古作
甘苦微温，无毒。产高丽者良，反藜芦，畏卤盐，阴虚火炎，咳嗽喘
逆者，青盐制之。
《本经》补五脏，安精神，定魂魄，止惊悸，除邪气，明目开心益智，久服轻身延年。
发明 人参甘温，气薄味浓，阳中微阴，能补肺中元气，肺气旺，四脏之气皆旺，精自
生而形自盛，肺主诸气故也。古人血脱益气，盖血不自生，须得补阳气之药乃生，阳生则阴
长，血乃旺耳。若单用补血药，血无由而生也。《素问》言∶无阳则阴无以生，无阴则阳无
以化。故补气必用人参，补血须兼用之。仲景言病患汗后，身热亡血，脉沉迟，下利，身凉
，脉微血虚，并加人参。盖有形之血，未能即生，希微之气，所当急固，无形生有形也。丹
溪言∶虚火可补，参、 之属；实火可泻，芩、连之属。后世不察，概谓人参补火，谬矣。
夫火与元气势不两立，正气胜则邪气退。人参既补元气又补邪火，是反复之小人矣，又何与
甘草、茯苓、白术为四君子耶。凡人面白、面黄、面青黧悴者，皆脾肺肾气不足，可用也。
面赤、面黑者，气壮神强，不可用也。脉浮而芤濡虚大，迟缓无力，沉而迟涩，弦细微弱，
结代或右手关部无力，皆可用也。若弦强紧实，滑数洪盛，长大有力，或右手独见脉实，皆
火郁内实，不可用也。洁古谓喘嗽勿用者，痰实气壅之喘也；若肾虚气短喘促者，必用也。
仲景谓肺寒而嗽勿用者，寒束热邪壅滞在肺之嗽也。若自汗恶寒而嗽者，必用也。东垣谓久
病郁热在肺勿用者，乃火郁于内，宜发不宜补也。若肺虚火旺气短自汗者，必用也。丹溪言
诸痛不可骤用者，乃邪气方锐，宜散不宜补也。若里虚吐利，及久病胃弱虚痛喜按者，必用
也。节斋谓阴虚火旺吐血勿用者，乃血虚火亢，能食脉强，服人参则阳愈旺，阴愈消，未有
不引血大脱也。若自汗气短，肢寒脉虚者，必用也。古今治劳，莫过于葛可久，其独参汤、
保真汤未尝废人参而不用。惟麻疹初发，身发热而斑点未形，伤寒始作，证未定而热邪方炽
，不可用耳。喻嘉言曰∶伤寒有宜用人参入药者，发汗时元气大旺，外邪乘势而出。若元气
素弱之人，药虽外行，气从中馁，轻者半出不出，留连致困，重者随元气缩入，发热无休，
所以虚弱之人必用。人参入表药中，使药得力，一涌而出，全非补养之意。即和解药中，有
人参之大力居间，外邪遇正，自不争而退舍，亦非偏补一边之意。而不知者，谓伤寒无补，
邪得补弥炽，断不敢用。而市井愚夫乃交口劝病患不宜服参，医者又避嫌远谤，一切可生之
机悉置之不理，殊失《本经》除邪气之旨矣。古今诸方表汗用参苏饮、败毒散，和解用小柴
胡，解热用白虎加人参汤、竹叶石膏汤，攻下用黄龙汤，领人参深入驱邪，即热退神清。从
仲景至今，明贤方书无不用人参，何为今日医家屏绝不用，以阿谀求容，全失一脉相传宗旨
。殊不知误用人参杀人者，皆是与黄 、白术、干姜、当归、肉桂、附子同行温补之误所致
；不与羌、独、柴、前、芎、半、枳、桔等同行汗和之法所致也。安得视人参为砒鸩刀刃，
固执不用耶。又痘疹不宜轻用人参者，青干紫黑陷，血热毒盛也。若气虚顶陷，色白皮薄，
泄泻浆清，必用也。故《博爱心鉴》治痘以保元汤为要药。人参得升麻，补上焦之气，泻中
州之火。得茯苓，补下焦之气，泻肾中之火。东垣交泰丸用人参、皂荚，是恶而不恶也。治
月闭用四物加人参、五灵脂，是畏而不畏也。痰在胸膈，以人参、藜芦同用，而取涌越，是
激其怒性也。惟右手独见脉实者，为肺经本有火故不宜用。若右手虚大而嗽者，虽有火邪，
此为虚火上炎，肾水不足，乃刑金之火，非肺金之火，正当以人参救肺，但须多用方始得力
