气味甘，微温，无毒。主痈疽，久败疮，排脓止痛，大风癞疾，五痔鼠 ，补虚，小
儿百病。
（黄 生于西北，得水泽之精，其色黄白，紧实如箭竿，折之柔韧如绵，以出山西之绵
上者为良，故世俗谓之绵黄
，或者只以坚韧如绵解之，非是。）
黄 色黄，味甘，微温。禀火土相生之气化。土主肌肉，火主经脉，故主治肌肉之痈，
经脉
之疽也。痈疽日久，正气衰微，致三焦之气不温肌肉，则为久败疮。黄 助三焦出气，以温
肌肉，故可治也。痈疽未溃，化血为脓，痛不可忍，黄 补气助阳，阳气化血而排脓，脓排
则痛止。大风癞疾，谓之疠疡，乃风寒客于脉而不去，鼻柱坏而色败，皮肤溃癞者是也。五
痔者，牡痔、牝痔、肠痔、脉痔、血痔，是热邪淫于下也；鼠 者，肾脏水毒，上淫于脉，
致颈项溃肿，或空或凸，是寒邪客于上也。夫癞疾、五痔、鼠 ，乃邪在经脉，而证见于肌
肉皮肤。黄 内资经脉，外资肌肉，是以三证咸宜。又曰补虚者，乃补正气之虚，而经脉调
和，肌肉充足也。小儿经脉未盛，肌肉未盈，血气皆微，故治小儿百病。
气味甘温，无毒。治风寒湿痹、死肌、痉、疸，止汗、除热、消食，作煎饵。久服，
轻身延年不饥。
（术始出南郑山谷，今处处有之，以嵩山、茅山及野生者为胜。其根皮黄，肉白，老则
苍赤
，质多膏液，有赤白二种。《本经》未分，而汉时仲祖汤方始有赤术、白术之分，二术性有
和暴之殊，用有缓急之别。）
（按∶《本经》单言曰术，确是白术一种，苍术固不可以混也，试取二术之苗、叶、根、
茎
白术近根之叶，每叶三岐，略似半夏，其上叶绝似棠梨叶，色淡绿不光。苍术近根之叶，作
三五叉，其上叶则狭而
长，色青光润。白术茎绿，苍术茎紫。白术根如人指，
亦有大如拳者，皮褐色，肉白色，老则微红。苍术根如老姜状，皮色苍褐，肉色黄，老则有
朱砂点。白术味始甘，次微辛，后乃有苦。苍术始甘，次苦，辛味特胜。白术性和而不烈，
苍术性燥而烈，并非一种可知。后人以其同有术名，同主脾胃，其治风寒湿痹之功亦相近，
遂谓《本经》兼二术言之，盖未尝深辩耳；观《本经》所云止汗二字，唯白术有此功，用苍
术反是写得相混耶。白术之味，《本经》云苦，陶弘景云甘，甄权云甘辛，张杲云味苦而甘
，今取浙中所产白术尝之，实兼甘辛苦三味。夏采者，辛多甘少，冬采者，甘多辛少，而后
皆归于苦。是知诸说各举其偏，而未及乎全也。隐庵于《本经》原文定苦字为甘字，爰以白
术为调和脾土之品，甘是正味，苦乃兼味，故采弘景之说，以订正之耳。）
白术气味甘温，质多脂液，乃调和脾土之药也。主治风寒湿痹者，《素问·痹论》云∶
风寒
湿三气杂至，合而为痹。白术味甘，性温，补益脾土，土气营运，则肌肉之气外通皮肤，内
通经脉，故风寒湿之痹证皆可治也。夫脾主肌肉，治死肌者，助脾气也。又脾主四肢，痉者
，四肢强而不和。脾主黄色，疸者，身目黄而土虚。白术补脾，则痉疸可治也。止汗者，土
能胜湿也。除热者，除脾土之虚热也。消食者，助脾土之转运也。作煎饵者，言白术多脂，
又治脾土之燥，作煎则味甘温而质滋润，土气和平矣。故久服则轻身延年不饥。
愚按∶太阴主湿土而属脾，为阴中之至阴，喜燥恶湿，喜温恶寒。然土有湿气，始能灌
溉四
旁，如地得雨露，始能发生万物。若过于炎燥，则止而不行，为便难脾约之证。白术作煎饵
，则燥而能润，温而能和，此先圣教人之苦心，学人所当体会者也。
【气味与功效】
味甘，微温，无毒。主治痈疽、长期不愈的溃烂疮口，能排出脓液并止痛；治疗严重的风癞疾病（麻风病）、五种痔疮及鼠瘘（颈部淋巴结结核），具有补虚损、治疗小儿多种疾病的作用。
（白术产于西北地区，汲取了水泽的精气，其颜色黄白相间，质地紧密坚实如同箭杆，折断时柔韧如棉絮，以出产于山西绵上地区的为优良品种，因此世俗称之为“绵术”。有人仅从坚韧如棉的角度来解释，这是不对的。）
白术色黄，味甘，性微温。禀受了火土相生之气化作用。土主司肌肉，火主司经脉，所以它能主治肌肉层面的痈和经脉层面的疽。痈疽日久，正气衰微，导致三焦之气不能温煦肌肉，从而形成久败疮。白术能助三焦之气外出，以温煦肌肉，因此可以治疗此症。痈疽尚未溃破时，血液化为脓液，疼痛难忍，白术补气助阳，阳气能化血排脓，脓液排出则疼痛停止。所谓大风癞疾，称为疠疡，是风寒之邪客居经脉而不去，导致鼻柱崩坏、面色败坏、皮肤溃烂生疮的症状。五种痔疮，即牡痔、牝痔、肠痔、脉痔、血痔，这是热邪淫溢于下部的表现；鼠瘘，是肾脏的水毒上淫于经脉，导致颈项部溃肿，或凹陷或凸起，这是寒邪客居于上部的表现。这癞疾、五痔、鼠瘘三种病症，病邪在经脉，但症状表现在肌肉皮肤。白术内资养经脉，外滋养肌肉，因此这三种证候都适宜使用。又说它能“补虚”，是指补益正气的虚弱，使经脉调和，肌肉充实。小儿经脉未盛，肌肉未充盈，血气皆微弱，所以白术能治疗小儿的各种疾病。
【气味与功效续】
气味甘温，无毒。治疗风寒湿痹、肌肤死板僵硬、痉挛、黄疸，能止汗、除热、消食，可制作成煎膏服用。长期服用，能轻身延年，不感饥饿。
