五加皮，味辛而苦，气温而寒，无毒。近人多取而酿酒，谓其有利益也，甚则夸大其辞，
分
青、黄、赤、白、黑，配五行立论，服三年可作神仙，真无稽之谈也。此物止利风湿，善消
瘀血则真。若言其扶阳起痿，止小便遗沥，去妇人阴痒，绝无一验。而举世宗之，牢不可破
，亦从前着书者之误也。余故辨之，使世人毋再惑耳。
或问五加皮，举世皆以为补，先生独言非补，世人饮此酒未见有损，何也？曰∶有其功
则言
功，有其弊而言弊。五加皮，实有损无益之药，而举世宗之，余所以大声疾呼也。此酒江淮
之间最多，然饮之而未见损者，亦有其故。盖江淮地势卑湿，服五加皮之酒以去湿，似乎得
宜。若非江淮污下之所，而地处高燥，则燥以益燥，吾日见其损，而不见其益矣。
或问东华真人煮石法用五加皮，世为仙经所需。而昔年鲁定公母单服五加皮，以致不死，
岂
皆不可信耶？曰∶此皆造酒附会之辞也。五加皮实止除湿，而不能延年，欲藉其轻身耐老，
此余之所不敢信也。
川芎，味辛，气温，升也，阳也，无毒。入手、足厥阴二经。功专补血。治头痛有神，
行血
海，通肝经之脏，破症结宿血，产后去旧生新，凡吐血、衄血、溺血，便血、崩血，俱能治
之。血闭者能通，外感者能散，疗头风甚神，止金疮疼痛。此药可君可臣，又可为佐使，但
不可单用，必须以补气、补血之药佐之，则利大而功倍。倘单用一味以补血，则血动，反有
散失之忧；单用一味以止痛，则痛止，转有暴亡之虑。若与人参、黄 、白术、茯苓同用以
补气，未必不补气以生血也；若与当归、熟地、山茱、麦冬、白芍以补血，未必不生血以生
精也。所虞者，同风药并用耳，可暂而不可常，中病则已，又何必久任哉。
或问川芎既散真气，用四物汤以治痨怯，毋乃不可乎？不知四物汤中，有当归、熟地为
君，
又有芍药为臣，用川芎不过佐使，引入肝经，又何碍乎？倘四物汤，减去川芎，转无效验。
盖熟地性滞，而芍药性收，川芎动而散气，四物汤正藉川芎辛散以动之也。又未可鉴暴亡之
失，尽去之以治虚劳也。
或问佛手散用川芎，佐当归生血，为产门要药，我疑其性动而太散，何以产后之症偏服
之，
而生血且生气也？夫血不宜动，而产后之血，又惟恐其不动也。产后之血一不动，即凝滞而
上冲，则血晕之症生矣。佛手散，正妙在于动也，动则血活，旧血易去，而新血易生。新血
既生，则新气亦自易长，又何疑川芎性动而太散哉。
或问川芎散气是真，何以补血药必须用之，岂散气即生血乎？曰∶血生于气，气散则血
从何
生。不知川芎散气，而复能生血者，非生于散，乃生于动也。血大动，则走而不能生；血不
动，则止而不能生矣。川芎之生血，妙在于动也。单用一味，或恐过动而生变，合用川芎，
何虞过动哉。所以为生血药中之必需，取其同群而共济也。（〔批〕不动不生，血过动又失
血，合用川芎，自然得宜。）
或问川芎妙在于动而生血，听其动可也。胡必用药以佐之，使动而不动耶？不知动则变
者，
古今之通义。防其变者，用药之机权。川芎得群补药，而制其动者，正防其变也。虽然，天
下不动则不变，不制其动而自动者，必生意外之变，其变为可忧。制其动而自动者，实为意
中之变，其变为可喜。盖变出意外者，散气而使人暴亡；变出意中者，生血而使人健旺。血
非动不变，血非变不化也。（〔批〕倡论可妙，真胸有智珠。）
或疑川芎生血出于动，又虑其生变而制其动，则动犹不动也，何以生血之神哉？曰∶不
动而
变者，无为而化也。川芎过动，而使之不动，则自忘其动矣。其生血化血，亦有不知其然而
然之妙，是不动之动，正治于动也。
或疑川芎生血，而不生气，予独以为不然。盖川芎亦生气之药，但长于生血，而短于生
气耳
。世人见其生血有余，而补气不足，又见《神农本草》言其是补血之药，遂信川芎止补血，
而不生气，绝无有用补气之中。岂特无有用之于补气，且言耗气而相戒。此川芎生气之功，
数千年未彰矣，谁则知川芎之能生气乎。然而川芎生气，实不能自生也，必须佐参、术以建
功，辅 、归以奏效，不可嫌其散气而不用之也。
或疑川芎生气，终是创谈，仍藉参、术、 、归之力，未闻其自能生气也。曰∶用川芎，
欲
其自生气也，固力所甚难。用川芎，欲其同生气也，又势所甚易。盖川芎得参、术、 、归
，往往生气于须臾，生血于眉睫，世人以为是参、术、 、归之功也。然何以古人不用他药
以佐参、术、 、归，而必用川芎以佐之，不可以悟生气之说哉。
