水莨菪，不见于他书。《本草经》有莨菪，云苦寒无毒，通神见鬼，多食令人狂走，与
此经
大同，其言无毒则反。《纲目》直引此经于莨菪下，意谓水莨菪即莨菪也。但莨菪非菜类，
又希用，仲景缘何虑其误食？李氏必误。考《百一方》云∶菜中有水莨，叶圆而光，生水旁
，有毒，蟹多食之，人误食之，狂乱如中风状，或吐血，以甘草汁解之。其论全据此经，而
云水莨是。经文“莨”读如艮卦之艮，“菪”字衍也。水茛似水堇，堇为菜属，故云菜中有
水茛，以其似堇，故着误食之戒，《百一》所据当不误。且经于上节言钩吻似芹，误食杀人
。说者谓钩物似毛茛，此节光茛，正与上反，皆为食芹者辨其似。下节言蛟龙病，又为食芹
者洁其治。数节皆特明芹之禁忌，则非茛菪明矣。此种亟当削正而自明已，然无人议及于此
，叹读书之难。
古治中暑用脑、麝，而治疟用常、蜀、法异意同，何以言之？无形之暑气痹着膈间，蒸
痰结
固，既非表寒可汗，又非里实可下，必须气烈开提之药，直达病所，追逐其痰，斯无形者失
所恃而去。疟须常、蜀，犹暑须脑、麝也，但浅深之别，各有宜耳！今治中暑，尚知遵古，
独于常、蜀，佥谓其截疟酿变。然余目验苏州、吴江、震泽等处，其俗呼常山为甜茶，遇疟
发辄采鲜者一大把煎服，皆轻者止、重者减，未闻有止后变生者。余踵用其法亦然。夫截之
为言，堵塞也。药之能堵截病由者，必其性涩壅，足以遏住经络，斯留邪而酿变，非常、蜀
开提之性所及也。为斯说者，盍观《外台》、《圣济》各集汉魏以来千余年诸治疟名方几千
首，而用常、蜀者十之八九。
水莨菪，在其他书籍中未见记载。《神农本草经》中有莨菪，记载其味苦、性寒、无毒，能通神见鬼，多食会导致人狂乱奔走，这与本段经文描述的大致相同，但经文说它“无毒”则与事实相反。《本草纲目》直接将本段经文引用在莨菪条目下，意思是认为水莨菪就是莨菪。但是莨菪并非蔬菜类植物，又很少使用，张仲景为何会担心人们误食呢？李氏（指李时珍）必定是搞错了。考证《百一方》记载：蔬菜中有水莨，叶子圆而光亮，生长在水边，有毒，螃蟹多吃它会中毒，人如果误食，会出现狂乱如中风发作的症状，或者吐血，可以用甘草汁来解毒。这段论述完全依据本段经文，但指出那是“水莨”。经文中的“莨”字读音如同艮卦的“艮”，“菪”字是衍文（多余的字）。水茛类似于水堇，堇属于蔬菜类，所以说蔬菜中有水茛，因为它像堇菜，所以特别警告不要误食，《百一方》所依据的说法应当是正确的。而且经文在上文提到钩吻类似芹菜，误食会杀人。有人解释说钩吻类似毛茛，本节提到的光茛（即水莨），正好与上文相对，都是为了辨别食用芹菜者容易混淆的相似植物。下文提到蛟龙病，又是为了澄清食用芹菜者的治疗方法。这几节都是专门阐明芹菜的禁忌，那么这就不是关于茛菪的了。这种错误急需纠正以自明，然而没有人议论到这一点，感叹读书之难。
古代治疗中暑使用牛脑、麝香，而治疗疟疾使用常山、蜀漆，方法不同但用意相同，为什么这么说呢？无形的暑气痹阻郁结在膈间，煎熬痰液凝结牢固，既然不能用发汗法解除表寒，也不能用泻下法攻逐里实，必须使用气味猛烈、具有开提作用的药物，直达病所，驱逐痰浊，这样无形的邪气失去了依附才能离去。治疗疟疾需要常山、蜀漆，就像治疗中暑需要牛脑、麝香一样，只是病情深浅不同，各有适宜之处罢了！如今治疗中暑，还知道遵循古法，唯独对于常山、蜀漆，大家都认为它们截断疟疾会导致变证。然而我亲眼目睹苏州、吴江、震泽等地，当地人称常山为甜茶，遇到疟疾发作就采摘新鲜的常山一大把煎服，结果轻症痊愈，重症减轻，没听说治愈后产生变证的。我沿用这种方法也是如此。“截”的意思是堵塞。药物如果能堵塞病邪的途径，一定是性质涩滞壅塞的，足以阻滞经络，从而导致留邪酿变，这不是常山、蜀漆开提的性质所能做到的。持有这种说法的人，何不查看《外台秘要》、《圣济总录》各集收录汉魏以来千余年间治疗疟疾的名方几千首，其中使用常山、蜀漆的占十分之八九。
Shuilangdang (Water Henbane) is not recorded in other books. *Bencao Jing* (Divine Farmer's Materia Medica) records Langdang (Henbane), stating it is bitter, cold, and non-toxic, capable of facilitating spiritual communication and seeing ghosts; excessive consumption causes people to run wildly. This aligns largely with the current text, except for the claim that it is "non-toxic," which contradicts reality. *Bencao Gangmu* (Compendium of Materia Medica) directly quotes this text under the entry for Langdang, implying that Shuilangdang is identical to Langdang. However, Langdang is not a vegetable and is rarely used; why would Zhang Zhongjing worry about its accidental ingestion? Li Shi-zhen must have been mistaken. Examination of *Baiyi Fang* states: "Among vegetables, there is Shuilang, with round and shiny leaves, growing by the water. It is toxic; crabs become poisoned after eating much of it. If humans accidentally ingest it, they exhibit madness resembling stroke symptoms or hematemesis, which can be detoxified with Licorice juice." This discussion is entirely based on the current text but identifies it as "Shuilang." In the original text, "Lang" is pronounced like "Gen" from the I Ching hexagram, and "Dang" is a superfluous character. Shuilang resembles Shuijin (Water Violet); since Jin belongs to the vegetable category, it