苦涌泄为阴，故以甘、芍、桃仁为佐；咸走血，苦胜血，故以干漆之苦，四虫之咸为使。夫浊阴不降，则清阳
不升；淤血不去，则新血不生。今人遇一劳证，便用滋阴之药，服而不效，坐以待毙，术岂止此耶？（李时珍）
经义
辛甘发散为阳，酸苦涌泄为阴。咸味涌泄为阴，淡味渗泄为阳。○清阳出上窍，浊阴出下窍；清阳发腠
理，浊阴走五脏；清阳实四肢，浊阴归六腑。水为阴，火为阳。阳为气，阴为味。阴味出下窍；阳气出上窍。
味浓者为阴，薄为阴之阳；气浓者为阳，薄为阳之阴。味浓则泄，薄则通；气薄则发泄，浓则发热。○大毒治
病，十去其六；常毒治病，十去其七；小毒治病，十去其八；无毒治病，十去其九。谷肉果菜，食养尽之，无
使过之，伤其正也。○肝苦急，急食甘以缓之；心苦缓，急食酸以收之；脾苦湿，急食苦以燥之；肺苦气上逆，
急食苦以泄之；肾苦燥，急食辛以润之。○肝欲散，急食辛以散之；心欲软，急食咸以软之；脾欲缓，急食甘
以缓之；肺欲收，急食酸以收之；肾欲坚，急食苦以坚之。（《素问》）
润下作咸，炎上作苦，曲直作酸，从革作辛，稼穑作甘。○若药不瞑眩，厥疾不瘳。（《书经》）
医师掌医之政令，聚毒药以供医事。（《周礼》）
康子馈药，拜而受之。曰∶某未达，不敢尝。（《论语》）
犹七年之病，求三年之艾也。（《孟子》）
总论
凡药轻虚者浮而升；重实者沉而降。味薄者升而生；气薄者降而收。气浓者浮而长；味浓者沉而藏；味
平者化而成。气浓味薄者浮而升；味浓气薄者沉而降。气味俱浓者，能浮能沉；气味俱薄者，可升可降。酸咸
无升，辛甘无降。寒无浮，热无沉。此
升、降、浮、沉之义也。○凡药色青，味酸、气臊，性属木者，皆入足厥阴肝、足少阳胆经；色赤、味苦、气
焦，性属火者，皆入手少阴心、手太阳小肠经；色黄、味甘、气香，性属土者，皆入足太阴脾、足阳明胃经；
色白、味辛、气腥，性属金者，皆入手太阴肺、手阳明大肠经；色黑、味咸、气腐，性属水者，皆入足少阴肾、
足太阳膀胱经。十二经中，惟手厥阴心包、手少阳三焦经无所主。其经通于足厥阴、少阳。厥阴主血，诸药入
肝经血分者，并入心包；少阳主气，诸药入胆经气分者，并入三焦。命门相火，散行于胆、三焦、心包络，故
入命门者，并入三焦。此诸药入诸经之部分也。○药之为枝者达四肢；为皮者达皮肤；为心、为干者，内行脏
腑。质之轻者，上入心肺；重者，下入肝肾。中空者发表；内实者攻里。枯燥者入气分；润泽者入血分。此上、
下、内、外，各以其类相从也。○药有相须者，同类而不可离也；相使者，我之佐使也；相恶者，夺我之能也；
相畏者，受彼之制也；相反者，两不可合也；相杀者，制彼之毒也。此异同之义也。○药之为物，各有形性气质，
其入诸经，有因形相类者∶如连翘似心而入心；荔枝核似睾丸而入肾。有因性相从者∶如属木者入肝，属水者
入肾；润者走血，燥者走气。有因气相求者∶如气香入脾；气焦入心之类。有因质相同者∶如药之头入头；干
入肢；皮入皮。又如红花、苏木汁似血而入血。自然之理。可以意得也。○药有以形名者，人参、狗脊之类是
也；有以色名者，黄连、黑参之类是也；有以气名者， 、香薷之类是也；有以味名者，甘草、苦参之类是
也；有以质名者，石膏、石脂、归身、归尾之类是也；有以时名者，夏枯、款冬之类是也；有以能名者，何首
乌、骨碎补之类是也。○药之为用，或地道不真，则美恶迥别；或市肆饰伪，则气味全乖；或收采非时，则良
HT异质；或头尾
误用，则呼应不灵；或制法不精，则功力大减。用者不察，则归咎于药之罔功。譬之兵不精练，思以荡寇克敌，
适以覆众舆尸也。（汪 庵）
凡药根有上、中、下，人之身半以上则用头；在中则用身；身半以下则用梢。药以头、身、梢，分为上、
中、下。用者比类象形也。（李东垣）
凡草木之性，生者凉，而熟者则温；熟者补，而生者则泻。（柯韵伯）
药之治病，主治者君也；辅治者臣也；与君相反而相助者，佐也；引药至于病所者，使也。如治寒用热，
则热药君也；凡温热之药，皆辅君也，臣也；或热之过甚，少用寒药监制，所谓佐也；至于病所各有引导，
使药与相遇，所谓使也。（柯韵伯）
制剂独味为上，二味次之，多品为下。酸通骨，甘解毒，苦去热，咸导下，辛发滞。当验之药，未验切戒
急投；大势既去，余势不宜再药。修而肥者饮剂丰；羸而弱者受药减。用药如用兵，用医如用将。善用兵者，
徒有车之功；善用药者，姜有桂之效。（褚澄）
寒热温凉，有一定之药，无一定之治。入腑入脏，或补或攻，其气味与性，不可不细按也。故有正用，亦
有反用；有独用，又有兼用；并有活用、借用之不同。如用寒可以治热，反用可以入寒；独用寒而热可除，兼
用寒而热可制。微行消导，大可和中。稍藉清滋，自能表汗。三隅反焉，而取资无尽矣。（《吴医汇讲》）
凡药大有力量者，或单服，或二、三味同服，则更见功。若和群药，则彼此拘制，不能独发，功过皆掩。
如紧要之药四、五、六味，杂入平缓者二、三味，则紧者俱缓矣。如醇酒加以淡水，愈多愈淡，此理易明。用
药者岂可谓多多益善乎？○凡古人用补阴药，必兼淡渗药一、二味，少泻浮阳之旺气，可补金水之不足也。○
凡药皆属草木精华，必藉人之正气为倚附，方得营运而获
效。如中气馁极，虽投硝、黄不能迅下也；营阴枯槁，虽投羌、麻不能得汗也；元阳脱尽，虽投热药不觉热也；
真阴耗极，虽投寒药不觉寒也；正气重伤，虽投补药不觉补也。非医者立见不移，病患专心守一，焉有日至功
成之益哉！（《冯氏锦囊》）
凡药之补气血者，非以药汁入腹即为人血、药气入腹即为人气也。不过视此经之空虚，引他经之气血注
之耳。○阴药性柔而行缓，缓则相续而不绝；阳药性刚而行急，急则迅发而无余。（《景岳新方砭》）
夫病有宜补，以泻之之道补之；病有宜泻，以补之之道泻之；病有宜寒剂者，以热剂为响导之兵；病有
宜热剂者，以寒剂为类从之引；病在上者治下；病在下者治上；病同也，而药异；病异也，而药同。其义至微，
学人最宜深究。○用药之忌在乎欲速，欲速，则寒、热、温、凉、行、散、补、泻未免过当，功未获奏，害已随
之。夫药无次序，如兵无纪律，虽有勇将，适以勇偾事。又如理丝，缓则可清其绪，急则愈坚其结矣。○凡药苦
者，直行而泄；辛者，横行而散；酸者，束而收敛；咸者，止而软坚。独是甘之一味，可升可降，可浮可沉，
可内可外，有和有缓，有补有泄。盖土味作甘，土位居中，而能兼乎五行也。（《雷公炮制》）
水味咸，是其性也。北方藏万物，咸所以坚之也。木味酸，东方万物之生，酸所以达之也。火味苦，南
方长养万物，苦所以长养之也。金味辛，西方杀伤万物，辛所以杀伤之也。土味甘，中央者中和也，故甘犹五
味，以甘为主也。（《白虎通》）
阴阳形气俱不足者，调以甘药。甘之一字，圣人用意深矣。盖药食于人，必先脾胃，而后五脏得禀其气。
胃气强，则五脏俱盛；胃气弱，则五脏俱衰。胃属土而喜甘，故中气不足者，非甘温不可。土强则金旺，金旺
则水充。此所以土为万物之母，而阴阳俱虚者，必调以甘药也。虽《至真要大论》所列五味，各有补泻，但彼
以五行生克之理推衍而言，然用之者，但当微兼五味，
而以甘为主，庶足补中。如四气无土气不可，五脏无胃气不可。观《阴阳应象大论》曰∶形不足者，温之以气；
精不足者，补之以味。故气味之相宜于人者，谓之为补则可。若用苦劣难堪之味，而求其能补，无是理也。气
味攻补之学，倘不善于调和，则动手便错，此医家第一着要义。（王安道）
