问曰∶甘草入脾，何以生于甘肃？白术正补脾土，何以不生于河南，而生于浙江？
答曰∶此正见
五行之理，不得截然分界。况土旺于四季，是四方皆有土色。白术之生于江浙，必其地饶有
土脉，故生白术内含甘润之
油质，可以滋脾之阴，外发辛
香之温性，可以达脾之阳。取温润则用浙产者，以其油浓也，取温燥则用KT 产者，以其
较烈也。甘草味正甘入脾胃，守而不走，补中气，和诸药。虽不生于河南中州，而生于极西
之甘肃，亦由甘肃地土敦浓，故生甘草。根深者至四五尺，与黄 无异，但黄 中空属气分，
是得土中水气，甘草中实纯得土气之浓，故深长且实也。虽生于西，而实得中土之气。总之
五行之理，分言则各别方隅，合论则同一太极。
问曰∶药有以天时名者，如夏枯草、款冬花，得无以时为治乎？
答曰∶然天时者，五行
之流运，阴阳之分见，故凡论药，又当论其生之时，与成之候。虽不尽拘于时，而亦有以时
为治者。夏枯草生于冬末，长于三春，是正得水木之气。遇夏则枯者，木当火令则气其退谢，
故用以退肝胆经之火。款冬花生于冬月冰雪之中，而花又在根下，乃坎中含阳之象，故能引
肺中阳气下行，而为利痰止咳之药。二物皆以时名，皆得其时之妙用也。又如冬虫夏草，《本
草》不载，今考其物真为灵品，此物冬至生虫，自春及夏，虫长寸余粗如小指，当夏至前一
时犹然虫也。及夏至时，虫忽不见，皆入于土，头上生苗，渐长到秋分后，则苗长三寸，居
然草也。此物生于西蕃草地，遍地皆草，莫可识别。秋分后即微雪，采虫草者，看雪中有数
寸无雪处，一锄掘起，而虫草即在其中。观其能化雪，则气性纯阳，盖虫为动物，自是阳性，
生于冬至，盛阳气也。夏至入土，阳入阴也，其生苗者，则是阳入阴出之象，至灵之品也。
故欲补下焦之阳，则单用根，若益上焦之阴，则兼用苗。总显其冬夏二令之气化而已。麦冬、
天冬、忍冬、冬青，皆凌冬不凋，感水津之气，故二冬能清肺，金忍冬能清风热，冬青子滋
肾，其分别处又以根白者入肝。藤蔓草走经络，冬青子色黑，则入肾滋阴。至于半夏，虽
当夏之半，而其根成于秋时，
得燥金辛烈之气味，故主降利水饮，为阳明之药。此又不可
循半夏之名，而失其实也。故论药者，或以地论，或以时论，或但以气味论，各就其偏重者，
以为主，而药之真性自明。
问曰∶药多以味为治，味之甘者则归脾经，乃甘味之药多矣。或正入脾胃，或兼
入四脏，
此又何以别之？
答曰∶得甘之正味者，正入脾经，若兼苦兼酸兼咸兼辛，则皆甘之间味也，
故兼入四脏。甘草纯甘，能补脾之阴，能益胃之阳，或生用，或熟用，或以和百药，固无不
宜。黄精甘而多汁，正补脾土之湿。山药色白带酸，故补脾而兼入肝肺。白术甘而苦温，故
补脾温土，和肝气以伸脾气也。苍术甘而苦燥，故燥胃去湿。黄 味甘而气盛，故补气。荠
味甘而有汁，故生津。莲米味甘带涩，其气清香，得水土之气，故补土，以涩精止利。黄
实甘味少而涩性多，是得土泽之味少，而得金收之性多，且生水中，是属肾之果也，故用以
收涩肾经，及止泻利。苡仁亦生水中，而味极淡，则不补又不涩，则纯于渗利。茯苓亦然，
皆以其淡，且不涩也。赤石脂粘涩又味甘，则能填补止泻利。禹余粮是石谷中之土质，甘而
微咸，甘能补正以止利，咸能入肾以涩精，皆取其甘，亦用其涩。如不涩而纯甘，如龙眼，
则归脾又产炎州，得夏令火气而生，以火生土，故补心兼补脾。使君子仁甘能补脾，而又能
杀疳虫者，因气兼香臭，有温烈之性，故服此忌食热茶，犯之即泄，与巴豆之饮热则泻，其
意略同。以畜物论，黄牛肉甘温，大补脾胃。羊肉虽甘而有膻气，得木之温，故补脾兼补肝。
猪肉虽甘而兼咸味，得水土之寒性矣，故滋脾润肾。人乳味甘本饮食之汁，得肺胃之气化而
成，故能润养胃滋生血液，补脾之阴无逾于此。甘松味甘而香烈，故主理脾之气。木香之理
气，以其香气归脾而味兼微辛，又得木气之温，力能疏土，且木香，茎五枝五叶五节五皆合
脾土之数，故能理脾也。以诸果论大枣，皮红肉黄，皮辛肉甘，得以火生土之性，故纯于补
脾胃。梨味甘而含水津，故润脾肺。荔枝生东南，味甘酸，故归脾，与肝而温补。总之味甘
皆入脾，又审其所兼之味，以兼入别脏，则主治可得而详矣。
问曰∶苦者，火之味也。而味之苦者，均不补火，反能泻火，何也？
答曰∶物极则复阳
极阴生，以卦体论，离火之中爻阴也，是离火中含坎水之象。凡药得火味者，亦即中含水性
而能降火，此正水火互根之至理。黄连之味正苦，故正入心经以泻火。栀子味苦象心包，故
泻心包络之火。连翘亦象心包，而质轻扬，味微苦，则轻清上达，清心与上焦头目之火。莲
子象心，而莲心又在其中，味又极苦，有似离中阴爻，用以清心中之火，最为相合。黄芩味
苦，中多虚空有孔道，人身惟三焦是行水气之孔道，主相火。黄芩中空有孔，入三焦而味又
