问曰∶
饴糖与米酒皆是曲 所化，何以饴糖甘润而性不升哉？
答曰∶酒由酝酿自然流出，得气之化
为多，故气盛而升。饴糖熬煮逼之使出，得气之化少，故味盛而气不升。盖酒得天之气浓而
升，饴得地之味浓而补。仲景建中汤用饴糖正取其补中宫也，观白干酒升而不守，饴糖守而
不升。米酒能升能守，分别处全在气味浓薄辨药性者，贵详究其理也。
问曰∶芒硝、大黄、巴豆、葶苈、杏仁、枳壳、浓朴、牛膝、苡仁、沉香、降香、
铁落、
赭石、槟榔、陈皮等物，皆主降矣。或降而收，或收而散，或降而攻破，或降而渗利，或入
血分，或入气分，又可得而详欤？
答曰∶凡升者皆得天之气；凡降者，皆得地之味。故味浓
者，其降速；味薄者，其降缓。又合形质论之，则轻重亦有别矣。芒硝本得水气，然得水中
阴凝之性而味咸，能软坚下气分之热，以其得水之阴味而未得水中之阴气，故降而不升。且
水究属气分，故芒硝凝水之味，纯得水之阴性而清降气分之热，与大黄之入血分究不同也。
大黄味苦大寒，是得地火之阴味而色黄，又为火之退气所发见，故能退火，专下血分之结。
以味浓且有烈气味，既降而气复助之，故能速下。寒性皆下行，如白芍、射干味能降利，皆
以其味苦，与大黄之降下其义一也。大黄苦性更甚，白芍苦性较轻。故白芍只微降，而大黄
则降之力大。
问曰∶黄连味苦以守而不走，而大黄独攻利，此何也？
答曰∶同一苦味，而黄
连之质枯而不泽，大黄之质滑润有汁，故主滑利，又黄连纯于苦味而无气，故守而不走。大
黄纯于苦味，而又有雄烈之气，以气行其苦味，则走而不守，所以与黄连别也。
问曰∶大
黄苦寒之性自当下降，而巴豆辛热之性，宜与大黄相反，何以亦主攻下？而较大黄之性尤为
迅速，此又何说？
答曰∶此又以其油滑而主下降，其能降下则是油滑所专主，而非辛热所专
主也。凡食麻油、当归，皆能滑利下大便，巴豆、蓖麻子皆有油，皆滑利皆能下大便。但麻
油不热，则其行缓不辛，则气不走窜，故其下大便也缓。蓖麻子味辛气温，是有气以行其油
滑之性，故其行速。巴豆之油与麻油、蓖麻同一滑性，而大辛则烈，大热则悍，以悍烈行其
滑利，故剽劫不留也。麻仁亦油滑，而无辛烈之性，故但能润降不能速下。葶苈亦有油，自
能滑利，又有辛味，是与巴豆之辛而有油相似。其味又苦，是又与大黄之苦而滑润相似。然
则葶苈隐寓巴豆、大黄二者之性，故能大泻肺中之痰饮脓血，性极速降。盖有大黄、巴豆之
兼性，诚猛药也。恐其太峻，故仲景必以大枣补之，杏仁亦有油，但得苦味而无辛烈之气，
故降而不急。
问曰∶同是降气，何以杏仁、葶苈归于肺，而枳壳、浓朴归于脾胃哉？
答曰∶
葶苈、杏仁色白属金，枳壳，浓朴皆木之质，木能疏土，故归脾胃。枳壳木实，味比浓朴稍
轻，故理胃气，浓朴木皮味比枳壳更重，故理脾气。观仲景用枳壳治心下满，用浓朴治腹满，
可知枳壳、浓朴轻重之别。
问曰∶陈皮亦木实也，能治胃兼治脾，并能理肺，何也？
答曰∶
陈皮兼辛香，故能上达于肺；枳壳不辛香，故不走肺，浓朴辛而其气太沉，故不走肺，然肺
气通于大肠，浓朴行大肠之气，则肺气得泄。仲景治喘所以有桂枝加浓朴杏子汤，且用药非
截然分界，故枳、橘、朴往往互为功用，医者贵得其通。槟榔是木之子，其性多沉，故治小
腹疝气。然沉降之性自上而下，故槟榔亦能兼利胸膈且味不烈，故降性亦缓。沉香木能沉水，
味又苦降，又有香气以行之，故性能降气，茄楠香味甘，则与沉香有异，故茄楠之气能升散，
而沉香之气专下降。服茄楠则噫气，服沉香则下部放屁，可知其一甘一苦升降不同矣。降香
味苦色红，故降血中之气，能止吐血。牛膝之降则以形味为治，因其根深味苦，故能引水火
下行。铁落之降以金平木、以重镇怯也，故能止惊悸已癫狂。赭石亦重镇而色赤，又入血分，
故一名血师，以其能降血也，血为气所宅。旋复代赭石汤止噫气者，正是行血以降其气也。
夫降而沉者，味必苦质必重；降而散者，味必辛气必香；降而渗利者，味必淡气必薄。苡仁
、泽泻、车前子、茯苓皆味淡气薄，皆属阳中之阴，不能行在上之清窍，故皆行在下之清窍，
而能利小便。降而攻破者，味必浓、气必烈、功兼破血，乃能攻积。盖只有气则积为痰水，
不能结硬。凡结硬者，皆杂有血，然单有血而无气以凑之，亦为死血，而不结硬。惟气附血
