阴耗而思色以降其精，则精不出而内败，小便道涩如淋，此非小肠之燥，乃心
液之燥也。夫久战而不泄者，相火旺也。然而相火之旺，由于心火之旺也。盖君火一
衰，而相火即上夺其权，心火欲固，而相火欲动；心火欲闭，而相火欲开。况心君
原思色乎，毋怪其精之自降矣。然心之衰者，亦由肾水虚也。肾旺者，心亦旺，以
心中之液肾内之精也。精足则上交于心，而心始能寂然不动，即动而相火代君以行
令，不敢僭君以夺权，故虽久战而可以不泄精。虚则心无所养，怯然于中，本不可
战，而相火鼓动亦易泄也。至于心君无权，心甫思色，而相火操柄矣。久之心君既
弱，而相火亦不能强，有不必交接而精已离宫，又不能行河车逆流之法，安能复回
于故宫哉？势必闭塞溺口，水道涩如淋而作痛矣。治法必须补心，仍须补其肾水，
少佐以利水之药，则浊精自愈矣。方用化精丹∶
熟地（二两） 人参（五钱） 山茱萸（一两） 车前子（三钱） 麦冬（一两） 牛膝（五钱）
白术（一两） 生枣仁（五钱） 沙参（一两） 水煎服。一剂而涩痛除，二剂而淋亦止矣。
此方人参以生心中之液，熟地、山茱、沙参以填肾中之阴，麦冬以益肺金，使
金之生水，则肾阴尤能上滋于心；又得生枣仁之助，则心君有权，自能下通于肾，
而肾气既足，自能行其气于膀胱；又得白术利腰脐之气，则尤易通达；复得牛膝、
车前下走以利水，则水窍开，而精窍自闭，何患小肠之燥涩乎。心液非补肾不化，
精窍非补肾不闭，倘单用利水逐浊之味，何能取效哉。
此症用生液丹亦妙。
熟地（二两） 山茱萸 人参 生枣仁 茯神（各五钱） 北五味（二钱） 丹皮 丹参（各三钱）
水煎服。
阴已痿弱，见色不举，若强勉入房，以耗竭其精，则大小便牵痛，数至圊而不
得便，愈便则愈痛，愈痛则愈便，人以为肾火之燥也，谁知是肾水之燥乎。夫肾中
水火，两不可离，人至六十之外，水火两衰，原宜闭关不战，以养其天年，断不可
妄动色心，以博房帏之趣，犯之多有此病。至于中年人患此病者，乃纵色竭精，以
致火随水流，水去而火亦去，一如老人之痿阳不可以战矣。倘能慎疾而闭关，亦可
延年。无如其色心之不死也，奋勇争斗，或半途倒戈或入门流涕，在肾宫本不多精，
又加畅泄，则精已涸竭，无阴以通大小之肠，则大小肠干燥，自然两相取给，彼此
牵痛也。上游无泉源之济，则下流有竭泽之虞，下便则上愈燥而痛生，下痛则上愈
燥而便急。治法必须大补其肾中之水，然不可仅补其水，而必须兼补其火，盖水得
火而易生也。方用润涸汤∶
熟地（二两） 白术（一两） 巴戟天（一两） 水煎服。
此方用熟地以滋肾中之真阴，巴戟天以补肾中之真阳，虽补阳而仍是补阴之剂，
则阳生而阴长，不至有强阳之害。二味补肾内之水火，而不为之通达于其间，则肾
气未必遽入于大小之肠也。加入白术以利其腰脐之气，则前后二阴无不通达，何至
有干燥之苦，数圊而不得便哉。
此症用天一汤亦效。
地骨皮 玄参 芡实（各五钱） 山药 牛膝 丹皮（各三钱） 熟地（一两） 肉桂（一钱）
水煎服。
人有日间口燥，舌上无津，至夜卧又复润泽，人以为阳虚之燥也，谁知是阴畏
阳火之燥，而不交于阳乎。夫阳旺则阴衰，阳衰则阴旺，口燥之病，阴阳两虚之症
也。然夜燥而日不燥，乃阴气之虚，日燥而夜不燥，乃阳火之旺。夫肾中之水，阴
水也。舌上廉泉之水，乃肾水所注，肾水无时不注于廉泉之穴，则舌上不致干枯，
胡为阳火遽至于烁竭哉。且肾水一干，则日夜皆当焦涸，何能日燥而夜不燥乎？此
症盖阳火甚旺，而阴水尚未至大衰，然止可自顾以保其阴，不能分润以济其阳，于
是坚守其阴于下焦，不肯上交于阳位，自然上焦火炽而口燥也。治法不必泻阳火之
旺，惟补其真阴之水，则水足以济阳矣。方用六味地黄汤加麦冬、五味治之。
熟地（一两） 山茱萸（五钱） 山药（五钱） 丹皮 泽泻 茯苓（各三钱） 麦冬（一两） 五味（一钱）
水煎服。连服数剂自愈。
此方专补肾水，加麦冬、五味以补肺，肺肾相资，则水尤易生，阳得阴而化，
亦阳得阴而平。阴既相济，阳又不旺，安得口之再燥哉。
此症用灌舌丹亦佳。
熟地 麦冬（各一两） 沙参 地骨皮（各五钱） 水煎服。
人有作意交感，尽情浪战，阴精大泄不止，其阴翘然不倒，精尽继之以血者，
人以为火动之极，谁知是水燥之极耶。夫肾中水火，原两相根而不可须臾离者也。
阴阳之气彼此相吸而不能脱，阳欲离阴而阴且下吸，阴欲离阳而阳且上吸也。惟醉
饱行房，乱其常度，阴阳不能平，于是阳离阴而阳脱，阴离阳而阴脱，两不相援，
则阳之离阴甚速，阴之离阳亦速矣。及至阴阳两遗，则水火两绝，魂魄且不能自主，
往往有精脱而死者。今精遗而继之血，人尚未死，是精尽而血见，乃阴脱而阳未脱
也。使阳已尽脱，外势何能翘然不倒乎。救法急须大补其肾中之水，俾水生以留阳
也。然阴脱者，必须用阳药以引阴，而强阳不倒，倘补其阳，则火以济火，必更加
燥涸，水且不生，何能引阳哉？不知无阴则阳不得引，而无阳则阴亦不能引也。法
宜用九分之阴药，一分之阳药，大剂煎饮，水火无偏胜之虞，阴阳有相合之功矣。方
用引阴夺命丹∶
熟地（八两） 人参（一两） 北五味子（三钱） 沙参（二两） 肉桂（一钱） 水煎服。一剂而
血止，二剂而阳倒，连服四剂，始有性命。再将前药减十分之七，每日一剂，服一月平复如故。
此方用熟地、沙参以大补其肾中之阴，用人参以急固其未脱之阳，用五味子以敛
其耗散之气，用肉桂于纯阴之中，则引入于孤阳之内，令其已离者重合，已失者
