（本经中品）
【气味】甘平，无毒。
【主治】主伤中，劳绝，腰痛，羸瘦，补中，益气，妇人血闭无子，止痛，安胎。久服
轻身
（本经上品 附）
革故所以鼎新，正见阴阳互根之妙。
【气味】甘温，无毒。
【主治】主漏下恶血，寒热，惊痫，益气，强志，生齿，不老。
【核】曰∶鹿者仙兽，自能乐性，游处山林，从事云泉。志无忌，性警防，善接其类，
与麋为友。有角无齿者牡，曰 ；无角有齿者牝，曰 。无齿，谓无上龈齿。若下龈，则牝
牡咸有。与禽鸟之与角无齿，似同而实异也。牝小于牡，毛杂黄白；牡大于牝，毛间黄白。
故云牡质斑斑。斑斑，点点如星星也。行则同旅，食则相呼，性喜食龟，能别良草，不食诸
毒。分背而食，食时则群长四顾相望，俟众饱，长乃食，群小互为巡视矣。集居必环角外向，
卧眠必口接尾闾。其息曰场，其迹曰 。埤雅云∶鹿善决骤，故其迹 而不 。诗云∶町
鹿场，言町畦村 无人焉，故鹿以为场也。物类考云∶鹿好群而相比，阳类也。故夏至感阴
气而角解，从阳退之象尔；麋则冬至感阳气而角解，从阴退之象尔。麋孕子于仲春而生于秋；
鹿孕子于仲秋而生于春。尔雅翼云∶鹿六为律，鹿主律，故鹿六月而生。鹿虽应律，然非辰
属，八卦亦无主也。其子曰 ，子生得雨或水，乃行地耳。格物论云∶鹿千年者色苍，又五
百者色白，再五百年者色玄，玄之又玄，仙化登乎天矣。埤雅云∶怀琼于角下者，角有斑痕，
紫色如点，行或有涎出于口，不复能急走也。盖鹿戴玉而角斑，鱼怀珠而鳞紫，故有诸中，
未有不形诸外矣。陶隐居云∶古称鹿之似马者，直千金。今荆楚之地，其鹿绝似马，当解角
时，望之无辨，土人谓之马鹿，以是知赵高指鹿为马，盖以类尔。角解之后，始生之角曰茸，
色如茄紫者为上。修事白胶，采全角锯开，并长三寸，急水中浸一百日。取出，刮去黄皮，
拭净，以碱醋煮七日，旋旋添醋，勿令少歇，戌时不用着火，只从子至戌也，日足，角白色
软如粉，便捣烂。每十两，入无灰酒一镒，煮成胶，阴干，研筛用。又法用米泔浸角七日令
软，入急流水中浸七日，去粗皮，以东流水、桑柴火，煮七日，旋旋添水，入醋少许，捣成
霜用。其汁，加无灰酒，熬成胶用。修事鹿茸，用黄精自然汁浸两日夜，取出，切焙，免渴
人也。
【 】曰∶鹿，阳兽也。卧则口接尾闾，以通督脉。性喜食龟，以交任脉；能取所不足
以自辅，兽之至灵者也。故任病则先治督，以阴生于阳，而阳为督，阴为任也。即奇经六脉
，与两手足各十二阴阳经脉，亦莫不综于任督也。礼记疏云∶鹿夏至而解角，谓消长使然。
不知革故所以鼎新，即此可见阴生于阳之妙矣。故角之力用虽广，而茸为独专。茸主漏下恶
血，寒热惊痫，任为病也。角主伤中劳绝羸瘦，诸经肉理为病也。咸不能与督脉相交所致，
腰痛，吕为病也，鹿力在吕，亦即督脉所过也。血闭无子，任不通也，不得相辅于督也。胎
不安，胞系化薄也，不得依循任与督也。若益气强志，生齿，不老，延年者，即任督已交，
阴气乃生，骨气以精之外征耳。
[Shennong Bencao Jing, Middle Grade]
[Flavor and Nature] Sweet in flavor, neutral in nature, non-toxic.
[Indications] Primarily treats internal injury from overwork, exhaustion of essence and qi, lower back pain, emaciation, tonifies the middle jiao, benefits qi, treats amenorrhea leading to infertility in women, relieves pain, and calms the fetus. Long-term use makes the body light.
(Shennong Bencao Jing, Upper Grade - Supplementary Notes)
Discarding the old to establish the new reveals the profound mystery of yin and yang mutually rooting each other.
[Flavor and Nature] Sweet in flavor, warm in nature, non-toxic.
[Indications] Primarily treats leukorrhea with foul blood, alternating chills and fever, palpitations, epilepsy, benefits qi, strengthens willpower, promotes tooth growth, and prevents aging.
