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Question: The book *Lei Gong Pao Zhi* (Lei Gong's Processing of Medicinal Materials) specifically discusses methods of processing medicinal materials, implying that without processing, they cannot be used. However, Zhang Zhongjing sometimes processed and sometimes did not process the herbs he used. Is this due to differences in the wind and climate of the five regions? Sichuan uses raw herbs, while Guangdong uses processed herbs. Who is right and who is wrong? Please explain in detail.

Answer: *Lei Gong Pao Zhi* adds an alternative perspective to the field of Materia Medica, striving for superiority among various herbal texts through the concept of "processing." Consequently, it suggests that herbs are unusable unless processed. In Guangdong, pharmacies boast of their cleanliness and refinement, leading to excessive processing that weakens the medicinal power. In Sichuan, herbs are cheap; even with intensive processing, they do not command high prices, so sellers have little incentive to pursue precision. Both approaches are biased. There is a fixed principle that some herbs should be used raw, and one cannot apply a uniform standard. For example, in *Zhi Gancao Tang* (Prepared Licorice Decoction), Zhang Zhongjing uses prepared licorice (*Radix Glycyrrhizae Preparata*) to benefit the stomach, causing the qi to ascend; in *Shaoyao Gancao Tang* (Peony and Licorice Decoction), he uses raw peony (*Paeoniae Radix Alba*) to level the stomach, keeping the qi balanced; in *Gancao Ganjiang Tang* (Licorice and Dried Ginger Decoction) and *Cebaiye Tang* (Biota Top Decoction), the dried ginger (*Zingiberis Rhizoma Recens/Recensum*) is processed, making its warming action mild rather than fierce; in *Sini Tang* (Frigid Extremities Decoction) and *Lizhong Tang* (Regulate the Middle Decoction), unprocessed dried ginger is used to leverage its fierce qi to dispel cold. Ancient methods of processing *Fuzi* (Prepared Aconite Root) by fire were precisely to remove its toxicity. Interpreting this as enhancing Fuzi's heat is incorrect. As a native of Sichuan, I know that in Zhangming County, Sichuan, *Fuzi* must be salted. The salt used for salting Fuzi is toxic enough to kill humans if ingested, with no known antidote. This shows the great toxicity of Fuzi. However, if this salt is placed in a bamboo tube and calcined over fire, it becomes non-toxic. When added to kidney-tonifying formulas, it warms gently without being fierce, becoming a good medicine. Thus, Zhang Zhongjing's processing of Fuzi was also to control its toxicity. Using raw Fuzi is to use poison to chase wind ("using poison to treat poison"). Both raw and processed forms have fixed principles. Readers of *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet) can investigate and distinguish them. *Tinglizi* (Lepidium Seed) must be stir-fried to release its fragrance and dispersing properties. *Su Zi* (Perilla Fruit) and *Baijiezi* (White Mustard Seed) must also be stir-fried, following the same logic. *Banxia* (Pinellia Tuber) and *Nanxing* (Arisaema Tuber) cannot be used without processing to remove toxicity. *Mengshi* (Fluorite) must be calcined with *Huoxiao* (Saltpeter) to activate its property of sinking phlegm; otherwise, the stone texture remains unchanged, the medicinal property does not emerge, and the toxicity remains. *Shanjia* (Pangolin Scales) must be stir-fried into beads to activate its medicinal property. *Jijin* (Chicken Gizzard Lining) must be calcined to activate its property. Ancient copper coins and *Huaruishishi* (Flower Rhyolite Stone) must all be calcined. People today fail to examine this carefully yet boast about processing. Some even calcimize *Zhusha* (Cinnabar), unaware that Cinnabar contains mercury; calcination causes the mercury to escape, destroying the nature of Cinnabar. Rehmannia cooked with Amomum and fresh ginger in wine changes from cold to warm, greatly losing its original property. Child's urine processed into Qiushi (Autumn Stone) is claimed to nourish yin, but its strong salty flavor enters the blood and actually generates heat, contrary to the true nature of child's urine. Shu Dihuang (Prepared Rehmannia Root) burned into charcoal becomes dry and loses its moistening function. If Jinyinhua (Honeysuckle Flower) is burned into charcoal, due to its light and void nature and residual fire energy, it can actually clear heat, which is different from Shu Dihuang charcoal. This point requires careful examination and cannot be fully detailed here.

