苦涌泄为阴，故以甘、芍、桃仁为佐；咸走血，苦胜血，故以干漆之苦，四虫之咸为使。夫浊阴不降，则清阳
不升；淤血不去，则新血不生。今人遇一劳证，便用滋阴之药，服而不效，坐以待毙，术岂止此耶？（李时珍）
经义
辛甘发散为阳，酸苦涌泄为阴。咸味涌泄为阴，淡味渗泄为阳。○清阳出上窍，浊阴出下窍；清阳发腠
理，浊阴走五脏；清阳实四肢，浊阴归六腑。水为阴，火为阳。阳为气，阴为味。阴味出下窍；阳气出上窍。
味浓者为阴，薄为阴之阳；气浓者为阳，薄为阳之阴。味浓则泄，薄则通；气薄则发泄，浓则发热。○大毒治
病，十去其六；常毒治病，十去其七；小毒治病，十去其八；无毒治病，十去其九。谷肉果菜，食养尽之，无
使过之，伤其正也。○肝苦急，急食甘以缓之；心苦缓，急食酸以收之；脾苦湿，急食苦以燥之；肺苦气上逆，
急食苦以泄之；肾苦燥，急食辛以润之。○肝欲散，急食辛以散之；心欲软，急食咸以软之；脾欲缓，急食甘
以缓之；肺欲收，急食酸以收之；肾欲坚，急食苦以坚之。（《素问》）
润下作咸，炎上作苦，曲直作酸，从革作辛，稼穑作甘。○若药不瞑眩，厥疾不瘳。（《书经》）
医师掌医之政令，聚毒药以供医事。（《周礼》）
康子馈药，拜而受之。曰∶某未达，不敢尝。（《论语》）
犹七年之病，求三年之艾也。（《孟子》）
总论
凡药轻虚者浮而升；重实者沉而降。味薄者升而生；气薄者降而收。气浓者浮而长；味浓者沉而藏；味
平者化而成。气浓味薄者浮而升；味浓气薄者沉而降。气味俱浓者，能浮能沉；气味俱薄者，可升可降。酸咸
无升，辛甘无降。寒无浮，热无沉。此
升、降、浮、沉之义也。○凡药色青，味酸、气臊，性属木者，皆入足厥阴肝、足少阳胆经；色赤、味苦、气
焦，性属火者，皆入手少阴心、手太阳小肠经；色黄、味甘、气香，性属土者，皆入足太阴脾、足阳明胃经；
色白、味辛、气腥，性属金者，皆入手太阴肺、手阳明大肠经；色黑、味咸、气腐，性属水者，皆入足少阴肾、
足太阳膀胱经。十二经中，惟手厥阴心包、手少阳三焦经无所主。其经通于足厥阴、少阳。厥阴主血，诸药入
肝经血分者，并入心包；少阳主气，诸药入胆经气分者，并入三焦。命门相火，散行于胆、三焦、心包络，故
入命门者，并入三焦。此诸药入诸经之部分也。○药之为枝者达四肢；为皮者达皮肤；为心、为干者，内行脏
腑。质之轻者，上入心肺；重者，下入肝肾。中空者发表；内实者攻里。枯燥者入气分；润泽者入血分。此上、
下、内、外，各以其类相从也。○药有相须者，同类而不可离也；相使者，我之佐使也；相恶者，夺我之能也；
相畏者，受彼之制也；相反者，两不可合也；相杀者，制彼之毒也。此异同之义也。○药之为物，各有形性气质，
其入诸经，有因形相类者∶如连翘似心而入心；荔枝核似睾丸而入肾。有因性相从者∶如属木者入肝，属水者
入肾；润者走血，燥者走气。有因气相求者∶如气香入脾；气焦入心之类。有因质相同者∶如药之头入头；干
入肢；皮入皮。又如红花、苏木汁似血而入血。自然之理。可以意得也。○药有以形名者，人参、狗脊之类是
也；有以色名者，黄连、黑参之类是也；有以气名者， 、香薷之类是也；有以味名者，甘草、苦参之类是
也；有以质名者，石膏、石脂、归身、归尾之类是也；有以时名者，夏枯、款冬之类是也；有以能名者，何首
乌、骨碎补之类是也。○药之为用，或地道不真，则美恶迥别；或市肆饰伪，则气味全乖；或收采非时，则良
HT异质；或头尾
误用，则呼应不灵；或制法不精，则功力大减。用者不察，则归咎于药之罔功。譬之兵不精练，思以荡寇克敌，
适以覆众舆尸也。（汪 庵）
凡药根有上、中、下，人之身半以上则用头；在中则用身；身半以下则用梢。药以头、身、梢，分为上、
中、下。用者比类象形也。（李东垣）
凡草木之性，生者凉，而熟者则温；熟者补，而生者则泻。（柯韵伯）
药之治病，主治者君也；辅治者臣也；与君相反而相助者，佐也；引药至于病所者，使也。如治寒用热，
则热药君也；凡温热之药，皆辅君也，臣也；或热之过甚，少用寒药监制，所谓佐也；至于病所各有引导，
使药与相遇，所谓使也。（柯韵伯）
制剂独味为上，二味次之，多品为下。酸通骨，甘解毒，苦去热，咸导下，辛发滞。当验之药，未验切戒
急投；大势既去，余势不宜再药。修而肥者饮剂丰；羸而弱者受药减。用药如用兵，用医如用将。善用兵者，
徒有车之功；善用药者，姜有桂之效。（褚澄）
寒热温凉，有一定之药，无一定之治。入腑入脏，或补或攻，其气味与性，不可不细按也。故有正用，亦
有反用；有独用，又有兼用；并有活用、借用之不同。如用寒可以治热，反用可以入寒；独用寒而热可除，兼
用寒而热可制。微行消导，大可和中。稍藉清滋，自能表汗。三隅反焉，而取资无尽矣。（《吴医汇讲》）
凡药大有力量者，或单服，或二、三味同服，则更见功。若和群药，则彼此拘制，不能独发，功过皆掩。
如紧要之药四、五、六味，杂入平缓者二、三味，则紧者俱缓矣。如醇酒加以淡水，愈多愈淡，此理易明。用
药者岂可谓多多益善乎？○凡古人用补阴药，必兼淡渗药一、二味，少泻浮阳之旺气，可补金水之不足也。○
凡药皆属草木精华，必藉人之正气为倚附，方得营运而获
效。如中气馁极，虽投硝、黄不能迅下也；营阴枯槁，虽投羌、麻不能得汗也；元阳脱尽，虽投热药不觉热也；
真阴耗极，虽投寒药不觉寒也；正气重伤，虽投补药不觉补也。非医者立见不移，病患专心守一，焉有日至功
成之益哉！（《冯氏锦囊》）
凡药之补气血者，非以药汁入腹即为人血、药气入腹即为人气也。不过视此经之空虚，引他经之气血注
之耳。○阴药性柔而行缓，缓则相续而不绝；阳药性刚而行急，急则迅发而无余。（《景岳新方砭》）
夫病有宜补，以泻之之道补之；病有宜泻，以补之之道泻之；病有宜寒剂者，以热剂为响导之兵；病有
宜热剂者，以寒剂为类从之引；病在上者治下；病在下者治上；病同也，而药异；病异也，而药同。其义至微，
