以成，天上阳火之精也；硫黄禀石之阳气以成，地上阴火之精也。所以硫黄能益人身阴火之阳，阳起石能益人
身阳火之阳也。五行各有阴阳，亦可类推。（徐灵胎）
古人用大黄治虚劳吐衄，意甚深微。盖浊阴不降，则清阳不升；淤血不去，则新血不生也。（李时珍）
大黄去积，水荡之也；巴豆去积，火燎之也。（高鼓峰）
淤血入里，吐衄血者，犀角地黄汤，乃阳明圣药。如无犀角，代以升麻。二药性味相远，何以为代？盖
以升麻引诸药同入阳明也。朱二允曰∶升麻性升，犀角性降，用犀角止血，乃借其下降之气，清心肝之火，使
血下行归经耳。倘误用升麻，血随气升，不愈涌出不止乎？古方未可盖泥也。（汪 庵）
黄席有先生云∶犀角、羚角，皆能入阳明，清胃热，方书用之，未详其义。人之上齿属足阳明，凡角兽
皆无上齿，盖阳明之血脉，贯于角而不及齿也。斑狂失血之证，皆属阳明，故为对证
之药。此真发前人之所未发。（许宣治）
龟、鹿皆灵而寿。龟首常藏向腹，能通任脉，故取其甲，以补心、补肾、补血，以养阴也。鹿首常返向尾，
能通督脉，故取其角，以补命、补精、补气，以养阳也。（李时珍）
月令，仲夏月，鹿角解；仲冬月，麋角解。鹿以夏至陨角而应阴；麋以冬至陨角而应阳。鹿肉暖，以阳为
体；麋肉寒，以阴为体。以阴为体，以阳为末；以阳为体，以阴为末。末者，角也。故麋茸补阳，利于男子；
鹿茸补阴，利于妇人。王 所着甚明，今人不唯一概作男子补精益血之剂，而于麋、鹿亦不能辨矣。（《知新录》）
鹿茸气体全而未发泄，故补阳益血之功多；鹿角则透发已尽，故拓毒消散之功胜。先后迟速之间，功效辄
异。非明乎造化之机者，不能测也。（徐灵胎）
人身之神属阳，然神非若气血之有形质，可补泻也。故治神为最难。龙者，乘天地之元阳，出入而变化不
测，乃天地之神也。以神治神，则气类相感，更佑以寒、热、温、凉、补、泻之法，虽无形之病，不难治矣。（徐灵胎）
龙齿安魂，虎睛定魄。龙属木主肝，肝藏魂也；虎属金主肺，肺藏魄也。（《卫生宝鉴》）
半夏辛散，行水气而润肾燥，故《局方》半硫丸，用治老人虚秘，皆取其润滑也。俗以半夏、南星为性燥，
误矣。湿去则土燥，痰涎不生，非二物之性燥也。古方用治咽痛喉痹，吐血下血。非禁剂也。二物亦能散血，
故破伤扑打皆主之。唯阴虚劳损，则非湿热之邪，而用此利窍行湿之药，是重竭其津液，医之罪也。岂药之咎
哉！（成无己）
小柴胡之用半夏，以邪在半表半里，则阴阳交争，用半夏和胃而通阴阳也。《灵枢经》用治不眠，亦同此
意。而仲景治喉痹咽痛及大小便秘，皆用半夏，取其辛能润燥，又能散也。丹溪谓
半夏能使大便润而小便长，今人专以半夏为除痰之药，稍涉燥证，辄不敢用，而半夏之功不复见知于世矣。（李时珍）
肺喜润，润中亦有分辨。如杏仁、苏子，温而润者也，宜于冬春；杏仁、牛蒡，散而润者也，宜于夏；杏
仁、栝蒌，清而润者也，宜于秋燥。能知此等界限，则用药不难矣。（《怡堂散记》）
杏仁举世视为治嗽之通药，不问虚实浑用，然辛温走肺，最不纯良，耗气动血，莫此为甚。熬黑入大陷胸
丸，佐甘遂等搜逐结垢，性味可知。（张路玉）
本草不言栀子能吐，仲景用为吐药，栀子本非吐药，为邪气在上，拒而不纳食，令上吐，则邪因以出，所
谓其高者因而越之是也。或用为利小便药，实非利小便，乃清肺也。肺清则化行，而膀胱津液之府，得此气化
而出也。（王好古）
香附一物，自王好古言乃妇人要药，由是但治妇人诸病，不论虚实，无弗用之。不知香附气香味辛性燥，
唯开郁散气，行血导滞，乃其所长。若气虚者用之，大能泄气；血虚者用之，大能耗血。如古方之女金丹及香
附丸之类，唯气实血滞者为宜。今妇人十有九虚，顾可以要药二字而概用乎？（张景岳）
王好古言孙尚用莪术治气短不能接续，此短字，乃胃中为积所壅，舒气不长，似不能接续，非中气虚
短不能接续也。若不足之短而用此，岂不杀人！（高鼓峰）
按本草，枳壳、枳实皆云明目，思之不得其解。然目疾方中多用之，岂以其破浊气即能升清气乎？
《本经》又言枳实益气，想亦同此理也。故浓朴条中亦有益气明目之文。王好古曰∶枳实佐以参、术、干姜则
益气；佐以硝、黄、牵牛则破气。此《本经》所以言益气，而复言消痞也。（汪 庵）
泽泻，《本经》云久服明目；扁鹊云多服昏目，何也？易老云∶去脾中宿垢，以其味咸能泻伏水故也。
泻伏水，去留垢，故明目；小便利，肾气虚，故昏目。（王好古）
《圣济》云∶如何涩剂以通九窍？《经疏》云∶精气充，则九窍通利。昂按∶山萸通九窍，古今疑之，
得《经疏》一言，而意旨豁然。始叹前人识见深远，扩而充之，可发医人之慧悟。（汪 庵）
茯苓，淡，为在天之阳也。阳当上行，何谓利水而泄下？《经》云∶气之薄者，乃阳中之阴。所以茯苓
利水而泄下。然而泄下，亦不离乎阳之体，故入手太阳。麻黄，苦，为在地之阴也。阴当下行，何谓发汗而升
上？《经》云∶味之薄者，乃阴中之阳，所以麻黄发汗而升上。然而升上，亦不离乎阴之体，故入手太阴。附
子，气之浓者，乃阳中之阳。故《经》云∶发热。大黄，味之浓者，乃阴中之阴。故《经》云∶泄下。粥，淡，
为阳中之阴，所以利小便；茶，苦，为阴中之阳，所以清头目。（《汤液本草》）
《活人》治胸中痞满，用桔梗、枳壳，取其通肺利膈下气也。仲景治寒实结胸，用桔梗、贝母、巴豆，
取其温中破积也。治肺痈唾脓，用桔梗、甘草，取其苦辛清肺，甘凉泻火，又能排脓补内漏也。其治少阴证二、
三日咽痛，亦用桔梗、甘草，取其苦辛散寒，甘平除热。合而用之，能调寒热也。（李时珍）
肝属木，当浮而反沉；肺属金，当沉而反浮。何也？肝实而肺虚也。故石入水则沉，而有浮水之石；木
入水则浮，而有沉水之香。虚实之反如此。（《席上腐谈》）
滑石利窍，不独小便也。上能利毛腠之窍，下能利精溺之窍。盖甘淡之味，先入于胃，渗走经络，游溢
精气，上输于肺，下通膀胱。肺主皮毛，为水之上源，膀胱司津液，气化则能出。故滑石上能发表，下利水道，
为荡热燥湿之剂。发表是荡上、中之热；利水道是荡中、下之热。发表是燥上、中之湿；利水道是燥中、下之
湿。热散则三焦平而表里和；湿去则阑门通而阴阳利。刘河间之用益元散，通治表、里、上、下诸病，盖是此
意。（李时珍）
香薷，乃夏月解表之药，犹冬月之用麻黄，气虚者尤不可多
服。今人谓能解暑，概用代茶，误矣。（李时珍）
香薷，乃消暑之要药，而方书称为散剂，俗称为夏月禁剂。夏既禁用，则当用于何时？此不经之说，致令
良药受屈，殊可扼腕，故辨之。（程钟龄）
大豆黄卷，本草载其性曰∶治湿痹筋挛膝痛，五脏不足，益气宣胃，破妇人恶血，除胃中积热，消水气
