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Zhiqiao (Aurantii Fructus) is the mature fruit of Zhishi (Immature Bitter Orange) with thinner peel. Since it is named Zhiqiao, the pulp and seeds must be removed before use. In ancient times, Zhiqiao and Zhishi were not distinguished by name, nor were their properties and uses significantly different.

If treating chest and diaphragm fullness and obstruction, Zhiqiao has a slight advantage over Zhishi. However, would it not be more effective to combine Zhishi with acrid-warm and light-ascending herbs such as Chenpi (Tangerine Peel) and Guizhi (Cinnamon Twig), thereby achieving greater efficacy? Only when treating conditions described in the *Shennong Bencao Jing* (*Divine Farmer's Materia Medica*)—such as severe wind pathogen in the skin causing itching like millet grains, or eliminating cold-heat clumping—is it appropriate to use Zhiqiao with pulp and seeds removed. This is because itching is attributed to wind, and cold-heat clumping constitutes Bi syndrome (obstruction). To dispel wind and resolve Bi in the skin, using Zhishi tends to penetrate deeply into the interior, making it less capable than Zhiqiao in acting on the exterior. This explains why *Bencao* texts state that Zhiqiao primarily treats wind-induced itching and numbness.

Zhizi (Gardeniae Fructus) has white flowers, yellow stamens, and red fruits. The tree thrives with ample irrigation, which aligns with its nature to promote free flow and unblocking. It acts as a herb for the Heart, Lung, Liver, and Stomach. Harvesting occurs not during flowering but when the fruits turn yellow-red. Its texture is light, entering the Qi level, yet its Yin-cold nature also enters the Blood level. It treats diseases of the Heart, Liver, and Stomach more frequently than those of the Lung. Bitter and cold, it clears heat, specifically targeting stagnant and constrained heat, rather than floating/scattered heat or solidified/clumped heat. It can resolve constraint but cannot attack solid accumulations nor pacify rebellious Qi. Therefore, it is not indicated for Yangming Fu organ syndrome characterized by abdominal fullness with dry feces, nor for lung diseases presenting with exterior heat, cough, and rebellious Qi. It uniquely utilizes its descending nature to facilitate free flow, effectively treating mental restlessness (Xin Fan) and jaundice (Huang Dan). Mental restlessness may present as vexation (Ao Nan) or painful constriction; jaundice may present with alternating chills and fever, anorexia, abdominal fullness, and reddish urine, all indicating constraint. If mental restlessness is accompanied by softness below the heart, it is a deficiency pattern; if there is chest oppression, it is an excess pattern. Both excess and deficiency patterns result from residual pathogens lingering after sweating, vomiting, or purging therapies, and both are suitable for treatment via emesis (inducing vomiting) to expel pathogens. Zhizi resolves constraint but its nature ultimately descends; how can it induce vomiting? When combined with Chidouchi (Prepared Soybean), one ascends and one descends; the pathogen cannot withstand this dynamic and is expelled via vomiting. For jaundice where stagnant heat is on the exterior but rooted in the Stomach, Zhizi enters the Stomach to clear heat and descend, assisted by Yinchen (Artemisiae Scopariae Herba), which moves to the exterior and promotes urination. Thus, stagnation dissipates, heat resolves, and jaundice heals. Does Zhizi have no relation to the Lung? Zhang Zhongjing stated: "For patients using Zhizi Tang who have a history of loose stools, it should not be administered." The Lung and Large Intestine are exterior-interior related; administering Zhizi increases cold in the Large Intestine, which serves as evidence of Zhizi inheriting Metal Qi (Lung energy). Regarding liver treatment, ancient formulas are numerous, generally focusing on resolving constrained fire. Whenever Liver Qi is constrained, fire generates; Gallbladder fire flares outward, while Liver fire lingers inward. Zhizi resolves constrained fire. Although it does not directly treat the Gallbladder, it treats the Liver. Ancient formulas such as Xieqing Wan (Drain Green Pill), Lianggan Tang (Cool Liver Decoction), Yueju Wan (Regulate Six Pills), and Jiawei Xiaoyao San (Modified Free and Easy Wanderer Powder) all use Zhizi for this reason. Liangge San contains Zhizi to treat Heart disorders. Xiehuang San contains Zhizi to treat Stomach disorders. Xiebai San does not include Zhizi because Lung Qi heat does not involve the Blood level, and Zhizi does not address pure Qi-level heat. The *Shennong Bencao Jing* states it treats Stomach heat; Zhu Danxi claimed it best clears Heat in the Stomach's Blood level. Investigating Zhizi's actions, it treats both Qi and Blood but focuses more on Blood. However, it cannot eliminate blood stasis like Mudan Pi (Moutan Cortex) or Taoren (Persicae Semen); its resolution of constrained heat in the Blood is limited to the Upper and Middle Jiao, not the Lower Jiao; it does not enter the Foot-Taiyang Bladder Meridian or the Hand-Foot-Shaoyang Gallbladder/Triple Burner Meridians. Because it does not enter the Foot-Taiyang, it does not promote urination. In Yinchenshao Tang (Artemisia and Coix Seed Decoction), Yinchen must be boiled first. Xu Xueshi's treatment of rhinophyma (Jiu Zabi), Zhu Danxi's treatment of heat-jue heart pain, and the external application in *Jijian Fang* for traumatic swelling and pain all relate to constrained heat in the Blood. Other therapeutic applications can be inferred analogously.