（《纲目》）
【集解】时珍曰∶此是缢死人，其下有物如麸炭，即时掘取便得，稍迟则深入矣。不掘
则必有再缢之祸。盖人受阴阳二气，合成形体。魂魄聚则生，散则死。死则魂升于天，魄降
于地。魄属阴，其精沉沦入地，化为此物；亦犹星陨为石，虎死目光坠地化为白石，人血入
地为磷为碧之意也。
【主治】镇心，安神魄，定惊怖颠狂，磨水服之（时珍）。
（《证类》）
【集解】时珍曰∶嘴上曰髭，颐下曰须，两颊曰髯。详见乱发下。
【主治】烧研，敷痈疮（慎微）。
【发明】慎微曰∶唐·李 病。医云∶得须灰服之，方止。太宗闻之，遂自剪髭烧灰赐
服，复令敷痈立愈。故白乐天诗云∶剪须烧药赐功臣。又宋·吕夷简疾。仁宗曰∶古人言髭
可治疾。今朕剪髭与之合药，表朕意也。
（《拾遗》）
【主治】男子阴毛∶主蛇咬，以口含二十条咽汁，令毒不入腹（藏器）。横生逆产，用
夫阴毛二七茎烧研，猪膏和，丸大豆大，吞之（《千金方》）。妇人阴毛∶主五淋及阴阳易病
（时珍）。
【附方】新二。
服，仍以洗阴水饮之。（《普济方》）
（《拾遗》）
【释名】时珍曰∶许慎云∶骨者，肉之核也。《灵枢经》云∶肾主骨。有《骨度篇》，论
骨之大小、长短、广狭甚详，见本书。
【主治】骨病，接骨， 疮，并取焚弃者（藏器）。
【发明】时珍曰∶古人以掩暴骨为仁德，每获阴报；而方伎之流，心乎利欲，乃收人骨
为药饵，仁术固如此乎？且犬不食犬骨，而人食人骨可乎？父之白骨，惟亲生子刺血沥之即
渗入。又《酉阳杂俎》云∶荆州一军人损胫。张七政饮以药酒，破肉去碎骨一片，涂膏而愈。
二年余复痛。张曰∶所取骨寒也。寻之尚在床下，以汤洗绵裹收之，其痛遂止。气之相应如
此，孰谓枯骨无知乎？仁者当悟矣。
【附方】新四。
（《医林集要》）接骨∶烧过童子骨一两，乳香二钱，喜红绢一方，烧灰为末，热酒调服。先
以桐木片扎定，立效。（《医林集要》）
折伤∶死童子骨 过，香瓜子仁炒干，为末。好酒下，止痛极速。（《扶寿精方》）
[Bencao Gangmu (Compendium of Materia Medica)]
[Ji Jie (Collected Explanations)] Li Shizhen said: This substance is found beneath the body of a person who has died by hanging. It resembles bran and charcoal. It must be excavated immediately; if delayed, it will sink deeper into the ground. If not excavated, there will inevitably be the misfortune of another hanging incident. Generally, humans are formed by the combination of Yin and Qi (Yin and Yang vital energies). When Hun (Ethereal Soul) and Po (Corporeal Soul) gather, life exists; when they scatter, death occurs. After death, Hun ascends to heaven, and Po descends to earth. Po belongs to Yin; its essence sinks into the earth and transforms into this substance. This is similar to stars falling and turning into stones, or a tiger’s gaze sinking into the earth after death and turning into white stone, or human blood entering the earth and transforming into phosphorus and jade-green substances.
[Zhu Zhi (Main Functions)] Calms the Heart, calms the Shen (Spirit), stabilizes Hun and Po, settles fright and terror, treats Dian Kuang (epilepsy and mania); grind into water and take orally (Li Shizhen).
