豆本脾家中宫之物，而绿豆皮寒肉平，是为由中达外以解热，故外科护心散，用绿豆粉
使毒
世以绿豆解药误，不知绿豆能压热解毒，非能于无热毒之误药，亦化为乌有也。
扁豆花白实白，实间藏芽处，别有一条，其形如眉，格外洁白，且白露后实更繁衍，盖
得金气之最多者。凡豆皆甘而入脾，故能于夏令湿盛脾弱之时，布清肃之令，复敦阜之气。
此千金与局方治霍乱所以用实也。然其补脾之力极浓，必得脾受湿困而不腹痛不郁闷者，方
与之宜。是则别录主霍乱吐下不止，不属之实而属之叶，固甚有道矣。夫霍乱者，阴阳清浊，
二气相干。扁豆当盛热蕴隆，花尚未有，而其枝叶愈矗立不挠，是阴森之叶，与酷烈之日，
各不相下，绝无妨害，用于清浊不调之霍乱，自然清者归清，浊者归浊。然则唐本草吐利后
转筋，生捣一把入少醋绞汁服立瘥者，可以证别录之不诬矣。
俗称避暑扁豆棚下能作疟，甚至 豆亦多不以充蔬，此亦有故。扁豆以阴森之叶，御酷
烈之日，而花白实白，全具金气，其不畏暑明矣。不相畏则相争，疟为邪正相争之病，故有
所忌。豆壅脾气，更何以解。仲圣所以谓患寒热者不可食也。
淡豉别录苦寒。李氏谓∶黑豆性平，作豉则温，既经蒸 ，故能升能散。窃谓仲圣用作
吐剂，亦取与栀子一温一寒，一升一降，当以性温而升为是。
别录主烦躁，而仲圣止以治烦不以治躁。若烦而兼躁，有阳经有阴经∶阳经则用大青龙
汤、大承气汤，阴经则用四逆汤、甘草干姜汤、吴茱萸汤，皆无用淡豉者。盖阳经之烦躁，
宜表宜下；阴经之烦躁，宜亟回其阳。淡豉何能胜任。别录以主烦躁许之，殊有可商。
烦有虚有实∶虚者正虚邪入而未集，故心中懊 ；实者邪窒胸间，故心中结痛。虽云实，
却与结胸证之水食互结不同，故可以吐而去之。证系有热无寒，亦于肾无与。所以用豉者，
豉苦温而上涌，栀泄热而下降，乃得吐去其邪，非以平阴逆也。
张氏谓淡豉主启阴精上资，而邹氏遂以此为治伤寒头痛及瘴疠恶毒之据，不知其有毫厘
千里之失。盖伤寒初起，与瘴疠恶毒，虽身发热，实挟有阴邪在内，故宜于葱豉辛温以表汗，
或协人中黄等以解毒。何资于阴脏之精。且淡豉亦何能启阴脏之精者。试煎淡豉尝之，便欲
作恶，可恍然悟矣。
淡豉温而非寒，亦不治躁，确然可信。邹氏过泥别录，遂致诠解各方，忽出忽入，自相
径庭。黑大豆本肾谷，蒸 为豉，则欲其自肾直上。因其肾谷可以治肾，故千金崔氏诸方，
用以理肾家虚劳。因其为豉不能遽下，故与地黄捣散与地黄蒸饭。邹氏谓于极下拔出阴翳诚
是。乃其解葱豉汤，既谓宜于病起猝难识别，又谓是热邪非寒邪。不知葛稚川立方之意，以
初起一二日，头痛恐寒犯太阳，脉洪又恐热发阳明，投以葱豉，则邪解而阴阳两无所妨，正
因难辨而出此妙方，宜后世多奉以为法。煎成入童便者，以葱豉辛温，少加童便，则阴不伤
而与藏气相得。如淡豉本寒，更加以童便之寒，葱白虽辛而亦寒，外达之力，必致大减，恐
无此制剂之理也。
邹氏又以素问气寒气凉，治以寒凉，行水渍之，注家谓热汤浸渍，则寒凉之物能治寒凉
，于是引伤寒论用豉诸方，皆不以生水煮，为合以寒治寒之旨。金匮栀子大黄汤，不以治寒
，则四味同煮，不分先后。噫！邹氏误矣。所云注家，殆近世不求甚解者耳。按气寒谓北方
，气凉谓西方，跟上节西北之气句来，治以寒凉行水渍之，跟上节散而寒之句来，上言其理
，此明其治。王太仆注云∶西北方人皮肤腠理密，人皆食热，故宜散宜寒。散谓温浴，使中
外条达，行水渍之，是汤漫渍。张隐庵云∶西北之气寒凉，人之阳热遏郁于内，故当治以寒
凉。行水渍之者，用汤液浸渍以取汗。合二说观之，经所谓渍，定是浴以取汗，今西北方人
惯用此法，并非以热汤渍寒药。若谓以热汤渍寒药，即可以治寒病，则药物不胜用矣。然则
栀子豉汤，先煮他药后煮淡豉何故？盖此与泻心用麻沸汤渍之绞汁无异耳。豉本肾谷，欲其
上达，故不多煮，大凡用豉以取吐取汗，法皆如是。取汗如枳实栀子豉汤，煮豉止一二沸，
以有枳实抑之，故用豉至一升，而煮则一二沸无妨也。栀子大黄汤四味同煮，则以不取吐不
取汗，自宜多煮，豉用一升，亦以所偶为大黄枳实，而豉尚欲其治上也。他若金匮瓜蒂散，
则以生水煮取吐矣。但豉用七合，不云下水若干，以生水任煮而不为之限，可见必欲竭豉之
