问曰∶药者，昆虫土石、草根树皮等物，与人异类，而能治人之病者，何也？
答曰∶天
地只此阴阳二气流行，而成五运（金木水火土为五运），对待而为六气（风寒湿燥火热是也）。
人生本天亲地，即秉天地之五运六气以生五脏六腑。凡物虽与人异，然莫不本天地之一气以
生，特物得一气之偏，人得天地之全耳。设人身之气偏胜偏衰则生疾病，又借药物一气之偏，
以调吾身之盛衰，而使归于和平，则无病矣！盖假物之阴阳以变化人身之阴阳也，故神农以
药治病。
问曰∶神农尝药，以天地五运六气配人身五脏六腑，审别性味，以治百病，可谓
精
且详矣！乃近出西洋医法，全凭剖视，谓中国古人未见脏腑，托空配药不足为凭，然欤？否
欤？
答曰∶不然，西人初创医法，故必剖割方知脏腑，中国古圣定出五脏六腑诸名目，
皎然朗着。
何必今日再用剖割之法？当神农时，创立医药，或经剖视，或果圣人洞见脏腑，均不必论，
然其定出五脏六腑之名目而实有其物，非亲见脏腑者，不能安得。谓古之圣人未曾亲见脏腑
耶！灵枢经云∶五脏六腑可剖而视也。据此经文则知古圣已剖视过来，且西洋剖视只知层折，
而不知经脉；只知形迹，而不知气化。与中国近医互有优劣。若与古圣内经本经较之，则西
洋远不及矣！
问曰∶西人谓彼用药全凭试验，中国但分气味以配脏腑，未能试验，不如西法
试验之为得也，其说然欤？
答曰∶中国经神农尝药，定出形色、气味、主治脏腑百病，丝毫
不差、所谓尝药即试验也。历数圣人之审定，盖已详矣！岂待今日始言试验哉？
问曰∶辨药之
法，以形色气味分别五行，配合脏腑，主治百病，是诚药理之大端矣！而物理相感又有不在
形色气味上论者。譬如珀琥拾芥，磁石引针，阳起石能飞升，蛇畏蜈蚣，蜈蚣畏蟾蜍，蟾蜍
畏蛇，相制相畏，均不在形色气味上论，又何故也？
答曰∶此以其性为治者也，夫辨药之形
色气味，正以考其性也，果得其性，而形色气味之理已赅。故凡辨药，先须辨性。有如磁石，
久则化成铁，是铁之母也。
其引针者，同气相求，子来就母也，以药性论之，石属
金而铁属水，磁石秉金水之性，而归于肾，故其主治能从肾中吸肺金之气，以归于根。琥珀
乃松脂入地所化松，为阳木，其脂乃阳汁也。性能粘合，久则化为凝吸之性。盖其汁外凝，
其阳内敛。擦之使热，则阳气外发而其体粘。停擦使冷，则阳气内返而其性收吸。故遇芥则
能粘吸也。人身之魂阳也，而藏于肝血阴分之中，与琥珀之阳气敛藏于阴魄之中，更无以异，
是以琥珀有安魂定魄之功。西洋化学谓磁石、琥珀内有电气，其能吸引者，皆是电气发力，
能收引之也。有阴电，有阳电。凡物中含阳电者，遇有阴电之物即吸；含阴电者，遇有阳电
之物即吸。若阴电遇阴电之
物
即相推，阳电遇阳电之物亦相推，其论甚悉！琥珀能拾芥而不能吸铁，磁石能吸铁而不能拾
芥，以所含之电气不同也。
然
西人单以气论，犹不如中国
兼以质论，则其理尤为显然。磁石之质类铁，故以类相从而吸铁。琥珀之质能粘，故以质为
用而抬芥。辨药性者，所贵体用兼论也。阳起石生于泰山山谷，为云母石之根。其山冬不积
雪，夏则生云，积阳上升。故或乘火气而上飞，或随日气而升腾也。凡人病阳气下陷，阳物
不举者，用以升举阳气，亦以阳助阳之义而已矣！蛇形长，是秉水气。行则曲折，是秉太气。
在辰属已，在象居北，在星象苍龙。总观于天，知蛇只是水木二气之所生也。蜈蚣生于南方
干燥土中而味大辛，是秉燥金之气所生。蛇畏蜈蚣者，金能制木也。蜈蚣畏蟾蜍者，以蟾蜍
秉水月之精生于湿地，是秉湿土之气所生，湿能胜燥，故蜈蚣畏蟾蜍也。蟾蜍畏蛇，则又是
风能胜湿，木能克土之义。趁此以求，则凡相畏相使相反之理皆可类推。
问曰∶物各有性，而其所以成此性者，何也？
答曰∶原其所由生而成此性也，秉阳之气
而生者，其性阳。秉阴之气而生者，其性阴。或秉阴中之阳，或秉阳中之阴。总视其生成以
为区别，盖必原一物之终始与乎形色气味之差，分而后能定其性矣。有如人参，或谓其补气