，若少用必增胀满。《本经》言，安五脏，定魂魄，止惊悸，明目开心益智者，以脏气安和
，心神宁定，当无惊悸昏昧之虑矣。其除邪气者，以甘温之力协诸表药，助胃祛邪，譬诸坐
有君子，则小人无容身之地矣。缪子《经疏》云∶人参论其功能之广，如《本经》所说，信
非虚语，第其性亦有所不宜，世之录其长者，或遗其短，摘其瑕者，并弃其瑜，是以或当用
而后时，或非宜而罔投，或蒙其利反见其害，二者之误，其失则一，使良药不见信于世。粗
工互腾其口说，岂知人参本补五脏真阳之气者也。若夫虚羸 怯，劳役饥饱所伤，努力失血
以致阳气短乏，陷入阴分，发热倦怠，四肢无力。或中暑伤气，气无以动。或呕吐泄泻，霍
乱转筋，胃弱不食，脾虚不磨。或真阳衰少，肾气乏绝，阳道不举。或中风失音，产后气喘
，小儿慢惊，痘后气虚，溃疡长肉等证，投之靡不立效。惟不利于肺家有热，咳嗽吐痰，吐
血衄血，骨蒸劳瘵，阴虚火动之候。盖肺者，清肃之脏，真气无亏，则宁谧清净，以受生气
之熏蒸，而朝百脉，苟纵恣情欲，亏损真阴，火空则发。热起于下，火烁乎上，则肺先受之
，火乃肺之贼邪，邪气胜则实，实则肺热郁结，为痰嗽痒，而血热妄行，溢出上窍。王好古
所谓肺热还伤肺是也。若误投之，鲜克免者，此皆实实之误，于人参何咎哉。产山西太行山
者，名上党人参，虽无甘温峻补之功，却有甘平清肺之力，亦不似沙参之性寒专泄肺气也。
参芦能耗气，专入吐剂，涌虚人膈上清饮宜之，盐哮用参芦涌吐最妙。参芦涌吐，参须下泄
，与当归、紫菀之头止血，身和血，尾破血之意不殊。参须价廉，贫乏之人往往用之，其治
胃虚呕逆，咳嗽失血等证，亦能获效，以其性专下行也。若治久痢滑精，崩中下血之证，每
致增剧，以其味苦降泄也。其芦世罕知用，惟江右人称为竹节参。近日吾吴亦有用之者，其
治泻利脓血、崩带、精滑等证，俱无妨碍。如气虚火炎喘呕嗽血，误用转剧。昔人用以涌吐
者，取其性升而于补中寓泻也，此义前人未发，因屡验而笔之。
人参，古字写作“葠”。味甘、苦，性微温，无毒。产自高丽（朝鲜）的质量最好。与人参相反的药物是藜芦，畏惧卤盐；对于阴虚火旺、出现咳嗽气喘的患者，需用青盐炮制后使用。
《神农本草经》记载：人参能补益五脏，安定精神，镇定魂魄，制止惊悸，祛除邪气，使眼睛明亮，开启心窍，增加智慧，长期服用可身体轻健，延年益寿。
【发明】人参味甘性温，气味轻薄而味浓，属于阳中略带阴性的药物，能够补益肺中的元气。肺气旺盛，则其他四脏的气也随之旺盛，精气自然产生，形体自然强盛，这是因为肺主司一身之气的原因。古人治疗血脱证时采用益气法，因为血液不能自行生成，必须依靠补益阳气的药物才能化生，阳气生长则阴血随之增长，血液才能旺盛。如果单独使用补血药，血液就无法生成。《素问》说：“没有阳气，阴精就无法生成；没有阴精，阳气就无法化生。”因此补气必须用人参，补血时必须兼用人参。张仲景指出，患者发汗后，身体发热且亡血，脉象沉迟，腹泻，身体凉爽，脉微弱且血虚，都应加入人参。这是因为有形的血液不能立即生成，而稀微的元气应当急需固护，这是以无形之气生有形之血。朱丹溪说：“虚火可以用补法，如人参、黄芪这类药物；实火可以用泻法，如黄芩、黄连这类药物。”后世医家不加考察，一概认为人参是补火的药物，这是错误的。火与元气势不两立，正气胜则邪气退。如果人参既补元气又补邪火，那就是反复无常的小人了，又怎能与甘草、茯苓、白术组成“四君子汤”呢？