苦，故主清相火。胆草、胡黄连，味苦而坚涩，兼水木之性，故皆泻肝胆之木火。惟胆草根
多而深细，故泻火并兼降利。胡黄连则守而不走，是宜细别。大黄味苦，形大而气烈，故走
脾胃，下火更速。
问曰∶泻火之苦药，其色多黄，又何故也？
答曰∶黄者土之色，五行之理，
成功者退，火之色红而生土之黄色。是黄者，火之退气所生也。故黄苦之药，皆主退火。若
苦味而色不黄，则又有兼性矣。故花粉色白，味苦而有液，则泻火之功轻，而入胃生津之力
重。元参色黑味苦而有液，则泻火之功少，而滋肾之功多。丹皮色红味苦，则清心火而行血。
青黛色青味苦，则清肝火而熄风。总之得火苦味者，皆得水之寒性。《通
明，吾蜀近医多言苦为者，皆得火之燥性，火证反以为忌，不知苦化燥之说，必其兼燥药。
如苍术、干姜与黄连同用则燥，生地、白芍与黄连同用，岂能燥哉？况人身六气，热与火各
不同。热是气分之热，故清热者，以石膏、花粉为主，以其入气分也。火是血分，故泻火者，
必以黄连、黄芩为主，以其入血分也。但知用甘寒而废苦寒，则能清热，不能退火。辨药者，
当知此理。
问曰∶得苦之火味者，皆得水之寒性，能清火矣，何以艾叶、故纸、巴戟、远志，
其味皆苦，而皆能补火，何哉？
答曰∶苦之极者，反得水之性。若微苦者，则犹存火之本性，
故
补火。故纸、巴戟苦兼辛温，故纸色黑而子坚，则温肾。巴戟色紫而根实，则温肝。远志形
极细，故入心，味带苦，亦入心然兼辛温，故补心火。盖有间味者即有间气，不得以纯于苦
者论矣！
问曰∶辛者，金之味也，金性主收，今考辛味之药，皆主散而不主收，其故何也？
答
曰∶凡药气味有体有用，相反而实相成，故得金之味者，皆得木之气，木气上达，所以辛味
不主收而主散，木之气温，能去寒木之气，散能去闭。薄荷辛而质轻，气极轻扬，轻则气
浮而走皮毛，以散风寒，扬则气升而上头目，去风寒。辛夷花在树梢，其性极升，而味辛气
散，故能散脑与鼻间之风寒。荆芥性似薄荷，故能散皮毛，而质味比薄荷略沉，故能入血分，
散肌肉。羌活、独活根极深长，得黄泉之水气，而上升生苗，象人身太阳经，秉水中之阳以
发于经脉也，味辛气烈故入太阳经，散头顶之风寒。独活尤有黑色，故兼入少阴以达太阳，
能散背脊之风寒。细辛形细色黑，故入少阴经，味大辛能温散少阴经之风寒，少阴为寒水之
脏，寒则水气上泛，细辛散少阴之寒，故能逐水饮。防风辛而味甘，故入脾，散肌肉之风寒。
紫苏色紫入血分，味辛气香能散血分之风寒。苏枝四达，则散四肢。苏梗中空有白膜，则散
腹中之气。苏子坚实，则下行而降肺气，以行痰。同一辛味，而有根枝子叶之不同，总视其
轻重升降之性，以别其治也。桂枝能散四肢色味同于苏枝，而桂枝较坚实，故桂枝兼能走筋
骨。苏枝则但能走肌肉耳，肉桂比枝味更浓，气更凝聚，乃木性之极致大辛则大温，能益心
火为以木生火之专药。其实是温肝之品，肝为心之母，虚则补其母也。心肝皆司血分，故肉
桂又为温血之要药。仲景肾气丸用之，是接引心肝之火，使归于肾，亦因有附子、熟地、茯
苓，使肉桂之性从之入肾，乃善用肉桂之妙，非桂自能入肾也。肉桂、桂枝同是一物，而用
不同，是又在分别其浓薄，以为升降。夫得辛味者，皆具木之温性。桂正是木，而恰得温性，
故为温肝正药。吴萸、小茴皆得辛温木之气，台乌是草根，自归下焦。小茴香是草子，凡子
之性皆主下降，故二药皆能温下焦胞宫与膀胱。吴萸辛而带苦子，性又主下降，故主降
水饮行滞气。故纸、韭子皆色黑而温黑，为肾水之色，子又主沉降，故二物皆能温肾。附子
生于根下，与枝叶皮核不同，故不入中上焦，其色纯黑而味辛烈，秉坎中一阳之气所生，单
从下焦扶补阳气，极阳极阴，皆有毒。附子之烈，正以其纯是坎阳之性，可以大毒。附子与
肉桂之性不同，肉桂是补火，秉于地二之火气者也；附子是助热，热生于水中，是得天水之
阳。故附子纯入气分以助阳，为肾与膀胱之药，火锻则无毒，水中之阳毒遇火则散，亦阴阳
相引之义。今用盐腌以去毒，使附子之性不全非法也。凡温药，皆秉木气，惟附子是秉水中
之阳，为温肾达阳之正药。盖秉木火者，为得地二之火，秉水中之阳，是得天一之阳。
问：甘草入脾经，为什么生长在甘肃？白术专门补益脾土，为什么不生长在河南，而生长在浙江？
答：这正好体现了五行之理，不能截然划分界限。况且土旺于四季（辰、戌、丑、未月），这意味着四方都有土的色泽。白术生长在江浙地区，一定是那里土地富含土脉之气，所以产生的白术内含甘润的油质，可以滋养脾阴；外发辛香的温性，可以通达脾阳。如果要取用温润性质的，就用浙江产的，因为它的油质浓厚；如果要取用温燥性质的，就用甘肃产的（注：原文“KT”疑为“甘”或“西”之误，结合语境指西北/甘肃产者），因为它药性较猛烈。甘草味道纯正甘甜，入脾胃经，性质守而不走，能补中气，调和诸药。虽然它不生长在河南的中州之地，而是生长在极西的甘肃，也是因为甘肃的地土敦厚浓烈，所以生长出甘草。甘草根深可达四五尺，与黄芪无异，但黄芪中空属于气分，是得土中的水气；甘草中实，纯得土气的浓烈，所以根深且实。虽然它生长在西方，但实际上得的是中土之气。总之，五行之理，分开来说各有所属的方位，合起来论述则是同一个太极。
