君火凝命于心，为十二官禀命之生；相火一位于命门，一寄于三焦，为十二经生气之原
。由
是神机不息，而造化成焉，此千古不易之道也。而通一子之言，总言大体，则相火寄在命门
；析言职守，则脏腑各有君相。若然，则二十官有十二君相矣！五脏六腑将乱而自用，心君
不
其守府乎？曰∶凡以心之神，肺之气，脾胃之仓廪，肝胆之谋勇，肾之伎巧变化，皆发见之
神奇，使无君相，何以能此？不知心、肺、脾、肝、胃、胆、肾之能变化出入者，皆禀心之
君火以为主，命门、三焦之相火以为用，犹庶司百职，共禀大君之命而效成于下，岂一脏有
一君相之谓哉？即尔谓脏腑各有相可矣，而谓脏腑各有君可乎？夫立言所以明道，若此者求之
太深，出之反晦，亦贤知之过也。
元气是生来便有，此气渐长渐消，为一生盛衰之本。元精者与气俱来，亦渐长渐消，而
为元
气之偶。元神者，元气、元精之灵者也，能变化往来，而为精气之主也。景岳谓无形之火，
神机是也，亦曰元气；无形之水，天癸是也，又曰元精。元精、元气，即化生精气之元神也
。以神为火，以气为神，以精为无形，以精、气为神所化，语殊未莹。
丹溪之治吞酸，必以黄连为君，而以吴茱萸佐之；治心腹痛症，谓宜倍用山栀，而以炒
干姜
佐之。夫既谓其热，寒之可也，何又并用如此？余谓丹溪所治吞酸、心腹痛，并皆火热郁结
之病。火热则宜清，郁结则宜散，茱萸、干姜，盖资其散，不资其热也；且既曰佐矣，则所
用无多，自无掣肘矛盾之虞，而有相助为理之益。屡试屡验，不可废也。
曰∶头、目、口齿、咽喉等症，方书悉云风热，多以升降并用，逆从兼施，独不虑升者
碍降
，降者碍升乎？从者碍逆，逆者碍从乎？以愚所见，风热交炽之症，多有挟身中之阴火上从，
而为面赤、足冷者。古方之升降并用者，所以散其外，且以安其内也。若升而无降，则有躁
烦、厥逆之变；降而无升，则有瞀闷、喘逆之忧。不可不知也！
丹溪之所谓阳有余、阴不足者，就血与气言之也；景岳之所谓阳不足、阴有余者，就神
与形言之也。形神切于摄养，气血切于治要，各成一说而已矣。
痢之为病，气闭于下，而火复迫之，是以腹痛里急、糟粕不出而便肠垢也。其源皆由于
暑湿，
与疟病俱发于夏秋。盖伤于经络则成疟，而入于肠脏则为痢也。经络之邪，可散而愈，故治
宜辛苦温之药；肠脏之热非清不愈，故治宜辛苦寒之药。亦发表不远热，攻里不远寒之意。
河间之主用清寒，盖亦有见于此。景岳不审痢病之所从来，而以五脏五行为说，谓惟心可言
火，其余则均不可言火。此但足资辨论而已，岂足补于治要哉！
脉来动而中止，更来小数，中有还者反动，名曰结阴也；脉来动而中止，不能自还，因
而复
动，名曰代阴也。得此脉者，必难治。盖结脉止而即还，不失至数，但少差池耳！代脉止而
不还，越期乃还，有此绝而彼来代之意。此余之所亲历有如是者也。而景岳云∶凡见忽大、
忽小、乍迟、乍数，更变不常者，均谓之代。似此伦乱旧法，未足多也。
上、下、来、去、至、止六字，景岳因滑氏之言，而复传其蕴。而来、去二义，尤为精
切。
曰∶风之与寒，本为同气，但风邪浅而寒邪深，浅属阳而深属阴耳！此言最为明了。
今时皆合并病之名，语详则理确。
曰∶气虚于中，不能达表，非补其气，肌能解乎？血虚于里，不能化液，非补其血，汗
能生
乎？又有火盛而水涸于经者，譬如干锅赤裂，润自何来？但加以水，则郁蒸沛然，而气化四达
。又曰∶或发表，或微解，或温散，或凉散，或补中托里，而为不散之散，或补阴助阴，或
为云蒸雨化之散。此公于发表一法，独能得其精奥，故其言之尽而无敝、确而可守如此。
口眼歪斜之病，按仲景云，络脉空虚，贼邪不泻，或左或右，邪气反缓，正气即急，正
气引
邪， 僻不遂；及前贤针灸膏摩之法，俱云左歪治右，右歪治左。以余所见，凡手废在左者
，则口眼歪于右；废在右者，则口眼歪于左。大法散邪养血，往往获愈，若纯施补，则留连
转剧。而景岳乃云以药治者，左右皆宜从补；以艾治者，当从其急处而灸之。余常谓景岳之
学，得于推测者，此类是也。
中风者，风从外入，天地之邪气也；类中风者，风自内生，肝脏之厥气也。肝之生气暴
而病
速，肝气即厥，诸气从之，诸液又从之；诸气化火，诸液化痰，辐凑上焦，流溢经络，如风
雨之骤至，如潮汐之乍涌，而不可挡也。岂特如景岳所谓气血虚而已哉？昔贤于此症，或云
火，或云痰，或云气虚。三者诚俱有之，余惜其终属模糊，而未中肯綮也。
补下治下制以急，大承气之无甘草，肾气丸之有苓、泽，盖谓此也。左归、右归二饮，
亦仿
肾气之意，乃去泽泻之咸，而加甘草之甘，既减下趋之势，更与缓中之权，虽与之归，其可
得乎哉？
补中益气用 、术，其意在求阳也，故加升、柴以引之；补阴益气用地、药，其意在求
阴也
，而亦用升、柴，是将之燕而越其指也。或曰阴气必资阳气而后升，则是附子、桂心之任，