重归也。倘不多用补阴之药，而止重用人参、肉桂，虽亦能夺命于须臾，然而阳旺
阴涸，止可救绝于一时，必不能救燥于五脏，亦旦夕之生而已。
此症用三仙膏亦神。
熟地（五两） 人参（二两） 丹皮（一两） 水煎服。
人有夜不能寐，口中无津，舌上干燥，或开裂纹，或生疮点，人以为火起于心，
谁知是燥在于心乎。夫心属火，然而心火无水，则火为未济之火也。既济之火，则
火安于心宫；未济之火，则火郁于心内。火郁不宣，则各脏腑之气不敢相通，而津
液愈少，不能养心而心益燥矣，何能上润于口舌哉。开裂、生点必至之势也。治法
大补其心中之津，则心不燥而口舌自润。然而徒补其津，亦未必大润也。盖心中之
液，乃肾内之精也。肾水上交于心，则成既济之火，补肾以生心，乌可缓哉。方用
心肾两资汤∶
人参（三钱） 茯神（三钱） 柏子仁（一钱） 炒枣仁（三钱） 麦冬（五钱） 北五味（一钱）
熟地（一两） 丹参（二钱） 沙参（三钱） 山茱萸（三钱） 芡实（三钱） 山药（三钱） 菟丝子（二钱）
水煎服。连服十剂，夜卧安而口中生津，诸症尽愈。
此方心肾同治，补火而水足以相济，补水而火足以相生。故不见焦焚之苦，而
反获 渥之欢也。
此症夜清汤亦效。
人参 麦冬（各一两） 甘草（一钱） 柏子仁 菟丝子（各三钱） 玄参 炒枣仁（各五钱）
黄连（三分） 水煎服。
人有咳嗽，吐痰不已，皮肤不泽，少动则喘，此燥在于肺也。《内经》云∶夏伤
于热，秋必病燥。咳嗽吐痰，皮肤不泽而动喘，皆燥病也。议者谓燥症必须补肾，
肾水干枯而燥症乃成。然而此燥非因肾之干枯而来，因夏伤于热以耗损肺金之气，
不必去补肾水，但润脾而肺之燥可解。虽然脾为肺之母，而肾乃肺之子，补脾以益
肺之气，补肾而不损肺之气，子母相治而相济，肺气不更加润泽乎。方用子母两濡汤∶
麦冬（五钱） 天冬（三钱） 紫菀（一钱） 甘草（三分） 苏叶（五分） 天花粉（一钱）
熟地（五钱） 玄参（三钱） 丹皮（二钱） 牛膝（一钱） 水煎服。一剂气平，二剂嗽轻，连服十剂
痰少而喘嗽俱愈。
此方肺、脾、肾同治之方也。方名子母两濡，似乎止言脾肾也，然而治脾治肾，无非治肺也。
脾肾濡，而肺气安有独燥者哉。
此症用宁嗽丹亦佳。
麦冬（二两） 五味子（二钱） 天冬（三钱） 生地（一两） 桑白皮（二钱） 款冬花 紫菀
桔梗（各一钱） 甘草（五分） 牛膝（三钱） 水煎服。
人有两胁胀满，皮肤如虫之咬，干呕而不吐酸，人以为肝气之逆，谁知是肝气
之燥乎。夫肝藏血者也，肝中有血，则肝润而气舒；肝中无血，则肝燥而气郁。肝
气既郁，则伏而不宣，必下克脾胃之土，而土之气不能运，何以化精微以生肺气乎。
故伤于中则胀满、呕吐之症生；伤于外则皮毛拂抑之象见。似乎肝气之逆，而实乃
肝气之燥也。肝燥必当润肝，然而肝燥由于肾亏，滋肝而不补肾，则肝之燥止可少
润于目前，而不能久润于常久，必大滋乎肾，肾濡而肝亦濡也。方用水木两生汤∶
熟地（一两） 白芍（一两） 茯苓（三钱） 柴胡（一钱） 陈皮（一钱） 甘草（三分） 神曲（五分）
白术（三钱） 甘菊花（二钱） 枸杞子（二钱） 牛膝（三钱） 玄参（三钱） 水煎服。二剂而肝血生，
四剂而肝燥解。
或谓肝燥而用白芍、熟地濡润之药，自宜建功，乃用白术、茯苓、柴胡、神曲
之类，不以燥益燥乎？不知过于濡润反不能受濡润之益，以脾喜燥也。脾燥而不过
用濡润之药，则脾土健旺，自能易受润泽而化精微。否则纯于濡润，未免太湿矣。
脾先受损，安能资益夫肝经，以生血而解燥哉。用燥于湿之中，正善于治燥耳。
此症用濡木饮亦效。
白芍（一两） 熟地 川芎（各五钱） 柴胡 香附 炒栀子 神曲（各五分） 白豆蔻（一粒）
水煎服。
人有口渴善饮，时发烦躁，喜静而不喜动，见水果则快，遇热汤则憎，人以为
胃火之盛也，谁知是胃气之燥乎。夫胃本属土，土似喜火而不喜水。然而土无水气，
则土成焦土，何以生物哉？况胃中之土，阳土也，阳土非阴水不养。胃中无水断难
化物，水衰而物难化，故土之望水以解其干涸者，不啻如大旱之望时雨也。且人静则
火降，人动则火起，内火既盛，自索外水以相救，喜饮水而恶热汤，又何疑乎。第
燥之势尚未至于热，然燥之极必至热之极矣。治法解燥须清热也。方用清解汤∶
玄参（一两） 生地（五钱） 甘菊花（三钱） 天花粉（三钱） 茯苓（三钱） 麦冬（三钱）
丹参（二钱） 沙参（三钱） 水煎服。连服四剂，而烦躁除，再服四剂，口渴亦解，再服四剂，
全愈。
此方平阳明胃火者居其半，平少阴相火者居其半。盖阳明胃火必得相火之助，
而势乃烈。虽治燥不必泻火，然土燥即火炽之原，先平其相火，则胃火失势，而燥
尤易解，此先发制火，乃妙法也。
此症用润土汤亦效。
玄参 生地（各一两） 甘草（一钱） 地骨皮（五钱） 茯苓（三钱） 水煎服。
人有肌肉
消瘦，四肢如削，皮肤飞屑，口渴饮水，人以为风消之症，谁知是脾燥之病乎。盖脾燥由于肺燥，
而肺燥由于胃燥也。胃燥必至胃热，而胃热必移其热于脾，脾热而燥乃成矣。夫脾为湿土，本
喜燥也，何反成风消之症乎？脾最惧者肝
木也，木能克土，肝怒胃火逃窜，见胃火之入脾，即挟其风木之气以相侮，脾畏肝
木不敢不受其风，风火相合，安得而不燥乎。脾燥而何能外荣，是以内外交困，而
风消之症成。方用散消汤治之。
麦冬（一两） 玄参（二两） 柴胡（一钱） 水煎服。四剂口渴止，八剂肢肤润，二
十剂不再消也。
此方润肺而不润脾，何脾消之症能愈？以症成于肺，故润肺而脾亦润也。方中
