《易》曰∶立天之道，曰阴与阳；立地之道，曰柔与刚。草木虽微，其气味有阴阳之分
，体质有刚柔之别，一物一太极也。古人论药性，多言气味，少言体质。盖以地之刚柔，即
天之阴阳所化，言阴阳而刚柔即在其中。后人不悟此理，每每误用。春山先生谓病有燥湿，
药有燥润。凡体质柔软，有汁有油者，皆润；体质干脆，无汁无油者，皆燥。然润有辛润、
温润、平润、凉润、寒润之殊，燥有辛燥、温燥、热燥、平燥、凉燥、寒燥之异，又有微润
、甚润、微燥、甚燥之不同。大抵润药得春、秋、冬三气者多，得夏气者少；燥药得夏、秋
、冬三气者多，得春气者少。燥药得天气多，故能治湿；润药得地气多，故能治燥。药未有
不偏者也，以偏救偏，故名曰药。
试举其大略言之，辛润如杏仁、牛蒡、桔梗、葛根、细辛、前胡、防风、青蒿、紫菀、
百部、当归、川芎、桃仁、红花、茺蔚子、白芷、鲜石菖蒲、远志、鲜郁金、蜀漆、僵蚕、
芥子、莱菔子、苏子、薤白、生姜、豆豉、葱白、芹菜汁、韭汁之类。温润如党参、高丽参
、黄 、甜冬术、苁蓉、枸杞、山萸、菟丝、芦巴、巴戟天、桑椹、金樱子、五味子、桂圆
、大枣、胡桃、鹿茸、鹿角、鹿胶、羊肾、海参、淡菜、紫河车、坎气之类。大抵温润一类
，气温，得天气多，质润，得地气多，受气比他类较全，且味多带甘，秉土之正味，治阴阳
两虚者，颇为合拍。平润如南北沙参、东洋参、熟地、首乌、芍药、玉竹、百合、沙苑、柏
子仁、酸枣仁、甜杏仁、冬瓜仁、麻仁、亚麻仁、黑脂麻、乌梅、蜂蜜、饴糖、阿胶、燕窝
、猪肤、鸭汤、人乳之类。凉润如干地黄、元参、天麦冬、西洋参、鲜石斛、女贞子、银花
、菊花、鲜桑叶、蒲公英、知母、荷叶、竹沥、竹茹、竹叶、淡竹叶、芦根、白茅根、怀牛
膝、川贝母、枇杷叶、栝蒌、花粉、海藻、昆布、柿霜、紫草、白薇、梨、藕、蔗汁、荸荠
汁、露水、龟板、鳖甲、牡蛎、决明、文蛤、海浮石、童便之类。寒润如石膏、鲜地黄、犀
角、羚羊角、蚌水、猪胆汁之类。辛燥如羌独活、苏叶、荆芥、薄荷、藿香、佩兰、香薷、
木香、香附、麻黄、桂枝、牵牛、芫花之类。温燥如苍术、浓朴、半夏（半夏虽燥，其质尚
滑）、南星、蔻仁、砂仁、益智仁、破故纸、山楂、青陈皮、槟榔之类。燥热如附子、肉桂
、干姜（肉桂、桂枝、干姜质虽微润，究竟气浓）、炮姜、吴萸、椒目之类。平燥如茯苓、琥
珀、通草、苡仁、扁豆、山药（山药体微燥，而精尚多）、甘草、神曲、炒谷芽、猪苓、泽泻
、川牛膝、萆 、茵陈、防己、豆卷、蚕砂、车前子、海金沙（车前子精汁颇多，但其性走
泄。海金沙质微燥。二者在利水药中，尚不甚伤阴）。之类。凉燥如连翘、栀子、霜桑叶、
丹皮、地骨皮、钗石斛、滑石、寒水石、柴胡、升麻、蝉蜕、钩藤、槐米、枳壳、枳实、葶
苈子之类。寒燥如黄连、黄芩、黄柏、木通、苦参、金铃子、龙胆草、大黄、元明粉、大戟
、甘遂之类。本草体质，大略如此。
然既详其体质，又须辨其气味。大抵气薄者多升、多开；味浓者多降、多阖。辛甘发散
为阳，主升；酸苦通泄为阴，主降。温者多开，寒者多阖。泻者多开，补者多阖。辛苦、辛
酸之味多开，酸咸之味多阖。辛能散、能润，又能通津行水；苦能燥、能坚，又能破泄。酸
能收之；咸能软之，又能凝之；甘得土之正味（甘药皆无毒），同开则开，同阖则阖，缓中之
力独多；淡得天之全气（淡薄无味象天，寓有清肃之燥气，故功专渗湿），上升于天，下降于
泉，渗湿之功独胜。若夫水族，如龟板、鳖甲诸品，禀干刚之气，得坎水之精，体刚质柔，
味咸而淡，能攻坚软坚，能燥湿清热，能滋阴潜阳，一药三用，阴虚夹湿热者、血燥结块者
，用之尤宜。独是草木受气多偏，味难纯一，一药多兼数味，或先苦后辛、后甘，或先甘后
辛、后苦，总以味偏胜者为主，味居后者为真，但须平昔亲尝，方能不误。春山先生从邵子
元运之说，谓古今药性，未能画一，如今之元会世运，正当燥火司天，故燥病独多，万物亦
从之而变燥，金味辛，火味苦，故药味多变苦辛。愚按∶元运之说，似难尽凭，而地气不同
确有可据。如论中所辨麦冬本甘，今甘中带辛，杭产者辛味犹少，川产者辛味较多。钗斛本
淡，今霍山产者，地近中州，味仍甘淡，川产者，味淡微苦，广西、云南产者，味纯苦而不
甘，以广西、云南居中州西南之边陲，得燥火之气独胜也。所辨实皆不爽，不独时地不同，
即种植亦异。如高丽人参，气本微湿，今用硫黄拌种，则温性较胜。如此类推，不可枚举。
至用药之法，须知用意。医者，意也。以意治病，是最上一乘，不得已而用药，已落二
乘，然无情之药，以有知之意，用之则灵。古法用药如用兵，用兵有战有守，有奇有正，用
药亦然。夫以天地之气，犹橐龠之开阖，营运不息，故能化生万物，在人则不能，故其
机一停则病，一偏亦病，一息则死。六气之中，寒湿偏于阖；燥、火偏于开；风无定体，兼
寒、湿则阖，兼燥、火则开；暑有热有湿，偏于热者多开，偏于湿者多阖。用药治病，开必
少佐以阖，阖必少佐以开，升必少佐以降，降必少佐以升，或正佐以成辅助之功，或反佐以
作向导之用，阴阳相须之道，有如此者。燥病治以润，不妨佐以微苦，以微苦属火，火能胜
金也；湿病治以燥，不如治以淡，以淡味得天之燥气，功专渗湿也。更有病纯者药纯，病杂
者药杂（如泻心、黄连诸汤是也）。有病虽杂而出于一源，则立方要有专主；有病虽纯而夹以
他病，则立方要有变通。燥病须防其夹湿，湿病须防其化燥。观其已往，以治其现下；治其
现下，须顾其将来。表里、寒热、虚实，固当分明；标本、先后、重轻，尤宜权变。燥病当
用膏滋，湿病当用丸散。燥病夹湿，润药用炒，或用水丸；湿病化燥，燥药用蒸，或用蜜丸
。欲其速行，则用汤药，取汤以荡之之义；欲其缓化，则用丸药，取丸以缓之之义。
至于煎法，亦当用意。如阴液大亏，又夹痰涎，则浊药轻煎，取其流行不滞（如地黄饮
子是也）。如热在上焦，法宜轻荡，则重药轻泡，取其不犯下焦（如大黄黄连泻心汤是也）。
如上热下寒，则寒药淡煎，温药浓煎，取其上下不碍（如煎附子泻心汤法）。或先煎以浓其汁
，或后煎以取其气，或先煎取其味浓而缓行，或后煎取其气薄而先至（如大承气汤，先煎大
黄、枳实、浓朴，后下芒硝是也）。欲其速下，取急流水；欲其缓中，用甘澜水（即千扬水，
如煎大半夏汤法）。欲其上升外达，用武火；欲其下降内行，用文火。或药后啜薄粥，助药
力以取汗（如服桂枝汤法）。或先食后药，助药性之上升。种种治法，非参以意不可。试观仲
