注《本草》而不论方法犹不注也。《本草》中，草木昆虫介属之气味寒热，必备悉于胸
中
，然后可以随材任用。使胸次无出奇制胜方略，则如无制之师，虽野战亦取胜于一时，未必
不致败于末路。与其焦头烂额，斩杀无遗，何如使敌人望风而靡之为快哉。此七方之必宜论
也。七方者，大小缓急奇偶复也。吾先言其大方。岐伯夫子曰∶君一臣三佐九，制之大也。
凡病有重大，不可以小方治之者，必用大方以治之。大方之中，如用君药至一两者，臣则半
之，佐又半之。不可君药少于臣药，臣药少于佐使。设以表里分大小，是里宜大而表宜小也
，然而治表之方，未尝不可大。设以奇偶分大小，是奇宜大而偶宜小也，然而用偶之方，未
尝不可大。设以远近分大小，是远宜大而近宜小也，然而治近之方，又未尝不可大。故用大
方者乃宜大而大，非不可大而故大也。
或问大方是重大之剂，非轻小之药也，重大必用药宜多而不可少矣。何以君一而臣三佐
用九
耶？是一方之中计止十三味，似乎名为大而非大也。不知大方者，非论多寡，论强大耳。方
中味重者为大，味浓者为大，味补者为大，味攻者为大，岂用药之多为大乎。虽大方之中，
亦有用多者，而终不可谓多者即是大方也。
或疑大方不多用药，终难称为大方，不知大方之义在用意之大，不尽在用药之多也。譬
如补
也，大意在用参之多以为君，而不在用白术、茯苓之多以为臣使也；如用攻也，大意在用大
黄之多以为君，而不在用浓朴、枳实之多以为臣使也。推之寒热表散之药，何独不然，安在
众多之为大哉。（〔批〕更说得圆通。）
或疑大方在用意之大，岂君药亦可小用之乎。夫君药原不可少用也，但亦有不可多用之
时，
不妨少用之。然终不可因少用而谓非君药，并疑少用而谓非大方也。
小方若何？岐伯夫子曰∶君一臣三佐五，制之中也。君一臣二，制之小也。中即小之义。
凡
病有轻小不可以大方投者，必用小方以治之。小方之中，如用君药至二钱者，臣则半之，佐
又半之，亦不可以君药少于臣，臣药少于佐也。夫小方所以治轻病也，轻病多在上，上病而
用大方，则过于沉重，必降于下而不升于上矣。小方所以治小病也，小病多在阳，阳病而用
大方，则过于发散，必消其正而裒其邪矣。故用小方者，亦宜小而小，非不可小而故小也。
（〔批〕小贵得宜，不使胆怯而不敢用大者借口。）
或问小方是轻小之剂，所以治小病也。然君一臣三佐五，方未为小也。若君一臣二而无
佐使
，无乃太小乎。不知小方者，非论轻重，论升降耳，论浮沉耳。方中浮者为小，升者为小也
。岂用药之少者为小乎。虽小方多用，而要不可谓少用药之方即是小方也。
或疑小方不少用药，终不可名为小方。不知小方之义，全不在用药之少也。病小宜散，
何尝
不可多用柴胡；病小宜清，何尝不可多用麦冬；病小宜提，何尝不可多用桔梗。病小宜降
，何尝不可多用浓朴。要在变通于小之内，而不可执滞于方之中也。（〔批〕论得大妙。）
或疑小方变通用之，是小可大用矣。小方而大用，仍是大方而非小方也。曰小方大用，非大
方之可比，药虽多用，方仍小也。
缓方若何？岐伯夫子曰∶补上治上，制以缓。缓者，迟之之谓也。上虚补上，非制之以
缓，
则药趋于下而不可补矣。上病治上，非制之以缓，则药流于下而不可治矣。然而缓之法不同
。有甘以缓之之法，凡味之甘，其行必迟也；有升以缓之之法，提其气而不下陷也；有丸以
缓之之法，作丸而不作汤，使留于上焦也；有作膏以缓之之法，使胶粘于胸膈间也；有用无
毒药以缓之之法，药性平和，功用亦不骤也。有缓治之方，庶几补上不补下，治上不治下矣
。（〔批〕又增前人之所未备。）
或问缓方以治急也，然急症颇有不可用缓之法，岂一概可用缓乎？曰∶宜缓而缓，未可
概用
缓也。若概用缓，必有不宜缓而亦缓者矣。
或疑缓方故缓，恐于急症不相宜。不知急症缓治，古今通议，然而缓方非治急也，大约
治缓
症者为多。如痿症也，必宜缓；如脱症也，不宜急。安在缓方之皆治急哉。
或问缓方君论至备，不识更有缓之之法乎？曰∶缓之法在人而不在法也。执缓之法以治
宜缓
之病，则法实有穷；变缓之方以疗至缓之病，则法何有尽。亦贵人之善变耳，何必更寻缓方
之治哉。
急方若何？岐伯夫子曰∶补下治下，制以急。夫病之急也，岂可以缓治哉。大约治本之
病宜
于
缓，治标之病宜于急。然而标本各不同也。有本宜缓而急者，急治其本。有标不宜急而急者
，急治其标。而急之方实有法焉。有危笃急攻之法，此邪气壅阻于胸腹肠胃也。有危笃急救
之法，此正气消亡于阴阳心肾也。有急用浓煎大饮汤剂之法，使之救火济水，援绝于旦夕也
。有急用大寒大热毒药之法，使之上涌下泄，取快于一时也。有急治之方，庶几救本而不遗
于救标，救标而正所以救本矣。
或问急方治急，不识亦可以治缓症乎？曰∶缓方不可以治急，而急方实所以治缓。遇急
之时
，
不用急方以救其垂危将绝，迨病势少衰而后救之，始用缓治之法不已晚乎。然则急方治急，
非即所以治缓乎。（〔批〕急方治急，正治缓也。真探本之论。）
或疑急方救急，似乎相宜。急方救缓，恐不相合。不知缓急同治者，用药始神耳。
或疑缓急相济，固为治病妙法，然毕竟非治急之急方也。曰∶以急救急，因病之急而急之也
；以急救缓，亦因病虽缓而实急，故急之也。然则缓急相济，仍治急而非治缓也。
或疑急症始用急方，则急方不可用缓也明矣。然古人急病缓治，往往有之，似乎急方非
救
急也。曰∶急方不救急，又将何救乎？急病缓治者，非方用缓也。于急方之中，少用缓药，
以缓其太急之势，非于急方之中，纯用缓药，以缓其太急之机也。
奇方若何？岐伯夫子曰∶君一臣二，君二臣三，奇之制也；所谓奇之制者，言数之奇也。