凡是面色白、面黄、面青且憔悴的人，都是脾、肺、肾气不足，可以使用人参。面色赤红或黑的人，气壮神强，不可使用。脉象浮而芤、濡、虚大，迟缓无力，沉而迟涩，弦细微弱，结代，或者右手关部脉无力，都可以使用。如果脉象弦强紧实，滑数洪盛，长大有力，或者仅右手脉实，这些都是火郁内实，不可使用。李东垣（洁古）说喘嗽不用人参，是指痰实气壅导致的喘咳；如果是肾虚导致的气短喘促，则必须使用。张仲景说肺寒咳嗽不用人参，是指寒邪束表、热邪壅滞在肺导致的咳嗽；如果是自汗、恶寒且咳嗽，则必须使用。李东垣说久病郁热在肺不用人参，是指火郁于内，宜发散不宜补益；如果是肺虚火旺、气短自汗，则必须使用。朱丹溪说各种疼痛不可骤用人参，是指邪气正锐利，宜疏散不宜补益；如果是里虚导致的呕吐腹泻，以及久病胃弱、虚痛喜按，则必须使用。节斋说阴虚火旺吐血不用人参，是指血虚火亢，能进食且脉强，服用人参则阳气更旺，阴液更消，没有不导致大量出血的；如果是自汗、气短、肢冷脉虚，则必须使用。古今治疗劳损，没有比得上葛可久的，他的独参汤、保真汤从未废弃人参而不使用。只有麻疹初发，身体发热而斑点未显现，伤寒刚开始发作，证候未定而热邪正炽盛时，不可使用。喻嘉言说：伤寒中有适宜用人参入药的，发汗时元气旺盛，外邪乘势而出。如果元气素来虚弱的人，药力虽向外行，但气在中焦气馁，轻的病邪半出不出，留连致困，重的病邪随元气缩入体内，发热不止，所以虚弱之人必须使用。人参加入解表药中，能使药力得力，一涌而出，完全不是为了补养的意思。即使在和解药中，有人参的大力居间调节，外邪遇到正气，自然不争而退避，也不是偏补一边的意思。而不知者，认为伤寒无补法，邪气得补益会更炽盛，断然不敢使用。市井愚夫更是交口劝告病患不宜服参，医者又避嫌远谤，将所有可以救生的机会置之不理，严重违背了《本经》除邪气的宗旨。古今各方剂，解表用参苏饮、败毒散，和解用小柴胡汤，解热用白虎加人参汤、竹叶石膏汤，攻下用黄龙汤，让人参深入驱邪，随即热退神清。从张仲景至今，明贤方书无不使用人参，为何今日医家屏绝不用，以此阿谀求容，完全失去了一脉相传的宗旨。殊不知误用人参杀人的，都是因为与人参同用的黄耆、白术、干姜、当归、肉桂、附子等温补药物造成的失误；而不是因为不与羌活、独活、柴胡、前胡、川芎、半夏、枳壳、桔梗等同行汗和之法所致。怎么能视人参为砒霜鸩酒、刀刃一样，固执地不使用呢？另外痘疹不宜轻用人参，是因为痘色青干紫黑陷伏，血热毒盛。如果是气虚顶陷，色白皮薄，泄泻浆清，则必须使用。所以《博爱心鉴》治疗痘疹以保元汤为要药。人参得升麻，能补上焦之气，泻中州之火；得茯苓，能补下焦之气，泻肾中之火。李东垣的交泰丸用人参、皂荚，是相恶而不相恶（指虽有相恶之名但实际可用）；治疗闭经用四物汤加人参、五灵脂，是相畏而不相畏（指虽有相畏之名但实际可用）；痰在胸膈，以人参、藜芦同用，以取涌吐之效，这是激发其怒性。只有右手独见脉实者，因肺经本有火故不宜用。若右手虚大而咳嗽者，虽有火邪，此为虚火上炎，肾水不足，乃刑金之火，非肺金之火，正当以人参救肺，但须多用才有效，若少用必增胀满。《本经》说安五脏，定魂魄，止惊悸，明目开心益智，是因为脏气安和，心神宁定，就没有惊悸昏昧的忧虑了。其除邪气的作用，是因为甘温之力协助诸表药，助胃祛邪，好比坐有君子，小人就无容身之地了。