加柴胡于二味之中，大有深意。柴胡最抒肝气，肝抒则肝不克脾，脾气得养。况又
泻其脾肺之火，火息而风不扬，此脾燥之所以易解，而风消不难愈也。
此症用丹白生母汤亦效。
白芍 生地（各一两） 丹皮（五钱） 知母（一钱） 水煎服。
人有目痛之后，眼角刺触，羞明喜暗，此胆血之干燥也。夫胆属木，木中有汁，
是木必得水而后养也。胆之系通于目，故胆病而目亦病矣。然而胆之系通于目，不
若肝之窍开于目也。目无血而燥，宜是肝之病而非胆之病。然而肝胆为表里，肝燥
而胆亦燥矣。胆与肝皆主藏而不泻，胆汁藏而目明，胆汁泻而目暗。盖胆中之汁，
即胆内之血也，血少则汁少，汁少即不能养胆养目矣。治法不可徒治其目也，亟宜
滋胆中之汁，尤不可止治其胆，更宜润肝中之血，而胆之汁自润，目之火自解矣。
方用四物汤加味治之。
熟地（一两） 川芎（一钱） 当归（三钱） 白芍（一两） 柴胡（一钱） 甘菊花（三钱） 白蒺
Yin essence is consumed due to excessive sexual desire, leading to the downward loss of essence. As a result, although the essence does not exit, internal corruption occurs; the urinary pathway becomes obstructed and painful, resembling strangury (Lin syndrome). This is not dryness of the Small Intestine, but rather dryness of the Heart Fluids. Prolonged intercourse without ejaculation indicates an exuberance of Ministerial Fire (Xiang Huo). However, the exuberance of Ministerial Fire stems from the exuberance of Sovereign Fire (Jun Huo) in the Heart. When Sovereign Fire declines, Ministerial Fire usurps its authority; when Heart Fire desires stability, Ministerial Fire desires movement; when Heart Fire desires closure, Ministerial Fire desires opening. Moreover, since the Heart Monarch originally harbors thoughts of lust, it is no wonder that the essence descends spontaneously. Yet, the decline of the Heart is also caused by deficiency of Kidney Water. When Kidney Qi is robust, the Heart is also robust, because the fluids in the Heart are the essence within the Kidneys. When essence is sufficient, it ascends to nourish the Heart, allowing the Heart to remain tranquil and unmoved. Even during activity, Ministerial Fire acts on behalf of the Sovereign Fire to execute commands, daring not to overstep and usurp authority; thus, even with prolonged intercourse, ejaculation can be prevented. If deficient, the Heart lacks nourishment, becoming timid internally. Originally unsuited for intercourse, the stirring of Ministerial Fire makes ejaculation easy. Once the Heart Monarch loses authority, as soon as the Heart entertains thoughts of lust, Ministerial Fire takes control. Over time, as the Heart Monarch weakens, Ministerial Fire also cannot remain strong. In some cases, essence leaves the palace without any sexual