皮肉甘酸。核中辛苦。都有咸。五味皆具。味全者真。本经但云酸。以木为五行之
先
南北
五味。色
入手太
足之水
热
精。中
厥气水
能收逆
必先发散
入肺中。不
在上则滋源。
下之气也。咳逆
之不足。（烦劳
以入为水脏事
邪入脏。永无出
愿言慎重。（子
伤不足。肢体羸瘦。
阴亡阳。膀胱厥逆。
调和五脏。此其能
肾。同吴茱山萸人
黄柏。令人有子。
炒过半两。为末。
不可服此方。痰
下。阳事不起。
十女。忌猪鱼蒜
萸汤泡七次五钱
〔论〕五味之皮肉。初酸后甘。甘少而酸多。其核先辛后苦。辛少而苦多。俱带咸味。
虽五
气告
四味
而即
总
此味具足斯义）。夫气之元在肾。本藉风木而至。肺气之主在肺。还藉风木而归肾。一阴为
独使。故五味以酸胜者相媾。而神其升降也。继辛而有微甘者。合中土生化之气以俱下也。
先辛后苦者。至地之苦。合于至天之辛。以同归也。五味本由肺而媾肝。肝因媾肺而至脾。
脾仍合肺以归肾。是具足三阴之气收之以降。而阴亦随之矣。阳为气。阴为味。气固依味而
至肾。肾非纳气者欤。此本经首主益气咳逆上气也。人身肾受五脏六腑之精而藏之。肺统五
脏六腑之气而主之。肾气之上际于肺。肺气之下归于肾。原以一气自为升降者也。若六淫七
情有以耗散之。致肺失其降而不能归。不归则元气随耗而日虚。归肾则真气还源而日益。兹
味能收之以入肾。即为五脏六腑之精。肾受而藏之矣。（经曰。五脏主藏精者也。伤则失守
而阴虚。阴虚则无气。无气则死矣。数语可悟五味子收五脏之气以归精义）。气盛则精盈。
故本经既谓其益。又谓其强阴益男子精也。精盈则气盛。所以先哲谓其暖水脏。镇水壮阳。
补虚除热。壮筋骨。疗羸瘦也。至其能生津止渴者。是收肺阳中之阴以至于脾。能止肾泄者
。又收肾阴中之阳以至脾也。敛虚汗者。收肺阳中之阴以至心。明目者。更收肾阴中之阳以
至肝也。五脏俱受之。而肺肾为升降之本。肺且由降得升以为气之益。阴之强。并为五脏之
养。然则兹物之酸收于精气形。（精化气。气生形）有全功矣。卢氏云。五味收元气。治降
下
升
中
至治寒嗽之浓朴麻黄汤而亦投五味者。以散寒达阳之外。即当收真阴以召元阳。且恐阳中少
阴。为寒郁之热所僭。而必假酸收以平上逆之气也。阅方剂中五味治嗽。或寒或热。各有对
待之药。而兹味似为主守。又似于诸味中用之为关捩子者。大约治嗽勿论寒热。皆以阳中之
阴气能降为主。（热嗽者阳邪伤乎阴。寒嗽者寒邪伤乎阳。原亦病乎阴。故热喘之治。凉
其阳邪而收阴。寒喘之治散其阴邪以畅阳。亦当寓收阴之义。）东垣分治热喘寒喘。皆不能
舍五味子。固以肺气为阳中有阴。职同天气而司降耳。凡治肺气之病。如嗽如喘。先识阳中
阴降之本。更审病机之所在。或外淫。或内伤。或伤阴。或伤阳。而适事以为治。如阳邪伤
阴。此固的治矣。然阳邪方炽者。收之太早。不反锢其邪乎。阴邪伤阳者。此固不宜矣。然
阴邪已除。而阳气以祛散而虚。不当寓收阴于益阳中。使阳有所依乎。总之。五味治嗽。惟
久嗽及虚劳嗽。用之补与收。相驭而行。更无踌躇。若嗽未至于喘。即嗽而气不逆者。便宜
酌量。至为湿痰之阻气。与湿热之病乎气。以致病乎主气者。更当虑其妄投之害矣。方书用
五味。治嗽为多。而消瘅即次之。然则消瘅亦取责于肺欤。曰。人身元气。固水所化。而人
身津液。又气所化。如气归于水。是阳之随阴而降。还其一阳陷于二阴之坎也。故能益气津
化
之。在阴之随阳以升者。肾主之。此皆五味之相及以奏功。而入肺尤先耳。凡病因虚而热。
或
则以散邪为主。即以收阴召阳归元。而全正为助。其无邪气而只有虚乏者。则以补正为主。
亦即有收之一法。合而奏效。其有元气虚损。遂因虚郁化热者。则有清补一法。而收与散并
行。其散不敌收之半。乃为得之。此义不独疗嗽为然。又凡元气耗散之甚者。非惟补益可恃
。而收之一法。更有捷功。又后人调气只知调其阳而已。恶知五运所主之病机。是一气变动
。
缪氏。疹痧初发。及一切停饮。
食收补。太过且骤。反致虚热。又酸甚
〔修治〕入药。不去核。必打碎核。方五味备。去枯者。铜刀劈作两片。用蜜浸蒸。从
巳至
