问曰∶木之性散，何以味反酸而主收哉？
答曰∶此亦相反相成，金木交合之理，得木之
味者，皆得金之性，所以酸味皆主收敛。五味子主咳逆上气，盖气出于脐下胞室气海之中，
循冲脉而上入肺，胞室乃肝所司。或肝寒，则胞宫冲脉之气，挟水饮而上冲于肺，以为咳喘，
或肝热，则胞宫冲脉之气挟本火而上冲于肺，以为咳喘。五味酸敛肝木，使木气戢而不逆上，
则水火二者皆免冲上为病，是酸味入肝，而得金收之性，故有是效。五味子亦微酸而质润，
囊大而空，有肺中空虚之象，生于叶间，其性轻浮，故功专敛肺生津。五味子是敛肝以敛肺，
以其性味更沉也。五倍子则专主敛肺，以其性味略浮也。罂粟壳亦敛肺，能
其酸味不甚，其囊中空有格，象肺与膜膈，故其收涩之性，不遍于入肝，而能入肺以收敛逆
气，收止泻利也。白芍为春花之殿，而根微酸，故主能敛肝木，降火行血。山茱萸酸而质润，
故专入肝滋养阴血。乌梅极酸，能敛肝木，能化蛔虫，能去 肉，皆是以木克土以酸收之之
义。观山楂之酸能化肉积，则知乌梅之酸能化蛔虫 肉，其理一也。
问曰∶凡酸味皆能生津，
此又何说？
答曰∶津生于肾而散于肝，木能泄水，子发母气也。酸味引动肝气，故津散出。
问曰∶酸主收敛，而酸之极者又能发吐，何也？答曰∶辛主升散，而辛之极
者，则主温降；
酸主收敛，而酸之极者，则主涌吐。物上极则反下，物下极则反上也。观仲景大小柴胡汤治
肝火之吐逆，吴茱萸汤治肝寒之吐逆，知凡吐者，必挟肝木上达之气，乃能发吐。则知导之
使吐，亦必引其肝气上行乃能吐也。二矾极酸，变为涩味，酸则收而引津，涩则遏而不流。
肝气过急，反而上逆，故发吐也。且胆矾生铜中，有酸木之味，而正得铜中金收之性，金性
缓则能平木气而下行，金性急则能遏木气而上吐，金木常变之理可以细参。故吾曰∶得木之
味者，皆得金之性，阴阳互换惟土之性不换，辨味辨药当详究之。
问曰∶如上所论以求之，则咸得水味，当得火之性矣。何以旋复花咸而润降痰火，
泽泻
咸而润利湿热，昆布、海藻咸而清肝火，芒硝、寒水石咸而泻脾火，皆得咸之味，具水之本
性，未尝反得火性也？
答曰∶味之平者，不离其本性，味之极者，必变其本性。譬如，微苦
者有温心火之药，而大苦则反寒，故微咸者，皆秉寒水之气，而大咸则变热。离中有阴，坎
中有阳，皆属一定之理。今所问旋复花，味微咸，花黄色，滴露而生，得金之气多，得水之
气少，故润利肺金，不得作纯咸论也。昆布、海藻生于水中，味微咸而具草之质，是秉水木
寒水石得石之性多，味虽咸而不甚，且此石之山即能生水，流
而为泉，是此石纯具水性，故能清热。芒硝咸味虽重，而未至于极，故犹是寒水之性，能大
下其火，尚属咸水之本性，而非咸极变化之性也。若乎火硝，则咸味更甚，反而为火之性，
故能焚烧，是水中之火也。食盐太多，立时发渴，亦是走血生热之一验。西洋人炼盐名曰盐
精，又炼咸名曰咸精，二物贮于一处，中间隔以玻璃，但将玻璃触破，则暴发为火。西洋作
水雷，其法如此，夫盐精能发火，则知盐味之咸，内有火热之性。然水中之火乃命门之火也，
微咸者，则能引火下行，以上诸药是已大咸者，则能助火升发。火硝盐精是已蜀中养雄猪者
，必饲以盐，乃能多御牝豕，
亦即助发命门之火，以助其阳之验。药中肉苁蓉初为马精
且味咸入肾，故温肾而强阴，
以其助肾中之阳，而能益命
火也。至于煎作秋石以为滋阴，能治阴痿，而不知其味大咸，只能助发命门之火以举其阳茎，
与雄猪饲盐无异。是壮其阳非能滋其阴也，故服秋石者往往阴枯而成瘵疾，皆未知大咸助火
之义也。虽童便本能滋阴，而煎作秋石则 炼已甚，不得仍作童便之性论。盖得水之味具火
之性，亦只完其坎中有阳之义而已。
问曰∶寒热温平药性已尽上所分五行五脏，已详寒热温平之性，可不再赘矣。而
药之分
上下表里者，又有升降浮沉之别，可得闻欤？
答曰∶此本于天地之阴阳也。本于阳者以气为
主，而上行外达，故升而气浮，能走上焦；以发表本于阴者，以味为主，而内行下达，故降
而气沉，能行里达下焦。气本于天，味成于地。《内经》谓天食人以五气，地食人以五味，
本天亲上，本地亲下，而升降浮沉之理见矣。
问曰∶薄荷、辛夷、麻黄、桂枝、生姜、葱白、羌活、独活、葛根、柴胡、白头
翁、升
麻、紫苏、荆芥、白芷、炉甘石、海石、菊花、连翘、银花、苍耳子、青蒿、蔓荆子，皆升
浮之品，而其用各异，何也？
答曰∶是气分药，而又视形味以细别之。薄荷、辛夷、同一辛
味，气皆轻清而形各异。薄荷细草丛生，不只一茎，故能四散，又能升散颠顶，以其气之轻
扬也。辛夷生在树梢，而花朵尖锐向上，味辛气扬，故专主上达，能散脑与鼻孔之风寒，麻
黄虽一茎直上，而其草丛生，与薄荷丛生之义同，故能上升又能外散。薄荷得天气之轻扬，
而其味辛，是兼得地之味，故兼能入血分。若麻黄则茎空直达而上，且无大味，纯得天轻扬
之气，故专主气分从阴出阳，透达周身上下之皮毛。桂枝与麻黄，同一升散之品，然气味各
有不同，枝性四达，气亦轻扬。因桂兼有辛味，则得地之味矣，故兼入血分，能散血脉肌肉
中之风寒。观仲景麻黄汤发皮毛，桂枝汤解肌肉，便知血分气分之辨。生姜其气升散，而又
能降气止呕者，因其味较胜，且系土中之根，是秉地火之味而归于根，故能降气止呕。虽能
升散而与麻桂之纯升者不同，故小柴胡、二陈汤皆用之以止呕。葱白之根亦生土内，然叶空
茎直，气胜于味，引土下黄泉之气以上达苗叶，故功专主升散，能通肺窍。仲景白通汤，用
以通阳气于上，则取以土下黄泉之气，以上达苗叶，为能通太阳水中之阳，而交于颠顶也。
羌、独、葛根皆根深，能以地中水气上达于苗叶，其苗又极长，象人身太阳经从膀胱水中达