contact. Without employing the method of reversing the River Cart (He Che Ni Liu) to restore flow, how can the essence return to its original palace? Consequently, the urethral orifice must become blocked, the water pathway obstructed like strangury, accompanied by pain. The treatment method must tonify the Heart, while simultaneously supplementing Kidney Water, with a slight addition of diuretic herbs to resolve turbid essence naturally. The formula used is Hua Jing Dan (Essence Transforming Elixir): Shu Di Huang (Prepared Rehmannia Root, 2 liang), Ren Shen (Ginseng, 5 qian), Shan Zhu Yu (Cornus Fruit, 1 liang), Che Qian Zi (Plantago Seed, 3 qian), Mai Dong (Ophiopogon Tuber, 1 liang), Niu Xi (Achyranthes Root, 5 qian), Bai Zhu (Atractylodes Macrocephala Rhizome, 1 liang), Sheng Zao Ren (Raw Ziziphus Seed, 5 qian), Sha Shen (Glehnia Root, 1 liang). Decoct in water and take orally. After one dose, obstruction and pain cease; after two doses, strangury stops.
This formula uses Ren Shen to generate Heart fluids, Shu Di Huang, Shan Zhu Yu, and Sha Shen to fill Kidney Yin, and Mai Dong to benefit Lung Metal, enabling Metal to generate Water, so that Kidney Yin can more effectively nourish the Heart upwards. Assisted by Sheng Zao Ren, the Heart Monarch gains authority and naturally connects downwards to the Kidneys. With sufficient Kidney Qi, it can naturally move Qi into the Bladder. Assisted by Bai Zhu to unblock Qi in the waist and umbilicus, communication becomes easier. Furthermore, Niu Xi and Che Qian Zi descend to promote urination; once the water orifices open, the essence orifices close naturally. Why worry about dryness and obstruction in the Small Intestine? Heart fluids cannot transform without tonifying the Kidneys, and essence orifices cannot close without tonifying the Kidneys. If one solely uses diuretic and turbidity-expelling herbs, how can efficacy be achieved?
For this condition, Sheng Ye Dan (Fluid Generating Elixir) is also excellent.
Shu Di Huang (2 liang), Shan Zhu Yu, Ren Shen, Sheng Zao Ren, Fu Shen (Poria with Hostwood, each 5 qian), Bei Wu Wei Zi (Schisandra Berry, 2 qian), Dan Pi (Moutan Cortex, 3 qian), Dan Shen (Salvia Root, 3 qian). Decoct in water and take orally.