力。味浓则下趋易，或疑此与吐法不悖乎。不知吐宿食与吐寒饮不同，吐宿食自当少抑其上
浮之性。虽抑之，而以苦温之淡豉，偶苦寒之瓜蒂，甘酸之赤豆，终必激而上行。且苦寒甘
酸者杵为散，苦温者煮取汁，皆有一升一降，故拂其性以激发之义，安在不为吐法。邹氏于
经旨方意，咸未彻悟，强为扭合，不免自误以误人矣。
绿豆本是脾脏中宫所属之物，而绿豆皮性寒、豆肉性平，因此能由中焦达于体表以解除热邪。所以外科名方“护心散”中使用绿豆粉，是为了使毒邪外泄。世人认为绿豆能解各种药物中毒，却不知道绿豆只能压制热毒，并非能将没有热毒的药物误服也化为乌有。
扁豆的花和果实外皮都是白色的，在果实间隐藏芽的地方，另有一条纹路，形状像眉毛，格外洁白。而且白露节气之后，扁豆果实更加繁茂，这是因为扁豆得到了金气最多的缘故。凡是豆类都味甘而入脾经，所以能在夏季湿气旺盛、脾气虚弱的时候，布散清肃之气，恢复脾土敦厚隆盛的功能。这就是《千金方》和《局方》治疗霍乱时要用扁豆实（种子）的原因。然而扁豆补脾的力量非常浓厚，必须是在脾脏受湿气困阻但没有腹痛、没有郁闷感的情况下，才适合使用它。这也就解释了为什么《名医别录》说扁豆主治霍乱吐泻不止，却不归属于扁豆实而是归属于扁豆叶，这确实很有道理。所谓霍乱，是阴阳清浊二气相互干扰的结果。扁豆在盛夏酷热之时，花尚未开放，但其枝叶却矗立挺拔不屈，这种阴森清凉的叶子与酷烈的烈日互不相让，绝无妨害。用于清浊不调引起的霍乱，自然能使清气归位，浊气归位。那么，《唐本草》记载霍乱吐利后出现转筋，用生扁豆一把捣烂加少许醋绞汁服用立刻痊愈的例子，可以证明《名医别录》的说法没有虚假。
俗称在避暑的扁豆棚下容易得疟疾，甚至有些人连扁豆也不拿来当蔬菜吃，这也是有原因的。扁豆用阴森的叶子抵御酷烈的太阳，且花白果白，完全具备金气，它不畏暑热是显而易见的。因为不相畏所以相争，疟疾是邪气与正气相争的疾病，所以对扁豆有所忌讳。扁豆会壅滞脾气，又怎么能解毒呢？张仲景所以说患有寒热病的人不可食用扁豆。
淡豆豉在《名医别录》中记载为苦寒。李氏认为黑豆性平，制成豆豉后变温，既然经过蒸晒，所以能够升发散发。我私下认为张仲景将其用作催吐剂，也是取它与栀子一温一寒、一升一降的特性，应该以性温而升为主。
《名医别录》说淡豆豉主治烦躁，但张仲景只用它来治烦而不治躁。如果烦兼有躁，有阳经病也有阴经病：阳经病则用大青龙汤、大承气汤；阴经病则用四逆汤、甘草干姜汤、吴茱萸汤，都没有使用淡豆豉的。大概阳经的烦躁，适宜发汗解表或攻下；阴经的烦躁，急需回阳救逆。淡豆豉怎能胜任这些任务？《名医别录》称其主治烦躁，确实值得商榷。
烦有虚证和实证之分：虚证是正气虚弱，邪气侵入但未聚集，所以心中懊恼不舒；实证是邪气阻滞在胸膈之间，所以心中结痛。虽然说是实证，却与结胸证中水饮和食积互结不同，所以可以通过催吐来去除病邪。此证属于有热无寒，也与肾脏无关。之所以使用豆豉，是因为豆豉苦温而上涌，栀子泄热而下降，这样才能通过呕吐去除邪气，而不是为了平抑阴寒上逆。
张氏认为淡豆豉主要作用是开启阴精上供滋养，邹氏便据此作为治疗伤寒头痛及瘴疠恶毒的依据，不知道这是毫厘之差千里之谬。大概伤寒初起，以及瘴疠恶毒，虽然身体发热，但实际上体内挟有阴邪，所以适宜用葱豉汤辛温发汗，或者配合人中黄等药物解毒。哪里需要资助阴脏的精气呢？况且淡豆豉又怎么能开启阴脏的精气呢？试着煎煮淡豆豉品尝一下，就会感到恶心，由此可以恍然大悟了。
淡豆豉性温而非寒，也不治疗躁症，这是确凿可信的。邹氏过于拘泥于《名医别录》，导致他在解释各方时忽出忽入，自相矛盾。黑大豆本属肾谷，蒸晒制成豆豉后，意在使其从肾直上。因为它是肾谷可以治疗肾虚劳损，所以《千金方》崔氏的许多方子，用它来调理肾家的虚劳。因为它制成豆豉后不能迅速下行，所以常与地黄捣碎成散剂或与地黄蒸饭同用。邹氏说它能从极下位置拔出阴翳诚然正确。但他解释葱豉汤时，既说适用于病情突然发作难以识别的情况，又说这是热邪而非寒邪。不知道葛洪（葛稚川）创立这个方子的用意，是在初起的一两天内，头痛恐怕是寒邪侵犯太阳经，脉象洪大又恐怕是热邪发于阳明经，投以葱豉汤，则邪气解散而阴阳两无所妨碍，正是因为难以辨别才出了这个妙方，后世多奉为准则。煎好后加入童便的，是因为葱豉辛温，少加童便，则不会损伤阴气而与脏腑之气相协调。如果淡豆豉本性寒，再加上童便的寒性，葱白虽然辛但也变寒，向外发散的力量必定大大减弱，恐怕没有这样的制剂原理。