（白术最初产于南郑山谷，如今各地都有，以嵩山、茅山及野生者为佳。其根皮黄色，肉质白色，老熟后呈苍赤色，质地多含膏液，有赤、白两种。《神农本草经》未加区分，到了汉代张仲景的汤方中才开始有赤术、白术之分，这两种术的性质有平和与猛烈之别，用法有缓急之异。）
（按语：《神农本草经》单言“术”，确指白术一种，苍术绝不可混淆。试比较二者的苗、叶、根、茎：白术近根处的叶子，每片三歧，略似半夏，其上叶极像棠梨叶，颜色淡绿且不光亮。苍术近根处的叶子，呈三五叉状，其上叶狭长，颜色青且光润。白术茎为绿色，苍术茎为紫色。白术根如人手指大小，也有大如拳头的，皮褐色，肉白色，老后微红。苍术根如老姜状，皮色苍褐，肉色黄，老后有朱砂点。白术味道初尝甘，次微辛，后有苦味。苍术初尝甘，次苦，辛味特别强。白术性质温和而不烈，苍术性质燥烈，显然不是同一种药。后人因为二者都叫“术”，都主治脾胃，治疗风寒湿痹的功效也相近，于是认为《神农本草经》兼指两种术而言，这大概是没有深入辨析的缘故；看《神农本草经》所说的“止汗”二字，只有白术有此功效，用苍术反而相反，难道是把它们写混了吗？关于白术的味道，《神农本草经》说是苦，陶弘景说是甘，甄权说是甘辛，张杲说是苦而甘。如今品尝浙江所产的白术，确实兼具甘、辛、苦三味。夏季采挖的，辛多甘少；冬季采挖的，甘多辛少，但最终都归于苦。可知各家说法各举其一偏，而未涵盖全貌。隐庵在《神农本草经》原文中将“苦”字定为“甘”字，于是将白术视为调和脾土的药材，认为甘是正味，苦是兼味，所以采纳陶弘景的说法来进行订正。）
白术气味甘温，质地多脂液，是调和脾土的药材。主治风寒湿痹，《素问·痹论》说：风寒湿三气杂合而至，结合而成痹证。白术味甘，性温，补益脾土，土气运行通畅，则肌肉之气外通皮肤，内通经脉，所以风寒湿引起的痹证都可以治疗。脾主肌肉，治疗死肌（肌肤麻木僵硬），是辅助脾气的作用。又脾主四肢，痉证，是四肢强硬不和。脾主黄色，疸证，是身目发黄而土气虚弱。白术补脾，则痉证和疸证都可治疗。止汗，是因为土能胜湿。除热，是除去脾土的虚热。消食，是帮助脾土的运化功能。制作成煎膏服用，是说白术多脂，又能治疗脾土的燥性，制成煎膏则味甘温而质地滋润，土气平和了。所以长期服用能轻身延年，不感饥饿。
愚按：太阴主湿土而属脾，为阴中之至阴，喜燥恶湿，喜温恶寒。然而土中有湿气，才能灌溉四周，如同大地得到雨露，才能发生万物。如果过于炎燥，则停滞不行，会导致大便困难、脾约的证候。白术制成煎膏服用，则燥而能润，温而能和，这是先圣教导人的苦心，学习的人应当体会其中的道理。
[Flavor, Properties, and Actions]
The flavor is sweet, the nature is slightly warm, and it is non-toxic. It primarily treats carbuncles and sores (Yong Ju), long-standing ulcerated wounds, expels pus, relieves pain, treats severe wind-leprosy (Ma Feng), five types of hemorrhoids, and rat fistula (Shu Lou - cervical lymphadenitis). It tonifies deficiency and treats various diseases in children.
(Bai Zhu grows in the northwest, absorbing the essence of water and marshes. Its color is yellowish-white, its texture is dense and solid like an arrow shaft, and it is flexible and tough like cotton when broken. The variety produced in Mianshang, Shanxi, is considered superior, hence commonly called "Mian Zhu". Some interpret it solely based on its toughness like cotton, which is incorrect.)
