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[Discussion] The skin and flesh of Schisandrae Fructus (Wuweizi, 五味子) are initially sour and subsequently sweet, with less sweetness and more sourness. Its seed is initially pungent and subsequently bitter, with less pungency and more bitterness. Overall, it carries a salty taste. Although all five flavors are present, only those with complete qi and flavor are considered authentic. The *Shennong Bencao Jing* (Divine Farmer's Materia Medica) mentions only its sour taste because Wood precedes the Five Elements, corresponds to the East and South-North directions, has a white color, enters the Foot Shaoyin Kidney Water meridian, and can restrain rebellious Qi. If Qi does not first disperse, it cannot enter the Lung. If the pathology is in the upper part, it nourishes the source; if in the lower part, it relates to the rebellious Qi of the lower jiao. Coughing and rebellious Qi arise from exhaustion due to overwork damaging deficiency, where pathogenic factors invade the zang-fu organs and can never be expelled. One must exercise caution in medication. (Schisandrae Fructus) can harmonize the five zang organs, which is its ability to tonify the Kidney. It is often used together with Evodiae Fructus (Wuzhuyu, 吴茱萸), Corni Fructus (Shanzhuyu, 山茱萸), human milk, and Phellodendri Cortex (Huangbai, 黄柏) to promote fertility. Fry half an ounce of Schisandrae Fructus until slightly browned, grind into powder. This formula should not be taken if phlegm-dampness is present. If impotence occurs, women should avoid pork, fish, and garlic. Use Corni Fructus decoction to soak seven times, take 5 qian.

The skin and flesh of Schisandrae Fructus are initially sour then sweet, with less sweetness and more sourness; its seed is initially pungent then bitter, with less pungency and more bitterness, both carrying a salty taste. Although the five flavors are complete, this embodies its principle. The origin of Qi resides in the Kidney, originally arriving via Wind-Wood Qi; the master of Lung Qi resides in the Lung, returning to the Kidney also via Wind-Wood Qi. A single Yin Qi acts as a sole messenger, thus Schisandrae Fructus uses its sourness to facilitate the coupling of Yin and Yang, thereby mystically regulating ascending and descending. Following pungency comes slight sweetness, combining with the transformative Qi of Central Earth to descend together. First pungent then bitter represents the bitterness reaching the earth, combined with the pungency reaching the sky, to return to the source together. Schisandrae Fructus originally couples from the Lung to the Liver; the Liver, by coupling with the Lung, reaches the Spleen; the Spleen still combines with the Lung to return to the Kidney. This possesses the Qi of the three Yin meridians, receiving and descending it, so Yin follows. Yang is Qi, Yin is Flavor. Qi naturally relies on Flavor to reach the Kidney; is not the Kidney the organ that receives Qi? This is why the *Shennong Bencao Jing* primarily states it tonifies Qi and treats coughing and rebellious Qi. The Kidney receives and stores the essence of the five zang and six fu organs; the Lung governs and masters the Qi of the five zang and six fu organs. Kidney Qi ascends to meet the Lung; Lung Qi descends to return to the Kidney. Originally, this is one Qi undergoing ascending and descending. If the Six Evils (Wind, Cold, Summerheat, Dampness, Dryness, Fire) or Seven Emotions consume and scatter Qi, causing the Lung to lose its descending function and fail to return, failure to return leads to daily depletion of Yuan Qi; returning to the Kidney allows Zhen Qi to return to its source and increase day by day. This herb can receive and store it into the Kidney, turning it into the essence of the five zang and six fu organs, which the Kidney receives and stores. (The Classic says: The five zang organs store essence. Injury leads to loss of control and Yin deficiency; Yin deficiency leads to lack of Qi; lack of Qi leads to death. These words reveal the meaning of Schisandrae Fructus receiving the Qi of the five zang organs to return to essence). Abundant Qi leads to abundant Essence; thus, the *Shennong Bencao Jing* states it tonifies Qi and strengthens Yin, benefiting male essence. Abundant Essence leads to abundant Qi; hence, ancient sages said it warms the Water Organ (Kidney), stabilizes Water and strengthens Yang, tonifies deficiency and clears heat, strengthens sinews and bones, and treats emaciation. As for its ability to generate fluids and stop thirst, it receives the Yin within Lung Yang to the Spleen; its ability to stop renal diarrhea receives the Yang within Kidney Yin to the Spleen; its ability to astringe spontaneous sweating receives the Yin within Lung Yang to the