问曰∶苍耳子、蔓荆子皆草之
实也，何以皆能上升？花椒、橘红皆木之实也，何以皆能外散？
答曰∶果实仁核之主收降，其
大端也，亦有须合形色气味论之，方为确当。苍耳有芒而体轻松，蔓荆味辛而气发散，故皆
有升性，亦核实中之变格也。至于花椒、橘红，气味辛温故能升散，然此二物仍能降气，且
皆皮壳也，故益有升性。至于椒之目能止自汗，橘之核能治疝气，则纯于下降而不升发。盖
同是果实，又有皮肉仁核之分。皮肉在外，容有升散之理，仁核在内，则专主收降，断无升
散。是以牵牛子、车前子皆兼降利，荔枝核、山楂核皆主降散；白蔻仁、西砂仁味虽辛，而
究在温中以降气；柏子仁、酸枣仁功虽补，而要在润心以降火。至于杏仁之降气，桃仁之降
血，又其显焉者也！
问曰∶药之茎身，在根梢之间，居不升不降之界，自主于和，然亦有偏于升，偏
于降者，
何也？
答曰∶此亦视气味之轻重以定之也，若形既居上下之交，而气味和平，则不升不
降，
一主于和。藿香身、紫苏身气味和平，所以专主和气。藿香味甘则和脾胃之气，紫苏味辛则
和肝肺之气，可升可降皆以其为草之身茎故也。竹茹象周身之筋脉，则能和筋脉，松节象人
身之骨节，则能和骨节；白通草象人身之膜油，故能通达膜油，上可通乳下可通小便。皆是
茎身主和，可升可降，各从其类之义。至于苇茎，中空而直上，且其味淡，故属气分，功专
于升，《金匮》用以吐肺中之脓，正取直上透达之义。荷茎中空而气味
于水，故能升达清阳之气。葱白中空而气味烈，则升兼发散。此皆茎也，气味皆轻清，故皆
主升。他如木通茎亦通透，然系藤蔓，形与一茎直上者不同，且味苦泄，故主下降而通利小
便。苏木者，木之身也，色红味咸，象人身周身之血，故主于行血。秦皮者，木之皮也，象
人身之皮，味苦兼降湿热，故仲景用治皮肤发黄之证。棕皮丝毛如织，象人脉络，味涩能收
降，故用治吐血、衄血，以降脉络之血、血结。乳香树身之脂，象人身之脓血，故治人身疮
脓等病。杜仲柔敛，象人筋膜色紫黑，味纯浓，故入肝肾，以强人身之筋骨。凡此之类，岂
能尽举，或升或降或补或和，各别其气味形质，而细分之，则用之自
问曰∶论药单言枝叶，而不论花，何也？
答曰∶花即赅于枝叶类也，枝叶主散，故花之
性亦多主散。
问曰∶芙蓉花何以不主散，而主收？旋复花何以不主散，而主降？
答曰∶此亦视
其形气而定之也。芙蓉秉秋金之气，而质又胶枯，故能收敛，为箍疮妙药。旋复花滴露而生，
花又微咸，故主润利去痰。他如枇杷叶之利，槐枝之清，皆随气味偶然异用，非枝叶花之本
性也。故凡花多散头目之邪，头目居上而花居茎梢之上，气更轻扬，故多归头目而散其邪也。
甘菊花气香味平，散头目之风邪；金银花散阳明头目之风热；辛夷花散脑鼻内之风寒；密蒙
花散眼内之风邪；总见花在梢上，故上行头目。若夫叶在四旁，则主四散，故能去周身
内之风寒。竹叶能清肌肉中
之热，仲景竹叶石膏汤正取竹叶之散也；菊叶为治疮要药，
亦因其性散去肌肉中之风邪也；蕤 叶亦然，但叶菊小而多尖桠，故主散疮，蕤 叶大有毛，
性专重在叶，专得风气，故古有蕤 膏，主去周身之风；荷叶能散皮肤之热；桃叶能散血分
之寒热；苏叶能散气分之寒热。盖凡草木之叶，多得风气，故多主散，周义所谓“风以散之
也”。叶大有芒角，如八角风、苍耳叶、巡骨风之类，皆叶大而有芒角，均主散风。凡枝多
横行，故主四散及达四肢。紫苏旁枝，散胁助之结气；桂枝行四肢；桑枝、桃枝、槐枝皆行
四肢，皆取横行四达之象。
问曰∶药有用根、用苗、用首、用尾、用节、用芽、用刺、用皮、用心、用汁、
用筋、
用瓤、其用不同，请详言之。
答曰∶此无他意，只取药力专注处，以与病相得而已。有如麻
黄必用苗，以其苗细长中空，象人毛孔，而气又轻扬，故能发汗，直走皮毛。亦有时用麻黄
根者，则以其根坚实而味涩，故能止汗。苗空则通，根实则塞，亦阴阳通塞互换之理。常山
用苗，取其上透膜膈以导痰上出。商陆用根，取其内透膜膈以导水下行。用苗者则升，
者则降，升降异用，亦各从
其类也。当归有用首尾之别，首之性升，故主生血；尾之性
降，故主行血。地榆有用首尾之别，首之气味浓，故行血更有力；尾之药味薄，故行血之力
轻。用节者如松节，治人之骨节。牛膝其节如膝，能利膝胫，以其形似也。藕节中通，能行
水，故用以行血分之湿热，而能清瘀血。藕在水中节又结束极细，而其中仍能通水气，用治
淋症尤宜。淋是水窍通而不通，藕节在水中，不通而通，且色能回紫变红，又入血分，以治
淋症尤宜。用芽者，取其发泄。如麦本不疏利，而发芽，则其气透达疏泄水谷，以
谷本不能行滞，因发为芽，
则能疏土，而消米谷。黄豆发芽，则能升达脾胃之气，
故仲景着蓣丸用之以补脾。赤小豆发芽，则能透归脓血，故仲景赤豆当归散用之以排脓。用
刺者有两义，攻破降利用皂刺、白棘刺是矣。二物锐长，故主攻破。设刺不锐而钩曲，刺不
长而细软，则不破利而和散，能息风治筋。如钩藤刺、红毛五加皮、白蒺藜之类是也，盖勾
芒为风木之神物，秉之而生钩刺芒角，故皆能和肝木，以息风治筋也，用皮者，以皮治皮之
义，故姜皮、茯苓皮、橘皮、桑皮、槟榔皮皆能治皮肿。用心者，取其以心入心
心以温心气，茯神木用以安
心神；莲子心用以清心火；竹叶心亦能清心火，是皆
以心入心之义。其用汁者，或取象人之水津，如姜汁、竹沥以去痰饮，从水津治之也；或取
象人身之血液，如藕汁、桃胶以清瘀血，从血液治之也。用筋者，如续断多筋，故续绝伤；
秦艽肌纹左右交缠，故治左右偏风，筋脉疼痛之症。杜仲内有筋膜，人身之骨连于筋，筋连
于膜，杜仲之筋膜能伸能缩，极其坚韧，故能坚人之筋骨。竹茹象筋脉，则清脉络之热，以
和血。橘络、栝蒌皆能治胸膈间之结气，取橘之筋络、蒌之膜瓤，有似人胸中之膜膈，故治
之也。橘皮腹毛形圆而红，有似人腹之象，故二物又治人大腹之气，皆取其象也。各物略有
不同者，又在气味各别。故各归其脏腑，而主治亦异，药难尽举，当通观之。
问曰∶仲景用药，有十枚、十四开、三枚、五枚等法，似其取数亦自有理。今《本
草》
中亦有以数得名者，如三七、三棱、八角茴、六神曲、五加皮、两头尖之类。既以数得名，
岂不以数为治耶？
答曰∶天地间物不外气数二者，而实则数生于气。气多者数多，气少者数
少。得气之先则其数居前，得气之后则其数居后，故水生于天一，火生于地二。得气
数奇，得气之阴则数偶。故
何图五行之数互为生成，即其数便可测其气也。至于用药，
十枚、十四开、五枚、一枚之法，不过量药多寡以成其剂。非以此数，便乃握造化之权也。
若天地生成而有此数者，如三棱、三七、八角茴、五加皮等，又因秉气之阴阳以成其数之奇
偶。辨药者，即可本其数之奇偶以定药之阴阳，非其数能治病，实因其数而知其药所主治也。
三七之叶，非三即七，其数不爽。盖秉木之气，故得三数，秉火之气，故得七数。与河图木
火之数相合。木火之脏属肝与心，于人身司血。三七叶青，而有红筋，亦是木火之色，故其
根能化瘀行血，只完其心火生血。肝木统血之令而已，能知三七之名义，则其性已得三
棱色白，苦温行气。诸书皆用以破血中之气，以其苗叶与根，均作三楞之状，三为木数，故
能入肝之血分。色白属气，味苦温，主行气，故能破气，为血中行气之品。八角茴气温，得