盖
奇方者，单方也。用一味以出奇，而不必多味以取胜。药味多，未免牵制，反不能单刀直入
。凡脏腑之中，止有一经专病者，独取一味而多其分两，用之直达于所病之处，自能攻坚而
奏功如神也。
或问奇方止取一味出奇，但不知所用何药。夫奇方以一味取胜，《本草》中正未可悉数
也。
吾举其至要者言之。用白术一味以利腰脐之湿也，用当归一味以治血虚头晕也，用川芎一味
以治头风也，用人参一味以救脱救绝也，用茯苓一味以止泻也，用菟丝子一味以止梦遗也，
用杜仲一味以除腰疼也，用山栀子一味以定胁痛也，用甘草一味以解毒也，用大黄一
味以攻坚也，用黄连一味以止呕也，用山茱萸一味以益精止肾泄也，用生地一味以止血也，
用甘菊花一味以降胃火也，用薏仁一味以治香港脚也，用山药一味以益精也，用肉苁蓉一味以
通大便也，用补骨脂一
味以温命门也，用车前子一味以
止水泻也；用蒺藜子一味以明目也，用忍
冬藤一味以治痈也，用巴戟天一味以强阳也，用荆芥一味以止血晕也，用蛇床子一味以壮阳
也，用元参一味以降浮游之火也，用青蒿一味以消暑也，用附子一味以治阴虚之喉痛也，用
艾叶一味以温脾也，用地榆一味以止便血也，用蒲公英一味以治乳疮也，用旱莲草一味以乌
须也，用皂荚一味以开关也，用使君子一味以杀虫也，用赤小豆一味以治湿也，用花蕊石一
味以化血也。以上皆以一味取胜，扩而充之，又在人意见耳。
或疑奇方止用一味则奇，虽奏功甚神，窃恐有偏胜之弊也。顾药性未有不偏者也，人阴
阳气
血亦因偏胜而始病，用偏胜之药以制偏胜之病，则阴阳气血两得其平，而病乃愈。然则奇方
妙在药之偏胜，不偏胜不能去病矣。
或疑方用一味，功虽专而力必薄，不若多用数味则力浓而功专。不知偏胜之病，非偏胜
之药
断不能成功。功成之易，正因其力浓也，谁谓一味之方力薄哉。
偶方若何？岐伯夫子曰∶君二臣四，君二臣六，偶之制也。又曰∶远者偶之，下者不以
偶。
盖偶亦论数耳。是偶方者，重味也，乃二味相合而名之也。如邪盛，用单味以攻邪而邪
不能
去，不可仍用一味攻邪，必更取一味以同攻其邪也；如正衰，用单味补正而正不能复，不可
仍用一味补正，必另取一味以同补其正也。非两方相合之为偶，亦非汗药三味为奇，下药四
味为偶也。
或问奇方止取一味以出奇，而偶方共用两味以取胜，吾疑二味合方，正不可多得也。夫
二味
合而成方者甚多，吾不能悉数，示以成方，不若商以新方也。人参与当归并用，可以治气血
之
虚。黄 与白术同施，可以治脾胃之弱，人参与肉桂同投，可以治心肾之寒。人参与黄连合
剂，可以治心胃。人参与川芎并下，则头痛顿除。人参与菟丝并煎，则遗精顿止。黄 与川
芎齐服，则气旺而血骤生。黄 与茯苓相兼，则利水而不走气。黄 与防风相制，则去风而
不
助胀。是皆新创之方，实可作偶之证。至于旧方，若参附之偶也，姜附之偶也，桂附之偶，
术苓之偶， 归之偶，归芎之偶，甘芍之偶，何莫非二味之合乎。临症裁用，存乎其人。（
〔批〕又开许多法门矣，快哉。）
或疑偶方合两味以制胜，似乎有相合益彰之庆，但不知有君臣之分、佐使之异否乎。夫
方无
君臣佐使者，止奇方也。有偶则君臣自分，而佐使自异矣。天无二日，药中无二君也。偶方
之中，自有君臣之义、佐使之道，乌可不分轻重多寡而概用之耶。（〔批〕方无君臣不成
方矣，又何论偶不偶乎。）
复方若何？岐伯夫子曰∶奇之不去则偶之。偶之是谓重方。重方者，复方之谓也。或用
攻于
补之中，复用补于攻之内，或攻多而补少，或攻少而补多，调停于补攻之间，斟酌于多寡之
际，可合数方以成功，可加他药以取效，或分两轻重之无差，或品味均齐之不一，神而明之
，复之中而不见其复，斯可谓善用复方者乎。
或问复方乃合众方以相成，不必拘拘于绳墨乎？曰∶用药不可杂也，岂用方而可杂乎。
用方
而杂，是杂方而非复方矣。古人用二方合之，不见有二方之异，而反觉有二方之同，此复方
之所以神也。否则，何方不可加减，而必取于二方之相合乎。（〔批〕说得精细明爽。）
或疑复方合数方以成一方，未免太杂。有前六方之妙，何病不可治，而增入复方，使不
善用
药者，妄合方以取败乎。曰∶复方可删，则前人先我而删矣，实有不可删者在也。虽然，知
药性之深者，始可合用复方，否则不可妄用，恐相反相恶，反致相害。（〔批〕神而明之，
存乎其人，然好用聪明，则不可也。）
或疑复方不可轻用，宁用一方以加减之，即不能奏效，亦不致取败。曰∶此吾子慎疾之
意也
。然而复方实有不可废者，人苟精研于《本草》之微，深造于《内经》之奥，何病不可治，
亦何法不可复乎，而犹谨于复方之不可轻用也，未免徒读书之讥矣。
注释《本草》如果不讨论用药方法，就等于没有注释。在《本草》中，草木昆虫介类动物的气味和寒热属性，必须全部牢记在心，然后才能根据药材的特性加以任用。如果心中没有出奇制胜的策略，就像没有统帅的军队，虽然在野战中可能一时取胜，但最终未必不会导致失败。与其拼得焦头烂额、斩杀殆尽，不如让敌人望风披靡那样痛快。这就是必须论述“七方”的原因。所谓七方，是指大、小、缓、急、奇、偶、复这七种方剂类型。我先来阐述大方。岐伯先生说：“君药一味，臣药三味，佐药九味，这是大方的制式。”凡是病情重大，不能用小方治疗的，必须用大方来治疗。在大方之中，如果使用君药达到一两重，臣药就要减半，佐药再减半。不能出现君药少于臣药，臣药少于佐使药的情况。假如以表里来区分大小，那就是里证宜大而表证宜小，然而治疗表证的方剂，未尝不可以是大方。假如以奇偶来区分大小，那就是奇方宜大而偶方宜小，然而使用偶数的方剂，未尝不可以是大方。假如以远近（病位深浅或病程久暂）来区分大小，那就是远病宜大而近病宜小，然而治疗近病的方剂，又未尝不可以是大方。所以使用大方，是应当大才大，而不是为了大而故意大。
