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There are two types of Qinghao (Artemisiae Annuae Herba): one is yellow, and the other is green. It sprouts in the second lunar month. The deep-green variety is even more distinct from common mugwort; it remains emerald green until late autumn, possessing a fragrant aroma.

Qinghao, with its fragrant and dispersing nature, possesses ascending properties. It flowers and bears fruit in the seventh and eighth lunar months; due to the abundance of Metal Qi (autumnal energy) at this time, it also possesses descending properties. Ascending and descending mutually restrain each other, so neither force prevails completely, resulting in weak ascending and descending actions. However, its primary efficacy in clearing residual heat between the bones and joints contains profound rationale.

After the Start of Autumn (Liqiu), insects begin to appear in the nodes of Qinghao. Even after infestation, it continues to flower and bear fruit. These insects do not gnaw through the stems nor burst out; instead, they crawl down along the stems and enter the soil to transform other substances. This seems as if the medicinal power of Qinghao inhibits them, which serves as the basis for using Qinghao to treat consumptive diseases (Lao).

Regarding Xiakucao (Prunellae Spica), some claim it endures pure Yang Qi, while others assert it embodies pure Yin Nature. Evaluating this against Liu Qianjiang’s theory that “Yin below can generate Yang, and Yang above can transform Yin,” Liu’s view appears more plausible. However, human Yin and Yang are analogous to Heaven and Earth’s Yin and Yang. When Liu refers to “Yin below and Yang above,” he naturally speaks of the phase when Yin is just beginning to generate and Yang is at its peak. The generation of Yang and transformation of Yin must also be discussed in relation to Xiakucao. If Yin generates from below, the grass withers; where is the generation of Yang? If Yin generates from below causing withering, what it senses is the Yin below, not the Yang above; thus, how can it be said that Yang above transforms Yin? This reasoning seems refined but is not precise, and thus cannot serve as a standard.

I privately believe that Xiakucao grows during the time when Yang Qi first begins to generate; it should be considered a substance where Yin retreats and Yang advances, allowing Yang to penetrate through Yin. By the time of the Summer Solstice, Yin advances upward, and Yang retreats downward. At this point, the life force of Yang penetrating through the grass ceases, hence why it inevitably withers.

Lou Quanshan, observing its efficacy in treating night pain of the eyeballs—a condition unresponsive to bitter-cold herbs—reversedly deduced that it endures pure Yang Qi. In fact, night pain of the eyeballs is a syndrome of Yang stagnation within Yin. If Xiakucao possessed pure Yang Qi, it would likely repel rather than enter the Yang within Yin. Only because it is a substance that allows Yang to penetrate through Yin can it effectively treat Yang stagnation within Yin, fitting the need like food for hunger or drink for thirst. Reflecting on this, is there any discrepancy?

As for Xu Huixi, who claimed it endures pure Yin Nature, stating that upon encountering excessive Yang, when Yin Qi is nearly exhausted, it matures and withers: he mistakenly regarded the time of Yin generation at the Summer Solstice as the time when Yin Qi is nearly exhausted. Such negligence is baffling.