紫苏白苏。处处有之。皆以二三月下种。或宿子自生。茎方。叶团带尖。有锯齿。肥
地者。面背皆紫。（皆紫者佳）瘠地者。面青背紫。其面背皆白者。白苏。乃荏也。五六月
连根采收。以火煨其根。阴干则茎久叶不落。八月开花成穗。如荆芥。九月半枯时收子。子
细如芥而色黄赤。
茎叶
味辛兼甘。气温而香。入手少阴太阴足阳明经。主治温中达表。行气和血。通心经。益
脾胃。利肺下气。消痰定喘。治心腹胀满。止霍乱转筋。通大小肠。疗香港脚安胎。方书治咳
嗽水肿。中风疟。胁痛消瘅。大便不通。痔。伤暑伤饮食发热。郁积聚。痰饮鼻衄。痛痹。
眩晕狂惊虚烦。小便不通。疝。耳蛊毒。若宣通风毒。则单用茎。去节尤良。（颂）叶则偏
于宣散。茎则偏于宣通。子则兼而有之。但性稍缓。（之颐）能除一切冷气。若下气则须用
梗。其子尤良。若叶未免有升发之义。（类明）详其色香气味。体性生成。推陈致新之宣剂
轻剂也。故气下者可使之宣发。气上者可使之宣摄。（之颐）辛味入气分。紫色入血分。同
橘皮砂仁。行气安胎。同藿香乌药。温中止痛。同香附麻黄。发汗解肌。同川芎当归。和血
散血。同木瓜浓朴。散湿解暑。治霍乱香港脚。同桔梗枳壳。利膈宽肠。同杏仁莱菔子。消
痰定喘。（濒湖）感寒上气。苏叶三两。橘皮四两。酒四升。煮一升半。分再服。霍乱胀满。
未得吐下。
〔论〕紫苏茎叶。始尝味辛。后有甘。辛胜而甘劣。以春种后。采叶于夏。而吐华乃在
孟秋。采子更于秋季。故茎叶之用。与子有异。夫当大火之时。而其叶味辛。是火中之金也。
即于火令采之。是全乎火之用金。而不致金用火也。金为火用则气化。以火原出水中。而金
固为水母。阳不得阴不化也。火为金用则血化。以血原于水而成于火。阴不得阳不化也。紫
苏之辛。乃火能用乎金者。是以所主在气耳。观于色赤入心。心火固气之灵。味辛入肺。肺
金固气之主。金火合德。其气故和以温。（所谓心肺合而营诸阳也）辛后有甘。自归于胃。
以脾胃固气升降之枢也。然则通心经。利肺气。益脾胃。义皆不妄。而之颐所云下者宣发。
上者宣摄。其说亦微中矣。第用紫苏多取其宣发。而兹更云其宣摄。于义若何。盖手太阴为
阳中之少阴。阳不得阴。则气不化。惟金为火用则气化。气化则极其宣发。此易知也。至于
阴为阳守。阳无阴则火僭而上。而气亦不得宣。惟金为火用。则宣中有摄。摄者亦所以成宣。
之颐故统谓之宣剂也。抑其阳中有阴。于何见之。曰。是物宣气。而即能和血。所谓肺气下
降入心而生血者。固即金为火用之明证矣。夫气之为用。上际下蟠。无处不宣。而后天之气。
总不越心肺胃以为生化。兹味通心利肺益胃。故上中下胥赖之。如中焦之病于霍乱。上焦之
病于胸膈不宽。下焦大小肠之不通。香港脚之壅阏。苟用之而主辅得宜。又何宣发宣摄之不奏
功乎哉。凡病于气之胀壅者。虽所因不一。然皆气不归元也。紫苏首治香港脚。正气得归元之
义。盖人身阴本于下。其升而至上也。实由阴中之阳引之。阳畅于上。其降而至下也。实由
阳中之阴引之。紫苏虽主于气之阳。而其金为火用者。正阳中之阴能使气化。气得化则自归
元矣。
苏子 与叶同功。发散风气宜用叶。清利上下宜用子。（濒湖）主治润心肺。调中下气。
消痰开结。治肺气喘急。止霍乱呕吐反胃。消五膈。利大小便。下一切逆冷气。及腰脚中湿
气风结气。苏子下气。与橘皮相宜。（贞白）治风顺气利肠。苏子一升。微炒杵。以生绢袋
盛。内于三斗清酒中。浸三宿。少少饮之。一切冷气。腰脚中湿气风结气。苏子良姜橘皮等
分。蜜丸梧子大。空心酒下十丸。休息利大小溲频。每干研苏子末。米饮调服效。