问：药物中有以时令命名的，如夏枯草、款冬花，难道不是以时间来治疗吗？
答：是的。天时是五行的流运转运，阴阳的分见表现，所以凡是论药，又应当论及其生长的时节和成熟的候气。虽然并不完全拘泥于时间，但也有以时间来发挥治疗作用的。夏枯草生于冬末，长在春季三个月，这正是得水木之气。遇到夏天就枯萎，是因为木当火令时其气退谢，所以用它来退肝胆经的火。款冬花生于冬季冰雪之中，而且花在根下，这是坎卦中含阳的象，所以能引肺中阳气下行，成为利痰止咳的药。这两样东西都以时令命名，都获得了时令的妙用。又如冬虫夏草，《本草》未记载，现在考证这种物确实为灵品。此物冬至生虫，从春到夏，虫长一寸多，粗如小指，在夏至前一刻还是虫。等到夏至时，虫忽然不见，都钻入土中，头上生出苗，渐渐长到秋分后，则苗长三寸，俨然成了草。此物生长在西蕃草地，遍地都是草，无法识别。秋分后即有微雪，采虫草的人，看雪中有几寸没有雪的地方，一锄掘起，虫草就在其中。观察它能融化雪，说明其气性纯阳。盖虫为动物，自然是阳性，生于冬至，盛阳气也。夏至入土，是阳入阴也，它生苗，则是阳入阴出的象，是极其灵验的品级。所以想要补下焦之阳，就单用根；如果要益上焦之阴，就兼用苗。总显现其冬夏两季的气化罢了。麦冬、天冬、忍冬、冬青，都凌驾寒冬而不凋谢，感得水津之气，所以二冬能清肺，金银花能清风热，冬青子滋肾，它们的区别处在于又以白色的根入肝。藤蔓草走经络，冬青子色黑，则入肾滋阴。至于半夏，虽然正当夏季的一半，但其根成于秋季，得燥金辛烈的气味，所以主治降利水饮，是阳明经的药。这又不可遵循半夏之名，而失去其实质。所以论药的人，有的以产地论，有的以时令论，有的只以气味论，各自就其偏重者作为主导，药物的真性自然明了。
问：药物多以味道来治疗，味甘的药则归脾经，可是味甘的药很多。有的正入脾胃，有的兼入四脏，这又怎么区别呢？
答：得甘的正味的，正入脾经；如果兼苦、兼酸、兼咸、兼辛，则都是甘之间的间味，所以兼入四脏。甘草纯甘，能补脾阴，能益胃阳，或者生用，或者熟用，或者用来调和百药，固无不适宜。黄精甘而多汁，正补脾土的湿。山药色白带酸，所以补脾而兼入肝肺。白术甘而苦温，所以补脾温土，和肝气以伸脾气。苍术甘而苦燥，所以燥胃去湿。黄芪味甘而气盛，所以补气。荠菜味甘而有汁，所以生津。莲米味甘带涩，其气清香，得水土之气，所以补土，以涩精止泻。黄实（芡实）甘味少而涩性多，是得土泽之味少，而得金收之性多，且生水中，是属于肾的果，所以用来收涩肾经，及止泻利。薏苡仁也生在水中，而味道极淡，则不补又不涩，则纯于渗利。茯苓也是如此，都是因为其淡，且不涩。赤石脂粘涩又味甘，则能填补止泻利。禹余粮是石谷中的土质，甘而微咸，甘能补正以止利，咸能入肾以涩精，都是取其甘，也用其涩。如果不涩而纯甘，如龙眼，则归脾又产于炎州，得夏令火气而生，以火生土，所以补心兼补脾。使君子仁甘能补脾，而又能杀疳虫的，因为气兼香臭，有温烈的性质，所以服用此药忌食热茶，犯之即泄，与巴豆饮热则泻，其意略同。以畜物论，黄牛肉甘温，大补脾胃。羊肉虽甘而有膻气，得木之温，所以补脾兼补肝。猪肉虽甘而兼咸味，得水土的寒性了，所以滋脾润肾。人乳味甘本是饮食的汁液，得肺胃的气化而成，所以能润养胃滋生血液，补脾阴没有超过这个的。甘松味甘而香烈，所以主理脾之气。木香的理气，因为其香气归脾而味兼微辛，又得木气的温，力能疏土，且木香，茎五枝五叶五节五皆合脾土之数，所以能理脾。以诸果论大枣，皮红肉黄，皮辛肉甘，得以火生土的性质，所以纯于补脾胃。梨味甘而含水津，所以润脾肺。荔枝生东南，味甘酸，所以归脾，与肝而温补。总之味甘皆入脾，又审察其所兼的味道，以兼入别脏，则主治可得而详细了。
问：苦，是火的味。可是味苦的，都不补火，反而能泻火，为什么呢？
答：物极则复，阳极阴生。以卦体论，离火之中爻是阴，是离火中含坎水的象。凡药得火味的，也是中含水性而能降火，这正水火互根的至理。黄连的味道正苦，所以正入心经以泻火。栀子味苦象心包，所以泻心包络之火。连翘也象心包，而质轻扬，味微苦，则轻清上达，清心与上焦头目之火。莲子象心，而莲心又在其中，味又极苦，有似离中阴爻，用以清心中之火，最为相合。黄芩味苦，中多虚空有孔道，人身只有三焦是行水气的孔道，主相火。黄芩中空有孔，入三焦而味又苦，所以主清相火。龙胆草、胡黄连，味苦而坚涩，兼水木之性，所以都泻肝胆之木火。只有龙胆草根多而深细，所以泻火并兼降利。胡黄连则守而不走，是应该仔细区别的。大黄味苦，形大而气烈，所以走脾胃，下火更速。
