典藏书目

The book *Zhongfeng Lun* (Treatise on Wind Stroke) was written by Mr. Xiong Shuling of Anyi. It is heard that there has never been a printed edition. In the summer of the Wuyin year, I borrowed a handwritten manuscript from his family collection from my fellow townsman and hereditary physician, Mr. Guo Qiuquan. Delighted that this book clearly elucidates Neijing (internal physiology and pathology), not only establishing theories for wind stroke but also offering unique insights into the syndrome itself, with no ambiguous statements throughout the volume, I copied it by hand. Subsequently, I inquired about the origin of this book. Qiuquan said: "In the late years of the Jiaqing reign, our Fujian scholar Chen Xiuyuan, renowned for his medical skills, was highly regarded by contemporary famous physicians who traveled thousands of miles to verify their learning with him. When staying at his residence, Chen admired Xiong's introductory remarks and knew that Xiong had written works. However, Xiong was deeply humble and kept them secret, refusing to show them to anyone. One day, while Xiong was out, a disciple of Chen privately opened his chest and obtained this book, copying it. He wanted to check other versions, but the next morning Xiong returned with his luggage." I once intended to combine this treatise with *Yi An Yi Yu Lu* (Records of Medical Cases from a Corner) and publish them together for the world, but failed to do so. This summer, my elder brother Duanzhi planned to print medical books. I informed him of this treatise, and he gladly provided funds for printing and took charge of proofreading himself, consulting me on every doubtful character. After the carving was completed, he asked me to write a preface explaining the origin. I thought that when the Xiong family's book is published, it will be appreciated by all eyes; it certainly does not need my commendation. However, Duanzhi lives hidden in the marketplace. Is it not possible for him to collect and assist in printing the *Complete Works of the Xiong Family*, which would be my deep hope?
Written respectfully by Lin Qingqi, Zizhuang, in the eighth month of Jiashen year of the Guangxu era.

The Liver stores Hun (Ethereal Soul). It belongs to the Foot-Jueyin Meridian. Its regular collaterals enter the Liver and connect with the Gallbladder. It governs the Wind command of Wood in Spring and is prosperous in Spring. The Gallbladder is its Fu organ, belonging to the Foot-Shaoyang Meridian, whose regular collaterals enter the Gallbladder and connect with the Liver. Among the Seven Emotions, it governs Anger; among sounds, it governs Shouting; among fluids, it produces Tears; and among the five sense organs, it corresponds to the Eyes. (Generally, the exterior-interior relationship between Zang and Fu organs exists because the meridians are mutually affiliated and connected. Later generations' use of Five Elements and Heavenly Stems and Earthly Branches for matching belongs to forced and empty talk.)

The Heart stores Shen (Spirit). It belongs to the Hand-Shaoyin Meridian. Its regular collaterals enter the Heart and connect with the Small Intestine. It governs the Jun Fire-Heat command of Summer and is prosperous in Summer. The Small Intestine is its Fu organ, belonging to the Hand-Taiyang Meridian, whose regular collaterals enter the Small Intestine and connect with the Heart. The Heart Monarch acts without action (Wuwei). Among the five sense organs, it corresponds to the Tongue.

The Xin Zhu (Heart Master/Pericardium) is formless and acts on behalf of the Heart Monarch. It belongs to the Hand-Jueyin Meridian. Its regular collaterals pass through Danzhong (CV17) and traverse the Sanjiao (Triple Burner). It governs the Xiang Fire-Heat-Dampness command of Late Summer and is prosperous in Summer. The Sanjiao is its Fu organ, which is also formless, belonging to the Hand-Shaoyang Meridian. Its regular collaterals traverse the Sanjiao and connect with Danzhong. Among the Seven Emotions, it governs Joy; among sounds, it governs Laughter; and among fluids, it produces Sweat.