When the Yin organs are flaccid and weak, seeing beauty fails to induce erection. Forcing intercourse depletes essence, causing pulling pain in both large and small bowels. Frequent trips to the toilet yield no stool; the more one strains, the more painful it becomes, and the more painful it is, the more urgent the need to defecate. People assume this is dryness due to Kidney Fire, but who knows it is actually dryness of Kidney Water? Water and Fire in the Kidneys cannot be separated. Beyond age sixty, both Water and Fire decline; one should ideally abstain from sexual activity to preserve natural lifespan and absolutely avoid lustful thoughts for fleeting pleasure. Violating this leads to such diseases. Middle-aged people suffering from this have exhausted their essence through licentiousness, causing Fire to flow away with Water. As Water departs, Fire also departs, similar to elderly impotence where combat is impossible. If one could carefully manage illness and abstain, longevity could be extended. Alas, the lustful mind does not die. Engaging in vigorous struggle, either collapsing halfway or weeping upon entry, the already scant essence in the Kidney Palace is further depleted. With no Yin fluid to moisten the intestines, they become dry, resulting in mutual pulling pain. Without spring sources upstream, there is danger of dried-up ponds downstream. Defecation below increases dryness and pain above; pain below increases urgency and dryness above. Treatment requires massive tonification of Kidney Water, but not only Water; Fire must also be supplemented because Water generates easily with Fire. The formula used is Run He Tang (Moistening Drought Decoction): Shu Di Huang (2 liang), Bai Zhu (1 liang), Ba Ji Tian (Morinda Root, 1 liang). Decoct in water and take orally.
This formula uses Shu Di Huang to nourish True Yin in the Kidneys and Ba Ji Tian to tonify True Yang in the Kidneys. Although it tonifies Yang, it remains a Yin-tonifying agent, ensuring Yang generation promotes Yin growth without harmful excessive Yang. These two ingredients tonify Water and Fire within the Kidneys; if not facilitated to circulate between them, Kidney Qi may not quickly enter the intestines. Adding Bai Zhu to facilitate Qi in the waist and umbilicus ensures free flow to the anterior and posterior orifices, preventing dryness and frequent unsuccessful defecation.
For this condition, Tian Yi Tang (Heaven One Decoction) is also effective.
Di Gu Pi (Lycium Bark), Xuan Shen (Scrophularia Root), Qian Shi (Euryale Seed, each 5 qian), Shan Yao (Dioscorea Rhizome), Niu Xi, Dan Pi (each 3 qian), Shu Di Huang (1 liang), Rou Gui (Cinnamon Bark, 1 qian). Decoct in water and take orally.
Some experience daytime mouth dryness with no saliva on the tongue, which resolves at night during sleep. People attribute this to Yang deficiency dryness, but who knows it is dryness due to Yin fearing Yang Fire and failing to interact with Yang? When Yang is exuberant, Yin declines; when Yang declines, Yin flourishes. Mouth dryness is a symptom of both Yin and Yang deficiency. Nightly dryness with daytime relief indicates Yin deficiency; daytime dryness with nightly relief indicates Yang Fire exuberance. Water in the Kidneys is Yin Water. Saliva at the Lianquan acupoint on the tongue is infused by Kidney Water. Since Kidney Water constantly infuses Lianquan, the tongue should not dry out. Why does Yang Fire suddenly scorch and exhaust it? If Kidney Water were truly dry, it would be parched day and night, not just during the day. This condition likely involves very exuberant Yang Fire while Yin Water has not yet severely declined. It can protect itself to preserve Yin but cannot distribute moisture to aid Yang. Thus, Yin stays locked in the Lower Jiao, unwilling to ascend to the Yang regions, causing excessive fire in the Upper Jiao and mouth dryness. Treatment need not purge exuberant Yang Fire; instead, tonify True Yin Water so that Water suffices to assist Yang. The formula used is Liu Wei Di Huang Tang (Six-Ingredient Rehmannia Pill) added with Mai Dong and Wu Wei Zi.
Shu Di Huang (1 liang), Shan Zhu Yu (5 qian), Shan Yao (5 qian), Dan Pi, Ze Xie, Fu Ling (each 3 qian), Mai Dong (1 liang), Wu Wei Zi (1 qian). Decoct in water and take orally. Continuous administration for several doses leads to self-healing.
This formula specifically tonifies Kidney Water, adding Mai Dong and Wu Wei Zi to tonify the Lungs. Mutual support between Lung and Kidney facilitates Water generation. Yang transforms and calms with Yin. With mutual assistance and subdued Yang, how can the mouth remain dry?
For this condition, Guan She Dan (Tongue Irrigating Elixir) is also good.
Shu Di Huang, Mai Dong (each 1 liang), Sha Shen, Di Gu Pi (each 5 qian). Decoct in water and take orally.
