（本经上品）
【气味】苦寒，无毒。
【主治】主五脏积热，胃胀闭，涤去蓄结饮食，推陈致新，除邪气。炼之如膏，久服轻
身。
（本经上品）
【气味】苦寒，无毒。
【主治】主百病，除寒热邪气，逐六腑积聚，结固留癖；能化七十二种石。炼饵服之，
轻身神仙。
【核】曰∶时珍云∶硝石，丹炉家用制五金八石，银工用化金银，兵家用作烽燧火药，
得火即焰起。狐刚子炼粉圆，谓之北帝玄珠。诸卤地皆产，河北庆阳，及蜀中尤多。秋冬间，
卤地生白，扫取煎炼而成。多不洁，以水煎化，结于盆底者，状似朴硝，又名生硝，谓炼过
生出之硝也。在上者，或有锋芒，故硝石亦有芒硝、牙硝之名、与朴硝同称，而水火之性异
也。崔 外丹云∶硝石，阴石也。此非石类，扫取卤地白屑，煎炼所成，今呼焰硝者是也。
时珍曰∶朴硝有三品，生西蜀者，俗呼川硝，最胜；生河东者，俗呼盐硝，次之；生河、
青、齐者，俗呼土硝，又次之。皆生斥卤地，刮扫煎汁，经宿结成，状如盐末，犹多沙土猥
杂，其色黄赤，别录云∶朴硝黄者伤人，赤者杀人。须再以水煎化，澄去滓脚，入莱菔数枚，
同煮熟，去莱菔，倾入盆中，经宿则结成白硝，如冰如蜡，俗呼为盆硝。齐、卫之硝，炼之
底多，上生细芒如峰，别录所谓芒硝者是也。川、晋之硝，炼之底少，上生牙如圭角，作
六棱，纵横玲珑，洞彻可爱，嘉 所谓马牙硝者是也。状如白石英，又名英硝。二硝之底，
通名朴硝。取芒硝、英硝，各同莱菔煎炼数次，去咸味，即名甜硝。二硝置之风日中，吹去
水气，则轻白如粉，即名风化硝。取朴硝、芒硝、英硝，同甘草煎炼，更用鼎罐升 ，即名
玄明粉。诸硝总是一物，但分精粗之异，俗呼皮硝者是也。
时珍云∶诸硝自晋唐以来，诸家都无定见，不知硝有水火二种，形质虽同，性气迥别。
今以本经朴硝、硝石为正，别录芒硝、嘉 马牙硝、开宝生硝，俱系多出，今并归并。朴硝、
水
亦有二种，煎炼结出之细芒，亦名芒硝。牙消又名生硝。凝结盆底者，为硝石。但二硝初生
卤地时，硝石色白易炼，朴硝黄赤，再三煎炼始成，为异也。雷公曰∶凡使硝石，先研如粉
，用鸡肠菜、柏子仁共二十五个，和作一处，丸如小帝珠子，大以瓷瓶子，于五斤火中 赤
，投硝石四两于瓶内，遂投帝珠子入瓶，自然伏火也。凡使朴硝，多恐不洁，再同莱菔煎炼
一二次用。
（诸家各立名相，致朴硝、硝石，反混乱难别。独蕲阳标朴硝为水硝，硝石为火硝，以
二硝为纲，诸硝为目，令后学一顾了然，功德真无量矣。能合诸硝归水火二种，识见甚真，
然切要在形质虽同，性气迥别二义，此所谓圆融不碍行布也。如乳中之酥酪醍醐，是一是三，
无差别而有差别也。）
先人云∶火硝属火大所摄，凡身中无暖热相者，用之精良。主治积热在脏者，盖脏属身
中之阴，热即阴火，积有坚象，所谓诸寒之而热不去者，须此消之。以阴火遇水反炽，用火
逐之始灭却耳。又云∶朴硝主百病是有法，寒热邪气是宗，是能，六腑是所，积聚六字是所
之相，能化下是引证，唯此一消字，用消积聚结固留癖，而返病愈。
【 】曰∶朴硝、硝石，咸生卤地。假水火二大以为形质，但胜劣有异，故水火之用迥
别。楞严云∶火腾水降，交发立坚，湿为巨海，干为洲 ，以是义故。彼大海中，火光尝起，
彼
而水用独着。彼火硝者，水劣火势，故水体似藏，而火用独着。观其主治，则思过半矣。有