胀满。即《金匮》虚劳门薯蓣丸，于气血并补方中佐之。后之着方解者，有宣发肾气之论，亦未谓其发表也。
近来误作表药者，其故何欤？有云马元仪先生预用麻黄汤浸豆发 ，凡遇应用麻黄者方开豆卷，俾病家无所疑
惧。后医不明细底，竟认豆卷与豆豉同类，公然影射，作为表剂。但肆中豆卷，岂亦有麻黄汤浸发者乎？豆得
水而发 ，或能些微宣湿，亦不能为通用表药也。若用二、三钱之豆卷即可表汗，世人以此为菜蔬者，每食盈
簋，何不汗至亡阳耶？一笑。（《吴医汇讲》）
黄席有先生谓予曰∶木通能引邪过界，不可轻用。其用处必如心热之导赤散，淋证之八正散，痘疮一、
二朝之大热利小便，诸疹疮疥之表气已通而湿热未泄，舍此无用者矣。○麻黄之性，通自里而达于表也；木通
之性，通自上而导之下也。阳分之邪自里达表，自能得汗而解。导之使下，必致陷入阴分，断无风从小便而出
之理。○惊骇本属心虚，惊则气散，不与养心，反用木通泻心，多有困惫不救者。伤食误用木通，脾胃寒，有
增其呕恶腹痛者；吐泻误用木通，脾胃益伤，有累成慢惊者。麻证表未开，早用木通，两颊必然不透；痘证里
虚，误用木通，必致泄泻HT 塌。疮隐丹闭，误用木通，毒必归腹，顷成腹胀。寒邪暴中，误用木通，下咽即毙。
呜呼！本通之害大矣。非木通之害，不善用者之害也。（《小儿诸热辨》）
王节斋云∶药之气味不同，如五味子之味浓，故东垣方少者五、六粒，多者十数粒。今医或用二、三钱，
深以为非。时师悉遵此法，独王宇泰及缪慕台用药，五味子甚多，治梦遗单煎五味子膏一味，服之良效。又种
子方，以五味、苁蓉各等分丸服，则东垣之言，似亦不必拘。（《折肱漫录》）
夜不食姜者，夜主阖而姜主辟也；秋不食姜者，秋主收而姜主散也。（李东垣）
姜、枣所以和营卫，姜能宣通阳气，枣能致津液，二味并行，无汗能发，有汗能止，古方多用之。大枣，
北枣也，沉重味浓，长于补脾。若和营卫之功，当以小枣为上。小枣入水轻浮，合之生姜辛甘升阳，能至病所。
予迩来所用，皆小红枣也。（《怡堂散记》）
冬虫夏草，甘平，保肺益肾，止血化痰，止劳嗽。产于云贵。冬在土中，身如老蚕，有毛能动；至夏则毛
出土上，连身俱化为草。若不取，至冬复化为虫。（《本草从新》）
燕窝，甘淡平，养肺阴，化痰止嗽，补而能清，为调理虚劳之圣药。一切病之由于肺虚者，皆可治之。开
胃气，已劳痢，益痘疹。（《闽部疏》云∶燕窝竟不辨是何物，漳海边有之。燕飞渡海，翮倦掷置海面，浮之
若杯，身坐其中，久复衔飞。《泉南杂记》云∶闽之远海近番处，有燕毛如金丝，临卵育子时，飞近沙汐有石
处，啄蚕螺食之，蚕螺背肉两肋洁白，燕食肉化而肋不化，并津液呕出，结窝附石，故曰燕窝。《广东新
语》云∶崖州海岛洞穴，皆燕所巢，大者如乌，啖鱼辄吐涎沫，以备冬月退毛之食。或谓海滨石粉积结如苔，
燕啄食之，吐出为窝，垒垒岩壁间，岛人以修竿接铲取之。海粉性寒，为燕所吞吐则暖，味咸为燕所吞吐则甘，
其形质尽化，故可以消痰开胃云。）可入煎药或单煮服，今人用以煮粥，或用鸡汁煮之，虽甚可口，然乱其本
性，岂能已疾？有与冰糖同煎，则甘壅矣。岂能助肺金清肃下行耶？（《本草从新》）
土为万物之母，坤之体，脾之用也。用时宜旋取纯黄色，含生气者为上。陈土自坏墙坼灶中出，和过石
灰不堪用。（许宣治）
近有吊米露法，病不能食，以之代饭。予见饮者数人，病加而谷绝。盖米露之性，一团火气上升而出，
与烧酒同，虽无曲 ，其理一也。莫若以熟米作饭，再入砂锅煮烂，夏布绞汁，纯白如膏，浓浓和软，不难吞
咽，冲和之性，胜于米露多矣。（许宣治）
阿芙蓉俗作鸦片，前代罕闻，近方有用者。云是罂粟花之津液。罂粟结青苞时，午后以针刺其外面青皮
三、五处，次早津出，竹刀刮收，瓷器阴干用之。（《本草纲目》）
鸦片来自西夷，国俗皆裸葬，累积百年，掘取此土，与罂粟花瓣等物杂糅而成。罂粟花瓣本有毒，加以
死人之血肉，食之焉得不死？且食之既久，离之愈难。绝之之法以十全大补汤加鸦片灰，饮发时服之，渐服渐
愈。《本草纲目》但言罂粟花，而不及造土之法，殆未之见耳。（《养生格言》）
炮制
炮制十七法∶曰炮、曰 、曰爆、曰炙、曰煨、曰炒、曰 、曰炼、曰制、曰度、曰飞、曰伏、曰镑、
曰HT 、曰晒、曰曝、曰露，各尽其宜。（《雷公炮制》）
凡药，火制四∶ 、煨、炙、炒也。水制三∶浸、泡、洗也。水火共制二∶蒸∶煮也。酒制升提；姜制温
散；入盐走肾而软坚；用醋注肝而收敛；童便制除劣性而降下；米泔制去燥性而和中；乳制润枯生血；蜜制甘
缓益元；陈壁土制籍土气以补中州；面煨曲制抑酷性，勿伤上膈；乌豆甘草汤渍解毒，致令平和。羊酥猪脂涂
烧渗骨，容易脆断。去稂者免胀，去心者除烦。此制治各有所宜也。（汪 庵）
凡病在头面及手指皮肤，用芩、连、知、柏者，须酒炒之，借酒力以上腾也；病在咽之下脐之上者，须酒
洗之；病在下者生
用。○凡药生升熟降。欲其升降兼行，则生熟合用。○大黄须煨，恐寒损胃气也；乌附须炮，以制毒也；地黄酒
洗亦然。当归酒浸，助发散之意也。（《医学入门》）
药之炮炙有二∶脾胃药，谷芽、神曲、 、术、甘草之类宜炙者，脾喜燥，火生土，借火力而为用也；
芩、连、知、柏，有宜酒炒者，制其苦寒之过，借酒力而达表也。干姜之性，秉天地之阳，叶已温矣，何待于
（徐灵胎）硫黄是天上阳火的精华；硫黄禀受石头的阳气而成，是地上阴火的精华。所以硫黄能补益人身阴火中的阳气，阳起石能补益人身阳火中的阳气。五行各自包含阴阳，也可以依此类推。
（李时珍）古人用大黄治疗虚劳引起的吐血、鼻衄，用意非常深微。因为浊阴不下降，清阳就无法上升；瘀血不去除，新血就无法生成。
（高鼓峰）大黄去除积滞，是靠如水冲刷般的泻下作用；巴豆去除积滞，是靠如火焚烧般的峻烈作用。
（汪庵）瘀血入里，出现吐血、鼻衄的病症，犀角地黄汤（Calculus Bubali and Rehmannia Decoction）是阳明经的圣药。如果没有犀角（Rhinoceros Horn），可以用升麻（Cimicifugae Rhizoma）代替。这两味药的性味相差很远，为什么可以互相替代？大概是因为升麻能引导诸药共同进入阳明经。朱二允说：升麻性主升散，犀角性主沉降。使用犀角止血，是借助其下降的气机，清除心肝之火，使血液下行回归经脉。如果误用升麻，血液会随着气机上逆，岂不是更加涌出不止吗？古方的用法不可拘泥固执。
