脾主智。是物益脾。故与龙眼同名益智。本出昆仑国及交 。今岭南州郡亦有之。二
月花连着实。五六月方熟。核黑皮白。含之能摄涎秽。或四破去核。取外皮蜜煮为粽。味极
辛美。即名益智粽。
仁味苦而辛。气温而香。入足太阴少阴经。主治安神。疗心气不足。益元气。利三焦。
治梦泄赤浊。肾虚滑沥。及夜多小便。益脾胃和中。调诸气。疗客寒犯胃。冷气腹痛。多唾。
（此由阳摄阴以化。不以退阴为功。）方书治健忘悸。遗精泄泻。下血盗汗。喘噎。胀满积
聚。脾痹心痛。及胃脘胁痛疝。在集香丸则入肺。在四君子汤则入脾。在大凤髓丹则入肾。
当于补药中兼用之。勿多服。（海藏）其气辛热。能开发郁结。使气宣通。（河间）益智大辛。
三焦命门气弱者宜之。（濒湖）主君相二火不足。温脾肾虚寒。又辛入肺而调气。有母子相
关之义。其主益气安神利三焦。是补元气虚寒。心火相火之不足也。（嵩）心者脾之母。火
能生土。故进食不止于和脾。古人进食药中多用益智。土中益火也。（士瀛）其禀火土与金。
性燥而敛摄。所治遗精虚漏便数。多肾气不固之证。又肾主五液。涎乃脾之所统。脾肾气虚。
二藏失职。故气逆上浮。涎秽上溢。此味于开结滞之中。即能敛摄脾肾之气。故着功若此。
（濒湖）佐人参茯苓半夏陈皮车前子。摄涎秽立效。同藿香苏子陈皮枇杷叶木瓜。止逆气上
壅。同五味山萸人参炒盐。治小便频数淋沥。同人参干姜陈皮藿香。治因寒犯胃呕吐。心虚
尿滑。及赤白二浊。益智仁白茯苓白术等分。为末。每服三钱。白汤送下。小便频数。脬气
不足也。盐炒益智天台乌药等分。为末。酒煮山药糊丸。如梧子大。每服七十丸。空心盐汤
下。名缩泉丸。小便赤浊。益智仁茯神各二两。远志甘草水煮半两。为末。酒糊丸梧子大。
空心姜汤下五十丸。腹胀忽泄。日夜不止。诸药不效。此气脱也。用益智仁二两。浓煎饮之
立愈。
〔论〕益智之味。苦胜于辛。不似草豆蔻辈辛多苦。就心火而并肾治者。肾为君火对化
也。（胞之脉属心而络于胞中。又手厥阴包络为小心相火之原。故主君火而即兼相火。）其为
脾
盖气者水所生。液者气所化。血又为液所化。精复为血所化。然皆不离乎气。所谓本于阴而
化于阳也。人之一身唯水火二气为主。而水火之所以体物不遗者土也。（难经曰。三焦者水
谷之道路。气之所终始。是中土原于水火也。内经曰。真气者与谷气并而充身。是水火藉于
中土也。知此则阴阳之不合。及阴阳之偏胜者。当精究而无容贸贸以施治矣。）大凡水不能
致其用于火。为病固多。而火不能胜水用于水。病亦不少。益智乃治夫火不能致其用于水者
。能致其火于水。是即土德行矣。（水能制火之亢。火更能摄水之滥。水滥则土德不行。）观
其自二月连花着实。五六月方熟。（是气固禀于火也）而核黑皮白。特显其水之用于仁。气
固
摄真阴。兹物有合焉者。秉真阳以摄真阴。即能留其阴之清。化其阴之浊。此就是能厘清浊。
故其治浊。原非以收敛为功。（缪氏收敛之说但揣其似）且以阳摄阴。阴归阳和。所以胀满
积聚诸治。亦非以开发郁结取效。（河间宣通郁结之说。但得其气之调而畅。犹未悉其所以
调畅也。）惟明于火为体。水为用。能合以归土。而水火之体物还藉于土。然后知火之无或
亢。水之无或滥者。乃得中土气化不匮。土化不匮。乃得水火二气合化不息焉。此生数为成
之始。成数为生之终。造化元机。钟于一物而不遗者。是以方书用治悸证健忘。火之体也。
用治浊遗盗汗下血泄泻。水之用也。用治胀满积聚膈噎脾痹胁痛。是土中大畅水火之用。即