而凝，血合气而聚，然后凝为坚积。三棱破血中之气，莪术破气中之血，故皆能破积。三棱
味但苦而不辛，破血之力多而散气之力少。莪术兼辛味，能行气以破血，则气血两行，与积
聚尤为合宜，故诸方多用莪术。姜黄气味俱浓，故行气行血。郁金乃姜黄之子，而气薄味胜，
故行血之功甚于行气。
问曰∶凡降药皆沉入中下焦，其上焦逆气，何以降之哉？
答曰∶降药
虽沉，然未有不由上焦而下者也，故赭石能从上焦以坠镇，槟榔能兼利胸膈。大抵气性重且
速者，直达下焦，而不能兼利上焦。气味轻且缓者，则皆能降利上焦。葶苈泻肺；杏仁利肺；
射干微苦，利喉中痰；浓朴花性轻，利膈上气；川贝母色白性平，利胸肺之痰气；旋复花味
咸质轻，故润肺降痰；陈皮之气味不轻不重，故可降上焦，可降中焦。惟木香气浮味沉，上
中下三焦皆理他如性之重者。橘核、楂核、荔枝核皆专治下焦之气，性之速者，如大黄、巴
豆、牛膝则直走下焦，同一行气又别其轻重浮沉，用之得当，自无谬差。
问曰∶凡药，根之性多升，实之性多降，茎身之性多和，枝叶之性多散，请示此
何以故？
答曰∶根主上生，故性升；子主下垂，故性降；茎身居中，能升能降，故性和；
枝叶在旁，
主宣发，故性散。然每一药性，或重在根，或重在实，或重在茎，或重在叶，各就其性之所
重以为药之专长，未可泛泛议论也。
问曰∶根实茎叶之性，既名有专长矣。今且先以根论，其根之升性独专者，有如
何药？
请明示之。
答曰∶根之性多升，又须视其形色气味皆专重于根者，则专取其根用之。有如升
麻，其根大于苗，则根之得气浓，故专取其根。又其根中多孔窍，是吸引水气以上达苗叶之
孔道也，故其性主上升。气味辛甘，又是上升之气味，合形味论性，皆主于升，故名升麻，
是为升发上行之专药。又如葛根，其根最深，吸引土中之水气以上达于藤蔓，故能升津液，
又能升散太阳、阳明二经，取其升达藤蔓之义。葛根藤极长，而太阳之经脉亦极长，葛根引
土下之水气以达藤蔓太阳，引膀胱水中之阳气以达经脉，其理相同。故葛根能治太阳之痉，
助太阳经由膀胱水中而达其
气于外也。根色纯白属金，又能吸水气上升，是金水相生之
物，又能引津气以治阳明之燥。葛根与升麻不同，葛根根实，故升津而不升气；升麻根空有
孔道以行气，故升气而不升津。黄 亦根中虚松有孔道，惟升麻味不浓，故升而不补。黄
味浓，故升而能补也。黄 根深长至数尺，取 者不用锄掘力拔出土，以其根无旁枝也。据
此则知其性直达，又其根内虚松，能通水气，直引上下黄泉之水气以上达于苗，故能升达人
之元气，以充发于上，达于表。人之元气生于肾，出于膀胱之水中，循气海之膜网而上达胸
膈，以至于肺，充于皮毛。黄 内虚松通达，象人膜网能引土下黄泉之水气，以上贯苗叶，
象人元气由肾达肺以至表，故黄 能升达元气，托里达表。
问曰∶以上三药，性皆主升而主治各有不同者，何也？
答曰∶惟皆是根升之性，而又有
形色气味之不同，故主治各异。盖以升麻通气之孔道更大，兼有辛发之气味，故其性纯于升。
黄色黄、气温、味纯甘，故升而兼补。葛根色白、味微苦，故升而清火，不能补也，论药
者当细辨之。
问曰∶牛膝、灵仙、茜草同是根也，何以不主升而主降哉？
答曰∶所谓根升者，
必其气味形色皆具升性，乃能升达。若牛膝等根既坚实，而形不空，则无升达之孔道；味既
苦泻而气不发，则无升发之力；且其气味既降，而根又深入，是又引气归根以下达，与升麻
等之上行者义正相反，理可对勘而知也。
问曰∶草木之实，性皆主降，何也？
答曰∶物下极则反上，物上极则反下。草木上生果
实为已极矣，故返而下行；实核之性在于内敛，故降而兼收。
问：饴糖和米酒都是由酒曲发酵转化而成的，为什么饴糖味甘滋润而药性不升浮呢？
答：酒是经过自然酝酿流出的，获得的是“气”的化生作用较多，所以气盛而具有升浮之性。饴糖是通过熬煮逼迫出来的，获得“气”的化生作用较少，所以味道浓厚而气不升浮。大概来说，酒得天之气浓郁而主升，饴糖得地之味浓郁而主补中。张仲景在建立中气的方剂（如小建中汤）中使用饴糖，正是利用它补益中焦脾胃的作用。观察可知，白酒升散而不守中，饴糖守中而不升散。米酒既能升又能守，区分它们的关键全在于对气味浓薄的辨析。研究药性的人，贵在详细探究其中的道理。
