余初事医，亦阅方书，未读《本经》，只知某药性寒，某药性热，某药豁痰，某药行气，某药燥湿，某药
健脾，某药破血，某药补血。遇病用药，如是而已！及药不应手，嗜古而灵，始知五运六气之理。天地有五运
六气，人身亦有五运六气，而百卉草木，亦莫非五运六气。五运，五行也；六气，亦五行也。天地开辟，草木
始生，农皇仰观俯察，而百卉草木，有五方之出处，五时之生成，其中更有五色、五臭、五味，而合于人之
五脏六腑，天地人物，一以贯之，着为药性。知药之性，则用之无穷，取之有本；后人不知其性，但言其用，
是为逐末亡本。如云犀角解心热，羚羊清肺肝。遇心热之证，宜用
犀角，肺肝之证，当用羚羊，使用之而毫不见功，将如之何？必知犀角之性如何，所以清心热者何故？羚羊之
性何如，所以清肺肝者何故？知其所以然之故，则取之左右逢其源，不知其故而硬用之，是欲金之鸣而撞其木
也。虽撞不鸣，不鸣愈撞，愈撞愈不鸣，即至折手，不见成功，何益哉！
药性必分脏腑经脉，升降出入。或行皮毛，或解肌腠、或通经脉、或起水土之气上行、或助金木之气转输、
或秉镇坠之质下降。以药性之运气，合人身之运气而用之，斯为有本。兹未能悉底详明，姑以日逐所用数十
品言之。
人参补五脏之真元，五脏真元有一脏不足者，即用之。若水火不交，心肾之真元不足也；天地不交，脾肺
之真元痞塞也；气血不和，阴阳之真元不济也，急用之，犹恐无裨矣。凡饮食不进，胃口不开者，必用人参。
盖五脏六腑之气俱至于胃，犹江汉朝宗于海也。有一脏一腑之气不至于胃，其人必不能食，虽食亦勉强不
多。别药补止一脏一腑，独人参备天、地、人三才之气，能补五脏六腑之元神，故必用之。其余之用。不可胜
说，若欲尽说，罄竹难书，善悟可耳！
黄 助三焦之气，从经脉以达肌腠，若三焦内虚不能从经脉而达肌腠者，必用之。
白术补脾土，脾土虚者必用之。类之山药、石斛、
米仁、干姜、炙甘草，皆脾土药也。其余尚有运脾消导之药，不可胜纪矣。
五味子、杜仲、补骨脂、巴戟天、熟地黄，皆补肾药也。阳气立而阴精不足，凡此可补，然缓着也。若
肾精竭而阳无所附，又宜桂、附以补阳。
凡药空通者，转气机。如升麻、木通、乌药、防己、通草，皆属空通。藤蔓者走经脉，如银花、干葛、
风藤、续断、桑寄生，皆属藤蔓；至不必藤蔓而入血分之药，亦走经脉，如红花、当归、丹皮、秦艽、白芍之
类。胸膈不和，在两乳之上，则川贝母、桔梗、茜草、麦冬，木通、蒌仁，主开胸痹；凡胃络与心包络不相通
贯，致不能横行旁达者，此药亦主之。心气不交于肾，则桂枝，茯苓、枣仁、枸杞，可使心气归伏于下。肝气
有余而内逆，则用元胡、青皮、五灵脂、香附、白蒺藜之类以疏肝。
凡药有刺而属金者，皆主伐肝。盖金能制风，金能平木，制风平木，即所以伐肝也。肝气不足而内虚，则
用山萸肉、五味子、熟地黄、当归、白芍、木瓜之类以补肝。又水能生木，补肾即补肝，所谓虚则补其母也。
五脏调和，六腑无恙，或三焦火气有余，阳明燥气上炽，少阳相火妄动，则芩、连、栀、柏，凡泻火清凉皆
可用也；若脏腑内虚，而燥火上炎者，又当和其脏腑，或补泻兼施，不可专行凉泻矣。肺为五脏之长，受朝百
脉，不宜有病。其咳嗽之证，虽关于肺，而病根在于别脏别腑，
腑脏之气，不循经顺行各上逆于肺，而为咳也。若咳果在于肺，久久便为不治之证。而肺经之药，通变无穷，
不可执一。如杏仁、桔梗、桑皮、白芥子、麻黄、紫苏、葶苈子，皆泻肺药也；百合、款冬、贝母、人参、五
味子，皆补肺药也。而补脾之药，亦所以补肺，盖足太阴属脾土，手太阴属肺金，土能生金，故补脾即所以
补肺也。凡发散毛窍，解肌出汗之药，皆所以泻肺。盖肺主皮毛，金能生水，实则泻其子，故皮毛汗出所以泻
肺也。
其病在骨，当用肾脏之药，桂、附可用。其病在筋，当用肝脏之药，归、芍可用，及前补肝之药，皆可用
也。病在肌肉，当用补脾助土之药。病在经脉，当用心包络之药。病在皮毛，当用肺经之药。其药已载于前，
意会而神明之可也。
又痘证用药，方书俱有成法，余独体痘根所发之原，而神解以治。痘毒起于肾，此毒一发，合相火而上
行，故痘为水毒，因火始发，见点一二，则知外有热而内发痘。经云∶荣主血，卫主气。主血者，合心主之包
络也；主气者，合三焦之肌腠也。如三焦气虚，见点一二，火毒内炽，一起便见狂烦不顺，则用大承气汤，乃
釜底抽薪之治。如钱氏百祥丸，亦釜底抽薪之法也。若无此证，但观其痘所循之路，必令三焦之气内合心包。
心包主血、主脉，见点不必发表，第一要用经脉之药，使
三焦之气先合荣血而走心包，如红花、续断、秦艽、茜草、当归、川芎、生地、银花之类；出之有渐，颜色润
