产于秦中。根长尺余。粗细不等。土黄色而相交纠。故名。春秋采根。阴干用。右列
者不堪入药。令人发香港脚病也。气微温。味苦平兼辛。阴中微阳。可升可降。降多于升。入
手足阳明经。菖蒲为之使。本经主寒热邪气。寒湿风痹。肢节痛。下水利小便。疗风无问久
新。通身挛急。除阳明风湿及热。手足不遂。口噤。养血荣筋。益胆气。泄热。除虚劳发热
骨蒸。酒疸黄胆。肠风泻血。（诸本草）入手足阳明兼入肝胆。故手足不遂。黄胆烦渴之病
须之。取其去阳明之湿热。阳明有湿则身体酸疼烦热。有热则日晡潮热骨蒸。所以圣惠方俱
用艽。（濒湖）胸中热结。宜前胡。经络热结。宜秦艽。（阆风）人身直者为经。横者为络。
络之下注者为孙。肌腠之邪多从孙入。次薄于络。复溜于经。渐传腑脏。秦艽罗纹错综如织。
象形。从治法也。（复）根有罗纹左旋者入药。盖天道左旋。而人生气从之。邪气伤人。逆
乎天道。以致内闭九窍。外壅肌肉。卫气散解。是以本经用治寒热邪气。或风寒湿痹。致骨
节水道反从地道右旋者。别录诸家。用治转胞口噤。目暗耳鸣。即九窍内闭也。痈疽黄胆。
传尸骨蒸。即肌肉外壅也。手足不遂。通身挛急。即卫气散解也。（之颐）奏艽为风药中润
剂。散药中补剂。故养血有功。而中风恒用之。同干葛黄连茵陈五味扁豆木香苜蓿。治酒疸。
同薏仁
附方 急劳烦热。身体酸疼。用秦艽柴胡各一两。甘草五钱。为细末。每服三钱。白汤
送下。小儿骨蒸潮热。减食瘦弱。用秦艽炙甘草各一两。每用一二钱。水煎服之。钱乙加薄
荷五钱。上二方俱用甘草。俾合之化血。而前有柴胡。后加薄荷。不离风木以行湿土之用。
相助为理也。黄胆皮肤眼睛如金色。小便赤。取秦艽五两。牛乳三升。煮取一升。去渣。纳
芒硝一两。分作三服。此孙真人方。秦艽恶牛乳。然治黄胆又同用之。须参。小便艰难。或
转胞腹满闷。不急疗杀人。用秦艽加冬葵子等分。为末。酒服一匙。
〔论〕 秦艽罗纹错综如织。象形以治经络之病者也。夫三阴经自下而上。所以达阳。
三阳经自上而下。所以达阴。艽本微温之气。其味苦优而辛逊之。苦先而辛继之。是自下而
上也。然温气出自地。辛味根于苦。升已而降。自返其始。则又是自上而下也。出地之风。
能举阴以升。而还能合阴以降。则天地气达。而三阴三阳之经。无或壅遏以为病矣。夫肢节
痛似为湿病。通身挛急是为风病。而独以风剂名此味。正谓风虚则天气不达于上而病于湿。
风淫则地气不达于下而病于风。总藉出地之风化。以一升一降转旋之。所以纹贵左旋者。以
人身之阳（离阴则无阳）自左而升。升者谓天。（肝居左。主人身血分。故阳之升者。必由
于左。）升已而降。降者谓地。阴降而阳随之。俱返其所自始也。使不本于天气之左旋以为
东升。乌能俾阳之不离于阴者。遂得右旋以降。且返其所始而转旋不息乎。抑所谓错综如织。
象形以治经络之病者。经云。阴气从足上行至头。（阴升）而下行循臂至指端。阳气从手上
行至头。而下行至足。（阳降）盖阴本下降。而阴之升者。乃随阳以升。阳本上升。而阳之
降者。乃和阴以降。就此而推错综微义。则知人身经络有阳之顺而升。乃得阴之逆而上。有
阴之顺而降。乃得阳之逆而下。是阴阳之分者。顺不俱顺。逆不俱逆。而阴阳之合者。逆者
不得不从乎顺。顺者不得不从乎逆。造化元机。付于人身者如此。而是物错综之形。适有合
焉。不尽如诸风剂。但以生升为功也。至于兹味治病。本草独以风湿为言。因风湿固即阴阳
之正气所化。（人身惟是水火二气。而水火之体物不遗者土也。内经太阴阳明之异。曰。阳
者天气也。阴者地气也。夫天包地外。而地气贯于天之中。地有经水。犹人有经脉。故此风
湿二气。为阴阳之最先流通于经络以为生之本者。）亦即阴阳之戾气所病。（阳受风气。阴受
湿气。此阴阳之戾气为病于经络者。）举其最切者言之。即可以包诸证之所用矣。或谓艽治
足阳明风热。如头风口噤。其有湿则为身体酸疼烦热。有热则为日晡潮热骨蒸。又湿热如黄
疸酒疸。以及手阳明所患。如下牙痛肠风泻血等证。是亦关于经络乎。岂知人身气血。惟责
化原于中土。而中土必资于活络之风化。以土木交相为用。而互相为病也。如风热病于肝。
自刑于胃土。湿热病于胃。亦自及于肝。而还乘于胃土。故胃土借此味最切。（其治风木湿
土合病。有养血活络之功。缘血生于胃。纳于肝也。）此味当与柴胡殊用。而并有功于胃。
况乎手阳明本于足阳明以下行。尤为乙庚之合者哉。彼夫肠风泻血为病。乃肝之经络不能纳
血。而风淫于肠胃。使血溢于所合之腑耳。然则胃为气血所生之地。而风木尤为生化之本。
此其一征矣。
〔修治〕 拭去黄白毛。水洗。去土用。
产于秦地（今陕西一带）。根部长达一尺多。粗细不一。呈土黄色且相互交错缠绕。因此得名。春秋两季采挖根部。阴干后使用。右侧所列的劣质者不堪入药。会导致人患香港脚病（足部肿痛溃烂之症）。药性微温。味苦平兼带辛味。属阴中微阳。药势可升可降。以降为主。归入手、足阳明经。石菖蒲为其引经药。《神农本草经》主治寒热邪气。寒湿风痹。肢体关节疼痛。腹泻及小便不利。治疗风病不分新久。全身筋脉拘挛紧急。清除阳明经的风湿及热邪。手足不能随意运动。牙关紧闭。养血滋润筋脉。补益胆气。泄除热邪。清除虚劳发热及骨蒸潮热。酒疸及黄疸。肠风下血。（历代诸家本草认为）秦艽入手、足阳明经，兼入肝、胆经。所以手足不遂、黄疸烦渴等病症需要用到它。取其清除阳明经湿热之功。阳明经有湿则身体酸痛烦热。有热则下午定时发热及骨蒸潮热。所以《圣惠方》中都使用秦艽。（李时珍《濒湖脉学》指出）胸中热结。宜用前胡。经络热结。宜用秦艽。（阆风氏观点）人体竖直的为经。横向的为络。络脉向下注入的为孙络。肌表的邪气多从孙络侵入。其次波及络脉。再滞留于经脉。逐渐传入腑脏。秦艽表面罗纹错综复杂如织布。这是象形取义。顺应治法。（复氏观点）根部有罗纹且左旋的才入药。因为天道运行是向左旋转的。而人的生气也顺应这一规律。邪气伤人。违背天道。导致内部九窍闭塞。外部肌肉壅滞。卫气散乱解体。所以《本经》用它治疗寒热邪气。或风寒湿痹。导致骨骼关节水道反常向右旋转（病理状态）。《名医别录》及诸家。用它治疗转胞（膀胱气化不利致尿潴留）、牙关紧闭、目暗耳鸣。即九窍内闭之症。痈疽黄疸。传尸骨蒸（结核病等慢性消耗性疾病伴发热）。即肌肉外壅之症。手足不遂。全身筋脉拘挛紧急。即卫气散解之症。（张元素《医学启源》指出）秦艽为风药中的润剂。发散药中的补剂。所以有养血功效。中风病常使用它。与干葛、黄连、茵陈、五味子、扁豆、木香、苜蓿同用。治疗酒疸。与薏仁同用。
