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Wujiapi (Acanthopanacis Cortex), with a pungent and bitter taste, is warm in nature yet possesses cold properties, and is non-toxic. Recently, many people use it to brew wine, claiming it offers benefits, even exaggerating its effects by categorizing it into green, yellow, red, white, and black varieties to align with the Five Elements theory, asserting that consuming it for three years can make one an immortal; this is truly baseless nonsense. This herb genuinely aids in treating wind-dampness and excels at resolving blood stasis. However, claims that it tonifies Yang, treats flaccidity syndromes, stops dribbling urine, or relieves vaginal pruritus in women have no verification. Yet, the world reveres it firmly, which is due to errors in previous medical texts. I hereby clarify this to prevent further confusion among people.

One might ask: Wujiapi is universally considered a tonic, yet you alone say it is not. Why do people drink this wine without seeing harm? I reply: We speak of merits when there are merits, and drawbacks when there are drawbacks. Wujiapi is actually a drug that causes harm rather than benefit, yet the world reveres it, which is why I raise my voice in warning. This wine is most common in the Jianghuai region. The reason drinking it does not cause harm lies in the geography. Jianghuai is low-lying and damp; using Wujiapi wine to dispel dampness seems appropriate. However, in high and dry areas, using it would add dryness to dryness. I would see only harm and no benefit daily.

One might ask: The method of "boiling stones" by Zhenren Donghua uses Wujiapi, regarded as essential in Daoist scriptures. Moreover, the mother of Duke Ding of Lu reportedly survived by taking Wujiapi alone. Are these accounts all unbelievable? I reply: These are all apocryphal stories attached to wine-making. Wujiapi merely dispels dampness and cannot prolong life. I dare not believe it grants lightness of body and longevity.

Chuanxiong (Ligustici Chuanxiong Rhizoma), with a pungent taste and warm nature, is ascending and Yang in character, and is non-toxic. It enters the Hand-Jueyin and Foot-Jueyin meridians. Its primary function is to nourish blood. It has miraculous effects in treating headaches, moves blood in the Sea of Blood, unblocks the Liver organ, breaks up masses and old blood stasis, promotes the expulsion of old blood and generation of new blood postpartum, and treats hematemesis, epistaxis, hematuria, melena, and metrorrhagia. It opens blood obstructions, disperses external pathogens, effectively treats cephalic wind, and stops pain from traumatic injuries. This herb can serve as a Sovereign (Jun), Minister (Chen), Assistant (Zuo), or Guide (Shi) agent, but should never be used alone. It must be combined with Qi-tonifying and Blood-nourishing herbs to maximize benefits and double efficacy. If used alone to nourish blood, it may cause reckless blood movement leading to loss; if used alone for pain relief, it may stop pain but risk sudden death. When combined with Renshen (Ginseng Radix et Rhizoma), Huangqi (Astragali Radix), Baizhu (Atractylodis Macrocephalae Rhizoma), and Fuling (Poria), it likely generates blood through Qi tonification. When combined with Danggui (Angelicae Sinensis Radix), Shudihuang (Rehmanniae Radix Praeparata), Shanzhuyu (Corni Fructus), Maidong (Ophiopogonis Radix), and Baishao (Paeoniae Radix Alba), it likely generates essence through blood nourishment. The concern arises when used concurrently with Wind-dispelling herbs; it may be used temporarily but not chronically. Once the disease is addressed, why continue long-term use?

One might ask: Since Chuanxiong scatters true Qi, is it inappropriate to use Siwu Tang (Four Substances Decoction) to treat consumptive weakness? In fact, in Siwu Tang, Danggui and Shudihuang act as Sovereigns, and Shaoyao (Paeoniae Radix) as a Minister. Chuanxiong serves only as an Assistant or Guide to enter the Liver meridian, causing no hindrance. If Chuanxiong were removed from Siwu Tang, efficacy would be lost. Shudihuang is cloying and stagnant, while Shaoyao is astringent. Chuanxiong is moving and dispersing; Siwu Tang relies on Chuanxiong’s acrid dispersion to activate circulation. One should not discard Chuanxiong entirely out of fear of sudden death when treating deficiency consumption.

