《内经》曰∶荣者水谷之精也。和调五脏，洒陈于六腑，乃能入于脉也。源源而来，生化于脾，总统于心，
藏于脾肝，宣布于肺，施泄于肾，灌溉一身。目得之而能视、耳得之而能听、手得之而能摄、掌得之而能握、
足得之而能步、藏得之而能液、腑得之而能气、是以出入升降濡润宣通者，由此使然也。注之于脉，少则涩，
充则实。常以饮食日滋，故能阳
生阴长，液汗变化而赤为血也。生化旺，则诸经恃此而长养；衰耗竭，则百脉由此而空虚。可不谨养哉。故曰∶
血者，神气也。持之则存，失之则亡。是知血盛则形盛，血弱则形衰；神静则阴生，形役则阳亢；阳盛则阴
必衰，又何言阳旺而生阴血也。盖谓血气之常，阴从乎阳，随气营运于内，而无阴以羁束，则气何以树立？故
其致病也易，而调治也难。以其比阳常亏，而又损之，则阳易亢阴易乏之论，可以见矣。诸经有云∶阳道实，
阴道虚。阳道常饶，阴道常乏。阳常有余，阴常不足。以人之生也，年至十四而经行，至四十九而经断，可见
阴血之难成易亏。知此阴气一亏伤所变之证∶妄行于上则吐衄；衰涸于外则虚劳；妄返于下，则便红；稍血热
则膀胱癃闭；溺血渗透肠间则为肠风；阴虚阳搏，则为崩中；湿蒸热瘀，则为滞下；热极腐化则为脓血。火极
似水。血色紫黑；热盛于阴，发于疮疡；湿滞于血，则为痛痒瘾疹，皮肤则为冷痹。蓄之在上，则人喜忘；蓄
之在下，则为喜狂。堕恐跌仆，则瘀恶内凝。若分部位∶身半以上，同天之阳；身半以下，同地之阴；此特举
其所显之证者。治血必血属之药，欲求血药，其四物之谓乎。河间谓随证辅佐谓之六合汤者，详言之矣。余故
陈其气味专司之要，不可不察。夫川芎血中之气药也，通肝经，性味辛散，能行血滞于气也。地黄血中血药也，
通肾经，性味甘寒，能生真阴之虚也。当归分三，治血中主药。通肾经，性味辛温，全用能活血各归其经也。
芍药阴分药也，通脾经，性味酸寒，能和血气腹痛也。若求阴药之属，必于此而取则焉。《脾胃论》有云∶若
善治者，随经损益，损其一二味之所宜为主治可也。此特论血病而求血药之属者也。若气虚血弱，又当从长沙。
血虚以人参补之，阳旺则生阴血也，若四物者，独能主血分受伤，为气
不虚也。辅佐之属∶若桃仁、红花、苏子、血竭、牡丹皮者，血滞所宜；蒲黄、阿胶、地榆、百草霜、榈灰者，
血崩所宜；乳香、没药、五灵脂、凌霄花者，血痛所宜；苁蓉、锁阳、牛膝、枸杞子、益母草、夏枯草、败龟
板者，血虚所宜；乳酪血液之物，血燥所宜；干姜桂者，血寒所宜；生地黄、苦参，血热所宜；此特取其正治
之大略耳。以其触类而长，可谓无穷之应变矣。
《黄帝内经》说：营气是水谷精微中最为精华的部分。它调和五脏，散布于六腑，然后才能进入脉管之中。营气源源不断地产生，由脾脏生化，受心脏统摄，储藏于脾脏和肝脏，宣发输布于肺脏，排泄施用于肾脏，灌溉全身。眼睛得到营气就能视物，耳朵得到营气就能听声，双手得到营气就能抓取，手掌得到营气就能握持，双脚得到营气就能行走，内脏得到营气就能分泌津液，六腑得到营气就能化生气体，因此人体出入、升降、濡润、宣通的功能，都是由此实现的。营气注入脉管，量少则脉涩，充盈则脉实。常依靠饮食每日滋养，所以能阳生阴长，津液变化而成为红色的血液。如果生化旺盛，各条经脉就依赖它来生长养育；如果衰败耗竭，百脉就会因此空虚。怎能不谨慎调养呢？所以说：血就是神气。保持住它就存在，失去了它就消亡。由此可知，血盛则形体壮盛，血弱则形体衰弱；神志安静则阴气滋生，形体劳役过度则阳气亢奋；阳气过盛则阴气必然衰退，又何必说阳气旺盛就能生成阴血呢？大概说的是气血的常态，阴依附于阳，随着气在体内运行，如果没有阴来羁束制约，气又凭什么树立根基呢？所以致病容易，而调治困难。因为它比阳气常常亏损，如果再加以损伤，那么“阳气容易亢奋、阴气容易匮乏”的理论，就可以明白了。各经典籍中说：阳道实，阴道虚。阳道常有余，阴道常不足。阳气常有余，阴气常不足。从人的生长来看，男子到十四岁精气溢泻（女子月经来潮），到四十九岁天癸竭尽（月经断绝），由此可见阴血的难成易亏。知道这种阴气一旦亏损所变化的证候：妄行于上部则出现吐血、鼻衄；枯竭于外部则形成虚劳；妄返于下部，则出现便血；稍兼血热则膀胱排尿困难闭塞；尿血渗透肠间则为肠风；阴虚而阳脉搏动有力，则为崩漏；湿热蒸腾瘀结，则为痢疾；热极腐化则为脓血。火极似水，血色紫黑；热盛于阴分，发为疮疡；湿滞于血分，则为痛痒瘾疹，皮肤则为冷痹。瘀血蓄积在上部，则人容易健忘；蓄积在下部，则容易发狂。堕胎、惊恐、跌打损伤，则瘀血恶露内凝。如果区分部位：身体半以上，同属于天的阳气；身体半以下，同属于地的阴气；这仅仅是列举其显现的证候罢了。治疗血病必须使用属于血的药物，想要寻求血药，大概就是四物汤吧。刘河间所说根据证候辅助佐使称为六合汤的方法，已经详细论述过了。所以我陈述气味专司的要旨，不可不仔细考察。川芎是血中的气药，通行肝经，性味辛散，能行气以消除血中因气滞导致的瘀滞。地黄是血中的血药，通行肾经，性味甘寒，能滋养生真阴的虚损。当归分为三种情况，是治疗血的主药。通行肾经，性味辛温，全用能活血并使血各归其经。芍药是阴分药，通行脾经，性味酸寒，能调和气血治疗腹痛。如果要寻求阴药的类别，必定从这里取法。《脾胃论》中说：如果善于治疗的人，根据经络损益，减去或增加一两味药作为主治也是可以的。这仅是讨论血病而求取血药类别的情况。如果是气虚血弱，又应当遵从张仲景（长沙太守）的观点。血虚用人参补益，阳气旺盛则能生成阴血，像四物汤这类方剂，只能主治血分受伤且气不虚的情况。辅助佐使之类：如桃仁、红花、苏子、血竭、牡丹皮，适宜于血滞；蒲黄、阿胶、地榆、百草霜、棕榈灰，适宜于血崩；乳香、没药、五灵脂、凌霄花，适宜于血痛；肉苁蓉、锁阳、牛膝、枸杞子、益母草、夏枯草、败龟板，适宜于血虚；乳酪等血液之物，适宜于血燥；干姜、桂枝，适宜于血寒；生地黄、苦参，适宜于血热；这仅仅是选取正治的大略原则罢了。以此触类旁通，增长知识，可以说是无穷无尽的应变方法了。
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: Ying Qi (Nutritive Qi) is the essence derived from water and food. It harmonizes the five Zang organs, distributes evenly to the six Fu organs, and then enters the vessels. Originating continuously, it is transformed and produced by the Spleen, commanded by the Heart, stored in the Spleen and Liver, disseminated by the Lung, and excreted/utilized by the Kidney, irrigating the entire body. The eyes receive it and can see; the ears receive it and can hear; the