气味苦、温，无毒。主中风，伤寒，头痛，寒热，惊悸，气血痹，死肌，去三虫。（
生用则解肌而达表，炙香则运土而助脾。）
陈修园曰∶浓朴气温，禀木气而入肝；味苦无毒，得火味而入心。然气味浓而主降，降
则温
而专于散，苦而专于泄，故所主皆为实症。中风有便溺阻隔症，伤寒有下之微喘症，有发汗
后腹胀满症、大便硬症，头痛有浊气上冲症，俱宜主以浓朴也。至于温能散寒，苦能泄热，
能散能泄，则可以解气逆之惊悸。能散则气行，能泄则血行，故可以治气血痹及死肌也。三
虫本湿气所化，浓朴能散而泄之，则三虫可去也。宽胀下气，经无明文，仲景因其气味苦温
而取用之，得《本经》言外之旨也。
气味苦寒，无毒。主五内邪气，胃中热气，面赤，酒 鼻，白癞，赤癞，疮疡。
陈修园曰∶栀子气寒，禀水气而入肾；味苦，得火味而入心。五内邪气，五脏受热邪之
气也
。胃中热气，胃经热烦懊 不眠也。心之华在面，赤则心火盛也。鼻属肺，酒 鼻，金受
火克而色赤也。白癞为湿，赤癞为热，疮疡为心火。栀子下禀寒水之精，上结君火之实，能
起水阴之气上滋，复导火热之气下行，故统主之。以上诸症，唯生用之，气味尚存，若炒黑
则为死灰，无用之物矣。仲景栀子豉汤用之者，取其交媾水火、调和心肾之功；加香豉以
引其吐，非栀子能涌吐也。俗本谓翻子生用则吐，炒黑则不吐，何其陋欤？
按∶仲景云∶旧有微溏者，勿用。
气味苦、温，无毒。主治中风，伤寒，头痛，寒热，惊悸，气血痹（气血运行不畅导致的肢体麻木疼痛），死肌（肌肉坏死或失去知觉），去除三虫。（生用则能解除肌表之邪而透达体表，炙香后则能运化脾土而辅助脾胃。）
陈修园说：浓朴（厚朴）气性温，禀受木气而入肝；味苦且无毒，得火味而入心。然而其气味浓厚且主沉降，沉降则温性专于发散，苦性专于泄降，所以它所主治的都是实证。中风病中有大小便不通的证候，伤寒病中有误下后轻微喘息的证候，有发汗后腹部胀满的证候、大便干硬的证候，头痛中有浊气上冲的证候，都适宜以浓朴为主药治疗。至于温性能散寒，苦性能泄热，既能发散又能泄降，就可以解除因气逆引起的惊悸。能发散则气机运行，能泄降则血液运行，所以可以治疗气血痹及死肌。三虫本是湿气所化生，浓朴能发散并泄降湿气，那么三虫就可以去除。宽中消胀、下气除满，在《神农本草经》中没有明文记载，张仲景因为它的味道苦、气性温而取用它，这是得到了《本经》字面之外的深意。
气味苦寒，无毒。主治五脏内部的邪气，胃中的热气，面色红赤，酒齄鼻（鼻头红肿生疮），白癞（一种皮肤白斑病），赤癞（一种皮肤红斑病），疮疡。
陈修园说：栀子气性寒，禀受水气而入肾；味苦，得火味而入心。五内邪气，是指五脏受热邪之气的影响。胃中热气，是指胃经的热盛导致心烦懊恼、不能安眠。心的荣华表现在面部，面色红赤则是心火旺盛的表现。鼻子属于肺，酒齄鼻是金（肺）受到火（心）克制而导致颜色红赤。白癞属于湿邪，赤癞属于热邪，疮疡属于心火。栀子下禀寒水之精，上结君火之实，能够兴起水阴之气向上滋润，又引导火热之气向下运行，所以统管治疗以上诸症。以上这些病症，只有生用才有效，因为气味尚存，如果炒黑就变成了死灰，成为无用的东西了。张仲景在栀子豉汤中使用栀子，是取它交通水火、调和心肾的功效；加入香豉是为了引导其涌吐作用，并不是栀子本身能涌吐。世俗版本说翻白子（栀子别名）生用则能催吐，炒黑则不吐，这多么浅陋啊！
按语：张仲景说：原来就有大便稀溏的人，不要使用。
Taste: bitter, warm. Nature: non-toxic. It primarily treats wind-stroke (Zhongfeng), cold damage (Shanghan), headache, alternating chills and fever, palpitations with fright, Qi and blood bi syndrome (obstruction of Qi and blood causing numbness and pain), dead muscle tissue, and eliminates three types of parasites. (When used raw, it resolves the muscle layer and reaches the exterior; when roasted until fragrant, it transforms the earth element and assists the spleen.)