而非升、柴之轻脱所得而与者已。若谓阴虚而邪留者设，则是古方柴胡四物之例，以为补阴
散邪则可，以为补阴益气则不可也。
柴胡等饮六方，分温、凉、脾、胃、血气、邪气六法，颇尽表法之变。但不得以柴胡一
味印定眼目，学人善师其意可也。
景岳五福饮，于八物汤中去茯苓、川芎之通，芍药之摄，仅参、术、归、地、草五味，
则呆钝不灵矣。而云五脏俱补，既无向导，又失统御，未足法也。
土具冲和之德，而为生物之本。冲和者，不燥、不湿、不冷、不热，乃能化生万物。是
以湿
土宜燥，燥土宜润，使归于平也。熟地之补脾，盖补脾之阴耳！若湿胜者，非所宜也。要知
熟地入肾，则补肾阴；入脾，则补脾阴。景岳乃谓地黄是太阳、阳明之药，则泥而不通矣。
一阴、二阴等煎，盖即天一、地二诸数而明其方，故五阴煎为补脾阴之剂，方中不宜更
杂白
术、扁豆、莲肉。盖白术燥脾湿，扁豆、莲肉益脾气，而不能长脾阴也。二阴煎即导赤散加
麦冬、枣仁、元参、黄连清润之品，殊觉有力。
君火凝聚生命于心脏，作为十二脏腑禀受命令以维持生命的根本；相火一个位于命门，另一个寄居于三焦，是十二经生气化的源头。由此神机运转不息，造化之功得以成就，这是千古不变的道理。而通一子的言论，总体概括大体原则时，说相火寄存在命门；详细分析职守时，又说脏腑各有君火和相火。如果是这样，那么二十个脏腑官窍就有十二对君火了！五脏六腑将混乱而各自为政，心君难道不坚守其府位吗？回答说：凡是用心之神、肺之气、脾胃之仓廪功能、肝胆之谋略勇决、肾之技巧变化，这些都是显现的神奇作用，如果没有君火和相火，怎么能做到这些？不知道心、肺、脾、肝、胃、胆、肾之所以能变化出入，都是禀受心之君火作为主宰，命门、三焦之相火作为运用，就像众多官吏百职，共同禀受大君的命令而在下方效力完成，哪里是一脏有一君一相的说法呢？即使你说脏腑各有相火是可以的，但说脏腑各有君火可以吗？确立言论是为了阐明道理，像这样求之过深，表达出来反而晦涩，也是贤者智者的过失啊。
元气是生来就有的，这气逐渐生长又逐渐消减，是一生盛衰的根本。元精是与气一同到来的，也随着生长消减，成为元气的配偶（伴侣）。元神，是元气、元精的灵性所在，能够变化往来，成为精气的主宰。张景岳认为无形的火，就是神机，也称为元气；无形的水，就是天癸，也称为元精。元精、元气，就是化生精气的元神。把神当作火，把气当作神，把精当作无形，把精、气当作由神所化，这种说法并不透彻。
朱丹溪治疗吞酸症，一定以黄连为君药，而以吴茱萸为佐药；治疗心腹痛症，主张加倍使用山栀，而以炒干姜为佐药。既然说是热证，用寒药治疗就可以了，为什么又要同时使用这些？我认为丹溪所治疗的吞酸、心腹痛，都是火热郁结的病证。火热则适宜清热，郁结则适宜疏散，吴茱萸、干姜，大概是借助它们来疏散，而不是借助它们来助热；况且既然称为佐药，那么用量不多，自然没有掣肘矛盾的担忧，而有相互辅助治理的好处。多次尝试多次验证有效，不可废除。
问：头、目、口齿、咽喉等病症，方书都说是风热，多用升降并用，逆从兼施，难道不怕升提的药妨碍降泄，降泄的药妨碍升提吗？顺从的药妨碍逆治，逆治的药妨碍顺从吗？依我看来，风热交炽的病症，多有挟带人体内的阴火上冲，而出现面赤、足冷的情况。古方中升降并用的方法，是用来疏散外邪，并且安顿内里的。如果只升不降，就会有烦躁、厥逆的变化；如果只降不升，就会有昏闷、喘逆的忧虑。不可不知道这一点！
朱丹溪所说的阳有余、阴不足，是从血与气的角度说的；张景岳所说的阳不足、阴有余，是从神与形的角度说的。形神对于养生至关重要，气血对于治疗关键，各自形成一种学说罢了。
痢疾这种病，气闭塞在下部，而火又逼迫它，所以出现腹痛里急、糟粕排不出而排出肠垢的情况。它的根源都由于暑湿，与疟疾一样发于夏秋季节。伤在经络则成疟疾，而入于肠脏则为痢疾。经络的邪气，可以发散而痊愈，所以治疗适宜用辛苦温的药物；肠脏的热非清解不能痊愈，所以治疗适宜用辛苦寒的药物。这也是“发表不远热，攻里不远寒”的意思。刘河间主要使用清寒药物，大概也是看到了这一点。张景岳不审察痢病从何而来，而以五脏五行来论述，说只有心可以说火，其余都不可以说火。这只能增加辩论的材料而已，哪里足以补充治疗的关键呢！
脉象跳动中途停止，再次来时脉率稍快，中间有回返的脉搏再动，名叫结阴脉；脉象跳动中途停止，不能自行回返，因为停顿而再次跳动，名叫代阴脉。得到这种脉象的人，一定难治。大概结脉是停止后立即回返，不失至数，只是稍有差错罢了！代脉是停止后不回返，过了周期才回返，有此处绝灭彼处来替代的意思。这是我亲身经历确实如此的情况。而张景岳说：凡是见到忽大、忽小、乍迟、乍数，更变不常的，都叫做代脉。像这样扰乱旧法，不值得多提。
上、下、来、去、至、止六个字，张景岳因袭滑寿的话，而进一步传达其内涵。而来、去二义，尤为精切。
