猪苓,味苦、甘、淡,气平。降也,阳也,无毒。入肾与膀胱经。通淋消肿满,除湿利
小便
泄滞,助阳利窍,功专于行水,凡水湿在肠胃、膀胱、肢体、皮肤者,必须猪苓以利之。然
而水湿之症有阳、有阴、有虚、有实,未可一概利之也。倘阴虚之症,轻用猪苓以泻其水,
水去阴亦消亡,必有口干舌燥之症。况原无水湿之症,利之则重亡津液,阴愈虚矣。甚则有
利小便,欲行点滴而不可得者,非误利之明验乎。虽然水湿之邪既在人身,岂可以阴虚难治
,竟置于不治哉?用猪苓利水之药,仍入之阴药中,阴既不虚,而湿亦自利,安在猪苓之不
可用乎。
或问猪苓利水,胡为利水而水不通,且多急闷而不可解,何也?此火蓄膀胱,而上焦之
气不
升,肺金清肃之令不行于下焦之故也。夫膀胱泻水也,然必得肺金之气清肃下行,而乃水走
于阴器而出。猪苓但利水,而不能升上焦之气,上焦有火,过抑肺金,清肃之令不能行于下
焦,不用降火之品,而唯从事于利水。所以,用猪苓而不效,非猪苓之不能利水也。
或问猪苓导水,使火邪从小便而出,是引火邪之下出也,然仲景张公往往用猪苓汤以散
邪,何也?盖猪苓之性,不特下走于阴窍,而且兼走于皮毛之窍,仲景夫子用猪苓汤者,恶
邪不走膀胱而走皮肤,虑亡阳之症,所以用之,即引火邪从皮毛而外出也。然则猪苓不特引
水下泄,而亦能引火外泻也。
或问猪苓利水,何能解口之不渴也?夫小便数而口不渴者,火蓄于膀胱也。火蓄则熬干
其水
,水沸而为热,所以作渴。用猪苓以利水,实所以泻火,火泻而水独存,则津液通,而上润
于口舌之间矣。然则猪苓非利水之药,乃生津之药也。
或疑猪苓为生津之药,终不可为训。曰∶猪苓利水尽,则口益干,而欲其口舌之生津,
难矣
。所谓生津者,止能生于多水之症,而不能生于无水之症。无水之症,泻水则水涸而火起;
多
水之症,泻水则火降而水升。水既升矣,而津液有不润于口齿者乎。是猪苓之生津,生于利
水以去火,而非概生于利水也。
或疑猪苓、泽泻,同是利水之物,而吾子偏分出功用之不同,非好奇耶?曰∶猪苓、泽
泻用
既不同,义自各别,有异言异,有同言同,何好奇之有。
Zhu Ling (Polyporus), with bitter, sweet, and bland flavors, has a neutral nature. It descends and belongs to Yang; it is non-toxic. It enters the Kidney Meridian and the Bladder Meridian. It promotes urination to alleviate strangury, reduces swelling and fullness, removes dampness, facilitates urination, unblocks stagnation, assists Yang in opening orifices, and its efficacy is specifically dedicated to promoting water metabolism. Whenever water-dampness pathogens reside in the intestines, stomach, bladder, limbs, or skin, Zhu Ling must be used to promote urination and drain dampness. However, water-dampness syndromes vary into Yang, Yin, Deficiency, and Excess types; one cannot indiscriminately apply diuretic methods. If a Yin-deficiency syndrome occurs, using Zhu Ling lightly to drain water will cause the loss of Yin along with the water, inevitably leading to symptoms such as dry mouth and tongue. Moreover, if there is no original water-dampness pathology, forcing diuresis will severely deplete body fluids, exacerbating Yin deficiency. In severe cases, patients may find themselves unable to pass even a few drops of urine despite the urge, which is clear evidence of misusing diuretics. Although water-dampness pathogens exist in the body, should treatment be abandoned simply because Yin deficiency is difficult to treat? When using Zhu Ling, a water-draining herb, it should be combined with Yin-nourishing herbs. This way, Yin remains intact, and dampness is naturally drained. Thus, Zhu Ling can indeed be used.
One might ask: Why does Zhu Ling sometimes fail to promote urination effectively, resulting in urinary retention accompanied by urgent oppression that cannot be relieved? This is due to Fire accumulation in the Bladder, preventing the Qi of the Upper Jiao from ascending, and causing the Lung Metal's descending and purifying function to fail in reaching the Lower Jiao. The Bladder excretes water, but this requires the Lung Metal's Qi to descend purely and heavily for water to flow out through the genitalia. Zhu Ling only drains water but cannot raise the Qi of the Upper Jiao. If Fire exists in the Upper Jiao, it excessively suppresses Lung Metal, preventing its purifying function from reaching the Lower Jiao. If one does not use herbs to descend Fire but focuses solely on draining water, Zhu Ling will prove ineffective. This inefficacy is not due to Zhu Ling's inability to drain water, but rather improper differentiation and treatment.
One might ask: Zhu Ling guides water, allowing Fire pathogens to exit via urination, which is guiding Fire downward. However, Master Zhang Zhongjing often uses Zhu Ling Tang (Polyporus Decoction) to disperse pathogens. Why? The nature of Zhu Ling not only travels downward to the yin orifices but also extends to the pores of the skin. Master Zhang Zhongjing uses Zhu Ling Tang because he fears pathogens moving from the Bladder to the skin, worrying about Yang collapse syndromes. Therefore, he uses it to guide Fire pathogens outward through the skin. Thus, Zhu Ling not only guides water downward for excretion but also guides Fire outward for discharge.
One might ask: How does Zhu Ling's diuretic action explain the symptom of "no thirst"? Frequent urination without thirst indicates Fire accumulation in the Bladder. Accumulated Fire boils the water, creating heat, which causes thirst. Using Zhu Ling to drain water is essentially to purge Fire. Once Fire is purged, water remains, allowing body fluids to circulate freely and moisten the mouth and tongue. Thus, Zhu Ling is not merely a diuretic but also a fluid-generating herb.
Some doubt whether Zhu Ling can truly generate fluids, considering it inappropriate as a standard principle. I reply: If Zhu Ling drains all water, the mouth becomes drier, making fluid generation difficult. The term "generating fluids" applies only to conditions with excessive water (dampness), not to conditions lacking water (fluid depletion). In fluid-depletion conditions, draining water leads to exhaustion of water and rising Fire; in dampness-excess conditions, draining water lowers Fire and raises Water. Once Water rises, body fluids naturally moisten the teeth and mouth. Therefore, Zhu Ling generates fluids by draining water to remove Fire, not by indiscriminate diuresis.
Some question why I distinguish the functions of Zhu Ling and Ze Xie (Alisma Rhizome), given both are diuretics, suggesting curiosity for its own sake. I answer: Zhu Ling and Ze Xie have different applications and principles. Differences should be stated as differences, similarities as similarities. There is nothing curious about this distinction.