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(Attaching the properties of) Acori Tatarinowii Rhizoma (Fuzi, 附子): Flavor is pungent (Xin), temperature is warm (Wen), possesses great toxicity (Da Du). It primarily treats wind-cold-induced cough and rebellious qi (Ke Ni Xie Qi), warms the Middle Jiao (Zhong Jiao), treats metal weapon wounds (Jin Chuang), breaks hard masses (Zheng Jian), accumulations (Ji Ju), and blood masses (Xue Xia); it addresses flaccidity due to cold-dampness (Han Shi Wei Bi), spasms (Ju Luan), knee pain, and inability to walk. (Peel off the skin and navel with a knife, cut each piece into four parts, soak in boiling water that has cooled slightly for three days, changing the water once a day to remove the salty taste, sun-dry until half dry, cut into sixteen pieces, and stir-fry in a copper vessel until cooked before use. Modern practitioners who boil it directly for convenience are not following the correct method.)

Chen Xiuyuan said: The *Su Wen* states that using toxic substances to attack pathogens is a miraculous technique for restoring life. Later generations established methods of tonification and nourishment, which are ambiguous and clever tricks. Ultimately, by attacking the pathogen, the righteous qi (Zheng Qi) is restored; thus, attacking is equivalent to tonifying. Fuzi has a pungent flavor and warm nature. Its fiery nature acts swiftly and reaches everywhere, making it the premier herb for rescuing yang and saving from collapse (Hui Yang Jiu Ni). The *Shennong Bencao Jing* says: "Wind-cold cough and rebellious qi" refers to cold pathogen rebelling in the Upper Jiao (Shang Jiao); "Flaccidity due to cold-dampness, spasms, knee pain, inability to walk" refers to cold pathogen adhering to the sinews and bones of the Lower Jiao (Xia Jiao); "Hard masses, accumulations, blood masses" refers to cold qi condensing and blood stagnating in the Middle Jiao (Zhong Jiao). Examining the *Daguan Edition*, under the phrase "cough and rebellious qi," there are the four characters "warms the middle and heals wounds." This means that internal cold becomes warm when receiving warmth, and flesh and blood heal when receiving warmth. In general, whether affecting the Heart and Lung above, Liver and Kidney below, Spleen and Stomach in the middle, or flesh, blood, sinews, bones, Ying, and Wei, any disease caused by cold-dampness is suitable for treatment. Even in cases of insufficient yang qi, endogenous cold generation, profuse sweating, severe diarrhea, severe panting, wind-stroke, or sudden collapse, one must rely on this potent substance to recover. This is the implicit meaning beyond the text of the *Bencao Jing*.

He further said: Fuzi primarily treats cold-dampness, which all schools can explain, but Zhang Zhongjing's application of it transforms it into something unknowable, which is termed divine. Moreover, what sustains human life is Yang Qi; loss of Yang leads to death. The character "Wang" (loss/die) has two readings and meanings: one is "wu fang qie," pronounced "wang," meaning to flee, as in the meaning of "fleeing" in the *Spring and Autumn Annals*; the other is "wei fu qie," pronounced "wu," meaning nothingness, as in "Wang er wei you" in the *Analects* or Mencius asking if there is surplus and being told "Wang yi." Mismedication causing continuous profuse sweating is called loss of Yang, similar to the Emperor fleeing to Shu during the Tang Dynasty; Zhang Zhongjing uses Si Ni Tang (Four Reversal Decoction) and Zhen Wu Tang (True Warrior Decoction) to welcome [restore] it. Vomiting, diarrhea, and cold extremities are called loss of Yang, similar to guarding the treasury in the Zhou Dynasty; Zhang Zhongjing uses Tong Mai Si Ni Tang (Pulse-Rescuing Four Reversal Decoction) and Jiang Fu Tang (Ginger and Fuzi Decoction) to save it. Furthermore, when the manifest Yang of the Taiyang (Greater Yang) channel presents externally as fever, Fuzi can cause it to interact with Shaoyin (Lesser Yin) so the heat subsides. When the spiritual mechanism of Shaoyin is diseased, Fuzi can cause the pulse to generate from below upwards, allowing circulation to become unobstructed and cold extremities to resolve; combining with bitter-sweet Shaoyao (Peony Root) and Gancao (Licorice Root) tonifies deficiency; combining with bitter-bland Fuling (Poria) and Shaoyao warms and consolidates. These subtleties cannot be fully described. According to his prescription principles, they differ from the statements in the *Bencao Jing*. Is this Zhang Zhongjing's original insight? However, the seven characters in the *Bencao Jing* stating "flavor pungent, temperature warm, possesses great toxicity," Zhang Zhongjing immediately understood the great function of Fuzi from them. Warmth obtains the qi of East Wind-Wood, and extreme warmth becomes heat, as stated in the *Nei Jing*: "Above Shaoyin, Minister Fire governs." Pungency is the flavor of West Dry-Metal, and extreme pungency reverses to moisten, as stated in the *Nei Jing*: "Pungency moistens." Wherever the nature of a substance is biased, it is toxic; where the bias reaches an extreme that cannot be added to, it is greatly toxic. From the term "great toxicity," we know that Fuzi's warmth is extreme, and its pungency is extreme. Zhang Zhongjing uses the warmth of Fuzi in two ways: mixed with Fuling, Shaoyao, and Gancao, or mixed with Dihuang (Rehmannia Root) and Zexie (Alisma Rhizome), like the lovely winter sun, this is the method of tonifying deficiency; assisted by the heat of Jiang (Zingiberis Rhizoma) and Guizhi (Cinnamon Twig), or assisted by the heroism of Mahuang (Ephedrae Herba) and Xixin (Asari Radix), like the awe-inspiring summer sun, this is the method of rescuing Yang. He uses the pungency of Fuzi in three ways: Guizhi Fuzi Tang (Cinnamon Twig and Fuzi Decoction), Guizhi Fuzi Qu Gui Jia Baizhu Tang (Cinnamon Twig and Fuzi Decoction minus Cinnamon Twig plus Atractylodes Macrocephala Rhizoma Decoction), and Gancao Fuzi Tang (Licorice and Fuzi Decoction) use pungent-dryness to dispel wind-dampness; Fuzi Tang (Fuzi Decoction) and Shaoyao Gancao Fuzi Tang (Peony, Licorice, and Fuzi Decoction) use pungent-moistening to warm and supplement the Water Storehouse (Kidney); if Baitong Tang (White Passage Decoction) or Tong Mai Si Ni Tang adds Ren Niao (Human Urine) and Zhu Danzhi (Porcine Gallbladder Bile), it takes the qi of Western Autumn Harvest to preserve and restore primal Yang, achieving the wonder of great sealing and consolidation. Later figures such as Yu Tianmin and Zhang Jingyue also highly praised its merit; however, they failed to meticulously deduce its meaning from the *Bencao Jing* to elucidate the wonders of classical prescriptions, instead relying on subjective speculation to praise it excessively, thereby adding feet to a snake [superfluity].