Generally, herbs with mild properties should not be excessively processed to avoid exhausting their power; herbs with fierce, harsh, or toxic properties must be processed to be usable. Moreover, proper processing can enhance efficacy, which depends on skillful assessment. For instance, Dahuang (Rhubarb Root) normally moves downward to the lower jiao. When stir-fried with wine until black, its texture becomes lighter and taste milder, allowing it to ascend to clear the head and eyes without causing rapid purgation. *Duhuang Wan* mixed with other herbs, steamed and sun-dried nine times, becomes moist and clearing without purging, named *Qingning Wan* (Clear Tranquility Pill), embodying the idea of "Heaven obtains One to become Clear, Earth obtains One to become Tranquil." Baiduou (Croton Seed) is fierce and purgative. Westerners bake it to remove the oil, changing its pungent and fierce taste to a roasted aroma, naming it coffee tea, which aids digestion and promotes bowel movement—a true master of processing Croton. For external use on ulcers, Baiduou powder mixed with Xionghuang (Realgar) and calcined to black forms *Wujin Gao* (Black Gold Ointment), which dissolves necrotic tissue without harming healthy flesh. These are all examples of skilled processing. In short, utilizing the strengths and removing the weaknesses constitutes skilled processing; damaging strengths and exacerbating weaknesses constitutes unskilled processing.

Question: The *Materia Medica* explicitly states the Eighteen Incompatibilities: Banxia, Beimu, Bailian, Gualou, and Jiegeng oppose Wutou; Haizao, Daji, Gansui, and Yuanhua all battle Gancao; various Shen (Ginsengs), Xixin, and Shaoyao oppose Lulü. There are also Seventeen Taboos and Nineteen Mutual Fears. Should these be strictly observed?

Answer: Herbs with opposing properties are like water and fire or ice and charcoal, mutually incompatible, and thus should not be used together. However, Zhang Zhongjing combined Gansui and Gancao, leveraging their mutual antagonism to achieve success. Later physicians lacked his insight and generally avoided such combinations. Relationships of mutual fear and mutual assistance need not be discussed extensively, and mutual taboos are difficult to adhere to rigidly. However, when taking Mahuang (Ephedra) or Xixin (Asarum), greasy food should be avoided; when taking Honey or Dihuang (Rehmannia), green onion white should be avoided; when taking Huangla (Yellow Wax), chicken meat should be avoided. These are highly inadvisable and must be noted.

Question: The *Materia Medica* mentions guiding herbs (herbs that guide other drugs to specific meridians), such as Qianghuo and Mahuang entering the Taiyang meridian, Baizhi and Fengge entering the Yangming meridian; Chaihu entering the Shaoyang meridian; Baishao entering the Jueyin meridian; Gancao entering the Taiyin meridian, acting as guides and messengers; Xixin entering the Shaoyin meridian. Is this a shortcut for medication, and is there truth to it?

Answer: Differentiating treatment by meridian is Zhang Zhongjing's major method. Thus, *Shanghan Lun* (Treatise on Cold Damage) encompasses diseases using the Six Meridians, providing a definite pathway for treating diseases and prescribing herbs. Unfortunately, limiting guiding herbs to a few specific ones fails to capture the full subtlety. Fundamentally, the Six Qi of Heaven and Earth generate the Zang-Fu organs of the human body. From Zang-Fu arise the meridians, where Qi transformation flows in and out. One cannot discuss this solely based on meridians. If one integrates Zang-Fu, Qi transformation, and meridians to seek the primary indications of herb properties, one grasps the essence of Zhang Zhongjing's meridian-based prescription, far beyond the shallow theory of guiding herbs. For example, Gegen (Kudzu Root) was used by Zhang Zhongjing to treat Taiyang Jing disease, but later generations mistakenly considered it a Yangming guiding herb due to lack of deep investigation. My discussions in previous sections already imply the meaning of guiding herbs; reading them thoroughly makes it clear, so I will not repeat myself here.

Question: The Six Meridians and Six Qi originate from *Neijing* and were clarified by Zhang Zhongjing. Understanding meridian Qi encompasses the principles of disease and herbs. The Six Qi are Wind, Cold, Dampness, Dryness, Fire, and Heat. Herbs for treating Wind have both cold and hot properties; herbs for treating Dampness have both cold and hot properties; yet herbs for treating Dryness, Fire, and Heat seem mixed without clear rules. Why?

Answer: Fire is Earth Qi; Heat is Heaven Qi; Cold is Heaven Qi; Dampness is Earth Qi; Wind is the Qi of Yin-Yang correspondence; Dryness is the Qi of Yin-Yang consumption. Hence, they differ.