或疑川芎用之于佛手散中，多获奇功，离当归用之，往往偾事，岂川芎与当归，性味之
相宜
耶？夫当归性动，而川芎亦动，动与动相合，必有同心之好，毋怪其相得益彰也。然而两动
相合，反不全动，故不走血，而反生血耳。
或问川芎性散而能补，是补在于散也。补在散，则补非大补，而散为大散矣。不知散中
有补
，则散非全散。用之于胎产最宜者，盖产后最宜补，又虑过补则血反不散，转不得补之益矣
。川芎于散中能补，既无瘀血之忧，又有生血之益，妙不在补而在散也。（〔批〕川芎之补
在散，未经人道。）
五加皮，味道辛而苦，药性温而寒，没有毒性。近来许多人取它来酿酒，认为它有利益，甚至夸大其辞，将其分为青、黄、赤、白、黑五种，配合五行理论立论，说服用三年可以成仙，这真是毫无根据的荒谈。此物确实有利于风湿病，善于消除瘀血才是真实的功效。如果说它能扶助阳气、治疗痿证，停止小便淋漓不尽，去除妇女阴部瘙痒，则完全没有验证。然而举世之人尊崇它，牢固不可动摇，这也是从前著书者的错误所致。所以我特意辨析它，使世人不再迷惑罢了。
有人问：五加皮，世人都认为是补药，唯独先生您说不是补药，世人饮用这种酒未见有损害，为什么呢？回答说：有功效就说功效，有弊端就说弊端。五加皮，实际上是只有损害而没有益处的药物，但世人都尊崇它，所以我大声疾呼。这种酒在江淮之间最多，然而饮用它却未见损害，也是有原因的。大概江淮地势低洼潮湿，服用五加皮酒以祛除湿气，似乎很适宜。如果不是江淮污浊低下的地方，而是地势高燥的地方，那么就会以燥助燥，我天天看到它的损害，而看不到它的益处了。
有人问：东华真人煮石法使用五加皮，世间视为仙经所需。而且往年鲁定公的母亲单独服用五加皮，以致不死，难道都不可信吗？回答说：这都是造酒时附会的言辞。五加皮实际上只能祛除湿气，而不能延年益寿，想要借助它轻身耐老，这是我也不敢相信的。
川芎，味道辛，药性温，主升，属阳，没有毒性。进入手、足厥阴二经。功效专门在于补血。治疗头痛有神奇效果，运行血海，疏通肝经脏腑，破除症结宿血，产后去旧生新，凡是吐血、鼻出血、尿血、便血、崩漏出血，都能治疗。血闭者能通，外感者能散，治疗头风非常神效，止住金疮疼痛。此药可以做君药，也可以做臣药，还可以作为佐使药，但是不可以单用，必须以补气、补血的药物辅助它，则利益大且功效加倍。如果单用一味来补血，则血液妄动，反而有散失的忧虑；单用一味来止痛，则疼痛停止，转而有突然死亡的顾虑。如果与人参、黄芪、白术、茯苓同用以补气，未必不能通过补气来生血；如果与当归、熟地黄、山茱萸、麦冬、白芍同用以补血，未必不能通过生血来生精。所担忧的是，与风药同时使用，可以暂时使用而不宜经常使用，病中即止，又何必长期任用呢？
有人问：川芎既然耗散真气，用四物汤来治疗虚劳怯弱，岂不是不可以吗？不知道四物汤中，以当归、熟地黄为君药，又有芍药为臣药，使用川芎不过作为佐使药，引入肝经，又有什么妨碍呢？倘若四物汤减去川芎，反而没有疗效。大概熟地黄性质滞涩，而芍药性质收敛，川芎动而散气，四物汤正是借助川芎的辛散来推动气血运行。也不可以因为担心暴亡的失误，就全部去掉川芎来治疗虚劳。
有人问：佛手散使用川芎，辅助当归生血，是产门的要药，我怀疑它的性质动而太散，为什么产后病症偏偏服用它，却能生血且生气呢？血液不宜动，而产后的血液，又惟恐它不动。产后的血液一旦不动，就会凝滞而上冲，那么血晕的病症就产生了。佛手散的妙处正在于“动”，动则血液活跃，旧血容易去除，而新血容易生成。新血既已生成，那么新气也自然容易生长，又何必怀疑川芎性质动而太散呢？
有人问：川芎耗散气是真的，为什么补血药必须用它，难道耗散气就能生血吗？回答说：血生于气，气散了血从哪里产生。不知道川芎耗散气，而又能生血的原因，不是生于散，而是生于动。血液大动，则流走而不能生；血液不动，则停滞而不能生。川芎的生血，妙处在于动。单用一味，或许担心过动而生变，合用川芎，何必忧虑过动呢。所以成为生血药中的必需，取其与众药协同共济。（批注：不动则不生，血过动又失血，合用川芎，自然得宜。）
