气味辛、寒，无毒。主寒热，中风螈 ，惊痫邪气，除症坚淤血留舍肠胃，安五脏，
疗痈疮。
陈修园曰∶丹皮气寒，禀水气而入肾；味辛无毒，得金味而入肺。心火具炎上之性，火
郁则
寒，火发则热；丹参禀水气而制火，所以主之。肝为风脏，中风而害其筋则为螈 ，中风而
乱其魂则为惊痫，丹皮得金味以平肝，所以主之。邪气者，风火之邪也，邪气动血，留舍肠
胃，淤积症坚；丹皮之寒能清热，辛能散结，可以除之。肺为五脏之长，肺安而五脏俱可安
。痈疮皆属心火，心火降而痈疮可疗。
气味辛、平，无毒。主风寒温疟，热气诸痫，除邪，利大小便。
【述】 防己气平，禀金之气；味辛无毒，得金之味入手太阴肺经。风寒温疟者，感风
寒而
患，但热不寒之疟也。热气诸痫者，心有热而患牛、马、猪、羊、鸡、诸痫也。温热皆为阳
邪，痫疟皆属风木，防己可以统治之。除邪者，又申言可除以上之邪气也。然肺为水之上源
，又与大肠相为表里，防己之辛平调肺气，则二便利矣。
张隐庵曰∶《经》云∶水道不行则形消气索，是水有随气而营运于肤表者，有水火上下
之相
济者，如气滞而水不行则为水病、痰病矣。防己生于汉中者，破之纹如车辐，茎藤空通，主
通气行水，以防己土之制，故有防己之名。《金匮》方治水病有防己黄 汤、防己茯苓汤；
治痰病有木防己汤、防己加茯苓芒硝汤；《千金方》治遗尿、小便涩，有三物木防己汤；盖
气运于上，而水能就下也。而李东垣有云∶防己乃下焦血分之药，病在上焦气分者禁用。又
云∶如险健之人，幸灾乐祸首为乱阶，若善用之亦可敌凶突险。此瞑眩之药，故圣人存而不
废。噫！如此议论，不知从何处参出？夫气化而后水行，防己乃行气利水之品，反云上焦气
分
不可用，何不通之甚乎？防己能营运去病，是运中有补。《本经》列于中品之前，奚为存而
不废？缘其富而贪名，无格物实学，每为臆说，使后人遵之如格言，畏之若毒药，非古人之
罪乎？李时珍乃谓千古而下，惟东垣一人误矣。嗟嗟！安得伊芳歧重出世，更将经旨复重宣也。
【丹皮】
气味辛、寒，无毒。主治寒热往来，中风引起的抽搐，惊悸癫痫等邪气，消除积聚坚硬的淤血停留在肠胃之间，安定五脏，治疗痈疮。
陈修园说：丹皮气寒，禀受水气而入肾经；味辛且无毒，得金之味而入肺经。心火具有炎上的特性，火郁结则表现为寒象，火发散则表现为热象；丹参（注：此处原文似有误，通常指丹皮或丹参，依上下文丹皮主论，但原文写丹参，故直译）禀受水气以制约心火，所以能主治上述病症。肝是风脏，中风伤害其筋脉则导致抽搐，中风扰乱其神魂则导致惊悸癫痫，丹皮得金之味以平抑肝木，所以能主治这些病症。所谓的“邪气”，是指风火之邪，邪气扰动血液，留滞于肠胃，形成淤积和坚硬肿块；丹皮的寒性能清热，辛性能散结，因此可以消除这些病邪。肺是五脏的领袖，肺气安和则五脏都能安和。痈疮都属于心火范畴，心火下降则痈疮可以得到治疗。
【防己】
气味辛、平，无毒。主治风寒温疟，热气引起的各种痫证，祛除邪气，通利大小便。
【述评】
防己气平，禀受金之气；味辛且无毒，得金之味进入手太阴肺经。所谓“风寒温疟”，是感受风寒而患的病，特点是只有发热而没有恶寒的疟疾。所谓“热气诸痫”，是指心有热邪而患的各种痫证（原文列举牛、马、猪、羊、鸡等动物之痫，实指各类痫病）。温热属于阳邪，痫和疟都归属于风木之气，防己可以统管治疗这些病症。所谓“除邪”，是进一步说明它可以清除上述的邪气。然而，肺为水之上源，又与大肠互为表里，防己的辛平之性能够调畅肺气，那么二便就能通畅了。
张隐庵说：《内经》云：“水道不通则形体消瘦、气息微弱。”这说明水随气运行于肌肤体表，水火上下相互济助。如果气机阻滞而水液不行，就会形成水病、痰病。生长在汉中的防己，其断面纹理如车辐，茎藤中空通透，主要作用是通气行水。以防己土之制（注：此处文意稍晦，意指防己能防止水湿停滞），所以名为防己。《金匮要略》方剂中治疗水病有用防己黄芪汤、防己茯苓汤；治疗痰病有用木防己汤、防己加茯苓芒硝汤；《千金方》治疗遗尿、小便涩痛，有三物木防己汤；大概是因为气运于上，而水能就下。李东垣曾说：防己是下焦血分的药物，病在上焦气分的禁用。又说：对于险健之人，若幸灾乐祸成为祸乱的开端，若能善用此药也可以抵御凶险。这是令人产生瞑眩反应的药物，所以圣人保留它而不废除。唉！这样的议论，不知是从哪里参悟出来的？气化之后水才能运行，防己是行气利水的药品，反而说上焦气分不可用，为何如此不通呢？防己能营运去病，是在运动中带有补益的作用。《神农本草经》将其列在中品之前，为何保留而不废除？因为李东垣富有却贪图名声，没有格物致知的实学，常常发表主观臆断之说，使后人像遵守格言一样遵从它，像畏惧毒药一样害怕它，这不是古人的罪过吗？李时珍却说千古之下，只有李东垣一人错了。唉！怎么能让岐伯重新出世，再次阐发经典旨意呢？
[Danpi (Moutan Cortex)]
Taste: Pungent, Cold. Toxicity: Non-toxic. Indications: Mainly treats alternating chills and fever, convulsions caused by wind-stroke, evil qi causing palpitations and epilepsy, eliminates hard accumulations and blood stasis lodging in the intestines and stomach, calms the five zang organs, and treats carbuncles and sores.