学人最宜深究。○用药之忌在乎欲速，欲速，则寒、热、温、凉、行、散、补、泻未免过当，功未获奏，害已随
之。夫药无次序，如兵无纪律，虽有勇将，适以勇偾事。又如理丝，缓则可清其绪，急则愈坚其结矣。○凡药苦
者，直行而泄；辛者，横行而散；酸者，束而收敛；咸者，止而软坚。独是甘之一味，可升可降，可浮可沉，
可内可外，有和有缓，有补有泄。盖土味作甘，土位居中，而能兼乎五行也。（《雷公炮制》）
水味咸，是其性也。北方藏万物，咸所以坚之也。木味酸，东方万物之生，酸所以达之也。火味苦，南
方长养万物，苦所以长养之也。金味辛，西方杀伤万物，辛所以杀伤之也。土味甘，中央者中和也，故甘犹五
味，以甘为主也。（《白虎通》）
阴阳形气俱不足者，调以甘药。甘之一字，圣人用意深矣。盖药食于人，必先脾胃，而后五脏得禀其气。
胃气强，则五脏俱盛；胃气弱，则五脏俱衰。胃属土而喜甘，故中气不足者，非甘温不可。土强则金旺，金旺
则水充。此所以土为万物之母，而阴阳俱虚者，必调以甘药也。虽《至真要大论》所列五味，各有补泻，但彼
以五行生克之理推衍而言，然用之者，但当微兼五味，
而以甘为主，庶足补中。如四气无土气不可，五脏无胃气不可。观《阴阳应象大论》曰∶形不足者，温之以气；
精不足者，补之以味。故气味之相宜于人者，谓之为补则可。若用苦劣难堪之味，而求其能补，无是理也。气
味攻补之学，倘不善于调和，则动手便错，此医家第一着要义。（王安道）
欲表散者，须远酸寒；欲降下者，勿兼升散。阳旺者当知忌温；阳衰者沉寒毋犯。上实者忌升；下实者忌
秘。上虚者忌降，下虚者忌泄。诸动者，再动即散；诸静者，再静即灭。甘勿施于中满；苦勿施于假热；辛勿
施于热燥；咸勿施于伤血。酸木最能克土，脾气虚者少设。（张景岳）
古人用补药，必兼泻邪，邪去则补药得力。一开一阖，此乃微妙。后人不知此理，专一于补，必致偏胜之
害。○升者引之以咸寒，则沉而直达下焦；沉者引之以酒，则浮而上至巅顶。一物之中，有根升梢降，生升熟
降者。是升降在物，亦在人也。（李时珍）
玉札丹砂，赤箭青芝，牛溲马勃，败鼓之皮，俱收并蓄，待用无遗者，医师之良也。（韩昌黎）
宣可去壅，生姜、橘皮之属是也，通可去滞，通草、防己之属是也；补可去弱，人参、羊肉之属是也；泄
可去闭，葶苈、大黄之属是也；轻可去实，麻黄、葛根之属是也；重可去怯，磁石、铁粉之属是也；滑可去着，
冬葵子、榆白皮之属是也，涩可去脱，牡蛎、龙骨之属是也；燥可去湿，桑白皮、赤小豆之属是也；湿可去枯，
白石英、紫石英之属是也。（徐之才）
药有宣、通、补、泻、轻、重、滑、涩、燥、湿，此十剂详之。惟寒、热二种，何独见遗？今补二种以尽
厥旨∶寒可去热，大黄、芒硝之属是也；热可去寒，附子、官桂之属是也。（王好古）
夫涩可去脱，然气脱专以气药，血脱专以血药，亦兼气药者，盖气乃血之帅也。若阳脱者见鬼，阴脱者目
盲，此神脱也，当补
阳助阴，又非涩剂所能效也。（冯楚瞻）
十八剂∶轻剂、解剂、清剂、缓剂、寒剂、调剂、甘剂、火剂、暑剂、淡剂、湿剂、夺剂、补剂、平剂、
荣剂、涩剂、温剂、和剂，是为十八也。（《绀珠经》）
凡药有因其性而为用者；有因其用而为使者；有因其所胜而为制者；有气相同则相求者；有气相克则相制
者；有气有余而补不足者；有气相感则以意相使者；有质同而性异者；有名异而实同者。故蛇之性窜而引药；
蝉之性蜕而退翳；虻饮血而用以治血；鼠善穿而用以治漏∶所谓因其性而为之用者如此。弩牙速产，以机发而
不括也；杵糠下噎，以杵筑下也。所谓因其用而为之使者如此。萍不沉水，可以胜酒；独活不摇风，可以治风。
所谓因其所胜而为之制者如此。麻，木谷而治风；豆，水谷而治水。所谓气相同则相求者如此。牛，土畜，乳
可以止渴疾；豕，水畜，心可以镇恍惚。所谓因其气相克则相制也如此。熊肉振羸，兔肝明视∶所谓因其气有
余补不足也如此。鲤之治水，骛之利水。所谓因其气相感则以意相使者如此。蜜成于蜂，蜜温而蜂寒；油生于
麻，麻温而油寒，此同质而异性也。靡芜生于芎 ，蓬 生于覆盆，此名异而实同也。毛羽之类，生于阳而属
于阴；鳞介之类，生于阴而属于阳。空青法木，色青而生肝；丹砂法火，色赤而主心；云母法金，色白而主肺；
磁石法水，色黑而主肾；黄石脂法土，色黄而主脾。故触类而长之，莫不有自然之理也。（《保命集》）
万物之性，皆有离合。虎啸风生，龙吟云起。磁石引针，琥珀拾芥。漆得蟹而散，麻得漆而涌，桂得葱而
软，木得桂而枯。戎盐累卵，獭胆分杯。其气相感，多如此类。其理不可得而思之。（《汤液本草》）
磁石引针，琥珀拾芥，气相感也。磁石不能引惫针，珀琥不能拾腐芥。物之腐败，生气绝矣，故不受。
（《谭真人化书》）
苍术易霉而治湿，僵蚕死于风而治风，俱是造物妙处。大《易》所谓同气相求，《经》云衰之以属，同此理也。（《医参》）
五辣∶蒜辣心；姜辣颊，葱辣鼻，芥辣眼，蓼辣舌。（《医学纲目》）
去实热用大黄，无枳实不通；温经用附子，无干姜不热；发表用麻黄，无葱白不发；吐痰用瓜蒂，无淡豉
不涌。竹沥无姜汁，不能行经络；蜜导无皂荚，不能通秘结。（陶节庵）
凡药皆有毒，非止大毒、小毒谓之毒，虽甘草、苦参，亦不可不谓之毒。久服必有偏胜。气增而久，夭之
由也。（张子和）
古贤治病，多用生命以济危急。虽曰贱畜贵人，至于爱命，人畜一也。杀生求生，去生更远。吾方所以不
用生命者，良由此也。其虻虫、水蛭之属，市有先死者则用之，不在此例。（《千金方》）
《本经》人部惟发一物，余皆出于后世，殊非仁心。世称孙思邈有大功于医，惟以生命治病，尚有阴谴，
况于是乎？（《医学入门》）
伤寒病，有宜用人参入药者，其辨不可不明。盖人受外感之邪，必先发汗以驱之。惟元气旺者，外邪始
乘药势而出。若气弱之人，药虽外行，气从中馁，轻者半出不出，留连为困；重者随元气缩入，发热无休。所
以虚弱之体，必用人参数分，入表药中，少助元气，以为驱邪之主。使邪气得药一涌而出，全非补养之意也。