Question: There is no such discussion regarding the Six Qi in existing literature, increasing my doubt. Please explain in detail. First, let me ask about Wind.

Answer: Western astronomers state that air has two types: hot and cold, which cause wind. Hot air expands and rises, and cold air from elsewhere moves in to fill the void. If you heat a room with holes at the top and bottom of a door, air exits the top hole and enters the bottom hole, creating wind. This principle is the same. Thus, two types of wind form: one blows from cold areas to hot areas. For example, the tropics are always hot, causing air to rise; the poles are always cold, generating wind blowing toward the tropics. The other type blows from hot areas to cold areas, converging at the tropics, then dispersing and returning to blow toward the cold areas and poles. These rotate endlessly. In winter in China, the tropics are south, so wind blows from north to south. In summer, the tropics shift north, so wind blows from south to north. I analyze: Wind blowing south represents Extreme Yang giving birth to Yin, with Yin following Yang, similar to the Sun (Xun) trigram in *I Ching*. Sun represents Wind, where Yang is extreme above and Yin is born below. With tropics in the south and wind originating in the north, the trigram has two Yang lines above and one Yin line below. Wind blowing north represents Extreme Yin giving birth to Yang, with Yang restoring Yin, similar to the Zhen (Thunder) trigram. The Zhen trigram is not typically interpreted as Wind. However, *Neijing* says "East generates Wind." In *I Ching*, Zhen belongs to the East. With two Yin lines above and one Yang line below, it corresponds to the image of spring wind returning Yang and retreating Yin. Around the Spring Equinox, the tropics gradually move north, and winds blow from the tropics to the north, explaining why there are many south winds in spring and summer. Yang returns, Yin retreats, corresponding to the Zhen trigram, which represents the East. Thus, *Neijing*'s statement that "East generates Wind" is quite accurate.

Question: The Liver Wood in the human body governs Wind Qi. It should correspond to the Zhen trigram, not the Sun trigram. This aligns with *Neijing* but conflicts with *I Ching*. Why?