木之气，八又木之数也，其能温中者，亦是以木疏土，木邪退而土自受益，为补土温肝之药。
今人作酱必加此料，既香且温洵，合胃气。六神曲配方之色，合六药腐化，而为神曲，土能
化物之义。土奇旺于四方，而四方又归于中土，故六药腐而为曲，功专入脾胃，消化水谷。
两头尖系雄鼠屎，鼠性能穿墙穴，而其屎又两头锐利，如其寓有攻利之性，在故主攻破。此
皆即其数以明其气，而主治自然不谬。又如人参一药，张景岳解为阳药，陈修园解为阴
谓阳药者，以其益气也；谓
阴药者，以其生津也。二人异论，皆因未即人参之气与数，
而合考之耳。余友姚次梧亲到辽东，见种人参者，皆于深林湿润处种之，可知其秉水阴之气
而生。然其生也，茎必三桠，叶必五加，三五阳数也。据气与数合论之，则知人参生于阴，
而成于阳。盖润湿深林，阴也，一生人参，即成其为三五之数，则为阳矣，人身之气阳也。
而
生于肾水之中，由阴出阳，与参之生于阴，而成为阳者，盖无以异。故参为化津补气之圣药。
盖即其数知其气，而人参之本性乃见。至于色白入肺，味甘入脾，微苦生津，微温益气，其
说犹浅。
问曰∶神农以本草名经，而其中多及金石，递于禽兽昆虫，何也？
答曰∶草木最多，故
以为主名。但草木虽备五行，然其得甲乙之气较多，于人之五脏六腑气化或未尽合。故又济
之以金石昆虫，而禽兽血肉之品，尤与人之血肉相近，故多滋补。比草木昆虫金石之品，更
为见效，草木，植物也；昆虫，动物也。动物之攻利，尤甚于植物，以其动之性，本能行而
又
具攻性，则较之植物本不能行者，其攻更有力也。鳖甲攻破肝气，去症瘕。穿山甲性能穿山，
从地中出，故能攻疮脓使之破，又能攻坚积使之散。水蛭锐而善入，呢能吮血，故主攻血积。
虻飞而食血，故主行上下之血。但动物皆血肉之品，入血分者多，故以上诸药皆主攻血。惟
鳖甲，甲得金水之性者，尚能兼攻气分耳。动植之物，性皆不镇静也，惟金石性本镇静，故
凡安魂魄、定精神、填塞镇降，又以金石为要。金箔能镇心神，心神浮动赖肺气以收止之，
故《内经》言肺为相传之官，以辅相其心君也。黄金本肺金之气，以镇静其心神，与相传之
镇抚其君无以异也。朱砂之镇补心神，则直归于心，以填补之。龙骨亦重能潜阳气，故亦能
镇心神。白银能定惊，小儿惊风、孕妇胎动，多用之，乃是以肺金平肝木，以重镇制浮动也。
赤石脂、禹余粮，石中之土，又具涩性，故以之填涩肠胃。铜乃石中之液，色升象血，故能
入血分，性能溶铸坚凝，能故能续接筋骨，为跌打接骨之药。自然铜有火血自熔入血分，熔
铸接骨，尤为异品。此等皆草木昆虫所不逮者也。至于禽兽血肉，与人无异，多能补益。猪
肉性平，则以为常食，而油润之功专于滋燥。牛肉性温，则能补脾胃。鸭得金水之性，则肉
能性滋肺。鸡得木火之性，则肉能温肝。羊肉膻而温肝。羊肝尤能入肝，以散结气。猪肝亦
然
水
畜，以水生木，故能治目疾。猪肾入肾，脊髓入髓，皆是各从其
类。猪之油纲，象人身之油纲，而其上之胰子油，更属润油。且归油膜，用为引导，治油膜
中之疾，并治膈食肠枯之病。仲景猪膏发煎，治燥屎，即此意也。猪肤是猪项皮，仲景以之
治咽痛，亦取其引归于项之义。兽之灵异无如鹿，其宿以头顾尾能通督脉。督者，肾脉坎中
一阳之主脉也。鹿生北方，得坎中一阳之气，故其督脉旺，而脊与脑髓极足。是以上发而生
角，每年一换，初生则为鹿茸，茸之精气极足，为补髓、强精、壮阳、益血之圣药。但其性
上行，凡是血逆火逆者，不宜用。惟血虚火弱阳不举、气不上者，乃为合宜。鹿胎则浑然元
气，归下焦，而不上行，为种子益肾补胞宫之妙药。龟之性伏，而其精在板，能通任脉。任
为离中之阴，以下交于督，合为既济之象，故龟板益阴以滋心肾，与鹿茸确是对子。虎骨有
猛力，故强筋壮骨，虎啸风生风从虎，故虎骨为治中风风痛之药。兽可食者多，兹其尤功效
者，几此金石禽兽诸品，能助草木之所不递，故本草兼用之。
问：苍耳子和蔓荆子都是草本植物的果实，为什么都能具有上升的药性？花椒和橘红都是木本植物的果实，为什么都能具有向外发散的作用？
答：果实和种子（仁核）的主要功效是收敛和下降，这是大致的规律。但也必须结合它们的形状、颜色、气味来综合判断，这样才准确。苍耳子有芒刺且质地轻松，蔓荆子味辛且气机发散，所以它们都具有升发的特性，这是果实中特殊的变格情况。至于花椒和橘红，因为气味辛温，所以能升散；但这两者又能降气，而且它们都属于皮壳类，所以更增加了升散的药性。然而，花椒的种子（椒目）能治疗自汗，橘子的种子（橘核）能治疗疝气，这些则是纯粹主于下降而不升发。大概同是果实，又有皮、肉、仁、核的区别。皮和肉在外，可能有升散的道理；仁和核在内，则专门主于收敛下降，绝无升散之理。因此牵牛子和车前子都兼有降下通利的功效，荔枝核和山楂核都主于降下消散；白豆蔻仁、西砂仁虽然味道辛，但最终是在温中而降气；柏子仁、酸枣仁虽然功效是补益，但关键在于润心以降火。至于杏仁降气、桃仁降血，更是明显的例子！
问：药物的茎干部分，位于根梢之间，处于不升不降的界限，主要主持调和，但也有偏于升、偏于降的情况，为什么呢？
答：这也是根据气味的轻重来决定的。如果形态既处于上下交接之处，而气味平和，那么就不升不降，主要主持调和。藿香的茎、紫苏的茎气味平和，所以专门主持和气。藿香味甘，所以调和脾胃之气；紫苏味辛，所以调和肝肺之气，可升可降都是因为它们是草本植物的茎身。竹茹像全身的筋脉，所以能调和筋脉；松节像人体的骨节，所以能调和骨节；白通草像人体的膜油（筋膜间的油脂），所以能通达膜油，上可通乳，下可通小便。这些都是茎身主持调和，可升可降，各随其类的道理。至于苇茎，中空而直上，且味道淡，所以属于气分，功效专于升，《金匮要略》用它来吐出肺中的脓液，正是取其直上透达的意义。荷茎中空且气味与水相关，所以能升达清阳之气。葱白中空且气味猛烈，所以升散兼具发散。这些都是茎，气味都轻清，所以都主升。其他如木通茎也通透，但它是藤蔓，形状与一茎直上的不同，且味道苦泄，所以主下降而通利小便。苏木是木的茎，色红味咸，像人体全身的血液，所以主于行血。秦皮是木的皮，像人体的皮肤，味苦兼降湿热，所以张仲景用它治疗皮肤发黄的症状。棕皮丝毛如编织，像人体的脉络，味涩能收降，所以用于治疗吐血、衄血，以降低脉络之血和血结。乳香是树身的树脂，像人体的脓血，所以治疗人体疮脓等疾病。杜仲柔敛，像人的筋膜，色紫黑，味道纯浓，所以入肝肾，以强健人体的筋骨。凡此之类，岂能一一列举，或升或降或补或和，分别其气味形质，而细分之，使用自然得当。
问：论述药物时单说枝叶，而不说花，为什么呢？
答：花就包含在枝叶类中，枝叶主散，所以花的性质也多主散。
问：芙蓉花为什么不主散，而主收？旋复花为什么不主散，而主降？
