（人）涤肾热
秋石（专入肾）。本于人溺。因秋露水搅澄晒干刮取而成。故名秋石。味咸气温。据书
载能滋
阴润脏。退蒸软坚。治痨止嗽。通溺利便。涩精固气。且云经火 炼。去其咸寒。转为温补
。温而不燥。润而不滞。清不损元。降不败胃。为滋阴降火之圣药。（为精火两衰而用。）然
绣窃谓补处少而清处多。温处少而寒处多。（温止由于火 。而非溺中浊气。具有温补之性
也。）虚劳火重。服此似不甚碍。（以其具有清火之性耳。）间有微功。亦非补中正剂。（补中
惟参耆。补火惟附桂。滋水惟地茱。乃补中正剂耳。）若使气薄。火衰水泛。纵经 炼。终
不免有虚虚之祸矣！（大黄纵经 炼。亦不能以补命门之火。以其气质本寒故也。）法于秋时
取童便。每缸用石膏七钱。桑搅澄。倾去清液。如此二三次。乃入秋露水搅澄。如此数次。
秽净咸减。以重纸铺上。晒干。刮去在下重浊。取轻清为秋石。再研入罐。铁盏盖定。盐泥
固济。升打。升起盏上者名秋水。味淡而香。乃秋石之精英也。
赵养葵曰。真火者。立命之本。为十二经之主。肾无此。则不能以作强。而伎巧不出矣。
膀
胱无此。则三焦之气不化。而水道不行矣。脾胃无此。则不能腐水谷。而五味不出矣。肝胆
无此。则将军无决断。而谋虑不出矣。大小肠无此。则变化不行。而二便闭矣。心无此。则
神明昏而万事不应知。治病者。的宜以命门真火为君主。而加意以火之一字。观此则火不宜
泻也明矣。而丹溪又言。气有余便是火。使火而果有余。则火亦能为害。乌在而不泻乎？
惟是火之所发。本有其基。药之所主。自有其治。气味不明。则治罔不差。如大黄是泻脾火
之药。故便闭硬痛。其必用焉。石膏茅根。是泻脾胃之药。口渴燥热。其必用焉。黄芩生
地。
是泻肺火之药。膈热血燥。效各呈焉。火盛则痰与气交窒。是有宜于栝蒌花粉。火盛则水与
气必阻。是有宜于桑白皮。火盛则骨必蒸。是有宜于地骨皮。火盛则三焦之热皆并。是有宜
于栀子。火盛则肺化源不清。是有宜于天冬麦冬。火盛则必狂越躁乱。是有宜于羚羊角。火
盛则气必逆而嗽。是有宜于枇杷叶。火盛则必挟胃火气上呃。是有宜于竹茹。此非同为泻肺
之药乎。黄连犀角。是泻心火之药也。燥热湿蒸。时疫斑黄。治各着焉。火盛则小肠必燥。
是有宜于木通灯草。火盛则喉必痹而痛。是有宜于山豆根。火盛则目必翳而障。是有宜于熊
胆。火盛则心必烦燥懊 。是有宜于栀子。火盛则口必渴而烦。是有宜于竹叶。火盛则肺失
其养。是有宜于麦门冬。火盛则血必妄沸。是有宜于童便生地。火盛则忧郁时怀。是有宜于
萱草。此非同为泻心之药乎？至于青黛胆草。号为泻肝之火。然必果有实热实火者方宜。若
止因火而见抽掣。则钩藤有难废矣。因火而见目障。则熊胆其莫除矣。因火而见骨蒸。则青
蒿草其必须矣。因火而见惊痫骨痛。则羚羊角其必用矣。因火而见口舌诸疮。则人中白其必
进矣。因火而见时疾斑毒喉痹。则大青其亟尚矣。因火而见寒热往来。则黄芩其必用矣。此
非同为泻肝之用乎？而胆火之必用以胆草大青青黛者可思。若在肾火。症见骨蒸劳热。不
得不用黄柏。症见咽痛不止。不得不用玄参。症见杨梅恶毒。不得不用胡连。症见头目不
清。痰涎不消。不得不用茶茗。症见火留骨筋。不得不用青蒿草。症见无汗骨蒸。不得不用
地
骨皮。此非同为泻肾药乎？而膀胱火起之必用以人中白童便。及三焦火起之必用以青蒿草栀
子者。又自可验。诸火之泻。当分脏腑如此。但用而罔顾其病症之符脏气之合。则其为祸最
速。可不深思而长虑乎？
（人）涤除肾热。
秋石（专入肾经）。原本取自人的尿液。因为用秋天的露水搅拌、澄清、晒干后刮取而成，所以名叫秋石。味道咸，性质温。据书籍记载，它能滋阴润脏，退虚热，软化坚结，治疗劳损咳嗽，通利小便，固涩精气。并且说经过火炼之后，去除了其原本的咸寒之性，转变为温补之药。温而不燥，润而不滞，清热不损伤元气，降火不败坏胃气，是滋阴降火的圣药。（适用于精亏与火衰并用的情况。）然而黄宫绣私下认为，它补益的作用少而清泻的作用多，温性的作用少而寒性的作用多。（这种温性仅仅来源于火炼，而不是因为尿中的浊气具有温补的性质。）对于虚劳且火势旺盛的患者，服用此药似乎没有什么妨碍。（因为它具有清火的功效。）偶尔有一点微效，但也不是补益中的正宗方剂。（补益中气只有人参、黄芪；补命门之火只有附子、肉桂；滋补肾水只有地黄、茱萸，这些才是补益的正宗药物。）如果患者气薄、火衰、水泛溢，即使经过火炼，终究难免有“虚虚”（使虚者更虚）的祸害了！（大黄即使经过火炼，也不能用来补益命门之火，因为其本质属性是寒凉的。）
