Library

(Shennong Bencao Jing classifies it as a Superior Grade herb.)
If the earth becomes too stubborn and stagnant, the Wind-Wood qi will suffer disaster. Because wood must be based on soil, regarding soil as its life foundation, they mutually restrain and control each other; only through restraint can transformation and generation occur.

[Flavor and Properties] Sweet in flavor, neutral in nature, non-toxic.

[Indications] Primarily treats Gui Zhu (ghostly afflictions) in the heart and abdomen, old spirits and demons, cough with rebellious qi, dysentery with pus and blood, leukorrhea and uterine bleeding in women, hard accumulations in the abdomen (Zheng Jia), heat-induced fright and epilepsy in children, dental issues treating fright and epilepsy in both children and adults, mania and running wild, stagnation of qi in the chest preventing breathing, various spasms, kills spirit entities, and long-term consumption promotes spiritual clarity.

[Analysis] It says: Longgu (Dragon Bone) is produced in Jin region, as well as Mount Tai, Yanzhou, Cangzhou, and Taiyuan. It is found in mountain rock crevices, water banks, or earth burrows; this is where dragons dissolve their forms and attain liberation. Its bones are fine-grained and wide in pattern indicate female dragons; coarse-grained and narrow-patterned bones indicate male dragons. Those possessing all five colors are superior grade; white and yellow are medium grade; pure black is inferior grade. Each color corresponds to the Five Zang Organs, similar to how Wu Zhi (Five Fungi), Wu Shi Ying (Five Quartz), and Wu Shi Zhi (Five Clay) enter the Five Zang Organs. Shan Shu states: Among the 360 species of scaled creatures, the Dragon is their leader. Yuan Ming Bao states: The meaning of "Long" (Dragon) is sprouting; it is Yang within Yin, therefore when the Dragon rises, clouds arise. Shuo Wen Jie Zi states: Dragons ascend to heaven at the Spring Equinox and hide in abysses at the Autumn Equinox; they are the most spiritual beings. Pi Ya states: Dragons have 81 scales, conforming to the number of Nine Nines, representing the extreme of Yang. Thus, they govern the Chen position and control water. Carps have 36 scales, conforming to Six Six, representing the extreme of Yin. Thus, transforming Yang, they become dragons. Huai Nan Zi states: Feathered, scaled, and shelled creatures all originate from the Dragon. Yu Jia gave birth to Fei Long (Flying Dragon), Fei Long gave birth to Feng Huang (Phoenix), and then Luan birds and common birds were born in sequence; all feathered creatures followed this order. Mao Du gave birth to Ying Long (Winged Dragon), Ying Long gave birth to Jian Ma, and then Qilin and common beasts were born; all furry creatures followed this order. Jie Lin (shelled and scaled) gave birth to Jiao Long, Jiao Long gave birth to Kun Geng, and then Jian Xie and common fish were born; all scaled creatures followed this order. Jie Tan (shelled aquatic) gave birth to Xian Long, Xian Long gave birth to Xuan Yuan, and then Ling Gui and common turtles were born; all shelled creatures followed this order. Pi Ya also states: Dragons are oviparous but brood eggs; males cry in the upper wind, females in the lower wind, and wind fertilization occurs. Guang Ya states: Scaled ones are called Jiao Long, winged ones are called Ying Long, horned ones are called Qiu Long, hornless ones are called Chi Long, and those not yet ascended are called Pan Long. Yu Fu describes the secular depiction of dragons as having horse heads and snake tails, with the theory of "Three Stops and Nine Resemblances." Three stops refer to proportional segments from head to shoulder, shoulder to waist, and waist to tail. Nine resemblances mean: horns like deer, head like camel, eyes like ghost (or rabbit/shrimp), neck like snake, belly like clam, scales like fish, claws like eagle, paws like tiger, ears like cow. Some say dragons have no ears and thus hear with their horns. It is also said that the eye of a black dragon can see fine hairs at a thousand li distance. Lun Heng states: There is bone on the dragon's head, shaped like a Boshan censer, named Chi Mu. Without Chi Mu, a dragon cannot ascend to heaven. Their nature is fierce and they fear iron; they love jade and Kong Qing (azurite) and crave swallows. Therefore, those who eat swallow meat should not cross the sea. It is also said that Jiao Longs fear Toona sinensis leaves and five-colored threads. Hence, since the Han Dynasty, sacrifices to Qu Yuan involve wrapping zongzi with five-colored threads and Toona sinensis leaves. In ancient times, the Guan Long Shi and Yu Long Shi merely knew the dragon's likes and dislikes to regulate them. When rain was imminent, they would chant, sounding like striking a bronze plate. Their saliva could induce various fragrances; their breath formed clouds, which they used to conceal themselves, so they could rarely be fully seen. Nowadays, in rivers and lakes, people sometimes see their claws and tails. Sui Shi Ji states: After the fourth month of summer, dragons disperse to different regions, hence rainfall can differ between two adjacent fields. Heavy rains are often attributed to dragons; commentators say gentle rain is heavenly rain, while violent rain is dragon rain. Dragon fire is opposite to human fire; it burns when wet and ignites upon contact with water. If pursued by fire, the flames extinguish. Those taking Longgu should know its origins and preferences thus. To process Longgu, bathe it twice in herbal decoction, grind into powder, place in a silk bag, take one swallow, remove intestines, insert the bag inside, hang over a well mouth for one night, then take out and grind extremely fine.