欲表散者，须远酸寒；欲降下者，勿兼升散。阳旺者当知忌温；阳衰者沉寒毋犯。上实者忌升；下实者忌
秘。上虚者忌降，下虚者忌泄。诸动者，再动即散；诸静者，再静即灭。甘勿施于中满；苦勿施于假热；辛勿
施于热燥；咸勿施于伤血。酸木最能克土，脾气虚者少设。（张景岳）
古人用补药，必兼泻邪，邪去则补药得力。一开一阖，此乃微妙。后人不知此理，专一于补，必致偏胜之
害。○升者引之以咸寒，则沉而直达下焦；沉者引之以酒，则浮而上至巅顶。一物之中，有根升梢降，生升熟
降者。是升降在物，亦在人也。（李时珍）
玉札丹砂，赤箭青芝，牛溲马勃，败鼓之皮，俱收并蓄，待用无遗者，医师之良也。（韩昌黎）
宣可去壅，生姜、橘皮之属是也，通可去滞，通草、防己之属是也；补可去弱，人参、羊肉之属是也；泄
可去闭，葶苈、大黄之属是也；轻可去实，麻黄、葛根之属是也；重可去怯，磁石、铁粉之属是也；滑可去着，
冬葵子、榆白皮之属是也，涩可去脱，牡蛎、龙骨之属是也；燥可去湿，桑白皮、赤小豆之属是也；湿可去枯，
白石英、紫石英之属是也。（徐之才）
药有宣、通、补、泻、轻、重、滑、涩、燥、湿，此十剂详之。惟寒、热二种，何独见遗？今补二种以尽
厥旨∶寒可去热，大黄、芒硝之属是也；热可去寒，附子、官桂之属是也。（王好古）
夫涩可去脱，然气脱专以气药，血脱专以血药，亦兼气药者，盖气乃血之帅也。若阳脱者见鬼，阴脱者目
盲，此神脱也，当补
阳助阴，又非涩剂所能效也。（冯楚瞻）
十八剂∶轻剂、解剂、清剂、缓剂、寒剂、调剂、甘剂、火剂、暑剂、淡剂、湿剂、夺剂、补剂、平剂、
荣剂、涩剂、温剂、和剂，是为十八也。（《绀珠经》）
凡药有因其性而为用者；有因其用而为使者；有因其所胜而为制者；有气相同则相求者；有气相克则相制
者；有气有余而补不足者；有气相感则以意相使者；有质同而性异者；有名异而实同者。故蛇之性窜而引药；
蝉之性蜕而退翳；虻饮血而用以治血；鼠善穿而用以治漏∶所谓因其性而为之用者如此。弩牙速产，以机发而
不括也；杵糠下噎，以杵筑下也。所谓因其用而为之使者如此。萍不沉水，可以胜酒；独活不摇风，可以治风。
所谓因其所胜而为之制者如此。麻，木谷而治风；豆，水谷而治水。所谓气相同则相求者如此。牛，土畜，乳
可以止渴疾；豕，水畜，心可以镇恍惚。所谓因其气相克则相制也如此。熊肉振羸，兔肝明视∶所谓因其气有
余补不足也如此。鲤之治水，骛之利水。所谓因其气相感则以意相使者如此。蜜成于蜂，蜜温而蜂寒；油生于
麻，麻温而油寒，此同质而异性也。靡芜生于芎 ，蓬 生于覆盆，此名异而实同也。毛羽之类，生于阳而属
于阴；鳞介之类，生于阴而属于阳。空青法木，色青而生肝；丹砂法火，色赤而主心；云母法金，色白而主肺；
磁石法水，色黑而主肾；黄石脂法土，色黄而主脾。故触类而长之，莫不有自然之理也。（《保命集》）
万物之性，皆有离合。虎啸风生，龙吟云起。磁石引针，琥珀拾芥。漆得蟹而散，麻得漆而涌，桂得葱而
软，木得桂而枯。戎盐累卵，獭胆分杯。其气相感，多如此类。其理不可得而思之。（《汤液本草》）
磁石引针，琥珀拾芥，气相感也。磁石不能引惫针，珀琥不能拾腐芥。物之腐败，生气绝矣，故不受。
（《谭真人化书》）
苍术易霉而治湿，僵蚕死于风而治风，俱是造物妙处。大《易》所谓同气相求，《经》云衰之以属，同此理也。（《医参》）
五辣∶蒜辣心；姜辣颊，葱辣鼻，芥辣眼，蓼辣舌。（《医学纲目》）
去实热用大黄，无枳实不通；温经用附子，无干姜不热；发表用麻黄，无葱白不发；吐痰用瓜蒂，无淡豉
不涌。竹沥无姜汁，不能行经络；蜜导无皂荚，不能通秘结。（陶节庵）
凡药皆有毒，非止大毒、小毒谓之毒，虽甘草、苦参，亦不可不谓之毒。久服必有偏胜。气增而久，夭之
由也。（张子和）
古贤治病，多用生命以济危急。虽曰贱畜贵人，至于爱命，人畜一也。杀生求生，去生更远。吾方所以不
用生命者，良由此也。其虻虫、水蛭之属，市有先死者则用之，不在此例。（《千金方》）
《本经》人部惟发一物，余皆出于后世，殊非仁心。世称孙思邈有大功于医，惟以生命治病，尚有阴谴，
况于是乎？（《医学入门》）
伤寒病，有宜用人参入药者，其辨不可不明。盖人受外感之邪，必先发汗以驱之。惟元气旺者，外邪始
乘药势而出。若气弱之人，药虽外行，气从中馁，轻者半出不出，留连为困；重者随元气缩入，发热无休。所
以虚弱之体，必用人参数分，入表药中，少助元气，以为驱邪之主。使邪气得药一涌而出，全非补养之意也。
[Li Shizhen's Discussion]
Bitter flavor has the properties of vomiting and purging, belonging to Yin. Therefore, sweet herbs, Paeonia lactiflora (Shaoyao, 芍药), and Peach Kernel (Taoren, 桃仁) are used as assistants; Salty flavor travels to the Blood level, and Bitter flavor can overcome Blood. Thus, the bitter property of Dry Lacquer (Ganqi, 干漆) and the salty properties of the "Four Insects" (referring to House Leech [Shuizhi, 水蛭], Horsefly [Machong, 虻虫], Ground Beetle [Qiluo, 蛴螬], and Earthworm [Jinchong, 廑虫]) are used as guides. If turbid Yin fails to descend, clear Yang cannot ascend; if stasis is not removed, new blood cannot be generated. Nowadays, when encountering consumptive diseases, people use yin-nourishing medicines. When they fail to work, one simply waits for death. Is medical skill really limited to this?
[Scriptural Interpretations]
