没食子，一名无食子。味苦，气温，无毒。切忌犯铜、铁器。入骨，入肾。益血生精，
安神
和气，可染鬓发。治疮溃肌肉不生，主腹冷滑利不禁。用之以治骨肉虚寒，实有奇功。故齿
牙之病，所不可缺也。其余功效，亦多誉言，然有益无损，不妨久服也。
或问没食子有雌、雄之分，果有之乎？曰∶此好事者言之也，犹小丁香而曰公，大丁香
而曰
母，其实功用相同，亦何必多其名目哉。
肉桂，味辛、甘、香、辣，气大热，沉也，阳中之阴也，有小毒。肉桂数种，卷筒者第
一，
平坦者次之，俱可用也。入肾、脾、膀胱、心胞、肝经。养精神，和颜色，兴阳耐老，坚骨
节，通血脉，疗下焦虚寒，治秋冬腹痛、泄泻、奔豚，利水道，温筋暖脏，破血通经，调中
益
气，实卫护营，安吐逆疼痛。此肉桂之功用也，近人亦知用之，然而肉桂之妙，不止如斯。
其妙全在引龙雷之火，下安肾脏。夫人身原有二火，一君火，一相火。君火者，心火也；相
火者，肾火也。君火旺，则相火下安于肾；君火衰，而相火上居于心。欲居于心者，仍下安
于肾，似乎宜补君火矣。然而君火之衰，非心之故，仍
肾之故也。肾气交于心，而君火旺。肾气离于心，而君火衰，故欲补心火者，仍须补肾火也
。夫肾中之火既旺，而后龙雷之火沸腾，不补水以制火，反补火以助火，无乃不可乎。不知
肾水非相火不能生，而肾火非相火不能引。盖实火可泻，而虚火不可泻也。故龙雷之火沸腾
，舍肉桂，又何以引之于至阴之下乎。譬犹春夏之间，地下寒，而龙雷出于天；秋冬之间，
地下热，而龙雷藏于地，人身何独不然。下焦热，而上焦自寒；下焦寒，而上焦自热，此必
然之理也。我欲使上焦之热，变为清凉，必当使下焦之寒，重为温暖。用肉桂以大热其命门
，则肾内之阴寒自散，以火拈火，而龙雷收藏于顷刻，有不知其然而然之神。于是，心宫宁
静，火宅倏化为凉风之天矣。然而肉桂之妙，又不止如斯，其妙更在引龙雷之火，上交于心
宫
。夫心肾，两不可离之物也，肾气交于心则昼安，心气交于肾则夜适。苟肾离于心，则晓欲
善寝而甚难；心离于肾，则晚欲酣眠而不得。盖心中有液，未尝不欲交于肾，肾内有精，未
尝不欲交于心也，乃时欲交接，而终不能交接者，其故何也？一由于君火之上炎，一由于相
火之下伏耳。试看盛夏之时，天不与地交，而天乃热；隆冬之时，地不与天交，而天乃寒。
人身何独不然？君火热而能寒，则心自济于肾；相火寒而能热，则肾自济于心，亦必然之理
也。我欲使心气下交于肾，致梦魂之宁贴，必先使肾气上交于心，致寤寐之恬愉。用肉桂于
黄连之中，则炎者不炎，而伏者不伏，肾内之精自上通于心宫，心内之液自下通于肾脏，以
火济水，而龙雷交接于顷刻，亦有不知其然而然之神。于是，心君快乐，燥室忽化为华胥之
国矣。肉桂之妙如此，其他功用，亦可因斯一者而旁通之矣。
或问肉桂堕胎，有之乎？曰有。曰有则古人产前间用之，而胎不堕者，何也？曰∶肉桂
堕胎，
乃单用之为君，而又佐之以堕胎行血之药，所以堕胎甚速也，若以肉桂为佐使，入于补气补
血之中，何能堕胎乎？胎前忌用者，恐其助胎气之热，未免儿生之日，有火症之多，非因其
堕胎而切忌之者也。
或问肉桂温补命门，乃肾经之药，而君子谓上通于心，得毋亦心经之药乎？肉桂非心经
之药
也。非心经，何以交接于心宫？不知心之表，膻中也，膻中乃心君之相臣，心乃君火，而膻
中乃相火也。相火非君火不生。肉桂，补相火之药。相代君以出治，肉桂至膻中以益相火，
而膻中即代肉桂以交接于心。此肉桂所以能通于心，而非肉桂之能至于心也。
或疑肉桂用之于六味汤中，名为七味汤，此后世减去附子而名之也，可为训乎？曰∶肉
桂用
之于六味汤中，暂用则可也，而久用则不可也。盖肉桂温命门之火，而又引龙雷之火而下伏
也。暂用之以引雷火，则火下归于肾脏。倘久用之丸中，则力微而不足以温补命门之火，则
