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(Ri Hua Zi)

[Flavor and Nature] Pungent, warm, non-toxic.

[Indications] Mainly treats dissolving phlegm, stopping cough, breaking up mass formations (abdominal masses), and throat bi (swelling and obstruction of the throat).

[Analysis] It says: Produced in Nanfan (southern overseas countries) and Xirong (western border regions). The appearance is very lustrous and crystal clear, coming in two colors: yellow and white. Those from Nanfan are brownish in color, mild in taste, and have a rapid effect; those from Xirong are white in color, scorched/bitter in taste, and have a slow effect. All are formed by refining and condensing, similar to sand-like substances. They can soften foreign objects and remove dirt, control mercury and "dumb copper" (an alloy), and can be subdued by Zhimu (Anemarrhenae Rhizoma), Ebushicao (Centipedae Herba), Yuntao (Brassicae Napus Seed), Zisu (Perillae Folium), Zengdai (a plant or herb), and Heshouwu (Polygoni Multiflori Radix). When calcined with Ashi Shi (Realgar), significant changes occur.

[Yun] It says: Named "Peng" (Borax), borrowed as a metaphor for measurement. Peng refers to unruly grass that is uprooted and spins when encountering wind; thus, ancients observed spinning peng to make carts, and the wheel originated from this. The human body also has wheels: The throat is the wheel of respiration; if its mechanism fails, it leads to Bi obstruction; The pharynx is the wheel of water and grain; if its mechanism fails, it leads to dysphagia and regurgitation; The tongue is the wheel of sound production; if its mechanism fails, it leads to numbness and stiffness; The eyes are the wheel of root consciousness; if its mechanism fails, it leads to dimness and visual obstruction; The lungs are the wheel of circulating and dispatching fluids; if its mechanism fails, it leads to cough and flaccidity; The Upper Jiao is the wheel of opening and disseminating flavors; if its mechanism fails, it leads to choking and diaphragmatic obstruction; The Stomach Fu is the wheel of rotting and transforming and spreading; if its mechanism fails, it leads to vomiting, retching, and reverse peristalsis; The genital organs are the wheel of transmission and drainage; if its mechanism fails, it leads to strangury, retention, various Lin syndromes, and edema. Although Qi also has a wheel, if its mechanism fails, stagnation leads to phlegm accumulation; Blood also has a wheel, if its mechanism fails, dampness/stasis leads to mass formation. By rectifying with Borax, making them rotate like wheels, then all slackened aspects of form, qi, and blood will be able to circulate alternately and move swiftly.

(Swift circulation implies the mechanism turns without returning; if it returns, it does not turn, meaning the vital mechanism is lost.)

(Song Kaibao Bencao)

In dialects, black is called Lu. The book states "xia tu fen lu" (underground soil is fertile and deep), which suits describing its resemblance to black tin. Interpreting it as "unable to perform concealed and tortuous deeds" is a serious error.

[Flavor and Nature] Bitter, cold, non-toxic.

[Indications] Mainly treats wind-heat causing restlessness and oppression, heat in the chest and diaphragm, brightening the eyes, calming the heart, pediatric epilepsy and convulsions, treating the five kinds of Gan syndrome (malnutrition due to parasitic infection or poor digestion), killing three types of parasites, and treating hemorrhoids and sores, as well as resolving Aconitum carmichaelii (Fuzi) toxicity.

[Analysis] It says: Produced in Persia, now only imported via Guangzhou. Grows in mountains and wilds, dripping resin that forms tear-like shapes, resembling black tin, belonging to tree resins. Harvesting is not time-restricted. *Yitong Zhi* states: Aloe from Java, Srivijaya, and other countries resembles a scorpion's tail and belongs to the grass category; harvested and pounded into paste using jade vessels. My ancestors said: There are two types, woody and herbaceous, or perhaps different countries have different forms, with no fixed standard. The taste is extremely bitter, unsurpassed by any other. For conditions caused by heat and parasites generated by heat aggregation, there is no finer counter-agent.