hands receive it and can grasp; the palms receive it and can hold; the feet receive it and can walk; the internal organs receive it and can produce fluids; the Fu organs receive it and can generate Qi. Therefore, the functions of entering, exiting, ascending, descending, moistening, and unblocking are all caused by this. When poured into the vessels, if scanty, the pulse is choppy; if full, the pulse is solid. Relying on daily nourishment from diet, Yang generates and Yin grows, fluids transform, and become red Blood. If transformation and production are vigorous, all meridians rely on this for growth and nourishment; if depleted and exhausted, all pulses become empty because of this. How can one not be cautious in nourishing it? Thus it is said: Blood is Shen Qi (Spiritual Qi). Holding onto it ensures its existence; losing it leads to death. From this, we know that abundant Blood results in a robust physique, while deficient Blood results in a frail physique; calm Spirit generates Yin, while physical labor causes Yang to hyperactive. If Yang is excessive, Yin must decline; so why speak of Yang flourishing generating Yin Blood? It refers to the normal state of Qi and Blood, where Yin follows Yang, circulating internally with Qi. Without Yin to restrain it, how can Qi establish itself? Therefore, disease arises easily, and treatment is difficult. Because it is often deficient compared to Yang, and further damaged, the theory that "Yang is prone to hyperactivity and Yin is prone to deficiency" becomes evident. Various classics state: The pathway of Yang is Excess, the pathway of Yin is Deficiency. The pathway of Yang is often abundant, the pathway of Yin is often scarce. Yang is often in excess, Yin is often insufficient. Considering human life, menstruation begins at fourteen and ceases at forty-nine, demonstrating the difficulty in forming and ease in depleting Yin Blood. Knowing the syndromes resulting from the injury of deficient Yin Qi: reckless flow upward causes hematemesis or epistaxis; depletion externally causes consumptive fever; reckless return downward causes hematochezia; slight blood heat causes strangury or urinary retention; bleeding urine permeating the intestines causes intestinal wind; Yin deficiency with Yang pulsation causes metrorrhagia; dampness steaming and heat stagnating causes dysentery; extreme heat causing putrefaction results in pus and blood. Extreme fire resembles water, blood color purple-black; heat excessive in Yin manifests as sores and ulcers; dampness stagnating in blood causes pain, itching, and urticaria, while skin presents as cold bi-syndrome. Accumulation above causes forgetfulness; accumulation below causes mania. Abortion, fear, or falls cause stasis and evil to congeal internally. Regarding location: the upper half of the body corresponds to Heaven's Yang; the lower half corresponds to Earth's Yin; these are merely examples of manifested syndromes. Treating blood diseases