火仍有奔腾之患。故必与附子同用于丸中，而日久吞咽，则火生而水愈生，水生而火自安，
而龙雷永藏，断无一朝飞越之失者也。
或疑肉桂用之于六味丸，补火之不足，然则加麦冬、五味子于其中，以补肺气，势必至
补水
之有余，似不可以为训也。嗟乎。六味丸加此三味，则又甚神，名为九味地黄丸。唯六味地
黄丸增肉桂、五味子，名为都气丸，非仲景夫子之原方也。其去附子，而加北五味子，实有
妙义，我今更畅发之。夫都气丸之用肉桂、北五味子也，因五味之酸收，以佐肉桂之敛虚火
也。肉桂在六味丸中，仅可以引火之归元，而不能生火之益肾，得北五味子之助，则龙雷之
火有所制伏，而不敢飞腾于霄汉，且五味子又自能益精，水足而无不足。肉桂既不必引火之
归元，又不致引火之升上，则肉桂入于肾中，欲不生火而不可得矣。此则都气丸之所以神也
。至九味地黄丸，又因都气丸而加者也，麦冬补肺金之气，与五味子同用于七味地黄丸中，
则五味子又可往来于肺、肾之中，既可以助麦冬而生水，又可以助肉桂而伏火，上下相资，
彼此俱益。此又善用地黄丸，愈变而愈神者也。又未可疑非仲景夫子之原方，而轻议之也。
或疑肉桂何以必与附子同用于六味地黄丸中，易之以他药如破故纸、沉香之类，何不可者？
曰∶肉桂可离附子以成功，而附子断不能离肉桂以奏效。盖附子之性走而不守，肉桂之性守
而不走也。虽附子迅烈，入于群阴之内，柔缓亦足以济刚，然而时时飞越，无同类之朋相亲
相爱，眷恋有情，未必不上腾于上焦矣。有肉桂之坚守于命门而不去，则附子亦安土重迁，
不能飞越。此八味丸中仲景夫子用附子，而不得不用肉桂者，又有此妙义耳。至于破故、沉
香之类，虽与附子同性，或虑过于沉沦，或少嫌于浮动，皆不如肉桂不沉不浮之妙也。
或疑肉桂用之于八味丸中，经先生之阐扬，真无微不悉矣。但肉桂之于金匮肾气丸，尚
未说
破，岂即八味丸之义耶？夫八味丸用肉桂者，补火以健脾也。肾气丸用肉桂者，补火以通膀
胱也。虽肾气丸用茯苓至六两，未尝不利水以通于膀胱，然而膀胱之气，必得肉桂而易通，
茯苓得肉桂而气温，而水化矣。虽丸中用附子，则肾火亦可通于膀胱，然而附子之性走而不
守，无肉桂之引经，未必不遍走一身，而不能专入膀胱，以行其利水之功也。肉桂用于肾气
丸，其义又如此矣。
或疑肉桂于都气丸中，未必非利小便，何以治水者不用都气，而用肾气丸乎？夫肉桂虽
能入
膀胱而利水，不能出膀胱而泻水也。都气丸中以熟地为君，而以茯苓为佐，是补多于利也；
肾气丸中以茯苓为君，而以熟地为佐使，是利多于补也。补多于利，则肉桂佐熟地而补水，
补先于利，而利不见其损；利多于补，则肉桂佐茯苓而利水，利先于补，而利实见其益。故
治水者，必用肾气丸，而不用都气丸也。
或问肉桂用之于黄柏、知母之中，东垣治膀胱不通者神效，则黄柏、知母前人用之矣，
未可
咎丹溪也。曰∶膀胱热结而小水不通，用黄柏、知母而加之肉桂者，此救一时之意也，用之
正见东垣之妙。若毋论有热、无热，而概用知母、黄柏，减去肉桂，即膀胱之水且不能通，
又何以补肾哉？夫人生于火而死于寒，命门无火，则膀胱水冻，而水不能化矣。若用黄柏、
知母，更加寒凉，则膀胱之中愈添其冰坚之势，欲其滴水之
出而不可得，安得不腹痛而死哉。治法用肉桂五钱、茯苓一两，乘热饮之，下喉而腹痛除，
少顷而便出，此其故何也？盖膀胱寒极，得肉桂之热，不啻如大寒之得阳和，溪涧沟渠无非
和气，而雪消冰泮矣。
或问肉桂性热，守而不走，当火可引以归于命门之中，但已归之后，不识可长用之否？
曰∶
肉桂性虽不走，补火则火之焰不升。然过于补火，则火过旺，未免有燃烧之祸矣。大约火衰
则益薪，而火盛宜抽薪也。又不可因肉桂之守而不走，但知补火，而不知损火也。