Bai Zhu is yellow in color, sweet in flavor, and slightly warm in nature. It embodies the qi transformation of fire generating earth. Earth governs muscles, and fire governs meridians; therefore, it treats carbuncles affecting muscles and sores affecting meridians. When carbuncles and sores persist for a long time, righteous qi becomes weak, causing the qi of the San Jiao to fail to warm the muscles, resulting in chronic, unhealing ulcers. Bai Zhu assists the San Jiao in emitting qi to warm the muscles, thus treating this condition. Before carbuncles and sores rupture, blood transforms into pus, causing unbearable pain. Bai Zhu tonifies qi and assists yang; yang qi transforms blood and expels pus. Once pus is expelled, pain ceases. Severe wind-leprosy, known as Li Yang, occurs when wind-cold pathogens lodge in the meridians and do not depart, leading to the collapse of the nasal bridge, deterioration of complexion, and skin ulceration with leprosy-like lesions. The five types of hemorrhoids—Mu Zhong, Pin Zhong, Chang Zhong, Mai Zhong, and Xue Zhong—are manifestations of heat pathogens overflowing downward. Rat fistula (Shu Lou) results from kidney water toxins overflowing upward into the meridians, causing swelling and ulceration in the neck and nape, presenting as either hollow or protruding lesions, caused by cold pathogens lodging upward. These three conditions—leprosy, five hemorrhoids, and rat fistula—have pathogens in the meridians but manifest symptoms in the muscles and skin. Bai Zhu nourishes meridians internally and muscles externally, making it suitable for all three syndromes. The phrase "tonifies deficiency" refers to replenishing the deficiency of righteous qi, harmonizing the meridians, and enriching the muscles. Children's meridians are not yet robust, their muscles are not full, and their blood and qi are both weak; therefore, Bai Zhu treats various pediatric diseases.
[Continuation of Flavor, Properties, and Actions]
The flavor is sweet and warm, and it is non-toxic. It treats Bi syndrome caused by wind-cold-dampness, dead flesh (numb/stiff skin), spasms, jaundice, stops sweating, clears heat, aids digestion, and can be prepared as a decoction paste. Long-term consumption lightens the body, prolongs life, and prevents hunger.
