气味辛、温，有大毒。主风寒咳逆邪气，温中，金疮，破症坚、积聚、血瘕，寒湿痿
，拘挛，膝痛，不能行步。（以刀削去皮脐，每个剖作四块，用滚水微温泡三日，一日一
换，去盐味，晒半燥，剖十六块，于铜器炒熟用之。近世以便煮之，非法也。）
陈修园曰∶《素问》谓以毒药攻邪是回生妙手，后人立补养等法是模棱巧术，究竟攻其
邪而
正气复，是攻之即所以补之也。附子味辛气温，火性迅发，无所不到，故为回阳救逆第一品
药。《本经》云∶风寒咳逆邪气，是寒邪之逆于上焦也；寒湿痿 、拘挛、膝痛不能行步
，是寒邪着于下焦筋骨也；症坚、积聚、血瘕，是寒气凝结，血滞于中也。考《大观本》，
咳逆邪气句下，有“温中金疮”四字，以中寒得暖而温，血肉得暖而合也。大意上而心肺，
下而肝肾，中而脾胃，以及血肉筋骨营卫，因寒湿而病者，无有不宜。即阳气不足，寒气内
生，大汗、大泻、大喘、中风、卒倒等症，亦必仗此大气大力之品，方可挽回。此《本经》
言外意也。
又曰∶附子主寒湿，诸家俱能解到，而仲景用之，则化而不可知之谓神。且夫人之所以
生者
，阳也，亡阳则死。亡字分二字，一无方切，音忘，逃也，即《春秋传》出亡之义也；一微
夫切，音无，无也，《论语》亡而为有，孟子问有余曰亡矣之义也。误药大汗不止为亡阳，
如唐之幸蜀，仲景用四逆汤、真武汤等法以迎之；吐利厥冷为亡阳，如周之守府，仲景用通
脉四逆汤、姜附汤以救之；且太阳之标阳外呈而发热，附子能使之交于少阴而热已。少阴之
神机病，附子能使自下而上而脉生，周行通达而厥愈；合苦甘之芍、草而补虚，合苦淡之苓
、芍而温固，元妙不能尽述。按其立法，与《本经》之说不同，岂仲景之创见欤？然《本经
》谓“气味辛温有大毒”七字，仲景即于比悟出附子大功用。温得东方风木之气，而温之至
则为热，《内经》所谓少阴之上，君火主之是也。辛为西方燥金之味，而辛之至则反润，《
内经》所谓辛以润之是也。凡物性之偏处则毒，偏而至无可加处则大毒。因“大毒”二字
，知附子之温为至极，辛为至极也。仲景用附子之温有二法∶杂于苓、芍、甘草中，杂于地
黄、泽泻中，如冬日可爱，补虚法也；佐以姜、桂之热，佐以麻、辛之雄，如夏日可畏，救
阳法也。用附子之辛，亦有三法∶桂枝附子汤、桂枝附子去桂加白术汤、甘草附子汤，辛燥
以祛除风湿也；附子汤、芍药甘草附子汤，辛润以温补水藏也；若白通汤、通脉四逆汤，加
人尿猪胆汁，则取西方秋收之气，保复元阳，则有大封大固之妙矣。后世虞天民、张景岳、
亦极赞其功；然不能从《本经》中细绎其义，以阐发经方之妙，徒逞臆说以极赞之，反为蛇
足矣。
气味辛、温，有大毒。主风寒咳逆邪气，温中，金疮，破症坚、积聚、血瘕，寒湿痿 ，拘挛，膝痛，不能行步。（以刀削去皮脐，每个剖作四块，用滚水微温泡三日，一日一 换，去盐味，晒半燥，剖十六块，于铜器炒熟用之。近世以便煮之，非法也。）
陈修园曰∶《素问》谓以毒药攻邪是回生妙手，后人立补养等法是模棱巧术，究竟攻其 邪而 正气复，是攻之即所以补之也。附子味辛气温，火性迅发，无所不到，故为回阳救逆第一品 药。《本经》云∶风寒咳逆邪气，是寒邪之逆于上焦也；寒湿痿 、拘挛、膝痛不能行步 ，是寒邪着于下焦筋骨也；症坚、积聚、血瘕，是寒气凝结，血滞于中也。考《大观本》， 咳逆邪气句下，有“温中金疮”四字，以中寒得暖而温，血肉得暖而合也。大意上而心肺， 下而肝肾，中而脾胃，以及血肉筋骨营卫，因寒湿而病者，无有不宜。即阳气不足，寒气内 生，大汗、大泻、大喘、中风、卒倒等症，亦必仗此大气大力之品，方可挽回。此《本经》 言外意也。
又曰∶附子主寒湿，诸家俱能解到，而仲景用之，则化而不可知之谓神。且夫人之所以 生者 ，阳也，亡阳则死。亡字分二字，一无方切，音忘，逃也，即《春秋传》出亡之义也；一微 夫切，音无，无也，《论语》亡而为有，孟子问有余曰亡矣之义也。误药大汗不止为亡阳， 如唐之幸蜀，仲景用四逆汤、真武汤等法以迎之；吐利厥冷为亡阳，如周之守府，仲景用通 脉四逆汤、姜附汤以救之；且太阳之标阳外呈而发热，附子能使之交于少阴而热已。少阴之 神机病，附子能使自下而上而脉生，周行通达而厥愈；合苦甘之芍、草而补虚，合苦淡之苓 、芍而温固，元妙不能尽述。按其立法，与《本经》之说不同，岂仲景之创见欤？然《本经 》谓“气味辛温有大毒”七字，仲景即于比悟出附子大功用。温得东方风木之气，而温之至 则为热，《内经》所谓少阴之上，君火主之是也。辛为西方燥金之味，而辛之至则反润，《 内经》所谓辛以润之是也。凡物性之偏处则毒，偏而至无可加处则大毒。因“大毒”二字 ，知附子之温为至极，辛为至极也。仲景用附子之温有二法∶杂于苓、芍、甘草中，杂于地 黄、泽泻中，如冬日可爱，补虚法也；佐以姜、桂之热，佐以麻、辛之雄，如夏日可畏，救 阳法也。用附子之辛，亦有三法∶桂枝附子汤、桂枝附子去桂加白术汤、甘草附子汤，辛燥 以祛除风湿也；附子汤、芍药甘草附子汤，辛润以温补水藏也；若白通汤、通脉四逆汤，加 人尿猪胆汁，则取西方秋收之气，保复元阳，则有大封大固之妙矣。后世虞天民、张景岳、 亦极赞其功；然不能从《本经》中细绎其义，以阐发经方之妙，徒逞臆说以极赞之，反为蛇 足矣。
