薯蓣，古名也，避唐宋帝讳，改名山药。种植之法，切作薄片，随所杵之窍而长之。（卢子由先生治一血利，久久不
愈，曰∶此肠内有血管矣。山药随所杵之窍而长满，性能塞管，用山药为君，配血
药而愈。此乃意度之妙用。）又百合之白花者，摘碎埋于土中，
一瓣即生百瓣，而成一蒲。夫凡物切碎，皆成腐秽，二品所生之异，盖得本体之精，感气化而生长。山药肉
内多涎，仲景用百合汤，以水浸一宿，出其白沫。涎沫，乃其精也。气生于精，二品得精气之盛，故主补
中益气，长肉强阴。元如曰∶凡物多精汁者，皆主养精补血，益气生肌。
《神农本经》，总名枸杞，无地骨皮、枸杞子之分。盖枸字谐狗，杞字谐己，狗属戌，而戌主右肾，
肾主骨，而己属阴土，故有地骨之名，而久服能坚筋骨。气味苦寒，能清热中消渴，盖能助水土之气，上
滋心肺者也。其子色赤性寒，能补两肾之精气，骨之精为瞳子，故助瞳子之光明。
红花色赤多汁，生血行血之品也。陶隐居主治胎产血晕，恶血不尽绞痛，胎死腹中。金匮方红兰花
酒，治妇人六十二种风，又能主治 疟。临川先生曰∶治风先治血，血行风自灭。盖风乃阳邪，血为阴
液，此对待之法也。花 茎叶，且多毛刺，具坚金之象，故能胜制风木。夫男女血气相同，仲祖单治妇人
六十二种风者，良有以也。盖妇人有余于气，不足于血，所不足者，乃冲任之血，散于皮肤肌腠之间，充
肤热肉，生毫毛，男子上唇口而生髭须，女子月事以时下，故多不足也。花性上行，花开散蔓，主生皮肤
间散血，能资妇人之不足，故主治妇人之风。盖血虚则皮毛之腠理不密，而易于受风也。此血主妊娠，故
专治胎产恶血。《灵枢经》云∶饮酒者，卫气先行皮肤，故用酒煎以助药性。疟邪亦伏于募原之腠理间，故
能引其外出。夫血有行于经脉中者，有散于皮肤外者，而所主之药亦有不同。如当归、地黄、茜草之类，生
养脉内之血者也，红兰花主生脉外之血者也；川芎、芍药、丹皮、红曲之类，又外内之兼剂也。学人能体认
先圣用药之深心，思过半矣。
薯蓣，是古代的名称，为了避讳唐宋皇帝的名字，改称为山药。种植的方法，是将薯蓣切成薄片，它会顺着所捣出的孔洞生长。（卢子由先生治疗一例便血痢疾，久久不愈，说：“这是肠道内有血管破裂了。”山药会顺着那些孔洞生长并填满，其药性能堵塞血管，于是用山药作为主药，配合活血止血的药物，病就好了。这是凭意会而达到的奇妙运用。）还有百合中开白花的，将其掰碎埋入土中，一瓣就能生出百瓣，从而长成一丛蒲状植株。大凡物品切碎后都会变成腐烂污秽之物，这两种药材生长的奇异之处，大概是因为它们得到了本体的精华，感应气化作用而生长。山药肉质内部含有较多黏液，张仲景在使用百合汤时，用水浸泡一夜，去除其表面的白色泡沫。这黏液和泡沫，就是它的精华所在。气生于精，这两种药材获得了充沛的精气，所以主要功效是补益中焦、益气，促进肌肉生长、强健阴精。元如曾说：“凡是富含精汁的物品，都主要具有滋养精气、补血、益气生肌的作用。”
《神农本草经》中，统称枸杞，没有地骨皮和枸杞子的区分。大概因为“枸”字谐音“狗”，“杞”字谐音“己”，狗对应地支中的戌，而戌主管右肾，肾主管骨骼，而“己”属于阴土，所以有“地骨”（地的骨头）这个名字，长期服用能够坚固筋骨。枸杞气味苦寒，能清除体内的热邪以缓解消渴症，大概是因为它能辅助水土之气，向上滋润心肺。枸杞子的颜色红赤、性质寒凉，能补益两肾的精气，骨骼的精华表现为瞳孔，所以它能帮助维持瞳孔的光明。
红花颜色红赤且多汁，是生成血液和运行血液的药物。陶隐居主治胎产后的血晕，以及恶露不尽引起的绞痛、胎死腹中等症。《金匮要略》方剂中有红兰花酒，用于治疗妇女六十二种风病，又能主治疟疾。临川先生说：“治疗风病首先要治疗血，血液运行通畅，风邪自然消除。”大概因为风属于阳邪，血属于阴液，这是阴阳对待平衡的治疗方法。红花的茎叶多毛刺，具备金属坚硬的形象，所以能克制风木之邪。男女的血气本质相同，张仲景单独治疗妇女六十二种风病，确实是有原因的。大概因为妇女在气方面有余，而在血方面不足，所不足的，乃是冲脉和任脉的血，这些血散布在皮肤肌腠之间，充实肌肤、温暖肌肉、生长毫毛；男子在上唇口生长胡须，女子月经按时来潮，所以说妇女容易血虚。红花药性上行，花开散蔓，主要作用于皮肤间消散瘀血，能资助妇女血的不足，所以主治妇女的风病。大概因为血虚则皮毛腠理不紧密，容易受风邪侵袭。这种血与妊娠有关，所以专门治疗胎产后的恶露不尽。《灵枢经》说：“饮酒的人，卫气先行于皮肤，”所以用酒煎煮以助长药性。疟邪也潜伏在募原的腠理之间，所以红花能引导邪气外出。血液有运行在经脉内部的，也有散布在皮肤外部的，因此所主治的药物也有所不同。比如当归、地黄、茜草这类药物，是生成滋养经脉内血液的；红兰花主要生成经脉外部的血液；川芎、芍药、丹皮、红曲这类药物，又是内外兼治的。学者如果能体悟先圣用药的深意，思考就超过一半了。
Shuyu (Dioscorea opposita), an ancient name, was renamed Shanyao (Chinese Yam) to avoid the naming taboos of the emperors in the Tang and Song dynasties. The method of cultivation involves slicing it into thin pieces; it grows along the cavities created by pounding. (Mr. Lu Ziyou treated a case of bloody dysentery that persisted for a long time without healing, stating, "There must be ruptured blood vessels inside the intestines." Shanyao grows to fill these cavities; its medicinal property can seal the vessels. By using Shanyao as the sovereign herb and combining it with blood-regulating herbs, the disease was cured. This is a wonderful application derived from intuitive reasoning.) As for the white-flowered variety of Baihe (Lilium bulbiferum), when broken apart and buried in the soil, one scale can generate a hundred scales, forming a clump resembling a rush. Generally, when any object is chopped up, it becomes putrid and foul. The unique growth of these two herbs lies in their obtaining the essence of their original form and growing through the influence of Qi transformation. Shanyao contains abundant mucus within its flesh. When Zhang Zhongjing used Baihe Tang, he soaked it in water overnight to remove the white foam on the surface. This mucus and foam constitute its essence. Qi is born from Essence; since these two herbs possess abundant Essence and Qi, they primarily tonify the Middle Jiao, benefit Qi, promote muscle growth, and strengthen Yin. Yuan Ru stated: "Any substance rich in juices primarily nourishes Essence and Blood, benefits Qi, and generates tissue."