没食子，又名无食子。味道苦，药性温，无毒。使用时切忌接触铜、铁器具。它能入骨，入肾经。具有补血生精、安神和气的作用，还可以用来染黑鬓发。治疗疮疡溃烂后肌肉不生长，主治腹部寒冷、滑泄不禁。用它来治疗骨肉虚寒之证，确有奇效。因此，在治疗牙齿疾病时，它是不可缺少的药物。其余的功效，也有很多赞誉之词，但它只有益处没有害处，不妨长期服用。
有人问：没食子有雌雄之分，真的吗？回答说：这是好事者编造的说法，就像小丁香称为公丁香，大丁香称为母丁香一样，其实它们的功用是相同的，又何必多此一举增加名目呢。
肉桂，味道辛、甘、香、辣，气大热，质地下沉，属于阳中之阴，有小毒。肉桂有几个品种，卷成筒状的是第一等，平坦的是第二等，都可以使用。它入肾、脾、膀胱、心包、肝经。能养精神，调和面色，兴阳起痿以抗衰老，坚固骨骼关节，通畅血脉，治疗下焦虚寒，治疗秋冬季节的腹痛、泄泻、奔豚病，通利水道，温筋暖脏，破血通经，调理中焦益气，充实卫气保护营气，安顿呕吐逆乱和疼痛。这就是肉桂的功效，近代人也知道使用它，然而肉桂的妙处，不仅仅如此。它的妙处全在于引导龙雷之火（指肾中虚火），使其下行安定于肾脏。人身上原本有两种火，一种是君火，一种是相火。君火就是心火；相火就是肾火。君火旺盛，则相火就下行安定在肾脏；君火衰弱，而相火就上居于心。想要让上居心火的相火重新下行安定于肾，似乎应该补益君火了。然而君火的衰弱，不是心的缘故，仍然是肾的缘故。肾气上交于心，君火就旺盛；肾气离开心，君火就衰弱，所以想要补益心火，仍然必须补肾火。肾中的火既然旺盛了，然后龙雷之火才会沸腾，如果不补水来制约火，反而补火来助长火势，这难道不可以吗？不知道肾水如果没有相火就不能生成，而肾火如果没有相火就不能引导。因为实火可以泻除，而虚火不可以泻除。所以当龙雷之火沸腾时，除了肉桂，又有什么办法能将它引导到至阴的下方呢？这就好比春夏之间，地下寒冷，龙雷之火出于天；秋冬之间，地下温暖，龙雷之火藏于地，人身为什么偏偏不是这样呢？下焦热，上焦自然寒；下焦寒，上焦自然热，这是必然的道理。我想让上焦的热变为清凉，必须让下焦的寒再次变得温暖。用肉桂的大热之性来温补命门，那么肾内的阴寒自然消散，以火引火，龙雷之火顷刻间就会收藏，有着不知不觉中产生的神奇效果。于是，心宫宁静，如火宅般的地方瞬间化为凉风之天。然而肉桂的妙处，又不止于此，它的妙处更在于引导龙雷之火上交于心宫。心和肾，是两样不可分离的东西，肾气上交于心则白天安宁，心气下交于肾则夜晚舒适。如果肾离开心，那么早晨想好好睡觉就很难；如果心离开肾，那么晚上想酣睡却得不到。心中本来有液，未尝不想与肾交接，肾内有精，未尝不想与心交接，但时常想要交接，却始终不能交接，这是什么原因呢？一是由于君火上炎，一是由于相火下伏罢了。试看盛夏之时，天不与地交合，而天乃炎热；隆冬之时，地不与天交合，而天乃寒冷。人身为什么偏偏不是这样？君火能变热为寒，则心自然能济助肾；相火能变寒为热，则肾自然能济助心，这也是必然的道理。我想让心气下交于肾，使梦魂安宁贴切，必须先让肾气上交于心，使醒睡恬静愉快。在黄连中加入肉桂，那么炎上的就不炎上，下伏的就不下伏，肾内的精自然上通于心宫，心内的液自然下通于肾脏，以火济水，龙雷之火顷刻间交接，也有不知不觉中产生的神奇效果。于是，心君快乐，燥热的居室忽然化为华胥之国（理想的安乐境界）。肉桂的妙处如此，其他功用，也可以由此一理而旁通推演了。
有人问：肉桂堕胎，有这回事吗？回答说：有。说：有那古人产前偶尔使用它，而胎儿不流产，为什么呢？回答说：肉桂堕胎，是单用肉桂作为主药，并且辅助以堕胎行血的药物，所以堕胎非常快。如果以肉桂作为佐使药，加入补气补血的方剂中，怎么能堕胎呢？产前忌讳使用肉桂，是担心它助长胎气的热，未免婴儿出生之日，火症较多，并不是因为它能堕胎而极力忌讳的。