属阳，或谓其生津属阴。只因但论气味，而不究人参所由生之理，故不能定其性也。余曾问
过关东人并友人姚次梧，游辽东归言之甚详，与纲目所载无异。本草纲目载人参歌曰∶“三
五加，背阳向阴，若来求我， 树相寻。”我所闻者，亦云人参生于辽东树林阴湿之地，
又有人种者，亦须在阴林内植之。夫生于阴湿，秉水阴润泽之气也。故味苦甘而有汁液，发
之为三 五叶，阳数也。此苗从阴湿中发出，是由阴生阳。故于甘苦阴味之中，饶有一番生
阳之气，此气可尝而得之也。人身之元气，由肾水之中以上达于肺，生于阴而出于阳。与人
参由阴生阳，同一理也，所以人参大能化气，气化而上，出于口鼻，即是津液。人参生津之
理如此，非徒以其味而已。然即以气味论，甘苦中含有生发之气，亦只成为由阴出阳之气味
耳。
问曰∶人参不生于东南，而生于北方。古生上党，今生辽东、高丽，皆北方也。
此何以
故？
答曰∶此正人参所由生之理，不究及此尚难得人参之真性也。盖北方属水，于卦
为坎，
坎卦外阴而内阳。人参生于北方，正是阴中之阳也。坎卦为水，天阳之气，皆发于水中。观
西人以火煎水，则气出，而气着于物，又复化而为水。知水为气之母，气从水而出矣！人身
肾与膀胱属水，水中含阳，化气上行，出于口鼻，则为呼吸；充于皮毛，则为卫气。只此肾
与膀胱，水中之阳，化气而充，周者也。故《内经》曰∶“膀胱者，洲都之官，气化则能出
矣。”此与天地水中含阳，化而为气，以周万物，本属一理。水在五行属北方，人参生于北
方，秉水中阳气，故与人之气化相合，所以大能补气。不独人参为然，凡一切药，皆当原
其所生，而后其性可得知矣。夫生于北方，有阴中之阳药，则知生于南方，有阳中之阴药，
如朱砂是。人参属水中之阳，丹砂则属火中之阴，丹砂生辰州者，名曰辰砂。世人用硫黄、
水银二物锻炼变为赤色，以冒辰砂，又有灵砂，亦用二味炼成，名曰二气砂。皆谓其有补坎
填离之功，法本于抱朴子。因抱朴子炼丹砂，服之而仙，后人遂有炉鼎之术。沿袭至今，尚
有辰砂、灵砂两药，均用硫黄、水银二味炼成者也。水银乃石中之阴汁，硫磺乃石中之阳汁。
合而锻炼，返水银之阴而尽归于阳，变为纯赤，与丹砂之色无异，但由人力造成。阴返为阳，
是阴已尽而阳独存，且有火炼之毒，以之助阳退阴则可，以补阳益阴则不可。不及丹砂，由
天地自然熔铸而成，阳中含阴，外露火色，内含水阴。夫造灵砂、辰砂者、须用硫黄、水银
二味合锻，乃能变成红色，则知丹砂，亦必具硫黄、水银相合之性，乃变化为纯赤之色也。
但丹砂是天地阴阳之气自然锻炼，不假火力，极其神妙，非可以水银、硫黄分论丹砂也。火
体之中含有水气，故丹砂能入心益阴以安神。又取水银法，将丹砂烧之即出。既烧之砂脚不
足用，以其内之阴汞已走，阳中无阴也。水银有毒，积阴无阳也，要之合硫磺、水银而作灵
砂、辰砂，非阳中含阴之性。分水银砂脚为二物，则尤阴阳各异，均非朱砂之本性，惟天地
南方离火自然熔成之朱砂，外具火色，内含水阴，合乎离卦外阳内阴之象，离中之阴坎之水
也。朱砂火色而内含水银，即离火中含坎水之象，故能补坎之水以填离宫，养血安
神，此为第一。此可与人参对勘！人参秉水中之阳而补气，朱砂秉火中之阴而养血。一生北
方，一生南方。就此二物，便知南北水火阴阳血气之理矣！夫南北水火，虽非截然究之各有
所属。故北方属水，多生气
受业弟子登州张士让（字伯龙）参拜请教，蜀地天彭唐宗海（号容川）著述。
问：药物不过是昆虫、土石、草根树皮等物，与人不同类，却能够治疗人的疾病，这是为什么呢？
答：天地之间只有阴阳二气的流行，从而形成五运（金、木、水、火、土称为五运），相对立而成为六气（风、寒、湿、燥、火、热即是六气）。人禀受于天，亲近于地，即秉承天地的五运六气而生出五脏六腑。凡是万物虽然与人不同，但没有不本源于天地的一气而生的，只是物只得到一气之偏，人得到天地之气之全罢了。假如人身之气偏胜或偏衰就会产生疾病，又借助药物一气之偏，来调节我们身体的盛衰，从而使身体恢复平衡，就没有病了！这大概是借用物的阴阳来变化人身之阴阳，所以神农用药物治病。
