吴中习俗相传产妇恶血不尽单服苦草一味以为圣药殊不知白芍药丹溪禁用以其酸寒恐伐
生气
故耳况苦草之至寒者乎有信服者他日必生心腹之疾或白带血崩漏下之症经年不痊戕贼元气竟
不知遗害于后也初产之妇气血俱虚大宜温热之剂岂可轻用寒凉重伐其发生之气也经曰无伐化
无违时必养必和待其来复此之谓也余尝考诸本草及诸方书皆不载不知吾吴中始于何人而传袭
之误如此莫之能革产家切宜知此
何首乌本名交藤因何首乌服而得名何首乌者顺州南河县人祖能嗣本名田儿生而阉弱年五
十八
无妻子一日醉卧野中见田中藤两本异生苗蔓相交久而解解合三四田儿心异之掘根持问乡人无
能识者遂曝干捣末酒服七日而思人道百日而旧疾皆愈十年而生数男后改名能嗣又与子庭服皆
寿百六十岁首乌服药亦年百三十岁唐元和七年僧文象遇茆山老人遂传其事李翱因着方录云
(甘泉蕞残录)
杨天惠附子记云附子之品有七种本同而未异其种之化者为乌头附乌头而旁生者为附子又
左右
附而偶生者为鬲子又附而长者为天雄又附而大者为天佳又附而上出者为侧子又附而散生者为
漏蓝皆脉络连贯如子附母而附子以贵故独专称附子之形以蹲坐正节角少为上有节多鼠乳者次
之若漏蓝侧子园人弃之不取又云春采为乌头冬采为附子此言大谬又云八角者良其角多者为侧
子矣不亦谬乎(赵与时宾退录)
吴地民间习俗相传，产妇若恶露不尽，单服苦草一味药便视为圣药。殊不知朱丹溪禁用白芍药，是因为其性味酸寒，恐怕损伤人体的生气（指人体正常的生理功能及阳气），何况苦草是极其寒凉的药物呢？如果有信服并服用的人，日后必定会生出心腹部的疾病，或者出现白带、血崩、经血淋漓不断等症状，常年不愈，戕害元气，竟然不知道这会给后人留下祸患。刚生产后的妇女气血都虚弱，非常适宜使用温热的药剂，怎么可以轻易使用寒凉药物严重损伤其生发之气呢？《内经》说：不要伐伤化源，不要违背时令，必须养护调和，等待正气恢复，说的就是这个道理。我曾经考证各种本草书籍及方书，都没有记载这种用法，不知道我们吴中地区是从什么人开始流传，错误竟到了这种地步，无法革除。产家务必知晓此理。
何首乌本名叫交藤，因为何首乌服用而得名。何首乌是顺州南河县人，祖辈叫能嗣，原名田儿。他出生时就被阉割，身体瘦弱，五十八岁时没有妻子儿女。一天，他醉酒后睡在野外，看见田里的藤蔓两株异根而生，苗蔓相互缠绕，很久才解开，解开后又合拢三四次。田儿对此感到奇异，便挖掘根部拿回家询问乡人，没有人能识别的。于是将根晒干捣成粉末，用酒送服，七天后便有了性欲，一百天后旧疾全部痊愈，十年后生了几个儿子。后来改名为能嗣。他又让儿子庭服用，也都活到一百六十岁。首乌服药也活到一百三十岁。唐宪宗元和七年，僧人文象在茆山遇到一位老人，于是传述了这件事。李翱因此撰写了《方录》，记载于（甘泉蕞残录）。
杨天惠在《附子记》中说，附子的品种有七种，本源相同而未产生差异。其中种子变化而成的是乌头；依附乌头旁生出来的是附子；又左右附着且偶然生出的是鬲子；又附着而生长较长的是天雄；又附着而体积较大的是天佳；又附着而向上长出的是侧子；又附着而分散生长的是漏蓝。它们的脉络连贯，就像子女依附母亲一样。因为附子珍贵，所以单独专称为附子。附子的形状以蹲坐端正、节角少为上品，节多且有鼠乳状突起者为次品。至于漏蓝和侧子，花匠丢弃而不采用。又说春天采挖的是乌头，冬天采挖的是附子，这种说法大错特错。又说八角的是好药，那角多的就成了侧子了，这不也是错误的吗？（出自赵与时《宾退录》）
In the Wu region, folk custom holds that if a postpartum woman suffers from retained lochia (blood stasis after childbirth), taking only Bitter Grass (Kucao) is considered a miraculous remedy. Little do they know that Zhu Danxi forbade the use of White Peony Root (Baishao) because its sour and cold nature might damage Shengqi (vital energy/physiological function). How much more so for Kucao, which is extremely cold? Those who believe in and take it will inevitably develop abdominal diseases later in life, or suffer from leukorrhea, metrorrhagia (uterine bleeding), or persistent spotting, remaining unhealed for years. This destroys Yuanqi (original qi), yet they fail to realize the harm left for posterity. Postpartum women are deficient in both Qi and Blood; they greatly benefit from warm and hot tonics. How can one lightly employ cold and cooling herbs to severely damage their generating Qi? The *Classic of Internal Medicine* states: "Do not destroy the source of transformation; do not violate the seasons. You must nourish and harmonize, waiting for recovery." This is what is meant. I have examined various Materia Medica and formula books, but none record this usage. I do not know where this error originated in the Wu region, nor how it became entrenched and uncorrectable. Families with newborns must understand this principle.
Polygoni Multiflori Radix (Heshouwu) was originally called Jiaoteng (Interlacing Vine) and named after He Shouwu, who took it. He Shouwu was a native of Nanhe County, Shunzhou. His ancestor was Nengsi, whose original name was Tian'er. Born castrated and frail, at age fifty-eight he had no wife or children. One day, while drunk and sleeping in the wild, he saw two vines growing separately in a field, their stems intertwining, separating, and re-intertwining three or four times. Tian'er found this strange, dug up the roots, and asked villagers, but no one could identify them. He dried and powdered the roots, taking them with wine. After seven days, his sexual desire returned; after one hundred days, his old ailments were cured. Ten years later, he fathered several sons. He subsequently changed his name to Nengsi. He also gave it to his son Ting, who lived to be 160 years old. Shouwu himself lived to 130 years old. In the seventh year of the Yuanhe era of Emperor Xianzong of Tang, Monk Wenxiang met an old man in Maoshan who recounted this story. Li Ao therefore wrote about it in *Fanglu*, recorded in *Guanquan Zuican Lu*.
Yang Tianhui's *Record on Aconite* states there are seven types of Aconite products, all sharing the same origin but differing in form. The seed that transforms becomes Wutou (Aconitum carmichaelii radix preparata); attached to Wutou and growing on the side is Fuzi (Aconiti Lateralis Radix Preparata); attaching to the sides and occasionally appearing is Gezhi; attaching and growing long is Tianxiong; attaching and becoming large is Tianjia; attaching and growing upward is Cezi; and attaching and growing scatteredly is Loulan. Their meridians are connected like offspring attached to a mother. Because Fuzi is precious, it alone is exclusively called Fuzi. The ideal shape of Fuzi is squatting and upright with few nodes; those with many nodes and mouse-bump-like protrusions are secondary. Loulan and Cezi are discarded by gardeners. It is also said that Wutou is harvested in spring and Fuzi in winter; this statement is largely erroneous. It is further said that those with eight angles are superior; if they have many angles, they become Cezi. Is this not also erroneous? (From Zhao Yu Shi's *Bin Tui Lu*)