白术，味甘辛，气温，可升可降，阳中阴也，无毒。入心、脾、胃、肾、三焦之经。除
湿消
食，益气强阴，尤利腰脐之气。（〔批〕白术利腰脐之气，原是利肾中之湿也。肾不湿则腰
不
疼，湿去而腰脐自利矣。）有汗能止，无汗能发，与黄 同功，实君药而非偏裨。往往可用
一
味以成功，世人未知也，吾今泄天地之奇。如人腰疼也，用白术二三两，水煎服，一剂而疼
减半，再剂而痛如失矣。夫腰疼乃肾经之症，人未有不信。肾虚者用熟地、山茱以补水未效
也，用杜仲、破故纸以补火未效也，何以用白术一味而反能取效。不知白术最利腰脐。腰疼
乃水湿之气浸入于肾宫，故用补剂，转足以助其邪气之盛，不若独用白术一味，无拘无束，
直利腰脐之为得。夫二者之气，原通于命门，脐之气通，而腰之气亦利，腰脐之气既利，而
肾中之湿气何能久留，自然湿去而痛忽失也。通之而酒湿作泻，经年累月而不愈者，亦止消
用此一味，一连数服，未有不效者。而且湿去而泻止，泻止而脾健，脾健而胃亦健，精神奋
发，颜色光彩，受益正无穷也。是白术之功，何亚于人参乎。不特此也，如人患疟病，用白
术二两、半夏一两，米饭为丸，一日服尽即愈。夫疟病，至难愈之病也。用柴胡、青皮散邪
不效，用鳖甲、首乌逐邪不效，用草果、常山伐邪不效，何以用白术二两为君，半夏一两为
臣，即以奏功，不知白术健脾开胃之神药，而其妙尤能去湿，半夏去痰，无痰不成疟，而无
湿亦不成痰。利湿则痰已清其源，消痰则疟已失其党，况脾胃健旺，无非阳气之升腾，疟鬼
又于何地存身哉。此效之所以甚捷也。由此观之，则白术非君药而何。推之二陈汤，必多加
白术所以消痰也；四君子汤，必多加白术所以补气也；五苓散，必多加白术所以利水也；理
中汤，必多加白术所以祛寒也；香薷饮，必多加白术所以消暑也。至于产前必多加白术以安
胎，产后必多加白术以救脱，消食非多用白术何以速化
，降气非多用白术何以遽定，中风非多用白术安能夺命于须臾，痞块非多用白术安能救困于
败坏哉。人知白术为君药而留心于多用也，必能奏功如神矣。或问白术利腰脐而去湿，若
不在腰脐者，似非可利，胡为凡有湿病皆不能外耶？此未明乎腰脐之义也。人之初生，先生
命门。命门者，肾中之主，先天之火气也。有命门而后生五脏六腑，而脐乃成，是脐又后天
之母气也。命门在腰而对乎脐，腰脐为一身之主宰。腰脐利而人健，腰脐不利而人病矣。凡
有水湿，必侵腰脐，但有轻重之分耳。治水湿者，一利腰脐而水即入于膀胱，从小便而化出
，所以得水必须利腰脐，而利腰脐必须用白术也。况白术之利腰脐者，利腰脐之气，非利腰
脐之水也。腰脐之气利，则气即通于膀胱，而凡感水湿之邪，俱不能留，尽从膀胱外泄，是
白术不利之利，正胜于利也。（〔批〕利气非泻气之谓，正利其气通膀胱也。膀胱非气不行
，气闭则塞，气通则开。白术利气以利水，所以必用之也。）
或问白术健脾去湿，为后天培土圣药，真缓急可恃者也。虽然人知白术益人，而不知白
术之
损人也。白术利水，则其性必燥。世人湿病，十居其四，而燥症十居其六。肺气之燥也，更
用
白术以利之，则肺气烁尽津液，必有干嗽之忧；胃气之燥也，更用白术以利之，则胃气炎蒸
津液，必有口渴之虑。脾气之燥也，更用白术以利之，则脾气焦枯津液，必有肠结之苦。盖
宜于湿者，不宜于燥也。去湿既受其益，则添燥安得不受其损哉。
或疑白术乃去湿生津之上品，而先生谓其性燥，不可治肺、胃、脾三家之燥病，吾不得
其义
也。夫白术生津，但能生水火既济之津，不能生水火未济之津也。如湿病宜去其湿，则燥病
宜解其燥，亦明矣，乃不解其燥，而反用燥以治之，即能生津，亦为火所烁矣。况白术去
湿，则内无津液而外无水气，又从何而生津乎。此白术止可治湿而不可治燥也。虽然白术性
虽
燥，终是健脾之物，脾健而津液自生。用润药以佐其燥，则白术且自失其燥矣，又何能助燥
哉。（〔批〕性燥而润制之，白术何往不可善用乎。）
或疑白术健脾生胃，有时用白术而脾胃不能受补者何也？此虚不受补也。脾胃之气，喜
生发
而
不喜闭塞。白术正开胃开脾之圣药，何至用之而反无功，明是土崩瓦解之象。而土崩瓦解之
故，由于肾火之大败也。土非火不生，火非土不旺，脾胃之土必得肾中之火相生，而土乃坚
刚，以消水谷。今因肾水既枯，而肾火又复将绝，土既无根培之，又何益乎。徒用白术以健
脾开胃，而肾中先天之火已耗尽无余，如炉中烬绝，益之薪炭，而热灰终难起焰。此生之不
生，乃脾不可生。非白术能生而不生也。（〔批〕无根之土，必须培火。）
或又问脾土固肾火所生，而胃土实心火所生，肾火绝而心火未绝，宜用白术以健胃，尚
可以
生土也。夫胃土非心火不生，而心火必得肾火以相济，肾火绝，又何以济心之不足乎。心火
因
肾火之绝，而心火欲救肾火而未遑，又何能救胃哉。胃既不可救，则胃无二火之生，胃气欲
不亡，不可得矣。胃气既亡，而白术
虽能健脾，而欲生胃无从也。（〔批〕脾土生于肾火，胃土生于心火，虽有所分，其实脾胃
皆生于肾火也，故肾一绝而脾胃两无可救矣。）
或又问心、肾二火既绝，故用白术而无功，吾救心、肾之火而兼用白术，则不生者可以
生矣
。嗟乎。先天之火虽绝而未绝也，后天之火一绝而俱绝矣。肾中之火，先天之火也。心中之
火，后天之火也。后天火绝者，由于先天之火先绝也。救先天之火，则后天之火自生。救后
天之火，则先天之火难活。故救火者，必须先救肾中之火，肾火生则心火不死，肾火绝则心
火不生。故欲救脾胃之生，不可徒救心火之绝，非心火之不宜救也，救肾火正所以救心火耳
