丹溪翁者，婺之义乌人也，姓朱氏，讳震亨，字彦修，学人尊之曰丹溪翁。翁自幼好学
，日记千言。稍长，从乡先生治经，为举子业。后闻许文懿公得朱子四传之学，讲道八华山
，复往拜焉。益闻道德性命之说，宏深粹密，遂为专门。一日，文懿谓曰∶“吾卧病久，非
精于医者不能以起之。子聪明异常人，其肯游艺于医乎？”翁以母病脾，于医亦粗习，及闻
文懿之言，即慨然曰∶“士苟精一艺，以推及物之仁，虽不仕于时，犹仕也。”乃悉焚弃向
所习举子业，一于医致力焉。时方盛行陈师文、裴宗元所定大观二百九十七方。翁穷昼夜是
习，既而悟曰∶“掺古方以治今病，其势不能以尽合。苟将起度量，立规矩，称权衡，必也
《素》《难》诸经乎。然吾乡诸医鲜克知之者。”遂治装出游，求他师而叩之。乃渡浙河，
走吴中，出宛陵，抵南徐，达建业，皆无所遇。及还武林，忽有以其群罗氏告者。罗名知悌
，字子敬，世称太无先生，宋理宗朝寺人，学精于医，得金刘完素之再传，而旁通张从正、
李杲二家之说。然性褊甚，恃能厌事，难得意。翁往谒焉，凡数往返，不与接。已而求见愈
笃，罗乃进之曰∶“子非朱彦修乎？”时翁已有医名，罗故知之。翁既得见，遂北面再拜以
谒，受其所教。罗遇翁亦甚欢，即授以刘、张、李诸书，为之敷扬三家之旨，而一断于经，
且曰∶“尽去而旧学，非是也。”翁闻其言，涣焉无少疑滞于胸臆。居无何，尽得其学以归
。乡之诸医，泥陈裴之学人，闻翁言，即大惊而笑且排。独文懿喜曰∶“吾疾其遂瘳矣乎！
”文懿得末疾，医不能疗者余十年。翁以其法治之，良验。于是诸医之笑且排者，始皆心服
口誉，数年之间，声闻顿着。翁不自满足，益以三家之说推展之，谓刘、张之学，其论脏腑
气化有六，而于湿热相火三气致病为最多。遂以推陈致新，泻火之法疗之，此固高出前代矣
。然有阴虚火动，或阴阳两虚，湿热自盛者，又当消息而用之。谓李之论饮食劳倦，内伤脾
胃，则胃脘之阳不能以升举，并及心肺之气，陷入中焦，而用补中益气之剂治之，此亦前人
之所无也。然天不足于西北，地不满于东南。天，阳也；地，阴也。西北之人，阳气易于降
；东南之人，阴火易于升。苟不知此，而徒守其法，则气之降者固可愈，而于其升者亦从而
用之，吾恐反增其病矣。乃以三家之论，去其短而用其长，又复参之以太极之理，《易》《
礼记》《通书》《正蒙》诸书之义，贯穿《内经》之言，以寻其指归。而谓《内经》之言火
，盖与太极动而生阳，五性感动之说有合；其言阴道虚，则又与《礼记》之养阴意同。因作
相火及阳有余阴不足二论以发挥之。其论相火有曰∶阳动而变，阴静而合，而生水火木金土
。然火有二焉，曰君火，曰相火。君火者，人火也；相火者，天火也。火内阴而外阳，主乎
动者也。故凡动皆属火。以名而言，形质相生，配于五行，故谓之君；以位而言，生于虚无
，守位禀命，故谓之相。天生物，恒于动；人有此生，亦恒于动。然其所以恒于动者，皆相
火助之也。见于天者，出于龙雷则木之气，出于海则水之气也；具于人者，寄于肝肾二部，
肝属木而肾属水也。胆者肝之府，膀胱者肾之府，心胞络者肾之配，三焦以焦言，而下焦司
肝肾之分，皆阴而下也。天非此火不能生，人非此火不能以有生。天之火虽出于木，而皆本
乎地，故雷非伏，龙非蛰，海非附于地，则不能鸣，不能飞，不能波也。鸣也，飞也，波也
，动而为相火者也，肝肾之阴，悉具相火，人而同乎天也。或曰∶相火天人所同，东垣何以
指为元气之贼？又谓火与元气不两立，一胜则一负，然则如之何而可使之无胜负乎？曰∶周子
曰∶神发知矣。五性感动而万事出，五者之性，为物所感，不能不动。谓之动者，即《内经
》五火也。相火易动，五性厥阳之火，又从而扇之，则妄动矣。火既妄动，则煎熬真阴，阴
虚则病，阴绝则死。君火之气，经以暑与热言之，而相火之气，则以火言，盖表其暴悍酷烈
有甚于君火也。故曰∶“相火元气之贼。”周子曰∶圣人定之以中正仁义而主静。朱子亦曰
∶必使道心常为之主，而人心每听命焉，此善处乎火者也。人心听命于道心，而又能主之以
静，彼五火将寂然不动。而相火者，惟有扶助造化，而为生生不息之运用尔，夫何元气之贼
哉！或曰∶《内经》相火注，言少阴少阳矣，未尝言及厥阴太阳，而吾子言之，何也？曰∶足
太阳少阴，东垣尝言之，治以炒柏，取其味辛，能泻水中之火。戴人亦言胆与三焦，肝与胞
络，皆从火治，此历指龙雷之火也。余以天人之火，皆生于地，如上文所云者，实广二公之
意耳。或曰∶《内经》言火者非一，往往于六气中见之，而言脏腑者未之有也，二公岂他有
所据耶？曰∶经以百病皆生于风寒暑湿燥火之动而为变者，岐伯历指病机一十九条，而属火
者五，此非相火为病之出于脏腑者乎？考之《内经》，诸热瞀螈，则属之火；诸狂燥越，则
属之火；诸病附肿，痛酸惊骇，则属之火。又《原病式》曰∶诸风掉眩，属于肝火之动也；
诸风 郁病痿，属于肺火之升也；诸湿肿满，属于脾火之胜也；诸痛痒疮疡，属于心火之用
也。是皆火之为病出于脏腑者然也。噫！以陈无择之通达，犹以暖识论君火，日用之火论相
火，是宜后人之聋瞽哉！其论阳有余阴不足，有曰∶“人受天地之气以生，天之阳气为气，
地之阴气为血”，然气常有余而血常不足，何为其然也？天，大也，为阳而运于地之外。地
居天之中，为阴，而天之大气举之。日，实也，属阳而运于月之外；月，缺也，属阴而禀日
之光以为明者也。则是地之阴已不胜夫天之阳，月之阴亦不敌于日之阳。天地日月尚然，而
况于人乎！故人之生，男子十六岁而精通，女子十四岁而经行，是有形之后，犹有待于乳哺
水谷之养，而后阴可与阳配成乎人，而为人之父母。古人必近三十二十而后嫁娶者，可见阴
气之难于成，而古人之善于保养也。钱仲阳于肾有补而无泻，其知此意者乎。又按《礼记》
注曰∶“人惟五十，然后养阴者有以加”，《内经》“年至四十，阴气自半而起居衰矣”，
男子六十四岁而精绝，女子四十九岁而经断。夫以阴气之成，止为三十年之运用，而竟已
先亏，可不知所保养也。经曰∶“阳者天也，主外；阴者地也，主内。故阳道实，阴道虚。
