制药之法，古方甚少，而最详于宋之雷 ，今世所传《雷公炮炙论》是也。后世制药之
法，
日我一日，内中亦有至无理者，固不可从；若其微妙之处，实有精义存焉。凡物气浓力大者
，无有不偏，偏则有利必有害。欲取其利，而去其害，则用法以制之，则药性之偏者醇矣。
其制之义又各不同，或以相反为制，或以相资为制，或以相恶为制，或以相畏为制，或以相
喜为制。而制法又复不同，或制其形，或制其性，或制其味，或制其质，此皆巧于用药之法
也。古方制药无多，其立方之法，配合气性，如桂枝汤中用白芍，亦即有相制之理，故不必
每药制之也。若后世好奇眩异之人，必求贵重怪僻之物，其制法大费工本，以神其说。此乃
好奇尚异之人造作，以欺诳富贵人之法，不足凭也。惟平和而有理者，为可从耳。
天下之害人，者杀其身，未必破其家。破其家，未必杀其身。先破人之家，而后杀其身
者，
人参也。夫人参用之而当，实能补养元气，拯救危险。然不可谓天下之死人皆能生之也。其
为物，气盛而力浓，不论风寒暑湿、痰火郁结皆能补塞。故病患如果邪去正衰，用之固宜。
或邪微而正亦惫，或邪深而正气怯弱，不能逐之于外，则于除邪药中投之，以为驱邪之助。
然又必审其轻重而后用之，自然有扶危定倾之功。乃不察其有邪无邪，是虚是实，又佐以纯
补温热之品，将邪气尽行补住。轻者邪气永不复出，重者即死矣。夫医者之所以遇疾即用，
。而病家服之死而无悔者，何也？盖愚人之心，皆以价贵为良药，价贱为劣药。而常人之情
，无不好补而恶攻。故服参而死，即使明知其误，然以为服人参而死，则医者之力已竭，而
人子之心已尽，此命数使然，可以无恨矣。若服攻削之药而死，即使用药不误，病实难治，
而医者之罪，已不可胜诛矣。故人参者，乃医家邀功避罪之圣药也。病家如此，医家如此，
而害人无穷矣！更有骇者，或以用人参为冠冕，或以用人参为有力量；又因其贵重，深信以
为必能挽回造化，故毅然用之。孰知人参一用，凡平凡这有邪者即死，其不死者，亦终身不
得愈乎？其破家之故，何也？盖向日之人参，不过一二换，多者三四换。今则其价十倍，其所
服，又非一钱二钱而止。小康之家，服二三两，而家已荡然矣。夫人情于死生之际，何求不
得，宁恤破家乎？医者全不一念，轻将人参立方。用而不遵在父为不慈，在子为不孝，在夫
妇昆弟为忍心害理，并有亲戚朋友责罚痛骂，即使明知无益，姑以此塞责。又有孝之慈父
，幸甚或生，竭力以谋之，遂使贫窭之家，病或稍愈，一家终身冻馁。若仍不救，棺殓俱无
，卖妻鬻子，全家覆败。医者误治，杀人可恕，而逞己之意，日日害人破家，其恶甚于盗贼
，可不慎哉！吾愿天下之人，断不可以人参为起死回生之药而必服之。医者，必审其病，实
系纯虚，非参不治，服必万全，然后用之。又必量其家业，尚可以支持，不至用参之后，死
生无靠，然后节省用之。一以惜物力，一以全人之命，一以保人之家。如此存心，自然天降
之福。若如近日之医，杀命破家于人不知之地，恐天之降祸，亦在人不知之地也，可不慎哉
！
制药的方法，古代方书中记载很少，而在宋代雷敩的著作中最为详细，就是现今流传的《雷公炮炙论》。后世制药的方法，一天比一天繁杂，其中也有极其荒谬的，固然不能遵循；但其中精妙的地方，确实蕴含着深刻的道理。凡是药气浓厚、药力强大的药物，没有不偏颇的，偏颇则有利必有弊。想要取其利而去除其弊，就需要通过炮制方法来制约它，这样药物的偏性就会变得醇厚温和。
炮制的意义各不相同，有的用相反的药性来制约，有的用相资的药性来制约，有的用相恶的关系来制约，有的用相畏的关系来制约，有的用相喜的关系来制约。而具体的炮制方法也各不相同，有的制约其形态，有的制约其性质，有的制约其味道，有的制约其质地，这些都是用药巧妙的法则。古代方剂制药不多，其组方配伍讲究气性调和，例如桂枝汤中使用白芍，本身就含有相互制约的道理，所以不必对每味药都进行炮制。
至于后世那些追求新奇怪异的人，必定寻求贵重怪僻的药物，其炮制方法耗费大量工本，以此来神化自己的学说。这是好奇尚异之人编造出来，用来欺骗富贵之人的方法，不值得相信。只有平和有理的方法，才是可以遵循的。
天下危害人的事物，有的杀害其人，未必破坏其家；有的破坏其家，未必杀害其人。先破坏其家，而后杀害其人的，就是人参。人参如果使用得当，确实能补养元气，挽救危局。但不能说天下所有的死人服用人参都能复活。这种药物，气盛力浓，不论风寒暑湿、痰火郁结等病邪，都能将其补塞在体内。因此，如果病人确属邪气已去、正气衰微的情况，使用它是适宜的。或者邪气轻微而正气也已疲惫，或者邪气深入而正气怯弱，无法将邪气驱逐出体外，这时可以在祛邪药中加入人参，作为驱邪的辅助。