问：芒硝、大黄、巴豆、葶苈子、杏仁、枳壳、厚朴、牛膝、薏苡仁、沉香、降香、铁落、代赭石、槟榔、陈皮等药物，都主要具有沉降的作用。有的沉降兼收敛，有的收敛兼发散，有的沉降兼攻破，有的沉降兼渗利，有的入血分，有的入气分，这些情况可以详细说明吗？
答：凡是具有升浮作用的药物，都是获得了天的“气”；凡是具有沉降作用的药物，都是获得了地的“味”。所以味道浓厚的，其沉降速度快；味道淡薄的，其沉降速度慢。再结合药物的形质来讨论，轻重也有区别。芒硝本乎水气，但得到水中阴凝的性质而味咸，能软化坚硬并下泄气分的热邪，因为它只得到了水的阴味而没有得到水中的阴气，所以只沉降不升浮。而且水终究属于气分范畴，所以芒硝凝聚的水味，纯粹得到水的阴性而清降气分之热，这与大黄进入血分终究是不同的。大黄味苦大寒，这是得到了地火之阴味且色黄，又是火退去余气时显现出来的，所以能退火，专门攻下血分的结滞。因为味道浓厚且有烈性气味，既已沉降又有气助之，所以能迅速通便。寒性的药物大多下行，比如白芍、射干味道能降利，都是因为它们的苦味，与大黄降下的原理是一样的。大黄的苦性更甚，白芍的苦性较轻。所以白芍只是轻微沉降，而大黄的沉降力量很大。
问：黄连味苦，作用是守而不走，而大黄却单独具有攻下通利的功效，这是什么原因呢？
答：同样是苦味，但黄连的质地枯槁而无光泽，大黄的质地滑润多汁，所以大黄主滑利。另外，黄连纯于苦味而无气，所以守而不走。大黄纯于苦味，但又具有雄烈之气，以气带动苦味发挥作用，所以走而不守，这就是它与黄连的区别。
问：大黄苦寒之性自然应当下降，而巴豆辛热之性，按理说应与大黄相反，为什么也主攻下？而且比大黄的药性更为迅速，这又怎么解释？
答：这是因为巴豆因油性滑利而主下降，其能降下主要是油滑特性的专长，而不是辛热特性的专长。凡是食用麻油、当归，都能滑利大便，巴豆、蓖麻子都有油，都滑利且都能通大便。但是麻油不热，所以运行缓慢且不辛窜，因此通大便的速度慢。蓖麻子味辛气温，是有气来推动其油滑之性，所以运行迅速。巴豆的油与麻油、蓖麻子的油具有同样的滑利特性，但巴豆大辛则猛烈，大热则强悍，以悍烈之性推动滑利，所以剽悍迅疾不留滞。火麻仁也有油滑之性，但没有辛烈之性，所以只能润肠降下而不能迅速通便。葶苈子也有油，自然能滑利，又有辛味，这与巴豆辛而有油的特性相似。它的味道又苦，又与大黄苦而滑润的特性相似。那么葶苈子隐含了巴豆和大黄两者的特性，所以能大泻肺中的痰饮脓血，药性极速沉降。因为它兼具大黄和巴豆的特性，确实是猛药。恐怕它过于峻猛，所以张仲景必定用大枣来补益缓和它。杏仁也有油，但只得到苦味而没有辛烈之气，所以沉降而不急促。
问：同样是降气，为什么杏仁、葶苈子归于肺经，而枳壳、厚朴归于脾胃经呢？
答：葶苈子、杏仁色白属金，枳壳、厚朴都是木的质地，木能疏土，所以归脾胃经。枳壳是木的果实，味道比厚朴稍轻，所以调理胃气；厚朴是木的皮，味道比枳壳更重，所以调理脾气。看张仲景用枳壳治疗心下痞满，用厚朴治疗腹满，就可以知道枳壳和厚朴轻重之别。
答：陈皮兼有辛香之气，所以能上达于肺；枳壳没有辛香之气，所以不走肺经；厚朴虽辛但其气太沉，所以也不走肺经。然而肺气通于大肠，厚朴行大肠之气，则肺气得以宣泄。张仲景治疗喘证所以有桂枝加厚朴杏子汤。况且用药并非截然分开界限，所以枳实/壳、橘皮、厚朴往往互为功用，医者贵在掌握其通达之理。槟榔是木之子，其性多沉，所以治疗小腹疝气。然而沉降之性自上而下，所以槟榔也能兼利胸膈，且味道不烈，所以降性也缓。沉香木能沉水，味道苦降，又有香气来推动它，所以性能降气。茄楠香味甘，则与沉香不同，所以茄楠之气能升散，而沉香之气专主下降。服用茄楠会打嗝，服用沉香则下部放屁，可以看出其一甘一苦升降不同。降香味苦色红，所以降血中之气，能止吐血。牛膝的降下作用是以形和味来治疗的，因为它根深味苦，所以能引水火下行。铁落的降下作用是以金克木、以重镇怯，所以能止惊悸、治愈癫狂。代赭石也是重镇且色赤，又入血分，所以一名为“血师”，因为它能降血。血是气的居所。旋复代赭石汤止噫气，正是通过行血来降气。凡是沉降而深沉的药物，味道必苦，质地必重；沉降而散开的药物，味道必辛，气味必香；沉降而渗利的药物，味道必淡，气味必薄。