（许宣治）黄席有先生曾说：犀角和羚羊角（Saiga Tatarica Horn），都能进入阳明经，清除胃热，方书中使用它们，没有详细说明其中的道理。人的上齿属于足阳明胃经，凡是长角的兽类都没有上齿，这是因为阳明的血脉贯通于角而不到达牙齿。斑疹狂乱、失血的证候，都属于阳明经，所以这些药是对证的药物。这真是阐发了前人未曾发现的问题。
（李时珍）龟和鹿都是灵异且长寿的动物。龟头常藏向腹部，能通达任脉，所以取它的甲，来补心、补肾、补血，以滋养阴液。鹿头常转向尾部，能通达督脉，所以取它的角，来补命门、补精、补气，以滋养阳气。
（《知新录》）《月令》记载，仲夏月，鹿角脱落；仲冬月，麋角脱落。鹿在夏至日脱落鹿角以顺应阴气；麋在冬至日脱落麋角以顺应阳气。鹿肉性温，以阳为体；麋肉性寒，以阴为体。以阴为体，以阳为末；以阳为体，以阴为末。末，指的就是角。所以麋茸补阳，利于男子；鹿茸补阴，利于妇人。王好古论述得很明白，现在的人不仅一概将其作为男子补精益血的药剂，而且连麋和鹿都分辨不清了。
（徐灵胎）鹿茸气体完整而未发泄，所以补阳益血的功效多；鹿角则透发已尽，所以排毒消散的功效胜。先后快慢之间，功效往往不同。不是明了造化机理的人，不能推测其中奥秘。
（徐灵胎）人身的神志属于阳，然而神不像气血那样有具体的形质，可以进行补泻。所以治疗神志病是最难的。龙，乘天地之元阳，出入变化莫测，是天地的神。用神来治疗神，则气类相互感应，再加上寒、热、温、凉、补、泻的方法，即使是无形的病，也不难治愈。
（《卫生宝鉴》）龙齿安定神魂，虎睛定固魂魄。龙属木主肝，肝藏魂；虎属金主肺，肺藏魄。
（成无己）半夏辛散，运行水气并滋润肾燥，所以《局方》中的半硫丸（Banliu Pill），用于治疗老人虚秘，都是取其润滑的作用。世俗认为半夏、天南星性燥，这是错误的。湿气去除后土壤变干，痰涎自然不生，并非这两味药性燥。古方中用它们治疗咽痛喉痹、吐血下血，并不是禁忌的药物。这两味药也能散血，所以跌打损伤也都主治。只有阴虚劳损，就不是湿热之邪，如果使用这种利窍行湿的药，会再次耗竭津液，这是医生的罪过，难道是药的过错吗！
（李时珍）小柴胡汤（Minor Bupleurum Decoction）中使用半夏，是因为邪气在半表半里，阴阳交争，用半夏调和胃气并通达阴阳。《灵枢经》用它治疗失眠，也是同样的意思。而张仲景治疗喉痹咽痛及大小便秘，都用半夏，是取其辛能润燥，又能散结。丹溪说半夏能使大便润而小便长，现在的人专把半夏当作除痰的药，稍微涉及燥证，就不敢使用，导致半夏的功效不再被世人所知。
（《怡堂散记》）肺喜欢滋润，但滋润中也有分别。如杏仁、苏子，是温而润的，适宜于冬春季节；杏仁、牛蒡，是散而润的，适宜于夏季；杏仁、栝蒌，是清而润的，适宜于秋燥。能知道这些界限，那么用药就不难了。
（张路玉）杏仁被举世视为治疗咳嗽的通药，不问虚实混用。然而它辛温走肺，最不纯良，耗气动血，没有比它更严重的了。熬黑后加入大陷胸丸（Major Thorax-Resolving Pill），佐助甘遂等搜逐结垢，其性味可知。
（王好古）本草不说栀子能催吐，张仲景用它作为吐药。栀子本来不是吐药，是因为邪气在上焦，拒绝接纳食物，让人上吐，邪气因此而出，这就是所谓“其高者因而越之”的道理。有人把它用作利小便的药，其实不是利小便，而是清肺。肺清则气化运行，膀胱作为津液之府，得到此气化作用就能排出尿液。
（张景岳）香附这一味药，自从王好古说是妇人要药之后，人们就只用来治疗妇人各种疾病，不论虚实，无不使用。不知道香附气香味辛性燥，擅长开郁散气、行血导滞。如果气虚的人使用它，会大量耗泄气；血虚的人使用它，会大量消耗血。如古方中的女金丹及香附丸之类，只适合气实血滞的人。现在妇人十有九个是虚证，怎么能用“要药”二字来一概使用呢？
（高鼓峰）王好古说孙尚用莪术（Curcumae Rhizoma）治疗气短不能接续，这个“短”字，是指胃中被积滞壅塞，舒展气息不长，似乎不能接续，并不是中气虚弱导致的短促不能接续。如果是不足之短而使用此药，岂不杀人！
（汪庵）按本草记载，枳壳和枳实都说能明目，思考不得其解。然而在眼疾方剂中多用它们，难道是因为破除浊气就能提升清气吗？《本经》又说枳实益气，想也是同样的道理。所以在厚朴条中也有关于益气明目的文字。王好古说：枳实佐以人参、白术、干姜则益气；佐以芒硝、大黄、牵牛则破气。这就是《本经》之所以既说益气，又说消痞的原因。
（王好古）泽泻，《本经》说久服能明目；扁鹊说多服会使眼睛昏花，为什么呢？易老说：去除脾中的宿垢，因为它味咸能泻伏水。泻伏水，去留垢，所以明目；小便通利，肾气虚，所以昏目。
（汪庵）《圣济总录》说：如何涩剂能通九窍？《经疏》说：精气充足，则九窍通利。我按语：山茱萸通九窍，古今对此有疑问，得到《经疏》的一句话，意旨豁然开朗。开始感叹前人见识深远，推广扩充，可以启发医者的智慧悟性。
（《汤液本草》）茯苓，味淡，是在天之阳。阳应当上行，为什么说它能利水而泄下？《内经》说：气薄的，是阳中之阴。所以茯苓利水而泄下。然而泄下，也不离乎阳的本体，所以入手太阳经。麻黄，味苦，是在地之阴。阴应当下行，为什么说它能发汗而升上？《内经》说：味薄的，是阴中之阳，所以麻黄发汗而升上。然而升上，也不离乎阴的本体，所以入手太阴经。附子，气浓的，是阳中之阳。所以《内经》说：发热。大黄，味浓的，是阴中之阴。所以《内经》说：泄下。粥，味淡，是阳中之阴，所以利小便；茶，味苦，是阴中之阳，所以清头目。
（李时珍）《活人书》治疗胸中痞满，用桔梗、枳壳，是取它们通肺利膈下气的作用。张仲景治疗寒实结胸，用桔梗、贝母、巴豆，是取它们温中破积的作用。治疗肺痈唾脓，用桔梗、甘草，是取它们苦辛清肺，甘凉泻火，又能排脓补内漏的作用。治疗少阴证二、三日咽痛，也用桔梗、甘草，是取它们苦辛散寒，甘平除热。合起来使用，能调和寒热。
（《席上腐谈》）肝属木，应当浮反而沉；肺属金，应当沉反而浮。为什么呢？是肝实而肺虚的缘故。所以石头入水则沉，而有浮水的石头；木头入水则浮，而有沉水的沉香。虚实相反如此。
（李时珍）滑石利窍，不仅限于小便。上能利毛腠之窍，下能利精溺之窍。大概是甘淡的味道，先入于胃，渗走经络，游溢精气，上输于肺，下通膀胱。肺主皮毛，为水之上源，膀胱司津液，气化则能出。所以滑石上能发表，下利水道，是荡涤热燥湿的药剂。发表是荡涤上、中之热；利水道是荡涤中、下之热。发表是燥上、中之湿；利水道是燥中、下之湿。热散则三焦平而表里和；湿去则阑门通而阴阳利。刘河间使用益元散（Yiyuan Powder），通治表、里、上、下诸病，大概就是这个意思。