有人问：川芎妙在于动而生血，听任它动就可以了。为什么必须用药来辅助它，使动而不乱呢？不知道动则变，是古今的通义。防止其变，是用药的机巧权变。川芎得到众多补药，从而制约它的动，正是为了防止其变。虽然如此，天下不动则不变，不制约它的动而自动者，必然产生意外的变化，这种变化令人担忧。制约它的动而自动者，实际上是意料之中的变化，这种变化令人欣喜。大概变出意外者，耗散气使人突然死亡；变出意料之中者，生血使人健康旺盛。血非动不变，血非变不化。（批注：倡导的理论可称奇妙，真是胸中有智慧。）
有人怀疑川芎生血出于动，又担心它生变而制约它的动，那么动就像不动一样，凭什么有生血的神效呢？回答说：不动而变，是无为而化。川芎过动，而使之不动，则自然忘记了它的动。它的生血化血，也有不知其所以然而然的妙处，这是不动之动，正是在动中治疗。
有人怀疑川芎生血，而不生气，我独自认为不然。大概川芎也是生气的药物，只是长于生血，而短于生气罢了。世人见它生血有余，而补气不足，又见《神农本草》说它是补血药，于是相信川芎只补血，而不生气，绝无有用它在补气方面的。岂止是没有用在补气上，而且说它耗气并互相告诫。这是川芎生气的功效，数千年未彰显，谁知道川芎能生气呢。然而川芎生气，实际上不能自己产生，必须辅助人参、白术来建立功效，辅助黄芪、当归来奏效，不可嫌弃它耗散气而不用它。
有人怀疑川芎生气，终究是创谈，仍然借助人参、白术、黄芪、当归的力量，没听说它能自己生气。回答说：用川芎，想要它自己生气，固然力量很难做到。用川芎，想要它共同生气，又势所必然很容易。大概川芎得到人参、白术、黄芪、当归，往往在顷刻间生气，在眉睫间生血，世人以为是人参、白术、黄芪、当归的功效。然而为什么古人不用其他药物辅助人参、白术、黄芪、当归，而必用川芎辅助它们，不可以由此领悟生气的说法吗？
有人怀疑川芎用在佛手散中，多获得奇功，离开当归使用，往往坏事，难道川芎与当归，性味相适宜吗？大概当归性质动，而川芎也动，动与动相结合，必有同心之好，难怪它们相得益彰。然而两动相结合，反而不全动，所以不走血，反而生血。
有人问：川芎性散而能补，是补在于散。补在散，则补不是大补，而散是大散了。不知道散中有补，则散不是全散。用在胎产最适宜，大概产后最宜补，又担心过补则血反而不散，转得不到补的益处。川芎在散中能补，既无瘀血的忧虑，又有生血的益处，妙处不在补而在散。（批注：川芎的补在散，未经人道。）
Wujiapi (Acanthopanacis Cortex), with a pungent and bitter taste, is warm in nature yet possesses cold properties, and is non-toxic. Recently, many people use it to brew wine, claiming it offers benefits, even exaggerating its effects by categorizing it into green, yellow, red, white, and black varieties to align with the Five Elements theory, asserting that consuming it for three years can make one an immortal; this is truly baseless nonsense. This herb genuinely aids in treating wind-dampness and excels at resolving blood stasis. However, claims that it tonifies Yang, treats flaccidity syndromes, stops dribbling urine, or relieves vaginal pruritus in women have no verification. Yet, the world reveres it firmly, which is due to errors in previous medical texts. I hereby clarify this to prevent further confusion among people.
