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(Xu Lingtai) Shihuang (Cinnabar, Realgar, etc., specifically referring to Sulfur here) is the essence of Yang Fire from Heaven; it forms by inheriting the Yang Qi of stones, making it the essence of Yin Fire on Earth. Therefore, Shihuang can tonify the Yang within the body's Yin Fire, while Yangqishi (Quiescent Stone) can tonify the Yang within the body's Yang Fire. The Five Elements each contain Yin and Yang, which can be inferred by analogy.

(Li Shizhen) The ancients used Dahuang (Rhubarb Root and Rhizome) to treat consumption with vomiting blood or epistaxis, a intention that was profound and subtle. This is because if turbid Yin does not descend, clear Yang cannot ascend; if stasis-blood is not removed, new blood cannot be generated.

(Gao Gufeng) Dahuang removes accumulation through a washing-like purgative action; Badou (Croton Seed) removes accumulation through a burning-like fierce action.

(Wang An) When stasis-blood enters the interior and causes hematemesis or epistaxis, Xijiao Dihuang Tang (Calculus Bubali and Rehmannia Decoction) is the sacred medicine for the Yangming channel. If Xijiao (Rhinoceros Horn) is unavailable, it can be substituted with Shengma (Cimicifugae Rhizoma). These two herbs have vastly different properties and flavors, so why can they substitute for each other? It is likely because Shengma guides various medicines into the Yangming channel. Zhu Eryun said: Shengma has an ascending nature, while Xijiao has a descending nature. Using Xijiao to stop bleeding relies on its descending qi to clear heat from the Heart and Liver, causing blood to flow downward and return to its vessels. If Shengma were mistakenly used, blood would rise with the qi, leading to unceasing hemorrhage. Ancient prescriptions should not be applied rigidly.

(Xu Xuanzhi) Mr. Huang Xiyou once said: Both Xijiao (Rhinoceros Horn) and Lingyangjiao (Saiga Tatarica Horn) can enter the Yangming channel and clear stomach heat. Formulary books use them without detailing the rationale. The upper teeth belong to the Foot-Yangming Stomach Channel. All horned beasts lack upper teeth, indicating that the Yangming blood vessels penetrate the horns but do not reach the teeth. Conditions such as manic delirium due to macules/rashes and hemorrhage all belong to the Yangming channel, making these herbs appropriate for the syndrome. This truly elucidates issues previously overlooked by predecessors.

(Li Shizhen) Gui (Tortoise Shell) and Lu (Deer Antler) are both spiritual and long-lived. The tortoise head often tucks into its abdomen, connecting with the Ren Mai (Conception Vessel); thus, its shell is taken to tonify the Heart, Kidney, and Blood, thereby nourishing Yin. The deer head often turns toward its tail, connecting with the Du Mai (Governing Vessel); thus, its antlers are taken to tonify the Mingmen (Gate of Life), Essence, and Qi, thereby nourishing Yang.

(Zhixin Lu) The "Monthly Ordinances" record that in the middle month of summer, deer antlers shed; in the middle month of winter, elk antlers shed. Deer shed antlers at the Summer Solstice to respond to Yin; elk shed antlers at the Winter Solstice to respond to Yang. Deer meat is warm, having Yang as its substance; elk meat is cold, having Yin as its substance. Having Yin as substance means having Yang as the extremity; having Yang as substance means having Yin as the extremity. The extremity refers to the antler. Therefore, Mirong (Elk Antler Glue) tonifies Yang and benefits men; Lurong (Deer Antler Glue) tonifies Yin and benefits women. Wang Haogu explained this clearly. Nowadays, people not only indiscriminately use these as tonics for men to enrich essence and blood but also fail to distinguish between elk and deer.

(Xu Lingtai) Lurong (Deer Antler Glue) retains complete Qi and has not yet vented, so its effects in tonifying Yang and benefiting blood are predominant; Lu Jiao (Deer Antler) has been fully vented, so its efficacy in expelling toxins and dissipating masses is superior. Between early/late and fast/slow application, the effects differ significantly. Only those who understand the mechanisms of creation can fathom this.