【李时珍论述】
苦味具有涌吐和泄下的作用，属性为阴，所以用甘味药、芍药、桃仁作为佐使药；咸味能走血分，苦味能克制血分，所以用干漆的苦味，以及四虫（指虻虫、水蛭、蛴螬、廑虫）的咸味作为引导药。如果体内的浊阴之气不能下降，那么清阳之气就无法上升；瘀血不去除，新的血液就无法生成。现在的人遇到劳损之证，就使用滋阴的药物，服用后不见效果，只能坐以待毙，医术难道只有这种程度吗？
【经典经文释义】
辛味和甘味具有发散作用，属性为阳；酸味和苦味具有涌吐和泄下的作用，属性为阴。咸味具有涌吐和泄下的作用，属性为阴；淡味具有渗湿和泄下的作用，属性为阳。○清阳之气出于上窍（眼、耳、口、鼻），浊阴之气出于下窍（前阴、后阴）；清阳之气发越于腠理（皮肤毛孔），浊阴之气走注于五脏；清阳之气充实于四肢，浊阴之气归入六腑。水属于阴，火属于阳。阳气表现为气，阴气表现为味。阴味从下窍排出；阳气从上窍散发。味道浓厚的属于阴，味道淡薄的是阴中之阳；气味浓厚的属于阳，气味淡薄的是阳中之阴。味道浓厚则具有泄下作用，味道淡薄则具有通利作用；气味淡薄则具有发汗解表作用，气味浓厚则具有发热助阳作用。○用大毒药物治疗疾病，病去十分之六即止；用常毒药物治疗疾病，病去十分之七即止；用小毒药物治疗疾病，病去十分之八即止；用无毒药物治疗疾病，病去十分之九即止。剩下的病邪通过谷、肉、果、菜的饮食调养来彻底清除，不要用药过度，以免损伤人体的正气。○肝气急迫，急需食用甘味药来缓和它；心气涣散，急需食用酸味药来收敛它；脾脏苦于湿邪，急需食用苦味药来燥湿；肺气上逆，急需食用苦味药来泄降它；肾脏苦于干燥，急需食用辛味药来滋润它。○肝气喜疏散，急需食用辛味药来疏散它；心脏喜柔软，急需食用咸味药来软化它；脾气喜缓，急需食用甘味药来缓和它；肺脏喜收敛，急需食用酸味药来收敛它；肾脏喜坚固，急需食用苦味药来坚固它。（出自《素问》）
润下特性化为咸味，炎上特性化为苦味，曲直特性化为酸味，从革特性化为辛味，稼穑特性化为甘味。○如果服药后没有出现瞑眩反应（服药后出现头晕、恶心等剧烈反应），重病就不会痊愈。（出自《书经》）
医师掌管医疗政令，收集毒药以供医疗使用。（出自《周礼》）
康子赠送药物，孔子拜谢并收下。说：“我不了解这药的药性，不敢尝试。”（出自《论语》）
就像患七年的病，需要寻找存放了三年的艾草来治疗一样。（出自《孟子》）
【总论】
凡是药物质地轻虚的，性质浮而上升；质地重实的，性质沉而降下。味道薄的药，性质升而生发；气味薄的药，性质降而收敛。气味浓厚的药，性质浮而生长；味道浓厚的药，性质沉而收藏；味道平和的药，性质化生而成。气味浓厚而味道薄的药，性质浮而上升；味道浓厚而气味薄的药，性质沉而降下。气味都浓厚的药，既能上浮也能下沉；气味都淡薄的药，既能上升也能下降。酸味和咸味没有上升的作用，辛味和甘味没有下降的作用。寒性药没有上浮的特性，热性药没有下沉的特性。这就是升降浮沉的道理。○凡是药物颜色青、味道酸、气味臊，性质属木的，都进入足厥阴肝经和足少阳胆经；颜色红、味道苦、气味焦，性质属火的，都进入手少阴心经和手太阳小肠经；颜色黄、味道甜、气味香，性质属土的，都进入足太阴脾经和足阳明胃经；颜色白、味道辛、气味腥，性质属金的，都进入手太阴肺经和手阳明大肠经；颜色黑、味道咸、气味腐，性质属水的，都进入足少阴肾经和足太阳膀胱经。在十二经脉中，只有手厥阴心包经和手少阳三焦经没有独立的主管脏腑。它们的经络与足厥阴肝经、足少阳胆经相通。厥阴主血，凡入肝经血分的药物，也并入心包经；少阳主气，凡入胆经气分的药物，也并入三焦经。命门相火散布运行于胆、三焦、心包络，所以入命门的药物，也并入三焦经。这是各种药物进入各经脉的部分归属。○药物如果是枝条，能通达四肢；如果是皮，能通达皮肤；如果是心材或主干，能内行脏腑。质地轻的药，上行入心肺；质地重的药，下行入肝肾。中空的药，能发表邪；内部实心的药，能攻里邪。干枯的药，入气分；润泽的药，入血分。这是上、下、内、外，各自按照同类相应原理归类。○药物有相须关系，是同类且不可分离的；有相使关系，是我的辅助药；有相恶关系，是削弱我的功效的；有相畏关系，是受其他药物制约的；有相反关系，是两者不可合用的；有相杀关系，是能消除其他药物毒性的。这是药物异同关系的道理。○药物作为一种物体，各有形状、性质、气味和质地，它们进入各经脉，有的因为形状相似：如连翘形状像心而入心经；荔枝核形状像睾丸而入肾经。有的因为性质相同：如属木的入肝经，属水的入肾经；润泽的走血分，干燥的走气分。有的因为气味相求：如气味香的入脾经；气味焦的入心经之类。有的因为质地相同：如药头治头部；药干治肢体；药皮治皮肤。又如红花、苏木汁液像血而入血分。这是自然的道理，可以意会得到。○药物有以形状命名的，如人参、狗脊等；有以颜色命名的，如黄连、黑参等；有以气味命名的，如[此处原文缺字，推测为某药]、香薷等；有以味道命名的，如甘草、苦参等；有以质地命名的，如石膏、石脂、当归身、当归尾等；有以季节命名的，如夏枯草、款冬花等；有以功效命名的，如何首乌、骨碎补等。○药物的效用，如果地道不真（产地不正），则优劣差别很大；或者市场装饰伪装，则气味完全违背本性；或者采收不合时令，则良质变为异质；或者头尾误用，则呼应不灵；或者炮制方法不精细，则功力大减。使用者如果不加考察，就将过错归咎于药物无效。这就好比军队不精练，却想以此荡平寇敌，结果只会导致全军覆没、尸横遍野。（汪昂）
凡是药物根部有上、中、下之分，人体上半身则用药头；在中部则用药身；下半身则用药梢。药物以头、身、梢分为上、中、下三部分。使用者是运用比类象形的原理。（李东垣）
凡是草木的性质，生的时候性凉，煮熟后则性温；熟的可补益，生的可泻下。（柯韵伯）
