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(From the *Kaibao Bencao* of the Song Dynasty)
Only by being able to lurk and hide can one achieve ascending and exiting. With the unique property of this single herb, it possesses the utility of saving lives as recorded in the Golden Cabinet (*Jinkui*).

[Flavor and Nature] Acrid, warm, astringent; non-toxic.

[Indications] Primarily treats deficiency exhaustion with cold diarrhea, retained food not digesting, bloody and white dysentery, empty pain in the abdomen, and descending Qi.

[Verification] It is stated: It grows in the Western Sea, Xirong, Persia, and other countries. Currently, it comes via the Dong'an route, and also exists in the mountains and marshes of Lingnan. The seedlings and stems resemble *Galangal Rhizome* (Gao Liang Jiang), growing three to four chi high. The leaves are eight to nine cun long and about half a cun wide. Flowers bloom at the root in the third and fourth lunar months; fruits mature in the fifth month, with fifty to seventy grains forming one spike. They resemble *Yi Zhi Ren* (Alpinia Oxyphylla Fructus) but are rounder, with tight, thick, wrinkled skin featuring millet-like patterns, and yellow-red outer spines. One cluster divides into eight compartments, holding forty to fifty grains. The shape resembles millet or broomcorn millet, black on the outside and white inside, with an acrid fragrance similar to *Bai Dou Kou Ren* (White Cardamom Seed). Harvested in the eighth lunar month when the flavor and nature are complete and solidified. For processing, remove the shell, dry by roasting, and grind into fine powder for use.

[Interpretation] It is said: Both flowers and fruits originate from the root, akin to the base of the lotus (*Fu Qu*). The meaning of "Ren" (kernel/seed) lies in convergence, contraction, retreat, and storage. Firmly enclosed like armor, distinctly divided into eight compartments, the kernels cluster tightly within the sandy shell, which can be described as extremely dense. Those that are loose and leaky are called "Sha Ming" (sandy noise); such herbs quickly lose their flavor and lack potency. This is analogous to breathing through the heels, nurturing the Original Yang, and sustaining the Chong and Ren vessels. Therefore, ascending and exiting, as well as descending and entering, are all appropriate. Does it merely treat Yin coagulation by opening the Upper Jiao, diffusing the flavors of the five grains, reviving the Stomach, and awakening the Spleen? Even for deficiency, it can tonify; for fetal restlessness, it can calm; for metrorrhagia, it can fill; for palpitations/fright, it can settle; for epilepsy, it can stabilize; for sliding/looseness, it can astringe; for collapse, it can gather; for leakage, it can seal; and for *Ben Tun* (rushing pig/qi rushing upward), it can direct downward. Furthermore, regarding autumn where Qi cannot move from exterior to interior, or winter where Qi cannot move from superior to inferior, and cases of Mingmen Fire decline failing to grasp Qi and return it to its source, this herb can facilitate descending and entering. Similarly, for Mingmen Fire decline failing to generate Earth (Spleen/Stomach), spring where Qi cannot rise from inferior to superior, or summer where Qi cannot move from interior to exterior, this herb can facilitate ascending and exiting. As for detoxification, dispersing stagnation, extending sinews, relieving depression, resolving masses, alleviating pain, clearing fluid retention, regulating the Middle Jiao, opening dysphagia and regurgitation, and controlling vomiting and rebellious Qi—these are precisely the merits of opening the Upper Jiao, diffusing the flavors of the five grains, reviving the Stomach, and awakening the Spleen. Do not only focus on its ascending and exiting properties while neglecting its descending and entering functions. By understanding its name and observing natural phenomena, one will grasp its true nature.