Heart; its ability to brighten the eyes further receives the Yang within Kidney Yin to the Liver. All five zang organs benefit from it, with the Lung and Kidney as the root of ascending and descending. The Lung achieves ascent through descent, thereby gaining the benefit of Qi and strength of Yin, providing nourishment for the five zang organs. Thus, the sour astringent property of this substance has complete efficacy for Essence, Qi, and Form. (Essence transforms into Qi, Qi generates Form). Lu Shi said: Schisandrae Fructus receives Yuan Qi and treats ascending pathological downward Qi. In the Naren Mahuang Tang (Magnolia Bark and Ephedra Decoction) for treating cold cough, Schisandrae Fructus is also added to dispel cold and reach Yang externally, while simultaneously receiving True Yin to summon Yuan Yang, fearing that insufficient Yin within Yang might be usurped by heat constrained by cold, necessitating sour astringency to calm rebellious Qi. Reviewing formulas where Schisandrae Fructus treats cough, whether cold or hot, there are corresponding herbs. This herb seems to serve mainly as a guardian, yet also acts as a pivotal link among various herbs. Generally, treating cough, regardless of cold or hot, focuses on the descending nature of Yin within Yang. (Hot cough involves Yang pathogens injuring Yin; cold cough involves Cold pathogens injuring Yang; originally, the pathology lies in Yin. Therefore, treating hot wheezing involves cooling Yang pathogens and receiving Yin; treating cold wheezing involves dispersing Yin pathogens to unblock Yang, both implying the meaning of receiving Yin). Dongyuan differentiated treatment for hot and cold wheezing but did not discard Schisandrae Fructus, precisely because Lung Qi contains Yin within Yang, functioning like Heaven's Qi and governing descent. For any Lung Qi disease, such as cough or wheezing, one must first understand the root of Yin descending within Yang, and carefully examine the pathogenesis, whether external evil, internal injury, Yin injury, or Yang injury, and treat accordingly. If Yang pathogens injure Yin, this is indeed the correct treatment. However, if Yang pathogens are vigorous, premature astringency might trap the pathogen. If Yin pathogens injure Yang, this is generally unsuitable. Yet, if Yin pathogens are eliminated but Yang Qi becomes deficient due to dispersion, one should incorporate receiving Yin into tonifying Yang, allowing Yang to have a foundation. In summary, Schisandrae Fructus treats cough, specifically chronic cough and consumptive cough, using tonification and astringency together without hesitation. If cough has not progressed to wheezing, or if cough occurs without rebellious Qi, dosage should be adjusted carefully. For cases where damp-phlegm obstructs Qi, or damp-heat affects Qi, leading to pathology in the Master Qi, one must consider the harm of indiscriminate use. Formulas use Schisandrae Fructus most frequently for cough,其次 for eliminating wasting-thirst (Xiaoxian). Does eliminating wasting-thirst also relate to the Lung? The answer is: Human Yuan Qi is transformed from Water, and human body fluids are transformed from Qi. When Qi returns to Water, this is Yang descending with Yin, returning the one Yang trapped in the two Yins of the Kan trigram. Thus, it can tonify Qi and transform fluids. For Yin ascending with Yang, the Kidney governs. This is how Schisandrae Fructus contributes to efficacy, entering the Lung first. For diseases caused by deficiency generating heat, or where dispersing pathogens is primary, receiving Yin to summon Yang back to the Yuan assists Zheng Qi. For those without pathogenic factors but only deficiency and fatigue, tonifying Zheng is primary, which also involves a method of receiving. Combined, they achieve efficacy. For those with severe Yuan Qi deficiency leading to heat from stagnation, there is a method of clearing and tonifying, where receiving and dispersing proceed together, with dispersing being no more than half of receiving, which is appropriate. This principle applies not only to cough but also to severe consumption of Yuan Qi; not only tonification is relied upon, but the method of receiving yields rapid results. Later practitioners only know to regulate Yang when adjusting Qi, unaware that the pathogenesis governed by the Five Movements is a change in one Qi. Ms. Mu pointed out: At the initial eruption of rash and sand, and all conditions of retained fluids, excessive and sudden astringent tonification may instead cause deficiency-heat and excessive sourness.

[Processing] For medicinal use, do not remove the seeds; they must be crushed so that all five flavors are complete. Remove dried/bad parts, split into two pieces with a copper knife, soak in honey, and steam from Si hour to Wu hour.