邹氏又以《素问》中“气寒气凉，治以寒凉，行水渍之”，注家解释为用热汤浸渍，那么寒凉的药物就能治疗寒凉病症，于是引用《伤寒论》中使用豆豉的各个方子，都不以生水煮沸，认为是符合以寒治寒的宗旨。《金匮要略》中的栀子大黄汤，不以治疗寒证为目的，所以四味药同煮，不分先后。唉！邹氏错了。所谓的注家，大概是近代不求甚解的人罢了。按《素问》所说，“气寒”指北方，“气凉”指西方，承接上一节“西北之气”的句子而来；“治以寒凉行水渍之”，承接上一节“散而寒之”的句子而来，上文讲道理，下文阐明治疗方法。王冰（王太仆）注解说：西北方的人皮肤腠理致密，人都吃热性食物，所以适宜发散、适宜寒凉。发散指温水浴，使内外通达条畅；“行水渍之”，是指汤液漫渍。张隐庵说：西北方的气候寒凉，人的阳气郁遏在内，所以应当用寒凉之法治疗。“行水渍之”，是用汤液浸渍来取汗。综合这两种说法来看，经文所说的“渍”，肯定是用水浴来取汗，现在西北方的人习惯用这种方法，并不是用热汤去浸泡寒药。如果说用热汤浸泡寒药，就可以治疗寒病，那么药物就无处不用了。既然如此，栀子豉汤为什么要先煮其他药后煮淡豆豉呢？这跟泻心汤用麻沸汤（滚开水）浸泡绞汁取用的方法没有区别。豆豉本属肾谷，想要它向上达，所以不多煮。大凡使用豆豉来取吐或取汗，方法都是这样。取汗如枳实栀子豉汤，煮豆豉只开一二滚，因为有枳实抑制它，所以用豆豉一升，煮一二滚也无妨。栀子大黄汤四味药同煮，是因为不取吐也不取汗，自然应该多煮。豆豉用一升，也是因为偶然配伍大黄、枳实，而豆豉仍希望它发挥向上的作用。其他的如《金匮要略》瓜蒂散，则是用生水煮沸来取吐。只是豆豉用七合，没说放水多少，因为生水随意煮而不限制水量，可见一定要竭尽豆豉的药力。味道浓则容易下行，有人怀疑这与吐法不违背吗？不知道吐宿食与吐寒饮不同，吐宿食自然应当稍微抑制其上浮的性质。虽然抑制了，但以苦温的淡豆豉，偶合苦寒的瓜蒂、甘酸的赤豆，最终必然激发而上行。况且苦寒甘酸的是杵成散剂，苦温的是煮取汁，都有一升一降的作用，所以拂逆其性质以激发其意，怎么不是吐法呢？邹氏对于经旨和方意，都没有彻底领悟，强行拼凑，不免自己误解也误导他人。
Mung beans (Vigna radiata) are originally substances belonging to the central earth of the Spleen. However, the skin of the mung bean is cold in nature while the flesh is neutral, thus it can reach from the interior to the exterior to resolve heat. Therefore, in the surgical formula *Huxin San* (Heart-Protecting Powder), mung bean powder is used to allow toxins to disperse outward. The world believes that mung beans can detoxify all kinds of medicinal errors, not knowing that mung beans can only suppress heat and toxins; they cannot make ingested erroneous medicines without heat and toxins vanish into nothingness.
