当归，味甘辛，气温，可升可降，阳中之阴，无毒。虽有上下之分，而补血则一。东垣
谓尾
破血者，误。入心、脾、肝三脏。但其性甚动，入之补气药中则补气，入之补血药中则补血
，入之升提药中则提气，入之降逐药中则逐血也。而且用之寒则寒，用之热则热，无定功也
。
功虽无定，然要不可谓非君药。如痢疾也，非君之以当归，则肠中之积秽不能去；如跌伤也
，非君之以当归，则骨中之瘀血不能消；大便燥结，非君之以当归，则硬粪不能下；产后亏
损，非君之以当归，则血晕不能除。肝中血燥，当归少用，难以解纷；心中血枯，当归少用
，难以润泽；脾中血干，当归少用，难以滋养。是当归必宜多用，而后可以成功也。倘畏其
过滑而不敢多用，则功用薄而迟矣。而或者谓当归可臣而不可君也，补血汤中让黄 为君，
反能出奇以夺命；败毒散中让金银花为君，转能角异以散邪，似乎为臣之功胜于为君。然而
当归实君药，而又可以为臣为佐使者也。用之彼而彼效，用之此而此效，充之五脏六腑，皆
可相资，亦在人之用之耳。用之当，而攻补并可奏功；用之不当，而气血两无有效。用之当
，而上下均能疗治；用之不当，而阴阳各鲜成功。又何论于可君而不可臣，可臣而不可佐使
哉。
或问当归补血，而补气汤中何以必用，岂当归非血分之药乎？曰∶当归原非独补血也，
实亦
气分之药，因其味辛而气少散，恐其耗气，故言补血，而不言补气耳。其实补气者十之四，
而补血者十之六，子试思产后非气血之大亏乎。佛手散用当归为君，川芎为佐，人以为二味
乃补血之圣药也，治产后血少者，似乎相宜，治产后气虚者。似乎不足。乃何以一用佛手散
而气血两旺，非当归补血而又补气，乌能至此，是当归亦为气分之药，不可信哉。
或问当归性动而滑，用之于燥结之病宜也，用之下利之症，恐非所宜，何以痢症必用之耶？
夫痢疾与水泻不同。水泻者，脾泻也。痢疾者，肾泻也。脾泻最忌滑，肾泻最忌涩。而肾泻
之所以忌涩者何故？盖肾水得邪火之侵，肾欲利而火阻之，肾欲留而火迫之，故有后重之苦
。夫肾水无多，宜补而不宜泻也。若下多亡阴，肾水竭而愈加艰涩矣。故必用当归以下润其
大肠。大肠润而肾水不必来滋大肠，则肾气可安。肾气安而大肠又有所养，火自不敢阻迫于
肾矣，自然火散而痢亦安，此当归所以宜于下痢而必用之也。（〔批〕水泻忌滑，痢疾喜滑
，当归润滑，正其所宜。）
或问当归既是君主之药，各药宜佐当归以用之矣，何以时为偏裨之将反易成功，得毋非
君主
之药乎？士铎曰∶当归性动，性动则无不可共试以奏功也。所以入之攻则攻，入之补则补。
然而当归虽为偏裨之将，其气象自有不可为臣之意，倘驾御不得其方，未必不变胜而为负，
反治而为乱也。
或问当归不宜少用，亦可少用以成功乎？曰∶用药止问当与不当，不必问多与不多也。
大约
当归宜多用者，在重病以救危，宜少用者，在轻病以杜变。不敢多用，固非疗病之奇，不肯
少用，亦非养病之善也。
或问当归滑药也，有时用之而不滑者何故？凡药所以救病也。肠胃素滑者，忌用当归，
此论
其常也。倘变生意外，内火沸腾，外火凌逼，不用润滑之当归，又何以滋其枯槁哉。当是时
，吾犹恐当归之润滑，尚不足以救其焦涸也，乌可谓平日畏滑而不敢用哉。
或问当归专补血而又能补气，则是气血双补之药矣。曰∶当归是生气生血之圣药，非但
补也
。血非气不生，气非血不长。当归生气而又生血者，正其气血之两生，所以生血之中而又生
气，生气之中而又生血也。苟单生气，则胎产之门，何以用芎、归之散，生血于气之中。苟
单生血，则止血之症，何以用归、 之汤，生气于血之内。惟其生气而即生血，血得气而自
旺，惟其生血而即生气，气得血而更盛也。
或问当归气味辛温，虽能活血补血，然终是行走之性，每致滑肠。缪仲醇谓与胃不相宜，
一
切脾胃恶食与食不消，并禁用之，即在产后、胎前亦不得入，是亦有见之言也。嗟嗟！此似
是而非，不可不亟辨也。当归辛温，辛能开胃，温能暖胃，何所见而谓胃不相宜耶。夫胃之
恶食，乃伤食而不能受也。辛以散之，则食易化。食不消者，乃脾气寒也。脾寒则食停积而
不能化矣，温以暖之，则食易消。至于产前产后，苟患前症，尤宜多用，则胃气开而脾气健
，始可进饮进食，产前无堕
产之忧，产后无退母之怯。试问不用当归以救产后之重危，又用何物以救之。岂必用人参而
后可乎。夫人参止可治富贵之家，而不可疗贫寒之妇，天下安得皆用人参以尽救之哉。此当
归之不可不用，而不可误听仲醇之言，因循坐视，束手而不相救也，如畏其滑肠，则佐之白
术、山药之味，何不可者。
或疑当归滑肠，产妇血燥，自是相宜。然产妇亦有素常肠滑者，产后亦可用当归乎？曰∶
产
后不用当归补血，实无第二味可以相代。即平素滑肠，时当产后，肠亦不滑，正不必顾忌也
。或过虑其滑，即前条所谓佐之白术、山药，则万无一失矣。
或疑当归乃补血之圣药，凡见血症自宜用之，然而用之有效有不效者，岂当归非补血之
