山栀子，味苦，气寒，可升可降，阴中阳也，无毒。入于肝、肺，亦能入心。有佐使之
药，
诸经皆可入之。专泻肝中之火，其余泻火，必借他药引经而后泻之也。止心胁疼痛，泻上焦
火邪，祛湿中之热，消五痹黄病，止霍乱转筋赤痢。用之吐则吐，用之利则利。可为臣佐之
药，而不可以为君。虽然山栀未尝不可为君也。当两胁大痛之时，心君拂乱之后，苟不用山
栀为君，则拂逆急迫，其变有不可言者矣，用山栀三五钱，附之以甘草、白芥子、白芍、苍
术、贯众之类，下喉而痛立止，乱即定，其神速之效，有不可思议者。然则山栀又似君臣佐
使而无不宜者，要在人善用之，而非可拘泥也。
或问山栀子能解六经之郁火，子何以未言，岂谓其性寒不宜解郁乎？曰∶山栀子非解郁
之药
，非因其性寒而略之也。夫郁病非火也，郁之久，斯生火矣。不用香附、柴胡、白芍、川芎
之解郁，而遽投山栀子以泻火，则火不能散，而郁气更结矣。然则谓山栀子之解郁尚不可，
况谓解六经之郁火乎。独是山栀实泻火之药，安在郁中之火独不降之。然而止可谓是泻火，
而终不可谓是解郁也。
或问山栀子消火，消肝中之火也，何以各经之火俱能消之？曰∶山栀子，非尽能消各经
之火
也。人身之火，止肝中之火有长生之气，肝火不清，则诸火不息；肝火一平，则诸火无不平
矣。故泻肝火，即所以泻各经之火也。况又有引经之药，引入于各经之中，火安得而不平哉
？
或问山栀子泻火，能泻膻中之火，膻中，相火也。既泻膻中之火，则肾中之相火无难泻
矣。
乃用山栀子泻膻中之火而不伤，泻肾中之火而不入，何也？曰∶山栀子入肝，泻肝火即泻肾
火也。夫肝为肾之子，子虚则母亦虚，子衰则母亦衰，泻肝
火即泻肾火，则山栀子乃肾之仇。见仇而肯纳仇乎，此肾之所以不受也。若膻中，乃肝之子
也，山栀子泻肝，则肝母之火必遁入于膻中之子矣。膻中惊肝母之受伤，火自不散升泄，母
衰而子亦衰，此膻中之所以无伤也。
或问山栀子每用于伤寒汤中，以之为吐药，仲景张公亦有秘义乎？曰∶栀子味苦而泻火，
伤
寒火旺上焦，用苦寒以泻火，则火性炎上，反击动其火势之腾天，不若因势而上越，随火之
气，一涌而出之为得。栀子性本可升，同瓜蒂散用之，则尤善于升，故下喉即吐，火出而邪
亦出。因其可吐而吐之也，仲景夫子岂好为吐哉。
或问栀子亦寒凉之药，子何以不辟之而称道之耶？嗟乎。余非尽恶寒凉也，恶错用寒凉
者耳
。医道寒热并用，攻补兼施，倘单喜用热而不喜用寒，只取用补而不用攻，亦一偏之医，何
足重哉。吾所尚者，宜用热，则附子、肉桂而亟投；宜用寒，则黄柏、知母而急救；宜用补
，则人参、熟地而多加。宜用攻，则大黄、石膏而无忌。庶几危者可以复安，死者可以重生
，必如此，而医道始为中和之无弊也。
山栀子，味道苦，性质寒凉，作用趋势既可上升也可下降，属于阴中寓阳的药物，没有毒性。它主要进入肝经和肺经，也能进入心经。如果有引导或辅助的佐使药配合，它可以进入各条经络。它专门清泻肝脏中的实火，其他经络的火邪，必须借助其他药物作为引经药引导后才能被清泻。它能停止心部和胁肋部的疼痛，清泻上焦的火邪，祛除湿气中的热邪，消除五种痹症引起的黄疸病，停止霍乱引起的筋脉抽搐以及赤色痢疾。使用它催吐就能引起呕吐，使用它通便就能引起腹泻。它可以作为臣药或佐药使用，但不能单独作为君药（主药）。虽然山栀并非绝对不能作为君药。当两胁剧烈疼痛、心神烦乱的时候，如果不使用山栀作为君药，那么气机逆乱急迫的情况，其变化将不可言说。此时使用山栀三到五钱，并辅以甘草、白芥子、白芍、苍术、贯众等药物，药液入口后疼痛立即停止，神志随即安定，其神速的效果，有不可思议之处。既然如此，山栀又似乎君臣佐使无所不宜，关键在于医生善于灵活运用，而不是拘泥不变。
有人问：山栀子能解除六经的郁火，您为什么没有提及？难道认为它性寒不适合解郁吗？回答说：山栀子不是解郁的药，并不是因为它的性寒而忽略它。郁证本身不是火，郁结久了才会化火。如果不使用香附、柴胡、白芍、川芎这些解郁的药物，而贸然投用山栀子来泻火，那么火不能消散，郁结的气机反而更加凝结。因此，说山栀子能解郁尚且勉强，何况说它能解除六经的郁火呢。只是山栀确实是泻火的药，哪里有郁结中的火不降的道理。然而只能称它为泻火，终究不能称它为解郁。
有人问：山栀子消火，是消肝脏中的火，为什么各条经络的火都能消除？回答说：山栀子并非完全能消除各条经络的火。人体内的火，只有肝脏中的火具有生生不息之气，肝火不清除，其他火就不会熄灭；肝火一旦平息，其他火就没有不平息的。所以清泻肝火，就是清泻各条经络之火的方法。况且又有引经药，将药力引入各条经络之中，火怎么能不平息呢？
有人问：山栀子泻火，能清泻膻中部位的火，膻中对应的是相火。既然能清泻膻中之火，那么肾脏中的相火也不难清泻了。但是使用山栀子清泻膻中之火却不受伤，清泻肾脏之火却药力不入，这是为什么？回答说：山栀子进入肝经，清泻肝火也就是清泻肾火。肝是肾的儿子，儿子虚弱则母亲也虚弱，儿子衰败则母亲也衰败，清泻肝火即是清泻肾火，那么山栀对于肾来说就像是仇敌。见到仇敌怎么会接纳仇敌呢？这就是肾脏不接受药力的原因。至于膻中，是肝的儿子，山栀子清泻肝火，那么肝母的火必然逃遁进入膻中这个儿子的部位。膻中惊恐于肝母受到损伤，火自然不再升腾发散，母体衰败则子体也衰败，这就是膻中部位之所以不受伤害的原因。