泽，盒饭和其三焦，调其中胃，四五日痘根微有水色，即宜助三焦而补气血，银花、归、芍、茯苓、黄 、人
参、甘草、桑虫。如是而已，此外之治，皆不谙经脉，不知自然之理，而妄行施治者也。此其大略也。
我初学行医时，也翻阅过方书，但没有研读《神农本草经》，只知道某药性寒，某药性热，某药能豁痰，某药能行气，某药能燥湿，某药能健脾，某药能破血，某药能补血。遇到疾病用药，也就如此罢了！等到用药不奏效，转而崇尚古法才见效，这才懂得了五运六气（指自然界气候变化的规律及其对人体影响）的道理。天地之间有五行之运和六气之变，人身之中也有五运六气，而百花草木，也无不是受五运六气所支配。五运，就是五行；六气，也是五行（之气）。天地开辟之后，草木开始生长，神农氏仰观天文、俯察地理，发现百花草木有来自五个方位的产地，在五个时节里生成，其中更有五色、五臭、五味，这些特性与人的五脏六腑相合，天地人物，以此贯穿一体，形成了药物的性质。了解了药物的本性，使用它就无穷无尽，取用它有根本依据；后人不知道药物的本性，只谈论它的作用，这是舍本逐末。比如说犀角能解心热，羚羊角能清肺肝之热。遇到心热的病证，应当用犀角，肺肝的病证，应当用羚羊角，如果使用了却毫无功效，那该怎么办呢？必须知道犀角的本性如何，所以它能清心热的原因是什么？羚羊角的本性如何，所以它能清肺肝的原因是什么？知道了之所以然的原因，那么取药时就能左右逢源；不知道原因而强行使用，这就好比想要让金子发出声音却去撞击木头一样。即使撞击也不响，不响还要撞，越撞越不响，甚至撞断手，也见不到成功，有什么益处呢！
药物的性质必须区分脏腑经脉，以及升降出入的特性。有的作用于皮毛，有的解除肌腠（肌肉与皮肤之间的间隙），有的疏通经脉，有的提起水土之气上行，有的辅助金木之气的转输，有的凭借沉重镇压的性质下降。将药物的运气特性，结合人体的运气特性来使用，这才是有根本依据。这里暂且不能详尽说明，姑且以日常使用的几十种药物为例来说明。
人参能补益五脏的真元，如果五脏真元中有一脏不足，就用人参。如果水火不交济，是心肾真元不足；天地不交济，是脾肺真元痞塞不通；气血不和，是阴阳真元不相济助，此时急用人参，还恐怕无济于事。凡是饮食不进、胃口不开的，必须用人参。因为五脏六腑的气都汇聚于胃，就像江汉之水朝宗于大海一样。如果有一脏一腑的气不能到达胃，这个人就一定不能进食，即使吃了也是勉强吃不了多少。别的药物只能补益某一脏或某一腑，唯独人参具备天、地、人三才之气，能补益五脏六腑的元神，所以必须使用它。其余的作用，说不完，如果想全部说完，真是罄竹难书，善于领悟就可以了！
黄芪（原文“黄”后缺字，据语境及常用配伍推测为黄芪，但严格按原文提取实体，此处仅列“黄”作为药材名的一部分，实际翻译中补全为黄芪以通顺，但在实体提取中需注意。注：原文“黄 助三焦”，中间有空格，通常指黄芪。为严谨起见，白话文翻译补全为黄芪，实体提取按原文字形或通用名处理，此处依中医常识补全为黄芪以便理解，但在严格忠实原文任务中，若原文缺失则需标注。鉴于这是古籍整理，通常“黄”指黄芪。此处白话文译为黄芪。）能辅助三焦之气，从经脉通达肌腠，如果三焦内部虚弱，不能从经脉通达肌腠的，必须使用它。
白术能补益脾土，脾土虚弱的必须使用它。类似山药、石斛、薏苡仁（米仁）、干姜、炙甘草，都是补脾土的药物。其余还有运脾消导的药物，多得数不清了。
五味子、杜仲、补骨脂、巴戟天、熟地黄，都是补肾的药物。阳气确立而阴精不足，凡此情况都可以用这些药，但这属于缓补之法。如果肾精枯竭而阳气无所依附，又应当用桂枝、附子来补阳。
凡是药物质地空通的，能运转气机。如升麻、木通、乌药、防己、通草，都属于空通类。藤蔓类的药物走经脉，如金银花、干葛（葛根）、风藤、续断、桑寄生，都属于藤蔓类；至于不一定非要是藤蔓而入血分的药物，也能走经脉，如红花、当归、丹皮、秦艽、白芍之类。胸膈不和，位于两乳之上，则用川贝母、桔梗、茜草、麦冬、木通、瓜蒌仁，主治开胸痹；凡是胃络与心包络不相贯通，导致不能横行旁达的，这些药也主治。心气不交于肾，则用桂枝、茯苓、枣仁、枸杞，可以使心气归伏于下。肝气有余而内逆，则用延胡索、青皮、五灵脂、香附、白蒺藜之类来疏肝。
凡是药有刺且属金的，都主要用来伐肝。因为金能制风，金能平木，制风平木，就是所谓的伐肝。肝气不足而内虚，则用山萸肉、五味子、熟地黄、当归、白芍、木瓜之类来补肝。另外水能生木，补肾即是补肝，这就是所谓“虚则补其母”。
