青蒿有二种，一黄色，一青色，生苗于二月，其深青者，更异于常蒿，至深秋犹碧，其
气芳
青蒿芳香疏达则能升，开花结子于七八月得金气多则能降，升与降互为牵制，故升降皆
不得逞而力微，但其主留热在骨节间，则更有至理焉。青蒿至立秋后便节节生虫，既生虫，
仍开花结子，其虫不啮梗不溃出，循梗而下，入土化他物，若青蒿之力有以抑之者然，是则
以治劳
夏枯草或谓禀纯阳之气，或谓禀纯阴之性。以刘潜江阴在下能生阳，阳在上能化阴之说
衡之，似乎刘说为长。但人身之阴阳，犹天地之阴阳，刘所谓阴在下阳在上者，自指阴始生
阳极盛而言，阳之生阴之化，亦必指夏枯草而言。不知一阴生于下而草枯矣，何阳生之有。
一阴生于下而草枯，其所感者在下之阴，非在上之阳，又何得谓阳在上而化阴。其理似精非
精，仍不得据此为准。窃谓夏枯草生于一阳始生之时，当为阴退阳进、阴中透阳之物。迨交
夏至，阴进而上，则阳退而下，此草透阳之生意亦即至此而尽，恶得不枯。娄全善因其治目
珠夜痛，点苦寒药不效之证，遂反揣之以为禀纯阳之气。夫目珠夜痛，为阴中阳结之证。夏
枯草若气禀纯阳，其于阴中之阳，必锄 而难入；惟其为阴中透阳之物，以治阴中阳结之证
，乃得如饥食渴饮，适偿其欲。就是思之，尚有毫厘未合否耶。至洄溪谓性禀纯阴，故一交
盛阳，阴气将尽，即成熟枯槁。竟以夏至阴生之时，为阴气之将尽，疏失至此，尤令人不解
矣。
青蒿有两种，一种是黄色的，一种是青色的。它在二月长出幼苗，其中深青色的品种，更不同于普通的蒿草，到了深秋依然碧绿。它的气味芳香。
青蒿气味芳香、性质疏达，因此具有升发的特性；在七八月开花结子，因为此时金气（秋季之气）较多，所以具有沉降的特性。升与降相互牵制，所以升降的力量都不够强而显得微弱。但是，它主治骨节间的余热，这其中更有深刻的道理。
青蒿到了立秋之后，茎节间就会生出虫子。即使生了虫，它仍然开花结子。这些虫子不啃咬茎梗，也不溃烂钻出，而是顺着茎梗向下爬，进入土中转化其他物质。这好像青蒿的药力有抑制它们的作用一样，这也是用青蒿来治疗虚劳病的依据。
关于夏枯草，有人说它禀受纯阳之气，有人说它禀受纯阴之性。用刘潜江“阴在下能生阳，阳在上能化阴”的说法来衡量，似乎刘氏的说法更为恰当。但是，人体的阴阳，就像天地的阴阳一样。刘潜江所说的“阴在下、阳在上”，自然是指阴刚开始生长、阳极盛的时候而言的。阳的生发和阴的转化，也必然要联系到夏枯草来说明。不知道如果是一股阴气从下面产生，草就枯萎了，哪里还有阳气生发呢？一股阴气从下面产生导致草枯萎，它所感应的是下面的阴气，而不是上面的阳气，又怎么能说是上面的阳气在转化阴气呢？这个理论看似精妙实则不然，仍然不能据此作为定论。
我私下认为，夏枯草生长于阳气初生的时候，应当属于阴退阳进、从阴中透出阳气的药物。等到交夏至时，阴气上升而上行，阳气则退却而下沉，这种草透出的阳气的生机也就到此为止了，怎能不枯萎呢？
娄全善因为发现它能治疗眼球夜间疼痛，且点用苦寒药无效的证候，于是反过来推测它禀受了纯阳之气。其实，眼球夜间疼痛，是阴中有阳气郁结的证候。如果夏枯草禀受的是纯阳之气，那么对于阴中的阳气，它必定会铲除而难以进入；只有因为它是一种从阴中透出阳气的药物，用来治疗阴中阳气郁结的证候，才会像饿了吃饭、渴了喝水那样，恰好满足其需求。就此思考，还有什么毫厘不合的地方吗？
至于徐洄溪说它禀受纯阴之性，所以一遇到盛阳之时，阴气即将耗尽，就成熟枯萎。竟然把夏至阴气初生之时，当作阴气即将耗尽之时，这种疏忽错误到了如此地步，尤其令人不解。
There are two types of Qinghao (Artemisiae Annuae Herba): one is yellow, and the other is green. It sprouts in the second lunar month. The deep-green variety is even more distinct from common mugwort; it remains emerald green until late autumn, possessing a fragrant aroma.
Qinghao, with its fragrant and dispersing nature, possesses ascending properties. It flowers and bears fruit in the seventh and eighth lunar months; due to the abundance of Metal Qi (autumnal energy) at this time, it also possesses descending properties. Ascending and descending mutually restrain each other, so neither force prevails completely, resulting in weak ascending and descending actions. However, its primary efficacy in clearing residual heat between the bones and joints contains profound rationale.
After the Start of Autumn (Liqiu), insects begin to appear in the nodes of Qinghao. Even after infestation, it continues to flower and bear fruit. These insects do not gnaw through the stems nor burst out; instead, they crawl down along the stems and enter the soil to transform other substances. This seems as if the medicinal power of Qinghao inhibits them, which serves as the basis for using Qinghao to treat consumptive diseases (Lao).
Regarding Xiakucao (Prunellae Spica), some claim it endures pure Yang Qi, while others assert it embodies pure Yin Nature. Evaluating this against Liu Qianjiang’s theory that “Yin below can generate Yang, and Yang above can transform Yin,” Liu’s view appears more plausible. However, human Yin and Yang are analogous to Heaven and Earth’s Yin and Yang. When Liu refers to “Yin below and Yang above,” he naturally speaks of the phase when Yin is just beginning to generate and Yang is at its peak. The generation of Yang and transformation of Yin must also be discussed in relation to Xiakucao. If Yin generates from below, the grass withers; where is the generation of Yang? If Yin generates from below causing withering, what it senses is the Yin below, not the Yang above; thus, how can it be said that Yang above transforms Yin? This reasoning seems refined but is not precise, and thus cannot serve as a standard.
I privately believe that Xiakucao grows during the time when Yang Qi first begins to generate; it should be considered a substance where Yin retreats and Yang advances, allowing Yang to penetrate through Yin. By the time of the Summer Solstice, Yin advances upward, and Yang retreats downward. At this point, the life force of Yang penetrating through the grass ceases, hence why it inevitably withers.
Lou Quanshan, observing its efficacy in treating night pain of the eyeballs—a condition unresponsive to bitter-cold herbs—reversedly deduced that it endures pure Yang Qi. In fact, night pain of the eyeballs is a syndrome of Yang stagnation within Yin. If Xiakucao possessed pure Yang Qi, it would likely repel rather than enter the Yang within Yin. Only because it is a substance that allows Yang to penetrate through Yin can it effectively treat Yang stagnation within Yin, fitting the need like food for hunger or drink for thirst. Reflecting on this, is there any discrepancy?
As for Xu Huixi, who claimed it endures pure Yin Nature, stating that upon encountering excessive Yang, when Yin Qi is nearly exhausted, it matures and withers: he mistakenly regarded the time of Yin generation at the Summer Solstice as the time when Yin Qi is nearly exhausted. Such negligence is baffling.