有人问：肉桂温补命门，是肾经的药物，而君子说它上通于心，莫非也是心经的药物吗？肉桂不是心经的药物。如果不是心经的药，为什么能交接于心宫？不知道心的表象是膻中，膻中是心君的宰相，心是君火，而膻中是相火。相火没有君火就不能产生。肉桂，是补相火的药物。相火代替君火出来治理，肉桂到达膻中以补益相火，而膻中就代替肉桂去交接于心。这就是肉桂之所以能通于心，而不是肉桂本身能到达心的原因。
有人怀疑肉桂用在六味地黄汤中，名为七味汤，这是后世减去附子而命名的，可以作为准则吗？回答说：肉桂用在六味地黄汤中，暂时使用是可以的，但长期使用是不可以的。因为肉桂温补命门之火，而又引导龙雷之火下行潜伏。暂时用它来引导雷火，则火下行归于肾脏。倘若长期将其用于丸药中，则药力微弱不足以温补命门之火，则火仍有奔腾的祸患。所以必须与附子同用于丸药中，日久吞咽，则火生而水愈生，水生而火自安，龙雷之火永远收藏，绝对不会有突然飞越的失误。
有人怀疑肉桂用在六味地黄丸中，是为了补火之不足，那么在其中加入麦冬、五味子以补肺气，势必达到补水之有余，似乎不可以作为准则。唉！六味地黄丸加上这三味药，就更加神妙，名为九味地黄丸。只是六味地黄丸增加肉桂、五味子，名为都气丸，这不是张仲景先生的原方。去掉附子，加入北五味子，实在有妙义，我现在进一步阐发它。都气丸使用肉桂、北五味子的原因，是因为五味子的酸收作用，来辅助肉桂收敛虚火。肉桂在六味地黄丸中，仅仅可以引导火归元，而不能生火以益肾，得到北五味子的帮助，则龙雷之火有所制伏，而不敢飞腾于天空，而且五味子又能自己益精，水充足而没有不足。肉桂既不必引导火归元，又不至于引导火升上，那么肉桂进入肾中，想要不生火都不可能了。这就是都气丸之所以神妙的原因。至于九味地黄丸，又是因都气丸而加味的，麦冬补肺金之气，与五味子同用于七味地黄丸中，则五味子又可以往来于肺、肾之中，既可以辅助麦冬而生水，又可以辅助肉桂而伏火，上下相互资助，彼此都有益处。这又是善于使用地黄丸，变化越多越神妙的例子。又不要怀疑这不是张仲景先生的原方而轻易议论它。
有人怀疑肉桂为什么一定要与附子同用于六味地黄丸中，换成其他药如破故纸、沉香之类，有什么不可以的？回答说：肉桂可以离开附子而成功，而附子绝对不能离开肉桂而奏效。因为附子的性质走而不守，肉桂的性质守而不走。虽然附子迅烈，进入群阴之内，柔缓也足以救济刚猛，然而时时飞越，没有同类的朋友相亲相爱，眷恋有情，未必不上腾于上焦。有肉桂坚守在命门而不离去，则附子也会安土重迁，不能飞越。这就是八味丸中张仲景先生使用附子，而不得不用肉桂的原因，又有这层妙义。至于破故纸、沉香之类，虽然与附子同性，或许担心过于沉沦，或者稍微嫌弃于浮动，都不如肉桂不沉不浮的妙处。
有人怀疑肉桂用在八味丸中，经过先生的阐扬，真是无微不至了。但是肉桂在金匮肾气丸中，还没有说破，难道就是八味丸的意义吗？八味丸使用肉桂，是为了补火以健脾。肾气丸使用肉桂，是为了补火以通膀胱。虽然肾气丸使用茯苓多达六两，未尝不利水以通于膀胱，然而膀胱之气，必须得到肉桂才容易通畅，茯苓得到肉桂则气温，而水得以化行。虽然丸中使用附子，则肾火也可以通于膀胱，然而附子的性质走而不守，没有肉桂的引经作用，未必不遍走一身，而不能专入膀胱以行其利水之功。肉桂用于肾气丸，意义又如此。
有人怀疑肉桂在都气丸中，未必不是利小便，为什么治水的人不用都气丸，而用肾气丸呢？肉桂虽然能入膀胱而利水，但不能出膀胱而泻水。都气丸中以熟地为君药，而以茯苓为佐药，是补多于利；肾气丸中以茯苓为君药，而以熟地为佐使药，是利多于补。补多于利，则肉桂辅助熟地而补水，补先于利，而利不见其损害；利多于补，则肉桂辅助茯苓而利水，利先于补，而利实际见到其益处。所以治水的人，必须用肾气丸，而不用都气丸。
