喂猪使肥，现在说敷猪疮，都是错误的。《别录》记载：皮主治呕吐逆气、胃反（朝食暮吐或暮食朝吐），去除三虫，小儿热疮，身头热烦、蚀疮（腐蚀性疮疡），用水汤洗。并封敷嫩叶，主治烂疮。臣禹锡等人谨按《尔雅》记载：椅，即梓。解释说：这是两个不同的名字。郭璞说即楸树。《诗经·鄘风》记载：椅、桐、梓、漆。陆机说：梓者，是楸树纹理疏松、白色且结子的叫做梓，梓实桐皮叫做椅，则大同而小异。萧炳说：树像桐树但叶子小，花紫色。
日华子说：煎汤洗小儿壮热，一切疮疥，皮肤瘙痒。梓树皮有好几种，只有楸梓佳，其余都不堪用。
图经说：梓白皮，生长在河内山谷，现在邻近道路都有。木像桐树但叶子小，花紫色。《尔雅》记载：椅，即梓。郭璞注说：即楸也。《诗经·鄘风》记载：椅、桐、梓、漆。陆机说：梓者，是楸树纹理疏松、白色且结子的，大同而小异。又有一种鼠梓，一名[缺字]，也是楸的一类。江东人称之为虎梓。《诗经·小雅》记载：北山有[缺字]。陆机说：其枝、叶、木理像楸，是山楸的变异者。现在人称之为苦楸的是。鼠李，一名鼠梓，有人说就是此物。然而鼠李的花和果实完全不像，恐怕是另一种东西而名称相同。梓入药，应当选用有果实的作为主使。
楸、梓，宫寺及人家园亭多种植。崔元亮《集验方》治疗毒肿不问轻重，即用旧帛包裹，每天更换三次，应当层层有毒瓦斯化为水流在叶中，如冬月取干叶，盐水浸泡良久使用。或取根皮，锉烂捣碎，敷之，都有效。又治疗上气咳嗽，腹满赢顿（身体消瘦困倦）者。楸叶三斗，用水三斗，煮三十沸，去渣，煎制成丸如枣大。用竹筒纳入下部（肛门）中，立即痊愈。《箧中方》
楸叶一味煎制，治疗瘰疬疮神方：秋分前后清晨，让人拿着囊袋，在树枝上旋转摘取叶子，放入袋中。称取十五斤，水一石，在干净的锅中煎取三斗，再换锅煎取七、八升，再换锅煎取二升，即成煎剂，装入不透水的容器中。凡是患者，先取麻油半合，蜡一分，酥一栗子许，同溶如面脂。又取杏仁七粒，生姜一片，同入膏中搅匀。先涂在疮上，经过两天后再擦掉，即用篦子均匀涂抹楸煎满疮上，仍用软帛包裹。两天一次，擦掉，再上新药。不超过五、六次，如果已经化脓就生肌平复，未化脓的就内消。病愈后须谨慎半年以上。采叶及煎合时，禁止孝子、妇女、僧人、鸡犬看见。
[Bark of Sapindus mukorossi (Wuchouzi Pi)]
Possesses slight toxicity. Primarily treats the removal of dirt and stains, elimination of facial pigmentation (melasma), and treatment of throat obstruction (Houbi). When ground and inserted into the throat, it provides immediate relief. It also treats Feishi (a sudden, wandering pathological condition attributed to ghostly influences). The kernels within the seeds, when burned until fragrant, can repel foul odors. Its fruits resemble lacquered beads and grow on large trees in mountain valleys. Also known as Jinlou or Huan. (Modern addition)
Minister Yuxi et al., according to Duan Chengshi's *Youyang Zazu*, record: In ancient times, there was a divine shaman named Yao Ke, who could use talismans to rebuke hundred ghosts and kill captured spirits with wood from the Wuhuan tree. People competed to take this wood to make vessels for expelling ghosts, hence the name Wuhuan. Rihua Zi states: Bark of Sapindus mukorossi is neutral in nature.
Chen Cangqi states: Possesses slight toxicity. Primarily treats the removal of dirt and stains, elimination of facial pigmentation, throat closure (Houbi), Feishi; when ground and inserted into the throat, it provides immediate relief. The kernels within the seeds, when burned until fragrant, can repel foul odors in deep mountains. Large trees, also known as Jinlou or Huan. "Huan" and "Huan" are phonetic errors. *Bowuzhi* records: Leaves of Huan resemble willow, nut shells are hard and jet black, suitable for making incense tassels, repelling foul odors and cleaning dirt. *Gujin Zhu* records: Cheng Zhi asked about the tree name: "Why is it called Wuhuan?" The answer was: "In ancient times, there was a divine shaman named Yao Ke, who could use talismans to rebuke hundred ghosts; upon capturing a ghost, he would use this wood as a club to beat it to death. People passed down the tradition of using this wood for vessels to suppress ghosts, thus it is called Wuhuan."