[Examination] It is said: The deer is an immortal beast, naturally joyful, roaming in mountains and forests, engaging with clouds and springs. Its ambition is unbounded, its nature alert and defensive, good at associating with its own kind, befriending the elk. Males have antlers but no teeth (specifically upper molars), called "Yong"; females have no antlers but have teeth, called "Pin". "No teeth" refers to the absence of upper gum teeth. Lower gum teeth are present in both sexes. This differs essentially from birds having horns but no teeth. Females are smaller than males, with fur mixed yellow and white; males are larger than females, with yellow and white interspersed in the fur. Hence it is said that male bodies are spotted. "Spotted" means dot-like like stars. They travel together as companions, call to each other when eating, naturally enjoy eating turtles, can distinguish good grasses, and do not eat various poisons. They feed facing away from each other; the herd leader looks around while others eat, waiting until all are full before eating itself, while young deer patrol for each other. When gathering, they must surround themselves with outward-facing antlers; when lying down to sleep, their mouths must touch the Weilu point. Their respiration is called "Chang", their tracks are called "Bing". *Piya* states: Deer are good at sudden running, so their tracks are "Bing" but not deep. The *Classic of Poetry* says: "The field where deer gather," meaning fields and villages are uninhabited, so deer use them as grounds. *Wulei Kao* states: Deer like to gather in groups and associate closely, belonging to the Yang category. Thus, at Summer Solstice, feeling Yin qi, they shed antlers, symbolizing the retreat of Yang; Elks, at Winter Solstice, feeling Yang qi, shed antlers, symbolizing the retreat of Yin. Elks conceive in mid-spring and give birth in autumn; Deer conceive in mid-autumn and give birth in spring. *Erya Yi* states: Deer correspond to the six pitch-pipes; Deer govern rhythm, so Deer are born in the sixth month. Although Deer respond to rhythm, they do not belong to the Chen branch, nor are they governed by any Bagua trigram. Their fawns are called "Jue"; newborn fawns walk on land after encountering rain or water. *Gewu Lun* states: Deer living a thousand years turn dark grey; five hundred years, white; another five hundred years, black. Black upon black leads to immortality and ascension. *Piya* states: Those who harbor jade under their antlers have spotted marks on their antlers, purple like dots; when walking, saliva may flow from the mouth, and they can no longer run fast. This is because deer wearing jade have spotted antlers, and fish harboring pearls have purple scales; thus, what exists internally inevitably manifests externally. Tao Hongjing said: In ancient times, deer resembling horses were worth a thousand gold pieces. Now in Jingchu region, deer look very much like horses; when shedding antlers, they are indistinguishable at a glance, locals call them Horse-Deer. From this, we know Zhao Gao's "pointing at a deer and calling it a horse" was due to such similarity. After antler shedding, the newly grown antler is called "Rong" (velvet antler); those colored like eggplant purple are superior. Processing method for Baijiao (White Glue): Harvest complete antlers, saw into pieces about three cun long, soak in rapid flowing water for one hundred days. Take out, scrape off yellow skin, wipe clean, boil with alkali and vinegar for seven days, continuously adding vinegar without stopping. Do not apply fire during Xu hour; only process from Zi hour to Xu hour. When time is up, the antler becomes white, soft like powder, then pound it. For every ten taels, add one yi of wine without ash, boil into glue, dry in shade, grind and sieve for use. Another method: Soak antlers in rice wash water for seven days to soften, soak in rapid flowing water for seven days, remove coarse skin, boil with east-flowing water and mulberry wood fire for seven days, continuously adding water, add a little vinegar, pound into frost-like consistency. Use the juice, add wine without ash, boil into glue for use. Processing method for Lurong (Velvet Antler): Soak in natural juice of Polygonatum sibiricum (Huangjing) for two days and nights, take out, slice and bake-dry to avoid causing thirst.
[Elucidation] It is said: The deer is a Yang beast. When lying down, the mouth touches Weilu to connect with the Du Mai (Governing Vessel). Naturally enjoying eating turtles allows connection with the Ren Mai (Conception Vessel); it can supplement its deficiencies, making it the most spiritual of beasts. Therefore, if Ren Mai is diseased, treat Du Mai first, because Yin is born from Yang, with Yang being Du and Yin being Ren. Even the six extraordinary vessels (Chong, Dai, Yin Wei, Yang Wei, Yin Qiao, Yang Qiao) and the twelve yin-yang meridians of the hands and feet are comprehensively integrated within Ren and Du. *Liji Shu* states: Deer shed antlers at Summer Solstice, attributing it to waxing and waning. Not realizing that discarding the old establishes the new reveals the mystery of Yin born from Yang here. Thus, although the power of antlers is broad, Rong is uniquely specialized. Rong primarily treats leukorrhea with foul blood, alternating chills and fever, palpitations, epilepsy, which are diseases of Ren Mai. Antlers primarily treat internal injury, exhaustion, emaciation, diseases of muscle and tissue in various meridians. Lower back pain caused by failure to intersect with Du Mai is a disease of the Kidney/Bone ("Lu"), where Deer's strength lies, also passing through Du Mai. Amenorrhea leading to infertility is due to Ren Mai blockage, failing to assist Du Mai. Fetal restlessness is due to thinning of the uterine membrane, failing to follow Ren and Du Mai. As for benefiting qi, strengthening willpower, promoting tooth growth, preventing aging, and prolonging life, these are external signs of Ren and Du Mai already intersecting, Yin qi generating, and bone qi becoming refined.