。倘肾火之绝不及救，而徒救夫心火，多用桂、附于白术、人参之中，欲救心以救肾也，终
亦必亡而已矣，况仅用白术，又何以救之哉。（〔批〕阐发白术之义，得如许奇论，真石破
天惊。）
或疑白术性燥，脾胃有火者不宜用，恐其助热也。此等议论，真民生之大不幸也。夫白
术甘
温，正能去热，脾胃有火者，安在不相宜。（〔批〕白术甘温，正解火热。）惟胃中邪火沸腾
，
不可用之以助邪。倘胃中虚火作祟，非白术之甘温，又何以解热哉。世人一见白术，无论有
火无火，与火之是虚是邪，一概曰白术助火不宜用，更有疑白术为闭气者，尤为可笑。白术
利腰脐之气，岂有腰脐利而脾胃反不利者乎。
或疑白术闭气，闭上焦之气也。先生谓利腰脐之气，乃利下焦之气，上下各不相同，恐
未可
以利下而并疑上焦之俱利也。曰∶腰脐为生气之根，岂有根本大利而枝叶不舒发之理。彼言
白
术之闭气者，言气虚散失者，白术能补而收闭其耗散之气也。世人错认闭字，致使白术利气
之药，反同闭气之品而弃之。此千古之冤也。
或问白术阳药，能益脾土之阴，是白术自能生阳中之阴乎，抑必有藉于补阴之味以生阳
也？
曰∶阳药补阳，而白术偏能于阳中补阴，是白术亦阴分之药也。白术既阴阳兼补，得阴阳之
药，皆相济而成功，安在入诸补阴以生阳，入诸补阳而不能生阴哉。
或疑白术阳药，而补脾气之阴，是阳能生阴也，又何以阳又能生阳乎？夫阴阳原两相生
也，
阳以生阳，不若阳以生阴之速，但不可谓阳不生阳也。白术阳药，以生脾中之阴者十之八，
而生脾中之阳者十之二耳。
白术，味道甘辛，药性温热，作用趋势既可上升也可下降，属于阳中兼阴的药物，没有毒性。它归入心、脾、胃、肾、三焦这些经络。它能祛除湿气、消除积食，补充元气、增强阴精，尤其擅长疏通腰部和脐部的气机。（〔批注〕白术疏通腰脐之气，原本就是疏通肾脏中的湿气。肾脏不潮湿，腰部就不会疼痛，湿气去除后，腰脐自然通畅。）它有汗时能止汗，无汗时能发汗，功效与黄芪相同，确实是主药（君药）而不是辅助药物（偏裨）。往往单用一味药就能取得疗效，世人对此并不知晓，我今天要揭示这天地间的奇妙之处。比如有人腰痛，使用二至三两白术，水煎服用，一剂后疼痛减半，再服一剂后疼痛便消失殆尽。腰痛是肾经的症状，人们对此深信不疑。肾虚的人用熟地黄、山茱萸来补水却未见效，用杜仲、补骨脂来补火也未见效，为什么单用白术反而能取效？这是因为不知道白术最擅长利腰脐。腰痛是由于水湿之气侵入肾宫所致，因此使用补益剂，反而足以助长邪气的盛势，不如单独使用白术一味药，不受拘束，直接利腰脐才是得法。这两处的气机，原本与命门相通，脐部气机通畅，腰部气机也就随之畅通，腰脐气机既已畅通，那么肾中的湿气怎么能久留呢？自然湿气去除而疼痛忽然消失。对于因酒湿导致腹泻，经年累月不愈的情况，也只需消减地只用这一味药，连续服用数次，没有不见效的。而且湿气去除则腹泻停止，腹泻停止则脾胃健运，脾胃健运则胃功能也强健，精神振奋，面色光彩，受益正无穷无尽。这样看来，白术的功效，哪里比人参差呢？不仅如此，比如有人患疟疾，用白术二两、半夏一两，米饭做丸药，一天服完即可痊愈。疟疾，是极难治愈的疾病。用柴胡、青皮疏散邪气无效，用鳖甲、何首乌驱逐邪气无效，用草果、常山攻伐邪气无效，为什么用白术二两作为主药，半夏一两作为辅药，却能奏效？这是因为不知道白术是健脾开胃的神药，而其奥妙更在于能去湿，半夏能去痰，无痰不成疟，而无湿也不成痰。利湿则痰已清其源头，消痰则疟疾已失去其党羽，况且脾胃健旺，无非是阳气升腾，疟鬼又在哪里存身呢？这就是疗效如此迅速的原因。由此看来，白术不是主药是什么？推及到二陈汤，必定多加白术是为了消痰；四君子汤，必定多加白术是为了补气；五苓散，必定多加白术是为了利水；理中汤，必定多加白术是为了祛寒；香薷饮，必定多加白术是为了消暑。至于产前必多加白术以安胎，产后必多加白术以救脱证，消食如果不是多用白术怎能快速消化，降气如果不是多用白术怎能迅速安定，中风如果不是多用白术怎能瞬间挽救生命，痞块如果不是多用白术怎能从败坏中解救呢？人们知道白术是主药而留心于多用，一定能取得如神般的疗效。有人问：白术利腰脐而去湿，如果病位不在腰脐，似乎不可利，为什么凡是湿病都不能排除它呢？这是不明白腰脐的含义。人刚出生时，先生命门。命门，是肾中的主宰，是先天的火气。有了命门而后生成五脏六腑，然后脐部才形成，所以脐又是后天的母气。命门在腰部并与脐相对，腰脐是一身的主宰。腰脐通畅则人健康，腰脐不通畅则人生病。凡是有水湿，必定侵袭腰脐，只是有轻重的区别罢了。治疗水湿，只要利腰脐，水就会进入膀胱，从小便排出，所以治水必须利腰脐，而利腰脐必须用白术。况且白术利腰脐，是利腰脐之气，不是利腰脐之水。腰脐之气通畅，则气就通于膀胱，而凡是感受水湿之邪，都不能停留，全部从膀胱外泄，这是白术“不利之利”，恰恰胜过直接利水。（〔批注〕利气不是泻气的意思，正是利其气通膀胱。膀胱非气不行，气闭则塞，气通则开。白术利气以利水，所以必须用它。）
有人问：白术健脾去湿，是后天培土的神药，真是危急时刻可以依靠的。虽然人们知道白术有益于人，却不知道白术也有损于人。白术利水，所以它的性质必然燥烈。世人的湿病，占十分之四，而燥症占十分之六。如果是肺气燥，再用白术来利水，就会使肺气烧干津液，必有干咳的忧虑；如果是胃气燥，再用白术来利水，就会使胃气蒸灼津液，必有口渴的顾虑；如果是脾气燥，再用白术来利水，就会使脾气焦枯津液，必有肠结的痛苦。大概适宜于湿症的，就不适宜于燥症。去湿既然受到益处，那么增加燥性怎么会不受损害呢？
