黄汤矣，但其人尺脉迟而无力者，又不可轻汗，以荣中之气血亏少故耳。气血亏少，不胜发
汗，必须仍用麻黄汤而多加人参以补之，使元气充足，能生气血于无何有之乡，庶乎可矣。
倘少用人参而多加麻黄，则元气既虚，力难胜任，亦取败之道也。（〔批〕于伤寒门中用参
者，另开生路。）
或问伤寒脏结，亦可用人参以救之乎？夫脏结之病，乃阴虚而感阴邪，原是死症，非人
参可
救。然舍人参又无他药可救也。盖人参能通达上下，回原阳之绝，返丹田之阴，虽不能尽人
而救其必生，亦可于死中而疗其不死也。
或问伤寒烦燥，亦可用人参乎？夫烦躁不同，有下后而烦躁者，有不下而烦躁者。不下
而烦
躁者，乃邪感而作祟，断不可用人参。若下后而烦躁，乃阴阳虚极
，不能养心与膻中也，必须用人参矣。但其中阴虚阳虚之不同，必须分别。阴虚者，宜于补
阴之中少用人参以补阴；阳虚者，宜于补阳之中多用人参以补阳。而阴虚阳虚何以辨之。阴
虚者，夜重而日轻。阳虚者，日重而夜轻也。
或问阳明病谵语而发潮热，脉滑而疾，明是邪有余也，用承气汤不大便，而脉反变为微
涩而
弱，非邪感而津液干乎？欲攻邪而正气益虚，欲补正而邪又未散，此际亦可用人参乎？嗟乎。
舍人参又何以夺命哉，惟是用参不敢据为必生耳。法当用人参一两、大黄一钱，同煎治之。
得大便而气不脱者即生，否则未可信其不死。
或问先生谓伤寒坏症，尤宜用参，不识何以用之？夫坏症者，不宜汗而汗之，不宜吐而
吐之
，不宜下而下之也，三者皆损伤胃气。救胃气之损伤，非人参又何以奏功乎。故不宜汗而汗
之，必用人参而汗始收；不宜吐而吐之，必用人参而吐始安；不宜下而下之，必用人参而下
始止也。用人参则危可变安，死可变生。然不多加分两，则功力有限，亦未必汗吐下之可皆
救也。
或问伤寒传经，入于少阴，手足四逆，恶寒呕吐，而身又倦卧，脉复不至，心不烦而发
躁，
是阳已外越而阴亦垂绝也。用人参于附子之中，亦能救乎？嗟乎。阴阳两绝，本不可救，然
用人参于附子之中，往往有生者。盖真阴真阳，最易脱而最难绝也，有一线之根，则救阳而
阳即回，救阴而阴即续也。以真阴真阳原自无形，非有形可比。宁用参、附以生气于无何有
之乡，断不可先信为无功，尽弃人参不用，使亡魂夜哭耳。
或问伤寒传经，入少阴，脉微细欲绝，汗出不烦，上吐而下又利，不治之症也，亦可用
人参
以救之乎？夫舍人参又何以救之哉，但须加入理中汤内，急固其肾中之阳，否则真阳扰乱，
顷刻奔散，单恃人参，亦无益矣。（〔批〕更阐发得妙。）
或问伤寒下利，每日十余次，下多亡阴，宜脉之虚矣，今不虚而反实，亦可用人参以补
其虚
乎？夫下利既多，脉不现虚而反现实，非脉之正气实，乃脉之邪气实也。邪实似乎不可补正
，殊不知正虚而益见邪盛，不亟补正，则邪盛而正必脱矣。论此症，亦死症也。于死中求生
，舍人参实无别药。虽然，徒用人参而不用分消水邪之味佐之，则人参亦不能建非常之功。
宜用人参一二两，加茯苓五六钱同服，庶正气不脱，而水邪可止也。（〔批〕探本穷源，故
能尽其变也。）
吕道人总批曰∶今天不比古人之强壮，无病之时，尚不可缺人参以补气，况抱病之时，
消烁
真气乎。是人参非惟宜用，实宜多用也。但不知人参之功用，冒昧用之，而不中肯綮，往往
不得参之益，反得参之损。此陈子远公悯之，欲辨明人参功用以告世，着人参，因着《本草
》也。余读之而惊其奇，逐条评之，有赞叹而无褒贬。因其所论，折衷于正，非一偏之辞
也
此
。
已经出现黄汗（湿热郁蒸所致的汗出色黄）症状，但如果患者尺脉（手腕内侧近腕横纹处的脉搏，主肾与下焦）迟缓且无力，就不可轻易使用发汗法，这是因为营气与卫气中的气血亏少所致。气血亏少，无法承受发汗的消耗，必须仍然使用麻黄汤（由麻黄、桂枝、杏仁、甘草组成的解表方剂），但需大量加入人参以补益元气，使元气充足，从而能在虚无之中化生气血，这样才可以。如果少用人参而多加麻黄，那么元气既已虚弱，身体难以胜任发汗之力，这也是导致失败的方法。（〔批注〕在伤寒门类中使用人参，是另辟蹊径。）
有人问：伤寒脏结证，也可以用人参来救治吗？所谓脏结之病，是由于阴虚而感受阴寒之邪，原本属于死症，不是人参所能挽救的。然而，除了人参之外又没有其他药物可以救治了。因为人参能够通达上下，挽回即将断绝的原阳，返还丹田之阴精，虽然不能保证所有人都能救活使其必生，但也可以在看似死亡的情况下治疗那些本可不死的人。
有人问：伤寒烦躁证，也可以用人参吗？烦躁的症状有所不同，有经过攻下治疗后出现的烦躁，也有未经攻下而出现的烦躁。未经攻下而出现的烦躁，是邪气作祟引起的，绝对不可以用人参。如果是经过攻下治疗后出现的烦躁，是因为阴阳极度虚弱，不能滋养心脏与膻中（心包络所在处），这时必须用人参。但是其中又有阴虚和阳虚的不同，必须加以区分。阴虚者，适宜在补阴的药物中少量加入人参以辅助补阴；阳虚者，适宜在补阳的药物中大量加入人参以辅助补阳。那么如何辨别阴虚和阳虚呢？阴虚者，夜间症状加重而白天减轻；阳虚者，白天症状加重而夜间减轻。