(Xu Lingtai) The Shen (Spirit/Mind) of the human body belongs to Yang. However, unlike Qi and Blood, Shen does not have tangible form and cannot be directly tonified or drained. Therefore, treating Shen disorders is the most difficult. The Dragon, riding the primal Yang of Heaven and Earth, enters and exits with unpredictable changes, representing the Spirit of Heaven and Earth. Treating Spirit with Spirit allows for resonance of similar Qi. Combined with methods of Cold, Heat, Warmth, Coolness, Tonification, and Draining, even formless diseases are not difficult to cure.

(Weisheng Baojian) Longchi (Dragon Teeth) calms the Hun (Ethereal Soul); Hujing (Tiger Eye) stabilizes the Po (Corporeal Soul). The Dragon belongs to Wood and governs the Liver, which stores the Hun; the Tiger belongs to Metal and governs the Lungs, which store the Po.

(Cheng Wuji) Banxia (Pinellia Tuber) is acrid and dispersing, moving fluid qi and moistening Kidney dryness. Therefore, Banliu Wan (Banliu Pill) in Ju Fang uses it to treat constipation in the elderly due to deficiency, relying on its lubricating property. The common belief that Banxia and Nanxing (Arisaema Rhizome) are drying is mistaken. When dampness is removed, the earth becomes dry, and phlegm-saliva ceases to generate; this is not due to the drying nature of these two herbs. Ancient formulas used them for sore throat, bi obstruction, hematemesis, and hematochezia; they are not contraindicated. These two herbs can also disperse blood, hence they are indicated for traumatic injuries. However, in cases of Yin deficiency with consumptive disease, where there is no damp-heat pathogen, using these opening-orifice and damp-draining herbs will further deplete fluids. This is the physician's fault, not the herb's!

(Li Shizhen) In Xiaochaihu Tang (Minor Bupleurum Decoction), Banxia is used because when pathogens are in the half-exterior half-interior stage, Yin and Yang contend; Banxia harmonizes the Stomach and unblocks Yin and Yang. Ling Shu Jing also uses it for insomnia, for the same reason. Zhang Zhongjing used Banxia for throat bi, sore throat, and constipation of both bowels and bladder, utilizing its acrid nature to moisten dryness and disperse accumulation. Danxi stated that Banxia can moisten the large intestine and lengthen urination. Today, people exclusively view Banxia as a phlegm-resolving herb; whenever dryness patterns arise, they dare not use it, causing its merits to fall out of public knowledge.

(Yitang Sanji) The Lung prefers moisture, but there are distinctions within moistening. Xingren (Apricot Seed) and Suzi (Perilla Fruit) are warm and moistening, suitable for winter and spring; Xingren and Niubangzi (Arctii Fructus) are dispersing and moistening, suitable for summer; Xingren and Gualou (Trichosanthis Fructus) are clearing and moistening, suitable for autumn dryness. Understanding these boundaries makes prescription easy.

(Zhang Luyu) Xingren (Apricot Seed) is universally regarded as a general remedy for cough, used indiscriminately regardless of deficiency or excess. However, its acrid-warm nature moves in the Lung and is impure; it consumes Qi and agitates Blood more severely than any other herb. When charred black and added to Daxiexiong Wan (Major Thorax-Resolving Pill), assisting Tuson (Kansui Radix) and others to search out and purge accumulated filth, its nature and flavor become evident.

(Wang Haogu) Materia Medica does not state that Zhizi (Gardenia Fruit) induces vomiting, yet Zhang Zhongjing used it as an emetic. Zhizi is inherently not an emetic; it is used when pathogens are in the upper jiao, rejecting food intake. Inducing vomiting allows the pathogen to exit, following the principle "those high above should be evacuated." Some use it to promote urination, but this is actually clearing the Lungs. When the Lungs are clear, transformation occurs, and the Bladder, as the reservoir of fluids, excretes urine via qi transformation.