[Zheng Lei Bencao (Classified Materia Medica)]
[Ji Jie (Collected Explanations)] Li Shizhen said: Hair on the upper lip is called Zi (mustache); hair under the chin is called Xu (beard); hair on both cheeks is called Ran (sideburns). See details under the entry for "Disheveled Hair".
[Zhu Zhi (Main Functions)] Burn to ash, grind into powder, and apply topically to sores and ulcers (Shen Wei).
[Fa Ming (Elucidation)] Shen Wei said: In the Tang Dynasty, Li suffered from an illness. The physician said: Taking beard ash would stop it. Emperor Taizong heard of this, so he cut his own beard, burned it to ash, and bestowed it for consumption. He also ordered it to be applied topically, resulting in immediate healing. Thus, Bai Juyi wrote in his poem: "Cutting beard and burning medicine to bestow upon meritorious officials." Additionally, in the Song Dynasty, Lü Yijian fell ill. Emperor Renzong said: The ancients stated that beard could treat diseases. Now I cut my beard to mix with medicine for him, to express my intent.
[Bencao Shiyi (Supplement to Materia Medica)]
[Zhu Zhi (Main Functions)] Male pubic hair: Mainly used for snake bites. Hold twenty strands in the mouth, swallow the juice, to prevent poison from entering the abdomen (Zang Qi). For difficult labor or breech presentation, use fourteen strands of husband's pubic hair, burn to ash, mix with lard, form pills the size of soybeans, and swallow (Qian Jin Fang). Female pubic hair: Mainly used for Wu Lin (five types of strangury) and Yin Yang Yi Bing (disease transmission between spouses after one partner recovers from a febrile disease) (Li Shizhen).
[Fu Fang (Attached Prescriptions)] Two new prescriptions.
Take orally, and still drink the water used to wash the genital area (Pu Ji Fang).
[Bencao Shiyi (Supplement to Materia Medica)]
[Shi Ming (Explanation of Names)] Li Shizhen said: Xu Shen said: Bone is the kernel of flesh. The Ling Shu Jing (Spiritual Pivot) states: The Kidney governs the bones. There is a chapter titled Gu Du Pian (Chapter on Bone Measurements), which discusses the size, length, width, and narrowness of bones in great detail, as seen in this book.
[Zhu Zhi (Main Functions)] Treats bone diseases, sets broken bones, and treats E Chuang (malignant sores); all obtained from burned and discarded human bones (Zang Qi).
[Fa Ming (Elucidation)] Li Shizhen said: The ancients considered burying exposed bones as an act of benevolence, often receiving rewards in the netherworld. However, those practicing magic arts, driven by greed, collect human bones as medicinal ingredients. Is this truly the way of benevolent medicine? Moreover, dogs do not eat dog bones; can humans eat human bones? If it is the white bones of one's father, only the blood of a biological child dripping onto them will penetrate. Furthermore, Youyang Zazu states: A soldier in Jingzhou injured his shin. Zhang Qizheng gave him herbal wine, incised the flesh, removed a piece of shattered bone, applied ointment, and he healed. More than two years later, the pain returned. Zhang said: This was due to the coldness of the extracted bone. They searched for it and found it still under the bed. After washing it with hot water and storing it wrapped in cotton, the pain ceased. How can one say that dry bones lack perception when the resonance of Qi is thus? Those with benevolence should realize this.
[Fu Fang (Attached Prescriptions)] Four new prescriptions.
(Bencao Lin Ji Yao) Setting fractures: Burned child's bone 1 liang, Xiang Ru (Frankincense) 2 qian, one square of Xi Hong Silk, burn to ash and grind into powder. Mix with hot wine and take orally. First fix with a tung wood splint; effects are immediate. (Bencao Lin Ji Yao)
Traumatic injury: Dead child's bone [processed], Xiang Gua Zi Ren (Aromatic Melon Seed Kernel) stir-fried until dry, grind into powder. Take with good wine; stops pain very quickly. (Fu Shou Jing Fang)