阳气于经脉，以卫周身，故二物均入太阳经。羌独气味更辛烈，故发散而能伤血。葛根气味
较平，故发散之性轻而不伤血，根深能引水气上达苗叶，故兼能升津液也。柴胡、白头翁皆
一茎直上，花皆清香，故皆能升散郁结。白头翁所以治下痢后重者，升散郁结故也。柴胡治
胸前逆满，太阳之气陷于胸中，不得外达以致满。柴胡能透达之，亦升散郁结之义也。而二
物之不同者，白头翁无风独摇，有风不动，色白有毛，凡毛皆得风气，又采于秋月，得金木
交合之气，故能息风。从肺金以达风木之气，使木不侮土者也，故功在升举后重而止痢疾。
柴胡色青，一茎直上，生于春而采于夏，得水木之气味从中土以达木火之气，使不侮肺者也，
故功能透胸前之结。夫仲景用柴胡以治少阳，其义尤精，少阳者水中之阳，发于三焦以行腠
理，寄居胆中以化水谷，必三焦之膜网通畅，肝胆之木火清和，而水中之阳乃能由内达外。
柴胡茎中虚松，有白瓤通气，象人身三焦之膜网，膜网有纹理，与肌肤筋骨相凑，故名腠理。
少阳木火郁于腠理而不达者，则作寒热，柴胡能达之，以其中松虚象腠理，能达阳气，且味
清苦，能清三焦之火。然则柴胡治胆者，用其苦也。治三焦者，用其茎中虚松直上也。治太
阳者，则是通三焦之路，以达其气，乃借治非正治也。又柴胡须用一茎直上，色青叶四面生
如竹叶而细开小黄花者，
乃为真柴胡。是仲景所用者，近有草根，辛温发表，绝非柴胡本
性。断不可用四川梓潼产柴胡，价极贱，天下不通用，只缘药书有软柴胡、红柴胡、银柴胡
诸说，以伪乱真，失仲景之药性，可惜！可惜！升麻味甘能升脾胃之气，其所以能升之理，
则
因根中有孔道，引水气上达于苗，故性主升。然无四散之性，以其为根专主升，不似柴胡系
苗叶，故有散性也。紫苏略同。荆芥色红，能散血分，枝披叶离，故主散之性多，而主升之
性少。白芷辛香色白入肺，与阳明经根性又主升，故能升散肺与阳明之风寒。观独活色黑，
入太阳，少阴；白芷色白入肺与阳明。此又金水异质各归其类之象，所以性皆升散而主治不
同也。银花、连翘、甘菊味清而质轻，故能升清气，清上焦头目之热。然无辛散之气，故不
主散。青蒿、苍耳皆不辛散，而能主散者，则又以其形气论也。青蒿枝叶四散，而味苦，故
能散火。苍耳质轻有芒，则能散风。凡有芒角与毛，皆感风气，故主散风。蔓荆子气烈，而
质亦轻，故主散头目之风。炉甘石、海石质皆轻浮，然究系石体乃沉中之浮也，故不能达巅，
而只能散肺胃痰火之结。辨药之浮沉以治病之浮沉，而表里升降之义。
问曰∶《本草》言上
升之药制以盐，则能下降；下降之药制以酒，则能上升。酒亦五谷所化，何以性纯于升哉？
答曰∶气本于天，故主升，酒正是气化之品，所以饶于升。观煮白干酒者，用筒
取气，入天
锅底，化而为酒，盖酒皆上升之气水也。水中之阳本上升。西洋人于水中取轻养气能上升，
且能然而为火，积阳则上升，水为坎卦而中爻为阳，故气出于水而上升，太空清阳之气，皆
水中之阳所充发也。煮酒以曲 宣阳，以火煮之，使阴化为阳，气上出，遂为酒。全是上升
之阳气也，故主升。又让米酒者，以曲 腌糯米饭发热腐化，酒出而饭成糟，仍是从气之化，
故属阳，亦主升。然米酒与白干酒不同，白干酒由筒上引而出，纯是清气，米酒酿于缸内，
尚带浊汁，故米酒味较浓，能入血分，性亦滞留，能生痰湿。白干酒气较浓，专行气分，性
不滞留，不生痰湿，同一升性而一清一浊，遂有浮沉之别，故审药理者，不可不细。
答：这也是相反相成的道理，体现了金与木交合的规律。凡是获得木之味的药物，都兼具了金的性质，所以酸味药物大多具有收敛的作用。五味子（Schisandrae Fructus）主治咳逆上气，这是因为气产生于脐下胞室和气海之中，沿着冲脉向上进入肺脏，而胞室是由肝脏所主管的。如果肝寒，那么胞宫和冲脉之气就会挟带水饮向上冲犯肺脏，导致咳嗽气喘；如果肝热，那么胞宫和冲脉之气就会挟带本火向上冲犯肺脏，同样导致咳嗽气喘。五味子味酸，能收敛肝木，使肝气敛藏而不逆乱上行，这样水和火两者就都不会因为上冲而致病。这就是酸味入肝，而获得了金性收敛的功效，所以有此疗效。五味子也微酸且质地滋润，果实大而中空，有肺脏中空虚灵的象意，生长在叶腋之间，其性轻浮，所以功效专门在于收敛肺气、生津液。五味子是收敛肝以间接收敛肺，因为其性味更为沉降。五倍子（Galla Chinensis）则专门主治收敛肺气，因为其性味略微上浮。罂粟壳（Papaveris Pericarpium）也能收敛肺气，它的酸味不重，其囊壳中空且有隔挡，像肺脏与膜膈，所以它的收涩之性，不遍布于入肝，而是能入肺以收敛逆气，止泻痢。白芍（Paeoniae Radix Alba）是春季开花的殿后者，根部微酸，所以主要能收敛肝木，降火行血。山茱萸（Corni Fructus）酸而质地滋润，所以专门入肝滋养阴血。乌梅（Mume Fructus）极酸，能收敛肝木，能化除蛔虫，能去除息肉，这都是运用“木克土”以及“以酸收敛”的道理。看山楂（Crataegi Fructus）的酸味能化解肉积，就知道乌梅的酸味能化除蛔虫和息肉，其中的道理是一样的。
问：凡是酸味都能生津，这又怎么说？
答：津液生于肾而散布于肝，木能疏泄水液，这是子脏发动母脏之气。酸味能引动肝气，所以津液随之散出。
问：酸主收敛，但极酸的物质又能引起呕吐，为什么呢？