有人问：肉桂用在黄柏、知母之中，李东垣治疗膀胱不通者神效，则黄柏、知母前人已经使用了，不可以责怪朱丹溪。回答说：膀胱热结而小便不通，用黄柏、知母再加上肉桂，这是救急一时的意思，使用得当正见李东垣的妙处。如果不论有热、无热，一概使用知母、黄柏，减去肉桂，即使膀胱的水尚且不能通，又凭什么补肾呢？人生于火而死于寒，命门没有火，则膀胱水冻结，而水不能化行。如果用黄柏、知母，更加寒凉，则膀胱之中更加增添冰坚之势，想要它滴出水来都不可能，怎么不导致腹痛而死呢？治法是用肉桂五钱、茯苓一两，趁热饮用，下喉而腹痛消除，一会儿而小便排出，这是什么原因呢？因为膀胱寒极，得到肉桂的热，就好比大寒得到阳和之气，溪涧沟渠无非是和气，而雪消冰化了。
有人问：肉桂性热，守而不走，当火可以引导归于命门之中，但已经归之后，不知是否可以长期使用？回答说：肉桂性质虽然不走，补火则火之焰不升。然而过于补火，则火过旺，未免有燃烧的祸患。大约火衰则添柴加薪，而火盛宜抽薪减火。又不可以因为肉桂守而不走，只知道补火，而不知道损火。
Myrobalan (Myrobalanus chebula), also known as Wu Shi Zi. It tastes bitter, has a warm temperature, and is non-toxic. One must strictly avoid contact with copper or iron vessels. It enters the bones and the Kidney channel. It benefits blood generation and essence production, calms the Spirit (Shen) and harmonizes Qi, and can be used to dye hair black. It treats ulcers where flesh fails to regenerate after rupture, and primarily addresses abdominal coldness with uncontrolled diarrhea/loose stools. Using it to treat deficiency-cold of bone and flesh yields remarkable results. Therefore, it is indispensable in treating dental diseases. Its other efficacies are also widely praised; since it offers benefit without harm, there is no objection to long-term consumption.
Someone asked: Does Myrobalan have male and female distinctions? The answer is: This is a fabrication by busybodies, similar to calling small cloves "male" and large cloves "female." In reality, their functions are identical; why add unnecessary nomenclature?
