当归（酒洗） 生地三钱 芍药二钱 芎 一钱五分
血之取义，一为荣。荣者，发荣也，非血则无以润脏腑、灌经脉、养百骸，此滋长之义
也。一为营。营者，营垒也。非血则无以充形质、实腠理、固百脉，此内守之义也。水谷之
精，聚于中焦，受气变化，然后成血，日生几何？不知调养，而反行耗散，血病多多矣。或
目睛流血，耳中出血，鼻中衄血，口中吐血，舌痛出血，牙宣出血，毛窍出血，小溲溺血，
大便泻血，或崩漏，或痔漏，或蓄血如狂，或血痞作胀，或经闭不通，或妄行血脱，以致跌
扑之伤血、疮疡之溃血。病既种种不同，治病之法，或补之，或养之，或凉之，或温之，或
散之，或破之，立方须一一对症。理血门以四物汤为主方，药虽四味，而三阴并治。当归甘
温养脾，而使血有统；白芍酸寒敛肝，而使血能藏；生地甘寒滋肾，而益血；川芎辛温通气，
而行血。调补血分之法，于斯着矣，乃或有誉之太过，毁之失实者，不可以不辨也。誉之过
者，谓能治一切亡血及妇人经病。夫亡血之症，各有所由起，此方专于补血滋肾而已，无他
手眼。不溯其源，而逐其流，岂能有济？至妇人经病，多有气郁、伏寒、痰塞等，正未可以
阴寒之品一概混投，此誉之太过也。毁之失实者，谓川芎一味，辛散太过，恐血未生而气先
耗。殊不知亡血之人脾胃必弱，若无川芎为之使，则阴寒之品，未能滋补而反以碍脾，此毁
之失实也。至精求之，以为凡治血症，当宗长沙法，兼用补气之药，无阳，则阴无以生，此
论最确。又恐执定有形之血不能速生，无形之气所当急固，遂至补气之药多于补血，是又矫
枉过正，反坐抛荒本位之失矣！此愈不可不知也。
血液取名的含义，一是“荣”。荣，即生长繁荣之意。如果没有血，就无法滋润脏腑、灌注经脉、滋养全身骨骼肢体，这是滋长的意义。二是“营”。营，即营垒之意。如果没有血，就无法充实形体体质、致密腠理、稳固百脉，这是内守的意义。水谷的精微物质，聚集在中焦，经过受纳气化变化，然后形成血液，每天生成多少呢？如果不知道调养，反而进行耗散，导致血病的情况就很多了。有的眼睛流血，耳朵出血，鼻子衄血，口中吐血，舌头疼痛出血，牙龈出血，毛孔出血，小便尿血，大便下血，或者崩漏，或者痔疮出血，或者蓄血如狂乱之状，或者血痞导致胀满，或者月经闭止不通，或者妄行导致血脱，以致于跌打损伤导致的瘀血、疮疡溃破导致的出血。病症既然种种不同，治疗疾病的方法，有的需要补益，有的需要滋养，有的需要清凉，有的需要温煦，有的需要疏散，有的需要攻破，确立方剂必须一一针对症状。理血门以四物汤作为主方，药物虽然只有四味，却能同时治疗太阴、少阴、厥阴三经。当归味甘性温，能养脾，使血液有所统摄；白芍味酸性寒，能敛肝，使血液能够藏守；生地黄味甘性寒，能滋肾，从而增益血液；川芎味辛性温，能通气，从而运行血液。调补血分的方法，在此彰显出来了。然而有人赞誉它太过，有人诋毁它失实，不可以不辨析清楚。赞誉过当的人，认为它能治疗一切亡血及妇女月经病。其实亡血的病症，各有其起因，此方专门在于补血滋肾罢了，没有其他手段。不追溯源头，而只去追逐支流，怎么能有成效呢？至于妇女的月经病，多伴有气郁、伏寒、痰塞等情况，正不可以用阴寒性质的药物一概混投，这就是赞誉过当。诋毁失实的人，认为川芎一味药，辛散太过，担心血未生出而气先被耗伤。殊不知亡血之人脾胃必然虚弱，如果没有川芎作为引导，那么阴寒性质的药物，不仅不能滋补，反而会妨碍脾胃，这就是诋毁失实。至于精研探求后认为，凡是治疗血症，应当遵循张仲景（长沙）的法度，兼用补气药物，没有阳，则阴无法生成，这个论点最为确切。又担心拘泥于“有形之血不能速生，无形之气所当急固”的说法，以至于补气药物多于补血药物，这又是矫枉过正，反而犯了抛弃本位的失误！这一点更加不可不知晓。
Danggui (Radix Angelicae Sinensis) washed with wine, 3 qian; Shengdi Huang (Rhizoma Rehmanniae Recens), 3 qian; Shaoyao (Radix Paeoniae Alba), 2 qian; Chuanxiong (Rhizoma Chuanxiong), 1.5 qian.