法于秋季时采集童便，每缸加入石膏七钱，用桑枝搅拌澄清，倒掉上层的清液，如此重复两三次。然后加入秋露水搅拌澄清，如此数次。直到污秽洗净，咸味减轻，铺上厚纸，晒干，刮去底部沉重的浑浊物，取轻清的部分作为秋石。再研磨放入罐中，用铁盖盖好，用盐泥密封加固，进行蒸馏升华。升起并在盖上凝结的部分名为“秋水”，味道淡而香，这是秋石的精华。
赵养葵说：真火（命门之火），是立命的根本，为十二经脉的主宰。肾如果没有这个，就不能发挥作强的功能，技巧也就出不来了。膀胱如果没有这个，三焦的气化功能就不正常，水道也就不能通行。脾胃如果没有这个，就不能腐熟水谷，五味也就无法化生。肝胆如果没有这个，将军（肝）就没有决断力，谋虑也就出不来了。大小肠如果没有这个，变化传导的功能就不行，二便就会闭塞。心如果没有这个，神明就会昏昧，万事都不能应对知晓。治病的人，确实应该以命门真火为君主，并特别留意“火”这一字。看这一点，就知道火是不宜随意泻去的，这已经很明白了。但是朱丹溪又说：“气有余便是火。”如果火果真是有余，那么火也能成为危害，哪里有不泻它的道理呢？
只是火的发生，本来有其根基；药物的主治，自然有其治法。如果不明白气味（药性），治疗就不会没有差错。比如大黄是泻脾火的药，所以对于大便闭结硬痛的情况，必须使用它。石膏、白茅根，是泻脾胃之火的药，所以对于口渴、燥热的情况，必须使用它。黄芩、生地，是泻肺火的药，所以对于膈热血燥的情况，效果各自显现。火势旺盛则痰与气交结窒塞，适宜使用瓜蒌、天花粉。火势旺盛则水与气必然阻滞，适宜使用桑白皮。火势旺盛则骨骼必然蒸热，适宜使用地骨皮。火势旺盛则三焦的热邪都会汇聚，适宜使用栀子。火势旺盛则肺的化源不清，适宜使用天冬、麦冬。火势旺盛则必然狂越躁乱，适宜使用羚羊角。火势旺盛则气必然上逆而咳嗽，适宜使用枇杷叶。火势旺盛则必然挟带胃火上逆呃逆，适宜使用竹茹。这些难道不是同为泻肺的药吗？黄连、犀角，是泻心火的药。对于燥热湿蒸、时疫斑黄等情况，治疗各有侧重。火势旺盛则小肠必然干燥，适宜使用木通、灯心草。火势旺盛则咽喉必然痹阻疼痛，适宜使用山豆根。火势旺盛则眼睛必然生翳障目，适宜使用熊胆。火势旺盛则心必然烦躁懊恼，适宜使用栀子。火势旺盛则口必然渴而烦，适宜使用竹叶。火势旺盛则肺失去滋养，适宜使用麦门冬。火势旺盛则血必然妄动沸腾，适宜使用童便、生地。火势旺盛则忧郁时常怀有，适宜使用萱草。这些难道不是同为泻心的药吗？至于青黛、龙胆草，号称是泻肝火的药。但是必须确实是实热、实火的情况才适宜。如果只是因火而出现抽搐掣动，那么钩藤就不可废除了。因火而出现目障，那么熊胆就不能除去。因火而出现骨蒸，那么青蒿草就是必须的。因火而出现惊痫骨痛，那么羚羊角就是必须使用的。因火而出现口舌诸疮，那么人中白就是必须进服的。因火而出现时疾斑毒喉痹，那么大青就是亟需崇尚使用的。因火而出现寒热往来，那么黄芩就是必须使用的。这些难道不是同为泻肝的作用吗？而胆火之必用龙胆草、大青、青黛的道理可以思考了。如果在肾火，症状见到骨蒸劳热，不得不使用黄柏；症状见到咽痛不止，不得不使用玄参；症状见到杨梅恶毒，不得不使用胡黄连；症状见到头目不清，痰涎不消，不得不使用茶茗；症状见到火留骨筋，不得不使用青蒿草；症状见到无汗骨蒸，不得不使用地骨皮。这些难道不是同为泻肾的药吗？而膀胱火起之必用人中白、童便，以及三焦火起之必用青蒿草、栀子的情况，又自然可以验证。各种火的泻法，应当像这样分属于脏腑。但是如果用药而不顾病症是否符合脏气的特点，那么造成的祸害最快，能不深思而长虑吗？
(To) cleanse Kidney heat.