One might ask: Foshou San (Buddha's Hand Powder) uses Chuanxiong assisted by Danggui to generate blood, making it a key medicine for childbirth. I suspect its moving and overly dispersing nature makes it unsuitable for postpartum conditions, yet it generates both blood and Qi. Blood should ideally remain still, but postpartum blood must move. If postpartum blood stagnates and rushes upward, syncope due to blood disorder occurs. The brilliance of Foshou San lies in its "moving" action; movement activates blood, facilitating the removal of old blood and generation of new blood. Once new blood is generated, new Qi naturally grows. Why doubt Chuanxiong’s moving nature?

One might ask: It is true that Chuanxiong scatters Qi. Why must it be used in Blood-nourishing formulas? Does scattering Qi generate blood? I reply: Blood is born from Qi. If Qi scatters, where does blood come from? Chuanxiong scatters Qi yet generates blood not because of scattering, but because of movement. If blood moves excessively, it flows away and cannot be generated; if it does not move, it stagnates and cannot be generated. The miracle of Chuanxiong in generating blood lies in movement. Using it alone risks excessive movement and complications, but when combined with other herbs, such risks are mitigated. Thus, it is essential in Blood-generating formulas to work synergistically with others. (Commentary: Without movement, there is no generation; excessive movement leads to blood loss. Combining Chuanxiong achieves balance.)

One might ask: If Chuanxiong’s brilliance is moving to generate blood, why must we use other herbs to control its movement? Movement leading to change is a universal principle. Controlling change is the art of prescribing. When Chuanxiong is paired with multiple tonics, their restraining effect prevents adverse changes. While immobility means no change, uncontrolled movement leads to unexpected and worrying changes. Controlled movement leads to expected and beneficial changes. Unexpected changes scatter Qi and cause sudden death; expected changes generate blood and promote vitality. Blood requires movement to change, and change to transform. (Commentary: The theory is ingenious, reflecting deep wisdom.)

One might doubt: If Chuanxiong generates blood through movement, and we control its movement to prevent change, isn't it effectively immobile, thus lacking the power to generate blood? I reply: Change without forced movement is transformation through non-action. By controlling Chuanxiong’s excessive movement, it appears still. Its ability to generate and transform blood operates subtly, beyond conscious understanding. This "stillness within movement" is the therapeutic mechanism.

One might doubt: Chuanxiong generates blood but not Qi. I disagree. Chuanxiong also generates Qi, though it excels at generating blood and is weaker at generating Qi. People observe its strength in blood generation and weakness in Qi tonification, and since the *Shennong Bencao Jing* classifies it as a Blood-nourishing herb, they believe it only nourishes blood and never tonifies Qi. Not only is it unused for Qi tonification, but it is also warned against for depleting Qi. Thus, Chuanxiong’s Qi-generating merit has remained obscure for millennia. Who knows that Chuanxiong can generate Qi? However, Chuanxiong cannot generate Qi independently; it requires assistance from Renshen and Baizhu to establish efficacy, and from Huangqi and Danggui to achieve results. One should not avoid it due to fears of Qi depletion.

One might doubt: Chuanxiong’s Qi generation is speculative, relying on Renshen, Baizhu, Huangqi, and Danggui, with no evidence of independent Qi generation. I reply: Expecting Chuanxiong to generate Qi independently is difficult. Expecting it to generate Qi jointly is easy. With Renshen, Baizhu, Huangqi, and Danggui, Chuanxiong often generates Qi instantly and blood rapidly. People attribute this to the tonics. Why did ancients choose Chuanxiong specifically to assist these tonics instead of other herbs? This should illuminate the theory of Qi generation.

One might doubt: Chuanxiong yields miraculous results in Foshou San but fails when used apart from Danggui. Is it due to compatibility in nature and flavor? Danggui is moving, and Chuanxiong is also moving. Movement combined with movement creates harmony, explaining their synergistic effect. However, two moving agents combined do not result in chaotic movement; instead, they stabilize blood flow and promote generation.

One might ask: Chuanxiong is dispersing yet nourishing; is nourishment found in dispersion? If nourishment is in dispersion, it is not a strong tonic, and dispersion is strong. However, dispersion containing nourishment means it is not purely dispersing. It is ideal for pregnancy and childbirth. Postpartum needs tonification, but over-tonification may prevent blood dispersion, negating benefits. Chuanxiong nourishes within dispersion, avoiding blood stasis concerns and promoting blood generation. Its brilliance lies not in tonification but in dispersion. (Commentary: The concept of Chuanxiong’s nourishment through dispersion is profound and previously unarticulated.)