（李时珍）香薷，是夏季解表的药，犹如冬季用麻黄，气虚的人尤其不可多服。现在的人说它能解暑，一概用来代茶，这是错误的。
（程钟龄）香薷，是消暑的要药，而方书称为散剂，俗称为夏季禁剂。既然夏季禁用，那么应当用于何时？这是不经之谈，致使良药受屈，实在令人扼腕，所以辨明它。
（《吴医汇讲》）大豆黄卷，本草记载其性曰：治疗湿痹筋挛膝痛，五脏不足，益气宣胃，破妇人恶血，除胃中积热，消水气胀满。即《金匮要略》虚劳门薯蓣丸中，在气血并补方中佐用它。后来的著方解者，有宣发肾气的说法，也没有说它是发表药。近来误作表药，这是什么原因呢？有人说马元仪先生预先用麻黄汤浸泡豆子使其发芽，凡遇到应用麻黄的地方才开列豆卷，让病家无所疑惧。后世医生不明底细，竟认为豆卷与豆豉同类，公然影射，作为表剂。但是药铺中的豆卷，难道也有用麻黄汤浸泡发芽的吗？豆子得水而发芽，或许能微微宣湿，也不能作为通用的表药。如果用二、三钱的豆卷就能发汗，世人把它当作蔬菜吃，每餐吃满满一簋，为什么不汗出亡阳呢？一笑。
（《小儿诸热辨》）黄席有先生对我说：木通能引邪过界，不可轻用。它的使用场合必须像心热的导赤散，淋证的八正散，痘疮一、二朝的大热利小便，诸疹疮疥表气已通而湿热未泄，除了这些情况别无他用。○麻黄的性质，是从内部通达体表；木通的性质，是从上部引导向下部。阳分之邪从内部达体表，自然能得汗而解。引导它向下，必然导致陷入阴分，绝无风邪从小便而出的道理。○惊骇本属心虚，惊则气散，不养心，反而用木通泻心，多有困惫不救的。伤食误用木通，脾胃寒，会增加呕恶腹痛；吐泻误用木通，脾胃更伤，有累成慢惊风的。麻疹表未开，早用木通，两颊必然不透；痘证里虚，误用木通，必致泄泻塌陷。疮隐丹闭，误用木通，毒必归腹，顷刻成为腹胀。寒邪暴中，误用木通，下咽即毙。呜呼！本通的害处太大了。这不是木通的害处，是不善用木通的人的害处。
（《折肱漫录》）王节斋说：药物的气味不同，如五味子的味道浓，所以东垣方中少的五、六粒，多的十数粒。现在的医生或用二、三钱，深以为非。当时的医生都遵循这种方法，唯独王宇泰及缪慕台用药，五味子很多，治疗梦遗单煎五味子膏一味，服用效果很好。又种子方，以五味子、肉苁蓉各等分丸服，那么东垣的话，似乎也不必拘泥。
（李东垣）晚上不吃姜，因为晚上主闭合而姜主发散；秋天不吃姜，因为秋天主收敛而姜主发散。
（《怡堂散记》）姜、枣所以调和营卫，姜能宣通阳气，枣能致津液，两味并行，无汗能发汗，有汗能止汗，古方多用它们。大枣，是北枣，沉重味浓，长于补脾。如果要调和营卫的功效，应当以小枣为上。小枣入水轻浮，合之生姜辛甘升阳，能到达病所。我近来所用的，都是小红枣。
（《本草从新》）冬虫夏草，味甘平，保肺益肾，止血化痰，止劳嗽。产于云贵。冬天在土中，身如老蚕，有毛能动；到了夏天毛出土上，连身俱化为草。如果不取，到冬天又化为虫。
（《本草从新》）燕窝，味甘淡平，养肺阴，化痰止嗽，补而能清，是调理虚劳的圣药。一切由于肺虚的病，都可以治疗它。开胃气，止劳痢，益痘疹。（《闽部疏》说：燕窝竟然不辨是何物，漳州海边有之。燕子飞渡海，翅膀疲倦扔置海面，浮之若杯，身坐其中，久了再衔飞。《泉南杂记》说：福建远海近番处，有燕毛如金丝，临卵育子时，飞近沙汐有石处，啄蚕螺食之，蚕螺背肉两肋洁白，燕食肉化而肋不化，并津液呕出，结窝附石，所以叫燕窝。《广东新语》说：崖州海岛洞穴，都是燕巢，大的如乌鸦，吃鱼就吐涎沫，以备冬月退毛之食。有人说海滨石粉积结如苔，燕啄食之，吐出为窝，垒垒岩壁间，岛人以修竿接铲取之。海粉性寒，为燕所吞吐则暖，味咸为燕所吞吐则甘，其形质尽化，所以可以消痰开胃云。）可入煎药或单煮服，现在的人用来煮粥，或用鸡汁煮之，虽然很可口，然而扰乱了其本性，怎么能治病？有与冰糖同煎，则甘壅矣。怎么能助肺金清肃下行呢？
（许宣治）土是万物的母亲，坤的形体，脾的作用。使用时宜旋取纯黄色，含生气者为上。陈土从坏墙坼灶中出，和过石灰不堪用。
（许宣治）近来有吊米露法，病人不能进食，用它代替饭。我看见喝的人几个，病加重而谷绝。大概米露的性质，一团火气上升而出，与烧酒相同，虽然没有曲，道理是一样的。不如以熟米作饭，再入砂锅煮烂，夏布绞汁，纯白如膏，浓浓和软，不难吞咽，冲和的性质，胜于米露多了。
（《本草纲目》）阿芙蓉俗作鸦片，前代罕闻，近方有用者。说是罂粟花的津液。罂粟结青苞时，午后以针刺其外面青皮三、五处，次早津出，竹刀刮收，瓷器阴干用之。
（《养生格言》）鸦片来自西夷，国俗皆裸葬，累积百年，掘取此土，与罂粟花瓣等物杂糅而成。罂粟花瓣本有毒，加以死人之血肉，食之焉得不死？且食之既久，离之愈难。绝之之法以十全大补汤加鸦片灰，饮发时服之，渐服渐愈。《本草纲目》只言罂粟花，而不及造土之法，殆未之见耳。
炮制十七法：曰炮、曰煿、曰爆、曰炙、曰煨、曰炒、曰爁、曰炼、曰制、曰度、曰飞、曰伏、曰镑、曰碓、曰晒、曰曝、曰露，各尽其宜。
（汪庵）凡药，火制四种：煿、煨、炙、炒也。水制三种：浸、泡、洗也。水火共制两种：蒸、煮也。酒制升提；姜制温散；入盐走肾而软坚；用醋注肝而收敛；童便制除劣性而降下；米泔制去燥性而和中；乳制润枯生血；蜜制甘缓益元；陈壁土制籍土气以补中州；面煨曲制抑酷性，勿伤上膈；乌豆甘草汤渍解毒，致令平和。羊酥猪脂涂烧渗骨，容易脆断。去稂者免胀，去心者除烦。此制治各有所宜也。
（《医学入门》）凡病在头面及手指皮肤，用芩、连、知、柏者，须酒炒之，借酒力以上腾也；病在咽之下脐之上者，须酒洗之；病在下者生用。○凡药生升熟降。欲其升降兼行，则生熟合用。○大黄须煨，恐寒损胃气也；乌附须炮，以制毒也；地黄酒洗亦然。当归酒浸，助发散之意也。
药之炮炙有二种：脾胃药，谷芽、神曲、麦芽、白术、甘草之类宜炙者，脾喜燥，火生土，借火力而为用也；芩、连、知、柏，有宜酒炒者，制其苦寒之过，借酒力而达表也。干姜之性，秉天地之阳，叶已温矣，何待于