问：风与寒，本来是同气，只是风邪浅而寒邪深，浅属于阳而深属于阴罢了！这话最为明了。现在时代合并病的名称，语意详尽则理据确切。
问：气虚于中焦，不能达表，不补气，肌肉能解表吗？血虚于里，不能化液，不补血，汗能生出吗？又有火盛而水涸于经脉的，譬如干锅烧得赤裂，滋润从哪里来？只要加上水，则郁蒸沛然，气化四达。又说：或者发表，或者微解，或者温散，或者凉散，或者补中托里，而为不散之散，或者补阴助阴，或者为云蒸雨化之散。这位先生对于发表一法，独能得其精奥，所以他的言论详尽而无弊病、确切而可遵循如此。
口眼歪斜的病，按张仲景所说，络脉空虚，贼邪不能泻出，或左或右，邪气反缓，正气即急，正气牵引邪气，导致口眼歪斜不遂；以及前贤针灸膏摩的方法，都说左歪治右，右歪治左。依我所见，凡是手废用在左侧的，则口眼歪向右侧；废用在右侧的，则口眼歪向左侧。大法疏散邪气养血，往往获得痊愈，如果纯用补法，则会留连转剧。而张景岳却说用药治疗者，左右都应当从补；用艾灸治疗者，应当从其急处而灸之。我常谓张景岳的学问，多得于推测，这类情况就是证明。
中风，是风从外入，属于天地之邪气；类中风，是风自内生，属于肝脏之厥气。肝之生气暴烈而发病迅速，肝气即厥，诸气随之，诸液又随之；诸气化火，诸液化痰，辐凑上焦，流溢经络，如风雨之骤至，如潮汐之乍涌，而不可阻挡。岂特如张景岳所谓气血虚而已哉？昔贤对于这个病症，有的说是火，有的说是痰，有的说是气虚。三者确实都有，我可惜他们终究属模糊，而未中肯綮。
补下治下制以急，大承气汤中没有甘草，肾气丸中有茯苓、泽泻，大概就是这个意思。左归饮、右归饮二方，也是仿效肾气丸之意，乃去掉泽泻之咸，而加入甘草之甘，既减少下趋之势，更给予缓中之权，虽然给它归附，怎么可能得到呢？
补中益气汤用人参、白术，其意在求阳，所以加升麻、柴胡以引之；补阴益气用地黄、山药，其意在求阴，而也用升麻、柴胡，这是将燕地之酒却违背其旨意。有人说阴气必资阳气而后升，则是附子、桂心的任务，而非升麻、柴胡之轻脱所能给予的。如果说阴虚而邪留者设，则是古方柴胡四物汤的例子，以为补阴散邪则可以，以为补阴益气则不可以。
柴胡等饮六方，分温、凉、脾、胃、血气、邪气六法，颇尽表法之变。但不能以柴胡一味印定眼目，学人善于师法其意即可。
张景岳的五福饮，在八物汤中去掉茯苓、川芎之通利，芍药之收敛，仅留人参、白术、当归、地黄、甘草五味，则呆钝不灵了。而说五脏俱补，既无向导，又失统御，不值得效法。
土具有冲和之德，而为生物之本。冲和者，不燥、不湿、不冷、不热，乃能化生万物。因此湿土宜燥，燥土宜润，使归于平也。熟地黄的补脾，大概是补脾之阴耳！若湿胜者，非所宜也。要知道熟地入肾，则补肾阴；入脾，则补脾阴。张景岳却说地黄是太阳、阳明之药，则泥而不通矣。
一阴煎、二阴煎等方，大概即天一、地二诸数而明其方，故五阴煎为补脾阴之剂，方中不宜更杂白术、扁豆、莲肉。盖白术燥脾湿，扁豆、莲肉益脾气，而不能长脾阴也。二阴煎即导赤散加麦冬、枣仁、元参、黄连清润之品，殊觉有力。
Jun Fire (Ministerial Fire, Sovereign Fire) condenses life within the Heart (Zang-Organ), serving as the source for the Twelve Officials to receive commands and sustain life; Xiang Fire (Ministerial Fire) resides in one location at the Mingmen (Gate of Life) and is lodged in another at the Sanjiao (Triple Burner), acting as the origin of vital Qi generation in the Twelve Meridians. From this, the Shen Ji (Spiritual Mechanism) operates ceaselessly, and the work of creation is accomplished; this is the unchanging Dao throughout history. Tongyi Zi's discourse, when summarizing the general principle, states that Xiang Fire lodges in the Mingmen; when analyzing specific functions, it claims that each Zang-Fu