薏苡仁、泽泻、车前子、茯苓都味道淡、气味薄，都属于阳中之阴，不能作用于上部的清窍，所以都作用于下部的清窍，因而能利小便。沉降而攻破的药物，味道必浓，气味必烈，功效兼破血，才能攻积。大概只有气，积滞就会变成痰水，不能结成硬块。凡是结成硬块的，都夹杂有血。然而单有血而没有气来凑合，也是死血，不会结成硬块。只有气依附血而凝结，血合气而聚，然后凝结成坚硬的积块。三棱破血中之气，莪术破气中之血，所以都能破积。三棱味仅苦而不辛，破血的力量多而散气的力量少。莪术兼有辛味，能行气以破血，则气血两行，与积聚尤为适宜，所以各方多用莪术。姜黄气味都浓，所以行气行血。郁金是姜黄的子，但气薄味胜，所以行血的功效远胜于行气。
答：降药虽然性质下沉，但没有不是从上焦开始向下运行的，所以代赭石能从上焦坠镇，槟榔能兼利胸膈。大致来说，气性重且快的药物，直达下焦，而不能兼利上焦。气味轻且缓的药物，则都能降利上焦。葶苈子泻肺；杏仁利肺；射干味微苦，利喉中痰；厚朴花性质轻，利膈上之气；川贝母色白性平，利胸肺之痰气；旋覆花味咸质轻，所以润肺降痰；陈皮的气味不轻不重，所以可降上焦，也可降中焦。只有木香气浮味沉，能调理上中下三焦。其他像性质重的药物，橘核、山楂核、荔枝核都专门治疗下焦之气。性质速行的药物，如大黄、巴豆、牛膝则直走下焦。同样是行气，又分别其轻重浮沉，使用得当，自然不会出错。
问：凡是药物，根的药性多升，果实的药性多降，茎干的药性多平和，枝叶的药性多发散，请指示这其中的原因是什么？
答：根主向上生长，所以药性升；种子主下垂，所以药性降；茎干居中，能升能降，所以药性平和；枝叶在旁，主宣发，所以药性发散。然而每种药物的药性，或重在根，或重在果实，或重在茎，或重在叶，各自根据其药性所重的方面作为药物的专长，不可泛泛议论。
问：根、实、茎、叶的药性既然各有专长。现在先以根为例，其中升性特别专一的，有哪些药物？请明示。
答：根的药性多升，还必须看其形色气味都专门重于根的，才专门取其根使用。比如升麻，其根大于苗，则根获得的“气”浓郁，所以专门取其根。又因为其根中多孔窍，这是吸引水气以上达苗叶的孔道，所以其性主上升。气味辛甘，又是上升的气味，结合形和味论性，都主于升，所以名叫升麻，这是升发上行的专用药。又如葛根，其根最深，吸引土中的水气以上达藤蔓，所以能升津液，又能升散太阳、阳明二经，取它升达藤蔓的意义。葛藤极长，而太阳经脉也极长，葛根引土下的水气以达藤蔓太阳，引膀胱水中的阳气以达经脉，道理相同。所以葛根能治疗太阳病的痉证，帮助太阳经由膀胱水中将气达于体表。根色纯白属金，又能吸水气上升，是金水相生的事物，又能引津气治疗阳明燥证。葛根与升麻不同，葛根根实，所以升津而不升气；升麻根空有孔道以行气，所以升气而不升津。黄芪也是根中虚松有孔道，只是升麻味不浓，所以升而不补。黄芪味浓，所以升而能补。黄芪根深长至数尺，取黄芪不用锄头掘进用力拔出，因为其根没有旁枝。据此可知其性直达，又其根内虚松，能通水气，直接引上下黄泉之水气以上达于苗，所以能升达人的元气，充发于上，达于表。人的元气生于肾，出于膀胱之水，循气海的膜网而上达胸膈，以至于肺，充于皮毛。黄芪内虚松通达，象人的膜网能引土下黄泉之水气，以上贯注苗叶，象人元气由肾达肺以至体表，所以黄芪能升达元气，托里达表。
问：以上三种药物，药性都主升而主治各不相同，为什么呢？
答：都只是具备根的升性，而又有色、形、气、味的不同，所以主治各异。大概因为升麻通气之孔道更大，兼有辛发的气味，所以其性纯于升。黄芪色黄、气温、味纯甘，所以升而兼补。葛根色白、味微苦，所以升而清火，不能补。论述药物的人应当仔细辨别。
答：所谓根升，必须是其气味形色都具备升性，才能升达。如果牛膝等根既坚实，形状不空，就没有升达的孔道；味道既苦泻而气不散发，就没有升发的力量；而且其气味既降，根又深入地下，这又是引气归根以下达，与升麻等的上行意义正相反，道理可以对照考证而知。
问：草木的果实，药性都主降，为什么呢？
答：物极必反，物在下极则反上，物在上极则反下。草木向上生长到结果实已经是极点了，所以返而下行；果实种核的特性在于内敛，所以降而兼收敛。