有人问：大方是治疗重大疾病的药剂，不是轻小的药物，治疗重病必然用药多而不能少。为什么君药一味、臣药三味、佐药用九味呢？这样一方之中总共只有十三味药，似乎名为大方但实际上并不大。不知道大方的定义，不是论药味的多少，而是论药力的强大。方中药味厚重的是大，药味浓烈的是大，药性补益的是大，药性攻伐的是大，哪里是因为用药多就算大方呢？虽然大方中也有用药多的情况，但终究不能说用药多就是大方。
有人怀疑大方不多用药，终究难以称为大方。不知道大方的含义在于用意宏大，并不完全在于用药数量的众多。比如补法，大意在于多用参类作为君药，而不在于多用白术、茯苓作为臣使药；比如攻法，大意在于多用大黄作为君药，而不在于多用厚朴、枳实作为臣使药。推及寒热表散的药物，难道唯独不是这样吗？哪里见得药味众多就一定是大方呢。（批注：说得更圆通。）
有人怀疑大方在于用意宏大，难道君药也可以小剂量使用吗？回答是：君药原本不可少用，但也存在不可多用的时候，不妨少用一些。然而终究不能因为少用就认为它不是君药，也不能怀疑因为少用就不是大方。
小方是怎样的呢？岐伯先生说：“君药一味，臣药三味，佐药五味，这是中方的制式。君药一味，臣药二味，这是小方的制式。”中即包含小的意义。凡是病情轻小，不可以用大方投治的，必须用小方来治疗。在小方之中，如果使用君药达到二钱重，臣药就要减半，佐药再减半，也不可以出现君药少于臣药，臣药少于佐使药的情况。小方是用来治疗轻病的，轻病多在人体上部，上部患病如果用大方，则药力过于沉重，必定沉降于下而不能升达于上。小方是用来治疗小病的，小病多在阳分，阳分患病如果用大方，则发散太过，必定损伤正气而削弱邪气（此处指过度发散导致正气耗伤）。所以使用小方，是应当小才小，而不是为了小而故意小。（批注：小方贵在得当，不以此作为胆怯不敢用大方的借口。）
有人问：小方是轻小的药剂，用来治疗小病。然而君一臣三佐五，方剂并不算小。如果君一臣二而没有佐使药，岂不是太小了吗？不知道小方的定义，不是论药味的轻重，而是论药势的升降，论药性的浮沉。方中性质浮升的是小，上升的是小。哪里是因为用药少就算小方呢？虽然小方中也有用药多的情况，但终究不能说用药少的方剂就是小方。
有人怀疑小方不少用药，终究不可名为小方。不知道小方的含义，全不在于用药数量少。病小适宜疏散，何尝不可以多用柴胡；病小适宜清解，何尝不可以多用麦冬；病小适宜提举，何尝不可以多用桔梗。病小适宜降泄，何尝不可以多用厚朴。关键在于在小方范围内灵活变通，而不可拘泥固执于方剂的固定形式。（批注：论述得非常精妙。）
有人怀疑小方灵活变通用之，是小方可以大剂量使用。小方大剂量使用，仍然是大方而不是小方。回答说：小方大剂量使用，并非与大方可比，药虽多用，方义仍属小方。
缓方是怎样的呢？岐伯先生说：“补上部的病治上部的病，制方要用缓剂。缓，就是迟缓的意思。”上焦虚损需要补益上部，如果不制以缓剂，药力就会趋向于下而不能起到补益作用。上部患病需要治疗上部，如果不制以缓剂，药力就会流散于下而不能起到治疗作用。然而缓的方法各不相同。有甘味以缓其急的方法，凡味道甘甜的药，其运行必然迟缓；有升提以缓其陷的方法，提升气机而不使其下陷；有制成丸剂以缓其行的方法，做成丸剂而不做成汤剂，使药力留滞于上焦；有制成膏剂以缓其行的方法，使药力胶粘于胸膈之间；有用无毒药物以缓其性的方法，药性平和，功效也不猛烈。有了缓治的方剂，差不多就能做到补上不补下，治上不治下了。（批注：又增加了前人所未完备的内容。）
有人问：缓方用来治疗急症，然而急症颇有不可用缓法的，难道一概可用缓法吗？回答说：适宜缓治才用缓法，不可一概用缓。如果一概用缓，必然会有不适宜缓治也用了缓法的情况。
有人怀疑缓方故意缓慢，恐怕不适合急症。不知道急症缓治，是古今通行的议论，然而缓方并非专门治疗急症，大约治疗缓症的情况居多。如痿证，必然适宜缓治；如脱证，不适宜急治。哪里见得缓方都是治疗急症的呢。
有人问：缓方的君药论述已经非常完备，不知还有其他的缓治方法吗？回答说：缓的方法在于人而不在于法。拘执缓的方法来治疗适宜缓的病，那么方法实在有限；变通缓方来治疗极缓的病，那么方法哪有穷尽。也贵在人的善于变通罢了，何必再去寻找专门的缓方治法呢。
急方是怎样的呢？岐伯先生说：“补下部的病治下部的病，制方要用急剂。疾病的急迫，难道可以用缓法治吗？”大约治疗本病的病适宜于缓，治疗标病的病适宜于急。然而标本各不相同。有本病适宜缓却表现为急的，要急治其本。有标病不适宜急却表现为急的，要急治其标。而急方确实有法度。有危笃时急攻的方法，这是邪气壅阻于胸腹肠胃。有危笃时急救的方法，这是正气消亡于阴阳心肾。有急需浓煎大量饮服汤剂的方法，使之救火济水，挽救垂危于旦夕之间。有急需使用大寒大热毒药的方法，使之从上涌吐或从下泻下，求快于一时。有了急治的方剂，差不多就能做到救本而不遗漏救标，救标而正是为了救本了。
有人问：急方治疗急症，不知也可以治疗缓症吗？回答说：缓方不可以治疗急症，而急方实际上是用来治疗缓症的。遇到紧急情况，不用急方去挽救垂危将绝的生命，等到病势稍微衰退后再去救治，才开始用缓治之法，不是太晚了吗？既然这样，那么急方治急，不就是用来治缓吗？（批注：急方治急，正是治缓。真是探本求源的论述。）
