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[Shangpin (Superior Category) of the *Benjing*]
[Flavor and Nature] Pungent, neutral in nature, non-toxic.
[Indications] Primarily treats the healing of severed injuries, tonifies deficiencies, enhances Qi and strength, promotes robustness and fleshiness; its juice removes facial pigmentation. Long-term consumption brightens the eyes and lightens the body.
[Analysis] It is stated: Grows in the rivers, marshes, and fields of Korea. It is also found in nearby regions today, with those from Yuanju (modern Heze, Shandong) being superior. In summer, it sprouts like fine threads, spreading over the ground but unable to stand upright on its own. When encountering other plants, it climbs by winding around them, while its root gradually detaches from the soil, becoming parasitic in the air. It has no leaves but bears flowers that are white with a slight red tint, emitting an intoxicating fragrance. The fruits resemble small chaffy beans, initially pale yellow, turning dark brown with age. Do not use the seeds of *Tianbi Cao* (Heavenly Green Grass), as they look very similar but have a sour and astringent taste and feel sticky to the touch. Processing: Remove the shells, soak in Kujiu (vinegar) overnight. Take out and soak again in the juice of *Huangjing* (Polygonatum Rhizome) for another night. At dawn, dry by slow roasting. Place in a mortar, heat an iron pestle until hot, and pound into powder.
[Discussion] It is said: The character "Tu" (Rabbit) relates to its similarity in nature to rabbits. Consuming the essence of the moon (referring to its Yin-nourishing properties) aids longevity. It represents the Yang within Yin structure and the function of Yang within Yin. The *Erya* states: Tangmeng is Tusisi, and Tusisi is Nuluo. The commentary notes these are four names for one substance. The *Guangya* states: Nuluo is Songluo (Dendrographa). Tusisi is Tuqiu. Thus, it is one plant with two names. In the seventh month of the Guiyou year, passing through Yanxia Mountain, looking at the woods, some appeared covered like red nets; others like green silk canopies; and some mixed green and red. Asking an old mountain dweller, he replied: The red net is Tusisi, the green silk is Nuluo. This recalls the ancient Yuefu poem: "South Mountain covered with Tusisi flowers, North Tomb green with Nuluo trees." The mixed green and red refers to the intergrowth of Nuluo and Tusisi, as described in the Tang Yuefu: "Tusisi is naturally heartless, swaying freely with the wind; who made the Nuluo branches come to forcibly embrace?" However, Nuluo is a vine type, slender without tangled tendrils, hence the Mountain Spirit song says: "Clad in Fuli, girded with Nuluo," likening it to a belt. Tusisi is a creeping plant, shedding threads in early summer, unable to lift itself, swaying with the wind. Those clinging to grass do not last long; if attaching to pines, cypresses, or other trees, they spread widely like warp and weft. Their roots sometimes detach from the ground, becoming parasitic in the air. Their texture is light and floating; they do not damage the host tree's essence but rather seem to cause the host's flowers and leaves to flourish more than before. Flowers appear in late summer, red and leafless, followed immediately by fruit. Fruits may attach between tree branches, and the following year, threads emerge wherever they are located, not growing downward. Leigong stated that it embodies the harmonious middle Qi, condensing the correct Yang Qi, thus acquiring its true nature. The *Neijing* states: Yang outside is the envoy of Yin; Yin inside is the guardian of Yang. The mechanism of mutual interaction is uniquely possessed by Tusisi. If there were no Yin internally, how could such a minute entity receive Qi to generate life? Indeed, it grasps the pivot of internal and external Yin and Yang. Therefore, it treats insufficiency of Yin and Yang Qi, heals severed injuries, enhances Qi power, harmonizes muscles, and results in a robust physique. The *Bielu* states it strengthens Yin, which corresponds to Yang lacking internal guardianship. The *Jufang* treats unstable True Yin, which corresponds to Yin lacking external envoys. It further treats the disharmony between Heart and Kidney. Assisted by *Fuling* (Poria) and *Lianshi* (Lotus Seed), it is said that although Tusisi possesses mechanisms of internal/external and upper/lower, its specialization lies in its affinity with the exterior and upper aspects. *Fuling*'s essence rotates and settles at the heel, showing affinity with the interior and lower aspects. Furthermore, borrowing the fullness of Kan (Water/Kidney) from Lotus Seed to fill the emptiness of Li (Fire/Heart), the internal, external, upper, lower, and central aspects each have support. Assisted by *Xuanshen* (Scrophularia Root) to submerge and eliminate pox toxins, the formula is named Xuantu Decoction. Pox toxin is the poison received at conception, contained within extreme Yin. Relying on the profound nature of Xuanshen (Black/Water/Kidney), from Zi hour to the midst of extreme Yin, it breaks the initial signs. Interacting with the Yin envoy outside the Yang of Tusisi, they silently assist in gestation and transformation. The internally guarded Yin becomes pure and clear without effort; the externally ascending Yang becomes light and rising without effort. It suffices to regulate internal/external and upper/lower, without needing to focus solely on the central pivot. Similarly, the combination of Cishi (Magnetite) and Zhusha (Cinnabar) to connect Heart and Kidney involves the mechanisms of internal/external and upper/middle/lower. Zhusha is above governing Fire, Cishi below governing Water. Without Shenqu (Medicated Leaven) as the central pivot, upper and lower cannot communicate. Shenqu is made from wheat, a grain of the Liver (Wood). Wood meets Water and floats; Liver meets Water and sinks. First, half-raw Shenqu is used to counter-assist the water from below; then, half-cooked Shenqu is used to transcend sinking and become floating, as cooked Liver (Wheat) floats, still adhering to the nature of Wood. Thus, the communication between upper and lower relies entirely on the mutual assistance of the central pivot. Therefore, upper, lower, and central have their specific roles. It requires deep contemplation and careful scrutiny, deducing ten from one, and a hundred from ten. Generally, pathogenic mechanisms do not depart from ascending and descending; ascending and descending do not depart from upper and lower; upper and lower do not depart from opening and closing; opening and closing do not depart from Yin and Yang; Yin and Yang do not depart from internal and external. Although names differ, they all return to the One Origin. The Classic states: Yin inside guards Yang, Yang outside serves Yin. To comprehend the origin of Yin and Yang is to conclude everything regarding upper/lower, internal/external, left/right, front/back in a single statement.
(The *Eryayi* states: Tusisi is abundant in fields, ruins, and villages, often floating on Indigofera, Ramie, and Mugwort, not necessarily having Poria as its root below. Those who say Tusisi is above and Poria is below do not know the source. It also states: Another name is Tang, another is Meng. The *Shijing* says: Where to gather Tang? In the countryside of Mo. Where to gather Wheat? By the banks of Mo. Where to gather Turnip greens? In the east of Mo. These satirize men and women meeting in secluded places. Tang refers to gathering herbs, Wheat to grains, Turnip greens to vegetables. Tang is particularly floating, a rootless substance, likely chasing it yields no return. The *Huainanzi* states: Tusisi grows without roots, snakes walk without feet, fish hear without ears, cicadas sing without mouths; all are natural phenomena.)