五脏调和，六腑无恙，或者三焦火气有余，阳明燥气上炽，少阳相火妄动，则黄芩、黄连、栀子、黄柏，凡是泻火清凉的药都可以使用；如果脏腑内部虚弱，而燥火上炎的，又应当调和脏腑，或者补泻兼施，不可专门使用凉泻之法。肺是五脏之长，接受百脉朝会，不应当有病。咳嗽的病证，虽然与肺有关，但病根在于其他脏腑，脏腑之气，不循经顺行，反而上逆于肺，从而引起咳嗽。如果咳嗽确实只在肺，时间久了就成为不治之证。而肺经的药物，变化无穷，不可固执一端。如杏仁、桔梗、桑白皮、白芥子、麻黄、紫苏、葶苈子，都是泻肺药；百合、款冬花、贝母、人参、五味子，都是补肺药。而补脾的药物，也是用来补肺的，因为足太阴属脾土，手太阴属肺金，土能生金，所以补脾就是补肺。凡是发散毛窍、解肌出汗的药物，都是用来泻肺的。因为肺主皮毛，金能生水，实则泻其子，所以通过皮毛汗出就可以泻肺。
病在骨骼，应当用肾脏的药物，桂枝、附子可以使用。病在筋脉，应当用肝脏的药物，当归、白芍可以使用，以及前面提到的补肝药物，都可以使用。病在肌肉，应当用补脾助土的药物。病在经脉，应当用心包络的药物。病在皮毛，应当用肺经的药物。这些药物前面已经记载，领会精神并灵活运用即可。
另外痘疹病症的用药，方书中都有成法，我独自体会痘毒发作的根本原因，而神妙地加以治疗。痘毒起于肾，这种毒一发，合着相火而上行，所以痘是水毒，因火才开始发作，见到一两点，就知道外有热而内发痘。经文说：营气主血，卫气主气。主血的，配合心主的心包络；主气的，配合三焦的肌腠。如果三焦气虚，见到一两点，火毒内炽，一出就出现狂烦不顺，就用大承气汤，这是釜底抽薪的治疗方法。如钱乙的百祥丸，也是釜底抽薪的方法。如果没有这种情况，只要观察痘疹所遵循的路径，一定要使三焦之气内合于心包。心包主血、主脉，见到痘点不必发表，第一要用经脉的药物，使三焦之气先合于营血而走向心包，如红花、续断、秦艽、茜草、当归、川芎、生地、金银花之类；痘疹出得缓慢，颜色润泽，就应该调和三焦，调理中焦脾胃，四五天痘根微微有水色，就应当辅助三焦而补气血，用金银花、当归、白芍、茯苓、黄芪、人参、甘草、桑虫。如此而已，其他的治法，都不精通经脉，不知道自然之理，而胡乱进行治疗的人。这只是大概的情况。
When I first began practicing medicine, I also consulted medical formularies but had not studied the *Shennong Bencao Jing* (Divine Farmer's Materia Medica). I only knew that certain herbs were cold in nature, others hot; some could resolve phlegm, others move qi, some dry dampness, some strengthen the spleen, some break blood stasis, and some tonify blood. When treating diseases with herbs, it was merely so much! It was only when my prescriptions failed to produce results, and I turned to ancient methods which proved effective, that I came to understand the principles of Wuyun Liuqi (Five Movements and Six Qi, referring to the laws of climatic changes and their influence on the human body). Heaven and Earth possess Five Movements and Six Qi; the human body also possesses them; and all flowers and grasses are likewise governed by them. The Five Movements refer to the Five Elements; the Six Qi are also related to the Five Elements. After Heaven and Earth were created, grasses and trees began to grow. Shennong (the Divine Farmer), observing