素问∶食气入胃，浊气归心。韭味辛臭浊，故归心尤易。以其归心，故素问谓心病宜食
韭叶。然必心为阴壅，阳不能达，借韭以达之，非可疗一切心病也。
胃脘有瘀血作痛者，饮韭汁极效。盖韭以入胃之浊气归心，即以留胃之浊质治胃，推此
以治胸痹、吐衄、膈噎诸证，亦即下气散瘀之功。
别录韭子主梦中泄精溺白。邹氏以素问阴藏精而起亟，阳卫外而为固释之，极是。盖阳
不维阴则阴不起亟而藏精，阴不维阳则阳不为固而卫外。梦中泄精者，阳不维阴也。溺白者，
阴不维阳也。韭丰本而子又入肾，甘温足以起亟，酸温足以为固。兼斯二长，所以为梦中泄
精与溺白之妙品。此但阴阳两不相维，若虚甚而患是证，则韭子无能为役，或当更加以温固
之剂矣。
葱之为物，茎则层层紧裹而色白气凉，叶则空中锐末而色青气温。凡仲圣方用葱无不是
白，其层层紧裹之中，即含有欲出未出之青叶，是为阳涵于阴，犹少阴寓有真阳，其生气上
出，含有青叶，则又似厥阴，色白又似肺，信乎其为肝肾为肺药矣。通脉四逆汤证，面色赤
者，阴格阳也，阴既格之，必当使阴仍向之。姜附能扶阳驱阴而不能联阴阳之睽隔，惟葱白
升阴以为之招，阳乃飘然而返，阳返而面不赤。然则白通汤证无面赤，何为亦升其阴？夫阳
在上宜降，阴在下宜升，少阴下利一往不返，失地道上行之德。姜附能扶阳而不能升阴以通
阳，阳不通，则阴下溜而利不止，故以葱白冠首而名之曰白通，通非通脉之谓也。旋复花汤
治肝着，欲人蹈其胸上，有上下不交之象，以旋复散结而降阳，葱白升阴而上济，新绛佐旋
复，并能通阴阳之路，俾上下交而成泰。至妇人半产漏下，肝肾之阴已下沉矣，非通其血中
结滞之气，与挽之使上不可，旋复新绛所以通之，葱白所以挽之。玩此三方，葱白之用于肝
肾者悉见矣。特是本经主出汗，后世亦多用于表剂，义又安在。盖心与肾，手足少阴相通者
也。汗为心液，葱白升肾阴，即入心营，色白味辛，则又能开肺卫之郁，此汗之所以出也。
《素问》说：饮食之气进入胃后，其中的浊气会归聚于心。韭菜味道辛烈且气味臭浊，因此更容易归入心经。正因为韭菜能归入心经，所以《素问》中说心脏有病适宜食用韭叶。但这必须是在心经被阴邪壅滞、阳气不能通达的情况下，借助韭菜的辛散之性来通达阳气，并非韭菜可以治疗所有类型的心脏病。
如果胃脘部因为有瘀血停留而疼痛，饮用韭菜汁效果极佳。这是因为韭菜将进入胃中的浊气归于心，同时也利用停留在胃中的浊质来治疗胃病。推演这个原理，用它来治疗胸痹（胸部闷痛）、吐血衄血（鼻出血等）、膈噎（吞咽困难）等各种证候，也是利用了它下气散瘀的功效。
《名医别录》记载韭子主治梦中遗精和小便色白。邹氏用《素问》中“阴藏精并迅速响应需求，阳护卫体表并保持固密”的理论来解释，非常正确。大概是因为阳气不能维系阴液，则阴液无法迅速响应并封藏精气；阴液不能维系阳气，则阳气无法保持固密以护卫体表。梦中遗精，是阳气不能维系阴液的表现；小便色白，是阴液不能维系阳气的表现。韭菜根部丰盛，其种子又入肾经，甘温的性质足以使精气迅速响应（起亟），酸温的性质足以保持固密（为固）。兼具这两方面的长处，所以它是治疗梦中遗精和小便色白的妙药。但这仅适用于阴阳互相不能维系的证候，如果虚损严重而出现这些症状，那么韭子就无能为力了，或许应当配合使用温补固涩的药物。
葱这种植物，茎部层层紧裹且颜色白、性质凉；叶子中间空心、末端尖锐且颜色青、性质温。凡是张仲景的方剂中使用葱，用的都是葱白。那层层紧裹之中，包含着想要出来却尚未出来的青色叶子，这就是“阳涵于阴”，就像少阴经中寓含有真阳一样。它的生气向上外出，包含青色叶子，这又类似于厥阴经；颜色白又类似于肺。确实可以说它是肝肾和肺的药物。在通脉四逆汤证的条文中，面色发红的，是阴寒格拒阳气于外（阴格阳）。既然阴寒格拒了阳气，必然要使阴寒之气重新回归本位。