Pungent and sweet flavors have dispersing properties, belonging to Yang; Sour and bitter flavors have vomiting and purging properties, belonging to Yin. Salty flavor has vomiting and purging properties, belonging to Yin; Bland flavor has渗湿 (promoting urination/dampness draining) and purging properties, belonging to Yang. ○ Clear Yang exits through the upper orifices (eyes, ears, nose, mouth); Turbid Yin exits through the lower orifices (urethra, anus); Clear Yang diffuses into the interstices (couli); Turbid Yin enters the Zang organs; Clear Yang fills the four limbs; Turbid Yin returns to the Fu organs. Water belongs to Yin, Fire belongs to Yang. Yang manifests as Qi, Yin manifests as Flavor. Yin flavors exit through the lower orifices; Yang Qi exits through the upper orifices. Strong flavors belong to Yin; weak flavors are Yang within Yin. Strong aromas belong to Yang; weak aromas are Yin within Yang. Strong flavors cause purging; weak flavors promote circulation. Weak aromas cause sweating; strong aromas generate heat. ○ Using highly toxic herbs to treat disease: stop when 60% of the disease is gone; using moderately toxic herbs: stop at 70%; using slightly toxic herbs: stop at 80%; using non-toxic herbs: stop at 90%. The remaining illness should be resolved through dietary therapy with grains, meats, fruits, and vegetables. Do not overuse medicine, lest it damage healthy Qi. ○ When the Liver suffers from tension, urgently use Sweet flavor to relax it; when the Heart suffers from flaccidity, urgently use Sour flavor to astringe it; when the Spleen suffers from dampness, urgently use Bitter flavor to dry it; when the Lungs suffer from rebellious Qi, urgently use Bitter flavor to drain it; when the Kidneys suffer from dryness, urgently use Pungent flavor to moisten them. ○ The Liver desires dispersion, so urgently use Pungent flavor to disperse it; the Heart desires softening, so urgently use Salty flavor to soften it; the Spleen desires relaxation, so urgently use Sweet flavor to relax it; the Lungs desire astringency, so urgently use Sour flavor to astringe it; the Kidneys desire firmness, so urgently use Bitter flavor to firm them. (From *Suwen*)
Moisture descending creates Salty flavor; Heat ascending creates Bitter flavor; Flexibility and rigidity create Sour flavor; Metal and water transformation create Pungent flavor; Sowing and reaping create Sweet flavor. ○ If taking medicine does not produce a dizzying reaction (mingxuan), the severe disease will not heal. (From *Book of Documents*)
Physicians manage medical decrees and collect toxic substances for medical use. (From *Rites of Zhou*)
When Kangzi offered medicine, Confucius bowed and accepted it, saying, "I do not understand its properties, so I dare not taste it." (From *Analects*)
It is like seeking three-year-old mugwort to treat a seven-year illness. (From *Mencius*)
[General Treatise]