景先师，一百一十三方，三百九十七法，皆有真意存乎其间。学人以意会意，自有心得。此
不过论其大略而已！
《易经》说：确立天的法则，在于阴与阳；确立地的法则，在于柔与刚。草木虽然微小，但其气味有阴阳的区分，体质有刚柔的区别，每一味药都包含着一个完整的太极（宇宙本体）。古人论述药性，多谈论气味，少谈论体质。这是因为地的刚柔，是由天的阴阳所化生，谈论了阴阳，刚柔的道理就包含在其中了。后人不能领悟这个道理，常常误用药物。春山先生认为疾病有燥湿之分，药物也有燥润之别。凡是体质柔软、含有汁液和油脂的，都属于润药；凡是体质干脆、没有汁液和油脂的，都属于燥药。然而润药又有辛润、温润、平润、凉润、寒润的不同，燥药又有辛燥、温燥、热燥、平燥、凉燥、寒燥的差异，还有微润、甚润、微燥、甚燥的程度区别。大致来说，润药多得春、秋、冬三季之气，得夏季之气较少；燥药多得夏、秋、冬三季之气，得春季之气较少。燥药得天之气多，所以能治疗湿病；润药得地之气多，所以能治疗燥病。药物没有不偏颇的，以药物的偏性来纠正人体的偏性，所以称之为“药”。
试着列举其大概情况来说明：辛润类药物如杏仁、牛蒡子、桔梗、葛根、细辛、前胡、防风、青蒿、紫菀、百部、当归、川芎、桃仁、红花、茺蔚子、白芷、鲜石菖蒲、远志、鲜郁金、蜀漆、僵蚕、芥子、莱菔子、苏子、薤白、生姜、豆豉、葱白、芹菜汁、韭汁等。温润类药物如党参、高丽参、黄精、甜白术、肉苁蓉、枸杞子、山茱萸、菟丝子、葫芦巴、巴戟天、桑椹、金樱子、五味子、桂圆、大枣、胡桃、鹿茸、鹿角、鹿角胶、羊肾、海参、淡菜、紫河车、坎气等。大致温润这一类，气温，得天之气多，质地滋润，得地之气多，受气比其他类别较为全面，且味道多带甘味，秉承土的纯正味道，治疗阴阳两虚证，颇为合适。平润类药物如南沙参、北沙参、东洋参、熟地黄、何首乌、芍药、玉竹、百合、沙苑子、柏子仁、酸枣仁、甜杏仁、冬瓜仁、火麻仁、亚麻仁、黑芝麻、乌梅、蜂蜜、饴糖、阿胶、燕窝、猪肤、鸭汤、人乳等。凉润类药物如干地黄、玄参、天冬、麦冬、西洋参、鲜石斛、女贞子、金银花、菊花、鲜桑叶、蒲公英、知母、荷叶、竹沥、竹茹、竹叶、淡竹叶、芦根、白茅根、怀牛膝、川贝母、枇杷叶、瓜蒌、天花粉、海藻、昆布、柿霜、紫草、白薇、梨、藕、蔗汁、荸荠汁、露水、龟板、鳖甲、牡蛎、决明子、文蛤、海浮石、童便等。寒润类药物如石膏、鲜地黄、犀牛角、羚羊角、蚌水、猪胆汁等。辛燥类药物如羌活、独活、苏叶、荆芥、薄荷、藿香、佩兰、香薷、木香、香附、麻黄、桂枝、牵牛子、芫花等。温燥类药物如苍术、厚朴、半夏（半夏虽燥，但质地尚滑）、天南星、豆蔻仁、砂仁、益智仁、补骨脂、山楂、青皮陈皮、槟榔等。燥热类药物如附子、肉桂、干姜（肉桂、桂枝、干姜质地虽微润，终究气味浓厚）、炮姜、吴茱萸、椒目等。平燥类药物如茯苓、琥珀、通草、薏苡仁、扁豆、山药（山药体微燥，但精气尚多）、甘草、神曲、炒谷芽、猪苓、泽泻、川牛膝、萆薢、茵陈、防己、豆卷、蚕砂、车前子、海金沙（车前子精汁颇多，但其性走泄。海金沙质微燥。二者在利水药中，尚不太伤阴）等。凉燥类药物如连翘、栀子、霜桑叶、牡丹皮、地骨皮、铁皮石斛、滑石、寒水石、柴胡、升麻、蝉蜕、钩藤、槐米、枳壳、枳实、葶苈子等。寒燥类药物如黄连、黄芩、黄柏、木通、苦参、金铃子、龙胆草、大黄、元明粉、大戟、甘遂等。本草书中关于药物质体的分类，大致如此。
既然详细分析了药物质体，又必须辨别其气味。大致气味薄的多主升、主开；味道浓的多主降、主合。辛甘发散属于阳，主升；酸苦通泄属于阴，主降。温性药多主开，寒性药多主合。泻法多主开，补法多主合。辛苦、辛酸的味道多主开，酸咸的味道多主合。辛味能散、能润，又能通津液行水；苦味能燥、能坚，又能破泄。酸味能收敛；咸味能软坚，又能凝滞；甘味得土之正味（甘药皆无毒），配合开法则助开，配合合法则助合，缓中之力特别强；淡味得天之全气（淡薄无味象天，寓有清肃的燥气，所以功效专于渗湿），上升于天，下降于泉，渗湿的功效特别显著。至于水族药物，如龟板、鳖甲等品，禀受干刚之气，得到坎水之精，体刚质柔，味道咸而淡，能攻坚软坚，能燥湿清热，能滋阴潜阳，一药三用，阴虚夹湿热者、血燥结块者，使用尤为适宜。只是草木受气多偏颇，味道难纯一，一味药多兼数味，或先苦后辛、后甘，或先甘后辛、后苦，总以味道偏胜者为主，味道居后者为真，但必须平时亲自品尝，才能不误。春山先生依据邵雍的元运学说，认为古今药性不能完全一致，如现在的元会世运，正当燥火司天，所以燥病特别多，万物也随之变得干燥，金味辛，火味苦，所以药味多变苦辛。我认为：元运之说，似乎难以完全凭信，而地气不同确有依据可查。如论中所辨别的麦冬本来味甘，现在甘中带辛，杭州产的辛味还少，四川产的辛味较多。铁皮石斛本来味淡，现在霍山产的，地近中原，味道仍甘淡，四川产的，味道淡微苦，广西、云南产的，味道纯苦而不甘，因为广西、云南位于中原西南边陲，得燥火之气特别盛。所辨别的确实都不差，不仅时地不同，就是种植方法也不同。如高丽人参，气本微湿，现在用硫磺拌种，则温性较胜。如此类推，不可枚举。
至于用药的方法，需要懂得运用心意。医者，意也。以心意治病，是最上乘的方法，不得已才用药，已落入第二乘，然而无情的药物，用有知觉的心意去运用，就会灵验。古法用药如同用兵，用兵有战有守，有奇有正，用药也是如此。天地之气，就像风箱的开阖，营运不息，所以能化生万物，在人身上则不然，所以气机一旦停滞则病，一旦偏颇亦病，一旦停止呼吸则死。六气之中，寒湿偏于合；燥、火偏于开；风没有固定形体，兼寒、湿则合，兼燥、火则开；暑有热有湿，偏于热的多开，偏于湿的多合。用药治病，开必少佐以合，合必少佐以开，升必少佐以降，降必少佐以升，或用正佐以成辅助之功，或用反佐以作向导之用，阴阳相互依存的关系，就是这样。燥病治以润，不妨佐以微苦，因为微苦属火，火能胜金也；湿病治以燥，不如治以淡，因为淡味得天之燥气，功效专于渗湿。更有病纯者药纯，病杂者药杂（如泻心汤、黄连汤等是这种情况）。有病虽然复杂但出于一个根源，则立方要有专主；有病虽然单纯但夹杂其他病，则立方要有变通。燥病须防止夹杂湿邪，湿病须防止转化为燥。观察既往病情，以治疗当下；治疗当下，须顾及将来。表里、寒热、虚实，固然应当分明；标本、先后、重轻，尤其应当权变。燥病当用膏滋，湿病当用丸散。燥病夹湿，润药用炒制，或用水泛丸；湿病化燥，燥药用蒸制，或用蜜丸。想要药物快速运行，则用汤药，取汤剂荡涤之义；想要药物缓慢化解，则用丸药，取丸剂缓和之义。
