芍药，味苦、酸，气平、微寒，可升可降，阴中之阳，有小毒。入手足太阴，又入厥阴、
少
阳之经。能泻能散，能补能收，赤白相，无分彼此。其功全在平肝，肝平则不克脾胃，而脏
腑各安，大小便自利，火热自散，郁气自除，痈肿自消，坚积自化，泻痢自去，痢痛自安矣
。盖善用之，无往不宜，不善用之，亦无大害。无如世人畏用，恐其过于酸收，引邪入内也
。此不求芍药之功，惟求芍药之过。所以，黄农之学，不彰于天下，而夭札之病，世世难免
也，予不得不出而辨之。夫人死于疾病者，色欲居其半，气郁居其半。纵色欲者，肝经之
血必亏，血亏则木无血养，木必生火，以克脾胃之土矣。脾胃一伤，则肺金受刑，何能制肝
。木寡于畏，而仍来克土，治法必须滋肝以平木。而滋肝平木之药，舍芍药之酸收，又何济
乎。犯气郁者，其平日肾经之水，原未必大足以生肝木，一时又遇拂抑，则肝气必伤。夫肝
属木，喜扬而不喜抑者也，今既拂抑而不舒，亦必下克于脾土，脾土求救于肺金，而肺金因
肝木之旺，肾水正亏，欲顾子以生水，正不能去克肝以制木，而木气又因拂抑之来，更添恼
怒，何日是坦怀之日乎。治法必须解肝木之忧郁，肝舒而脾胃自舒，脾胃舒，而各经皆舒也
。舍芍药之酸，又何物可以舒肝乎。（〔批〕宇宙有此妙文，真是雍熙世界，不愁生民夭札
也。）是肝肾两伤，必有资于芍药，亦明矣。然而芍药少用之，往往难于奏效。盖肝木恶急
，遽以酸收少济之，则肝木愈急，而木旺者不能平，肝郁者不能解。必用至五、六钱，或八
钱，或一两，大滋其肝中之血，始足以慰其心而快其意，而后虚者不虚，郁者不郁也。然则
芍药之功用，如此神奇，而可以酸收置之乎。况芍药功用，又不止二者也，与当归并用，治
痢甚效；与甘草并用，止痛实神；与栀子并用，胁痛可解；与蒺藜并用，目疾可明；且也与
肉桂并用，则可以祛寒；与黄芩并用，则可以解热；与参、 并用，则可以益气。与芎、归
、熟地并用，则可以补血。用之补则补，用之泻则泻，用之散则散，用之收则收，要在人善
用之，乌得以酸收二字而轻置之哉。
或问芍药有不可用之时，先生之论，似乎无不可用，得毋产后亦可用，而伤寒传经亦可
用乎
曰∶产后忌芍药者，恐其引寒气入腹也，断不可轻用。即遇必用芍药之病，只可少加数
分而
已。若伤寒未传太阳之前，能用芍药，则邪尤易出。惟传入阳明，则断乎不可用。至于入少
阳、厥阴之经，正须用芍药和解，岂特可用而已哉。
或问芍药平肝气也，肝气不逆，何庸芍药，吾子谓芍药无不可用，毋乃过于好奇乎？夫
人生
斯世，酒、色、财、气，四者并用，何日非使气之日乎，气一动，则伤肝，而气不能平矣。
气不平，有大、小之分，大不平，则气逆自大；小不平，则气逆亦小。人见气逆之小，以为
吾气未尝不平也，谁知肝经之气已逆乎。故平肝之药，无日不可用也，然则芍药又何日不可
用哉。
或问郁症利用芍药，亦可多用之乎？曰∶芍药不多用，则郁结之气，断不能开。世人用
香附
以解郁，而郁益甚，一多用芍药，其郁立解，其故何也？盖郁气虽成于心境之拂抑，亦终因
于肝气之不足，而郁气乃得而结也。用芍药以利其肝气，肝气利，而郁气亦舒。但肝因郁气
之结，则虚者益虚，非大用芍药以利之，则肝气未易复，而郁气亦未易解也。（〔批〕郁成
于
肝气之虚，芍药解郁，妙在益肝也。）故芍药必须宜多用以平肝，而断不可少用以解郁耳。
或问芍药虽是平肝，其实乃益肝也。益肝则肝木过旺，不畏肝木之克土乎？曰∶肝木克土者
，乃肝木之过旺也。肝木过旺则克土，肝木既平，何至克土乎。因肝木之过旺而平肝，则肝
平而土已得养。土得养，则土且自旺，脾胃既有旺气，又何畏于肝木之旺哉。况肝木因平而
旺，自异于不平而自旺也，不平而自旺者，土之所畏；因平而旺者，土之所喜。盖木旺而土
亦旺，土木有相得之庆，又何畏于肝木之克哉。（〔批〕古有青莲，谈皆玉屑。）
或问芍药妙义，先生阐发无遗，不识更有异闻，以开予之心胸乎？曰∶芍药之义，乌能
一言
而尽哉，但不知吾子欲问者。用芍药治何经之病也，或人以克胃者，何以用芍药耶。夫芍药
平肝，而不平胃，胃受肝木之克，泻肝而胃自平矣，何必疑。或人曰∶非此之谓也。余所疑
者，胃火炽甚，正宜泻肝木，以泻胃火，何以反用芍药益肝以生木，便木旺而火益旺耶？曰
∶胃火之盛，正胃土之衰也。胃土既衰，而肝木又旺，宜乎克土矣。谁知肝木之旺，乃肝木
之衰乎。肝中无血则干燥，而肝木欲取给于胃中之水以自养，而胃土之水，尽为木耗，水尽
则火炽，又何疑乎。用芍药以益肝中之血，则肝足以自养其木，自不至取给于胃中之水，胃
水不干，则胃火自息，山下出泉，不可以济燎原之火乎。此盖肝正所以益胃也。或人谢曰∶