【论】五味子的皮和肉，初尝是酸的，随后变甜，甜味少而酸味多。它的核先尝是辛的，随后变苦，辛味少而苦味多。整体都带有咸味。虽然五种味道俱全，但只有气味完备的才是真品。《神农本草经》只说它味酸，是因为木在五行中居首，对应东方南北方位，其色白，入足少阴肾水经，能收敛逆乱之气。若气不先发散，则无法进入肺中。若病位在上，则滋养水源；若在下，则是下焦厥逆之气所致。咳逆上气是由于烦劳损伤了不足之体，邪气侵入脏腑，永远无法排出。希望用药慎重。（五味子）能调和五脏，这是它能补肾的作用，常与吴茱萸、山茱萸、人乳、黄柏同用，可使人有子。将五味子炒至过半两，研为粉末，不可服用此方（若伴有痰湿）。若出现阳事不起，十女忌食猪、鱼、蒜，需用山茱萸汤浸泡七次，取五钱。
五味子的皮肉，起初酸后甘，甘少酸多；其核先辛后苦，辛少苦多，都带有咸味。虽然五味俱全，但这正是其义理所在。气的本源在肾，原本借助风木之气而至；肺气的主宰在肺，还借助风木之气而归肾。一阴之气作为独使，所以五味子以酸味为主来促成阴阳交媾，从而神妙地调节升降。继辛之后有微甘，是合入了中土生化之气一起下行。先辛后苦，是到达地面的苦味，与到达天空的辛味相合，以共同回归本源。五味子本由肺而交媾于肝，肝因交媾于肺而至脾，脾仍合肺而归肾。这是具备了三阴之气，将其收摄而降，阴也随之而行。阳是气，阴是味。气固然依靠味才能到达肾，肾不就是纳气的器官吗？这就是《神农本草经》首先主治益气、治疗咳逆上气的原因。人身之肾受纳五脏六腑的精微并藏之，肺统摄五脏六腑之气并主宰之。肾气向上际会于肺，肺气向下归于肾，原本是以一气自行升降的。如果六淫（风、寒、暑、湿、燥、火）或七情（喜、怒、忧、思、悲、恐、惊）耗散元气，导致肺失去降的功能而不能归元，不归则元气随之消耗而日益虚弱；若能归肾，则真气返回本源而日益充盈。此药能将其收摄纳入肾中，使之成为五脏六腑之精，肾受纳并藏之。（经文说：五脏主藏精。受伤则失守而阴虚，阴虚则无气，无气则死。这几句话可以领悟五味子收摄五脏之气以归于精的微义）。气盛则精盈，所以《神农本草经》既说它益气，又说它强阴、益男子之精。精盈则气盛，所以先哲说它能暖水脏（肾），镇水壮阳，补虚除热，壮筋骨，治疗身体消瘦。至于它能生津止渴，是收摄肺阳中的阴气以至于脾；能止肾泄，是收摄肾阴中的阳气以至于脾；敛虚汗，是收摄肺阳中的阴气以至于心；明目，更是收摄肾阴中的阳气以至于肝。五脏都受其益，而肺肾是升降的根本。肺且通过降而得升，从而获得气的益处、阴的强健，并为五脏提供滋养。那么这种物质的酸收作用对于精气形质具有全功。（精化气，气生形）。卢氏说：五味子收摄元气，治疗降下之气上升。治疗寒嗽的浓朴麻黄汤中也加入五味子，是为了散寒达阳之外，同时应当收摄真阴以召引元阳，并且恐怕阳中少阴，被寒郁之热所僭越，必须借酸收之性来平抑上逆之气。查阅方剂中五味子治咳嗽，或寒或热，各有对应的药物，而此药似乎主要起守中的作用，又似乎在诸药中起到关键枢纽的作用。大概治疗咳嗽不论寒热，都以阳中之阴气能降为主。（热嗽是阳邪伤害阴，寒嗽是寒邪伤害阳，原本也是病在阴。所以治疗热喘，凉其阳邪而收阴；治疗寒喘，散其阴邪以畅阳，也都应当寓含收阴的意义）。东垣分治热喘和寒喘，都不能舍弃五味子，固然是因为肺气为阳中有阴，职能如同天气而司掌下降。凡是治疗肺气的疾病，如咳嗽气喘，首先要认识阳中阴降的根本，更要审察病机所在，或是外感淫邪，或是内伤，或是伤阴，或是伤阳，然后适当施治。如阳邪伤阴，这确实是正确的治法。然而阳邪正炽盛时，过早收涩，反而会不会禁锢邪气呢？阴邪伤阳者，这固然是不宜的。然而阴邪已除，而阳气因祛散而虚弱，不应当在益阳中寓含收阴之法，使阳气有所依附吗？总之，五味子治疗咳嗽，只有久咳及虚劳咳嗽，用它补益与收涩并行，更无犹豫。如果咳嗽未至于喘，或者咳嗽而气不逆者，便应该酌情斟酌。至于湿痰阻滞气机，以及湿热病影响气机，以致病在主气者，更应当考虑妄投的危害。方书中用五味子治疗咳嗽最多，其次是消瘅（糖尿病类疾病）。那么消瘅也是责之于肺吗？回答说：人身元气，固然是由水所化，而人身津液，又是气所化。如气归于水，这是阳随阴而降，返还那一阳陷于二阴的坎卦之位。所以能益气生津。在阴随阳以升者，由肾主宰。这都是五味子相关联而奏效，而入肺尤其优先。凡病因虚而生热，或者则以散邪为主，即以收阴召阳归元，以扶助正气。无邪气而只有虚乏者，则以补正为主，也即有收之一法，合而奏效。若有元气虚损，遂因虚郁化热者，则有清补一法，而收与散并行，其中散的力度不敌收的一半，这才是得当的。这个道理不仅治疗咳嗽如此，凡是元气耗散严重的，不仅靠补益，收之一法更有捷效。后人调气只知道调其阳，哪里知道五运所主的病机，是一气变动所致。缪氏指出：疹痧初发，及一切停饮（水液停滞），食积收补，太过且急骤，反致虚热，又酸甚。