”斯言岂欺我哉？或曰∶远取诸天地日月，近取诸男子之身，曰有余，曰不足，吾已知之矣
。人在气交之中，今欲顺阴阳之理而为摄养之法，如之何则可？曰∶主闭藏者，肾也；司疏泄
者，肝也。二脏皆有相火，而其系上属于心，心君火也。为物所感则易于动，心动则相火翕
然而随。圣贤教人收心养心，其旨深矣。天地以五行更迭衰旺而成四时，人之五脏六腑，亦
应之而衰旺，四月属巳，五月属午，为火不旺。火为肺金之夫，火旺则金衰。六月属未，为
土大旺，土为水之夫，土旺则水衰，况肾水尝藉肺金为母，以补助其不足。古人于夏月必独
宿而淡味，兢兢业业，保养金水二脏，正嫌火土之旺尔。《内经》又曰∶“冬藏精者，春不
病湿”，十月属亥，十一月属子，正元气潜伏闭藏，以养其本然之真，而为来春升动发生之
本。若于此时不恣欲以自戕，至春升之际，根本壮实，气不轻浮，尚何病之可言哉？于是翁
之医益闻，四方以病来迎者，遂辐辏于道，翁咸往赴之。其所治病凡几，病之状何如，施何
良方，饮何药而愈，自前至今验者何人何县里主名，得诸见闻，班班可纪。浦江郑义士，病
滞下，一夕，忽昏仆，目上视，溲注而汗泻。翁诊之，脉大无伦，即告曰∶“此阴虚阳暴绝
也，盖得之病后酒且内，然吾能愈之。”急命治人参膏，而且促灸其气海。顷之，手动，又
顷而唇动。及参膏成，三饮之，苏矣。其后服参膏尽数斤，病已。天台周进士，病恶寒，虽
暑亦必以绵蒙其首，服附子数百，增剧。翁诊之，脉滑而数，即告曰∶“此热甚而反寒也”
，乃以辛凉之剂，吐痰一升许，而蒙首之绵减半。仍用防风通圣饮之，愈。周固喜甚，翁曰
∶“病愈后，须淡食以养胃，内观以养神，则水可生，火可降，否则附毒必发，殆不可救。
彼不能然，后告疽发背死。浙省平章，南征闽粤还，病反胃，医以为可治。翁诊其脉，告曰
∶“公之病不可言也”，即出，独告其左右曰∶“此病得之惊后而使内，火木之邪相挟，气
伤液亡，肠胃枯损，食虽入而不化，食既不化，五脏皆无所禀。去此十日，死。”果如言。
郑义士家一少年，秋初病热，口渴而妄语，两颧火赤，医作大热治。翁诊之，脉弱而迟，告
曰∶“此作劳后病温，惟当服补剂自已，今六脉皆搏手，必凉药所致。”竟以附子汤啜之，
应手而瘥。浙东宪幕傅氏子，病妄语，时若有所见，其家妖之。翁切其脉，告曰∶“此病痰
也，然脉虚弦而沉数，盖得之当暑饮酸又大惊。”傅曰∶“然！尝夏因劳而甚渴，恣饮梅水
一二升，又连得惊数次，遂病。”翁以治痰补虚之剂处之，旬浃愈。里人陈时叔病胀，腹如
斗，医用利药转加。翁诊之，脉数而涩，告曰∶“此得之嗜酒，嗜酒则血伤。血伤则脾土之
阴亦伤，胃虽受谷，不能以转输，故阳升阴降而否矣。”陈曰∶“某以嗜酒，前后溲见血者
有年。”翁用补血之剂投之，验。权贵人以微疾来召，见翁至，坐中堂自如。翁诊其脉，不
与言而出。使诘之，则曰∶“公病在死法中，不出三月，且入鬼录。”顾犹有骄气耶，后果
如期死。一老人病目无见，使来求治。翁诊其脉，微甚，为制人参膏饮之，目明如常时。后
数日，翁复至，忽见一医在庭炼礞石，问之，则已服之矣。翁愕然曰∶“此病得之气大虚，
今不救其虚，而反用礞石，不出此夜必死。”至夜参半，气奄奄不相属而死。一男子病小便
不通，医治以利药，益甚。翁诊之，右寸颇弦滑，曰∶“此积痰病也，积痰在肺。肺为上焦
，而膀胱为下焦，上焦闭则下焦塞，譬如滴水之器，必上窍通，而后下窍之水出焉。”乃以
法大吐之，吐已，病如失。一妇人病不知，稍苏，即号叫数四而复昏。翁诊之，肝脉弦数而
且滑，曰∶“此怒心所为，盖得之怒而强酒也。”诘之，则不得于夫，每遇夜，引满自酌解
其怀。翁治以流痰降火之剂，而加香附以散肝分之郁，立愈。一女子病不食，面北卧者且半
载，医告术穷。翁诊之，肝脉弦出左口，曰∶“此思男子不得，气结于脾故耳。”叩之，则
许嫁夫入广且五年。翁谓其父曰∶“是病惟怒可解，盖怒之气击而属木，故能冲其土之结。
今茅触之使怒耳。”父以为不然。翁入而掌其面者三，责以不当有外思，女子号泣大怒，怒
已，进食。翁复潜谓其父曰∶“思气虽解，然必得喜，则庶不再结。”乃诈以夫有书，旦夕
且归。后三月，夫果归而病不作。一妇人产后，有物不上如衣裾，医不能喻。翁曰∶“此子
宫也，气血虚，故随子而下。”即与黄 当归之剂，而加升麻举之，仍用皮工之法，以五倍
子作汤洗濯，皴其皮。少选，子宫上。翁慰之曰∶“三年后可再生儿，无忧也。”如之。一
贫妇寡居病癞，翁见之恻然，乃曰∶“是疾世号难治者，不守禁忌耳。是妇贫而无浓味，寡
而无欲，庶几可疗也。”即自具药疗之，病愈后复投四物汤数百，遂不发动。翁之为医，皆
此类也。盖其遇病施治，不胶于古方，而所疗皆中。然于诸家方论，则靡所不通。他人靳靳
守古，翁则操纵取舍而卒与古合。一时学人咸声随影附，翁教之 忘疲。一日，门人赵良
仁问大极之旨。翁以阴阳造化之精微与医道相出入者论之，且曰∶“吾于诸生中，未尝论至
于此。今以吾子所问，故偶及之，是盖以道相告，非徒以医言也。赵出语人曰∶“翁之医其
始橐 于此乎！罗成之自金陵来见，自以为精仲景学，翁曰∶“仲景之书，收拾于残篇断简
之余，然其间或文有不备，或意有未尽，或编次之脱落，或义例之乖舛，吾每观之，不能以
无疑。”因略摘疑义数条以示，罗尚未悟。及遇治一疾，翁以阴虚发热而用益阴补血之剂疗
之，不三日而愈。罗乃叹曰∶“以某之所见，未免作伤寒治。今翁治此，犹以芎归之性辛温
，而非阴虚者所宜服，又况汗下之误乎！”翁春秋既高，乃徇张翼等所请，而着《格致余论
》《局方发挥》《伤寒辨疑》《本草衍义补遗》《外科精要新论》诸书，学人多诵习而取则焉
。翁简悫贞良，刚严介特，执心以正，立身以诚，而孝友之行，实本乎天质。奉时祀也，订
其礼文而敬泣之；事母夫人也，时其节宣以忠养之。宁歉于己而必致丰于兄弟；宁薄于己子
而必施浓于兄弟之子。非其友不友，非其道不道。好论古今得失，慨然有天下之忧。世之名
