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(Fa Xiang / Image and Symbolism)
[Flavor and Nature] Sweet, bland, cold in nature, non-toxic.
[Indications] Primarily promotes the patency of the genital orifices, treats the five types of strangury (Wu Lin), resolves edema and urinary retention, brightens the eyes, and drains Lung heat.
[Analysis] Says: It originates from the Jiangnan region, growing on hillside slopes. The plant is over one zhang tall, resembling Ricinus communis (Castor bean). There is powder on the flowers, and pith within the stems; it is light, white, and soft. Female artisans use it to decorate objects. Its origin dynasty is unknown. Wang Fu of the Han Dynasty already criticized the expense of flower picking in his *Qianfu Lun*. By the Liang Dynasty, Zong Lin recorded customs in Jingchu, where on the eighth day of the fourth month, people dyed silk into lotus shapes and molded wax into water caltrops and lotus roots, yet there was no mention of using this material. Now it is widely circulated in the world. Sometimes it is made into candied fruit for consumption, tasting sweet and delicious, commonly known as Tongcao (Tetrapanax papyrifer stem).
[Commentary] Says: Although resembling grass, it has a woody appearance; its white pith is smooth and light. Wood constrained by Metal is called "Yi" (leaning); when the function of Metal acts, it is called "Shang" (market/metallic tone). Receiving the preceding Wood energy and generating subsequent Metal energy, it shifts from the South (Li/Fire) to the West (Dui/Metal). Essentially, patency utilizes obstruction, and detachment utilizes astringency. Wood governs the yin orifices, which are under the jurisdiction of the Liver. Hence, it benefits the yin orifices, treats the five types of strangury, removes edema, promotes lactation and facilitates childbirth, and relieves pain from various venomous insect bites. Brightening the eyes results from unblocking the Liver orifice above; draining the Lung results from venting the stagnation of Lung Metal. When Metal is stagnant, it must be vented, thereby releasing the exterior and promoting urination. Thus, the function of venting Metal serves to support the substance of Metal and execute the function of Wood. This is why its aliases are "Yi Shang" and "Li Nan".

(Additional Records)
[Flavor and Nature] Sweet, warm in nature, non-toxic.
[Indications] Primarily aids digestion, invigorates blood circulation, strengthens the Spleen, dries dampness in the Stomach, treats bloody and non-bloody dysentery, and promotes the transformation of food and fluids.
[Analysis] Says: Take 15 dou of white japonica rice, wash with water, soak overnight, and steam into cooked rice. Divide into fifteen portions, add three jin of Qu mother (starter culture), knead until uniform, then combine back into one mass. Cover tightly with cloth. If too hot, remove the cloth, spread out until slightly warm, then pile up again and cover tightly with cloth. Wait until slightly cool, then pile up again. Repeat this several times until finished. On the third day, use a large barrel filled with freshly drawn water. Place the Qu in a bamboo basket and dip it into the water in five or six batches. After dipping, pile it up again and repeat the previous method once. On the fourth day, dip again as before. If the rice floats half-submerged, repeat the previous method once more, then dip again. When all the rice floats, the Qu is formed. Remove it, dry it in the sun, and store it. Rice that turns red through the center is called "Sheng Huang" (Raw Yellow); rice that does not turn red through the center is unsuitable for medicinal use. Aged Qu is superior.
[Commentary] Says: Non-glutinous rice is called Jingmi (japonica rice). The grains are frosty white, and its nature is particularly suited to water; it is a grain cultivated with irrigation. Through fermentation (stagnation/accumulation), it transforms into red dust-like particles. Those turning red through the center have a crimson core. This method emerged in recent times and is considered a unique technique. Golden grains are called Jingmi; those suitable for water seek Water, implying the embryo hides within the Mother of Water. In the *I Ching*, Kan represents Water and Red, while Qian represents Metal and Great Red. Among grains capable of becoming Red and Great Red, it seems only Japonica rice can do so. Relying on the mutual assistance of Metal and Water, this coloration is not inherent but achieved through human effort. Hence, female artisans call it "Red," referring to the labor of spinning and weaving. Fermenting Jingmi to make Qu causes it to develop an outer coat and a red heart. Is this not due to human effort? Therefore, when grain enters the Stomach, relying on the vital Qi of the Middle Yellow (Spleen/Stomach), it ascends and descends, nourishing the Heart to transform into Red Blood (Blood). This allows it to flow within and distribute externally. The purest essence travels alone through the meridians, constantly circulating without end, completing cycles repeatedly. If the vital Qi of the Middle Yellow ceases, ascending and descending functions fail, the Upper Jiao fails to open, the flavors of the five grains are not disseminated, water and food are not digested, blood coagulates and fails to flow, the Stomach becomes moist while the Spleen becomes exhausted, leading to stagnation and formation of fluid retention (Yin). Retained internally, it becomes Gu disease (parasitic accumulation); overflowing externally, it becomes Edema; pouring downward, it becomes Strangury, Leukorrhea, or Dysentery. The fermentation of Japonica rice into Red and Great Red resembles the process of the Heart transforming substances into Blood. Thus, the prior generative process reaches its conclusion. Consuming Red and Great Red substances, will not the subsequent generative process become a new beginning? Indeed, Metal embryo in Water constitutes the Pre-Heaven (Innate), while Wood hidden in Fire constitutes the Post-Heaven (Acquired). The foundation of gestation lies in the Earthly Stems Wu and Ji (Middle Yellow). Combining object and self through mutual interaction, dividing into two images, and returning to the perfect circle.
(The causes of drinking-induced pathology and the resulting symptoms have never been fully revealed before. Being able to deduce and expand upon this here, the methods are inexhaustible. If one merely regards it as Hongqu (Red Yeast Rice), one loses many avenues for observation and understanding.)
(Mr. Miu Zhongchun, when prescribing for others, always used large amounts of Hongqu for Spleen and Stomach disorders. I once saw him, after drinking wine, taking pills made solely from this material the next morning, consuming them in large quantities. During the Mid-Autumn Festival in the Gengshen year, he discussed with me that steaming and fermenting white japonica rice transforms it red into Qu, just as food and fluids ferment and transform into blood. Its efficacy in treating Spleen and Stomach Ying-Blood disorders reflects the principle of similar energies attracting each other.)