[Hui] It says: Lu refers to the drinking area, rice vessel, and anterior abdomen. Hui means total combination and the grand plan of beginning and end. It is suitable for entering the Foot-Yangming Stomach Meridian. The Stomach is the fu organ receiving drinks, where grains accumulate, traveling along the front of the body, representing the total combination of essence and qi, and the grand plan of meridian beginnings and endings. With a greatly bitter flavor and greatly cold nature, it mainly moistens Yangming dryness transformation, waiting for the flourishing of the Shaoyang and Taiyang (biao Sheng Er Yang), to eliminate pathogenic excess, solidification, and parasite accumulation in the Stomach house. Thus, it treats the five kinds of Gan and convulsions, which initially stem from wind. The classics state: Wind is a yang pathogen. Also: Wind is the beginning of all diseases. This causes Yangming to lose its function of circulating and overflowing, leading to grain stagnation and fluid retention, becoming dry, biao-pathogenic, excessive, and accumulated. The classics state: Wind attacks from the front, and the Yangming meridian receives it. Therefore, expelling wind from Yangming is particularly effective. As for pediatric convulsions and epilepsy, they often originate from fetal acquisition because the fetus is located in the anterior abdomen. The five types of hemorrhoids also arise from wind. The classics state: Labor sweat exposed to wind, pathogens sink into meridians causing malaria. Also: Wind guests invade and disorder qi, essence is lost, and pathogens injure the Liver. Following overeating, sinews and vessels relax transversely, and the intestines develop hemorrhoids. Regarding treating calming the heart and yellow sweat, this belongs to Heart and Spleen disorders, and one can cut off their upper source. The classics state: Diseases of the Two Yangs originate from the Heart and Spleen; there is an inability to resolve hidden grievances; women do not menstruate. If it transmits to Feng Xiao (wind wasting/emaciation) or Xi Ben (asthma/chest fullness), death is inevitable and untreatable.

(Father's friend Shen Qiweng, in mid-spring of the Gengshen year, formed a society with my father at Zizhi Chan Temple, chanting the Avatamsaka Sutra. I went to rejoice with them. During night meditation, he told me: Treating various pediatric Gan syndromes is passed down in my family. Gan is not Gan, but means dryness and desiccation. One should use moistening agents, not support the Heart and Spleen. Otherwise, the disease transfers to the Lung, becoming difficult to treat. Three days later, reading the *Treatise on Distinctions of Yin and Yang*, I understood the cause of illness and the manifestations of transformation. I drafted dozens of prescriptions and presented them to Qiweng for correction. They matched more than half of his stored prescriptions. Generally, all Gan syndromes originate from wind, internally pressing on the Heart and Spleen. If the Heart and Spleen cannot accept it, it transfers to the Two Yangs. The Two Yangs refer to Yangming. Yangming resides in the center, belongs to Earth, and has nowhere else to transfer, so the disease enters the Yangming Meridian. Yangming travels along the front of the body, maintaining steaming and transformation, serving as the root of form, zang-fu, Ying-Wei, and collaterals. When diseased, steaming stops and transformation ceases, the Yellow Path does not return, women do not menstruate, men do not ejaculate. Patients prefer sitting upright or lying prone, unable to lean on a table with a curved body. In severe cases, fu qi transfers to zang qi causing wind wasting, or qi transforms into Metal, injuring the Lungs, resulting in untreatable death. Not supporting the Heart and Spleen means cutting off their upper source. Using moistening agents follows the principle of "treating from the middle." It is said that above Yangming, Dryness Qi governs. One should not follow the biao or ben, but treat from the middle. Treating from the middle refers to the transformational command of the Zhongjian (Middle Manifestation) Taiyin Damp-Earth. Dryness transformation commands exclusively, while Dampness transformation waits. Cold, Heat, Warmth, and Coolness would be contrary. As for the shifting of Qi Movements and the multiplication of changes in Zang-Fu, the principles are profound and mysterious, ultimately difficult to elucidate. I recall Qiweng's teaching in one night, forever vowing not to forget. I briefly state the main points, daring not to recklessly reveal the secrets.)