先生奇论无穷，不敢再难矣。（〔批〕设难固奇，剖晰更奇。）
或又问曰∶肝木之旺，乃肝木之衰，自当用芍药以益肝矣，不识肝木不衰，何以亦用芍
药？
曰∶子何以见肝木之不衰也。或人曰∶胁痛而至手不可按，目疼而至日不可见，怒气而血吐
之不可遏，非皆肝木之大旺而非衰乎。嗟乎！子以为旺，而我以为衰也。夫胁痛至手不可按
，非肝血之旺，乃肝火之旺也，火旺由于血虚；目痛至日不可见，非肝气之旺，乃肝风之旺
也，风旺由于气虚怒极。至血之狂吐，非肝中之气血旺也，乃外来之事，触动其气，而不能
泄，使血不能藏而外越，然亦因其平日之肝木素虚，而气乃一时不能平也。三症皆宜用芍药
以滋肝，则肝火可清，肝风可去，肝气可舒，肝血可止。否则，错认为旺，而用泻肝之味，
变症蜂起矣。总之，芍药毋论肝之衰旺、虚实，皆宜必用，不特必用，而更宜多用也。（〔
批〕灼有至理，非同剿袭。）
或又问曰∶肝虚益脾，敬闻命矣，何以心虚而必用芍药耶？夫肝为心之母，而心为肝之
子也
，子母相关，补肝正所以补心，乌可弃芍药哉。或人曰∶予意不然。以心为君主之官，心虚
，宜五脏兼补，何待补肝以益心哉。嗟乎！补肾可以益心，必不能舍肝木而上越；补脾可以
益心，必不能外肝木而旁亲；补肺可以益心，亦不能舍肝木而下降。盖肾交心，必先补肝，
而后肾之气始可交于心之中，否则，肝取肾之气，而心不得肾之益矣。脾滋心，必先补肝，
而后脾之气，始足滋于心之内，否则，肝盗脾之气，而心不得脾之益矣。肺润心，必先补肝
，而后肺之气，始得润于心之宫，否则，肝耗肺之气，而心不得肺之益矣。可见肾、脾
、肺三经之入心，俱必得肝气而后入，正因其子母之相亲，他脏不得而间之也。三脏补心，
既必由于肝，而肝经之药，何能舍芍药哉。非芍药，不可补肝以补心，又何能舍芍药哉。
或问芍药平肝之药也，乃有时用之以平肝，而肝气愈旺，何故乎？曰∶此肺气之衰也。肺旺
，则肝气自平，金能克木也。今肝旺之极，乃肺金之气衰极也，不助金以生肺，反助木以生
肝，则肝愈旺矣，何畏弱金之制哉。此用芍药而不能平肝之义也。
或问芍药不可助肝气之旺，敬闻命矣。然有肝弱而用之，仍不效者，又是何故？此又肺
气之
过旺也。肝弱补肝，自是通义。用芍药之益肝，谁曰不宜。然而肝之所畏者，肺金也，肺气
大旺，则肝木凋零。用芍药以生肝气，而肺金辄来伐之，童山之萌芽，曷胜斧斤之旦旦乎。
故芍药未尝不生肝经之木，无如其生之而不得也。必须制肺金之有余，而后用芍药以益肝木
之不足。樵采不入于山林，枝叶自扶苏于树木，此必然之势也，又何疑于芍药之不生肝木哉
？（〔批〕制金以生肝，实有至理。）
或问芍药生心，能之乎？夫心乃肝之子也，肝生心，而芍药生肝之物，独不可生肝以生
心乎
，独是生肝者，则直入于肝中，而生心者，乃旁通于心外，毕竟入肝易，而入心难也。虽然
，心乃君主之宫，补心之药不能直入于心宫，补肝气，正所以补心气也。母家不贫，而子舍
有空乏者乎。即有空乏，可取之于母家而有余。然则芍药之生心，又不必直入于心中也。
或疑芍药味酸以泻肝，吾子谓是平肝之药，甚则誉之为益肝之品，此仆所未明也。嗟乎？肝
气有余则泻之，肝气不足则补之。平肝者，正补泻之得宜，无使不足，无使有余之谓也。芍
药最善平肝，是补泻攸宜也。余言平肝，而泻在其中矣，又何必再言泻哉？
或疑芍药赤、白有分，而先生无分赤、白，又何所据而云然哉。夫芍药之不分赤、白，
非创
说也，前人已先言之矣。且世人更有以酒炒之者，皆不知芍药之妙也。夫芍药正取其寒，以
凉肝之热，奈何以酒制，而使之温耶。既恐白芍之凉，益宜用赤芍之温矣，何以世又尚白而
尚
赤也？总之，不知芍药之功用，而妄为好恶，不用赤而用白，不用生而用熟也，不大可哂也
哉。（〔批〕说来真可哂。）
芍药，味道苦、酸，气性平、微寒，既能升提又能下降，属于阴中之阳，带有小毒。它主要进入手太阴肺经和足太阴脾经，同时也进入足厥阴肝经和足少阳胆经。芍药具有泻实、散结、补虚、收敛的功效，赤芍和白芍在功效上相似，没有本质区别。它的作用全在于平抑肝气，肝气平和则不会克制脾胃，从而脏腑安宁，大小便通畅，火热自散，郁结之气消除，痈肿消退，坚积化解，泄痢停止，腹痛缓解。可以说，善于使用它，无处不宜；不善于使用它，也没有大害。然而世人畏惧使用它，担心它过于酸收，会将病邪引入体内。这是只追求芍药的过错，而不求取它的功效。所以，黄农之学（指古代医学智慧）不能在天下彰显，夭折和瘟疫的疾病世代难免，我不得不出来辨析这个问题。人死于疾病，一半是因为色欲过度，一半是因为气机郁结。纵欲的人，肝经的血必然亏损，血亏则肝木得不到血液滋养，肝木必然生火，进而克制脾胃的土。脾胃一旦受伤，肺金就会受到刑克，怎么能制约肝木呢？肝木因为缺乏畏惧（即肺气不足），仍然来克制脾土，治疗方法必须滋肝以平抑肝木。而滋肝平木的药物，除了芍药的酸收作用，又有什么能帮助呢？