〔论〕苏子下气之功胜于叶者。为其八月始华。得金气之浓而善降也。然其花色紫。子
亦黄赤。犹不离于火之体。以致其火之用。（如经所谓毛脉合精行气于府之义）故虽金胜。
而还以气化为主也。盖茎叶子俱能和气。叶则和而散。茎则和而通。子乃和而降。用者审之。
气虚表虚者禁用叶。肠润肺虚者禁用子。（士材）火升作呕者。不宜用叶。惟可用子。（仲
淳）
〔辨治〕叶用两面俱紫者。子自收方真。市者多伪。略炒研极细。煎成叶。投入二三沸。
即
紫苏和白苏。各地都有生长。都是在二三月播种。或者由前一年留下的种子自然萌发。茎呈方形。叶片圆形带尖。边缘有锯齿。生长在肥沃土地上的，叶面叶背都是紫色。（叶面叶背皆紫的为佳品）生长在贫瘠土地上的，叶面青绿叶背紫红。叶面叶背都是白色的，就是白苏，也就是荏。五六月间连根采收。用火煨烤其根部，阴干后茎久叶不落。八月开花成穗状，像荆芥一样。九月半枯时采收种子。种子细小如芥菜籽而颜色黄赤。
茎叶
味道辛兼甘。气温而香。归入手少阴心经、手太阴肺经和足阳明胃经。主治温中达表。行气和血。通心经。益脾胃。利肺气降逆气。消痰定喘。治疗心腹胀满。止霍乱转筋。通大小肠。疗香港脚（脚气病）安胎。医书用于治疗咳嗽水肿。中风疟疾。胁痛消瘅（黄疸等）。大便不通。痔疮。伤暑伤饮食发热。郁积聚。痰饮鼻衄（鼻出血）。痛痹。眩晕狂惊虚烦。小便不通。疝气。耳蛊毒。若要宣通风毒，则单用茎。去掉节段尤其好。（颂）叶则偏于宣散。茎则偏于宣通。子则兼而有之。但药性稍缓。（之颐）能除一切冷气。若要下气则须用梗。其子尤其好。若用叶未免有升发之意。（类明）详细考察其色香气味，体性生成，是推陈致新的宣剂轻剂。所以气下者可使之宣发。气上者可使之宣摄。（之颐）辛味入气分。紫色入血分。同橘皮砂仁一起，行气安胎。同藿香乌药一起，温中止痛。同香附麻黄一起，发汗解肌。同川芎当归一起，和血散血。同木瓜浓朴一起，散湿解暑。治疗霍乱香港脚。同桔梗枳壳一起，利膈宽肠。同杏仁莱菔子一起，消痰定喘。（濒湖）感受寒邪上气。苏叶三两。橘皮四两。酒四升。煮取一升半。分两次服用。霍乱胀满。尚未得吐下。
〔论〕紫苏茎叶，初尝味道辛，后有甘味。辛胜而甘劣。因为春天种植后，夏天采叶，而吐华乃在孟秋。采收种子更在秋季。所以茎叶的用途，与子不同。当大火之时（夏季），而其叶味辛，这是火中之金也。即于火令（夏季）采之，是全乎火之用金，而不致金用火也。金为火用则气化。因为火原出水中，而金固为水母。阳不得阴不化也。火为金用则血化。因为血原于水而成于火。阴不得阳不化也。紫苏之辛，乃火能用乎金者。是以所主在气耳。观于色赤入心。心火固气之灵。味辛入肺。肺金固气之主。金火合德，其气故和以温。（所谓心肺合而营诸阳也）辛后有甘，自归于胃。因为脾胃固气升降之枢也。然则通心经。利肺气。益脾胃，义皆不妄。而之颐所说下者宣发。上者宣摄，其说亦微中矣。只是用紫苏多取其宣发。而这里又说其宣摄，于义如何？盖手太阴为阳中之少阴。阳不得阴，则气不化。只有金为火用则气化。气化则极其宣发。这容易知道。至于阴为阳守，阳无阴则火僭而上。而气亦不得宣。只有金为火用，则宣中有摄。摄者亦所以成宣。之颐因此统谓之宣剂也。抑其阳中有阴，于何见之？曰。是物宣气。而即能和血。所谓肺气下降入心而生血者。固即金为火用之明证矣。夫气之为用。上际下蟠。无处不宣。而后天之气。总不越心肺胃以为生化。兹味通心利肺益胃。故上中下胥赖之。如中焦之病于霍乱。上焦之病于胸膈不宽。下焦大小肠之不通。香港脚之壅阏。苟用之而主辅得宜。又何宣发宣摄之不奏功乎哉。凡病于气之胀壅者。虽所因不一。然皆气不归元也。紫苏首治香港脚。正气得归元之义。盖人身阴本于下。其升而至上也。实由阴中之阳引之。阳畅于上。其降而至下也。实由阳中之阴引之。紫苏虽主于气之阳。而其金为火用者。正阳中之阴能使气化。气得化则自归元矣。