至于煎煮方法，也应当用心意。如阴液大亏，又夹杂痰涎，则浊药轻煎，取其流行不滞（如地黄饮子是这种情况）。如热在上焦，法宜轻荡，则重药轻泡，取其不犯下焦（如大黄黄连泻心汤是这种情况）。如上热下寒，则寒药淡煎，温药浓煎，取其上下不碍事（如煎煮附子泻心汤的方法）。或先煎以浓缩药汁，或后煎以获取药气，或先煎获取味浓而缓行，或后煎获取气薄而先到（如大承气汤，先煎大黄、枳实、厚朴，后下芒硝是这种情况）。想要药物快速下行，取急流水；想要药物缓和其中，用甘澜水（即千扬水，如煎煮大半夏汤的方法）。想要药物上升外达，用武火；想要药物下降内行，用文火。或药后喝薄粥，助药力以取汗（如服用桂枝汤的方法）。或先食后药，助药性之上升。种种治法，不参以心意是不可行的。试看张仲景先师，一百一十三方，三百九十七法，都有真意存乎其间。学人以心意领会心意，自有心得。这不过是论述其大概而已！
The *I Ching* (Book of Changes) states: "To establish the Way of Heaven, there is Yin and Yang; to establish the Way of Earth, there is Softness and Hardness." Although herbs are minute, their flavors and qi possess a distinction of Yin and Yang, and their physical constitution possesses a difference of Softness and Hardness; each herb contains a complete Taiji (the ultimate reality). The ancients, when discussing medicinal properties, mostly spoke of flavor and qi, and rarely spoke of physical constitution. This is because the hardness and softness of Earth are transformed from the Yin and Yang of Heaven; by speaking of Yin and Yang, the principles of hardness and softness are included within them. Later generations failed to comprehend this principle and often misused medicines. Mr. Chunshan stated that diseases have distinctions of dryness and dampness, and medicines have distinctions of moistening and drying. Generally, substances with a soft constitution containing juices and oils are classified as moistening; those with a crisp, dry constitution lacking juices and oils are classified as drying. However, moistening medicines differ in being acrid-moistening, warm-moistening, neutral-moistening, cool-moistening, or cold-moistening; drying medicines differ in being acrid-drying, warm-drying, hot-drying, neutral-drying, cool-drying, or cold-drying. There are also differences in degree: slightly moistening, very moistening, slightly drying, and very drying. Generally, moistening medicines derive more qi from Spring, Autumn, and Winter, and less from Summer; drying medicines derive more qi from Summer, Autumn, and Winter, and less from Spring. Drying medicines obtain more of the Qi of Heaven, thus they can treat dampness; moistening medicines obtain more of the Qi of Earth, thus they can treat dryness. No medicine is without bias; using the bias of a medicine to correct the bias of the body is why it is called "medicine."