如反寒水之本，得火热之标，积聚六腑结固留癖，而为百病之邪。此亲相四大之分，反承器
界疏相之水，变迁暖热，交发立坚，致令四大缺陷润湿之水，动摇之风，偏归暖热之火，坚
固之地矣。先须水硝之水用。对待其火热，从治其本寒，转以中藏之火体，从治其火热。对
待其本寒，有如火热为本，藏阴为标，标气似隐，本气自盛，积聚胃藏，蓄结胀闭之邪，此
亲相之分，亦为疏相之火，交发立坚，致令四大反成缺陷者，先须火硝之火用。对待其标阴
，从治其本热，此正发真归元，结固悉皆消陨，所谓非从则弗逆，非逆则弗从也。顾水硝功
力，致新推陈，火硝功力，推陈致新，三复斯言，其义自见。
（二硝之分水火，宛如太极之分两仪。而阴中有阳，阳中有阴，此又坎离互根之妙。谛
思硝石，为卤地所生，与海滩之盐相似。从无致有，变柔为刚，故以名石，如秋石之亦名石
也。虽分水火二种，而核其根源，止是一水，其焰发热腾，亦水中之火也。水经注记某处水，
肥
）
（《神农本草经》列为上品）
【气味】味苦，性寒，无毒。
【主治】主治五脏积热，胃脘胀满闭塞，涤荡去除体内蓄积停滞的饮食，推陈出新，祛除邪气。将其炼制成膏状，长期服用可使人身体轻健。
（《神农本草经》列为上品）
【气味】味苦，性寒，无毒。
【主治】主治各种疾病，祛除寒热邪气，驱逐六腑中的积聚、结块固着及留滞癖块；能够溶解七十二种矿石。炼制后作为药饵服用，可使人身体轻健，甚至成仙。
【考证】曰：李时珍说：硝石，炼丹家用来炼制五金八石，银匠用来熔化金银，军事家用作烽火和火药，遇到火就会燃烧起来。狐刚子炼制粉圆，称为北帝玄珠。各地盐碱地都有出产，河北庆阳以及蜀中尤其多。秋冬季节，盐碱地表面生出白色结晶，扫取后煎煮炼制而成。大多不洁净，用水煎化，沉淀在盆底的，形状类似朴硝，又叫做生硝，是指经过炼制后析出的硝。在上层的，有的带有棱角锋芒，所以硝石也有芒硝、牙硝的名称。它与朴硝虽然名称相近，但水火属性不同。崔嘉彦在《外丹》中说：硝石是阴石。这并非天然矿石类，而是扫取盐碱地的白色粉末，煎炼而成的，现在称为焰硝的就是这种。
李时珍说：朴硝有三种等级，产于西蜀的，俗称川硝，品质最好；产于河东的，俗称盐硝，次之；产于河、青、齐等地的，俗称土硝，再次之。都生长在盐碱之地，刮扫煎汁，过夜后结成，形状像盐末，还混杂很多沙土杂质，颜色黄赤。《名医别录》说：黄色的朴硝伤人，红色的朴硝杀人。必须再次用水煎化，澄清去掉渣滓，放入几枚莱菔（萝卜），一起煮熟，取出莱菔，倒入盆中，过夜则结成白硝，像冰像蜡，俗称盆硝。齐、卫地区的硝，炼制后底部多，上面生出细芒像山峰，这是《名医别录》所说的芒硝。川、晋地区的硝，炼制后底部少，上面生出牙齿状的晶体像圭角，呈六棱形，纵横玲珑，通透可爱，苏恭所说的马牙硝就是这种。形状像白石英的，又叫做英硝。这两种硝的底层部分，通称为朴硝。取芒硝、英硝，各自同莱菔煎炼多次，除去咸味，就叫做甜硝。将两种硝放在风和日光下，吹去水分，变得轻白如粉，就叫做风化硝。取朴硝、芒硝、英硝，同甘草一起煎炼，再用鼎罐升华，就叫做玄明粉。各种硝总是一物，只是分精粗之别，俗称皮硝的就是这种。