答：辛主升散，但极辛的物质，却主温降；酸主收敛，但极酸的物质，却主涌吐。事物发展到极点就会向反面转化，物极必反，向上至极点则向下，向下至极点则向上。看张仲景的大小柴胡汤治疗肝火引起的吐逆，吴茱萸汤（Wuzhuyu Tang）治疗肝寒引起的吐逆，就知道凡是呕吐，必定挟带着肝木上达之气，才能引发呕吐。因此知道引导它呕吐，也必须引动肝气上行才能呕吐。二矾（明矾、绿矾等）极酸，变为涩味，酸则收敛并牵引津液，涩则遏制而不流动。肝气过急，反而上逆，所以发生呕吐。而且胆矾（Calcar Cupri Sulfatis）生于铜矿中，有酸木的味道，而正好得到铜中金性的收敛作用，金性缓则能平抑木气而下行的，金性急则能遏制木气而上吐的，这是金木常变之理，可以细细参悟。所以说：获得木之味的，都获得金的性质，阴阳互换只有土的性情不换，辨别药味和药物应当详细研究。
问：像上面所论述的那样推求，咸味得水之味，应当获得火之性了。为什么旋覆花（Inulae Flos）咸而润降痰火，泽泻（Alismatis Rhizoma）咸而润利湿热，昆布（Sargassum）、海藻（Hijiki）咸而清肝火，芒硝（Natrii Sulfas）、寒水石（Calcitum Rubrum）咸而泻脾火，都得到咸之味，具备水的本性，未曾反过来获得火性呢？
答：味道平和的药物，不离其本性；味道极致的药物，必然改变其本性。比如，微苦的有温心火的药物，但大苦则反而寒凉，所以微咸的，都秉承寒水之气，但大咸则变为热。离卦中有阴，坎卦中有阳，都是确定的道理。现在所问的旋覆花，味道微咸，花朵黄色，滴露而生，得到的金气多，得到的水气少，所以润利肺金，不能当作纯咸味来论。昆布、海藻生长在水中，味道微咸而具有草的本质，是秉承水木之气。寒水石得到石的性质多，味道虽然咸但不甚强烈，而且产此石的山区就能生水，流出来成为泉水，说明此石纯粹具备水性，所以能清热。芒硝咸味虽重，但未至于极致，所以还是寒水的性质，能大力泻下火邪，仍属于咸水之本性，而不是咸极变化后的性质。至于火硝（Saltpeter），咸味更甚，反而变成火性，所以能焚烧，这是水中的火。食盐太多，立刻发渴，也是走血生热的一个验证。西洋人炼盐名为盐精，又炼咸名为咸精，两种东西存放在一处，中间用玻璃隔开，只要将玻璃触碰打破，就会暴发为火。西洋制造水雷，方法就是这样，既然盐精能发火，就知道盐味的咸，内部含有火热之性。然而水中的火乃是命门之火，微咸的，能引火下行，以上诸药就是例子；大咸的，能助火升发。火硝、盐精就是例子。四川地区养雄猪的人，一定喂以盐，才能多交配母猪，这也是助发命门之火，以助阳气的验证。药物中的肉苁蓉（Cistanches Herba）初看像马精，且味道咸入肾，所以温肾而强阴，因为它助益肾中之阳，而能补益命门之火。至于煎制成秋石（Urea Crystallinum）用来滋阴，能治阳痿，却不知道其味大咸，只能助发命门之火以举阳茎，与雄猪喂盐没有区别。这是壮阳而非滋阴，所以服用秋石的人往往阴液枯竭而成痨病，都是因为不懂得大咸助火的道理。虽然童便（Child's Urine）本能滋阴，但煎制成秋石则提炼已很厉害，不能仍按童便的性质来论。大概得水之味具火之性，也只是完成坎卦中有阳的意义罢了。
问：寒热温平药性已在上面分属五行五脏，已经详细说明了寒热温平的性质，可以不再赘述了。而药物分上下表里的，又有升降浮沉的区别，可以听我说说吗？
答：这本来基于天地的阴阳。基于阳的，以气为主，而上行外达，所以升而气浮，能走上焦；基于阴的，以味为主，而内行下达，所以降而气沉，能行里达下焦。气源于天，味成于地。《内经》说天食人以五气，地食人以五味，本天亲上，本地亲下，升降浮沉的道理就显现了。
问：薄荷（Menthae Haplocalycis Herba）、辛夷（Magnoliae Flos）、麻黄（Ephedrae Herba）、桂枝（Cinnamomi Ramulus）、生姜（Zingiberis Rhizoma Recens）、葱白（Allii Fistulosi Bulbus）、羌活（Notopterygii Rhizoma et Radix）、独活（Angelicae Pubescentis Radix）、葛根（Puerariae Lobatae Radix）、柴胡（Bupleuri Radix）、白头翁（Pulsatillae Radix）、升麻（Cimicifugae Rhizoma）、紫苏（Perillae Folium）、荆芥（Schizonepetae Herba）、白芷（Angelicae Dahuricae Radix）、炉甘石（Calamina）、海浮石（Lapis Pumex）、菊花（Chrysanthemi Flos）、连翘（Forsythiae Fructus）、银花（Lonicerae Japonicae Flos）、苍耳子（Xanthii Fructus）、青蒿（Artemisiae Annuae Herba）、蔓荆子（Viticis Fructus），都是升浮的药物，但它们的应用各不相同，为什么呢？