Herbs that are light and void float and ascend; those that are heavy and solid sink and descend. Herbs with weak flavors ascend and generate; those with weak aromas descend and store. Herbs with strong aromas float and grow; those with strong flavors sink and store; those with balanced flavors transform and become. Herbs with strong aromas and weak flavors float and ascend; those with strong flavors and weak aromas sink and descend. Herbs with both strong aroma and flavor can both float and sink; those with both weak aroma and flavor can both ascend and descend. Sour and Salty flavors do not ascend; Pungent and Sweet flavors do not descend. Cold nature does not float; Hot nature does not sink. This is the principle of ascending, descending, floating, and sinking. ○ Herbs that are green, sour in taste, and fishy in odor, with Wood nature, enter the Foot Jueyin Liver and Foot Shaoyang Gallbladder meridians; those that are red, bitter in taste, and scorched in odor, with Fire nature, enter the Hand Shaoyin Heart and Hand Taiyang Small Intestine meridians; those that are yellow, sweet in taste, and fragrant in odor, with Earth nature, enter the Foot Taiyin Spleen and Foot Yangming Stomach meridians; those that are white, pungent in taste, and fishy in odor, with Metal nature, enter the Hand Taiyin Lung and Hand Yangming Large Intestine meridians; those that are black, salty in taste, and putrid in odor, with Water nature, enter the Foot Shaoyin Kidney and Foot Taiyang Bladder meridians. Among the twelve meridians, only the Hand Juexin Pericardium and Hand Shaoyang Sanjiao do not have independent governing organs. Their meridians connect with the Foot Jueyin and Foot Shaoyang. Jueyin governs Blood; thus, herbs entering the Liver blood level also enter the Pericardium. Shaoyang governs Qi; thus, herbs entering the Gallbladder Qi level also enter the Sanjiao. Mingmen Ministerial Fire scatters through the Gallbladder, Sanjiao, and Pericardium, so herbs entering Mingmen also enter the Sanjiao. This describes the meridian distribution of various herbs. ○ Branches reach the four limbs; bark reaches the skin; heartwood and trunk travel internally to the Zang-Fu. Light substances enter the Heart and Lungs upward; heavy substances enter the Liver and Kidneys downward. Hollow substances release the exterior; solid substances attack the interior. Dry substances enter the Qi level; moist substances enter the Blood level. This is how upper/lower and internal/external follow their respective categories. ○ Herbs have mutual need (Xiangxu) relationships, being similar and inseparable; mutual assistance (Xiangshi), which are my assistants; mutual aversion (Xiang'e), which diminish my efficacy; mutual fear (Xiangwei), which are controlled by others; mutual incompatibility (Xiangfan), which cannot be combined; and mutual detoxification (Xiangsha), which control the toxicity of others. This explains the principles of similarity and difference. ○ Herbs have specific shapes, natures, aromas, and textures. Their entry into meridians occurs via shape similarity: e.g., Forsythia (Lianqiao, 连翘) resembles the heart and enters the Heart; Lychee seed (Lizhihe, 荔枝核) resembles testes and enters the Kidney. Or via nature affinity: Wood enters Liver, Water enters Kidney; moist goes to Blood, dry goes to Qi. Or via aroma attraction: fragrant enters Spleen; scorched enters Heart. Or via texture identity: herb heads treat the head; stems treat