问：泻火的苦药，其色多黄，又是什么缘故呢？
答：黄是土的颜色，五行之理，成功者退，火之色红而生土之黄色。黄是火之退气所生。所以黄苦的药，都主退火。如果苦味而色不黄，则又有兼性了。所以花粉色白，味苦而有液，则泻火之功轻，而入胃生津之力重。玄参色黑味苦而有液，则泻火之功少，而滋肾之功多。丹皮色红味苦，则清心火而行血。青黛色青味苦，则清肝火而熄风。总之得火苦味的，都得水之寒性。《通明》（注：此处疑为书名或篇名，或指某种理论）说，我蜀地近医多言苦为燥者，都得火之燥性，火证反以为忌，不知道苦化燥之说，必是兼燥药。如苍术、干姜与黄连同用则燥，生地、白芍与黄连同用，岂能燥哉？何况人身六气，热与火各不相同。热是气分之热，所以清热者，以石膏、花粉为主，因为它们入气分。火是血分，所以泻火者，必以黄连、黄芩为主，因为它们入血分。只知道用甘寒而废苦寒，则能清热，不能退火。辨药的人，应当知道这个道理。
问：得苦的火味的，都得水之寒性，能清火了，为什么艾叶、故纸（补骨脂）、巴戟天、远志，其味皆苦，而都能补火，为什么呢？
答：苦之极者，反得水之性。如果微苦的，则犹存火的本性，所以补火。故纸、巴戟苦兼辛温，故纸色黑而子坚，则温肾。巴戟色紫而根实，则温肝。远志形极细，所以入心，味带苦，也入心然兼辛温，所以补心火。盖有间味者即有间气，不能以纯于苦者论了！
问：辛，是金的味，金性主收，现在考察辛味的药，都主散而不主收，这是什么原因呢？
答：凡药气味有体有用，相反而实相成，所以得金之味的，都得木之气，木气上达，所以辛味不主收而主散，木之气温，能去寒。木之气，散能去闭。薄荷辛而质轻，气极轻扬，轻则气浮而走皮毛，以散风寒，扬则气升而上头目，去风寒。辛夷花在树梢，其性极升，而味辛气散，所以能散脑与鼻间的风寒。荆芥性似薄荷，所以能散皮毛，而质味比薄荷略沉，所以能入血分，散肌肉。羌活、独活根极深长，得黄泉之水气，而上升生苗，象人身太阳经，秉水中之阳以发于经脉也，味辛气烈所以入太阳经，散头顶的风寒。独活尤有黑色，所以兼入少阴以达太阳，能散背脊的风寒。细辛形细色黑，所以入少阴经，味大辛能温散少阴经的风寒，少阴为寒水之脏，寒则水气上泛，细辛散少阴之寒，所以能逐水饮。防风辛而味甘，所以入脾，散肌肉的风寒。紫苏色紫入血分，味辛气香能散血分的风寒。苏枝四达，则散四肢。苏梗中空有白膜，则散腹中之气。苏子坚实，则下行而降肺气，以行痰。同一辛味，而有根枝子叶的不同，总视其轻重升降的性质，以区别其治疗作用。桂枝能散四肢，色味同于苏枝，而桂枝较坚实，所以桂枝兼能走筋骨。苏枝则只能走肌肉耳，肉桂比枝味更浓，气更凝聚，乃木性的极致，大辛则大温，能益心火，是以木生火的专药。其实是温肝的品，肝为心之母，虚则补其母也。心肝都司血分，所以肉桂又为温血的要药。仲景肾气丸用之，是接引心肝之火，使归于肾，也是因为有了附子、熟地、茯苓，使肉桂的性质随之入肾，是善用肉桂的妙处，不是桂自己能入肾。肉桂、桂枝同是一物，而用不同，这又在分别其浓薄，以为升降。夫得辛味的，都具木的温性。桂正是木，而恰得温性，所以为温肝正药。吴茱萸、小茴香都得辛温木之气，台乌是草根，自归下焦。小茴香是草子，凡子的性质都主下降，所以二药都能温下焦胞宫与膀胱。吴茱萸辛而带苦子，性质又主下降，所以主降水利滞气。故纸、韭子都色黑而温，黑为肾水之色，子又主沉降，所以二物都能温肾。附子生于根下，与枝叶皮核不同，所以不入中上焦，其色纯黑而味辛烈，秉坎中一阳之气所生，单从下焦扶补阳气，极阳极阴，都有毒。附子的烈，正因为它是纯坎阳的性质，可以大毒。附子与肉桂的性质不同，肉桂是补火，秉于地二之火气的；附子是助热，热生于水中，是得天水之阳。所以附子纯入气分以助阳，为肾与膀胱的药，火锻则无毒，水中的阳毒遇火则散，也是阴阳相引的意义。现在用盐腌以去毒，使附子的性质不全非法也。凡温药，都秉木气，只有附子是秉水中的阳，为温肾达阳的正药。盖秉木火的，是得地二之火，秉水中的阳，是得天一之阳。
Question: Licorice Root (Gancao) enters the Spleen channel; why does it grow in Gansu? Atractylodes Macrocephala Rhizome (Baizhu) specifically tonifies Spleen Earth; why does it not grow in Henan, but rather in Zhejiang?