During intentional and reckless sexual activity, excessive loss of Yin essence occurs, leaving the penis erect and不倒 (unyielding). When essence is exhausted, bleeding follows. People assume this is extreme Fire agitation, but who knows it is extreme Water dryness? Water and Fire in the Kidneys are mutually rooted and inseparable. Yin and Yang Qi attract each other and cannot detach; when Yang wants to leave Yin, Yin sucks downwards; when Yin wants to leave Yang, Yang sucks upwards. Only drunkenness and fullness during sex disrupt normal balance, causing imbalance between Yin and Yang. Yang separates from Yin and escapes; Yin separates from Yang and escapes. Lacking mutual support, Yang departs from Yin rapidly, and Yin from Yang rapidly. When both Yin and Yang are lost, Water and Fire are severed, and soul and spirit lose autonomy, often leading to death from essence depletion. Now, essence loss followed by blood indicates that while essence is exhausted, Yang has not fully departed. If Yang were completely gone, how could the external structure remain erect? Emergency treatment requires massive tonification of Kidney Water to generate Water and retain Yang. However, for Yin departure, Yang herbs are needed to guide Yin back. If Yang is tonified directly, Fire aids Fire, increasing dryness and preventing Water generation, failing to guide Yang. One must understand: without Yin, Yang cannot be guided; without Yang, Yin cannot be guided. The method should use nine parts Yin herbs and one part Yang herb, decocted in large doses, avoiding Water-Fire imbalance and achieving Yin-Yang union. The formula used is Yin Yin Duo Ming Dan (Guiding Yin Life-Restoring Elixir): Shu Di Huang (8 liang), Ren Shen (1 liang), Bei Wu Zi (Schisandra Berry, 3 qian), Sha Shen (2 liang), Rou Gui (1 qian). Decoct in water and take orally. Blood stops after one dose; flaccidity returns after two doses. Four consecutive doses restore life. Then reduce the previous prescription by seventy percent, taking one dose daily for one month to recover fully.
This formula uses Shu Di Huang and Sha Shen to massively tonify Kidney Yin, Ren Shen to urgently secure departing Yang, Wu Zi to gather scattered Qi, and Rou Gui within pure Yin to guide into solitary Yang, reuniting separated elements and restoring lost ones. Without ample Yin tonics, relying only on Ren Shen and Rou Gui might save life momentarily, but Yang exuberance and Yin exhaustion only offer temporary rescue, unable to cure dryness in the Five Zang organs, granting only dawn-to-dusk survival.
For this condition, San Xian Gao (Three Immortals Paste) is also miraculous.
Shu Di Huang (5 liang), Ren Shen (2 liang), Dan Pi (1 liang). Decoct in water and take orally.
Some suffer from insomnia at night, lack of saliva, dry tongue, cracks, or sores. People assume Fire originates in the Heart, but who knows Dryness resides in the Heart? The Heart belongs to Fire, but without Water, Heart Fire is "Unfinished" (Wei Ji) Fire. "Finished" (Ji Ji) Fire rests peacefully in the Heart Palace; "Unfinished" Fire stagnates within. Stagnant Fire prevents Qi communication among organs, reducing fluids and failing to nourish the Heart, making it drier and unable to moisten the mouth and tongue. Cracks and sores are inevitable. Treatment requires massive tonification of Heart fluids to stop Heart dryness and naturally moisten the mouth and tongue. Merely tonifying fluids may not suffice greatly. Heart fluids are Kidney essence. When Kidney Water ascends to the Heart, it forms Finished Fire. Tonifying the Kidney to generate the Heart cannot be delayed. The formula used is Xin Shen Liang Zi Tang (Heart-Kidney Dual-Nourishing Decoction): Ren Shen (3 qian), Fu Shen (3 qian), Bai Zi Ren (Biota Seed, 1 qian), Chao Zao Ren (Fried Ziziphus Seed, 3 qian), Mai Dong (5 qian), Bei Wu Zi (1 qian), Shu Di Huang (1 liang), Dan Shen (2 qian), Sha Shen (3 qian), Shan Zhu Yu (3 qian), Qian Shi (3 qian), Shan Yao (3 qian), Tu Si Zi (Cuscuta Seed, 2 qian). Decoct in water and take orally. Ten consecutive doses bring peaceful sleep, saliva production, and resolution of all symptoms.
This formula treats Heart and Kidney simultaneously. Tonifying Fire allows Water to assist; tonifying Water allows Fire to generate. Thus, burning discomfort is avoided, replaced by moistening joy.
For this condition, Ye Qing Tang (Night Clearing Decoction) is also effective.
Ren Shen, Mai Dong (each 1 liang), Gan Cao (Licorice Root, 1 qian), Bai Zi Ren, Tu Si Zi (each 3 qian), Xuan Shen, Chao Zao Ren (each 5 qian), Huang Lian (Coptis Rhizome, 3 fen). Decoct in water and take orally.