问：神农尝百草，将天地的五运六气与人身五脏六腑相配，仔细辨别药物的性味，用来治疗百病，可以说是精细且详尽了！然而近来出现的西洋医法，完全凭借解剖观察，说中国古人没有见过脏腑，凭空配药不足以作为依据，是这样吗？还是不是这样？
答：不对。西洋人刚开始创立医法，所以必须剖割才能知道脏腑，中国古圣已经定出了五脏六腑的各种名称，明白显著。何必今天再用剖割的方法呢？当神农时期，创立医药时，或许经过剖视，或者确实是圣人洞见脏腑，这些都不必深究，然而他定出的五脏六腑之名目确实有实物对应，如果不是亲眼见过脏腑的人，怎么能确定呢？难道说古代的圣人未曾亲眼见过脏腑吗？《灵枢经》说：“五脏六腑可以剖开来看。”根据这篇经文就知道古代圣人已经进行过剖视了。而且西洋的解剖只知道层次结构，而不知道经脉；只知道形体痕迹，而不知道气化功能。与中国近代的医学互有优劣。如果与古代圣人的《内经》和《本经》相比，那么西洋医学远远不及啊！
问：西洋人说他们用药完全凭试验，中国只是分气味来配合脏腑，未能进行试验，不如西洋方法的试验来得准确，这种说法对吗？
答：中国经过神农尝药，定出了药物的形色、气味、主治脏腑及百病，丝毫不差，所谓“尝药”就是试验。历经几位圣人的审定，可以说已经很详细了！哪里需要等到今天才说试验呢？
问：辨别药物的方法，以形色气味分别五行，配合脏腑，主治百病，这确实是药理的大纲！但是物理之间的感应又有不在形色气味上讨论的。比如琥珀拾起草芥，磁石吸引针，阳起石能够飞升，蛇畏惧蜈蚣，蜈蚣畏惧蟾蜍，蟾蜍畏惧蛇，相互制约相互畏惧，都不在形色气味上讨论，这是什么缘故呢？
答：这是利用药物的“性”来治疗的。辨别药物的形色气味，正是为了考察它的“性”，如果真的掌握了它的性，那么形色气味的道理就都包含其中了。所以大凡辨别药物，必须先辨别其性。例如磁石，时间久了会化成铁，是铁的母亲。它吸引针，是同气相求，如同子来就母。从药性理论来说，石属金，铁属水，磁石秉承金水之性，而归于肾，所以它能从肾中吸取肺金之气，使其回归根本。琥珀是松脂入地所化，松为阳木，其脂液为阳汁。性能粘合，时间久了化为凝吸的性质。大概是因为它的汁液外凝，阳气内敛。摩擦使其发热，则阳气外发而其体粘；停止摩擦使其冷却，则阳气内返而其性收吸。所以遇到草芥就能粘吸。人体的魂属阳，但藏于肝血阴分之中，这与琥珀的阳气敛藏于阴魄之中，没有什么不同，所以琥珀有安魂定魄的功效。西洋化学认为磁石、琥珀内有电气，其能吸引者，都是电气发力，能收引之。有阴电，有阳电。凡是物体中含阳电的，遇到含阴电的物体就吸引；含阴电的，遇到含阳电的物体就吸引。若阴电遇阴电之物即相排斥，阳电遇阳电之物也相排斥，他们的论述很详尽！琥珀能拾起草芥而不能吸铁，磁石能吸铁而不能拾起草芥，是因为所含的电气不同。然而西洋人单以气论，还不如中国兼以质论，那样道理更为明显。磁石的质地类似铁，所以以类相从而吸铁。琥珀的质地能粘，所以以质为用而抬草芥。辨别药性的人，贵在体用兼论。阳起石生于泰山山谷，是云母石的根。那座山冬天不积雪，夏天则生云，积阳上升。所以它有时乘火气而上飞，有时随日气而升腾。凡是人患病阳气下陷，阳具不举的，用它来升举阳气，也是以阳助阳的道理罢了！蛇身形长，是秉承水气。爬行时曲折，是秉承太气。在十二地支中属巳，在方位居北，在星象为苍龙。总观于天，可知蛇只是水木二气所生。蜈蚣生于南方干燥土中且味道大辛，是秉燥金之气所生。蛇畏惧蜈蚣，是因为金能克木。蜈蚣畏惧蟾蜍，是因为蟾蜍秉承月精生于湿地，是秉湿土之气所生，湿能胜燥，所以蜈蚣畏惧蟾蜍。蟾蜍畏惧蛇，则是风能胜湿，木能克土的道理。趁此推求，那么凡是相畏、相使、相反的道理都可以类推。
