（本经中品）
【气味】苦温，无毒。
【主治】主咳逆上气，温疟寒热，洗洗在皮肤中，妇人漏下绝子，诸恶疮疡金疮。
【核】曰∶生陇西川谷，今当州、宕州、翼州、松州、秦州、汶州多种莳矣。仲春生苗
布叶，似牡丹叶，嫩绿三瓣。七八月开花，似莳萝花，娇红可目。根黑黄色，肉浓不枯者为
胜。秦州者，头圆尾多，色紫气香，肥润多脂，名马尾归，此种最佳。他处者头大尾粗，色
白枯燥，名 头归，不堪用也。大都川产者力刚而善攻，秦产者力柔而善补。雷公云∶去芦
头，酒浸一宿，止血破血，头尾效各不同，破宜使头，止宜用尾，并服无效，单使为贵也。
元素云∶头止血，尾破血，身和血，全用则一破一止矣。李杲云∶头止血而上行，身养血而
中守，尾破血而下流，全活血而不走。时珍云∶雷、张两说，功效各异，大凡根 身半以上，
气脉上行，法乎天；身半以下，气脉下行，法乎地。而人身法象天地，则治上当用头，治中
当用身，治下当用尾，通治当全用，此一定之理。当以张说为优，以颐论之，雷说为当。经
云∶藏真高于肺，以行营卫阴阳也。藏真下于肾，肾藏骨髓之气也。唯居上者乃能行，居下
者乃能止，所谓欲举必先按，欲按必先举耳。而行中有止，止中有行，此又上下相 之妙。
收藏须晒干，乘热裹纸，封固瓮中，则不蛀。
【 】曰∶古人相招以文无。文无，当归也，盖以功用为名矣。味苦气温，臭香色紫，
当入心，为心之使药，心之血分气分药也。祗判入血，便失当归本来面目矣。何也？血无气
，则不能营运经隧，灌溉周身，彼此依循，互为关键。经云∶藏真通于心，心藏血脉之气
也，如咳逆上气，此即气不于归。皮肤之中，营气之所舍也，温疟寒热，不在皮肤外，肌肉
内，而洗洗在皮肤中，此邪不于归，营无归向。若漏下，即血不归远。绝子，即血无归息。
金疮，即血不归旋。疮疡，即气不归摄，当归助气之用，益血之体，能使气血邪气，各归于
所当归之地。煮汁饮之，宣扬帅气耳。唐诗云∶胡麻好种无人种，正是归时又不归，良有以
也。
（记载于《神农本草经》中品）
【气味】味苦，性温，无毒。
【主治】主要治疗咳嗽气逆，温疟引起的寒热往来，感觉如冷水洒在皮肤之中，妇女崩漏下血导致的不孕症，以及各种恶性的疮疡和金创（金属利器造成的创伤）。
【考证】曰：当归生于陇西的川谷地带，如今当州、宕州、翼州、松州、秦州、汶州等地多有种植。仲春时节生出苗叶，叶片形状类似牡丹叶，嫩绿且呈三瓣状。七月八月开花，花朵形状类似莳萝花，娇红可爱。根部呈黑黄色，肉质厚实不干枯的品质较好。产自秦州的当归，头部圆润尾部较多，颜色紫红香气浓郁，肥润多油脂，被称为“马尾归”，这种品质最佳。其他产地生产的当归，头部大尾部粗，颜色白而枯燥，被称为“头归”，不堪使用。大致而言，四川产的当归药力刚猛善于攻邪，陕西秦地产的当归药力柔和善于补益。雷公说：去掉芦头，用酒浸泡一夜，止血和破血的功效不同，根头和根尾的效果各不相同，破血宜用根头，止血宜用根尾，如果混合服用则无效，单独使用才珍贵。李元素说：根头止血，根尾破血，根身调和血液，全株一起用则既破血又止血。李杲说：根头止血且药性上行，根身养血且药性居中守位，根尾破血且药性下行，全株使用则活血但不走窜。李时珍说：雷公和张元素的两种说法，功效各异，大体上根部和根身的一半以上，气脉上行，效法天道；根身的一半以下，气脉下行，效法地道。而人体象法天地，那么治疗上部应当使用根头，治疗中部应当使用根身，治疗下部应当使用根尾，全面治疗应当全株使用，这是一定的道理。应当以张元素的观点为优，但依我卢之颐的观点来看，雷公的说法更为恰当。经文说：脏真之气高于肺，用以运行营卫阴阳之气。脏真之气下归于肾，肾藏骨髓之气。只有居于上方的才能运行，居于下方的才能固止，这就是所谓的想要抬起必先按压，想要按压必先抬起的道理。而行中有止，止中有行，这又是上下相互作用的妙处。采收后需晒干，趁热用纸包裹，密封在瓮中，则不会生虫。
【发明】曰：古人用“文无”来互相招唤。“文无”就是当归，大概是根据其功用命名的。味道苦，气温，气味香，颜色紫，应当入心经，作为心的使药，是调理心血分和气分的药物。如果只判断它入血分，就失去了当归本来的面目了。为什么呢？血没有气的推动，就不能在经络隧道中营运，灌溉全身，彼此依赖遵循，互为关键。经文说：脏真之气通于心，心藏血脉之气。像咳嗽气逆，这就是气不能回归本位。皮肤之中，是营气所舍居的地方，温疟寒热，不在皮肤之外，肌肉之内，而是感觉如冷水洒在皮肤之中，这是邪气不能回归，营气没有归宿。如果是崩漏下血，就是血不归远。导致不孕，就是血没有归息之处。金创，就是血不能回归旋复。疮疡，就是气不能归摄固守。当归辅助气的作用，增益血的形体，能使气血和邪气，各自回到它们应当回去的地方。煮汁饮用，是为了宣扬帅气的功能。唐诗说：“胡麻好种无人种，正是归时又不归”，确实是有道理的。
(Recorded in the Middle Category of the *Shennong Bencao Jing*)
[Flavor and Nature] Bitter, warm, non-toxic.