(Zhang Jingyue) Xiangfu (Cyperi Rhizoma) became known as a key herb for women after Wang Haogu praised it. Consequently, it is used for all female ailments regardless of deficiency or excess. However, Xiangfu is acrid, fragrant, and drying; its strength lies in resolving stagnation, dispersing Qi, moving blood, and guiding retention. If used in Qi deficiency, it greatly drains Qi; if used in Blood deficiency, it greatly consumes Blood. Ancient formulas like Nü Jin Dan and Xiangfu Wan are suitable only for Qi excess and Blood stagnation. Since nineteen out of twenty women today suffer from deficiency, how can one apply the term "key herb" indiscriminately?

(Gao Gufeng) Wang Haogu stated that Sun Shang used Ezhu (Curcumae Rhizoma) to treat shortness of breath unable to connect. This "shortness" refers to obstruction by accumulation in the Stomach, causing shallow breathing that seems disconnected, not a deficiency of Middle Qi causing shortness. If this deficiency-type shortness is treated with Ezhu, it would be fatal!

(Wang An) According to Bencao, Zhiqiao (Aurantii Fructus) and Zhishi (Aurantii Fructus Immaturus) both claim to improve vision, which I cannot comprehend. Yet they are frequently used in eye disease formulas. Is it because breaking turbid Qi allows Clear Qi to ascend? Ben Jing also states Zhishi tonifies Qi, likely for the same reason. Thus, Houpo (Magnolia Bark) entries also mention tonifying Qi and improving vision. Wang Haogu said: Zhishi tonifies Qi when combined with Renshen (Ginseng), Baizhu (Atractylodes Macrocephala Rhizome), and Ganjiang (Dried Ginger); it breaks Qi when combined with Xiaoshi (Natrii Sulfas), Dahuang (Rhubarb Root and Rhizome), and Qianniu (Pharbitis Seed). This explains why Ben Jing mentions both tonifying Qi and eliminating痞 (fullness).

(Wang Haogu) Zexie (Alisma Rhizome): Ben Jing says long-term use improves vision; Bian Que says excessive use blurs vision. Why? Yi Lao said: It removes old residue from the Spleen because its salty flavor drains hidden water. Draining hidden water and removing retained residue improves vision; promoting urination leads to Kidney Qi deficiency, causing blurred vision.

(Wang An) Shengji Zonglu asks: How can astringents open the nine orifices? Jingshu states: When Essence and Qi are abundant, the nine orifices function smoothly. My commentary: Shanyuzhong (Corni Fructus) opens the nine orifices, a point doubted since ancient times. With the insight from Jingshu, the meaning becomes clear. I sigh at the profound vision of predecessors; expanding upon it can awaken medical wisdom.

(Tangye Bencao) Fuling (Poria), being bland, represents Yang in Heaven. Yang should ascend, so why does it promote diuresis and drain downward? The Classic states: Qi that is thin is Yin within Yang. Hence, Fuling promotes diuresis and drains downward. However, draining downward still adheres to the nature of Yang, so it enters the Hand-Taiyang Small Intestine Channel. Mahuang (Ephedra Herb), being bitter, represents Yin on Earth. Yin should descend, so why does it induce sweating and ascend? The Classic states: Flavor that is thin is Yang within Yin. Hence, Mahuang induces sweating and ascends. However, ascending still adheres to the nature of Yin, so it enters the Hand-Taiyin Lung Channel. Fuzi (Aconite Lateralis Radix Preparata), having strong Qi, is Yang within Yang. Hence, the Classic states it generates heat. Dahuang (Rhubarb Root and Rhizome), having strong flavor, is Yin within Yin. Hence, the Classic states it purges downward. Porridge, being bland, is Yin within Yang, thus promoting urination; Tea, being bitter, is Yang within Yin, thus clearing the head and eyes.

(Li Shizhen) Huoren treats chest fullness using Jiegeng (Platycodon Root) and Zhiqiao (Aurantii Frizctus), taking advantage of their ability to unblock the Lungs, benefit the diaphragm, and direct Qi downward. Zhang Zhongjing treats cold-solid jiechesth using Jiegeng, Mubei (Fritillariae Bulbus), and Badou (Croton Seed), utilizing their warming and mass-breaking properties. For lung abscess with pus expectoration, he uses Jiegeng and Gancao (Licorice Root), leveraging their bitter-acrid nature to clear the Lungs, sweet-cool nature to drain fire, and ability to expel pus and repair internal leakage. For Shaoyin syndrome with sore throat on days 2-3, he also uses Jiegeng and Gancao, using bitter-acrid to disperse cold and sweet-neutral to remove heat. Together, they harmonize cold and heat.