问：万物各有其性，那成就这种性的原因是什么呢？
答：追溯其产生的缘由而成就这种性。秉承阳之气而生的，其性为阳。秉承阴之气而生的，其性为阴。有的秉承阴中之阳，有的秉承阳中之阴。总体要看其生成情况来加以区别，大概必须探究一物的始终以及形色气味的差异，分辨之后才能确定其性。例如人参，有人说它补气属阳，有人说它生津属阴。只因只论气味，而不探究人参产生的原理，所以不能确定其性。我曾询问过关东人并友人姚次梧，他从辽东回来讲得很详细，与《本草纲目》记载无异。《本草纲目》载有人参歌曰：“三五加，背阳向阴，若来求我， 树相寻。”我所听到的，也说人参生于辽东树林阴湿之地，也有人工种植的，也必须种在阴林内。因为生于阴湿，秉承水阴润泽之气。所以味道苦甘而有汁液，发芽长出三或五片叶子，三是阳数。这苗从阴湿中发出，是由阴生阳。所以在甘苦阴味之中，饶有一番生发阳气的气机，这气是可以品尝得到的。人身元气，由肾水中以上达于肺，生于阴而出于阳。与人参由阴生阳，是同一个道理，所以人参大能化气，气化而上行，出于口鼻，就是津液。人参生津的道理如此，不仅仅因为其味道。即使仅从气味论，甘苦中含有生发之气，也只成为由阴出阳的气味罢了。
问：人参不生于东南，而生于北方。古时产于上党，现在产于辽东、高丽，都属于北方。这是什么原因呢？
答：这正是人参产生的原理，不探究这一点还难以获得人参的真性。大概北方属水，在卦象为坎卦，坎卦外阴而内阳。人参生于北方，正是阴中之阳。坎卦为水，天阳之气，都发于水中。看西洋人用火煎水，则气出，而气附着于物体，又复化为水。可知水为气之母，气从水而出！人身肾与膀胱属水，水中含阳，化气上行，出于口鼻，则为呼吸；充于皮毛，则为卫气。只是这肾与膀胱，水中之阳，化气而充满周身。所以《内经》说：“膀胱者，洲都之官，气化则能出矣。”这与天地水中含阳，化而为气，以周遍万物，本属一个道理。水在五行属北方，人参生于北方，秉承水中阳气，所以与人之气化相合，因此大能补气。不只是人参如此，凡是一切药物，都应当探究其生长之源，然后其性才可得知。生于北方的，有阴中之阳的药，那么知生于南方的，有阳中之阴的药，如朱砂就是。人参属水中之阳，丹砂则属火中之阴。产于辰州的丹砂，名叫辰砂。世人用硫黄、水银二物锻炼变为赤色，来冒充辰砂，又有灵砂，也用这两味炼成，名叫二气砂。都说它们有补坎填离的功效，方法本于抱朴子。因为抱朴子炼丹砂，服用后成仙，后人于是有了炉鼎之术。沿袭至今，还有辰砂、灵砂两种药，都是用硫黄、水银两味炼成的。水银是石中的阴汁，硫磺是石中的阳汁。合在一起锻炼，使水银之阴全部归于阳，变为纯赤色，与丹砂的颜色无异，但这是人力造成的。阴返为阳，是阴已尽而阳独存，且有火炼之毒，用它来助阳退阴可以，用来补阳益阴则不行。不如丹砂，由天地自然熔铸而成，阳中含阴，外露火色，内含水阴。制造灵砂、辰砂的人，须用硫黄、水银两味合锻，才能变成红色，则知丹砂，也必然具备硫黄、水银相合之性，才能变化为纯赤之色。但丹砂是天地阴阳之气自然锻炼，不假火力，极其神妙，不可以用水银、硫黄分开来论述丹砂。火体之中含有水气，所以丹砂能入心益阴以安神。又取水银的方法，将丹砂烧之即出水银。既烧过的砂脚不足用，因为其内的阴汞已流失，阳中无阴了。水银有毒，是积阴无阳。总之，合硫黄、水银而作灵砂、辰砂，不具有阳中含阴之性。分水银和砂脚为二物，则更是阴阳各异，均非朱砂的本性，只有天地南方离火自然熔成的朱砂，外具火色，内含水阴，合乎离卦外阳内阴之象，离中之阴即坎之水。朱砂火色而内含水银，即离火中含坎水之象，故能补坎之水以填离宫，养血安神，此为第一。这可以与人参对照勘验！人参秉水中之阳而补气，朱砂秉火中之阴而养血。一生北方，一生南方。就此二物，便知南北水火阴阳血气之理了！夫南北水火，虽非截然分开，究之各有所属。故北方属水，多生气……
