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(Zhongpin of the Shennong Bencao Jing)
[Flavor and Nature] Sweet, neutral, non-toxic.
[Indications] Primarily treats malaria (Nüe), detoxifies, treats Gu-zhu (a chronic consumptive disease caused by insect toxins or evil qi) and inauspicious conditions, and promotes urination. Long-term use makes the body light and delays aging.
[Evidence] Says: It is found everywhere. This is the sclerotium of the maple tree, with black skin and white flesh; those that are solid and firm are superior. Processing: Scrape off the rough black skin with a copper knife and soak in water flowing eastward.
My ancestors said: To promote urination, one should first open the Xuanfu (sweat pores/cutaneous apertures), so that the upper and lower parts are smoothly regulated, and water can then be utilized.
[Commentary] Says: Among trees, only pine and maple have excess in Qi and resin. Pine has both Qi and resin in abundance; maple transforms its excess Qi into sclerotia (Ling), leaving no excess resin to become fragrance. If excess resin becomes fragrance, there is no excess Qi to become sclerotium. However, Ling and fragrance each inherit the substance and function of Qi and resin. Ling is called Zhu Ling (Porcine Sclerotium) because of its similar shape; pigs are aquatic animals, while Ling is a product of wood. It causes what goes from top to bottom to go from bottom to top, and what goes from bottom to top to go from top to bottom. Malaria belongs to Metal stagnation, Gu-zhu belongs to Earth stagnation, strangury (difficulty in urination) belongs to Water stagnation. For Water stagnation, it must be restrained/broken; for Earth stagnation, it must be purged; for Metal stagnation, it must be diffused. Ling... (The world knows how to move water, but does not know how to restrain water, nor how to purge Earth to diffuse Metal.)

(Zhongpin of the Shennong Bencao Jing)
[Flavor and Nature] Bitter, neutral, non-toxic.
[Indications] Primarily treats constrained Qi in the heart, abdomen, intestines, and stomach; food accumulation; cold and heat pathogenic factors; pushes out the old and brings forth the new. Long-term use makes the body light, improves vision, and benefits essence.
[Evidence] Says: Produced in the valleys of Hongnong and Yuanju. Currently, it is available near roads in Guan-Shaan and Jiang-Hu regions, with those from Yinzhou being the best. Yinzhou is now Ningxia Wei. In November, the roots are bamboo-white, fragrant, delicious, and edible. In February, the seedlings grow; the stems are green-purple, with fine lines, quite hard. The leaves resemble bamboo leaves but are tighter and smaller; some resemble Xiehao, others resemble Ophiopogon japonicus leaves but are shorter. In July, yellow flowers bloom. The roots are pale red, resembling Qianhu but stronger. Only those from Danzhou produce green berries, different from other places. The root resembles reed rhizome, with a head having red hairs like a rat's tail; solitary clumps that are long are superior. Those from Yinzhou are about a chi long, slightly white and soft, and difficult to obtain. Processing: Remove rootlets and the head. Scrape off a small amount of the red thin skin with a silver knife, wipe clean with coarse cloth. Do not expose to fire, otherwise efficacy will be lost.
My ancestors said: Chaihu inherits the Qi of Shaoyang. It moves at Zi hour and emerges at Yin hour. Thus, it can penetrate directly from the solid, condensed, and closed areas, allowing all transformations to renew.
[Commentary] Says: At the time when Yang condenses to the extreme and then recovers, fragrance is conceived, and tenderness sprouts; the origin of substance and function is fully present. The root is Chaihu, also known as Dixun. Leigong said: In places where Chaihu grows in Yinzhou, many green cranes and white cranes fly around, saying the fragrance rises straight to the clouds, hence called Dixun. Essentially, it grows when the primal Yang begins, and its Qi and function enter the Shaoyang channel, disseminating the Qi function of the Gallbladder (Jia Dan). It moves from bottom to top, to support the spring-like ascending and pushing-out-old nature. Pushing-out-old is precisely bringing-forth-new. Therefore, if it can ascend, it possesses the ability to disperse; if it can disperse, it achieves peace. Thus, its flavor inherits the bitterness of Summer Fire, and its Qi combines the neutrality of Late Summer. Although it is called "One Yang," it actually contains the whole body. It can move not only from bottom to top but also from inside to outside. If it cannot move from bottom to top, then failing to move from inside to outside is appropriate. If it can already move from bottom to top but cannot move from inside to outside, it is inappropriate. As for cold-heat pathogenic factors and dietary accumulations in the heart, abdomen, intestines, and stomach, these are "the old." If Chaihu acts like a sac containing things, rather than serving as the vessel for fermentation, dissemination, transportation, and drainage, it fails its role. "Chai" harmonizes with "Ci"; this corresponds to that, which is also the method of opposition. Grasping this pivot, various functions can be inferred analogously.
(The Stomach Fu is called a vessel, Sanjiao is called a name, entrusted here. Are receiving, rotting/transforming, and draining—the three functions—those managed by Sanjiao?)