(Xishang Futan) Liver belongs to Wood, should float but sinks instead; Lung belongs to Metal, should sink but floats instead. Why? Because the Liver is Excess and the Lung is Deficient. Stones sink in water, yet some float; wood floats in water, yet Agarwood sinks. Such is the reversal of Excess and Deficiency.

(Li Shizhen) Huashi (Talcum) unblocks orifices, not just for urination. Superiorly, it unblocks hair follicles and interstices; inferiorly, it unblocks orifices for semen and urine. Its sweet-bland flavor enters the Stomach first, seeps into meridians, circulates essence and qi, uploads to the Lungs, and connects downward to the Bladder. The Lungs govern skin and hair, serving as the upper source of water; the Bladder manages fluids, excreting them via qi transformation. Thus, Huashi releases the exterior superiorly and unblocks water pathways inferiorly, acting as a agent to wash away heat and dry dampness. Releasing the exterior washes away heat in the Upper and Middle Jiao; unblocking water pathways washes away heat in the Middle and Lower Jiao. Releasing the exterior dries dampness in the Upper and Middle Jiao; unblocking water pathways dries dampness in the Middle and Lower Jiao. When heat scatters, the Triple Burner levels and interior/exterior harmonize; when dampness leaves, the Lanmen (gate between intestines) opens and Yin/Yang flow freely. Liu Hejian's use of Yiyuan San (Yiyuan Powder) to treat exterior, interior, upper, and lower diseases generally follows this principle.

(Li Shizhen) Xiangru (Mosla Herb) is a summer exterior-releasing drug, analogous to Mahuang in winter. Those with Qi deficiency must especially avoid excessive use. Modern claims that it resolves summerheat and using it as tea are erroneous.

(Cheng Zhongling) Xiangru is a crucial herb for resolving summerheat, yet formularies call it a powder formula, and folk tradition labels it a summer contraindication. If contraindicated in summer, when should it be used? This irrational theory wrongs a good herb, warranting clarification.

(Wuyi Huijiang) Dayehuangjuan (Sojae Semen Preparatum) Bencao records its properties as treating damp-bi, tendon spasms, knee pain, insufficiency of the five zang organs, tonifying Qi, ventilating the Stomach, breaking evil blood in women, removing stomach heat accumulation, and reducing water-dampness distension. It is aided in Shuyu Wan (Dioscorea Pill) in the Consumption section of Jin Gui Yao Lue, within formulas tonifying both Qi and Blood. Later commentators discussed its ability to ventilate Kidney Qi but did not classify it as an exterior-releasing drug. Recently, it has been mistakenly used as an exterior-releasing drug. Why? Some say Mr. Ma Yuanyi pre-soaked beans in Mahuang Tang to sprout them, listing Doujuan only when Mahuang was needed, to alleviate patient fear. Later physicians, unaware of the details, assumed Doujuan was similar to Douchi (Fermented Soybean) and openly used it as an exterior-releasing agent. But do pharmacy Doujuan undergo Mahuang Tang soaking? Beans sprouting in water might slightly ventilate dampness, but cannot serve as a universal exterior-releasing drug. If 2-3 qian of Doujuan could induce sweating, why don't people who eat it as vegetables daily experience sweating leading to Yang collapse? A laugh.