东垣所云和中益气。藏器所云利三焦调诸气者也。总之。病属阳虚而不能摄阴。选用益智。
乃为的对。若阴虚不能归阳。投此适以滋害矣。
凡心经与三焦火动者。用之反耗元气。或脾家有湿热痰火并肺热者。均禁。（嵩）性本
温热。凡呕吐由于热。气逆由于怒。小便余沥由于水亏精涸。内热泄泻由于湿火暴注者。切
忌。（仲淳）
〔修治〕去壳。或炒或煨。临用研。
脾脏主管智慧。此物能补益脾脏，因此与龙眼同名为“益智”。它原产于昆仑国及交州。如今岭南各州郡也有出产。二月时花朵连着果实生长，五六月才成熟。果核黑色，果皮白色。含在口中能控制唾液流失。或者将其四破去核，取外皮用蜂蜜煮成粽子形状，味道极其辛辣美味，这就叫作“益智粽”。
仁（种子）味苦而辛，药性温而有香气。归入足太阴脾经和足少阴肾经。主要功效在于安定神志，治疗心气不足，补益元气，通利三焦。用于治疗梦遗、小便赤浊、肾虚导致的滑沥不禁以及夜间多尿。还能补益脾胃，调和中气，调理各种气机，治疗外感寒邪侵犯胃部引起的冷气腹痛、多唾。（这是因为阳气摄纳阴液以化生，并非以消退阴寒为功效。）医书记载其可治疗健忘、心悸、遗精泄泻、便血、盗汗、气喘噎塞、胀满积聚、脾痹心痛，以及胃脘胁痛疝气等症。在集香丸中则入肺经，在四君子汤中则入脾经，在大凤髓丹中则入肾经。应当在补益药中兼用，不要过量服用。（张元素/海藏观点）其气辛热，能够开发郁结之气，使气机宣通。（刘完素/河间观点）益智仁大辛大热，三焦和命门气虚弱的适宜使用。（李时珍/濒湖观点）主治君火和相火不足，温补脾肾的虚寒。又因辛味入肺而调气，有母子相关的意义。其主效益气安神利三焦，是补益元气虚寒，以及心火、相火不足。（汪昂/嵩观点）心是脾的母亲，火能生土，所以进食不仅仅在于调和脾胃。古人用药助消化时常多用益智，这是通过补火来益土。（雷斅/士瀛观点）它禀受火、土、金的性质，性燥且具有收敛摄纳作用。所治疗的遗精、虚漏、尿频等，多是肾气不固的症状。另外肾主管五种体液，涎液由脾统摄。脾肾气虚，两脏失职，导致气逆上浮，涎秽上溢。这种药能在开通结滞的同时，就能敛摄脾肾之气，所以取得如此功效。（李时珍/濒湖观点）配伍人参、茯苓、半夏、陈皮、车前子，摄纳涎液立竿见影。同藿香、苏子、陈皮、枇杷叶、木瓜一起，止住逆气上壅。同五味子、山萸肉、人参、炒盐一起，治疗小便频数淋沥。同人参、干姜、陈皮、藿香一起，治疗因寒邪犯胃引起的呕吐、心虚尿滑，以及赤白二浊。益智仁、白茯苓、白术等分，研为末，每次服三钱，白开水送下。小便频数是膀胱气不足所致。盐炒益智仁、天台乌药等分，研为末，用酒煮山药糊制成丸药，如梧桐子大，每次服七十丸，空腹盐汤送下，名为缩泉丸。小便赤浊，用益智仁、茯神各二两，远志、甘草水煮半两，研为末，酒糊丸梧子大，空腹姜汤送下五十丸。腹胀突然腹泻，日夜不止，诸药无效，这是气脱证。用益智仁二两，浓煎饮用，立即痊愈。
〔论述〕益智的味道，苦味胜过辛味，不像草豆蔻那一类辛多苦少。它是针对心火并兼治肾脏的，因为肾是君火的对化之脏。（胞宫的脉属心而络于胞中，又手厥阴心包络是小心相火的源头，所以主治君火而兼治相火。）它的本质是脾。盖气是由水所生，液是由气所化，血又由液所化，精又由血所化，然而都不离乎气，这就是所谓本源于阴而在阳的作用下化生。人的一身以水火二气为主，而水火之所以能体现万物而不遗漏，是因为有土。（《难经》说：三焦是水谷运行的道路，气终结起始的地方，这说明中土源于水火。