（本经上品）
【气味】苦涩，大寒，无毒。
【主治】主骨间寒热，惊痫邪气，续绝伤，定五脏，杀蛊毒。
【核】曰∶处处有之，吴兴者为胜。宿根黄白，直下抽根一二十条，类牛膝而短。直上
生苗，高尺余，类嫩蒜而细。七月开花，类牵牛，作铃铎状；茎类竹枝，冬后结子，茎便焦
枯。一种味极苦涩，经冬不凋，名石龙胆，类同而种别。修治，取阴干者，铜刀切，去须、
土、头了，锉细，甘草汤浸一宿，漉出曝干。
【 】曰∶细详名义，合甲胆之体用。宜入肝之府，少阳之枢药也。其气寒，逆治热为
本，阳为标，相火为化者也。其味苦，苦曰炎上，苦性走下，苦能入骨，故主骨间寒热，及
惊则气上，痫则气下，不循枢象者也。续绝伤者，胆主解孚拆甲故也。定五脏者，五脏取决
于胆，决而后能定也。蛊者死阴之属，胆者生阳之属，生阳之侧，岂容死阴久据乎哉。
（合龙胆生成，的是少阳枢药，为少阳之对待法。少阳化气属相火，龙胆气味俱苦寒故
也。龙，阳物也。呵气成云，既能变水，又能变火。埤雅云∶龙火得湿则焰，得水则燔。以
人火逐之则息，故人之相火似之。此以龙名，而兼取胆味，龙火之炎上，如甲拆之尺木，能
升于天，不专主降，又能疗目之火眚也。）
【本经上品】
【气味】味苦、涩，性大寒，无毒。
【主治】主要治疗骨骼间的寒热交替，惊厥和癫痫等邪气，接续断裂的筋骨损伤，安定五脏功能，杀灭蛊毒。
【核】曰：龙胆草各地都有生长，以吴兴出产的质量最佳。其宿根呈黄白色，垂直向下抽出根茎一二十条，形状类似牛膝但较短。茎秆垂直向上生长苗叶，高度约一尺多，形状类似嫩蒜但更细。七月开花，花朵形状类似牵牛花，呈铃铛或铎状；茎秆类似竹枝，冬季后结籽，茎秆随即焦枯。还有一种味道极苦涩，过冬不凋谢的植物，名为石龙胆，形态相似但品种不同。炮制方法：选取阴干的药材，用铜刀切片，去除须根、泥土和根部顶端，锉成细末，用甘草汤浸泡一夜，捞出后晒干。
【 】曰：仔细推敲其名称和含义，符合“甲胆”（指肝胆系统）的体用特性。适宜入肝之腑，是少阳经的枢纽药物。其气寒，以逆治热为本，阳为标，相火为化生之源。其味苦，苦味通常炎上，但苦性实际走下，苦能入骨，所以主治骨骼间的寒热，以及因惊导致的气机上逆、因痫导致的气机下陷，这些都不遵循少阳枢机的象意。所谓“续绝伤”，是因为胆主解拆甲胄（比喻疏通决断）。所谓“定五脏”，是因为五脏的决断依赖于胆，决断之后五脏才能安定。蛊毒属于死阴一类，而胆属于生阳一类，在生阳的一侧，岂能让死阴长久占据呢？（结合龙胆的生长特性，确实是少阳经的枢纽药，作为少阳经的对治之法。少阳的化气属性属相火，龙胆的气味都是苦寒的缘故。龙，是阳物。呵气成云，既能变水，又能变火。《埤雅》说：龙火遇湿则燃烧，遇水则猛烈。被人火驱逐则会熄灭，所以人的相火与之相似。这里用“龙”命名，兼取胆的苦味，龙火的炎上特性，如同甲壳裂开后的尺木，能升于天，不只主降，还能治疗眼目的火邪病变。）
[Shangpin Category of the Classic of Materia Medica]
[Flavor and Nature] Bitter, astringent, greatly cold, non-toxic.
[Indications] Primarily treats alternating cold and heat between the bones, pathogenic factors causing fright convulsions and epilepsy, reconnects severed injuries, stabilizes the five zang organs, and kills gu poison.
[Analysis] It is stated: It grows everywhere, with those from Wuxing being superior. The perennial roots are yellowish-white, growing vertically downward in clusters of ten to twenty roots, resembling Achyranthes root (Niuxi) but shorter. The stems grow vertically upward, reaching over one chi in height, resembling tender garlic shoots but thinner. Flowers bloom in the seventh month, resembling Morning Glory flowers, bell-shaped; the stems resemble bamboo branches, becoming scorched and withered after fruiting in winter. There is another variety with an extremely bitter and astringent taste that does not wither in winter, named Shilongdan (Stone Gentian), which resembles it in form but differs in species. Processing: Select those dried in the shade, slice with a copper knife, remove fibrous roots, soil, and the root head, grind into fine powder, soak in Licorice Decoction for one night, drain, and dry in the sun.
[Commentary] It is said: Carefully examining its name and meaning, it aligns with the structure and function of the "Jia Gallbladder" (referring to the Liver-Gallbladder system). It is suitable for entering the Liver's fu organ, serving as a pivot medicine for the Shaoyang channel. Its nature is cold, treating heat by counteraction as the root, with Yang as the branch, and Ministerial Fire as the transformative source. Its flavor is bitter; while bitterness typically flares upward, its actual property moves downward, and bitterness can enter the bones. Therefore, it treats alternating cold and heat between the bones, as well as qi rebellion due to fright and qi sinking due to epilepsy, conditions that do not follow the imagery of the Shaoyang pivot. The phrase "reconnecting severed injuries" exists because the Gallbladder governs the resolution and separation of armor/shells (metaphorically implying decisive action). The phrase "stabilizing the five zang organs" exists because the decision-making of the five zang organs depends on the Gallbladder; only after decision-making can they be stabilized. Gu poison belongs to the category of dead Yin, whereas the Gallbladder belongs to the category of living Yang. How can dead Yin occupy a place dominated by living Yang? (Combining the growth characteristics of Longdan, it is indeed a pivot medicine of the Shaoyang channel, serving as a counter-treatment method for Shaoyang. The transforming qi of Shaoyang belongs to Ministerial Fire, which is why Longdan has both bitter and cold properties. The Dragon is a yang entity. Breath condenses into clouds; it can transform into water and fire. Piya states: Dragon fire burns when wet and blazes when meeting water. It extinguishes when driven away by human fire, so the Ministerial Fire of humans is similar to it. Hence, it is named "Dragon," taking advantage of the bitter flavor of the Gallbladder. The flaming upward nature of Dragon fire is like the splintered wood from a cracking shell, capable of ascending to heaven; it does not solely govern descending, but also treats fire diseases of the eyes.)