(Xiao'er Zhure Bian) Mr. Mutong (Akebia Caulis) told me: Mutong can guide pathogens across boundaries and should not be used lightly. Its indications are strictly limited to: Da Chi San (Guide Out Red Powder) for Heart heat; Ba Zheng San (Eight-Herb Rectification Powder) for strangury; promoting urination for high fever in the first two days of smallpox; and clearing damp-heat after the exterior is open in rashes/sores. Outside these, it is useless. ○ Mahuang's nature communicates from interior to exterior; Mutong's nature guides from upper to lower. Pathogens in the Yang aspect communicating from interior to exterior naturally resolve via sweat. Guiding them downward causes them to sink into the Yin aspect; there is no logic for wind exiting via urine. ○ Fright originates from Heart deficiency; fright scatters Qi. Instead of nourishing the Heart, using Mutong to drain the Heart often leads to exhaustion and death. Misusing Mutong for food stagnation chills the Spleen/Stomach, worsening vomiting and abdominal pain. Misusing it for vomiting/diarrhea further injures the Spleen/Stomach, potentially leading to slow convulsions. Using Mutong too early before the measles rash opens prevents facial eruption. Misusing it in smallpox with interior deficiency causes diarrhea and collapse. Using it in concealed sores/erysipelas traps toxins in the abdomen, causing rapid distension. Using it for sudden cold invasion causes immediate death after ingestion. Alas! The harm of "unblocking" is great. This is not the fault of Mutong, but of those who misuse it.

(Zhe Gong Man Lu) Wang Jiezhai said: Drug flavors vary. Wuweizi (Schisandra Berry) is strongly flavored, so Dongyuan's formulas use 5-6 berries, max 10+. Modern doctors use 2-3 qian, which I deem incorrect. Most follow this, except Wang Yutai and Miao Mutai, who use large doses of Wuweizi. Single decoction of Wuweizi paste cures nocturnal emissions effectively. For fertility pills, equal parts Wuweizi and Congrong (Cistanche Stem) are effective, suggesting Dongyuan's limits need not be rigidly observed.

(Li Dongyuan) One should not eat ginger at night because night governs closure while ginger governs dispersion; one should not eat ginger in autumn because autumn governs gathering while ginger governs dispersion.

(Yitang Sanji) Jiang (Zingiberis Rhizoma) and Zao (Jujubae Fructus) harmonize Ying and Wei. Jiang disseminates Yang Qi; Zao generates fluids. Used together, they induce sweat when absent and stop sweat when present; ancient formulas use them frequently. Da Zao (Large Jujube) refers to Northern Jujube, heavy and strongly flavored, excelling in tonifying the Spleen. For harmonizing Ying and Wei, Xiao Zao (Small Jujube) is superior. Small Jujube floats in water; combined with Shengjiang (Fresh Zingiberis Rhizoma)'s acrid-sweet ascending nature, it reaches the disease site. I recently use only small red jujubes.

(Bencao Congxin) Dongchong Xiacao (Cordyceps Sinensis) is sweet and neutral, preserving the Lungs, benefiting the Kidneys, stopping bleeding, resolving phlegm, and arresting consumptive cough. Produced in Yunnan/Guizhou. In winter, it lies underground like an old silkworm with moving hairs; in summer, the hairs emerge, and the whole body transforms into grass. If not harvested, it transforms back into a worm in winter.

(Bencao Congxin) Yanwo (Swallow's Nest) is sweet, bland, and neutral, nourishing Lung Yin, resolving phlegm, stopping cough, tonifying while clearing, and serving as a sacred medicine for consumptive disease. It treats all diseases stemming from Lung deficiency. It opens stomach qi, stops consumptive dysentery, and benefits smallpox/measles. (Minbu Shu notes uncertainty about its origin, describing swallows building nests from sea foam/mussels. Quannan Zaji describes swallows eating mussel flesh and regurgitating shells mixed with saliva to build nests. Guangdong Xinyu describes swallows eating fish spit or coastal stone powder to build nests. Sea powder is cold, becoming warm and salty-sweet after swallow interaction, transforming completely to resolve phlegm and open the stomach.) It can be decocted or boiled alone. Modern usage involves cooking with porridge or chicken broth, which, while tasty, alters its nature and hinders curing disease. Cooking with rock sugar creates cloying sweetness, hindering the Lung Metal's descending purification.

(Xu Xuanzhi) Earth is the mother of all things, the form of Kun, and the function of the Spleen. When used, fresh pure yellow earth containing vital Qi is best. Chen Tu (Old Earth) from crumbling walls/kilns mixed with lime is unusable.

