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Question: Cang'erzi (Xanthium Fruit) and Manjingzi (Vitex Fruit) are both fruits of herbaceous plants; why can they both possess ascending properties? Huajiao (Zanthoxylum Pericarp) and Juhong (Citrus Reticulata Peel) are both fruits of woody plants; why can they both have outward-dispersing effects?

Answer: The primary efficacy of fruits and seeds (Renhe, 仁核) is astringency and descending, which is the general rule. However, one must also comprehensively judge based on their shape, color, and flavor to be accurate. Cang'erzi has prickles and a light texture, while Manjingzi is pungent in flavor and dispersing in aroma, thus both possess ascending characteristics; this is a special variation among fruits. As for Huajiao and Juhong, because their flavors are pungent and warm, they can ascend and disperse; yet these two substances can also descend Qi, and since they belong to the category of peels/shells, they further enhance their ascending and dispersing properties. Nevertheless, the seed of pepper (Jiaomou, 椒目) can treat spontaneous sweating, and the seed of orange (Juhe, 橘核) can treat hernia; these are purely descending without ascending. Generally, although they are all fruits, there are distinctions between peel, flesh, seed, and kernel. The peel and flesh are external and may have ascending and dispersing principles; the seed and kernel are internal and specifically govern astringency and descending, absolutely lacking ascending and dispersing qualities. Therefore, Qianniuzi (Pharbitis Seed) and Cheqianzi (Plantago Seed) both possess descending and purgative efficacies; Lizhihe (Litchi Seed) and Shanzhahé (Hawthorn Seed) mainly govern descending and dissipating; Baokouren (Amomum Cardamomum Seed) and Xisharen (Tsaoko Cardamom Seed), although pungent in flavor, ultimately warm the middle and descend Qi; Baiziren (Platycladi Seed) and Suanzaoren (Ziziphus Seed), although efficacious in tonification, are key in moistening the Heart to descend Fire. Regarding Xingren (Apricot Seed) descending Qi and Taoren (Peach Seed) descending Blood, these are obvious examples!

Question: The stem portion of medicinal herbs lies between the root and the tip, occupying the boundary of neither ascending nor descending, primarily governing harmony; however, there are cases biased towards ascending or descending. Why is this so?

Answer: This is also determined by the weight of the Qi and flavor. If the form resides at the junction of upper and lower, and the Qi and flavor are peaceful, then it neither ascends nor descends, primarily governing harmony. Huoxiang Shen (Stem of Agastache) and Zisu Shen (Stem of Perilla) have peaceful Qi and flavor, thus specifically governing harmonizing Qi. Huoxiang is sweet in flavor, thus harmonizing the Qi of the Spleen and Stomach; Zisu is pungent in flavor, thus harmonizing the Qi of the Liver and Lungs; being able to ascend or descend is because they are the stems of herbaceous plants. Zhuru (Bamboo Shavings) resembles the meridians of the whole body, thus can harmonize the meridians; Songjie (Cypress Node) resembles the joints of the human body, thus can harmonize the joints; Baitongcao (Akebia Stem) resembles the fascia and oil of the human body, thus can unblock the fascia and oil, unblocking lactation upwards and urination downwards. These are all stems governing harmony, capable of ascending or descending, each following its own category. As for Weijing (Reed Shoot), it is hollow and straight upward, and its flavor is bland, thus belonging to the Qi aspect, with efficacy specialized in ascending; *Jin Gui Yao Lue* uses it to vomit pus from the lungs, precisely taking the meaning of direct upward penetration. Hejing (Lotus Stem) is hollow and its Qi relates to water, thus it can ascend and reach Clear Yang Qi. Congbai (Scallion White) is hollow and its Qi is fierce, thus ascending with dispersing action. These are all stems, with light and clear Qi, thus all governing ascending. Others such as Mutong Stem (Akebia Stem) is also penetrating, but it is a vine, its shape differs from a single stem going straight up, and its flavor is bitter and draining, thus governing descending and promoting urination. Sumu (Sappan Wood) is the stem of wood, red in color and salty in flavor, resembling the blood of the whole human body, thus governing the movement of Blood. Qinpi (Ailanthus Bark) is the bark of wood, resembling human skin, bitter in flavor and jointly descending Damp-Heat, thus Zhang Zhongjing used it to treat symptoms of jaundice of the skin. Zongpi (Coconut Fiber) has filaments like weaving, resembling human meridians, astringent in flavor and able to descend, thus used to treat hematemesis and epistaxis, to descend Blood in meridians and resolve Blood stasis. Ruxiang (Frankincense) is the resin of the tree trunk, resembling human pus and blood, thus treating diseases such as human abscesses. Duzhong (Eucommia Bark) is soft and astringent, resembling human fascia, purple-black in color, pure and rich in flavor, thus entering the Liver and Kidney to strengthen human bones and sinews. All such categories cannot be exhaustively listed; whether ascending, descending, tonifying, or harmonizing, by distinguishing their Qi, flavor, form, and substance, and analyzing them in detail, their use will naturally be appropriate.

