肾中阳虚之人，水上泛而为痰涎，火上升而为喘逆。沉香质坚色黑而沉，故能举在上之
水与火，悉摄而返之于肾。其气香性温，则能温肾以理气，即小便气淋，大肠虚闭，亦得以
通之，而要非以宣泄为通也。
沉香之用以气，虽功在降摄，而凡气分中之病，仍能运转于中而不留滞。若滚痰丸以沉
香佐礞石大黄黄芩，治实热老痰，则其知沉香也深矣。
乌药色黑味辛，气温而香，其主膀胱肾间冷气攻冲背膂宜矣。而寇宗 谓与沉香同磨作
汤点服，治胸腹冷气甚稳当者何故？盖其根如车毂纹横生，非降亦非升，故凡病之属气而涉
寒
缩泉丸治小便频数，温肾固气，惟恃益智山药，佐乌药则以散冷气耳。
黄柏为五脏肠胃清湿热之药，表里上下俱到。表有热可治，表不热而里热亦可治。色黄
入肠胃，皮入肺，微辛亦入肺，气味俱浓，性寒而沉入肝肾，入胃则亦入脾，入肾则亦入心。
本经所以主五脏肠胃中结热也。性寒已热，燥则除湿，故本经所列黄胆、肠痔、泄痢、女子
漏下赤白、阴伤蚀疮，皆属湿热之 别录又补出惊气在皮间、肌肤热赤起、目热赤痛、口疮，
则所谓五脏肠胃者悉备矣。大抵湿下溜而火上出，别录所主虽不属湿，而其因未始非湿。观
仲圣栀子柏皮汤、大黄硝石汤治黄胆，为阳明病。白头翁汤治热痢，乌梅丸治呕吐久痢，为
阳明兼厥阴病。外台大黄汤，更治天行壮热，黄柏一味，实赅五脏肠胃，故其用颇广。若以
治少阴与萸地知母为伍，则肾中不必有湿，否则如其分以施之，必得如二妙散为当。盖苦燥
之物，无不劫阴，以黄柏为滋阴之剂者非也。
肾中阳气虚弱的人，水液上泛形成痰涎，虚火上升导致气喘逆乱。沉香质地坚硬、颜色黑且沉重，因此能够提升在上漂浮的水与火，将其全部收纳并回归于肾脏。它的气味芳香、性质温和，所以能温补肾阳以调理气机，即使是小便因气滞而淋沥不畅（气淋），或大肠虚寒导致的便秘，也能得以通畅，但这并非通过宣泄攻下来实现的通畅。
沉香的效用主要在于其“气”，虽然功效在于降逆摄纳，但对于气分中的各种病证，它仍能运转于中焦而不留滞。例如滚痰丸用沉香辅助礞石、大黄、黄芩，治疗实热引起的老痰，这说明对沉香的理解非常深刻。
乌药颜色黑、味道辛，气温且芳香，主治膀胱和肾脏之间的冷气攻冲至背部脊柱，这是很适宜的。寇宗奭说将乌药与沉香一起研磨成汤剂服用，治疗胸腹部的冷气非常稳妥，这是什么原因呢？大概是因为乌药的根像车轮毂上的辐条纹路一样横向生长，既非单纯下降也非单纯上升，所以凡是属于气滞且涉及寒邪的病证……缩泉丸治疗小便频数，依靠益智仁、山药来温肾固气，辅助乌药则是为了疏散冷气罢了。
黄柏是清除五脏和肠胃湿热的药物，作用范围涵盖表里上下。体表有热可以治疗，体表不热而体内有热也可以治疗。黄色入肠胃，皮部入肺，微辛也入肺，气味都很浓厚，性质寒凉且沉重，深入肝肾，进入胃则也进入脾，进入肾则也进入心。《本经》因此说它能主治五脏肠胃中的郁结之热。性质寒凉已能清热，干燥则能除湿，所以《本经》所列出的黄疸、肠痔、泄泻痢疾、女子漏下赤白带下、阴部损伤蚀疮，都属于湿热范畴。《别录》又补充了惊气停留在皮肤之间、肌肤发热发红起疹、眼睛发热红肿疼痛、口疮，那么所谓五脏肠胃的情况就都具备了。大抵湿气向下流注而火气向上发散，《别录》所主的症状虽然不直接属于湿，但其起因未尝不是因为湿。观察张仲景的栀子柏皮汤、大黄硝石汤治疗黄疸，属于阳明病；白头翁汤治疗热痢，乌梅丸治疗呕吐久痢，属于阳明兼厥阴病；外台秘要的大黄汤，更治疗时行壮热。黄柏一味药，实际上涵盖了五脏肠胃，所以它的用途颇为广泛。如果用它治疗少阴病并与山茱萸、地黄、知母为伍，那么肾中未必有湿，否则应当按比例使用，必须像二妙散那样才恰当。因为苦燥的药物，无不劫伤阴液，把黄柏当作滋阴药剂是错误的。
In individuals with Kidney Yang deficiency, water fluids float upward to become phlegm and saliva, while fire ascends leading to panting and counterflow. Chenxiang (Aquilariae Lignum) has a firm texture, black color, and heavy weight; thus, it can lift the floating water and fire above and gather them back into the Kidney. Its fragrance and warm nature allow it to warm the Kidney and regulate Qi. Even in cases of Qi-type strangury (dysuria due to Qi stagnation) or deficiency-cold constipation of the Large Intestine, it can facilitate unblocking, yet this is not achieved through purgative drainage.
