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Zhang Shiwang stated: Although Moutan Cortex (Mudanpi) is cool in nature, it does not hinder its dispersing action. I have privately observed that Moutan Cortex possesses an unusual pungent and musky aroma, capable of circulating within the Blood level, and is not a drug with a cold nature.

Its medicinal property is neutral and approaches warm; its efficacy lies between Angelicae Sinensis Radix (Danggui) and Chuanxiong Rhizoma (Chuanxiong). Its Qi descends, preventing rebellious upward movement, thus making it a superior herb.

Wang Mengying stated: Although Moutan Cortex cools the Blood, its aromatic and dispersing nature can induce sweating; it is suitable only for cases of Heat in the Blood accompanied by stasis. Furthermore, it tends to provoke vomiting and should be avoided by those with weak Stomach Qi. This discussion differs slightly from older theories regarding the provocation of vomiting, which indeed occurs, though the nature of the substance is ultimately not ascending.

The bitterness of Moutan Cortex cannot outweigh its pungency; the pungency of Platycodonis Radix (Jiegeng) cannot outweigh its bitterness. Therefore, both herbs function primarily through descending, yet differ in their actions of astringing and dispersing.

Ancients said: "When reading books, one must view them from the opposite side." This statement is profound. For Polygala Tenuifolia Radix (Yuanzhi) and Acori Tatarinowii Rhizoma (Shichangpu), texts state they "open Heart Qi," leading the world to avoid them as if they were arsenic in all cases of Heart deficiency. Little do they know that when texts say "open Heart Qi," it is because their taste is slightly pungent and their force is mild, capable only of internally opening Heart Qi, but incapable of externally connecting to the skin and surface. Otherwise, would not Ephedrae Herba (Mahuang), Asari Radix et Rhizoma (Xixin), and Cinnamomi Ramulus (Guizhi) be far more effective at "opening Heart Qi"? Why do texts never mention them? Because their force extends beyond this. If these were used to "open Heart Qi," the disease would be in the Heart, but the medicinal force would directly reach the skin and surface, which is inadmissible. Only herbs like Polygala Tenuifolia Radix and Acori Tatarinowii Rhizoma, which are gentle and mild in force, are sufficient to "open Heart Qi"! Moreover, Heart deficiency diseases vary. In cases of Yin deficiency causing Heart dryness and irritability, the Heart Qi is already unable to receive nourishment from Yin, and its state of dispersion is already unsustainable; how can one use such herbs to further disperse it? In cases of Yang deficiency where Heart Qi is overwhelmed by Phlegm-fluids, leading to palpitations and confusion, if one does not use these herbs to open and disperse the Phlegm-fluids, how can Heart Qi be relieved? If one instead uses Ziziphus Seed (Suanzaoren) and Schisandra Fruit (Wuweizi) to tonify, would this not increase closure?

Gentianae Macrophyllae Radix (Qinjiao) and Bupleuri Radix (Chaihu) are said to relieve bone-steaming fever without sweat. This statement originates from Li Dongyuan and was originally insufficient as evidence. However, examining its meaning, it merely implies that their bitterness enters the bones, and their slight pungency and coolness can clear and drain stagnant Heat. The world then claims they can induce sweating from within the bones. Those capable of inducing sweat from the bones are only Asari Radix et Rhizoma and Angelicae Pubescentis Radix (Duhuo). Ephedrae Herba and Cinnamomi Ramulus have rapid force and floating Qi, yet still cannot penetrate deeply into the bones; how could Gentianae Macrophyllae Radix and Bupleuri Radix, with their bitter, pungent, cool, and descending nature, penetrate the Qi of the bones and bring it to the surface as sweat? Who is deceiving whom?