气味甘、平，无毒。主 疟，解毒，蛊疰不祥，利水道。久服轻身耐老。
陈修园曰∶猪苓气平，禀金气而入肺。味甘无毒，得土味而入脾。肺主治节，脾主转输
，所以能利水道。又考此物，出土时带甘，久则淡然无味，无味则归于膀胱。膀胱为太阳，
其说有二∶一曰经络之太阳，一日六气之太阳。何谓经络之太阳？其腑在下而主水，得上焦
肺气之化，中焦脾气之运，则下焦愈治。所谓上焦如雾，中焦如沤，下焦如渎；俾决渎之用
行于州都，则州都中自有云行雨施之景象，利水如神，有由来也，且不独利水道也。六气之
太阳名曰巨阳，应天道居高而卫外，乃君心之藩篱也。凡风寒初感，无非先入太阳之界，治
不
久则为 〔即伤寒杂病似疟非疟者，皆在此例〕。但得猪苓之通
利水道，水行气化，水精四布，溱溱汗出，则营卫和而诸邪俱解。仲景五苓散、桂枝去桂加
茯苓白术汤非于此得其悟机乎？若阳明之渴欲饮水，小便不利，少阴之咳呕而渴，心烦不眠
，热疟多兼此症，总于利水道中，布达太阳之气，使天水循环，滋其枯燥，即仲景猪苓汤之
义也。且太阳为天，光明清湛，清湛则诸毒可解，光明则蛊疰不驱自除。又云∶久服轻身耐
老者，溺得阳气之化而始长，溺出不能远射，阳气衰于下也；溺出及溺已时头摇者，头为诸
阳之会，从下以验其上之衰也；此皆老态，得猪苓助太阳之气而可耐之。然此特圣人开太阳
之治法，非谓猪苓平淡之可赖也。
气味甘、平，无毒。主治疟疾，解毒，蛊疰（一种由虫毒或邪气引起的慢性消耗性疾病）及不祥之症，通利水道。长期服用可使人身体轻健，延缓衰老。
陈修园说：猪苓气平，禀受金气而进入肺经。味甘且无毒，得土味而进入脾经。肺主治节（调节全身气机和水液代谢），脾主转输（运化水谷精微），所以猪苓能够通利水道。又考察此物，出土时带有甜味，时间久了则味道淡薄无味，无味则归于膀胱。膀胱属于太阳经，对此有两种解释：一是经络的太阳经，二是六气中的太阳经。什么是经络的太阳经？其腑在下焦而主管水液，得到上焦肺气的气化和中焦脾气的运化，那么下焦的水液就能正常治理。所谓上焦如雾（宣发卫气，布散精微），中焦如沤（腐熟水谷），下焦如渎（疏通水道）；使决渎（疏通水道）的功能在州都（指膀胱）中发挥作用，那么膀胱中自然会有云行雨施（水液代谢正常）的景象，利水效果如神，这是有来历的，而且不仅仅在于利水道。六气中的太阳经名叫巨阳，顺应天道位居高处而护卫体表，是君主之心（心脏）的藩篱。凡是风寒初感，无非先侵入太阳经的领域，治疗不及时就会演变成伤寒杂病似疟非疟的情况，都属于这一类。只要利用猪苓通利水道，水行则气化，水精四布，溱溱然汗出，那么营卫调和而各种邪气都得以解除。张仲景的五苓散、桂枝去桂加茯苓白术汤难道不是从这里悟出了机理吗？如果是阳明经的渴欲饮水、小便不利，少阴经的咳呕而渴、心烦不眠，热疟多兼有这些症状，总归是在利水道中，布达太阳经之气，使天水循环，滋润其枯燥，这就是张仲景猪苓汤的含义。况且太阳为天，光明清湛，清湛则各种毒素可以解除，光明则蛊疰不驱自除。又说：长期服用轻身耐老，是因为溺（尿液）得到阳气的气化才能生长有力，如果溺出不能远射，说明阳气衰于下；如果溺出时和溺完后头部摇动，头为诸阳之会，从下面来验证上面的衰退，这些都是老态的表现，得到猪苓帮助太阳经之气就可以耐受。然而这仅仅是圣人开启的太阳经治法，并不是说猪苓平淡的药性可以依赖。
Taste: Sweet; Nature: Neutral; Toxicity: Non-toxic.