Answer: The Sun trigram in *I Ching* represents wind blowing from cold to hot areas, which is fierce storm wind, not the harmonious wind of the human body. If it strikes a person, it causes stroke or convulsions. It is a normal phenomenon for wind but a pathological change for humans, not the smooth wind of the body. *Neijing* refers to "East generates Wind," Wind generates Wood, Wood generates Sour, Sour generates Liver. Liver governs the body's Wind Qi, representing the image of Yin retreating and Yang returning, which aligns with the Zhen trigram. Therefore, discussing the Qi transformation of Liver Wood governing Wind should follow *Neijing*'s "East generates Wind." Wind is the Qi of the East, corresponding to the Zhen trigram, with two Yin lines above and one Yang line below, symbolizing Extreme Yin giving birth to Yang. In the body, this belongs to the Jueyin Meridian. Jue means "end" or "reverse." Yin ends and Yang is born, reaching the extreme and returning, hence called Jueyin. Thus, *Neijing* states Jueyin manifests with Ministerial Fire, meaning Yang is born within Yin, resembling the Zhen trigram, forming the Liver, the organ that generates Wind-Wood. Its substance is Yin, but its function is Yang. Excess Yang generates Wind-Heat; excess Yin generates Wind-Cold. Therefore, any stroke or wind-cold/wind-heat, whether Heat Deep and Jue Deep (external cold, internal heat), or Yin pulsing and Yang returning (left-right rotation), are diseases of the Wind-Wood organ itself. If manifesting in the limbs or ascending to the vertex, they are diseases of the Jueyin meridian. Now, let us discuss the herbs one by one. The Liver meridian travels with the Gallbladder meridian, differing only in interior-exterior relationship. Both ascend from the side of the body to the neck, enter the brain, and reach the vertex. Therefore, herbs like Chaihu (Bupleurum Root) and Manjingzi (Vernonia Fruit) that guide the Shaoyang meridian can also guide the Liver meridian to the head to disperse Wind-Evil. Can'er (Xanthium Fruit) has prickles, derived from wind-generated things, corresponding to the image of Dongfang Goumang (Eastern God of Growth). Its texture is light, so it enters the Liver meridian to disperse Wind in the head and eyes; its bitter taste also clears Heat. Gouteng (Uncaria Ramulus cum Uncis) has hooks and spines, also entering the Liver meridian. Being vine-like, it spreads in four directions, thus treating Wind-Heat in Liver sinews and vessels. Xungufeng (Herba Siegesbeckiae) and Wujiapi (Acanthopanacis Cortex) have hairs, are acrid and warm, so they disperse Wind-Cold in the Liver meridian and relieve bi-pain throughout the body. Chuanxiong (Ligusticum Rhizome) is warm in nature. Warmth is Yang within Yin, exactly the fundamental Qi of Wind-Wood, so it enters the Liver meridian. Its Qi moves freely, and its root nature ascends, allowing it to reach the vertex to disperse Wind-Cold. Some herbs do not ascend but can still treat headache. Zhang Zhongjing used Wuzhuyu (Evodia Fruit) for severe headache. This herb descends rapidly and does not ascend to the head, but it descends Liver-Stomach Cold, preventing it from filling the head. This treats the Zang-Fu so the meridians heal themselves. Tianma (Gastrodia Rhizome) does not move when there is wind but sways alone when there is no wind. Its swaying is the harmonious Qi of Wood; its stillness is the rigid Qi of Metal. Its Qi is slightly warm (Wood); its taste is slightly acrid (Metal). It is a substance where Metal controls Wood, combining the virtues of both. It grows straight up, and its seed returns to the sheath and root, so it can unblock Yang, harmonize Yin, treat head/eye issues, and calm convulsions. The seed returning to the root is like Western theory: wind starts in cold areas, blows to the tropics, returns, and blows to the poles. Thus, Tianma is the principal herb for treating Wind. Humans born from intermediate Qi are extraordinary people; herbs born from intermediate Qi are extraordinary herbs. Tianma's Wood possesses Metal nature, which is intermediate Qi, making it a wonderful herb for treating Wind. Baitouweng (Pulsatilla Root) also sways alone without wind and stays still with wind. It is hairy all over, grows straight up, similar to Tianma, possessing the spreading Qi of Wind-Wood, so it sways without wind. Its pure white color indicates Metal nature, so it stays still with wind. Its bitter taste makes it a wonderful herb for treating Wind-Heat. Zhang Zhongjing used it for postpartum wind-stroke and tenesmus after dysentery, taking advantage of its ability to extinguish Wind-Fire and vent Liver Yang. Qianghuo (Notopterygium Rhizome) and Du Huo (Angelica Pubescens Root) both grow straight up, stay still with wind, but are too acrid and warm. They disperse Wind-Cold more powerfully than Tianma and also dry Dampness, unlike Tianma which balances rigidity and gentleness. Sangjisheng (Taxillus Branch) is sour with abundant branches, possessing Wood nature, growing on Mulberry trees. Mulberry is Metal within Wood. Sangjisheng attaches to it, uniquely obtaining the intermediate Qi of Metal and Wood. Its roots do not touch soil, growing purely from Wind Qi, making it a wonderful herb for clearing and dispersing Wind-Wood. Jiangcan (Bombyx Batryticatus) stiffens upon encountering wind, thus treating wind-spasm. Wind invading extremities causes numbness and pain. Guizhi (Cinnamon Twig) disperses Wind-Cold; Huaizhi (Sophora Branch) and Sangzhi (Mulberry