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Plum blossoms bud in the depth of winter, and plum fruits mature in early summer. The plum tree fully embodies the Qi of Wood and possesses a sour taste; thus, describing it as a herb for the Liver (Gan) needs no further explanation. However, it does not exclusively enter the Liver channel, nor does it fail to traverse other meridians. Its nature is neutral (Ping), belonging to Metal; its taste is sour with an astringent quality, and astringency is a transformation of sour and pungent, also belonging to Metal. When ripe, the fruit turns yellow and tastes slightly sweet. Wumei (Smoked Plum) is smoked when half-yellow, so it also enters the Spleen and Stomach channels. Li Shizhen (Binhu) stated that there are four orifices under the tongue, two of which connect to gallbladder fluid, hence eating plums generates saliva. This is incorrect; if gallbladder fluid were surging upward, the mouth would surely taste bitter. Observing the *Suwen* statement "Excessive sourness causes Liver Qi to overflow," we can deduce that saliva generation originates from the Liver, not the Gallbladder, and saliva generation does not imply Liver Qi ascending. It is like a hand towel: after soaking in hot water and wringing it out, heat radiates outward while the towel itself contracts and gathers. The astringent property of sourness generates fluids through contraction, following the same logic. How could Liver Qi ascend? Rather, obtaining the astringent nature of the plum restores its normal downward flow. The Gallbladder governs movement and ascent, while the Liver governs stillness and descent. Smoked plum fruits are black, with a sour and bitter taste. Although they travel from the Liver to the Kidney, they can stimulate Liver fluids to quench thirst but cannot strengthen Kidney water to extinguish fire. The *Suwen* states: "Sour and bitter induce vomiting and purgation, which are Yin." Verifying this with plums, "inducing" refers to generating saliva; "purgation" means causing Qi to descend, thereby eliminating heat, vexation, and fullness. Once Qi descends and heat, vexation, and fullness are eliminated, the Heart (Xin) becomes tranquil. The *Shennong Bencao Jing* describes this extremely accurately. Regarding treating limb pain, hemiplegia with numbness, and necrotic muscle tissue, Zou argued that ancient and modern formularies contain no prescriptions using plums for limb pain or hemiplegia; he suggested reading "necrotic muscle" as connected to the preceding text, referring to treating such necrosis. I suspect the character "stop" (Zhi) is erroneous, perhaps a repetition of characters from the subsequent text regarding "remove" and "restore." Limb pain and hemiplegia with numbness result merely from blood collaterals coagulating and stasis; even necrotic muscle can be addressed, so these conditions can be removed alongside green-black nevi. Various scholars' discussions on Wumei contradict mine or corroborate it; let us list them: Zhang Yinan said: Its taste is sour, its temperature is neutral and astringent, with astringency attached to sourness. It directs Qi downward. By acquiring the flavor of Spring-generating Liver Wood, the generating Qi ascends, causing rebellious Qi to descend naturally. Eliminating heat, vexation, and fullness occurs because it inherits the essence of Winter Water Yin; as water essence nourishes upward,烦热 (vexation-heat) is eliminated and chest/epigastric fullness resolves. Wumei lacks the ability to generate Wood Qi or raise Kidney Yin, as previously stated. Zhang's rigid application of this view must lead to errors; his flaw lies in ignoring the practical use of neutral-warmth and sour-astringency, relying solely on empty talk of subtlety. Chen Xiuyuan merely echoed Zhang without independent insight. Lu Ziyao attributed all *Bencao Jing* indications to generating fluids, even claiming it sucks Kidney fluid to moisten sinews. Zou shared Lu's view, equating fluid generation with drawing cold water to control fire. They fail to realize that the *Bencao Jing*'s "eliminating heat" refers to draining heat, not controlling it (Ye Tianshi also stated Wumei drains heat, seen in *Linzheng Zhinan*). If the meaning of "sour and bitter induce vomiting and purgation" is unclear, everything becomes obstructed. In his discussion of Wumei Wan treating Ascariasis Jue (Hui Jue), he claimed vomiting worms results from Yang heat scorching fluids, leaving worms nowhere to attach, forcing them upward. Thus, if plums generate fluids above, are they nourishing worms above? If Kidney Yin deficiency prevents upper jiao nourishment, plums should not be used; yet worms reside below, so why would they possess Kidney Yin yet fail to absorb? This argument is obstructed and illogical. He further claimed Hui Jue is not due to Zang Cold, citing "Qi rushing up to the heart and burning pain in the heart" as evidence, failing to recognize that Jueyin diseases often involve mixed Yin and Yang. Shen Yaofeng stated that Jueyin corresponds to the Zhen hexagram, with one Yang line below two Yin lines. In disease, Yang floats upward and Yin sinks downward, creating lower-cold and upper-heat patterns. Worms entering the diaphragm indicate lower cold. Polydipsia, Qi rushing to the heart, and burning pain in the heart indicate upper heat. All cases of vomiting worms and Qi rushing to the heart are Jueyin over-ascending pathologies, requiring treatment to descend the rebellious Yang. Wumei Wan, whether considering Coptis Rhizome (Huanglian), Wumei, and Phellodendron Bark (Huangbai) as purely Yin herbs that are bitter, sour, and salty to descend, or even Aconite Root (Fuzi) reaching the Mingmen, all serve descending functions. This analysis is extremely precise. Zou annotated "Jue is not Zang Cold" by citing *Yizong Jinjian*, unaware that *Yizong Jinjian* lists Lin's theory of Zang Cold below without refuting it. You Zaijing explained burning pain in the heart and vomiting worms after eating as entirely evil heat; aside from conflicting with Wumei Wan's treatment, this overlooks the mixed Yin-Yang nature of Jueyin disease. Only Tang Rongchuan used Western concepts of air temperature to elucidate Jueyin principles, aligning with sage wisdom and guiding students. I do not understand air theory and will not elaborate. His analysis of burning pain and vomiting worms as lower-cold and upper-heat states: polydipsia, Qi rushing to the heart, burning pain in the heart, and hunger (sentence break) represent Jueyin Pericardium carrying Heart Fire heat activating upward; lack of appetite, vomiting worms after eating, and diarrhea after purgation represent Jueyin Liver Qi carrying Cold Water cold responding simultaneously. Both involve vomiting worms; knowing this clause is not pure heat implies the other is not pure cold. Wumei Wan uses both cold and heat herbs; it is not that worms only ascend to the diaphragm due to Zang Cold, so what is there to doubt?