limbs; bark treats skin. E.g., Safflower (Honghua, 红花) and Red Sandalwood (Sumu, 苏木) juice resembles blood and enters the Blood level. These are natural principles understood intuitively. ○ Herbs are named by shape (e.g., Ginseng [Renshen, 人参], Dogspine [Gouji, 狗脊]); color (e.g., Coptis [Huanglian, 黄连], Black Ginseng [Heishen, 黑参]); aroma (e.g., Elsholtzia [Xiangru, 香薷]); taste (e.g., Licorice [Gancao, 甘草], Sophora [Kushen, 苦参]); texture (e.g., Gypsum [Shigao, 石膏], Kaolin [Shizhi, 石脂], Angelica body [Guishen, 归身], Angelica tail [Guiwei, 归尾]); season (e.g., Summercypress [Xiaku, 夏枯], Winter Flower [Kuandong, 款冬]); or function (e.g., Polygonum [Heshouwu, 何首乌], Bone Setter [Gusuibu, 骨碎补]). ○ The efficacy of herbs depends on authenticity; if the origin is false, quality varies greatly. If markets deceive, aromas and flavors are distorted. If harvested out of season, good quality becomes bad. If head/tail are misused, efficacy is lost. If processing is crude, power is reduced. Users who fail to investigate blame the herb for ineffectiveness. It is like an untrained army trying to defeat enemies, resulting in disaster. (Wang Ang)
Roots have upper, middle, and lower parts. For the upper body, use the head; for the middle, the body; for the lower, the tip. This classification uses analogical thinking. (Li Dongyuan)
The nature of herbs: raw is cool, cooked is warm; cooked tonifies, raw drains. (Ke Yunbo)
In treating disease, the principal herb is the Sovereign (Jun); the assistant is the Minister (Chen); the one opposing but assisting the Sovereign is the Assistant (Zuo); the guide to the lesion is the Envoy (Shi). E.g., treating cold with heat makes heat the Sovereign; all warm/hot herbs assist as Ministers; if heat is excessive, a small amount of cold herb controls it (Assistant); guides lead the herb to the site (Envoy). (Ke Yunbo)
Single-herb preparations are best; two herbs are next; multiple herbs are inferior. Sour opens bones; Sweet detoxifies; Bitter clears heat; Salty conducts downward; Pungent disperses stagnation. Verify efficacy before use; do not rush. After the main pathogen is gone, do not continue medication. Robust patients tolerate larger doses; frail patients take less. Using medicine is like using troops; using doctors is like using generals. A skilled general makes infantry effective like chariots; a skilled prescriber makes Ginger as effective as Cinnamon Twig. (Chu Cheng)
Cold, hot, warm, and cool have fixed properties but no fixed treatments. Entry into Fu/Zang, tonification or purging, requires careful analysis of aroma and flavor. There are direct uses, reverse uses, single uses, combined uses, flexible uses, and borrowed uses. E.g., cold treats heat; reverse use enters cold; single cold clears heat; combined cold controls heat. Mild digestion harmonizes the center; slight cooling/moistening induces sweat. Apply these principles endlessly. (*Wu Yi Hui Jiang*)