有人问：阳明病出现谵语（神志不清，胡言乱语）并伴有潮热（定时发热），脉象滑数有力，这明显是邪气有余的表现。在使用承气汤（用于泻下实热的方剂）后大便仍未通，脉象反而变为微涩而弱，这不是邪气侵袭导致津液干枯吗？想要攻逐邪气则正气更加虚弱，想要补益正气则邪气又未消散，这种情况下也可以用人参吗？唉！除了人参还有什么办法能夺回性命呢？只是使用人参也不敢担保一定能救活。治法应当用人参一两、大黄一钱，共同煎煮治疗。服药后若能大便通畅且气息不脱失的就能存活，否则还不能确信其不会死亡。
有人问：先生您说伤寒坏证（因误治而导致病情恶化或迁延不愈的病症），尤其适宜用人参，不知为何要这样用？所谓坏证，是不宜发汗却发了汗，不宜催吐却用了吐法，不宜攻下却用了下法，这三种情况都损伤了胃气。要救治胃气的损伤，除了人参还有什么能奏效呢？所以，不宜发汗却发了汗，必须用人参才能使汗止；不宜催吐却用了吐法，必须用人参才能使呕吐停止；不宜攻下却用了下法，必须用人参才能使腹泻停止。使用人参则危重可转为平安，死亡可转为生存。然而如果不增加剂量，则药效有限，也未必能全面挽救汗、吐、下法造成的伤害。
有人问：伤寒传经，传入少阴经，出现手足四肢厥冷（手脚冰凉）、恶寒呕吐，身体疲倦嗜卧，脉象摸不到，心中不烦但躁动不安，这是阳气已经外越而阴气也垂危将绝的表现。在附子（温里药）中加入人参，也能救治吗？唉！阴阳两绝，本来是不可救治的，然而在附子中加入人参，往往有存活的情况。因为真阴和真阳，最容易耗脱但也最难彻底断绝，只要有一线生机存在，那么救助阳气则阳气即刻回归，救助阴气则阴气即刻接续。因为真阴真阳原本是无形的，不能与有形之物相比。宁可用人参、附子来在无何有之乡（指虚无缥缈之处，喻指生命本源）化生气机，绝对不能先认定无效，完全抛弃人参不用，致使亡魂在夜里哭泣。
有人问：伤寒传经，传入少阴经，脉象微弱细软几乎要断绝，出汗但不烦躁，上部呕吐下部腹泻，这是不治之症，也可以用人参来救治吗？除了人参还有什么能救治它呢？但必须加入理中汤（温中散寒的方剂）内，紧急固护肾中的阳气，否则真阳会受扰乱，顷刻间奔散流失，单靠人参，也没有益处。（〔批注〕阐述得更加精妙。）
有人问：伤寒下利（腹泻），每天十几次，下利多则亡失阴液，脉象应该是虚弱的，现在却不虚反而显得实，也可以用人参来补其虚吗？既然下利这么多，脉象不现虚弱反而现实，这并不是脉中的正气充实，而是脉中的邪气充实。邪气实似乎不可补益正气，殊不知正气越虚则邪气越盛显现，如果不紧急补益正气，那么邪气强盛而正气必然脱失。讨论这个病症，也是死症。在死中求生，除了人参实在没有别的药。虽然如此，如果只用人参而不加入分消水湿邪气的药物作为佐使，那么人参也不能建立非凡的功效。适宜用人参一二两，加茯苓五六钱同服，这样正气才不会脱失，而水湿邪气也可以停止。（〔批注〕探究根本穷尽源头，所以能尽其变化。）
吕道人总批曰：当今时代的人不比古人强壮，在没有生病的时候，尚且不可缺用人参来补气，何况抱病之时，正在消耗真气呢。因此人参不仅适宜使用，实际上适宜多用。但如果不知道人参的功效，冒昧使用而不能切中要害，往往得不到人参的好处，反而受到人参的损害。这位陈远公怜悯世人，想要辨明人参的功效以告知世人，撰写了《人参》篇，进而写成《本草新编》。我读后惊叹其奇妙，逐条进行评注，只有赞叹而没有褒贬。因为他所论述的内容，折衷于正道，不是偏颇之辞。
Yellow sweat (sweat with yellow discoloration caused by damp-heat stagnation) has appeared. However, if the Cun position pulse (the radial pulse at the wrist crease, governing the Kidney and lower Jiao) of the patient is slow and forceless, one must not lightly employ diaphoresis (sweating therapy), because this is due to the deficiency of Qi and Blood in Ying (Nutritive) and Wei (Defensive) levels. When Qi and Blood are deficient, they cannot withstand the consumption of diaphoresis. One must still use Mahuang Tang (Ephedra Decoction) but add a large amount of Renshen (Ginseng Radix