[Indications] Primarily treats cough with rebellious Qi (Ke Ni Shang Qi), cold-heat alternations of Warm Malaria (Wen Nue) with a sensation as if cold water is sprinkled within the skin, uterine bleeding leading to infertility (Lou Xia Jue Zi), and various malignant sores/ulcers and metal weapon injuries (Jin Chuang).
[Verification] It is said: Danggui grows in the river valleys of Longxi. Currently, it is widely cultivated in Dangzhou, Dangzhou, Yizhou, Songzhou, Qinzhou, and Wenzhou. In mid-spring, shoots and leaves emerge; the leaves resemble those of Peony (Mudan Ye), tender green and tripartite. Flowers bloom in July and August, resembling Dill flowers, delicate red and pleasing to the eye. The root is blackish-yellow; those with thick flesh that do not dry out are superior. Danggui from Qinzhou has a round head and many tails, purple color, fragrant aroma, plump, moist, and oily, named "Horse-tail Danggui" (Ma Wei Gui); this variety is the best. Those from other places have large heads and coarse tails, white color, and dry texture, named "Head Danggui" (Tou Gui), which are unsuitable for use. Generally speaking, Danggui produced in Sichuan has strong potency and excels at attacking pathogens, while that produced in Qin (Shaanxi) has mild potency and excels at tonifying. Lei Gong stated: Remove the radicle (Lu Tou), soak in wine overnight. For stopping bleeding and breaking blood stasis, the effects of the head and tail differ. Breaking stasis should use the head, stopping bleeding should use the tail; mixing them renders them ineffective, whereas using them separately is precious. Li Yuan Su stated: The head stops bleeding, the tail breaks blood stasis, the body harmonizes blood; using the whole plant results in both breaking and stopping. Li Gao stated: The head stops bleeding and moves upward, the body nourishes blood and stays central, the tail breaks blood stasis and moves downward, and the whole plant invigorates blood without dispersing. Li Shizhen stated: The theories of Lei Gong and Zhang Yuansu differ in efficacy. Generally, the upper half of the root and body, where Qi and meridians ascend, follow the pattern of Heaven; the lower half, where Qi and meridians descend, follow the pattern of Earth. Since the human body mirrors Heaven and Earth, treating the upper part requires the head, the middle part requires the body, and the lower part requires the tail; comprehensive treatment requires the whole plant. This is a fixed principle. Zhang's view should be preferred, but according to my (Lu Zhiyi's) discussion, Lei's view is more appropriate. The Classic states: The Zang True Qi resides above the Lung to circulate Ying and Wei and Yin-Yang. The Zang True Qi resides below in the Kidney, which stores the Qi of bone marrow. Only what resides above can circulate, and only what resides below can stop/retain. This is the principle that one must press down before lifting up, and lift up before pressing down. Movement contains stillness, and stillness contains movement; this is the subtlety of mutual interaction between upper and lower. After harvest, it must be dried in the sun, wrapped in paper while hot, and sealed in an urn to prevent insect damage.
[Elucidation] It is said: Ancients used "Wen Wu" to summon each other. "Wen Wu" refers to Danggui, likely named after its function. Its flavor is bitter, nature is warm, odor is fragrant, and color is purple. It should enter the Heart Meridian, acting as the Envoy Herb of the Heart, and regulating both the Blood aspect and Qi aspect of the Heart. If judged solely as entering the Blood aspect, it loses its original essence. Why? Without Qi, Blood cannot circulate through the collaterals and irrigate the entire body; they rely on each other and form key interconnections. The Classic states: The Zang True Qi connects to the Heart, which stores the Qi of blood vessels. For instance, cough with rebellious Qi indicates that Qi fails to return to its origin. Within the skin lies the residence of Ying Qi. Cold-heat alternations of Warm Malaria do not occur outside the skin or inside the muscle, but rather feel like cold water sprinkled in the skin; this indicates pathogenic factors fail to return, and Ying Qi lacks direction. Uterine bleeding implies Blood does not return far (to its source). Infertility implies Blood lacks a place to rest/settle. Metal weapon injuries imply Blood fails to return to circulation. Sores/ulcers imply Qi fails to retain/control. Danggui assists the function of Qi and benefits the substance of Blood, enabling Qi, Blood, and Pathogenic Factors to return to their respective proper locations. Boiling it into juice and drinking it serves to promote the movement of the Commander Qi (Shuai Qi). A Tang poem says: "Sesame is good to plant, yet no one plants it; just when it is time to return, it does not return." This is indeed meaningful.