缪希雍《本草经疏》说：人参论其功能之广，如《本经》所说，确实不是虚语，只是它的性质也有不适宜的地方，世人记录其长处，有时遗漏其短处；摘取其瑕疵，便抛弃其优点，因此有时该用却过时不用，或不适宜却胡乱投药，或蒙受其利反而见到其害，这两种错误，其过失是一样的，使良药不被世人信任。粗劣的医生互相夸口，岂知人参本是补益五脏真阳之气的药物。至于虚羸怯弱，劳役饥饱所伤，努力失血以致阳气短乏，陷入阴分，发热倦怠，四肢无力。或中暑伤气，气无以动。或呕吐泄泻，霍乱转筋，胃弱不食，脾虚不磨。或真阳衰少，肾气乏绝，阳道不举。或中风失音，产后气喘，小儿慢惊，痘后气虚，溃疡长肉等证，投用人参无不立竿见影。唯独不利于肺家有热，咳嗽吐痰，吐血衄血，骨蒸劳瘵，阴虚火动之候。因为肺是清肃之脏，真气无亏，则宁静清净，以接受生气之熏蒸，而朝百脉，如果纵恣情欲，亏损真阴，火空则发。热起于下，火烁乎上，则肺先受之，火乃肺之贼邪，邪气胜则实，实则肺热郁结，为痰嗽痒，而血热妄行，溢出上窍。王好古所谓肺热还伤肺是也。如果误投人参，很少有不受害的，这都是实实之误，与人参有什么过错呢？产于山西太行山的人参，名叫上党人参，虽然没有甘温峻补之功，却有甘平清肺之力，也不像沙参那样性寒专泄肺气。参芦能耗气，专入吐剂，涌吐虚人膈上清饮适宜，盐哮用参芦涌吐最妙。参芦涌吐，参须下泄，与当归头止血、身和血、尾破血之意相同。参须价廉，贫乏之人往往使用，它治疗胃虚呕逆、咳嗽失血等证，也能获效，因为其性专下行。如果治疗久痢滑精、崩中下血之证，往往导致加重，因为其味苦降泄。参芦世人很少知道使用，只有江西人称为竹节参。近日我们吴地也有人使用，它治疗泻利脓血、崩带、精滑等证，都没有妨碍。如果是气虚火炎喘呕嗽血，误用会加重。古人用来涌吐，是取其性升而在补中寓泻的意思，这一义理前人未曾阐发，因屡次验证而记录下来。
Ren Shen (Ginseng Radix et Rhizoma), anciently written as "Shen". It is sweet and bitter in taste, slightly warm in nature, and non-toxic. The variety produced in Gao Li (Korea) is of the best quality. It is incompatible with Luan Lu (Veratrum nigrum) and fears Lu Yan (halite). For patients with Yin deficiency and flaming fire, coughing, and wheezing, it should be processed with Qing Yan (blue vitriol/green salt).
*Shennong Bencao Jing* records: Ren Shen can tonify the Five Viscera, calm the Spirit (Shen), stabilize the Hun and Po, stop palpitations and fright, eliminate pathogenic factors, brighten the eyes, open the mind, enhance intelligence, and with long-term use, make the body light and prolong life.