患气郁症的人，平时肾经的水未必足以生养肝木，一时又遇到压抑，肝气必然受损。肝属木，喜欢舒展而不喜欢压抑，现在既然受到压抑而不能舒展，也必然会向下克制脾土。脾土向肺金求救，但肺金因为肝木旺盛、肾水正亏，想要顾护子脏（肺为肾之子）以生水，却无力去克制肝木以制衡肝木，而肝气又因为受到压抑更加恼怒，什么时候才能心胸开阔呢？治疗方法必须解除肝木的忧郁，肝气舒展则脾胃自然舒展，脾胃舒展，各条经络都舒展了。除了芍药的酸味，还有什么药物可以舒肝呢？（批注：宇宙间有这样的妙文，真是太平盛世，不愁百姓夭折了。）这样看来，肝肾两伤，必定需要借助芍药，这也是很明显的了。
然而，芍药用量少，往往难以见效。因为肝木厌恶急躁，如果突然用少量的酸收药来救济，肝木会更加急躁，旺者不能平抑，郁者不能解。必须用到五、六钱，或者八钱，甚至一两，大量滋补肾肝中的血，才足以安慰其心志、畅快其心意，然后虚者不虚，郁者不郁。那么，芍药的功效如此神奇，怎么能因为它有酸收的特性就轻视它呢？况且芍药的功效不止这两方面，与当归并用，治疗痢疾非常有效；与甘草并用，止痛确实神奇；与栀子并用，胁痛可解；与蒺藜并用，眼疾可明；并且与肉桂并用，可以祛除寒邪；与黄芩并用，可以解除热邪；与人参、白术并用，可以益气；与川芎、当归、熟地黄并用，可以补血。用来补就能补，用来泻就能泻，用来散就能散，用来收就能收，关键在于人是否善于使用，怎么能仅仅因为“酸收”两个字就轻视它呢？
有人问：芍药有不可用的时候，先生的论述似乎认为没有不可用的情况，难道产后也可以用，伤寒传经也可以用吗？
回答说：产后忌讳用芍药，是担心它引寒气入腹，绝对不可以轻率使用。即使遇到必须用芍药的病证，也只能少量加入几分而已。如果伤寒还没有传入太阳经之前，能用芍药，则邪气更容易排出。只有当病邪传入阳明经时，才绝对不可用。至于病邪进入少阳经、厥阴经，正是需要用芍药来和解的时候，哪里只是可用而已呢？
有人问：芍药是平肝气的药，肝气如果不逆乱，何必用芍药？您说芍药无不可用，岂不是过于好奇了吗？
回答说：人生在世，酒、色、财、气四者并用，哪天不是使气的时候呢？气一动，就会伤肝，气就不能平和了。气不平，有大、小之分，大不平，则气逆自大；小不平，则气逆亦小。人们看到气逆很小，以为我的气并没有不平，谁知道肝经的气已经逆乱了。所以平肝的药，没有一天不可以用，那么芍药又有什么日子不可以用呢？
有人问：郁症利用芍药，也可以多用吗？
回答说：芍药不多用，郁结之气绝对不能开解。世人用香附来解郁，郁结反而更严重；一多用芍药，郁结立刻解开，这是什么原因呢？大概郁气虽然形成于心境的压抑，但最终是因为肝气不足，郁气才得以结聚。用芍药来利导肝气，肝气利导，郁气也就舒展了。但是肝因为郁结而变得虚弱，越虚越需要芍药来利导，否则肝气不容易恢复，郁气也不容易解开。（批注：郁结成于肝气之虚，芍药解郁，妙在益肝。）所以芍药必须宜多用以平肝，绝对不可少用以解郁。
有人问：芍药虽然是平肝，其实乃是益肝。益肝则肝木过旺，不怕肝木克制脾土吗？
回答说：肝木克制脾土，是肝木过旺的表现。肝木过旺则克土，肝木既然平和了，怎么会克土呢？因为肝木过旺而平肝，则肝平和而土已经得到滋养。土得到滋养，土就会自行旺盛，脾胃既有旺盛之气，又何必害怕肝木的旺盛呢？况且肝木因为平和而旺盛，不同于不平而自旺。不平而自旺，是脾土所畏惧的；因平和而旺盛，是脾土所喜欢的。木旺而土也旺，土木有相得的喜庆，又何必害怕肝木的克制呢？（批注：古有青莲，谈皆玉屑。）
有人问：芍药的妙义，先生阐发无遗，不知道还有没有其他奇闻，来开阔我的心胸呢？
回答说：芍药的意义，怎么能一言尽述呢？只是不知道您想问什么。用芍药治疗哪条经络的病呢？有人问：胃被肝木克制，为什么用芍药？
回答说：芍药平肝，并不直接平胃，胃受肝木克制，泻肝则胃自然平和，何必怀疑？
那人说：我不是这个意思。我所疑惑的是，胃火炽盛，正应该泻肝木以泻胃火，为什么反而用芍药益肝以生木，使得木旺而火更旺呢？
回答说：胃火的盛，正是胃土的衰败。胃土既已衰败，而肝木又旺，理应克土了。谁知肝木的旺，其实是肝木的衰败。肝中没有血则干燥，肝木想要从胃中取水来自养，胃土的水被木消耗殆尽，水尽则火炽，这有什么好怀疑的呢？用芍药来益肝中的血，则肝足以自养其木，自然不会再去索取胃中的水，胃水不干，则胃火自然平息，就像山下出泉，不可以救济燎原之火吗？这大概是肝正所以益胃的道理。那人道谢说：先生奇论无穷，不敢再难问了。（批注：设难固然奇特，剖析更是奇特。）