the heavens above and the earth below, discovered that flowers and grasses originated from five directions and grew during five seasons. Within them existed five colors, five odors, and five flavors, which corresponded to the Zang and Fu organs of humans. Heaven, Earth, and humanity were integrated through this principle, establishing the properties of medicinal substances. Knowing the nature of herbs allows for endless application and a fundamental basis for selection; later generations, unaware of these natures, spoke only of their uses, thereby neglecting the root for the branches. For instance, it is said that Rhinoceros Horn (Xijiao) resolves Heart heat, and Antelope Horn (Lingyangjiao) clears Lung and Liver heat. In cases of Heart heat, one should use Rhinoceros Horn; in Lung and Liver conditions, Antelope Horn. If, upon usage, there is no effect whatsoever, what then? One must know the nature of Rhinoceros Horn and why it clears Heart heat; the nature of Antelope Horn and why it clears Lung and Liver heat. Understanding the "why" allows one to find resources everywhere; forcing usage without understanding is like striking wood to make gold sing. Even if struck, it will not sing; the more one strikes, the less it sings, until hands are broken, yet success remains elusive. What benefit is there?
The properties of herbs must be distinguished according to Zang-Fu organs and meridians, as well as their ascending, descending, exiting, and entering movements. Some act on the skin and hair follicles, some release the muscle layer, some unblock meridians, some raise the Qi of water and earth, some assist the transmission of Metal and Wood Qi, and some descend due to their heavy and settling nature. Applying the herb's movement to the body's movement constitutes having a foundation. Since I cannot detail everything here, I shall briefly discuss several dozen commonly used items.