The *Shennong Bencao Jing* refers generally to Gouqi (Goji Berry), without distinguishing between Digupi (Cortex Lycii) and Gouqizi (Fructus Lycii). It is likely because the character 'Gou' sounds like 'Dog', and 'Qi' sounds like 'Ji'. In the Earthly Branches, Dog corresponds to Xu, which governs the right Kidney; the Kidney governs bones. 'Ji' belongs to Yin Earth. Hence the name 'Digupi' (Bone of the Earth), and long-term consumption can strengthen sinews and bones. Its flavor is bitter and cold, capable of clearing heat and relieving thirst, likely because it assists the Qi of Water and Earth to nourish the Heart and Lungs upwards. Its fruit is red in color and cold in nature, capable of tonifying the Essence and Qi of both Kidneys. The essence of bone manifests as the pupil; thus, it aids the clarity of vision.
Honghua (Carthamus tinctorius) is red in color and juicy, a herb that generates and moves Blood. Tao Hongjing indicated its primary use for postpartum blood dizziness, pain caused by incomplete expulsion of lochia, and fetal death in utero. The formula Honglan Hua Jiu (Safflower Flower Wine) in the *Jin Gui Yao Lue* treats sixty-two types of wind diseases in women and also treats malaria. Mr. Linchuan said: "To treat wind, first treat the Blood; when Blood flows, Wind extinguishes itself." Wind is a Yang pathogen, while Blood is a Yin fluid; this represents a method of balancing opposing forces. The flowers, stems, and leaves are hairy and thorny, possessing the image of hard Metal, thus able to subdue Wood-Wind. The Blood and Qi of men and women are fundamentally similar. Zhang Zhongjing's specific treatment of the sixty-two wind diseases in women is indeed justified. Women tend to have excess Qi but deficient Blood. What is deficient is the Blood of the Chong and Ren meridians, which scatters among the skin and intermuscular spaces, filling the flesh, warming the muscles, and generating hair. Men grow whiskers on the upper lip and mouth, while women menstruate regularly; thus, women are prone to deficiency. Honghua has an ascending nature, and its flowers spread vines; it primarily dissipates blood stasis in the skin, aiding the blood deficiency in women, hence treating wind diseases in women. Blood deficiency leads to loose cuticles of the skin and hair follicles, making one susceptible to Wind. Since this Blood relates to pregnancy, it specifically treats lochia retention after childbirth. The *Ling Shu Jing* states: "For those who drink wine, Wei Qi (Defensive Qi) travels first through the skin"; therefore, decocting with wine helps enhance the medicinal properties. Malaria pathogens also hide in the couli (pores) of the Mu Yuan (Diaphragm); thus, Honghua can guide them out. Blood circulates within the meridians and scatters outside the skin; consequently, the herbs governing them differ. Herbs such as Danggui (Angelica sinensis), Dihuang (Rehmannia glutinosa), and Qiancao (Rubia cordifolia) generate and nourish Blood within the vessels; Honglan Hua primarily generates Blood outside the vessels; Chuanxiong (Ligusticum chuanxiong), Shaoyao (Paeonia lactiflora), Danpi (Moutan Cortex), and Hongqu (Red Yeast Rice) are agents that act both internally and externally. If scholars can comprehend the profound intent of the Sages in prescribing herbs, they will have grasped more than half of the subject.