李时珍说：各种硝从晋唐以来，各家都没有定论，不知道硝有水火两种，外形质地虽然相同，但性气截然不同。现在以《神农本草经》中的朴硝、硝石为正统，《名医别录》中的芒硝、苏恭的马牙硝、开宝年间的生硝，都属于衍生出来的，现在一并归并。朴硝和水也有两种，煎炼结出的细芒，也叫做芒硝。牙消又叫做生硝。凝结在盆底的，为硝石。只是这两种硝初生于盐碱地时，硝石色白容易炼制，朴硝黄赤，需要再三煎炼才能制成，这是它们的差异。雷公说：凡是使用硝石，先研磨成粉，用鸡肠草、柏子仁共二十五个，混合在一起，做成小珠子大小，用大瓷瓶，在五斤火中烧红，投入四两硝石于瓶内，随即投入小珠子入瓶，自然就能抑制硝石的火性。凡是使用朴硝，大多担心不洁净，再同莱菔煎炼一两次再用。
（各家各自设立名称，导致朴硝、硝石反而混乱难辨。只有蕲阳标注朴硝为水硝，硝石为火硝，以二硝为纲，诸硝为目，让后学者一目了然，功德真是无量啊。能将各种硝归结为水火两种，见识非常真切，然而关键在于“外形质地虽同，性气截然不同”这两点意义，这就是所谓的圆融不碍行布。就像乳中的酥酪醍醐，是一是三，无差别而有差别。）
先祖说：火硝属于火大所摄持，凡是身体中没有暖热相的人，使用它很精良。主治积热在脏器的，因为脏器属于身体中的阴，热即是阴火，积聚有坚硬的象，所谓“用寒凉药治疗而热不退”，必须用此药来消除它。因为阴火遇到水反而炽盛，用火来驱逐才能熄灭。又说：朴硝主治百病是有方法的，寒热邪气是宗旨，是能治的能力，六腑是所治的对象，“积聚”二字是所治对象的形态，“能化下”是引证，唯独这一个“消”字，用于消除积聚结固留癖，从而使病愈。
【按语】曰：朴硝、硝石，都咸生于盐碱地。假借水火两大元素作为形质，只是优劣有异，所以水火的作用截然不同。《楞严经》说：火腾水降，交互发生确立坚硬，湿成为大海，干成为洲渚，基于这个道理。在那大海中，火光常常升起，那里的水作用独显。那火硝，是水劣火势，所以水体似乎隐藏，而火的作用独显。观察它的主治功效，就可以思过半了。有如反寒水之本，得火热之标，积聚六腑结固留癖，从而成为百病的邪气。这是亲相四大之分，反承器界疏相之水，变迁暖热，交互发生确立坚硬，致使令四大缺陷润湿之水，动摇之风，偏归于暖热之火，坚固之地矣。先须用水硝的水作用。对待其火热，顺从其本寒，转而以中藏的火体，顺从其火热。对待其本寒，有如火热为本，藏阴为标，标气似乎隐没，本气自然旺盛，积聚胃藏，蓄结胀闭的邪气，这是亲相之分，也为疏相之火，交互发生确立坚硬，致使令四大反成缺陷者，先须用火硝的火作用。对待其标阴，顺从其本热，这正是发真归元，结固全都消陨，所谓“非从则弗逆，非逆则弗从”。看水硝功力，致新推陈；火硝功力，推陈致新，反复思考这句话，其中的道理自然显现。
（二硝分为水火，宛如太极分为两仪。而阴中有阳，阳中有阴，这又是坎离互根的妙处。仔细思考硝石，为盐碱地所生，与海滩之盐相似。从无到有，变柔为刚，所以命名为石，如同秋石也命名为石一样。虽然分为水火两种，但核究其根源，只是一水，其焰发热腾，也是水中的火也。《水经注》记载某处水，肥...）
(Shennong Bencao Jing, Upper Grade)
[Flavor and Nature] Bitter, cold, non-toxic.