[Invention] Ren Shen is sweet and warm, with a thin Qi and strong flavor, belonging to Yang with slight Yin properties. It can tonify the Yuan Qi (Original Qi) in the Lung. When Lung Qi is vigorous, the Qi of the other four Zang organs also becomes vigorous; Essence is naturally generated, and the physical form naturally prospers, because the Lung governs all Qi in the body. In ancient times, for blood depletion, Qi-tonifying methods were used. This is because blood cannot generate itself; it requires herbs that tonify Yang Qi to generate it. When Yang generates, Yin grows, and blood becomes abundant. If only blood-tonifying herbs are used alone, blood cannot be produced. *Suwen* states: "Without Yang, Yin has no basis for generation; without Yin, Yang has no basis for transformation." Therefore, when tonifying Qi, Ren Shen must be used; when tonifying Blood, it must be used in conjunction. Zhang Zhongjing stated that after sweating, if patients present with fever, blood loss, deep and slow pulse, diarrhea, coolness of the body, faint pulse, and blood deficiency, Ren Shen should be added. This is because tangible Blood cannot be generated immediately, whereas subtle Qi must be urgently secured; this utilizes intangible Qi to generate tangible form. Zhu Danxi said: "Deficient Fire can be treated with tonification, such as Ren Shen and Huang Qi (Astragalus); Excess Fire can be treated with purgation, such as Huang Qin (Scutellaria) and Lian Zi (Coptis)." Later generations, failing to investigate, generally claimed that Ren Shen tonifies Fire, which is erroneous. Fire and Yuan Qi are mutually exclusive; when Righteous Qi prevails, Pathogenic Qi retreats. If Ren Shen were to tonify both Yuan Qi and Pathogenic Fire, it would be a treacherous person, and how could it form the Si Jun Zi Tang (Four Gentlemen Decoction) with Gan Cao (Licorice Root), Fu Ling (Poria), and Bai Zhu (Atractylodes Macrocephala Rhizome)? For those with white, yellow, or dark blueish-withered complexions, indicating insufficiency of Spleen, Lung, and Kidney Qi, Ren Shen can be used. For those with red or black complexions, indicating robust Qi and strong Spirit, it should not be used. Pulses that are floating and Kong (hollow), Ru (soft), Xu (deficient), large, slow, weak, or deep, slow, choppy, wiry, fine, small, weak, knotted, intermittent, or weak at the Guan position on the right hand, are indications for use. If the pulse is wiry, strong, tight, solid, slippery, rapid, full, large, forceful, or exclusively solid on the right hand, these indicate internal Fire stagnation and excess, and Ren Shen should not be used. Li Dongyuan (Jiegu) stated that Ren Shen is not used for wheezing and coughing due to Phlegm-Excess and Qi obstruction; however, for shortness of breath and wheezing due to Kidney deficiency, it is essential. Zhang Zhongjing stated that Ren Shen is not used for cold-Lung cough due to cold binding and heat stagnation in the Lung; however, for spontaneous sweating, aversion to cold, and cough, it is essential. Li Dongyuan stated that Ren Shen is not used for chronic disease with stagnant Heat in the Lung, as Fire is stagnant internally and should be dispersed rather than tonified; however, for Lung deficiency with flaming Fire, shortness of breath, and spontaneous sweating, it is essential. Zhu Danxi stated that Ren Shen should not be abruptly used for various pains when Pathogenic factors are sharp and strong, requiring dispersion rather than tonification; however, for interior deficiency causing vomiting and diarrhea, or chronic disease with weak Stomach, dull pain relieved by pressure, it is essential. Jiezai stated that Ren Shen is not used for hematemesis due to Yin deficiency and flaming Fire, specifically when there is blood deficiency with hyperactive Fire, good appetite, and strong pulse, as taking Ren Shen would further strengthen Yang and consume Yin, inevitably leading to massive hemorrhage; however, for spontaneous sweating, shortness of breath, cold limbs, and deficient pulse, it is essential. In treating consumption (Lao Bing), Ge Kejiu was unsurpassed; his Du Shen Tang (Single Ginseng