organ possesses its own Jun and Xiang Fire. If so, then the Twenty Officials would have twelve pairs of Jun and Xiang Fires! Would not the Five Zang and Six Fu organs fall into chaos and act autonomously, while the Sovereign of the Heart fails to guard its residence? The response is: All manifestations—the Spirit of the Heart, the Qi of the Lungs, the granary function of the Spleen and Stomach, the strategy and courage of the Liver and Gallbladder, and the ingenuity and transformation of the Kidneys—are miraculous expressions. Without Jun and Xiang Fires, how could these occur? It is unknown that the capacity for transformation and movement in the Heart, Lungs, Spleen, Liver, Stomach, Gallbladder, and Kidneys all rely on the Heart's Jun Fire as the master and the Mingmen and Sanjiao's Xiang Fire as the instrument. This is akin to hundreds of officials collectively receiving the Great Sovereign's command to execute duties below; how can it be said that each organ has its own Jun and Xiang? Even if one accepts that each organ has its own Xiang Fire, can one accept that each has its own Jun Fire? Establishing speech aims to clarify the Dao; seeking such depth results in obscurity, which is an excess of wisdom among the virtuous.
Yuan Qi (Original Qi) exists from birth; this Qi gradually grows and gradually declines, forming the basis of vitality throughout life. Yuan Jing (Original Essence) arrives with Qi, also growing and declining, serving as the companion to Yuan Qi. Yuan Shen (Original Spirit) is the spirituality of Yuan Qi and Yuan Essence, capable of transformation and movement, acting as the master of Jing and Qi. Zhang Jingyue posits that formless Fire is the Shen Ji (Spiritual Mechanism), also called Yuan Qi; formless Water is Tian Gui (Heavenly Puberty), also called Yuan Jing. Yuan Jing and Yuan Qi are essentially the Yuan Shen that transforms and generates Jing and Qi. To equate Shen with Fire, Qi with Shen, and Jing with formlessness, and to claim that Jing and Qi are transformed by Shen, is a statement lacking clarity.