Renshen (Ginseng Root) tonifies the True Yuan (Original Qi) of the Five Zang organs. If the True Yuan of any one Zang organ is deficient, Renshen is used. If Water and Fire do not interact, it indicates deficiency of the True Yuan of the Heart and Kidney; if Heaven and Earth do not interact, it indicates stagnation of the True Yuan of the Spleen and Lung; if Qi and Blood are disharmonious, it indicates failure of Yin and Yang True Yuan to support each other. In such urgent cases, even immediate use of Renshen may prove insufficient. Whenever appetite is poor and the Stomach gate is closed, Renshen is essential. This is because the Qi of all Zang and Fu organs converges at the Stomach, just as the Yangtze and Han rivers flow into the sea. If the Qi of even one Zang or Fu organ fails to reach the Stomach, the person will be unable to eat; even if they do, intake will be meager. Other herbs tonify only one Zang or Fu organ, whereas Renshen embodies the Qi of Heaven, Earth, and Humanity (San Cai), capable of tonifying the Original Spirit of all Five Zang and Six Fu organs. Thus, it is indispensable. Its other effects are too numerous to recount; to list them all would require writing on bamboo slips until they run out. Profound comprehension is key.
Huangqi (Astragalus Root) assists the Qi of the San Jiao (Triple Burner), allowing it to reach the muscle layer via the meridians. If the interior of the San Jiao is deficient and cannot reach the muscle layer from the meridians, Huangqi is mandatory.
Baizhu (Atractylodes Macrocephala Rhizome) tonifies Spleen Earth. It is essential when Spleen Earth is deficient. Similar herbs include Shanyao (Chinese Yam Rhizome), Shihu (Dendrobium Stem), Yiyiren (Coix Seed), Ganjiang (Dried Ginger), and Zhigancao (Prepared Licorice Root); all are herbs for tonifying Spleen Earth. There are countless other herbs for promoting Spleen function and aiding digestion.
Wuweizi (Schisandra Fruit), Duzhong (Eucommia Bark), Buguzhi (Psoralea Fruit), Bajitian (Morinda Root), and Shudihuang (Prepared Rehmannia Root) are all Kidney-tonifying herbs. If Yang Qi is established but Yin Essence is insufficient, these can be used, though they act slowly. However, if Kidney Essence is exhausted and Yang has nothing to attach to, Guizhi (Cinnamon Twig) and Fuzi (Prepared Aconite Root) should be used to tonify Yang.
Herbs with hollow or open structures regulate the movement of Qi. Examples include Shengma (Cimicifuga Rhizome), Mutong (Akebia Stem), Wuyao (Lindera Root), Fangji (Stephania Root), and Tongcao (Tetrapanax Pith). Vining herbs travel through the meridians, such as Yinhua (Honeysuckle Flower), Gange (Kudzu Root), Fengteng (Uncaria Vine), Xuduan (Dipsacus Root), and Sangjisheng (Taxillus Branch). Herbs that enter the Blood level need not be vines to travel through meridians; examples include Honghua (Safflower), Danggui (Angelica Sinensis Root), Danpi (Moutan Bark), Qinjiao (Gentiana Macrophylla Root), and Baishao (White Peony Root). For disharmony in the chest and diaphragm, located above both breasts, Chuanbeimu (Fritillaria Bulb), Jiegeng (Platycodon Root), Qiancao (Rubia Root), Maidong (Ophiopogon Tuber), Mutong, and Louren (Trichosanthes Seed) are used to open chest bi-syndrome. If the Stomach collaterals and Pericardium collaterals are not connected, preventing lateral distribution, these herbs are also indicated. If Heart Qi does not communicate with the Kidney, Guizhi, Fuling (Poria), Zaoren (Ziziphus Seed), and Gouqi (Goji Berry) can guide Heart Qi to settle downward. If Liver Qi is excessive and rebels inward, Yanhusuo (Corydalis Rhizome), Qingpi (Green Tangerina Peel), Wulingzhi (Trogopterus Dung), Xiangfu (Cyperi Rhizome), and Baijili (Tribulus Fruit) are used to soothe the Liver.
Herbs that have thorns and belong to the Metal element primarily subdue the Liver. Metal controls Wind and calms Wood; thus, controlling Wind and calming Wood is equivalent to subduing the Liver. If Liver Qi is deficient and internally weak, Shanzhuyu (Cornus Fruit), Wuweizi, Shudihuang, Danggui, Baishao, and Mugua (Chaenomeles Fruit) are used to tonify the Liver. Furthermore, Water generates Wood; tonifying the Kidney is tonifying the Liver, following the principle of "tonifying the mother when deficient."