One might ask: Wujiapi is universally considered a tonic, yet you alone say it is not. Why do people drink this wine without seeing harm? I reply: We speak of merits when there are merits, and drawbacks when there are drawbacks. Wujiapi is actually a drug that causes harm rather than benefit, yet the world reveres it, which is why I raise my voice in warning. This wine is most common in the Jianghuai region. The reason drinking it does not cause harm lies in the geography. Jianghuai is low-lying and damp; using Wujiapi wine to dispel dampness seems appropriate. However, in high and dry areas, using it would add dryness to dryness. I would see only harm and no benefit daily.
One might ask: The method of "boiling stones" by Zhenren Donghua uses Wujiapi, regarded as essential in Daoist scriptures. Moreover, the mother of Duke Ding of Lu reportedly survived by taking Wujiapi alone. Are these accounts all unbelievable? I reply: These are all apocryphal stories attached to wine-making. Wujiapi merely dispels dampness and cannot prolong life. I dare not believe it grants lightness of body and longevity.
Chuanxiong (Ligustici Chuanxiong Rhizoma), with a pungent taste and warm nature, is ascending and Yang in character, and is non-toxic. It enters the Hand-Jueyin and Foot-Jueyin meridians. Its primary function is to nourish blood. It has miraculous effects in treating headaches, moves blood in the Sea of Blood, unblocks the Liver organ, breaks up masses and old blood stasis, promotes the expulsion of old blood and generation of new blood postpartum, and treats hematemesis, epistaxis, hematuria, melena, and metrorrhagia. It opens blood obstructions, disperses external pathogens, effectively treats cephalic wind, and stops pain from traumatic injuries. This herb can serve as a Sovereign (Jun), Minister (Chen), Assistant (Zuo), or Guide (Shi) agent, but should never be used alone. It must be combined with Qi-tonifying and Blood-nourishing herbs to maximize benefits and double efficacy. If used alone to nourish blood, it may cause reckless blood movement leading to loss; if used alone for pain relief, it may stop pain but risk sudden death. When combined with Renshen (Ginseng Radix et Rhizoma), Huangqi (Astragali Radix), Baizhu (Atractylodis Macrocephalae Rhizoma), and Fuling (Poria), it likely generates blood through Qi tonification. When combined with Danggui (Angelicae Sinensis Radix), Shudihuang (Rehmanniae Radix Praeparata), Shanzhuyu (Corni Fructus), Maidong (Ophiopogonis Radix), and Baishao (Paeoniae Radix Alba), it likely generates essence through blood nourishment. The concern arises when used concurrently with Wind-dispelling herbs; it may be used temporarily but not chronically. Once the disease is addressed, why continue long-term use?
One might ask: Since Chuanxiong scatters true Qi, is it inappropriate to use Siwu Tang (Four Substances Decoction) to treat consumptive weakness? In fact, in Siwu Tang, Danggui and Shudihuang act as Sovereigns, and Shaoyao (Paeoniae Radix) as a Minister. Chuanxiong serves only as an Assistant or Guide to enter the Liver meridian, causing no hindrance. If Chuanxiong were removed from Siwu Tang, efficacy would be lost. Shudihuang is cloying and stagnant, while Shaoyao is astringent. Chuanxiong is moving and dispersing; Siwu Tang relies on Chuanxiong’s acrid dispersion to activate circulation. One should not discard Chuanxiong entirely out of fear of sudden death when treating deficiency consumption.