(Xu Lingtai) Shihuang (Cinnabar, Realgar, etc., specifically referring to Sulfur here) is the essence of Yang Fire from Heaven; it forms by inheriting the Yang Qi of stones, making it the essence of Yin Fire on Earth. Therefore, Shihuang can tonify the Yang within the body's Yin Fire, while Yangqishi (Quiescent Stone) can tonify the Yang within the body's Yang Fire. The Five Elements each contain Yin and Yang, which can be inferred by analogy.
(Li Shizhen) The ancients used Dahuang (Rhubarb Root and Rhizome) to treat consumption with vomiting blood or epistaxis, a intention that was profound and subtle. This is because if turbid Yin does not descend, clear Yang cannot ascend; if stasis-blood is not removed, new blood cannot be generated.
(Gao Gufeng) Dahuang removes accumulation through a washing-like purgative action; Badou (Croton Seed) removes accumulation through a burning-like fierce action.
(Wang An) When stasis-blood enters the interior and causes hematemesis or epistaxis, Xijiao Dihuang Tang (Calculus Bubali and Rehmannia Decoction) is the sacred medicine for the Yangming channel. If Xijiao (Rhinoceros Horn) is unavailable, it can be substituted with Shengma (Cimicifugae Rhizoma). These two herbs have vastly different properties and flavors, so why can they substitute for each other? It is likely because Shengma guides various medicines into the Yangming channel. Zhu Eryun said: Shengma has an ascending nature, while Xijiao has a descending nature. Using Xijiao to stop bleeding relies on its descending qi to clear heat from the Heart and Liver, causing blood to flow downward and return to its vessels. If Shengma were mistakenly used, blood would rise with the qi, leading to unceasing hemorrhage. Ancient prescriptions should not be applied rigidly.
(Xu Xuanzhi) Mr. Huang Xiyou once said: Both Xijiao (Rhinoceros Horn) and Lingyangjiao (Saiga Tatarica Horn) can enter the Yangming channel and clear stomach heat. Formulary books use them without detailing the rationale. The upper teeth belong to the Foot-Yangming Stomach Channel. All horned beasts lack upper teeth, indicating that the Yangming blood vessels penetrate the horns but do not reach the teeth. Conditions such as manic delirium due to macules/rashes and hemorrhage all belong to the Yangming channel, making these herbs appropriate for the syndrome. This truly elucidates issues previously overlooked by predecessors.
(Li Shizhen) Gui (Tortoise Shell) and Lu (Deer Antler) are both spiritual and long-lived. The tortoise head often tucks into its abdomen, connecting with the Ren Mai (Conception Vessel); thus, its shell is taken to tonify the Heart, Kidney, and Blood, thereby nourishing Yin. The deer head often turns toward its tail, connecting with the Du Mai (Governing Vessel); thus, its antlers are taken to tonify the Mingmen (Gate of Life), Essence, and Qi, thereby nourishing Yang.
