俗名官桂
辛甘温无毒。
《本经》主百病养精神，和颜色，为诸药先聘通使。久服面生光华，媚好常如童子。
发明 筒桂辛而不热，薄而能宣，为诸药通使，故百病宜之。《本经》言其养精神，和
颜色，有辛温之功，无壮火之患也，为诸药先聘通使。凡开提之药，补益之药，无不宜之。
久服而生光华，媚好常如童子，以其质薄、性轻，无桂心、肉桂、牡桂等雄烈之气，力胜真
阴之比。《别录》治心痛、胁痛、胁风，温经通血脉，止烦出汗，皆薄则宣通之义。《纲目
》乃以《别录》、元素二家之言，皆混列牡桂之下。盖牡桂是桂之大者，功用与肉桂相类，
专行气中血滞。筒桂则专行胸胁，为胀满之要药。凡中焦寒邪拒闭，胃气不通，呕吐酸水，
寒痰水癖，奔豚死血，风寒痛痹，三焦结滞并宜薄桂，盖味浓则泄，薄则通也。
辛甘微温，无毒。
发明 麻黄外发而祛寒，遍彻皮毛，故专于发汗。桂枝上行而散表，透达营卫，故能解
肌。元素云，伤风头痛，开腠理，解肌发汗，去皮肤风湿，此皆桂枝所治。时珍乃以列之牡
桂之下，误矣。按∶仲景治中风解表，皆用桂枝汤，又云，无汗不得用桂枝，其义云何。夫
太阳中风，阳浮阴弱，阳浮者热自发，阴弱者汗自出，卫实营虚，故发热汗出，桂枝汤为专
药。又太阳病发热汗出者，此为营弱卫强，阴虚阳必凑之，皆用桂枝发汗。此调其营，则卫
气自和，风邪无所容，遂后汗解，非桂枝能发汗也。汗多用桂枝汤者，以之与芍药调和营卫
，则邪从汗去，而汗自止，非桂枝能止汗也。世俗以伤寒无汗不得用桂枝者，非也。桂枝辛
甘发散为阳，寒伤营血，亦不可少之药。麻黄汤、葛根汤未尝缺此，但不可用桂枝汤，以中
有芍药酸寒收敛表腠为禁耳。若夫伤寒尺脉不至，是中焦营气之虚不能下通于卫，故需胶饴
加入桂枝汤，方取稼穑之甘，引入胃中，遂名之曰建中。更加黄 ，则为黄 建中。借表药
为里药，以治男子虚劳不足。《千金》又以黄 建中换入当归为内补建中，以治妇人产后虚
羸不足，不特无余邪内伏之虞，并可杜阳邪内陷之患，非洞达长沙妙用难以体此。详桂枝本
手少阴血分药，以其兼走阳维，凡伤寒之邪无不由阳维传次，故此方为太阳首剂。昔人以桂
枝汤为太阳经风伤卫之专药，他经皆非所宜，而仲景三阴例中阴尽复阳靡不用之，即厥阴当
归四逆，未尝不本桂枝汤也。桂附各具五体，各有攸宜。肉桂虽主下元，而总理中外血气。
桂心专温脏腑营血，不行经络气分。牡桂性兼上行，统治表里虚寒。薄桂善走胸胁，不能直
达下焦。桂枝调和营卫，解散风邪而无过汗伤表之厄，真药中之良品，允为汤液之祖也。《
本经》之言牡桂兼肉桂、桂心而言，言筒桂兼桂枝而言也。其他板桂、木桂仅供香料、食料
，不入汤药。
俗称为官桂。
味辛、甘，性温，无毒。
《神农本草经》记载其主治百病，滋养精神，调和面色，作为各种药物的先导和通使。长期服用可使面部产生光泽，容貌美好，常像儿童一样。
【发明】筒桂辛散而不燥热，质地轻薄而能宣通，作为各类药物的通使，因此适用于多种疾病。《本经》说它能滋养精神、调和面色，具有辛温的功效，而没有壮火（过度亢盛的阳气）的祸患，是各种药物的先导通使。凡是升提开泄的药物，补益的药物，没有不适合使用它的。长期服用而生出光华，容貌美好常如童子，是因为它质地轻薄、药性轻扬，没有桂心、肉桂、牡桂等雄烈之气，不像那些力量胜过真阴的药物。《名医别录》记载治疗心痛、胁痛、胁部风邪，温通经脉血脉，止烦渴出汗，这都是因为质地轻薄所以能宣通的道理。《本草纲目》却将《别录》和李东垣（元素）两人的言论，都混杂列在牡桂之下。大概牡桂是桂树中粗大的部分，功用与肉桂相似，专门行气中的血滞。筒桂则专门运行于胸胁部位，是治疗胀满的要药。凡是中焦寒邪拒闭，胃气不通，呕吐酸水，寒痰水饮停聚，奔豚病，死血瘀阻，风寒引起的痛痹，三焦结滞，都适宜使用薄桂，因为味道浓厚则有泄下作用，质地轻薄则有通利作用。
味辛、甘，微温，无毒。
【发明】麻黄向外发散以祛除寒邪，遍彻皮毛，所以专门用于发汗。桂枝向上行走以解散表邪，透达营卫，所以能解肌发表。李东垣说，伤风头痛，开启腠理，解肌发汗，去除皮肤风湿，这些都是桂枝所治疗的病症。李时珍却将其列在牡桂之下，这是错误的。按：张仲景治疗中风解表，都用桂枝汤，又说“无汗不得用桂枝”，这是什么意思呢？太阳中风证，脉象阳浮阴弱，阳浮则热自发，阴弱则汗自出，卫气实而营气虚，所以发热汗出，桂枝汤是专用药物。又太阳病发热汗出的，这是营弱卫强，阴虚则阳必凑之，都用桂枝来发汗。这是调和营气，则卫气自然和谐，风邪无处容身，随后汗出而解，并不是桂枝能发汗。汗多时用桂枝汤，是因为配合芍药调和营卫，则邪气随汗而去，而汗自然停止，并不是桂枝能止汗。世俗认为伤寒无汗不得使用桂枝，这是不对的。桂枝辛甘发散属阳，寒邪伤及营血，也是不可少的药物。麻黄汤、葛根汤中未曾缺少桂枝，只是不能用桂枝汤，因为其中含有芍药，酸寒收敛表腠，所以被禁止。至于伤寒尺脉不至，是中焦营气虚弱不能下通于卫气，所以需要加入饴糖到桂枝汤中，方剂取稼穑之甘味，引入胃中，于是命名为建中汤。再加入黄芪，就称为黄芪建中汤。借表药为里药，用来治疗男子虚劳不足。《千金方》又将黄芪建中汤中的黄芪换成当归，成为内补建中汤，用来治疗妇人产后虚羸不足，不仅没有余邪内伏的担忧，还可以杜绝阳邪内陷的祸患，如果不是透彻通达张仲景的妙用，难以体会其中的深意。详细考察，桂枝本是手少阴心经血分药，因为它兼走阳维脉，凡伤寒之邪无不通过阳维脉传变，所以此方是太阳经的第一主方。过去的人认为桂枝汤是太阳经风伤卫气的专用药，其他经络都不适宜，而张仲景在三阴病例中，阴尽复阳时没有不使用的，即使是厥阴病的当归四逆汤，也未尝不基于桂枝汤。肉桂和附子各具五体，各有适宜的用途。肉桂虽然主要作用于下元，但总管中外的血气。桂心专门温补脏腑营血，不通行经络气分。牡桂性兼上行，统管表里虚寒。薄桂善于走向胸胁，不能直达下焦。桂枝调和营卫，解散风邪而没有过汗损伤表气的弊端，真是药中的良品，确实可以称为汤液的始祖。《本经》所说的牡桂兼指肉桂、桂心而言，所说的筒桂兼指桂枝而言。其他的板桂、木桂仅供香料、食料使用，不入汤药。
