（本经中品）
【气味】甘平，无毒。
【主治】主 疟，解毒，蛊疰不祥，利水道。久服轻身耐老。
【核】曰∶所在有之。枫树苓也，皮黑肉白，坚实者佳。修事，铜刀刮去粗黑皮，东流
水浸
先人云∶通利水道，原当先开玄府，斯上下通调，水始有用。
【 】曰∶木之有余于气与脂者，唯松与枫焉。松则兼气与脂而咸有余；枫则余气为苓，
不复余脂为香矣。余脂为香，不复余气为苓矣。顾苓与香，各禀气与脂之体与用也。苓曰猪
苓，形相似耳，猪为水畜，苓即木令。自上而下者，使之自下而上；自下而上者，使之自上
而下。 疟则金郁，蛊疰则土郁，癃闭则水郁，水郁则折之，土郁则夺之，金郁则泄之，苓
则
（世知行水，未知折水，并夺土泄金。）
（本经中品）
【气味】苦平，无毒。
【主治】主心腹肠胃中结气，饮食积聚，寒热邪气，推陈致新。久服轻身、明目益精。
【核】曰∶出弘农川谷，及冤句，今关陕、江湖近道皆有，以银州者为胜。银州，今宁
夏卫也。十一月根竹白 ，香美可食。二月苗长，茎青紫，微有细线，颇坚硬，叶似竹叶而
稍紧小，亦有似邪蒿者，亦有似麦门冬叶而短者。七月开黄花，根淡赤色，似前胡而强。唯
丹州者，结青子，与他处不同。其根似芦，头有赤毛如鼠尾，独窠而长者佳。银州者，根长
尺许，微白而软，不易得也。修治去须，及头，银刀削去赤色薄皮少许，粗布拭净，勿令犯
火，力便无效。
先人云∶茈胡禀少阳之气，动于子而发于寅，故得从坚凝闭密之地，正中直达，万化为
之一
【 】曰∶凝极阳复之时，而香孕柔茁，体用之元始具矣。根即茈胡，一曰地熏。雷公
云∶银州生处，多有绿鹤、白鹤于此飞翔，谓香气直上云霄，故曰地熏。盖生值一阳元始，
及气用功力，当入少阳，宣甲胆气用，自下而上，以奉春升之发陈。发陈即所以致新也。是
以能升则具出，能出则具平矣。故味禀夏火之苦，气兼长夏之平。虽曰一阳，实含全体，不
独自下而上，且可自内而外。如不能自下而上，则不得从内而外者宜矣。如已能自下而上，
不能从内而外者，非所宜也。如寒热邪气，及饮食结积心腹肠胃中者，此陈也。若胡之囊物，
而非所以成酝酿宣布转输决渎之府器也。茈谐此，此为彼对，亦即对待法也。会此枢机，种
种功力，可类推矣。
（胃府曰器，三焦曰名，寄临于此，受盛、腐化、决溃，三者，三焦所司之职乎。）
【《神农本草经》中品】
【气味】味甘，性平，无毒。
【主治】主要治疗疟疾，解除毒素，治疗蛊疰（一种由虫毒或邪气引起的慢性消耗性疾病）及不祥之症，通利水道。长期服用可使人身体轻盈、延缓衰老。
【考证】曰：各地都有出产。这是枫树根部的菌核，外皮黑色，肉质白色，质地坚实者为佳。炮制方法：用铜刀刮去粗糙的黑皮，用向东流的水浸泡。
先人说：通利水道，原本应当先开启玄府（汗孔/毛孔），这样上下气机通畅调节，水液才能发挥作用。
【按语】曰：树木中在气和脂方面有余的，只有松树和枫树。松树兼有气和脂且都显得有余；枫树则将余气转化为苓（菌核），不再有余脂转化为香气了。余脂化为香气，就不再有余气化为苓了。然而苓与香，各自禀受了气与脂的本体和作用。苓称为猪苓，是因为形状相似，猪是水畜，苓则是木令（属木的产物）。使自上而下的变为自下而上；使自下而上的变为自上而下。疟疾属于金郁，蛊疰属于土郁，癃闭（小便不通）属于水郁，水郁则需折之（制约/疏通），土郁则需夺之（攻逐），金郁则需泄之（宣发），茯苓（此处原文似指猪苓或泛指苓类，结合上下文“苓则”后文缺失，推测意指其能疏泄郁滞）……（世人只知道行水，不知道折水，并懂得通过夺土来泄金。）
【《神农本草经》中品】
【气味】味苦，性平，无毒。
【主治】主要治疗心腹肠胃中的结气，饮食积聚，寒热邪气，推陈致新。长期服用可使人身体轻盈、明目益精。