有人怀疑：白术是去湿生津的上品，而先生却说它性质燥烈，不能治疗肺、胃、脾三家的燥病，我不明白其中的道理。白术生津，只能生水火既济状态下的津液，不能生水火未济状态下的津液。如湿病应当去其湿，那么燥病应当解其燥，这也是很明显的，如果不解其燥，反而用燥药来治疗它，即使能生津，也会被火所烧干。况且白术去湿，体内就没有津液，体外就没有水气，又从哪里生津呢？这就是白术只可治湿而不可治燥的原因。虽然白术性质虽燥，终究是健脾之物，脾健则津液自然产生。用润药来佐制其燥性，那么白术自身就会失去燥性，又怎么能助长燥邪呢？（〔批注〕性质燥烈而用润药制约它，白术到哪里不可以善用了呢？）
有人怀疑：白术健脾生胃，有时用白术而脾胃不能受补，为什么呢？这是虚不受补。脾胃之气，喜欢生发而不喜欢闭塞。白术正是开胃开脾的神药，怎么会用了反而无功，这明显是土崩瓦解的迹象。而土崩瓦解的原因，是由于肾火的大败。土非火不生，火非土不旺，脾胃之土必须得到肾中之火的相生，土才能坚刚，从而消化水谷。现在因为肾水已经枯竭，而肾火又将断绝，土既然没有根本的培植，又有什么益处呢？徒然用白术来健脾开胃，而肾中先天的火已经耗尽无余，就像炉中灰烬断绝，添加薪炭，而热灰终究难以起焰。这种生不了的情况，乃是脾不可生。不是白术能生而不生。（〔批注〕无根之土，必须培火。）
有人又问：脾土固然由肾火所生，而胃土由心火所生，肾火绝而心火未绝，宜用白术来健胃，还可以生土吗？胃土非心火不生，而心火必须得到肾火的相济，肾火绝了，又凭什么来济助心的不足呢？心火因为肾火的断绝，而心火想要救助肾火都来不及，又怎么能救助胃呢？胃既然不可救，那么胃没有两种火的生养，胃气想要不亡，是不可能的了。胃气既已亡，而白术虽然能健脾，但想生胃却无从下手。（〔批注〕脾土生于肾火，胃土生于心火，虽然有区分，其实脾胃都生于肾火，所以肾一绝而脾胃两无可救矣。）
有人又问：心、肾二火既已绝，所以用白术而无功，我救助心、肾之火而兼用白术，那么生不了的就可以生了。唉！先天的火虽然绝而未绝，后天的火一绝就全都绝了。肾中之火，是先天的火。心中之火，是后天的火。后天火绝，是由于先天的火先绝。救助先天的火，那么后天的火自然产生。救助后天的火，那么先天的火难活。所以救火，必须先救肾中之火，肾火生则心火不死，肾火绝则心火不生。所以想救助脾胃的生发，不可徒然救助心火的断绝，不是说心火不宜救，救肾火正是为了救心火。倘若肾火的断绝不及早救治，而徒然救助心火，在白术、人参中多用肉桂、附子，想通过救心来救肾，最终也必死无疑，何况仅用白术，又怎么救得了呢？（〔批注〕阐发白术的意义，得出如此奇论，真是石破天惊。）
有人怀疑：白术性质燥烈，脾胃有火者不宜用，恐怕它助热。这种议论，真是百姓的大不幸。白术味甘温，正好能去热，脾胃有火者，怎么会不相宜？（〔批注〕白术甘温，正好解除火热。）只有胃中邪火沸腾，不可用之以助邪。倘若胃中虚火作祟，不用白术的甘温，又怎么能解热呢？世人一见白术，无论有火无火，火是虚是邪，一概说白术助火不宜用，更有怀疑白术是闭气的，尤为可笑。白术利腰脐之气，哪有腰脐利而脾胃反不利的道理？
有人怀疑白术闭气，是闭上焦之气。先生说利腰脐之气，是利下焦之气，上下各不相同，恐怕不可以利下而并疑上焦俱利。回答说：腰脐是生气之根，哪有根本大利而枝叶不舒展的道理。那些说白术闭气的人，是说气虚散失者，白术能补而收闭其耗散之气。世人错认“闭”字，致使白术利气之药，反同闭气之品而被弃置。这是千古冤案。
有人问：白术是阳药，能益脾土之阴，是白术自己能在阳中生阴吗，还是必须有赖于补阴的药味来生阳？回答说：阳药补阳，而白术偏偏能在阳中补阴，所以白术也是阴分的药。白术既然阴阳兼补，得到阴阳的药，都能相辅相成而成功，何必一定要入诸补阴药以生阳，入诸补阳药而不能生阴呢？
有人怀疑：白术是阳药，而补脾气之阴，是阳能生阴，那又何以阳又能生阳呢？阴阳原本是互相生成的，阳以生阳，不如阳以生阴之快，但不能说阳不生阳。白术是阳药，用来生脾中之阴的占十分之八，而生脾中之阳的占十分之二罢了。
Atractylodis Macrocephalae Rhizoma (Baizhu, 白术), with a sweet and pungent taste and warm nature, has the capacity to ascend and descend, belonging to the category of Yang containing Yin. It is non-toxic. It enters the meridians of the Heart, Spleen, Stomach, Kidney, and Sanjiao (Triple Burner). It eliminates dampness and resolves food stagnation, supplements Qi and strengthens Yin, and is particularly effective in promoting the flow of Qi in the waist and umbilical region. ([Commentary] The ability of Atractylodis Macrocephalae Rhizoma