附方：急劳烦热。身体酸痛。用秦艽、柴胡各一两。甘草五钱。研为细末。每次服用三钱。白开水送服。小儿骨蒸潮热。食欲减退消瘦。用秦艽、炙甘草各一两。每次用一二钱。水煎服。钱乙在上方基础上加薄荷五钱。以上两个方子都用了甘草。使其配合化生血液。前方有柴胡。后方加薄荷。不离风木之气以行湿土之用。互相协助治理。黄疸皮肤眼睛像金色一样。小便赤黄。取秦艽五两。牛乳三升。煮取一升。去渣。加入芒硝一两。分三次服用。这是孙思邈真人方。秦艽虽恶牛乳。但治疗黄疸又与之同用。须斟酌参详。小便艰难。或转胞腹满闷。不及时治疗会致死。用秦艽加冬葵子等分。研为末。酒送服一匙。
〔论述〕 秦艽表面罗纹错综复杂如织布。是象形取义以治疗经络疾病的。三阴经自下而上行。是为了通达阳气。三阳经自上而下行。是为了通达阴气。秦艽本性微温之气。其味苦优厚而辛味稍逊。先苦后辛。这是自下而上的趋势。然而温气温出自地。辛味根源于苦。升发之后随即下降。返回其起始状态。这又是自上而下的趋势。出地之风。能举起阴气上升。还能结合阴气下降。这样天地之气通达。三阴三阳之经。就不会因壅遏而产生疾病了。肢体关节疼痛看似湿病。全身筋脉拘挛紧急是为风病。却独独以“风”字命名此药。正是说风虚则天气不达于上而病于湿。风淫盛则地气不达于下而病于风。总借助出地之风化。以一升一降来转旋调理。所以纹路贵在左旋。因为人身之阳气（离阴则无阳）自左而升。升者谓天。（肝居左。主人身血分。所以阳气之升。必由左侧。）升已而降。降者谓地。阴降而阳随之。都返回它们起始的地方。如果不基于天气之左旋以为东升。怎么能使得阳不离于阴。得以右旋以降。并且返回其始而转旋不息呢？再说所谓错综如织。象形以治经络之病。医经说。阴气从足上行至头。（阴升）而下行循臂至指端。阳气从手上行至头。而下行至足。（阳降）阴本应下降。而阴中之升者。乃是随阳气而升。阳本应上升。而阳中之降者。乃是和合阴气而降。就此推究错综微妙的意义。就知道人身经络中有阳之顺而升。乃得阴之逆而上；有阴之顺而降。乃得阳之逆而下。阴阳分开来看。顺不俱顺。逆不俱逆。而阴阳相合来看。逆者不得不从乎顺。顺者不得不从乎逆。造化的玄机。赋予人身就是如此。而这物错综的形状。恰好符合这一道理。不像其他风剂。只以生发上升为功效。至于此药治病。本草独以风湿而言。因为风湿固然是阴阳正气所化。（人身只有水火二气。而水火之体物不遗者是土。《内经》论太阴阳明之异。说。阳者天气也。阴者地气也。天包地外。而地气贯于天之中。地有经水。犹人有经脉。故此风湿二气。为阴阳之最先流通于经络以为生之本者。）也是阴阳戾气所致的病。（阳受风气。阴受湿气。此阴阳之戾气为病于经络者。）举其中最切要的来说。就可以包括各种证候的应用了。有人说秦艽治疗足阳明风热。如头面风口噤。其有湿则为身体酸痛烦热。有热则为日晡潮热骨蒸。又有湿热如黄疸酒疸。以及手阳明所患。如下牙痛肠风下血等证。这也是关于经络的吗？哪里知道人身气血。只责成化源于中土。而中土必须依靠活络的风化。以土木交相为用。而互相为病。如风热病于肝。自然刑克胃土。湿热病于胃。也自然波及于肝。而还乘于胃土。所以胃土借此味最切。（其治风木湿土合病。有养血活络之功。缘血生于胃。纳于肝也。）此味应当与柴胡区别使用。而都对胃有功。何况手阳明本于足阳明以下行。尤为乙庚之合者哉。那些肠风下血的病症。乃是肝之经络不能纳血。而风淫于肠胃。使血溢于所合之腑罢了。既然这样。胃为气血所生之地。而风木尤为生化之本。这是一个例证。
〔修治〕 拭去黄白色的毛。水洗。去土后使用。
Produced in the Qin region (modern-day Shaanxi). The root is over a chi long. It varies in thickness. It is earth-yellow and interlaced, hence the name. Harvest the roots in spring and autumn. Dry in the shade for use. The inferior quality listed on the right is unsuitable for medicinal use; it can cause patients to develop Hong Kong foot disease (a condition characterized by swelling, pain, and ulceration of the feet). The qi is slightly warm. The taste is bitter, neutral, and slightly pungent. It belongs to yin with slight yang. Its action can ascend and descend, but descending predominates. It enters the Hand and Foot Yangming meridians. *Acorus