【修治】入药时，不去核，必须打碎核，这样五味才完备。去掉枯坏的，用铜刀劈成两片，用蜜浸蒸，从巳时至午时。
[Discussion] The skin and flesh of Schisandrae Fructus (Wuweizi, 五味子) are initially sour and subsequently sweet, with less sweetness and more sourness. Its seed is initially pungent and subsequently bitter, with less pungency and more bitterness. Overall, it carries a salty taste. Although all five flavors are present, only those with complete qi and flavor are considered authentic. The *Shennong Bencao Jing* (Divine Farmer's Materia Medica) mentions only its sour taste because Wood precedes the Five Elements, corresponds to the East and South-North directions, has a white color, enters the Foot Shaoyin Kidney Water meridian, and can restrain rebellious Qi. If Qi does not first disperse, it cannot enter the Lung. If the pathology is in the upper part, it nourishes the source; if in the lower part, it relates to the rebellious Qi of the lower jiao. Coughing and rebellious Qi arise from exhaustion due to overwork damaging deficiency, where pathogenic factors invade the zang-fu organs and can never be expelled. One must exercise caution in medication. (Schisandrae Fructus) can harmonize the five zang organs, which is its ability to tonify the Kidney. It is often used together with Evodiae Fructus (Wuzhuyu, 吴茱萸), Corni Fructus (Shanzhuyu, 山茱萸), human milk, and Phellodendri Cortex (Huangbai, 黄柏) to promote fertility. Fry half an ounce of Schisandrae Fructus until slightly browned, grind into powder. This formula should not be taken if phlegm-dampness is present. If impotence occurs, women should avoid pork, fish, and garlic. Use Corni Fructus decoction to soak seven times, take 5 qian.