有人怀疑急方救急，似乎相宜。急方救缓，恐怕不相合。不知道缓急同治，用药才能神妙。
有人怀疑缓急相互调剂，固然是治病妙法，然而毕竟不是治疗急症的急方。回答说：以急救急，是因为病急而用急法；以急救缓，也是因为病虽缓而实质危急，所以用急法。既然这样，那么缓急相济，仍是治急而非治缓。
有人怀疑急症开始就用急方，那么急方不可用缓法是很明显的。然而古人急病缓治，往往有这种情况，似乎急方不是救急的。回答说：急方不救急，那还救什么？急病缓治，并不是方剂用缓药。是在急方之中，少用缓药，以缓和其过于急迫的势头，而不是在急方之中，纯用缓药，以延缓其急迫的机理。
奇方是怎样的呢？岐伯先生说：“君药一味臣药二味，君药二味臣药三味，这是奇方的制式。”所谓奇方的制式，是说药味数量的奇数。大概奇方，就是单方。用一味药来出奇制胜，而不必用多味药来取胜。药味多，未免互相牵制，反而不能单刀直入。凡是脏腑之中，只有一经专病的，独取一味药而增加其分量，用它直达患病之处，自然能攻坚奏效如神。
有人问：奇方只取一味药出奇，但不知道所用的是什么药。奇方以一味药取胜，《本草》中并不能全部列举出来。我举出其中最重要的来说明。用白术一味以利腰脐之湿，用当归一味以治血虚头晕，用川芎一味以治头风，用人参一味以救脱救绝，用茯苓一味以止泻，用菟丝子一味以止梦遗，用杜仲一味以除腰痛，用山栀子一味以定胁痛，用甘草一味以解毒，用大黄一味以攻坚，用黄连一味以止呕，用山茱萸一味以益精止肾泄，用地黄一味以止血，用甘菊花一味以降胃火，用薏仁一味以治香港脚（足膝肿痛），用山药一味以益精，用肉苁蓉一味以通大便，用补骨脂一味以温命门，用车前子一味以止水泻；用蒺藜子一味以明目，用忍冬藤一味以治痈肿，用巴戟天一味以强阳，用荆芥一味以止血晕，用蛇床子一味以壮阳，用玄参一味以降浮游之火，用青蒿一味以消暑，用附子一味以治阴虚之喉痛，用艾叶一味以温脾，用地榆一味以止便血，用蒲公英一味以治乳疮，用旱莲草一味以乌须发，用皂荚一味以开关窍，用使君子一味以杀虫，用赤小豆一味以治湿，用花蕊石一味以化瘀血。以上都是以一味药取胜，推广充实它，又在人的见识罢了。
有人怀疑奇方只用一味药则显奇，虽然奏效很神妙，私下担心有偏胜的弊病。但是药性没有不偏的，人的阴阳气血也是因偏胜才生病，用偏胜的药来制约偏胜的病，那么阴阳气血两得其平，病才能痊愈。既然这样，奇方的妙处就在于药的偏胜，不偏胜就不能去病。
有人怀疑方用一味，功效虽专但力量必薄弱，不如多用几味则力量浓厚且功效专一。不知道偏胜的病，非用偏胜的药断不能成功。功效成就容易，正因其力量浓厚，谁说一味药的方剂力量薄弱呢。
偶方是怎样的呢？岐伯先生说：“君药二味臣药四味，君药二味臣药六味，这是偶方的制式。”又说：“病位远的用偶方，病位下的不用偶方。”大概偶方也是论数量的。这个偶方，就是重味，乃是由两味药相合而得名。如邪气盛，用单味药攻邪而邪气不能去除，不可仍用一味药攻邪，必须再取一味药共同攻邪；如正气衰，用单味药补正而正气不能恢复，不可仍用一味药补正，必须另取一味药共同补正。这不是两方相合叫作偶，也不是汗药三味为奇，下药四味为偶。
有人问：奇方只取一味药出奇，而偶方共用两味药取胜，我怀疑二味药合方，正是不可多得的情况。其实二味药合而成方的很多，我不能全部列举，出示成方，不如商讨新创的方剂。人参和当归并用，可以治疗气血之虚。黄芪和白术同施，可以治疗脾胃之弱，人参和肉桂同投，可以治疗心肾之寒。人参和黄连合剂，可以治疗心胃病。人参和川芎并下，则头痛顿除。人参和菟丝子并煎，则遗精顿止。黄芪和川芎齐服，则气旺而血骤生。黄芪和茯苓相兼，则利水而不耗气。黄芪和防风相制，则祛风而不助胀。这些都是新创的方剂，实在可以作为偶方的例证。至于旧方，如参附之偶，姜附之偶，桂附之偶，术苓之偶，归芍之偶，归芎之偶，甘芍之偶，何尝不是二味相合呢。临症裁量使用，存乎其人。（批注：又开了许多法门，痛快啊。）
有人怀疑偶方合两味药以制胜，似乎有相得益彰的喜庆，但不知道是否有君臣之分、佐使之异呢？回答是：方中没有君臣佐使的，只有奇方。有了偶方，君臣自然分明，佐使自然不同。天上没有两个太阳，药中也没有两个君药。偶方之中，自有君臣之义、佐使之道，怎么可以不分别轻重多寡而一概使用呢？（批注：方无君臣不成方，又何论偶不偶呢。）
复方是怎样的呢？岐伯先生说：“奇方无效则用偶方。偶方叫做重方。重方，就是复方的意思。”或者在攻邪之中加入补益，或者在补益之内复用攻邪，或者攻多补少，或者攻少补多，调停于补攻之间，斟酌于多寡之际，可以合数方以成功，可以加他药以取效，或者分两轻重没有差错，或者品味均齐却不一致，神而明之，在复方中看不出复的迹象，这才可以说是善用复方的人吧。
有人问：复方是合众方以相成，不必拘泥于规矩吗？回答说：用药不可杂乱，岂有用方而可杂乱的道理。用方而杂乱，是杂方而不是复方了。古人用二方合之，不见有二方的差异，反而觉得有二方的相同，这就是复方之所以神妙的原因。否则，哪个方不可加减，而必取于二方的相合呢？（批注：说得精细明爽。）
有人怀疑复方合数方以成一方，未免太杂乱。有了前六方的妙处，什么病不可治，而增入复方，使不善于用药的人，妄合方以致失败呢？回答说：复方如果可以删减，那么前人早就替我删减了，实在有不可删减的地方存在。虽然如此，深知药性的人，才可以合用复方，否则不可妄用，恐怕相反相恶，反而导致相害。（批注：神而明之，存乎其人，然而喜欢用聪明才智，是不可以的。）