Question: When discussing medicines, only branches and leaves are mentioned, not flowers. Why?

Answer: Flowers are included in the category of branches and leaves. Branches and leaves govern dispersion, thus the nature of flowers also mostly governs dispersion.

Question: Why does Furonghua (Hibiscus Flower) not govern dispersion but rather astringency? Why doesuanfuhua (Inula Flower) not govern dispersion but rather descending?

Answer: This is also determined by their form and Qi. Furong possesses the Qi of Autumn Metal, and its substance is sticky and dry, thus it can astringe, making it an excellent medicine for bandaging sores. Xuanfuhua grows with dew, and the flower is slightly salty, thus it governs moistening and purging to remove phlegm. Others such as Pipaye (Loquat Leaf) having purgative effects, and Huaizhi (Locust Twig) having clearing effects, are all accidental different uses due to Qi and flavor, not the inherent nature of branches, leaves, and flowers. Therefore, generally flowers mostly disperse pathogenic factors of the head and eyes; the head and eyes reside above, and flowers reside above the tips of stems, their Qi is lighter and more soaring, thus they mostly return to the head and eyes to disperse their pathogens. Ganjuhua (Chrysanthemum Flower) has a neutral Qi and flavor, dispersing Wind pathogens of the head and eyes; Jinyinhua (Honeysuckle Flower) disperses Wind-Heat of the Yangming channel head and eyes; Xin yi (Magnolia Flower) disperses Wind-Cold of the brain and nose; Mimenghua (Buddleja Flower) disperses Wind pathogens inside the eyes; all show that flowers are on the tips, thus ascending to the head and eyes. As for leaves on the four sides, they govern dispersion in four directions, thus they can remove Wind-Cold inside and outside the whole body. Zhuye (Bamboo Leaf) can clear heat in muscles; Zhang Zhongjing's *Zhuye Shigao Tang* precisely takes the dispersing effect of Zhuye; Ju ye (Chrysanthemum Leaf) is an important medicine for treating sores, also because its nature disperses Wind pathogens in muscles; Ruieye (Prunus Mume Leaf) is similar, but the leaf of Ju is small and has many sharp forks, thus it governs dispersing sores; Ruieye has large hairs, its nature focuses on the leaf, specifically obtaining Wind Qi, thus anciently there was Ruigao, governing the removal of Wind from the whole body; Heye (Lotus Leaf) can disperse heat of the skin; Tao ye (Peach Leaf) can disperse Cold-Heat of the Blood aspect; Ziy e (Perilla Leaf) can disperse Cold-Heat of the Qi aspect. Generally, leaves of herbs and trees mostly obtain Wind Qi, thus mostly govern dispersion, as Zhou Yi states "Wind disperses them." Leaves with large prickles, such as Bajiaofeng, Cang'er ye, Xungufeng, etc., all have large leaves with prickles, uniformly governing the dispersion of Wind. Generally, branches mostly run horizontally, thus governing dispersion in four directions and reaching the limbs. Zisu side branches disperse stagnant Qi in the hypochondrium; Guizhi (Cinnamon Twig) moves the four limbs; Sangzhi (Mulberry Twig), Taozhi (Peach Twig), Huaizhi (Locust Twig) all move the four limbs, all taking the image of horizontal extension to all directions.