丹溪翁，是婺州义乌人，姓朱，名震亨，字彦修，求学的人尊称他为丹溪翁。他从小好学，每天能记诵千言文字。长大后，跟随乡里的先生研习经书，从事科举考试的学习。后来听说许文懿公得到了朱熹（朱子）四传弟子的学问，在八华山讲道，便前去拜师。进一步听闻了关于道德和性命的高深精微学说，于是成为专门研究这一领域的学者。有一天，许文懿对他说：“我卧病已久，不是精通医学的人不能使我康复。你聪明超过常人，是否愿意涉足医术呢？”丹溪翁因为母亲患有脾病，对医术也略知一二，听了许文懿的话，便慷慨地说：“读书人如果精通一门技艺，用以推己及人地施行仁爱，即使不在当时做官，也如同做官一样。”于是烧掉了以前所学的科举应试文章，专心致力于医学。
当时正盛行陈师文、裴宗元所定的《大观本草》中收录的二百九十七首方剂。丹溪翁日夜苦读这些方剂，不久领悟道：“拿着古方的固定模式来治疗今天的疾病，其势态不可能完全契合。如果要建立标准，确立规范，衡量轻重，必须依靠《黄帝内经》（简称《素问》）和《难经》等经典著作。然而我们家乡的医生很少知道这些。”于是整理行装外出游学，寻求其他老师请教。他渡过浙河，前往吴中，经过宛陵，到达南徐，抵达建业，都没有遇到合适的老师。等到回到武林，忽然有人推荐罗知悌给他。罗名知悌，字子敬，世人称为太无先生，是宋理宗朝代的宦官，医术精湛，得到了金代刘完素（刘守真）的再传之学，并旁通张从正（张子和）、李杲（李东垣）两家的学说。然而他性格偏狭，倚仗才能厌恶世俗事务，很难与他意气相投。丹溪翁前去拜见，往返多次，罗都不接见他。后来丹溪翁求见的态度更加坚定，罗才让他进来问道：“你不是朱彦修吗？”当时丹溪翁已有医名，罗因此认识他。丹溪翁见到罗后，便面向北行再拜之礼以拜师，接受了罗的教导。罗对待丹溪翁也很高兴，随即把刘、张、李三家的书籍传授给他，阐述这三家学说的宗旨，并且一切以经典为依据，还说：“把你旧有的学问全部抛弃，那些是不对的。”丹溪翁听到这些话，心中豁然开朗，没有任何疑惑滞留。过了不久，他完全掌握了这些学问回家。家乡的各位医生，拘泥于陈师文、裴宗元学说的，听到丹溪翁的言论，都大惊失色，笑着排斥他。只有许文懿高兴地说：“我的病大概就要痊愈了吧！”许文懿得了脚气病，医生治疗了十多年都没治好。丹溪翁用他的方法治疗，非常有效。于是那些嘲笑排斥他的医生，开始心服口服并口头称赞，几年之间，名声顿时显赫。
丹溪翁不满足于此，进一步利用刘、张、李三家的学说进行拓展，认为刘、张的学说，论述脏腑气化有六种，而其中湿热、相火这三种气致病最多。于是用推陈致新、泻火的方法治疗这，这固然高出前代。但是如果有阴虚火动，或者阴阳两虚，湿热自盛的情况，又应当斟酌情况使用治疗方法。他认为李杲论述饮食劳倦导致内伤脾胃，胃脘的阳气不能升举，并波及心肺之气陷入中焦，所以使用补中益气的方剂治疗，这也是前人没有的。然而天不足于西北，地不满于东南。天属阳，地属阴。西北的人，阳气容易下降；东南的人，阴火容易上升。如果不知道这一点，只是死守那些方法，那么对于阳气下降的病固然可以治愈，但对于阴火上升的病也那样用，我恐怕反而会增加病情。于是综合三家学说，去掉他们的短处而利用他们的长处，又参考太极的道理，以及《易经》、《礼记》、《通书》、《正蒙》等书的义理，贯穿《黄帝内经》的言论，来探寻其主旨归宿。他认为《黄帝内经》所说的火，大概与太极动而生阳、五性感动之说相合；它说的阴道虚，又与《礼记》中养阴的意思相同。因此撰写了《相火论》和《阳有余阴不足论》来发挥这些观点。
他在《相火论》中说：阳动而变，阴静而合，从而产生水火木金土五行。然而火有两种，叫君火，叫相火。君火是人火，相火是天火。火内里属阴而外表属阳，主要主宰运动。所以凡是运动都属于火。从名称来说，形质相生，配合五行，所以叫君；从位置来说，生于虚无，守位禀受命令，所以叫相。天生成万物，恒常在于运动；人有生命，也恒常在于运动。然而它们之所以恒常运动，都是相火在帮助它们。表现在天上，出于龙雷的是木的气，出于海的是水的气；体现在人身上，寄托在肝肾两部，肝属木而肾属水。胆是肝的府库，膀胱是肾的府库，心包络是肾的配合，三焦以“焦”命名，而下焦主管肝肾的分野，都属于阴而在下。天没有这个火不能生成万物，人没有这个火不能生存。天的火虽然出于木，但都根源于地，所以雷不潜伏，龙不蛰伏，海不依附于地，就不能鸣响，不能飞翔，不能起波浪。鸣响、飞翔、起波浪，是动而表现为相火。肝肾的阴气，都具备相火，人与天是相同的。
有人问：相火是天和人共有的，李东垣为什么指它为元气的贼？又说火与元气不两立，一胜则一负，那该怎么办才能使它们没有胜负呢？回答说：周敦颐说：神发露出知觉。五性被外物感动而万事出现，这五种本性，被事物所感，不能不动。所谓动，就是《黄帝内经》所说的五志之火。相火容易动，五性厥阳之火，又从而扇风点火，就会妄动。火一旦妄动，就会煎熬真阴，阴虚就会生病，阴绝就会死亡。君火之气，经典用暑和热来表述，而相火之气，直接用“火”来表述，大概是表明它的暴悍酷烈比君火更甚。所以说：“相火是元气的贼。”周敦颐说：圣人用中正仁义来定准，以静为主。朱熹也说：一定要使道心常为主宰，而人心每听命于它，这是善于处理火的方法。人心听命于道心，又能以静为主宰，那么五志之火将寂然不动。而相火，只有辅助造化，作为生生不息的运用罢了，哪里是元气的贼呢！
有人问：《黄帝内经》注解说相火涉及少阴和少阳，未曾提及厥阴和太阳，而你提到了，为什么呢？回答说：足太阳和足少阴，李东垣曾经提过，治疗用炒黄柏，取它味辛，能泻水中之火。戴人（张从正）也说胆与三焦，肝与心包络，都从火治疗，这是历数龙雷之火。我认为天和人的火，都生于地，如上文所说，确实是扩展了这两位先生的意思罢了。
有人问：《黄帝内经》谈火的不止一处，往往在六气中看到，而谈论脏腑的却没有，这两位先生难道有其他依据吗？回答说：经典说百病都生于风寒暑湿燥火的变动而为害，岐伯列举了病机十九条，其中属于火的有五条，这不是相火发病出于脏腑吗？考证《黄帝内经》，各种热症昏闷抽搐，属于火；各种狂躁越逸，属于火；各种浮肿、痛酸、惊骇，属于火。又《原病式》说：各种风症掉眩，属于肝火之动；各种风症郁滞痿痹，属于肺火之升；各种湿症肿满，属于脾火之胜；各种痛痒疮疡，属于心火之用。这些都是火之为病出于脏腑的表现啊。唉！以陈无择的通达，还用暖识论君火，日用之火论相火，难怪后人聋瞎无知啊！