Chen Xiuyuan states: Danpi has a cold nature, inheriting water qi to enter the Kidney meridian; its pungent taste and non-toxicity allow it to inherit metal flavor and enter the Lung meridian. Heart Fire possesses the nature of flaming upward; when Fire is constrained, it manifests as cold; when Fire erupts, it manifests as heat. Danshen (Salvia Miltiorrhiza) inherits water qi to control Fire, thus treating these conditions. The Liver is the organ of Wind; wind-stroke damaging its sinews leads to convulsions, while wind-stroke disturbing its Hun (Ethereal Soul) leads to palpitations and epilepsy. Danpi, possessing metal flavor, pacifies the Liver, thus treating these conditions. "Evil qi" refers to wind and fire pathogens. These pathogens disturb blood, lodging in the intestines and stomach, forming stasis and hard masses. The cold nature of Danpi clears heat, and its pungency disperses nodules, thereby eliminating them. The Lung is the leader of the five zang organs; if the Lung is peaceful, all five zang organs are peaceful. Carbuncles and sores belong to Heart Fire; when Heart Fire descends, carbuncles and sores can be treated.
[Fangji (Stephaniae Tetrandrae Rhizoma)]
Taste: Pungent, Neutral. Toxicity: Non-toxic. Indications: Mainly treats wind-cold warm malaria, various epileptic seizures caused by hot qi, expels evil qi, and promotes urination and defecation.
[Commentary]
Fangji has a neutral nature, inheriting metal qi; its pungent taste and non-toxicity allow it to enter the Hand-Taiyin Lung Meridian. "Wind-cold warm malaria" refers to malaria contracted from wind-cold, characterized by fever without chills. "Various epileptic seizures caused by hot qi" refers to various types of epilepsy caused by heart heat. Warm-heat belongs to yang pathogens, while epilepsy and malaria belong to wind-wood qi; Fangji can govern the treatment of these conditions. "Expelling evil qi" further clarifies that it can remove the aforementioned pathogens. However, the Lung is the upper source of water and forms an interior-exterior relationship with the Large Intestine. Fangji's pungent and neutral nature regulates Lung qi, thereby facilitating the smooth flow of both urine and stool.
Zhang Yin'an states: The *Neijing* says, "If the water pathways do not flow, the body emaciates and qi diminishes." This indicates that water circulates on the skin and surface following qi, and water and fire mutually assist each other above and below. If qi stagnates and water does not flow, water diseases and phlegm diseases arise. Fangji grown in Hanzhong has cross-section textures like wheel spokes and hollow stems, primarily functioning to promote qi movement and water circulation. By preventing the stagnation of earth/water, it earns the name Fangji. In the *Jingui Yaolue*, formulas for treating water diseases include Fangji Huangqi Tang (Astragalus and Stepheria Decoction) and Fangji Fuling Tang (Stepheria and Poria Decoction); for phlegm diseases, Mu Fangji Tang (Kadsura and Stepheria Decoction) and Fangji Jia Fuling Mangxiao Tang (Stepheria with Poria and Mirabilite Decoction); in the *Qianjin Fang*, Sanwu Mu Fangji Tang (Three-Ingredient Kadsura and Stepheria Decoction) is used for enuresis and dysuria. This is because qi moves upward, while water flows downward. Li Dongyuan stated: Fangji is a medicine for the blood level of the lower jiao; it is contraindicated for diseases in the qi level of the upper jiao. He also said: For those who are aggressive and enjoy disaster, becoming the cause of chaos, if used properly, this drug can also withstand danger. It is a drug that causes "mingxuan" (severe reaction leading to cure), so the sages retained it without abolishing it. Alas! From where did such discussions originate? Qi transformation must occur before water flows. Fangji is a product that moves qi and promotes diuresis; how can it be said that it cannot be used for upper jiao qi level diseases? How ignorant is this reasoning! Fangji operates to remove disease, implying a tonifying effect within its movement. Why was it listed at the front of the Middle Category in the *Shennong Bencao Jing* and retained? Because Li Dongyuan was wealthy but greedy for fame, lacking genuine empirical study (*gewu*), he often made subjective speculations. This led later generations to follow his words as maxims and fear them as poisonous drugs. Is this the fault of the ancients? Li Shizhen claimed that since ancient times, only Li Dongyuan was mistaken. Alas! How can we wish for Qibo to be reborn to re-explain the essence of the classics?