阳起石最难得真，必得真者，依法配合方验，非云母石之根也。明透者佳。味甘，气平，
有
毒。入命门。治肾气乏绝，阴痿不举，破血瘕积凝腹痛，去阴囊湿痒，驱子宫冷寒。此物虽
温补命门，而制之不得法，反能动燥，受害无穷。金石之药，所以不及草木之味。然亦有时
不可不服金石药者，乃阴寒无火之人，又加天厌之客也。天厌之客，为天所厌绝。吾人行医
，必欲使其阳道修伟，不几受逆天之愆乎。不知医道之大，实能参赞天地之穷。苟人心悔悟
，上至格天，而竟无法以挽回，使其天厌终身，后嗣绝灭，亦失爱育之至仁也。故吾注《本
草》，不得不阐发阳起石之奇，盖此物制之得宜，实可使天厌者重新再造，非草木之药可比
也。其法用阳起石一两，先用驴鞭肉汁煮三炷香取起，白炭火烧红，即于驴鞭汁淬之七次，
而阳起石可用矣。同驴肉汁入于人参、 、术、茯神、菟丝、龙骨、熟地、枸杞、山茱萸、
杜仲、破故纸之中，自然重新长肉，改换筋膜，内阳既兴，外阳亦出，必非从前细小之势矣
。倘舍驴鞭之汁 炼阳起石，虽亦能取效，只可兴平常之阳，不能兴天厌之阳也，且口干舌
燥，亦所不免，非疮疡生，即消渴患矣。（〔批〕远公存心慈悯，且欲参赞化育，发明阳起
石
之奇，竟至改造天厌，再生子嗣，罔顾及天谴乎。然而，天心随人心为转移，人心善，则天
亦随人心而变化，但人宜善承之，毋负远公好善之怀也。）
或问阳起石，但知其兴阳，未闻其能改造天厌，先生之论自应奇绝，但未知曾有验之否？
曰
∶天有缺陷，炼石可以补天，岂人有缺陷，炼石独不可以补人乎。其有验有不验者，因人有
善不善也。阳起石之能改造天厌，又何必过疑哉。
或问先生伤人死于贪生，戒丹砂之不可轻用，何于阳起石而表扬其奇，似乎有导淫之失
矣。
曰∶吾尚论《本草》，功过不掩。丹砂实有过，予不敢隐。阳起石实有功，予亦不敢没。至
人之生死，人自取之，于余何讥焉。
阳起石最难获得真品，必须得到真品，按照正确的方法配合使用才能见效，它不是云母石的根。质地明亮通透的为好。味道甘甜，气性平和，有毒性。归入命门经。治疗肾气衰竭、阳痿不举、破除血瘕积聚引起的腹痛，去除阴囊湿痒，驱除子宫寒冷。这种药虽然能温补命门，但如果炮制方法不得当，反而会引发燥热，带来无穷危害。金石类药物，所以不如草木类药材好。然而也有时候不得不服用金石类药物，那是针对阴寒无火之人，又加上“天厌之客”（指先天禀赋不足或患有严重生殖系统疾病的人）的情况。“天厌之客”，是指被上天所厌弃绝灭的人。我们行医，一定要使患者的性功能强健雄伟，这难道不是违背天意而招致罪过吗？不知道医学的大道，实际上能够参与并辅助天地化育万物的极限。如果人心悔悟，上达感动上天，竟然没有办法挽回，使其终身受天厌之苦，后代断绝，这也失去了仁爱育人的极致精神。所以我注释《本草》，不得不阐发阳起石的奇特之处，大概这种药物如果炮制得当，确实可以使“天厌者”重新再造生机，这是草木类药物无法比拟的。其方法是取阳起石一两，先用驴鞭肉汁煮三炷香的时间取出，用白炭火烧红，立即放入驴鞭汁中淬火七次，这样阳起石就可以使用了。将其与驴肉汁一同加入人参、白术、茯苓神、菟丝子、龙骨、熟地黄、枸杞、山茱萸、杜仲、破故纸（补骨脂）之中，自然能使身体重新长出肌肉，改换筋膜，内阳既已兴起，外阳也会勃起，必定不再是以前细小软弱的状态了。倘若舍弃用驴鞭汁来炼制药用的阳起石，虽然也能取得效果，只能兴起平常的阳气，不能兴起“天厌”者的阳气，而且口干舌燥也是不可避免的，要么发生疮疡，要么患上消渴病。（〔批注〕远公心存慈悯，想要参与辅助天地化育，发明阳起石的奇特功效，竟至于改造“天厌”之症，再生子嗣，不顾及天的谴责吗？然而，天心随着人心而转移，人心善良，那么天也随着人心而变化，只是人应当善于承接，不要辜负远公向善的情怀。）
有人问阳起石，只知道它能兴阳，没听说它能改造“天厌”，先生的论述自然应该奇绝，但不知道是否有验证过的案例呢？回答说：天有缺陷，炼石可以补天，难道人有缺陷，炼石独独不可以补人吗？那些有验效和不验效的，是因为人有善与不善的区别。阳起石能改造“天厌”，又何必过分怀疑呢？
有人问先生您曾批评有人因贪生怕死而死于丹砂，告诫不可轻用丹砂，为什么对阳起石却表扬它的奇特，似乎有引导淫欲的过失呢？回答说：我评论《本草》，功过不相掩蔽。丹砂确实有过失，我不敢隐瞒。阳起石确实有功绩，我也不敢埋没。至于人的生死，是人自己造成的，与我有什么可讥讽的呢？
Yangqishi (Pyroxene) is the most difficult to obtain in its true form. Only when the true material is acquired and processed according to correct methods can it be effective; it is not the root of Yunmu Shi (Mica). Those that are bright and transparent are superior. It has a sweet taste and a neutral qi, and is toxic. It enters the Mingmen (Gate of Vitality) meridian. It treats Kidney Qi exhaustion, impotence with inability to erect, blood stasis masses causing abdominal pain, dampness and itching of the scrotum, and coldness in the uterus. Although this substance warms and tonifies the Mingmen, if it is not prepared properly, it may instead induce dryness and heat, causing endless harm. Mineral and stone medicines are therefore inferior to herbal medicines derived from plants and trees. However, there are times when mineral and stone medicines must be taken; these cases involve individuals with Yin-cold and lack of Fire, who are also "guests loathed by Heaven" (a term referring to those with severe congenital deficiencies or incurable reproductive disorders). "Guests loathed by Heaven" refers to those whom Heaven has abandoned and cut off. In practicing medicine, we must strive to restore robust sexual function to patients. Is this not acting against Heaven's will and inviting blame? One should realize that the great way of medicine actually participates in and assists the limits of Heaven and Earth in nurturing all