Disciple Zhang Shirang (courtesy name Bolong) from Dengzhou respectfully inquires; Tang Zonghai (pseudonym Rongchuan) from Tianpeng, Shu, writes.
Question: Medicinal substances are merely insects, stones, earth, grass roots, and tree barks—things of a different category from humans—yet they can treat human diseases. Why is this so?
Answer: Heaven and Earth consist only of the dynamic flow of Yin and Yang Qi (vital energy), which form the Five Movements (Metal, Wood, Water, Fire, and Earth constitute the Five Movements). These interact oppositely to form the Six Qi (Wind, Cold, Dampness, Dryness, Fire, and Heat are the Six Qi). Humans are born under Heaven and close to Earth, inheriting the Five Movements and Six Qi of Heaven and Earth to generate the Five Zang Organs (Zang organs are solid organs responsible for storing essence) and Six Fu Organs (Fu organs are hollow organs responsible for receiving and digesting food and waste). Although all things differ from humans, none fail to originate from the single Qi of Heaven and Earth. It is simply that things obtain a partial aspect of this Qi, whereas humans obtain the complete aspect. If the Qi in the human body becomes excessive or deficient, disease arises. We then borrow the partial aspect of a medicinal substance's Qi to regulate our body's excesses and deficiencies, restoring balance, thus eliminating disease. This is essentially borrowing the Yin and Yang of external objects to transform the Yin and Yang of the human body; hence, Shennong used herbs to treat diseases.
