气味辛、微温，无毒。久服去臭气，通神明。
陈修园曰∶凡药气温属厥阴风木；大温为热，属少阴君火；微温禀春初之木气，则专入
足少阳胆经也。味辛属阳明燥金，大辛属手太阴肺、手阳明大肠，微辛为土中之金则专入足
阳明胃经也。仲景桂枝汤等，生姜与大枣同用者，取其辛以和肺卫，得枣之甘以养心营，合
之能兼调营卫也。真武汤、茯苓桂枝汤用之者，以辛能利肺气，气行则水利汗止，肺为水之
上源也。大小柴胡汤用之者，以其为少阳本经之药也。吴茱萸汤用之者，以其安阳明之气，
阳明之气以下行为顺，而呕自止矣。少阴之气，上交于阳明中土，而利亦止矣。凡此之类，
《本经》虽未明言，而仲景于气味中独悟其神妙也。久服去臭气通神明者，以臭气为浊阴之
气，神明为阳气之灵，言其有扶阳抑阴之效也。今人只知其散邪发汗，而不知其有匡正止汗
之功，每于真武汤，近效白术汤，辄疑生姜而妄去之，皆读书死于句下过也。又病家每遇方
中有生姜，则曰素有血疾，或曰曾患眼赤及喉痹等症，不敢轻服。是亦自置死地也，又何怨
哉？
气味辛、平，无毒。作汤，治伤寒寒热，中风面目浮肿，能出汗。
陈修园曰∶葱白辛平发汗。太阳为寒水之经，寒伤于表则发热恶寒，得葱白之发汗而解
矣。风为阳邪，多伤于上；风胜则面目浮肿，得葱白之发汗而消矣；此犹人所易知也。至于
仲景通脉四逆汤，面赤者加葱，非取其引阳气以归根乎？白通汤以之命名者，非取其叶下之
白
，领姜、附以入肾宫，急救自利无脉，命在顷刻乎？二方皆回阳之神剂，回阳先在固脱。仲
师岂反用发汗之品？学人不参透此理，总属误人之庸医。
气味辛、微温，无毒。长期服用可去除体内浊气，通达神明。
陈修园说：凡是药物，其“气”属厥阴风木；大温属于热，归属少阴君火；微温禀受初春之木气，因此专门进入足少阳胆经。其“味”辛属于阳明燥金，大辛属于手太阴肺经和手阳明大肠经，微辛则是土中之金，因此专门进入足阳明胃经。张仲景在桂枝汤（Cinnamon Twig Decoction）等方剂中，将生姜与大枣同用，是取其辛味以调和肺卫之气，得到大枣的甘味以滋养心营之气，两者合用能够同时调节营气和卫气。在真武汤（Zhenwu Decoction）、茯苓桂枝甘草大枣汤（Poria, Cinnamon Twig, Licorice and Jujube Decoction）中使用生姜，是因为辛味能通利肺气，气行则水液代谢正常、汗出停止，因为肺是水液的上源。在大小柴胡汤（Minor/Major Bupleurum Decoction）中使用生姜，是因为它是少阳本经的药物。在吴茱萸汤（Evodia Decoction）中使用生姜，是因为它能安和阳明之气，阳明之气以下行为顺，呕吐自然停止。少阴之气上交于阳明中土，腹泻也就停止了。像这一类情况，《神农本草经》虽然未明确说明，但张仲景却从药物的气味中独自领悟到了其中的神妙之处。所谓长期服用去除浊气、通达神明，是因为浊气属于阴气，神明属于阳气的灵动表现，这是说生姜有扶持阳气、抑制阴邪的功效。现在的人只知道它能发散邪气、发汗，却不知道它有匡正正气、止汗的功效，每每遇到真武汤、近效白术汤（Near-Effect Atractylodes Macrocephala Decoction），就怀疑生姜而胡乱去掉它，这都是读书死板、拘泥于字句表面的过错。另外，病人每当遇到方剂中有生姜，就说自己素有血证，或者说曾经患过眼红及喉痹（sore throat with swelling and difficulty swallowing）等症状，不敢轻易服用。这也是自寻死路，又有什么可抱怨的呢？
气味辛、平，无毒。煮汤服用，治疗伤寒引起的寒热往来，中风导致的面目浮肿，能发汗。
陈修园说：葱白（Scallion White）辛平，能发汗。太阳经（Taiyang Channel）是寒水之经，寒邪伤于体表则出现发热恶寒，得到葱白的发汗作用就能解除。风为阳邪，多伤害人体上部；风邪偏胜则导致面目浮肿，得到葱白的发汗作用就能消散；这大概是人们容易知道的道理。至于张仲景的通脉四逆汤（Tongmai Sini Decoction），对于面赤者加葱，难道不是取它引导阳气回归根本吗？白通汤（Baitong Decoction）以此命名，难道不是取它叶片下方的白色部分，带领干姜、附子进入肾宫，急救因下利严重导致无脉、生命垂危的情况吗？这两个方剂都是回阳救逆的神效方剂，回阳首先在于固脱。张仲景怎么会反而使用发汗的药物呢？学医之人如果不参透这个道理，总归是误人的庸医。
Flavor: Acrid; Temperature: Slightly Warm; Toxicity: Non-toxic. Long-term consumption removes turbid qi and clarifies the spirit (Shenming).