Qiushi (Rock of Autumn, specifically enters the Kidney meridian). Originally derived from human urine. It is named Qiushi because it is formed by stirring with autumn dew, clarifying, drying in the sun, and scraping off the residue. Its taste is salty, and its nature is warm. According to texts, it can nourish Yin and moisten viscera, reduce deficiency heat, soften hardness, treat consumptive coughs, promote urination, secure essence, and consolidate Qi. It is also stated that after being refined by fire, its originally salty-cold nature is removed and transformed into a warming and tonifying property. It is warm but not drying, moistening but not cloying, clearing heat without damaging Yuan Qi, and descending fire without impairing Stomach function, making it a holy medicine for nourishing Yin and descending fire. (Used when both Essence and Fire are deficient.) However, Huang Gongxiu privately believes that its tonifying effects are few while its clearing effects are many; its warming effects are few while its cooling effects are many. (This warmth arises solely from the fire refining process, not because the turbid qi in urine possesses warming and tonifying properties.) For patients with consumptive diseases and severe fire, taking this drug seems not to cause much hindrance. (Because it possesses the nature of clearing fire.) Occasionally, it has slight merit, but it is not a orthodox agent for tonification. (For tonifying Middle Jiao Qi, only Renshen [Ginseng Root] and Huangqi [Astragalus Root]; for tonifying Mingmen Fire, only Fuzi [Prepared Aconite Lateralis Radix] and Guizhi [Cinnamon Twig]; for nourishing Water, only Dihu [Rehmanniae Radix] and Shanzhuyu [Corni Fructus] are the orthodox agents.) If a patient has thin Qi, deficient Fire, and overflowing Water, even after fire refining, one cannot avoid the disaster of "making the deficient more deficient"! (Even if Dahuang [Rhei Radix et Rhizoma] is refined by fire, it still cannot tonify the Fire of Mingmen, because its intrinsic nature is cold.)