Question: Some medicines use roots, some use sprouts, some use heads, some use tails, some use nodes, some use buds, some use thorns, some use bark, some use hearts, some use juice, some use sinews, some use pulp; their uses differ, please explain in detail.

Answer: There is no other intention, only to take the place where the medicinal power is focused, to match the disease. For example, Mahuang (Ephedra) must use sprouts, because its sprouts are slender, long, and hollow, resembling human pores, and its Qi is light and soaring, thus it can induce sweating, going directly to the skin and hair. Sometimes Mahuang Gen (Ephedra Root) is used, because its root is solid and astringent in flavor, thus it can stop sweating. Sprouts are hollow thus unobstructed, roots are solid thus obstructed, this is also the principle of interchange between Yin obstruction and Yang unobstruction. Changshan (Dichroa) uses sprouts, taking its ability to penetrate the diaphragm upwards to guide Phlegm out upwards. Shanglu (Phytolacca) uses roots, taking its ability to penetrate the diaphragm internally to guide Water downwards. Using sprouts leads to ascending, using roots leads to descending; ascending and descending have different uses, each following its own category. Danggui (Angelica Sinensis) has differences between head and tail; the nature of the head is ascending, thus it governs generating Blood; the nature of the tail is descending, thus it governs moving Blood. Diy u (Sanguisorba) has differences between head and tail; the head has strong Qi and flavor, thus moving Blood is more powerful; the tail has thin medicinal flavor, thus moving Blood is weaker. Using nodes such as Songjie treats human joints. Niuxi (Achyranthes) has nodes like knees, can benefit knees and shins, because the shape is similar. Ou jie (Lotus Node) is hollow in the middle, can move Water, thus used to move Damp-Heat in the Blood aspect, and can clear Blood stasis. Lotus grows in water, nodes are tied very finely, but still can pass Water Qi internally, especially suitable for treating Lin syndrome. Lin is when the water orifice is blocked despite being open; Ou jie in water, blocked yet open, and its color can change from purple to red, entering the Blood aspect, especially suitable for treating Lin syndrome. Using buds, taking their venting. Mai (Wheat) itself is not draining, but after sprouting, its Qi penetrates and drains grain, because grain itself cannot move stagnation, but becoming a bud, it can loosen Earth, and digest rice and grain. Huangdou (Soybean) after sprouting, can ascend and reach the Qi of Spleen and Stomach, thus Zhang Zhongjing's Shuyu Wan uses it to tonify Spleen. Chixiaodou (Adzuki Bean) after sprouting, can penetrate and return Pus and Blood, thus Zhang Zhongjing's Chidou Danggui San uses it to drain pus. Using thorns has two meanings: attacking and breaking, descending and utilizing Zaocimu (Hedgehog Spine) and Baijici (Tribulus Spine) are correct. These two are sharp and long, thus mainly attack and break. If thorns are not sharp but hooked and curved, not long but fine and soft, then they do not attack and break but harmonize and disperse, can extinguish Wind and treat sinews. Such as Gouteng (Uncaria Thorn), Hongmao Wujapi (Five-finger Acanthopanax Bark), Bailiji (Tribulus Fruit), etc., are examples. Goumang is the divine object of Wind and Wood, born possessing it, growing hooks, thorns, and prickles, thus all can harmonize Liver Wood, to extinguish Wind and treat sinews. Using bark, the meaning of treating skin with bark, thus Jiangpi (Ginger Peel), Fulingpi (Poria Peel), Jupi (Tangerine Peel), Sangpi (Mulberry Bark), Binglangpi (Betel Nut Peel) can all treat skin swelling. Using heart, taking the meaning of entering Heart with Heart, warming Heart Qi; Fushenmu (Poria with Hostwood) calms Spirit; Lianzixin (Lotus Plumule) clears Heart Fire; Zhuyexin (Bamboo Leaf Heart) also clears Heart Fire, all are the meaning of entering Heart with Heart. Using juice, some take the image of human fluids, such as Jiangzhi (Ginger Juice), Zhuli (Bamboo Sap) to remove Phlegm-Fluid, treating from Fluids; some take the image of human blood, such as Ou zhi (Lotus Juice), Tao jiao (Peach Gum) to clear Blood stasis, treating from Blood. Using sinews, such as Xuduan (Dipsacus) has many sinews, thus heals fractures; Qinjiao (Gentiana Macrophylla) muscle fibers intertwine left and right, thus treats hemiplegia and pain of sinews and meridians. Duzhong has internal fascia, human bones connect to sinews, sinews connect to membranes, Duzhong's fascia can extend and contract, extremely tough, thus it can strengthen human bones and sinews. Zhuru resembles sinews and meridians, thus clears heat of meridians to harmonize Blood. Juluo (Tangerine Network) and Gualou (Trichosanthes Fruit) can treat stagnant Qi in chest and diaphragm, taking the network of Tangerine and membrane-pulp of Trichosanthes, resembling the diaphragm in human chest, thus treating it. Jupi abdominal hair is round and red, resembling the image of human abdomen, thus these two also treat Qi of great abdomen, all taking their images. Each substance has slight differences, again in different Qi and flavor. Thus each returns to its Zang-Fu organs, and main treatments differ; medicines are hard to list completely, should be viewed comprehensively.