苏子 与叶同功。发散风气宜用叶。清利上下宜用子。（濒湖）主治润心肺。调中下气。消痰开结。治疗肺气喘急。止霍乱呕吐反胃。消五膈。利大小便。下一切逆冷气。及腰脚中湿气风结气。苏子下气。与橘皮相宜。（贞白）治风顺气利肠。苏子一升。微炒杵。以生绢袋盛。内于三斗清酒中。浸三宿。少少饮之。一切冷气。腰脚中湿气风结气。苏子良姜橘皮等分。蜜丸梧子大。空心酒下十丸。休息利大小溲频。每干研苏子末。米饮调服效。
〔论〕苏子下气之功胜于叶者。为其八月始华。得金气之浓而善降也。然其花色紫。子亦黄赤。犹不离于火之体。以致其火之用。（如经所谓毛脉合精行气于府之义）故虽金胜。而还以气化为主也。盖茎叶子俱能和气。叶则和而散。茎则和而通。子乃和而降。用者审之。气虚表虚者禁用叶。肠润肺虚者禁用子。（士材）火升作呕者。不宜用叶。惟可用子。（仲淳）
〔辨治〕叶用两面俱紫者。子自收方真。市者多伪。略炒研极细。煎成叶。投入二三沸。即
Perilla and White Perilla. They are found everywhere. Seeding is done in the second or third lunar month. Alternatively, seeds from the previous year may sprout naturally. The stem is square. Leaves are round with pointed tips and serrated edges. Those growing in fertile soil have purple surfaces and undersides. (Those with both sides purple are superior.) Those growing in barren soil have green surfaces and purple undersides. Those with both sides white are called White Perilla, also known as Ren (荏). Harvested with roots in the fifth or sixth lunar month. Roots are roasted over fire and dried in shade, so that stems remain leafy for a long time. Flowers form spikes in the eighth lunar month, resembling Schizonepetae Herba (Jingjie, 荆芥). Seeds are harvested in the ninth lunar month when plants are half-withered. Seeds are fine like mustard seeds and yellowish-red.