The skin and flesh of Schisandrae Fructus are initially sour then sweet, with less sweetness and more sourness; its seed is initially pungent then bitter, with less pungency and more bitterness, both carrying a salty taste. Although the five flavors are complete, this embodies its principle. The origin of Qi resides in the Kidney, originally arriving via Wind-Wood Qi; the master of Lung Qi resides in the Lung, returning to the Kidney also via Wind-Wood Qi. A single Yin Qi acts as a sole messenger, thus Schisandrae Fructus uses its sourness to facilitate the coupling of Yin and Yang, thereby mystically regulating ascending and descending. Following pungency comes slight sweetness, combining with the transformative Qi of Central Earth to descend together. First pungent then bitter represents the bitterness reaching the earth, combined with the pungency reaching the sky, to return to the source together. Schisandrae Fructus originally couples from the Lung to the Liver; the Liver, by coupling with the Lung, reaches the Spleen; the Spleen still combines with the Lung to return to the Kidney. This possesses the Qi of the three Yin meridians, receiving and descending it, so Yin follows. Yang is Qi, Yin is Flavor. Qi naturally relies on Flavor to reach the Kidney; is not the Kidney the organ that receives Qi? This is why the *Shennong Bencao Jing* primarily states it tonifies Qi and treats coughing and rebellious Qi. The Kidney receives and stores the essence of the five zang and six fu organs; the Lung governs and masters the Qi of the five zang and six fu organs. Kidney Qi ascends to meet the Lung; Lung Qi descends to return to the Kidney. Originally, this is one Qi undergoing ascending and descending. If the Six Evils (Wind, Cold, Summerheat, Dampness, Dryness, Fire) or Seven Emotions consume and scatter Qi, causing the Lung to lose its descending function and fail to return, failure to return leads to daily depletion of Yuan Qi; returning to the Kidney allows Zhen Qi to return to its source and increase day by day. This herb can receive and store it into the Kidney, turning it into the essence of the five zang and six fu organs, which the Kidney receives and stores. (The Classic says: The five zang organs store essence. Injury leads to loss of control and Yin deficiency; Yin deficiency leads to lack of Qi; lack of Qi leads to death. These words reveal the meaning of Schisandrae Fructus receiving the Qi of the five zang organs to return to essence). Abundant Qi leads to abundant Essence; thus, the *Shennong Bencao Jing* states it tonifies Qi and strengthens Yin, benefiting male essence. Abundant Essence leads to abundant Qi; hence, ancient sages said it warms the Water Organ (Kidney), stabilizes Water and strengthens Yang, tonifies deficiency and clears heat, strengthens sinews and bones, and treats emaciation. As for its ability to generate fluids and stop thirst, it receives the Yin within Lung Yang to the Spleen; its ability to stop renal diarrhea receives the Yang within Kidney Yin to the Spleen; its ability to astringe spontaneous sweating receives the Yin within Lung Yang to the Heart; its ability to brighten the eyes further receives the Yang within Kidney Yin to the Liver. All five zang organs benefit from it, with the Lung and Kidney as the root of ascending and descending. The Lung achieves ascent through descent, thereby gaining the benefit of Qi and strength of Yin, providing nourishment for the five zang organs. Thus, the sour astringent property of this substance has complete efficacy for Essence, Qi, and Form. (Essence transforms into Qi, Qi generates Form). Lu Shi said: Schisandrae Fructus receives Yuan Qi and treats ascending pathological downward Qi. In the Naren Mahuang Tang (Magnolia Bark and Ephedra Decoction) for treating cold cough, Schisandrae Fructus is also added to dispel cold and reach Yang externally, while simultaneously receiving True Yin to summon Yuan Yang, fearing that