(Zhixin Lu) The "Monthly Ordinances" record that in the middle month of summer, deer antlers shed; in the middle month of winter, elk antlers shed. Deer shed antlers at the Summer Solstice to respond to Yin; elk shed antlers at the Winter Solstice to respond to Yang. Deer meat is warm, having Yang as its substance; elk meat is cold, having Yin as its substance. Having Yin as substance means having Yang as the extremity; having Yang as substance means having Yin as the extremity. The extremity refers to the antler. Therefore, Mirong (Elk Antler Glue) tonifies Yang and benefits men; Lurong (Deer Antler Glue) tonifies Yin and benefits women. Wang Haogu explained this clearly. Nowadays, people not only indiscriminately use these as tonics for men to enrich essence and blood but also fail to distinguish between elk and deer.
(Xu Lingtai) Lurong (Deer Antler Glue) retains complete Qi and has not yet vented, so its effects in tonifying Yang and benefiting blood are predominant; Lu Jiao (Deer Antler) has been fully vented, so its efficacy in expelling toxins and dissipating masses is superior. Between early/late and fast/slow application, the effects differ significantly. Only those who understand the mechanisms of creation can fathom this.
(Xu Lingtai) The Shen (Spirit/Mind) of the human body belongs to Yang. However, unlike Qi and Blood, Shen does not have tangible form and cannot be directly tonified or drained. Therefore, treating Shen disorders is the most difficult. The Dragon, riding the primal Yang of Heaven and Earth, enters and exits with unpredictable changes, representing the Spirit of Heaven and Earth. Treating Spirit with Spirit allows for resonance of similar Qi. Combined with methods of Cold, Heat, Warmth, Coolness, Tonification, and Draining, even formless diseases are not difficult to cure.
(Weisheng Baojian) Longchi (Dragon Teeth) calms the Hun (Ethereal Soul); Hujing (Tiger Eye) stabilizes the Po (Corporeal Soul). The Dragon belongs to Wood and governs the Liver, which stores the Hun; the Tiger belongs to Metal and governs the Lungs, which store the Po.
(Cheng Wuji) Banxia (Pinellia Tuber) is acrid and dispersing, moving fluid qi and moistening Kidney dryness. Therefore, Banliu Wan (Banliu Pill) in Ju Fang uses it to treat constipation in the elderly due to deficiency, relying on its lubricating property. The common belief that Banxia and Nanxing (Arisaema Rhizome) are drying is mistaken. When dampness is removed, the earth becomes dry, and phlegm-saliva ceases to generate; this is not due to the drying nature of these two herbs. Ancient formulas used them for sore throat, bi obstruction, hematemesis, and hematochezia; they are not contraindicated. These two herbs can also disperse blood, hence they are indicated for traumatic injuries. However, in cases of Yin deficiency with consumptive disease, where there is no damp-heat pathogen, using these opening-orifice and damp-draining herbs will further deplete fluids. This is the physician's fault, not the herb's!
(Li Shizhen) In Xiaochaihu Tang (Minor Bupleurum Decoction), Banxia is used because when pathogens are in the half-exterior half-interior stage, Yin and Yang contend; Banxia harmonizes the Stomach and unblocks Yin and Yang. Ling Shu Jing also uses it for insomnia, for the same reason. Zhang Zhongjing used Banxia for throat bi, sore throat, and constipation of both bowels and bladder, utilizing its acrid nature to moisten dryness and disperse accumulation. Danxi stated that Banxia can moisten the large intestine and lengthen urination. Today, people exclusively view Banxia as a phlegm-resolving herb; whenever dryness patterns arise, they dare not use it, causing its merits to fall out of public knowledge.
(Yitang Sanji) The Lung prefers moisture, but there are distinctions within moistening. Xingren (Apricot Seed) and Suzi (Perilla Fruit) are warm and moistening, suitable for winter and spring; Xingren and Niubangzi (Arctii Fructus) are dispersing and moistening, suitable for summer; Xingren and Gualou (Trichosanthis Fructus) are clearing and moistening, suitable for autumn dryness. Understanding these boundaries makes prescription easy.
(Zhang Luyu) Xingren (Apricot Seed) is universally regarded as a general remedy for cough, used indiscriminately regardless of deficiency or excess. However, its acrid-warm nature moves in the Lung and is impure; it consumes Qi and agitates Blood more severely than any other herb. When charred black and added to Daxiexiong Wan (Major Thorax-Resolving Pill), assisting Tuson (Kansui Radix) and others to search out and purge accumulated filth, its nature and flavor become evident.
(Wang Haogu) Materia Medica does not state that Zhizi (Gardenia Fruit) induces vomiting, yet Zhang Zhongjing used it as an emetic. Zhizi is inherently not an emetic; it is used when pathogens are in the upper jiao, rejecting food intake. Inducing vomiting allows the pathogen to exit, following the principle "those high above should be evacuated." Some use it to promote urination, but this is actually clearing the Lungs. When the Lungs are clear, transformation occurs, and the Bladder, as the reservoir of fluids, excretes urine via qi transformation.
(Zhang Jingyue) Xiangfu (Cyperi Rhizoma) became known as a key herb for women after Wang Haogu praised it. Consequently, it is used for all female ailments regardless of deficiency or excess. However, Xiangfu is acrid, fragrant, and drying; its strength lies in resolving stagnation, dispersing Qi, moving blood, and guiding retention. If used in Qi deficiency, it greatly drains Qi; if used in Blood deficiency, it greatly consumes Blood. Ancient formulas like Nü Jin Dan and Xiangfu Wan are suitable only for Qi excess and Blood stagnation. Since nineteen out of twenty women today suffer from deficiency, how can one apply the term "key herb" indiscriminately?
(Gao Gufeng) Wang Haogu stated that Sun Shang used Ezhu (Curcumae Rhizoma) to treat shortness of breath unable to connect. This "shortness" refers to obstruction by accumulation in the Stomach, causing shallow breathing that seems disconnected, not a deficiency of Middle Qi causing shortness. If this deficiency-type shortness is treated with Ezhu, it would be fatal!
(Wang An) According to Bencao, Zhiqiao (Aurantii Fructus) and Zhishi (Aurantii Fructus Immaturus) both claim to improve vision, which I cannot comprehend. Yet they are frequently used in eye disease formulas. Is it because breaking turbid Qi allows Clear Qi to ascend? Ben Jing also states Zhishi tonifies Qi, likely for the same reason. Thus, Houpo (Magnolia Bark) entries also mention tonifying Qi and improving vision. Wang Haogu said: Zhishi tonifies Qi when combined with Renshen (Ginseng), Baizhu (Atractylodes Macrocephala Rhizome), and Ganjiang (Dried Ginger); it breaks Qi when combined with Xiaoshi (Natrii Sulfas), Dahuang (Rhubarb Root and Rhizome), and Qianniu (Pharbitis Seed). This explains why Ben Jing mentions both tonifying Qi and eliminating痞 (fullness).
(Wang Haogu) Zexie (Alisma Rhizome): Ben Jing says long-term use improves vision; Bian Que says excessive use blurs vision. Why? Yi Lao said: It removes old residue from the Spleen because its salty flavor drains hidden water. Draining hidden water and removing retained residue improves vision; promoting urination leads to Kidney Qi deficiency, causing blurred vision.