(Xu Xuanzhi) Recently, a method of extracting Mi Lu (Rice Dew) emerged for patients unable to eat, replacing rice. I observed several drinkers whose conditions worsened and grain intake ceased. Mi Lu's nature is a cluster of fire qi rising, similar to distilled spirits, albeit without yeast. Better to cook熟米 (cooked rice) until soft, squeeze juice through linen cloth until white and paste-like, smooth and easy to swallow. Its mild nature far surpasses Mi Lu.

(Bencao Gangmu) Afuyou (Opium), commonly written as Yapiàn, was rarely heard of in past dynasties but used recently. It is said to be the sap of the Poppy flower. When poppy buds are green, prick the outer green skin 3-5 times in the afternoon; collect the exuded sap with a bamboo knife the next morning, and dry in porcelain ware away from sun.

(Yangsheng Geyan) Opium comes from Western barbarians. Their custom is naked burial. After centuries, this soil is dug up and mixed with poppy petals. Poppy petals are toxic; mixed with dead human flesh/blood, consumption is fatal. Long-term use makes cessation difficult. The method to quit involves Shiquan Dabu Tang (Ten Complete Great Tonifying Decoction) mixed with opium ash, taken during withdrawal symptoms, gradually improving. Bencao Gangmu mentions poppy flowers but not this soil-making process, likely because the author hadn't seen it.

Processing

Seventeen processing methods: Pao (roasting in sand/salt), Bo (dry roasting), Bao (pop-roasting), Zhi (roasting over fire), Wei (baking in ashes), Chao (stir-frying), Lan (scorching), Lian (smelting), Zhi (preparing with liquid), Du (measuring/processing), Fei (levigation), Fu (burying), Bang (slicing), Dui (pounding), Shai (sun-drying), Pu (air-drying), Lu (dew-exposing). Each serves its purpose.

(Wang An) Herbal processing by fire: Bo, Wei, Zhi, Chao. By water: Qin, Pao, Xi. By water and fire: Zheng, Zhu. Wine processing lifts and directs upward; Ginger processing warms and disperses; Salt processing directs to Kidneys and softens hardness; Vinegar processing directs to Livers and astringes; Child's urine processing removes inferior qualities and directs downward; Rice wash water processing removes dryness and harmonizes the middle; Milk processing moistens dryness and generates blood; Honey processing sweetens, slows, and benefits Yuan Qi; Old wall earth processing borrows Earth Qi to tonify the Middle Jiao; Flour-baking and Qu-processing suppress harshness to protect the upper esophagus; Black soybean and Licorice decoction soaking detoxifies and pacifies. Sheep fat/pig lard coating aids bone penetration and brittleness. Removing weeds prevents bloating; removing hearts eliminates irritability. Each processing method has its specific suitability.

(Yixue Rumen) For diseases in the head, face, fingers, and skin, using Huangqin (Scutellaria Root), Huanglian (Coptis Rhizome), Zhimu (Anemarrhenae Rhizome), and Huangbai (Phellodendri Cortex) requires wine-frying to borrow wine's power to ascend. For diseases below the throat and above the navel, wine-washing is required. For diseases below, raw use is appropriate. ○ Generally, raw herbs ascend, cooked herbs descend. To achieve both, use raw and cooked together. ○ Dahuang should be baked to prevent cold damaging Stomach Qi; Wutou/Futou (Aconite) must be roasted to reduce toxicity; Dihuang (Rehmannia) should also be wine-washed. Danggui (Angelica Sinensis) soaked in wine aids dispersion.

Herbal processing has two types: Spleen/Stomach herbs like Guya (Sprouted Millet), Shenqu (Medicated Leaven), Maita (Sprouted Barley), Baizhu (Atractylodes), and Gancao (Licorice) should be roasted because the Spleen likes dryness, Fire generates Earth, and they utilize fire power. Huangqin, Huanglian, Zhimu, Huangbai may require wine-frying to moderate their bitter-cold excess and borrow wine's power to reach the exterior. Ganjiang (Dried Ginger) inherits Heaven-Earth Yang; its leaf is already warm, why wait for...