干姜、附子能够扶助阳气、驱散阴寒，但不能连接阴阳之间的隔阂，只有葱白能提升阴气作为招引，阳气才能飘然返回，阳气返回后面色就不红了。然而，在白通汤证中没有面色发红，为什么也要提升阴气呢？阳气在上应该下降，阴气在下应该上升。少阴病下利不止，是一去不返，失去了地道（阴气）上行的德性。干姜、附子能扶助阳气，但不能提升阴气以通达阳气；阳气不通达，阴气就会向下流泄而导致腹泻不止，所以用葱白排在方首并命名为“白通”。这里的“通”不是指通脉，而是指通达上下。旋复花汤治疗肝着（肝脏气血郁滞），病人希望别人踩踏他的胸部，表现出上下气机不交象。用旋覆花散结并下降阳气，用葱白提升阴气而上济心肺，新绛辅助旋覆花，都能通达阴阳的路径，使上下相交而成泰和之象。至于妇女半产（流产）后漏下不止，肝肾的阴气已经下沉了，如果不疏通血脉中的结滞之气，并挽引阴气使其上行，是不可能的。旋覆花和新绛用来疏通它，葱白用来挽引它。玩味这三个方剂，葱白用于肝肾的作用就完全显现了。只是《本经》说葱主出汗，后世也多将其用于解表方剂，其中的道理在哪里呢？大概是因为心和肾通过手足少阴经相通。汗是心的津液，葱白提升肾阴，随即进入心营；葱白色白味辛，又能开通肺卫的郁结，这就是出汗的原因。
*Susun* (The Yellow Emperor's Inner Canon) states: When the qi of food enters the stomach, the turbid qi returns to the Heart. Leek has a pungent flavor and a foul, turbid odor, thus it is particularly easy for it to return to the Heart. Because it returns to the Heart, *Susun* states that diseases of the Heart are suitable for being treated with leek leaves. However, this applies only when the Heart is obstructed by yin pathogens and yang qi cannot penetrate; one borrows the acrid-dispersing nature of leek to unblock yang qi. It is not capable of treating all types of Heart diseases.
When pain in the epigastrium is caused by blood stasis, drinking leek juice is extremely effective. This is because leek takes the turbid qi entering the stomach and directs it to the Heart, while simultaneously using the turbid substance retained in the stomach to treat stomach conditions. Extending this principle, using it to treat chest bi (chest obstruction/pain), hematemesis and epistaxis, and ge ye (dysphagia/chest obstruction) demonstrates its merit in descending qi and dispersing blood stasis.