答：这也是视其形状和气机来决定的。芙蓉秉受秋金之气，而且质地胶枯，所以能收敛，是箍疮的妙药。旋复花滴露而生，花又微咸，所以主润利去痰。其他如枇杷叶的利，槐枝的清，都是随着气味偶然产生的不同用途，并非枝叶花的本性。所以凡是花多疏散头目的邪气，头目居上而花居茎梢之上，气更轻扬，所以多归头目而散其邪。甘菊花气香味平，疏散头目的风邪；金银花疏散阳明经头目的风热；辛夷花疏散脑鼻内的风寒；密蒙花疏散眼内的风邪；总见花在梢上，所以上行头目。至于叶在四旁，则主四方发散，所以能去除周身内外之风寒。竹叶能清除肌肉中的热，张仲景的竹叶石膏汤正是取竹叶的散邪作用；菊叶是治疗疮疡的要药，也是因其性散去除肌肉中的风邪；蕤仁叶也是这样，只是叶菊小而多尖叉，所以主散疮，蕤仁叶大有毛，性质专重在叶，专得风气，所以古有蕤仁膏，主去周身之风；荷叶能散皮肤之热；桃叶能散血分之寒热；苏叶能散气分之寒热。大概凡草木之叶，多得风气，所以多主散，周义所谓“风以散之”。叶大有芒角，如八角风、苍耳叶、巡骨风之类，都是叶大而有芒角，均主散风。凡枝多横行，所以主四方发散及到达四肢。紫苏旁枝，散胁肋部的结气；桂枝行四肢；桑枝、桃枝、槐枝皆行四肢，都是取横行四达的形象。
问：药物有用根的、用苗的、用首的、用尾的、用节的、用芽的、用刺的、用皮的、用心的、用汁的、用筋的、用瓤的，用法不同，请详细说说。
答：这没有别的意思，只是取药力专注的地方，以与病症相契合罢了。比如麻黄必用苗，因为其苗细长中空，像人的毛孔，而且气又轻扬，所以能发汗，直走皮毛。也有时用麻黄根的，是因为其根坚实而味涩，所以能止汗。苗空则通，根实则塞，也是阴阳通塞互换的道理。常山用苗，取其向上透达膜膈以引导痰液从上而出。商陆用根，取其向内透达膜膈以引导水液下行。用苗的则升，用根的则降，升降用途不同，也各从其类。当归有用首尾的区别，首的性质升，所以主生血；尾的性质降，所以主行血。地榆有用首尾的区别，首的气味浓，所以行血更有力量；尾的药味薄，所以行血的力量轻。用节的如松节，治疗人的骨节。牛膝其节像膝盖，能利膝胫，是因为形状相似。藕节中通，能行水，所以用来行血分的湿热，并能清瘀血。藕在水中节又结束极细，而其中仍能通水气，用治淋症尤其适宜。淋是水窍通而不通，藕节在水中，不通而通，且色能回紫变红，又入血分，以治淋症尤其适宜。用芽的，取其发泄。如麦本身不疏利，而发芽后，则其气透达疏泄水谷，因为谷本来不能行滞，因发为芽，则能疏土，而消米谷。黄豆发芽，则能升达脾胃之气，所以张仲景的薯蓣丸用它来补脾。赤小豆发芽，则能透归脓血，所以张仲景的赤豆当归散用它来排脓。用刺的有两层含义，攻破降利用皂刺、白棘刺是可以的。这两物锐长，所以主攻破。如果刺不锐而钩曲，刺不长而细软，则不破利而和散，能息风治筋。如钩藤刺、红毛五加皮、白蒺藜之类，大概是勾芒为风木之神物，秉受它而生出钩刺芒角，所以都能和肝木，以息风治筋。用皮的，是以皮治皮的意义，所以姜皮、茯苓皮、橘皮、桑皮、槟榔皮都能治皮肿。用心的，取其以心入心，以温心气，茯神木用以安心神；莲子心用以清心火；竹叶心也能清心火，这都是以心入心的意义。用汁的，有的取象人之水津，如姜汁、竹沥以去痰饮，从水津治之；有的取象人身之血液，如藕汁、桃胶以清瘀血，从血液治之。用筋的，如续断多筋，所以续绝伤；秦艽肌纹左右交缠，所以治左右偏风，筋脉疼痛之症。杜仲内有筋膜，人身之骨连于筋，筋连于膜，杜仲之筋膜能伸能缩，极其坚韧，所以能坚人之筋骨。竹茹象筋脉，则清脉络之热，以和血。橘络、栝蒌都能治胸膈间之结气，取橘之筋络、蒌之膜瓤，有似人胸中之膜膈，所以治之。橘皮腹毛形圆而红，有似人腹之象，所以二物又治人大腹之气，都是取其象。各物略有不同者，又在气味各别。所以各归其脏腑，而主治亦异，药难尽举，当通观之。
问：张仲景用药，有十枚、十四开、三枚、五枚等法，似乎取数也有自己的道理。现在《本草》中也有以数得名的，如三七、三棱、八角茴、六神曲、五加皮、两头尖之类。既然以数得名，难道不是以数为治吗？
答：天地间的物不外气和数二者，而实则是数生于气。气多的数多，气少的数少。得气之先则其数居前，得气之后则其数居后，所以水生于天一，火生于地二。得气之阳则数奇，得气之阴则数偶。所以河图五行之数互为生成，即从其数便可测知其气。至于用药，十枚、十四开、五枚、一枚之法，不过是量药多寡以成其剂。并不是因为这个数，便掌握了造化的权柄。如果是天地生成而有此数的，如三棱、三七、八角茴、五加皮等，又是因秉受气的阴阳以成其数的奇偶。辨别药物的人，即可根据其数的奇偶以确定药的阴阳，并不是其数能治病，实在是因其数而知其药所主治。三七的叶，非三即七，其数不差。大概秉受木之气，所以得三数，秉受火之气，所以得七数。与河图木火之数相合。木火之脏属肝与心，在人身司血。三七叶青，而有红筋，也是木火之色，所以其根能化瘀行血，只完成其心火生血、肝木统血的命令而已。能知三七的名义，则其性已明。三棱色白，苦温行气。诸书皆用以破血中之气，以其苗叶与根，均作三棱之状，三为木数，所以能入肝之血分。色白属气，味苦温，主行气，所以能破气，为血中行气之品。八角茴气温，得木之气，八又是木之数，其能温中者，也是以木疏土，木邪退而土自受益，为补土温肝之药。今人作酱必加此料，既香且温洵，合胃气。六神曲配方之色，合六药腐化，而为神曲，土能化物的意义。土旺于四方，而四方又归于中土，所以六药腐而为曲，功专入脾胃，消化水谷。两头尖系雄鼠屎，鼠性能穿墙穴，而其屎又两头锐利，如其寓有攻利之性，在故主攻破。这都是即其数以明其气，而主治自然不谬。又如人参一药，张景岳解为阳药，陈修园解为阴药。谓阳药者，以其益气也；谓阴药者，以其生津也。二人异论，皆因未即人参之气与数，而合考之耳。我朋友姚次梧亲到辽东，见种人参者，皆于深林湿润处种之，可知其秉水阴之气而生。然其生也，茎必三桠，叶必五加，三五阳数也。据气与数合论之，则知人参生于阴，而成于阳。盖润湿深林，阴也，一生人参，即成其为三五之数，则为阳矣，人身之气阳也。而生于肾水之中，由阴出阳，与参之生于阴，而成为阳者，盖无以异。所以参为化津补气之圣药。盖即其数知其气，而人参之本性乃见。至于色白入肺，味甘入脾，微苦生津，微温益气，其说犹浅。
问：神农以本草名经，而其中多及金石，递于禽兽昆虫，为什么呢？
答：草木最多，所以以为主名。但草木虽备五行，然其得甲乙之气较多，于人之五脏六腑气化或未尽合。所以又济之以金石昆虫，而禽兽血肉之品，尤与人之血肉相近，所以多滋补。比草木昆虫金石之品，更为见效，草木，植物也；昆虫，动物也。动物之攻利，尤甚于植物，以其动之性，本能行而又具攻性，则较之植物本不能行者，其攻更有力也。鳖甲攻破肝气，去症瘕。穿山甲性能穿山，从地中出，所以能攻疮脓使之破，又能攻坚积使之散。水蛭锐而善入，呢能吮血，所以主攻血积。虻飞而食血，所以主行上下之血。但动物皆血肉之品，入血分者多，所以上诸药皆主攻血。惟鳖甲，甲得金水之性者，尚能兼攻气分耳。动植之物，性皆不镇静也，惟金石性本镇静，所以凡安魂魄、定精神、填塞镇降，又以金石为要。金箔能镇心神，心神浮动赖肺气以收止之，所以《内经》言肺为相传之官，以辅相其心君也。黄金本肺金之气，以镇静其心神，与相传之镇抚其君无以异也。朱砂之镇补心神，则直归于心，以填补之。龙骨亦重能潜阳气，所以亦能镇心神。白银能定惊，小儿惊风、孕妇胎动，多用之，乃是以肺金平肝木，以重镇制浮动也。赤石脂、禹余粮，石中之土，又具涩性，所以以之填涩肠胃。铜乃石中之液，色升象血，所以能入血分，性能溶铸坚凝，能故能续接筋骨，为跌打接骨之药。