The method involves collecting children's urine in autumn. For each vat, add 7 qian of Shigao [Gypsum Fibrosum], stir with Sangzhi [Morus Alba Twig] to clarify, and pour off the clear liquid. Repeat this two or three times. Then add autumn dew to stir and clarify, repeating several times. Until the filth is washed away and saltiness is reduced, spread heavy paper on top, dry in the sun, scrape off the heavy turbidity at the bottom, and take the light and clear part as Qiushi. Grind it again and put it into a jar, cover tightly with an iron lid, seal firmly with salt mud, and perform sublimation/distillation. The substance rising and condensing on the upper lid is called "Qiushui" (Autumn Water), which tastes faint and fragrant; this is the essence of Qiushi.
Zhao Yangkui said: True Fire (Fire of Mingmen) is the foundation of establishing life and the master of the twelve meridians. Without this, the Kidneys cannot perform their function of strength and skill, and dexterity will not emerge. Without this, the Bladder cannot facilitate the Qi transformation of the Sanjiao, and the water passages will not flow. Without this, the Spleen and Stomach cannot rot and ripen water and grain, and the five flavors will not emerge. Without this, the Liver (General) lacks decision-making ability, and strategic planning will not arise. Without this, the Large and Small Intestines cannot perform transformation and transportation, and defecation and urination will be blocked. Without this, the Heart loses clarity of Shen (Spirit), and all matters cannot be responded to or known. In treating diseases, one should indeed regard the True Fire of Mingmen as the sovereign and pay special attention to the character "Fire". From this, it is clear that Fire should not be indiscriminately purged. Yet, Zhu Danxi also said: "Excess Qi is Fire." If Fire is indeed in excess, then Fire can also become harmful; how could there be no need to purge it?
However, the emergence of Fire has its root basis; the action of drugs has its specific governance. If one does not understand the flavors and natures (properties), treatment will inevitably contain errors. For example, Dahuang [Rhei Radix et Rhizoma] is a drug for purging Spleen Fire; therefore, it must be used for constipation with hard and painful stools. Shigao [Gypsum Fibrosum] and Maogen [Imperatae Rhizoma] are drugs for purging Stomach-Spleen Fire; therefore, they must be used for thirst, dryness, and heat. Huangqin [Scutellariae Radix] and Shengdi [Rehmanniae Radix] are drugs for purging Lung Fire; therefore, for heat in the diaphragm and blood dryness, their effects manifest accordingly. When Fire is excessive, Phlegm and Qi obstruct each other; thus, Gualou [Trichosanthis Fructus] and Huafen [Trichosanthis Radix] are suitable. When Fire is excessive, Water and Qi block each other; thus, Sangbaipi [Mori Cortex] is suitable. When Fire is excessive, bones undergo steaming heat; thus, Digupi [Lycii Cortex] is suitable. When Fire is excessive, Heat from all three Jiaos converges; thus, Zhizi [Gardeniae Fructus] is suitable. When Fire is excessive, the source of Lung transformation becomes unclear; thus, Tandong [Asparagi Radix] and Maidong [Ophiopogonis Radix] are suitable. When Fire is excessive, mania and restlessness occur; thus, Lingyangjiao [Saigae Tataricae Cornu] is suitable. When Fire is excessive, Qi rebels causing cough; thus, Pipaye [Loquat Leaf] is suitable. When Fire is excessive, accompanied by Stomach Fire rebelling causing hiccups; thus, Zhuru [Bambusa Textilis Caulis in Succo] is suitable. Are these not all drugs for purging Lung Fire?