【考证】曰：产于弘农的山谷，以及冤句等地，如今关陕、江湖近道都有出产，以银州产的质量最好。银州，即如今的宁夏卫。十一月时根部呈竹白色，香气美味可食用。二月苗长出，茎为青紫色，带有细微线条，颇为坚硬，叶子像竹叶但稍紧小，也有像邪蒿的，也有像麦门冬叶但较短的。七月开黄花，根部淡红色，像前胡但更强壮。只有丹州产的，结青色果实，与其他地方不同。其根像芦根，头部有赤色绒毛像鼠尾，独生且长的为佳。银州产的，根长约一尺左右，微白而软，不易得到。炮制时去掉须根及头部，用银刀削去少许赤色薄皮，用粗布擦拭干净，不要让火接触，否则药效就会失效。
先人说：柴胡禀受少阳之气，在子时萌动而在寅时发散，所以能够从坚凝闭密之地，正中直达，使万物化生得以更新。
【按语】曰：在阳气凝结至极点而复生的时候，香气孕育，柔嫩茁壮，体用的本源已经具备。根就是柴胡，一名地熏。雷公说：银州生长的地方，多有绿鹤、白鹤在此飞翔，说是香气直上云霄，所以叫地熏。大概是因为生长正值一阳初生之时，及其气用功力，应当入少阳经，宣发甲胆（胆腑）的气用，自下而上，以奉承春季升发、推陈出新的功能。推陈出新也就是致新。因此能够升发就具备出散的功能，能够出散就具备平和的作用。所以味道禀受夏季火气的苦，气兼长夏之平。虽然说是“一阳”，实则包含全体，不仅可从下而上，而且可从内而外。如果不能自下而上，那么不能从内而外是理所当然的。如果已经能自下而上，却不能从内而外，就不适宜了。如寒热邪气，以及饮食结积在心腹肠胃中的，这就是“陈”。若柴胡像囊袋一样容纳事物，而不是用来成就酝酿、宣布、转输、决渎的脏腑器具。柴胡谐音“此”，此为彼对，也是对待法。领会这个枢机，种种功效，可以类推了。
（胃腑称为器，三焦称为名，寄托于此，受盛、腐化、决溃这三者，是三焦所司管的职责吗？）
(Zhongpin of the Shennong Bencao Jing)
[Flavor and Nature] Sweet, neutral, non-toxic.
[Indications] Primarily treats malaria (Nüe), detoxifies, treats Gu-zhu (a chronic consumptive disease caused by insect toxins or evil qi) and inauspicious conditions, and promotes urination. Long-term use makes the body light and delays aging.
[Evidence] Says: It is found everywhere. This is the sclerotium of the maple tree, with black skin and white flesh; those that are solid and firm are superior. Processing: Scrape off the rough black skin with a copper knife and soak in water flowing eastward.
My ancestors said: To promote urination, one should first open the Xuanfu (sweat pores/cutaneous apertures), so that the upper and lower parts are smoothly regulated, and water can then be utilized.