但是必须仔细审察病情的轻重后再使用，自然能起到扶危定倾的功效。如果不审察是否有邪气、是虚证还是实证，又配合纯补温热的药物，就会将邪气完全封闭在体内。轻者邪气永远无法排出，重者就会导致死亡。医生遇到疾病就随意使用人参，而病人家属服用人参致死却无悔恨，为什么呢？因为愚昧的人心，都认为价格昂贵的是良药，价格便宜的是劣药。而常人的心理，都喜欢进补而厌恶攻伐。所以服用人参而死，即使明知是错误的，但认为服用人参而死，医生的尽力已经竭尽，子女的心意也已经尽到，这是命运使然，可以没有遗憾了。如果服用攻伐削弱的药物而死，即使用药没有错误，病情确实难以治疗，但医生的罪过就已经不可胜数了。所以说，人参是医生邀功避罪的“圣药”。病人家属如此，医生也如此，从而造成无穷的危害！
更令人惊骇的是，有人把使用人参当作荣耀，或认为使用人参是有力量；又因其价格贵重，深信一定能挽回生命造化，所以毅然使用。谁知道一旦用人参，凡是有邪气的平凡病症就会致死，不死的人，也终身不得痊愈。导致破家的原因是什么呢？过去的人参，不过一两二钱，多的三四两。现在价格涨了十倍，所服用的量，又不止一两二钱。小康之家，服用二三两，家产就已经荡然无存了。人在生死关头，有什么要求得不到满足，哪里还顾得上担心家产破败呢？医生完全不考虑这一点，轻易地将人参列入处方。如果不使用而不遵从，在父亲看来是不慈爱，在儿子看来是不孝顺，在夫妻兄弟看来是忍心害理，甚至会有亲戚朋友责罚痛骂，即使明知无用，也姑且以此敷衍塞责。又有孝顺仁慈的父亲，侥幸希望病情好转，竭力谋求使用，致使贫困家庭，病情或许稍愈，全家却终身受冻挨饿。如果仍然救不活，连棺材殓具都没有，卖妻鬻子，全家覆灭。医生误治杀人尚可宽恕，但逞己之意，日日害人破家，其罪恶甚于盗贼，能不谨慎吗！我希望天下的人，绝对不可以将人参视为起死回生之药而必服。医生必须审察病情，确实属于纯虚证，非人参不能治愈，服用后必定万无一失，然后才使用。还必须估量其家业，尚可以支撑，不至于使用人参后，生死无靠，然后节省使用。一来爱惜物力，二来保全人命，三来保护人家。如此用心，自然上天会降下福报。如果像近日的医生，在人不知的地方杀命破家，恐怕上天降下的祸患，也在人不知的地方啊，能不谨慎吗！
The methods of processing medicinal materials were rarely recorded in ancient formularies, but were most detailed in the works of Lei Xiao during the Song Dynasty, specifically the *Lei Gong Pao Zhi Lun* (Lei Gong's Treatise on Processing) currently circulated. In later generations, the methods of processing medicines became increasingly complex day by day; while some parts are extremely absurd and should certainly not be followed, there are indeed profound principles hidden within its subtleties. Any substance with strong qi and potent force is inherently biased; bias implies that where there is benefit, there must also be harm. To obtain the benefit while removing the harm, one must use specific methods to constrain it, thereby making the biased nature of the medicine mellow and pure.