things. If human hearts repent and reach up to move Heaven, yet there is no method to reverse the situation, leaving them suffering from heavenly abandonment for life and extinguishing their lineage, this would also fail to achieve the utmost benevolence of nurturing life. Therefore, in annotating the *Bencao* (Compendium of Materia Medica), I cannot but elucidate the extraordinary nature of Yangqishi. When prepared appropriately, this substance can truly recreate vitality for those "loathed by Heaven," a feat unmatched by herbal medicines. The method is as follows: Take one liang of Yangqishi. First, boil it in juice from donkey whips for the duration of three incense sticks, then remove it. Heat it red-hot on white charcoal, and immediately quench it seven times in the donkey whip juice. Only then is the Yangqishi ready for use. Combine it with donkey meat juice and add it to a decoction containing Renshen (Ginseng), Baizhu (Atractylodes Macrocephala Rhizome), Fushen (Poria with Hostwood), Tusizi (Cuscutae Semen), Longgu (Fossilized Bones), Shudi (Rehmanniae Radix Praeparata), Gouqi (Lycii Fructus), Shanzhuyu (Corni Fructus), Duzhong (Eucommiae Cortex), and Pogu Zhi (Psoraleae Fructus). Naturally, flesh will regenerate, and tendons and fascia will transform. Once internal Yang rises, external Yang will also emerge, certainly no longer retaining its former small and weak state. If one were to prepare Yangqishi without using donkey whip juice, although some effect might be achieved, it could only stimulate ordinary Yang, not the Yang of those "loathed by Heaven." Moreover, dry mouth and tongue would be inevitable, leading either to sores and ulcers or to Xiao Ke (Wasting-Thirst disease). ([Commentary] Yuan Gong [Chen Shiduo] harbored compassionate intentions, seeking to assist in the creative transformation of nature, and revealed the wonders of Yangqishi, even to the point of reversing "heavenly abandonment" and restoring fertility, seemingly disregarding heavenly retribution. However, the will of Heaven shifts according to human will. If human hearts are good, Heaven too changes accordingly. Humans should accept this goodness properly and not betray Yuan Gong's benevolent aspirations.)
Someone asked: Regarding Yangqishi, we know it promotes Yang, but we have not heard that it can reverse "heavenly abandonment." Your theory seems remarkably unique, but do you have any verified cases? I replied: If Heaven has defects, refined stones can mend the sky; why should it be that when humans have defects, refined stones alone cannot mend humans? The cases that are verified and those that are not depend on whether the person is virtuous or not. Why doubt excessively that Yangqishi can reverse "heavenly abandonment"?
Someone asked: You previously criticized those who died from greed for life due to Cinnabar (Dansha), warning against its light use. Why do you now praise the uniqueness of Yangqishi? Does this not seem to lead to licentiousness? I replied: When I evaluate the *Bencao*, merits and faults are not concealed. Dansha indeed has faults, which I dare not hide. Yangqishi indeed has merits, which I dare not suppress. As for life and death, they are self-determined by humans. What criticism can be directed at me?