又有人问：肝木之旺，乃是肝木之衰，自然应当用芍药以益肝，不知道肝木不衰，为什么也用芍药？
回答说：您怎么知道肝木不衰呢？
那人说：胁痛到手不能按，目痛到日不能见，怒气导致吐血不可遏制，不都是肝木的大旺而不是衰吗？
唉！您认为是旺，而我认为是衰。胁痛到手不能按，不是肝血的旺，而是肝火的旺，火旺由于血虚；目痛到日不能见，不是肝气的旺，而是肝风的旺，风旺由于气虚怒极。至于血之狂吐，不是肝中气血旺，而是外来的事情触动其气，而不能宣泄，使血不能藏而外越，这也是因为平日肝木素虚，而气一时不能平和。这三种症状都适宜用芍药以滋肝，则肝火可清，肝风可去，肝气可舒，肝血可止。否则，错认为是旺，而用泻肝的药物，变症蜂起。总之，芍药无论肝之衰旺、虚实，都适宜必用，不仅必用，而且更宜多用。（批注：确有至理，非同抄袭。）
又有人问：肝虚益脾，敬闻命矣，为什么心虚而必用芍药呢？
回答说：肝为心之母，心为肝之子，子母相关，补肝正是为了补心，怎么能舍弃芍药呢？
那人说：我不这么认为。心是君主之官，心虚，应该五脏兼补，何必要补肝来益心呢？
唉！补肾可以益心，但必须不能舍弃肝木而上越；补脾可以益心，必须不能外乎肝木而旁亲；补肺可以益心，也不能舍弃肝木而下降。大概肾交于心，必先补肝，而后肾之气才可交于心之中，否则，肝会窃取肾之气，而心得不到肾的益处。脾滋心，必先补肝，而后脾之气才足以滋于心之内，否则，肝会盗取脾之气，而心得不到脾的益处。肺润心，必先补肝，而后肺之气才得润于心之宫，否则，肝会耗损肺之气，而心得不到肺的益处。可见肾、脾、肺三经之气入心，都必须得到肝气后才能进入，正因为它们子母相亲，其他脏腑不得其间。三脏补心，既然必由于肝，而肝经的药物，怎么能舍弃芍药呢？非芍药，不可补肝以补心，又怎么能舍弃芍药呢？
有人问：芍药是平肝的药，有时用它来平肝，而肝气反而更旺，什么原因？
回答说：这是肺气衰败的原因。肺旺，则肝气自平，金能克木。现在肝旺之极，乃肺金之气衰极，不助金以生肺，反助木以生肝，则肝愈旺，何必害怕弱金的制约呢？这就是用芍药而不能平肝的道理。
有人问：芍药不可助肝气之旺，敬闻命矣。但有肝弱而用之，仍不效的，又是什么原因？
回答说：这又是肺气过旺的原因。肝弱补肝，自然是通义。用芍药以益肝，谁说不可？然而肝所畏惧的是肺金，肺气大旺，则肝木凋零。用芍药以生肝气，而肺金辄来伐之，童山上的萌芽，怎能承受斧斤日日砍伐呢？所以芍药未尝不生肝经之木，无奈生于不得其所。必须制肺金之有余，而后用芍药以益肝木之不足。樵采不入山林，枝叶自然扶苏于树木，这是必然的趋势，又何必怀疑芍药不生肝木呢？（批注：制金以生肝，实有至理。）
有人问：芍药能生心吗？
回答说：心是肝之子，肝生心，而芍药是生肝之物，独独不可以生肝以生心吗？只是生肝者，直入于肝中；而生心者，乃旁通于心外，毕竟入肝易，而入心难。虽然如此，心是君主之宫，补心之药不能直入于心宫，补肝气，正是为了补心气。母家不贫，儿子会有空乏的吗？即使有空乏，也可从母家取得而有余。那么芍药之生心，也不必直入于心中。
有人怀疑芍药味酸以泻肝，我说它是平肝药，甚则誉之为益肝品，这是我所未明的。
唉！肝气有余则泻之，肝气不足则补之。平肝者，正是补泻得宜，无使不足，无使有余的意思。芍药最善平肝，是补泻适宜。我言平肝，而泻在其中矣，又何必再言泻呢？
有人怀疑芍药赤、白有分别，而先生不分赤、白，依据何在？
回答说：芍药不分赤、白，并非创说，前人早已言之。且世人更有以酒炒之者，皆不知芍药之妙。夫芍药正取其寒，以凉肝之热，奈何以酒制，而使之温呢？既然恐怕白芍之凉，益宜用赤芍之温矣，何以世又尚白而尚赤呢？总之，不知芍药之功，而妄为好恶，不用赤而用白，不用生而用熟，不是很可笑吗？（批注：说来真可哂。）
Shao Yao (Radix Paeoniae), with a bitter and sour taste, and a neutral to slightly cold nature, possesses the ability to ascend and descend. It belongs to the category of "Yang within Yin" and carries slight toxicity. It enters the Hand-Taiyin Lung Meridian and Foot-Taiyin Spleen Meridian, as