Let us briefly enumerate the major categories: Acrid-moistening herbs include Xingren (Apricot Seed), Niubangzi (Arctii Fructus), Jiegeng (Platycodonis Radix), Gegen (Puerariae Lobatae Radix), Xixin (Asari Radix et Rhizoma), Qianhu (Peucedani Radix), Fangfeng (Saposhnikoviae Radix), Qinghao (Artemisiae Annuae Herba), Ziwan (Asteris Radix), Baibu (Stemonae Radix), Danggui (Angelicae Sinensis Radix), Chuanxiong (Ligustici Chuanxiong Rhizoma), Taoren (Persicae Semen), Honghua (Carthami Flos), Chongweizi (Leonuri Fructus), Baizhi (Angelicae Dahuricae Radix), Xian Shichangpu (Acori Tatarinowii Rhizoma Fresh), Yuanzhi (Polygalae Radix), Xian Yujin (Curcumae Longae Rhizoma Fresh), Shuqi (Euphorbiae Pekinensis Radix), Jiangcan (Bombyx Batryticatus), Jiezi (Sinapis Semen), Laifuzi (Raphani Semen), Suzi (Perillae Fructus), Xiebai (Allii Macrostemonis Bulbus), Shengjiang (Zingiberis Rhizoma Fresh), Douchi (Sojae Preparata), Congbai (Allii Fistulosi Bulbus), Qincaizhi (Apium graveolens Juice), Jiuzhi (Allii Tuberosi Juice), etc. Warm-moistening herbs include Dangshen (Codonopsis Radix), Gaolishen (Korean Ginseng), Huangjing (Polygonati Rhizoma), Tian Baizhu (Atractylodis Macrocephalae Rhizoma), Rongrong (Cistanche Deserticola), Gouqi (Lycii Fructus), Shanzhuyu (Corni Fructus), Tusizi (Cuscutae Semen), Luba (Trigonellae Semen), Bajitian (Morindae Officinalis Radix), Sangshen (Mori Fructus), Jinyingzi (Chrysanthemi Fructus), Wuweizi (Schisandrae Chinensis Fructus), Guiyuan (Longan Arillus), Dazao (Jujubae Fructus), Hetao (Juglandis Semen), Lurong (Cervi Cornu Pantotrichum), Lu jiao (Cervi Cornu), Lu jiao jiao (Cervi Cornu Colla), Yang shen (Ovis Ren), Haishen (Holothuria), Zhecheche (Human Placenta), Kanqi (Umbilical Cord), etc. Generally, the warm-moistening category has warm qi, obtaining much of the Qi of Heaven; its texture is moist, obtaining much of the Qi of Earth; it receives qi more comprehensively than other categories, and its flavor is mostly sweet, inheriting the true flavor of Earth. It is quite suitable for treating deficiency of both Yin and Yang. Neutral-moistening herbs include Nan Sha Shen (Adenophorae Radix), Bei Sha Shen (Glehniae Radix), Dongyangshen (Korean Codonopsis), Shudi (Rehmanniae Radix Preparata), Shouwu (Polygoni Multiflori Radix), Shaoyao (Paeoniae Radix), Yuzhu (Polygonati Odorati Rhizoma), Baihe (Lilii Bulbus), Shayuanzi (Astragali Complanati Semen), Baiziren (Ziziphi Spinosae Semen), Szaoren (Ziziphi Spinosae Semen Sweet), Dongguaren (Benincasae Semen), Maren (Cannabis Semen), Yamaren (Linseed), Heizhima (Sesamum Indicum Fructus Nigrum), Wumei (Mume Fructus), Fengmi (Honey), Yitang (Maltose), Ejiao (Asini Corii Colla), Yanwo (Swallow's Nest), Zhufu (Porcine Skin), Yatang (Duck