有人怀疑复方不可轻用，宁可一方加减，即使不能奏效，也不致失败。回答说：这是您谨慎对待疾病的心意。然而复方实在有不可废除的，人如果精研《本草》的微妙，深造《内经》的奥妙，什么病不可治，什么法不可复呢，还仍然谨慎于复方不可轻用，未免徒受读书多的讥讽了。
Annotating the *Bencao* (Materia Medica) without discussing methods is equivalent to not annotating it at all. In the *Bencao*, one must have thoroughly memorized the flavors and cold/heat properties of plants, insects, and shellfish, so that one can utilize each material according to its specific characteristics. If one lacks strategies for achieving victory through unexpected means in one's mind, it is like an army without a commander; although one might win temporarily in open battle, defeat may ultimately ensue. Rather than fighting until battered and bruised with total annihilation, would it not be more satisfying to make the enemy surrender upon seeing the banner? This is why the "Seven Forms" (Qi Fang) must be discussed. The Seven Forms refer to Large (Da), Small (Xiao), Slow (Huan), Rapid (Ji), Odd (Qi), Even (Ou), and Compound (Fu). I will first speak of the Large Form. Master Qibo said: "One sovereign drug, three minister drugs, nine assistant drugs—this constitutes the Large Form." Whenever a disease is severe and cannot be treated with a Small Form, a Large Form must be used. Within a Large Form, if the sovereign drug weighs up to one liang, the minister drug should be half that amount, and the assistant drug half again. One must not have the sovereign drug less than the minister drug, nor the minister drug less than the assistant or envoy drugs. If one were to distinguish size by exterior/interior, then interior conditions should be large and exterior conditions small; however, formulas for treating exterior conditions are not necessarily unable to be large. If one were to distinguish size by odd/even numbers, then odd-numbered formulas should be large and even-numbered formulas small; however, even-numbered formulas are not necessarily unable to be large. If one were to distinguish size by distance (depth or duration), then distant conditions should be large and near conditions small; however, formulas for treating near conditions are also not necessarily unable to be large. Therefore, using a Large Form means making it large when appropriate, not making it large arbitrarily.