药物治病，主治的是君药；辅助治疗的是臣药；与君药性质相反但能相互协助的是佐药；引导药物到达病灶的是使药。比如治疗寒证用热药，那么热药就是君药；凡是温热性质的药物，都是辅助君药的，称为臣药；如果热性过甚，少量使用寒药进行监制，这就是所谓的佐药；至于到达病灶各有引导，使药与病所相遇，这就是所谓的使药。（柯韵伯）
制剂单味药为上品，两味药次之，多味药为下品。酸味通骨，甘味解毒，苦味去热，咸味导下，辛味发散滞气。应当验证药效，未经验证的切忌急于投用；大势已去，残余势力不宜再用药物攻伐。身体修长肥胖者，饮用量应丰富；瘦弱羸弱者，受药量应减少。用药如同用兵，用医如同用将。善于用兵的人，步兵也有车战的功劳；善于用药的人，生姜也有桂枝的功效。（褚澄）
寒热温凉，是有固定属性的药物，但没有固定的治疗方法。进入腑或脏，或补或攻，其气味与性质，不可不仔细推敲。所以有正用，也有反用；有独用，又有兼用；并有活用、借用等不同。比如用寒药可以治热病，反用可以入寒证；独用寒药而热可除，兼用寒药而热可制。轻微地进行消导，大可调和脾胃。稍微借助清凉滋润，自然能发汗。举一反三，取资无穷。（《吴医汇讲》）
凡是药力强大的药物，或者单服，或者两三味同服，则更能见效。如果混合群药，则彼此拘束制约，不能单独发挥效力，优点和缺点都被掩盖。比如紧要的药物四五六味，混杂加入平缓的药物二三味，则紧急的药物也都变缓了。比如纯酒加上淡水，越多越淡，这个道理很容易明白。用药的人怎么能认为多多益善呢？○凡是古人使用补阴药，必定兼用一两味淡渗药，稍微泻去浮阳的旺气，可以补充金水之不足。○凡是药物都属于草木精华，必须借助人体的正气为依托依附，才能营运并获得疗效。如果中气极度虚弱，虽然投入硝石、大黄也不能迅速通便；营阴枯竭，虽然投入羌活、麻黄也不能得汗；元阳脱尽，虽然投入热药也不觉得热；真阴耗极，虽然投入寒药也不觉得寒；正气重伤，虽然投入补药也不觉得补。如果不是医者见解坚定不移，病患专心守一，怎么会有日积月累、功到自然成的益处呢！（《冯氏锦囊》）
凡是药物补气血的，并不是药汁进入腹部就变成了人血、药气进入腹部就变成了人气。不过是视此经的空虚情况，引导他经的气血注入这里罢了。○阴药性质柔和而运行缓慢，缓慢则连续不断；阳药性质刚猛而运行急促，急促则迅发而无余留。（《景岳新方砭》）
疾病有适宜用补法的，可以用泻法来达到补的效果；疾病有适宜用泻法的，可以用补法来达到泻的效果；疾病有适宜用寒剂的，用热剂作为向导；疾病有适宜用热剂的，用寒剂作为同类引导；病在上部的治下部；病在下部的治上部；病相同，而药物不同；病不同，而药物相同。其中的义理非常精微，学习者最应该深入探究。○用药的忌讳在于求快，求快，则寒、热、温、凉、行、散、补、泻难免过于偏颇，功效尚未取得，危害已经随之而来。药物没有次序，就像军队没有纪律，虽然有勇猛的将领，反而会因为鲁莽而败事。又比如整理丝线，缓慢则可以理清头绪，急躁则会使结打得更紧。○凡是药物，苦味的，直行而泄下；辛味的，横行而发散；酸味的，收敛而束缚；咸味的，止涩而软坚。唯独甘味这一种，可升可降，可浮可沉，可内可外，有和有缓，有补有泄。因为土味作甘，土位居中央，而能兼摄五行。（《雷公炮制》）
水味咸，这是它的本性。北方收藏万物，咸味所以能坚固它。木味酸，东方万物生长，酸味所以能通达它。火味苦，南方长养万物，苦味所以能长养它。金味辛，西方杀伤万物，辛味所以能杀伤它。土味甘，中央是中和的，所以甘味犹如五味之主，以甘味为主。（《白虎通》）
阴阳形体和气机都不足的人，用甘味药来调理。甘字这一个字，圣人的用意很深啊。大概药物食物进入人体，必须先经过脾胃，然后五脏才能得到禀受其气。胃气强盛，则五脏都旺盛；胃气虚弱，则五脏都衰退。胃属土而喜欢甘味，所以中气不足的，非甘温药不可。土强则金旺，金旺则水充。这就是为什么土是万物的母亲，而阴阳俱虚的人，必须用甘味药来调理的原因。虽然《至真要大论》所列的五味，各有补泻，但那是以五行生克的道理推衍而言，然而使用者，只应当微微兼用五味，而以甘味为主，才足以补益中气。比如四气没有土气不行，五脏没有胃气不行。看《阴阳应象大论》说：形体不足的，用气来温煦它；精气不足的，用味来补益它。所以气味适宜于人的，称之为补是可以的。如果使用苦涩难以下咽的味道，而指望它能补益，是没有道理的。关于气味攻补的学问，如果不善于调和，则动手便错，这是医家第一重要的要义。（王安道）
想要发散表邪的，必须远离酸寒药；想要降下的，不要兼用升散药。阳气旺盛的应当知道忌用温药；阳气衰弱的沉寒之证不要触犯温药。上部实证的忌升提；下部实证的忌秘结。上部虚证的忌降下，下部虚证的忌泄利。凡是动的症状，再动就会消散；凡是静的症状，再静就会熄灭。甘味不要施用于中满之证；苦味不要施用于假热之证；辛味不要施用于热燥之证；咸味不要施用于伤血之证。酸味属木最能克土，脾气虚的要少用。（张景岳）
古人使用补药，必定兼用泻邪药，邪气去除则补药才能得力。一开一阖，这是微妙的道理。后人不知道这个原理，专门一味进补，必然导致偏胜的危害。○升提的药引导它以咸寒，则下沉而直达下焦；沉降的药引导它以酒，则上浮而上至巅顶。一种药物之中，有根升梢降，生升熟降的区别。这说明升降在物，也在人。（李时珍）
玉札、丹砂、赤箭、青芝、牛溲、马勃、败鼓之皮，都收存起来，等待使用而不遗漏，这是医师的良好品德。（韩愈）
宣散可以去除壅滞，如生姜、橘皮等；通利可以去除停滞，如通草、防己等；补益可以去除虚弱，如人参、羊肉等；泄下可以去除闭结，如葶苈、大黄等；轻扬可以去除实证，如麻黄、葛根等；重镇可以去除怯症，如磁石、铁粉等；滑利可以去除着留，如冬葵子、榆白皮等；固涩可以去除脱失，如牡蛎、龙骨等；燥湿可以去除湿邪，如桑白皮、赤小豆等；润湿可以去除枯槁，如白石英、紫石英等。（徐之才）