When treating acid regurgitation, Zhu Danxi invariably uses Huanglian (Coptis Rhizome) as the Sovereign herb and Wuzhuyu (Evodia Fruit) as the Assistant herb; for treating heart and abdominal pain, he advocates doubling the dosage of Shanzhi (Gardenia Fruit) and using Chao Ganjiang (Stir-fried Dried Ginger) as the Assistant herb. If it is indeed a heat syndrome, cold-natured herbs should suffice; why use them together? I believe that Zhu Danxi's treatments for acid regurgitation and heart/abdominal pain address syndromes of Heat-Fire stagnation and knotting. Heat-Fire requires clearing, while stagnation requires dispersal. Wuzhuyu and Ganjiang are used here to aid dispersion, not to assist heat; moreover, since they are designated as Assistant herbs, their dosage is small, avoiding contradiction or conflict, and instead providing mutual assistance in regulation. Repeated trials confirm their efficacy; they should not be discarded.
Question: For symptoms involving the head, eyes, teeth, mouth, throat, etc., medical texts uniformly attribute them to Wind-Heat, often employing simultaneous ascending and descending methods, and combining following and opposing strategies. Is there no concern that ascending agents hinder descending ones, or descending agents hinder ascending ones? That following agents hinder opposing ones, or opposing agents hinder following ones? In my view, in syndromes where Wind-Heat is intensely blazing, there is often involvement of the body's Yin Fire rising upward, manifesting as facial redness and cold feet. Ancient formulas employing simultaneous ascending and descending methods aim to disperse external pathogens and stabilize the interior. Ascending without descending may lead to restlessness and Jue Ni (Cold Extremities); descending without ascending may lead to dizziness, oppression, and wheezing. This must be understood.