自然铜有火血自熔入血分，熔铸接骨，尤为异品。此等皆草木昆虫所不逮者也。至于禽兽血肉，与人无异，多能补益。猪肉性平，则以为常食，而油润之功专于滋燥。牛肉性温，则能补脾胃。鸭得金水之性，则肉能性滋肺。鸡得木火之性，则肉能温肝。羊肉膻而温肝。羊肝尤能入肝，以散结气。猪肝亦然。猪为水畜，以水生木，所以能治目疾。猪肾入肾，脊髓入髓，皆是各从其类。猪之油纲，象人身之油纲，而其上之胰子油，更属润油。且归油膜，用为引导，治油膜中之疾，并治膈食肠枯之病。仲景猪膏发煎，治燥屎，即此意也。猪肤是猪项皮，仲景以之治咽痛，亦取其引归于项之义。兽之灵异无如鹿，其宿以头顾尾能通督脉。督者，肾脉坎中一阳之主脉也。鹿生北方，得坎中一阳之气，所以其督脉旺，而脊与脑髓极足。是以上发而生角，每年一换，初生则为鹿茸，茸之精气极足，为补髓、强精、壮阳、益血之圣药。但其性上行，凡是血逆火逆者，不宜用。惟血虚火弱阳不举、气不上者，乃为合宜。鹿胎则浑然元气，归下焦，而不上行，为种子益肾补胞宫之妙药。龟之性伏，而其精在板，能通任脉。任为离中之阴，以下交于督，合为既济之象，所以龟板益阴以滋心肾，与鹿茸确是对子。虎骨有猛力，所以强筋壮骨，虎啸风生风从虎，所以虎骨为治中风风痛之药。兽可食者多，兹其尤功效者，几此金石禽兽诸品，能助草木之所不递，所以本草兼用之。
Question: Cang'erzi (Xanthium Fruit) and Manjingzi (Vitex Fruit) are both fruits of herbaceous plants; why can they both possess ascending properties? Huajiao (Zanthoxylum Pericarp) and Juhong (Citrus Reticulata Peel) are both fruits of woody plants; why can they both have outward-dispersing effects?
Answer: The primary efficacy of fruits and seeds (Renhe, 仁核) is astringency and descending, which is the general rule. However, one must also comprehensively judge based on their shape, color, and flavor to be accurate. Cang'erzi has prickles and a light texture, while Manjingzi is pungent in flavor and dispersing in aroma, thus both possess ascending characteristics; this is a special variation among fruits. As for Huajiao and Juhong, because their flavors are pungent and warm, they can ascend and disperse; yet these two substances can also descend Qi, and since they belong to the category of peels/shells, they further enhance their ascending and dispersing properties. Nevertheless, the seed of pepper (Jiaomou, 椒目) can treat spontaneous sweating, and the seed of orange (Juhe, 橘核) can treat hernia; these are purely descending without ascending. Generally, although they are all fruits, there are distinctions between peel, flesh, seed, and kernel. The peel and flesh are external and may have ascending and dispersing principles; the seed and kernel are internal and specifically govern astringency and descending, absolutely lacking ascending and dispersing qualities. Therefore, Qianniuzi (Pharbitis Seed) and Cheqianzi (Plantago Seed) both possess descending and purgative efficacies; Lizhihe (Litchi Seed) and Shanzhahé (Hawthorn Seed) mainly govern descending and dissipating; Baokouren (Amomum Cardamomum Seed) and Xisharen (Tsaoko Cardamom Seed), although pungent in flavor, ultimately warm the middle and descend Qi; Baiziren (Platycladi Seed) and Suanzaoren (Ziziphus Seed), although efficacious in tonification, are key in moistening the Heart to descend Fire. Regarding Xingren (Apricot Seed) descending Qi and Taoren (Peach Seed) descending Blood, these are obvious examples!
Question: The stem portion of medicinal herbs lies between the root and the tip, occupying the boundary of neither ascending nor descending, primarily governing harmony; however, there are cases biased towards ascending or descending. Why is this so?