Some cough continuously with phlegm, have lusterless skin, and pant with slight exertion. This is Dryness in the Lung. The *Neijing* states: Heat injury in summer leads to Dryness disease in autumn. Coughing with phlegm, lusterless skin, and panting are all Dryness diseases. Some argue Dryness must be treated by tonifying the Kidney, assuming Kidney Water dryness causes Dryness. However, this Dryness does not stem from Kidney dryness but from Summer Heat injuring Lung Metal Qi. There is no need to tonify Kidney Water; moistening the Spleen resolves Lung Dryness. Although the Spleen is the Mother of the Lung, and the Kidney is the Child of the Lung, tonifying the Spleen benefits Lung Qi, and tonifying the Kidney does not harm Lung Qi. Mutual regulation and assistance between Child and Mother enhance Lung moisture. The formula used is Zi Mu Liang Ru Tang (Child-Mother Dual-Moistening Decoction): Mai Dong (5 qian), Tian Dong (Asparagus Tuber, 3 qian), Zi Wan (Aster Root, 1 qian), Gan Cao (3 fen), Su Ye (Perilla Leaf, 5 fen), Tian Hua Fen (Trichosanthes Root, 1 qian), Shu Di Huang (5 qian), Xuan Shen (3 qian), Dan Pi (2 qian), Niu Xi (1 qian). Decoct in water and take orally. Breath stabilizes after one dose; cough lightens after two doses. Ten consecutive doses reduce phlegm and cure panting and cough.
This formula treats Lung, Spleen, and Kidney together. Named Child-Mother Dual-Moistening, it seems to mention only Spleen and Kidney, but treating them is essentially treating the Lung. If Spleen and Kidney are moistened, how can Lung Qi be dry alone?
For this condition, Ning Sou Dan (Cough Calming Elixir) is also good.
Mai Dong (2 liang), Wu Wei Zi (2 qian), Tian Dong (3 qian), Sheng Di Huang (Rehmannia Root, 1 liang), Sang Bai Pi (Mulberry Root Bark, 2 qian), Kuan Dong Hua (Coltsfoot Flower), Zi Wan, Jie Geng (Platycodon Root, each 1 qian), Gan Cao (5 fen), Niu Xi (3 qian). Decoct in water and take orally.
Some experience distension in both hypochondria, skin feeling like insect bites, dry retching without sour vomit. People assume Liver Qi rebellion, but who knows it is Liver Qi Dryness? The Liver stores Blood. With Blood, the Liver is moist and Qi flows smoothly; without Blood, the Liver is dry and Qi stagnates. Stagnant Liver Qi, trapped and unexpressed, attacks Spleen and Stomach Earth, impairing Earth's transport function, hindering transformation of essences to generate Lung Qi. Injury internally causes distension and vomiting; externally causes skin irritation. Though appearing as Liver Qi rebellion, it is实质上 Liver Qi Dryness. Dry Liver must be moistened, but Liver Dryness stems from Kidney deficiency. Moistening the Liver without tonifying the Kidney offers only temporary relief, not lasting. Massive Kidney tonification is required; when the Kidney is moistened, the Liver too becomes moist. The formula used is Shui Mu Liang Sheng Tang (Water-Wood Dual-Generating Decoction): Shu Di Huang (1 liang), Bai Shao (White Peony Root, 1 liang), Fu Ling (3 qian), Chai Hu (Bupleurum Root, 1 qian), Chen Pi (Tangerine Peel, 1 qian), Gan Cao (3 fen), Shen Qu (Medicated Leaven, 5 fen), Bai Zhu (3 qian), Gan Ju Hua (Chrysanthemum Flower, 2 qian), Gou Qi Zi (Goji Berry, 2 qian), Niu Xi (3 qian), Xuan Shen (3 qian). Decoct in water and take orally. Liver Blood generates after two doses; Liver Dryness resolves after four doses.
One might ask: Using moistening herbs like Bai Shao and Shu Di Huang for Liver Dryness is appropriate, but why add Bai Zhu, Fu Ling, Chai Hu, Shen Qu? Does this not increase dryness with dryness? Ignorance lies in thinking that excessive moistening prevents absorption of moistening benefits, as the Spleen prefers dryness. If the Spleen is dry but not overly moistened, Spleen Earth remains robust, easily absorbing moisture to transform essences. Otherwise, pure moistening causes dampness. Damaged Spleen cannot nourish the Liver channel to generate Blood and resolve Dryness. Using dryness within dampness is precisely the skill in treating Dryness.
For this condition, Ru Mu Yin (Wood-Moistening Drink) is also effective.
Bai Shao (1 liang), Shu Di Huang, Chuan Xiong (Ligusticum Rhizome, each 5 qian), Chai Hu, Xiang Fu (Cyperus Rhizome), Chao Zhi Zi (Fried Gardenia Fruit), Shen Qu (each 5 fen), Bai Dou Kou (Cardamom Seed, 1 grain). Decoct in water and take orally.
