（唐本草）
【气味】甘咸平，有小毒。
【主治】主五脏邪气，金疮，带下，破积血，生肌，止痛，出痘毒，与骐 竭大同小异。
【核】曰∶ 成式酉阳杂俎云∶紫矿树，出真蜡国，彼人呼为渴禀，又名勒 。亦生波
斯国，树高盈丈。枝叶郁茂，宛如橘柚，木液都赤。经冬不凋，三四月开花白色，不结实。
天有雾露，及雨沾濡，则枝条出矿，状如糖霜，累累紫赤，破则鲜红，用造KT 赦，作妇
女面饰。
先人云∶色赤味咸而如液，入血分无疑矣。还可坚充其类，第属形外物，施于痘不作浆，
或皮薄欲损，血溢于外者，象形从治之。
绍隆王先生，尝与颐言，男女媾精，淫欲之毒，遂舍胞胎，伏藏两肾。及痘之始发也，
如春气之升；行浆也，如夏气之出；回合也，如秋气之降；剥落也，如冬气之入。举世但知
始发之欲透，未知毒化之成浆。犹为切要，何也？如去滓纯水，必清必静，全赖此耳。否则
仍含毒种，复归两肾，生死存亡，变生不测矣。紫铁固为解毒之要品，但可用于化毒之际，
不可施于始发之期。更有毒未化而浆不行，反舍铁液之横遍，预投保元之降藏，虽罔顾淫毒
之不攘，独不念六淫之未散乎，愿言珍重珍重。
【 】曰∶紫铁，渴禀木液也。承雾露之阴液，液溢叶表而钟铆，若垂枝布叶，万物之
所以盛长，南方火象耳。故渴者尽其所需，禀者受命自天。紫者木液之赤，呈阴而水色间之；
铁者金肤，效三阳沦肤而至极，三阴肤受而容平，流于四脏而邪逐，五经并行而带已，血积
破，肌生而痘毒出矣。盖毛肤者，金肺之形脏也。因于邪，使人毫毛毕直，皮肤闭而受之。
以次相传递侵四形，始必由于肤，终必从于肤耳。固与麒麟竭大同而小异，较其所自始，小
同而大异。铁属液溢叶表；竭属液流趺踵，为迥别也。
（合骐 竭 ，功力始备；竭则行中止，铁则止中行。行止止行，大须料简。）
（《唐本草》记载）
【气味】味甘、咸，性平，有小毒。
【主治】主治五脏邪气，金疮（金属利器造成的创伤），带下病，破除瘀血，促进肌肉生长，止痛，排出痘毒，与麒麟竭（Dragon's Blood）功效大同小异。
【核析】曰：成式的《酉阳杂俎》中说：紫矿树产于真蜡国（Chenla，今柬埔寨一带），当地人称为“渴禀”，又名“勒”。也产于波斯国，树高超过一丈。枝叶茂盛，宛如橘柚树，树木分泌的汁液全呈红色。经冬不落叶，三四月开白色花，不结果实。天有雾露，以及雨水沾湿滋润时，枝条就会流出矿物状物质，形状像糖霜，累累垂挂呈紫红色，弄破后呈现鲜红色，用于制作胭脂，作为妇女的面部装饰。
先父曾说：颜色赤红，味道咸而呈液态，进入血分是毫无疑问的。还可以坚固充实同类组织，但这属于形体之外的外物，施用于痘症时不能使痘浆充盈，或者痘皮薄欲破损，血液外溢的情况，这是取象比类、从治法的应用。
绍隆王先生，曾经与我谈论，男女交合精气，淫欲之毒，于是离开胞胎，伏藏于两肾。及至痘疹刚开始发出时，如同春气之升发；行浆时，如同夏气之外出；回合收束时，如同秋气之下降；剥落结痂时，如同冬气之入藏。举世之人只知道痘疹初发时要透发，却不知道解毒化浆才是关键。这才是切要之处，为什么呢？就像去除杂质后的纯水，必定清澈必定宁静，完全依赖于此。否则仍然含有毒种，重新回归两肾，生死存亡，变化产生不可测度的灾祸了。紫铁（即紫矿）固然是解毒的重要物品，但只可用于化解毒素的时候，不可施用于痘疹初发的时期。更有甚者，毒素未化解而痘浆不行，反而舍弃了铁液横向遍布的作用，预先投保元气的降藏，虽然不顾淫毒未能消除，难道不念六淫邪气尚未消散吗？希望言重珍重。
【按语】曰：紫铁，就是渴禀树的汁液。承受雾露的阴液，汁液溢出叶表而凝结，若垂枝布叶，万物之所以盛长，这是南方火象的缘故。所以“渴”者尽其所需，“禀”者受命自天。“紫”者是木液之赤色，呈现阴而水色夹杂其中；“铁”者是金肤，效法三阳陷入肌肤而至极致，三阴肌肤受邪而容平，流于四脏而邪气驱逐，五经并行而带脉已通，瘀血破除，肌肉生长而痘毒排出。大概毛肤，是金肺的形脏。因为邪气，使人毫毛全部竖起，皮肤闭塞而受邪。依次相传递侵四形，开始必定由于肤，最终必定从于肤罢了。确实与麒麟竭大同而小异，比较其起始来源，小同而大异。铁属液体溢出叶表；竭属液体流注足跟，这是截然不同的。
(Recorded in *Tang Bencao*)
[Flavor and Property] Sweet, salty, neutral in nature, with slight toxicity.