Answer: This is also determined by the weight of the Qi and flavor. If the form resides at the junction of upper and lower, and the Qi and flavor are peaceful, then it neither ascends nor descends, primarily governing harmony. Huoxiang Shen (Stem of Agastache) and Zisu Shen (Stem of Perilla) have peaceful Qi and flavor, thus specifically governing harmonizing Qi. Huoxiang is sweet in flavor, thus harmonizing the Qi of the Spleen and Stomach; Zisu is pungent in flavor, thus harmonizing the Qi of the Liver and Lungs; being able to ascend or descend is because they are the stems of herbaceous plants. Zhuru (Bamboo Shavings) resembles the meridians of the whole body, thus can harmonize the meridians; Songjie (Cypress Node) resembles the joints of the human body, thus can harmonize the joints; Baitongcao (Akebia Stem) resembles the fascia and oil of the human body, thus can unblock the fascia and oil, unblocking lactation upwards and urination downwards. These are all stems governing harmony, capable of ascending or descending, each following its own category. As for Weijing (Reed Shoot), it is hollow and straight upward, and its flavor is bland, thus belonging to the Qi aspect, with efficacy specialized in ascending; *Jin Gui Yao Lue* uses it to vomit pus from the lungs, precisely taking the meaning of direct upward penetration. Hejing (Lotus Stem) is hollow and its Qi relates to water, thus it can ascend and reach Clear Yang Qi. Congbai (Scallion White) is hollow and its Qi is fierce, thus ascending with dispersing action. These are all stems, with light and clear Qi, thus all governing ascending. Others such as Mutong Stem (Akebia Stem) is also penetrating, but it is a vine, its shape differs from a single stem going straight up, and its flavor is bitter and draining, thus governing descending and promoting urination. Sumu (Sappan Wood) is the stem of wood, red in color and salty in flavor, resembling the blood of the whole human body, thus governing the movement of Blood. Qinpi (Ailanthus Bark) is the bark of wood, resembling human skin, bitter in flavor and jointly descending Damp-Heat, thus Zhang Zhongjing used it to treat symptoms of jaundice of the skin. Zongpi (Coconut Fiber) has filaments like weaving, resembling human meridians, astringent in flavor and able to descend, thus used to treat hematemesis and epistaxis, to descend Blood in meridians and resolve Blood stasis. Ruxiang (Frankincense) is the resin of the tree trunk, resembling human pus and blood, thus treating diseases such as human abscesses. Duzhong (Eucommia Bark) is soft and astringent, resembling human fascia, purple-black in color, pure and rich in flavor, thus entering the Liver and Kidney to strengthen human bones and sinews. All such categories cannot be exhaustively listed; whether ascending, descending, tonifying, or harmonizing, by distinguishing their Qi, flavor, form, and substance, and analyzing them in detail, their use will naturally be appropriate.