答：这些是气分药，而又根据形态和味道来细致区分。薄荷、辛夷，同是辛味，气都轻清而形态各异。薄荷细草丛生，不只一茎，所以能四散，又能升散至颠顶，因为其气轻扬。辛夷生在树梢，花朵尖锐向上，味辛气扬，所以专门主上达，能散脑部和鼻孔的风寒。麻黄虽然一茎直上，但其草丛生，与薄荷丛生的意义相同，所以能上升又能外散。薄荷得天气之轻扬，而其味辛，是兼得地之味，所以兼能入血分。若麻黄则茎空直达而上，且无大味，纯得天轻扬之气，所以专门主气分，从阴出阳，透达周身上下之皮毛。桂枝与麻黄，同是升散之品，然气味各有不同，枝性四达，气亦轻扬。因桂枝兼有辛味，则得地之味了，所以兼入血分，能散血脉肌肉中的风寒。看张仲景麻黄汤发汗解表在皮毛，桂枝汤解肌在肌肉，便知血分气分之辨别。生姜其气升散，而又能降气止呕，因为其味较胜，且系土中之根，是秉地火之味而归于根，所以能降气止呕。虽然能升散，但与麻黄、桂枝的纯升不同，所以小柴胡汤（Xiaochaihu Tang）、二陈汤（Erchen Tang）都用它来止呕。葱白的根也生土内，然叶空心茎直，气胜于味，引土下黄泉之气以上达苗叶，所以功效专门主升散，能通肺窍。张仲景白通汤（Baitong Tang），用它来通阳气于上，则是取以土下黄泉之气，以上达苗叶，为能通太阳经水中之阳，而交于颠顶。羌活、独活、葛根都根深，能以地中水气上达于苗叶，其苗又极长，像人身太阳经从膀胱水中达阳气于经脉，以卫护周身，所以这两物均入太阳经。羌活、独活气味更辛烈，所以发散而能伤血。葛根气味较平，所以发散之性轻而不伤血，根深能引水气上达苗叶，所以兼能升津液。柴胡、白头翁都是一茎直上，花皆清香，所以都能升散郁结。白头翁所以治下痢后重，是因为升散郁结的缘故。柴胡治胸前逆满，是太阳之气陷于胸中，不得外达以致胀满。柴胡能透达之，也是升散郁结的意义。而两物不同之处在于，白头翁无风独摇，有风不动，色白有毛，凡毛皆得风气，又采于秋月，得金木交合之气，所以能息风。从肺金以达风木之气，使木不侮土，所以功效在升举后重而止痢疾。柴胡色青，一茎直上，生于春而采于夏，得水木之气味从中土以达木火之气，使不侮肺，所以功能透达胸前的结滞。张仲景用柴胡治疗少阳病，其义尤其精妙，少阳是水中之阳，发于三焦以行腠理，寄居胆中以化水谷，必须三焦的膜网通畅，肝胆的木火清和，而水中之阳乃能从内达外。柴胡茎中虚松，有白瓤通气，像人身三焦的膜网，膜网有纹理，与肌肤筋骨相凑，所以名叫腠理。少阳木火郁于腠理而不达者，则作寒热，柴胡能达之，以其茎中松虚象腠理，能达阳气，且味清苦，能清三焦之火。然而柴胡治胆，用的是其苦味；治三焦，用的是其茎中虚松直上也；治太阳，则是通三焦之路，以达其气，这是借治而非正治。另外柴胡须要用一茎直上，色青叶四面生如竹叶而细开小黄花者，才是真柴胡。近来有的所谓柴胡近草根，辛温发表，绝非柴胡本性。断不可用四川梓潼产的柴胡，价格极贱，天下不通用，只缘药书有软柴胡、红柴胡、银柴胡诸说，以伪乱真，失仲景的药性，可惜！可惜！升麻（Cimicifugae Rhizoma）味甘能升脾胃之气，其所以能升的道理，是因为根中有孔道，引水气上达于苗，所以性主升。然而无四散之性，因为它是根专门主升，不像柴胡是苗叶，所以有散性。紫苏略同。荆芥色红，能散血分，枝披叶离，所以主散之性多，而主升之性少。白芷辛香色白入肺，与阳明经根性又主升，所以能升散肺与阳明之风寒。看独活色黑，入太阳、少阴；白芷色白入肺与阳明。这又是金水异质各归其类的象意，所以性皆升散而主治不同。银花、连翘、甘菊味清而质轻，所以能升清气，清上焦头目之热。然而无辛散之气，所以不主散。青蒿、苍耳都不辛散，而能主散的，则是又从形气来论。青蒿枝叶四散，而味苦，所以能散火。苍耳质轻有芒，则能散风。凡有芒角与毛，皆感风气，所以主散风。蔓荆子（Viticis Fructus）气烈，而质亦轻，所以主散头目之风。炉甘石、海浮石质皆轻浮，然而究系石体，乃沉中之浮也，所以不能达巅顶，而只能散肺胃痰火之结。辨别药物的浮沉以治疗疾病的浮沉，表里升降的意义就在这里。
问：《本草》说上升之药制以盐，则能下降；下降之药制以酒，则能上升。酒也是五谷所化，为什么性质纯于升呢？
答：气源于天，所以主升，酒正是气化之品，所以富于升散。看煮白酒干馏者，用筒取气，入天锅底，化而为酒，盖酒都是上升之气与水结合而成的。水中的阳原本上升。西洋人在水中提取轻养气（氧气）能上升，且能助燃而为火，积阳则上升，水为坎卦而中爻为阳，所以气出于水而上升，太空清阳之气，都是水中的阳所充发出来的。煮酒以曲发酵宣阳，以火煮之，使阴化为阳，气上出，遂为酒。全是上升之阳气，所以主升。又让米酒者，以曲腌糯米饭发热腐化，酒出而饭成糟，仍是从气之化，所以属阳，亦主升。然而米酒与白酒不同，白酒由筒上引而出，纯是清气，米酒酿于缸内，尚带浊汁，所以米酒味较浓，能入血分，性亦滞留，能生痰湿。白酒气较浓，专行气分，性不滞留，不生痰湿，同一升性而一清一浊，遂有浮沉之别，所以审药理者，不可不仔细。
Question: The nature of Wood is dispersing, why does its flavor turn sour and govern astringency?
Answer: This is also a principle of opposition and mutual completion, reflecting the interaction between Metal and Wood. Any substance that acquires the flavor of Wood also acquires the nature of Metal; therefore, sour flavors generally govern astringency. *Schisandrae Fructus* (Schisandra Berry) treats cough with rebellious Qi ascending. Qi originates