《内经》说：真气与谷气结合充养全身，这说明水火借助于中土。明白这一点，那么阴阳不合及阴阳偏胜的情况，应当深入研究而不能草率施治。）大凡水不能发挥其用于火，致病固然很多；而火不能战胜水并使其用于水，致病也不少。益智正是治疗火不能发挥其用于水的病症，能使火作用于水，这就是土的德行发挥了作用。（水能制约火的亢盛，火更能摄纳水的泛滥。水泛滥则土的德行无法运行。）看它从二月连花结实，五六月才成熟。（说明其气禀受于火）而核黑皮白，特别显现出水在仁中的作用。气固摄真阴，此物正符合这一道理。秉受真阳以摄纳真阴，就能留住阴的清纯，化去阴的浑浊。这就是它能厘清浊的原因，所以它治疗浊证，原本不是以收敛为功效。（缪氏关于收敛的说法只是揣测其相似之处）而且是以阳摄阴，阴归于阳的和合，所以治疗胀满积聚等症，也不是以开发郁结取效。（河间关于宣通郁结的说法，只得到了气机调畅的表面，还未完全了解其所以调畅的道理。）只有明白火为体、水为用，能合而归土，而水火体现万物还借助于土，然后才知道火没有过亢，水没有泛滥，才能得到中土气化不枯竭，土化不枯竭，才能得到水火二气合化不息。这是生数为成的开始，成数为生的结束，造化的玄机，凝聚在一物上而没有遗漏，所以医书用它治疗悸证健忘，这是治火的体；用它治疗浊、遗精、盗汗、便血、泄泻，这是治水之用；用它治疗胀满积聚、膈噎、脾痹、胁痛，这是在土中大畅水火之用，也就是东垣所说的和中益气，藏器所说的利三焦调诸气。总之，病属于阳虚而不能摄阴，选用益智，才是对症。如果阴虚不能归阳，投用此药反而会造成危害。
凡是心经与三焦火动的，用之反而耗伤元气。或者脾家有湿热痰火并肺热的，均禁用。（汪昂/嵩观点）性本温热，凡是呕吐由于热引起的，气逆由于怒引起的，小便余沥由于水亏精涸引起的，内热泄泻由于湿火暴注引起的，切忌使用。（陈实功/仲淳观点）
〔炮制〕去掉外壳，或炒或煨，临用时研磨。
The Spleen governs intelligence. This substance benefits the Spleen, hence it shares the name "Yi Zhi" (Alpinia Oxyphylla) with Long Yan (Longan). It originally originated from Kunlun State and Jiao Province. Currently, it is also produced in various prefectures of Lingnan. In February, flowers appear alongside developing fruits, ripening only in May or June. The nut is black, the peel white. Chewing it can control salivary secretion. Alternatively, it may be broken into four parts, the nut removed, and the outer peel boiled with honey to form a zongzi-like shape; its flavor is extremely pungent and delicious, known as "Yi Zhi Zong".