Question: When discussing medicines, only branches and leaves are mentioned, not flowers. Why?
Answer: Flowers are included in the category of branches and leaves. Branches and leaves govern dispersion, thus the nature of flowers also mostly governs dispersion.
Question: Why does Furonghua (Hibiscus Flower) not govern dispersion but rather astringency? Why doesuanfuhua (Inula Flower) not govern dispersion but rather descending?
Answer: This is also determined by their form and Qi. Furong possesses the Qi of Autumn Metal, and its substance is sticky and dry, thus it can astringe, making it an excellent medicine for bandaging sores. Xuanfuhua grows with dew, and the flower is slightly salty, thus it governs moistening and purging to remove phlegm. Others such as Pipaye (Loquat Leaf) having purgative effects, and Huaizhi (Locust Twig) having clearing effects, are all accidental different uses due to Qi and flavor, not the inherent nature of branches, leaves, and flowers. Therefore, generally flowers mostly disperse pathogenic factors of the head and eyes; the head and eyes reside above, and flowers reside above the tips of stems, their Qi is lighter and more soaring, thus they mostly return to the head and eyes to disperse their pathogens. Ganjuhua (Chrysanthemum Flower) has a neutral Qi and flavor, dispersing Wind pathogens of the head and eyes; Jinyinhua (Honeysuckle Flower) disperses Wind-Heat of the Yangming channel head and eyes; Xin yi (Magnolia Flower) disperses Wind-Cold of the brain and nose; Mimenghua (Buddleja Flower) disperses Wind pathogens inside the eyes; all show that flowers are on the tips, thus ascending to the head and eyes. As for leaves on the four sides, they govern dispersion in four directions, thus they can remove Wind-Cold inside and outside the whole body. Zhuye (Bamboo Leaf) can clear heat in muscles; Zhang Zhongjing's *Zhuye Shigao Tang* precisely takes the dispersing effect of Zhuye; Ju ye (Chrysanthemum Leaf) is an important medicine for treating sores, also because its nature disperses Wind pathogens in muscles; Ruieye (Prunus Mume Leaf) is similar, but the leaf of Ju is small and has many sharp forks, thus it governs dispersing sores; Ruieye has large hairs, its nature focuses on the leaf, specifically obtaining Wind Qi, thus anciently there was Ruigao, governing the removal of Wind from the whole body; Heye (Lotus Leaf) can disperse heat of the skin; Tao ye (Peach Leaf) can disperse Cold-Heat of the Blood aspect; Ziy e (Perilla Leaf) can disperse Cold-Heat of the Qi aspect. Generally, leaves of herbs and trees mostly obtain Wind Qi, thus mostly govern dispersion, as Zhou Yi states "Wind disperses them." Leaves with large prickles, such as Bajiaofeng, Cang'er ye, Xungufeng, etc., all have large leaves with prickles, uniformly governing the dispersion of Wind. Generally, branches mostly run horizontally, thus governing dispersion in four directions and reaching the limbs. Zisu side branches disperse stagnant Qi in the hypochondrium; Guizhi (Cinnamon Twig) moves the four limbs; Sangzhi (Mulberry Twig), Taozhi (Peach Twig), Huaizhi (Locust Twig) all move the four limbs, all taking the image of horizontal extension to all directions.
Question: Some medicines use roots, some use sprouts, some use heads, some use tails, some use nodes, some use buds, some use thorns, some use bark, some use hearts, some use juice, some use sinews, some use pulp; their uses differ, please explain in detail.
Answer: There is no other intention, only to take the place where the medicinal power is focused, to match the disease. For example, Mahuang (Ephedra) must use sprouts, because its sprouts are slender, long, and hollow, resembling human pores, and its Qi is light and soaring, thus it can induce sweating, going directly to the skin and hair. Sometimes Mahuang Gen (Ephedra Root) is used, because its root is solid and astringent in flavor, thus it can stop sweating. Sprouts are hollow thus unobstructed, roots are solid thus obstructed, this is also the principle of interchange between Yin obstruction and Yang unobstruction. Changshan (Dichroa) uses sprouts, taking its ability to penetrate the diaphragm upwards to guide Phlegm out upwards. Shanglu (Phytolacca) uses roots, taking its ability to penetrate the diaphragm internally to guide Water downwards. Using sprouts leads to ascending, using roots leads to descending; ascending and descending have different uses, each following its own category. Danggui (Angelica Sinensis) has differences between head and tail; the nature of the head is ascending, thus it governs generating Blood; the nature of the tail is descending, thus it governs moving Blood. Diy u (Sanguisorba) has differences between head and tail; the head has strong Qi and flavor, thus moving Blood is more powerful; the tail has thin medicinal flavor, thus moving Blood is weaker. Using nodes such as Songjie treats human joints. Niuxi (Achyranthes) has nodes like knees, can benefit knees and shins, because the shape is similar. Ou jie (Lotus Node) is hollow in the middle, can move Water, thus used to move Damp-Heat in the Blood aspect, and can clear Blood stasis. Lotus grows in water, nodes are tied very finely, but still can pass Water Qi internally, especially suitable for treating Lin syndrome. Lin is when the water orifice is blocked despite being open; Ou jie in water, blocked yet open, and its color can change from purple to red, entering the Blood aspect, especially suitable for treating Lin syndrome. Using buds, taking their venting. Mai (Wheat) itself is not draining, but after sprouting, its Qi penetrates and drains grain, because grain itself cannot move stagnation, but becoming a bud, it can loosen Earth, and digest rice and grain. Huangdou (Soybean) after sprouting, can ascend and reach the Qi of Spleen and Stomach, thus Zhang Zhongjing's Shuyu Wan uses it to tonify Spleen. Chixiaodou (Adzuki Bean) after sprouting, can penetrate and return Pus and Blood, thus Zhang Zhongjing's Chidou Danggui San uses it to drain pus. Using thorns has two meanings: attacking and breaking, descending and utilizing Zaocimu (Hedgehog Spine) and Baijici (Tribulus Spine) are correct. These two are sharp and long, thus mainly attack and break. If thorns are not sharp but hooked and curved, not long but fine and soft, then they do not attack and break but harmonize and disperse, can extinguish Wind and treat sinews. Such as Gouteng (Uncaria Thorn), Hongmao Wujapi (Five-finger Acanthopanax Bark), Bailiji (Tribulus Fruit), etc., are examples. Goumang is the divine object of Wind and Wood, born possessing it, growing hooks, thorns, and prickles, thus all can harmonize Liver