Broth), Renru (Human Milk), etc. Cool-moistening herbs include Gan Dihuang (Rehmanniae Radix), Xuanshen (Scrophulariae Radix), Tiandong (Asparagi Radix), Maidong (Ophiopogonis Radix), Xiyangshen (American Ginseng), Xian Shihu (Dendrobii Nobile Caulis Fresh), Nvzhenzi (Ligustri Lucidi Fructus), Yinhua (Lonicerae Japonicae Flos), Juhua (Chrysanthemi Flos), Xian Sangye (Mori Folium Fresh), Pugongying (Taraxaci Herba), Zhimu (Anemarrhenae Rhizoma), Heye (Nelumbinis Folium), Zhuli (Bambusa Textilis Caulis Succus), Zhuru (Bambusa Textilis Caulis Membrana), Zhuye (Bambusa Textilis Folium), Dan Zhuye (Lophatheri Herba), Lugeng (Phragmitis Rhizoma), Baimaogen (Imperatae Rhizoma), Huai Niuxi (Achyranthis Bidentatae Radix), Chuan Beimu (Fritillariae Cirrhosae Bulbus), Pipaye (Loquati Folium), Gualou (Trichosanthis Fructus), Huafen (Trichosanthis Radix), Haizao (Sargassum), Kunbu (Eckloniae Thallus), Shishuang (Diospyros Fructus Crusta), Zicao (Arnebiae Radix et Rhizoma), Baiwei (Clerodendrri Bungei Radix), Li (Pyrus Communis Fructus), Ou (Nelumbinis Rhizoma), Zhezhizhi (Sacchari Sacchari Sucus), Biqizhi (Eleocharis Fructus Juice), Luoshui (Dew), Guiban (Testudinis Carapax et Plastrum), Biejia (Trionycis Carapax), Muli (Concha Ostreae), Jueming (Cassiae Semen), Wenhae (Concha Meretricis), Haifushi (Lapillus Pumex), Tongbian (Infantis Urina), etc. Cold-moistening herbs include Shigao (Gypsum Fibrosum), Xian Dihuang (Rehmanniae Radix Fresh), Xijiao (Rhinocerotis Cornu - now substituted), Lingyangjiao (Saigae Tataricae Cornu), Bangshui (Unio Water), Zhu Danzhi (Sus Scrofa Bile), etc. Acrid-drying herbs include Qianghuo (Notopterygii Rhizoma et Radix), Duhuo (Angelicae Pubescentis Radix), Sueye (Perillae Folium), Jingjie (Schizonepetae Herba), Bohe (Menthae Haplocalycis Herba), Huoxiang (Agastaches Herba), Peilan (Agastaches Rugosae Herba), Xiangru (Elsholtziae Herba), Muxiang (Aucklandiae Radix), Xiangfu (Cyperi Rhizoma), Mahuang (Ephedrae Herba), Guizhi (Cinnamomi Ramulus), Qianniou (Pharbitidis Semen), Yuanhua (Genkwa Flos), etc. Warm-drying herbs include Cangzhu (Atractylodis Rhizoma), Houpo (Magnoliae Officinalis Cortex), Banxia (Pinelliae Rhizoma - though drying, its texture is still slippery), Nanxing (Arisaema Cum Bile), Kourén (Cardamomi Fructus), Sharen (Amomi Fructus Rotundus), Yizhiren (Alpiniae Oxyphyllae Semen), Pozhuzi (Psoraleae Fructus), Shanzha (Crataegi Fructus), Qingchenpi (Citri Reticulatae Pericarpium), Binglang (Arecae Semen), etc. Hot-drying herbs include Fuzi (Aconiti Lateralis Radix Preparata), Rougui (Cinnamomi Cortex), Ganjiang (Zingiberis