Question: Shennong tasted hundreds of herbs, matching the Five Movements and Six Qi of Heaven and Earth with the Five Zang and Six Fu Organs of the human body, carefully distinguishing their properties and flavors to treat myriad diseases. This was indeed precise and detailed! However, Western medical methods recently emerged, relying entirely on dissection, claiming that ancient Chinese scholars had never seen the internal organs and that prescribing medicine based on empty speculation is unreliable. Is this true or false?
Answer: Not so. When Westerners first established their medical methods, they necessarily had to dissect to know the internal organs. Ancient Chinese sages had already clearly defined the names and categories of the Five Zang and Six Fu Organs. Why resort to dissection today? During Shennong’s time, when medicine was created, perhaps dissection was performed, or perhaps the sages truly perceived the internal organs directly; these details need not be debated. However, the fact that he established the names of the Five Zang and Six Fu Organs corresponding to real entities implies that one must have seen them personally. Did ancient sages never see the internal organs? The *Lingshu* (Spiritual Pivot) states: "The Five Zang and Six Fu Organs can be viewed by dissection." Based on this text, we know ancient sages had performed dissections. Moreover, Western dissection only knows layers and structures but does not understand meridians; it only knows physical forms but not Qi transformation. Modern Chinese medicine and Western medicine each have their strengths and weaknesses. However, compared to the ancient classics *Neijing* (Inner Canon) and *Benjing* (Original Classic), Western medicine falls far short.
Question: Westerners claim their use of drugs relies entirely on experimentation, whereas China merely matches flavors and odors to organs without experimental verification, making the Western experimental method superior. Is this argument correct?
Answer: In China, after Shennong tasted the herbs, the colors, shapes, flavors, odors, and the organs and diseases they treated were established with no errors. The so-called "tasting herbs" is itself experimentation. After the careful examination by several sages, it is already quite detailed. Why wait until today to speak of experimentation?
Question: The method of distinguishing herbs involves categorizing the Five Elements based on color, shape, flavor, and odor, matching them to the Zang and Fu Organs, and treating various diseases. This is indeed the main principle of pharmacology! However, there are interactions between physical entities that cannot be explained solely by color, shape, flavor, and odor. For example, amber attracts straw, lodestone attracts needles, Yangqi Stone can rise into the air, snakes fear centipedes, centipedes fear toads, and toads fear snakes. These mutual restraints and fears are not discussed in terms of color, shape, flavor, or odor. What is the reason?
Answer: This treats the herb based on its "Nature" (Xing, inherent character/property). Distinguishing the color, shape, flavor, and odor of herbs is precisely to examine their Nature. Once the Nature is grasped, the principles behind color, shape, flavor, and odor are encompassed. Therefore, when distinguishing herbs, one must first distinguish their Nature. Take lodestone as an example: over time, it turns into iron; it is the mother of iron. Its attraction to needles is due to like Qi seeking like Qi, akin to a child returning to its mother. From the perspective of herbal nature, stone belongs to Metal, and iron belongs to Water. Lodestone embodies the Nature of Metal and Water and corresponds to the Kidney. Thus, it can absorb the Qi of Lung Metal from the Kidney and return it to the root. Amber is formed from pine resin buried underground. Pine is Yang Wood, and its resin is Yang fluid. Its nature is adhesive; over time, it develops a cohesive and absorbing quality. Generally, its fluid coagulates externally, while its Yang Qi内敛 (internally retains). When rubbed to generate heat, Yang Qi moves outward, making it sticky. When stopped and allowed to cool, Yang Qi returns inward, making it absorbing. Hence, it can pick up straw. The Human Soul (Hun) is Yang but resides within the Yin blood of the Liver. This is no different from Amber's Yang Qi being contained within its Yin essence. Therefore, Amber has the function of calming the Hun and