药物有宣、通、补、泻、轻、重、滑、涩、燥、湿，这十剂详细说明了。唯独寒、热两种，为何单独被遗漏？现在补充这两种以穷尽其旨趣：寒性可以去除热邪，如大黄、芒硝等；热性可以去除寒邪，如附子、官桂等。（王好古）
涩味可以去除脱失，但是气脱专以补气药治疗，血脱专以补血药治疗，也兼用补气药，因为气是血的统帅。如果阳脱者见鬼，阴脱者目盲，这是神志脱失，应当补阳助阴，又不是涩剂所能奏效的。（冯楚瞻）
十八剂：轻剂、解剂、清剂、缓剂、寒剂、调剂、甘剂、火剂、暑剂、淡剂、湿剂、夺剂、补剂、平剂、荣剂、涩剂、温剂、和剂，这就是十八种。（《绀珠经》）
凡是药物有因其性质而发挥作用的；有因其作用而作为使药的；有因其所胜而进行制约的；有气味相同则相互寻求的；有气味相克则相互制约的；有气有余而补不足的；有气相感则以意念相使的；有质地相同而性质不同的；有名异而实同的。所以蛇的性质窜动而引药；蝉的性质蜕皮而退翳；虻虫饮血而用来治血；老鼠善于穿洞而用来治漏：这就是所谓因其性质而发挥作用的情况。弩牙快速生产，是因为机关发射而不括约；杵糠下噎，是因为杵筑向下。这就是所谓因其作用而作为使药的情况。浮萍不沉水，可以胜酒毒；独活不摇风，可以治风邪。这就是所谓因其所胜而进行制约的情况。麻，是木谷而治风；豆，是水谷而治水。这就是所谓气味相同则相互寻求的情况。牛，是土畜，乳汁可以止渴疾；猪，是水畜，心脏可以镇恍惚。这就是所谓因其气相克则相互制约的情况。熊肉振奋羸弱，兔肝明目：这就是所谓因其气有余而补不足的情况。鲤鱼治水，鸭子利水。这就是所谓因其气相感则以意念相使的情况。蜂蜜由蜂酿成，蜜温而蜂寒；油生于麻，麻温而油寒，这是同质而异性。靡芜生于芎藭，蓬蘽生于覆盆，这是名异而实同。毛羽之类，生于阳而属于阴；鳞介之类，生于阴而属于阳。空青效法木，色青而生肝；丹砂效法火，色赤而主心；云母效法金，色白而主肺；磁石效法水，色黑而主肾；黄石脂效法土，色黄而主脾。所以触类旁通，无不有自然的道理。（《保命集》）
万物的性质，都有离合。虎啸风生，龙吟云起。磁石吸引针，琥珀拾取芥子。漆遇到蟹而消散，麻遇到漆而涌出，桂遇到葱而变软，木遇到桂而枯萎。戎盐堆积如卵，獭胆可以分杯。它们的气相互感应，大多如此。其中的道理无法用思维去揣度。（《汤液本草》）
磁石吸引针，琥珀拾取芥子，这是气相感应。磁石不能吸引腐朽的针，琥珀不能拾取腐烂的芥子。物体腐败，生气断绝了，所以不接受。（《谭真人化书》）
苍术容易发霉而治湿，僵蚕死于风而治风，这都是造化的妙处。大《易》所谓同气相求，《内经》所说衰之以属，道理相同。（《医参》）
五种辣味：蒜辣心，姜辣颊，葱辣鼻，芥辣眼，蓼辣舌。（《医学纲目》）
去除实热用大黄，没有枳实就不通；温经用附子，没有干姜就不热；发表用麻黄，没有葱白就不发；吐痰用瓜蒂，没有淡豉就不涌。竹沥没有姜汁，不能通行经络；蜜导没有皂荚，不能通便秘结。（陶节庵）
凡是药物都有毒，不只是大毒、小毒叫做毒，即使是甘草、苦参，也不可不说有毒。久服必然造成偏胜。气增久而不止，是夭折的原因。（张子和）
古代贤人治病，多用动物药来救治危急。虽然说牲畜低贱而人尊贵，至于爱惜生命，人和牲畜是一样的。杀生求生，离生更远。我方的方剂之所以不用动物药，确实是因为这个原因。那些虻虫、水蛭之类的，市场上有先死掉的则使用它们，不在此例。（《千金方》）
《神农本草经》人部只有一种物，其余都出于后世，殊非仁心。世人称孙思邈对医学有大功劳，只因为他用动物药治病，尚有阴谴，何况于此呢？（《医学入门》）
伤寒病，有适宜用人参入药的，其中的辨别不可不明确。大概人感受外邪，必须先发汗以驱除它。只有元气旺盛的人，外邪才会乘着药势而出。如果气弱的人，药虽然向外行，气从中馁乏，轻的病半出不出，留恋为困；重的病随着元气缩入，发热不停。所以虚弱体质，必须用人参几分，加入表药中，稍微辅助元气，作为驱邪的主力。使邪气借着药力一涌而出，完全没有补养的意思。
[Li Shizhen's Discussion]
Bitter flavor has the properties of vomiting and purging, belonging to Yin. Therefore, sweet herbs, Paeonia lactiflora (Shaoyao, 芍药), and Peach Kernel (Taoren, 桃仁) are used as assistants; Salty flavor travels to the Blood level, and Bitter flavor can overcome Blood. Thus, the bitter property of Dry Lacquer (Ganqi, 干漆) and the salty properties of the "Four Insects" (referring to House Leech [Shuizhi, 水蛭], Horsefly [Machong, 虻虫], Ground Beetle [Qiluo, 蛴螬], and Earthworm [Jinchong, 廑虫]) are used as guides. If turbid Yin fails to descend, clear Yang cannot ascend; if stasis is not removed, new blood cannot be generated. Nowadays, when encountering consumptive diseases, people use yin-nourishing medicines. When they fail to work, one simply waits for death. Is medical skill really limited to this?