et Rhizoma) to tonify, so that Yuan Qi (Original Qi) becomes sufficient and can generate Qi and Blood from the void (Wu He You Zhi Xiang). Only then is it acceptable. If Renshen is used sparingly while Mahuang (Ephedrae Herba) is increased, the Yuan Qi is already deficient, and the body will struggle to bear the force of diaphoresis; this is also a path to failure. ([Commentary] Using Renshen in the context of Shanghan diseases opens a new pathway.)
A question arises: Can Renshen be used to treat Zangjie (Visceral Knotting) in Shanghan? The disease of Zangjie results from Yin deficiency compounded by the contraction of Yin pathogens. It is originally a fatal condition, not something Renshen can save. Yet, apart from Renshen, there is no other herb to effect a cure. This is because Renshen can penetrate up and down, restore the nearly extinct Yuan Yang (Original Yang), and return Yin to the Dantian. Although it cannot guarantee survival for everyone, it can treat those who would otherwise die, saving them from death.
Another question: Can Renshen be used for irritability and restlessness (Fan Zao) in Shanghan? Irritability varies. There is irritability occurring after purgation (Xia fa), and there is irritability without prior purgation. Irritability arising without purgation is caused by pathogenic factors and Renshen must absolutely not be used. If irritability occurs after purgation, it is due to extreme deficiency of Yin and Yang, failing to nourish the Heart and Danzhong (Pericardium region). In such cases, Renshen must be used. However, distinctions between Yin deficiency and Yang deficiency must be made. For Yin deficiency, Renshen should be added in small amounts within formulas that tonify Yin. For Yang deficiency, Renshen should be added in large amounts within formulas that tonify Yang. How can one distinguish between Yin and Yang deficiency? In Yin deficiency, symptoms worsen at night and improve during the day. In Yang deficiency, symptoms worsen during the day and improve at night.