Cinnamon Bark (Rou Gui), tastes pungent, sweet, fragrant, and spicy. Its nature is greatly hot, heavy/sinking, belonging to Yin within Yang, and has slight toxicity. There are several varieties of Cinnamon Bark; those rolled into tubes are first-rate, while flat ones are second-rate, both are usable. It enters the Kidney, Spleen, Bladder, Pericardium, and Liver channels. It nourishes the Spirit, harmonizes complexion, stimulates Yang and promotes longevity, strengthens bone joints, unblocks blood vessels, treats deficiency-cold of the Lower Jiao, manages autumn/winter abdominal pain, diarrhea, and Ben Tun (running piglet syndrome), promotes urination, warms tendons and viscera, breaks blood stasis and unblocks menses, regulates the Middle Jiao and benefits Qi, solidifies Defensive Qi (Wei Qi) and protects Nutritive Qi (Ying Qi), and settles vomiting, reflux, and pain. These are the functions of Cinnamon Bark. Modern people know to use it, but its subtlety goes beyond this. Its true subtlety lies in guiding the "Dragon-Lei Fire" (deficient fire arising from the Kidney) downward to settle in the Kidneys. The human body originally possesses two fires: one is Ministerial Fire (Jun Huo), and the other is Assistant Fire (Xiang Huo). Ministerial Fire is Heart Fire; Assistant Fire is Kidney Fire. When Ministerial Fire is vigorous, Assistant Fire settles downward in the Kidneys; when Ministerial Fire declines, Assistant Fire ascends to reside in the Heart. To make the ascending Assistant Fire return to settle in the Kidneys, one might think it appropriate to tonify Ministerial Fire. However, the decline of Ministerial Fire is not due to the Heart itself, but rather due to the Kidneys. When Kidney Qi connects with the Heart, Ministerial Fire becomes vigorous; when Kidney Qi separates from the Heart, Ministerial Fire declines. Thus, to tonify Heart Fire, one must still tonify Kidney Fire. Once the fire within the Kidneys is vigorous, then Dragon-Lei Fire boils. If one does not supplement Water to control Fire, but instead supplements Fire to assist Fire, is this not problematic? One must realize that Kidney Water cannot generate without Assistant Fire, and Kidney Fire cannot guide without Assistant Fire. Solid heat can be purged, but deficient heat cannot. Therefore, when Dragon-Lei Fire boils, apart from Cinnamon Bark, what else can guide it to the extreme Yin depths? It is like spring and summer: underground is cold, so Dragon-Lei Fire emerges from the sky; autumn and winter: underground is warm, so Dragon-Lei Fire hides in the earth. Why should the human body be different? If the Lower Jiao is hot, the Upper Jiao naturally becomes cold; if the Lower Jiao is cold, the Upper Jiao naturally becomes hot. This is an inevitable principle. If I wish to transform Upper Jiao heat into coolness, I must make Lower Jiao cold become warm again. Using the great heat of Cinnamon Bark to warm the Gate of Vitality (Ming Men), the yin-cold within the Kidneys will naturally dissipate. Using fire to attract fire, Dragon-Lei Fire collects in an instant, producing a miraculous effect unknowingly. Thus, the Heart Palace becomes tranquil, and the fiery dwelling suddenly transforms into a heaven of cool breezes. However, the subtlety of Cinnamon Bark does not stop here; its greater subtlety lies in guiding Dragon-Lei Fire upward to connect with the Heart Palace. The Heart and Kidney are inseparable. When Kidney Qi connects with the Heart, daytime is peaceful; when Heart Qi connects with the Kidney, nighttime is comfortable. If the Kidney separates from the Heart, it is difficult to sleep well in the morning; if the Heart separates from the Kidney, one cannot achieve deep sleep at night. The Heart contains fluids that desire connection with the Kidney, and the Kidney contains essence that desires connection with the Heart, yet they often fail to connect. Why? Because of the flaming up of Ministerial Fire and the submergence of Assistant Fire. Observe midsummer: Heaven does not connect with Earth, so Heaven is hot; observe deep winter: Earth does not connect with Heaven, so Heaven is cold. Why should the human body be different? If Ministerial Fire can transform heat into cold, the Heart naturally assists the Kidney; if Assistant Fire can transform cold into heat, the Kidney naturally assists the Heart. This is also an inevitable principle. If I wish for Heart Qi to descend to the Kidney to calm dreams and soul, I must first make Kidney Qi ascend to the Heart to ensure peaceful waking and sleeping. Adding Cinnamon Bark to Scutellaria (Huang Qin/Huang Lian context implies clearing heat), the flaming fire ceases to flame, and the submerged fire ceases to submerge. Essence from the Kidneys naturally ascends to the Heart Palace, and fluids from the Heart naturally descend to the Kidneys. Using fire to assist water, Dragon-Lei Fire connects in an instant, producing another miraculous effect unknowingly. Thus, the Heart Monarch is joyful, and the dry chamber suddenly transforms into the Kingdom of Huaxu (a utopia). Such is the subtlety of Cinnamon Bark; other functions can be deduced from this principle.