When the Five Zang are harmonious and the Six Fu are healthy, but there is excess Fire in the San Jiao, blazing Dryness in the Yangming, or reckless movement of Ministerial Fire in the Shaoyang, Huangqin (Scutellaria Root), Huanglian (Coptis Rhizome), Zhizi (Gardenia Fruit), and Huangbai (Phellodendron Bark)—all cooling and fire-draining herbs—can be used. However, if internal Zang-Fu deficiency leads to rising Dryness-Fire, one must harmonize the Zang-Fu or combine tonification and purgation; one should not rely solely on cooling purgatives. The Lung is the chief of the Five Zang, receiving the convergence of all vessels, and should not be diseased Although coughs involve the Lung, the root cause lies in other Zang-Fu organs. When Qi of Zang-Fu organs fails to follow its meridian pathway and instead rebels upward into the Lung, cough ensues. If the cough truly originates solely in the Lung and persists, it becomes incurable. Medications for the Lung meridian vary infinitely and should not be applied rigidly. Xingren (Apricot Seed), Jiegeng, Sangpiao (Mulberry Bark), Baijiezi (White Mustard Seed), Mahuang (Ephedra Herb), Zisu (Perilla Leaf), and Tinglizi (Lepidium Seed) are Lung-draining herbs; Baihe (Lily Bulb), Kundonghua (Winter Bud Flower), Beimu (Fritillaria Bulb), Renshen, and Wuweizi are Lung-tonifying herbs. Herbs that tonify the Spleen also tonify the Lung because the Foot-Taiyin belongs to Spleen Earth and the Hand-Taiyin to Lung Metal; Earth generates Metal, so tonifying the Spleen aids the Lung. Herbs that disperse the pores and induce sweating through the muscle layer drain the Lung because the Lung governs the skin and hair, and Metal generates Water; according to the principle of "draining the son when excess," inducing sweat through the skin drains the Lung.
For diseases in the bones, Kidney herbs such as Guizhi and Fuzi are appropriate. For diseases in the sinews, Liver herbs such as Danggui and Baishao, along with previously mentioned Liver-tonifying herbs, are suitable. For diseases in the muscles, Spleen-tonifying and Earth-assisting herbs are used. For diseases in the meridians, Pericardium herbs are used. For diseases in the skin and hair, Lung meridian herbs are used. These herbs have been listed earlier; one should grasp their spirit and apply them flexibly.
Regarding the treatment of smallpox (Douzheng), medical formularies provide established methods. I alone comprehend the origin of the smallpox toxin and treat it with spiritual insight. Smallpox toxin originates in the Kidney. Upon eruption, it ascends combined with Ministerial Fire. Thus, smallpox is a Water-Toxin that erupts due to Fire. Seeing one or two spots indicates external heat and internal eruption. The Classic states: Ying (Nutrient) Qi governs Blood, and Wei (Defensive) Qi governs Qi. Governing Blood corresponds to the Pericardium governed by the Heart; governing Qi corresponds to the muscle layer of the San Jiao. If San Jiao Qi is deficient, and upon seeing one or two spots, Fire-Toxin blazes internally causing restlessness and irregularity, Dachengqi Tang (Major Order the Qi Decoction) is used, representing the method of "removing firewood from under the cauldron." Qianyi's Baixiang Wan (Hundred Auspicious Pills) also employs this method. If such symptoms are absent, observe the path of the smallpox eruption. Ensure San Jiao Qi internally connects with the Pericardium. Since the Pericardium governs Blood and vessels, once spots appear, exterior-releasing treatments are unnecessary. First, use meridian herbs to guide San Jiao Qi to merge with Ying Blood and flow to the Pericardium, using herbs like Honghua, Xuduan, Qinjiao, Qiancao, Danggui, Chuanxiong (Ligusticum Rhizome), Shengdi (Rehmannia Root), and Yinhua. If eruptions occur gradually with lustrous color, harmonize the San Jiao and regulate the Middle Jiao/Stomach-Spleen. By the fourth or fifth day, if the roots show slight fluid content, assist the San Jiao and tonify Qi and Blood using Yinhua, Danggui, Baishao, Fuling, Huangqi, Renshen, Gancao (Licorice Root), and Sangchong (Bombyx Batryticatus). This is the general approach. Other treatments often fail to understand meridians and natural principles, resulting in reckless interventions. This covers the essentials.