(Bai Zhu originally grew in the valleys of Nanzheng and is now found everywhere. The varieties from Songshan, Maoshan, and wild ones are superior. The root skin is yellow, the flesh is white, and upon aging, it turns dark red. The texture contains much gum/resin, and there are two types: red and white. The *Shennong Bencao Jing* did not distinguish them, but during the Han Dynasty, Zhang Zhongjing's prescriptions began to differentiate between Chi Zhu (Red Atractylodes) and Bai Zhu (White Atractylodes). These two have differences in nature (mild vs. fierce) and usage (slow-acting vs. urgent).)
(Note: The *Shennong Bencao Jing* mentions only "Zhu," which definitely refers to Bai Zhu. Cang Zhu should absolutely not be confused with it. Comparing the seedlings, leaves, roots, and stems of the two: Bai Zhu leaves near the root are trifoliate, resembling Ban Xia, with upper leaves similar to Tang Li leaves, pale green and dull. Cang Zhu leaves near the root are palmately lobed (3-5 divisions), with narrow, long upper leaves that are bluish-green and glossy. Bai Zhu stems are green; Cang Zhu stems are purple. Bai Zhu roots are finger-sized, sometimes fist-sized, with brown skin and white flesh, turning slightly red when old. Cang Zhu roots resemble old ginger, with dark brown skin and yellow flesh, showing cinnabar spots when old. Bai Zhu tastes sweet initially, then slightly pungent, followed by bitter. Cang Zhu tastes sweet initially, then bitter, with a particularly strong pungency. Bai Zhu has a mild and gentle nature, while Cang Zhu is dry and fierce; they are clearly different herbs. Later generations, noting they share the name "Zhu," both treat the Spleen and Stomach, and have similar effects on wind-cold-damp Bi, assumed the *Jing* referred to both. This likely stems from a lack of deep discrimination. The term "stops sweating" in the *Jing* applies only to Bai Zhu; using Cang Zhu has the opposite effect. Were they mixed up? Regarding Bai Zhu's flavor, the *Jing* says bitter, Tao Hongjing says sweet, Zhen Quan says sweet-pungent, and Zhang Gao says bitter-sweet. Tasting Zhejiang-grown Bai Zhu reveals it possesses sweet, pungent, and bitter flavors. Summer-harvested Bai Zhu has more pungent than sweet notes; winter-harvested has more sweet than pungent, but both ultimately return to bitter. Thus, previous theories each captured a partial aspect without covering the whole. Yin'an corrected the character "bitter" to "sweet" in the original text of the *Jing*, viewing Bai Zhu as a herb that harmonizes Spleen Earth, considering sweet the primary flavor and bitter an accompanying one, thereby adopting Tao Hongjing's view for correction.)
Bai Zhu has a sweet and warm flavor and a fleshy, resinous texture; it is a herb that harmonizes Spleen Earth. It treats Bi syndrome caused by wind-cold-dampness. The *Suwen: Bilun* states: "When wind, cold, and dampness mix and combine, they form Bi syndrome." Bai Zhu is sweet and warm, tonifying Spleen Earth. When Earth qi circulates, muscle qi connects externally to the skin and internally to the meridians, thus treating Bi syndromes caused by wind-cold-dampness. The Spleen governs muscles; treating "dead flesh" (stiff/numb tissue) assists Spleen qi. The Spleen governs the four limbs; Spasm (Jing) involves stiffness and disharmony of the limbs. The Spleen corresponds to the color yellow; Jaundice (Dan) involves yellowing of the body and eyes due to Earth deficiency. By tonifying the Spleen, Bai Zhu treats spasm and jaundice. Stopping sweat occurs because Earth can overcome dampness. Clearing heat removes deficient heat from Spleen Earth. Aiding digestion helps the transportation and transformation functions of Spleen Earth. Preparing it as a decoction paste utilizes its richness to address Spleen dryness; the resulting preparation is sweet, warm, and moistening, bringing Earth qi to harmony. Hence, long-term use lightens the body, prolongs life, and prevents hunger.
Commentary: Taiyin governs damp Earth and belongs to the Spleen, being the ultimate Yin within the Yin. It prefers dryness and dislikes dampness, prefers warmth and dislikes cold. However, Earth requires moisture to irrigate the surroundings, just as land needs rain and dew to generate all things. If it becomes too hot and dry, stagnation occurs, leading to difficult defecation and Spleen constraint syndromes. Bai Zhu prepared as a paste is dry yet moistening, warm yet harmonizing. This reflects the profound intent of the ancient sages in teaching, which students must comprehend.