tatarinowii* (Shichangpu) serves as its guiding herb. The *Shennong Bencao Jing* states it treats cold-heat pathogenic factors, wind-damp-bi syndrome, pain in limbs and joints, diarrhea, and difficult urination. It treats wind diseases regardless of whether they are new or chronic, general spasm and tightness of tendons, eliminates wind-damp and heat from the Yangming, paralysis of hands and feet, trismus, nourishes blood and moistens tendons, benefits gallbladder qi, drains heat, eliminates deficiency fever and bone-steaming tidal fever, wine jaundice, jaundice, and intestinal wind bleeding. (Various pharmacopoeias state that) Qinjiao enters the Hand and Foot Yangming meridians and also the Liver and Gallbladder meridians. Therefore, conditions such as paralysis of hands and feet, jaundice, and irritability with thirst require its use. It is taken for its ability to clear damp-heat from the Yangming. Dampness in the Yangming causes body soreness, irritability, and heat; heat causes afternoon tidal fever and bone-steaming. Thus, the *Shenghui Fang* always uses Qinjiao. (Li Shizhen in *Bencao Gangmu*) Heat accumulation in the chest should be treated with *Peucedani Radix* (Qianhu); heat accumulation in the meridians should be treated with *Gardeniae Fructus* (Qinjiao). (Lanfeng's view) In the human body, vertical channels are Jing (meridians), and horizontal ones are Luo (collaterals). Those collaterals flowing downward are Sun (branch collaterals). Pathogens from the muscle-coupling mostly enter through the Sun collaterals, then affect the Luo collaterals, stagnate in the Jing meridians, and gradually transmit to the Fu organs. The intricate patterns on Qinjiao resemble weaving; this is taking form to match function, aligning with therapeutic methods. (Fu's view) Roots with intricate patterns rotating to the left are used medicinally. This is because the Heavenly Dao rotates to the left, and human vital qi follows it. Pathogenic factors harm humans by opposing the Heavenly Dao, causing internal closure of the nine orifices and external obstruction of muscles, leading to the dispersion and dissolution of Wei Qi. Hence, the *Bencao Jing* uses it to treat cold-heat pathogens or wind-cold-damp bi, which cause the bone-water pathways to rotate counter-clockwise (rightward) abnormally. The *Bielu* and other experts use it to treat retention of urine (Zhuanbao), trismus, dim vision, and tinnitus, i.e., closure of the nine orifices internally. Carbuncles, sores, jaundice, and tuberculosis with bone-steaming represent external obstruction of muscles. Paralysis of hands and feet and general tendon spasms represent the dispersion of Wei Qi. (Zhang Yuansu in *Yixue Qiyuan*) Qinjiao is a moistening agent among wind-dispelling drugs and a tonifying agent among dispersing drugs. Therefore, it has merit in nourishing blood and is frequently used for stroke. Combined with *Puerariae Radix* (Gegen), *Scutellariae Radix* (Huanglian), *Coptidis Rhizoma* (Huanglian - note: text says Huanglian but context implies clearing damp-heat, likely referring to specific combinations), *Schisandrae Fructus* (Wuweizi), *Poria* (Fuling/Biandou - text says Biandou/Adzuki bean), *Amomum Fructus* (Muxiang), and *Medicago Sativa* (Muxu), it treats wine jaundice. Combined with *Coicis Semen* (Yiren)...
Supplementary Formulas: For acute consumption with irritability and heat, and body soreness, use one liang each of Qinjiao and Bupleuri Radix (Chaihu), and five qian of Glycyrrhizae Radix (Gancao). Grind into fine powder. Take three qian per dose, washed down with plain boiled water. For children with bone-steaming tidal fever, reduced appetite, and emaciation, use one liang each of Qinjiao and Honey-fried Glycyrrhizae Radix (Zhi Gancao). Use one or two qian per dose, decocted in water. Qian Yi added five qian of Menthae Haplocalycis Herba (Bohe) to the above formula. Both formulas use Gancao to facilitate the transformation into blood. The former contains Chaihu, and the latter adds Bohe, neither departing from the Wind-Wood nature to utilize the Wet-Earth function, assisting each other in regulation. For jaundice where skin and eyes appear golden, and urine is red, take five liang of Qinjiao and three sheng of cow's milk. Boil until one sheng remains. Strain. Add one liang of Natrii Sulfas (Mangxiao). Divide into three doses. This is a formula from Sun Simiao. Although Qinjiao is incompatible with cow's milk, they are used together for treating jaundice; careful consideration is required. For difficult urination, or retention of urine with abdominal fullness and distress, if not treated urgently, it can be fatal. Use equal parts of Qinjiao and *Abutilonis Semen* (Dongkuizi). Grind into powder. Take one spoonful with wine.