Answer: This precisely demonstrates the principle of the Five Elements (Wuxing), which cannot be strictly divided into boundaries. Moreover, Earth is prosperous in the four seasons (Chen, Xu, Chou, and Wei months), meaning that Earth's color exists in all four directions. Atractylodes Macrocephala Rhizome (Baizhu) grows in the Jiangzhe region because the land there is rich in Earth Qi. Consequently, the Baizhu produced contains sweet and moist oily substances that can nourish Spleen Yin, and emits a pungent and aromatic warm nature that can unblock Spleen Yang. If one seeks the moistening and warming properties, use the Zhejiang-produced variety because its oil content is thick; if one seeks the warming and drying properties, use the Gansu-produced variety because its medicinal action is more intense. Licorice Root (Gancao) has a purely sweet taste and enters the Stomach and Spleen channels. It is stationary and does not travel, tonifying Middle Qi and harmonizing various herbs. Although it does not grow in the Central Plains of Henan, but rather in the far west of Gansu, it is due to the thick and dense soil of Gansu that produces Licorice Root (Gancao). Its roots are deep, reaching four or five chi, similar to Astragalus Membranaceus Root (Huangqi). However, Huangqi is hollow and belongs to the Qi aspect, deriving Water Qi from the Earth; Gancao is solid, purely deriving the dense Qi of Earth, hence its roots are deep and solid. Although it grows in the West, it actually obtains the Qi of Central Earth. In summary, regarding the principles of the Five Elements, when discussed separately, each belongs to a specific direction; when discussed collectively, they are all one Taiji.
Question: Some herbs are named after seasons, such as Prunella Vulgaris Herb (Xiakucao) and Flos Tussilaginis (Kuandonghua). Is it not that treatment is based on time?