Wood, to extinguish Wind and treat sinews. Using bark, the meaning of treating skin with bark, thus Jiangpi (Ginger Peel), Fulingpi (Poria Peel), Jupi (Tangerine Peel), Sangpi (Mulberry Bark), Binglangpi (Betel Nut Peel) can all treat skin swelling. Using heart, taking the meaning of entering Heart with Heart, warming Heart Qi; Fushenmu (Poria with Hostwood) calms Spirit; Lianzixin (Lotus Plumule) clears Heart Fire; Zhuyexin (Bamboo Leaf Heart) also clears Heart Fire, all are the meaning of entering Heart with Heart. Using juice, some take the image of human fluids, such as Jiangzhi (Ginger Juice), Zhuli (Bamboo Sap) to remove Phlegm-Fluid, treating from Fluids; some take the image of human blood, such as Ou zhi (Lotus Juice), Tao jiao (Peach Gum) to clear Blood stasis, treating from Blood. Using sinews, such as Xuduan (Dipsacus) has many sinews, thus heals fractures; Qinjiao (Gentiana Macrophylla) muscle fibers intertwine left and right, thus treats hemiplegia and pain of sinews and meridians. Duzhong has internal fascia, human bones connect to sinews, sinews connect to membranes, Duzhong's fascia can extend and contract, extremely tough, thus it can strengthen human bones and sinews. Zhuru resembles sinews and meridians, thus clears heat of meridians to harmonize Blood. Juluo (Tangerine Network) and Gualou (Trichosanthes Fruit) can treat stagnant Qi in chest and diaphragm, taking the network of Tangerine and membrane-pulp of Trichosanthes, resembling the diaphragm in human chest, thus treating it. Jupi abdominal hair is round and red, resembling the image of human abdomen, thus these two also treat Qi of great abdomen, all taking their images. Each substance has slight differences, again in different Qi and flavor. Thus each returns to its Zang-Fu organs, and main treatments differ; medicines are hard to list completely, should be viewed comprehensively.
Question: Zhang Zhongjing's medication methods include ten pieces, fourteen split, three pieces, five pieces, etc., seemingly taking numbers also has its own logic. Now *Ben Cao* also has names derived from numbers, such as Sanqi (Notoginseng), Sanleng (Sparganium), Bajiao Hui (Star Anise), Liushen Qu (Six Gods Leaven), Wujiapi (Acanthopanax Bark), Liangtoujian (Two-headed Point), etc. Since named by numbers, is it not treated by numbers?
Answer: Things in heaven and earth are not beyond Qi and Number, but truly Number is born from Qi. Qi abundant means Number abundant, Qi scarce means Number scarce. Obtaining Qi first means its Number is front, obtaining Qi later means its Number is back, thus Water is born from One Heaven, Fire is born from Two Earth. Obtaining Yang Qi means odd Numbers, obtaining Yin Qi means even Numbers. Thus the Numbers of Five Elements in Hetu generate each other, from its Number one can measure its Qi. As for medication, methods of ten pieces, fourteen split, five pieces, one piece, are merely measuring the quantity of medicine to form the prescription. It is not that this number grasps the power of creation. If things are generated by heaven and earth with these numbers, such as Sanleng, Sanqi, Bajiao Hui, Wujiapi, etc., it is because they embody the Yin and Yang of Qi to form odd or even Numbers. Those who distinguish medicines can determine the Yin and Yang of medicines based on the odd or even of their Numbers; it is not that the Number cures diseases, but truly because of the Number we know what the medicine mainly treats. Sanqi's leaves are either three or seven, its number does not fail. It embodies Wood Qi, thus gets the Number Three; embodies Fire Qi, thus gets the Number Seven. Consistent with the Numbers of Wood and Fire in Hetu. Wood and Fire Zang organs belong to Liver and Heart, governing Blood in the human body. Sanqi leaves are green with red veins, also colors of Wood and Fire, thus its root can resolve stasis and move Blood, only completing the command of Heart Fire generating Blood and Liver Wood controlling Blood. Knowing the name and meaning of Sanqi, its nature is understood. Sanleng is white in color, pungent and warm, moves Qi. All books use it to break Qi in Blood, because its seedlings, leaves, and roots all have a triangular shape; Three is the Number of Wood, thus it can enter the Blood aspect of Liver. White color belongs to Qi, pungent and warm flavor governs moving Qi, thus it can break Qi, a product that moves Qi in Blood. Bajiao Hui is warm in Qi, obtains Wood Qi, Eight is also the Number of Wood; its ability to warm the middle is also using Wood to soothe Earth, Wood pathogen retreats and Earth benefits, a medicine to tonify Earth and warm Liver. Nowadays people must add this ingredient when making sauce, fragrant and warm, truly harmonizing Stomach Qi. Liushen Qu formula color, combines six medicines rotting and transforming, becoming Shenqu, the meaning of Earth transforming substances. Earth is prosperous in four directions, and four directions return to Central Earth, thus six medicines rot and become Qu, efficacy specialized in entering Spleen and Stomach, digesting grain and water. Liangtoujian is male rat feces, rat nature can pierce walls and holes, and its feces are sharp at both ends, implying attacking and purging nature, thus mainly attacks and breaks. These are all clarifying their Qi through their Number, and main treatment naturally is not erroneous. For example, Renshen (Ginseng) one medicine, Zhang Jingyue interpreted as Yang medicine, Chen Xiuyuan interpreted as Yin medicine. Those saying Yang medicine, because it tonifies Qi; those saying Yin medicine, because it generates fluids. Two people's different theories, all because they did not combine Renshen's Qi and Number, and examine them together. My friend Yao Ciwu personally went to Liaodong, seeing that those planting Renshen all planted in deep forest moist places, known that it embodies Water Yin Qi to grow. However, when it grows, the stem must have three forks, leaves must have five additions, Three and Five are Yang Numbers. According to Qi and Number combined theory, then know Renshen is born in Yin, and completed in Yang. Moist deep forest is Yin, once Renshen grows, it becomes the Number of Three and Five, thus becomes Yang, human body Qi is Yang. And born in Kidney Water, from Yin emerging to Yang, with Renshen born in Yin and becoming Yang, there is no difference. Thus Renshen is the holy medicine for transforming fluids and tonifying Qi. Truly knowing its Qi through its Number, and the original nature of Renshen is seen. As for white color entering Lung, sweet flavor entering Spleen, slightly bitter generating fluids, slightly warm tonifying Qi, these theories are still shallow.