Zhu Danxi's assertion of "Yang Excess and Yin Deficiency" refers to Blood and Qi; Zhang Jingyue's assertion of "Yang Deficiency and Yin Excess" refers to Spirit and Form. Form and Spirit are crucial for preservation and nourishment, while Blood and Qi are critical for treatment; each represents a distinct theoretical perspective.
Li Ji (Dysentery) is a disease where Qi is obstructed in the lower jiao, and Fire presses upon it, resulting in abdominal pain, tenesmus, inability to pass feces, and discharge of intestinal mucus. Its origin lies in Summer-Heat and Dampness, occurring in summer and autumn alongside Malaria. Pathogens injuring the meridians result in Malaria, while those entering the intestines and bowels result in Dysentery. Pathogens in the meridians can be resolved through dispersion, thus treatment favors Acrid-Bitter-Warm herbs; Heat in the intestines and bowels cannot heal without clearing, thus treatment favors Acrid-Bitter-Cold herbs. This aligns with the principle that "releasing the exterior does not avoid heat, attacking the interior does not avoid cold." Liu Hejian's emphasis on Cold-Clearing herbs likely stems from this insight. Zhang Jingyue, failing to examine the origin of Dysentery, relies on Five Zang and Five Element theories, claiming only the Heart relates to Fire, while others do not. This merely serves debate and adds little to clinical practice.
A pulse that beats and then stops, returning slightly faster, with a rebound motion, is named Jie Yin Pulse (Knotted Yin Pulse); a pulse that beats and stops, unable to return spontaneously, resuming after a pause, is named Dai Yin Pulse (Intermittent Pulse). Patients with these pulses are difficult to treat. The Jie pulse stops but returns immediately, maintaining the rhythm, albeit with slight irregularity. The Dai pulse stops and does not return, resuming only after a period, implying a substitution where one ceases and another takes over. This is based on my personal experience. However, Zhang Jingyue states that any pulse varying in size, rate, or regularity is termed Dai. Such confusion of traditional methods is hardly worth mentioning.
The characters Shang, Xia, Lai, Qu, Zhi, and Zhi were transmitted by Zhang Jingyue from Hua Shi's words, further elucidating their meaning. The concepts of Lai (Coming) and Qu (Going) are particularly precise.
Question: Wind and Cold share the same nature; Wind pathogenic factors are superficial and Yang, while Cold pathogenic factors are deep and Yin. This explanation is clear. Modern terminology combines diseases, ensuring accurate reasoning through detailed nomenclature.
Question: If Qi is deficient in the middle jiao and cannot reach the exterior, will muscles release the exterior without tonifying Qi? If Blood is deficient internally and cannot transform into fluids, will sweat generate without tonifying Blood? Furthermore, in cases of excessive Fire and depleted Water in the meridians, like a dry pot cracking from heat, where does moisture come from? Adding water creates abundant vaporization, allowing Qi transformation to spread everywhere. Additionally, methods include releasing the exterior, mild resolution, warm dispersion, cool dispersion, tonifying the middle and supporting the interior (dispersion without dispersing), tonifying and assisting Yin, or cloud-evaporation and rain-transformation dispersion. This scholar uniquely grasps the essence of exterior-releasing methods, making his teachings comprehensive, error-free, accurate, and reliable.
Facial paralysis (deviation of mouth and eye) is described by Zhang Zhongjing as resulting from empty collateral vessels allowing evil pathogens to lodge, causing asymmetry; the side with evil becomes slack, while the healthy side becomes tense, pulling the face toward the affected side. Ancient acupuncture and massage techniques advise treating the left deviation by needling the right, and vice versa. In my observation, hemiplegia on the left corresponds to facial deviation to the right, and hemiplegia on the right corresponds to deviation to the left. The major principle involves dispersing pathogens and nourishing Blood, often yielding recovery; pure tonification leads to lingering and worsening conditions. Zhang Jingyue claims that for herbal treatment, both sides should be tonified; for moxibustion, one should treat the tense side. I often remark that Zhang Jingyue's learning relies heavily on speculation, as evidenced by such views.