Rhizoma - Rougui, Guizhi, Ganjiang have slightly moist textures but ultimately strong qi), Paojiang (Zingiberis Rhizoma Ustun), Wuyu (Evodiae Fructus), Jiaomu (Zanthoxyli Pericarpium), etc. Neutral-drying herbs include Fuling (Poria), Hupo (Electrum), Tongcao (Tetrapanacis Medulla), Yiren (Coicis Semen), Biandou (Vigna Ungiculatae Semen), Shanyao (Dioscoreae Rhizoma - slightly drying but rich in essence), Gancao (Glycyrrhizae Radix et Rhizoma), Shenqu (Massa Medicata Fermentata), Chao Guya (Hordei Fructus Germinatus Stir Fry), Zhuling (Polyporus), Zexie (Alismatis Rhizoma), Chuan Niuxi (Achyranthis Bidentatae Radix), Bixie (Dioscoreae Hypoglaucae Rhizoma), Yichen (Artemisiae Scopariae Herba), Fangji (Stephaniae Tetrandrae Radix), Doujuan (Sojae Semen Praeparatum), Can sha (Bombyx Batryticatus Excrement), Cheqianzi (Plantaginis Semen), Haijinsha (Lygodii Spora - Cheqianzi has much essence but its nature is draining; Haijinsha is slightly drying. Both do not severely injure Yin among diuretics), etc. Cool-drying herbs include Lianqiao (Forsythiae Fructus), Zhizi (Gardeniae Fructus), Shuang Sangye (Mori Folium Frosted), Danpi (Moutan Cortex), Digupi (Lycii Cortex), Chai Shihu (Dendrobii Officinalis Caulis), Huashi (Talcum), Hanshui Shi (Halloysit Rubrum), Chaihu (Bupleuri Radix), Shengma (Cimicifugae Rhizoma), Chantui (Cicadae Periostracum), Gouteng (Uncariae Ramulus cum Uncis), Huaimi (Sophorae Flos), Zhike (Aurantii Fructus Immaturus), Zhishi (Aurantii Fructus Immaturus Tingled), Tinglizi (Descurainiae Semen seu Lepidii Semen), etc. Cold-drying herbs include Huanglian (Coptidis Rhizoma), Huangqin (Scutellariae Radix), Huangbai (Phellodendri Cortex), Mutong (Akebiae Caulis), Kushen (Sophorae Flavescentis Radix), Jinlingzi (Meliae Fructus), Longdancao (Gentianae Radix), Dahuang (Rhei Radix et Rhizoma), Yuanmingfen (Natrii Sulfas), Daji (Euphorbiae Pekinensis Radix), Gansui (Kansui Radix), etc. The classification of herbal constitutions in materia medica is roughly as above.
Since the physical constitution is detailed, one must also distinguish flavor and qi. Generally, thin qi tends to ascend and open; thick flavors tend to descend and close. Acrid and sweet disperse and belong to Yang, governing ascent; sour and bitter drain and belong to Yin, governing descent. Warm nature tends to open; cold nature tends to close. Draining methods tend to open; tonifying methods tend to close. Acrid-bitter and acrid-sour flavors tend to open; sour-salty flavors tend to close. Acrid can disperse and moisten, and can also promote fluid circulation and water