【译文】
（附子的）气味辛、温，有大毒。主治风寒引起的咳嗽气逆及邪气，温暖中焦，治疗金疮（金属利器造成的创伤），破除癥坚（腹内结块坚硬不移的病证）、积聚（腹内结块，或胀或痛的病证）、血瘕（腹内结块，聚散无常的病证），寒湿导致的痿痹（肢体筋脉弛缓，软弱无力，日久因不能随意运动而肌肉萎缩的病症），拘挛（肌肉痉挛收缩），膝痛，不能行走。（用刀削去外皮和脐部，每枚切成四块，用滚烫的水微温浸泡三天，每天更换一次水，以去除咸味，晒至半干，再切成十六小块，在铜器中炒熟后使用。近代人为了方便直接煮用，是不符合古法的。）
陈修园说：《素问》认为用毒药攻逐邪气是起死回生的妙手，后人创立补养等方法则是模棱两可的巧技，最终通过攻逐邪气使正气恢复，这就是攻邪即是补益的道理。附子味辛性温，具有火的性质，发作迅速，无处不到，因此是回阳救逆（挽救即将衰竭的阳气以救治危重证候）的第一要药。《神农本草经》说：“风寒咳逆邪气”，这是寒邪逆乱于上焦；“寒湿痿痹、拘挛、膝痛不能行步”，这是寒邪附着于下焦筋骨；“癥坚、积聚、血瘕”，这是寒气凝结，血液停滞在中焦。考证《大观本》，在“咳逆邪气”句下有“温中金疮”四个字，意思是中寒得到温暖就能温煦，血肉得到温暖就能愈合。大意是上至心肺，下至肝肾，中至脾胃，以及血肉筋骨营卫，凡是因寒湿致病的，没有不适宜的。即使是阳气不足，寒气内生，出现大汗、大泻、大喘、中风、突然昏倒等症状，也必须依靠这种气势宏大、力量强劲的药材，才能挽回生机。这是《神农本草经》文字之外的深意。
又说：附子主治寒湿，各家医家都能解释清楚，但张仲景运用它，却变化莫测，达到神妙的境界。况且人赖以生存的是阳气，亡失阳气就会死亡。“亡”字分为两种读音和含义：一是无方切，音同“忘”，意为逃跑，即《春秋传》中“出亡”的含义；二是微夫切，音同“无”，意为没有，即《论语》中“亡而为有”、孟子问是否有剩余时说“亡矣”的含义。用药失误导致大汗不止称为亡阳，就像唐朝皇帝幸蜀避难一样，张仲景用四逆汤、真武汤等方法来迎接（挽回）阳气；呕吐腹泻、四肢厥冷称为亡阳，就像周朝守卫府库一样，张仲景用通脉四逆汤、姜附汤来救助阳气；而且太阳经的标阳外现而发热，附子能使它与少阴相交从而使热退。少阴的神机发生病变，附子能使脉搏从下部向上恢复，周身气血通畅从而使厥逆痊愈；配合苦甘味的芍药、甘草来补虚，配合苦淡味的茯苓、芍药来温固，其中的奥妙无法详尽叙述。按照他的立法原则，与《神农本草经》的说法不同，难道是张仲景的独创见解吗？然而《神农本草经》说的“气味辛温有大毒”七个字，张仲景就从中领悟出附子的巨大功效。温性得到东方风木之气，而温到极致就是热，正如《内经》所说“少阴之上，君火主之”。辛味是西方燥金的口味，而辛到极致反而滋润，正如《内经》所说“辛以润之”。凡是药物性质的偏颇之处就是毒，偏颇到了无可再加的程度就是大毒。因为“大毒”这两个字，可知附子的温性是至极的，辛味也是至极的。张仲景运用附子的温性有两种方法：混杂在茯苓、芍药、甘草中，混杂在地黄、泽泻中，像冬天的太阳一样令人喜爱，这是补虚的方法；辅助以生姜、肉桂的热性，辅助以麻黄、细辛的雄烈，像夏天的烈日一样令人敬畏，这是救阳的方法。运用附子的辛味也有三种方法：桂枝附子汤、桂枝附子去桂加白术汤、甘草附子汤，利用辛燥来祛除风湿；附子汤、芍药甘草附子汤，利用辛润来温补肾脏（水藏）；如果是白通汤、通脉四逆汤，加入人尿、猪胆汁，则是取西方秋收之气，保全回复元阳，就有大封大固的奇妙功效了。后世的虞天民、张景岳等人，也极力称赞它的功效；但是他们不能从《神农本草经》中细细推演其含义，以阐发经方的奥妙，只是凭借主观臆测来极力称赞它，反而成了画蛇添足。
(Attaching the properties of) Acori Tatarinowii Rhizoma (Fuzi, 附子): Flavor is pungent (Xin), temperature is warm (Wen), possesses great toxicity (Da Du). It primarily treats wind-cold-induced cough and rebellious qi (Ke Ni Xie Qi), warms the Middle Jiao (Zhong Jiao), treats metal weapon wounds (Jin Chuang), breaks hard masses (Zheng Jian), accumulations (Ji Ju), and blood masses (Xue Xia); it addresses flaccidity due to cold-dampness (Han Shi Wei Bi), spasms (Ju Luan), knee pain, and inability to walk. (Peel off the skin and