[Indications] Primarily treats accumulated heat in the five zang organs, stomach distension and obstruction, purges and removes accumulated and stagnant food, pushes out the old to bring forth the new, and eliminates pathogenic factors. When refined into a paste, long-term consumption lightens the body.
(Shennong Bencao Jing, Upper Grade)
[Flavor and Nature] Bitter, cold, non-toxic.
[Indications] Primarily treats various diseases, eliminates cold-heat pathogenic factors, drives out accumulations in the six fu organs, solidified knots, and lingering masses; can dissolve seventy-two types of minerals. Refined and taken as an elixir, it lightens the body and leads to immortality.
[Examination] Says: Li Shizhen states: Xingshi (Potassium Nitrate), used by alchemists to refine the five metals and eight minerals, by silversmiths to melt gold and silver, and by military personnel for beacon fires and gunpowder; it ignites upon contact with fire. Hugangzi refines powder rounds, called Beidi Xuanzhu (Dark Pearl of the Northern Emperor). It is produced in saline lands everywhere, especially in Qingyang, Hebei, and Shu. In autumn and winter, white crystals grow on saline lands; these are swept up and refined by boiling. They are mostly impure; when boiled in water, those that crystallize at the bottom resemble Puxiao (Mirabilite), also called Shengxiao (Raw Salt), referring to the salt produced after refining. The upper part may have sharp edges, hence Xingshi is also known as Mangxiao (Mira-bilite with prongs) or Yaxiao (Tooth-shaped Salt). Although named similarly to Puxiao, their water and fire natures differ. Cui Jiayan in Waidan says: Xingshi is a yin mineral. This is not a natural stone type but is formed by sweeping white residues from saline lands and refining them; what is now called Yanxiao (Flame Salt) is this substance.
Li Shizhen says: Puxiao has three grades: those produced in Western Shu are commonly called Chuanxiao (Sichuan Salt), of the best quality; those from Hedong are called Yanxiao (Salt Salt), second best; those from He, Qing, and Qi regions are called Tuxiao (Earth Salt), third best. All grow in saline lands, scraped and boiled into juice, crystallizing overnight like salt powder, still mixed with sand and soil, yellowish-red in color. Bie Lu says: Yellow Puxiao harms people, red Puxiao kills people. It must be boiled again in water, clarified to remove dregs, several radishes added, boiled together, radishes removed, poured into basins, and crystallizes overnight into white salt like ice or wax, commonly called Penxiao (Basin Salt). Salt from Qi and Wei regions, when refined, has much residue at the bottom and fine prongs growing on top like peaks; this is the Mangxiao mentioned in Bie Lu. Salt from Chuan and Jin regions, when refined, has little residue at the bottom, but tooth-like crystals grow on top like gui corners, forming six-prism shapes, transparent and lovely; this is the Maxiya Xiao (Horse Tooth Salt) mentioned by Su Gong. Resembling white quartz, it is also called Yingxiao. The bottom parts of these two salts are collectively called Puxiao. Taking Mangxiao and Yingxiao, each boiled multiple times with radishes to remove salinity, they are named Tianxiao (Sweet Salt). Placing these two salts in wind and sun to blow away moisture makes them light and white like powder, named Fenghua Xiao (Weathered Salt). Taking Puxiao, Mangxiao, and Yingxiao, boiling them with Gancao (Licorice Root), and further sublimating in tripods and jars, they are named Xuanming Fen (Mirabilite Powder). All salts are essentially one substance, differing only in purity and coarseness, commonly called Pixiao (Skin Salt).