品乎
？当归补血，何必再疑，用之有效有不效，非当归之故，乃用而不得其法之故也。夫血症有
兼气虚者，有不兼气虚而血虚者，有气血双虚而兼火者，原不可一概用当归而单治之也。血
症而兼气虚，吾治血而兼补其气，则气行而血自归经；血症而气血双虚，吾平补气血，而血
亦归经。血症气血双虚而兼火作祟，吾补其气血而带清其火，则气血旺而火自消，又何至血
症之有效有不效哉。
或问缪仲醇谓疔肿痈疽之未溃者，忌用当归，亦何所见而云然耶？夫仲醇之谓不可用者，
恐
当归性动，引毒直走胃中，不由外发，致伤胃气故耳。殊不知引毒外散，不若引毒内消之为
速。用当归于败毒化毒药中，正取其性动，则引药内消，直趋大便而出，奏功实神。故已
溃者断宜大用，使之活血以生肌，即未溃者尤宜急用，使之去毒而逐秽也。
当归，味道甘辛，药性温热，既能上升也能下降，属于阳中的阴类药材，没有毒性。虽然它有上行和下行之分，但补血的功效是一致的。李东垣认为当归尾主要作用是破血，这是错误的观点。当归入心、脾、肝三脏。但是它的药性非常活跃，进入补气药中就能补气，进入补血药中就能补血，进入升提药中就能提气，进入降逆逐瘀药中就能逐血。而且用它寒证则显寒性，用它热证则显热性，没有固定的功效。
功效虽然不固定，然而绝不能说它不是君药（主药）。比如痢疾，如果不以当归为君药，那么肠中的积滞秽物就不能去除；比如跌打损伤，如果不以当归为君药，那么骨中的瘀血就不能消散；大便燥结，如果不以当归为君药，那么干硬的粪便就不能排出；产后亏损，如果不以当归为君药，那么血晕症状就不能消除。肝中血燥，如果当归用量少，难以化解郁结；心中血枯，如果当归用量少，难以滋润干燥；脾中血干，如果当归用量少，难以滋养身体。所以当归必须多用，才能取得成功。如果害怕它过于滑利而不敢多用，那么药效就会薄弱且缓慢。有人曾说当归只能作为臣药（辅药）而不能作为君药，比如在补血汤中让黄芪为君药，反而能出奇制胜挽救生命；在败毒散中让金银花为君药，反而能角异散邪，似乎作为臣药的功劳胜过作为君药。然而当归实际上是君药，同时也可以作为臣药或佐使药（辅助引导药）。用在某处某处见效，用在此处此处见效，充实五脏六腑，都可以相互资助，这在于人如何使用罢了。使用得当，攻邪与补虚都能奏效；使用不当，气血两方都无效。使用得当，上下部位都能治疗；使用不当，阴阳两方面都很少成功。又何必讨论它可以是君药但不能是臣药，可以是臣药但不能是佐使药呢？
有人问：当归补血，为什么在补气汤中一定要用？难道当归不是血分药吗？回答说：当归原本就不只是补血，实际上也是气分药，因为它的味辛而气少发散，担心它耗气，所以说它补血而不说它补气。其实它补气占十分之四，补血占十分之六，你试着思考一下，产后难道不是气血大亏吗？佛手散用当归为君药，川芎为佐药，人们认为这两味是补血的圣药，治疗产后血少的情况，似乎很适宜，治疗产后气虚的情况，似乎不足。那为什么一用佛手散就气血两旺呢？如果不是当归既补血又补气，怎么能达到这种效果？可见当归也是气分药，这难道不可信吗？
有人问：当归药性动而滑，用于燥结的病证是适宜的，用于下利的症状，恐怕不太适宜，为什么治痢疾一定要用它呢？痢疾与水泻不同。水泻是脾泻。痢疾是肾泻。脾泻最忌讳滑利，肾泻最忌讳固涩。而肾泻之所以忌讳固涩是什么原因呢？大概是因为肾水受到邪火的侵犯，肾想要通利却被火阻碍，肾想要留驻却被火逼迫，所以有里急后重的痛苦。肾水不多，应该补而不应该泻。如果泻下过多导致亡阴，肾水枯竭而更加艰涩难通。所以必须用当归来润下大肠。大肠得到滋润，肾水就不必再来滋助大肠，那么肾气就可以安宁。肾气安宁而大肠又有滋养，火自然不敢阻迫于肾了，自然火散而痢疾也安定，这就是当归适宜于下痢而必须使用的原因。（批注：水泻忌滑，痢疾喜滑，当归润滑，正是它所适宜的。）
有人问：既然当归是君主之药，各药应该辅助当归来使用，为什么有时作为偏裨之将（辅助角色）反而容易成功，莫非它不是君主之药吗？陈士铎说：当归药性动，药性动就没有不可以共同尝试而奏效的。所以进入攻邪药中就攻邪，进入补益药中就补益。然而当归虽然作为偏裨之将，其气象自有不可仅仅作为臣药的意思，如果驾驭不得法，未必不会变胜为负，变治为乱。
有人问：当归不宜少用，也可以少用而成功吗？回答说：用药只问是否得当，不必问多或少。大致上，当归宜多用的情况，是在重病以救危急；宜少用的情况，是在轻病以预防变化。不敢多用，固然不是疗病的奇招，不肯少用，也不是养病的善策。
有人问：当归是滑利药，有时用它却不滑利，这是什么原因？凡是药物都是用来救病的。肠胃素来滑利的患者，忌讳使用当归，这是论其常理。倘若发生意外变故，内火沸腾，外火凌逼，不用润滑的当归，又凭什么来滋润它的干枯呢？在这个时候，我还担心当归的润滑，还不足以救治它的焦涸，哪里可以说平日害怕滑利而不敢使用呢？