有人问：山栀子经常用于伤寒汤剂中，把它作为催吐药，张仲景先生也有深奥的意义吗？回答说：栀子味道苦而能泻火，伤寒病火旺于上焦，使用苦寒药物来泻火，火性炎上，反而会激起火势向上冲天，不如顺应病势使其向上涌越，随着火的气机，一涌而出才是得法。栀子本性就可以上升，同瓜蒂散一起使用时，尤其善于升提，所以入口即吐，火邪排出而邪气也随之排出。是因为它可以催吐而用它催吐，张仲景先生难道是喜欢让人呕吐吗？
有人问：栀子也是寒凉的药物，您为什么不排斥它反而称赞它呢？唉！我并不是完全厌恶寒凉药，而是厌恶错误地使用寒凉药罢了。医学之道讲究寒热并用，攻补兼施，如果只喜欢用热药而不喜欢用寒药，只取用补法而不用攻法，这也是偏执的医生，有什么值得重视的呢？我所推崇的，适宜用热药时，就迅速投用附子、肉桂；适宜用寒药时，就紧急救治使用黄柏、知母；适宜用补法时，就多加人参、熟地黄；适宜用攻法时，就不加顾忌地使用大黄、石膏。这样危重的病人可以恢复平安，濒死的病人可以起死回生，必须这样做，医学之道才能达到中和而没有弊端。
Shanzhizi (Gardeniae Fructus), with a bitter taste and cold nature, has the capability to ascend and descend, belonging to the category of Yang within Yin. It is non-toxic. It enters the Liver and Lung meridians, and can also enter the Heart meridian. With the assistance of guiding or adjuvant herbs (Zuo Shi Yao), it can enter all meridians. It specifically clears fire from the Liver; for clearing fire in other meridians, it must rely on other herbs as meridian-guiding agents (Jing Yao) to be effective. It stops pain in the heart and hypochondrium, clears fire pathogenic factors (Huo Xie) from the Upper Jiao, removes heat from dampness, eliminates jaundice caused by the five impediments (Wu Bi), and stops vomiting, muscle cramps, and bloody dysentery associated with Huoluan (Cholera-like syndrome). When used to induce vomiting, it causes vomiting; when used to promote bowel movement, it causes diarrhea. It can serve as a minister (Chen) or assistant (Zuo) herb, but not as a sovereign (Jun) herb. Although Shanzhizi is not entirely unsuitable as a sovereign herb. When there is severe pain in both hypochondria and after the disturbance of the Heart Spirit (Xin Jun), if Shanzhizi is not used as the sovereign herb, the adverse qi will become urgent and pressing, leading to changes that are indescribable. Using 3-5 qian of Shanzhizi, accompanied by Gancao (Licorice Root), Baijiezi (White Mustard Seed), Baishao (White Peony Root), Cangzhu (Atractylodis Rhizoma), and Guanzhong (Cyperi Rhizoma), the pain stops immediately upon swallowing, and the disorder settles at once. Its rapid effect is inconceivable. Thus, Shanzhizi seems suitable for any role (sovereign, minister, assistant, envoy), depending on the skillful use by the practitioner, rather than rigid adherence.