Question: In Yangming disease, delirium (Chan Yu) accompanied by tidal fever (Chao Re) presents with a slippery and rapid pulse, clearly indicating excess pathogen. After using Chengqi Tang (Bowel-Unblocking Decoction), if stool remains unpassed and the pulse changes to faint, choppy, and weak, does this not indicate fluid dryness due to pathogenic invasion? When attacking the pathogen further exacerbates Zheng Qi (Upright Qi) deficiency, and tonifying Zheng Qi fails to disperse the pathogen, can Renshen be used at this juncture? Alas! Apart from Renshen, what else can snatch life back? One uses Renshen but dares not claim certainty of survival. The method is to decoct 1 liang of Renshen with 1 qian of Dahuang (Rhei Radix et Rhizoma) together. If bowel movement is achieved and Qi does not collapse, the patient lives; otherwise, survival cannot be guaranteed.
Question: You stated that Huai Zheng (Complicated/Failed Conditions of Shanghan) particularly suits the use of Renshen. Why? Huai Zheng results from inappropriate diaphoresis, emesis, or purgation when these methods were contraindicated. All three damage Stomach Qi. To rescue damaged Stomach Qi, what else but Renshen can achieve success? Therefore, if diaphoresis was inappropriate, Renshen must be used for sweating to cease; if emesis was inappropriate, Renshen must be used for vomiting to stop; if purgation was inappropriate, Renshen must be used for diarrhea to halt. Using Renshen turns danger into safety and death into life. However, without increasing the dosage, the efficacy is limited, and it may not fully rescue the damage caused by improper sweating, vomiting, or purging.
Question: When Shanghan transmits to the Shaoyin channel, presenting with cold limbs (Si Ni), aversion to cold, vomiting, lethargy, absent pulse, and restlessness without irritability, this indicates Yang floating outward and Yin nearing extinction. Can adding Renshen to Fuzi (Aconiti Lateralis Radix Praeparata) effect a cure? Alas! Extinction of both Yin and Yang is fundamentally incurable. Yet, combining Renshen with Fuzi often yields survivors. This is because True Yin and True Yang are prone to leakage but difficult to completely extinguish. As long as a thread of root remains, rescuing Yang brings Yang back immediately, and rescuing Yin reconnects Yin immediately. Since True Yin and True Yang are formless, they differ from material forms. It is better to use Renshen and Fuzi to generate Qi and Blood in the void than to prematurely dismiss their efficacy and discard Renshen entirely, causing the souls of the dead to weep at night.
Question: When Shanghan transmits to Shaoyin, presenting with a faint, thin, nearly imperceptible pulse, sweating without irritability, upper vomiting, and lower diarrhea, this is an untreatable condition. Can Renshen be used to save it? Apart from Renshen, how else can it be saved? However, Lizhong Tang (Regulate the Middle Decoction) must be added to urgently secure the Yang in the Kidneys. Otherwise, True Yang will be disturbed and scatter instantly. Relying solely on Renshen is of no benefit. ([Commentary] This elucidation is exquisite.)
Question: In Shanghan diarrhea occurring more than ten times daily, excessive loss leads to Yin depletion, and the pulse should be deficient. Now, instead of being deficient, it appears excess. Can Renshen be used to tonify the deficiency? Given severe diarrhea, a pulse appearing "excess" rather than "deficient" does not indicate robust Zheng Qi, but rather abundant Pathogenic Qi. Although excess pathogens seem incompatible with tonifying Zheng Qi, it is unknown that severe Zheng Qi deficiency manifests as apparent pathogenic excess. If Zheng Qi is not urgently tonified, overwhelming pathogens will cause Zheng Qi to collapse. Discussing this case, it is also a fatal condition. To seek life amidst death, apart from Renshen, there is truly no other medicine. Nevertheless, using Renshen alone without herbs that drain water-dampness as adjuncts will not yield extraordinary results. It is appropriate to use 1–2 liang of Renshen combined with 5–6 qian of Fuling (Poria) taken together, so that Zheng Qi does not collapse and water-dampness pathogens can be stopped. ([Commentary] Investigating the root and tracing the source allows mastery of variations.)
Master Lu’s General Commentary: People today are not as robust as ancients. Even when healthy, one cannot lack Renshen to tonify Qi, let alone during illness when True Qi is being consumed. Thus, Renshen is not only suitable for use but ideally suited for frequent use. However, ignorance of Renshen’s functions leads to reckless application that misses the mark, often resulting in harm rather than benefit from Renshen. Mr. Chen Yuangong, pitying the world, sought to clarify the functions of Renshen to inform the public. He wrote the chapter on Renshen, leading to the composition of *Bencao Xinbian* (New Compendium of Materia Medica). I read it and marveled at its novelty, commenting line by line with admiration but no bias. His arguments are balanced and orthodox, not one-sided.