Decoction) and Bao Zhen Tang (Preserve Truth Decoction) never discarded Ren Shen. Only in the initial stage of measles, when the body is feverish but spots have not yet appeared, or in the initial stage of Shang Han (Cold Damage) where the syndrome is undetermined and Heat pathogens are raging, should it not be used. Yu Jiayan said: In Shang Han, there are cases suitable for adding Ren Shen. During sweating, if Yuan Qi is vigorous, external pathogens exit with the momentum. If a person's Yuan Qi is inherently weak, although the medicine acts outwardly, the internal Qi collapses. In mild cases, pathogens remain half-out, lingering and causing distress; in severe cases, pathogens retreat inward with the collapsing Qi, causing continuous fever. Thus, weak persons must use it. When Ren Shen is added to exterior-releasing formulas, it empowers the medicine to expel pathogens forcefully, not for the purpose of nourishment. Even in harmonizing formulas, with the powerful presence of Ren Shen mediating, external pathogens encounter Righteous Qi and naturally retreat without contention, not for the purpose of tonifying one side exclusively. Ignorant people believe Shang Han has no tonification method, fearing that tonification will intensify pathogens, and dare not use it. Common folk advise against taking Ren Shen, and doctors, avoiding suspicion and blame, ignore all chances of survival, severely violating the *Bencao Jing*'s principle of "eliminating pathogens." Ancient and modern formulas use Shen Su Yin (Ginseng and Perilla Decoction) and Bai Du San (Eliminate Toxins Powder) for releasing the exterior, Xiao Chai Hu Tang (Minor Bupleurum Decoction) for harmonizing, Bai Hu Jia Ren Shen Tang (White Tiger plus Ginseng Decoction) and Zhu Ye Shi Gao Tang (Bamboo Leaf and Gypsum Decoction) for clearing Heat, and Huang Long Tang (Yellow Dragon Decoction) for purging, all guiding Ren Shen deep to drive out pathogens, resulting in cleared Heat and spirit. From Zhang Zhongjing to the present, enlightened medical texts all use Ren Shen. Why do today's physicians reject it entirely, seeking favor through flattery, completely losing the lineage's宗旨 (principle)? It is unknown that errors killing patients with Ren Shen are caused by its concurrent use with Huang Qi (Astragalus), Bai Zhu, Gan Jiang (Dried Ginger), Dang Gui (Angelica Sinensis), Rou Gui (Cinnamon Bark), and Fu Zi (Aconite Root) for warm tonification; not by failing to use it concurrently with Qiang Huo (Notopterygium), Du Huo (Angelica Pubescens), Chai Hu (Bupleurum), Qian Hu (Peucedanum), Xiong Qiong (Ligusticum), Ban Xia (Pinellia), Zhi Ke (Bitter Orange), and Jie Geng (Platycodon) for sweating and harmonizing methods. How can Ren Shen be viewed like arsenic, poison, blades, or swords, stubbornly unused? Furthermore, regarding variola (smallpox), Ren Shen should not be lightly used because green, dry, purple, black, and sunken lesions indicate Blood Heat and盛 (abundant) toxins. However, for Qi deficiency with sunken lesions, pale color, thin skin, diarrhea with clear pus, it is essential. Thus, *Boxin Aijian* treats smallpox using Bao Yuan Tang (Preserve Origin Decoction) as a key herb. With Sheng Ma (Cimicifuga), Ren Shen tonifies Upper Jiao Qi and drains Middle Jiao Fire. With Fu Ling, it tonifies Lower Jiao Qi and drains Kidney Fire. Li Dongyuan's Jiao Tai Wan uses Ren Shen and Zao Jiao (Gleditsia Sinensis Spine), indicating apparent incompatibility but actual compatibility. Si Wu Tang (Four Substances Decoction) plus Ren Shen and Wu Ling Zhi (Trogopterus Dung) treats amenorrhea, indicating apparent fear but actual lack thereof. For Phlegm in the chest and diaphragm, Ren Shen and Luan Lu (Ginseng Stem) are used together to induce vomiting, stimulating its aggressive nature. Only when the right hand pulse is exclusively solid, indicating inherent Lung Fire, is it unsuitable. If the right hand pulse is deficient and large with cough, although there is Fire pathogen, this is Deficient Fire flaming upward due to insufficient Kidney Water, i.e., Kidney Fire punishing Metal, not Lung Metal Fire. Ren Shen should be used to save the Lung, but in