Zhong Feng (Wind Stroke) involves wind entering from outside, representing Heaven-Earth pathogenic factors; Lei Zhong Feng (Pseudo-Stroke) involves wind generated internally, representing Liver Jue Qi (Jue Revolt Qi). The Liver's generative Qi is violent and rapid in onset; once Liver Qi rebels, other Qis follow, and other fluids follow; Qis transform into Fire, fluids transform into Phlegm, converging in the Upper Jiao and flooding the meridians, sudden as wind and rain, surging like tides, unstoppable. It is far more than mere Qi and Blood deficiency as Zhang Jingyue suggests. Past sages attributed this syndrome to Fire, Phlegm, or Qi Deficiency. While all three exist, I regret their vagueness and lack of precision.
Tonifying the lower and treating the lower requires urgent preparation; Dachengqi Tang lacks Gancao (Licorice Root), while Shenqi Wan includes Fuling (Poria) and Zexie (Alisma), illustrating this point. Zuogui Yin and Yougui Yin emulate Shenqi Wan but replace Zexie's salty nature with Gancao's sweet nature, reducing downward momentum and moderating the middle; however, even if intended to guide inward, is it achievable?
Buzhong Yiqi Tang uses Renshen (Ginseng Root) and Baizhu (Atractylodes Rhizome) to seek Yang, hence adding Shengma (Cimicifuga Rhizome) and Chaihu (Bupleurum Root) to guide it. Buyin Yiqi Tang uses Dihuang (Rehmannia Root) and Shanyao (Dioscorea Rhizome) to seek Yin, yet also employs Shengma and Chaihu; this is like sending wine to Yan while contradicting its purpose. Some argue that Yin Qi requires Yang Qi to ascend, a task for Fuzi (Aconite Root) and Guixin (Cinnamon Bark), not the light and floating nature of Shengma and Chaihu. If considering Yin Deficiency with lingering pathogens, ancient formulas like Chaihu Siwu Tang illustrate tonifying Yin and dispersing pathogens, but not tonifying Yin and boosting Qi.
The six formulas including Chaihu Decoction divide methods into Warm, Cool, Spleen, Stomach, Blood-Qi, and Pathogen categories, thoroughly exploring variations in exterior-releasing methods. One should not fixate solely on Chaihu; students should grasp its underlying principles.
Zhang Jingyue's Wufu Yin removes Fuling (Poria) and Chuanxiong (Szechwan Lovage Rhizome) for their draining properties, and Shaoyao (Peony Root) for its astringent properties from Bawu Tang, leaving only Renshen, Baizhu, Danggui (Angelica Sinensis Root), Dihuang, and Gancao. This renders the formula dull and ineffective. Claiming it tonifies all Five Zang organs without guiding herbs or overarching control is unworthy of emulation.
Earth possesses the virtue of balance and harmony, serving as the foundation of life. Balance implies neither dryness nor dampness, neither cold nor heat, enabling the generation of all things. Thus, damp Earth requires drying, and dry Earth requires moistening to restore equilibrium. Shudi (Prepared Rehmannia Root) tonifies the Spleen by nourishing Spleen Yin; it is unsuitable for Dampness excess. Note that Shudi enters the Kidney to tonify Kidney Yin, and enters the Spleen to tonify Spleen Yin. Zhang Jingyue's claim that Dihuang belongs to the Taiyang and Yangming meridians is rigid and inflexible.
Yiyin Jian, Eryin Jian, etc., clarify prescriptions based on numbers like Tianyi and Dier. Thus, Wuyin Jian is a formula for tonifying Spleen Yin; it should not contain Baizhu, Bian Dou (Hyacinth Bean), or Lian Rou (Lotus Seed Flesh). Baizhu dries Spleen Dampness, while Bian Dou and Lian Rou benefit Spleen Qi but do not grow Spleen Yin. Eryin Jian is Daodchi San added with Maidong (Ophiopogon Tuber), Zaoren (Ziziphus Seed), Yuanshen (Scrophularia Root), and Huanglian (Coptis Rhizome), possessing significant strength.