[Scriptural Interpretations]
Pungent and sweet flavors have dispersing properties, belonging to Yang; Sour and bitter flavors have vomiting and purging properties, belonging to Yin. Salty flavor has vomiting and purging properties, belonging to Yin; Bland flavor has渗湿 (promoting urination/dampness draining) and purging properties, belonging to Yang. ○ Clear Yang exits through the upper orifices (eyes, ears, nose, mouth); Turbid Yin exits through the lower orifices (urethra, anus); Clear Yang diffuses into the interstices (couli); Turbid Yin enters the Zang organs; Clear Yang fills the four limbs; Turbid Yin returns to the Fu organs. Water belongs to Yin, Fire belongs to Yang. Yang manifests as Qi, Yin manifests as Flavor. Yin flavors exit through the lower orifices; Yang Qi exits through the upper orifices. Strong flavors belong to Yin; weak flavors are Yang within Yin. Strong aromas belong to Yang; weak aromas are Yin within Yang. Strong flavors cause purging; weak flavors promote circulation. Weak aromas cause sweating; strong aromas generate heat. ○ Using highly toxic herbs to treat disease: stop when 60% of the disease is gone; using moderately toxic herbs: stop at 70%; using slightly toxic herbs: stop at 80%; using non-toxic herbs: stop at 90%. The remaining illness should be resolved through dietary therapy with grains, meats, fruits, and vegetables. Do not overuse medicine, lest it damage healthy Qi. ○ When the Liver suffers from tension, urgently use Sweet flavor to relax it; when the Heart suffers from flaccidity, urgently use Sour flavor to astringe it; when the Spleen suffers from dampness, urgently use Bitter flavor to dry it; when the Lungs suffer from rebellious Qi, urgently use Bitter flavor to drain it; when the Kidneys suffer from dryness, urgently use Pungent flavor to moisten them. ○ The Liver desires dispersion, so urgently use Pungent flavor to disperse it; the Heart desires softening, so urgently use Salty flavor to soften it; the Spleen desires relaxation, so urgently use Sweet flavor to relax it; the Lungs desire astringency, so urgently use Sour flavor to astringe it; the Kidneys desire firmness, so urgently use Bitter flavor to firm them. (From *Suwen*)
Moisture descending creates Salty flavor; Heat ascending creates Bitter flavor; Flexibility and rigidity create Sour flavor; Metal and water transformation create Pungent flavor; Sowing and reaping create Sweet flavor. ○ If taking medicine does not produce a dizzying reaction (mingxuan), the severe disease will not heal. (From *Book of Documents*)
Physicians manage medical decrees and collect toxic substances for medical use. (From *Rites of Zhou*)
When Kangzi offered medicine, Confucius bowed and accepted it, saying, "I do not understand its properties, so I dare not taste it." (From *Analects*)
It is like seeking three-year-old mugwort to treat a seven-year illness. (From *Mencius*)
[General Treatise]
Herbs that are light and void float and ascend; those that are heavy and solid sink and descend. Herbs with weak flavors ascend and generate; those with weak aromas descend and store. Herbs with strong aromas float and grow; those with strong flavors sink and store; those with balanced flavors transform and become. Herbs with strong aromas and weak flavors float and ascend; those with strong flavors and weak aromas sink and descend. Herbs with both strong aroma and flavor can both float and sink; those with both weak aroma and flavor can both ascend and descend. Sour and Salty flavors do not ascend; Pungent and Sweet flavors do not descend. Cold nature does not float; Hot nature does not sink. This is the principle of ascending, descending, floating, and sinking. ○ Herbs that are green, sour in taste, and fishy in odor, with Wood nature, enter the Foot Jueyin Liver and Foot Shaoyang Gallbladder meridians; those that are red, bitter in taste, and scorched in odor, with Fire nature, enter the Hand Shaoyin Heart and Hand Taiyang Small Intestine meridians; those that are yellow, sweet in taste, and fragrant in odor, with Earth nature, enter the Foot Taiyin Spleen and Foot Yangming Stomach meridians; those that are white, pungent in taste, and fishy in odor, with Metal nature, enter the Hand Taiyin Lung and Hand Yangming Large Intestine meridians; those that are black, salty in taste, and putrid in odor, with Water nature, enter the Foot Shaoyin Kidney and Foot Taiyang Bladder meridians. Among the twelve meridians, only the Hand Juexin Pericardium and Hand Shaoyang Sanjiao do not have independent governing organs. Their meridians connect with the Foot Jueyin and Foot Shaoyang. Jueyin governs Blood; thus, herbs entering the Liver blood level also enter the Pericardium. Shaoyang governs Qi; thus, herbs entering the Gallbladder Qi level also enter the Sanjiao. Mingmen Ministerial Fire scatters through the Gallbladder, Sanjiao, and Pericardium, so herbs entering Mingmen also enter the Sanjiao. This describes the meridian distribution of various herbs. ○ Branches reach the four limbs; bark reaches the skin; heartwood and trunk travel internally to the Zang-Fu. Light substances enter the Heart and Lungs upward; heavy substances enter the Liver and Kidneys downward. Hollow substances release the exterior; solid substances attack the interior. Dry substances enter the Qi level; moist substances enter the Blood level. This is how upper/lower and internal/external follow their respective categories. ○ Herbs have mutual need (Xiangxu) relationships, being similar and inseparable; mutual assistance (Xiangshi), which are my assistants; mutual aversion (Xiang'e), which diminish my efficacy; mutual fear (Xiangwei), which are controlled by others; mutual incompatibility (Xiangfan), which cannot be combined; and mutual detoxification (Xiangsha), which control the toxicity of others. This explains the principles of similarity and difference. ○ Herbs have specific shapes, natures, aromas, and textures. Their entry into meridians occurs via shape similarity: e.g., Forsythia (Lianqiao, 连翘) resembles the heart and enters the Heart; Lychee seed (Lizhihe, 荔枝核) resembles testes and enters the Kidney. Or