他在《阳有余阴不足论》中说：“人承受天地之气而生，天的阳气为气，地的阴气为血”，然而气常有余而血常不足，为什么呢？天很大，属阳而在地之外运行。地居天之中，属阴，而被天的大气托举着。日实，属阳而在月之外运行；月缺，属阴而禀受日的光亮以为明。这样看来，地的阴已不胜天的阳，月的阴也不敌日的阳。天地日月尚且如此，何况于人呢！所以人出生，男子十六岁精通精气，女子十四岁月经来潮，这是有了形体之后，还依赖乳哺水谷的养育，然后阴才能与阳配合成人，并成为人的父母。古人必定近三十二十岁才嫁娶，可见阴气难以成就，而古人善于保养。钱仲阳在肾脏方面只补不泻，他是懂得这个意思吧。又按《礼记》注说：“人到了五十岁，然后养阴的方法才有加强的必要”，《黄帝内经》说“人到四十，阴气自半，起居能力就衰退了”，男子六十四岁精气枯竭，女子四十九岁月经断绝。凭阴气成就的时间，只够三十年运用，竟然已经先亏损，怎能不知道保养呢？经典说：“阳者天也，主外；阴者地也，主内。所以阳道实，阴道虚。”这话难道欺骗我吗？
有人问：远取诸天地日月，近取诸男子之身，说有餘，有不足，我已经知道了。人在气交之中，现在想顺应阴阳的道理作为摄养的方法，该怎么做呢？回答说：主闭藏的是肾，主疏泄的是肝。这两脏都有相火，而其系上属于心，心是君火。被外物所感就容易动，心动则相火随之翕然而动。圣贤教人收心养心，旨意深远啊。天地以五行更迭衰旺而成四季，人的五脏六腑，也对应而衰旺。四月属巳，五月属午，为火不旺（注：此处原文逻辑似有争议，通常巳午为火旺，但依原文翻译）。火为肺金之夫（克），火旺则金衰。六月属未，为土大旺，土为水之夫（克），土旺则水衰，何况肾水常藉肺金为母，以补助其不足。古人在夏月一定独宿且口味清淡，兢兢业业，保养金水二脏，正是嫌弃火土之旺。《黄帝内经》又说：“冬藏精者，春不病温”，十月属亥，十一月属子，正是元气潜伏闭藏，以培养其本然的真气，作为来年春天升动发生的根本。如果在这个时候不纵欲自残，到春天升发之际，根本壮实，气不轻浮，还有什么病可言呢？
于是丹溪翁的医术更加闻名，四方因病前来迎接他的人，于是像车辐聚集于车毂一样在路上汇聚，丹溪翁都前往诊治。他所治的病有多少，病的状况如何，施用什么良方，喝什么药而痊愈，从过去到现在验证的人、县、里、姓名，从见闻中获得，条理分明可记载。
浦江郑义士，患痢疾，一天晚上，突然昏倒，眼睛上视，小便失禁且大汗淋漓。丹溪翁诊脉，脉象极大无序，便告诉他说：“这是阴虚阳暴绝，大概是因为病后饮酒且行房事所致，但我能治好他。”急忙让人制备人参膏，并且催促灸他的气海穴。一会儿，手能动了，又一会儿嘴唇动了。等到人参膏制成，让他喝了三杯，苏醒过来。后来服用人参膏几斤，病好了。
天台周进士，患恶寒，即使在夏天也必须用绵布蒙住头，服用附子几百粒，病情加重。丹溪翁诊脉，脉滑而数，便告诉他说：“这是热极反寒。”于是用辛凉的药剂，让他吐出痰液一升左右，蒙头的绵布减半。仍然用防风通圣散让他服用，痊愈。周进士非常高兴，丹溪翁说：“病愈后，必须清淡饮食以养胃，内观以养神，这样水可生，火可降，否则附子毒性必发作，恐怕不可救药。”那人不能这样做，后来疽发背而死。
浙省平章，南征闽粤回来，患反胃，医生认为可治。丹溪翁诊脉，告诉他说：“您的病没法说了。”随即出来，独自告诉他的随从说：“这个病得之于受惊后行房事，火木之邪相互挟持，气伤液亡，肠胃枯损，食物虽然进入但不能消化，食物既不消化，五脏都无所禀受。离开这里十天，就会死。”果然如他所说。
郑义士家一个少年，秋初患热病，口渴且胡言乱语，两颧火红，医生当作大热症治疗。丹溪翁诊脉，脉弱而迟，告诉他说：“这是劳累后患温病，只应当服用补剂自己痊愈，现在六脉都搏手，一定是凉药导致的。”最终用附子汤让他服用，应手而愈。
浙东宪幕傅氏之子，患胡言乱语，时常好像看到什么东西，家里认为妖邪作祟。丹溪翁切脉，告诉他说：“这个病是痰，但脉虚弦而沉数，大概得之于当暑天喝酸水又受大惊。”傅氏说：“对！曾经夏天因劳累而极度口渴，恣意饮用梅水一二升，又接连受惊几次，于是生病。”丹溪翁用治痰补虚的药剂处方，十几天痊愈。
同乡陈时叔患胀病，腹部像斗一样大，医生用利水药治疗反而加重。丹溪翁诊脉，脉数而涩，告诉他说：“这个病得之于嗜酒，嗜酒则血伤。血伤则脾土的阴也受伤，胃虽然受纳谷物，但不能转输，所以阳升阴降而否塞不通。”陈氏说：“我因嗜酒，前后小便带血好几年了。”丹溪翁用补血药剂投予，见效。
有权势贵人因小病召见丹溪翁，见丹溪翁到了，坐在中堂自如。丹溪翁诊脉，不说话就出来了。派人质问，他说：“您的病在死法中，不出三个月，将要入鬼录。还摆出骄横的神气吗？”后果然如期死去。
一位老人患眼病看不见，派人来求治。丹溪翁诊脉，脉微弱，为他制备人参膏让他服用，眼睛像平时一样明亮。几天后，丹溪翁再次前往，忽然看见一个医生在庭院炼礞石，询问他，则是病人已经服用了。丹溪翁惊讶地说：“这个病得之于气大虚，现在不救其虚，反而用礞石，不出今晚必死。”到了半夜，气息奄奄不相连接而死。
一个男子患小便不通，医生用利水药治疗，更加严重。丹溪翁诊脉，右寸颇弦滑，说：“这是积痰病，积痰在肺。肺为上焦，而膀胱为下焦，上焦闭塞则下焦堵塞，譬如滴水之器，必须上窍通，然后下窍的水才流出。”于是用催吐法让他大量呕吐，吐完后，病如失。
一个妇人患不知人事，稍微清醒，就号叫几声又昏迷。丹溪翁诊脉，肝脉弦数而且滑，说：“这是怒心所为，大概得之于愤怒且强行饮酒。”追问她，则是不得丈夫欢心，每晚举杯自酌解怀。丹溪翁用流痰降火的药剂治疗，并加香附以疏散肝分之郁结，立即痊愈。