movement; Bitter can dry and firm, and can also break stagnation and drain. Sour can astringe; Salty can soften hardness, and can also coagulate; Sweet obtains the true flavor of Earth (Sweet herbs are non-toxic); combined with opening, it aids opening; combined with closing, it aids closing; its power to moderate the middle is unique; Bland obtains the complete Qi of Heaven (bland and tasteless resembling Heaven, containing clear and austere drying qi, so its function specializes in leaching out dampness); it ascends to Heaven and descends to the Springs, its power to leach out dampness is supreme. As for aquatic products, such as Guiban and Biejia, they inherit the Qi of Dry Hardness and obtain the Essence of Kan Water. Their body is hard but texture soft, flavor salty and bland. They can attack hardness and soften accumulation, dry dampness and clear heat, nourish Yin and subdue Yang. One herb with three uses; especially suitable for Yin deficiency with damp-heat or blood dryness with nodules. However, plants and trees receive biased Qi, and flavors are rarely pure. One herb often combines several flavors, sometimes bitter first then acrid/sweet, or sweet first then acrid/bitter. Generally, the dominant flavor prevails, and the lingering flavor is the true nature. One must personally taste them regularly to avoid errors. Mr. Chunshan, following Shaozi's theory of Yuan Yun (cycles of time), stated that medicinal properties of ancient and modern times cannot be uniform. In the current era, Dryness and Fire govern the sky, so dryness diseases are particularly numerous, and all things change towards dryness. Metal flavor is acrid, Fire flavor is bitter, so medicinal flavors often become bitter and acrid. I opine: The theory of Yuan Yun seems difficult to rely on entirely, but differences in local earth qi are indeed verifiable. For example, Maidong was originally sweet, now it is sweet with acrid notes; Hangzhou-produced has less acridity, Sichuan-produced has more. Chai Shihu was originally bland; Ho Shan produced is near the Central Plains, retaining sweet-bland flavor; Sichuan produced is bland with slight bitterness; Guangxi and Yunnan produced are purely bitter without sweetness, because these regions are on the southwestern border of the Central Plains, receiving an excess of Dryness-Fire Qi. These observations are accurate. Not only do time and place differ, but cultivation methods vary too. For instance, Korean Ginseng originally has slightly damp qi; now grown with sulfur-treated soil, its warming property is stronger. Such examples are countless.