Commonly known as Guan Gui (Official Cinnamon).
Acrid, sweet, warm, non-toxic.
The *Shennong Bencao Jing* (Divine Farmer's Materia Medica) states it treats a hundred diseases, nourishes the spirit, harmonizes the complexion, and acts as a pioneer messenger for various herbs. Long-term use causes the face to generate radiance, appearing charming and youthful like a child.
[Invention/Commentary] Tong Gui (Cylindrical Cinnamon Bark) is acrid but not hot, thin in texture and capable of dispersing, acting as a messenger for various herbs; thus, it is suitable for many diseases. The *Bencao Jing* mentions its ability to nourish the spirit and harmonize the complexion, possessing the efficacy of acrid-warmness without the hazard of "vigorous fire" (excessive yang hyperactivity), serving as the pioneer messenger for all drugs. Any ascending and diffusing herbs, or tonifying herbs, are suitable for its use. Long-term use generates radiance and maintains a youthful appearance because its substance is thin and nature is light, lacking the fierce and potent qi of Guixin (Cinnamon Heart), Rougui (Cinnamon Bark), and Mugui (Mulberry Cinnamon), which do not overpower true yin. The *Bielu* (Additional Records) records its treatment of heart pain, hypochondriac pain, and wind in the hypochondrium, warming meridians and unblocking blood vessels, stopping irritability and sweating, all illustrating the principle that thin substances promote diffusion and unblocking. The *Bencao Gangmu* (Compendium of Materia Medica) incorrectly grouped the statements from *Bielu* and Li Dongyuan (Zhang Yuansu) under Mugui. Generally, Mugui refers to the thicker parts of the cinnamon tree, with functions similar to Rougui, specifically moving qi stagnation in blood. Tong Gui specifically circulates in the chest and hypochondrium, being a key herb for distension and fullness. For cold pathogenic factors rejecting closure in the middle jiao, stomach qi obstruction, vomiting of sour fluids, cold phlegm and fluid retention, running piglet disease, static blood, wind-cold painful obstruction, and stagnation in the three jiao, Bo Gui (Thin Cinnamon) is appropriate, as strong flavors induce purging, while thin textures promote unblocking.