well as the Foot-Jueyin Liver Meridian and Foot-Shaoyang Gallbladder Meridian. Shao Yao has the functions of purging excess, dispersing stagnation, tonifying deficiency, and astringing. Red Shao Yao and White Shao Yao are similar in efficacy, with no essential distinction between them. Its primary action lies in pacifying the Liver Qi. When Liver Qi is harmonized, it does not overact upon the Spleen and Stomach, allowing the Zang-Fu organs to remain at peace, bowel movements and urination to become smooth, fire-heat to dissipate naturally, stagnant Qi to be resolved, carbuncles and swellings to subside, hard accumulations to transform, diarrhea and dysentery to cease, and abdominal pain to alleviate. Thus, when used skillfully, there is no situation where it is unsuitable; when used unskillfully, it causes no major harm. However, people fear using it, worrying that its sour astringency might trap pathogenic factors inside. This approach seeks only the faults of Shao Yao while ignoring its benefits. Consequently, ancient medical wisdom fails to flourish, and diseases of premature death and plague remain unavoidable generation after generation. I must step forward to clarify this matter. People die from diseases, half due to excessive sexual indulgence and half due to Qi stagnation. Those who indulge excessively deplete the blood of the Liver Meridian. Blood deficiency means the Wood element lacks nourishment, leading to the generation of Fire, which then overacts upon the Earth of the Spleen and Stomach. Once the Spleen and Stomach are injured, Metal (Lung) suffers punishment and cannot control Wood (Liver). With Wood lacking fear (due to weak Metal), it continues to overact upon Earth. The treatment method must involve nourishing the Liver to pacify Wood. Regarding herbs that nourish the Liver and pacify Wood, apart from the sour astringency of Shao Yao, what else can help?