stabilizing the Po (corporeal soul). Western chemistry posits that lodestone and amber contain electricity; their ability to attract is due to electrical force. There is negative electricity and positive electricity. Objects containing positive electricity attract those containing negative electricity, and vice versa. Negative electricity repels negative electricity, and positive electricity repels positive electricity. Their explanation is thorough! Amber can pick up straw but not iron; lodestone can attract iron but not straw, because the electricity they contain differs. However, Westerners discuss only Qi, whereas China discusses both Qi and Substance (Zhi), making the principle even clearer. Lodestone's substance resembles iron, so it attracts iron by similarity. Amber's substance is adhesive, so it picks up straw by its material property. Those who discern herbal nature value discussing both Substance and Function. Yangqi Stone grows in the valleys of Mount Tai and is the root of mica. The mountain does not accumulate snow in winter but generates clouds in summer due to accumulated Yang rising. Thus, it sometimes flies upward with Fire Qi or ascends with Sun Qi. For patients suffering from sinking of Yang Qi or impotence due to Yang deficiency, it is used to raise Yang Qi, following the principle of using Yang to assist Yang. Snakes have long bodies, embodying Water Qi. Their winding movement embodies Tai Qi. In the Earthly Branches, they correspond to Si; in direction, North; in constellations, Azure Dragon. Observing from heaven, snakes are generated by Water and Wood Qi. Centipedes grow in the dry soil of the South and taste pungent and hot, generated by Dryness and Metal Qi. Snakes fear centipedes because Metal controls Wood. Centipedes fear toads because toads embody the essence of the Moon, grow in wetlands, and are generated by Dampness and Earth Qi. Dampness overcomes Dryness, so centipedes fear toads. Toads fear snakes because Wind overcomes Dampness, and Wood controls Earth. By reasoning this way, the principles of mutual restraint, mutual enhancement, and opposition among herbs can be deduced.
Question: All things have their own nature. What causes them to acquire this nature?
Answer: Trace their origin to understand how they acquire this nature. Those generated by inheriting Yang Qi have a Yang nature. Those generated by inheriting Yin Qi have a Yin nature. Some inherit Yin containing Yang, others Yang containing Yin. One must generally observe their generation to distinguish them. One must investigate the beginning and end of an object and the differences in its color, shape, flavor, and odor to determine its nature. Take Ginseng as an example. Some say it tonifies Qi and belongs to Yang; others say it generates fluids and belongs to Yin. This is because they only discuss flavor and odor without investigating the principle of Ginseng's growth, thus failing to determine its nature. I once asked people from Guandong and my friend Yao Ciwu. Upon returning from Liaodong, he spoke in detail, consistent with the *Bencao Gangmu* (Compendium of Materia Medica). The *Bencao Gangmu* contains a song about Ginseng: "Three or five leaves, facing away from Yang towards Yin; if you seek me, follow the trees." What I heard also says Ginseng grows in the shady and damp forests of Liaodong. Cultivated Ginseng must also be planted in shady woods. Growing in shade and dampness, it inherits the moistening Qi of Water and Yin. Thus, it tastes bitter and sweet and contains juice. It sprouts three or five leaves; three is a Yang number. This shoot emerges from the damp shade, representing Yang arising from Yin. Therefore, within its bitter and sweet Yin flavors, there is a vibrant Yang-generating Qi, which can be tasted. The Yuan Qi (Primary Qi) of the human body rises from Kidney Water to the Lungs, born from Yin and emerging from Yang. This is the same principle as Ginseng generating Yang from Yin. Hence, Ginseng greatly transforms Qi. Transformed Qi rises and exits through the mouth and nose, becoming Jin Ye (body fluids). This is the principle of Ginseng generating fluids, not merely due to its taste. Even discussing flavor and odor, the pungency and sweetness contain a generating Qi, forming a flavor that emerges from Yin to Yang.
Question: Ginseng does not grow in the Southeast but in the North. Historically, it grew in Shangdang; now, it grows in Liaodong and Korea, all in the North. Why is this?
