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Wang Haizang stated: Huanglian (Coptidis Rhizoma) purges the Heart, but in reality, it purges the Spleen. Liu Shi explained this, asserting that the Central Earth (Spleen/Stomach) is the functional manifestation of the Heart. When the function of the Heart is diseased, it is a disease of the Heart itself; this essentially attributes all Heart diseases to Spleen diseases. Although Spleen disease can certainly transmit to the Heart, how can Heart disease fail to transmit to the Spleen? Bitter flavor enters the Heart, and Fire tends toward dryness. Huanglian is bitter, drying, and cold; it is indeed a herb for clearing damp-heat from the Hand-Shaoyin (Heart) meridian. Its flowers, fruits, and roots are all yellow, and since the Spleen and Intestines are also under its jurisdiction, it covers these areas. However, due to its strong aroma and taste, it treats heat in the Blood level rather than heat in the Qi level. Therefore, its efficacy primarily lies in the Heart and Spleen, extending secondarily to the Intestines and Stomach. The conditions treated in the Intestines and Stomach also belong to heat within the Blood. The Liver and Kidney can also be treated with Huanglian because its stems and leaves do not wither in deep winter, and its root resembles connected pearls, inheriting the Qi of Cold Water and reaching the deepest lower regions. Its entry into the Blood level needs no further elaboration.

The *Shennong Bencao Jing* records that Huanglian mainly treats abdominal pain, whereas Huangqin (Scutellariae Radix) does not, clearly designating Huanglian as a herb for the Foot-Taiyin (Spleen) meridian. In the *Jingui Yaolue*, if there is abdominal pain in Xiao Chaihu Tang (Minor Bupleurum Decoction), Huangqin is removed; if there is abdominal pain in Huanglian Tang (Coptis Decoction), Huanglian is retained, which aligns perfectly with the *Bencao Jing*. However, Huanglian Tang uses Ganjiang (Zingiberis Rhizoma) and Renshen (Ginseng Radix) to treat abdominal pain, while Huanglian and Banxia (Pinelliae Rhizoma) treat vomiting (see detailed explanation under Dazao). Vomiting is a Stomach disorder, and Stomach heat inevitably invades the Spleen; thus, abdominal pain here is not purely cold, but relies on Huanglian.

Regarding the various Xiexin Tang (Purgate the Epigastrium Decoctions), Dahuang (Rhei Radix et Rhizoma) and Huangqin may or may not be used, but Huanglian is always used. Epigastric fullness (Xin Pi) cannot be cured without Huanglian. When used together with Ganjiang, it clears epigastric fullness caused by Stomach heat; its heavy reliance is due to this. In Dahuang Huanglian Xiexin Tang (Rhei and Coptis Purgative Decoction) and Fuzi Xiexin Tang (Aconite Purgative Decoction), named "Purgate the Heart" yet including Dahuang to purge excess, one might suspect an error, but there is no need to doubt. Both herbs can purge the Heart and clear Stomach heat. Huanglian is drying but non-moving; combined with Dahuang, it becomes moving. Soaking them in boiling hemp decoction (Mafei Tang) without boiling, and squeezing out the juice immediately, prevents the medicinal power from being fully extracted; this is the subtle method for attacking wind-type epigastric fullness. Has such a method been used elsewhere to purge excess? You Zaijing said: When cold in Yang meridians transforms into heat, it returns to the Qi level; when cold in Yin meridians transforms into heat, it returns to the Blood level. Heat in Yang meridians may sometimes return to the Blood level; however, heat in Yin meridians will definitely not return to the Qi level. This refers to the so-called "Qi fullness" arising from Yin meridian cold transforming into heat and being drained by blood-invigorating herbs; it is essentially Qi within the Blood. If the area below the heart feels soft upon pressure and the pulse is not floating, it cannot be called Qi fullness, and the method of soaking without boiling would not be employed. A pulse floating at the Guan position indicates the rationale for using Dahuang and Huanglian to treat Stomach heat. Thus, the formula and the theory correspond well. As for Fuzi Xiexin Tang, the mutual treatment of cold and heat is easily understood. Why add Huangqin? Because Fuzi (Aconiti Lateralis Radix Praeparata) is a Qi-moving herb, reaching the floating, middle, and deep pulses everywhere, just as Liu Hejian described Wutou (Aconiti Radix) and Fuzi as having violent Qi that can break open pathways. Using Dahuang and Huanglian to attack fullness and drain downward, while Fuzi supports Yang and moves upward, is like suppressing bandits; after a pincer attack, residual bandits may still escape. Adding Huangqin serves to clear the Qi-level heat resulting from the pincer attack. The thorough consideration in Zhongjing's formulas is mostly like this; how few are those who perceive it!