Answer: Indeed. Heavenly timing refers to the flow and rotation of the Five Elements and the manifestation of Yin and Yang. Therefore, when discussing herbs, one must also consider their time of growth and maturation. Although not entirely constrained by time, some herbs do utilize time for therapeutic effects. Prunella Vulgaris Herb (Xiakucao) grows at the end of winter and develops during the three spring months, thus obtaining the Qi of Water and Wood. It withers in summer because when Wood yields to Fire, its Qi retreats. Hence, it is used to subdue Fire in the Liver and Gallbladder channels. Flos Tussilaginis (Kuandonghua) grows in the snow and ice of winter, with flowers located below the root, representing the image of Yang contained within Kan (Water). Thus, it can guide Lung Yang downward, serving as an herb to resolve phlegm and stop coughing. Both herbs are named after their seasonal characteristics and derive their efficacy from these timings. Another example is Cordyceps Sinensis (Dongchongxiacao). Although not recorded in ancient Materia Medica, current verification confirms it as a spiritual substance. This substance generates worms at the Winter Solstice. From spring to summer, the worm grows over one cun long and as thick as a small finger. Just before the Summer Solstice, it remains a worm. At the Summer Solstice, the worm disappears, burrowing into the soil, and sprouts emerge from its head. By the Autumn Equinox, the shoots grow to three cun, resembling grass. This substance grows in the grasslands of Xifan (Tibetan regions), where it is indistinguishable among other grasses. After the Autumn Equinox, light snow falls. Harvesters look for patches without snow, dig them up, and find the cordyceps inside. Observing its ability to melt snow indicates its pure Yang nature. Since worms are animals, they are inherently Yang; growing at the Winter Solstice signifies abundant Yang Qi. Burrowing into the earth at the Summer Solstice represents Yang entering Yin. The emergence of shoots symbolizes Yang entering and Yin exiting, making it a highly spiritual substance. To tonify Lower Jiao Yang, use the root alone; to benefit Upper Jiao Yin, use both root and shoot. This reflects the Qi transformation of winter and summer. Ophiopogon Japonicus Root ( Maidong), Asparagus Cochinchinensis Root (Tiandong), Honeysuckle Stem (Rendong), and Ilex Cornuta Leaf (Dongqing) all remain green through winter, sensing the Qi of Water moisture. Thus, Maidong and Tiandong clear the Lungs; Lonicera Japonica Flower (Jinyinhua) clears Wind-Heat; Ilex Cornuta Fruit (Dongqingzi) nourishes the Kidneys. Their distinctions lie in the white roots entering the Liver. Vining herbs traverse the collaterals; Dongqingzi is black, thus entering the Kidney to nourish Yin. Banxia (Pinellia Rhizome), although harvested in mid-summer, forms its root in autumn, acquiring the pungent and acrid odor of Dry Metal. Therefore, it primarily descends and drains fluid retention, acting on the Yangming channel. One must not rely solely on the name "Banxia" but understand its true nature. Thus, herb discussion may focus on origin, season, or flavor, emphasizing the predominant aspect to reveal the herb's true character.
Question: Herbs often treat based on flavor. Sweet-flavored herbs enter the Spleen channel. However, there are many sweet herbs. Some enter the Spleen and Stomach directly, while others enter the Four Zang organs. How are they distinguished?
Answer: Those with the pure sweet flavor enter the Spleen channel directly. If they also possess bitter, sour, salty, or pungent flavors, these are mixed flavors, allowing them to enter the other four Zang organs. Licorice Root (Gancao) is purely sweet; it tonifies Spleen Yin and Stomach Yang. Whether raw or cooked, or used to harmonize hundred herbs, it is always suitable. Polygonatum Sibiricum Rhizome (Huangjing) is sweet and juicy, directly tonifying Spleen Earth dampness. Dioscorea Opposita Rhizome (Shanyao) is white with a sour taste, thus tonifying the Spleen and entering the Liver and Lungs. Atractylodes Macrocephala Rhizome (Baizhu) is sweet, bitter, and warm, thus tonifying the Spleen, warming Earth, harmonizing Liver Qi to support Spleen Qi. Atractylodes Lancea Rhizome (Cangzhu) is sweet, bitter, and drying, thus drying the Stomach and removing dampness. Astragalus Membranaceus Root (Huangqi) is sweet and potent in Qi, thus tonifying Qi. Shepherd's Purse Herb (Qicai) is sweet and juicy, thus generating fluids. Lotus Seed (Lianmi) is sweet with astringency, fragrant, obtaining Earth and Water Qi, thus tonifying Earth, astringing essence, and stopping diarrhea. Euryale Seed (Qianshi) has little sweetness and much astringency, obtaining less Earth moisture and more Metal gathering nature. Growing in water, it belongs to the Kidney fruit category, thus used to astringe the Kidney channel and stop diarrhea. Coix Seed (Yiren) also grows in water but tastes extremely bland; it neither tonifies nor astringes, but purely promotes leaching and diuresis. Poria (Fuling) is similar, being bland and non-astringent. Red Halloysite (Chishizhi) is sticky, astringent, and sweet, thus filling deficiencies and stopping diarrhea. Yu Yuliang (Remains of Stone Valley) is the earthy component of stone valleys, sweet and slightly salty. Sweetness tonifies righteousness to stop diarrhea; saltiness enters the Kidney to astringe essence. Both utilize sweetness and astringency. Longan Aril (Longyanrou) is purely sweet and non-astringent, entering the Spleen. Produced in hot southern regions, it obtains Summer Fire Qi, using Fire to generate Earth, thus tonifying the Heart and Spleen. Quinine Seed (Shijunzi) kernel is sweet, tonifying the Spleen, and kills roundworms due to its fragrant and foul odor and warm, intense nature. Taking this herb requires avoiding hot tea; violation causes diarrhea, similar to Croton Seed (Badou) causing diarrhea with hot drinks. Regarding animal products, Yellow Cattle Meat is sweet and warm, greatly tonifying Spleen and Stomach. Mutton is sweet but mousy, obtaining Wood warmth, thus tonifying Spleen and Liver. Pork is sweet and salty, obtaining Water and Earth cold nature, thus nourishing Spleen and moistening Kidney. Human Milk is sweet, derived from dietary juices and Lung-Stomach Qi transformation, thus moistening and nourishing the Stomach, generating blood, and tonifying Spleen Yin without equal. Calamus Rhizome (Gansong) is sweet and intensely fragrant, thus regulating Spleen Qi. Musk (Muxiang) regulates Qi because its fragrance enters the Spleen, its taste is slightly pungent, and it obtains Wood warmth, capable of loosening Earth. Furthermore, Muxiang stems, branches, leaves, nodes, and joints all number five, matching the Earth number, thus regulating the Spleen. Regarding fruits, Jujube (Dazao) has red skin and yellow flesh, pungent skin and sweet flesh, utilizing Fire generating Earth nature, thus purely tonifying Spleen and Stomach. Pear is sweet and watery, thus moistening Spleen and Lungs. Lychee grows in the southeast, sweet and sour, thus entering Spleen and Liver for warm tonification. In summary, sweet flavors enter the Spleen; examining accompanying flavors reveals entry into other organs, detailing their indications.