Someone asks: A Large Form is a potent agent for major diseases, not a light or small medicine. Treating a major disease necessarily requires many drugs, not few. Why does the Large Form consist of one sovereign, three ministers, and nine assistants? This totals only thirteen ingredients, which seems named "Large" but is not actually large. One must understand that the definition of a Large Form does not depend on the quantity of ingredients, but on the strength of the action. Ingredients that are heavy in nature are large; those intense in flavor are large; those tonifying are large; those purgative are large. Is it merely because there are many drugs that it is called large? Although some Large Forms use many ingredients, one cannot simply say that using many drugs makes a Large Form.
Some doubt that a Large Form uses few ingredients and thus hard to justify the name. One must know that the meaning of a Large Form lies in the grandeur of its intent, not solely in the multiplicity of its ingredients. For example, in tonification, the key is to use a large dose of Ginseng as the sovereign drug, rather than using large amounts of Atractylodes Macrocephala Rhizome (Baizhu) and Poria Sclerotium (Fuling) as ministers and envoys. In purgation, the key is to use a large dose of Rheum Palmatum Root and Rhizome (Dahuang) as the sovereign, rather than using large amounts of Magnolia Officinalis Bark (Houpo) and Immature Bitter Orange (Zhishi) as ministers and envoys. This logic applies equally to drugs for cold, heat, and dispersing. Where is the greatness found merely in the multitude of ingredients? (Commentary: More comprehensively articulated.)
Some doubt that if the Large Form relies on grand intent, can the sovereign drug still be used in small doses? The answer is: The sovereign drug should originally not be used in small doses, but there are times when it should not be used in large doses, so it is permissible to use a smaller dose. However, one must not conclude that because it is used in a small dose, it ceases to be a sovereign drug, nor doubt that it ceases to be a Large Form.
What is the Small Form? Master Qibo said: "One sovereign, three ministers, five assistants—this is the Medium Form. One sovereign, two ministers—this is the Small Form." The Medium implies the Small. Whenever a disease is mild and small, and cannot be treated with a Large Form, a Small Form must be used. Within a Small Form, if the sovereign drug weighs two qian, the minister drug should be half, and the assistant half again. One must not have the sovereign drug less than the minister, nor the minister less than the assistant. The Small Form treats mild diseases. Mild diseases often reside in the upper body. If a Large Form is used for an upper body condition, the medicinal force becomes too heavy, sinking downward rather than ascending upward. The Small Form treats minor illnesses, which often involve the Yang aspect. If a Large Form is used for a Yang condition, the dispersing action is excessive, damaging the righteous Qi and depleting the pathogen improperly. Therefore, using a Small Form means making it small when appropriate, not making it small arbitrarily. (Commentary: Smallness is valued for appropriateness, not as an excuse for timidity in using larger forms.)
Someone asks: A Small Form is a light agent for minor diseases. Yet, with one sovereign, three ministers, and five assistants, the formula is not small. If there is one sovereign and two ministers without assistants/envoys, is it not too small? One must know that the Small Form is defined not by weight or quantity, but by the direction of movement (ascending/descending) and buoyancy/sinking. Floating agents are small; ascending agents are small. It is not about having few ingredients. Although some Small Forms use many ingredients, one cannot define a Small Form simply by having few drugs.
Some doubt that if a Small Form does not reduce ingredient count, it cannot be called Small. One must understand that the essence of a Small Form lies not in the scarcity of ingredients. If a minor disease requires dispersal, why not use many Chai Hu (Bupleurum Root)? If it requires clearing, why not use many Mai Dong (Ophiopogon Tuber)? If it requires lifting, why not use many Jie Geng (Platycodon Root)? If it requires descending, why not use many Hou Po? The key is flexibility within the Small Form, not rigidity. (Commentary: Brilliantly argued.)
Some doubt that flexible use of Small Forms allows them to be used in large doses. Using a Small Form in a large dose makes it effectively a Large Form. The response is: Using a Small Form in a large dose is not comparable to a true Large Form; although many drugs are used, the form remains Small in principle.
What is the Slow Form? Master Qibo said: "Tonifying the upper or treating the upper, the formulation must be slow. 'Slow' refers to delay. To tonify deficiency in the upper jiao, if not formulated slowly, the medicine will tend downward and fail to tonify. To treat disease in the upper, if not formulated slowly, the medicine will flow downward and fail to treat. However, the method of slowing varies. There is the method of using sweet flavors to slow action; sweet substances move slowly. There is the method of lifting to slow descent, raising Qi without allowing it to sink. There is the method of pills to slow transit, making pills instead of decoctions to retain action in the upper jiao. There is the method of pastes to slow transit, making the medicine sticky in the chest and diaphragm. There is the method of using non-toxic drugs to moderate nature, where the drug property is mild and effect is not sudden. With slow-treatment formulas, one can achieve tonifying the upper without tonifying the lower, and treating the upper without treating the lower. (Commentary: Adds to what predecessors left incomplete.)