The meaning of "constraint" (Zhi) varies: sometimes it is constrained by opposite properties, sometimes by mutually supportive properties, sometimes by mutual antipathy (Xiang E), sometimes by mutual fear (Xiang Wei), and sometimes by mutual affinity (Xiang Xi). The methods of constraint also differ: some constrain the form, some constrain the nature, some constrain the flavor, and some constrain the texture. These are all ingenious methods of medication. Ancient formularies did not process many herbs; their prescription logic focused on coordinating qi and nature. For example, using Bai Shao (White Peony Root) in Guizhi Tang (Cinnamon Twig Decoction) already embodies the principle of mutual constraint, so it was not necessary to process every herb individually.
However, those in later generations who sought novelty and strangeness insisted on obtaining expensive and bizarre substances, employing processing methods that wasted immense labor and cost to mystify their theories. This was fabricated by those fond of the unusual to deceive wealthy people, and such methods are unreliable. Only those that are balanced and rational are worthy of adoption.
Among things that harm humanity, some kill the person without destroying the family; some destroy the family without killing the person. But the one that first destroys the family and then kills the person is Ren Shen (Ginseng). When used appropriately, Ren Shen truly can tonify Yuan Qi (Primary Qi) and rescue critical conditions. However, one cannot claim that it can resurrect all the dead. As a substance, its qi is vigorous and its force is concentrated; regardless of wind-cold, summer-heat, dampness, phlegm-fire, or stagnation, it can tonify and block these pathogenic factors inside the body. Therefore, if a patient has indeed expelled the pathogen and suffers from righteous qi deficiency, its use is appropriate. If the pathogen is slight but the righteous qi is exhausted, or if the pathogen is deep-seated and the righteous qi is weak, unable to expel it outward, then Ren Shen may be added to anti-pathogenic formulas as an aid for driving out the pathogen.
Yet, one must carefully assess the severity before using it, so as to naturally achieve the merit of supporting the critical and stabilizing the collapsing. If one fails to examine whether there is a pathogen, whether it is deficiency or excess, and further combines it with purely tonifying and warming agents, the pathogen will be completely sealed inside. In mild cases, the pathogen will never exit again; in severe cases, death will ensue. Why do physicians use it indiscriminately upon encountering disease, and why do patients' families accept death from its use without regret? It is because the minds of the foolish equate high price with good medicine and low price with inferior medicine. Furthermore, the common sentiment favors tonification and dislikes attack/expulsion. Thus, if one dies after taking Ren Shen, even if the error is known, they think that since Ren Shen was taken, the physician's effort has been exhausted and the filial son's duty fulfilled; this is destiny, so there is no resentment. But if one dies after taking attacking/expelling medicines, even if the prescription was correct and the disease truly incurable, the physician's guilt would be innumerable. Hence, Ren Shen is regarded as the "holy medicine" for physicians to claim credit and avoid blame. Patients' families act thus, physicians act thus, causing endless harm!
Even more shocking is that some regard the use of Ren Shen as a badge of honor or a sign of power; due to its high price, they firmly believe it can reverse fate and save life, so they resolutely use it. Who knows that once Ren Shen is used, any ordinary case with existing pathogens will die, and those who survive will never fully recover. What causes the destruction of the family? Previously, Ren Shen cost only one or two qian, at most three or four qian. Now its price is ten times higher, and the dosage consumed exceeds one or two qian. A moderately wealthy family consuming two or three liang sees its assets completely depleted. At the moment of life and death, what desire is not pursued? Who cares about the destruction of the family? Physicians, failing to consider this even for a moment, casually prescribe Ren Shen. Not using it when required is seen as unfilial by parents, unkind by children, and cruel by spouses and siblings, leading to reprimands from relatives and friends. Even knowing it is useless, they use it merely to shirk responsibility. Filial and kind fathers, hoping for a miracle, strive to procure it, causing impoverished families whose illnesses might slightly improve to suffer lifelong cold and hunger. If still unsuccessful, they lack funds for coffins and burial, selling wives and children, resulting in total family ruin. While medical malpractice killing people might be forgivable, deliberately harming people and destroying families daily out of self-interest is worse than robbery; how can one not be cautious! I wish all people under heaven would absolutely not treat Ren Shen as a drug that brings back the dead and insist on taking it. Physicians must examine the illness, confirming it is purely deficient and untreatable without Ren Shen, and that its use guarantees safety, before applying it. They must also assess the family's financial capacity to ensure it can support the cost, so that after using Ren Shen, the patient does not face destitution. Then, use it sparingly. This preserves material resources, saves lives, and protects families. With such mindfulness, heavenly blessings will naturally descend. But if physicians, like those in recent times, kill and destroy families in ways unknown to others, may it not be that heavenly punishment also comes in ways unknown to others? How can one not be cautious!