气味苦寒，无毒。主下瘀血，血闭寒热，破症瘕积聚，留饮宿食，荡涤肠胃，推陈致
新，通利水谷，调中化食，安和五脏。
（大黄《本经》谓之黄良，后人谓之将军，以其有伐邪去乱之功力也。古时以出河西、
陇西
者为胜，今蜀川河东，山陕州郡皆有，而以川中锦纹者为佳。八月采根，根有黄汁，其性滋
润，掘得者，竿于树枝上，经久始干。）
大黄味苦气寒，色黄臭香，乃整肃中土之剂也。其性走而不守，主下瘀血血闭。气血不
和，
寒热亦除矣。不但下瘀血血闭，且破症瘕积聚，留饮宿食。夫留饮宿食，在于
聚，陈垢不清，故又曰∶荡
涤肠胃，推陈致新。夫肠胃和，则水谷通利，陈垢去，则化食调中，故又曰∶通利水谷，调
中化食也。《玉机真藏论》云∶
五脏者，皆禀气于胃。胃者，五脏之本也。胃气安则五脏亦安，故又曰∶安和五脏。
愚按∶大黄抑阳养阴，有安和五脏之功，故无毒，而《本经》名曰黄良。但行泄大迅，
下瘀
破积，故别名将军，而列于下品。
西北之人，土气敦浓，阳气伏藏，重用大黄，能养阴而不破泄。东南之人，土气虚浮，
阳气
外泄，稍用大黄，即伤脾胃，此五方五土之有不同也。又，总察四方之人，凡禀气浓实，积
热留中，大黄能养阴，而推陈致新，用之可也。若素禀虚寒，虽据证，当用大黄，亦宜量其
人而酌减，此因禀质之有不同也。至伤寒阳明篇中，三承气汤，皆用大黄。大承气、调胃承
气与芒硝同用，所以承在上之火热而调其肠胃，使之下泄也。小承气但用大黄，不用芒硝，
所以行肠胃之燥结也。燥结行而阴阳上下内外皆和。今人不知伤寒精义，初起但发散而消食
，次则平胃而挨磨，终则用大黄以攻下，不察肌表经脉之浅深，不明升降出入之妙义。胸隔
不舒，便谓有食，按之稍痛，更云有食。外热不除，必绝其谷，肠虚不便，必下其粪，处方
用药，必至大黄而后已。夫禀质敦浓，或感冒不深，虽遭毒害，不即殒躯，当一二日而愈者
，必至旬日，当旬日而愈者，必至月余。身愈之后，医得居功。若正气稍虚，或病邪猖獗，
亦以此医治之，此医但知此法，鲜不至死。噫，医所以寄死生，可以盲瞽不明者，而察秋毫
之末乎。不思结纲，但知羡鱼，耻也。旁门管窥，居之不疑，耻更甚焉。
气味苦寒，无毒。主治下焦瘀血、经血闭阻引起的寒热症状，破除症瘕积聚（腹内结块），消除停饮和宿食，清除肠胃积滞，推陈出新，通利水谷运化，调和脾胃以助消化，使五脏安宁平和。
（大黄在《神农本草经》中被称为“黄良”，后人称其为“将军”，是因为它具有祛除邪气、平定混乱的功效。古时候认为产自河西、陇西地区的品质最佳，如今四川、河东以及山西、陕西各州郡都有出产，其中以四川产的花纹如锦缎者最为优良。八月采集根部，根中含有黄色汁液，药性滋润，采掘后挂在树枝上晾晒，经久才能干燥。）
大黄味苦气寒，色黄味香，是整顿中焦脾胃的药剂。其药性走窜而不固守，主要治疗下焦瘀血和经血闭阻。气血不和导致的寒热症状也能随之消除。不仅在于下行瘀血和闭阻，还能破除症瘕积聚，消除停饮和宿食。所谓留饮宿食，停滞聚结，陈旧的污垢不清除，所以说它能荡涤肠胃，推陈致新。肠胃调和，则水谷通利；陈旧污垢去除，则能化食调中，所以说它能通利水谷，调和脾胃以助消化。《黄帝内经·玉机真藏论》说：五脏都禀受于胃气。胃是五脏的根本。胃气安和则五脏也安和，所以又说它能安和五脏。
我认为：大黄能抑制阳亢、滋养阴液，有安和五脏的功效，所以它无毒，《神农本草经》称之为“黄良”。但其泻下作用迅猛迅疾，能下瘀血、破积滞，因此别名为“将军”，并被列入下品。
西北地方的人，土气厚重，阳气潜藏，重用大黄，能滋养阴液而不会造成过度的破泄损伤。东南地方的人，土气虚浮，阳气外泄，稍用大黄，就会损伤脾胃，这是五方土地性质不同的缘故。另外，综合考察四方之人，凡是禀赋浓厚结实、积热停留于体内的，大黄能滋养阴液并推陈致新，可以使用。如果素来禀赋虚寒，即使根据证候应当使用大黄，也应衡量其体质酌情减量，这是因禀赋体质不同所致。到了《伤寒论》阳明病篇中的三承气汤，都用到大黄。大承气汤、调胃承气汤与芒硝同用，是为了承接在上之火热而调理肠胃，使其向下排泄。小承气汤只用大黄，不用芒硝，是为了行散肠胃中的燥结。燥结得以行散，则阴阳上下内外皆调和。现在的人不懂《伤寒论》的精义，初起只知发散和解消食，接着就平胃和磨积，最后才用大黄攻下，不观察肌表经脉的浅深，不明白升降出入的奥妙。胸膈不舒畅，就说有食积，按压稍痛，更说是食积。外热不退，必定断绝饮食，肠虚不便，必定攻下粪便，处方用药，非用大黄不止。那些禀赋厚重，或感冒不深的病人，虽然遭受误治毒害，也不会立即死亡，本该一两天痊愈的，拖延到十天；本该十天痊愈的，拖延到一个多月。身体痊愈后，医生便居功自傲。如果正气稍虚，或病邪猖獗，也用这种方法医治，这样的医生只知道这一种方法，很少有不导致死亡的。唉，医生寄托着病人的死生，怎么能像盲人瞎子一样不明事理，却去观察秋毫末端的细微之处呢？不思考治病的关键纲领，只知道羡慕捕鱼的结果，这是可耻的。旁门左道，管中窥豹，还固执己见毫不怀疑，更是可耻至极。
Taste: Bitter, Cold. Toxicity: Non-toxic. Indications: Primarily treats lower jiao blood stasis, amenorrhea caused by cold-heat patterns, breaks masses and accumulations (abdominal lumps), eliminates retained fluids and retained food, purges the stomach and intestines, pushes out the old to bring forth the new, promotes the smooth flow of water and grain, harmonizes the middle jiao to transform food, and pacifies and harmonizes the five zang organs.