Acrid, sweet, slightly warm, non-toxic.
[Invention/Commentary] Mahuang (Ephedra Herb) disperses outward to dispel cold, penetrating the skin and hair, thus specializing in inducing sweating. Guizhi (Cinnamon Twig) moves upward to scatter exterior pathogens, penetrating Ying (Nutrient) and Wei (Defensive) levels, thus able to resolve muscle tension. Zhang Yuansu stated that for headache due to wind-cold, opening the cou li (pores), resolving muscle tension, inducing sweating, and removing wind-dampness from the skin are all treated by Guizhi. Li Shizhen placed it under Mugui, which is an error. Note: Zhang Zhongjing used Guizhi Tang (Cinnamon Twig Decoction) for treating wind-strike and releasing the exterior, yet also stated "no sweat, do not use Guizhi." What is the meaning? In Taiyang Wind-Strike, the pulse is floating on the superficial level and weak on the deep level; floating yang indicates spontaneous heat, weak yin indicates spontaneous sweating. With solid Wei and deficient Ying, fever and sweating occur; Guizhi Tang is the specific remedy. Furthermore, in Taiyang disease with fever and sweating, this indicates weak Ying and strong Wei; when yin is deficient, yang must encroach upon it, and Guizhi is used to induce sweating. This harmonizes Ying, causing Wei qi to naturally harmonize, leaving no room for wind pathogens, leading to resolution through sweating; it is not that Guizhi itself induces sweating. When there is excessive sweating, Guizhi Tang is used because combined with Shaoyao (Peony Root) to harmonize Ying and Wei, the pathogen leaves with sweat, and sweating stops; it is not that Guizhi itself stops sweating. The secular view that Guizhi cannot be used when there is no sweat in Shanghan (Cold Damage) is incorrect. Guizhi is acrid and sweet, dispersing and yang-natured; even when cold damages Ying and Blood, it is an indispensable herb. Neither Mahuang Tang (Ephedra Decoction) nor Gegen Tang (Kudzu Decoction) lacks it, but one cannot use Guizhi Tang because it contains Shaoyao, which is sour, cold, and astringent, prohibiting the constriction of the exterior cou li. Regarding Shanghan with absent chi pulse (radial artery at wrist), this indicates deficiency of middle jiao Ying qi unable to connect downward to Wei qi; thus, Yitang (Maltose) is added to Guizhi Tang. The formula takes the sweetness of agriculture/grain to enter the stomach, hence named Jianzhong Tang (Establish the Middle Decoction). Adding Huangqi (Astragalus Root) makes it Huangqi Jianzhong Tang. Borrowing exterior-releasing herbs as interior-tonics, it treats male xu lao (deficiency exhaustion) insufficiency. The *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold) replaces Huangqi with Danggui (Angelica Sinensis Root) in Huangqi Jianzhong Tang to create Neibu Jianzhong Tang, treating female postpartum xu lei (emaciation) insufficiency. This not only avoids the risk of residual pathogens lurking inside but also prevents the invasion of yang pathogens inward. Only those who thoroughly understand Zhang Zhongjing's subtle applications can appreciate this. Detailed analysis shows Guizhi is originally a herb entering the Blood aspect of the Hand-Shaoyin (Heart) meridian, but because it also travels along the Yangwei Vessel, and since all Shanghan pathogens transmit via the Yangwei Vessel, this formula is the primary prescription for the Taiyang stage. Ancients considered Guizhi Tang the specific medicine for wind damaging Wei qi in the Taiyang meridian, unsuitable for other meridians; however, in Zhang Zhongjing's examples of the Three Yin stages, whenever yin exhaustion returns to yang, it was utilized. Even in Jueyin Danggui Sini Tang (Angelica Frigid Extremities Decoction), it is fundamentally based on Guizhi Tang. Rougui (Cinnamon Bark) and Fuzi (Prepared Aconite Root) each possess five aspects and have their specific indications. Although Rougui primarily governs the lower yuan, it manages blood and qi throughout the interior and exterior. Guixin (Cinnamon Heart) specifically warms the zang-fu organs and Ying blood, but does not circulate in the meridians' qi aspect. Mugai (Mulberry Cinnamon) has an ascending nature, governing both exterior and interior deficiency-cold. Bo Gui (Thin Cinnamon) excels at reaching the chest and hypochondrium but cannot directly reach the lower jiao. Guizhi harmonizes Ying and Wei, dissipates wind pathogens, and avoids the disaster of excessive sweating damaging the exterior; it is truly a high-quality herb and deserves to be called the ancestor of decoctions. The *Bencao Jing*'s mention of Mugui refers jointly to Rougui and Guixin; its mention of Tong Gui refers jointly to Guizhi. Other types such as Bangui (Board Cinnamon) and Mugui (Wood Cinnamon) are only used as spices or food ingredients and are not included in decoctions.