The flowers and fruits of the Hyacinth Bean (Lablab purpureus) are white. Between the fruits, where the sprouts hide, there is another line shaped like an eyebrow, exceptionally pure white. Moreover, after the White Dew solar term, the fruits become more abundant, indicating that it obtains the most Metal Qi. All beans are sweet in taste and enter the Spleen, so they can distribute clear and肃 (solemn/clearing) commands during the summer when dampness is abundant and Spleen Qi is weak, restoring the robust and fertile Qi of the earth. This is why *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold) and *Ju Fang* (Formulas of the Imperial Medical Bureau) use the seeds for treating Huoluan (Cholera-like disease). However, its power to tonify the Spleen is extremely strong; it is suitable only when the Spleen is constrained by dampness but without abdominal pain or depression. Thus, it makes sense that *Bencao Mingyi Bie Lu* (Additional Records of Famous Physicians in Materia Medica) states that it treats continuous vomiting and diarrhea in Huoluan by attributing this effect to the leaves rather than the seeds. Huoluan involves the interference between Yin-Yang and clear-turbid Qi. When the Hyacinth Bean is in peak heat, its flowers have not yet appeared, but its branches and leaves stand tall and unyielding. These cool, shady leaves do not yield to the fierce sun, causing no harm. Used for Huoluan caused by disorder of clear and turbid Qi, it naturally allows the clear to return to clarity and the turbid to return to turbidity. Then, the record in *Tang Bencao* (Tang Dynasty Materia Medica) stating that crushing one handful of fresh Hyacinth Bean, mixing with a little vinegar, and taking the juice immediately cures muscle cramps after vomiting and diarrhea proves that *Bie Lu* is not false.