to promote Qi flow in the waist and umbilical region essentially stems from its ability to eliminate dampness in the Kidneys. When the Kidneys are not damp, the waist does not hurt; once dampness is removed, the waist and umbilical region naturally become unobstructed.) It can stop sweating when present and induce sweating when absent. Its efficacy is comparable to that of Astragali Radix (Huangqi, 黄芪), making it a sovereign drug (Jun Yao) rather than an assistant or guide drug. Often, using it as a single herb can achieve therapeutic success, a fact unknown to the world. Today, I reveal this heavenly and earthly wonder. For instance, in cases of lower back pain, administering two to three taels of Atractylodis Macrocephalae Rhizoma, decocted in water, reduces pain by half after one dose, and eliminates it completely after two doses. Lower back pain is a symptom of the Kidney meridian, a belief universally held. In cases of Kidney deficiency, treatments using Rehmanniae Radix Praeparata (Shudihuang, 熟地黄) and Corni Fructus (Shanzhuyu, 山茱萸) to nourish Water have failed, as have those using Eucommiae Cortex (Duzhong, 杜仲) and Psoraleae Fructus (Puguzhi, 破故纸) to tonify Fire. Why does the single use of Atractylodis Macrocephalae Rhizoma succeed? This is because Atractylodis Macrocephalae Rhizoma is most effective in benefiting the waist and umbilical region. Lower back pain results from damp-water Qi invading the Kidney palace. Therefore, using tonic formulas may inadvertently exacerbate the pathogenic factors. It is better to use only Atractylodis Macrocephalae Rhizoma, unrestricted, to directly benefit the waist and umbilical region. The Qi of these areas connects with the Mingmen (Gate of Life). When the Qi of the umbilicus flows freely, so does the Qi of the waist. Once the Qi of the waist and umbilicus is unobstructed, how can dampness in the Kidneys remain? Naturally, dampness leaves, and pain vanishes. For chronic diarrhea caused by alcohol-induced dampness lasting years, using only this single herb, taken continuously for several doses, invariably proves effective. Moreover, as dampness leaves, diarrhea stops; as diarrhea stops, the Spleen becomes robust; as the Spleen becomes robust, the Stomach also functions