（日华）
【气味】辛，微寒，无毒。
【主治】主吐逆反胃，惊痫癫疾，除热、下气，炼化还成九光，久服通神明。
【核】曰∶铅丹，原生于铅，出蜀郡平泽。近皆炒铅为之，法用每铅一斤，以土硫黄十
两，硝石一两。熔铅成汁，下醋点之，俟 沸时，遂下硫黄一块，少顷，再下硝少许，沸定
再点醋，依前下少许硝、黄，待自作末，则成丹矣。近多以作粉铅脚，不 成粉者，用矾石、
硝石，合炒成丹，力转薄矣。若欲转丹为铅，只用莲须葱白汁，拌丹漫煎， 成金汁，倾出
土上，即还铅矣。市肆者，每以盐硝砂石杂乱。凡用须用净水漂去硝盐，飞去砂石，澄干，
微火漫炒，紫赤色，置土地上，摊去火毒，乃入药用。会典云∶黑铅一斤，烧丹可得一斤五
钱。
【 】曰∶铅秉重玄，五金水也。点烹成丹，碎大块作太末，转丹还铅，会太末归太玄，
下而上，外而内，元始合璧，动定九光，丹体备已。故主吐逆反胃，惊走狂癫，下而上者，
上而下矣。痫疾下气，忤恶聚积，外而内者，内而外矣。水济火则热除，火济水则通神，丹
成敌应，莫捷于铅。
（证类）
【气味】辛温，无毒。
【主治】烧之，辟天行时气，宅舍怪异。小儿带之，辟邪恶气。
【核】曰∶降真，原名新绛。出黔南、南海山中，及大秦国。似苏方木，烧之不甚香，
得诸香和之，则特美。入药以番降，紫而润者良。今广东、广西、安南、汉中、施州、永顺、
保靖，及占城、暹罗、渤泥、琉球诸番皆有。朱辅山溪蛮丛话云∶鸡骨香，即降香，本出海
南。今溪峒僻处所出者，似是而非，劲瘦不甚香。周达观真腊记云∶降香生丛林中，番人颇
费砍斫之功，乃树心也。其外白皮浓八九寸，或五六寸，焚之气劲而远。又稽含草木状云∶
紫藤香，长茎细叶，根极坚实，重重有皮，花白子黑。其茎截置烟焰中，经久成紫香，可降
神也。
【 】曰∶降真，新绛也，推陈出新。降者大赤，易曰∶干为赤，坎为大赤，贯流先天
一气者欤。主利率类以从阳，远于绝类以从阴也。烧之真降，诠名降真。盖真者，仙变通乎
天，提挈天地，把握阴阳，独立守神，命曰真神。故主天行时气，宅舍怪异，辟邪恶气。远
于生阳，显诸死阴之属者，敛臼消灭，顾赤心在中，重皮巩固，宛若卫外为固之为阳，藏精
起亟之为阴也。仲景先生祖剂，主利脉革之半产漏下，佐以葱茎前通乎阳隧。君以旋复，诚
营血之师帅。旋者周旋，旌旗之指麾，覆者伏兵，奉旌旗之指麾者。而后新降起亟乎阴，卫
外乎阳则行者留，留者行矣。本草失列品类，时珍补入纲目，疗金疮折跌出血不止者，此遵
祖剂之行留而推展之。副名降真，良有以也。颐更推展之，不但系小子妇人吉，犹可系丈人
之失与
【日华子】
【气味】味辛，性微寒，无毒。
【主治】主治呕吐逆气、反胃，惊痫癫疾，清除内热、降下逆气，经过炼化可还原为九光（指纯净的铅），长期服用能通神明。
【核】曰：铅丹，原本由铅生成，产于蜀郡平泽。现在多用炒制的铅制成，方法是用一斤铅，加入十两土硫黄和一两硝石。将铅熔化成汁，滴入醋使其反应，待沸腾时，放入一块硫黄，片刻后，再放入少许硝石，沸腾停止后再点入醋，依照前面的方法再放入少许硝石和硫黄，等待其自行变成粉末，就成丹了。现在多使用做粉铅剩下的铅脚（废渣），不能做成粉的，就用矾石、硝石混合炒制成丹，药力反而变薄弱了。如果想要将丹转回铅，只用莲须和葱白汁，拌着丹慢慢煎煮，变成金色的汁液，倒在土地上，就能还原成铅了。市面上售卖的铅丹，常混杂盐、硝石、砂石等杂质。凡是要使用的，必须用净水漂洗去除硝盐和砂石，澄清晾干，用微火慢慢炒至紫赤色，放置在土地上以散去火毒，然后才能入药使用。《会典》记载：一斤黑铅，烧制后可得一斤五钱的丹。
【寇宗奭】曰：铅秉承沉重玄妙的特性，属于五金中的水类物质。通过点化烹炼成为丹，将大块粉碎成极细的粉末，再将丹还原为铅，这符合从极细回归本源的道理。由下而上，由外而内，元始阴阳合璧，动静之间呈现九光之象，丹的体性便具备了。所以主治呕吐逆气、反胃，惊恐奔走、狂癫，这是由下而上的病势，转为上而下的治疗；痫疾需降气，忤恶积聚，这是由外而内的邪气，转为内而外的驱除。水济助火则热除，火济助水则通神，丹成后的对应效应，没有比铅更快捷的了。
（《证类本草》）
【气味】辛温，无毒。
【主治】燃烧它，可以辟除天行时气（流行性传染病），宅舍中的怪异之气。小儿佩戴它，可以辟除邪恶之气。
【核】曰：降真，原名新绛。产于黔南、南海山中，以及大秦国。形状像苏方木，燃烧时香气不浓烈，与其他香料混合后，香气特别美好。入药以番降（进口降香）中紫色且润泽的为良。如今广东、广西、安南、汉中、施州、永顺、保靖，以及占城、暹罗、渤泥、琉球等各地都有出产。朱辅《溪蛮丛话》说：鸡骨香，就是降香，本来产自海南。现在溪峒偏僻地方出产的，似是而非，质地劲瘦，香气不浓。周达观《真腊记》说：降香生长在丛林中，番人砍伐费了不少功夫，它是树心部分。外面的白色树皮厚八九寸，或五六寸，焚烧时气味强劲且传播远。又查稽含《草木状》说：紫藤香，茎长叶细，根部极其坚实，层层有皮，花白色果实黑色。将其茎截断置于烟焰中，经久变成紫香，可以降神。