Someone asked: "Shanzhizi can resolve depression-fire in the six meridians. Why did you not mention this? Do you think its cold nature makes it unsuitable for resolving depression?" I replied: "Shanzhizi is not an herb for resolving depression; it is not omitted due to its cold nature. Depression itself is not fire; only after prolonged depression does fire arise. If one does not use herbs like Xiangfu (Cyperus Rhizome), Chaihu (Bupleuri Radix), Baishao (White Peony Root), and Chuanxiong (Ligustici Rhizoma et Radix) to resolve depression, but rashly administers Shanzhizi to clear fire, the fire will not dissipate, and the depressed qi will knot further. Therefore, even saying Shanzhizi resolves depression is questionable, let alone saying it resolves depression-fire in the six meridians. Shanzhizi is indeed an herb for clearing fire; how could fire within depression not be lowered? However, it can only be described as clearing fire, never as resolving depression."
Someone asked: "Shanzhizi clears fire, specifically liver fire. Why can it clear fire in all meridians?" I replied: "Shanzhizi does not completely clear fire in all meridians. Among the fires in the human body, only the fire in the Liver possesses the vital energy of growth. If liver fire is not cleared, other fires will not cease; once liver fire is pacified, no other fire remains unpacified. Thus, clearing liver fire is equivalent to clearing fire in all meridians. Moreover, with the aid of meridian-guiding herbs, the medicinal power is introduced into various meridians; how can the fire fail to be pacified?"
Someone asked: "Shanzhizi clears fire, including the fire in the Danzhong (Pericardium/Center Chest), which corresponds to Minister Fire (Xiang Huo). Since it can clear the fire in Danzhong, clearing the Minister Fire in the Kidney should be easy. Yet, using Shanzhizi to clear Danzhong fire does not cause injury, while clearing Kidney fire results in the medicine not entering. Why is this?" I replied: "Shanzhizi enters the Liver meridian; clearing liver fire is clearing kidney fire. The Liver is the son of the Kidney; when the son is deficient, the mother is also deficient; when the son declines, the mother also declines. Clearing liver fire clears kidney fire, making Shanzhizi akin to an enemy of the Kidney. Would the Kidney accept an enemy? This is why the Kidney does not receive it. As for Danzhong, it is the son of the Liver. When Shanzhizi clears liver fire, the fire of the liver mother inevitably retreats into the Danzhong son. Startled by the injury to the liver mother, the fire naturally ceases to ascend and scatter. As the mother declines, the son also declines; this is why Danzhong remains uninjured."
Someone asked: "Shanzhizi is often used in Shanghan (Cold Damage) decoctions as an emetic. Did Master Zhang Zhongjing have profound meaning behind this?" I replied: "Zhizi (Gardenia Fruit) is bitter and clears fire. In Shanghan disease, fire flares up in the Upper Jiao. Using bitter-cold herbs to clear fire may cause the fiery nature to flare upwards, intensifying the upward surge. It is better to follow the trend and allow it to emerge upwards, riding the qi of the fire to erupt outwards. Zhizi naturally has ascending properties; combined with Gouti San (Melon Seed Powder), it excels in ascending. Thus, it induces vomiting immediately upon ingestion, expelling fire and pathogens together. It is used because it can induce vomiting; did Master Zhang Zhongjing simply enjoy inducing vomiting?"
Someone asked: "Zhizi is also a cold-cooling herb. Why do you not reject it but instead praise it?" Alas! I do not dislike cold-cooling herbs per se; I dislike their misuse. Medical practice requires combining cold and hot, attacking and tonifying. If one only prefers hot herbs over cold ones, or only uses tonification without attack, such a physician is biased and unworthy of respect. What I advocate is: when heat is indicated, rapidly administer Fuzi (Aconiti Lateralis Radix Praeparata) and Rougui (Cinnamomi Cortex); when cold is indicated, urgently employ Huangbai (Phellodendri Cortex) and Zhimu (Anemarrhenae Rhizoma); when tonification is needed, increase Ren Shen (Ginseng Radix) and Shudi (Rehmanniae Radix Preparata); when attack is required, fearlessly use Dahuang (Rhei Radix et Rhizoma) and Shigao (Gypsum Fibrosum). Only in this way can critical patients recover safety, and near-death patients regain life. Only thus can medical practice achieve harmony and neutrality without flaws.