For those suffering from Qi stagnation, the Water of the Kidney Meridian may not originally be sufficient to generate Liver Wood, and encountering suppression temporarily damages Liver Qi. The Liver belongs to Wood, preferring expansion and disliking suppression. Now suppressed and unable to flow freely, it inevitably overacts downward upon Spleen Earth. Spleen Earth seeks relief from Lung Metal, but Lung Metal, facing flourishing Liver Wood and deficient Kidney Water, wishes to protect its child organ (Lung is the child of Kidney) to generate Water, yet lacks the strength to control Liver Wood. Meanwhile, Liver Qi becomes even more agitated due to the suppression. When will it ever feel open and relaxed? The treatment must resolve the depression of Liver Wood. Once Liver Qi flows smoothly, Spleen and Stomach Qi will naturally follow suit, and subsequently, all meridians will flow smoothly. Apart from the sour flavor of Shao Yao, what other herb can soothe the Liver? (Commentary: Such profound writing in the universe truly represents a peaceful era, ensuring people need not fear premature death.) Thus, it is clear that for injuries to both Liver and Kidney, reliance on Shao Yao is necessary.
However, a small dose of Shao Yao often fails to produce effects. This is because Liver Wood dislikes haste. Suddenly administering a small amount of sour astringent herbs makes Liver Wood more agitated, failing to pacify the exuberant or resolve the stagnant. One must use large doses, such as 5 to 6 qian, 8 qian, or even 1 liang, to significantly nourish the blood in the Liver, thereby comforting its spirit and satisfying its desires, so that deficiency is corrected and stagnation is resolved. Given such miraculous efficacy, how can Shao Yao be dismissed merely for its sour astringency? Moreover, its functions extend beyond these two aspects. Combined with Dang Gui (Angelica Sinensis), it effectively treats dysentery; combined with Gan Cao (Licorice Root), it miraculously relieves pain; combined with Zhi Zi (Gardenia Fruit), it resolves hypochondriac pain; combined with Ji Li (Tribulus Fruit), it clarifies eye disorders; combined with Rou Gui (Cinnamon Bark), it dispels cold; combined with Huang Qin (Scutellaria Root), it clears heat; combined with Ren Shen (Ginseng) and Bai Zhu (Atractylodes Rhizome), it tonifies Qi; combined with Xiong Diao (Ligusticum Chuanxiong), Dang Gui, and Shu Di Huang (Rehmannia Root), it nourishes blood. Used for tonification, it tonifies; used for purging, it purges; used for dispersing, it disperses; used for astringing, it astringes. It depends entirely on skilled usage. How can one lightly dismiss it based solely on the term "sour astringency"?
Questioner: There are times when Shao Yao should not be used. Your discussion seems to imply it is always usable. Can it be used postpartum? Can it be used during the transmission stages of Shang Han (Cold Damage)?
Answer: Postpartum contraindication for Shao Yao stems from the fear that it might draw cold pathogens into the abdomen; thus, it must not be used lightly. Even if a condition necessitates Shao Yao, only a few fen (a small unit of weight) should be added. If Shang Han has not yet transmitted to the Taiyang stage, using Shao Yao facilitates the expulsion of pathogens. However, once the disease transmits to the Yangming stage, it is absolutely contraindicated. Conversely, when pathogens enter the Shaoyang and Jueyin meridians, Shao Yao is precisely indicated for harmonization, going beyond mere usability.