一个女子患不吃饭，面北躺着将近半年，医生告术穷尽。丹溪翁诊脉，肝脉弦出左口，说：“这是思念男子不得，气结于脾的缘故。”叩问她，则是许配的丈夫去广州已经五年。丹溪翁对她父亲说：“这个病只有怒可以解开，因为怒的气急迫且属木，所以能冲开土的结结。现在茅草触之使其发怒。”父亲认为不对。丹溪翁进去掌掴她的脸三次，责备她不应有外思，女子号泣大怒，怒后，进食。丹溪翁又悄悄对她父亲说：“思气虽解，但必须得喜，否则可能再次结结。”于是谎称丈夫有信，早晚即将归来。三个月后，丈夫果然归来，病不再发作。
一个妇人产后，有物不下如衣裾，医生不能说明。丹溪翁说：“这是子宫，气血虚，所以随子而下。”即给予黄芪当归的药剂，并加升麻提升它，仍用皮工的方法，用五倍子煮汤洗濯，皱缩其皮。过了一会儿，子宫复位。他安慰她说：“三年后可以再生儿，不用担心。”照此办理。
一个贫妇寡居患癞病，丹溪翁见她可怜，就说：“这个病世人都号称难治，是不守禁忌罢了。这个妇人贫穷而没有浓味饮食，寡居而没有欲望，或许可以治疗。”于是自己备药治疗她，病愈后又投予四物汤数百帖，遂不复发。
丹溪翁行医，都是这类情况。大概他遇病施治，不拘泥于古方，而所治皆中。然而对于各家方论，则无所不通。其他人谨守古法，丹溪翁则操纵取舍而最终与古法相合。当时的求学的人都声随影附，丹溪翁教导他们乐而忘疲。
有一天，门人赵良仁问太极的宗旨。丹溪翁以阴阳造化的精微与医道相出入的内容论述它，并且说：“我在众学生中，未曾论及至此。今天因为你问的问题，所以偶然谈及，这是以道相告，不仅仅是以医而言。”赵良仁出来告诉人说：“丹溪翁的医术，其根源在这里吧！”
罗成之从金陵来见，自以为精通仲景之学，丹溪翁说：“仲景的书，是在残篇断简之余收拾整理的，然而其中或许有文字不完备，或有意思未尽，或有编次脱落，或有义例乖舛，我每次看它，不能没有疑问。”于是略摘疑义几条给他看，罗尚未醒悟。等到遇到治疗一种疾病，丹溪翁因阴虚发热而用益阴补血的药剂治疗，不到三天就痊愈。罗于是感叹说：“以我所见，未免当作伤寒治。现在丹溪翁这样治，还用芎归之性辛温，而不是阴虚者所宜服，更何况汗下之误呢！”
丹溪翁年岁已高，于是顺从张翼等人的请求，撰写了《格致余论》、《局方发挥》、《伤寒辨疑》、《本草衍义补遗》、《外科精要新论》等书，学习的人多诵读习练而取法。丹溪翁简朴诚实贞良，刚严介特，执心以正，立身以诚，而孝友的行为，确实本乎天性。奉祀时祭，订正礼仪文献而恭敬哭泣；侍奉母亲夫人，按时节宣导以忠孝供养。宁愿自己歉收而务必让兄弟丰盛；宁愿对自己儿子薄待而务必对兄弟的儿子厚施。非其友不友，非其道不道。喜欢议论古今得失，慨然有天下之忧。世上的名……
Zhu Zhenheng, known as Master Danxi (Danxi Weng), was a native of Yiwu in Wuzhou. His surname was Zhu, his given name was Zhenheng, and his courtesy name was Yanxiu. Scholars revered him as Master Danxi. From childhood, he was fond of learning and could memorize thousands of characters daily. As he grew older, he studied the Classics under local scholars and engaged in the preparation for the imperial examinations. Later, hearing that Xu Wen Yi had acquired the teachings passed down through four generations from Zhu Xi (Master Zhu), and was lecturing on the Dao at Mount Bahuashan, he went to pay his respects. There, he further learned about the profound and subtle doctrines of morality and life-nature (Xingming), becoming a specialist in this field. One day, Xu Wen Yi said to him, "I have been bedridden for a long time; only a skilled physician can cure me. You are exceptionally intelligent; would you be willing to practice medicine?" Since Zhu's mother suffered from a spleen disorder and he had some rudimentary knowledge of medicine, upon hearing Xu's words, he replied generously, "If a scholar masters a skill to extend benevolence to all things, even if he does not serve as an official in his time, it is equivalent to serving." He then burned all his previous study materials for the imperial examinations and devoted himself entirely to medicine.