Powerful herbs work best singly or in pairs/trios. Mixed with many herbs, they are constrained and their effects masked. Adding mild herbs to potent ones dilutes their effect, like adding water to wine. One cannot assume more is always better. ○ Ancients using Yin-tonics added bland diuretics to drain floating Yang and nourish Metal/Water. ○ All herbs are plant essences relying on human Zheng Qi to circulate and work. If Middle Qi is exhausted, Rhubarb/Falcatum cannot purge; if Ying Yin is dry, Notopterygium/Ephedra cannot sweat; if Yuan Yang is depleted, hot herbs feel no heat; if True Yin is consumed, cold herbs feel no cold; if Zheng Qi is severely damaged, tonics feel no tonification. Without firm medical judgment and patient focus, success is impossible. (*Feng Shi Jin Nang*)
Tonifying Qi/Blood does not mean herb juice becomes blood or herb air becomes Qi. It means guiding Qi/Blood from other meridians to fill empty meridians. ○ Yin herbs are soft and slow, continuous; Yang herbs are hard and fast, rapid and exhaustive. (*Jing Yue Xin Fang Bian*)
Diseases suitable for tonification may be treated by purging; diseases suitable for purging may be treated by tonification. Cold agents may use hot guides; hot agents may use cold guides. Upper diseases treated by lower points; lower diseases by upper points. Same disease, different herbs; different diseases, same herbs. The principles are subtle and require deep study. ○ The taboo of medicine is haste. Haste leads to excess in cold/hot/warm/cool/purgative/tonic actions, causing harm before benefit. Medicine without order is like an army without discipline; even brave generals fail. Like sorting silk: slow clarifies, fast knots. ○ Bitter herbs move straight and drain; Pungent move horizontally and disperse; Sour bind and astringe; Salty stop and soften. Only Sweet can ascend/descend, float/sink, internal/external, harmonize/relax, tonify/purge. Earth flavor is Sweet, central, encompassing the Five Elements. (*Lei Gong Pao Zhi*)
Water is Salty, preserving things in the North. Wood is Sour, promoting growth in the East. Fire is Bitter, nurturing in the South. Metal is Pungent, killing in the West. Earth is Sweet, neutral in the Center, serving as the master of five flavors. (*Baihu Tong*)
When both Yin/Yang and Form/Qi are deficient, regulate with Sweet herbs. The depth of meaning in "Sweet" is profound. Food/herbs must pass through the Spleen/Stomach before nourishing the Zang. Strong Stomach Qi strengthens all Zang; weak Stomach Qi weakens all Zang. Stomach is Earth, likes Sweet. Middle Qi deficiency requires Sweet-Warm. Earth strong makes Metal strong, making Water abundant. Thus, Earth is the mother of all; Yin/Yang deficiency requires Sweet regulation. Although *Zhixu Dayao Lun* lists five flavors' tonification/purging based on Five Elements, users should mildly combine five flavors, prioritizing Sweet to tonify the center. Four Qi needs Earth Qi; Five Zang needs Stomach Qi. As *Yinyang Yingxiang Dalun* states: Form deficiency warmed by Qi; Essence deficiency nourished by Flavor. Suitable aroma/flavor is called tonification. Bitter/unpalatable flavors cannot tonify. Harmonizing aroma/flavor is the physician's primary task. (Wang Andao)
