功力胜解毒子也。（《大观》卷十三页４９，《政和》页３３４）
按徐表《南州记》云∶生南海诸地。味酸、涩，温，无毒。主五鬲气结，心腹虚
痛，赤白诸痢，及呕吐，咳嗽，并宜使。其皮主嗽。肉炙，治眼涩痛。方家使陆路诃梨勒，
即六棱是也。按波斯将诃梨勒、大腹等，舶上用防不虞。或遇大鱼放涎滑水中数里，不通舡
也，遂乃煮此洗其涎滑，寻化为水。可量治气功力者乎。大腹、诃子，性焦者，是近铛下，
故中国种不生。故梵云∶诃梨恒鸡，谓唐言天堂，未并只此也。（《大观》卷十四页８，《政
和》页３４２，《纲目》页１４０９）
谨按徐表《南海记》，生海畔，叶似绛，木若女贞。味平，无毒。主虚劳血癖气
壅滞，产后恶露不安，怯起冲心，腹中搅痛，及经络不通，男女中风，口噤不语。宜此法，
细研乳头香细末方寸匕，酒煎苏方，去滓，调服，立吐恶物，差。（《大观》卷十四页２４，
《政和》页３４８，《纲目》页１４１８）
谨按徐表《南州记》，生南海诸地。去胃口气虚冷，宿食不消，霍乱气逆，心腹卒
痛，冷气上冲，和气。不宜多服，损肺。一云向阴者澄茄，向阳者胡椒也。（《大观》卷十
四页２７，《政和》页３４９，《纲目》页１３２０）
谨按徐表《南州记》云∶波斯国，大小如药子。味温平，无毒。主肠虚冷痢，益
血生精，乌髭发，和气安神，治阴毒痿，烧灰用。张仲景使治阴汗，取烧灰，先以微温水浴
了，即以帛微 ，后傅灰囊上，甚良。波斯每食以代果，番胡呼为没食子，今人呼墨食子，
转谬矣。（《大观》卷十四页１９，《政和》页３４６，《纲目》页１４０９）
其功效胜过解毒子。（出自《大观本草》卷十三第49页，《政和本草》第334页）
据徐表《南州记》记载：产于南海各地。味道酸、涩，性温，无毒。主治五膈气结（胸膈间气机郁结），心腹虚痛，赤白痢疾，以及呕吐、咳嗽，均适宜使用。其果皮主治咳嗽。果肉经炙烤后，可治疗眼涩痛。医家使用的是陆路运输的诃梨勒（诃子），即六棱诃子。据称波斯人将诃梨勒、大腹皮等药材通过海船运输，以防不测。有时遇到大鱼在水中吐涎造成水面滑腻数里，导致船只无法通行，于是煮此药（诃子）清洗鱼涎，随即化为水状。这难道不能体现其调理气机的功效吗？大腹皮、诃子中，质地焦枯的，是因为靠近锅底受热所致，因此中国本土种植者不生此类。所以梵语称为“诃梨恒鸡”，意为唐朝所说的“天堂”，并没有其他含义。（出自《大观本草》卷十四第8页，《政和本草》第342页，《本草纲目》第1409页）
谨按徐表《南海记》记载：生长在海边，叶子像绛树，树木像女贞。味道平和，无毒。主治虚劳血癖气壅滞（因虚劳导致的血液瘀滞和气机阻塞），产后恶露不尽，惊恐之气上冲心胸，腹部绞痛，以及经络不通，男女中风引起的口噤不语。适宜采用此法：将乳头香研成细末，取一方寸匕的量，用苏方木煎汤去渣，调和药末服用，立即吐出恶物，病即可痊愈。（出自《大观本草》卷十四第24页，《政和本草》第348页，《本草纲目》第1418页）
谨按徐表《南州记》记载：产于南海各地。能去除胃口气虚冷，宿食不消化，霍乱气逆，心腹突然疼痛，冷气上冲，调和气机。不宜多服，以免伤肺。另一种说法认为，生长在背阴处的是澄茄，向阳处的是胡椒。（出自《大观本草》卷十四第27页，《政和本草》第349页，《本草纲目》第1320页）
谨按徐表《南州记》记载：波斯国出产，大小如药子。味道温平，无毒。主治肠虚冷痢，益血生精，使胡须头发变黑，调和气机，安神，治疗阴毒痿证，需烧灰后使用。张仲景曾用其治疗阴汗，方法是取烧成的灰，先用微温水洗浴患处，然后用布轻轻擦拭，再将灰敷在囊袋部位，效果很好。波斯人每餐将其当作水果食用，番胡称之为“没食子”，今人称为“墨食子”，这是转音造成的谬误。（出自《大观本草》卷十四第19页，《政和本草》第346页，《本草纲目》第1409页）
Its efficacy surpasses that of Jieduzi (Antidote Fruit). (From *Daguan Bencao*, Vol. 13, p. 49; *Zhenghe Bencao*, p. 334)
According to Xu Biao's *Nanzhou Ji* (Records of the Southern Provinces): It grows in various places in the South Sea. Its taste is sour and astringent, its nature is warm, and it is non-toxic. It primarily treats Wuge Qi Jie (Qi stagnation in the five diaphragms), deficiency-cold pain in the heart and abdomen, red and white dysentery, as well as vomiting and coughing, all of which are suitable for its use. Its peel primarily treats cough. The flesh, when roasted, treats dryness and pain in the eyes. Physicians use Lu Lu Helile (Terminalia chebula, Chebolic Fruit) transported by land, specifically the six-ridged variety. It is recorded that Persians transported Helile and Dafupi (Areca Catchu Peel) by sea ship to guard against unforeseen circumstances. Sometimes, when large fish release saliva into the water, creating a slippery surface for several miles that prevents boats from passing, boiling this herb (Helile) to wash away the fish saliva causes it to instantly dissolve into water. Does this not demonstrate its power in regulating Qi? For Dafupi and Hezi (Chebolic Fruit), those with a scorched texture are due to proximity to the pot bottom during processing; thus, they do not grow in native Chinese cultivation. Therefore, in Sanskrit, it is called "Helihengji," meaning "Heaven" in Tang Chinese, with no other implication. (From *Daguan Bencao*, Vol. 14, p. 8; *Zhenghe Bencao*, p. 342; *Bencao Gangmu*, p. 1409)