Stems and Leaves
Taste: Pungent and sweet. Temperature: Warm. Aroma: Fragrant. Meridian Tropism: Enters Hand-Shaoyin Heart Meridian, Hand-Taiyin Lung Meridian, and Foot-Yangming Stomach Meridian. Indications: Warms the middle and releases the exterior. Moves Qi and harmonizes Blood. Unblocks the Heart Meridian. Benefits Spleen and Stomach. Promotes Lung Qi descent and relieves rebellious Qi. Resolves phlegm and calms wheezing. Treats abdominal distension and fullness. Stops Huoluan (cholera-like syndrome) with muscle spasms. Unblocks Large and Small Intestines. Treats Hongxiangjiao (Hongxiangjiao, foot-qi disease), calms fetus. Medical texts indicate use for cough, edema, wind-stroke, malaria, hypochondriac pain, Xiao Dan (Xiao Dan, jaundice/dissipation syndromes), constipation, hemorrhoids, heat due to summerheat or food stagnation, depression and accumulation, phlegm-fluid retention, epistaxis, painful obstruction, dizziness, mania, fright, deficiency vexation, dysuria, hernia, ear gu poison. To vent wind-toxin, use stems alone. Removing nodes is especially beneficial. (Song) Leaves tend toward dispersing. Stems tend toward unblocking. Seeds possess both properties but are milder in action. (Zhiyi) Eliminates all cold qi. For descending Qi, stalks should be used; seeds are best. Leaves inevitably have ascending properties. (Liming) Detailed analysis of color, aroma, taste, nature, and generation shows it is a mild ventilating agent that eliminates the old and generates the new. Thus, for sinking Qi, it can promote ventilation/release; for rising Qi, it can promote ventilation/restraint. (Zhiyi) Pungent flavor enters Qi level. Purple color enters Blood level. Combined with Citri Reticulatae Pericarpium (Chenpi, 陈皮) and Amomi Fructus (Sharen, 砂仁), moves Qi and calms fetus. Combined with Pogostemonis Herba (Huoxiang, 藿香) and Linderae Cortex (Wuyao, 乌药), warms middle and stops pain. Combined with Cyperi Rhizoma (Xiangfu) and Ephedrae Herba (Mahuang, 麻黄), induces sweating and releases muscle layer. Combined with Chuanxiong Rhizoma (Chuanxiong) and Angelicae Sinensis Radix (Danggui, 当归), harmonizes Blood and disperses stasis. Combined with Chaenomelis Fructus (Mu Gua, 木瓜) and Magnoliae Officinalis Cortex (Houpo, 厚朴), dissipates dampness and resolves summerheat. Treats Huoluan and Hongxiangjiao. Combined with Platycodonis Radix (Jiegeng, 桔梗) and Aurantii Fructus (Zhike, 枳壳), benefits diaphragm and widens intestines. Combined with Armeniacae Semen (Xingren, 杏仁) and Raphani Semen (Laifuzi, 莱菔子), resolves phlegm and calms wheezing. (Binhu) For cold-induced rebellious Qi: Perillae Folium (Suye, 苏叶) 3 liang, Citri Reticulatae Pericarpium 4 liang, wine 4 sheng. Boil to obtain 1.5 sheng. Divide into two doses. For Huoluan with distension/fullness before vomiting or purging can occur.