Answer: This is exactly the principle of Ginseng's growth. Without investigating this, one cannot grasp its true nature. The North belongs to Water, corresponding to the Kan hexagram (☵). The Kan hexagram is Yin outside and Yang inside. Ginseng growing in the North represents Yang within Yin. Kan represents Water. Heavenly Yang Qi originates from within Water. Observing Westerners boiling water, steam emerges, condenses on objects, and turns back into water. This shows Water is the mother of Qi, and Qi emerges from Water! The Kidneys and Bladder belong to Water in the human body. Water contains Yang, which transforms into Qi and rises. Exiting through the mouth and nose, it constitutes respiration; filling the skin and hair, it constitutes Wei Qi (Defensive Qi). It is this Yang within the Water of the Kidneys and Bladder that transforms into Qi and fills the entire body. Thus, the *Neijing* states: "The Bladder is the official of the reservoir; when Qi transforms, excretion occurs." This aligns with the principle that Heaven and Earth's Water contains Yang, transforming into Qi to permeate all things. Water belongs to the North in the Five Elements. Ginseng grows in the North, inheriting the Yang Qi of Water, thus harmonizing with human Qi transformation, thereby greatly tonifying Qi. This applies not only to Ginseng but to all herbs: one must trace their origin to know their nature. Since there are Yang-within-Yin herbs growing in the North, there must be Yin-within-Yang herbs growing in the South, such as Cinnabar (Zhusha). Ginseng belongs to Yang within Water; Cinnabar belongs to Yin within Fire. Cinnabar produced in Chenzhou is called Chensha. People smelt Sulfur and Mercury to turn red, passing it off as Chensha. There is also Lingsha, made from these two ingredients, called Erqi Sha. It is claimed they have the effect of tonifying Kan and filling Li, a method derived from Baopuzi. Because Baopuzi refined cinnabar and became immortal, later generations developed furnace techniques. Until today, Chensha and Lingsha remain, both made from Sulfur and Mercury. Mercury is the Yin juice of stone; Sulfur is the Yang juice of stone. Smelting them together transforms Mercury's Yin entirely into Yang, turning pure red, identical in color to Cinnabar, but artificially created. Yin returning to Yang means Yin is exhausted and only Yang remains, accompanied by the toxicity of fire refinement. It can assist Yang and dispel Yin, but cannot tonify Yang and benefit Yin. It is inferior to natural Cinnabar, forged by Heaven and Earth, containing Yin within Yang, showing Fire color externally and Water Yin internally. Those who make Lingsha and Chensha must smelt Sulfur and Mercury to turn red, proving Cinnabar must possess the combined nature of Sulfur and Mercury to change into pure red. However, Cinnabar is naturally refined by Heaven and Earth's Yin and Yang Qi, without artificial fire, which is miraculous. One cannot analyze Cinnabar separately by Mercury and Sulfur. Fire contains Water Qi, so Cinnabar enters the Heart to benefit Yin and calm the Spirit. To extract Mercury, Cinnabar is heated, releasing Mercury. The remaining slag is useless because its internal Yin Mercury has escaped, leaving Yang without Yin. Mercury is toxic, representing accumulated Yin without Yang. In summary, combining Sulfur and Mercury to make Lingsha and Chensha lacks the nature of Yang containing Yin. Separating Mercury and slag results in distinct Yin and Yang, neither reflecting the true nature of Cinnabar. Only Cinnabar naturally fused by Southern Li Fire possesses Fire color externally and Water Yin internally, conforming to the Li hexagram (☲) image of Yang outside and Yin inside. The Yin within Li is the Water of Kan. Cinnabar's Fire color containing Mercury reflects Li Fire containing Kan Water. Thus, it can tonify Kan Water to fill the Li Palace, nourish Blood, and calm the Spirit. This is primary. This can be compared with Ginseng! Ginseng inherits Yang from Water to tonify Qi; Cinnabar inherits Yin from Fire to nourish Blood. One grows in the North, one in the South. From these two substances, one can understand the principles of North/South, Water/Fire, Yin/Yang, Blood, and Qi! Although North/South and Water/Fire are not strictly separate, they have specific associations. Thus, the North belongs to Water, generating life...