*Bie Lu* (Divine Farmer's Materia Medica Supplement) records that leek seeds primarily treat nocturnal emission during dreams and white urine. Zou interpreted this using the concept from *Susun*: "Yin stores essence and responds rapidly [qi ji], while Yang guards the exterior and maintains firmness." This interpretation is highly accurate. Generally, if Yang fails to anchor Yin, Yin cannot respond rapidly to store essence; if Yin fails to anchor Yang, Yang cannot maintain firmness to guard the exterior. Nocturnal emission indicates Yang failing to anchor Yin; white urine indicates Yin failing to anchor Yang. Leek has abundant roots, and its seeds enter the Kidney channel. Its sweet-warm nature is sufficient to induce rapid response [qi ji], and its sour-warm nature is sufficient to maintain firmness [wei gu]. Combining these two strengths makes it an excellent remedy for nocturnal emission and white urine. This applies only to cases where Yin and Yang fail to anchor each other. If deficiency is severe, leek seeds alone will be ineffective, and one should perhaps add warming and astringent formulas.
As for scallion (Cong): its stem is tightly wrapped in layers, white in color, and cool in nature; its leaves are hollow inside with sharp tips, green in color, and warm in nature. In all formulas by Zhang Zhongjing (Jingyue Fangshi) that use scallion, only the white part (scallion white) is used. Within those tightly wrapped layers lies the green leaf that wishes to emerge but has not yet done so. This represents "Yang contained within Yin," analogous to True Yang residing within Shaoyin. Its vital energy rises outward, containing green leaves, which resembles Jueyin; its white color resembles the Lung. Indeed, it can be considered a herb for the Liver, Kidney, and Lung.
In the syndrome of Tongmai Sini Tang (Cinnamon Twig and Aconite Decoction for Unblocking the Pulse), when the face is red, it is due to Yin repelling Yang (Yin Ge Yang). Since Yin repels Yang, it is necessary to guide Yin back to its proper place. Ginger and Prepared Aconite can support Yang and drive away Yin, but they cannot bridge the separation between Yin and Yang. Only Scallion White can elevate Yin to act as an attractant, allowing Yang to float back. Once Yang returns, the facial redness subsides. However, in the syndrome of Baitong Tang (White Unblocking Decoction), there is no facial redness. Why is Yin still elevated? Yang above should descend, and Yin below should ascend. In Shaoyin diarrhea that persists without returning, the virtue of Earthly Path (Yin ascending) is lost. Ginger and Prepared Aconite can support Yang but cannot elevate Yin to unblock Yang. If Yang is not unblocked, Yin flows downward, causing persistent diarrhea. Therefore, Scallion White is placed at the beginning of the formula, named "Baitong" (White Unblocking). Here, "Tong" (Unblocking) does not refer to unblocking the pulse, but rather to unblocking the interaction between upper and lower.
Xuanfu Huatang (Inula Flower Decoction) treats Gan Zhuo (Liver Qi Stagnation), where the patient desires someone to tread on their chest, indicating a lack of communication between upper and lower. Xuanfu Hua (Inula Flower) dissipates nodules and descends Yang; Scallion White elevates Yin and assists it to reach the upper jiao. Xinjiang (Safflower/Sang Huang) assists Xuanfu Hua. Together, they unblock the pathways of Yin and Yang, allowing upper and lower to interact and achieve Taihe (Great Harmony). Regarding women with post-miscarriage bleeding (Lanxia), the Yin of the Liver and Kidney has already sunk downward. Unless the stagnant qi in the blood vessels is unblocked and the sinking Yin is pulled upward, recovery is impossible. Xuanfu Hua and Xinjiang unblock it, while Scallion White pulls it upward. Observing these three formulas reveals the application of Scallion White for the Liver and Kidney.
However, *Ben Jing* (Shennong Ben Cao Jing) states that Scallion induces sweating, and later generations often used it in exterior-releasing formulas. What is the rationale? The Heart and Kidney are connected via the Hand-Shaoyin and Foot-Shaoyin meridians. Sweat is the fluid of the Heart. Scallion White elevates Kidney Yin, which then enters the Ying (Nutritive) level of the Heart. Being white and pungent, it also opens the depression of the Lung Wei (Defensive) level. This is how sweat is produced.