车前子，味甘、咸，气微寒，无毒。入膀胱、脾、肾三经。功专利水，通尿管最神，止
淋沥
泄泻，能闭精窍，祛风热，善消赤目，催生有功。但性滑，利水可以多用，以其不走气也。
泻宜于少用，以其过于滑利也。近人称其力能种子，则误极矣。夫五子衍宗丸用车前子者，
因枸杞、覆盆过于动阳，菟丝、五味子过于涩精，故用车前以小利之。用通于闭之中，用泻
于补之内，始能利水而不耗气。水窍开，而精窍闭，自然精神健旺，入房始可生子，非车前
之自能种子也。（〔批〕妙论凿凿。）大约用之补药之中，则同群共济，多有奇功。未可信是
种子之药，过于多用也。
或问车前利水之物，古人偏用之，以治梦遗而多效者，何也？曰∶此即余上文所言，尿
窍开
而
精窍闭也，然而车前之能闭精，又不止此。车前最泻膀胱之火，火邪作祟，煽动精门，则生
淫邪之梦。用车前以利膀胱，则火随水散，精门无炎
蒸之煽动，则肾中之精气自安，神不外走，自无淫邪之梦，又何至阴精之外泄乎，此种
秘理
，前人未谈，予实得之扁鹊公之传也。
或问《诗经》载苤芑为催生之药。苤芑，即车前子草也，果可备之为催生乎？曰∶车前
子性
滑，自易于生产，然而不可单藉车前子也。凡产妇之易于生产者，必以气血旺健为主，气足
则儿之身易于转头，血旺则儿之身易于出户。使气怯则儿无力，难于速转，血涸则胞无浆，
难
于顺送。使不补其气血，而惟图车前之滑胞，吾恐过利其水，胎胞干燥，转难生产。必须于
补气、补血之中，而佐车前子之滑利，庶几催生有验乎。（〔批〕辨得透。）
或问缪仲醇注车前子，说男女阴中有二窍，一通精，一通水。命门真阳之火，道家谓之
君火
。膀胱湿热，浊阴之水，渗出窍外为小便，道家谓之民火，民火二字甚新，何以《内经》、
《灵枢》未言也？嗟乎。此臆说也。夫人身之火止二，一君火，一相火也，安有民火哉。此
好异而过者也。其言二窍不并开，水窍开，而精窍闭，车前利水而能闭精，实阐微之论。
或问车前子孕妇宜戒，嫌其过滑以堕胎也。曰∶车前子利水而不耗气，气既不耗，又何能堕
胎。惟是过于利水，日用车前，未免气不耗，而胎浆太干，恐有难于生产之虞。然古之妇人
采苤芑以滑胎者，乃取之备临产之用，非恃之易产，而日日常饮也。然则孕妇因小水不利，
偶一用之，何损于胎乎。竟戒绝口不服，岂知车前哉。
Cheqianzi (Plantaginis Semen), with a sweet and salty taste, is slightly cold in nature and non-toxic. It enters the Bladder, Spleen, and Kidney meridians. Its efficacy specializes in promoting diuresis; it is most miraculous in unblocking the urinary tract, stopping dribbling dysuria and diarrhea, closing the essence orifice, dispelling wind-heat, eliminating red eyes, and has merit in facilitating childbirth. However, its nature is slippery. It can be used in larger doses for promoting diuresis because it does not consume Qi. For treating diarrhea, it should be used in small doses because it is too slippery and purgative. Recent claims that it has the power to aid conception are extremely mistaken. The reason Cheqianzi is used in Wuzi Yanzong Wan (Five Seeds Progeny Deriving Pill) is that Gouqi (Lycii Fructus) and Fupenzi (Rubiae Fructus) are too activating to Yang, while Tusizi (Cuscutae Semen) and Wuweizi (Schisandrae Fructus) are too astringent for retaining essence. Therefore, Cheqianzi is used to provide slight unblocking. Using unblocking within astringency, and using purging within tonification, allows for promoting diuresis without consuming Qi. When the water orifice opens, the essence orifice closes; naturally, spirit and vitality become robust, enabling conception during intercourse. This is not because Cheqianzi itself aids conception. ([Comment] A brilliant and solid argument.) Generally, when used among tonic herbs, it works synergistically with the group, often producing remarkable effects. One must not believe it is an herb for aiding conception and thus use it excessively.
Someone asked: Cheqianzi is a diuretic substance, yet ancients specifically used it to treat nocturnal emission with much efficacy. Why? I replied: This is what I mentioned above, the principle that when the urinary orifice opens, the essence orifice closes. However, Cheqianzi's ability to close the essence orifice extends beyond this. Cheqianzi excels at draining fire from the Bladder. When fire pathogen acts up and stirs the essence gate, lewd dreams arise. Using Cheqianzi to benefit the Bladder causes fire to dissipate with water. Without inflammatory steaming stirring the essence gate, the essence and Qi in the Kidney remain peaceful, Shen (Spirit) does not wander outward, and there are naturally no lewd dreams, let alone leakage of Yin essence. This secret principle was not discussed by predecessors; I truly obtained it from the transmission of Master Bian Que.
Someone asked: The *Classic of Poetry* records "Piqi" as an herb for facilitating childbirth. "Piqi" refers to the herb of Cheqianzi. Can it indeed be prepared for facilitating childbirth? I replied: Cheqianzi is slippery in nature and naturally facilitates delivery, but one cannot rely solely on Cheqianzi. For parturients who deliver easily, the primary factor must be robust Qi and Blood. Sufficient Qi makes it easy for the fetus to turn; abundant Blood makes it easy for the fetus to exit. If Qi is timid, the fetus lacks strength and turns slowly; if Blood is depleted, the uterus lacks fluid, making smooth delivery difficult. If one does not tonify Qi and Blood, but only seeks the lubricating effect of Cheqianzi on the uterus, I fear excessive diuresis will dry the uterine fluids, making delivery even harder. One must assist Cheqianzi's slipperiness with Qi and Blood tonification for it to be effective in facilitating childbirth. ([Comment] Thoroughly analyzed.)
Someone asked: Miu Zhongchun annotated Cheqianzi, stating that males and females have two orifices in the genitalia: one for essence, one for water. The true Yang Fire of the Mingmen (Gate of Life) is called Jun Huo (Monarch Fire) by Daoists. Damp-heat in the Bladder, turbid Yin water, seeps out through the orifice as urine, which Daoists call Min Huo (Commoner Fire). "Min Huo" is a very new term; why is it not mentioned in the *Neijing* (Inner Canon) and *Lingshu* (Spiritual Pivot)? Alas! This is a subjective speculation. There are only two fires in the human body: Jun Huo (Monarch Fire) and Xiang Huo (Minister Fire). How can there be Min Huo (Commoner Fire)? This is an attempt to be novel that goes too far. His statement that the two orifices do not open simultaneously, that when the water orifice opens the essence orifice closes, and that Cheqianzi promotes diuresis while closing the essence orifice, is indeed a profound exposition.
Someone asked: Cheqianzi should be contraindicated for pregnant women due to fear that its slipperiness will cause abortion. I replied: Cheqianzi promotes diuresis without consuming Qi. Since Qi is not consumed, how can it cause abortion? However, excessive diuresis, such as daily use of Cheqianzi, may result in insufficient Qi consumption but overly dry fetal fluids, posing a risk of difficult delivery. Ancient women collected "Piqi" to lubricate the birth canal, taking it for use near term, not relying on it for easy delivery nor drinking it daily. Therefore, if a pregnant woman uses it occasionally for difficulty in urination, what harm is there to the fetus? To completely abstain from it is to fail to understand Cheqianzi.