insufficient Yin within Yang might be usurped by heat constrained by cold, necessitating sour astringency to calm rebellious Qi. Reviewing formulas where Schisandrae Fructus treats cough, whether cold or hot, there are corresponding herbs. This herb seems to serve mainly as a guardian, yet also acts as a pivotal link among various herbs. Generally, treating cough, regardless of cold or hot, focuses on the descending nature of Yin within Yang. (Hot cough involves Yang pathogens injuring Yin; cold cough involves Cold pathogens injuring Yang; originally, the pathology lies in Yin. Therefore, treating hot wheezing involves cooling Yang pathogens and receiving Yin; treating cold wheezing involves dispersing Yin pathogens to unblock Yang, both implying the meaning of receiving Yin). Dongyuan differentiated treatment for hot and cold wheezing but did not discard Schisandrae Fructus, precisely because Lung Qi contains Yin within Yang, functioning like Heaven's Qi and governing descent. For any Lung Qi disease, such as cough or wheezing, one must first understand the root of Yin descending within Yang, and carefully examine the pathogenesis, whether external evil, internal injury, Yin injury, or Yang injury, and treat accordingly. If Yang pathogens injure Yin, this is indeed the correct treatment. However, if Yang pathogens are vigorous, premature astringency might trap the pathogen. If Yin pathogens injure Yang, this is generally unsuitable. Yet, if Yin pathogens are eliminated but Yang Qi becomes deficient due to dispersion, one should incorporate receiving Yin into tonifying Yang, allowing Yang to have a foundation. In summary, Schisandrae Fructus treats cough, specifically chronic cough and consumptive cough, using tonification and astringency together without hesitation. If cough has not progressed to wheezing, or if cough occurs without rebellious Qi, dosage should be adjusted carefully. For cases where damp-phlegm obstructs Qi, or damp-heat affects Qi, leading to pathology in the Master Qi, one must consider the harm of indiscriminate use. Formulas use Schisandrae Fructus most frequently for cough,其次 for eliminating wasting-thirst (Xiaoxian). Does eliminating wasting-thirst also relate to the Lung? The answer is: Human Yuan Qi is transformed from Water, and human body fluids are transformed from Qi. When Qi returns to Water, this is Yang descending with Yin, returning the one Yang trapped in the two Yins of the Kan trigram. Thus, it can tonify Qi and transform fluids. For Yin ascending with Yang, the Kidney governs. This is how Schisandrae Fructus contributes to efficacy, entering the Lung first. For diseases caused by deficiency generating heat, or where dispersing pathogens is primary, receiving Yin to summon Yang back to the Yuan assists Zheng Qi. For those without pathogenic factors but only deficiency and fatigue, tonifying Zheng is primary, which also involves a method of receiving. Combined, they achieve efficacy. For those with severe Yuan Qi deficiency leading to heat from stagnation, there is a method of clearing and tonifying, where receiving and dispersing proceed together, with dispersing being no more than half of receiving, which is appropriate. This principle applies not only to cough but also to severe consumption of Yuan Qi; not only tonification is relied upon, but the method of receiving yields rapid results. Later practitioners only know to regulate Yang when adjusting Qi, unaware that the pathogenesis governed by the Five Movements is a change in one Qi. Ms. Mu pointed out: At the initial eruption of rash and sand, and all conditions of retained fluids, excessive and sudden astringent tonification may instead cause deficiency-heat and excessive sourness.
[Processing] For medicinal use, do not remove the seeds; they must be crushed so that all five flavors are complete. Remove dried/bad parts, split into two pieces with a copper knife, soak in honey, and steam from Si hour to Wu hour.