For dispersing exterior, avoid Sour/Cold; for descending, avoid Ascending/Dispersing. Yang excess avoids Warm; Yang deficiency avoids Cold. Upper excess avoids Ascending; Lower excess avoids Constipation. Upper deficiency avoids Descending; Lower deficiency avoids Purging. Moving symptoms dissipate with movement; Static symptoms extinguish with stillness. Sweet for fullness is contraindicated; Bitter for false heat is contraindicated; Pungent for heat-dryness is contraindicated; Salty for blood injury is contraindicated. Sour (Wood) conquers Earth; use sparingly in Spleen Qi deficiency. (Zhang Jingyue)
Ancients using tonics added purgatives to remove pathogens, allowing tonics to work effectively. Opening and closing is subtle. Later generations, focusing only on tonification, caused imbalance. ○ Ascending herbs guided by Salty-Cold sink to the lower Jiao; sinking herbs guided by Wine float to the vertex. Within one herb, roots ascend/tips sink; raw ascends/cooked sinks. Ascension/descension lies in the object and the user. (Li Shizhen)
Collecting diverse herbs like Jade Seal, Cinnabar, Gastrodia, Ganoderma, Plantago, Polyporus, Toadstone, Drum bark shows a physician's virtue. (Han Yu)
Xuán (disperse) removes obstruction (e.g., Ginger, Tangerine Peel); Tōng (unblock) removes stagnation (e.g., Tongcao, Stepnolepis); Bǔ (tonify) removes weakness (e.g., Ginseng, Mutton); Xiè (drain) removes closure (e.g., Thlaspi, Rhubarb); Qīng (light) removes excess (e.g., Ephedra, Kudzu); Zhòng (heavy) removes fear (e.g., Magnetite, Calamine); Huá (slippery) removes sticking (e.g., Okra seed, Elm bark); Sè (astringent) removes collapse (e.g., Oyster shell, Dragon bone); Zào (dry) removes dampness (e.g., Mulberry bark, Adzuki bean); Shī (moisten) removes dryness (e.g., White Quartz, Purple Quartz). (Xu Zhicai)
The Ten Categories omit Cold/Hot. Added: Hán (cold) removes heat (e.g., Rhubarb, Mirabilite); Rè (hot) removes cold (e.g., Aconite, Cinnamon Bark). (Wang Haogu)
Astringents treat collapse, but Qi collapse uses Qi herbs, Blood collapse uses Blood herbs (since Qi commands Blood). Yang collapse seeing ghosts, Yin collapse blindness—these are Spirit collapse, requiring Yang/Yin tonification, not just astringents. (Feng Chuzhan)
Eighteen Categories: Light, Resolving, Clearing, Relieving, Cold, Regulating, Sweet, Fire, Summerheat, Bland, Moist, Seizing, Tonifying, Balancing, Flourishing, Astringent, Warming, Harmonizing. (*Ganzhu Jing*)