The Spleen stores Yi (Intellect/Thought). It belongs to the Foot-Taiyin Meridian. Its regular collaterals enter the Spleen and connect with the Stomach. It governs the Dampness command of Earth across the Four Seasons and is prosperously attached to the Four Seasons. The Stomach is its Fu organ, belonging to the Foot-Yangming Meridian, whose regular collaterals enter the Stomach and connect with the Spleen. Among the Seven Emotions, it governs Worry and Overthinking; among sounds, it governs Singing; among fluids, it produces Saliva (Xian); and among the five sense organs, it corresponds to the Mouth.

The Lung stores Po (Corporeal Soul). It belongs to the Hand-Taiyin Meridian. Its regular collaterals enter the Lung and connect with the Large Intestine. It governs the Dryness command of Metal in Autumn and is prosperous in Autumn. The Large Intestine is its Fu organ, belonging to the Hand-Yangming Meridian, whose regular collaterals enter the Large Intestine and connect with the Lung. Among the Seven Emotions, it governs Sorrow; among sounds, it governs Crying; among fluids, it produces Nasal Mucus (Ti); and among the five sense organs, it corresponds to the Nose.

The Kidney stores Jing (Essence) and Zhi (Willpower/Intelligence). The left stores Zhi, and the right stores Jing. It belongs to the Foot-Shaoyin Meridian. Its regular collaterals enter the Kidney and connect with the Bladder. It governs the Cold command of Water in Winter and is prosperous in Winter.

Among the Five Zang organs, the Heart is the Monarch and Lord. The Heart Monarch acts without action, remaining still and silent. Its organ is solid and firm, so pathogenic factors cannot invade it. If they invade, the Shen departs, leading to death. All functions of the Heart are performed by the Hand-Jueyin Xin Zhu (Heart Master) on its behalf.

The Xin Zhu is the Zong Qi (Gathering Qi) at Danzhong. It possesses Qi but lacks form, exclusively acting on behalf of the Heart Monarch, hence named Xiang Huo (Ministerial Fire), similar to how a Prime Minister administers state affairs on behalf of the Emperor. Later generations mistakenly identified the Right Kidney as Xiang Huo. Examining the *Ling Shu*, *Su Wen*, *Nan Jing*, and the works of Zhang Zhongjing, none contain this theory. This error arose because Wang Shuhe's pulse methodology associated the Sanjiao with the Right Chi position. Since the Sanjiao originally belongs to Xiang Huo, people mistakenly identified the Right Kidney as Xiang Huo. "Xin Zhu" is the original name. Because the Xin Zhu is formless, the *Su Wen* borrowed the name of the Ren Mai acupoint Danzhong to call it Danzhong, naming it from the outside. The *Ling Shu* borrowed the name of the fatty membrane protecting the heart, calling it Xin Bao Luo (Pericardium Collateral), naming it from the inside. Both are borrowed names, not original names. Only the term "Xin Zhu" is the original name, because it acts on behalf of the Heart Monarch and is the master of temperament, thus called Xin Zhu.

The Sanjiao also possesses Qi but lacks form; it is the Wei Qi (Defensive Qi) circulating among the Fu organs. Bian Que called it Yuan Qi (Source Qi), which is the Qi transforming and transporting fluids within the intestines and stomach. Essentially, Xin Zhu is Zong Qi, what the *Nei Jing* refers to as the Great Qi accumulating in the chest, named Qi Hai (Sea of Qi). The Anger of the Liver, Sorrow of the Lung, Intelligence of the Kidney, and Thought of the Spleen all rely on this Qi for function. The Sanjiao is Wei Qi, what the *Nei Jing* states originates from the Lower Jiao and circulates intermittently among the Six Fu organs. The intake of food and drink by the Upper Jiao, the rotting and ripening by the Middle Jiao, and the excretion of urine and feces by the Lower Jiao all rely on this Qi for function. Both have Qi but no form. Ma Yuantai's claim that the Sanjiao has a form like fat is wrong.