Chen Xiuyuan states: Regarding the temperature of all herbs, those belonging to Jueyin Wind-Wood are categorized by their thermal nature; Great Warmth belongs to Heat and is associated with Shaoyin Sovereign Fire; Slight Warmth inherits the Wood Qi of early spring, thus specifically entering the Foot-Shaoyang Gallbladder Channel. Regarding flavor, Acridness belongs to Yangming Dryness-Metal; Great Acridness belongs to the Hand-Taiyin Lung and Hand-Yangming Large Intestine; Slight Acridness represents Metal within Earth, thus specifically entering the Foot-Yangming Stomach Channel. In Zhang Zhongjing’s Guizhi Tang (Cinnamon Twig Decoction) and similar formulas, Shengjiang (Fresh Ginger) is used together with Dazao (Jujube); this takes advantage of its acridity to harmonize Lung Wei (Defensive Qi), and combined with the sweetness of Jujube to nourish Heart Ying (Nutritive Qi), thereby jointly regulating Ying and Wei. In Zhenwu Tang (Zhenwu Decoction) and Linggui Gancao Dazao Tang (Poria, Cinnamon Twig, Licorice and Jujube Decoction), it is used because acridity can promote the free flow of Lung Qi; when Qi moves, water metabolism normalizes, and sweating stops, as the Lung is the upper source of water. In Xiaochaihu Tang (Minor Bupleurum Decoction) and Dachaihu Tang (Major Bupleurum Decoction), it is used because it is a herb of the Shaoyang proper channel. In Wuzhuyu Tang (Evodia Decoction), it is used to stabilize Yangming Qi; since Yangming Qi should descend smoothly, vomiting ceases naturally. When Shaoyin Qi ascends to interact with the central Earth of Yangming, diarrhea also ceases. Although *Ben Jing* does not explicitly state these mechanisms, Zhang Zhongjing uniquely perceived their subtleties through the flavors and temperatures of the herbs. The statement that long-term use removes turbid qi and clarifies the spirit implies that turbid qi belongs to Yin, while the spirit represents the灵动 (agility/spirituality) of Yang; thus, it indicates the efficacy of supporting Yang and suppressing Yin. Modern people only know its ability to disperse pathogens and induce sweating, unaware of its function in rectifying Zheng Qi (Upright Qi) and stopping sweating. They often doubt the use of Shengjiang in Zhenwu Tang or Jinxiao Baizhu Tang (Near-Effect Atractylodes Macrocephala Decoction) and arbitrarily remove it, which is an error resulting from rigid adherence to textual literalism. Furthermore, patients often refuse to take prescriptions containing Shengjiang, claiming they have a history of blood disorders or previous conditions such as eye redness and Hou Bi (Sore Throat with Swallowing Difficulty). This is essentially placing oneself in a fatal position; what is there to complain about?
Flavor: Acrid; Temperature: Neutral; Toxicity: Non-toxic. Prepared as a decoction, it treats cold-heat alternations caused by Shanghan (Cold Damage), facial and ocular edema due to Fengzhong (Wind Strike), and induces sweating.
Chen Xiuyuan states: Congbai (Scallion White) is Acrid and Neutral, capable of inducing sweating. The Taiyang Channel is the channel of Cold Water; when Cold pathogen invades the exterior, it causes fever and aversion to cold, which is resolved by the sweating action of Congbai. Wind is a Yang pathogen that often damages the upper body; when Wind prevails, it causes facial and ocular edema, which dissipates with the sweating effect of Congbai; this is likely common knowledge. However, regarding Zhang Zhongjing’s Tongmai Sini Tang (Tongmai Sini Decoction), adding Congbai for patients with red faces—does this not aim to guide Yang Qi back to its root? Why is Baitong Tang (Baitong Decoction) named after it? Does it not utilize the white part beneath the leaves to lead Ganjiang (Dried Ginger) and Fuzi (Prepared Aconite) into the Kidney Palace, urgently rescuing cases of severe diarrhea with absent pulse and imminent death? Both formulas are miraculous agents for restoring Yang. Restoring Yang first requires securing the collapse. Would Zhang Zhongjing deliberately use diaphoretic herbs? Scholars who fail to penetrate this principle are merely quacks who mislead others.