is said that Shuilang exists among vegetables. Because it resembles Jin, a warning against accidental ingestion is noted. The basis of *Baiyi Fang* is likely correct. Furthermore, the preceding section mentions Gouwen (Aconite Root) resembling celery, where accidental ingestion is fatal. Some commentators suggest Gouwen resembles Maoie (Buttercup). The "Guanglang" mentioned here corresponds to the previous section, both serving to distinguish similar plants that might be confused with celery. The following section discusses Jiaolong disease, further clarifying treatments for those who consumed celery. These sections specifically clarify the contraindications regarding celery, clearly indicating this is not about Langdang. Such errors urgently need correction for clarity, yet no one has commented on this, sighing at the difficulty of reading ancient texts.
In ancient times, Nao (Brain) and She (Musk) were used to treat Shu (Summerheat), while Changshan (Cinchona Bark) and Shuku (Periploca Seedling) were used to treat Nuemie (Malaria). Although the methods differed, the intentions were the same. Why? Intangible Summerheat pathogen obstructs and adheres to the chest diaphragm, steaming phlegm into solid accumulation. Since it cannot be treated by sweating out exterior cold nor purging interior excess, medicines with potent aromas and lifting properties are required to reach the disease site directly, driving out phlegm. Only then can the intangible pathogen lose its support and depart. Treating Malaria requires Changshan and Shuku, just as treating Summerheat requires Brain and Musk; the difference lies only in the depth of the pathology, each having its appropriate application. Today, when treating Summerheat, practitioners still know to follow ancient methods, but regarding Changshan and Shuku, everyone claims they cause complications when used to stop malaria. However, I have personally observed in Suzhou, Wujiang, and Zhenze that locals call Changshan "Sweet Tea." When malaria strikes, they gather a large handful of fresh Changshan and decoct it for consumption. Mild cases resolve, severe cases improve, and I have never heard of complications arising after resolution. My own use of this method yields similar results. The term "Jie" (intercept/cut off) implies blocking. Medicines that can block the pathway of pathogens must possess astringent and obstructive properties sufficient to stagnate meridians, thereby retaining evil and causing complications. This is beyond the capacity of the lifting and dispersing nature of Changshan and Shuku. Those holding this view should examine *Waitai Miyao* (Essential Prescriptions Worth a Thousand Gold for Emergencies) and *Shengji Zonglu* (General Records of the Sage's Relief), which collect thousands of famous prescriptions for treating Malaria from the Han, Wei, and subsequent dynasties over a thousand years. Among these, nine out of ten use Changshan and Shuku.