There are two Kidneys. The left one is the Kidney, and the right one is the Mingmen (Gate of Life). For men, the right Kidney stores Essence; for women, the right Kidney connects to the Uterus. This statement comes from the *Nan Jing* and is not found in the *Nei Jing*. However, the *Nei Jing* states that the Chong Mai (Penetrating Vessel) is the Sea of Blood, circling the abdomen on the right and connecting to the Kidney. It also states that at age sixteen, men's Tai Chong Mai becomes vigorous, and essence arrives; at age fourteen, women's Tai Chong Mai becomes vigorous, and menstruation begins regularly. It further states that men do not menstruate; if the Chong Mai does not leak, it nourishes upward to grow facial hair; women menstruate, and the Chong Mai leaks downward, so facial hair does not grow. Eunuchs damage the Chong Mai, and facial hair does not grow. Observing the words in the *Nan Jing* that men store essence in the right Kidney and women connect the uterus to the right Kidney, the concept that the right Kidney is the Mingmen corresponds to the *Nei Jing*'s description of the Chong Mai circling the abdomen on the right, descending to connect to the right Kidney. This refers to the place where Tian Gui (Heavenly Water/Sexual Essence) is transmitted for reproduction, essentially the Gate of Life and Destiny. Thus, Mingmen is Water, not Fire. Later generations followed Shuhe's error, stating the Left Kidney is Water and the Right Kidney is Xiang Huo, which is a major mistake. Li Shizhen used this method to criticize the *Nan Jing*, showing that later physicians were completely ignorant of internal physiology and organ manifestations, yet still presumptuously wrote books. Can such books be trusted?

Someone asked: "You consider Mingmen to be Tian Gui. Does this mean there is no Fire in the Kidney? If there is no Fire, what is the True Yang in the Kidney?" I replied: "The True Yang in the Kidney is the root of Wei Qi. The *Nei Jing* states Wei Qi originates from the Lower Jiao. The *Nan Jing* speaks of the Moving Qi between the Kidneys and the Source of Generating Qi. This exists in both Kidneys and even in the Bladder. How can it be exclusively attributed to the Right Kidney?"

The *Nei Jing* says: "At birth, it is called Jing (Essence) (Male and female unite in essence, and all things transform and generate. This refers to the right Kidney storing Essence). The interaction of two Essences is called Shen (Spirit) (Yin and Yang combine, and Spirit and Brightness arise. This refers to the Heart storing Shen). Following Shen back and forth is called Hun (Ethereal Soul) (When Spirit moves, knowledge arises. This refers to the Liver storing Hun). Entering and exiting with Essence is called Po (Corporeal Soul) (When Essence and Blood are full, movement arises. This refers to the Lung storing Po). Memory in the heart is called Yi (Intellect) (The Spleen governs thought, thus it stores Yi). Wise deliberation and action is called Zhi (Willpower/Intelligence) (The Kidney is the official of skill and technique, thus it stores Zhi). These are what the Five Zang organs store, called the Five Spirits, which is what is meant by Nature (Xing)."

Generally, the Five Zang organs rarely fall ill, with the Heart being the most critical. However, when the *Nei Jing* and *Nan Jing* discuss diseases using the Five Zang organs, they refer to diseases governed by the Five Zang organs, not implying that the Zang organs themselves are the sites of disease. For example, Anger is governed by the Liver, but the site of disease is actually the rebellion of Wei Qi and Zong Qi. As the *Nei Jing* states, "Excess Qi leads to anger." Similarly, Fear is governed by the Kidney, but the site of disease is actually the sinking of Wei Qi and Zong Qi. As the *Nei Jing* states, "Deficient Qi leads to fear." Popular texts fail to know how to treat based on the affected Qi and instead prescribe medication directly targeting the Zang organs, which is erroneous.

The Five Zang organs are the places where Shen is stored most densely, and they are named Yin because they belong to Yin meridians. The Six Fu organs are places for transmitting and receiving residues, and they are named Yang because they belong to Yang meridians. The Gallbladder alone is a pure and clean place that does not accept turbidity, yet it is also named a Fu organ because it belongs to a Yang meridian. The *Nei Jing* states that all Zang and Fu organs depend on the Gallbladder, therefore the Gallbladder is the Official of Decision.