有人问：当归专门补血又能补气，那就是气血双补的药了。回答说：当归是生气生血的圣药，不仅仅是补。血非气不生，气非血不长。当归生气而又生血，正是它气血两生的体现，所以在生血之中又生气，在生气之中又生血。如果只生气，那么胎产之门，为什么用芎、归的散剂，在气中生血？如果只生血，那么止血的病症，为什么用归、地黄的汤剂，在血中生气？正因为生气即生血，血得气而自己旺盛；正因为生血即生气，气得血而更盛。
有人问：当归气味辛温，虽然能活血补血，但终究是行走的性质，容易导致滑肠。缪仲醇说它与胃不相适宜，一切脾胃恶食与食不消，并禁用它，即使在产后、胎前也不得入药，这也是有见地的话。唉！这是似是而非的说法，不能不急于辨明。当归辛温，辛能开胃，温能暖胃，有什么见解说它与胃不相适宜呢？胃恶食，是伤食而不能受纳。辛味能散之，则食物易化。食不消，是脾气寒。脾寒则食停积而不能化，温味能暖之，则食物易消。至于产前产后，如果患上述症状，尤其宜多用，则胃气开而脾气健，才可以进饮进食，产前无堕胎之忧，产后无退母之怯。试问不用当归来救治产后的重危，又用什么东西来救治？难道必须用人参才可以吗？人参只可治疗富贵人家，而不可治疗贫寒妇女，天下哪里都能用人参来尽救她们呢？这是当归不可不用，而不可误听缪仲醇的话，因循坐视，束手而不相救。如果害怕它滑肠，则辅以白术、山药的味道，有什么不可以的呢？
有人怀疑当归滑肠，产妇血燥，自然是适宜的。然而产妇也有素常肠滑的，产后也可以用当归吗？回答说：产后不用当归补血，实在没有第二味可以替代。即使平素滑肠，时当产后，肠也不再滑，正不必顾忌。或者过度担心它滑，就用前条所说的辅以白术、山药，那就万无一失了。
有人怀疑当归是补血的圣药，凡见到血症自然适宜用之，然而用了有效有不有效的，难道当归不是补血的品种吗？当归补血，何必再怀疑，用了有效有不有效，不是当归的缘故，是使用而没有得其方法的缘故。血症有兼气虚的，有不兼气虚而血虚的，有气血双虚而兼火的，原本不可以一概用当归而单独治疗。血症而兼气虚，我治血而兼补其气，则气行而血自归经；血症而气血双虚，我平补气血，而血亦归经。血症气血双虚而兼火作祟，我补其气血而带清其火，则气血旺而火自消，又何至血症的有效有不有效呢？
有人问：缪仲醇说疔肿痈疽未溃者，忌讳用当归，又有什么见解这么说呢？夫缪仲醇说不可用，是恐怕当归药性动，引毒直走胃中，不由外发，致伤胃气罢了。殊不知引毒外散，不如引毒内消来得快。用当归于败毒化毒药中，正是取其药性动，则引药内消，直趋大便而出，奏功确实神奇。所以已溃断宜大用，使之活血以生肌，即未溃者尤宜急用，使之去毒而逐秽也。
Danggui (Radix Angelicae Sinensis), with a sweet and pungent taste and warm temperature, can ascend and descend; it belongs to Yin within Yang and is non-toxic. Although it has distinctions between ascending and descending, its function of nourishing blood remains consistent. Li Dongyuan's assertion that Danggui's tail primarily breaks blood is incorrect. Danggui enters the Heart, Spleen, and Liver organs. However, its nature is highly active: when combined with Qi-tonifying herbs, it tonifies Qi; when combined with Blood-nourishing herbs, it nourishes Blood; when combined with ascending herbs, it lifts Qi; and when combined with descending and purging herbs, it expels Blood. Furthermore, it exhibits cold properties when used for cold conditions and heat properties when used for heat conditions, lacking fixed efficacy.