Some experience thirst with frequent drinking, occasional irritability, preference for stillness over movement, delight in fruits, and aversion to hot drinks. People assume Stomach Fire excess, but who knows it is Stomach Qi Dryness? The Stomach belongs to Earth, seemingly preferring Fire over Water. However, Earth without Water becomes scorched Earth, incapable of generating life. Moreover, Stomach Earth is Yang Earth, requiring Yin Water for nourishment. Without Water in the Stomach, digestion is difficult; with deficient Water, food is hard to transform. Thus, Earth longing for Water to relieve drought is like great drought awaiting timely rain. Stillness lowers Fire; movement raises Fire. Internal Fire excess naturally seeks external Water for rescue, explaining preference for cold water and aversion to hot drinks. Although Dryness has not yet reached Heat, extreme Dryness inevitably leads to extreme Heat. Treatment for Dryness requires clearing Heat. The formula used is Qing Jie Tang (Clearing and Resolving Decoction): Xuan Shen (1 liang), Sheng Di Huang (5 qian), Gan Ju Hua (3 qian), Tian Hua Fen (3 qian), Fu Ling (3 qian), Mai Dong (3 qian), Dan Shen (2 qian), Sha Shen (3 qian). Decoct in water and take orally. Four consecutive doses remove irritability; another four doses resolve thirst; another four doses achieve full recovery.
This formula halves its effect on Mingyang Stomach Fire and half on Shaoyin Ministerial Fire. Mingyang Stomach Fire relies on Ministerial Fire for intensity. Although treating Dryness need not purge Fire, Earth Dryness is the source of blazing Fire. First calming Ministerial Fire deprives Stomach Fire of support, making Dryness easier to resolve. This preemptive strike against Fire is a brilliant method.
For this condition, Run Tu Tang (Earth-Moistening Decoction) is also effective.
Xuan Shen, Sheng Di Huang (each 1 liang), Gan Cao (1 qian), Di Gu Pi (5 qian), Fu Ling (3 qian). Decoct in water and take orally.
Some experience muscle wasting, emaciated limbs, peeling skin, thirst, and drinking. People assume Wind Consumption syndrome, but who knows it is Spleen Dryness? Spleen Dryness stems from Lung Dryness, which stems from Stomach Dryness. Stomach Dryness leads to Stomach Heat, which transfers heat to the Spleen, forming Spleen Dryness. The Spleen is Wet Earth, naturally preferring dryness, so why does it become Wind Consumption? The Spleen fears Liver Wood most; Wood controls Earth. Liver anger and Stomach Fire retreat; seeing Stomach Fire enter the Spleen, it carries Wind Wood Qi to insult the Spleen. Fearing Liver Wood, the Spleen cannot resist the Wind. Wind and Fire combine, inevitably causing Dryness. How can Dry Spleen nourish the exterior? Internal and external distress leads to Wind Consumption. The formula used is San Xiao Tang (Consumption-Dispersing Decoction): Mai Dong (1 liang), Xuan Shen (2 liang), Chai Hu (1 qian). Decoct in water and take orally. Thirst stops after four doses; limbs and skin moisten after eight doses; consumption ceases after twenty doses.
This formula moistens the Lung but not the Spleen directly. How can Spleen Consumption heal? Because the condition originates in the Lung, moistening the Lung also moistens the Spleen. Adding Chai Hu to these two ingredients holds deep meaning. Chai Hu best soothes Liver Qi; when Liver Qi is soothed, it does not attack the Spleen, allowing Spleen Qi to be nourished. Furthermore, it clears Fire from Spleen and Lung. With Fire extinguished, Wind does not rise, explaining why Spleen Dryness resolves easily and Wind Consumption heals readily.
For this condition, Dan Bai Sheng Mu Tang (Red-White Mother-Generating Decoction) is also effective.
Bai Shao, Sheng Di Huang (each 1 liang), Dan Pi (5 qian), Zhi Mu (Anemarrhena Rhizome, 1 qian). Decoct in water and take orally.
After eye pain, corners prickle, sensitivity to light with preference for darkness indicates Dryness of Gallbladder Blood. The Gallbladder belongs to Wood; Wood contains juice, requiring Water for nourishment. Gallbladder channels connect to the eyes, so Gallbladder disease affects the eyes. However, Gallbladder connection to eyes is less direct than Liver orifices opening to the eyes. Eye dryness without Blood suggests Liver disease rather than Gallbladder. Yet, Liver and Gallbladder are interior-exterior pairs; Liver Dryness causes Gallbladder Dryness. Both store and do not drain; stored Gallbladder Juice clarifies vision, drained Juice dims vision. Gallbladder Juice is essentially Gallbladder Blood. Less Blood means less Juice; less Juice fails to nourish Gallbladder and Eyes. Treatment should not merely treat the eyes; urgently nourish Gallbladder Juice. Even better, do not just treat the Gallbladder; moisten Liver Blood so Gallbladder Juice naturally moistens and Eye Fire resolves. The formula used is Si Wu Tang (Four Substance Decoction) modified.
Shu Di Huang (1 liang), Chuan Xiong (1 qian), Dang Gui (Angelica Sinensis Root, 3 qian), Bai Shao (1 liang), Chai Hu (1 qian), Gan Ju Hua (3 qian), Bai Ji Li (Tribulus Fruit)...