[Indications] Primarily treats evil qi in the five zang organs, metal wounds (trauma caused by metal instruments), leukorrhea, breaks up blood stasis, generates flesh, relieves pain, expels variola toxin, and has effects largely similar to minor differences compared to Qilin Jie (Dragon's Blood).
[Analysis] Says: Cheng Shi's *Youyang Zazu* states: The Zikuang tree grows in Chenla (Zhenla), where people call it "Kebin" (Ke Bin), also named "Le". It also grows in Persia, with trees exceeding one zhang in height. Its branches and leaves are lush, resembling citrus trees; the sap of the wood is entirely red. It does not shed leaves in winter, blooms white flowers in the third and fourth months, and bears no fruit. When there is fog, dew, and rain moistens it, mineral-like substances exude from the branches, resembling sugar frost, hanging in clusters purple-red; when broken, they appear fresh red, used to make rouge for women's facial decoration.
My late father once said: The color is crimson, the flavor is salty, and it appears liquid; entering the blood level is beyond doubt. It can also solidify and replenish similar tissues, but as an external object of form, when applied to smallpox, it cannot generate pus/plasma, or in cases where the skin is thin and about to damage with blood overflowing externally, this is an application of treating according to the image (Xiangxing Congzhi).
Mr. Shao Long Wang once spoke to me, saying: When men and women unite their essence, the toxin of lustful desire departs from the conception sac and hides潜伏 in the two kidneys. When the smallpox first begins to erupt, it is like the rising of spring qi; when filling with plasma, it is like the outward movement of summer qi; when converging and closing, it is like the descending of autumn qi; when peeling off and scabbing, it is like the inward storage of winter qi. The whole world only knows that the initial eruption must be transparent/eruptive, but does not know that transforming the toxin into plasma is the critical point. Why is this so crucial? Just as pure water after removing dregs must be clear and still, relying entirely on this. Otherwise, the seed of toxin remains, returning to the two kidneys, leading to life and death, with unpredictable changes arising. Zi Tie (Purple Iron/Zikuang) is indeed a key item for detoxification, but it can only be used during the stage of resolving toxins, not at the initial eruption stage. Furthermore, if the toxin is not resolved and plasma does not form, instead abandoning the widespread action of the iron liquid, and prematurely protecting the descending and storing of Yuan Qi (Primal Qi), although disregarding that the lust toxin is not expelled, do you not consider that the Six Excesses (Liu Yin) have not yet dispersed? I hope you cherish this advice.
[Commentary] Says: Zi Tie is the sap of the Kebin tree. It receives the yin fluid of fog and dew; the fluid overflows the leaf surface and condenses, like hanging branches spreading leaves. This is why all things grow vigorously; it is the image of Fire in the South. Thus, "Ke" (Thirst) exhausts its necessary needs, and "Bin" (Receive) accepts its mandate from Heaven. "Zi" (Purple) is the crimson of the Wood fluid, presenting yin with Water color interspersed; "Tie" (Iron) represents Metal skin, imitating the Three Yang sinking into the skin to reach the extreme, while the Three Yin skin receives and becomes calm, flowing into the four zang organs to drive out evil, running through the five meridians so the Dai Mai is unblocked, blood stasis is broken, flesh is generated, and variola toxin is expelled. Generally, hair and skin are the form-zang of Metal-Lung. Due to evil qi, causing all hairs to stand erect, the skin closes and receives the pathogen. Transmission invades the four forms sequentially, starting necessarily from the skin, and ultimately ending at the skin. Indeed, it is largely similar with minor differences to Qilin Jie (Dragon's Blood); comparing their origins, they are slightly similar but largely different. Iron belongs to liquid overflowing the leaf surface; Jie belongs to liquid flowing to the heel, which is distinctly different.
(Combined with Qilin Jie, the efficacy is complete; Jie acts with stopping within moving, while Iron acts with moving within stopping. The interplay of moving and stopping requires careful discrimination.)