莪术，味苦、辛，气温，无毒。入肝、脾二经，血分中药也。专破气中之血， 癖可去，
止心疼，通月经，消瘀血，治霍乱，泻积聚，理中气。乃攻坚之药，可为佐使，而不可久用
。专入于气分之中以破血，虽破血，然不伤气也。莪术与京三棱，同是攻坚之药，余舍三
棱而取蓬莪者，以莪术破血，三棱破气也。夫血乃有形之物，破血而气犹不伤；气乃无形之
物，破气而血必难复。气不伤，易于生血。气不复，艰于生气耳。
或问莪术入于气分之中以破血，吾疑血破而气亦破矣。夫入气以破血，又贤于入血以破
气
乎。莪术入气以破血，三棱入血以破气。虽气血俱不可伤，而血郁于气之中，不得不消血
也。然而，消药必伤气血，与其消气，不若消血，况原病于血之瘀也。莪术专消气中之血
，但破血而不破气。血有可破而破之，气无壅滞，无可破也，又宁破气哉。
骨碎补，味苦，气温，无毒。入骨，用之以补接伤碎最神。疗风血积疼，破血有功，止
血亦
效。同补血药用之尤良，其功用真有不可思议之妙；同补肾药用之，可以固齿；同失血药用
之，可以填窍，不止祛风接骨独有奇功也。
或问骨碎补入骨，且能接续于损伤，不知亦可用之以补肾乎？骨碎补虽能入肾，而不能
益肾
也。夫骨者，乃肾之余，接骨即补肾也，何在肾之不能益乎。虽然肾中之水，无形之水，肾
中之火，亦无形之火也。骨碎补但能补有形之齿骨，不能补无形之水火。然而，有形之齿骨
乃无形之水火所生，即谓骨碎补之能益补也，又何独不可哉。
Curcumae Rhizoma (Ezhu, 莪术), with a bitter and acrid taste, warm in nature, and non-toxic. It enters the Liver and Spleen meridians and is a herb acting on the Blood level. It specifically breaks blood stasis caused by Qi stagnation, can eliminate Pi accumulation (abdominal masses), relieve heart and abdominal pain, regulate menstruation, dissipate blood stasis, treat Huoluan (cholera-like syndrome with vomiting and diarrhea), purge accumulations, and regulate Middle Jiao Qi. It is a drug for attacking hard accumulations; it can serve as an assistant or guide herb but should not be used for a long time. It specifically penetrates into the Qi level to break blood stasis; although it breaks blood, it does not damage healthy Qi. Ezhu and Jing Sanleng (Bupleuri Radix var. falcatum or similar species used for breaking Qi) are both drugs for attacking hard accumulations. I discard Sanleng and choose Peng Ezhu because Ezhu primarily breaks blood stasis, whereas Sanleng primarily breaks Qi. Blood is a tangible substance; breaking blood stasis does not necessarily injure Qi. Qi is an intangible substance; if Qi is broken, Blood will be difficult to restore. If Qi is not injured, it is easy to generate Blood. If Qi cannot be restored, generating Qi and Blood becomes arduous.
One might ask: Since Ezhu enters the Qi level to break blood, I worry that if Blood is broken, Qi will also be ruptured. Actually, entering the Qi level to break blood is superior to entering the Blood level to break Qi. Ezhu enters Qi to break blood, while Sanleng enters Blood to break Qi. Although neither Qi nor Blood should be damaged, when Blood is stagnant within Qi, one must eliminate the Blood stasis. However, resolving herbs inevitably damage Qi and Blood. Rather than consuming Qi, it is better to resolve Blood, especially since the original disease stems from Blood stasis. Ezhu specifically resolves blood stasis within Qi, breaking only Blood and not Qi. Where there is Blood stasis, it can be broken; where there is no Qi obstruction, there is nothing to break, so why would one break Qi?
Gusuibu (Drynariae Rhizoma, 骨碎补), with a bitter taste and warm nature, is non-toxic. It enters the Bone channel and is most miraculous in repairing and connecting fractured bones. It treats wind-Blood stasis pain; it has merit in breaking blood stasis and is also effective in stopping bleeding. When used with Blood-nourishing herbs, its efficacy is particularly excellent, possessing truly unimaginable subtleties. When used with Kidney-tonifying herbs, it can strengthen teeth; when used with herbs for treating hemorrhage, it can fill cavities. Its functions are not limited to the unique merit of dispelling wind and connecting bones.
One might ask: Gusuibu enters the Bone channel and can connect damaged bones; can it also be used to tonify the Kidney? Although Gusuibu can enter the Kidney channel, it cannot directly tonify Kidney Essence. Bones are the surplus of Kidney Qi; connecting bones is equivalent to tonifying the Kidney. How can one say the Kidney cannot be benefited? Nevertheless, Water in the Kidney is intangible True Yin Water, and Fire in the Kidney is also intangible Mingmen Fire. Gusuibu can only tonify tangible teeth and bones, not intangible Kidney Water and Fire. However, tangible teeth and bones are generated by intangible Kidney Water and Fire. Therefore, stating that Gusuibu can provide benefit is entirely acceptable.