Question: Zhang Zhongjing's medication methods include ten pieces, fourteen split, three pieces, five pieces, etc., seemingly taking numbers also has its own logic. Now *Ben Cao* also has names derived from numbers, such as Sanqi (Notoginseng), Sanleng (Sparganium), Bajiao Hui (Star Anise), Liushen Qu (Six Gods Leaven), Wujiapi (Acanthopanax Bark), Liangtoujian (Two-headed Point), etc. Since named by numbers, is it not treated by numbers?

Answer: Things in heaven and earth are not beyond Qi and Number, but truly Number is born from Qi. Qi abundant means Number abundant, Qi scarce means Number scarce. Obtaining Qi first means its Number is front, obtaining Qi later means its Number is back, thus Water is born from One Heaven, Fire is born from Two Earth. Obtaining Yang Qi means odd Numbers, obtaining Yin Qi means even Numbers. Thus the Numbers of Five Elements in Hetu generate each other, from its Number one can measure its Qi. As for medication, methods of ten pieces, fourteen split, five pieces, one piece, are merely measuring the quantity of medicine to form the prescription. It is not that this number grasps the power of creation. If things are generated by heaven and earth with these numbers, such as Sanleng, Sanqi, Bajiao Hui, Wujiapi, etc., it is because they embody the Yin and Yang of Qi to form odd or even Numbers. Those who distinguish medicines can determine the Yin and Yang of medicines based on the odd or even of their Numbers; it is not that the Number cures diseases, but truly because of the Number we know what the medicine mainly treats. Sanqi's leaves are either three or seven, its number does not fail. It embodies Wood Qi, thus gets the Number Three; embodies Fire Qi, thus gets the Number Seven. Consistent with the Numbers of Wood and Fire in Hetu. Wood and Fire Zang organs belong to Liver and Heart, governing Blood in the human body. Sanqi leaves are green with red veins, also colors of Wood and Fire, thus its root can resolve stasis and move Blood, only completing the command of Heart Fire generating Blood and Liver Wood controlling Blood. Knowing the name and meaning of Sanqi, its nature is understood. Sanleng is white in color, pungent and warm, moves Qi. All books use it to break Qi in Blood, because its seedlings, leaves, and roots all have a triangular shape; Three is the Number of Wood, thus it can enter the Blood aspect of Liver. White color belongs to Qi, pungent and warm flavor governs moving Qi, thus it can break Qi, a product that moves Qi in Blood. Bajiao Hui is warm in Qi, obtains Wood Qi, Eight is also the Number of Wood; its ability to warm the middle is also using Wood to soothe Earth, Wood pathogen retreats and Earth benefits, a medicine to tonify Earth and warm Liver. Nowadays people must add this ingredient when making sauce, fragrant and warm, truly harmonizing Stomach Qi. Liushen Qu formula color, combines six medicines rotting and transforming, becoming Shenqu, the meaning of Earth transforming substances. Earth is prosperous in four directions, and four directions return to Central Earth, thus six medicines rot and become Qu, efficacy specialized in entering Spleen and Stomach, digesting grain and water. Liangtoujian is male rat feces, rat nature can pierce walls and holes, and its feces are sharp at both ends, implying attacking and purging nature, thus mainly attacks and breaks. These are all clarifying their Qi through their Number, and main treatment naturally is not erroneous. For example, Renshen (Ginseng) one medicine, Zhang Jingyue interpreted as Yang medicine, Chen Xiuyuan interpreted as Yin medicine. Those saying Yang medicine, because it tonifies Qi; those saying Yin medicine, because it generates fluids. Two people's different theories, all because they did not combine Renshen's Qi and Number, and examine them together. My friend Yao Ciwu personally went to Liaodong, seeing that those planting Renshen all planted in deep forest moist places, known that it embodies Water Yin Qi to grow. However, when it grows, the stem must have three forks, leaves must have five additions, Three and Five are Yang Numbers. According to Qi and Number combined theory, then know Renshen is born in Yin, and completed in Yang. Moist deep forest is Yin, once Renshen grows, it becomes the Number of Three and Five, thus becomes Yang, human body Qi is Yang. And born in Kidney Water, from Yin emerging to Yang, with Renshen born in Yin and becoming Yang, there is no difference. Thus Renshen is the holy medicine for transforming fluids and tonifying Qi. Truly knowing its Qi through its Number, and the original nature of Renshen is seen. As for white color entering Lung, sweet flavor entering Spleen, slightly bitter generating fluids, slightly warm tonifying Qi, these theories are still shallow.

Question: Shennong named the classic *Ben Cao*, but it often mentions metals and stones, extending to birds, beasts, insects, and animals. Why?