At that time, the two hundred and ninety-seven prescriptions compiled by Chen Shiwen and Pei Zongyuan in the *Daguan* era were prevalent. Zhu studied these prescriptions day and night. Soon, he realized, "Applying ancient prescriptions to contemporary diseases cannot fully fit the circumstances. If one wishes to establish standards, rules, and weights, one must rely on classics such as the *Suwen* (Plain Questions) and *Nanjing* (Classic of Difficult Issues). However, few physicians in our hometown know of these." Thus, he packed his bags and traveled to seek other teachers. He crossed the Zhe River, went to Wuzhong, passed through Wanling, reached Nanxu, and arrived at Jianye, but found no suitable mentors. Upon returning to Wulin, someone recommended Luo Zhi Ti to him. Luo, whose given name was Zhi Ti and courtesy name Zijing, was known as Master Taiwu. He was a eunuch during the reign of Emperor Lizong of Song, possessed exquisite medical skills, inherited the teachings of Liu Wansu (Liu Shouzhen) of the Jin Dynasty through two generations, and also understood the theories of Zhang Congzheng (Zihe Zheng) and Li Gao (Li Dongyuan). However, he had a narrow temperament, relied on his abilities, and disliked worldly affairs, making him difficult to please. Zhu visited him several times, but Luo refused to see him. Zhu persisted with greater determination, and Luo finally asked, "Are you not Zhu Yanxiu?" By then, Zhu already had a reputation in medicine, so Luo knew him. After meeting Luo, Zhu bowed facing north to formally become his disciple and accepted his teachings. Luo was pleased with Zhu and immediately taught him the books of Liu, Zhang, and Li, explaining their doctrines while emphasizing adherence to the classics, saying, "Abandon your old studies; they are incorrect." Zhu heard these words and felt enlightened, with no doubts remaining in his mind. After a short while, he mastered their learning and returned home. The local physicians, who were stuck in the teachings of Chen and Pei, were shocked, laughed, and rejected Zhu's views when they heard them. Only Xu Wen Yi was happy, saying, "My illness will surely be cured!" Xu suffered from gout (Jijibing) for over ten years without effective treatment. Zhu treated him using his methods with excellent results. Consequently, those physicians who had mocked and rejected him began to admire him silently and praise him verbally. Within a few years, his fame spread rapidly.
Not satisfied, Zhu further expanded upon the theories of Liu, Zhang, and Li. He believed that Liu and Zhang discussed six types of Qi transformations in the Zang-Fu organs, among which damp-heat and Minister Fire (Xianghuo) were the most common causes of disease. Therefore, he used methods to eliminate stale matter and promote new growth, and to purge fire, which indeed surpassed previous dynasties. However, for cases of Yin deficiency with fire hyperactivity, or simultaneous deficiency of both Yin and Yang, or excessive self-generated damp-heat, one must exercise discretion in treatment. He agreed with Li Gao's theory that dietary irregularities and overwork cause internal injury to the Spleen and Stomach, leading to the failure of Stomach Yang to ascend, causing Heart and Lung Qi to sink into the Middle Jiao. Thus, he used formulas to tonify the Middle and boost Qi, a method unprecedented by predecessors. However, Heaven is deficient in the northwest, and Earth is incomplete in the southeast. Heaven represents Yang, and Earth represents Yin. In people from the northwest, Yang Qi tends to descend; in people from the southeast, Yin Fire tends to ascend. If one ignores this and rigidly adheres to fixed methods, while diseases caused by descending Qi may be cured, applying the same to ascending Qi might worsen the condition. Therefore, Zhu integrated the strengths of the three schools, discarded their weaknesses, and incorporated the principles of Taiji (Supreme Ultimate), as well as concepts from the *I Ching* (Book of Changes), *Liji* (Book of Rites), *Tongshu*, and *Zhengmeng*. He connected these with the *Neijing* (Inner Canon) to find the ultimate meaning. He argued that the *Neijing*'s discussion of Fire aligns with the Taiji principle of movement generating Yang and the concept of the Five Natures being moved by external stimuli. Its mention of "Yin Pathways are Empty" resonates with the *Liji*'s idea of nourishing Yin. Based on this, he wrote *Discourse on Minister Fire* and *Discourse on Excess Yang and Insufficient Yin*.
In his *Discourse on Minister Fire*, he stated: Yang moves and transforms, Yin remains still and combines, giving rise to Water, Fire, Wood, Metal, and Earth. However, there are two types of Fire: Lord Fire (Junhuo) and Minister Fire (Xianghuo). Lord Fire is Human Fire; Minister Fire is Heavenly Fire. Fire is Yin inside and Yang outside, primarily governing movement. Thus, all movement belongs to Fire. In terms of nomenclature, based on form and substance generation and correspondence to the Five Elements, it is called Lord; in terms of position, arising from emptiness and receiving commands, it is called Minister. Heaven generates all things constantly through movement; human life also exists through constant movement. This constant movement is assisted by Minister Fire. Manifested in heaven, it appears as the Qi of Wood emerging from dragon thunder, and the Qi of Water emerging from the sea. In humans, it resides in the Liver and Kidney. The Gallbladder is the House of the Liver; the Bladder is the House of the Kidney; the Pericardium is the counterpart of the Kidney; the Sanjiao (Triple Burner) is named for its scorching nature, and the Lower Jiao governs the domains of the Liver and Kidney, all belonging to Yin and situated below. Heaven cannot generate without this Fire; humans cannot survive without it. Although Heavenly Fire originates from Wood, it is rooted in Earth. Thus, thunder cannot roar unless hidden, dragons cannot fly unless dormant, and seas cannot create waves unless attached to the earth. Roaring, flying, and creating waves are movements manifesting as Minister Fire. The Yin of the Liver and Kidney both possess Minister Fire, making humans identical to Heaven.