The kernel tastes bitter and pungent, has a warm temperature and aromatic quality. It enters the Foot-Taiyin Spleen Meridian and Foot-Shaoyin Kidney Meridian. Its main functions are to calm the Shen (Spirit), treat Heart Qi deficiency, supplement Yuan Qi (Original Qi), and benefit the Sanjiao (Triple Burner). It treats nocturnal emission, red turbid urine, kidney deficiency causing slippery discharge, and frequent urination at night. It also tonifies the Spleen and Stomach, harmonizes the Middle Jiao, regulates various Qi mechanisms, and treats cold pain in the abdomen due to exogenous cold invading the Stomach, and excessive salivation. (This works by Yang controlling Yin to facilitate transformation, rather than by eliminating Yin cold.) Medical texts record its use for treating forgetfulness, palpitations, seminal emission, diarrhea, hematochezia, night sweats, asthma and dysphagia, distension and fullness, accumulations, Spleen Bi (impediment) heart pain, as well as epigastric and hypochondriac pain and hernias. In Ji Xiang Wan, it enters the Lung Meridian; in Si Jun Zi Tang (Four Gentlemen Decoction), it enters the Spleen Meridian; in Da Feng Sui Dan, it enters the Kidney Meridian. It should be used concurrently with tonic herbs, not in large doses. (Zhang Yuansu/Haicang's view: Its qi is pungent and hot, capable of opening up stagnation and allowing Qi to circulate freely. Liu Wansu/Hejian's view: Yi Zhi Ren is highly pungent and hot, suitable for those with weak Qi in the Sanjiao and Mingmen (Gate of Life). Li Shizhen/Binhu's view: It treats insufficiency of Ministerial Fire and Imperial Fire, warms and tonifies Spleen-Kidney deficiency-cold. Since pungent taste enters the Lung to regulate Qi, there is a mother-son relationship involved. Its primary effects of benefiting Qi, calming the Shen, and benefiting the Sanjiao serve to tonify Original Qi deficiency-cold and insufficiency of Heart Fire and Ministerial Fire. Wang Ang/Song's view: The Heart is the mother of the Spleen; Fire generates Earth. Thus, aiding digestion is not merely about harmonizing the Spleen. Ancients often used Yi Zhi in digestive formulas to benefit Earth by warming Fire. Lei Xiao/Shiyng's view: It inherits properties of Fire, Earth, and Metal; its nature is dry and astringent. The conditions it treats, such as seminal emission, deficiency leakage, and frequent urination, are mostly signs of Kidney Qi insecurity. Furthermore, the Kidney governs the five fluids, while saliva is controlled by the Spleen. When Spleen and Kidney Qi are deficient, both organs fail in their duties, leading to rebellious Qi floating upward and overflow of turbid saliva. This herb can astringe Spleen and Kidney Qi amidst opening stagnation, thus achieving such efficacy. Li Shizhen/Binhu's view: Paired with Ren Shen (Ginseng), Fu Ling (Poria), Ban Xia (Pinellia), Chen Pi (Tangerine Peel), and Che Qian Zi (Plantago Seed), it effectively controls saliva. Combined with Huo Xiang (Patchouli), Su Zi (Perilla Fruit), Chen Pi, Pi Ye (Loquat Leaf), and Mu Gua (Chaenomeles), it stops rebellious Qi congestion. Combined with Wu Wei Zi (Schisandra), Shan Zhu Yu (Cornus), Ren Shen, and fried salt, it treats frequent and dribbling urination. Combined with Ren Shen, Gan Jiang (Dried Ginger), Chen Pi, and Huo Xiang, it treats vomiting due to cold invading the Stomach, Heart deficiency with slippery urination, and red/white turbidity. Equal parts Yi Zhi Ren, Bai Fu Ling (White Poria), and Bai Zhu (Atractylodes Macrocephala) are powdered. Take 3 qian per dose with plain water. Frequent urination is due to Bladder Qi insufficiency. Salt-fried Yi Zhi Ren and Tian Tai Wu Yao (Lindera Root) in equal parts are powdered, mixed with Yam paste boiled in wine to make pills the size of wu zi (wuze tree seeds). Take 70 pills per dose with salt water on an empty stomach, named Suo Quan Wan (Bladder-Constricting Pill). For red turbid urine, use Yi Zhi Ren and Fu Shen (Poria with Hostwood) each 2 liang, Yuan Zhi (Polygala) and Gan Cao (Licorice) boiled in water half liang. Powder them, make pills with wine paste size of wu zi. Take 50 pills with ginger water on an empty stomach. Sudden abdominal distension with continuous diarrhea day and night, unresponsive to other drugs, indicates Qi collapse. Use 2 liang of Yi Zhi Ren, decoct strongly and drink; recovery is immediate.
