（宋嘉 ）
【气味】辛，微温，无毒。
【主治】主风水毒肿，去恶气，止霍乱心腹痛。
【核】曰∶藿香出交址、九真、武平、兴古诸国。吏民多种之，今岭南颇饶，所在亦有。
二月宿根再发，亦可子种。苗似都梁。方茎业生，中虚外节。叶似荏苏，边有锯齿。七月擢
穗，作花似蓼。房似假苏，
子似茺蔚。五六月未擢穗时，采茎叶曝干。可着衣中，用充香草。
超时则性缓无力矣。洁古、东垣、惟用藿叶，为能敷布宣发，后世因藿叶多伪，并枝茎用之
，今枝茎尤多伪耳。唐史云∶顿逊国出藿香，插枝便生，叶如都梁。范晔云∶零藿虚燥，芬
芳之气，经久不变。
先人云∶气乱于肠，遂作霍乱。致乱止气者，恶气耳。藿虚燥芬馥，具不逆不挠，入群
不乱义，乃可立定其乱，因名曰藿；方之奇方急方，剂之宣剂轻剂燥剂也。
【 】曰∶南岳曰霍，假之标方域，表功能也。本草列释典名相，如楞严之兜娄婆香，
法华之多摩罗跋香，金光明之钵怛罗香，涅 之迦算香，皆藿分名。木本也，即扶南国所言，
五香共一木，根旃檀，节沉香，胶熏陆，花鸡舌，叶藿香者是矣。正旦所须，草本也。即南
方草木状所载之生成，而岭南尤多有之。诗云∶食我场藿，香草也。盖草木至南曰任，任化
育，而于时为夏，域其方者，功能更忽霍而迅疾矣。是主霍疾乱作于俄顷，挥霍纷纭，其如
摇反诸手，若去恶气为对待，治风水毒肿为达木，止心腹痛，及壅肿为发火；定吐逆，稣脾
胃为夺土；土郁夺之，火郁发之，木郁达之，正所以任化育而于时为夏，为正位四气主，命
曰藿香正气者以此。
（应劭风俗通云∶南方衡山，一名曰霍，霍者万物盛长，垂枝布叶，霍然而大，诚所谓
任化育而于时为夏为大。草木至南曰任，相见乎离也，大人以继明照于四方，宜为正位四气
主。）
（宋代嘉祐年间补入）
【气味】味辛，性微温，无毒。
【主治】主治风水毒肿，去除恶气，止霍乱引起的心腹疼痛。
【考证】曰：藿香产于交址、九真、武平、兴古等国。官吏百姓多种植它，如今岭南地区颇为丰富，各地也都有生长。
二月时宿根再次发芽，也可以用种子播种。幼苗形状像都梁（一种香草）。茎呈方形，叶片互生，中间空心外部有节。叶子像荏苏（紫苏的一种），边缘有锯齿。七月抽穗，开花像蓼草。果实像假苏（荆芥），种子像茺蔚（益母草）。在五六月尚未抽穗时，采摘茎叶晒干。可以放在衣服中，用作香草。
过了适宜采收的时节，药性就会变得缓和而无力。洁古（张元素）、东垣（李杲）只使用藿叶，认为它能敷布宣发，后世因为藿叶多伪劣，便连同枝茎一起使用，现在枝茎更是多伪劣之物。《唐史》记载：顿逊国出产藿香，插入枝条就能生根，叶子像都梁。范晔说：零藿质地虚燥，芬芳的气味经久不变。
先人说：气在肠道中紊乱，于是发生霍乱。导致气乱并使之停止混乱的，是恶气。藿香气味虚燥芬芳，具有不逆反不乖戾的特性，融入群药中不乱其性，从而能够安定气的混乱，因此命名为“藿”；将其比作奇方急方，作为剂型中的宣剂、轻剂、燥剂。
【考证】曰：南岳称为霍，借以标示方域，表达功能。本草列举了佛经中的香名相，如《楞严经》中的兜娄婆香，《法华经》中的多摩罗跋香，《金光明经》中的钵怛罗香，《涅槃经》中的迦算香，这些都是藿香的分类名称。藿香属于木本植物，即扶南国所说的“五香共一木”，根部是旃檀，节部是沉香，胶脂是熏陆，花是鸡舌，叶子是藿香，说的就是这种情况。正月初一所需的藿香，属于草本植物。即《南方草木状》所载的生长形态，而岭南地区尤其多有。《诗经》说：“吃我们田里的藿”，指的是香草。大概草木到了南方称为“任”，任化育万物，而在时令上属于夏季，限定其方位的功能，更加迅速敏捷。这主治霍疾在顷刻间发作，挥霍纷纭，如同在手中摇动反转一般。若将去除恶气视为对待之法，治疗风水毒肿为通达木气，止心腹痛及壅肿为发散火气；定吐逆、苏醒脾胃为夺取土气；土郁则夺之，火郁则发之，木郁则达之，这正是为了胜任化育万物并在时令上属夏，作为正位四气的主宰，命名为藿香正气的原因所在。
（应劭《风俗通》说：南方的衡山，一名叫做霍，霍的意思是万物茂盛生长，垂下枝条展开叶子，霍然而大，确实是所谓胜任化育并在时令上属夏为大。草木到了南方称为任，在离卦相见，大人以连续的光明照耀四方，适宜作为正位四气的主宰。）
(Supplemented during the Jiayou era of the Song Dynasty)
[Flavor and Property] Pungent, slightly warm, non-toxic.