Li Shizhen says: Since the Jin and Tang dynasties, experts have had no fixed views on various salts, unaware that there are two types of salt: water and fire. Although their form and texture are similar, their nature and qi are vastly different. Now, taking Puxiao and Xingshi from Shennong Bencao Jing as orthodox, and merging Mangxiao from Bie Lu, Maxiya Xiao from Su Gong, and Shengxiao from Kaibao era as derivatives. Puxiao and water also have two types: the fine prongs crystallized through boiling are also called Mangxiao. Yaxiao is also called Shengxiao. Those crystallizing at the bottom of the basin are Xingshi. However, when initially born in saline lands, Xingshi is white and easy to refine, while Puxiao is yellowish-red and requires repeated refining to form, which is the difference. Lei Gong says: Whenever using Xingshi, first grind it into powder, mix with twenty-five pieces of Jichangcai (Purslane) and Baiziren (Biota Seed), form into small bead-sized pills, place in a large porcelain bottle, heat until red over five jin of fire, throw in four liang of Xingshi into the bottle, then throw in the beads, naturally suppressing the fire nature. Whenever using Puxiao, fearing impurities, boil with radishes once or twice before use.
(Various schools established separate names, causing confusion between Puxiao and Xingshi. Only Qiyang labeled Puxiao as Shuixiao (Water Salt) and Xingshi as Huoxiao (Fire Salt), using the two salts as the main theme and others as details, making it clear for students at a glance, truly boundless merit. To unify various salts into water and fire types shows profound insight, yet the key lies in "form and texture same, nature and qi different." This is the meaning of harmony without hindering differentiation. Like butter, cheese, and ghee from milk, it is one and three, undifferentiated yet differentiated.)
My ancestor said: Huoxiao belongs to the element of Fire. For those lacking warmth in the body, it is excellent. It primarily treats accumulated heat in the zang organs. Since zang organs belong to yin in the body, heat is yin fire. Accumulation presents a hard aspect. As stated, "when treated with cold herbs, heat does not dissipate," one must use this to eliminate it. Because yin fire flares up when encountering water, it is extinguished only by driving it with fire. Also, Puxiao's treatment of hundred diseases has its method: cold-heat pathogens are the principle, the ability to treat is the function, six fu organs are the object, "accumulation" describes the object's state, "can transform down" is evidence. Only this character "eliminate" is used to dissolve accumulations, knots, solids, and masses, thereby curing the disease.
[Commentary] Says: Puxiao and Xingshi both arise salty from saline lands. They borrow the two great elements of water and fire for their form and substance, but due to superiority and inferiority, their water and fire applications differ greatly. Sutra says: Fire rises, water descends, interacting to establish hardness; wetness becomes the great sea, dryness becomes continents. Based on this reason. In that great sea, fire light often rises, and the water function stands out alone. That Huoxiao has weak water and strong fire, so the water body seems hidden, and the fire function stands out alone. Observing its indications, half the understanding is gained. It is like reversing the root of cold water to obtain the branch of hot fire. Accumulations in six fu organs, knots, solids, and masses become pathogens of hundred diseases. This is the division of the four great elements, reversing the疏相 (distant relationship) of water in the instrument world, changing warmth and heat, interacting to establish hardness, causing the four great elements' deficient moistening water and shaking wind to bias towards warm-hot fire and solid earth. First, one must use the water function of Shuixiao. To counteract its hot fire, follow-treat its root cold, turning to the fire body within the viscera to follow-treat its hot fire. To counteract its root cold, it is like hot fire being the root and viscera yin being the branch; branch qi seems hidden, root qi naturally prevails, accumulating in stomach and viscera, storing knots and obstructing distension pathogens. This division of intimate relationships is also the fire of distant relationships, interacting to establish hardness, causing the four great elements to become deficient. First, one must use the fire function of Huoxiao. To counteract its branch yin, follow-treat its root heat. This is truly returning to the origin, where knots and solids are all eliminated. As stated, "without following, one cannot oppose; without opposing, one cannot follow." Look at Shuixiao's power: it brings forth the new and pushes out the old. Huoxiao's power: pushes out the old and brings forth the new. Repeating this statement, the meaning reveals itself.
(The division of the two salts into water and fire is like Taiji dividing into Yin and Yang. And yin contains yang, yang contains yin; this is the wonder of Kan and Li mutually rooting. Carefully contemplating Xingshi, born from saline lands, similar to beach salt. From nothing to something, transforming soft to hard, thus named stone, just as Qiushi (Autumn Stone) is also named stone. Although divided into water and fire types, tracing back to the source, it is only one water. Its flame generates heat and rises; it is also the fire within water. Shuijing Zhu records a certain place's water, fertile...)