Chen Xiuyuan states: Houpo (Magnolia Bark) has a warm nature, inheriting the wood energy to enter the liver; its bitter taste and non-toxic nature allow it to enter the heart via fire energy. However, its flavor and aroma are strong and primarily descending. Descending implies that its warmth is specialized in dispersing, and its bitterness is specialized in purging. Therefore, what it primarily treats are all excess syndromes. In wind-stroke, there are cases of obstruction in urination and defecation; in cold damage, there are cases of slight wheezing after inappropriate purgation, cases of abdominal fullness after sweating, and cases of hard stool. In headaches, there are cases of turbid qi rushing upward. All these are suitable for treatment primarily with Houpo. Furthermore, warmth can disperse cold, and bitterness can purge heat. Being able to disperse and purge allows it to resolve palpitations caused by rebellious Qi. Dispersing promotes Qi movement, and purging promotes blood movement; thus, it can treat Qi and blood bi syndrome and dead muscle tissue. The three parasites are originally transformed from dampness. Houpo can disperse and purge this dampness, thereby eliminating the parasites. Broadening the abdomen and directing Qi downward is not explicitly stated in the classic texts. Zhang Zhongjing utilized it because of its bitter taste and warm nature, grasping the implicit meaning beyond the words of the *Shennong Bencao Jing*.
Taste: bitter, cold. Nature: non-toxic. It primarily treats evil qi within the five zang organs, hot qi in the stomach, redness of the face, rhinophyma (jiu na bi), white leprosy-like skin lesions (bai lai), red leprosy-like skin lesions (chi lai), and sores and ulcers.
Chen Xiuyuan states: Gardenia (Zhizi) has a cold nature, inheriting water energy to enter the kidney; its bitter taste allows it to enter the heart via fire energy. "Evil qi within the five internal organs" refers to the influence of heat evil qi on the five zang organs. "Hot qi in the stomach" refers to mental restlessness and insomnia due to heat in the stomach meridian. The flower of the heart manifests in the face; redness indicates excessive heart fire. The nose belongs to the lung; rhinophyma occurs when metal (lung) is overcome by fire (heart), resulting in redness. White lesions represent dampness, red lesions represent heat, and sores/ulcers represent heart fire. Gardenia inherits the essence of cold water below and forms the reality of sovereign fire above. It can raise yin water qi to nourish upwards and guide fire-heat qi downward. Thus, it comprehensively treats the aforementioned conditions. For all these conditions, only raw usage is effective, as the medicinal properties remain intact. If stir-fried until black, it becomes like dead ash and is useless. Zhang Zhongjing used it in Zhizi Chi Tang (Gardenia and Fermented Soybean Decoction) to leverage its function of interacting water and fire and harmonizing the heart and kidney. The addition of fermented soybeans (Xiangchi) is to induce vomiting, not because Gardenia itself induces vomiting. Vulgar editions claim that Fanzi (an alias for Gardenia) induces vomiting when raw but not when stir-fried black; how ignorant is this!
Note: Zhang Zhongjing stated: Those who already have mild diarrhea should not use it.