Huanglian [Coptidis Rhizoma] and Xijiao [Rhino Ceratostigma] are drugs for purging Heart Fire. For conditions like dry-heat damp-steaming and epidemic macules/jaundice, treatments vary accordingly. When Fire is excessive, the Small Intestine becomes dry; thus, Mutong [Akebiae Caulis] and Dengcao [Junci Medulla] are suitable. When Fire is excessive, the throat suffers bi-syndrome pain; thus, Shandougen [Sophorae Tonkinensis Radix] is suitable. When Fire is excessive, eyes develop nebulae and obstructions; thus, Xiongdan [Ursi Fel] is suitable. When Fire is excessive, the Heart suffers irritability and vexation; thus, Zhizi [Gardeniae Fructus] is suitable. When Fire is excessive, the mouth suffers thirst and vexation; thus, Zhuye [Phyllostachys Viridis Folium] is suitable. When Fire is excessive, the Lung loses nourishment; thus, Maidong [Ophiopogonis Radix] is suitable. When Fire is excessive, Blood boils recklessly; thus, Tongbian [Pueri Urina] and Shengdi [Rehmanniae Radix] are suitable. When Fire is excessive, melancholy is often harbored; thus, Xuancacao [Daylily Rhizome] is suitable. Are these not all drugs for purging Heart Fire?
Regarding Qingdai [Indigo Naturalis] and Danshen [not mentioned, likely Danshen Cao/Longdan Cao context implies Longdan Cao Gentianae Radix], known as drugs for purging Liver Fire, they are only suitable if there is truly Excess Heat and Excess Fire. If symptoms are merely twitching due to Fire, Gouteng [Uncariae Ramulus cum Uncis] cannot be abandoned. If symptoms involve eye obstructions due to Fire, Xiongdan [Ursi Fel] cannot be removed. If symptoms involve bone-steaming due to Fire, Qinghao [Artemisiae Annuae Herba] is essential. If symptoms involve fright epilepsy and bone pain due to Fire, Lingyangjiao [Saigae Tataricae Cornu] must be used. If symptoms involve various sores in the mouth and tongue due to Fire, Renzhongbai [Natrii Carbonas] must be administered. If symptoms involve epidemic toxins and throat bi due to Fire, Daqing [Isatidis Radix] is urgently needed. If symptoms involve alternating chills and fever due to Fire, Huangqin [Scutellariae Radix] must be used. Are these not all applications for purging Liver Fire? The necessity of using Longdancao [Gentianae Radix], Daqing [Isatidis Radix], and Qingdai [Indigo Naturalis] for Gallbladder Fire can be contemplated.
As for Kidney Fire, if symptoms show bone-steaming and consumptive heat, Huangbo [Phellodendri Cortex] must be used. If symptoms show unceasing sore throat, Xuanshen [Scrophulariae Radix] must be used. If symptoms show chancre toxicity, Hulian [Coptidis Rhizoma - note: text says Hu Lian, usually refers to Coptis or similar bitter cold herbs, here likely Coptis or Picrorhiza depending on context, but standard is Coptis/Huanglian, however text distinguishes Huanglian earlier. Hu Lian often refers to Coptis chinensis var. or related. Given distinction from Huanglian, might refer to specific variety or Picrorhiza/Ku Shen context, but strictly translating entity name]: Hulian [Picrorhizae Rhizoma/Coptidis Rhizoma variant] must be used. If symptoms show unclear head and eyes with persistent phlegm-saliva, Chaming [Tea Leaves] must be used. If symptoms show Fire lodged in bones and tendons, Qinghao [Artemisiae Annuae Herba] must be used. If symptoms show bone-steaming without sweat, Digupi [Lycii Cortex] must be used. Are these not all drugs for purging Kidney Fire? And the necessity of using Renzhongbai [Natrii Carbonas] and Tongbian [Pueri Urina] for Bladder Fire, and Qinghao [Artemisiae Annuae Herba] and Zhizi [Gardeniae Fructus] for Sanjiao Fire, can be verified naturally. The purging of various Fires should be categorized by Zang-Fu organs as such. But if one uses drugs without considering whether the symptoms match the organ's Qi characteristics, the resulting harm will be swift. Can one not think deeply and plan long-term?