The efficacy of Chenxiang lies in its Qi aspect. Although its function is descending and gathering, it can still circulate within the middle Jiao for various diseases involving the Qi level without causing stagnation. For instance, in Tansuan Wan (Phlegm-Expelling Pill), Chenxiang assists Mengshi (Lapis Malachitis), Dahuang (Rhei Radix et Rhizoma), and Huangqin (Scutellariae Radix) to treat old phlegm caused by excess heat, demonstrating a profound understanding of Chenxiang's properties.
Wuyao (Litseae Fructus) is black in color, pungent in taste, warm in nature, and fragrant. It is suitable for treating cold Qi attacking from between the Bladder and Kidney towards the back and spine. Why does Kou Zongshi state that grinding Wuyao together with Chenxiang to make a decoction taken orally is very effective for treating cold Qi in the chest and abdomen? This is likely because the root of Wuyao resembles the radial spokes of a cart hub, growing horizontally; it is neither purely descending nor ascending. Therefore, for diseases belonging to Qi stagnation involving cold... Suoquan Wan (Bladder-Retaining Pill) treats frequent urination by relying on Yizhiren (Alpiniae Oxyphyllae Semen) and Shanyao (Dioscoreae Rhizoma) to warm the Kidney and consolidate Qi, while assisting with Wuyao serves only to disperse cold Qi.
Huangbai (Phellodendri Cortex) is a herb that clears damp-heat from the Five Zang organs and the intestines and stomach, reaching both interior and exterior, upper and lower. It can treat heat at the exterior; if there is no exterior heat but interior heat exists, it can also be treated. The yellow color enters the intestines and stomach; the bark enters the Lung; its slight pungency also enters the Lung. With strong aroma and flavor, its nature is cold and heavy, sinking into the Liver and Kidney. Entering the Stomach, it also enters the Splen; entering the Kidney, it also enters the Heart. Hence, the *Shennong Bencao Jing* states it governs accumulated heat in the Five Zang organs and intestines/stomach. Its cold nature clears heat, and its dryness removes dampness. Thus, the conditions listed in the *Bencao Jing* such as jaundice, intestinal hemorrhoids, diarrhea and dysentery, leukorrhea (red and white discharge) in women, and erosive sores of the genitals all belong to damp-heat categories. The *Bielu* further adds symptoms like frightful Qi lodged in the skin, hot and red skin eruptions, hot and red painful eyes, and mouth ulcers, thereby fully covering the aspects of the Five Zang organs and intestines/stomach. Generally, dampness flows downward while fire flares upward. Although the conditions governed by the *Bielu* do not explicitly belong to dampness, their origin may indeed stem from dampness. Observing Zhang Zhongjing's Zhizi Bopi Tang (Gardenia and Phellodendron Decoction) and Dahuang Xiaoshi Tang (Rhubarb and Niter Decoction) for treating jaundice as Yangming disease; Baitouweng Tang (Pulsatilla Decoction) for treating heat-dysentery; and Wu Mei Wan (Mume Pill) for treating vomiting and chronic dysentery as Yangming combined with Jueyin disease; and the Dahuang Tang (Rhubarb Decoction) from *Waitai Miyao* for treating epidemic high fever. Huangbai alone essentially encompasses the Five Zang organs and intestines/stomach, so its applications are quite broad. If used to treat Shaoyin disease in combination with Roupuzhuyu (Corni Fructus), Dihuang (Rehmanniae Radix), and Zhimu (Anemarrhenae Rhizoma), then there need not be dampness in the Kidney; otherwise, it should be administered proportionally, ideally resembling Er Miao San (Two Marvels Powder). Since bitter and drying substances invariably deplete Yin, regarding Huangbai as an agent for nourishing Yin is incorrect.