Answer: Plants and trees are the most numerous, thus named primarily. But although plants and trees prepare the Five Elements, they obtain Jia-Yi Qi more, possibly not fully matching the Qi transformation of human Zang-Fu organs. Thus supplemented by metals, stones, insects, and animals, and bird/beast flesh-and-blood products are especially close to human flesh and blood, thus mostly tonifying. Compared to plants, trees, insects, and metals/stones, they are more effective. Plants/trees are plants; insects/animals are animals. Animal attacking/purging is especially stronger than plants, because of their moving nature, inherently mobile and possessing attacking nature, thus compared to plants inherently immobile, their attacking power is stronger. Biejia (Turtle Shell) attacks and breaks Liver Qi, removes masses. Chuanshanjia (Pangolin Scale) nature can pierce mountains, emerges from ground, thus can attack abscess pus to make it burst, and can break hard accumulations to dissipate them. Shizhi (Leech) is sharp and good at entering, can suck blood, thus mainly attacks Blood accumulation. Meng (Blue Bottle Fly) flies and eats blood, thus governs moving Blood up and down. But animals are all flesh-and-blood products, mostly entering Blood aspect, thus above drugs all mainly attack Blood. Only Biejia, shell obtaining Metal-Water nature, can also attack Qi aspect. Moving/planting things, natures are all not tranquil, only metals/stones nature is originally tranquil, thus all calming Hun/Po, stabilizing Spirit, filling/sealing suppressing, again metals/stones are essential. Jinbo (Gold Foil) can calm Heart Spirit, Heart Spirit floating relies on Lung Qi to receive and stop it, thus *Nei Jing* says Lung is the official of transmission, to assist the Heart Monarch. Huangjin (Gold) originates from Lung Metal Qi, to calm its Heart Spirit, same as the transmission official pacifying the Monarch. Zhusha (Cinnabar) calming and tonifying Heart Spirit, directly returns to Heart, to fill and supplement it. Longgu (Fossilized Bone) is heavy and can submerge Yang Qi, thus also can calm Heart Spirit. Baiyin (Silver) can settle fright, pediatric convulsions, pregnant women fetal movement, mostly use it, is using Lung Metal to level Liver Wood, using heavy suppression to control floating. Chishizhi (Red Halloysite) and Yuyuliang (Halloysite), earth among stones, also possess astringent nature, thus use them to fill and astringe intestines and stomach. Tong (Copper) is liquid among stones, color rises resembling blood, thus can enter Blood aspect, nature can melt and cast hardness, thus can reconnect bones and sinews, medicine for fractures and bone setting. Ziran Tong (Native Copper) has fire blood self-melting into Blood