(Dahuang [Rhei Radix et Rhizoma], referred to as "Huangliang" in *Shennong Bencao Jing* [The Divine Farmer's Materia Medica], was later called "Jiangjun" [General] by people because of its efficacy in expelling pathogens and quelling chaos. In ancient times, those from Hexi and Longxi were considered superior. Currently, it is produced in Sichuan, Hedong, and various prefectures in Shanxi and Shaanxi, with those from Sichuan featuring brocade-like patterns being the best. The roots are harvested in August; they contain yellow juice and have a moistening nature. After excavation, they are hung on tree branches and dried over a long period.)
Dahuang tastes bitter and has a cold qi, yellow color, and fragrant odor; it is an agent that rectifies the central earth (spleen/stomach). Its nature moves freely without staying fixed, primarily treating lower jiao blood stasis and blood closure. When qi and blood are in harmony, cold-heat symptoms are also resolved. It not only descends blood stasis and closure but also breaks masses and accumulations, eliminating retained fluids and food. Retained fluids and food stagnate and gather; since old filth is not cleared, it is said to purge the stomach and intestines and push out the old to bring forth the new. When the stomach and intestines are harmonized, water and grain flow smoothly; when old filth is removed, food transformation and middle jiao regulation occur, hence it is said to promote the smooth flow of water and grain and harmonize the middle jiao to transform food. *Suwen: Yuji Zhenzang Lun* states: "The five zang organs all receive qi from the Stomach. The Stomach is the root of the five zang organs. If Stomach qi is peaceful, the five zang organs are also peaceful." Thus, it is also said to pacify and harmonize the five zang organs.
I observe: Dahuang suppresses yang and nourishes yin, possessing the merit of pacifying and harmonizing the five zang organs, which is why it is non-toxic and named "Huangliang" in *Shennong Bencao Jing*. However, its purgative action is swift and fierce, descending blood stasis and breaking accumulations, hence the alias "Jiangjun," and it is listed in the Lower Class.
People in the Northwest possess dense earth qi, with yang qi hidden and stored; heavy use of Dahuang can nourish yin without causing excessive depletion. People in the Southeast have floating earth qi, with yang qi leaking outward; slight use of Dahuang will damage the spleen and stomach. This is due to the differences in the earth qi of the five directions. Furthermore, observing people from all four directions, those with robust constitution and accumulated heat remaining in the interior can benefit from Dahuang's ability to nourish yin and push out the old to bring forth the new; it may be used. For those with innate deficiency-cold, even if the syndrome indicates the need for Dahuang, the dosage should be adjusted according to their constitution. This is due to differences in innate constitution. In the Yangming chapter of *Shanghan Lun*, all three Chengqi Decoctions use Dahuang. Dachengqi Tang [Major Order the Qi Decoction] and Tiaoweichengqi Tang [Regulate the Stomach and Order the Qi Decoction] are used together with Mangxiao [Natrii Sulfas] to承接 (receive/mediate) the fire-heat above and regulate the stomach and intestines, causing downward discharge. Xiaochengqi Tang [Minor Order the Qi Decoction] uses only Dahuang, without Mangxiao, to move dryness and constipation in the stomach and intestines. Once dryness and constipation are moved, yin and yang, upper and lower, inside and outside are all harmonized. Today's practitioners do not understand the essence of *Shanghan Lun*; at the onset, they only use dispersing methods and food-resolving agents; next, they use spleen-stomach harmonizing and grinding methods; finally, they resort to Dahuang for purging. They fail to observe the depth of the muscle surface and meridians and do not comprehend the subtleties of ascending, descending, exiting, and entering. Chest discomfort leads them to claim there is food retention; slight pain upon palpation leads them to insist on food retention. Unresolved external heat leads them to absolutely cut off grain intake; intestinal emptiness with no stool leads them to forcibly purge feces. Prescriptions and medications always end with Dahuang. Those with robust constitutions or shallow pathogenic invasion, though harmed by such treatment, will not die immediately; what should heal in one or two days drags on to ten days; what should heal in ten days drags on to over a month. After recovery, the doctor claims credit. If righteous qi is slightly deficient or pathogens are rampant, yet this method is still used, such doctors, knowing only this single approach, rarely avoid causing death. Alas, doctors entrust life and death; how can they be blind and ignorant, yet pride themselves on noticing the tip of an autumn hair? Failing to consider the main principles while merely envying the catch is shameful. Deviating paths and viewing through a tube, yet remaining unshakably convinced, is even more shameful.