Question: Bitter is the flavor of Fire. Yet bitter herbs do not tonify Fire but rather drain it. Why?
Answer: Extremes revert; when Yang reaches its peak, Yin is born. In terms of trigrams, the middle line of Li (Fire) is Yin, representing Kan (Water) contained within Li (Fire). Herbs with Fire flavors contain Water nature and can descend Fire. This is the profound principle of Water and Fire mutually rooting. Coptis Chinensis Rhizome (Huanglian) is purely bitter, thus entering the Heart channel to drain Fire. Gardenia Fruit (Zhizi) is bitter, resembling Pericardium, thus draining Pericardium Fire. Forsythia Fruit (Lianqiao) resembles Pericardium, is light and floating, slightly bitter, thus lightly clearing upper body, Heart, and head/eye Fire. Lotus Seed (Lianzi) resembles the Heart; the Plumule (Lianxin) within is extremely bitter, resembling the Yin line in Li, thus clearing Heart Fire perfectly. Scutellaria Baicalensis Root (Huangqin) is bitter, hollow with pores. In the human body, only the Sanjiao (Triple Burner) serves as the pathway for Water Qi and governs Ministerial Fire. Huangqin is hollow, enters Sanjiao, and is bitter, thus clearing Ministerial Fire. Gentiana Scabra Root (Danca) and Picrorhiza Rhizome (Huhuanglian) are bitter, hard, and astringent, possessing Water and Wood natures, thus draining Liver-Gallbladder Wood-Fire. Danca has many deep, fine roots, so it drains Fire and descends/drainage. Picrorhiza Rhizome (Huhuanglian) is stationary and does not travel, requiring careful distinction. Rhubarb (Dahuang) is bitter, large in form and intense in Qi, thus moving through Spleen and Stomach, descending Fire rapidly.
Question: Draining Fire bitter herbs are mostly yellow. Why?
Answer: Yellow is the color of Earth. In Five Elements theory, those who succeed withdraw; Fire is red and generates Earth's yellow. Yellow is generated by the withdrawing Qi of Fire. Thus, yellow-bitter herbs primarily withdraw Fire. If bitter but not yellow, they have mixed natures. For instance, Lilium Bulb (Baihe) is pink-white, bitter with fluid, thus mild in draining Fire but strong in generating Stomach fluids. Scrophularia Root (Xuanshen) is black, bitter with fluid, thus weak in draining Fire but strong in nourishing Kidney. Moutan Cortex (Danpi) is red and bitter, thus clearing Heart Fire and moving Blood. Indigo Naturalis (Qingdai) is blue-green and bitter, thus clearing Liver Fire and extinguishing Wind. In summary, those obtaining Fire's bitter flavor also obtain Water's cold nature. Some local physicians claim bitterness causes dryness, attributing it to Fire's dry nature, contraindicated in Fire syndromes. The notion that "bitter transforms into dryness" applies only to combined drying herbs. For example, Cangzhu and Ginger (Ganjiang) combined with Huanglian cause dryness; Shengdi and White Peony Root (Baishao) combined with Huanglian certainly do not. Furthermore, Heat and Fire differ in the Six Qi. Heat is Qi-level heat; clearing Heat uses Gypsum (Shigao) and Trichosanthes Root (Huafen) as they enter Qi level. Fire is Blood-level; draining Fire uses Huanglian and Huangqin as they enter Blood level. Knowing only to use Sweet-Cold to abandon Bitter-Cold can clear Heat but not drain Fire. Differentiating herbs requires understanding this principle.
Question: Herbs obtaining Fire's bitter flavor get Water's cold nature and clear Fire. Why do Mugwort Leaf (Aiye), Psoralea Fructus (Guzhi/Buguzhi), Morinda Officinalis Root (Bajitian), and Polygala Root (Yuanzhi), all bitter, tonify Fire?