Indications: Malaria (Nüe), detoxification, Gu Zhu (a chronic wasting disease caused by insect toxins or evil qi) and inauspicious conditions, promoting the flow of water passages. Long-term consumption lightens the body and delays aging.
Chen Xiuyuan states: Zhu Ling (Polyporus) has a neutral Qi, inheriting Metal Qi to enter the Lung Meridian. Its taste is sweet and non-toxic, obtaining Earth flavor to enter the Spleen Meridian. The Lung governs regulation (adjusting the body's Qi mechanism and fluid metabolism), and the Spleen governs transportation and transformation (transporting essence from food and drink); therefore, it can promote the flow of water passages. Furthermore, observing this substance, it carries sweetness when unearthed, but becomes bland after a long time. Blandness returns to the Bladder. The Bladder belongs to the Taiyang (Greater Yang) stage. There are two interpretations of this: one refers to the Taiyang of the meridians, and the other to the Taiyang of the Six Qi. What is meant by the Taiyang of the meridians? Its fu-organ is located in the lower jiao and governs water. Upon receiving the transformation of Upper Jiao Lung Qi and the transportation of Middle Jiao Spleen Qi, the Lower Jiao fluids are properly regulated. As stated, "The Upper Jiao is like mist" (dispensing Wei Qi and spreading essences), "the Middle Jiao is like a fermenting vat" (rotting and ripening food and drink), and "the Lower Jiao is like a ditch" (draining water channels). When the function of draining (Jue Du) operates in the Zhou Du (referring to the Bladder), there naturally arises the scene of clouds moving and rain falling (normal fluid metabolism) within the Bladder. Its diuretic effect is miraculous, which has its origins, and it does not merely benefit the water passages. The Taiyang of the Six Qi is called Ju Yang (Great Yang). It corresponds to the Heavenly Dao, resides high, and protects the exterior; it serves as the fence for the Monarch Heart. Whenever Wind-Cold initially invades, it inevitably enters the realm of the Taiyang first. If treatment is delayed, it evolves into cold damage or miscellaneous diseases resembling malaria but not being malaria, all of which fall under this category. By utilizing Zhu Ling to promote the flow of water passages, water movement facilitates Qi transformation, water essences distribute in all directions, and profuse sweating occurs. Consequently, Ying (Nutritive) and Wei (Defensive) harmonize, and all pathogenic factors are resolved. Did Zhang Zhongjing derive his insight from this principle in Wu Ling San (Five-Ingredient Powder with Poria) and Gui Zhi Qu Gui Jia Fu Ling Bai Zhu Tang (Cinnamon Twig Decoction with Cinnamon Removed plus Poria and Atractylodes Macrocephala Decoction)? If there is thirst and desire to drink water with difficulty in urination in the Yangming stage, or cough, vomiting, thirst, restlessness, and insomnia in the Shaoyin stage, and these symptoms often accompany heat malaria, the general approach is to promote the flow of water passages, disseminate the Qi of the Taiyang stage, allow the cycle of Heaven and Water to circulate, and moisten dryness. This is the meaning behind Zhang Zhongjing's Zhu Ling Tang (Poria Decoction). Moreover, Taiyang represents Heaven, bright and clear. Clarity resolves various toxins; brightness causes Gu Zhu to disappear without active expulsion. It is also said that long-term consumption lightens the body and delays aging because urine gains strength only through the transformation of Yang Qi. If urine cannot shoot far, it indicates deficiency of Yang Qi in the lower part; if the head shakes during or after urination, since the head is the meeting point of all Yang meridians, this reflects upper-body decline verified from below. These are all signs of old age. With the assistance of Zhu Ling in supporting the Qi of the Taiyang stage, one can endure them. However, this is merely the therapeutic method for the Taiyang stage initiated by the Sage, and does not imply that the bland nature of Zhu Ling alone is sufficient to rely upon.