Using Dahuang to assist Huanglian where it falls short, and extending this method to treat dysentery by changing soaking to boiling, is also a great妙法 (wonderful method). Zhang Jiegu formulated Shaoyao Tang (Peony Decoction), using Huanglian and Muxiang (Aucklandiae Radix) among Shaoyao (Paeoniae Radix) and Dahuang, capturing Zhongjing's intent well. Xianglian Wan (Bupleurum and Coptis Pill) in the *Zhizhi Fang* is slightly inferior. Probably because Huanglian is bitter and drying, and Muxiang is bitter and warm, both having strong aromas and tastes; their combination is insufficient to mutually balance each other and may lead to intestinal stagnation. Liu Shi highly praised this formula, stating that for those with Qi deficiency and heat, only cold-cooling herbs can treat them, but cold herbs increase deficiency; harmonizing with Muxiang allows the cold herbs to work effectively. I believe Muxiang can regulate Qi, but cannot regulate the Qi of those with Qi deficiency and heat. Even among cold herbs, Huanglian and Dahuang are quite different. Miao Shi commented on Muxiang: those with Lung deficiency and heat must avoid it; why did Liu Shi not examine this carefully? Nevertheless, Xianglian Wan in the hands of *Zhizhi* cannot be said to lack profound consideration. Huanglian twenty taels are stir-fried with Wu Zhu Yu (Evodiae Fructus) until red, then Wu Zhu Yu is discarded; Muxiang four taels eight qian is not exposed to fire, and pills are made with vinegar paste. The preparation methods are all regulated. The total aim is not to let the bitter-drying and bitter-warm properties stagnate in the intestines. Later generations added and subtracted freely, greatly losing the original intent. Crude practitioners use it at the onset of illness, akin to closing the door to chase thieves, rarely escaping harm.

Ancients believed using Shaoyao to treat abdominal pain was "draining Wood from Earth." I advocate Zou Shi's theory of breaking Yin knots, specifically arguing for "soothing Earth with Wood" (see detailed explanation under Shaoyao). If treating abdominal pain with Huanglian is truly "draining Wood from Earth," consider that the Liver and Gallbladder are interior-exterior pairs; heat belongs to the Gallbladder, cold to the Liver. If heat does not rush upward, it is Liver Yang overacting on the Spleen, causing abdominal pain. Zuojin Wan (Left Metal Pill) is a formula for hypochondriac pain but is extremely effective for abdominal pain; Yiqing Wan (Suppress Green Pill) is similar. One uses one tael of Wu Zhu Yu to assist six taels of Huanglian; the other soaks Huanglian overnight in Wu Zhu Yu Tang. Since the Liver governs free flow and discharge, the combination causes Liver heat to drain downward, allowing the Spleen Earth to remain peaceful. This is indeed draining Wood from Earth. Even considering Huanglian alone, its yellow color corresponds to Dry Metal, and its bitter taste directs downward, possessing the meaning of restraining Wood. It is merely that Wu Zhu Yu assists by opening the pathway.

The application of Huanglian appears in Zhongjing's formulas as follows: Huanglian Ejiao Tang (Coptis and Donkey-Hide Gelatin Decoction) and Xiexin Tang treat the Heart. Five Xiexin Tangs, Huanglian Tang, and Ganjiang Huanglian Huangqin Renshen Tang treat the Stomach. Huanglian Fen (Coptis Powder) treats the Spleen. Wumei Wan (Mume Pill) treats the Liver. Baitouweng Tang (Pulsatilla Decoction) and Gegen Huangqin Huanglian Tang (Kudzu, Scutellaria, and Coptis Decoction) treat the Intestines. The principles of formulation involve pairing with Dahuang and Shaoyao for purgation; with Banxia and Gualou Shi (Trichosanthis Fructus) for dispersion; with Ganjiang and Fuzi for warming; with Ejiao (Donkey-Hide Gelatin) and Ji Zi Huang (Chicken Egg Yolk) for moistening; or with Renshen and Gancao (Glycyrrhizae Radix et Rhizoma) for tonification. Adapting to the syndrome ensures the benefits of bitter-drying herbs are gained without their drawbacks.