It is commonly said that staying under a Hyacinth Bean shed for cooling off can cause malaria, and some even refuse to eat the beans as vegetables. This also has reasons. The Hyacinth Bean uses its shady leaves to resist the fierce sun, and since both flowers and fruits are white, it fully possesses Metal Qi, clearly showing it does not fear summer heat. Because they do not fear each other, they contend. Malaria is a disease of contention between pathogenic factors and healthy Qi, hence the taboo. Beans obstruct Spleen Qi, how can they resolve toxicity? Zhang Zhongjing therefore stated that those suffering from alternating chills and fever should not eat them.
Dan Chi (Fermented Soybean) is recorded as bitter and cold in *Bie Lu*. Li Shi-zhen stated that Black Soybeans (*Soyae Semen Nigrum*) are neutral in nature, but become warm when made into fermented soybean. Since it undergoes steaming and fermentation, it can ascend and disperse. I privately believe that Zhang Zhongjing used it as an emetic because he took advantage of its combination with Gardenia (Gardeniae Fructus) — one warm and one cold, one ascending and one descending — considering its warm and ascending nature as primary.
*Bie Lu* states it treats irritability and restlessness (Fan Zao), but Zhang Zhongjing only used it to treat irritability (Fan), not restlessness (Zao). If irritability is accompanied by restlessness, it can occur in Yang meridians or Yin meridians: for Yang meridians, formulas like *Da Qing Long Tang* (Major Blue Green Dragon Decoction) or *Da Cheng Qi Tang* (Major Order the Qi Decoction) are used; for Yin meridians, formulas like *Si Ni Tang* (Frigid Extremities Decoction), *Gan Cao Gan Jiang Tang* (Licorice and Dried Ginger Decoction), or *Wu Zhu Yu Tang* (Evodia Decoction) are used, none of which use Dan Chi. Generally, irritability in Yang meridians requires releasing the exterior or purging downward; irritability in Yin meridians urgently requires restoring Yang. How could Dan Chi be competent for these tasks? Attributing the treatment of irritability and restlessness to Dan Chi in *Bie Lu* is indeed questionable.
Irritability (Fan) has deficiency and excess patterns: In deficiency patterns, healthy Qi is weak and pathogens have entered but not gathered, causing mental vexation and discomfort (Ao Nu); in excess patterns, pathogens block the chest and diaphragm, causing chest knotting pain. Although termed excess, it differs from the water-food accumulation in Jie Xiong (Chest Binding) syndrome, so it can be treated by inducing vomiting. This pattern involves heat without cold and is unrelated to the Kidney. The reason for using fermented soybean is that it is bitter-warm and tends to ascend/vomit, while Gardenia drains heat and descends; together they induce vomiting to remove pathogens, rather than pacifying Yin rebellion.
Zhang Shi stated that Dan Chi mainly opens Yin essence to nourish upwards, and Zou Shi then used this as evidence for treating headache in Shang Han (Cold Damage) and toxic miasma. He did not realize this leads to a discrepancy of miles due to a slight error. Initially, Shang Han and toxic miasma involve body heat but actually carry Yin pathogens internally, so Xin Wen (Pungent-Warm) formulas like Cong Chi Tang (Scallion and Fermented Soybean Decoction) for sweating, or herbs like Ren Zhong Huang (Human Middle Yellow) for detoxification are appropriate. Why would they need to nourish Yin organ essence? Moreover, how can Dan Chi open Yin essence? One can realize this by brewing and tasting Dan Chi, which induces nausea.