(Wang An) Shengji Zonglu asks: How can astringents open the nine orifices? Jingshu states: When Essence and Qi are abundant, the nine orifices function smoothly. My commentary: Shanyuzhong (Corni Fructus) opens the nine orifices, a point doubted since ancient times. With the insight from Jingshu, the meaning becomes clear. I sigh at the profound vision of predecessors; expanding upon it can awaken medical wisdom.
(Tangye Bencao) Fuling (Poria), being bland, represents Yang in Heaven. Yang should ascend, so why does it promote diuresis and drain downward? The Classic states: Qi that is thin is Yin within Yang. Hence, Fuling promotes diuresis and drains downward. However, draining downward still adheres to the nature of Yang, so it enters the Hand-Taiyang Small Intestine Channel. Mahuang (Ephedra Herb), being bitter, represents Yin on Earth. Yin should descend, so why does it induce sweating and ascend? The Classic states: Flavor that is thin is Yang within Yin. Hence, Mahuang induces sweating and ascends. However, ascending still adheres to the nature of Yin, so it enters the Hand-Taiyin Lung Channel. Fuzi (Aconite Lateralis Radix Preparata), having strong Qi, is Yang within Yang. Hence, the Classic states it generates heat. Dahuang (Rhubarb Root and Rhizome), having strong flavor, is Yin within Yin. Hence, the Classic states it purges downward. Porridge, being bland, is Yin within Yang, thus promoting urination; Tea, being bitter, is Yang within Yin, thus clearing the head and eyes.
(Li Shizhen) Huoren treats chest fullness using Jiegeng (Platycodon Root) and Zhiqiao (Aurantii Frizctus), taking advantage of their ability to unblock the Lungs, benefit the diaphragm, and direct Qi downward. Zhang Zhongjing treats cold-solid jiechesth using Jiegeng, Mubei (Fritillariae Bulbus), and Badou (Croton Seed), utilizing their warming and mass-breaking properties. For lung abscess with pus expectoration, he uses Jiegeng and Gancao (Licorice Root), leveraging their bitter-acrid nature to clear the Lungs, sweet-cool nature to drain fire, and ability to expel pus and repair internal leakage. For Shaoyin syndrome with sore throat on days 2-3, he also uses Jiegeng and Gancao, using bitter-acrid to disperse cold and sweet-neutral to remove heat. Together, they harmonize cold and heat.
(Xishang Futan) Liver belongs to Wood, should float but sinks instead; Lung belongs to Metal, should sink but floats instead. Why? Because the Liver is Excess and the Lung is Deficient. Stones sink in water, yet some float; wood floats in water, yet Agarwood sinks. Such is the reversal of Excess and Deficiency.
(Li Shizhen) Huashi (Talcum) unblocks orifices, not just for urination. Superiorly, it unblocks hair follicles and interstices; inferiorly, it unblocks orifices for semen and urine. Its sweet-bland flavor enters the Stomach first, seeps into meridians, circulates essence and qi, uploads to the Lungs, and connects downward to the Bladder. The Lungs govern skin and hair, serving as the upper source of water; the Bladder manages fluids, excreting them via qi transformation. Thus, Huashi releases the exterior superiorly and unblocks water pathways inferiorly, acting as a agent to wash away heat and dry dampness. Releasing the exterior washes away heat in the Upper and Middle Jiao; unblocking water pathways washes away heat in the Middle and Lower Jiao. Releasing the exterior dries dampness in the Upper and Middle Jiao; unblocking water pathways dries dampness in the Middle and Lower Jiao. When heat scatters, the Triple Burner levels and interior/exterior harmonize; when dampness leaves, the Lanmen (gate between intestines) opens and Yin/Yang flow freely. Liu Hejian's use of Yiyuan San (Yiyuan Powder) to treat exterior, interior, upper, and lower diseases generally follows this principle.
(Li Shizhen) Xiangru (Mosla Herb) is a summer exterior-releasing drug, analogous to Mahuang in winter. Those with Qi deficiency must especially avoid excessive use. Modern claims that it resolves summerheat and using it as tea are erroneous.
(Cheng Zhongling) Xiangru is a crucial herb for resolving summerheat, yet formularies call it a powder formula, and folk tradition labels it a summer contraindication. If contraindicated in summer, when should it be used? This irrational theory wrongs a good herb, warranting clarification.
(Wuyi Huijiang) Dayehuangjuan (Sojae Semen Preparatum) Bencao records its properties as treating damp-bi, tendon spasms, knee pain, insufficiency of the five zang organs, tonifying Qi, ventilating the Stomach, breaking evil blood in women, removing stomach heat accumulation, and reducing water-dampness distension. It is aided in Shuyu Wan (Dioscorea Pill) in the Consumption section of Jin Gui Yao Lue, within formulas tonifying both Qi and Blood. Later commentators discussed its ability to ventilate Kidney Qi but did not classify it as an exterior-releasing drug. Recently, it has been mistakenly used as an exterior-releasing drug. Why? Some say Mr. Ma Yuanyi pre-soaked beans in Mahuang Tang to sprout them, listing Doujuan only when Mahuang was needed, to alleviate patient fear. Later physicians, unaware of the details, assumed Doujuan was similar to Douchi (Fermented Soybean) and openly used it as an exterior-releasing agent. But do pharmacy Doujuan undergo Mahuang Tang soaking? Beans sprouting in water might slightly ventilate dampness, but cannot serve as a universal exterior-releasing drug. If 2-3 qian of Doujuan could induce sweating, why don't people who eat it as vegetables daily experience sweating leading to Yang collapse? A laugh.
(Xiao'er Zhure Bian) Mr. Mutong (Akebia Caulis) told me: Mutong can guide pathogens across boundaries and should not be used lightly. Its indications are strictly limited to: Da Chi San (Guide Out Red Powder) for Heart heat; Ba Zheng San (Eight-Herb Rectification Powder) for strangury; promoting urination for high fever in the first two days of smallpox; and clearing damp-heat after the exterior is open in rashes/sores. Outside these, it is useless. ○ Mahuang's nature communicates from interior to exterior; Mutong's nature guides from upper to lower. Pathogens in the Yang aspect communicating from interior to exterior naturally resolve via sweat. Guiding them downward causes them to sink into the Yin aspect; there is no logic for wind exiting via urine. ○ Fright originates from Heart deficiency; fright scatters Qi. Instead of nourishing the Heart, using Mutong to drain the Heart often leads to exhaustion and death. Misusing Mutong for food stagnation chills the Spleen/Stomach, worsening vomiting and abdominal pain. Misusing it for vomiting/diarrhea further injures the Spleen/Stomach, potentially leading to slow convulsions. Using Mutong too early before the measles rash opens prevents facial eruption. Misusing it in smallpox with interior deficiency causes diarrhea and collapse. Using it in concealed sores/erysipelas traps toxins in the abdomen, causing rapid distension. Using it for sudden cold invasion causes immediate death after ingestion. Alas! The harm of "unblocking" is great. This is not the fault of Mutong, but of those who misuse it.