Branch) disperse Wind-Heat. Because branches spread horizontally, they reach all directions. Liver governs sinews, and Wind resides in sinews and vessels. Qinjiao (Gentiana Macrophylla Root) with sinew-like striations serves as a guide; its acrid-dispersing taste warms and disperses sinews. Xuduan (Dipsacus Root) also has sinew-like structures, so both treat sinews and vessels. However, Qinjiao's striations twist left and right, facilitating intersection; Xuduan's striations resemble bone joints, so it connects sinews and bones and removes Wind-Cold between joints. Duzhong (Eucommia Bark) has tough membranes that do not break, resembling human fascia. Between the two kidneys lies a white membrane that grows upward into a large diaphragm in the Liver, weaving through intestines to wrap lean meat outside. Tendons form at the ends of this meat and attach to joints. Duzhong's membrane resembles human fascia, so it enters the Liver and Kidney to strengthen sinews and bones. Liver meridian descends to the feet; Spleen governs sinews. Both wet and dry gout affect sinews. *Neijing* says Wind overcomes Dampness. If Liver loses Wind-Wood command and cannot soothe Earth, Dampness flows downward. Western medicine states that gout patients always have acidic urine. Mugua (Chaenomeles Fruit) is sour and astringent, removing Dampness, thus treating it. Yiren (Coix Seed) only treats Dampness and should be combined with Wind-dispersing herbs. Hu Jinggu (Tiger Tibia Bone) is acrid and warm, using Metal to pacify Wood, treating Wind-Cold gout. Wind comes from tigers; tigers correspond to the Seven Mansions of the West (Metal), controlling Wood. Dry gout is Wind-Heat. Ejiao (Donkey-Hide Gelatin), Guiban (Tortoise Shell), and Dihuang (Rehmannia Root) should be used to nourish Yin, keep Yang still, and restore the original state of Jueyin. Yuzhu (Polygonatum Rhizome) is soft, moist, and extinguishes Wind, following this intent. Hence the proverb: "To treat Wind, first treat Blood; when Blood moves, Wind extinguishes." When Blood is sufficient, Liver Yang does not move, and Wind extinguishes itself. Gout also has Wind-Cold and Wind-Heat. Injury by Wind-Heat causes wandering pain because Wind agitates and Blood becomes restless; injury by Wind-Cold causes bi-pain because Cold coagulates and Qi does not flow. Both blame Blood. Observing Zhang Zhonghong's Honglanhua (Carthamus Flower) treating hundred Wind diseases reveals the principle of treating Blood first to treat Wind. Worms generated by Wind transformation: any sores or tinea with worms indicate stagnant Blood transforming into worms upon exposure to Liver Wind. Thus, Jingjie (Schizonepeta Spike) and Fangfeng (Saposhnikovia Root) disperse Wind; Danggui (Angelica Sinensis Root) and Dihuang nourish and harmonize Blood; externally, pepper kills worms. Tuberculosis worms arise in Zang-Fu, formed from stagnant Blood transformed by Wind. Eels and snakes are long and curved, possessing Wood Qi; their white color in water indicates Metal Qi. Based on form and color, they are Wood transformed by Metal and Water. TB worms belong to Wind-Wood transformation; encountering the smell/taste of eel induces Metal-Water response, digesting the worms. Thus, eel bones fumigate mosquitoes into water. These are spiritual creatures born of intermediate Qi. Otter liver is similar. Its number corresponds to the eye, specializing in obtaining the essence of Metal and Water, thus digesting TB worms generated by Wind-Wood, treating the root of Wind. If Wind transforms into Dampness and generates worms, such as vomiting roundworms treated by Zhang Zhongjing with Wu Mei Wan, it treats Wind-Damp worms. Wu Mei (Mume Fruit) astringes Yang; Huajiao (Zanthoxylum Pericarp) transforms Yin, and Wind-Damp worms naturally dissolve. Observing Wu Mei Wan, cold and heat are used mutually, revealing that Yang moving and Yin responding generates Wind, while reversing Yang into Yin extinguishes Wind. Thus, slight Wind from constrained Yang should be dispersed using Bohe (Mint), Jingjie, Fangfeng, Zisu (Perilla Leaf), and Chaihu. Violent Wind suppressed by Yin should be warmed using Fuzi, Chuanwu (Chuanwu Aconite), and Baifuzi (Typhonium Rhizome). Among the Six Meridians, only Jueyin contains Yang within Yin, hence diseases of Heat Deep and Jue Deep. Severe Wind-Warm cases often present this way. The method is to clear Heat alone using Xijiao (Rhinoceros Horn - substitute with Buffalo Horn), Lingyangjiao (Antelope Horn), and Niuhuang (Calculus Bovis) to penetrate and reach. External Cold and Internal Heat is like Western theory: extreme heat in a room draws cold wind through openings. Thus, one should only remove Heat, and Wind will not come. Muscle contraction and pulling is Wind-Heat; Lingyangjiao is suitable. This animal hangs its horn on tree branches and sleeps suspended, indicating its tendons are very straight, and the horn is the essence of Wind. Its nature is slightly cold, and its function specializes in relaxing sinews. Left-right pulling is like Western theory: when tropics move south, North Wind arrives; when tropics move north, South Wind arrives, cycling endlessly. Thus, Qinjiao's left-right intersection serves as a guide, and Tiger Eye (which calms Wind) is the treatment. Left-right hemiplegia follows the same logic. To calm Wind, Baitouweng, Tianma, and Lingyangjiao can be used. Flaccid sinews unable to contract indicate Cold and Wind; Guizhi and Fuzi are suitable. Those discussing this must not confuse them.