[Discussion] Perilla stems and leaves initially taste pungent, followed by sweetness. Pungency dominates, sweetness is inferior. Planted in spring, leaves harvested in summer, flowers appear in early autumn, seeds harvested in late autumn. Thus, usage of stems/leaves differs from seeds. During the peak Fire season (summer), leaves are pungent; this represents Metal within Fire. Harvesting during Fire season utilizes Metal's function without allowing Metal to control Fire. When Metal serves Fire, Qi transforms. Since Fire originates from Water, and Metal is the mother of Water, Yang cannot transform without Yin. When Fire serves Metal, Blood transforms. Since Blood originates from Water and forms through Fire, Yin cannot transform without Yang. Perilla's pungency represents Fire utilizing Metal. Hence, its primary action relates to Qi. Red color enters Heart. Heart Fire is the spirit of Qi. Pungent flavor enters Lung. Lung Metal is the master of Qi. Metal and Fire combine in virtue, so Qi is harmonious and warm. (As stated: Heart and Lung combine to nourish all Yang). Pungency followed by sweetness returns to Stomach. Spleen and Stomach are the pivot of Qi ascent and descent. Therefore, unblocking Heart Meridian, benefiting Lung Qi, and enriching Spleen/Stomach are not baseless. Zhiyi's statement that sinking Qi is released and rising Qi is restrained is insightful. However, Perilla is mostly used for release, yet here restraint is mentioned. How? Hand-Taiyin is Shaoyin within Yang. Without Yin, Yang cannot transform Qi. Only when Metal serves Fire does Qi transform. Transformed Qi reaches extreme release. This is easy to understand. Regarding Yin guarding Yang: without Yin, Yang/Fire rebels upward, and Qi cannot be vented. Only when Metal serves Fire is there restraint within release. Restraint completes release. Zhiyi collectively calls it a ventilating agent. Where is Yin within Yang seen? It vents Qi and harmonizes Blood. Lung Qi descending into Heart to generate Blood is clear evidence of Metal serving Fire. Qi's function extends up and down, nowhere unvented. Postnatal Qi relies on Heart, Lung, and Stomach for transformation. This herb benefits Heart, Lung, and Stomach, thus relied upon in upper, middle, and lower jiao. For middle jiao Huoluan, upper jiao chest/diaphragm tightness, lower jiao intestinal blockage, or Hongxiangjiao obstruction, if main and auxiliary roles are appropriate, how could release or restraint fail to work? All diseases of Qi distension/blockage, though diverse in cause, involve Qi failing to return to its origin. Perilla primarily treats Hongxiangjiao, embodying the principle of righteous Qi returning to origin. Human Yin originates below. Ascending to above is guided by Yang within Yin. Yang flowing above, descending to below is guided by Yin within Yang. Although Perilla governs Yang Qi, its "Metal serving Fire" aspect represents Yin within Yang enabling Qi transformation. Transformed Qi naturally returns to origin.
Perilla Seed
Functions similarly to leaves. For dispersing wind-qi, use leaves. For clearing and benefiting upper/lower, use seeds. (Binhu) Indications: Moistens Heart and Lung. Regulates middle and descends Qi. Resolves phlegm and opens knots. Treats asthma and急促 breathing. Stops Huoluan, vomiting, and regurgitation. Dissolves five diaphragm obstructions. Benefits urination and defecation. Descends all rebellious cold qi, dampness, wind, and stagnant qi in waist and legs. Perilla seed descends Qi, suitable with Citri Reticulatae Pericarpium. (Zhenbai) Treats wind, regulates Qi, benefits intestines. Perilla seed 1 sheng, lightly stir-fried and pounded. Place in raw silk bag. Immerse in 3 dou clear wine for three nights. Drink small amounts. For all cold qi, dampness/wind/stagnation in waist/legs. Perilla seed, Galangal Rhizome (Liangjiang, 良姜), Citri Reticulatae Pericarpium equal parts. Honey pills sized like wu zi. Take 10 pills with wine on empty stomach. For intermittent frequent urination/defecation. Dry Perilla seed powder mixed with rice water is effective.
[Discussion] Perilla seed's ability to descend Qi surpasses leaves because it flowers in August, absorbing strong Metal Qi which favors descent. However, flower color is purple, seeds yellowish-red, still adhering to Fire body to achieve Fire function. (As classics state: hair and pulse essence combine, Qi moves in fu organs). Thus, although Metal prevails, Qi transformation remains primary. Stems, leaves, and seeds all harmonize Qi. Leaves harmonize and disperse. Stems harmonize and unblock. Seeds harmonize and descend. Users must examine carefully. Contraindicated for Qi deficiency and exterior deficiency: leaves. Contraindicated for lung/intestine dryness and deficiency: seeds. (Shicai) For vomiting due to rising Fire: leaves unsuitable, only seeds applicable. (Zhongchun)
[Differentiation and Treatment] Use leaves with purple on both sides. Seeds harvested personally are authentic; market ones are often fake. Lightly stir-fry and grind extremely fine. After decocting leaves, add seeds and boil 2-3 times. Then