(In ancient times, An, a descendant of Lu Zhongshi, had a grandson named Dong Fu who loved dragons greatly. He fed them according to their cravings, attracting many dragons. He tamed them to serve Emperor Shun. Shun granted him the surname Dong and the title Guan Long Shi. Thus, Emperors of Shun's lineage kept dragons. Later, during Xia's reign, Kong Jia learned dragon handling from You Di. The Emperor granted him riding dragons, two from the Yellow River and two from the Han River, each pair male and female. Kong Jia could not feed them and failed to find the Guan Long Shi. After the decline of Tao Tang, his descendant Liu Le learned to tame dragons from Guan Long Shi to serve Kong Jia, feeding them successfully. The Xia Hou praised him and granted the surname Yu Long Shi.)

(Guan Zi states: Dragons wear five-colored clouds while roaming. Thus, the divine wishes to be small and becomes a silkworm; wishes to be large and encompasses heaven and earth; wishes to go up and rides cloud qi; wishes to go down and enters deep springs. Changes occur without fixed days, ascending and descending without fixed times; this is called Shen (Spirit). Bian Hua Lun states: Dragons do not appear before stones, just as humans do not see wind and fish do not see water.)

(Han Yu states: Dragons exhale qi to form clouds. Clouds are inherently less spiritual than dragons, yet dragons ride this qi, filling the profound space, approaching the sun and moon, hiding light and shadow, sensing thunder and lightning, changing magically, causing waters to flow downward, submerging hills and valleys. Clouds are indeed miraculous. Clouds possess the spirituality that dragons can command. However, the dragon's spirituality is not commanded by clouds. Yet, without clouds, dragons cannot manifest their spirituality. Losing their reliance is indeed impossible. Strange is their reliance, which is self-created. The I Ching states: Clouds follow the Dragon. Since it is the Dragon, the clouds follow it.)

Mr. Wang Shaolong stated: Dragons embody Yang while concealing Yin; they are spiritual beings. Spirit implies agility, agility implies change. Spirit refers to the union of two essences, the unfathomable interplay of Yin and Yang.

[Appendix] It says: Dragons have impaired hearing in their ears and use horns to listen. This originally involves the mutual use of the Six Roots (sensory organs); here, the horn is borrowed as an auditory organ. Ascending to heaven at mid-spring and hiding in abysses at mid-autumn aligns with the rising and setting of stars, conforming to the appropriateness of the four seasons. Guan Long Shi boiled dragons into sauce to eat. Zhang Hua stated: Dragon vinegar produces five colors when mixed with vinegar. How do we know it is not something resembling a dragon? Bie Lu considers it the bone of dead dragons. Su Gong and Kou Zongshi suspect it is a divine object, arguing there is no reason for it to die naturally. If it is a divine object, how do we know it did not depart via Shijie (corpse liberation)? Thus, only rotting bones remain, yet still retain such spiritual properties. Compared to the unrotten four limbs of living humans, which are bullied by Gui Zhu, spirits, and demons, and contrasted with early signs of decay like dysentery with pus/blood and hard abdominal masses, conditions like fright-epilepsy, mania, spasms, etc., represent failures to shock a hundred miles or affect oneself. Anciently, dragon whiskers were made into fly-whisks that floated when seeing swallows; dragon skin was made into screens that generated coolness in humid summers. These are undoubtedly absurd, yet perhaps they are remnants of Shijie objects left in the human world to display spiritual phenomena. Lei Gong's processing method hides the bone in a swallow's belly and hangs it over a well. This follows the nature of origin and craving, doubling its spiritual effect. However, using swallows seems to harm life, and they are hard to obtain out of season. It is better to use Yunmu (Mica) instead of purple swallows. Clouds follow dragons; each thing has its own nature.

Guest asked: Why does Longgu fear Shigao (Gypsum Fibrosum)? Why does it favor Niuhuang (Calculus Bovis) and Renshen (Ginseng Radix)? Yi replied: Shigao embodies the solidifying and restraining nature of Gen (Mountain). Although it matches the virtue of hibernation, it opposes the nature of controlling the sky, hence the fear. Niuhuang is yellow, smooth internally, and carries heavy virtue. Renshen connects Heaven and Earth, stabilizes the physical form and viscera, aids the weak and supports the collapsing, and operates the pivot; hence it is favored. Guest asked further: Niuhuang is the Sovereign herb, assisted by Longgu, yet Niuhuang fears Longgu. Why? Yi replied: Niuhuang possesses the full body of Dunfu (mound-like stability). The Dragon, however, alternates between hibernation and leaping. During hibernation, there is no hindrance; during leaping, it inevitably causes collapse and rupture.

(The Eye, Ear, Nose, Tongue, Body, and Mind are called the Six Roots; Form, Sound, Smell, Taste, Touch, and Dharma are called the Six Dusts. The combination of Roots and Dusts has specific functions. Mutual use leads to overlapping responses of Roots and Dusts. The dragon's horn, being a remnant of the body, is borrowed for hearing, which is a great supernatural power. From this, we see that all things have supernatural powers. Supernatural power means what I cannot do, but another excels at. For example, grasshoppers sing with their ribs, grubs walk with their bellies, monkeys excel at climbing, antelopes...)