Someone asked: Does Cinnamon Bark cause abortion? The answer is: Yes. Question: If yes, why did ancients occasionally use it before delivery without causing miscarriage? Answer: Cinnamon Bark causes abortion when used alone as the chief ingredient, assisted by herbs that induce abortion and move blood, thus acting very quickly. If Cinnamon Bark is used as an assistant or envoy herb within formulas tonifying Qi and Blood, how could it cause abortion? The prohibition of Cinnamon Bark during pregnancy is due to fear that it aids the heat of fetal Qi, potentially leading to excess fire syndromes in the newborn, not because it causes abortion per se.
Someone asked: Cinnamon Bark warms and tonifies the Gate of Vitality, making it a Kidney channel herb. Yet scholars say it connects upward to the Heart. Is it not also a Heart channel herb? Cinnamon Bark is not a Heart channel herb. If not a Heart herb, how does it connect to the Heart Palace? Know that the exterior of the Heart is the Chest Center (Dan Zhong). Dan Zhong is the minister of the Heart Monarch. The Heart is Ministerial Fire, while Dan Zhong is Assistant Fire. Assistant Fire cannot arise without Ministerial Fire. Cinnamon Bark is a herb that tonifies Assistant Fire. Assistant Fire acts on behalf of the Monarch to govern; Cinnamon Bark reaches Dan Zhong to benefit Assistant Fire, and Dan Zhong then acts on behalf of Cinnamon Bark to connect to the Heart. This is why Cinnamon Bark can connect to the Heart, not because Cinnamon Bark itself reaches the Heart.
Some doubt whether using Cinnamon Bark in Liu Wei Tang (Six-Ingredient Decoction) to create Qi Wei Tang (Seven-Ingredient Decoction), which is formed by removing Fu Zi (Aconite) in later generations, serves as a valid model. The answer is: Using Cinnamon Bark in Liu Wei Tang is acceptable for temporary use, but not for long-term use. Cinnamon Bark warms the fire of the Gate of Vitality and guides Dragon-Lei Fire downward to subside. Temporary use guides the thunder-fire down to the Kidneys. However, if used long-term in pills, the potency is weak and insufficient to warm the Gate of Vitality, leaving the fire prone to galloping. Therefore, it must be used together with Fu Zi in pills. Consumed over a long period, fire generates and water increases; as water increases, fire settles, and Dragon-Lei Fire remains hidden forever, avoiding sudden erratic movement.
Some doubt that adding Mai Dong (Ophiopogon) and Wu Wei Zi (Schisandra) to supplement Lung Qi in the presence of Cinnamon Bark (which tonifies fire) would lead to excessive tonification of Water, questioning its validity. Alas! Adding these three ingredients to Liu Wei Di Huang Wan makes it even more miraculous, named Jiu Wei Di Huang Wan (Nine-Ingredient Rehmannia Pill). Specifically, adding Rou Gui and Wu Wei Zi to Liu Wei Di Huang Wan creates Du Qi Wan, which is not Zhang Zhongjing's original formula. Removing Fu Zi and adding Bei Wu Wei Zi holds profound meaning, which I shall now elaborate. Du Qi Wan uses Rou Gui and Bei Wu Wei Zi because the sour astringency of Wu Wei Zi assists Rou Gui in consolidating deficient fire. Within Liu Wei Di Huang Wan, Rou Gui only guides fire back to its source but does not generate fire to benefit the Kidney. With the aid of Bei Wu Wei Zi, Dragon-Lei Fire is restrained and dares not soar into the skies. Moreover, Wu Wei Zi itself benefits essence, ensuring sufficient Water. Since Rou Gui neither needs to guide fire nor risks lifting it, once entering the Kidney, it inevitably generates fire. This is the miracle of Du Qi Wan. Jiu Wei Di Huang Wan is further derived from Du Qi Wan. Mai Dong tonifies Lung Metal Qi. Used with Wu Wei Zi in Qi Wei Di Huang Wan, Wu Wei Zi circulates between Lung and Kidney, assisting Mai Dong to generate Water and assisting Rou Gui to subdue Fire. Upper and lower mutually support each other. This represents the ultimate skill in varying the Di Huang Wan formulas. Do not dismiss it as non-Zhang Zhongjing's original.