Someone asks: Slow forms treat urgent conditions, yet many urgent conditions cannot use slow methods. Can they all use slow methods? The answer is: Only use slow methods when appropriate. If universally applied, inappropriate cases will also be slowed.
Some doubt that slow forms are intentionally slow and unsuitable for emergencies. One must know that treating emergencies with slow methods is a general consensus, but slow forms are mostly for chronic/slow conditions. For example, flaccidity syndrome (Wei Syndrome) requires slow treatment; collapse syndrome (Tuo Syndrome) should not be treated urgently. Where do slow forms exclusively treat emergencies?
Someone asks: The discussion on sovereign drugs for slow forms is complete. Are there other methods of slowing? The answer is: The method of slowing lies in the practitioner, not just the formula. Rigidly applying slow methods to suitable diseases limits efficacy; varying slow formulas for extreme slowness has no limit. It depends on the practitioner's adaptability. Why seek specific slow formulas?
What is the Rapid Form? Master Qibo said: "Tonifying the lower or treating the lower, the formulation must be rapid. How can urgent disease be treated slowly?" Generally, treating the root (Ben) suits slow methods, while treating the branch (Biao) suits rapid methods. However, root and branch vary. Some root conditions suit slowness but present urgently; treat the root rapidly. Some branch conditions do not suit urgency but present urgently; treat the branch rapidly. There are methods for rapid forms. There is the method of rapid attack in critical states, where pathogenic qi obstructs the chest, abdomen, intestines, and stomach. There is the method of rapid rescue in critical states, where righteous qi perishes in Yin/Yang, Heart/Kidney. There is the method of rapid strong decoction and large volume drinking, to save from imminent death. There is the method of using extreme cold/heat toxic drugs, causing vomiting or purging for immediate relief. With rapid-treatment formulas, one can save the root without neglecting the branch, and saving the branch is precisely saving the root.
Someone asks: Do rapid forms treat urgent conditions, or can they treat slow conditions? The answer is: Slow forms cannot treat emergencies, but rapid forms are indeed used for slow conditions. When facing an emergency, if one does not use a rapid form to save the dying, waiting until the condition subsides to use slow methods is too late. Thus, rapid forms treating emergencies are essentially treating the underlying slow progression. (Commentary: Treating urgency is truly addressing the root.)
Some doubt that rapid forms saving emergencies seem appropriate, but saving slow conditions with rapid forms seems mismatched. One must know that combining slow and rapid treatments makes medication divine.
Some doubt that balancing slow and rapid is a good method, but isn't it distinct from true rapid forms? The answer is: Using rapid for rapid is due to the urgency of the disease; using rapid for slow is because the slow disease is actually critical, hence treated rapidly. Thus, balancing slow and rapid is still treating urgency, not slowness.
Some doubt that starting emergencies with rapid forms proves rapid forms shouldn't use slow methods. Yet ancients treated emergencies slowly. Does this mean rapid forms don't save emergencies? The answer is: If rapid forms don't save emergencies, what do they save? Treating emergencies slowly doesn't mean using slow drugs. It means adding a small amount of slow-acting drugs to a rapid form to moderate its excessive intensity, not replacing the rapid form entirely with slow drugs.
What is the Odd Form? Master Qibo said: "One sovereign, two ministers; two sovereigns, three ministers—this is the Odd Form." The term "Odd" refers to the number. Essentially, the Odd Form is a single-drug formula. Using one ingredient to achieve surprise, without needing multiple ingredients. Many ingredients cause mutual restriction, preventing direct action. For diseases confined to one meridian/organs, using a single ingredient in increased dosage reaches the diseased site directly, breaking stagnation with miraculous effect.
Someone asks: Odd forms use one ingredient, but which ones? The *Bencao* cannot list all. I will mention the most important. Use Atractylodes Macrocephala Rhizome (Baizhu) alone to drain dampness in the waist/navel; use Angelica Sinensis Root (Danggui) alone for blood-deficiency dizziness; use Ligusticum Chuanxiong Rhizome (Chuanxiong) alone for wind-headache; use Ginseng Radix (Renshen) alone for collapse/rescue; use Poria Sclerotium (Fuling) alone for diarrhea; use Cuscuta Seed (Tusizi) alone for nocturnal emission; use Eucommia Bark (Duzhong) alone for back pain; use Gardenia Fruit (Shanzhizi) alone for hypochondriac pain; use Licorice Root (Gancao) alone for detoxification; use Rheum Palmatum Root and Rhizome (Dahuang) alone for hardness/stagnation; use Coptis Rhizome (Huanglian) alone for vomiting; use Cornus Fruit (Shanzhuyu) alone for essence/kidney leakage; use Rehmannia Root (Shengdi) alone for bleeding; use Chrysanthemum Flower (Ganjuhua) alone for stomach fire; use Coix Seed (Yiren) alone for gouty arthritis; use Chinese Yam (Shanyao) alone for essence; use Cistanche Stem (Rongshu) alone for constipation; use Psoralea Fruit (Buguzhi) alone for warming Mingmen; use Plantago Seed (Cheqianzi) alone for watery diarrhea; use Tribulus Fruit (Jili) alone for eyesight; use Honeysuckle Vine (Jinyinteng) alone for abscesses; use Morinda Root (Bajitian) alone for strengthening yang; use Schizonepeta Spike (Jingjie) alone for bleeding/dizziness; use Cnidium Fruit (Shechuangzi) alone for strengthening yang; use Scrophularia Root (Xuanshen) alone for floating fire; use Artemisia Annua Herba (Qinghao) alone for summerheat; use Aconite Lateral Root (Fuzi) alone for yin-deficiency sore throat; use Mugwort Leaf (Aiye) alone for warming spleen; use Sanguisorba Root (Diyu) alone for hematochezia; use Dandelion (Pugongying) alone for breast sores; use Eclipta Herb (Hanliancao) alone for darkening hair; use Soap Pod (Zaojia) alone for opening orifices; use Quisqualis Seed (Shijunzi) alone for parasites; use Adzuki Bean (Chixiaodou) alone for dampness; use Flower Rhodochrosite (Huaruishi) alone for resolving blood stasis. All these achieve success with one ingredient; expanding on this depends on the practitioner's insight.