[Discussion] The intricate patterns on Qinjiao resemble weaving; this is taking form to treat meridian diseases. The Three Yin meridians ascend from below to reach Yang. The Three Yang meridians descend from above to reach Yin. Qinjiao possesses a slightly warm qi. Its taste is predominantly bitter and secondarily pungent. Bitterness comes first, followed by pungency; this represents an ascending trend from below. However, warm qi originates from the Earth, and pungency is rooted in bitterness. After ascending, it descends, returning to its origin; this represents a descending trend from above. The wind emerging from the earth can lift Yin to ascend and can combine with Yin to descend. Thus, Heaven and Earth qi communicate, and the Three Yin and Three Yang meridians do not become obstructed to cause disease. Limb joint pain seems like a damp disease, and general tendon spasms indicate a wind disease, yet this herb is named with "Wind." This precisely means that when Wind is deficient, Heavenly Qi does not reach the upper part, leading to damp pathology; when Wind is excessive, Earthly Qi does not reach the lower part, leading to wind pathology. It relies entirely on the wind transformation emerging from the earth to rotate via one ascent and one descent. Therefore, the grain is prized for rotating to the left, because the Yang qi of the human body (without Yin, there is no Yang) ascends from the left. Ascending refers to Heaven. (The Liver resides on the left and governs the Blood aspect of the body, so Yang ascending must proceed from the left.) After ascending, it descends. Descending refers to Earth. Yin descends, and Yang follows it, all returning to their starting points. If it did not base itself on the leftward rotation of Heavenly Qi to achieve eastern ascent, how could it enable Yang, which does not depart from Yin, to rotate rightward to descend, and return to its origin to rotate ceaselessly? Furthermore, regarding the intricate form resembling weaving to treat meridian diseases, the Classics state: Yin Qi ascends from the feet to the head (Yin ascends) and descends along the arms to the fingertips. Yang Qi ascends from the hands to the head and descends to the feet (Yang descends). Yin naturally tends to descend, but the ascending aspect of Yin rises following Yang. Yang naturally tends to ascend, but the descending aspect of Yang descends harmonizing with Yin. Deducing from this the subtle meaning of intricacy, we know that in human meridians, Yang's smooth ascent allows Yin's reverse ascent; Yin's smooth descent allows Yang's reverse descent. When Yin and Yang are separated, smoothness is not uniformly smooth, and reverseness is not uniformly reversed. But when Yin and Yang combine, the reversed must follow the smooth, and the smooth must follow the reversed. The mystery of creation endowed upon the human body is thus. The intricate shape of this herb coincides perfectly with this principle, unlike other wind-dispelling agents that merely function by generating and ascending. As for treating diseases, pharmacopoeias mention only wind-damp. Because wind-damp is indeed transformed from the righteous qi of Yin and Yang. (In the human body, there are only Water and Fire qi, and the substance that encompasses both is Earth. The *Neijing* distinguishes Taiyin and Yangming: Yang is Heavenly Qi, Yin is Earthly Qi. Heaven envelops Earth externally, and Earthly Qi penetrates within Heaven. Earth has river waters, just as humans have meridians. Thus, these two qi of wind and damp are the first to circulate freely in the meridians, serving as the root of life.) They are also diseases caused by aberrant qi of Yin and Yang. (Yang receives wind qi, Yin receives damp qi; this is aberrant qi of Yin and Yang causing disease in the meridians.) Speaking of the most pertinent aspects covers the application for various syndromes. Some say Qinjiao treats Wind-Heat of the Foot Yangming, such as facial wind and trismus. With dampness, it causes body soreness, irritability, and heat; with heat, it causes afternoon tidal fever and bone-steaming. Also, damp-heat like jaundice and wine jaundice, and ailments of the Hand Yangming, such as lower toothache and intestinal wind bleeding—are these related to meridians? How can one know that the source of transformation for Qi and Blood in the human body lies in the Central Earth, and Central Earth must rely on the wind transformation that activates collaterals? Wood and Earth interact mutually and cause disease mutually. If Wind-Heat damages the Liver, it naturally penalizes Stomach Earth. If Damp-Heat damages the Stomach, it naturally affects the Liver, and then attacks Stomach Earth again. Therefore, Stomach Earth benefits most from this herb. (Its treatment of combined Wind-Wood and Wet-Earth disease has the merit of nourishing blood and activating collaterals, because Blood is generated in the Stomach and stored in the Liver.) This herb should be used differently from Bupleuri Radix (Chaihu), yet both benefit the Stomach. Moreover, the Hand Yangming originates from the Foot Yangming descending further, making it even more a combination of Yi and Geng. The disease of intestinal wind bleeding arises because the Liver's meridians cannot store blood, and wind invades the intestines and stomach, causing blood to overflow into the associated Fu organs. Thus, the Stomach is the place where Qi and Blood are generated, and Wind-Wood is particularly the root of generation and transformation. This is one evidence.
[Processing] Wipe off the yellow-white hairs. Wash with water. Remove soil before use.