Regarding the method of using medicines, one must understand the application of intent. A physician is one who applies intent. Treating disease with intent is the highest level; resorting to medicine is the second level. Yet, lifeless medicines become effective when used with conscious intent. Ancient methods of using medicine were like using troops: there are attacks and defenses, unorthodox and orthodox strategies, and the same applies to medicine. The Qi of Heaven and Earth operates like the bellows of a forge, opening and closing incessantly, thereby generating all things. In humans, if this mechanism stops, disease occurs; if it becomes biased, disease occurs; if breath ceases, death follows. Among the Six Qi, Cold and Dampness lean towards closing; Dryness and Fire lean towards opening; Wind has no fixed form, combining with Cold/Dampness leads to closing, combining with Dryness/Fire leads to opening; Summer Heat has heat and dampness, leaning towards opening if heat predominates, and closing if dampness predominates. When using medicine to treat disease, opening must be assisted slightly by closing, closing by opening, ascending by descending, descending by ascending. Sometimes orthodox assistants aid the main action, sometimes reverse assistants serve as guides. This illustrates the interdependence of Yin and Yang. To treat dryness with moistening, it is acceptable to assist with slight bitterness, because slight bitterness belongs to Fire, and Fire conquers Metal. To treat dampness with drying, it is better to treat with blandness, because bland flavor obtains the drying Qi of Heaven and specializes in leaching dampness. Furthermore, simple diseases use simple medicines, complex diseases use complex medicines (such as Xiexin Tang, Huanglian Tang). If a disease is complex but stems from one source, the prescription should have a specific focus; if a disease is simple but complicated by another condition, the prescription must allow for flexibility. In treating dryness, one must guard against complicating dampness; in treating dampness, one must guard against transformation into dryness. Observe the past to treat the present; treat the present while considering the future. Exterior/Interior, Cold/Heat, Deficiency/Excess must be clearly distinguished; Root/Branch, Priority/Sequence, Weight/Lightness require flexible adjustment. Dryness diseases should use paste preparations; dampness diseases should use pills and powders. If dryness is complicated by dampness, moistening herbs should be stir-fried or made into water-hulled pills; if dampness transforms into dryness, drying herbs should be steamed or made into honey pills. To achieve rapid action, use decoctions (taking the meaning of sweeping/cleansing); to achieve slow resolution, use pills (taking the meaning of gradual relief).
Regarding decoction methods, intent must also be applied. If Yin fluids are severely depleted and phlegm-fluids are present, heavy/turbid herbs should be lightly decocted to ensure smooth circulation without stagnation (e.g., Dihuang Yinzi). If heat is in the Upper Jiao, the method should be light and sweeping; heavy herbs should be lightly soaked to avoid affecting the Lower Jiao (e.g., Dahuang Huanglian Xiexin Tang). If there is upper heat and lower cold, cold herbs should be lightly decocted, and warm herbs heavily decocted, to prevent interference between upper and lower (e.g., Fuzi Xiexin Tang). Some herbs are decocted first to concentrate the juice, others added later to capture the qi. First decoction captures strong flavor for slow action; later addition captures thin qi for rapid arrival (e.g., Dachengqi Tang: Da Huang, Zhi Shi, Hou Po decocted first, Mang Xiao added later). To achieve rapid purgation, use fast-flowing water; to moderate the middle, use Ganlan Water (Thousand-Yang Water, e.g., Banxiexia Tang). To promote ascending and exterior reaching, use vigorous fire; to promote descending and interior penetration, use gentle fire. After taking medicine, drinking thin porridge can assist the medicinal force to induce sweating (e.g., Guizhi Tang). Taking medicine after meals can assist the ascending nature of the drug. Various treatment methods cannot be achieved without applying intent. Observe Master Zhang Zhongjing: his 113 formulas and 397 methods all contain true intent. Students should use intent to understand intent and gain personal insights. This is merely a discussion of the general principles!