【寇宗奭】曰：降真，即新绛，能推陈出新。降者是大红色，《易经》说：乾卦为赤，坎卦为大赤，贯通先天的元气吗？主要利于脉象变化以顺应阳，远离绝灭之象以顺应阴。燃烧后真正的降香，诠释了“降真”之名。所谓真，是仙家变化通达于天，提挈天地，把握阴阳，独立守神，称为真神。所以主治天行时气，宅舍怪异，辟除邪恶之气。远离生发之阳，显现死寂之阴的属性，收敛消散。看那赤心在内，重皮巩固，宛若卫外为固的阳，藏精起亟的阴。张仲景先生的祖传方剂，主治脉革导致的半产漏下，佐以葱茎前通乎阳隧。君药用旋复花，确实是营血的统帅。旋者周旋，如旌旗指挥，覆者伏兵，奉旌旗指挥而行。而后新降在阴中起亟，在阳中卫外，则行者留，留者行矣。《本草》失列品类，李时珍补入《纲目》，治疗金疮折跌出血不止者，这是遵循祖传方剂中行与留的原理而推广应用的。副名降真，确实有其道理。我进一步推广其意，不但适用于小子妇人吉利，还可用于丈人的过失与补救。
[Ri Hua Zi]
[Odor and Flavor] Pungent, slightly cold, non-toxic.
[Indications] Mainly treats vomiting with reverse qi, regurgitation, convulsions, epilepsy, and manic-depressive disorders; clears heat, directs rebellious qi downward. After refining, it can be restored to "Nine Light" (referring to pure lead). Long-term consumption enhances spiritual clarity.
[Analysis] Says: Lead tetroxide (Qian Dan) originally derives from lead and is produced in Pingze, Shu Commandery. Nowadays, it is mostly made by calcining lead. The method involves using one jin of lead, ten liang of native sulfur, and one liang of saltpeter. Melt the lead into liquid, add vinegar dropwise to induce reaction. When boiling, add a piece of sulfur. After a short while, add a little more saltpeter. Once boiling subsides, add vinegar again, following the previous method to add small amounts of saltpeter and sulfur. Wait until it naturally turns into powder, then the cinnabar-like substance is formed. Currently, many use lead dross (residue from making lead powder) that cannot form powder. By mixing alum and saltpeter and calcining them, a substance resembling cinnabar is produced, but its efficacy is weaker. If one wishes to convert the cinnabar back into lead, simply mix the cinnabar with juice from lotus stamens and green onion whites, slowly decoct, resulting in a golden liquid. Pour this onto the earth, and it will revert to lead. Commercially available lead tetroxide often contains impurities such as salt, saltpeter, and sand. Before use, it must be washed with clean water to remove saltpeter and salt, and sifted to remove sand. Clarify and dry, then slowly stir-fry over low fire until it turns purple-red. Place it on the earth to dissipate fire toxicity before medicinal use. The *Huidian* records: One jin of black lead yields one jin five qian of cinnabar after calcination.