Dan Chi is warm, not cold, and certainly does not treat restlessness. Zou Shi was too rigid about *Bie Lu*, leading to contradictory interpretations of various formulas. Black Soybeans belong to the Kidney grain category. When steamed into fermented soybean, the intention is for it to rise directly from the Kidney. Because it is a Kidney grain capable of treating Kidney deficiency consumptive diseases, many formulas by Cui Shi in *Qian Jin Fang* use it to regulate Kidney deficiency. Because as fermented soybean it does not descend quickly, it is often crushed with Rehmannia (Rehmanniae Radix) or steamed with rice and Rehmannia. Zou Shi correctly said it pulls out Yin shadows from the lowest level. However, when explaining Cong Chi Tang, he claimed it is suitable for sudden onset difficult-to-identify conditions, yet also said it treats Heat pathogens, not Cold. He ignored Ge Hong’s (Ge Zhichuan) intent: in the first one or two days of onset, headache might suggest Cold invading the Taiyang meridian, while a surging pulse might suggest Heat emerging in the Yangming meridian. Administering Cong Chi Tang resolves the pathogen without harming Yin or Yang. It is precisely because differentiation is difficult that this excellent formula was created, and later generations widely adopted it. Adding Tong Bian (Child's Urine) after decoction is because Cong Chi is pungent-warm; adding a little Tong Bian prevents injury to Yin and harmonizes with Zang Qi. If Dan Chi were inherently cold, adding cold Tong Bian would make Cong Bai (Scallion White) also cold despite its pungency, greatly reducing its exterior-dispersing power, which contradicts formulation principles.
Zou Shi cited *Su Wen* ("When Qi is cold and cool, treat with cold and cool, perform water soaking") and commentators who interpreted "water soaking" as using hot water to soak cold herbs to treat cold conditions. He then cited formulas in *Shang Han Lun* using fermented soybean that are not boiled with raw water as conforming to "treating cold with cold." *Jin Gui Yao Lue*'s *Zhi Zi Da Huang Tang* (Gardenia and Rhubarb Decoction) boils four ingredients together without sequence, not for treating cold. Alas! Zou Shi was mistaken. The so-called commentators were likely modern scholars lacking deep understanding. According to *Su Wen*, "Qi cold" refers to the North, "Qi cool" to the West, following the previous section on Northwest Qi. "Treat with cold and cool, perform water soaking" follows "disperse and cool." The former explains principle, the latter treatment. Wang Bing noted: People in the Northwest have dense skin and pores and eat hot foods, so they benefit from dispersal and cooling. Dispersal refers to warm baths to promote smooth flow inside and out. "Perform water soaking" means immersing in hot liquid. Zhang Yinan said: Northwest climate is cold and cool, suppressing human Yang heat internally, so treat with cold/cool methods. "Perform water soaking" means using liquid immersion to induce sweat. Combining these views, "soaking" in the classic definitely refers to bathing to induce sweat, a method common in the Northwest today, not soaking cold herbs in hot water. If soaking cold herbs in hot water could treat cold diseases, drugs would be universally applicable. So, why does *Zhi Zi Chi Tang* boil other herbs first and Dan Chi last? This is similar to *Xie Xin Tang* using boiling water to soak and squeeze juice. Dan Chi, being Kidney grain, aims to ascend, so it is not boiled long. Generally, using Dan Chi to induce vomiting or sweating follows this method. For example, in *Zhi Shi Zhi Zi Chi Tang*, Dan Chi is boiled only once or twice; because Zhi Shi inhibits it, using one sheng of Dan Chi and boiling briefly is fine. *Zhi Zi Da Huang Tang* boils all four ingredients because it does not aim to vomit or sweat, so longer boiling is suitable. Dan Chi is used in larger amounts here because it is paired with Da Huang and Zhi Shi, yet still intended to act upwardly. Regarding *Gua Di San* in *Jin Gui*, it uses raw water to boil for vomiting. It uses seven ge of Dan Chi without specifying water amount, implying raw water is unlimited to exhaust Dan Chi's power. Strong flavor tends to descend. Some doubt if this contradicts vomiting methods. Vomiting retained food differs from vomiting cold fluid. Vomiting retained food should slightly inhibit its floating nature. Although inhibited, combining bitter-warm Dan Chi with bitter-cold Gua Di and sour-sweet Chi Dou ultimately激ates upward movement. Bitter-cold and sour-sweet are pounded into powder, while bitter-warm is decocted; both have ascending-descending dynamics. Thus, opposing their nature to stimulate action serves as a vomiting method. Zou Shi failed to thoroughly understand the classics and formula intents, forcing connections, thereby misleading himself and others.