well. Spirit revives, complexion brightens, and benefits are infinite. Thus, the efficacy of Atractylodis Macrocephalae Rhizoma is no inferior to that of Ginseng Radix et Rhizoma (Renshen, 人参). Furthermore, in cases of malaria, using two taels of Atractylodis Macrocephalae Rhizoma and one tael of Pinelliae Tuber (Banxia, 半夏), formed into pills with rice flour and consumed in one day, leads to cure. Malaria is a notoriously difficult disease to cure. Treatments using Bupleuri Radix (Chaihu, 柴胡) and Citri Reticulatae Pericarpium (Qingpi, 青皮) to disperse pathogens fail; treatments using Testudinis Carapax et Plastrum (Biejia, 鳖甲) and Polygoni Multiflori Radix (Shouwu, 首乌) to expel pathogens fail; treatments using Tsaoko Fructus (Caoguo, 草果) and Oldenlandiae Herba (Changshan, 常山) to attack pathogens fail. Why do two taels of Atractylodis Macrocephalae Rhizoma as the sovereign herb and one tael of Pinelliae Tuber as the minister herb succeed? This is because Atractylodis Macrocephalae Rhizoma is a divine herb for strengthening the Spleen and opening the stomach, and its subtlety lies especially in eliminating dampness. Pinelliae Tuber eliminates phlegm. Without phlegm, there is no malaria; without dampness, there is no phlegm. Promoting dampness clears the source of phlegm; eliminating phlegm deprives malaria of its support. Moreover, with robust Spleen and Stomach, Yang Qi ascends vigorously, leaving no place for the "malaria demon" to exist. This explains the rapid efficacy. From this, we see that Atractylodis Macrocephalae Rhizoma must be a sovereign herb. Extending this logic: Erchen Tang (Two-Aged Decoction) adds more Atractylodis Macrocephalae Rhizoma to eliminate phlegm; Sijunzi Tang (Four Gentlemen Decoction) adds more to supplement Qi; Wuling San (Five-Ling Powder) adds more to promote urination; Lizhong Tang (Regulate the Middle Decoction) adds more to dispel cold; Xiangru Yin (Elsholtzia Drink) adds more to resolve summerheat. Before childbirth, more Atractylodis Macrocephalae Rhizoma is added to calm the fetus; after childbirth, more is added to rescue collapse. To digest food, how else but to use more Atractylodis Macrocephalae Rhizoma for rapid transformation? To direct Qi downward, how else but to use more