[Discussion] The taste of Yi Zhi is more bitter than pungent, unlike Ca Dou Kou (Grass Cardamom) which is more pungent than bitter. It targets Heart Fire while simultaneously treating the Kidney, as the Kidney is the counter-transformation of Imperial Fire. (The vessel of the uterus belongs to the Heart and connects to the uterine cavity; furthermore, the Hand-Jueyin Pericardium Meridian is the source of the Small Heart and Ministerial Fire, thus governing Imperial Fire while also addressing Ministerial Fire.) Its essence relates to the Spleen. Qi is generated by Water; Fluids are transformed by Qi; Blood is transformed from Fluids; Essence is transformed from Blood. Yet all do not depart from Qi, which is what is meant by originating in Yin and transforming through Yang. The human body is primarily governed by Water and Fire Qi, yet it is Earth that allows Water and Fire to manifest in all things without omission. (Nan Jing states: The Sanjiao is the pathway for water and grain, the beginning and end of Qi; this shows Middle Earth originates from Water and Fire. Nei Jing states: True Qi combines with Grain Qi to nourish the body; this shows Water and Fire rely on Middle Earth. Understanding this, one must carefully investigate cases of Yin-Yang disharmony or excess, avoiding rash treatment.) Generally, when Water cannot exert its function upon Fire, many diseases arise; likewise, when Fire cannot overcome Water and utilize it, diseases are also numerous. Yi Zhi treats the condition where Fire cannot exert its function upon Water, enabling Fire to act upon Water, thereby fulfilling the virtue of Earth. (Water can restrain the hyperactivity of Fire; Fire can more so control the flooding of Water. When Water floods, the virtue of Earth fails.) Observing that it bears flowers and fruit from February, ripening only in May/June, (indicating its Qi is endowed by Fire) and having black nuts and white peels, specifically revealing the function of Water in the kernel. Qi firmly controls True Yin; this substance aligns with this principle. Endowed with True Yang to control True Yin, it retains the clarity of Yin and transforms the turbidity of Yin. This is why it clarifies turbidity; thus, its treatment of turbidity is not primarily for astringency. (Miu's theory of astringency is merely speculative based on similarity.) Moreover, by using Yang to control Yin, Yin returns to the harmony of Yang. Therefore, treatments for distension, fullness, and accumulations do not rely solely on opening stagnation. (Hejian's theory of venting stagnation captures only the smooth flow of Qi, not fully understanding the mechanism behind it.) Only by understanding Fire as Substance and Water as Function, combining them to return to Earth, and recognizing that Water and Fire rely on Earth to manifest in all things, can one know that Fire will not be hyperactive and Water will not flood. This leads to inexhaustible Qi transformation of Middle Earth. With inexhaustible Earth transformation, the combined transformation of Water and Fire Qi becomes ceaseless. This is the beginning of completion based on generation numbers, and the end of generation based on completion numbers. The mystery of creation concentrates in one substance without omission. Hence, medical texts use it to treat palpitations and forgetfulness, addressing the Substance of Fire; to treat turbidity, emission, night sweats, bleeding, and diarrhea, addressing the Function of Water; to treat distension, fullness, accumulations, diaphragmatic obstruction, Spleen Bi, and hypochondriac pain, greatly facilitating the function of Water and Fire within Earth. This corresponds to Dong Yuan's concept of harmonizing the Middle and benefiting Qi, and Zang Qi's concept of benefiting the Sanjiao and regulating Qi. In summary, if the disease belongs to Yang deficiency failing to control Yin, selecting Yi Zhi is precisely correct. If Yin deficiency fails to return to Yang, administering this drug will only cause harm.
For conditions involving Fire agitation in the Heart Meridian and Sanjiao, using it反而会耗伤元气 (will instead consume Original Qi). Or if the Spleen house has damp-heat, phlegm-fire, and Lung heat, it is strictly contraindicated. (Wang Ang/Song's view: Its nature is inherently warm and hot. Vomiting due to heat, Qi rebellion due to anger, residual urinary dribbling due to Water deficiency and Essence exhaustion, and acute diarrhea due to internal heat and damp-fire are all strictly forbidden to treat with this.) (Chen Shigong/Zhongchun's view)
[Processing] Remove the shell. Stir-fry or bake. Grind before use.