requires blood-specific herbs. To seek blood herbs, what could they be other than Si Wu Tang (Four Substances Decoction)? Liu Wansu discussed in detail the method of assisting according to syndromes, called Liu He Tang (Six Harmonies Decoction). Therefore, I present the essentials of specific flavors and properties, which must be examined carefully. Chuanxiong Rhizoma (Chuanxiong) is the Qi herb within Blood, entering the Liver Meridian, with pungent and dispersing nature, capable of moving Qi to resolve blood stasis due to Qi stagnation. Dihuang (Rehmanniae Radix Preparata) is the Blood herb within Blood, entering the Kidney Meridian, with sweet and cold nature, capable of generating deficiency of True Yin. Danggui (Angelicae Sinensis Radix) has three preparations and is the main herb for treating blood. Entering the Kidney Meridian, with pungent and warm nature, used whole it invigorates blood and guides it back to its respective meridian. Shaoyao (Paeoniae Radix Alba/Rubra) is an herb for the Yin aspect, entering the Spleen Meridian, with sour and cold nature, capable of harmonizing Qi and Blood to treat abdominal pain. If seeking herbs belonging to Yin, one must take this as the model. *Pi Wei Lun* (Treatise on the Spleen and Stomach) states: A skilled practitioner adjusts based on meridians, appropriately reducing or increasing one or two herbs as the main treatment. This specifically discusses blood diseases and seeking blood-related herbs. If Qi is deficient and Blood is weak, one should follow Zhang Zhongjing (of Changsha). For blood deficiency, use Ren Shen (Ginseng Radix et Rhizoma) to tonify; when Yang is vigorous, Yin Blood is generated. Herbs like those in Si Wu Tang (Four Substances Decoction) only address injuries to the Blood aspect when Qi is not deficient. Auxiliary herbs: Tao Ren (Persicae Semen), Honghua (Carthami Flos), Su Zi (Perillae Fructus), Xuejie (Santalum Rubrum), and Mudan Pi (Moutan Cortex) are suitable for blood stasis; Puhuang (Typhae Pollen), Ejiao (Colla Corii Asini), Diyuyu (Sanguisorbae Radix), Baicaoshuang (Carbonized Herba Artemisiae Argyi), and Lvhuizhui (Carpini Fructus Carbonisatus) are suitable for metrorrhagia; Ruxiang (Olibanum), Moyao (Myrrha), Wulingzhi (Trogopteri Dung), and Lingxiaohua (Campsis Grandiflora Flos) are suitable for blood pain; Congrong (Cynomorii Folium), Suoyang (Cynomorchii Herba), Niuxi (Achyranthis Bidentatae Radix), Gouqizi (Lycii Fructus), Yimucao (Leonuri Herba), Xiakucao (Prunellae Spica), and Baiguiban (Testudo Carapax et Plastrum Depuratum) are suitable for blood deficiency; dairy products are suitable for blood dryness; Ganjiang (Zingiberis Rhizoma) and Guizhi (Cinnamomi Ramulus) are suitable for blood cold; Shengdihuang (Rehmanniae Radix) and Kushen (Sophorae Flavescentis Radix) are suitable for blood heat; these are merely the general principles of direct treatment. By extending knowledge through analogy, one can achieve infinite adaptability.