[Indications] Primarily treats wind-water toxic swelling, eliminates foul qi, and stops heart and abdominal pain caused by Huoluan (cholera-like syndrome with vomiting and diarrhea).
[Verification] It is stated that: Huoxiang (Patchouli) originates from countries such as Jiaozhi, Jiuzhen, Wuping, and Xinggu. Officials and commoners cultivate it extensively; currently, it is abundant in the Lingnan region and grows in various places.
In February, the perennial roots sprout again, and it can also be propagated by seeds. The seedlings resemble Duliang (a type of aromatic herb). The stem is square-shaped with opposite leaves, hollow in the center and jointed externally. The leaves resemble Rensu (a variety of Perilla), with serrated edges. In July, it shoots up spikes, and the flowers resemble Polygonum (knotweed). The fruit resembles Jiasu (Schizonepeta), and the seeds resemble Chongwei (Motherwort). In May and June, before shooting spikes, the stems and leaves are harvested and dried. They can be placed in clothing to serve as aromatic herbs. If harvested after the appropriate time, its medicinal property becomes mild and ineffective. Jiegu (Zhang Yuansu) and Dongyuan (Li Gao) used only Huoye (Patchouli leaves), believing they could spread and disperse; later generations, due to the prevalence of fake Huoye, used branches and stems together, and nowadays, fake branches and stems are even more common. The *History of Tang* states: Dunxun country produces Huoxiang, which takes root when branches are inserted, with leaves resembling Duliang. Fan Ye said: Linghuo is void and dry, and its fragrant aroma remains unchanged for a long time.
My ancestors said: When qi becomes chaotic in the intestines, Huoluan occurs. What causes chaos and stops it is foul qi. Huoxiang is void, dry, and fragrant, possessing qualities of not opposing and not resisting, integrating into herbal formulas without disrupting their nature, thereby stabilizing the chaos, hence named "Huo"; compared to miraculous and urgent prescriptions, it serves as a dispersing, light, and drying agent in dosage forms.
[Verification] It is stated that: Mount Huo in the south refers to "Huo," indicating a specific region and expressing function. Materia Medica lists Buddhist incense terms, such as Douluopoxiang in the *Shurangama Sutra*, Duomaluobaxiang in the *Lotus Sutra*, Bodaluoxiang in the *Golden Light Sutra*, and Jiashuanxiang in the *Nirvana Sutra*; these are all sub-names of Huoxiang. Huoxiang is a woody plant, referring to what Funan described as "five aromas from one tree": the root is Zhentan (Sandalwood), the nodes are Chenxiang (Agarwood), the resin is Xunlu (Frankincense), the flower is Jishe (Clove), and the leaf is Huoxiang. The Huoxiang needed on New Year's Day is an herbaceous plant, corresponding to the growth described in *Southern Flora*, particularly abundant in Lingnan. The *Book of Songs* says: "Eating our field Huo," referring to an aromatic herb. Generally, herbs in the south are called "Ren," implying bearing and nurturing, and in terms of seasonal timing, it belongs to summer. Defining its directional function makes it swift and rapid. Thus, it primarily treats Huoji (Huoluan disease) that erupts suddenly, chaotic and turbulent, easily controlled like turning things over in one's hand. Treating foul qi is a counteracting method; treating wind-water toxic swelling is to unblock Wood qi; stopping heart and abdominal pain and swelling is to disperse Fire qi; settling vomiting and reviving Spleen and Stomach is to drain Earth qi; when Earth is stagnant, drain it; when Fire is stagnant, disperse it; when Wood is stagnant, unblock it. This precisely fulfills the role of nurturing and belonging to summer, serving as the master of the four Qi in the correct position, which is why it is named Huoxiang Zhengqi (Patchouli and Aromatic Herb for Regulating Qi).
(Ying Shao's *Fengsu Tong* states: Mount Heng in the south is also called Huo. "Huo" means all things grow vigorously, drooping branches and spreading leaves, becoming grand and vast. This is indeed what is meant by bearing nurture and being great in summer. Herbs in the south are called Ren, appearing in the Li trigram. The Great Man illuminates the four directions with continuous brightness, fitting to be the master of the four Qi in the correct position.)