Although its efficacy is not fixed, it cannot be denied that it serves as a Sovereign herb (Jun Yao). For instance, in dysentery, without Danggui as the Sovereign herb, the accumulated filth in the intestines cannot be removed; in traumatic injuries, without Danggui as the Sovereign herb, the stasis in the bones cannot be resolved; in dry constipation, without Danggui as the Sovereign herb, hard feces cannot be expelled; and in postpartum deficiency, without Danggui as the Sovereign herb, blood syncope cannot be eliminated. If Danggui is used in small doses for dryness of Liver Blood, it struggles to resolve stagnation; if used in small doses for dryness of Heart Blood, it fails to moisten; if used in small doses for dryness of Spleen Blood, it fails to nourish. Therefore, Danggui must be used in large doses to achieve success. If one fears its slippery nature and dares not use it in large amounts, its efficacy will be weak and slow. Some argue that Danggui can serve as a Minister herb (Chen Yao) but not as a Sovereign herb, citing examples where Huangqi (Astragalus) takes precedence in Bu Xue Tang (Blood-Nourishing Decoction) to save lives miraculously, or Jinyinhua (Lonicerae Flos) takes precedence in Bai Du San (Defeat Toxin Powder) to disperse pathogens, seemingly suggesting that its role as a Minister surpasses that of a Sovereign. However, Danggui is indeed a Sovereign herb, yet it can also function as a Minister or Assistant-Guide herb (Zuo Shi Yao). It proves effective wherever applied, enriching the Five Zang and Six Fu organs through mutual support, depending entirely on how it is utilized. When used appropriately, both attacking pathogenic factors and tonifying deficiencies yield results; when used inappropriately, neither Qi nor Blood benefits. When used appropriately, it treats both upper and lower regions; when used inappropriately, it fails to benefit either Yin or Yang. Thus, discussions on whether it can only be a Sovereign or only a Minister are irrelevant.