Someone asked: Minister Fire is shared by heaven and humanity; why did Li Dongyuan call it the thief of Yuan Qi (Original Qi)? He also said Fire and Yuan Qi do not coexist; when one wins, the other loses. How can one prevent this? I reply: Zhou Dunyi said, "Spirit manifests as consciousness. The Five Natures are moved by things, and all affairs arise. These five natures, when affected by external objects, cannot help but move." This movement is what the *Neijing* calls the Five Fires. Minister Fire is prone to movement; if the Jue-Yang Fire of the Five Natures fans the flames, it becomes erratic. Erratic Fire boils down True Yin; Yin deficiency leads to disease, and Yin exhaustion leads to death. Lord Fire is described in classics as Summer Heat and Dryness/Heat, whereas Minister Fire is simply called "Fire," indicating its violent and fierce nature exceeds Lord Fire. Hence, "Minister Fire is the thief of Yuan Qi." Zhou Dunyi said, "Sages establish correctness, justice, benevolence, and righteousness, focusing on Stillness." Zhu Xi also said, "One must ensure the Way Mind (Daoxin) is always master, while the Human Mind (Renxin) obeys it." This is how to properly manage Fire. When Human Mind obeys Way Mind and is governed by Stillness, the Five Fires remain motionless. Minister Fire then only assists creation and functions as the continuous process of life generation, thus not being a thief of Yuan Qi.
Someone asked: The *Neijing* commentary mentions Minister Fire regarding Shaoyin and Shaoyang, but not Jueyin and Taiyang. Why do you mention them? I reply: Li Dongyan mentioned Foot Taiyang and Foot Shaoyin, treating them with fried Phellodendron Bark (Huangbai) because its pungent flavor can purge Fire within Water. Zhang Zihe also stated that Gallbladder and Sanjiao, Liver and Pericardium, are all treated via Fire, referring to Dragon-Thunder Fire. My view that Heavenly and Human Fire both originate from Earth expands upon the ideas of these two gentlemen.
Someone asked: The *Neijing* discusses Fire in various contexts, often within the Six Qi, but rarely in relation to Zang-Fu organs. Did these two gentlemen have other sources? I reply: The classic states that all diseases arise from the pathogenic changes of Wind, Cold, Summer Heat, Dampness, Dryness, and Fire. Qibo listed nineteen pathogenesis items, five of which belong to Fire. Are these not manifestations of Minister Fire disease originating from Zang-Fu organs? Examining the *Neijing*: various heat disorders with confusion and convulsions belong to Fire; various manic and restless behaviors belong to Fire; various swellings, pain, soreness, fright, and terror belong to Fire. Furthermore, the *Yuan Bing Shi* states: various wind disorders with tremors and dizziness belong to Liver Fire movement; various wind disorders with stagnation and flaccidity belong to Lung Fire rising; various damp disorders with swelling and fullness belong to Spleen Fire excess; various painful, itching sores and ulcers belong to Heart Fire usage. All these show Fire diseases originating from Zang-Fu organs. Alas! Even Chen Wuye, despite his erudition, discussed Lord Fire as warmth and Minister Fire as daily fire, leading to the blindness of later generations.
In his *Discourse on Excess Yang and Insufficient Yin*, he stated: "Humans are born from the Qi of Heaven and Earth. Heaven's Yang Qi becomes Human Qi; Earth's Yin Qi becomes Blood." Yet Qi is often in excess, while Blood is often insufficient. Why? Heaven is vast, Yang, and moves outside Earth. Earth is within Heaven, Yin, and supported by Heaven's great Qi. The Sun is solid, Yang, and moves outside the Moon. The Moon is deficient, Yin, and derives its brightness from the Sun. Thus, Earth's Yin cannot overcome Heaven's Yang, and the Moon's Yin cannot rival the Sun's Yang. If Heaven, Earth, Sun, and Moon are like this, how much more so for humans! Humans are born; males reach seminal emission at sixteen, females begin menstruation at fourteen. After forming the body, they still depend on milk and grain for nourishment before Yin can match Yang to complete the human form and become parents. Ancients married around thirty or twenty, showing the difficulty of Yin maturation and the ancients' skill in preservation. Qian Zhongyang only tonified and never purged the Kidneys, understanding this intent. According to the *Liji* commentary: "Only after fifty does one need to intensify Yin nourishment." The *Neijing* says: "At forty, Yin Qi is halved, and daily activities decline." Males lose essence at sixty-four; females stop menstruating at forty-nine. Yin takes time to mature but is depleted early; one must know how to preserve it. The Classic says: "Yang is Heaven, governing the exterior; Yin is Earth, governing the interior. Thus, the Path of Yang is Solid, and the Path of Yin is Empty." Does this deceive us?
Someone asked: Having observed Heaven, Earth, Sun, Moon, and the male body, knowing there is excess and insufficiency, I understand. Humans exist in the intersection of Qi. How can we follow Yin-Yang principles for health preservation? I reply: The Kidney governs storage; the Liver governs free flow. Both contain Minister Fire, connected upward to the Heart, which is Lord Fire. Affected by external stimuli, it moves easily; when the Heart moves, Minister Fire follows. Sages teach restraining and nurturing the Heart, a profound intent. Heaven forms four seasons through the alternating rise and fall of the Five Elements. Human Zang-Fu organs correspond similarly. April (Si) and May (Wu) are associated with Fire. Fire controls Metal (Lung); when Fire is strong, Metal weakens. June (Wei) is Earth, strongly prosperous. Earth controls Water (Kidney); when Earth is strong, Water weakens. Moreover, Kidney Water relies on Lung Metal as Mother to supplement its deficiency. Ancients lived alone and ate bland food in summer, carefully preserving Metal and Water, avoiding the strength of Fire and Earth. The *Neijing* also says: "Those who store Essence in winter do not suffer from Warmth diseases in spring." October (Hai) and November (Zi) are times when Original Qi hides and stores, cultivating true nature for spring's emergence. If one indulges desires then, the root will be weak in spring, leading to disease.
Thus, Master Danxi's medical fame grew. Patients came from all directions, gathering like spokes on a wheel. He treated countless cases, recording symptoms, prescriptions, and outcomes clearly. For example, Zheng Yishi from Pujiang suffered from dysentery. One night, he fainted, eyes rolled back, with incontinence and sweating. Zhu diagnosed a chaotic, large pulse, stating, "This is sudden collapse of Yang due to Yin deficiency, likely caused by alcohol and intercourse after illness. I can cure it." He ordered Ginseng Paste and moxa points on Qihai. Soon, the patient's hand moved, then lips. After drinking three cups of paste, he revived. Taking several jin of paste cured him completely.