from the lower abdomen, specifically the uterus (*Baogong*) and Qi Sea (*Qihai*), travels upward along the Chong Mai (Penetrating Vessel) into the Lung. The uterus is governed by the Liver. If Liver Cold occurs, Qi from the uterus and Chong Mai carries fluid retention upward to attack the Lung, causing cough and wheezing. If Liver Heat occurs, Qi from the uterus and Chong Mai carries Fire upward to attack the Lung, also causing cough and wheezing. *Schisandrae Fructus*, being sour, astringes Liver Wood, preventing Liver Qi from rebelling upward. Thus, both Water and Fire are prevented from causing disease by ascending rebellion. This demonstrates that sour flavor enters the Liver and acquires the astringent nature of Metal, hence this efficacy. *Schisandrae Fructus* is slightly sour and moist in texture; its fruit is large and hollow, resembling the hollow emptiness of the Lung. It grows among leaves, and its nature is light and floating, so its function specializes in astringing Lung Qi and generating fluids. *Schisandrae Fructus* astringes the Liver to indirectly astringe the Lung because its nature and flavor are more sinking. *Galla Chinensis* (Chinese Gall) specializes in astringing the Lung because its nature and flavor are slightly floating. *Papaveris Pericarpium* (Poppy Shell) can also astringe the Lung; its sourness is not strong, and its hollow sac with partitions resembles the Lung and diaphragm. Therefore, its astringent property does not pervade the Liver but enters the Lung to astringe rebellious Qi and stop diarrhea/dysentery. *Paeoniae Radix Alba* (White Peony Root) is the last flower of spring; its root is slightly sour, so it mainly astringes Liver Wood, descends Fire, and promotes blood circulation. *Corni Fructus* (Cornelian Cherry Fruit) is sour and moist, so it specifically enters the Liver to nourish Yin and Blood. *Mume Fructus* (Smoked Plum) is extremely sour; it can astringe Liver Wood, dissolve roundworms, and remove polyps. All these follow the principle of "Wood overcoming Earth" and "using sourness for astringency." Observing that the sourness of *Crataegi Fructus* (Hawthorn Fruit) can resolve meat stagnation, we know that the sourness of *Mume Fructus* can dissolve roundworms and polyps; the logic is the same.