Some doubt that Odd Forms using one ingredient are effective but risk bias. However, all drugs have biased properties. Illness arises from bias in Yin/Yang/Qi/Blood. Using biased drugs to counter biased diseases restores balance. Thus, the miracle of Odd Forms lies in their bias; without bias, disease cannot be removed.
Some doubt that one-ingredient formulas are specialized but weak, whereas multi-ingredient formulas are stronger. One must know that biased diseases require biased drugs to succeed. The ease of success is due to the concentrated power. Who says one-ingredient formulas are weak?
What is the Even Form? Master Qibo said: "Two sovereigns, four ministers; two sovereigns, six ministers—this is the Even Form." Also: "Distant conditions use Even forms; lower conditions do not use Even forms." Even forms also refer to numbers. An Even Form involves double ingredients, named by the combination of two. If pathogenic qi is strong and a single drug fails to remove it, do not continue with one drug; add another to attack together. If righteous qi is weak and a single tonic fails to restore it, do not continue with one tonic; add another to tonify together. This is not combining two formulas into one, nor is it defining Odd as three sweating drugs and Even as four purgative drugs.
Someone asks: Odd forms use one ingredient for surprise, Even forms use two for victory. I suspect two-ingredient combinations are rare. Actually, two-ingredient combinations are numerous. Instead of listing old formulas, let's discuss new ones. Ginseng and Angelica combined treat Qi and Blood deficiency. Astragalus Membranaceus Root (Huangqi) and Atractylodes Macrocephala Rhizome combined treat Spleen/Stomach weakness. Ginseng and Cinnamon Bark (Rougui) combined treat Heart/Kidney cold. Ginseng and Coptis Rhizome combined treat Heart/Stomach issues. Ginseng and Ligusticum Chuanxiong Rhizome combined eliminate headache instantly. Ginseng and Cuscuta Seed combined stop nocturnal emission instantly. Astragalus and Ligusticum Chuanxiong Rhizome taken together boost Qi and generate Blood rapidly. Astragalus and Poria Sclerotium combined promote urination without depleting Qi. Astragalus and Saposhnikovia Root (Fangfeng) combined dispel wind without causing distension. These are newly created formulas, serving as proofs of Even Forms. As for old formulas, such as Ginseng-Aconite pair, Ginger-Aconite pair, Cinnamon-Aconite pair, Atractylodes-Poria pair, Angelica-Euphorbia pair (Note: Text says Gui Xiong, likely Angelica-Chuanxiong), Angelica-Ligusticum pair, Licorice-Paeonia pair, are they not all two-ingredient combinations? Application depends on the practitioner. (Commentary: Opens many pathways, delightful.)
Some doubt that Even Forms combine two ingredients for synergy, but ask if there is distinction between Sovereign/Minister and Assistant/Envoy. The answer is: Only Odd Forms lack Sovereign/Minister/Assistant/Envoy structure. Even Forms naturally have clear Sovereign/Minister distinctions and varied Assistants/Envoys. There is only one sun in the sky; there cannot be two sovereign drugs in a formula. Even Forms have inherent Sovereign/Minister meanings and Assistant/Envoy principles. How can one ignore differences in weight and dosage? (Commentary: Without Sovereign/Minister, there is no formula; why discuss Even/Odd?)
What is the Compound Form? Master Qibo said: "If Odd Form fails, use Even Form. Even Form is called Heavy Form. Heavy Form is Compound Form." One may attack within tonification, or tonify within attack. Attack more and tonify less, or vice versa. Balance between attack and tonification, deliberate on quantity. Combine several formulas for success, add other drugs for effect. Weights and measures may be precise, or ingredients balanced yet varied. Divine and intelligent application reveals the Compound Form without appearing compound. This is skillful use of Compound Forms.
Someone asks: Compound Forms combine many formulas, so they need not follow strict rules? The answer is: Drugs must not be mixed杂乱ly; how can formulas be mixed杂乱ly? Mixing formulas creates Mixed Forms (Za Fang), not Compound Forms. Ancients combined two formulas without showing difference, perceiving similarity. This is the divinity of Compound Forms. Otherwise, any formula could be modified; why insist on combining two? (Commentary: Precise and clear.)
Some doubt that Compound Forms combine many formulas, becoming too complex. With the previous six forms, why add Compound Forms, risking failure by unskilled practitioners? The answer is: If Compound Forms could be deleted, predecessors would have done so. There are indispensable elements. However, only those who deeply understand drug properties can combine Compound Forms. Otherwise, reckless use risks adverse interactions and harm. (Commentary: Divine application depends on the person; relying on cleverness is inadvisable.)
Some doubt that Compound Forms should not be used lightly; better to modify a single formula. Even if ineffective, it won't fail. The answer is: This reflects your caution. However, Compound Forms are indispensable. One who studies the subtleties of *Bencao* and profundities of *Neijing* can treat any disease and use any method. Insisting on avoiding Compound Forms lightly invites ridicule for mere book learning.