(Zhe Gong Man Lu) Wang Jiezhai said: Drug flavors vary. Wuweizi (Schisandra Berry) is strongly flavored, so Dongyuan's formulas use 5-6 berries, max 10+. Modern doctors use 2-3 qian, which I deem incorrect. Most follow this, except Wang Yutai and Miao Mutai, who use large doses of Wuweizi. Single decoction of Wuweizi paste cures nocturnal emissions effectively. For fertility pills, equal parts Wuweizi and Congrong (Cistanche Stem) are effective, suggesting Dongyuan's limits need not be rigidly observed.
(Li Dongyuan) One should not eat ginger at night because night governs closure while ginger governs dispersion; one should not eat ginger in autumn because autumn governs gathering while ginger governs dispersion.
(Yitang Sanji) Jiang (Zingiberis Rhizoma) and Zao (Jujubae Fructus) harmonize Ying and Wei. Jiang disseminates Yang Qi; Zao generates fluids. Used together, they induce sweat when absent and stop sweat when present; ancient formulas use them frequently. Da Zao (Large Jujube) refers to Northern Jujube, heavy and strongly flavored, excelling in tonifying the Spleen. For harmonizing Ying and Wei, Xiao Zao (Small Jujube) is superior. Small Jujube floats in water; combined with Shengjiang (Fresh Zingiberis Rhizoma)'s acrid-sweet ascending nature, it reaches the disease site. I recently use only small red jujubes.
(Bencao Congxin) Dongchong Xiacao (Cordyceps Sinensis) is sweet and neutral, preserving the Lungs, benefiting the Kidneys, stopping bleeding, resolving phlegm, and arresting consumptive cough. Produced in Yunnan/Guizhou. In winter, it lies underground like an old silkworm with moving hairs; in summer, the hairs emerge, and the whole body transforms into grass. If not harvested, it transforms back into a worm in winter.
(Bencao Congxin) Yanwo (Swallow's Nest) is sweet, bland, and neutral, nourishing Lung Yin, resolving phlegm, stopping cough, tonifying while clearing, and serving as a sacred medicine for consumptive disease. It treats all diseases stemming from Lung deficiency. It opens stomach qi, stops consumptive dysentery, and benefits smallpox/measles. (Minbu Shu notes uncertainty about its origin, describing swallows building nests from sea foam/mussels. Quannan Zaji describes swallows eating mussel flesh and regurgitating shells mixed with saliva to build nests. Guangdong Xinyu describes swallows eating fish spit or coastal stone powder to build nests. Sea powder is cold, becoming warm and salty-sweet after swallow interaction, transforming completely to resolve phlegm and open the stomach.) It can be decocted or boiled alone. Modern usage involves cooking with porridge or chicken broth, which, while tasty, alters its nature and hinders curing disease. Cooking with rock sugar creates cloying sweetness, hindering the Lung Metal's descending purification.
(Xu Xuanzhi) Earth is the mother of all things, the form of Kun, and the function of the Spleen. When used, fresh pure yellow earth containing vital Qi is best. Chen Tu (Old Earth) from crumbling walls/kilns mixed with lime is unusable.
(Xu Xuanzhi) Recently, a method of extracting Mi Lu (Rice Dew) emerged for patients unable to eat, replacing rice. I observed several drinkers whose conditions worsened and grain intake ceased. Mi Lu's nature is a cluster of fire qi rising, similar to distilled spirits, albeit without yeast. Better to cook熟米 (cooked rice) until soft, squeeze juice through linen cloth until white and paste-like, smooth and easy to swallow. Its mild nature far surpasses Mi Lu.
(Bencao Gangmu) Afuyou (Opium), commonly written as Yapiàn, was rarely heard of in past dynasties but used recently. It is said to be the sap of the Poppy flower. When poppy buds are green, prick the outer green skin 3-5 times in the afternoon; collect the exuded sap with a bamboo knife the next morning, and dry in porcelain ware away from sun.
(Yangsheng Geyan) Opium comes from Western barbarians. Their custom is naked burial. After centuries, this soil is dug up and mixed with poppy petals. Poppy petals are toxic; mixed with dead human flesh/blood, consumption is fatal. Long-term use makes cessation difficult. The method to quit involves Shiquan Dabu Tang (Ten Complete Great Tonifying Decoction) mixed with opium ash, taken during withdrawal symptoms, gradually improving. Bencao Gangmu mentions poppy flowers but not this soil-making process, likely because the author hadn't seen it.
Processing
Seventeen processing methods: Pao (roasting in sand/salt), Bo (dry roasting), Bao (pop-roasting), Zhi (roasting over fire), Wei (baking in ashes), Chao (stir-frying), Lan (scorching), Lian (smelting), Zhi (preparing with liquid), Du (measuring/processing), Fei (levigation), Fu (burying), Bang (slicing), Dui (pounding), Shai (sun-drying), Pu (air-drying), Lu (dew-exposing). Each serves its purpose.
(Wang An) Herbal processing by fire: Bo, Wei, Zhi, Chao. By water: Qin, Pao, Xi. By water and fire: Zheng, Zhu. Wine processing lifts and directs upward; Ginger processing warms and disperses; Salt processing directs to Kidneys and softens hardness; Vinegar processing directs to Livers and astringes; Child's urine processing removes inferior qualities and directs downward; Rice wash water processing removes dryness and harmonizes the middle; Milk processing moistens dryness and generates blood; Honey processing sweetens, slows, and benefits Yuan Qi; Old wall earth processing borrows Earth Qi to tonify the Middle Jiao; Flour-baking and Qu-processing suppress harshness to protect the upper esophagus; Black soybean and Licorice decoction soaking detoxifies and pacifies. Sheep fat/pig lard coating aids bone penetration and brittleness. Removing weeds prevents bloating; removing hearts eliminates irritability. Each processing method has its specific suitability.
(Yixue Rumen) For diseases in the head, face, fingers, and skin, using Huangqin (Scutellaria Root), Huanglian (Coptis Rhizome), Zhimu (Anemarrhenae Rhizome), and Huangbai (Phellodendri Cortex) requires wine-frying to borrow wine's power to ascend. For diseases below the throat and above the navel, wine-washing is required. For diseases below, raw use is appropriate. ○ Generally, raw herbs ascend, cooked herbs descend. To achieve both, use raw and cooked together. ○ Dahuang should be baked to prevent cold damaging Stomach Qi; Wutou/Futou (Aconite) must be roasted to reduce toxicity; Dihuang (Rehmannia) should also be wine-washed. Danggui (Angelica Sinensis) soaked in wine aids dispersion.
Herbal processing has two types: Spleen/Stomach herbs like Guya (Sprouted Millet), Shenqu (Medicated Leaven), Maita (Sprouted Barley), Baizhu (Atractylodes), and Gancao (Licorice) should be roasted because the Spleen likes dryness, Fire generates Earth, and they utilize fire power. Huangqin, Huanglian, Zhimu, Huangbai may require wine-frying to moderate their bitter-cold excess and borrow wine's power to reach the exterior. Ganjiang (Dried Ginger) inherits Heaven-Earth Yang; its leaf is already warm, why wait for...