for immediate stabilization? In stroke, how else but to use more to save life in an instant? In abdominal masses, how else but to use more to rescue from deterioration? If people realize that Atractylodis Macrocephalae Rhizoma is a sovereign herb and pay attention to using larger doses, they will surely achieve miraculous results. One might ask: Atractylodis Macrocephalae Rhizoma benefits the waist and umbilical region to remove dampness. If the pathology is not in the waist and umbilical region, it seems unsuitable. Why is it indispensable for all dampness diseases? This shows a lack of understanding of the meaning of the waist and umbilical region. At birth, the Mingmen (Gate of Life) forms first. The Mingmen is the master within the Kidneys, representing congenital Fire Qi. After the Mingmen, the five Zang and six Fu organs are generated, and then the umbilicus forms. Thus, the umbilicus is the maternal Qi of the postnatal stage. The Mingmen is located in the waist, opposite the umbilicus. The waist and umbilicus are the masters of the body. If the waist and umbilicus are unobstructed, the person is healthy; if obstructed, the person falls ill. Whenever there is water-dampness, it inevitably invades the waist and umbilicus, varying only in severity. To treat water-dampness, one must benefit the waist and umbilicus so that water enters the Bladder and is excreted via urine. Therefore, treating water requires benefiting the waist and umbilicus, which necessitates the use of Atractylodis Macrocephalae Rhizoma. Moreover, Atractylodis Macrocephalae Rhizoma benefits the Qi of the waist and umbilicus, not the water itself. When the Qi of the waist and umbilicus flows, it connects to the Bladder, preventing any water-dampness pathogen from lingering, causing them to be excreted entirely through the Bladder. This "benefiting by not directly draining" of Atractylodis Macrocephalae Rhizoma is superior to direct drainage. ([Commentary] Benefiting Qi does not mean purging Qi; it precisely means facilitating Qi flow to the Bladder. The Bladder cannot function without Qi; Qi closure causes obstruction, while Qi flow causes opening. Atractylodis Macrocephalae Rhizoma benefits Qi to promote water metabolism, hence its necessity.)