Herbs act by nature, use, overcoming, affinity, conflict, surplus supplementation, resonance, texture/nature differences, name/reality similarities. Snakes move to guide; Cicadas shed to remove nebula; Horseflies drink blood to treat blood; Rats bore to treat fistulas. This is acting by nature. Crossbow triggers birth; Pestle grinds food down. This is acting by use. Duckweed floats to counter alcohol; Du Huo calms wind. This is overcoming. Hemp (Wood grain) treats wind; Beans (Water grain) treat water. This is affinity. Ox (Earth) milk stops thirst; Pig (Water) heart calms fright. This is conflict. Bear meat strengthens; Rabbit liver brightens eyes. This is surplus supplementation. Carp treats water; Mallard promotes urination. This is resonance. Honey (warm) from bees (cold); Sesame oil (cold) from sesame (warm). Same substance, different nature. Yujin from Xiongqu; Pengli from Fupen. Different names, same reality. Feathers (Yang) belong to Yin; Scales (Yin) belong to Yang. Azurite (Wood/Green/Liver); Cinnabar (Fire/Red/Heart); Mica (Metal/White/Lung); Magnetite (Water/Black/Kidney); Yellow Kaolin (Earth/Yellow/Spleen). Analogies follow natural laws. (*Baoming Ji*)
All things have union/separation. Tiger roars wind rises; Dragon chants clouds gather. Magnetite attracts needles; Amber picks up mustard seeds. Lac dissolves with crab; Hemp swells with lac; Cinnamon softens with scallion; Wood withers with cinnamon. Rock salt piles like eggs; Otter gall divides cups. Qi resonance is common. Principles are beyond thought. (*Tangye Bencao*)
Magnetite attracts needles, Amber picks up seeds due to Qi resonance. Magnetite cannot attract rotten needles; Amber cannot pick up rotten seeds. Rotting destroys vital Qi, so rejection occurs. (*Tan Zhenren Hua Shu*)
Atractylodes molds but treats dampness; Silkworm dies from wind but treats wind. This is creation's妙处 (wonder). *I Ching* says "like seeks like"; *Neijing* says "decay by association." Same principle. (*Yi Can*)
Five Pungencies: Garlic pains heart; Ginger pains cheeks; Scallion pains nose; Mustard pains eyes; Smartweed pains tongue. (*Yixue Gangmu*)
Clear real heat with Rhubarb, without Magnolia Bark no unblocking; Warm meridians with Aconite, without Ginger no heat; Release exterior with Ephedra, without Scallion no sweating; Induce vomiting with Melon Seed, without Fermented Soybean no expulsion. Bamboo sap needs Ginger juice to circulate; Honey suppository needs Soap Pod to unblock constipation. (Tao Jian'an)
All herbs are toxic, not just major/minor toxins. Even Licorice and Sophora are toxic. Long-term use causes imbalance. Increased Qi over time leads to premature death. (Zhang Zihe)
Ancients used animal life for emergencies. Though animals are lowly, life is equal. Killing to save life moves further from life. My formulas avoid animal products for this reason. Dead insects/leeches from market are exceptions. (*Qianjin Fang*)
*Bennjing* Human section has only hair; later additions lack benevolence. Sun Simiao saved lives but used animals, incurring karmic retribution. How much more so now? (*Yixue Rumen*)
Typhoid fever sometimes requires Ginseng. Distinction is crucial. Exterior pathogens require sweating. Only robust Qi expels pathogens with drug force. Weak Qi fails; pathogens linger or retreat with heat. Weak constitutions need Ginseng in exterior formulas to boost Qi, driving pathogens out. This is not tonification, but aiding expulsion.