典藏书目

Ancient discussions on the five zang organs and six fu organs contain some erroneous theories that have been passed down without scrutiny. I now wish to inform people of these truths, but who would believe them? In ancient times, it was said that the left kidney's associated fu organ is the bladder, and the right kidney's associated fu organ is the Mingmen (Gate of Life). Men use it to store essence (Jing), and women use it to connect to the Bao Luo (uterus/womb). From a medical perspective, the Sanjiao (Triple Burner) should be a tangible organ with visible substance, similar to the bladder. However, Wang Shuhe claimed that the Sanjiao has storage functions but no form; is this not a great error? It is precisely because the Sanjiao has form, like the bladder, that it can store and connect things. If it were formless, how could it store or connect anything? Moreover, why is it called "Sanjiao"? The Sanjiao is distributed throughout the human body and is divided into upper, middle, and lower sections. When the human mind is tranquil and still, free from desires, essence scatters through the Sanjiao, nourishing Ying and Wei (nutritive and defensive qi) and all bones and muscles. Once desires arise, heart fire blazes, gathering the essence of the Sanjiao and flowing into the Fu organ of the Mingmen, where it is transported and excreted. Thus, this fu organ is named "Sanjiao." People have inherited Wang Shuhe's error without realizing it, which is truly lamentable.

I found this theory very strange. Later, while serving as an official in Qizhou, I met a scholar named Xu Dun, the son-in-law of Shi Shoudao. He had studied medicine in his youth and possessed profound insights from hearing the legacy of Gao Min in Weizhou regarding disease treatment. When I recounted the aforementioned views on the Sanjiao to him, Xu Dun rejoiced and said: "During a severe famine, I witnessed beggars cannibalizing each other. One person had their skin and flesh completely eaten away, leaving only intact bones and meridians. Because I studied medicine, I examined his internal organs. I saw a layer of fat membrane, about the size of a hand, below the right kidney, directly opposite the bladder. Two white vessels emerged from it, running along the spine upwards to penetrate the brain. At that time, I thought this was what Daoist exercise practitioners called the 'Double Passages of the Spine,' but I failed to realize that this hand-sized fat membrane was actually the Sanjiao. Your words align perfectly with my observations, proving the errors of the ancients." (From *Longchuan Zhi*)

Sun Shangyao said: The Qi of the Six Excesses (Liu Yin) is a normal movement of nature. If humans fail to regulate themselves, damaging their climate adaptation, sudden evil toxins may strike. If treatment is delayed or improper, pathogens linger in the limbs; if cold and heat are not balanced, or protection against dampness and wetness is neglected, and emotional factors like worry, thought, anger, and joy arise, leading to incorrect treatments, pathogens transmit to the five zang organs, causing the condition to deepen. Physicians who seek only immediate quick effects, without carefully considering the misuse of pills and powders, deliberately seeking wealth, frequently flattering powerful nobles to advance their careers, combined with patients who are stingy with money and do not value their own bodies, entrusting themselves to incompetent doctors, resulting in death with no hope of life—can this not be considered tragic?

For diseases caused by the Six Excesses, careful differentiation is crucial. Proper treatment must aim for complete efficacy. For heat diseases caused by Yang excess, characterized by aversion to heat, one must assess deficiency and excess and treat with cooling herbs. For cold diseases caused by Yin excess, characterized by fear of cold and bodily rejection of warmth, warming herbs must be relied upon. Wind-induced diseases affecting the extremities (extremities refer to the four limbs) inevitably cause stiff rigidity of the body. This is due to the dynamic nature of wind disrupting harmony, requiring methods to balance cold and heat. (If wind affects Yang channels, it manifests as heat; if it affects Yin channels, it manifests as cold.) Therefore, cold causes tendon spasms and bone pain; heat causes flaccidity and inability to retain posture. Abdominal diseases caused by both extremes manifest as loose, watery stools; dampness requires formulas that promote diuresis and dry dampness, adjusted according to cold or heat patterns. When obscure pathogens invade, causing spiritual confusion, restoring righteous Qi leads to recovery. Heart diseases caused by bright/clear pathogens manifest as mania, heavy evil presence, delirious speech, and worsening sorrow. These two types of Qi stem from deficiency in the chest and heart; treating the righteous Qi requires precious medicines. I have extensive personal experience with this, so I have collected mnemonics and formulas to pass down to my family.

Sun Shangyao also said: Wind is the command of heaven and earth, the dynamic energy of the nature of things. Although humans are the most noble among all things, if they fail to self-regulate and are exposed to seasonal changes, when their essential Qi is deficient, empty evil pathogens enter the Couli (pores/interstices). Initially accumulating slightly, they gradually damage, and when accumulated heavily, they cause major outbreaks. If dietary tastes are not guarded against, or desires cause deeper injury, empty and solid evils interfere with righteous Qi. If they clash with Yang channels, it leads to Wei Jue (flaccidity and cold limbs) with loss of limb control; if they attack Yin channels, it causes tendon spasms and meridian tightness. The name "Zhong Feng" (Wind Stroke) arises from this. Initially presenting with minor stroke symptoms, it gradually develops into paralysis. Thus, wind and humor gather in one limb, speech becomes slurred, and the appearance resembles that of a fool. Physicians recklessly induce vomiting and purging, using medications hastily and irritably; ten out of ten fail to recover, causing patients' hands and feet to become weak and spirits confused. They do not realize that internal blockage prevents external release, leading to coma and death. Furthermore, they do not know that resolving agents do not rely solely on drastic vomiting or purging. Such treatments often result in near-death experiences. Even if the person has strong constitution, mistreatment exacerbates suffering, unfortunately leading to premature death.

Observing since ancient times, sages and worthies had methods for treatment, achieving success nine times out of ten. The method of treating disease must first assess the deficiency and excess of the four seasons to detail the cause of illness, following strict rules to rescue and save, which is the path to escaping death and disaster. Among diseases of the four seasons, spring illnesses involve seasonal wind coming from the east, named "Wen Feng" (Warm Wind), caused by disharmony of the season injuring the person. The pulse is floating and light/shallow, resolvable by sweating; formulas like Baidu San, Qiang Huo, and Xi Xin can be used. Depending on whether the onset is in Yin or Yang channels, appropriate effects will follow. If the person is inherently weak and emaciated, and wind comes from behind, it is named "Xu Feng" (Empty Wind). After striking the person, it causes restlessness, limb spasms and bi-syndrome, unbearable discomfort. One may take Xuming Tang or Bafeng Tang, taken as a full dose at once, supplemented with moxibustion. Within three to five days, the condition will surely subside, gradually harmonizing to seek survival. If wind strikes from the front, it is named "Shi Feng" (Solid Wind). It also causes mental cloudiness and a tight, floating, large pulse. Fushen Tang or Xizhou Xuming Tang should be used for effect. Fire coercion methods should be avoided; let the momentum slow naturally, requiring gradual treatment. Thus, *Qianjin Fang* states: Wind is the leader of a hundred diseases; it also says: Treating wind without using Xuming Tang means not treating wind at all. This reveals the heart of the sages. (From *Jifeng Fang*, same source)