One might ask: Atractylodis Macrocephalae Rhizoma strengthens the Spleen and eliminates dampness, serving as a sacred medicine for postnatal earth cultivation, truly reliable in emergencies. Although people know Atractylodis Macrocephalae Rhizoma benefits humans, they do not know it can also harm. Since Atractylodis Macrocephalae Rhizoma promotes diuresis, its nature must be drying. Dampness diseases account for four-tenths of worldly cases, while dryness syndromes account for six-tenths. If Lung Qi is dry, using Atractylodis Macrocephalae Rhizoma to promote diuresis will scorch Lung fluids, leading to dry cough. If Stomach Qi is dry, using it will cause Stomach heat to vaporize fluids, leading to thirst. If Spleen Qi is dry, using it will parch Spleen fluids, leading to intestinal constipation. What is suitable for dampness is not suitable for dryness. Having benefited from removing dampness, how can one avoid harm from increased dryness?
One may doubt: Atractylodis Macrocephalae Rhizoma is a top-grade herb for eliminating dampness and generating fluids, yet you say its nature is drying and unsuitable for dryness diseases of the Lung, Stomach, and Spleen. I do not understand this. Atractylodis Macrocephalae Rhizoma generates fluids only in the state where Water and Fire are harmonized (Ji Ji), not in the state where they are disharmonized (Wei Ji). Just as dampness should be eliminated, dryness should be resolved, which is obvious. Not resolving dryness but using drying herbs to treat it means that even if fluids are generated, they will be scorched by fire. Moreover, since Atractylodis Macrocephalae Rhizoma eliminates dampness, internal fluids are depleted and external water qi is absent; from where can fluids be generated? Thus, Atractylodis Macrocephalae Rhizoma treats dampness but not dryness. Although its nature is drying, it ultimately strengthens the Spleen. When the Spleen is strong, fluids generate naturally. Using moistening herbs to counteract its dryness neutralizes its drying property, preventing it from aiding dryness. ([Commentary] By countering its drying nature with moistening herbs, Atractylodis Macrocephalae Rhizoma can be used effectively anywhere.)
One may question: Atractylodis Macrocephalae Rhizoma strengthens the Spleen and generates Stomach Qi. Sometimes, despite using it, the Spleen and Stomach cannot tolerate tonification. Why? This is "deficiency unable to accept tonification." Spleen and Stomach Qi prefer generation and expansion but dislike blockage. Atractylodis Macrocephalae Rhizoma is a divine herb for opening the Stomach and Spleen. Failure indicates a sign of collapse. The cause of this collapse is severe failure of Kidney Fire. Earth is not born without Fire; Fire is not prosperous without Earth. Spleen-Stomach Earth must be supported by Kidney Fire to become solid and digest food and drink. Now, with Kidney Water exhausted and Kidney Fire near extinction, Earth lacks root support. Merely using Atractylodis Macrocephalae Rhizoma to strengthen the Spleen and open the Stomach is futile when the congenital Fire of the Kidneys is depleted, like adding fuel to dead ashes—flames will not rise. This inability to generate is due to the Spleen's incapacity to generate, not because Atractylodis Macrocephalae Rhizoma fails to generate. ([Commentary] Rootless Earth must be supported by Fire.)
One might ask: Spleen Earth is indeed generated by Kidney Fire, while Stomach Earth is generated by Heart Fire. If Kidney Fire is extinct but Heart Fire remains, can Atractylodis Macrocephalae Rhizoma strengthen the Stomach to generate Earth? Stomach Earth cannot be born without Heart Fire, but Heart Fire must be assisted by Kidney Fire. If Kidney Fire is extinct, how can it assist Heart Fire? With Heart Fire relying on the extinction of Kidney Fire, and Heart Fire too busy trying to save Kidney Fire, how can it save the Stomach? If the Stomach cannot be saved, lacking the generation of both Fires, Stomach Qi cannot survive. Once Stomach Qi perishes, although Atractylodis Macrocephalae Rhizoma can strengthen the Spleen, it cannot generate the Stomach. ([Commentary] Spleen Earth is born from Kidney Fire, Stomach Earth from Heart Fire. Though distinguished, both actually originate from Kidney Fire. Thus, if Kidney Fire perishes, both Spleen and Stomach are beyond rescue.)