Some wonder why Cinnamon Bark must be used with Fu Zi in Ba Wei Di Huang Wan (Eight-Ingredient Pill), and why substitutes like Po Gu Zhi (Cibotium) or Chen Xiang (Aquilaria) are unsuitable. The answer is: Cinnamon Bark can succeed without Fu Zi, but Fu Zi cannot function without Cinnamon Bark. Fu Zi's nature is moving and unretaining; Cinnamon Bark's nature is retaining and unmoving. Although Fu Zi is swift and fierce, becoming gentle within Yin herbs can balance rigidity, it tends to fly upward erratically. Without kindred spirits to bond with, it may ascend to the Upper Jiao. Cinnamon Bark's steadfast retention at the Gate of Vitality keeps Fu Zi grounded, preventing erratic movement. This is the subtle reason Zhang Zhongjing included Cinnamon Bark with Fu Zi in Ba Wei Wan. Herbs like Po Gu Zhi and Chen Xiang, though similar in nature to Fu Zi, may be too sinking or slightly floating, lacking the perfect balance of Cinnamon Bark.
Some suspect that while your exposition of Cinnamon Bark in Ba Wei Wan is thorough, its role in Jin Kui Shen Qi Wan (Kidney Qi Pill from the Golden Cabinet) remains unclear. Is it the same as Ba Wei Wan? In Ba Wei Wan, Cinnamon Bark tonifies fire to strengthen the Spleen. In Shen Qi Wan, it tonifies fire to unblock the Bladder. Although Shen Qi Wan uses large amounts of Fu Ling (Poria) to promote urination, Bladder Qi requires Cinnamon Bark to easily unblock. Fu Ling gains warmth from Cinnamon Bark, facilitating water transformation. While Fu Zi in the pill allows Kidney Fire to reach the Bladder, Fu Zi moves everywhere and lacks the meridian-guiding property of Cinnamon Bark to specifically target the Bladder for diuresis. Thus, the rationale for Cinnamon Bark in Shen Qi Wan is distinct.
Some ask why, if Cinnamon Bark in Du Qi Wan promotes urination, practitioners choose Shen Qi Wan over Du Qi Wan for treating water disorders. Cinnamon Bark enters the Bladder to promote urination but cannot exit the Bladder to drain water. In Du Qi Wan, Shu Di Huang is the chief herb and Fu Ling is the assistant; tonification outweighs draining. In Shen Qi Wan, Fu Ling is the chief herb and Shu Di Huang is the assistant/envoy; draining outweighs tonification. Tonification preceding draining means Cinnamon Bark assists Shu Di Huang to replenish Water; draining is not seen as damaging. Draining preceding tonification means Cinnamon Bark assists Fu Ling to drain Water; draining is seen as beneficial. Therefore, for treating water disorders, Shen Qi Wan is used, not Du Qi Wan.
Someone asks: Li Dongyuan achieved miraculous results treating bladder obstruction using Huang Bo (Phellodendron) and Zhi Mu (Anemarrhena) with Cinnamon Bark. Did predecessors use Huang Bo and Zhi Mu? Can we not blame Zhu Danxi? Answer: For bladder heat accumulation causing urinary obstruction, using Huang Bo and Zhi Mu supplemented with Cinnamon Bark is a rescue measure for immediate relief, demonstrating Li Dongyuan's brilliance. However, indiscriminately using Zhi Mu and Huang Bo while omitting Cinnamon Bark, regardless of heat presence, prevents bladder water flow and fails to tonify the Kidney. Humans are born of Fire and die of Cold. Without Gate of Vitality Fire, bladder water freezes and cannot transform. Adding cold-natured Huang Bo and Zhi Mu exacerbates ice-like stiffness, making even a drop of urine impossible, leading to abdominal pain and death. The treatment uses 5 qian of Cinnamon Bark and 1 liang of Fu Ling, taken hot. Abdominal pain vanishes upon swallowing, and urination follows shortly. Why? Extreme bladder cold meets Cinnamon Bark's heat, akin to severe cold meeting yang warmth. Streams and ditches fill with harmonious energy, melting snow and ice.
Someone asks: Cinnamon Bark is hot and retaining. It guides fire to the Gate of Vitality. After it returns, can it be used long-term? Answer: Although Cinnamon Bark is retaining, tonifying fire prevents the flame from rising. However, excessive tonification leads to excessive fire and risk of burning. Generally, if fire declines, add fuel; if fire surges, remove fuel. One must not assume that because Cinnamon Bark is retaining, it only tonifies fire without knowing how to reduce fire.