Question: All sour flavors can generate fluids. How is this explained?
Answer: Fluids (*Jin*) are generated by the Kidney and dispersed by the Liver. Wood can drain Water; this is the offspring organ stimulating the mother organ's Qi. Sour flavor stimulates Liver Qi, causing fluids to disperse.
Question: Sourness governs astringency, yet extremely sour substances can induce vomiting. Why?
Answer: Pungency governs ascending and dispersing, but extremely pungent substances govern warming and descending. Sourness governs astringency, but extremely sour substances govern forcing vomiting. When things reach their extreme, they reverse; what goes up to the extreme comes down, and what goes down to the extreme comes up. Observing that Zhang Zhongjing’s *Xiao Chaihu Tang* (Minor Bupleurum Decoction) and *Da Chaihu Tang* (Major Bupleurum Decoction) treat vomiting due to Liver Fire, and *Wuzhuyu Tang* (Evodia Decoction) treats vomiting due to Liver Cold, we know that all vomiting must involve the ascending Qi of Liver Wood to occur. Therefore, inducing vomiting requires guiding Liver Qi upward. *Er Fan* (Two Alum minerals) are extremely sour, turning astringent. Sourness gathers and draws fluids; astringency blocks and stops flow. When Liver Qi becomes too urgent and rebels upward, vomiting occurs. Furthermore, *Calcar Cupri Sulfatis* (Blue Vitriol/Chalcanthite) forms in copper ores, possessing the sour flavor of Wood but acquiring the astringent nature of Metal. When Metal’s nature is slow, it calms Wood Qi and directs it downward; when Metal’s nature is rapid, it blocks Wood Qi and forces upward vomiting. This is the constant and variable principle of Metal and Wood, which can be studied in detail. Thus I say: Those who acquire the flavor of Wood acquire the nature of Metal. Only the nature of Earth does not change through Yin-Yang interchange. One must investigate flavors and drugs carefully.
Question: Based on the above discussion, Salty flavor acquires the flavor of Water and should obtain the nature of Fire. Why do *Inulae Flos* (Inula Flower), being salty and moist, descend phlegm-fire? Why does *Alismatis Rhizoma* (Alisma Rhizome), being salty and moist, promote damp-heat drainage? Why do *Sargassum* (Kelp) and *Hijiki* (Seaweed), being salty, clear Liver Fire? Why do *Natrii Sulfas* (Mirabilite) and *Calcitum Rubrum* (Red Halite), being salty, purge Spleen Fire? They all acquire the salty flavor and possess the fundamental nature of Water, yet never seem to acquire the nature of Fire?
Answer: Substances with mild flavors do not deviate from their fundamental nature; substances with extreme flavors necessarily change their fundamental nature. For example, slightly bitter herbs may warm Heart Fire, but strongly bitter herbs become cold. Similarly, slightly salty herbs inherit the cold-water Qi, but strongly salty herbs transform into heat. Li (Fire trigram) contains Yin; Kan (Water trigram) contains Yang; this is a fixed principle. Regarding *Inulae Flos*, its flavor is slightly salty, flowers are yellow, and it grows with dew. It acquires much Metal Qi and little Water Qi, thus moistening and benefiting Lung Metal. It cannot be considered purely salty. *Sargassum* and *Hijiki* grow in water, have a slightly salty flavor but grass-like texture, inheriting Water-Wood Qi. *Calcitum Rubrum* acquires much Stone nature; although salty, it is not intense. Moreover, the mountains producing this stone generate water, flowing as springs, indicating this stone purely possesses Water nature, thus clearing heat. *Natrii Sulfas* has a heavy salty flavor but not to the extreme, so it retains the cold-water nature, greatly purging fire, belonging to the fundamental nature of salty water, not the transformed nature of extreme saltiness. However, *Saltpeter* (Fire Saltpeter) has an even stronger salty flavor and transforms into Fire nature, hence it can burn; this is Fire within Water. Excessive table salt causes immediate thirst, verifying that salt moves blood and generates heat. Westerners refine salt into "Salt Essence" and further refine salinity into "Salinity Essence." Stored separately with glass between them, breaking the glass causes an explosion. Western water mines use this method. Since Salt Essence can ignite, we know salty flavor contains internal fiery nature. However, the Fire in Water is the Fire of the Gate of Life (*Mingmen*). Slightly salty substances guide Fire downward, as seen in the aforementioned herbs. Strongly salty substances assist Fire in ascending. *Saltpeter* and Salt Essence are examples. In Sichuan, raising male pigs requires feeding them salt to mate frequently with females; this verifies assisting the Fire of the Gate of Life to boost Yang. *Cistanches Herba* (Cistanche) initially resembles horse semen, tastes salty entering the Kidney, thus warming the Kidney and strengthening Yin. It assists Yang within the Kidney and benefits the Fire of the Gate of Life. Processing it into *Urea Crystallinum* (Autumn Stone) for nourishing Yin and treating impotence ignores that its strong salty flavor only assists the Fire of the Gate of Life to erect the penis,无异 (no different from) feeding salt to male pigs. This strengthens Yang rather than nourishing Yin. Hence, those taking Autumn Stone often suffer Yin depletion and consumption diseases, failing to understand the meaning of strong saltiness assisting fire. Although child’s urine naturally nourishes Yin, processing it into Autumn Stone involves severe refining, so it cannot be treated as child’s urine anymore. Essentially, acquiring the flavor of Water but possessing the nature of Fire completes the meaning of "Yang within Kan."