via nature affinity: Wood enters Liver, Water enters Kidney; moist goes to Blood, dry goes to Qi. Or via aroma attraction: fragrant enters Spleen; scorched enters Heart. Or via texture identity: herb heads treat the head; stems treat limbs; bark treats skin. E.g., Safflower (Honghua, 红花) and Red Sandalwood (Sumu, 苏木) juice resembles blood and enters the Blood level. These are natural principles understood intuitively. ○ Herbs are named by shape (e.g., Ginseng [Renshen, 人参], Dogspine [Gouji, 狗脊]); color (e.g., Coptis [Huanglian, 黄连], Black Ginseng [Heishen, 黑参]); aroma (e.g., Elsholtzia [Xiangru, 香薷]); taste (e.g., Licorice [Gancao, 甘草], Sophora [Kushen, 苦参]); texture (e.g., Gypsum [Shigao, 石膏], Kaolin [Shizhi, 石脂], Angelica body [Guishen, 归身], Angelica tail [Guiwei, 归尾]); season (e.g., Summercypress [Xiaku, 夏枯], Winter Flower [Kuandong, 款冬]); or function (e.g., Polygonum [Heshouwu, 何首乌], Bone Setter [Gusuibu, 骨碎补]). ○ The efficacy of herbs depends on authenticity; if the origin is false, quality varies greatly. If markets deceive, aromas and flavors are distorted. If harvested out of season, good quality becomes bad. If head/tail are misused, efficacy is lost. If processing is crude, power is reduced. Users who fail to investigate blame the herb for ineffectiveness. It is like an untrained army trying to defeat enemies, resulting in disaster. (Wang Ang)
Roots have upper, middle, and lower parts. For the upper body, use the head; for the middle, the body; for the lower, the tip. This classification uses analogical thinking. (Li Dongyuan)
The nature of herbs: raw is cool, cooked is warm; cooked tonifies, raw drains. (Ke Yunbo)
In treating disease, the principal herb is the Sovereign (Jun); the assistant is the Minister (Chen); the one opposing but assisting the Sovereign is the Assistant (Zuo); the guide to the lesion is the Envoy (Shi). E.g., treating cold with heat makes heat the Sovereign; all warm/hot herbs assist as Ministers; if heat is excessive, a small amount of cold herb controls it (Assistant); guides lead the herb to the site (Envoy). (Ke Yunbo)
Single-herb preparations are best; two herbs are next; multiple herbs are inferior. Sour opens bones; Sweet detoxifies; Bitter clears heat; Salty conducts downward; Pungent disperses stagnation. Verify efficacy before use; do not rush. After the main pathogen is gone, do not continue medication. Robust patients tolerate larger doses; frail patients take less. Using medicine is like using troops; using doctors is like using generals. A skilled general makes infantry effective like chariots; a skilled prescriber makes Ginger as effective as Cinnamon Twig. (Chu Cheng)
Cold, hot, warm, and cool have fixed properties but no fixed treatments. Entry into Fu/Zang, tonification or purging, requires careful analysis of aroma and flavor. There are direct uses, reverse uses, single uses, combined uses, flexible uses, and borrowed uses. E.g., cold treats heat; reverse use enters cold; single cold clears heat; combined cold controls heat. Mild digestion harmonizes the center; slight cooling/moistening induces sweat. Apply these principles endlessly. (*Wu Yi Hui Jiang*)
Powerful herbs work best singly or in pairs/trios. Mixed with many herbs, they are constrained and their effects masked. Adding mild herbs to potent ones dilutes their effect, like adding water to wine. One cannot assume more is always better. ○ Ancients using Yin-tonics added bland diuretics to drain floating Yang and nourish Metal/Water. ○ All herbs are plant essences relying on human Zheng Qi to circulate and work. If Middle Qi is exhausted, Rhubarb/Falcatum cannot purge; if Ying Yin is dry, Notopterygium/Ephedra cannot sweat; if Yuan Yang is depleted, hot herbs feel no heat; if True Yin is consumed, cold herbs feel no cold; if Zheng Qi is severely damaged, tonics feel no tonification. Without firm medical judgment and patient focus, success is impossible. (*Feng Shi Jin Nang*)
Tonifying Qi/Blood does not mean herb juice becomes blood or herb air becomes Qi. It means guiding Qi/Blood from other meridians to fill empty meridians. ○ Yin herbs are soft and slow, continuous; Yang herbs are hard and fast, rapid and exhaustive. (*Jing Yue Xin Fang Bian*)
Diseases suitable for tonification may be treated by purging; diseases suitable for purging may be treated by tonification. Cold agents may use hot guides; hot agents may use cold guides. Upper diseases treated by lower points; lower diseases by upper points. Same disease, different herbs; different diseases, same herbs. The principles are subtle and require deep study. ○ The taboo of medicine is haste. Haste leads to excess in cold/hot/warm/cool/purgative/tonic actions, causing harm before benefit. Medicine without order is like an army without discipline; even brave generals fail. Like sorting silk: slow clarifies, fast knots. ○ Bitter herbs move straight and drain; Pungent move horizontally and disperse; Sour bind and astringe; Salty stop and soften. Only Sweet can ascend/descend, float/sink, internal/external, harmonize/relax, tonify/purge. Earth flavor is Sweet, central, encompassing the Five Elements. (*Lei Gong Pao Zhi*)
Water is Salty, preserving things in the North. Wood is Sour, promoting growth in the East. Fire is Bitter, nurturing in the South. Metal is Pungent, killing in the West. Earth is Sweet, neutral in the Center, serving as the master of five flavors. (*Baihu Tong*)
When both Yin/Yang and Form/Qi are deficient, regulate with Sweet herbs. The depth of meaning in "Sweet" is profound. Food/herbs must pass through the Spleen/Stomach before nourishing the Zang. Strong Stomach Qi strengthens all Zang; weak Stomach Qi weakens all Zang. Stomach is Earth, likes Sweet. Middle Qi deficiency requires Sweet-Warm. Earth strong makes Metal strong, making Water abundant. Thus, Earth is the mother of all; Yin/Yang deficiency requires Sweet regulation. Although *Zhixu Dayao Lun* lists five flavors' tonification/purging based on Five Elements, users should mildly combine five flavors, prioritizing Sweet to tonify the center. Four Qi needs Earth Qi; Five Zang needs Stomach Qi. As *Yinyang Yingxiang Dalun* states: Form deficiency warmed by Qi; Essence deficiency nourished by Flavor. Suitable aroma/flavor is called tonification. Bitter/unpalatable flavors cannot tonify. Harmonizing aroma/flavor is the physician's primary task. (Wang Andao)