[Kou Zongshi] Says: Lead embodies heavy and profound properties, belonging to the Water element among the Five Metals. Through alchemical point-cooking, it becomes cinnabar. Crushing large pieces into fine dust, and converting cinnabar back to lead, aligns with returning from the finest to the primordial. Moving from lower to upper, from exterior to interior, the primordial Yin and Yang unite. In movement and stillness, the Nine Lights appear, completing the nature of the cinnabar body. Thus, it treats vomiting, regurgitation, fright, running madly, mania, and epilepsy. For conditions moving from lower to upper, treatment directs them from upper to lower. For epilepsy requiring downward-moving qi, and for adverse accumulations moving from exterior to interior, treatment expels them from interior to exterior. Water assisting Fire removes heat; Fire assisting Water connects to spirit. The corresponding effect of the completed cinnabar is most swift with lead.
(Zheng Lei Ben Cao)
[Odor and Flavor] Pungent, warm, non-toxic.
[Indications] Burning it repels epidemic Qi (seasonal infectious diseases) and strange energies in dwellings. Carrying it protects children from evil Qi.
[Analysis] Says: Jiangzhen Xiang (Dragon's Blood Incense), originally named Xinjiang, originates from Southern Guizhou, mountains of the South Sea, and Daqin (Rome). It resembles Sappanwood (Caesalpinia sappan). When burned, its fragrance is not strong, but when mixed with other spices, the aroma becomes exceptionally beautiful. For medicinal use, imported Jiangzhen that is purple and moist is considered superior. It is now found in Guangdong, Guangxi, Annam, Hanzhong, Shizhou, Yongshun, Baojing, as well as Champa, Siam, Brunei, and Ryukyu. Zhu Fu's *Ximan Conghua* states: Jigu Xiang (Chicken Bone Incense) is Jiangxiang, originally from Hainan. Those produced in remote stream valleys today are similar but not identical, being tough, slender, and not very fragrant. Zhou Daguan's *Zhenlu Ji* states: Jiangxiang grows in dense forests. Foreigners expend considerable effort cutting it down, as it is the heartwood. The outer white bark is thick, eight or nine cun, or five or six cun. When burned, its scent is potent and travels far. Also, Ji Han's *Caomu Zhuang* describes Ziteng Xiang: long stems, fine leaves, extremely solid roots with layered bark, white flowers, and black seeds. Cutting the stem and placing it in smoke/flame for a long time turns it into purple incense, which can descend spirits.
[Kou Zongshi] Says: Jiangzhen is Xinjiang, capable of pushing out the old and bringing forth the new. "Jiang" refers to deep red. The *I Ching* states: Qian trigram represents red; Kan trigram represents deep red. Does it penetrate the primordial Qi? It primarily facilitates pulse changes to follow Yang, distancing itself from extinction to follow Yin. True burning Jiangzhen interprets the name "Descending Truth." "Truth" implies immortals transforming and connecting to Heaven, holding Heaven and Earth, grasping Yin and Yang, standing alone guarding the spirit, called True Spirit. Thus, it treats epidemic Qi, strange energies in dwellings, and repels evil Qi. Distancing from generating Yang, manifesting aspects of dying Yin, it gathers and eliminates. Observing the red heart within and the heavy skin consolidating, it resembles protecting the exterior as Solid Yang, and storing essence to rise urgently as Yin. Master Zhang Zhongjing's ancestral formula treats half-birth and leakage due to pulse reversal, assisted by green onion stems to connect to Yang channels. The Sovereign herb is Inula Flower (Xuanfu), truly the commander of Ying-Blood. "Xuan" means rotating, like directing banners; "Fu" means ambushing troops, following the banner's direction. Then, the newly descended rises urgently in Yin and guards the exterior in Yang, so those who move stay, and those who stay move. The *Bencao* lost the category listing; Li Shizhen added it to the *Compendium*. Treating metal wounds, fractures, and uncontrolled bleeding follows the principle of movement and staying in the ancestral formula and extends it. The subtitle "Jiangzhen" is indeed justified. I further extend its meaning: not only does it bring auspiciousness to young men and women, but it can also address the faults of elders.