*Cuanwen* records: Wuhuan is also called Jinlou; its fruit is good at removing dirt. Nowadays, monks string them together as prayer beads; those with a red base are best. *Cuanwen* states that Wuhuan is a tree name. The fruit can remove dirt, and the shell is black like lacquer. Questioning the Lu tree: "Why is it called Wuhuan?" Answer: "In ancient times, there was a divine shaman named Wuhuan; this wood could make talismans to rebuke hundred ghosts, so this wood was used as a club to kill them. People passed down the belief that this wood is detested by all ghosts, competing to take it for vessels to suppress ghosts, hence the title Wuhuan."
*Yanyi* records: Sapindus mukorossi seeds are now taken by Buddhists to make prayer beads, originating from Buddhist scriptures. Only small ones with a purple-red color are considered excellent. They are rarely used in medicine nowadays, but are available in Xiluo.
[White Bark of Catalpa (Zi Baipi)]
Bitter in taste, cold in nature, non-toxic. Primarily treats heat conditions, eliminates three types of parasites (San Chong), and treats eye diseases.
Leaves, when crushed and applied externally, treat pig ulcers; feeding them to pigs can triple their weight. Grows in the valleys of He Nei.
Tao Hongjing states: This is the bark of the Catalpa tree. There are three types of Catalpa; one should use the variety that does not rot easily. Leaves treat burns and ulcerations on hands and feet. The method of fattening pigs with Tong leaves and this plant is not seen here, likely found in Shangqiu Zi's *Pig Raising Classic*. Tang Ben Zhu states: The flowers and leaves of these two trees, when taken to feed pigs, can both make them fat and easy to raise. Currently seen in *Li Shi Ben Cao* and *Bowuzhi*. However, they only mention feeding pigs to make them fat; the current mention of applying to pig ulcers is erroneous. *Bie Lu* records: The bark primarily treats vomiting and regurgitation (Wei Fan), eliminates three types of parasites, pediatric heat sores, body and head heat irritability, and erosive sores; bathing in decoction helps. Sealed application of tender leaves treats ulcerating sores. Minister Yuxi et al., according to *Erya*: Yi is Zi. Explanation: These are two different names. Guo Pu says it is Qiu (*Paulownia*). *Shijing · Yong Feng* records: Yi, Tong, Zi, Qi. Lu Ji states: Zi refers to Qiu with loose grain, white color, and bearing fruit; Zi fruit with Tong skin is called Yi. Thus, they are largely similar with minor differences. Xiao Bing states: Tree resembles Tong but with smaller leaves and purple flowers.
Rihua Zi states: Decocted water washes pediatric high fever, all sores and scabies, and skin itching. There are several types of Catalpa bark; only Qiu Zi is excellent, others are unsuitable.
*Tujing* states: White Bark of Catalpa grows in the valleys of He Nei and is now common along nearby roads. Wood resembles Tong but with smaller leaves and purple flowers. *Erya* records: Yi is Zi. Guo Pu's annotation: It is Qiu. *Shijing · Yong Feng* records: Yi, Tong, Zi, Qi. Lu Ji states: Zi refers to Qiu with loose grain, white color, and bearing fruit, largely similar with minor differences. Another type is Shu Zi, also known as [missing character], belonging to the Qiu category. People in Jiangdong call it Hu Zi. *Shijing · Xiao Ya* records: North Mountain has [missing character]. Lu Ji states: Its branches, leaves, and wood grain resemble Qiu, being a variant of Shan Qiu. Now people call Ku Qiu (*Melia azedarach*) this. Shu Li, also known as Shu Zi, some say is this plant. However, the flowers and fruits of Shu Li are completely unlike, suggesting it might be a different plant with the same name. For medicinal use of Zi, one should select the variety bearing fruit as the principal agent.
Qiu and Zi are widely planted in palaces, temples, and gardens. Cui Yuanliang's *Ji Yan Fang* treats toxic swelling regardless of severity: wrap with old cloth, change three times daily. Toxic vapors should transform into water flow in the leaves; if taken in winter, use dry leaves soaked in salt water for a long time. Or take root bark, chop and crush, apply externally; both are effective. Also treats upper qi cough and abdominal fullness with emaciation and fatigue. Three dou of Qiu leaves, boiled in three dou of water for thirty boils, strain, and decoct into pills the size of dates. Insert into the lower orifice (anus) using a bamboo tube for immediate cure. *Qie Zhong Fang*:
Decoction of single ingredient Qiu leaf is a divine prescription for treating scrofula and ulcers: Around the Autumn Equinox at dawn, have someone hold a bag, rotate around branches to pick leaves, and put them in the bag. Weigh fifteen jin, add one shi of water, boil in a clean pot to obtain three dou. Change pots and decoct to seven or eight sheng. Change pots again and decoct to two sheng to form the concentrated syrup. Store in a non-porous vessel. For patients, first take half he of sesame oil, one fen of wax, and a piece of butter the size of a chestnut, melt together like face cream. Add seven almonds and one slice of ginger, mix evenly in the ointment. Apply to the sore first, wait two days, then wipe off. Use a comb to evenly spread the Qiu syrup over the sore, cover with soft cloth. Once every two days, wipe off and apply new medicine. Within five or six applications, if pus forms, it will generate flesh and heal flat; if not yet formed, it will resolve internally. After recovery, caution must be observed for half a year. During leaf collection and preparation, forbid filial sons, women, monks, chickens, and dogs from seeing it.