One asks: Danggui nourishes Blood, so why must it be included in Qi-tonifying formulas? Is Danggui not a Blood-level herb? The answer is: Danggui is not solely a Blood herb; it is also a Qi-level herb. Because its pungent flavor disperses slightly, there is concern about it consuming Qi, hence it is described as nourishing Blood rather than tonifying Qi. In reality, it tonifies Qi 40% of the time and nourishes Blood 60% of the time. Consider postpartum states, which involve severe depletion of both Qi and Blood. Fo Shou San (Buddha's Hand Powder) uses Danggui as the Sovereign herb and Chuanxiong (Rhizoma Ligustici Chuanxiong) as an Assistant herb. People regard these two as holy medicines for nourishing Blood, suitable for postpartum Blood deficiency but seemingly insufficient for postpartum Qi deficiency. Yet, why does one administration of Fo Shou San result in robust Qi and Blood? If Danggui did not both nourish Blood and tonify Qi, how could this be achieved? Thus, Danggui is undoubtedly a Qi-level herb.
One asks: Danggui is active and slippery, suitable for dryness-constipation, but seems unsuitable for diarrhea. Why must it be used for dysentery? Dysentery differs from watery diarrhea. Watery diarrhea is Spleen diarrhea; dysentery is Kidney diarrhea. Spleen diarrhea strictly avoids slipperiness, while Kidney diarrhea strictly avoids astringency. Why does Kidney diarrhea avoid astringency? Generally, Kidney Water is invaded by evil fire. The Kidney desires free flow but is obstructed by fire; the Kidney desires retention but is pressured by fire, causing tenesmus. Since Kidney Water is scarce, it should be supplemented rather than drained. Excessive diarrhea leads to Yin loss, depleting Kidney Water and causing further difficulty in passage. Therefore, Danggui must be used to moisten and purge the Large Intestine. Once the Large Intestine is moistened, Kidney Water need not assist it, allowing Kidney Qi to settle. With settled Kidney Qi and nourished Large Intestine, fire naturally ceases to oppress the Kidney, dissipating spontaneously and calming dysentery. This explains why Danggui is suitable and necessary for dysentery. (Commentary: Watery diarrhea avoids slipperiness, dysentery prefers it; Danggui's lubricity is precisely what is needed.)
One asks: If Danggui is a Sovereign herb, other herbs should assist it. Why does it sometimes succeed as a subordinate general? Is it not truly a Sovereign herb? Chen Shiduo replies: Danggui's nature is active; being active, it can cooperate with any formula to achieve efficacy. It attacks when combined with attacking herbs and tonifies when combined with tonifying herbs. However, although it acts as a subordinate, its aura implies it should not merely be a Minister herb. If managed improperly, victory may turn to defeat, and order to chaos.
One asks: Danggui is said to be unsuitable in small doses, but can it succeed in small doses? The answer is: Medication depends on appropriateness, not quantity. Generally, large doses of Danggui are indicated for critical illnesses to rescue emergencies, while small doses are for mild illnesses to prevent complications. Daring not to use large doses is not a miraculous cure, but refusing to use small doses is not good nursing care.
One asks: Danggui is slippery, yet sometimes it is not slippery. Why? Herbs are meant to cure diseases. For patients with inherently slippery intestines, Danggui is contraindicated; this is the general rule. However, if unexpected changes occur, such as boiling internal fire or pressing external fire, using slippery Danggui is necessary to nourish dryness. At such times, I fear even Danggui's slipperiness may be insufficient to rescue scorching dryness; how can one say they dare not use it due to fear of slipperiness?