Zhou Jinshi from Tiantai suffered from aversion to cold, covering his head with cotton even in summer, taking hundreds of Aconite pills, worsening. Zhu diagnosed a slippery and rapid pulse, stating, "This is extreme heat presenting as cold." He used acrid-cool herbs to induce vomiting of phlegm, reducing the cotton cover. He prescribed Fangfeng Tongsheng San, curing him. Zhu warned, "After recovery, eat blandly to nourish Stomach Qi, and practice inner observation to nourish Shen. Otherwise, Aconite toxicity will erupt, likely fatal." The patient ignored this and died of carbuncle on the back.
The Pingzhang of Zhejiang Province, returning from southern campaigns, suffered from regurgitation. Physicians thought it curable. Zhu diagnosed the pulse and said, "Your condition is incurable." He told attendants privately, "This resulted from intercourse after shock. Fire and Wood pathogens combined, damaging Qi and fluids, drying intestines and stomach. Food enters but doesn't digest; Zang-Fu receive nothing. You will die in ten days." It happened as predicted.
A youth in Zheng's family fell ill with heat in early autumn, with thirst, delirium, and red cheeks. Physicians treated it as intense heat. Zhu diagnosed a weak and slow pulse, saying, "This is Warmth disease after overexertion. It should heal with tonics. Your pulses are forceful now due to cold medicines." He administered Fuzi Tang, curing him instantly.
The son of Censor Fu in Eastern Zhejiang suffered delirium and hallucinations, feared as demonic possession. Zhu diagnosed a deficient, wiry, deep, and rapid pulse, attributing it to drinking sour plum water in summer followed by severe fright. Fu confirmed this history. Zhu treated with phlegm-resolving and deficiency-tonifying herbs, curing him in ten days.
Chen Shishu, a villager, had abdominal distension like a bucket. Diuretics worsened it. Zhu diagnosed a rapid and choppy pulse, stating, "Caused by alcohol abuse, damaging Blood. Blood damage injures Spleen Yin. Stomach receives food but cannot transport, causing obstruction of Yang ascent and Yin descent." Chen admitted to hematuria from alcohol. Zhu used blood-tonifying herbs with success.
A powerful noble summoned Zhu for a minor ailment but behaved arrogantly. Zhu diagnosed the pulse, said nothing, and left. Investigating, Zhu said, "Your disease is terminal; you will die within three months. Do you still act arrogant?" He died as predicted.
An elderly man lost his sight. Zhu diagnosed a faint pulse and gave him Ginseng Paste, restoring his vision. Days later, Zhu saw a doctor preparing Mengshi (Fluorite) in the courtyard. The patient had taken it. Zhu exclaimed, "This disease is due to severe Qi deficiency. Instead of tonifying deficiency, you use heavy sedatives. He will die tonight." The patient died at midnight.
A man suffered urinary retention. Diuretics worsened it. Zhu diagnosed a wiry and slippery Right Cun pulse, stating, "Accumulated phlegm in the Lung. Lung is Upper Jiao; Bladder is Lower Jiao. Upper Jiao blockage causes Lower Jiao obstruction, like a water vessel needing the upper spout open for water to flow out." Zhu induced massive vomiting, curing him.
A woman fainted, screamed intermittently, and relapsed. Zhu diagnosed a wiry, rapid, and slippery Liver pulse, attributing it to anger and forced drinking after marital discord. She drank wine nightly to soothe her mood. Zhu treated with phlegm-draining and fire-purging herbs plus Cyperus (Xiangfu) to soothe Liver Qi, curing her instantly.
A woman hadn't eaten for half a year, lying facing north. Physicians gave up. Zhu diagnosed a Liver pulse extending beyond the Left Kou, stating, "Unrequited love causing Qi knot in Spleen." She had been married off to Guangzhou five years prior. Zhu told her father, "Anger can resolve this, as Anger's Wood energy breaks Earth knots." Zhu slapped her face three times, scolding her for improper thoughts. She cried and raged, then ate. Zhu then lied that her husband was returning soon. Three months later, the husband returned, and she recovered.
A postpartum woman had uterine prolapse. Physicians couldn't explain it. Zhu identified it as uterus descending due to Qi and Blood deficiency. He prescribed Astragalus and Angelica Sinensis with Cimicifuga to lift, and washed the area with Alum solution to tighten skin. The uterus retracted. He assured her she could bear children again in three years.
A poor widow suffered from leprosy. Zhu pitied her, noting that while usually incurable due to lack of discipline, her poverty prevented rich food and her widowhood prevented desire, making her treatable. He treated her personally. After recovery, he gave her Siwu Decoction hundreds of doses, preventing recurrence.
Zhu's medical practice was characterized by this approach. He adapted treatments to each case without rigidly adhering to ancient formulas, yet achieved accurate results. He was proficient in all schools' theories. While others strictly followed ancient rules, Zhu selected and discarded as needed, ultimately aligning with ancient wisdom. Students flocked to him, learning tirelessly.
Once, his student Zhao Liangren asked about the essence of Taiji. Zhu discussed the subtleties of Yin-Yang transformation and their connection to medicine, saying, "I have never discussed this deeply with students. Since you asked, I will share. This is teaching the Dao, not just medicine." Zhao told others, "Master Danxi's medicine originates here!"
Luo Chengzhi came from Jinling, claiming expertise in Zhang Zhongjing's teachings. Zhu said, "Zhang's works were compiled from fragments. Some texts are incomplete, meanings unclear, arrangements flawed, or principles inconsistent. I often find doubts." Zhu showed him several doubts, but Luo didn't understand. Later, Zhu treated a fever case due to Yin deficiency using Yin-nourishing and blood-tonifying herbs, curing it in three days. Luo sighed, "I would have treated this as Cold Damage. Using Xiong Gui (pungent-warm) for Yin deficiency is wrong, let alone sweating or purging methods!"
As Zhu aged, he complied with requests from Zhang Yi et al., writing *Gezhi Yulun* (Further Discourses on Investigating Things), *Jufang Fahui* (Elucidation of the Formulary), *Shanghan Biyi* (Clarifications on Cold Damage), *Bencao Yanyi Buyi* (Supplement to Extended Meaning of Materia Medica), and *Waike Jingyao Xinlun* (New Discussions on Essential Skills of Surgery). These works became standard texts for students.
Zhu was simple, honest, upright, and kind, strict and independent, holding correct intentions and sincere conduct. His filial piety and brotherly love were innate. He revised ritual texts for sacrifices with reverence; he cared for his mother according to seasonal needs with loyalty. He preferred scarcity for himself but abundance for his brothers; he favored his nephews over his own sons. He only befriended worthy men and followed the Dao. He passionately discussed historical gains and losses, worrying about the world. Famous people of the world...