Questioner: Shao Yao pacifies Liver Qi. If Liver Qi is not rebellious, why use it? You claim it is universally applicable; is this not overly speculative?
Answer: In this world, wine, lust, wealth, and anger are constantly present. Every day involves some degree of emotional agitation. Agitation injures the Liver, disrupting the peace of Qi. Disruption varies in magnitude: significant disruption leads to severe Qi rebellion; minor disruption leads to mild Qi rebellion. Observers seeing only mild rebellion assume their Qi is balanced, unaware that Liver Meridian Qi is already rebellious. Therefore, herbs that pacify the Liver can be used daily. Why should Shao Yao be excluded from any day?
Questioner: For depression syndromes utilizing Shao Yao, can it be used in large doses?
Answer: Without large doses, Shao Yao cannot open stagnant Qi. People often use Xiang Fu (Cyperus Rhizome) to resolve stagnation, yet stagnation worsens. Using large doses of Shao Yao resolves stagnation immediately. Why? Although stagnation originates from mental frustration, it ultimately persists due to Liver Qi deficiency. Using Shao Yao promotes the free flow of Liver Qi; once Liver Qi flows, stagnation dissipates. However, stagnation causes Liver deficiency, which requires substantial Shao Yao to restore Liver Qi and resolve stagnation. (Commentary: Stagnation arises from Liver Qi deficiency; Shao Yao’s brilliance in resolving stagnation lies in benefiting the Liver.) Therefore, Shao Yao must be used in large doses to pacify the Liver and should never be used in small doses to resolve stagnation.
Questioner: Although Shao Yao pacifies the Liver, it essentially nourishes it. Willnourishing the Liver cause Wood to become too exuberant and overact upon Earth (Spleen/Stomach)?
Answer: Liver Wood overacting upon Earth is indeed a sign of Wood exuberance. If Wood is exuberant, it overacts; if Wood is pacified, it ceases to overact. By pacifying exuberant Wood, the Liver becomes balanced, and Earth receives nourishment. Nourished Earth becomes robust. With strong Spleen and Stomach Qi, there is no fear of Liver Wood’s exuberance. Furthermore, Wood becoming robust through pacification differs from Wood becoming robust through imbalance. Imbalanced exuberance is feared by Earth; balanced exuberance is welcomed by Earth. When Wood and Earth thrive together, they enjoy harmony, eliminating fear of Liver overaction. (Commentary: Like green lotuses, every word is jade dust.)
Questioner: You have fully elucidated the subtleties of Shao Yao. Are there further insights to broaden my understanding?
Answer: The meaning of Shao Yao cannot be exhausted in one statement. What specifically do you wish to ask? Which meridian disease are you treating? Someone asked: "The Stomach is controlled by Liver Wood; why use Shao Yao?"
Answer: Shao Yao pacifies the Liver, not directly the Stomach. By purging the Liver, the Stomach naturally calms. Why doubt this?
The person replied: "That is not my concern. My doubt is this: Stomach Fire is blazing, requiring purging of Liver Wood to reduce Stomach Fire. Why instead use Shao Yao to nourish Liver and generate Wood, thereby increasing Fire?"
Answer: Excessive Stomach Fire indicates deficiency of Stomach Earth. With deficient Earth and flourishing Wood, overaction is expected. However, apparent Wood exuberance is actually Wood deficiency. Lack of blood in the Liver causes dryness; the Liver seeks water from the Stomach to self-nourish, exhausting Stomach fluids. Exhausted fluids lead to blazing Fire. Using Shao Yao to nourish Liver blood allows the Liver to self-nourish without draining Stomach fluids. Dry Stomach fluids cease, and Stomach Fire subsides, like springs emerging from mountains quenching a prairie fire. This is how the Liver benefits the Stomach. The person thanked me: "Your theories are inexhaustible; I dare not question further." (Commentary: Questioning is clever; analysis is wiser.)
Another question: If Liver exuberance is actually deficiency, justifying Shao Yao for nourishment, why use it when Liver is not deficient?
Answer: How do you know the Liver is not deficient?
Person: Hypochondriac pain unbearable to touch, eye pain intolerable to light, uncontrollable hematemesis due to anger—these indicate extreme Liver exuberance, not deficiency!