The meaning derived from the character "Xue" (Blood) is twofold: one is "Rong" (Nutrient). Rong means to flourish and grow. Without blood, there would be no way to moisten the Zang-Fu organs, irrigate the meridians, and nourish the hundred bones; this represents the meaning of nourishment and growth. The second is "Ying" (Camp/Defend). Ying refers to a camp or fortress. Without blood, there would be no way to fill the physical form, consolidate the couli (skin and interstices), and stabilize the hundred vessels; this represents the meaning of internal retention and defense. The essence of water and grain gathers in the Middle Jiao, undergoes qi transformation, and then becomes blood. How much is generated daily? If one fails to nurture and regulate it, but instead allows for consumption and dispersion, blood diseases will arise frequently. Some may experience bleeding from the eyes, ears, nose (epistaxis), mouth (hematemesis), tongue, gums, hair follicles, urine (hematuria), or stool (rectal bleeding); some may suffer from metrorrhagia and metrostaxis, hemorrhoidal bleeding, blood stasis causing mania, blood accumulation causing distension, amenorrhea, or erratic bleeding leading to blood depletion; thus resulting from traumatic injuries causing blood stasis or sores and ulcers causing bleeding. Since the diseases are various, the methods of treatment must vary: some require tonification, some nourishment, some cooling, some warming, some dispersing, some breaking up. When establishing a prescription, one must address each symptom specifically. In the chapter on regulating blood, Siwu Tang (Four Substances Decoction) serves as the primary formula. Although it contains only four herbs, it treats all three Yin meridians. Danggui (Radix Angelicae Sinensis) is sweet and warm, nourishing the Spleen, thereby ensuring blood has a source to be controlled; Baishao (Radix Paeoniae Alba) is sour and cold, astringing the Liver, thereby ensuring blood can be stored; Shengdi Huang (Rhizoma Rehmanniae Recens) is sweet and cold, nourishing the Kidney, thereby benefiting the blood; Chuanxiong (Rhizoma Chuanxiong) is acrid and warm, promoting Qi circulation, thereby moving the blood. Thus, the method of regulating and tonifying the blood aspect is established here. However, some praise it excessively, while others criticize it unfairly, which requires clarification. Those who praise it too much claim it can treat all cases of blood loss and women's menstrual disorders. In fact, conditions of blood loss have various origins; this formula is specialized solely in tonifying blood and nourishing the Kidney, lacking other approaches. If one does not trace the root cause but merely addresses the symptoms, how can there be efficacy? Regarding women's menstrual disorders, many involve Qi stagnation, latent cold, or phlegm obstruction; it is inappropriate to indiscriminately administer yin-cold substances to all such cases. This constitutes excessive praise. Those who criticize it unfairly argue that Chuanxiong (Rhizoma Chuanxiong) is too acrid and dispersing, fearing that Qi will be consumed before Blood is generated. Little do they know that patients with blood loss inevitably have weak Spleen and Stomach function. Without Chuanxiong (Rhizoma Chuanxiong) acting as an envoy, the yin-cold substances would fail to nourish and instead hinder the Spleen. This constitutes unfair criticism. Upon refined investigation, it is concluded that when treating blood disorders, one should follow the methods of Zhang Zhongjing (the Prefect of Changsha), simultaneously using Qi-tonifying herbs. Without Yang, Yin cannot be generated; this argument is most accurate. However, one must avoid rigidly adhering to the principle that "substantial blood cannot be quickly regenerated, whereas insubstantial Qi must be urgently secured," leading to an excess of Qi-tonifying herbs over blood-tonifying ones. This is another case of overcorrecting, resulting in the error of abandoning one's primary focus. This point must be clearly understood.