Answer: Extremely bitter herbs revert to Water nature. Slightly bitter herbs retain Fire's original nature, thus tonifying Fire. Buguzhi and Bajitian are bitter and pungent-warm. Buguzhi is black with firm seeds, thus warming Kidney. Bajitian is purple with solid roots, thus warming Liver. Yuanzhi is very thin, thus entering Heart; bitter taste enters Heart; combined with pungent-warm, it tonifies Heart Fire. Mixed flavors imply mixed Qi; one cannot judge solely by purity of bitterness.
Question: Pungent is the flavor of Metal. Metal nature governs gathering. Yet pungent herbs govern dispersal, not gathering. Why?
Answer: Herbs' flavors and aromas have substance and function, opposing yet complementing each other. Those obtaining Metal's flavor obtain Wood's Qi. Wood Qi ascends, so Pungent flavors disperse rather than gather. Wood Qi is warm, dispelling Cold. Dispersal removes obstruction. Mint (Bohe) is pungent and light, Qi extremely floating. Lightness makes Qi float to skin/hair to disperse Wind-Cold; floating makes Qi rise to head/eyes to remove Wind-Cold. Magnolia Flower (Xinyi) is at branch tips, nature extremely ascending, pungent and dispersing, thus dispersing Wind-Cold in brain/nose. Schizonepeta Spike (Jingjie) resembles Mint, dispersing skin/muscle, but heavier in substance/taste, entering Blood level to disperse muscle layer. Notopterygium Root (Qianghuo) and Angelica Pubescens Root (Duhuo) have deep roots, obtaining Yellow Spring Water Qi, rising to sprout, resembling Taiyang channel, holding Yang within Water to emit via meridians. Pungent and intense Qi enters Taiyang, dispersing top-of-head Wind-Cold. Duhuo is black, entering Shaoyin to reach Taiyang, dispersing back/spine Wind-Cold. Asarum Root (Xixin) is thin and black, entering Shaoyin; extremely pungent warms/disperses Shaoyin Wind-Cold. Shaoyin is Cold-Water organ; Cold causes Water Qi to flood. Xixin disperses Shaoyin Cold, thus driving out fluid retention. Saposhnikovia Root (Fangfeng) is pungent and sweet, entering Spleen, dispersing muscle Wind-Cold. Perilla Leaf (Zisu) is purple, entering Blood level, pungent and fragrant, dispersing Blood-level Wind-Cold. Perilla Stem (Suzhi) extends in four directions, dispersing limbs. Perilla Caulis (Sugeng) is hollow with white membrane, dispersing abdominal Qi. Perilla Seed (Zisuzi) is solid, descending to lower Lung Qi, moving phlegm. Same pungent flavor differs by root, stem, seed, leaf; treatment varies by weight, ascent, and descent. Cassia Twig (Guizhi) disperses limbs, color/taste like Suzhi, but firmer, thus traversing sinews/bones. Suzhi only traverses muscle. Cinnamon Bark (Rougui) is thicker in taste, condensed in Qi, ultimate Wood nature. Great Pungent means Great Warmth, tonifying Heart Fire, specializing in Wood generating Fire. Actually, it warms Liver; Liver is Mother of Heart; deficiency tonifies mother. Heart/Liver govern Blood; Rougui is key for warming Blood. Zhang Zhongjing's Shenqi Pill uses it to guide Heart/Liver Fire to Kidney, aided by Aconite (Fuzi), Prepared Rehmannia (Shudi), and Poria (Fuling), guiding Rougui into Kidney. This is skillful use, not inherent Kidney entry. Rougui and Guizhi are same plant, different uses based on thickness for ascent/descent. Pungent herbs possess Wood warmth. Cinnamon is Wood, obtaining warmth, thus primary Liver-warming herb. Evodia Fruit (Wuyu) and Fennel (Xiaohui) obtain Pungent-Wood Qi. Cyperus Rhizome (Taiwu) is root, naturally entering Lower Jiao. Fennel is seed; seeds descend, thus warming Lower Jiao uterus/bladder. Wuyu is pungent-sour seed, descending, thus descending fluid retention and moving stagnant Qi. Buguzhi and Leek Seed (Jiuizi) are black/warm; black is Kidney Water color; seeds descend, thus warming Kidney. Aconite Lateral Root (Fuzi) grows underground, distinct from branches/leaves/bark/seeds, not entering Middle/Upper Jiao. Pure black, pungent-intense, born of Kan's single Yang, solely supporting Yang from Lower Jiao. Extreme Yang/Yin are toxic. Fuzi's intensity is due to pure Kan Yang nature, justifying great toxicity. Fuzi differs from Rougui: Rougui tonifies Fire, grounded in Earth's Fire Qi (Di Er); Fuzi assists Heat, born in Water, obtaining Heaven's Water Yang (Tian Yi). Fuzi enters Qi level to assist Yang, treating Kidney/Bladder. Roasting removes toxicity; Water Yang toxicity disperses with Fire, meaning Yin-Yang attraction. Salting removes toxicity, not illegal. All warm herbs hold Wood Qi; only Fuzi holds Water Yang, primary for warming Kidney/unblocking Yang. Holding Wood/Fire obtains Earth's Fire (Di Er); holding Water Yang obtains Heaven's Yang (Tian Yi).