navel with a knife, cut each piece into four parts, soak in boiling water that has cooled slightly for three days, changing the water once a day to remove the salty taste, sun-dry until half dry, cut into sixteen pieces, and stir-fry in a copper vessel until cooked before use. Modern practitioners who boil it directly for convenience are not following the correct method.)
Chen Xiuyuan said: The *Su Wen* states that using toxic substances to attack pathogens is a miraculous technique for restoring life. Later generations established methods of tonification and nourishment, which are ambiguous and clever tricks. Ultimately, by attacking the pathogen, the righteous qi (Zheng Qi) is restored; thus, attacking is equivalent to tonifying. Fuzi has a pungent flavor and warm nature. Its fiery nature acts swiftly and reaches everywhere, making it the premier herb for rescuing yang and saving from collapse (Hui Yang Jiu Ni). The *Shennong Bencao Jing* says: "Wind-cold cough and rebellious qi" refers to cold pathogen rebelling in the Upper Jiao (Shang Jiao); "Flaccidity due to cold-dampness, spasms, knee pain, inability to walk" refers to cold pathogen adhering to the sinews and bones of the Lower Jiao (Xia Jiao); "Hard masses, accumulations, blood masses" refers to cold qi condensing and blood stagnating in the Middle Jiao (Zhong Jiao). Examining the *Daguan Edition*, under the phrase "cough and rebellious qi," there are the four characters "warms the middle and heals wounds." This means that internal cold becomes warm when receiving warmth, and flesh and blood heal when receiving warmth. In general, whether affecting the Heart and Lung above, Liver and Kidney below, Spleen and Stomach in the middle, or flesh, blood, sinews, bones, Ying, and Wei, any disease caused by cold-dampness is suitable for treatment. Even in cases of insufficient yang qi, endogenous cold generation, profuse sweating, severe diarrhea, severe panting, wind-stroke, or sudden collapse, one must rely on this potent substance to recover. This is the implicit meaning beyond the text of the *Bencao Jing*.