Respectfully consulting Xu Biao's *Nanhai Ji*: It grows by the sea coast; its leaves resemble those of Jiangshu (Cinnamomum micranthum), and its tree resembles Ligustrum lucidum (Glossy Privet). Its taste is neutral, and it is non-toxic. It primarily treats deficiency-labor blood stasis and Qi obstruction (Xu Lao Xue Pi Qi Yong Zhi), postpartum lochia retention, frightful Qi rushing to the heart, abdominal twisting pain, meridian blockage, and wind-stroke in men and women causing lockjaw and inability to speak. The following method is suitable: finely grind Rutoxiang (Boswellia carterii, Frankincense) into powder, take one Fangcunbi (a square-inch measure) dose, decoct Sufang (Sappan Wood), remove the dregs, mix with the powder, and ingest. This will immediately induce vomiting of evil substances, and the disease will be cured. (From *Daguan Bencao*, Vol. 14, p. 24; *Zhenghe Bencao*, p. 348; *Bencao Gangmu*, p. 1418)
Respectfully consulting Xu Biao's *Nanzhou Ji*: It grows in various places in the South Sea. It dispels deficiency-cold Qi in the stomach, aids digestion of retained food, treats Huoluan (cholera-like disorder) with rebellious Qi, sudden pain in the heart and abdomen, upward rushing of cold Qi, and harmonizes Qi. It should not be taken in excess, as it may damage the Lungs. Another view states that those growing in shade are Chengqie (Litsea cubeba), while those growing in sunlight are Hujiao (Black Pepper). (From *Daguan Bencao*, Vol. 14, p. 27; *Zhenghe Bencao*, p. 349; *Bencao Gangmu*, p. 1320)
Respectfully consulting Xu Biao's *Nanzhou Ji*: Produced in Persia, it is as large as Yaozi (small medicinal seeds). Its taste is warm and neutral, and it is non-toxic. It primarily treats intestinal deficiency-cold dysentery, benefits Blood, generates Essence, darkens beard and hair, harmonizes Qi, calms the Spirit, and treats Yin Du Wei Syndrome (Yin Toxin Flaccidity Syndrome); it must be used after being calcined to ash. Zhang Zhongjing used it to treat Yin Han (sweating in the genital area). The method involves taking the calcined ash, first bathing the affected area with slightly warm water, gently wiping it with a cloth, and then applying the ash to the scrotal area, which is very effective. Persians consume it as fruit with every meal. Fanhu (Western Barbarians) call it Moshizi (Myrobalan/Chobeba), while modern people call it Moshi Zi, which is a phonetic error. (From *Daguan Bencao*, Vol. 14, p. 19; *Zhenghe Bencao*, p. 346; *Bencao Gangmu*, p. 1409)