Question: The properties of Cold, Hot, Warm, and Neutral drugs have been classified under the Five Elements and Five Zang Organs above. The natures of Cold, Hot, Warm, and Neutral have been detailed, so no need to repeat. However, regarding drugs divided by upper/lower and exterior/interior, there are differences in ascending/descending and floating/sinking. May I ask about this?
Answer: This originates from the Yin and Yang of Heaven and Earth. Originating from Yang, Qi is primary, moving upward and outward, thus ascending and floating, reaching the Upper Jiao. Originating from Yin, Flavor is primary, moving inward and downward, thus descending and sinking, reaching the interior and Lower Jiao. Qi stems from Heaven; Flavor forms from Earth. The *Neijing* states: Heaven feeds humans with Five Qi, Earth feeds humans with Five Flavors. Heaven naturally favors the upper; Earth naturally favors the lower. Thus, the principles of ascending/descending and floating/sinking are revealed.
Question: *Menthae Haplocalycis Herba* (Peppermint), *Magnoliae Flos* (Magnolia Bud), *Ephedrae Herba* (Ephedra), *Cinnamomi Ramulus* (Cinnamon Twig), *Zingiberis Rhizoma Recens* (Fresh Ginger), *Allii Fistulosi Bulbus* (Scallion White), *Notopterygii Rhizoma et Radix* (Notopterygium), *Angelicae Pubescentis Radix* (Du Huo), *Puerariae Lobatae Radix* (Kudzu Root), *Bupleuri Radix* (Bupleurum), *Pulsatillae Radix* (Pulsatilla), *Cimicifugae Rhizoma* (Cimicifuga), *Perillae Folium* (Perilla Leaf), *Schizonepetae Herba* (Schizonepeta), *Angelicae Dahuricae Radix* (Dahurian Angelica), *Calamina* (Calamine), *Lapis Pumex* (Pumice), *Chrysanthemi Flos* (Chrysanthemum), *Forsythiae Fructus* (Forsythia), *Lonicerae Japonicae Flos* (Honeysuckle), *Xanthii Fructus* (Xanthium), *Artemisiae Annuae Herba* (Mugwort), *Viticis Fructus* (Vitex Fruit) are all floating and ascending agents, yet their applications differ. Why?
Answer: These are Qi-level drugs, differentiated further by shape and flavor. *Menthae Haplocalycis Herba* and *Magnoliae Flos* share a pungent flavor and light-clear Qi, but differ in shape. Peppermint grows in fine clumps, not just single stems, allowing it to disperse in all directions and ascend to the vertex due to its light-yang Qi. Magnolia Bud grows at tree tips with sharp, upward-pointing flowers; pungent and rising, it specifically reaches upward, dispersing Wind-Cold from the brain and nasal cavities. *Ephedrae Herba*, though having a single straight stem, grows in clumps like peppermint, allowing it to ascend and disperse externally. Peppermint acquires Heaven’s light-yang Qi and its pungent flavor (Earth’s flavor), thus entering the Blood level. *Ephedrae Herba* has a hollow stem reaching straight up with little flavor, purely acquiring Heaven’s light-yang Qi, thus specializing in the Qi level, transforming from Yin to Yang, and penetrating the skin/hair of the whole body. *Cinnamomi Ramulus* and *Ephedrae Herba* are both ascending/dispersing, but their Qi and Flavor differ. Branches extend in four directions with light-yang Qi. Since Cinnamon Twig has a pungent flavor (Earth’s flavor), it enters the Blood level, dispersing Wind-Cold in blood vessels and muscles. Observing Zhang Zhongjing’s *Ma Huang Tang* (Ephedra Decoction) releasing the skin/hair and *Gui Zhi Tang* (Cinnamon Twig Decoction) resolving the muscles reveals the distinction between Blood and Qi levels. Fresh Ginger has ascending/dispersing Qi but also descends Qi to stop vomiting because its flavor is stronger, and being a root in Earth, it inherits Earth-Fire flavor returning to the root, thus descending Qi and stopping vomiting. Though it ascends/disperses, it differs from the pure ascending of Ephedra and Cinnamon; thus, *Xiao Chaihu Tang* and *Erchen Tang* use it to stop vomiting. Scallion White’s root grows in soil, but leaves are hollow and stems straight; Qi exceeds Flavor, drawing Yellow Spring Qi from underground to the shoots, specializing in ascending/dispersing and opening Lung orifices. Zhang Zhongjing’s *Baitong Tang* uses it to transmit Yang Qi upward, utilizing the underground Qi rising to shoots to connect Sun Taiyang Water-Yang to the vertex. *Notopterygium*, *Du Huo*, and *Puerariae Lobatae Radix* have deep roots, drawing groundwater to shoots. Their shoots are very long, resembling the Sun Taiyang channel transmitting Yang Qi from Bladder water to meridians to protect the body; thus, they enter the Sun Taiyang channel. Notopterygium and Du Huo have stronger pungent/spicy flavors, so they disperse but can injure Blood. Puerariae Lobatae Radix has milder flavor, so its dispersing nature is light and does not injure Blood; its deep root draws water up, thus also raising fluids. *Bupleuri Radix* and *Pulsatillae Radix* both have single straight stems and fragrant flowers, capable of ascending and dispersing stagnation. Pulsatilla treats tenesmus in dysentery by ascending and dispersing stagnation. Bupleurum treats chest fullness/rebellion where Sun Taiyang Qi sinks in the chest and cannot exit, causing fullness. Bupleurum penetrates this, also following the principle of ascending/dispersing stagnation. Differences: Pulsatilla sways