Question: Both maltose (Yitang) and rice wine are transformed by yeast fermentation. Why is maltose sweet and moistening but does not have an ascending nature?
Answer: Wine flows out naturally through fermentation, obtaining more of the transformation of "Qi" (vital energy), so its Qi is abundant and it has an ascending property. Maltose is extracted by boiling and forcing, obtaining less of the transformation of "Qi", so its flavor is intense while its Qi does not ascend. Generally speaking, wine obtains dense Heaven-Qi and ascends; maltose obtains dense Earth-Flavor and tonifies. Zhang Zhongjing uses maltose in Jianzhong Tang (Middle-Building Decoction) precisely to tonify the Middle Jiao (digestive system). Observing that white distilled liquor ascends but does not stay, while maltose stays but does not ascend, and rice wine can both ascend and stay, the distinction lies entirely in the analysis of the density and thinness of flavor and Qi. Those who study drug properties value detailed investigation into these principles.
Question: Minerals and herbs such as Mangxiao (Mirabilite), Dahuang (Rhubarb), Badou (Croton Seed), Tinglizi (Lepidium Seed), Xingren (Apricot Kernel), Zhike (Aurantium Fruit), Houpo (Magnolia Bark), Niuxi (Achyranthes Root), Yiren (Coix Seed), Chenxiang (Aquilaria Wood), Jiangxiang (Sappan Wood), Tielluo (Iron Filings), Zhesishi (Hematite), Binglang (Areca Nut), and Chenpi (Tangerine Peel) all primarily govern descending actions. Some descend and astringe, some astringe and disperse, some descend and break up accumulation, some descend and promote urination/drain dampness, some enter the Blood level, and some enter the Qi level. Can these details be explained?