[Commentary] Says: Among trees, only pine and maple have excess in Qi and resin. Pine has both Qi and resin in abundance; maple transforms its excess Qi into sclerotia (Ling), leaving no excess resin to become fragrance. If excess resin becomes fragrance, there is no excess Qi to become sclerotium. However, Ling and fragrance each inherit the substance and function of Qi and resin. Ling is called Zhu Ling (Porcine Sclerotium) because of its similar shape; pigs are aquatic animals, while Ling is a product of wood. It causes what goes from top to bottom to go from bottom to top, and what goes from bottom to top to go from top to bottom. Malaria belongs to Metal stagnation, Gu-zhu belongs to Earth stagnation, strangury (difficulty in urination) belongs to Water stagnation. For Water stagnation, it must be restrained/broken; for Earth stagnation, it must be purged; for Metal stagnation, it must be diffused. Ling... (The world knows how to move water, but does not know how to restrain water, nor how to purge Earth to diffuse Metal.)
(Zhongpin of the Shennong Bencao Jing)
[Flavor and Nature] Bitter, neutral, non-toxic.
[Indications] Primarily treats constrained Qi in the heart, abdomen, intestines, and stomach; food accumulation; cold and heat pathogenic factors; pushes out the old and brings forth the new. Long-term use makes the body light, improves vision, and benefits essence.
[Evidence] Says: Produced in the valleys of Hongnong and Yuanju. Currently, it is available near roads in Guan-Shaan and Jiang-Hu regions, with those from Yinzhou being the best. Yinzhou is now Ningxia Wei. In November, the roots are bamboo-white, fragrant, delicious, and edible. In February, the seedlings grow; the stems are green-purple, with fine lines, quite hard. The leaves resemble bamboo leaves but are tighter and smaller; some resemble Xiehao, others resemble Ophiopogon japonicus leaves but are shorter. In July, yellow flowers bloom. The roots are pale red, resembling Qianhu but stronger. Only those from Danzhou produce green berries, different from other places. The root resembles reed rhizome, with a head having red hairs like a rat's tail; solitary clumps that are long are superior. Those from Yinzhou are about a chi long, slightly white and soft, and difficult to obtain. Processing: Remove rootlets and the head. Scrape off a small amount of the red thin skin with a silver knife, wipe clean with coarse cloth. Do not expose to fire, otherwise efficacy will be lost.
My ancestors said: Chaihu inherits the Qi of Shaoyang. It moves at Zi hour and emerges at Yin hour. Thus, it can penetrate directly from the solid, condensed, and closed areas, allowing all transformations to renew.
[Commentary] Says: At the time when Yang condenses to the extreme and then recovers, fragrance is conceived, and tenderness sprouts; the origin of substance and function is fully present. The root is Chaihu, also known as Dixun. Leigong said: In places where Chaihu grows in Yinzhou, many green cranes and white cranes fly around, saying the fragrance rises straight to the clouds, hence called Dixun. Essentially, it grows when the primal Yang begins, and its Qi and function enter the Shaoyang channel, disseminating the Qi function of the Gallbladder (Jia Dan). It moves from bottom to top, to support the spring-like ascending and pushing-out-old nature. Pushing-out-old is precisely bringing-forth-new. Therefore, if it can ascend, it possesses the ability to disperse; if it can disperse, it achieves peace. Thus, its flavor inherits the bitterness of Summer Fire, and its Qi combines the neutrality of Late Summer. Although it is called "One Yang," it actually contains the whole body. It can move not only from bottom to top but also from inside to outside. If it cannot move from bottom to top, then failing to move from inside to outside is appropriate. If it can already move from bottom to top but cannot move from inside to outside, it is inappropriate. As for cold-heat pathogenic factors and dietary accumulations in the heart, abdomen, intestines, and stomach, these are "the old." If Chaihu acts like a sac containing things, rather than serving as the vessel for fermentation, dissemination, transportation, and drainage, it fails its role. "Chai" harmonizes with "Ci"; this corresponds to that, which is also the method of opposition. Grasping this pivot, various functions can be inferred analogously.
(The Stomach Fu is called a vessel, Sanjiao is called a name, entrusted here. Are receiving, rotting/transforming, and draining—the three functions—those managed by Sanjiao?)