He further said: Fuzi primarily treats cold-dampness, which all schools can explain, but Zhang Zhongjing's application of it transforms it into something unknowable, which is termed divine. Moreover, what sustains human life is Yang Qi; loss of Yang leads to death. The character "Wang" (loss/die) has two readings and meanings: one is "wu fang qie," pronounced "wang," meaning to flee, as in the meaning of "fleeing" in the *Spring and Autumn Annals*; the other is "wei fu qie," pronounced "wu," meaning nothingness, as in "Wang er wei you" in the *Analects* or Mencius asking if there is surplus and being told "Wang yi." Mismedication causing continuous profuse sweating is called loss of Yang, similar to the Emperor fleeing to Shu during the Tang Dynasty; Zhang Zhongjing uses Si Ni Tang (Four Reversal Decoction) and Zhen Wu Tang (True Warrior Decoction) to welcome [restore] it. Vomiting, diarrhea, and cold extremities are called loss of Yang, similar to guarding the treasury in the Zhou Dynasty; Zhang Zhongjing uses Tong Mai Si Ni Tang (Pulse-Rescuing Four Reversal Decoction) and Jiang Fu Tang (Ginger and Fuzi Decoction) to save it. Furthermore, when the manifest Yang of the Taiyang (Greater Yang) channel presents externally as fever, Fuzi can cause it to interact with Shaoyin (Lesser Yin) so the heat subsides. When the spiritual mechanism of Shaoyin is diseased, Fuzi can cause the pulse to generate from below upwards, allowing circulation to become unobstructed and cold extremities to resolve; combining with bitter-sweet Shaoyao (Peony Root) and Gancao (Licorice Root) tonifies deficiency; combining with bitter-bland Fuling (Poria) and Shaoyao warms and consolidates. These subtleties cannot be fully described. According to his prescription principles, they differ from the statements in the *Bencao Jing*. Is this Zhang Zhongjing's original insight? However, the seven characters in the *Bencao Jing* stating "flavor pungent, temperature warm, possesses great toxicity," Zhang Zhongjing immediately understood the great function of Fuzi from them. Warmth obtains the qi of East Wind-Wood, and extreme warmth becomes heat, as stated in the *Nei Jing*: "Above Shaoyin, Minister Fire governs." Pungency is the flavor of West Dry-Metal, and extreme pungency reverses to moisten, as stated in the *Nei Jing*: "Pungency moistens." Wherever the nature of a substance is biased, it is toxic; where the bias reaches an extreme that cannot be added to, it is greatly toxic. From the term "great toxicity," we know that Fuzi's warmth is extreme, and its pungency is extreme. Zhang Zhongjing uses the warmth of Fuzi in two ways: mixed with Fuling, Shaoyao, and Gancao, or mixed with Dihuang (Rehmannia Root) and Zexie (Alisma Rhizome), like the lovely winter sun, this is the method of tonifying deficiency; assisted by the heat of Jiang (Zingiberis Rhizoma) and Guizhi (Cinnamon Twig), or assisted by the heroism of Mahuang (Ephedrae Herba) and Xixin (Asari Radix), like the awe-inspiring summer sun, this is the method of rescuing Yang. He uses the pungency of Fuzi in three ways: Guizhi Fuzi Tang (Cinnamon Twig and Fuzi Decoction), Guizhi Fuzi Qu Gui Jia Baizhu Tang (Cinnamon Twig and Fuzi Decoction minus Cinnamon Twig plus Atractylodes Macrocephala Rhizoma Decoction), and Gancao Fuzi Tang (Licorice and Fuzi Decoction) use pungent-dryness to dispel wind-dampness; Fuzi Tang (Fuzi Decoction) and Shaoyao Gancao Fuzi Tang (Peony, Licorice, and Fuzi Decoction) use pungent-moistening to warm and supplement the Water Storehouse (Kidney); if Baitong Tang (White Passage Decoction) or Tong Mai Si Ni Tang adds Ren Niao (Human Urine) and Zhu Danzhi (Porcine Gallbladder Bile), it takes the qi of Western Autumn Harvest to preserve and restore primal Yang, achieving the wonder of great sealing and consolidation. Later figures such as Yu Tianmin and Zhang Jingyue also highly praised its merit; however, they failed to meticulously deduce its meaning from the *Bencao Jing* to elucidate the wonders of classical prescriptions, instead relying on subjective speculation to praise it excessively, thereby adding feet to a snake [superfluity].