Answer: All things that ascend obtain the Qi of Heaven; all things that descend obtain the Flavor of Earth. Therefore, those with dense flavors descend quickly; those with thin flavors descend slowly. Furthermore, considering their physical forms, there are differences in weight and lightness. Mangxiao originates from water Qi, but obtains the yin condensing nature of water, making it salty. It can soften hardness and drain heat from the Qi level. Because it obtains the yin flavor of water but not the yin Qi within water, it descends without ascending. Moreover, water belongs to the Qi level; thus, Mangxiao's condensed water flavor purely obtains the yin nature of water to clear and descend Qi-level heat, which is fundamentally different from Dahuang entering the Blood level. Dahuang is bitter and greatly cold, obtaining the yin flavor of Earth-Fire, appearing yellow, and manifesting when Fire retreats; thus it can subdue Fire and specifically purge clumps in the Blood level. Due to its dense flavor and fierce aroma, once it descends, the Qi assists it, allowing for rapid purgation. Cold-natured drugs generally move downward; for example, Baishao (White Peony Root) and Shegan (Belamcanda Rhizome) have descending and draining flavors because they are bitter, sharing the same principle as Dahuang's descent. Dahuang's bitterness is more severe, while Baishao's is lighter. Thus, Baishao only slightly descends, whereas Dahuang has a powerful descending force.
Question: Huanglian (Coptis Rhizome) is bitter, acting by staying rather than moving, while Dahuang alone has attacking and purgative effects. Why is this?
Answer: Although both are bitter, Huanglian's texture is dry and lacks luster, while Dahuang's texture is slippery, moist, and juicy, hence Dahuang governs slipperiness and lubrication. Additionally, Huanglian is purely bitter without Qi, so it stays and does not move. Dahuang is purely bitter but possesses a heroic and fierce Qi; using Qi to drive its bitter flavor makes it move rather than stay. This is the difference between them.
Question: Dahuang's bitter-cold nature naturally directs downward. Badou's acrid-hot nature should theoretically oppose Dahuang, yet it also mainly attacks and purges. Moreover, its action is even more rapid than Dahuang's. How is this explained?
Answer: This is due to its oiliness causing downward movement. Its ability to descend is primarily attributed to its slipperiness/oiliness, not specifically to its acrid-hot nature. Consuming Sesame Oil or Danggui (Angelica Sinensis) promotes slippery bowel movements. Badou and Castor Bean seeds both contain oil, are slippery, and promote bowel movements. However, Sesame Oil is not hot, so its movement is slow; it is not acrid, so its Qi does not circulate fiercely, resulting in slow bowel evacuation. Castor Bean is acrid and warm; the Qi drives its oily slipperiness, making it fast. Badou's oil shares the same slippery nature as Sesame Oil and Castor Bean, but its great acridity is fierce, and its great heat is violent. Using violence and fierceness to drive slipperiness results in swift, unretaining action. Huoren (Hemp Seed) is also oily and slippery but lacks acrid-fierce nature, so it can only moisten and descend, not purge rapidly. Tinglizi also contains oil, naturally slippery, and has an acrid flavor, similar to Badou's acrid-oily nature. Its bitter flavor is similar to Dahuang's bitter-slippery nature. Thus, Tinglizi implicitly contains the natures of both Badou and Dahuang, enabling it to severely purge phlegm-fluid, pus, and blood from the Lungs, with extremely rapid descending action. Possessing combined properties of Dahuang and Badou, it is indeed a fierce medicine. Fearing it is too harsh, Zhang Zhongjing always pairs it with Dazao (Jujube) to tonify and moderate. Xingren also contains oil but obtains only bitter flavor without acrid-fierce Qi, so it descends without urgency.
Question: Both act on descending Qi, why do Xingren and Tinglizi belong to the Lung, while Zhike and Houpo belong to the Spleen and Stomach?
Answer: Tinglizi and Xingren are white and belong to Metal. Zhike and Houpo are of Wood substance. Wood can loosen Earth, so they enter the Spleen and Stomach meridians. Zhike is a wood fruit, with a lighter flavor than Houpo, so it regulates Stomach Qi. Houpo is wood bark, with a heavier flavor than Zhike, so it regulates Spleen Qi. Observing Zhang Zhongjing use Zhike for fullness below the heart and Houpo for abdominal fullness reveals the difference in their weight and lightness.