aspect, melting and casting bone setting, especially unique item. These are all beyond the reach of plants, trees, insects. As for bird/beast flesh and blood, no different from humans, mostly can tonify. Zhu rou (Pork) nature is neutral, thus used as daily food, and oil-moistening efficacy specializes in nourishing dryness. Niu rou (Beef) nature is warm, thus can tonify Spleen and Stomach. Ya (Duck) obtains Metal-Water nature, thus meat can nourish Lung. Ji (Chicken) obtains Wood-Fire nature, thus meat can warm Liver. Yang rou (Mutton) is gamey and warms Liver. Yang gan (Sheep Liver) especially enters Liver, to dissipate stagnant Qi. Zhu gan (Pig Liver) is also so. Pig is water animal, water generates wood, thus can treat eye diseases. Zhu shen (Pig Kidney) enters Kidney, spinal cord enters marrow, all each following its category. Zhu you gang (Pig Omentum) resembles human omentum, and its pancreas oil above is even more moisturizing oil. And returns to oil membrane, used as guidance, treating diseases in oil membrane, and treating dysphagia and intestinal dryness. Zhongjing's Zhigao Fa Jian, treating dry stool, is this meaning. Zhu fu (Pig Skin) is pig neck skin, Zhongjing uses it to treat sore throat, also taking its meaning of guiding to neck. Beast spirituality none like Deer, its habit looking back with head can unblock Du Meridian. Du is the main meridian of one Yang in Kan of Kidney Meridian. Deer born in North, obtains one Yang Qi in Kan, thus its Du Meridian is vigorous, and spine and brain marrow are extremely sufficient. Thus above grows horns, replaced annually, initially born as Lurong (Deer Antler Velvet), antler's essence and Qi extremely sufficient, holy medicine for tonifying marrow, strengthening essence, boosting Yang, benefiting Blood. But its nature ascends, all cases of Blood rebellion and Fire rebellion are unsuitable for use. Only Blood deficiency, Fire weak, Yang not rising, Qi not ascending, is suitable. Lutai (Deer Fetus) is complete primordial Qi, returns to Lower Jiao, does not ascend, wonderful medicine for seeding, benefiting Kidney, tonifying uterus. Gui (Tortoise) nature is hidden, its essence is in the plate, can unblock Ren Meridian. Ren is Yin in Li, below communicates with Du, combining into Ji Ji image, thus Guiban (Tortoise Shell) benefits Yin to nourish Heart and Kidney, exactly paired with Lurong. Hubu (Tiger Bone) has fierce strength, thus strengthens sinews and bones, Tiger roar generates wind, wind follows tiger, thus Hubu is medicine for treating stroke and wind pain. Beasts edible are many, here the most efficacious ones, almost these metals, stones, birds, beasts various products, can help what plants cannot transmit, thus Ben Cao uses them concurrently.