Question: Shennong named the classic *Ben Cao*, but it often mentions metals and stones, extending to birds, beasts, insects, and animals. Why?
Answer: Plants and trees are the most numerous, thus named primarily. But although plants and trees prepare the Five Elements, they obtain Jia-Yi Qi more, possibly not fully matching the Qi transformation of human Zang-Fu organs. Thus supplemented by metals, stones, insects, and animals, and bird/beast flesh-and-blood products are especially close to human flesh and blood, thus mostly tonifying. Compared to plants, trees, insects, and metals/stones, they are more effective. Plants/trees are plants; insects/animals are animals. Animal attacking/purging is especially stronger than plants, because of their moving nature, inherently mobile and possessing attacking nature, thus compared to plants inherently immobile, their attacking power is stronger. Biejia (Turtle Shell) attacks and breaks Liver Qi, removes masses. Chuanshanjia (Pangolin Scale) nature can pierce mountains, emerges from ground, thus can attack abscess pus to make it burst, and can break hard accumulations to dissipate them. Shizhi (Leech) is sharp and good at entering, can suck blood, thus mainly attacks Blood accumulation. Meng (Blue Bottle Fly) flies and eats blood, thus governs moving Blood up and down. But animals are all flesh-and-blood products, mostly entering Blood aspect, thus above drugs all mainly attack Blood. Only Biejia, shell obtaining Metal-Water nature, can also attack Qi aspect. Moving/planting things, natures are all not tranquil, only metals/stones nature is originally tranquil, thus all calming Hun/Po, stabilizing Spirit, filling/sealing suppressing, again metals/stones are essential. Jinbo (Gold Foil) can calm Heart Spirit, Heart Spirit floating relies on Lung Qi to receive and stop it, thus *Nei Jing* says Lung is the official of transmission, to assist the Heart Monarch. Huangjin (Gold) originates from Lung Metal Qi, to calm its Heart Spirit, same as the transmission official pacifying the Monarch. Zhusha (Cinnabar) calming and tonifying Heart Spirit, directly returns to Heart, to fill and supplement it. Longgu (Fossilized Bone) is heavy and can submerge Yang Qi, thus also can calm Heart Spirit. Baiyin (Silver) can settle fright, pediatric convulsions, pregnant women fetal movement, mostly use it, is using Lung Metal to level Liver Wood, using heavy suppression to control floating. Chishizhi (Red Halloysite) and Yuyuliang (Halloysite), earth among stones, also possess astringent nature, thus use them to fill and astringe intestines and stomach. Tong (Copper) is liquid among stones, color rises resembling blood, thus can enter Blood aspect, nature can melt and cast hardness, thus can reconnect bones and sinews, medicine for fractures and bone setting. Ziran Tong (Native Copper) has fire blood self-melting into Blood aspect, melting and casting bone setting, especially unique item. These are all beyond the reach of plants, trees, insects. As for bird/beast flesh and blood, no different from humans, mostly can tonify. Zhu rou (Pork) nature is neutral, thus used as daily food, and oil-moistening efficacy specializes in nourishing dryness. Niu rou (Beef) nature is warm, thus can tonify Spleen and Stomach. Ya (Duck) obtains Metal-Water nature, thus meat can nourish Lung. Ji (Chicken) obtains Wood-Fire nature, thus meat can warm Liver. Yang rou (Mutton) is gamey and warms Liver. Yang gan (Sheep Liver) especially enters Liver, to dissipate stagnant Qi. Zhu gan (Pig Liver) is also so. Pig is water animal, water generates wood, thus can treat eye diseases. Zhu shen (Pig Kidney) enters Kidney, spinal cord enters marrow, all each following its category. Zhu you gang (Pig Omentum) resembles human omentum, and its pancreas oil above is even more moisturizing oil. And returns to oil membrane, used as guidance, treating diseases in oil membrane, and treating dysphagia and intestinal dryness. Zhongjing's Zhigao Fa Jian, treating dry stool, is this meaning. Zhu fu (Pig Skin) is pig neck skin, Zhongjing uses it to treat sore throat, also taking its meaning of guiding to neck. Beast spirituality none like Deer, its habit looking back with head can unblock Du Meridian. Du is the main meridian of one Yang in Kan of Kidney Meridian. Deer born in North, obtains one Yang Qi in Kan, thus its Du Meridian is vigorous, and spine and brain marrow are extremely sufficient. Thus above grows horns, replaced annually, initially born as Lurong (Deer Antler Velvet), antler's essence and Qi extremely sufficient, holy medicine for tonifying marrow, strengthening essence, boosting Yang, benefiting Blood. But its nature ascends, all cases of Blood rebellion and Fire rebellion are unsuitable for use. Only Blood deficiency, Fire weak, Yang not rising, Qi not ascending, is suitable. Lutai (Deer Fetus) is complete primordial Qi, returns to Lower Jiao, does not ascend, wonderful medicine for seeding, benefiting Kidney, tonifying uterus. Gui (Tortoise) nature is hidden, its essence is in the plate, can unblock Ren Meridian. Ren is Yin in Li, below communicates with Du, combining into Ji Ji image, thus Guiban (Tortoise Shell) benefits Yin to nourish Heart and Kidney, exactly paired with Lurong. Hubu (Tiger Bone) has fierce strength, thus strengthens sinews and bones, Tiger roar generates wind, wind follows tiger, thus Hubu is medicine for treating stroke and wind pain. Beasts edible are many, here the most efficacious ones, almost these metals, stones, birds, beasts various products, can help what plants cannot transmit, thus Ben Cao uses them concurrently.