One asks: Danggui specifically nourishes Blood and also tonifies Qi, making it a dual Qi-Blood tonic. The answer is: Danggui is a holy medicine for generating Qi and Blood, not merely tonifying. Blood cannot be generated without Qi, and Qi cannot grow without Blood. Danggui generates Qi and Blood simultaneously, embodying their mutual generation. If it only generated Qi, how would Xiong Gui San (Chuanxiong-Danggui Powder) generate Blood within Qi during childbirth? If it only generated Blood, how would Gui Di Tang (Danggui-Rehmannia Decoction) generate Qi within Blood for stopping bleeding? Precisely because generating Qi involves generating Blood, Blood becomes vigorous with Qi; and generating Blood involves generating Qi, Qi becomes abundant with Blood.
One asks: Danggui is pungent and warm, capable of invigorating and nourishing Blood, but its moving nature often causes intestinal slipperiness. Miao Zhongchun stated it is incompatible with the Stomach, contraindicated for all cases of Stomach aversion to food and indigestion, and forbidden even during pregnancy and postpartum. Is this not a valid opinion? Alas! This is plausible yet incorrect and requires immediate clarification. Danggui is pungent and warm; pungency opens the Stomach, and warmth warms the Stomach. What basis exists for claiming incompatibility? Aversion to food stems from food stagnation preventing reception; pungency disperses it, aiding digestion. Indigestion stems from Cold Spleen; warmth resolves stagnation, aiding digestion. For pre- and postpartum conditions involving these symptoms, large doses are especially appropriate to open Stomach Qi and strengthen Spleen function, allowing intake of food and drink, preventing miscarriage risk before birth and weakness after birth. Asking what else could rescue critical postpartum conditions besides Danggui? Must we rely solely on Renshen (Ginseng)? Renshen suits the wealthy but not the poor; the world cannot rely entirely on Ginseng for rescue. Thus, Danggui is indispensable. Do not heed Miao Zhongchun's words and sit idle. If fearing intestinal slipperiness, combine it with Baizhu (Atractylodis Macrocephalae Rhizoma) and Shanyao (Dioscoreae Rhizoma); what harm would that do?
One doubts: Danggui is slippery, suitable for postpartum Blood dryness. But some postpartum women have inherently slippery intestines; can Danggui still be used? The answer is: Without Danggui to nourish Blood postpartum, no second herb can replace it. Even if one usually has slippery intestines, postpartum conditions change this, so there is no need for concern. If overly worried about slipperiness, combining it with Baizhu and Shanyao ensures safety.
One doubts: Danggui is a holy Blood-nourishing herb, suitable for all Blood disorders. Yet, sometimes it works and sometimes it doesn't. Is Danggui not a Blood herb? There is no need to doubt Danggui's Blood-nourishing capability. Variability in efficacy is not due to Danggui but to improper usage. Blood disorders may accompany Qi deficiency, exist as pure Blood deficiency, or involve dual Qi-Blood deficiency with Fire. One cannot uniformly treat them with Danggui alone. For Blood disorders with Qi deficiency, treating Blood while tonifying Qi allows Qi to move and Blood to return to its vessels. For dual Qi-Blood deficiency, balanced tonification allows Blood to return to its vessels. For dual deficiency with Fire, tonifying Qi and Blood while clearing Fire allows abundance to extinguish Fire. Thus, variability in efficacy for Blood disorders is avoided.
One asks: Miao Zhongchun stated that Danggui is contraindicated for unruptured carbuncles and sores. On what basis? Miao feared Danggui's moving nature would draw toxins directly into the Stomach rather than expelling them externally, damaging Stomach Qi. However, drawing toxins inward for resolution is faster than expelling them outward. Using Danggui in detoxifying and transforming-toxin formulas leverages its moving nature to guide herbs inward for resolution, directing waste out via the bowels, achieving miraculous results. Therefore, for ruptured sores, large doses are essential to invigorate Blood and generate flesh; for unruptured sores, urgent use is preferred to eliminate toxins and purge filth.