Alas! You see exuberance; I see deficiency. Unbearable hypochondriac pain indicates Liver Fire exuberance due to Blood deficiency, not Blood exuberance. Intolerable eye pain indicates Liver Wind exuberance due to Qi deficiency and extreme anger, not Qi exuberance. Uncontrollable bleeding results from external triggers disturbing Qi, preventing proper storage and causing blood to escape, exacerbated by chronic Liver deficiency. All three symptoms require Shao Yao to nourish the Liver, clearing Fire, dispelling Wind, soothing Qi, and stopping bleeding. Misinterpreting these as exuberance and using purgatives would lead to numerous complications. In summary, Shao Yao is indicated regardless of Liver deficiency or exuberance, excess or deficiency. Not only is it indicated, but large doses are preferred. (Commentary: Profound logic, not mere imitation.)
Another question: Benefiting the Spleen via Liver deficiency is understood. Why must Shao Yao be used for Heart deficiency?
Answer: Liver is the Mother of Heart; Heart is the Child of Liver. They are closely related. Tonifying the Liver is tonifying the Heart. How can Shao Yao be discarded?
Person: I disagree. The Heart is the Sovereign Official. Heart deficiency requires tonifying all five Zang organs. Why rely on tonifying the Liver to benefit the Heart?
Alas! Tonifying the Kidney benefits the Heart, but this interaction requires the Liver; otherwise, Kidney Qi cannot ascend to the Heart. Tonifying the Spleen benefits the Heart, but this requires the Liver; otherwise, Spleen Qi cannot nourish the Heart interior. Tonifying the Lung moistens the Heart, but this requires the Liver; otherwise, Lung Qi cannot descend to moisten the Heart palace. Thus, Qi from Kidney, Spleen, and Lung entering the Heart must pass through the Liver due to their maternal-child relationships, preventing interference from other organs. Since tonifying the Heart via these three organs relies on the Liver, how can we discard Shao Yao among Liver herbs? Without Shao Yao, we cannot tonify the Liver to tonify the Heart.
Questioner: Shao Yao pacifies the Liver. Sometimes it is used for this purpose, yet Liver Qi becomes more exuberant. Why?
Answer: This is due to Lung Qi deficiency. Flourishing Lung controls Liver, keeping Qi balanced. Extreme Liver exuberance indicates extreme Lung deficiency. Failing to support Metal to generate Lung, and instead supporting Wood to generate Liver, exacerbates Liver exuberance. Why fear weak Metal’s control? This explains why Shao Yao fails to pacify the Liver in such cases.
Questioner: Understood that Shao Yao should not aid Liver exuberance. But sometimes it is used for weak Liver without effect. Why?
Answer: This is due to Lung Qi exuberance. Tonifying weak Liver is standard practice. Who disputes using Shao Yao to benefit the Liver? However, the Liver fears Lung Metal. Exuberant Lung attacks declining Liver Wood. Using Shao Yao to generate Liver Qi invites Lung Metal to attack, like saplings on bare hills enduring daily axe blows. Thus, Shao Yao generates Liver Wood but fails to sustain it. One must first restrain excessive Lung Metal before using Shao Yao to supplement deficient Liver Wood. If logging stops in forests, branches flourish naturally. This is inevitable; why doubt Shao Yao’s ability to grow Liver Wood? (Commentary: Restraining Metal to generate Liver is profoundly logical.)
Questioner: Can Shao Yao generate the Heart?
Answer: Heart is the Child of Liver. Liver generates Heart. Shao Yao generates Liver; can it not generate Heart via Liver? Generating Liver acts directly within the Liver; generating Heart acts indirectly around the Heart. Entering the Liver is easier than entering the Heart. Nevertheless, the Heart is the Sovereign Palace; tonics cannot enter directly. Tonifying Liver Qi tonifies Heart Qi. If the mother’s home is not poor, will the son lack resources? Even if lacking, he can draw from the mother. Thus, Shao Yao generating the Heart need not enter the Heart directly.
Questioner: Shao Yao is sour and purges the Liver. You call it a pacifying herb, even praising it as a nourishing agent. I do not understand.
Answer: Alas! Excess Liver Qi is purged; deficient Liver Qi is tonified. Pacifying the Liver means achieving balance in tonification and purging, avoiding both deficiency and excess. Shao Yao excels at pacifying the Liver, ensuring appropriate tonification and purging. When I say "pacify," purging is included. Why mention purging again?
Questioner: Red and White Shao Yao are distinct. Why do you make no distinction? What is your basis?
Answer: Making no distinction is not my innovation; predecessors have stated this. Some people stir-fry with wine, misunderstanding Shao Yao’s essence. Shao Yao’s value lies in its cold nature, cooling Liver Heat. Why process it with wine to make it warm? If fearing White Shao’s coldness, one should prefer Red Shao’s warmth. Yet society prefers White over Red. Ultimately, ignorance of Shao Yao’s functions leads to arbitrary preferences, choosing processed over raw, Red over White, which is laughable. (Commentary: Truly laughable.)