One might further ask: Since Heart and Kidney Fires are extinct, Atractylodis Macrocephalae Rhizoma fails. If I rescue Heart and Kidney Fire while simultaneously using Atractylodis Macrocephalae Rhizoma, can generation occur? Alas! Congenital Fire, though seemingly extinct, is not fully gone. Postnatal Fire, once extinct, is totally gone. Kidney Fire is congenital Fire; Heart Fire is postnatal Fire. The extinction of postnatal Fire results from the prior extinction of congenital Fire. Rescuing congenital Fire allows postnatal Fire to arise spontaneously. Rescuing postnatal Fire makes congenital Fire hard to revive. Therefore, rescuing Fire requires first rescuing Kidney Fire. If Kidney Fire arises, Heart Fire survives; if Kidney Fire perishes, Heart Fire cannot arise. Thus, to rescue the generation of Spleen and Stomach, one must not merely rescue Heart Fire. It is not that Heart Fire should not be rescued; rescuing Kidney Fire is precisely how one rescues Heart Fire. If the extinction of Kidney Fire is not addressed urgently, and one merely tries to rescue Heart Fire by adding large amounts of Cinnamomi Ramulus (Guizhi, 肉桂) and Aconiti Lateralis Radix Praeparata (Fuzi, 附子) to Atractylodis Macrocephalae Rhizoma and Ginseng Radix et Rhizoma, attempting to save the Kidney by saving the Heart, death is inevitable. How much less so with only Atractylodis Macrocephalae Rhizoma? ([Commentary] Elucidating the meaning of Atractylodis Macrocephalae Rhizoma yields such extraordinary theories, truly startling.)
One may suspect: Atractylodis Macrocephalae Rhizoma is drying, so it is unsuitable for those with Fire in the Spleen and Stomach, fearing it aids heat. Such discussions are a great misfortune for the people. Atractylodis Macrocephalae Rhizoma is sweet and warm, capable of clearing heat. How could it be unsuitable for those with Fire in the Spleen and Stomach? ([Commentary] Sweet and warm Atractylodis Macrocephalae Rhizoma precisely resolves fire-heat.) Only when evil Fire boils in the Stomach should it not be used, lest it aid the pathogen. If deficient Fire harasses the Stomach, what else but the sweet warmth of Atractylodis Macrocephalae Rhizoma can resolve heat? People seeing Atractylodis Macrocephalae Rhizoma, regardless of presence or absence of Fire, or whether Fire is deficient or evil, uniformly claim it aids Fire and is unsuitable. Even more laughable is the suspicion that it closes Qi. Atractylodis Macrocephalae Rhizoma benefits the Qi of the waist and umbilicus; how could benefiting the waist and umbilicus hinder the Spleen and Stomach?
One may suspect that Atractylodis Macrocephalae Rhizoma closes Qi, specifically Upper Jiao Qi. You stated it benefits Lower Jiao Qi. Upper and Lower differ; perhaps benefiting Lower does not imply benefiting Upper. I reply: The waist and umbilicus are the root of generating Qi. How could the root benefit greatly while branches and leaves fail to expand? Those claiming it closes Qi refer to cases of Qi deficiency and dispersion; Atractylodis Macrocephalae Rhizoma tonifies and consolidates dispersed Qi. People mistakenly interpret "close" as blocking, causing this Qi-promoting herb to be discarded as a Qi-blocking agent. This is an injustice spanning millennia.
One asks: Atractylodis Macrocephalae Rhizoma is a Yang herb, yet it benefits Yin of Spleen Earth. Does it generate Yin within Yang itself, or does it rely on Yin-tonifying herbs to generate Yang? I reply: Yang herbs tonify Yang, but Atractylodis Macrocephalae Rhizoma uniquely tonifies Yin within Yang, making it also a Yin-category herb. Since it tonifies both Yin and Yang, combining it with Yin or Yang herbs achieves success through mutual assistance. Why insist on using Yin herbs to generate Yang or Yang herbs to generate Yin?
One doubts: Atractylodis Macrocephalae Rhizoma is a Yang herb, yet it tonifies Yin of Spleen Qi, implying Yang generates Yin. How then can Yang generate Yang? Yin and Yang originally generate each other. Yang generating Yang is slower than Yang generating Yin, but one cannot say Yang does not generate Yang. Atractylodis Macrocephalae Rhizoma, being a Yang herb, generates Yin within the Spleen eight parts out of ten, and Yang within the Spleen two parts out of ten.