without wind, stands still with wind; white with hairs (hairs receive Wind Qi); harvested in autumn (Metal-Wood interaction); thus it extinguishes Wind. It transmits Wind Wood Qi from Lung Metal, preventing Wood from insulting Earth, thus lifting tenesmus and stopping dysentery. Bupleurum is green, single straight stem, born in Spring, harvested in Summer, acquiring Water-Wood Qi from Central Earth to reach Wood-Fire Qi, preventing insult to Lung, thus penetrating chest stagnation. Zhang Zhongjing’s use of Bupleurum for Shaoyang is profound. Shaoyang is Yang within Water, emerging from San Jiao to navigate Cou Li (interstices), residing in Gallbladder to transform food/water. San Jiao membranes must be patent, and Liver/Gallbladder Wood-Fire must be clear/harmonious for Water-Yang to reach outside. Bupleurum stems are hollow/puffy with white pith conducting Qi, resembling San Jiao membranes. Membranes have textures connecting to skin/muscles/bones, named Cou Li. When Shaoyang Wood-Fire stagnates in Cou Li, causing chills/fever, Bupleurum reaches it because its hollow/puffy stem resembles Cou Li, transmitting Yang Qi, and its clear-bitter flavor clears San Jiao Fire. Thus, Bupleurum treats Gallbladder using bitterness; treats San Jiao using hollow/puffy straight stems; treats Taiyang by unblocking San Jiao pathways to transmit Qi (indirect treatment). True Bupleurum has a single straight stem, green color, leaves growing like bamboo leaves, small yellow flowers. Recent substitutes resemble roots, pungent-warm, releasing exterior, not true Bupleurum nature. Do not use Bupleurum from Zitong, Sichuan (cheap, not widely used); confusion arises from texts mentioning Soft, Red, Silver Bupleurum, substituting fake for real, losing Zhongjing’s drug nature. Tragic! Tragic! *Cimicifugae Rhizoma* (Cimicifuga) is sweet, ascending Spleen/Stomach Qi. Its ascending mechanism involves pores in the root drawing water up to shoots, hence ascending nature. However, it lacks dispersing nature because it is a root (specializes in ascending), unlike Bupleurum which is shoot/leaf (has dispersing nature). Perilla is similar. *Schizonepetae Herba* is red, disperses Blood level, branches droop/leaves separate, so it disperses more than ascends. *Angelicae Dahuricae Radix* is pungent-aromatic, white, enters Lung, combined with Yangming root nature ascending, thus ascending/dispersing Wind-Cold from Lung and Yangming. Observing *Angelicae Pubescentis Radix* is black, enters Taiyang/ShaoYin; *Angelicae Dahuricae Radix* is white, enters Lung/Yangming. This reflects Metal/Water differing qualities returning to their categories; both ascend/disperse but treat differently. *Lonicerae Japonicae Flos*, *Forsythiae Fructus*, Chrysanthemum are clear-flavored and light-textured, thus ascending clear Qi, clearing Heat in Upper Jiao/head/eyes. Lacking pungent dispersing Qi, they do not primarily disperse. *Artemisiae Annuae Herba* and Xanthium are not pungent-dispersing but can disperse based on shape/Qi. Mugwort branches/leaves disperse in all directions, bitter flavor, thus dispersing Fire. Xanthium is light with spines, thus dispersing Wind. Anything with spines/hairs feels Wind Qi, thus dispersing Wind. *Viticis Fructus* has strong Qi and light texture, thus dispersing Wind in head/eyes. *Calamina* and *Lapis Pumex* are light-floating, but being stones, they are floating within sinking, thus cannot reach the vertex, only dispersing Phlegm-Fire knots in Lung/Stomach. Distinguishing drug floating/sinking treats disease floating/sinking; this is the meaning of exterior/interior and ascending/descending.
Question: *Bencao* states: Ascending drugs processed with salt descend; descending drugs processed with wine ascend. Wine is derived from five grains, why is its nature purely ascending?
Answer: Qi stems from Heaven, governing ascent. Wine is a product of Qi transformation, rich in ascending properties. Distilling Baijiu (white liquor) uses tubes to capture Qi, condensing it in the pot into wine. Wine is essentially ascending Qi mixed with water. Yang within Water naturally ascends. Western science extracts oxygen from water, which rises and supports combustion. Accumulated Yang rises. Water is Kan trigram with Yang line in middle; thus Qi emerges from Water and ascends. The clear Yang Qi of space is filled by Yang from Water. Brewing wine uses yeast to promote Yang, boiling with fire to transform Yin to Yang, causing Qi to rise, forming wine. It is entirely ascending Yang Qi, thus governing ascent. Rice wine uses yeast to ferment glutinous rice, heating and rotting it; wine emerges, rice becomes lees. This is still Qi transformation, belonging to Yang, governing ascent. However, rice wine differs from Baijiu. Baijiu is drawn from tubes, purely clear Qi; rice wine brews in vats, retaining turbid juice. Thus, rice wine is stronger flavored, enters Blood level, lingers in nature, generates Phlegm-Dampness. Baijiu has stronger Qi, acts solely on Qi level, does not linger, does not generate Phlegm-Dampness. Same ascending nature but one clear, one turbid, leading to floating/sinking differences. Therefore, studying pharmacology requires careful attention.