Question: Chenpi is also a wood fruit. It treats the Stomach and Spleen, and also regulates Lung Qi. Why?
Answer: Chenpi combines acrid and aromatic qualities, allowing it to reach upward to the Lungs. Zhike is not acrid-aromatic, so it does not travel to the Lungs. Houpo is acrid but its Qi is too heavy/sinking, so it does not travel to the Lungs. However, Lung Qi connects to the Large Intestine; Houpo moves Large Intestine Qi, thereby venting Lung Qi. Zhang Zhongjing used Guizhi Jia Houpo Xingzi Tang (Cinnamon Twig Decoction plus Magnolia Bark and Apricot Kernel) for wheezing. Medicinal actions are not strictly separated; thus Zhike, Chenpi, and Houpo often function interchangeably. Physicians must grasp their interconnectedness. Binglang (Areca Nut) is a wood seed, with a sinking nature, treating hernia in the lower abdomen. However, sinking nature moves from top to bottom, so Binglang also benefits the chest and diaphragm. Its flavor is not fierce, so its descending action is slow. Chenxiang (Aquilaria Wood) sinks in water, has a bitter descending flavor, and uses aroma to drive action, so it descends Qi. Qian Nan Xiang (Agarwood/Sappanwood variant) has a sweet flavor, differing from Chenxiang; thus its Qi ascends and disperses, while Chenxiang's Qi specializes in descending. Taking Qian Nan Xiang causes belching; taking Chenxiang causes flatulence below, showing their differing ascending/descending actions due to sweet vs. bitter flavors. Jiangxiang (Sappan Wood) is bitter and red, descending Qi in the Blood, stopping hematemesis. Niuxi (Achyranthes Root) descends via form and flavor; being deep-rooted and bitter, it guides Water and Fire downward. Tielluo (Iron Filings) descends by Metal controlling Wood and heaviness calming fright, stopping palpitations and curing mania. Zhesishi (Hematite) is also heavy/calming, red, enters Blood level, named "Master of Blood" for descending Blood. Blood is the residence of Qi. Xuanshuo Daizhe Shi Tang (Inula and Hematite Decoction) stops belching by moving Blood to descend Qi. Descending and sinking drugs must be bitter and heavy; descending and dispersing drugs must be acrid and aromatic; descending and draining drugs must be bland and thin. Yiren, Zexie, Cheqianzi, and Fuling are bland and thin, belonging to Yin within Yang. They cannot act on upper clear orifices, so they act on lower clear orifices, promoting urination. Descending and breaking drugs must be dense-flavored and fierce-aromatic, combining blood-breaking power to attack accumulation. Only Qi creates phlegm/fluid accumulation, which does not harden. Hard accumulations involve Blood. Pure Blood without Qi becomes dead blood, not hardening. Only when Qi attaches to Blood and凝 congeals, and Blood gathers with Qi, does it form hard masses. Sanleng breaks Qi in Blood; Ezhu breaks Blood in Qi; both break accumulation. Sanleng is bitter but not acrid, breaking Blood more than dispersing Qi. Ezhu is acrid, moving Qi to break Blood, harmonizing Qi and Blood, suitable for accumulations, hence widely used. Jianghuang (Turmeric) has dense Qi and flavor, moving Qi and Blood. Yujin (Curcuma Aromatica Rhizome) is Jianghuang's seed, with thin Qi and strong flavor, excelling in moving Blood over moving Qi.
Question: All descending drugs sink into the Middle and Lower Jiao. How are rebellious Qi in the Upper Jiao descended?
Answer: Although descending drugs are heavy, none do not start from the Upper Jiao and move down. Thus, Zhesishi can坠镇 (drop and calm) from the Upper Jiao, and Binglang benefits the chest and diaphragm. Generally, drugs with heavy and fast Qi reach the Lower Jiao directly and cannot benefit the Upper Jiao. Drugs with light and slow Qi can descend and benefit the Upper Jiao. Tinglizi drains the Lung; Xingren benefits the Lung; Shegan is slightly bitter, benefiting throat phlegm; Houpuhua (Magnolia Flower) is light, benefiting Qi above the diaphragm; Chuanbeimu (Fritillaria Bulb) is white and neutral, benefiting chest/lung phlegm-qi; Xuanfuhua (Inula Flower) is salty and light, moistening the Lung and descending phlegm; Chenpi's flavor/Qi is neither light nor heavy, so it can descend Upper or Middle Jiao. Only Mu Xiang (Aucklandia Root) has floating Qi and sinking flavor, regulating all three Jiao. Others like Juhe, Zhahé, Lizhíhé treat Lower Jiao Qi specifically. Fast-acting drugs like Dahuang, Badou, Niuxi go straight to the Lower Jiao. Even among Qi-moving drugs, one distinguishes weight/lightness and floating/sinking. Used correctly, errors are avoided.