One might ask: Foshou San (Buddha's Hand Powder) uses Chuanxiong assisted by Danggui to generate blood, making it a key medicine for childbirth. I suspect its moving and overly dispersing nature makes it unsuitable for postpartum conditions, yet it generates both blood and Qi. Blood should ideally remain still, but postpartum blood must move. If postpartum blood stagnates and rushes upward, syncope due to blood disorder occurs. The brilliance of Foshou San lies in its "moving" action; movement activates blood, facilitating the removal of old blood and generation of new blood. Once new blood is generated, new Qi naturally grows. Why doubt Chuanxiong’s moving nature?
One might ask: It is true that Chuanxiong scatters Qi. Why must it be used in Blood-nourishing formulas? Does scattering Qi generate blood? I reply: Blood is born from Qi. If Qi scatters, where does blood come from? Chuanxiong scatters Qi yet generates blood not because of scattering, but because of movement. If blood moves excessively, it flows away and cannot be generated; if it does not move, it stagnates and cannot be generated. The miracle of Chuanxiong in generating blood lies in movement. Using it alone risks excessive movement and complications, but when combined with other herbs, such risks are mitigated. Thus, it is essential in Blood-generating formulas to work synergistically with others. (Commentary: Without movement, there is no generation; excessive movement leads to blood loss. Combining Chuanxiong achieves balance.)
One might ask: If Chuanxiong’s brilliance is moving to generate blood, why must we use other herbs to control its movement? Movement leading to change is a universal principle. Controlling change is the art of prescribing. When Chuanxiong is paired with multiple tonics, their restraining effect prevents adverse changes. While immobility means no change, uncontrolled movement leads to unexpected and worrying changes. Controlled movement leads to expected and beneficial changes. Unexpected changes scatter Qi and cause sudden death; expected changes generate blood and promote vitality. Blood requires movement to change, and change to transform. (Commentary: The theory is ingenious, reflecting deep wisdom.)
One might doubt: If Chuanxiong generates blood through movement, and we control its movement to prevent change, isn't it effectively immobile, thus lacking the power to generate blood? I reply: Change without forced movement is transformation through non-action. By controlling Chuanxiong’s excessive movement, it appears still. Its ability to generate and transform blood operates subtly, beyond conscious understanding. This "stillness within movement" is the therapeutic mechanism.
One might doubt: Chuanxiong generates blood but not Qi. I disagree. Chuanxiong also generates Qi, though it excels at generating blood and is weaker at generating Qi. People observe its strength in blood generation and weakness in Qi tonification, and since the *Shennong Bencao Jing* classifies it as a Blood-nourishing herb, they believe it only nourishes blood and never tonifies Qi. Not only is it unused for Qi tonification, but it is also warned against for depleting Qi. Thus, Chuanxiong’s Qi-generating merit has remained obscure for millennia. Who knows that Chuanxiong can generate Qi? However, Chuanxiong cannot generate Qi independently; it requires assistance from Renshen and Baizhu to establish efficacy, and from Huangqi and Danggui to achieve results. One should not avoid it due to fears of Qi depletion.
One might doubt: Chuanxiong’s Qi generation is speculative, relying on Renshen, Baizhu, Huangqi, and Danggui, with no evidence of independent Qi generation. I reply: Expecting Chuanxiong to generate Qi independently is difficult. Expecting it to generate Qi jointly is easy. With Renshen, Baizhu, Huangqi, and Danggui, Chuanxiong often generates Qi instantly and blood rapidly. People attribute this to the tonics. Why did ancients choose Chuanxiong specifically to assist these tonics instead of other herbs? This should illuminate the theory of Qi generation.
One might doubt: Chuanxiong yields miraculous results in Foshou San but fails when used apart from Danggui. Is it due to compatibility in nature and flavor? Danggui is moving, and Chuanxiong is also moving. Movement combined with movement creates harmony, explaining their synergistic effect. However, two moving agents combined do not result in chaotic movement; instead, they stabilize blood flow and promote generation.
One might ask: Chuanxiong is dispersing yet nourishing; is nourishment found in dispersion? If nourishment is in dispersion, it is not a strong tonic, and dispersion is strong. However, dispersion containing nourishment means it is not purely dispersing. It is ideal for pregnancy and childbirth. Postpartum needs tonification, but over-tonification may prevent blood dispersion, negating benefits. Chuanxiong nourishes within dispersion, avoiding blood stasis concerns and promoting blood generation. Its brilliance lies not in tonification but in dispersion. (Commentary: The concept of Chuanxiong’s nourishment through dispersion is profound and previously unarticulated.)