large doses to be effective; small doses will increase distension. *Bencao Jing* says it calms the Five Viscera, stabilizes Hun and Po, stops palpitations, brightens eyes, opens the mind, and enhances intelligence because when Visceral Qi is harmonious and Spirit is calm, there is no worry of palpitations or confusion. Its ability to "eliminate pathogens" relies on its sweet-warm power assisting exterior herbs to aid the Stomach and dispel pathogens, like having a gentleman seated, leaving no room for villains. Miao Xiyong in *Jingshu* said: Regarding the broad functions of Ren Shen as described in *Bencao Jing*, it is indeed not empty talk, but its nature has unsuitabilities. Those recording its strengths may omit its weaknesses; those picking flaws may discard its virtues. Thus, sometimes it is used late when appropriate, or improperly administered, or its benefits lead to harm. Both errors result in the same loss: good medicines lose public trust. Crude practitioners babble, unaware that Ren Shen originally tonifies the True Yang Qi of the Five Viscera. As for emaciation, weakness, injury from labor or irregular diet, excessive effort causing blood loss leading to Qi deficiency sinking into the Yin layer, fever, fatigue, and limb weakness. Or summerheat injuring Qi, making Qi unable to move. Or vomiting, diarrhea, cholera with cramps, weak Stomach refusing food, weak Spleen failing to transform. Or decline of True Yang, exhaustion of Kidney Qi, impotence. Or wind-stroke with aphasia, postpartum asthma, pediatric slow convulsion, Qi deficiency after smallpox, ulcers failing to granulate—administering Ren Shen yields immediate effects in all these cases. It is solely unsuitable for Lung Heat with coughing and expectoration, hematemesis, epistaxis, bone-stealing consumption, and signs of Yin deficiency with flaming Fire. Because the Lung is a pure and descending organ; if True Qi is unimpaired, it remains peaceful and quiet, receiving the steaming of generating Qi and governing the hundred vessels. If desires are indulged, depleting True Yin, Fire erupts from emptiness. Heat rises from below, Fire scorches above, so the Lung suffers first. Fire is the thief-pathogen of the Lung; when pathogenic Qi prevails, it becomes excess, leading to Lung Heat stagnation, phlegm-cough, and reckless bleeding from upper orifices due to Blood Heat. This is what Wang Haogu meant by "Lung Heat further injures the Lung." Misadministration rarely escapes disaster. This is an error of "tonifying excess," what fault does Ren Shen have? Ren Shen produced in the Taihang Mountains of Shanxi is named Shang Dang Ren Shen. Although it lacks the potent sweet-warm tonifying power, it has sweet-pure Lung-clearing strength, unlike Sha Shen (Glehnia or Adenophora) which is cold and specifically drains Lung Qi. Shen Lu (Ginseng Stem) consumes Qi and is specialized for emetic formulas, suitable for inducing vomiting of clear fluids above the diaphragm in deficient persons; for salt-asthma, inducing vomiting with Shen Lu is excellent. Shen Lu induces vomiting, while Shen Xu (Ginseng Fibrous Roots) promotes downward drainage, differing from the concept of Dang Gui head stopping bleeding, body harmonizing blood, and tail breaking blood. Shen Xu is cheap, often used by the poor. It treats Stomach deficiency with retching, coughing, and hemoptysis effectively due to its downward-nourishing nature. However, for chronic dysentery, spermatorrhea, metrorrhagia, and hematochezia, it often exacerbates conditions due to its bitter, draining nature. Shen Lu is rarely known or used, except in Jiangxi where it is called Zhu Jie Shen (Bamboo Joint Ginseng). Recently, people in our Wu region also use it. It treats dysentery with pus and blood, metrorrhagia, leukorrhea, and spermatorrhea without hindrance. However, for Qi deficiency with flaming Fire causing wheezing, retching, coughing, and hemoptysis, misuse worsens the condition. Ancients used it for vomiting, taking advantage of its ascending nature which contains draining within tonification. This meaning was not previously elucidated; I record it here due to repeated verification.