Question: For all drugs, roots tend to ascend, fruits tend to descend, stems/trunks tend to harmonize, and branches/leaves tend to disperse. Please explain why.
Answer: Roots grow upward, so their nature ascends; seeds fall downward, so their nature descends; stems/trunks are central, capable of ascending and descending, so their nature harmonizes; branches/leaves are peripheral, governing dissemination, so their nature disperses. However, each drug's nature may emphasize root, fruit, stem, or leaf, utilizing that emphasis as its specialty. One cannot generalize casually.
Question: Since roots, fruits, stems, and leaves have specialties, let us discuss roots first. Which drugs have a specialized ascending nature in their roots? Please specify.
Answer: Roots generally ascend, but one must select those where color, shape, flavor, and Qi are all specialized in the root. For example, Shengma (Cimicifuga Rhizome): its root is larger than the shoot, obtaining dense Qi in the root, so the root is used exclusively. Its root has many pores, channels attracting Water Qi upward to shoots and leaves, hence its nature ascends. Its flavor is acrid and sweet, associated with ascending. Combining form and flavor, it governs ascent, named Shengma (Ascending Hemp/Cimicifuga), a dedicated ascending herb. Ge Gen (Pueraria Root) grows deepest, attracting Earth Water Qi upward to vines, raising fluids, and ascending/dispersing Taiyang and Yangming meridians, taking the meaning of reaching vines. Pueraria vines are very long, just as Taiyang meridians are very long. Ge Gen guides Earth-water Qi to Taiyang vines, guiding Bladder-water Yang Qi to meridians, following the same logic. Thus, Ge Gen treats Taiyang Jing syndrome, helping Taiyang channel reach the exterior via Bladder water. White roots belong to Metal, absorb Water Qi upward, representing Metal-Water generation, guiding fluid-Qi to treat Yangming dryness. Ge Gen differs from Shengma: Ge Gen is solid root, raising fluids not Qi; Shengma is hollow/pored root, moving Qi not fluids. Huangqi (Astragalus Root) is also hollow/pored. Shengma's flavor is not dense, so it ascends but does not tonify. Huangqi's flavor is dense, so it ascends and tonifies. Huangqi roots are deep and long. Harvesting avoids digging/pulling to preserve integrity since roots lack side branches. This shows direct nature. Hollow/pored roots conduct Water Qi, drawing Yellow Spring (subterranean water) upward to shoots, raising human Yuan Qi (Original Qi) to fill and reach the surface. Human Yuan Qi originates in Kidney, emerges from Bladder water, travels via Qi Sea membranes to chest/diaphragm, then Lungs, filling skin/hair. Huangqi's internal hollowness resembles human membranes, drawing Earth-Yellow Spring Qi to shoots, mirroring human Yuan Qi from Kidney to Lung to surface. Thus, Huangqi raises Yuan Qi, supporting interior and reaching exterior.
Question: The three aforementioned drugs all ascend but treat different conditions. Why?
Answer: They share the root-ascending nature but differ in color, shape, flavor, and Qi, leading to different treatments. Shengma has larger air-conducting pores and acrid-dispersing flavor, so its nature is purely ascending. Huangqi is yellow, warm, purely sweet, so it ascends and tonifies. Ge Gen is white, slightly bitter, so it ascends and clears fire, but does not tonify. Drug analysts must distinguish carefully.
Question: Niuxi, Lingxian (Akebia Stem), and Qiancao (Madder Root) are all roots. Why do they not ascend but descend?
Answer: "Root ascending" requires flavor, Qi, color, and shape to possess ascending qualities. Niuxei etc. roots are solid and non-hollow, lacking ascending channels. Their bitter-draining flavor and non-dispersing Qi lack ascending power. Their flavors/Qi descend, and roots penetrate deep, guiding Qi back to roots to descend. This opposes Shengma's upward movement. Principles can be verified by comparison.
Question: Why do fruit/nut substances of plants all have descending natures?
Answer: Extremes reverse. Things at the bottom rise; things at the top fall. Plant fruits growing upward represent the extreme, so they revert to descending. Seeds/nuts have inward-contracting natures, so they descend and astringe.