For dispersing exterior, avoid Sour/Cold; for descending, avoid Ascending/Dispersing. Yang excess avoids Warm; Yang deficiency avoids Cold. Upper excess avoids Ascending; Lower excess avoids Constipation. Upper deficiency avoids Descending; Lower deficiency avoids Purging. Moving symptoms dissipate with movement; Static symptoms extinguish with stillness. Sweet for fullness is contraindicated; Bitter for false heat is contraindicated; Pungent for heat-dryness is contraindicated; Salty for blood injury is contraindicated. Sour (Wood) conquers Earth; use sparingly in Spleen Qi deficiency. (Zhang Jingyue)
Ancients using tonics added purgatives to remove pathogens, allowing tonics to work effectively. Opening and closing is subtle. Later generations, focusing only on tonification, caused imbalance. ○ Ascending herbs guided by Salty-Cold sink to the lower Jiao; sinking herbs guided by Wine float to the vertex. Within one herb, roots ascend/tips sink; raw ascends/cooked sinks. Ascension/descension lies in the object and the user. (Li Shizhen)
Collecting diverse herbs like Jade Seal, Cinnabar, Gastrodia, Ganoderma, Plantago, Polyporus, Toadstone, Drum bark shows a physician's virtue. (Han Yu)
Xuán (disperse) removes obstruction (e.g., Ginger, Tangerine Peel); Tōng (unblock) removes stagnation (e.g., Tongcao, Stepnolepis); Bǔ (tonify) removes weakness (e.g., Ginseng, Mutton); Xiè (drain) removes closure (e.g., Thlaspi, Rhubarb); Qīng (light) removes excess (e.g., Ephedra, Kudzu); Zhòng (heavy) removes fear (e.g., Magnetite, Calamine); Huá (slippery) removes sticking (e.g., Okra seed, Elm bark); Sè (astringent) removes collapse (e.g., Oyster shell, Dragon bone); Zào (dry) removes dampness (e.g., Mulberry bark, Adzuki bean); Shī (moisten) removes dryness (e.g., White Quartz, Purple Quartz). (Xu Zhicai)
The Ten Categories omit Cold/Hot. Added: Hán (cold) removes heat (e.g., Rhubarb, Mirabilite); Rè (hot) removes cold (e.g., Aconite, Cinnamon Bark). (Wang Haogu)
Astringents treat collapse, but Qi collapse uses Qi herbs, Blood collapse uses Blood herbs (since Qi commands Blood). Yang collapse seeing ghosts, Yin collapse blindness—these are Spirit collapse, requiring Yang/Yin tonification, not just astringents. (Feng Chuzhan)
Eighteen Categories: Light, Resolving, Clearing, Relieving, Cold, Regulating, Sweet, Fire, Summerheat, Bland, Moist, Seizing, Tonifying, Balancing, Flourishing, Astringent, Warming, Harmonizing. (*Ganzhu Jing*)
Herbs act by nature, use, overcoming, affinity, conflict, surplus supplementation, resonance, texture/nature differences, name/reality similarities. Snakes move to guide; Cicadas shed to remove nebula; Horseflies drink blood to treat blood; Rats bore to treat fistulas. This is acting by nature. Crossbow triggers birth; Pestle grinds food down. This is acting by use. Duckweed floats to counter alcohol; Du Huo calms wind. This is overcoming. Hemp (Wood grain) treats wind; Beans (Water grain) treat water. This is affinity. Ox (Earth) milk stops thirst; Pig (Water) heart calms fright. This is conflict. Bear meat strengthens; Rabbit liver brightens eyes. This is surplus supplementation. Carp treats water; Mallard promotes urination. This is resonance. Honey (warm) from bees (cold); Sesame oil (cold) from sesame (warm). Same substance, different nature. Yujin from Xiongqu; Pengli from Fupen. Different names, same reality. Feathers (Yang) belong to Yin; Scales (Yin) belong to Yang. Azurite (Wood/Green/Liver); Cinnabar (Fire/Red/Heart); Mica (Metal/White/Lung); Magnetite (Water/Black/Kidney); Yellow Kaolin (Earth/Yellow/Spleen). Analogies follow natural laws. (*Baoming Ji*)
All things have union/separation. Tiger roars wind rises; Dragon chants clouds gather. Magnetite attracts needles; Amber picks up mustard seeds. Lac dissolves with crab; Hemp swells with lac; Cinnamon softens with scallion; Wood withers with cinnamon. Rock salt piles like eggs; Otter gall divides cups. Qi resonance is common. Principles are beyond thought. (*Tangye Bencao*)
Magnetite attracts needles, Amber picks up seeds due to Qi resonance. Magnetite cannot attract rotten needles; Amber cannot pick up rotten seeds. Rotting destroys vital Qi, so rejection occurs. (*Tan Zhenren Hua Shu*)
Atractylodes molds but treats dampness; Silkworm dies from wind but treats wind. This is creation's妙处 (wonder). *I Ching* says "like seeks like"; *Neijing* says "decay by association." Same principle. (*Yi Can*)
Five Pungencies: Garlic pains heart; Ginger pains cheeks; Scallion pains nose; Mustard pains eyes; Smartweed pains tongue. (*Yixue Gangmu*)
Clear real heat with Rhubarb, without Magnolia Bark no unblocking; Warm meridians with Aconite, without Ginger no heat; Release exterior with Ephedra, without Scallion no sweating; Induce vomiting with Melon Seed, without Fermented Soybean no expulsion. Bamboo sap needs Ginger juice to circulate; Honey suppository needs Soap Pod to unblock constipation. (Tao Jian'an)
All herbs are toxic, not just major/minor toxins. Even Licorice and Sophora are toxic. Long-term use causes imbalance. Increased Qi over time leads to premature death. (Zhang Zihe)
Ancients used animal life for emergencies. Though animals are lowly, life is equal. Killing to save life moves further from life. My formulas avoid animal products for this reason. Dead insects/leeches from market are exceptions. (*Qianjin Fang*)
*Bennjing* Human section has only hair; later additions lack benevolence. Sun Simiao saved lives but used animals, incurring karmic retribution. How much more so now? (*Yixue Rumen*)
Typhoid fever sometimes requires Ginseng. Distinction is crucial. Exterior pathogens require sweating. Only robust Qi expels pathogens with drug force. Weak Qi fails; pathogens linger or retreat with heat. Weak constitutions need Ginseng in exterior formulas to boost Qi, driving pathogens out. This is not tonification, but aiding expulsion.